The Project Gutenberg EBook of The Works of John Bunyan Volumes 1-3
by John Bunyan
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Title: The Works of John Bunyan Volumes 1-3
Author: John Bunyan
Release Date: July, 2004 [EBook #6049]
[Yes, we are more than one year ahead of schedule]
[This file was first posted on October 24, 2002]
Edition: 10
Language: English
*** START OF THE PROJECT GUTENBERG EBOOK, THE WORKS OF JOHN BUNYAN VOLUMES 1-3 ***
This eBook was produced by Charles Aldarondo based on a source from
www.johnbunyan.org.
THE WORKS OF JOHN BUNYAN
WITH AN
INTRODUCTION TO EACH TREATISE, NOTES,
AND A
SKETCH OF HIS LIFE, TIMES, AND CONTEMPORARIES.
VOLUME FIRST.
EXPERIMENTAL, DOCTRINAL, AND PRACTICAL.
EDITED BY
GEORGE OFFOR, ESQ.
MEMOIR OF JOHN BUNYAN
THE FIRST PERIOD.
THIS GREAT MAN DESCENDED FROM IGNOBLE PARENTS--BORN IN POVERTY--HIS
EDUCATION AND EVIL HABITS--FOLLOWS HIS FATHER'S BUSINESS AS A
BRAZIER--ENLISTS FOR A SOLDIER--RETURNS FROM THE WARS AND OBTAINS
AN AMIABLE, RELIGIOUS WIFE--HER DOWER.
'We have this treasure in earthen vessels, that the excellency of
the power may be of God, and not of us.'--2 Cor 4:7
'For my thoughts are not your thoughts, neither are your ways my
ways, saith the Lord.'--Isaiah 55:8.
'Though ye have lien among the pots, yet shall ye be as the
wings of a dove covered with silver, and her feathers with yellow
gold.'--Psalm 68:13.
When the Philistine giant, Goliath, mocked the host of Israel,
and challenged any of their stern warriors to single combat, what
human being could have imagined that the gigantic heathen would be
successfully met in the mortal struggle by a youth 'ruddy and of
a fair countenance?' who unarmed, except with a sling and a stone,
gave the carcases of the hosts of the Philistines to the fouls of
the air, and to the wild beasts of the earth.'
Who, upon seeing an infant born in a stable, and laid in a manger,
or beholding him when a youth working with his father as a carpenter,
could have conceived that he was the manifestation of the Deity
in human form, before whom every knee should bow, and every tongue
confess Him to be THE ETERNAL?
Father Michael, a Franciscan friar, on a journey to Ancona,
having lost his way, sought direction from a wretched lad keeping
hogs--deserted, forlorn, his back smarting with severe stripes,
and his eyes suffused with tears. The poor ragged boy not only went
cheerfully with him to point out his road, but besought the monk
to take him into his convent, volunteering to fulfill the most
degrading services, in the hope of procuring a little learning,
and escaping from 'those filthy hogs.' How incredulously would the
friar have listened to anyone who could have suggested that this
desolate, tattered, dirty boy, might and would fill a greater than
an imperial throne! Yet, eventually that swine-herd was clothed
in purple and fine linen, and, under the title of Pope Sixtus V.,
became one of those mighty magicians who are described in Rogers
Italy, as
'Setting their feet upon the necks of kings,
And through the worlds subduing, chaining down
The free, immortal spirit--theirs a wondrous spell.' [1]
A woman that was 'a loose and ungodly wretch' hearing a tinker lad
most awfully cursing and swearing, protested to him that 'he swore
and cursed at that most fearful rate that it made her tremble to
hear him,' 'that he was the ungodliest fellow for swearing that
ever she heard in all her life,' and 'that he was able to spoil
all the youth in a whole town, if they came in his company.' This
blow at the young reprobate made that indelible impression which all
the sermons yet he had heard had failed to make. Satan, by one of
his own slaves, wounded a conscience which had resisted all the
overtures of mercy. The youth pondered her words in his heart;
they were good seed strangely sown, and their working formed one
of those mysterious steps which led the foul-mouthed blasphemer
to bitter repentance; who, when he had received mercy and pardon,
felt impelled to bless and magnify the Divine grace with shining,
burning thoughts and words. The poor profligate, swearing tinker
became transformed into the most ardent preacher of the love of
Christ--the well-trained author of The Jerusalem Sinner Saved, or
Good News to the Vilest of Men.
How often have the Saints of God been made a most unexpected blessing
to others. The good seed of Divine truth has been many times sown
by those who did not go out to sow, but who were profitably engaged
in cultivating their own graces, enjoying the communion of Saints,
and advancing their own personal happiness! Think of a few poor,
but pious happy women, sitting in the sun one beautiful summer's
day, before one of their cottages, probably each one with her
pillow on her lap, dexterously twisting the bobbins to make lace,
the profits of which helped to maintain their children. While
they are communing on the things of God, a traveling tinker draws
near, and, over-hearing their talk, takes up a position where
he might listen to their converse while he pursued his avocation.
Their words distil into his soul; they speak the language of Canaan;
they talk of holy enjoyments, the result of being born again,
acknowledging their miserable state by nature, and how freely and
undeservedly God had visited their hearts with pardoning mercy,
and supported them while suffering the assaults and suggestions
of Satan; how they had been borne up in every dark, cloudy, stormy
day; and how they contemned, slighted, and abhorred their own
righteousness as filthy and insufficient to do them any good. The
learned discourses our tinker had heard at church had casually
passed over his mind like evanescent clouds, and left little or no
lasting impression. But these poor women, 'methought they spake as
actually did make them speak; they speak with such pleasant as of
Scripture language, and with such appearance of grace in all they
said, that they were to me as if they had found a new world, as
if they were people that dwelt alone, and were not to be reckoned
among their neighbors' (Num 23:9).
O! how little did they imagine that their pious converse was to
be the means employed by the Holy Spirit in the conversion of that
poor tinker, and that, by their agency, he was to be transformed
into one of the brightest luminaries of heaven; who, when he had
entered into rest would leave his works to follow him as spiritual
thunder to pierce the hearts of the impenitent, and as heavenly
consolation to bind up the broken-hearted; liberating the prisoners
of Giant Despair, and directing the pilgrims to the Celestial City.
Thus were blessings in rich abundance showered down upon the church
by the instrumentality, in the first instance, of a woman that was
a sinner, but most eminently by the Christian converse of a few
poor but pious women.
This poverty-stricken, ragged tinker was the son of a working
mechanic at Elstow, near Bedford. So obscure was his origin that
even the Christian name of his father is yet unknown:[2] he was
born in 1628, a year memorable as that in which the Bill of Rights
was passed. Then began the struggle against arbitrary power, which
was overthrown in 1688, the year of Bunyan's death, by the accession
of William III. Of Bunyan's parents, his infancy, and childhood,
little is recorded. All that we know is from his own account, and
that principally contained in his doctrine of the Law and Grace,
and in his extraordinary development of his spiritual life, under
the title of Grace Abounding to the Chief of Sinners. His birth would
have shed a luster on the wealthiest mansion, and have imparted
additional grandeur to any lordly palace. Had royal or noble
gossips, and a splendid entertainment attended his christening,
it might have been pointed to with pride; but so obscure was his
birth, that it has not been discovered that he was christened at
all; while the fact of his new birth by the Holy Ghost is known
over the whole world to the vast extent that his writings have
been circulated. He entered this world in a labourer's cottage of
the humblest class, at the village of Elstow, about a mile from
Bedford.[3] His pedigree is thus narrated by himself:--'My descent
was of a low and inconsiderable generation, my father's house being
of that rank that is meanest and most despised of all the families
in the land.'[4] Bunyan alludes to this very pointedly in the preface
to A Few Sighs from Hell:--'I am thine, if thou be not ashamed to
own me, because of my low and contemptible descent in the world.'[5]
His poor and abject parentage was so notorious, that his pastor,
John Burton, apologized for it in his recommendation to The Gospel
Truths Opened:--'Be not offended because Christ holds forth the
glorious treasure of the gospel to thee in a poor earthen vessel,
by one who hath neither the greatness nor the wisdom of this world
to commend him to thee.'[6] And in his most admirable treatise, on
The Fear of God, Bunyan observes--'The poor Christian hath something
to answer them that reproach him for his ignoble pedigree, and
shortness of the glory of the wisdom of this world. True may that
man say I am taken out of the dunghill. I was born in a base and
low estate; but I fear God. This is the highest and most noble; he
hath the honour, the life, and glory that is lasting.'[7] In his
controversy with the Strict Baptists, he chides them for reviling
his ignoble pedigree:--'You closely disdain my person because of
my low descent among men, stigmatizing me as a person of THAT rank
that need not be heeded or attended unto.'[8] He inquired of his
father--'Whether we were of the Israelites or no? for, finding in
the Scripture that they were once the peculiar people of God, thought
I, if I were one of this race, my soul must needs be happy.'[9]
This somewhat justifies the conclusion that his father was a Gipsy
tinker, that occupation being then followed by the Gipsy tribe.
In the life of Bunyan appended to the forged third part of the
Pilgrim's Progress, his father is described as 'an honest poor
labouring man, who, like Adam unparadised, had all the world before
him to get his bread in; and was very careful and industrious to
maintain his family.'[10]
Happily for Bunyan, he was born in a neighbourhood in which it was
a disgrace to any parents not to have their children educated. With
gratitude he records, that 'it pleased God to put it into their
hearts to put me to school to learn both to read and to write.' In
the neighbourhood of his birthplace, a noble charity diffused the
blessings of lettered knowledge.[11] To this charity Bunyan was
for a short period indebted for the rudiments of education; but,
alas, evil associates made awful havoc of those slight unshapen
literary impressions which had been made upon a mind boisterous
and impatient of discipline. He says--'To my shame, I confess I
did soon lose that little I learned, and that almost utterly.'[12]
This fact will recur to the reader's recollection when he peruses
Israel's Hope Encouraged, in which, speaking of the all-important
doctrine of justification, he says--'It is with many that begin
with this doctrine as it is with boys that go to the Latin school;
they learn till they have learned the grounds of their grammar,
and then go home and forget all.'[13]
As soon as his strength enabled him, he devoted his whole soul and
body to licentiousness--'As for my own natural life, for the time
that I was without God in the world, it was indeed according to
the course of this world, and the spirit that now worketh in the
children of disobedience. It was my delight to be taken captive by
the devil at his will: being filled with all unrighteousness; that
from a child I had but few equals, both for cursing, swearing,
lying, and blaspheming the holy name of God.'[14]
It has been supposed, that in delineating the early career of
Badman, 'Bunyan drew the picture of his own boyhood.'[15] But the
difference is broadly given. Badman is the child of pious parents,
who gave him a 'good education' in every sense, both moral and
secular;[16] the very reverse of Bunyan's training. His associates
would enable him to draw the awful character and conduct of Badman,
as a terrible example to deter others from the downward road to
misery and perdition.
Bunyan's parents do not appear to have checked, or attempted to
counteract, his unbridled career of wickedness. He gives no hint
of the kind; but when he notices his wife's father, he adds that he
'was counted godly'; and in his beautiful nonsectarian catechism,
there is a very touching conclusion to his instructions to children
on their behaviour to their parents:--'The Lord, if it be his will,
convert our poor parents, that they, with us, may be the children
of God.'[17] These fervent expressions may refer to his own parents;
and, connecting them with other evidence, it appears that he was
not blessed with pious example. Upon one occasion, when severely
reproved for swearing, he says--'I wished, with all my heart, that
I might be a little child again, that my father might learn me to
speak without this wicked way of swearing.'[18] In his numerous
confessions, he never expresses pain at having, by his vicious
conduct, occasioned grief to his father or mother. From this
it may be inferred, that neither his father's example nor precept
had checked this wretched propensity to swearing, and that he owed
nothing to his parents for moral training; but, on the contrary,
they had connived at, and encouraged him in, a course of life which
made him a curse to the neighbourhood in which he lived.
In the midst of all this violent depravity, the Holy Spirit began
the work of regeneration in his soul--a long, a solemn, yea, an
awful work--which was to fit this poor debauched youth for purity
of conduct--for communion with heaven--for wondrous usefulness as
a minister of the gospel--for patient endurance of sufferings for
righteousness' sake--for the writing of works which promise to be
a blessing to the Church in all ages--for his support during his
passage through the black river which has no bridge--to shine all
bright and glorious, as a star in the firmament of heaven. 'Wonders
of grace to God belong.'
During the period of his open profligacy, his conscience was ill
at ease; at times the clanking of Satan's slavish chains in which
he was hurrying to destruction, distracted him. The stern reality
of a future state clouded and embittered many of those moments
employed in gratifying his baser passions. The face of the eventful
times in which he lived was rapidly changing; the trammels were
loosened, which, with atrocious penalties, had fettered all free
inquiry into religious truth. Puritanism began to walk upright; and
as the restraints imposed upon Divine truths were taken off, in the
same proportion restraints were imposed upon impiety, profaneness,
and debauchery. A ringleader in all wickedness would not long
continue without reproof, either personally, or as seen in the holy
conduct of others. Bunyan very properly attributed to a gracious
God, those checks of conscience which he so strongly felt even while
he was apparently dead in trespasses and sins. 'The Lord, even in
my childhood, did scare and affright me with fearful dreams, and did
terrify me with dreadful visions.'[19] 'I often wished that there
had been no hell, or that I had been a devil to torment others.'
A common childish but demoniac idea. His mind was as 'the troubled
sea, when it cannot rest, whose waters cast up mire and dirt.'
'A while after, these terrible dreams did leave me; and with more
greediness, according to the strength of nature, I did let loose
the reins of my lusts, and delighted in all transgression against
the law of God.' 'I was the very ringleader of all the youth that
kept me company, into ALL MANNER of vice and ungodliness.'[20]
Dr. Southey and others have attempted to whiten this blackamore, but
the veil that they throw over him is so transparent that it cannot
deceive those who are in the least degree spiritually enlightened.
He alleges that Bunyan, in his mad career of vice and folly, 'was
never so given over to a reprobate mind,'[21] as to be wholly
free from compunctions of conscience. This is the case with every
depraved character; but he goes further, when he asserts that
'Bunyan's heart never was hardened.'[22] This is directly opposed
to his description of himself:--'I found within me a great desire
to take my fill of sin, still studying what sin was yet to be
committed; and I made as much haste as I could to fill my belly
with its delicates, lest I should die before I had my desire.' He
thus solemnly adds, 'In these things, I protest before God, I lie
not, neither do I feign this sort of speech; these were really,
strongly, and with all my heart, my desires; the good Lord, whose
mercy is unsearchable, forgive me my transgressions.' The whole
of his career, from childhood to manhood, was, 'According to the
course of this world, according to the prince of the power of the
air, the spirit that now worketh in the children of disobedience'
(Eph 2:2).
These reminiscences are alluded to in the prologue of the Holy
War:--
'When Mansoul trampled upon things Divine,
And wallowed in filth as doth a swine,
Then I was there, and did rejoice to see
Diabolus and Mansoul so agree.'
The Laureate had read this, and yet considers it the language of
a heart that 'never was hardened.' He says that 'the wickedness
of the tinker has been greatly overcharged, and it is taking the
language of self-accusation too literally to pronounce of John
Bunyan, that he was at any time depraved. The worst of what he was
in his worst days is to be expressed in a single word, the full
meaning of which no circumlocution can convey; and which, though
it may hardly be deemed presentable in serious composition, I shall
use, as Bunyan himself (no mealy-mouthed writer) would have used
it, had it in his days borne the same acceptation in which it is now
universally understood;--in that word then, he had been a blackguard.
The very head and front of his offending
Hath this extent--no more.'[23]
The meaning of the epithet is admirably explained; but what could
Dr. Southey imagine possible to render such a character more vile
in the sight of God, or a greater pest to society? Is there any
vicious propensity, the gratification of which is not included in
that character? Bunyan's estimate of his immorality and profaneness
prior to his conversion, was not made by comparing himself with
the infinitely Holy One, but he measured his conduct by that of
his more moral neighbours. In his Jerusalem Sinner Saved, he pleads
with great sinners, the outwardly and violently profane and vicious,
that if HE had received mercy, and had become regenerated, they
surely ought not to despair, but to seek earnestly for the same
grace. He thus describes himself:--'I speak by experience; I was
one of those great sin-breeders; I infected all the youth of the
town where I was born; the neighbours counted me so, my practice
proved me so: wherefore, Christ Jesus took me first; and, taking
me first, the contagion was much allayed all the town over. When
God made me sigh, they would hearken, and inquiringly say, What's
the matter with John? When I went out to seek the bread of life,
some of them would follow, and the rest be put into a muse at home.
Some of them, perceiving that God had mercy upon me, came crying to
him for mercy too.'[24] Can any one, in the face of such language,
doubt that he was most eminently 'a brand snatched from the fire';
a pitchy burning brand, known and seen as such by all who witnessed
his conduct? He pointedly exemplified the character set forth by
James, 'the tongue is a fire, a world of iniquity, set on fire of
hell' (James 3:6). This was as publicly known before his conversion,
as the effects of the wondrous change were openly seen in his
Christian career afterwards. He who, when convinced of sin, strained
his eyes to see the distant shining light over the wicket-gate,
after he had gazed upon
--'The wondrous cross
On which the Prince of glory died,'
became a luminous beacon, to attract the vilest characters to seek
newness of life; and if there be hope for them, no one ought to
despair. Far be it from us to cloud this light, or to tarnish so
conspicuous an example. Like a Magdalene or a thief on the cross,
his case may be exhibited to encourage hope in every returning
prodigal. During this period of his childhood, while striving to
harden his heart against God, many were the glimmerings of light
which from time to time directed his unwilling eyes to a dread
eternity. In the still hours of the night 'in a dream God opened'
his ears[25]--the dreadful vision was that 'devils and wicked
spirits laboured to draw me away with them.' These thoughts must
have left a deep and alarming impression upon his mind; for he
adds, 'of which I could never be rid.'[26]
The author of his life, published in 1692, who was one of his
personal friends, gives the following account of Bunyan's profligacy,
and his checks of conscience:--'He himself hath often, since his
conversion, confessed with horror, that when he was but a child or
stripling, he had but few equals for lying, swearing, and blaspheming
God's holy name--living without God in the world; the thoughts of
which, when he, by the light of Divine grace, came to understand his
dangerous condition, drew many showers of tears from his sorrowful
eyes, and sighs from his groaning heart. The first thing that
sensibly touched him in this his unregenerate state, were fearful
dreams, and visions of the night, which often made him cry out in
his sleep, and alarm the house, as if somebody was about to murder
him, and being waked, he would start, and stare about him with
such a wildness, as if some real apparition had yet remained;
and generally those dreams were about evil spirits, in monstrous
shapes and forms, that presented themselves to him in threatening
postures, as if they would have taken him away, or torn him in
pieces. At some times they seemed to belch flame, at other times
a continuous smoke, with horrible noises and roaring. Once he
dreamed he saw the face of the heavens, as it were, all on fire;
the firmament crackling and shivering with the noise of mighty
thunders, and an archangel flew in the midst of heaven, sounding a
trumpet, and a glorious throne was seated in the east, whereon sat
one in brightness, like the morning star, upon which he, thinking
it was the end of the world, fell upon his knees, and, with uplifted
hands towards heaven, cried, O Lord God, have mercy upon me! What
shall I do, the day of judgment is come, and I am not prepared! When
immediately he heard a voice behind him, exceeding loud, saying,
Repent. At another time he dreamed that he was in a pleasant
place, jovial and rioting, banqueting and feasting his senses, when
a mighty earthquake suddenly rent the earth, and made a wide gap,
out of which came bloody flames, and the figures of men tossed
up in globes of fire, and falling down again with horrible cries,
shrieks, and execrations, whilst some devils that were mingled
with them, laughed aloud at their torments; and whilst he stood
trembling at this sight, he thought the earth sunk under him, and
a circle of flame enclosed him; but when he fancied he was just at
the point to perish, one in white shining raiment descended, and
plucked him out of that dreadful place; whilst the devils cried
after him, to leave him with them, to take the just punishment his
sins had deserved, yet he escaped the danger, and leaped for joy
when he awoke and found it was a dream.'
Such dreams as these fitted him in after life to be the glorious
dreamer of the Pilgrim's Progress, in which a dream is told which
doubtless embodies some of those which terrified him in the night
visions of his youth.
In the interpreter's house he is 'led into a chamber where there
was one rising out of bed, and as he put on his raiment he shook
and trembled. Then said Christian, Why doth this man thus tremble?
The Interpreter then bid him tell to Christian the reason of his
so doing. So he began and said, This night, as I was in my sleep
I dreamed, and behold the heavens grew exceeding black; also it
thundered and lightened in most fearful wise, that it put me into
an agony. So I looked up in my dream, and saw the clouds rack at
an unusual rate, upon which I heard a great sound of a trumpet,
and saw also a man sit upon a cloud, attended with the thousands of
heaven--they were all in flaming fire; also the heavens were in a
burning flame. I heard then a voice saying, "Arise, ye dead, and
come to judgment;" and with that the rocks rent, the graves opened,
and the dead that were therein came forth. Some of them were exceeding
glad, and looked upward; and some sought to hide themselves under
the mountains. Then I saw the man that sat upon the cloud open the
book, and bid the world draw near. Yet there was, by reason of a
fierce flame which issued out and came from before him, a convenient
distance betwixt him and them, as betwixt the judge and prisoners
at the bar. I heard it also proclaimed, "Gather together the tares,
the chaff, and stubble, and cast them into the burning lake"; and
with that the bottomless pit opened just whereabout I stood, out
of the mouth of which there came, in an abundant manner, smoke and
coals of fire, with hideous noises. It was also said, "Gather my
wheat into the garner"; and with that I saw many catched up and
carried away into the clouds, but I was left behind. I also sought
to hide myself, but I could not, for the man that sat upon the
cloud still kept his eye upon me; my sins also came into my mind,
and my conscience did accuse me on every side. Upon that I awaked
from my sleep.'
No laboured composition could have produced such a dream as this.
It flows in such dream-like order as would lead us to infer, that
the author who narrates it had, when a boy, heard the twenty-fifth
chapter of Matthew read at church, and the solemn impression
following him at night assisted in producing a dream which stands,
and perhaps will ever stand, unrivalled.
Awful as must have been these impressions upon his imagination, they
were soon thrown off, and the mad youth rushed on in his desperate
career of vice and folly. Is he then left to fill up the measure
of his iniquities? No, the Lord has a great work for him to do.
HIS hand is not shortened that he cannot save. Bunyan has to be
prepared for his work; and if terrors will not stop him, manifested
mercies in judgments are to be tried.
'God did not utterly leave me, but followed me still, not now with
convictions, but judgments; yet such as were mixed with mercy. For
once I fell into a creek of the sea, and hardly escaped drowning.
Another time I fell out of a boat into Bedford river, but mercy
yet preserved me alive. Besides, another time, being in the field
with one of my companions, it chanced that an adder passed over
the highway, so I, having a stick in my hand, struck her over the
back; and having stunned her, I forced open her mouth with my stick,
and plucked her sting out with my fingers; by which act, had not
God been merciful unto me, I might by my desperateness have brought
myself to my end.
'This also have I taken notice of, with thanksgiving. When I was a
soldier, I, with others, were drawn out to go to such a place to
besiege it; but when I was just ready to go, one of the company
desired to go in my room, to which, when I had consented, he took
my place; and coming to the siege, as he stood sentinel, he was
shot into the head with a musket bullet, and died.'[27]
In addition to these mercies recorded by his own pen, one of his
friends asserts that he acknowledged his deep obligations to Divine
mercy for being saved when he fell into an exceeding deep pit, as
he was traveling in the dark; for having been preserved in sickness;
and also for providential goodness that such a sinner was sustained
with food and raiment, even to his own admiration.
Bunyan adds, 'Here were judgments and mercy, but neither of them
did awaken my soul to righteousness'; wherefore I sinned still,
and grew more and more rebellious against God, and careless of mine
own salvation.'[28]
That such a scape-grace should enter the army can occasion no surprise.
His robust, hardy frame, used to exposure in all weathers--his
daring courage, as displayed in his perilous dealing with the
adder, bordering upon fool-hardiness--his mental depravity and
immoral habits, fitted him for all the military glory of rapine and
desolation. In his Grace Abounding he expressly states that this
took place before his marriage, while his earliest biographer places
this event some years after his marriage, and even argues upon
it, as a reason why he became a soldier, that 'when the unnatural
civil war came on, finding little or nothing to do to support
himself and small family, he, as many thousands did, betook himself
to arms.'[29] The same account states that, 'in June, 1645, being
at the siege of Leicester, he was called out to be one who was to
make a violent attack upon the town, vigorously defended by the
King's forces against the Parliamentarians, but appearing to the
officer who was to command them to be somewhat awkward in handling
his arms, another voluntarily, and as it were thrust himself into
his place, who, having the same post that was designed Mr. Bunyan,
met his fate by a carbine-shot from the wall; but this little or
nothing startled our too secure sinner at that time; for being now
in an army where wickedness abounded, he was the more hardened.'
Thus we find Bunyan engaged in military affairs. There can be no
doubt but that he was a soldier prior to his marriage, and that he
was present at the siege of Leicester; but it is somewhat strange
(if true) that he should have preferred the Parliamentary to the
Royal army. Although this is a question that cannot be positively
decided without further evidence than has yet been discovered,
there are strong reasons for thinking that so loyal a man joined
the Royal army, and not that of the Republicans.
The army into which Bunyan entered is described as being 'where
wickedness abounded,' but, according to Hume, in this year the
Republican troops were generally pious men.
Bunyan's loyalty was so remarkable as to appear to be natural to
him; for even after he had so severely suffered from the abuse of
kingly power, in interfering with the Divine prerogative of appointing
modes of worship, he, who feared the face of no man--who never
wrote a line to curry favour with any man or class of men--thus
expresses his loyal feelings--'I do confess myself one of the
old-fashioned professors, that covet to fear God, and honour the
king. I also am for blessing of them that curse me, for doing good
to them that hate me, and for praying for them that despitefully
use me and persecute me; and have had more peace in the practice of
these things than all the world are aware of.' 'Pray for the long
life of the king.' 'Pray that God would discover all plots and
conspiracies against his person and government.'[30] 'Will you rebel
against the king? is a word that shakes the world.'[31] 'Pray for
all that are in authority; reproach not the governor, he is set over
thee; all his ways are God's, either for thy help or the trial of
thy graces--this is duty, will render thee lovely to thy friends,
terrible to thine enemies, serviceable as a Christian.'[32]
'Let kings have that fear, honour, reverence, worship that is due
to their place, their office and dignity.' 'I speak it to show my
loyalty to the king, and my love to my fellow-subjects.'[33] With
such proofs of his peaceful submission to government in all things
that touched not the prerogatives of God; it would have been marvelous
indeed if he had taken up arms against his king. His infatuated
delight in swearing, and roisterous habits, were ill suited to the
religious restraints of the Parliamentarians, while they would render
him a high prize to Rupert's dragoons. Add to this, the remarkable
fact, that Leicester was besieged and stormed with terrible slaughter
by the king, but not by the army of the Parliament. The taking of
Leicester by the king in person was attended with great cruelties.
The abbey was burnt by the cavaliers. Rupert's black flag was
hoisted on the gate which had been treacherously given up. Every
Scotchman found in the town was murdered. The mace and town seals
were carried off as plunder; and, if the account given by Thoresby
in his History of Leicester is correct, the scene of carnage was
quite enough to sicken Bunyan of a military life. He knew the mode
in which plunder taken from the bodies of the slain was divided by
the conquerors:--
'Or as the soldiers give unto
Each man the share and lot,
Which they by dint of sword have won,
From their most daring foe;
While he lies by as still as stone,
Not knowing what they do.'[34]
'The king's forces having made their batteries, stormed Leicester;
those within made stout resistance, but some of them betrayed
one of the gates; the women of the town laboured in making up the
breaches, and in great danger. The king's forces having entered
the town, had a hot encounter in the market-place; and many of them
were slain by shot out of the windows, that they gave no quarter,
but hanged some of the committee, and cut others to pieces. Some
letters say that the kennels ran down with blood; Colonel Gray the
governor, and Captain Hacker, were wounded and taken prisoners,
and very many of the garrison were put to the sword, and the town
miserably plundered. The king's forces killed divers who prayed
quarter, and put divers women to the sword,[35] and other women
and children they turned naked into the streets, and many they
ravished. They hanged Mr. Reynor and Mr. Sawyer in cold blood; and
at Wighton they smothered Mrs. Barlowes, a minister's wife, and
her children.'[36]
Lord Clarendon admits the rapine and plunder, and that the king
regretted that some of his friends suffered with the rest.[37]
Humphrey Brown deposed that he was present when the garrison, having
surrendered upon a promise of quarter, he saw the king's soldiers
strip and wound the prisoners, and heard the king say--'cut them
more, for they are mine enemies.' A national collection was made
for the sufferers, by an ordinance bearing date the 28th October,
1645, which states that--'Whereas it is very well known what miseries
befell the inhabitants of the town and county of Leicester, when
the king's army took Leicester, by plundering the said inhabitants,
not only of their wares in their shops, but also all their household
goods, and their apparel from their backs, both of men, women,
and children, not sparing, in that kind, infants in their cradles;
and, by violent courses and tortures, compelled them to discover
whatsoever they had concealed or hid, and after all they imprisoned
their persons, to the undoing of the tradesmen, and the ruin of
many of the country.'
Can we wonder that 'the king was abused as a barbarian and a
murderer, for having put numbers to death in cold blood after the
garrison had surrendered; and for hanging the Parliament's committee,
and some Scots found in that town?' The cruelties practiced in the
king's presence were signally punished. He lost 709 men on that
occasion, and it infused new vigour into the Parliament's army. The
battle of Naseby was fought a few days after; the numbers of the
contending forces were nearly equal; the royal troops were veterans,
commanded by experienced officers; but the God of armies avenged
the innocent blood shed in Leicester, and the royal army was cut to
pieces; carriages, cannon, the king's cabinet, full of treasonable
correspondence, were taken, and from that day he made feeble fight,
and soon lost his crown and his life. The conquerors marched to
Leicester, which surrendered by capitulation. Heath, in his Chronicle,
asserts that 'no life was lost at the retaking of Leicester.' Many
of Bunyan's sayings and proverbs are strongly tinged with the spirit
of Rupert's dragoons--'as we say, blood up to the ears.'[38] 'What
can be the meaning of this (trumpeters), they neither sound boot
and saddle, nor horse and away, nor a charge?'[39] In his allegories
when he alludes to fighting, it is with the sword and not with the
musket;[40] 'rub up man, put on thy harness.'[41] 'The father's
sword in the hand of the sucking child is not able to conquer a
foe.'[42]
Considering his singular loyalty, which, during the French
Revolution, was exhibited as a pattern to Dissenters by an eminent
Baptist minister; [43] considering also his profligate character
and military sayings, it is very probable that Bunyan was in the
king's army in 1645, being about seventeen years of age. It was a
finishing school to the hardened sinner, which enabled him, in his
account of the Holy War, so well to describe every filthy lane and
dirty street in the town of Mansoul.
Whether Bunyan left the army when Charles was routed at the battle
of Naseby, or was discharged, is not known. He returned to his
native town full of military ideas, which he used to advantage in
his Holy War. He was not reformed, but hardened in sin, and, although
at times alarmed with convictions of the danger of his soul, yet in
the end, the flesh pleading powerfully, it prevailed; and he made
a resolution to indulge himself in such carnal delights and pleasures
as he was accustomed to, or that fell in his way. 'His neglecting
his business, and following gaming and sports, to put melancholy
thoughts out of his mind, which he could not always do, had rendered
him very poor and despicable.'[44]
In this forlorn and miserable state, he was induced, by the persuasion
of friends, under the invisible guidance of God, to enter into the
marriage state. Such a youth, then only twenty years of age, would
naturally be expected to marry some young woman as hardened as
himself, but he made a very different choice. His earliest biographer
says, with singular simplicity, 'his poverty, and irregular course
of life, made it very difficult for him to get a wife suitable to
his inclination; and because none that were rich would yield to
his allurements, he found himself constrained to marry one without
any fortune, though very virtuous, loving, and conformably obedient
and obliging, being born of good, honest, godly parents, who had
instructed her, as well as they were able, in the ways of truth
and saving knowledge.'[45] The idea of his seeking a rich wife is
sufficiently droll; he must have been naturally a persuasive lover,
to have gained so good a helpmate. They were not troubled with
sending cards, cake, or gloves, nor with the ceremony of receiving
the visits of their friends in state; for he says, that 'This woman
and I came together as poor as poor might be, not having so much
household stuff as a dish or spoon betwixt us both.'[46] His wife
had two books, The Plain Man's Pathway to Heaven, and The Practice
of Piety; but what was of more importance than wealth or household
stuff, she had that seed sown in her heart which no thief could
steal.[47] She enticed and persuaded him to read those books. To
do this he by application 'again recovered his reading, which he
had almost lost.' His wife became an unspeakable blessing to him.
She presents a pattern to any woman, who, having neglected the
apostolic injunction not to be unequally yoked, finds herself under
the dominion of a swearing dare devil. It affords a lovely proof
of the insinuating benign favour of female influence. This was the
more surprising, as he says, 'the thoughts of religion were very
grievous to me,' and when 'books that concerned Christian piety
were read in my hearing, it was as it were a prison to me.' In spite
of all obstacles, his rugged heart was softened by her tenderness
and obedience, he 'keeping on the old course,'[48] she upon every
proper season teaching him how her father's piety secured his own
and his family's happiness. Here was no upbraiding, no snubbing,
no curtain lectures; all was affectionate, amiable mildness. At
first, he became occasionally alarmed for his soul's salvation;
then with the thought of having sinned away the day of grace, he
plunged again into sin with greediness; anon a faint hope of mercy
would fill him with fear and trembling. But this leads us to the
wondrous narrative of his new birth.
THE SECOND PERIOD.
THE INTERNAL CONFLICT, OR BUNYAN'S CONVICTIONS AND CONVERSION.
All nature is progressive; if an infant was suddenly to arrive at
manhood, how idiotic and dangerous he would be! A long training is
essential to fit the human being for the important duties of life;
and just so is it in the new birth to spiritual existence--first a
babe, then the young man; at length the full stature, and at last
the experienced Christian.
The narrative of Bunyan's progress in his conversion is, without
exception, the most astonishing of any that has been published. It
is well calculated to excite the profoundest investigation of the
Christian philosopher. Whence came those sudden suggestions, those
gloomy fears, those heavenly rays of joy? Much learning certainly
did not make him mad. The Christian dares not attribute his intense
feelings to a distempered brain. Whence came the invisible power
that struck Paul from his horse? Who was it that scared Job with
dreams, and terrified him with visions? What messenger of Satan
buffeted Paul? Who put 'a new song' into the mouth of David? We
have no space in this short memoir to attempt the drawing a line
between convictions of sin and the terrors of a distempered brain.
Bunyan's opinions upon this subject are deeply interesting, and
are fully developed in his Holy War. The capabilities of the soul
to entertain vast armies of thoughts, strong and feeble, represented
as men, women, and children, are so great as almost to perplex the
strongest understanding. All these multitudes of warriors are the
innumerable thoughts--the strife--in ONE soul. Upon such a subject
an interesting volume might be written. But we must fix our attention
upon the poor tinker who was the subject of this wondrous war.
The tender and wise efforts of Mrs. Bunyan to reclaim her husband, were
attended by the Divine blessing, and soon led to many resolutions,
on his part, to curb his sinful propensities and to promote an outward
reformation; his first effort was regularly to attend Divine worship.
He says, 'I fell in very eagerly with the religion of the times, to
wit, to go to church twice a-day, and that too with the foremost;
and there should very devoutly both say and sing as others did,
yet retaining my wicked life; but withal, I was so overrun with a
spirit of superstition, that I adored, and that with great devotion,
even all things, both the high-place, priest, clerk, vestment,
service, and what else belonging to the Church; counting all things
holy that were therein contained, and especially, the priest and
clerk most happy, and without doubt greatly blessed, because they
were the servants, as I then thought,[49] of God, and were principal
in the holy temple, to do his work therein. This conceit grew so
strong in little time upon my spirit, that had I but seen a priest,
though never so sordid and debauched in his life,[50] I should find
my spirit fall under him, reverence him, and knit unto him; yea,
I thought, for the love I did bear unto them, supposing they were
the ministers of God, I could have lain down at their feet, and
have been trampled upon by them; their name, their garb, and work
did so intoxicate and bewitch me.'
All this took place at the time when The Book of Common Prayer,
having been said to occasion 'manifold inconveniency,' was, by an
Act of Parliament, 'abolished,'[51] and by a subsequent Act[52]
prohibited, under severe penalties, from being publicly used.
The 'manifold inconveniences' to which the Act refers, arose from
differences of opinion as to the propriety of the form which had
been enforced, heightened by the enormous cruelties practiced upon
multitudes who refused to use it. Opposition to the English Liturgy
as more combined in Scotland, by a covenant entered into, June 20,
1580, by the king, lords, nobles, and people, against Popery; and
upon Archbishop Laud's attempt, in 1637, to impose the service-book
upon our northern neighbours, tumults and bloodshed ensued; until,
in 1643, a new and very solemn league and covenant was entered into,
which, in 1645, extended its influence to England, being subscribed
by thousands of our best citizens, with many of the nobility--'wherein
we all subscribe, and each with his own hands lifted up to the
Most High God, doe swear'; that being the mode of taking an oath,
instead of kissing the cover of a book, as is now practiced. To the
cruel and intemperate measures of Laud, and the zeal of Charles,
for priestly domination over conscience, may be justly attributed
the wars which desolated the country, while the solemn league and
covenant brought an overwhelming force to aid the Parliament in
redressing the grievances of the kingdom. During the Commonwealth
there was substituted, in place of the Common Prayer, A directory
for the Publique Worship of God, and the uniformity which was
enjoined in it was like that of the Presbyterians and Dissenters
of the present day. The people having assembled, and been exhorted
to reverence and humility, joined the preacher in prayer. He then
read portions of Scripture, with or without an exposition, as he
judged it necessary, but not so as to render the service tedious.
After singing a psalm, the minister prayed, leading the people
to mourn under a sense of sin, and to hunger and thirst after the
grace of God, in Jesus Christ; an outline or abstract is given of
the subject of public prayer, and similar instructions are given as
to the sermon or paraphrase. Immediately after the sermon, prayer
was again offered up, and after the outline that is given of this
devotional exercise, it is noted, 'And because the prayer which
Christ taught his disciples, is not only a pattern of prayer, but
itself a most comprehensive prayer, we recommend it also to be
used in the prayers of the Church.' This being ended, a psalm was
sung, and the minister dismissed the congregation with a solemn
blessing.[53] Some of the clergy continued the use of prayers,
contained in the liturgy, reciting, instead of reading them--a
course that was not objected to. This was the form of service which
struck Bunyan with such awe and reverence, leaving a very solemn
impression upon his mind, which the old form of common prayer had
never produced.
Bunyan was fond of athletic sports, bell-ringing, and dancing; and
in these he had indulged, so far as his worldly calling allowed.
Charles I, whether to promote Popery--to divert his subjects from
political grievances--or to punish the Puritans, had endeavoured
to drown their serious thoughts in a vortex of dissipation,
by re-publishing the Book of Sports, to be used on Sundays. That
'after Divine service our good people be not disturbed, letted, or
discouraged from dancing, either men or women; archery, leaping,
vaulting, or any other such harmless recreations; May games,
Whitsun-ales, Morris dances, May poles, and other sports.' But this
was not all, for every 'Puritan and Precisian was to be constrained
to conformity with these sports, or to leave their country.' The
same severe penalty was enforced upon every clergyman who refused to
read from his pulpit the Book of Sports, and to persuade the people
thus to desecrate the Lord's-day. 'Many hundred godly ministers
were suspended from their ministry, sequestered, driven from their
livings, excommunicated, prosecuted in the high commission court,
and forced to leave the kingdom for not publishing this declaration.'[54]
A little gleam of heavenly light falls upon those dark and gloomy
times, from the melancholy fact that nearly eight hundred conscientious
clergymen were thus wickedly persecuted. This was one of the works
of Laud, who out-bonnered Bonner himself in his dreadful career
of cruelty, while making havoc of the church of Christ. Even
transportation for refusing obedience to such diabolical laws was
not the greatest penalty; in some cases it was followed by the death
of the offender. The punishments inflicted for nonconformity were
accompanied by the most refined and barbarous cruelties. Still many
of the learned bowed their necks to this yoke with abject servility:
thus, Robert Powell, speaking of the Book of Sports, says, 'Needless
is it to argue or dispute for that which authority hath commanded,
and most insufferable insolence to speak or write against it.'[55]
These Sunday sports, published by Charles I, in 1633, had doubtless
aided in fostering Bunyan's bad conduct in his youthful days.
In 1644, when The Book of Common Prayer was abolished, an Act was
passed for the better observance of the Lord's-day; all persons
were prohibited on that day to use any wrestlings, shooting, bowing,
ringing of bells for pastime, masques, wakes, church-ales, dancing,
game, sports or pastime whatever; and that 'the Book of Sports
shall be seized, and publicly burnt.' During the civil war this
Act does not appear to have been strictly enforced; for, four years
after it was passed, we find Bunyan and his dissolute companions
worshipping the priest, clerk, and vestments on the Sunday morning,
and assembling for their Sabbath-breaking sports in the afternoon.
It was upon one of these occasions that a most extraordinary
impression was fixed upon the spirit of Bunyan. A remarkable scene
took place, worthy the pencil of the most eminent artist. This
event cannot be better described than in his own words:--
'One day, amongst all the sermons our parson made, his subject
was, to treat of the Sabbath-day, and of the evil of breaking that,
either with labour, sports, or otherwise; now I was, notwithstanding
my religion, one that took much delight in all manner of vice, and
especially that was the day that I did solace myself therewith;
wherefore I fell in my conscience under his sermons, thinking and
believing that he made that sermon on purpose to show me my evil
doing. And at that time I felt what guilt was, though never before,
that I can remember; but then I was, for the present, greatly
loaden therewith, and so went home, when the sermon was ended, with
a great burthen upon my spirit.
'This, for that instant, did benumb the sinews of my best delights,
and did imbitter my former pleasures to me; but behold it lasted
not for before I had well dined, the trouble began to go off my
mind, and my heart returned to its old course. But O! how glad was
I, that this trouble was gone from me, and that the fire was put
out, that I might sin again without control! Wherefore, when I had
satisfied nature with my food, I shook the sermon out of my mind,
and to my old custom of sports and gaming I returned with great
delight.
'But the same day, as I was in the midst of a game at cat, and
having struck it one blow from the hole, just as I was about to
strike it the second time, a voice did suddenly dart from heaven
into my soul, which said, "Wilt thou leave thy sins and go to
heaven, or have thy sins and go to hell?" At this I was put to an
exceeding maze; wherefore leaving my cat upon the ground, I looked
up to heaven, and was as if I had, with the eyes of my understanding,
seen the Lord Jesus looking down upon me, as being very hotly
displeased with me, and as if he did severely threaten me with some
grievous punishment for these and other my ungodly practices.
'I had no sooner thus conceived in my mind, but, suddenly, this
conclusion was fastened on my spirit, for the former hint did set
my sins again before my face, that I had been a great and grievous
sinner, and that it was now too late for me to look after heaven;
for Christ would not forgive me, nor pardon my transgressions. Then
I fell to musing upon this also; and while I was thinking on it,
and fearing lest it should be so, I felt my heart sink in despair,
concluding it was too late; and therefore I resolved in my mind I
would go on in sin: for, thought I, if the case be thus, my state
is surely miserable; miserable if I leave my sins, and but miserable
if I follow them; I can but be damned, and if I must be so, I had
as good be damned for many sins, as be damned for few.
'Thus I stood in the midst of my play, before all that then were
present: but yet I told them nothing. But I say, I having made this
conclusion, I returned desperately to my sport again; and I well
remember, that presently this kind of despair did so possess my
soul, that I was persuaded I could never attain to other comfort
than what I should get in sin; for heaven was gone already; so that
on that I must not think.'[56]
How difficult is it, when immorality has been encouraged by royal
authority, to turn the tide or to stem the torrent. For at least
four years, an Act of Parliament had prohibited these Sunday
sports. Still the supinelness of the justices, and the connivance
of the clergy, allowed the rabble youth to congregate on the Green
at Elstow, summoned by the church bells to celebrate their sports
and pastimes, as they had been in the habit of doing on the Lord's
day.[57]
This solemn warning, received in the midst of his sport, was one
of a series of convictions, by which he hardened sinner was to
be fitted to receive the messages of mercy and love. In the midst
of his companions and of the spectators, Bunyan was struck with a
sense of guilt. How rapid were his thoughts--'Wilt thou leave thy
sins and go to heaven, or have thy sins and go to hell?' With the
eye of his understanding he saw the Lord Jesus as 'hotly displeased.'
The tempter suggests it is 'too, too late' to seek for pardon,
and with a desperate resolution which must have cost his heart the
severest pangs, he continued his game. Still the impression remained
indelibly fixed upon his mind.
The next blow which fell upon his hardened spirit was still more
deeply felt, because it was given by one from whom he could the
least have expected it. He was standing at a neighbour's shop-window,
'belching out oaths like the madman that Solomon speaks of, who
scatters abroad firebrands, arrows, and death'[58] 'after his wonted
manner.' He exemplified the character drawn by the Psalmist. 'As
he clothed himself with cursing like as with his garment: so let
it come into his bowels like water, and like oil into his bones.'
Here was a disease that set all human skill at defiance, but the
great, the Almighty Physician, cured it with strange physic. Had
any professor reproved him, it might have been passed by as a matter
of course; but it was so ordered that a woman who was notoriously
'a very loose and ungodly wretch,' protested that she trembled to
hear him swear and curse at that most fearful rate; that he was
the ungodliest fellow she had ever heard, and that he was able to
spoil all the youth in a whole town.[59] Public reproof from the
lips of such a woman was an arrow that pierced his inmost soul;
it effected a reformation marvelous to all his companions, and
bordering upon the miraculous. The walls of a fortified city were
once thrown down by a shout and the tiny blast of rams'-horns (Josh
6:20); and in this instance, the foundations of Heart Castle,
fortified by Satan, are shaken by the voice of one of his own
emissaries. Mortified and convicted, the foul-mouthed blasphemer
swore no more; an outward reformation in words and conduct took
place, but without inward spiritual life. Thus was he making vows
to God and breaking them, repenting and promising to do better next
time; so, to use his own homely phrase, he was 'feeding God with
chapters, and prayers, and promises, and vows, and a great many
more such dainty dishes, and thinks that he serveth God as well as
any man in England can, while he has only got into a cleaner way
to hell than the rest of his neighbours are in.'[60]
Such a conversion, as he himself calls it, was 'from prodigious
profaneness to something like moral life.'[61] 'Now I was, as they
said, become godly, and their words pleased me well, though as yet
I was nothing but a poor painted hypocrite.' These are hard words,
but, in the most important sense, they were true. He was pointed
out as a miracle of mercy--the great convert--a wonder to the world.
He could now suffer opprobrium and cavils--play with errors--entangle
himself and drink in flattery. No one can suppose that this outward
reform was put on hypocritically, as a disguise to attain some
sinister object; it was real, but it arose from a desire to shine
before his neighbours, from shame and from the fear of future
punishment, and not from that love to God which leads the Christian
to the fear of offending him. It did not arise from a change
of heart; the secret springs of action remained polluted; it was
outside show, and therefore he called himself a painted hypocrite.
He became less a despiser of religion, but more awfully a destroyer
of his own soul.
A new source of uneasiness now presented itself in his practice
of bell-ringing, an occupation requiring severe labour, usually
performed on the Lord's-day; and, judging from the general character
of bell-ringers, it has a most injurious effect, both with regard
to morals and religion. A circumstance had recently taken place
which was doubtless interpreted as an instance of Divine judgment
upon Sabbath-breaking. Clark, in his Looking-Glass for Saints
and Sinners, 1657, published the narrative:--'Not long since, in
Bedfordshire, a match at football being appointed on the Sabbath,
in the afternoon whilst two were in the belfry, tolling of a bell
to call the company together, there was suddenly heard a clap
of thunder, and a flash of lightning was seen by some that sat in
the church-porch coming through a dark lane, and flashing in their
faces, which must terrified them, and, passing through the porch
into the belfry, it tripped up his heels that was tolling the bell,
and struck him stark dead; and the other that was with him was so
sorely blasted therewith, that shortly after he died also.'[62] Thus
we find that the church bells ministered to the Book of Sports, to
call the company to Sabbath-breaking. The bell-ringers might come
within the same class as those upon whom the tower at Siloam fell,
still it was a most solemn warning, and accounts for the timidity
of so resolute a man as Bunyan. Although he thought it did not become
his newly-assumed religious character, yet his old propensity drew
him to the church tower. At first he ventured in, but took care to
stand under a main beam, lest the bell should fall and crush him;
afterwards he would stand in the door; then he feared the steeple might
fall; and the terrors of an untimely death, and his newly-acquired
garb of religion, eventually deterred him from this mode
of Sabbath-breaking. His next sacrifice made at the shrine of
self-righteousness was dancing: this took him one whole year to
accomplish, and then he bade farewell to these sports for the rest
of his life.[63] We are not to conclude from the example of a man
who in after-life proved so great and excellent a character, that,
under all circumstances, bell-ringing and dancing are immoral.
In those days, such sports and pastimes usually took place on the
Lord's-day; and however the Church of England might then sanction
it, and proclaim by royal authority, in all her churches, the
lawfulness of sports on that sacred day, yet it is now universally
admitted that it was commanding a desecration of the Sabbath, and
letting loose a flood of vice and profaneness. In themselves, on
days proper for recreation, such sports may be innocent; but if they
engender an unholy thought, or occupy time needed for self-examination
and devotion, they ought to be avoided as sinful hindrances to a
spiritual life.
Bunyan was now dressed in the garb of a religious professor, and had
become a brisk talker in the matters of religion, when, by Divine
mercy, he was stripped of all his good opinion of himself; his want
of holiness, and his unchanged heart, were revealed to his surprise
and wonder, by means simple and efficacious, but which no human
forethought could have devised. Being engaged in his trade at
Bedford, he overheard the conversation of some poor pious women,
and it humbled and alarmed him. 'I heard, but I understood not; for
they were far above, out of my reach. Their talk was about a new
birth, the work of God on their hearts, also how they were convinced
of their miserable state by nature; how God had visited their souls
with his love in the Lord Jesus, and with what words and promises
they had been refreshed, comforted, and supported against the
temptations of the devil. Moreover, they reasoned of the suggestions
and temptations of Satan in particular; and told to each other by
which they had been afflicted, and how they were borne up under his
assaults. hey also discoursed of their own wretchedness of heart,
of their unbelief; and did contemn, slight, and abhor their own
righteousness, as filthy and insufficient to do them any good. And
methought they spake as if joy did make them speak; they spake with
such pleasantness of Scripture language, and with such appearance
of grace in all they said, that they were to me as if they had found
a new world; as if they were people that dwelt alone, and were not
to be reckoned among their neighbours (Num 23:9).
'At this I felt my own heart began to shake, as mistrusting my
condition to be nought; for I saw that in all my thoughts about
religion and salvation, the new birth did never enter into my
mind; neither knew I the comfort of the Word and promise, nor the
deceitfulness and treachery of my own wicked heart. As for secret
thoughts, I took no notice of them; neither did I understand what
Satan's temptations were, nor how they were to be withstood, and
resisted.
'Thus, therefore, when I heard and considered what they said, I
left them, and went about my employment again, but their talk and
discourse went with me; also my heart would tarry with them, for
I was greatly affected with their words, both because by them I
was convinced that I wanted the true tokens of a truly godly man,
and also because by them I was convinced of the happy and blessed
condition of him that was such a one.'[64]
The brisk talker of 'talkative,' was confounded--he heard pious
godly women mourning over their worthlessness instead of vaunting
of their attainments. They exhibited, doubtless to his great surprise,
that self-distrust and humility are the beginnings of wisdom.
These humble disciples could have had no conception that the Holy
Spirit was blessing their Christian communion to the mind of the
tinker, standing near them, pursuing his occupation. The recollection
of the converse of these poor women led to solemn heart-searching
and the most painful anxiety; again and again he sought their
company, and his convictions became more deep, his solicitude more
intense. This was the commencement of an internal struggle, the
most remarkable of any upon record, excepting that of the psalmist
David.
It was the work of the Holy Spirit in regenerating and preparing
an ignorant and rebellious man for extraordinary submission to
the sacred Scriptures, and for most extensive usefulness. To those
who never experienced in any degree such feelings, they appear to
indicate religious insanity. It was so marvelous and so mysterious,
as to be mistaken by a poet laureate, who profanely calls it a
being 'shaken continually by the hot and cold fits of a spiritual
ague': 'reveries': or one of the 'frequent and contagious disorders
of the human mind,'[65] instead of considering it as wholesome but
bitter medicine for the soul, administered by the heavenly Physician.
At times he felt, like David, 'a sword in his bones,' 'tears his
meat.' God's waves and billows overwhelmed him (Psa 43). Then came
glimmerings of hope--precious promises saving him from despair--followed
by the shadow of death overspreading his soul, and involving him
in midnight darkness. He could complain in the bitterness of his
anguish, 'Thy fierce wrath goeth over me.' Bound in affliction and
iron, his 'soul was melted because of trouble.' 'Now Satan assaults
the soul with darkness, fears, frightful thoughts of apparitions;
now they sweat, pant, and struggle for life. The angels now come
(Psa 107) down to behold the sight, and rejoice to see a bit of
dust and ashes to overcome principalities, and powers, and might,
and dominion.'[66] His mind was fixed on eternity, and out of the
abundance of his heart he spoke to one of his former companions;
his language was that of reproof--'Harry, why do you swear and curse
thus? what will become of you if you die in this condition?'[67]
His sermon, probably the first he had preached, was like throwing
pearls before swine--'He answered in a great chafe, what would the
devil do for company, if it were not for such as I am.'[68]
By this time he had recovered the art of reading, and its use a
little perplexed him, for he became much puzzled with the opinions
of the Ranters, as set forth in their books. It is extremely
difficult to delineate their sentiments; they were despised by all
the sects which had been connected with the government, because,
with the Quakers and Baptists, they denied any magisterial or state
authority over conscience, and refused maintenance to ministers;
but from the testimony of Bunyan, and that of the early Quakers,
they appear to have been practical Antinomians, or at least very
nearly allied to the new sect called Mormonites. Ross, who copied
from Pagitt, describes them with much bitterness--'The Ranters are
unclean beasts--their maxim is that there is nothing sin but what
a man thinks to be so--they reject the Bible--they are the merriest
of all devils--they deny all obedience to magistrates.'[69]
This temptation must have been severe. The Ranters were like the
black man with the white robe, named Flatterer, who led the pilgrims
into a net,[70] under the pretence of showing them the way to the
celestial city; or like Adam the first, who offered Faithful his
three daughters to wife[71]--the lust of the flesh, the lust of
the eyes, and the pride of life--if he would dwell with him in the
town of Deceit. 'These temptations,' he says, 'were suitable to my
flesh,'[72] I being but a young man, and my nature in its prime;
and, with his characteristic humility, he adds, 'God, who had, as
I hope, designed me for better things, kept me in the fear of his
name, and did not suffer me to accept such cursed principles.' Prayer
opened the door of escape; it led him to the fountain of truth.
'I began to look into the Bible with new eyes. Prayer preserved me
from Ranting errors. The Bible was precious to me in those days.'[73]
His study of the Holy Oracles now became a daily habit, and that
with intense earnestness and prayer. In the mist of the multitude
of sects with which he was on all sides surrounded, he felt the
need of a standard for the opinions which were each of them eagerly
followed by votaries, who proclaimed them to be THE TRUTH, the
way, and the life. He was like a man, feeling that if he erred
in the way, it would be attended with misery, and, but for Divine
interference, with unutterable ruin--possessed of a correct map,
but surrounded with those who, by flattery, or threats, or deceit,
and armed with all human eloquence, strove to mislead him. With an
enemy within to urge him to accept their wily guidance, that they
might lead him to perdition--inspired by Divine grace, like Christian
in his Pilgrim, he 'put his fingers in his ears, and ran on, crying
Life, life, eternal life.' He felt utter dependence upon Divine
guidance, leading him to most earnest prayer, and an implicit obedience
to Holy Writ, which followed him all through the remainder of his
pilgrimage. 'The Bible' he calls 'the scaffold, or stage, that
God has builded for hope to play his part upon in this world.'[74]
Hence the Word was precious in his eyes; and with so immense
a loss, or so magnificent a gain, the throne of grace was all his
hope, that he might be guided by that counsel that cannot err, and
that should eventually insure his reception to eternal glory.
While in this inquiring state, he experienced much doubt and
uncertainty arising from the apparent confidence of many professors.
In his own esteem he appeared to be thoroughly humbled; and when
he lighted on that passage--'To one is given by the spirit the word
of wisdom, to another, knowledge, and to another, faith' (1 Cor
12:8,9), his solemn inquiry was, how it happened that he possessed
so little of any of these gifts of wisdom, knowledge, or faith--more
especially of faith, that being essential to the pleasing of God.
He had read (Matt 21:21), 'If ye have faith and doubt not, ye shall
say unto this mountain, Be thou removed, and be thou cast into
the sea; it shall be done'; and (Luke 17:6), 'If ye had faith as a
grain of mustard seed, ye might say to this sycamore tree, Be thou
plucked up by the root, and be thou planted in the sea, and it shall
obey you'; and (1 Cor 13:2), 'Though I have all faith, so that I
could remove mountains.' The poor tinker, considering these passages
in their literal import, imagined they were meant as tests to try
whether the believer possessed faith or not. He was a stranger to
the rules of Hebrew rhetoric; nor did he consider that they were
addressed to the apostles, who had the power to work miracles. He
had no idea that the removing a mountain, or planting a sycamore
tree in the sea, were figures of speech conveying to us the fact
that, aided by faith, mountainous difficulties might and would be
overcome. Anxious for some ocular demonstration that he had faith,
he almost determined to attempt to work a miracle--not to convert
or confirm the faith of others, but to satisfy his own mind as to
his possessing faith. He had no such magnificent idea as the removal
of a mountain, for there were none in his neighbourhood, nor to
plant a tree in the sea, for Bedfordshire is an inland county; but
it was of the humblest kind--that some puddles on the road between
Elstow and Bedford should change places with the dry ground. When
he had thought of praying for ability, his natural good sense led
him to abandon the experiment.[75] This he calls 'being in my plunge
about faith, tossed betwixt the devil and my own ignorance.'[76] All
this shows the intensity of his feelings and his earnest inquiries.
It may occasion surprise to some, that a young man of such
extraordinary powers of mind, should have indulged the thought of
working a miracle to settle or confirm his doubts; but we must take
into account, that when a boy he had no opportunity of acquiring
scriptural knowledge; no Sunday schools, no Bible class excited
his inquiries as to the meaning of the sacred language. The Bible
had been to him a sealed book until, in a state of mental agony,
he cried, What must I do to be saved? The plain text was all his
guide; and it would not have been surprising, had he been called
to bottle a cask of new wine, if he had refused to use old wine
bottles; or had he cast a loaf into the neighbouring river Ouse,
expecting to find it after many days. The astonishing fact is, that
one so unlettered should, by intense thought, by earnest prayer,
and by comparing one passage with another, arrive eventually at so
clear a view both of the external and internal meaning of the whole
Bible. The results of his researches were more deeply impressed
upon his mind by the mistakes which he had made; and his intense
study, both of the Old and New Testaments, furnished him with an
inexhaustible store of things new and old--those vivid images and
burning thoughts, those bright and striking illustrations of Divine
truth, which so shine and sparkle in all his works. What can be
more clear than his illustration of saving faith which worketh by
love, when in after-life he wrote the Pilgrim's Progress. Hopeful
was in a similar state of inquiry whether he had faith. 'Then I said,
But, Lord, what is believing?' And then I saw from that saying, He
that cometh to me shall never hunger, and he that believeth in me
shall never thirst, that believing and coming was all one, and that
he that came, that is, ran out in his heart and affections after
salvation by Christ, he indeed believed in Christ (John 6:25).[77]
In addition to his want of scriptural education, it must be remembered
that, when he thought of miraculous power being an evidence of faith,
his mind was in a most excited state--doubts spread over him like
a huge masses of thick black clouds, hiding the Sun of Righteousness
from his sight. Not only is he to be pardoned for his error, but
admired for the humility which prompted him to record so singular
a trial, and his escape from 'this delusion of the tempter.' While
'thus he was tossed betwixt the devil and his own ignorance,'[78]
the happiness of the poor women whose conversation he had heard at
Bedford, was brought to his recollection by a remarkable reverie
or day dream:--
'About this time, the state and happiness of these poor people at
Bedford was thus, in a dream or vision, represented to me. I saw
as if they were set on the sunny side of some high mountain, there
refreshing themselves with the pleasant beams of the sun, while
I was shivering and shrinking in the cold, afflicted with frost,
snow, and dark clouds. Methought also, betwixt me and them, I saw
a wall that did compass about this mountain; now through this wall
my soul did greatly desire to pass, concluding that if I could, I
would go even into the very midst of them, and there also comfort
myself with the heat of their sun.
'About this wall I thought myself to go again and again, still
prying, as I went, to see if I could find some way or passage, by
which I might enter therein; but none could I find for some time.
At the last I saw, as it were, a narrow gap, like a little doorway
in the wall, through which I attempted to pass; but the passage
being very strait and narrow, I made many efforts to get in, but
all in vain, even until I was well nigh quite beat out, by striving
to get in; at last, with great striving, methought I at first did
get in my head, and after that, by a sidling striving, my shoulders,
and my whole body; then I was exceeding glad, and went and sat down
in the midst of them, and so was comforted with the light and heat
of their sun.
'Now this mountain, and wall, was thus made out to me: The mountain
signified the church of the living God; the sun that shone thereon,
the comfortable shining of his merciful face on them that were
therein; the wall I thought was the Word, that did make separation
between the Christians and the world; and the gap which was in
this wall, I thought, was Jesus Christ, who is the way to God the
Father (John 14:6; Matt 7:14). But forasmuch as the passage was
wonderful narrow, even so narrow that I could not, but with great
difficulty, enter in thereat, it showed me, that none could enter
into life, but those that were in downright earnest, and unless
also they left this wicked world behind them; for here was only
room for body and soul, but not for body and soul and sin.[79]
'This resemblance abode upon my spirit many days; all which time
I saw myself in a forlorn and sad condition, but yet was provoked
to a vehement hunger and desire to be one of that number that did
sit in the sunshine. Now also I should pray wherever I was; whether
at home or abroad, in house or field, and should also often, with
lifting up of heart, sing that of the fifty-first Psalm, "O Lord,
consider my distress."'[80]
In this striking reverie we discover the budding forth of that great
genius which produced most beautiful flowers and delicious fruit,
when it became fully developed in his allegories.
While this trial clouded his spirits, he was called to endure
temptations which are common to most, if not all, inquiring souls,
and which frequently produce much anxiety. He plunged into the
university problems of predestination, before he had completed his
lower grammar-school exercises on faith and repentance. Am I one of
the elect? or has the day of grace been suffered to pass by never
to return? 'Although he was in a flame to find the way to heaven
and glory,' these questions afflicted and disquieted him, so that
the very strength of his body was taken away by the force and
power thereof. 'Lord, thought I, what if I should not be elected!
It may be you are not, said the tempter; it may be so, indeed
thought I. Why then, said Satan, you had as good leave off, and
strive no farther; for if indeed you should not be elected and
chosen of God, there is no talk of your being saved; "for it is
neither of him that willeth, nor of him that runneth, but of God
that showeth mercy."
'By these things I was driven to my wit's end, not knowing what to
say, or how to answer these temptations. Indeed, I little thought
that Satan had thus assaulted me, but that rather it was my own
prudence thus to start the question: for that the elect only obtained
eternal life; that I without scruple did heartily close withal;
but that myself was one of them, there lay all the question.'[81]
Thus was he for many weeks oppressed and cast down, and near
to 'giving up the ghost of all his hopes of ever attaining life,'
when a sentence fell with weight upon his spirit--'Look at the
generations of old and see; did ever any trust in the Lord and was
confounded' (Ecclesiasticus 2:10). This encouraged him to a diligent
search from Genesis to Revelation, which lasted for above a year,
and although he could not find that sentence, yet he was amply
rewarded for this diligent examination of the Holy Oracles, and
thus he obtained 'yet more experience of the love and kindness of
God.' At length he found it in the Apocrypha, and, although not the
language of inspiration, yet as it contained the sum and substance
of the promises, he took the comfort of it, and it shone before his
face for years. The fear that the day of grace had passed pressed
heavily upon him; he was humbled, and bemoaned the time that he
had wasted. Now he was confronted with that 'grim-faced one, the
Captain Past-hope, with his terrible standard,' carried by Ensign
Despair, red colours, with a hot iron and a hard heart, and
exhibited at Eye-gate.[82] At length these words broke in upon his
mind, 'compel them to come in, that my house may be filled--and yet
there is room.' This Scripture powerfully affected him with hope,
that there was room in the bosom and in the house of Jesus for his
afflicted soul.
His next temptation was to return to the world. This was that
terrible battle with Apollyon, depicted in the Pilgrim's Progress,
and it is also described at some length in the Jerusalem Sinner
Saved. Among many very graphic and varied pictures of his own
experience, he introduces the following dialogue with the tempter,
probably alluding to the trials he was now passing through. Satan
is loath to part with a great sinner. 'This day is usually attended
with much evil towards them that are asking the way to Zion, with
their faces thitherward. Now the devil has lost a sinner; there is
a captive has broke prison, and one run away from his master. Now
hell seems to be awakened from sleep, the devils are come out. They
roar, and roaring they seek to recover their runaway. Now tempt
him, threaten him, flatter him, stigmatize him, throw dust into
his eyes, poison him with error, spoil him while he is upon the
potter's wheel, anything to keep him from coming to Christ.'[83]
'What, my true servant,' quoth he, 'my old servant, wilt thou forsake
me now? Having so often sold thyself to me to work wickedness,
wilt thou forsake me now? Thou horrible wretch, dost not know,
that thou hast sinned thyself beyond the reach of grace, and dost
thou think to find mercy now? Art not thou a murderer, a thief, a
harlot, a witch, a sinner of the greatest size, and dost thou look
for mercy now? Dost thou think that Christ will foul his fingers
with thee? It is enough to make angels blush, saith Satan, to see
so vile a one knock at heaven-gates for mercy, and wilt thou be
so abominably bold to do it?' Thus Satan dealt with me, says the
great sinner, when at first I came to Jesus Christ. And what did
you reply? saith the tempted. Why, I granted the whole charge to
be true, says the other. And what, did you despair, or how? No,
saith he, I said, I am Magdalene, I am Zaccheus, I am the thief,
I am the harlot, I am the publican, I am the prodigal, and one of
Christ's murderers; yea, worse than any of these; and yet God was
so far off from rejecting of me, as I found afterwards, that there
was music and dancing in his house for me, and for joy that I was
come home unto him. O blessed be God for grace (says the other),
for then I hope there is favour for me. Yea, as I told you, such
a one is a continual spectacle in the church, for every one by to
behold God's grace and wonder by.[84] These are the 'things the
angels desire to look into' (1 Peter 1:12), or as Bunyan quaintly
says, this is the music which causes 'them that dwell in the higher
orbs to open their windows, put out their heads, and look down to
see the cause of that glory' (Lev 15:7,10).[85]
As he became less agitated with fear, and drew consolation more
frequently from the promises, with a timid hope of salvation, he
began to exhibit singular powers of conception in spiritualizing
temporal things. His first essay was to find the hidden meaning
in the division of God's creatures into clean and unclean. Chewing
the cud, and parting the hoof, he conceived to be emblematical of
our feeding upon the Word of God, and parting, if we would be saved,
with the ways of ungodly men.[86] It is not sufficient to chew the
cud like the hare--nor to part the hoof like the wine--we must do
both; that is, possess the word of faith, and that be evidenced
by parting with our outward pollutions. This spiritual meaning of
part of the Mosaic dispensation is admirably introduced into the
Pilgrim's Progress, when Christian and Faithful analyse the character
of Talkative.[87] This is the germ of that singular talent which
flourished in after-life, of exhibiting a spiritual meaning drawn
from every part of the Mosaic dispensation, and which leads one of
our most admired writers[88] to suggest, that if Bunyan had lived
and written during the early days of Christianity, he would have
been the greatest of the fathers.
Although he had received that portion of comfort which enabled him
to indulge in religious speculations, still his mind was unsettled,
and full of fears. He now became alarmed lest he had not been
effectually called to inherit the kingdom of heaven.[89] He felt
still more humbled at the weakness of human nature, and at the
poverty of wealth. Could this call have been gotten for money, and
'could I have given it; had I a whole world, it had all gone ten
thousand times over for this.' In this he was sincere, and so he
was when he said, I would not lose one promise, or have it struck
out of the Bible, if in return I could have as much gold as would
reach from London to York, piled up to the heavens. In proportion
to his soul's salvation, honour was a worthless phantom, and gold
but glittering dust. His earnest desire was to hear his Saviour's
voice calling him to his service. Like many young disciples, he
regretted not having been born when Christ was manifest in the flesh.
'Would I had been Peter or John!' their privations, sufferings,
martyrdom, was nothing in comparison to their being with, and hearing
the voice of the Son of God calling them to his service. Strange,
but general delusion! as if Christ were not the same yesterday, to
day, and for ever. Groaning for a sense of pardon, he was comforted
by Joel--'I will cleanse their blood that I have not cleansed,
for the Lord dwelleth in Zion' (Joel 3:21), and he was led to seek
advice and assistance from a neighbouring minister, and from pious
persons.
The poor women in Bedford, whose conversation had been blessed to
his thorough awakening, were sought for, and to them he unfolded his
sorrows. They were members of a Baptist church, under the pastoral
care of John Gifford, a godly, painstaking, and most intelligent
minister, whose history is very remarkable. In early life he had
been, like Bunyan, a thoroughly depraved character; like him had
entered the army, and had been promoted to the rank of a major
in the royal forces. Having made an abortive attempt to raise a
rebellion in his native county of Kent,[90] he and eleven others were
made prisoners, tried by martial law, and condemned to the gallows.
On the night previous to the day appointed for his execution, his
sister found access to the prison. The guards were asleep, and his
companions drowned in intoxication. She embraced the favourable
moment, and set him at liberty. He lay concealed in a ditch for
three days, till the heat of the search was over, and in disguise
escaped to London, and thence to Bedford, where, aided by some
great people who favoured the royal cause, he commenced business
as a doctor. Here his evil habits followed him, notwithstanding his
merciful deliverance. Swearing, drunkenness, gambling, and other
immoral practices, rendered him a curse to others, especially to
the Puritans, whom he bitterly persecuted. One night he lost fifteen
pounds at play, and, becoming outrageous, he cast angry reproaches
upon God. In this state he took up a book by R. Bolton--he read,
and his conscience was terror-stricken. Distress, under conviction
of sin, followed him. He searched his Bible, and found pardon
and acceptance. He now sought acquaintance with those whom before
he had persecuted, but, like Paul, when in similar circumstances,
'they were all afraid of him.' His sincerity soon became apparent;
and, uniting with eleven others, they formed a church. These men
had thrown off the fetters of education, and were, unbiased by any
sectarian feeling, being guided solely by their prayerful researches
into divine truth as revealed in the Bible. Their whole object
was to enjoy Christian communion--to extend the reign of grace--to
live to the honour of Christ--and they formed a new, and at that time
unheard-of, community. Water-baptism was to be left to individual
conviction; they were to love each other equally, whether they
advocated baptism in infancy, or in riper years. The only thing
essential to church-fellowship, in Mr. Gifford's opinion, was--'UNION
WITH CHRIST; this is the foundation of all saints' communion, and
not any judgment about externals.' To the honour of the Baptists,
these peaceable principles appear to have commenced with two or
three of their ministers, and for the last two centuries they have
been, like heavenly leaven, extending their delightful influence
over all bodies of Christians.
Such was the man to whom Bunyan was introduced for religious
advice and consolation; and he assisted in forming those enlarged
and nonsectarian principles which made his ministry blessed, and will
render his Works equally acceptable to all evangelical Christians
in every age of the church. Introduced to such a minister, and
attending social meetings for prayer and Christian converse, he felt
still more painfully his own ignorance, and the inward wretchedness
of his own heart. 'His corruptions put themselves forth, and
his desires for heaven seemed to fail.' In fact, while he compared
himself with his former self, he was a religious giant; in comparison
with these pious, long-standing Christians, he dwindled into a
pigmy; and in the presence of Christ he became, in his own view,
less than nothing, and vanity. He thus describes his feelings:--'I
began to sink--my heart laid me low as hell. I was driven as with
a tempest--my heart would be unclean--the Canaanites would dwell
in the land.'[91] He was like the child which the father brought
to Christ, who, while he was coming to Him, was thrown down by the
devil, and so rent and torn that he lay and wallowed, foaming. His
heart felt so hard, that with many a bitter sigh he cried, 'Good
Lord! break it open. Lord, break these gates of brass, and cut these
bars of iron asunder' (Psa 107:16). Little did he then think that
his bitterness of spirit was a direct answer to such prayers.
Breaking the heart was attended with anguish in proportion as it
had been hardened. During this time he was tender and sensitive
as to the least sin; 'now I durst not take a pin or a stick, my
conscience would smart at every touch.' 'O, how gingerly did I then
go in all I said or did!'[92] 'Still sin would as naturally bubble
out of my heart as water would bubble out of a fountain.' He felt
surprised when he saw professors much troubled at their losses, even
at the death of the dearest relative. His whole concern was for his
salvation. He imagined that he could bear these small afflictions
with patience; but 'a wounded spirit who can bear?'
In the midst of all these miseries, and at times regretting that he
had been endowed with an immortal spirit, liable to eternal ruin,
he was jealous of receiving comfort, lest it might be based upon
any false foundation. Still as his only hope he was constant in
his attendance upon the means of grace, and 'when comforting time
was come,' he heard one preach upon two words of a verse, which
conveyed strong consolation to his weary spirit; the words were, 'my
love' (Song 4:1). From these words the minister drew the following
conclusions:--1. That the church, and so every saved soul, is Christ's
love, even when loveless; 2. Christ's love is without a cause; 3.
They are Christ's love when hated of the world; 4. Christ's love
when under temptation and under desertion; 5. Christ's love from
first to last.[93] Now was his heart filled with comfort and hope.
'I could believe that my sins should be forgiven me'; and, in a
state of rapture, he thought that his trials were over, and that
the savour of it would go with him through life. Alas! his enjoyment
was but for a season--the preparation of his soul for future
usefulness was not yet finished. In a short time the words of our
Lord to Peter came powerfully into his mind--'Satan hath desired
to have you'; and so strong was the impression they made, that he
thought some man addressed them to him; he even turned his head to
see who it was that thus spoke to him. This was the forerunner of
a cloud and a storm that was coming upon him. It was the gathering
up of Satan's mighty strength, to have, if possible, overwhelmed
him. His narrative of this internal tempest in his soul--this last
great struggle with the powers of darkness--is very striking.
'About the space of a month after, a very great storm came down
upon me, which handled me twenty times worse than all I had met
with before; it came stealing upon me, now by one piece, then by
another. First, all my comfort was taken from me; then darkness
seized upon me; after which, whole floods of blasphemies, both
against God, Christ, and the Scriptures, were poured upon my spirit,
to my great confusion and astonishment. These blasphemous thoughts
were such as also stirred up questions in me against the very
being of God, and of his only beloved Son. As, whether there were
in truth a God or Christ, or no? And whether the Holy Scriptures
were not rather a fable, and cunning story, than the holy and pure
Word of God.
'These suggestions, with many others, which at this time I may not,
dare not utter, neither by word nor pen, did make such a seizure upon
my spirit, and did so overweigh my heart, both with their number,
continuance, and fiery force, that I felt as if there were nothing
else but these from morning to night within me, and as though indeed
there could be room for nothing else; and also concluded, that God
had, in very wrath to my soul, given me up unto them, to be carried
away with them as with a mighty whirlwind.
'Only by the distaste that they gave unto my spirit, I felt there
was something in me that refused to embrace them.'[94]
Here are the facts which are allegorized in the history of
Christian, passing through the Valley of Humiliation, and fighting
with the Prince of the power of the air. 'Then Apollyon, espying his
opportunity, began to gather up close to Christian, and wrestling
with him, gave him a dreadful fall; and with that Christian's
sword flew out of his hand.' This was the effect of his doubts of
the inspiration of the Scriptures--the sword of the Spirit. 'I am
sure of thee now, said Apollyon; and with that he had almost pressed
him to death, so that Christian began to despair of life; but as
God would have it, while Apollyon was fetching of his last blow,
Christian nimbly stretched out his hand for his sword, and caught
it, saying, "Rejoice not against me, O mine enemy, when I fall I
shall arise" (Matt 7:8), and with that gave him a deadly thrust,
which made him give back as one that had received his mortal wound.
Christian perceiving that, made at him again, saying, "Nay, in all
these things we are more than conquerors through him that loved
us"; and with that Apollyon spread forth his dragon wings, and sped
him away.'[95] What an awful moment, when he fell unarmed before
his ferocious enemy! 'Faith now has but little time to speak to
the conscience--it is now struggling for life--it is now fighting
with angels--with infernals--all it can do now is to cry, groan,
sweat, fear, fight, and gasp for life.'[96] How desperate the
conflict--the mouth of hell yawning to swallow him--man cannot aid
the poor warrior, all his help is in God. Is it not a wonder to see
a poor creature, who in himself is weaker than the moth, to stand
against and overcome all devils--all the world--all his lusts and
corruptions; or, if he fall, is it not a wonder to see him, when
devils and guilt are upon him, to rise again, stand upon his legs,
walk with God again, and persevere in faith and holiness?[97]
This severe conflict lasted for about a year. He describes his
feelings at times as resembling the frightful pangs of one broken
on the wheel. The sources of his misery were fears that he had sinned
against the Holy Ghost; and that through his hardness of heart and
impatience in prayer--he should not persevere to the end. During
all this time, occasional visits of mercy kept him from despair;
and at some intervals filled him with transports of joy. At one
time so delightfully was his burden removed that he could not tell
how to contain himself. 'I thought I could have spoken of his love
and of his mercy to me, even to the very crows that sat upon the
ploughed lands before me, had they been capable to have understood
me.'[98] Thus his feelings were controlled by reason, very different
to the poor madman who, in olden time, is represented as preaching
to the fish. With Bunyan it was a hallowed joy--a gush of holy
gladness, in which he wished all creation to participate. his heart
was baptized in hope. 'I know that my Redeemer liveth'; and with
holy Job, he wished to perpetuate his joy by a memorial not in
rock, but in a book of resemblance. 'I would I had a pen and ink
here to write it down.' This is the first desire that he expressed
to proclaim or publish to others the great Saviour he had found:
but he was not yet prepared; he must pass through deeper depths,
and possess a living knowledge of Divine truth, burnt into his soul
by satanic fires.
Very soon after this, he was harassed with fear lest he should part
with Christ. The tempter, as he did with Christian in the Valley of
the Shadow of Death, suggested blasphemies to him, which he thought
had proceeded from his own mind. 'Satan troubled him with his
stinking breath. How many strange, hideous, and amazing blasphemies
have some that are coming to Christ had injected upon their spirits
against him.'[99] 'The devil is indeed very busy at work during
the darkness of a soul. He throws in his fiery darts to amazement,
when we are encompassed with the terrors of a dismal night; he is
bold and undaunted in his assaults, and injects with a quick and
sudden malice a thousand monstrous and abominable thoughts of God,
which seem to be the motions of our own minds, and terribly grieve
and trouble us.'[100]
What makes those arrows more penetrating and distressing is, that
Satan, with subtle art, tips them with sentences of Scripture. 'No
place for repentance'; 'rejected'; 'hath never forgiveness,' and
other passages which, by the malignant ingenuity of the fiend, are
formed by his skill as the cutting and barbed points of his shafts.
At one time Bunyan concluded that he was possessed of the devil;
then he was tempted to speak and sin against the Holy Ghost. He
thought himself alone in such a tempest, and that no one had ever
felt such misery as he did. When in prayer, his mind was distracted
with the thought that Satan was pulling his clothes; he was even
tempted to fall down and worship him. Then he would cry after God,
in awful fear that eventually Satan would overcome him. During all
this time he was struggling against the tempter; and, at length,
the dayspring visited him in these words, 'I am persuaded that
nothing shall separate us from the love of God in Christ Jesus.'
Again he was cast down with a recollection of his former blasphemies.
What reason can I have to hope for an inheritance in eternal life?
The questions was answered with that portion of Scripture, 'If God
be for us, who can be against us?' These were visits which, like
Peter's sheet, of a sudden were caught up to heaven again.[101]
At length the Sun of Righteousness arose, and shone upon him with
healing influence. 'He hath made peace through the blood of his
cross,' came with power to his mind, followed by the consoling words
of the apostle, 'Forasmuch, then, as the children are partakers of
flesh and blood, he also himself likewise took part of the same;
that through death he might destroy him that had the power of death,
that is, the devil, and deliver them who through fear of death were
all their lifetime subject to bondage' (Heb 2:14,15). This was the
key that opened every lock in Doubting Castle. The prisoner escaped
to breathe the air of hope, and joy, and peace. 'This,' said he,
'was a good day to me, I hope I shall not forget it.' 'I thought
that the glory of those words was then so weighty on me, that I
was, both once and twice, ready to swoon as I sat, not with grief
and trouble, but with solid joy and peace.'
His mind was now in a fit state to seek for church fellowship, as a
further means of advance in his knowledge of Divine love. To effect
this object, he was naturally led to the Baptist church at Bedford,
to which those pious women belonged whose Christian communion had
been blessed to him. I sat under the ministry of holy Mr. Gifford,
whose doctrine, by God's grace, was much for my stability.[102]
Although his soul was led from truth to truth, his trials were not
over--he passed through many severe exercises before he was received
into communion with the church.[103]
At length he determined to become identified with a body of
professed Christians, who were treated with great scorn by other
sects because they denied infant baptism, and he became engaged in
the religious controversies which were fashionable in those days.
We have noticed his encounter with the Ranters, and he soon had
to give battle to persons called Quakers. Before the Society of
Friends was formed, and their rules of discipline were published,
many Ranters and others, some of whom were bad characters and held
the wildest opinions, passed under the name of Quakers. Some of
these denied that the Bible was the Word of God; and asserted that
the death of Christ was not a full atonement for sin--that there
is no future resurrection, and other gross errors. The Quakers,
who were afterwards united to form the Society of Friends, from the
first denied all those errors. Their earliest apologist, Barclay,
in his theses on the Scriptures, says, 'They are the doctrines of
Christ, held forth in precious declarations, spoken and written
by the movings of God's Spirit.' Whoever it was that asserted the
heresies, to Bunyan the investigation of them, in the light of Divine
truth, was attended with great advantages. It was through 'this
narrow search of the Scriptures that he was not only enlightened,
but greatly confirmed and comforted in the truth.'[104]
He longed to compare his experience with that of some old and eminent
convert, and 'God did cast into his hand' Luther On the Galatians,
'so old that it was ready to fall piece from piece, if I did but
turn it over.'[105] The commentary of this enlightened man was
a counterpart to his own feelings. 'I found,' says Bunyan, 'my
condition, in his experience so largely and profoundly handled,
as if his book had been written out of my own heart. I prefer the
book before all others as most fit for a wounded conscience.' This
was the 'voice of a man' that Christian 'heard as going before him
in the Valley of the Shadow of Death,' and was glad that some who
feared God were in this valley as well as himself, who could say,
'I will fear no evil for thou art with me.'[106] In many things
Luther and Bunyan were men of similar temperament. Like Emmanuel's
captains, in the Holy War, they were 'very stout rough-hewn men;
men that were fit to break the ice, and to make their way by dint
of sword.'[107] They were animated by the same principles, and
fought with the same weapons; and although Luther resided in a castle
protected by princes, was furnished with profound scholastic learning,
and became a terror to Popery; yet the voice of the unlettered
tinker, issuing from a dreary prison, bids fair to be far more
extensively heard and blessed than that of this most illustrious
reformer.[108]
Bunyan's happiness was now very great; his soul, with all its
affections, clave unto Christ: but lest spiritual pride should
exalt him beyond measure, and lest he should be scared to renounce
his Saviour, by the threat of transportation and death, his heart
was again wounded, and quickly after this his 'love was tried to
purpose.'
The tempter came in upon him with a most grievous and dreadful
temptation; it was to part with Christ, to exchange him for the
things of this life; he was perpetually tormented with the words
'sell Christ.' At length, he thought that his spirit gave way
to the temptation, and a dreadful and profound state of despair
overpowered him for the dreary space of more than two years.[109]
This is the most extraordinary part of this wonderful narrative, that
he, without apparent cause, should thus be tempted, and feel the
bitterness of a supposed parting with Christ. There was, doubtless,
a cause for every pang; his heavenly Father afflicted him for
his profit. We shall soon have to follow him through fiery trials.
Before the justices, allured by their arguments, and particularly by
the sophistry of their clerk, Mr. Cobb, and then dragged from a
beloved wife and from children to whom he was most fondly attached--all
these fiery trials might be avoided, if he would but 'sell Christ.'
A cold damp dungeon was to incarcerate his body for twelve tedious
years of the prime of his life, unless he would 'sell Christ.' His
ministering brother and friend, John Child, a Bedford man, who had
joined in recommending Bunyan's Vindication of Gospel Truths,[110]
fell under this temptation, and fearing temporal ruin and imprisonment
for life, conformed, and then fell into the most awful state of
despair, suffering such agonies of conscience, that, to get rid of
present trouble, he hurried himself into eternity. Probably Bunyan
alludes to this awful instance of fell despair in his Publican
and Pharisee: 'Sin, when appearing in its monstrous shape and hue,
frighteth all mortals out of their wits, away from God; and if he
stops them not, also out of the world.'[111] To arm Bunyan against
being overcome by a fear of the lions in the way to the house
Beautiful--against giving way, under persecution--he was visited
with terrors lest he should sell or part with Christ. During these
sad years he was not wholly sunk in despair, but had at times some
glimmerings of mercy. In comparing his supposed sin with that of
Judas, he was constrained to find a difference between a deliberate
intention to sell Christ and a sudden temptation.[112] Through
all these searchings of heart and inquiries at the Word, he became
fixed in the doctrine of the final perseverance of God's saints. 'O
what love, what care, what kindness and mercy did I now see mixing
itself with the most severe and dreadful of all God's ways to his
people; he never let them fall into sin unpardonable.' 'But these
thoughts added grief and horror to me; I thought that all things
wrought for my eternal overthrow.' So ready is the tender heart to
write bitter things against itself, and as ready is the tempter to
whisper despairing thoughts. In the midst of this distress he 'saw
a glory in walking with God,' although a dismal cloud enveloped
him.
This misery was aggravated by reading the fearful estate of Francis
Spira, who had been persuaded to return to a profession of Popery,
and died in a state of awful despair.[113] 'This book' was to his
troubled spirit like salt rubbed into a fresh wound.
Bunyan now felt his body and mind shaking and tottering under the
sense of the dreadful judgment of God; and he thought his sin--of
a momentary and unwilling consent to give up Christ--was a greater
sin than all the sins of David, Solomon, Manasseh, and even than
all the sins that had been committed by all God's redeemed ones.
Was there ever a man in the world so capable of describing the
miseries of Doubting Castle, or of the Slough of Despond, as poor
John Bunyan?
He would have run from God in utter desperation; 'but, blessed
be his grace, that Scripture, in these flying sins, would call,
as running after me, "I have blotted out, as a thick cloud, thy
transgressions, and, as a cloud, thy sins: return unto me, for I have
redeemed thee"' (Isa 44:22).Still he was haunted by that scripture,
'You know how that afterwards, when he would have inherited the
blessing, he found no place of repentance, though he sought it
carefully with tears.' Thus was he tossed and buffeted, involved in
cloudy darkness, with now and then a faint gleam of hope to save
him from despair. 'In all these,' he says, 'I was but as those
that justle against the rocks; more broken, scattered, and rent.
Oh! the unthought of imaginations, frights, fears, and terrors, that
are effected by a thorough application of guilt.'[114] 'Methought
I saw as if the sun that shineth in the heavens did grudge to give
light, and as if the very stones in the street, and tiles upon the
houses, did bend themselves against me.'[115] Here we find him in
that doleful valley, where Christian was surrounded by enemies that
'cared not for his sword,' he put it up, and places his dependence
upon the more penetrating weapon, 'All Prayer.' Depending upon
this last resource, he prayed, even when in this great darkness
and distress. To whom could he go? his case was beyond the power
of men or angels. His refuge, from a fear of having committed the
unpardonable sin, was that he had never refused to be justified by
the blood of Christ, but ardently wished it; this, in the midst of
the storm, caused a temporary clam. At length, he was led to look
prayerfully upon those scriptures that had tormented him, and to
examine their scope and tendency, and then he 'found their visage
changed, for they looked not so grimly on him as before he thought
they did.'[116] Still, after such a tempest, the sea did not at
once become a calm. Like one that had been scared with fire, every
voice was fire, fire; every little touch hurt his tender conscience.[117]
All this instructive history is pictured by a few words in the
Pilgrim's Progress. At the Interpreter's house the pilgrim is shown
'a fire burning against a wall, and one standing by it, always
casting much water upon it, to quench it; yet did the fire burn
higher and hotter.'[118] As Esau beat him down, Christ raised him
again. The threatening and the promise were like glittering swords
clashing together, but the promise must prevail.
His entire relief at last was sudden, while meditating in the field
upon the words, 'Thy righteousness is in heaven.' Hence he drew the
conclusion, that his righteousness was in Christ, at God's right
hand, ever before him, secure from all the powers of sin and
Satan. Now his chains fell off; he was loosed from his affliction
and irons; his temptation fled away. His present supply of grace
he compared to the cracked groats and fourpence half-pennies,[119]
which rich men carry in their pockets, while their treasure is safe
in their trunks at home, as his was in the store-house of heaven.
This dreary night of awful conflict lasted more than two years; but
when the day-spring from on high visited him, the promises spangled
in his eyes, and he broke out into a song, 'Praise ye the Lord.
Praise God in his sanctuary: praise him in the firmament of his
power. Praise him for his mighty acts: praise him according to his
excellent greatness.'[120]
Bunyan's opinion as to the cause of this bitter suffering, was his
want of watchfulness, his not coming boldly to the throne of grace,
and that he had tempted God. The advantages he considered that
he had gained by it were, that it confirmed his knowledge of the
existence of God, so that he lost all his temptations to unbelief,
blasphemy, and hardness of heart, Doubts as to the truth of the
Word, and certainty of the world to come, were gone for ever.
He found no difficulty as to the keys of the kingdom of heaven.
'Now I saw the apostles to be the elders of the city of refuge,
those that they were to receive in, were received to life, but
those that they were to shut out, were to be slain by the avenger
of blood.' Those were to enter who, with Peter, confessed to Jesus,
'Thou art the Christ, the Son of the living God' (Matt 16:16).
This is simply an authority to proclaim salvation or condemnation
to those who receive or reject the Saviour. It is upon his shoulder
the key of the house is laid (Isa 22:22). Christ only has the key,
no MAN openeth or shutteth (Rev 1:18, 3:7). All that man can do,
as to binding or loosening, is to warn the hardened and to invite
the contrite.
By these trials, the promises, became more clear and invaluable
than ever. He never saw those heights and depths in grace, and
love, and mercy, as he saw them after this severe trial--'great
sins drew out great grace'; and the more terrible and fierce guilt
was, the more high and mighty did the mercy of God in Christ appear.
These are Bunyan's own reflections; but may we not add to them, that
while he was in God's school of trial, every groan, every bitter
pang of anguish, and every gleam of hope, were intended to fit him
for his future work as a preacher and writer? Weighed in the balances
of the sanctuary, there was not a jot too little, or an iota too
much. Every important subject which embarrasses the convert, was
most minutely investigated, especially faith, the sin against the
Holy Ghost, the divinity of Christ, and such essential truths. He
well knew every dirty lane, and nook, and corner of Mansoul, in
which the Diabolonians found shelter, and well he knew the frightful
sound of Diabolus' drum.[121] Well did his pastor, John Burton,
say of him, 'He hath through grace taken these three heavenly
degrees, to wit, union with Christ, the anointing of the Spirit,
and experience of the temptations of Satan, which do more fit
a man for that mighty work of preaching the gospel, than all the
university learning and degrees that can be had.'[122]
Preserved in Christ Jesus, and called--selected from his associates
in sin, he was taken into this school, and underwent the strictest
religious education. It was here alone that his rare talent could
be cultivated, to enable him, in two immortal allegories, to narrate
the internal discipline he underwent. It was here he attained
that habitual access to the throne of grace, and that insight into
the inspired volume, which filled his writings with those solemn
realities of the world to come; while it enabled him to reveal
the mysteries of communion with the Father of spirits, as he so
wondrously does in his treatise on prayer. To use the language of
Milton--'These are works that could not be composed by the invocation
of Dame Memory and her Siren daughters, but by devout prayer to that
eternal Spirit, who can enrich with all utterance and knowledge,
and send out his seraphim, with the hallowed fire of his altar,
to touch and purify the lips of whom he pleases, without reference
to station, birth, or education.' The tent-maker and tinker, the
fisherman and publican, and even a friar or monk,[123] became the
honoured instruments of his choice.
Throughout all Bunyan's writings, he never murmurs at his want
of education, although it is often a source of humble apology. He
honoured the learned godly as Christians, but preferred the Bible
before the library of the two universities.[124] He saw, what every
pious man must see and lament, that there is much idolatry in human
learning, and that it was frequently applied to confuse and impede
the gospel. Thus he addresses the reader of his treatise on The Law
and Grace--'If thou find this book empty of fantastical expressions,
and without light, vain, whimsical, scholar-like terms, it is because
I never went to school, to Aristotle or Plato, but was brought up
at my father's house, in a very mean condition, among a company of
poor countrymen. But if thou do find a parcel of plain, yet sound,
true, and home sayings, attribute that to the Lord Jesus his gifts
and abilities, which he hath bestowed upon such a poor creature as
I am and have been.'[125] His maxim was--'Words easy to be understood
do often hit the mark, when high and learned ones do only pierce
the air. He also that speaks to the weakest may make the learned
understand him; when he that striveth to be high, is not only
of the most part understood but of a sort, but also many times is
neither understood by them nor by himself!'[126] This is one of
Bunyan's maxims, well worthy the consideration of the most profoundly
learned writers, and also of the most eloquent preachers and public
speakers.
Bunyan was one of those pioneers who are far in advance of the age
in which they live, and the narrative of his birth and education
adds to the innumerable contradictions which the history of man
opposes to the system of Mr. Owen and the Socialists, and to every
scheme for making the offspring of the poor follow in leading-strings
the course of their parents, or for rendering them blindly submissive
to the dictates of the rich, the learned, or the influential. It
incontestably proves the gospel doctrine of individuality, and,
that native talent will rise superior to all impediments. Our
forefathers struggled for the right of private judgment in matters
of faith and worship--their descendants will insist upon it,
as essential to salvation, personally to examine every doctrine
relative to the sacred objects of religion, limited only by Holy
Writ. This must be done with rigorous impartiality, throwing aside
all the prejudices of education, and be followed by prompt obedience
to Divine truth, at any risk of offending parents, or laws, or
resisting institutions, or ceremonies which he discovers to be of
human invention. All this, as we have seen in Bunyan, was attended
with great mental sufferings, with painstaking labour, with a
simple reliance upon the Word of God, and with earnest prayer. If
man impiously dares to submit his conscience to his fellow-man,
or to any body of men called a church, what perplexity must he
experience ere he can make up his mind which to choose! Instead of
relying upon the ONE standard which God has given him in his Word;
should he build his hope upon a human system he could be certain only
that man is fallible and subject to err. How striking an instance
have we, in our day, of the result of education, when the mind does
not implicitly follow the guidance of the revealed Word of God.
Two brothers, named Newman, educated at the same school, trained in
the same university, brought up under the same religious system--all
human arts exhausted to mould their minds into strict uniformity,
yet gradually receding from the same point in opposite directions,
but in equally downward roads; one to embrace the most puerile
legends of the middle ages, the other to open infidelity. Not so
with those who follow the teachings of the Word of God, by which,
and not by any church, they are to be individually judged at the great
day: no pontiff, no priest, no minister, can intervene or mediate
for them at the bar of God. There it will be said, 'I know you, by
your prayers for Divine guidance and your submission to my revealed
will'; or, 'I know you not,' for you preferred the guidance of
frail, fallible men, to me, and to my Word--a solemn consideration,
which, as it proved a source of solid happiness and extensive
usefulness to Bunyan in his pilgrimage, so it insured to him, as
it will to all who follow his course, a solid foundation on which
to stand at the great and terrible day, and thus enable them to
live as well as die in the sure and certain hope of a triumphant
entry into the celestial city.
THE THIRD PERIOD.
BUNYAN IS BAPTIZED, AND ENTERS INTO COMMUNION WITH A CHRISTIAN
CHURCH AT BEDFORD--IS SET APART TO FILL THE DEACON'S OFFICE, AND
SENT OUT AS AN ITINERANT PREACHER IN THE NEIGHBOURING VILLAGES.
Man is naturally led to seek the society of his fellow-men.
His personal progress, and the great interests of civilization,
depend upon the nature of his friendly intercourse and his proper
associations. So is it with the Christian, but in a much higher
degree. Not only does he require companions with whom he can enjoy
Christian communion--of sufferings and of pleasures--in seasons of
depressing trials, and in holy elevations--but with whom he may also
form plans to spread the genial influence of Christianity, which
has blessed and so boundlessly enriched his own soul. Christian
fellowship and communion has received the broad seal of heaven.
'The Lord hearkened,' when they that feared him spake often to one
another, 'and a book of remembrance was written before him for them
that feared the Lord' (Mal 3:16).
Bunyan possessed a soul with faculties capable of the highest
enjoyment of the communion of saints in church order. His ideas of
mutual forbearance--that 'in lowliness of mind should each esteem
others better than themselves'--he enforces with very peculiar
power, and, at the same time, with delicate sensibility. After the
pilgrims had been washed by Innocence in the Interpreter's bath,
he sealed them, which 'greatly added to their beauty,' and then
arrayed them in white raiment of fine linen; and 'when the women
were thus adorned, they seemed to be a terror one to the other, for
that they could not see that glory each one on herself which they
could see in each other. Now, therefore, they began to esteem
each other better than themselves.'[127] 'The Interpreter led them
into his garden, where was great variety of flowers. Then said he,
Behold, the flowers are diverse in stature, in quality and colour,
and smell and virtue, and some are better than some; also, where the
gardener hath set them, there they stand, and quarrel not with one
another.'[128] 'When Christians stand every one in their places,
and do their relative work, then they are like the flowers in the
garden that grow where the gardener hath planted them, and both
honour the gardener and the garden in which they are planted.'[129]
In the same treatise on Christian Behaviour, similar sentiments
are expressed in language extremely striking and beautiful. 'The
doctrine of the gospel is like the dew and the small rain that
distilleth upon the tender grass, wherewith it doth flourish and
is kept green (Deut 32:2).Christians are like the several flowers
in a garden that have upon each of them the dew of heaven, which,
being shaken with the wind, they let fall their dew at each other's
roots, whereby they are jointly nourished, and become nourishers
of one another. For Christians to commune savourly of God's matters
one with another, it is as if they opened to each other's nostrils
boxes of perfume.'[130] Similar peaceful, heavenly principles, flow
through Bunyan's Discourse of the Building, &c., of the House of
God and its inmates;[131] and blessed would it be if in all our
churches every believer was baptized into such motives of forbearance
and brotherly love. These sentiments do honour to the head and heart
of the prince of allegorists, and should be presented in letters
of gold to every candidate for church fellowship. A young man
entertaining such opinions as these, however rude his former conduct,
being born again to spiritual enjoyments, would become a treasure
to the Christian society with which he might be connected.
In ordinary cases, the minister or people who have been useful to
a young convert, lead him in his first choice of Christian associates;
but here we have no ordinary man. Bunyan, in all things pertaining
to religion, followed no human authority, but submitted himself to
the guidance of the inspired volume. Possessing a humble hope of
salvation, he would read with deep interest that 'the Lord added
to the church such as should be saved.' The question which has so
much puzzled the learned, as to a church or the church, would be
solved without difficulty by one who was as learned in the Scriptures
as he was ignorant of the subtle distinctions and niceties of the
schools. He found that there was one church at Jerusalem (Acts
8:1), another at Corinth (1 Cor 1:2), seven in Asia (Rev 1:4),
and others distributed over the world; that 'the visible church of
Christ is a (or every) congregation of faithful men.'[132] He well
knew that uniformity is a fool's paradise; that though man was
made in the image of God; it derogates not from the beauty of that
image that no two men are alike. The stars show forth God's handy
work, yet 'one star different from another star in glory' (1 Cor
15:41). Uniformity is opposed to every law of nature, for no two
leaves upon a majestic tree are alike. Who but an idiot or a maniac
would attempt to reduce the mental powers of all men to uniformity?
Every church may have its own order of public worship while the
Scriptures form the standard of truth and morals. Where differences
of opinion occur, as they most certainly will, as to the observance
of days or abstinence from meats--whether to stand, or sit, or
kneel, in prayer--whether to stand while listening to some pages
of the inspired volume, and to sit while others are publicly
read--whether to call Jude a saint, and refuse the title to Isaiah--are
questions which should bring into active exercise all the graces of
Christian charity; and, in obedience to the apostolic injunction,
they must agree to differ. 'Let every man be fully persuaded in
his own mind' (Rom 14:5). Human arts have been exhausted to prevent
that mental exercise or self-persuasion which is essential to a
Christian profession. The great object of Satan has ever been to
foster indifference, that deadly lethargy, by leading man to any
source of information rather than prayerful researches into the
Bible. Bunyan's severe discipline in Christ's school would lead
him to form a judgment for himself; he was surrounded by a host
of sects, and, with such a Bible-loving man, it is an interesting
inquiry what party he would join.
He lived in times of extraordinary excitement. England was in a
transition state. A long chain of events brought on a crisis which
involved the kingdom in tribulation. It was the struggle between
the unbridled despotism of Epsicopacy, and the sturdy liberty of
Puritanism. For although the immediate cause of the civil wars was
gross misgovernment--arbitrary taxation without the intervention
of Parliament, monopolies and patents, to the ruin of trade; in
fact, every abuse of the royal power--still, without the additional
spur of religious persecution, the spirit of the people would never
have proved invincible and overpowering. The efforts of Archbishop
Laud, aided by the queen and her popish confessor, Panzani, to
subjugate Britain to the galling yoke of Rome, signally failed,
involving in the ruin the life of the king and his archbishop, and
all the desolating calamities of intestine wars, strangely called
'civil.' In this strife many of the clergy and most of the bishops
took a very active part, aiding and abetting the king's party in their
war against the parliament--and they thus brought upon themselves
great pains and penalties. The people became suddenly released
from mental bondage; and if the man who had been born blind, when
he first received the blessing of sight, 'saw men as trees walking,'
we cannot be surprised that religious speculations were indulged in,
some of which proved to be crude and wild, requiring much vigorous
persuasive pruning before they produced good fruit. Bunyan was
surrounded by all these parties; for although the rights of conscience
were not recognized--the Papists and Episcopalians, the Baptists
and Unitarians, with the Jews, being proscribed--yet the hand of
persecution was comparatively light. Had Bunyan chosen to associate
with the Episcopalians, he would not have passed through those
severe sufferings on which are founded his lasting honours. The
Presbyterians and Independents received the patronage of the state
under the Commonwealth, and the great mass of the clergy conformed to
the directory, many of them reciting the prayers they had formerly
read; while a considerable number, whose conscience could not
submit to the system then enforced by law, did, to their honour,
resign their livings, and suffer the privations and odium of being
Dissenters. Among these were necessarily included the bishops.[133]
Of all sects that of the Baptists had been the most bitterly
written against and persecuted. Even their first cousins, the
Quakers, attacked them in language that would, in our peaceful days,
be considered outrageous. 'The Baptists used to meet in garrets,
cheese-lofts, coal-holes, and such like mice walks,'--'theses
tumultuous, blood-thirsty, covenant-breaking, government-destroying
Anabaptists.'[134] The offence that called forth these epithets
was, that in addressing Charles II on his restoration, they stated
that "they were no abettors of the Quakers." Had royal authority
possessed the slightest influence over Bunyan's religious opinions,
the question as to his joining the Baptists would have been settled
without investigation. Among other infatuations of Charles I, had
been his hatred of any sect that professed the right and duty of
man to think for himself in choosing his way to heaven. In 1639
he published his 'Declaration concerning the tumults in Scotland,'
when violence was resorted to against the introduction of the Common
Prayer in which he denounced voluntary obedience because it was not
of constraint, and called it 'damnable'; he calls the principles
of the Anabaptists, in not submitting their consciences to human
laws, 'furious frenzies,' and 'madness'; all Protestants are 'to
detest and persecute them'; 'these Anabaptists raged most in their
madness'; 'the scandal of their frenzies'; 'we are amazed at, and
aggrieved at their horrible impudence'; 'we do abhor and detest
them all as rebellious and treasonable.'[135] This whole volume
is amusingly assuming. The king claims his subjects as personal
chattels, with whose bodies and minds he had a right to do as he
pleased. Bunyan owed no spiritual submission to man, 'whose breath
is in his nostrils'; and risking all hazards, he became one of the
denounced and despised sect of Baptists. To use the language of his
pilgrim, he passed the lions, braving all the dangers of an open
profession of faith in Christ, and entered the house called Beautiful,
which 'was built by the Lord of the hill, on purpose to entertain
such pilgrims in.'[136] He first gains permission of the watchman,
or minister, and then of the inmates, or church members. This
interesting event is said to have taken place about the year
1653.[137] Mr. Doe, in The Struggler, thus refers to it, Bunyan
'took all advantages to ripen his understanding in religion, and
so he lit on the dissenting congregation of Christians at Bedford,
and was, upon confession of faith, baptized about the year 1653,'[138]
when he was in the twenty-fifth year of his age. No minutes of the
proceedings of this church, prior to the death of Mr. Gifford in
1656,[139] are extant, or they would identify the exact period when
Bunyan's baptism and admission to the church took place. The spot
where he was baptized is a creek by the river Ouse, at the end
of Duck Mill Lane. It is a natural baptistery, a proper width and
depth of water constantly fresh; pleasantly situated; sheltered
from the public highway near the High Street. The Lord's Supper was
celebrated in a large room in which the disciples met, the worship
consecrating the place.[140]
Religious feelings and conduct have at all times a tendency to
promote the comfort, and elevate the character of the poor. How
often have we seen them thus blessed; the ragged family comfortably
clothed, the hungry fed, and the inmates of a dirty miserable cottage
or hovel become a pattern of cleanly happiness. One of Bunyan's
biographers, who was an eye-witness, bears this testimony. 'By this
time his family was increased, and as that increased God increased
his stores, so that he lived now in great credit among his neighbours.'
He soon became a respectable member of civil as well as religious
society; for, by the time that he joined the church, his Christian
character was so fully established, that, notwithstanding the meanness
of his origin and employment, he was considered worthy of uniting
in a memorial to the Lord Protector. It was to recommend two
gentlemen to form part of the council, after Cromwell had dissolved
the Long Parliament. It is a curious document, very little known,
and illustrative of the peculiar style of these eventful times.
Letter from the people of Bedfordshire to the Lord Generall Cromwell,
and the Councell of the army.
May 13th, 1653.
May it please your Lordship, and the rest of the council of the
army. We (we trust) servants of Jesus Christ, inhabitants in the
county of Bedford, haveing fresh upon our hearts the sadde oppressions
we have (a long while) groan'd under from the late parlayment, and
now eyeing and owning (through grace) the good hand of God in this
great turne of providence, being persuaded that it is from the Lord
that you should be instrument in his hand at such a time as this,
for the electing of such persons whoe may goe in and out before his
people in righteousnesse, and governe these nations in judgment,
we having sought the Lord for yow, and hopeing that God will still
doe greate things by yow, understanding that it is in your hearte
through the Lord's assistance, to establish an authority consisting
of men able, loveing truth, feareing God, and hateing covetouseness;
and we having had some experience of men with us, we have judged
it our duty to God, to yow, and to the rest of his people, humbly
to present two men, viz., Nathaniell Taylor, and John Croke, now
Justices of Peace in our County, whom we judge in the Lord qualified
to manage a trust in the ensuing government. All which we humbly
referre to your serious considerations, and subscribe our names
this 13th day of May, 1653--
John Eston, Clement Berridge, Isaac Freeman, John Grewe, John
Bunyan, William Dell, John Gifford, William Baker, junr., William
Wheelar, Ja. Rush, Anth. Harrington, John Gibbs, Tho. Varrse,
Richard Spensley, John Donne, Michael Cooke, Edward Covinson, Tho.
Gibbs, John Ramsay, John Hogge, Edward White, Robert English, John
Jeffard, John Browne, John Edridge, John Ivory, John White, George
Gee, Daniell Groome, Charles Peirse, Ambrose Gregory, Luke Parratt,
Thomas Cooke, William Page, Thomas Knott, Thomas Honnor. These to
the Lord Generall Cromwell, and the rest of the councell of the
army, present.[141]
Bunyan's daughter Elizabeth was born at Elstow, April 14, 1654, and
a singular proof of his having changed his principles on baptism
appears in the church register. His daughter Mary was baptized
in 1650, but his Elizabeth in 1654 is registered as born, but no
mention is made of baptism.
The poor harassed pilgrim having been admitted into communion with
a Christian church, enjoyed fully, for a short season, his new
privileges. He thus expresses his feelings:--'After I had propounded
to the church that my desire was to walk in the order and ordinances
of Christ with them, and was also admitted by them: while I thought
of that blessed ordinance of Christ, which was his last supper
with his disciples before his death, that scriptures, "this do in
remembrance of me," was made a very precious word unto me; for by
it the Lord came down upon my conscience with the discovery of his
death for my sins: and as I then felt, did as if he plunged me in
the virtue of the same.'[142]
In this language we have an expression which furnishes a good
sample of his energetic feelings. He had been immersed in water at
his baptism, and doubtless believed it to be a figure of his death
to sin and resurrection to holiness; and when he sat at the Lord's
table he felt that he was baptized into the virtue of his Lord's
death; he is plunged into it, and feels the holy influence covering
his soul with all its powers.
His pastor, John Gifford, was a remarkably pious and sensible man,
exactly fitted to assist in maturing the mind of his young member.
Bunyan had, for a considerable time, sat under his ministry, and
had cultivated acquaintance with the members of his church; and so
prayerfully had he made up his mind as to this important choice of
a church, with which he might enter into fellowship, that, although
tempted by the most alluring prospects of greater usefulness,
popularity, and emolument, he continued his church fellowship with
these poor people through persecution and distress, imprisonment
and the threats of transportation, or an ignominious death, until
he crossed the river 'which has no bridge,' and ascended to the
celestial city, a period of nearly forty years. Of the labours of
his first pastor, John Gifford, but little is known, except that
he founded the church of Christ at Bedford, probably the first, in
modern times, which allowed to every individual freedom of judgment
as to water baptism; receiving all those who decidedly appeared
to have put on Christ, and had been received by him; but avoiding,
with godly jealousy, any mixture of the world with the church. Mr.
Gifford's race was short, consistent, and successful. Bunyan calls
him by an appellation, very probably common in his neighbourhood
and among his flock, 'holy Mr. Gifford';[143] a title infinitely
superior to all the honours of nobility, or of royalty. He was
a miracle of mercy and grace, for a very few years before he had
borne the character of an impure and licentious man--an open enemy
to the saints of God. His pastoral letter, left upon record in the
church-book, written when drawing near the end of his pilgrimage,
is most admirable; it contains an allusion to his successors, Burton
or Bunyan, and must have had a tendency in forming their views of
a gospel church. Even Mr. Southey praises this puritanic epistle
as exemplifying 'a wise and tolerant and truly Christian spirit':
and as it has not been published in any life of Bunyan, I venture
to introduce it without abridgement:--
To the Church over which God made me an overseer when I was in the
world.
I beseech you, brethren beloved, let these following words (wrote
in my love to you, and care over you, when our heavenly Father
was removing me to the kingdom of his dear Son), be read in your
church-gatherings together. I shall not now, dearly beloved, write
unto you about that which is the first, and without which all other
things are as nothing in the sight of God, viz., the keeping the
mystery of the faith in a pure conscience; I shall not, I say, write
of these things, though the greatest, having spent my labours among
you, to root you and build you up in Christ through the grace you
have received; and to press you to all manner of holiness in your
conversations, that you may be found of the Lord, without spot,
and blameless, at His coming. But the things I shall speak to you
of, are about your CHURCH AFFAIRS, which I fear have been little
considered by most of you; which things, if not mended aright,
and submitted unto, according to the will of God, will by degrees
bring you under divisions, distractions, and at last, to confusion
of that gospel order and fellowship which now, through grace, you
enjoy. Therefore, my brethren, in the first place, I would not
have any of you ignorant of this, that every one of you are as much
bound now to walk with the church in all love; and in the ordinances
of Jesus Christ our Lord, as when I was present among you: neither
have any of you liberty to join yourselves to any other society,
because your pastor is removed from you; for you were not joined
to the ministry, but to Christ, and the church; and this is and was
the will of God in Christ to all the churches of the saints, read
Acts 2:42; and compare it with Acts 1:14, 15. And I charge you
before the Lord, as you will answer it at the coming of our Lord
Jesus, that none of you be found guilty herein.
Secondly. Be constant in your church assemblies. Let all the work
which concerns the church be done faithfully among you; as admission
of members, exercising of gifts, election of officers, as need
requires, and all other things as if named, which the Scriptures
being searched, will lead you into, through the Spirit; which things,
if you do, the Lord will be with you, and you will convince others
that Christ is your head, and your dependency is not upon man; but
if you do the work of the Lord negligently, if you mind your own
things and not the things of Christ, if you grow of indifferent
spirits, whether you mind the work of the Lord in his church
or no, I fear the Lord by degrees will suffer the comfort of your
communion to be dried up, and the candlestick which is yet standing
to be broken in pieces; which God forbid.
Now, concerning your admission of members, I shall leave you to the
Lord for counsel, who hath hitherto been with you; only thus much
I think expedient to stir up your remembrance in; that after you
are satisfied in the work of grace in the party you are to join
with, the said party do solemnly declare (before some of the church
at least), That Union with Christ is the foundation of all saints'
communion; and not any ordinances of Christ, or any judgment
or opinion about externals; and the said party ought to declare,
whether a brother or sister, that through grace they will walk in
love with the church, though there should happen any difference in
judgment about other things. Concerning separation from the church
about baptism, laying on of hands, anointing with oil, psalms, or
any externals, I charge every one of you respectively, as you will
give an account for it to our Lord Jesus Christ, who shall judge
both quick and dead at his coming, that none of you be found guilty
of this great evil; which, while some have committed, and that
through a zeal for God, yet not according to knowledge, they have
erred from the law of the love of Christ, and have made a rent from
the true church, which is but one. I exhort you, brethren, in your
comings together, Let all things be done decently, and in order,
according to the Scriptures. Let all things be done among you
without strife and envy, without self-seeking and vain-glory. Be
clothed with humility, and submit to one another in love. Let the
gifts of the church be exercised according to order. Let no gift be
concealed which is for edification; yet let those gifts be chiefly
exercised which are most for the perfecting of the saints. Let
your discourses be to build up one another in your most holy faith,
and to provoke one another to love and good works: if this be not
well-minded, much time may be spent and the church reap little or
no advantage. Let there be strong meat for the strong, and milk
for babes. In your assemblies avoid all disputes which gender to
strife, as questions about externals, and all doubtful disputations.
If any come among you who will be contentious in these things,
let it be declared that you have no such order, nor any of the
churches of God. If any come among you with any doctrine contrary
to the doctrine of Christ, you must not treat with such an one as
with a brother, or enter into dispute of the things of faith with
reasonings (for this is contrary to the Scriptures); but let such
of the brethren who are the fullest of the Spirit, and the word of
Christ, oppose such an one steadfastly face to face, and lay open
his folly to the church, from the Scriptures. If a brother through
weakness speak anything contrary to any known truth of God (though
not intended by him), some other brother of the church must
in love clear up the truth, lest many of the church be laid under
temptation. Let no respect of persons be in your comings-together;
when you are met as a church there's neither rich nor poor, bond
nor free in Christ Jesus. 'Tis not a good practice to be offering
places or seats when those who are rich come in; especially it is
a great evil to take notice of such in time of prayer, or the word;
then are bowings and civil observances at such times not of God.
Private wrongs are not presently to be brought unto the church. If
any of the brethren are troubled about externals, let some of the
church (let it not be a church business) pray for and with such
parties.
None ought to withdraw from the church if any brother should walk
disorderly, but he that walketh disorderly must bear his own burden,
according to the Scriptures. If any brother should walk disorderly,
he cannot be shut out from any ordinance before church censure.
Study among yourselves what is the nature of fellowship, as the
word,[144] prayer, and breaking of bread; which, whilst few, I
judge, seriously consider, there is much falling short of duty in
the churches of Christ. You that are most eminent in profession,
set a pattern to all the rest of the church. Let your faith, love,
and zeal, be very eminent; if any of you cast a dim light, you will
do much hurt in the church. Let there be kept up among you solemn
days of prayer and thanksgiving; and let some time be set apart, to
seek God for your seeds, which thing hath hitherto been omitted. Let
your deacons have a constant stock by them, to supply the necessity
of those who are in want. Truly, brethren, there is utterly a fault
among you that are rich, especially in this thing, 'tis not that
little which comes from you on the first day of the week that will
excuse you. I beseech you, be not found guilty of this sin any
longer. He that sows sparingly will reap sparingly. Be not backward
in your gatherings-together; let none of you willingly stay till
part of the meeting be come,[145] especially such who should be
examples to the flock. One or two things are omitted about your
comings-together, which I shall here add. I beseech you, forbear
sitting in prayer, except parties be any way disabled; 'tis not a
posture which suits with the majesty of such an ordinance. Would you
serve your prince so? In prayer, let all self-affected expressions
be avoided, and all vain repetitions. God hath not gifted, I judge,
every brother to be a mouth to the church. Let such as have most
of the demonstration of the Spirit and of power, shut up all your
comings-together, that ye may go away with your hearts comforted
and quickened.
Come together in time, and leave off orderly; for God is a God of
order among his saints. Let none of you give offence to his brethren
in indifferent things, but be subject to one another in love. Be
very careful what gifts you approve of by consent for public service.
Spend much time before the Lord, about choosing a pastor, for though
I suppose he is before you,[146] whom the Lord hath appointed, yet
it will be no disadvantage to you, I hope, if you walk a year or
two as you are before election; and then, if you be all agreed, let
him be set apart, according to the Scriptures. Salute the brethren
who walk not in fellowship with you, with the same love and name
of brother or sister as those who do.
Let the promises made to be accomplished in the latter days, be
often urged before the Lord in your comings-together; and forget
not your brethren in bonds. Love him much for the work's sake, who
labours over you in the word and doctrine. Let no man despise his
youth.[147] Muzzle not the mouth of the ox that treads out the
corn to you. Search the Scriptures; let some of them be read to
you about this thing. If your teacher at any time be laid aside,
you ought to meet together as a church, and build up one another.
If the members at such a time will go to a public ministry, it
must first be approved of by the church. Farewell; exhort, counsel,
support, reprove one another in love.
Finally, brethren, be all of one mind, walk in love one to another,
even as Christ Jesus hath loved you, and given himself for you.
Search the Scriptures for a supply of those things wherein I am
wanting. Now the God of peace, who raised up our Lord Jesus Christ
from the dead, multiply his peace upon you, and preserve you to
his everlasting kingdom by Jesus Christ. Stand fast: the Lord is
at hand.
That this was written by me, I have set my name to it, in the
presence of two of the brethren of the church.
John Gifford.[148]
Bunyan was now settled under the happiest circumstances, and doubtless
looked forward to much religious enjoyment. A pious wife--peace
in his soul--a most excellent pastor, and in full communion with
a Christian church. Alas! his enjoyments were soon interrupted;
again a tempest was to agitate his mind, that he might be more deeply
humbled and prepared to become a Barnabas or son of consolation to
the spiritually distressed.
It is a remarkable fact, that upon the baptism of our Lord, after
that sublime declaration of Jehovah--'this is my beloved Son,'
'Jesus was led into the wilderness, to be tempted of the devil.' As
it was with their leader, so it frequently happens to his followers.
After having partaken, for the first time, of the holy enjoyments
of the Lord's table--tending to exalt and elevate them, they are
often abased and humbled in their own esteem, by the assaults of
Satan and his temptations, aided by an evil heart of unbelief. Thus
Christian having been cherished in the house called Beautiful, and
armed for the conflict, descended into the Valley of Humiliation,
encountered Apollyon in deadly combat, and walked through the Valley
of the Shadow of Death. 'For three quarters of a year, fierce and
said temptations did beset me to blasphemy, that I could never have
rest nor ease. But at last the Lord came in upon my soul with that
same scripture, by which my soul was visited before; and after that,
I have been usually very well and comfortable in the partaking of
that blessed ordinance; and have, I trust, therein discerned the
Lord's body, as broken for my sins, and that his precious blood hath
been shed for my transgressions.'[149] This is what Bunyan calls,
'the soul killing to itself its sins, its righteousness, wisdom,
resolutions, and the things which it trusted in by nature'; and
then receiving 'a most glorious, perfect, and never-fading life.'
The life of Christ in all its purity and perfections imputed to
me--'Sometimes I bless the Lord my soul hath had this life not only
imputed to me, but the very glory of it upon my soul--the Son of
God himself in his own person, now at the right hand of his Father
representing me complete before the mercy-seat in his ownself.'
'There was my righteousness just before the eyes of Divine glory.'[150]
About this period his robust hardy frame gave way under the attack
of disease, and we have to witness his feelings when the king of
terrors appeared to be beginning his deadly work. Whether the fiery
trials, the mental tempest through which he had passed, were too
severe for his bodily frame, is not recorded. His narrative is, that,
'Upon a time I was somewhat inclining to a consumption, wherewith,
about the spring I was suddenly and violently seized, with much
weakness in my outward man; insomuch that I thought I could not
live.'[151] This is slightly varied in his account of this illness
in his Law and Grace. He there says, 'having contracted guilt upon
my soul, and having some distemper of body upon me, I supposed
that death might now so seize upon, as to take me away from among
men.[152] These serious considerations led to a solemn investigation
of his hopes. His having been baptized, his union to a church, the
good opinion of his fellow-men, are not in the slightest degree
relied upon as evidences of the new birth, or of a death to sin
and resurrection to holiness.' 'Now began I afresh to give myself
up to a serious examination after my state and condition for the
future, and of my evidences for that blessed world to come: for
it hath, I bless the name of God, been my usual course, as always,
so especially in the day of affliction, to endeavour to keep my
interest in the life to come, clear before my eye.
'But I had no sooner began to recall to mind my former experience
of the goodness of God to my soul, but there came flocking into my
mind an innumerable company of my sins and transgressions: amongst
which these were at this time most to my affliction, namely,
my deadness, dullness, and coldness in holy duties; my wanderings
of heart, my wearisomeness in all good things, my want of love to
God, his ways and people, with this at the end of all, "Are these
the fruits of Christianity? Are these the tokens of a blessed man?"
'At the apprehension of these things my sickness was doubled upon
me, for now was I sick in my inward man, my soul was clogged with
guilt; now also was my former experience of God's goodness to me
quite taken out of my mind, and hid as if it had never been, nor seen.
Now was my soul greatly pinched between these two considerations,
"Live I must not, die I dare not." Now I sunk and fell in my spirit,
and was giving up all for lost; but as I was walking up and down
in my house, as a man in a most woeful state, that word of God took
hold of my heart, Ye are "justified freely by his grace, through
the redemption that is in Jesus Christ" (Rom 3:24). But O! what a
turn it made upon me!
'Now was I as one awakened out of some troublesome sleep and dream;
and listening to this heavenly sentence, I was as if I had heard
it thus expounded to me:--"Sinner, thou thinkest, that because of
thy sins and infirmities, I cannot save thy soul; but behold my Son
is by me, and upon him I look, and not on thee, and will deal with
thee according as I am pleased with him." At this I was greatly
lightened in my mind, and made to understand, that God could
justify a sinner at any time; it was but his looking upon Christ,
and imputing of his benefits to us, and the work was forthwith
done.'[153]
'Now was I got on high, I saw myself within the arms of grace and
mercy; and though I was before afraid to think of a dying hour, yet
now I cried, Let me die. Now death was lovely and beautiful in my
sight, for I saw that we shall never live indeed, till we be gone
to the other world. I saw more in those words, "Heirs of God" (Rom
8:17), than ever I shall be able to express. "Heirs of God," God
himself is the portion of his saints.'[154]
As his mental agitation subsided into this delicious calm, his bodily
health was restored; to use his own figure, Captain Consumption,
with all his men of death, were[155] routed, and his strong bodily
health trimphed over disease; or, to use the more proper language
of an eminent Puritan, 'When overwhelmed with the deepest sorrows,
and that for many doleful months, he who is Lord of nature healed
my body, and he who is the Father of mercies and God of all grace
has proclaimed liberty to the captive, and given rest to my weary
soul.'[156] Here we have a key to the most eventful picture in
the Pilgrim's Progress--The Valley of the Shadow of Death--which
is placed in the midst of the journey. When in the prime of life,
death looked at him and withdrew for a season. It was the shadow
of death that came over his spirit.
The church at Bedford having increased, Bunyan was chosen to fill
the honourable office of a deacon. No man could have been better
fitted for that office than Bunyan was. He was honesty itself, had
suffered severe privations, so as to feel for those who were pinched
with want; he had great powers of discrimination, to distinguish
between the poverty of idleness, and that distress which arises from
circumstances over which human foresight has no control, so as to
relieve with propriety the pressure of want, without encouraging
the degrading and debasing habit of depending upon alms, instead
of labouring to provide the necessaries of life. He had no fine
clothes to be spoiled by trudging down the filthiest lanes, and
entering the meanest hovels to relieve suffering humanity. The
poor--and that is the great class to whom the gospel is preached,
and by whom it is received--would hail him as a brother. Gifted in
prayer, full of sound and wholesome counsel drawn from holy writ,
he must have been a peculiar blessing to the distressed, and to all
the members who stood in need of advice and assistance. Such were
the men intended by the apostles, 'men of honest report, full
of the Holy Ghost and wisdom' (Acts 6:3), whom the church were to
select, to relieve the apostles from the duties of ministration to
the wants of the afflicted members, in the discharge of which they
had given offence.
While thus actively employed, he was again visited with a severe
illness, and again was subject to a most searching and solemn
investigation as to his fitness to appear before the judgment-seat
of God. 'All that time the tempter did beset me strongly, labouring
to hide from me my former experience of God's goodness; setting
before me the terrors of death, and the judgment of God, insomuch
that at this time, through my fear of miscarrying for ever, should
I now die, I was as one dead before death came; I thought that
there was no way but to hell I must.'[157]
'A wounded spirit who can bear.' Well might the apostle say, 'If
in this life only we have hope in Christ, we are of all men most
miserable' (1 Cor 15:19). Bunyan had enjoyed holy emotions full of
glory, and now the devil was threatening him, not only with the loss
of heaven, but the terrors of hell. The Puritan, Rogers, describes
religious melancholy as 'the worst of all distempers, and those sinking
and guilty fears which it brings along with it are inexpressibly
dreadful; what anguish, what desolation! I dare not look to heaven;
there I see the greatness of God, who is against me. I dare not
look into his Word; for there I see all his threats, as so many
barbed arrows to strike me to the heart. I dare not look into the
grave; because thence I am like to have a doleful resurrection; in
this doleful night the soul hath no evidence at all of its former
grace.'[158] Bunyan's experience reminds us of the impressive
language of Job--a book full of powerful imagery and magnificent
ideas, in which Bunyan delighted, calling it 'that blessed
book.'[159] Job goes on, from step to step, describing his mental
wretchedness, until he rises to a climax, God 'runneth upon me like
a giant' (16:7-22). 'Thou huntest me as a fierce lion' (10:16).
'The arrows of the Almighty are within me; they drink up my spirit:
the terrors of God do set themselves in array against me' (6:4).
Poor Bunyan, in the depth of his distress, cried unto God, and was
heard and relieved from these soul troubles. He recollected the
joyful ascent of Lazarus from the extreme of human misery to the
height of celestial enjoyments. His spirit was sweetly revived, and
he was enabled, with delight, to hope yet in God, when that word
fell with great weight upon his mind, 'O death, where is thy sting?
O grave, where is thy victory?' 'At this he became both well in
body and mind at once; his sickness did presently vanish, and he
again walked comfortably in his work for God.'[160] The words, 'by
grace are ye saved,' followed him through the rest of his pilgrimage.
His consolation was, that 'a little true grace will go a great way;
yea, and do more wonders than we are aware of. If we have but grace
enough to keep us groaning after God, it is not all the world that
can destroy us.'[161] He had now become deeply instructed in the
school of Christ, and was richly furnished with the weapons of
spiritual warfare; 'a scribe instructed into the kingdom of heaven,
like unto a man that is an householder, which bringeth forth out
of his treasure things new and old' (Matt 13:12). Or, as 'the man
of God, perfected, thoroughly furnished unto all good works' (2
Tim 3:17). It was powerfully impressed upon his mind that all his
inward conflicts were to be made use of in preparing him to instruct
others. All the events of his Saviour's life passed before his mind
as if he had stood by as a witness to his birth--his walking with
his disciples; his wondrous parables and stupendous miracles; his
mental and bodily sufferings; his sacrifice, burial, ascension,
intercession, and final judgment; all passed in vivid review before
the eye of his mind; and then, he says, 'as I was musing with myself
what these things should mean, methought I heard such a word in my
heart as this, I have set thee down on purpose, for I have something
more than ordinary for thee to do'; which made me the more to
marvel, saying, 'What, my Lord, such a poor wretch as I?'[162] Such
was his inward call to the ministry; and it being attended with
the three requisites usually insisted on among Dissenters--ability,
inclination, and opportunity--he was sent out as an itinerant
preacher in the surrounding villages in 1655, and laid the foundation
of many churches, which now flourish to the praise of the glory of
Divine grace. In some of these villages the gospel had never before
been preached; they were strongholds of Satan. These were fit places
for the full display of his intrepid energy.
After thus preaching and much suffering, for fifteen years, he was
appointed to the pastoral office, or eldership.[163] Can a man enter
upon the work of the ministry from a better school than this? Deeply
versed in scriptural knowledge; thoroughly humbled by the assaults
of sin and Satan; aware of his devices; with a keen perception of
the value of the soul; its greatness; and, if lost, the causes and
the unspeakable extent of its loss. Solemnly devout and fluent in
prayer; ready in conversation upon heavenly things; speaking the
truth without fear of consequences, yet avoiding unnecessary offence;
first speaking in the church-meeting, and then more extensively in
barns, or woods, or dells, to avoid the informers.[164] Such was
his training; and the result was, that, when permitted to proclaim
the gospel publicly, thousands hung upon his words with intense
feeling; numerous converts were by his means added to the church;
the proud became broken-hearted, and the lowly were raised, and
blessings abounded; the drunkards were made sober; thieves and
covetous were reclaimed; the blasphemers were made to sing the
praises of God; the desert bid fair to blossom and bring forth
fruit as a garden. But, alas! his early labours were contrary to
acts of parliament; the spirit of intolerance and persecution soon
troubled, and eventually consigned him to a prison.
Before we bid a final farewell to Bunyan's extraordinary mental
struggles with unbelief, it may be well to indulge in a few sober
reflections. Are the narratives of these mighty tempests in his
spirit plain matters of fact? No one can read the works of Bunyan
and doubt for a moment his truthfulness. His language is that of
the heart, fervent but not exaggerated, strong but a plain tale of
real feelings. He says, and he believed it, 'My sins have appeared
so big to me, that I thought one of my sins have been as big as
all the sins of all the men in the nation; ay and of other nations
too, reader; these things be not fancies, for I have smarted for
this experience. It is true that Satan has the art of making the
uttermost of every sin; he can blow it up, make it swell, make every
hair of its head as big as a cedar;[165] but yet the least stream
of the heart blood of Jesus hath vanished all away and hath made
it to fly, to the astonishment of such a poor sinner, and hath
delivered me up into sweet and heavenly peace and joy in the Holy
Ghost.'[166] Some have supposed the narrative to be exaggerated,
while others have attributed the disturbed state of his mind to
disease; my humble belief is that the whole is a plain unvarnished
account of facts; that those facts occurred while he was in full
possession of all the faculties of his mind. To ascribe such powers
to the invisible world by which we are constantly surrounded, does
not agree with the doctrines of modern philosophers. Those holy
or unholy suggestions suddenly injected, would by the world be set
down as the hallucinations of a distempered imagination. Carnal
relations attributed Christian's alarm to 'some frenzy distemper
got into his head,' and Southey, following their example, ascribes
Bunyan's hallowed feelings to his want of 'sober judgment,' 'his
brutality and extreme ignorance,' a 'stage of burning enthusiasm,'
and to 'an age in which hypocrisy was regnant, and fanaticism rampant
throughout the land.'[167] What a display of reigning hypocrisy
and rampant fanaticism was it to see the game at cat openly played
by men on Sunday, the church bells calling them to their sport!!!
Had Southey been poet-laureate to Charles II, he might with equal
truth have concealed the sensuality, open profaneness, and debauchery
of that profligate monarch and his court of concubines, and have
praised him as 'the Lord's anointed.' Bunyan was an eye-witness of
the state of the times in which he lived, and he associated with
numbers of the poor in Bedfordshire and the adjoining counties. So
truthful a man's testimony is of great value, and he proves that
no miraculous reformation of manners had taken place; no regnant
hypocrisy nor rampant fanaticism. In 1655, that being the brightest
period of the Commonwealth, he thus 'sighs' over the state of his
country:--'There are but a few places in the Bible but there are
threatenings against one sinner or another; against drunkards,
swearers, liars, proud persons, strumpets, whoremongers, covetous,
railers, extortioners, thieves, lazy persons. In a word, all manner
of sins are reproved, and there is a sore punishment to be executed
on the committers of them; and all this made mention of in the
Scriptures. But for all this, how thick, and by heaps, do these
wretches walk up and down our streets? Do but go into the ale-houses,
and you shall see almost every room besprinkled with them, so
foaming out their own shame that it is enough to make the heart of
a saint to tremble.'[168] This was a true character of the great
masses of the labouring and trading portions of the commonwealth.
Let us hear his testimony also as to the most sacred profession,
the clergy, in 1654:--
'A reason why delusions do so easily take place in the hearts of
the ignorant, is, because those that pretend to be their teachers,
do behave themselves so basely among them. And indeed I may say
of these, as our Lord said of the Pharisees in another case, the
blood of the ignorant shall be laid to their charge. They that
pretend they are sent of the Lord, and come, saying, Thus saith
the Lord; we are the servants of the Lord, our commission is from
the Lord by succession; I say, these pretending themselves to be the
preachers of truth, but are not, do, by their loose conversation,
render the doctrine of God, and his Son Jesus Christ, by whom the
saints are saved, contemptible, and do give the adversary mighty
encouragement, to cry out against the truths of our Lord Jesus
Christ, because of their wicked waling. For the most part of them,
they are the men that at this day do so harden their hearers in
their sins by giving them such ill examples, that none goeth beyond
them for impiety. As, for example, would a parishioner learn to
be proud, he or she need look no farther than to the priest, his
wife, and family; for there is a notable pattern before them. Would
the people learn to be wanton? they may also see a pattern among
their teachers. Would they learn to be drunkards? they may also have
that from some of their ministers; for indeed they are ministers
in this, to minister ill example to their congregations. Again,
would the people learn to be covetous? they need but look to
their minister, and they shall have a lively, or rather a deadly
resemblance set before them, in both riding and running after great
benefices, and parsonages by night and by day. Nay, they among
themselves will scramble for the same. I have seen, that so soon
as a man hath but departed from his benefice as he calls it, either
by death or out of covetousness of a bigger, we have had one priest
from this town, and another from that, so run, for these tithe-cocks
and handfuls of barley, as if it were their proper trade, and calling,
to hunt after the same. O wonderful impiety and ungodliness! are
you not ashamed of your doings? Read Romans 1 towards the end. As
it was with them, so, it is to be feared, it is with many of you,
who knowing the judgments of God, that they who do such things are
worthy of death, not only do the same, but have pleasure also in
them that do them. And now you that pretend to be the teachers of
the people in verity and truth, though we know that some of you
are not, is it a small thing with you to set them such an example
as this? Were ever the Pharisees so profane; to whom Christ said,
Ye vipers, how can ye escape the damnation of hell? Doth not the
ground groan under you? surely, it will favour you no more than it
favoured your fore-runners. Certainly the wrath of God lies heavy
at your doors, it is but a very little while, and your recompense
shall be upon your own head. And as for you that are indeed of
God among them, though not of them, separate yourselves. Why should
the righteous partake of the same plagues with the wicked? O ye
children of the harlot! I cannot well tell how to have done with
you, your stain is so odious, and you are so senseless, as appears
by your practices.'[169]
The testimony of George Fox as to England's fashions in 1654, is
very pointed and extremely droll:--Men and women are carried away
with fooleries and vanities; gold and silver upon their backs,[170]
store of ribbands hanging about the waist, knees, and feet--red or
white, black or yellow; women with their gold; their spots on their
faces, noses, cheeks, foreheads; rings on their fingers, cuffs
double, like a butcher's white sleeves; ribbands about their hands,
and three or four gold laces about their clothes; men dressed like
fiddlers' boys or stage players; see them playing at bowls, or
at tables, or at shovel-board, or each one decking his horse with
bunches of ribbands on his head, as the rider hath on his own.
These are gentlemen, and brave fellows, that say pleasures are
lawful, and in their sports they should like wild asses. This is
the generation carried away with pride, arrogancy, lust, gluttony,
and uncleanness; who eat and drink and rise up to play, their eyes
full of adultery, and their bodies of the devil's adorning.[171]
Such quotations from the writings of men of undoubted veracity, and
who lived during that period, might be multiplied to fill a volume.
Is this the regnant hypocrisy and rampant fanaticism which prevailed
in England, and which Southey supposes to have influenced Bunyan
and deranged his sober judgment? It is true that the Protector
and his council discountenanced vice and folly, and that there was
more piety and virtue in the kingdom at that time than it had ever
before witnessed. But it would have been the greatest of miracles,
had the people been suddenly moralized, after having been baptized
in brutality for ages. Not a century had elapsed since the autos
da fe had blazed throughout the country, burning the most pious,
moral, and enlightened of her citizens. A century of misery to the
professors of religions had passed, in which the persecutions of
Papists and Puritans, hanging, transporting, murdering by frightful
imprisonments all those who dared to dissent from the church of
England. All this must have produced a debasing effect upon public
morals. Even among professors Bunyan discovered pride, covetousness,
impiety and uncleanness.[172]
Bunyan's religious impressions did not, as Southey states, arise
from his ignorance, brutal manners, low station, nor from the
fanaticism of the age in which he lived. Did the similar feeling of
Job or David spring from these polluted fountains? He is a stranger
to Christ's school that confounds its discipline with mental
drunkenness, or with the other depraved sources alluded to by
Southey. The luxurious imagination which ruled over him, must be
curbed and brought into subjection to Christ. He must be weaned
from a reliance upon sudden impulses to rely upon Divine truth.
The discovery of errors by scriptural investigation was putting
on armour of proof. Self-confidence was gradually swallowed up
by dependence upon the word--the result of the severest spiritual
training. Those painful exercises produced a life of holiness and
usefulness. Can the thistle produce grapes, or the noxious weeds
corn? Never! His experience came from heaven, in mercy to his
soul, and to make him a blessing to millions of his race. By this
he was made truly wise, civilized, enlightened, and elevated.
Every painful feeling was measured by Divine rule--weighed in the
sanctuary balance--not one iota too much or too little to form
his noble character. He has been compared with Lord Byron, one of
our most impassioned thinkers and writers; but the noble poet's
heart-griefs were on the wrong side. Judging of his own feelings
by those painted on his heroes--they fight for freedom only to
gratify lust, pride, and ambition, while the future appeared in
dark, dreary uncertainty. But Bunyan strives to be released from
the slavery of sin and Satan, that he might enjoy the liberty of
being a servant of Christ, whose service is perfect freedom, with a
glorious vista of eternity occasionally breaking in upon his soul.
Well may it be said of him:--Simple, enchanting man! what does not
the world owe to thee and to the great Being who could produce such
as thee? Teacher alike of the infant and of the aged; who canst
direct the first thought and remove the last doubt of man; property
alike of the peasant and the prince; welcomed by the ignorant and
honoured by the wise; thou hast translated Christianity into a new
language, and that a universal one! Thou art the prose poet of all
time!
THE FOURTH PERIOD.
BUNYAN ENTERS INTO CONTROVERSY--BECOMES AN AUTHOR--OFFENDS A
PERSECUTING MAGISTRACY, AND IS PROCEEDED AGAINST AT THE SESSIONS
UNDER AN ACT OF THE COMMONWEALTH--IS ACCUSED OF REPORTING A STRANGE
CHARGE OF WITCHCRAFT--PUBLICLY DISPUTES WITH THE QUAKERS.
In proportion as a man becomes a public character, especially if
eminent for talent and usefulness in the church, so will his enemies
increase. The envy of some and the malice of others will invent
slanders, or, what is worse, put an evil construction upon the
most innocent conduct, in the hope of throwing a shade over that
brightness which reveals their own defects. In this they are aided
by all the craft, and cunning, and power of Satan, the archenemy of
man. The purity of gospel truth carries with it the blessed fruits
of the highest order of civilization; the atmosphere in which it
lives is 'good will to man.' Salvation is a free gift, direct from
God to the penitent sinner. It cannot be obtained by human aid,
nor for all the gold in the universe. It cannot possibly be traded
in, bought, or sold, but is bestowed without money or price. Hence
the opposition of Antichrist. The cry or groan of the contrite
enters heaven and brings down blessings, while the most elegant and
elaborately-composed prayer, not springing from the heart, is read
or recited in vain. Human monarchs must be approached by petitions
drawn up in form, and which may be accepted, although the perfection
of insincerity and hypocrisy. The King of kings accepts no forms;
he knows the heart, and requires the approach of those who worship
him to be in sincerity and in truth; the heart may plead without
words, God accepteth the groans and sighs of those that fear him.
These were the notions that Bunyan had drawn from the Holy Oracles,
and his conversation soon made him a favourite with the Puritans,
while it excited feelings of great hostility among the neighbouring
clergy and magistrates.
Bunyan's conversion from being a pest to the neighbourhood to
becoming a pious man, might have been pardoned had he conformed to
the Directory; but for him to appear as a Dissenter and a public
teacher, without going through the usual course of education and
ordination, was an unpardonable offence. The opinions of man gave
him no concern; all his anxiety was to have the approbation of
his God, and then to walk accordingly, braving all the dangers,
the obloquy, and contempt that might arise from his conscientious
discharge of duties, for the performance of which he knew that he
alone must give a solemn account at the great day.
He entered upon the serious work of the ministry with fear and
trembling, with much heart-searching, earnest prayer, and the advice
of the church to which he was united, not with any pledge to abide
by their decision contrary to his own conviction, but to aid him
in his determination. His own account of these important inquiries
is very striking:--'After I had been about five or six years awakened,
and helped myself to see both the want and worth of Jesus Christ
our Lord, and also enabled to venture my soul upon him, some of
the most able among the saints with us, for judgment and holiness
of life, as they conceived, did perceive that God had counted me
worthy to understand something of his will in His holy and blessed
Word, and had given me utterance, in some measure, to express what
I saw to others for edification; therefore they desired me, and that
with much earnestness, that I would be willing at some times to
take in hand, in one of the meetings, to speak a word of exhortation
unto them. The which, though at the first it did much dash and
abash my spirit, yet being still by them desired and entreated, I
consented to their request, and did twice, at two several assemblies
in private, though with much weakness and infirmity, discover my
gift amongst them; at which they did solemnly protest, as in the
sight of the great God, they were both affected and comforted, and
gave thanks to the Father of mercies for the grace bestowed on me.
'After this, sometimes, when some of them did go into the country
to teach, they would also that I should go with them; where, though
as yet I did not, nor durst not, make use of my gift in an open
way, yet more privately, as I came amongst the good people in those
places, I did sometimes speak a word of admonition unto them also,
the which they, as the other, received with rejoicing at the mercy
of God to me-ward, professing their souls were edified thereby.
'Wherefore at last, being still desired by the church, after some
solemn prayer to the Lord, with fasting, I was more particularly
called forth, and appointed to a more ordinary and public preaching
of the word, not only to and amongst them that believed, but also
to offer the gospel to those who had not yet received the faith
thereof.'[173]
The ministry of Bunyan's pastor, whom he affectionately called
holy Mr. Gifford, must have been wonderfully blessed. In 1650 only
twelve pious men and women were formed into a Christian church,
and, although subject to fierce persecution, they had so increased
that in 1672 ten members had been solemnly set apart for the work
of the ministry, and they became a blessing to the country round
Bedford. The benighted state of the villages was a cause of earnest
prayer that men might be sent out, apt to teach, and willing to
sacrifice liberty, and even life, to promote the peaceful reign of
the Redeemer. The names of the men who were thus set apart were--John
Bunyan, Samuel Fenn, Joseph Whiteman, John Fenn, Oliver Scott, Luke
Ashwood, Thomas Cooper, Edward Dent, Edward Isaac, and Nehemiah
Coxe.[174] Four of these were permitted to fulfil their course
without notoriety; the others were severely persecuted, fined and
imprisoned, but not forsaken.
Encouraged by the opinion of the church which had been so prayerfully
formed, that it was his duty to proclaim the glad tidings of
salvation, Bunyan entered upon his important work, and was soon
encouraged by a hope that his labours were useful to his fellow-men.
'About this time,' he narrates, 'I did evidently find in my mind
a secret pricking forward thereto, though, I bless God, not for
desire of vain glory, for at that time I was most sorely afflicted
with the fiery darts of the devil concerning my eternal state. But
yet I could not be content unless I was found in the exercise of
my gift; unto which also I was greatly animated, not only by the
continual desires of the godly, but also by that saying of Paul to
the Corinthians, "I beseech you, brethren [ye know the household
of Stephanas, that it is the first-fruits of Achaia, and that they
have addicted themselves to the ministry of the saints], that ye
submit yourselves unto such, and to every one that helpeth with
us, and laboureth" (1 Cor 16:15,16).
'By this text I was made to see that the Holy Ghost never intended
that men, who have gifts and abilities, should bury them in the
earth, but rather did command and stir up such to the exercise of
their gift, and also did commend those that were apt and ready so
to do.
'Wherefore, though of myself, of all the saints the most unworthy,
yet I, but with great fear and trembling at the sight of my own
weakness, did set upon the work, and did according to my gift, and
the proportion of my faith, preach that blessed gospel that God
had showed me in the holy Word of truth; which, when the country
understood, they came in to hear the Word by hundreds, and that from
all parts. And I thank God he gave unto me some measure of bowels
and pity for their souls, which did put me forward to labour with
great diligence and earnestness, to find out such a word as might,
if God would bless it, lay hold of and awaken the conscience, in
which also the good Lord had respect to the desire of his servant;
for I had not preached long before some began to be touched, and
be greatly afflicted in their minds at the apprehension of the
greatness of their sin, and of their need of Jesus Christ.
'But I at first could not believe that God should speak by me to
the heart of any man, still counting myself unworthy; yet those
who were thus touched would love me, and have a particular respect
for me; and though I did put it from me that they should be awakened
by me, still they would confess it, and affirm it before the saints
of God. They would also bless God for me, unworthy wretch that I
am! and count me God's instrument that showed to them the way of
salvation.
'Wherefore, seeing them in both their words and deeds to be so
constant, and also in their hearts so earnestly pressing after the
knowledge of Jesus Christ, rejoicing that ever God did send me where
they were; then I began to conclude that it might be so, that God
had owned in his work such a foolish one as I; and then came that
word of God to my heart with much sweet refreshment, "The blessing
of him that was ready to perish came upon me, and I caused the
widow's heart to sing for joy" (Job 29:13).
'At this therefore I rejoiced; yea, the tears of those whom God
did awaken by my preaching would be both solace and encouragement
to me. I thought on those sayings, "Who is he that maketh me glad,
but the same that is made sorry by me" (2 Cor 2:2). And again,
"Though I be not an apostle to others, yet doubtless I am unto you:
for the seal of my apostleship are ye in the Lord" (1 Cor 9:2).
These things, therefore, were as an another argument unto me, that
God had called me to, and stood by me in this work.
'In my preaching of the Word I took special notice of this one
thing, namely, that the Lord did lead me to begin where his Word
begins with sinners; that is, to condemn all flesh, and to open
and allege, that the curse of God by the law doth belong to, and
lay hold on all men as they come into the world, because of sin.
Now this part of my work I fulfilled with great feeling, for the
terrors of the law, and guilt for my transgressions, lay heavy on
my own conscience. I preached what I felt, what I smartingly did
feel, even that under which my poor soul did groan and tremble to
astonishment. Indeed, I have been as one sent to them from the
dead; I went myself in chains to preach to them in chains; and
carried that fire in my own conscience that I persuaded them to
beware of.[175] I can truly say, that when I have been to preach,
I have gone full of guilt and terror even to the pulpit-door, and
there it hath been taken off, and I have been at liberty in my
mind until I have done my work, and then, immediately, even before
I could get down the pulpit stairs, I have been as bad as I was
before: yet God carried me on with a strong hand, for neither guilt
nor hell could take me off my work. Thus I went on for the space
of two years, crying out against men's sins, and their fearful
state because of them.'[176]
A man so much in earnest soon became a most acceptable and popular
preacher. He studied his sermons carefully, and wrote such memorandums
and notes as might refresh his memory before going into the pulpit,
although his intensity of feeling, his ready utterance, and natural
eloquence which charmed his hearers, and his extensive usefulness
as a preacher, render it quite improbable that he restricted himself
to notes while publicly engaged in sacred services. They must have
aided him when he did not enjoy liberty of utterance. 'At times
when I have begun to speak the Word with much liberty, I have been
presently so straitened in speech that I scarcely knew what I was
about, or as if my head had been in a bag.'[177] They were valuable,
also, as a proof that all he said had its exclusive reference to
the world to come, without the mixture of politics, which might
have given offence to the Government. Thus, when he was apprehended
for neglecting to attend the church service and for preaching the
gospel, in his conversation with Mr. Cobb, the magistrate's clerk,
he said 'that, to cut off all occasions of suspicion from any,
as touching the harmlessness of my doctrine, in private I would
willingly take the pains to give any one the notes of all my
sermons, for I do sincerely desire to live quietly in my country,
and to submit to the present authority.'[178] In such troublesome
times these would afford abundant proof that he was desirous of
submitting to all the political institutions of his country, while
he dared not conform to human laws affecting his faith or his mode
of worshipping God, for which he alone was to stand answerable at
the great day.
The employment of his time in earning a maintenance for his family,
and his constant engagements to preach, interfered with the proper
fulfillment of his duties as a deacon of the church. His resignation
of this important office is thus recorded in the minutes of the
church--'At a meeting held on the 27th of the 6th month, 1657, the
deacon's office was transferred from John Bunyan to John Pernie,
because he could no longer discharge its duties aright, in consequence
of his being so much employed in preaching.'
We cannot wonder that his time was incessantly employed. His was
no ordinary case. He had to recover and improve upon the little
education he had received, and lost again by dissipated habits. He
must have made every effort, by his diligent study of the Bible,
to gain that spiritual knowledge which alone could enable him
to proclaim the unsearchable riches of Christ, and that profound
internal converse with the throne of God which appears in all his
writings. In addition to all this, he was engaged in continual
controversy with a variety of sects, which, in his sober judgment,
opposed the simplicity of the gospel. Among these the Ranters, or
Sweet Singers, were very conspicuous. It is difficult to discover
what were their opinions, but they appear to have been nearly
like the Dutch Adamites; they were severely persecuted, by public
authority, under the Commonwealth, for blasphemy. George Fox
found some of them in prison at Coventry in 1649, and held a short
disputation with them. They claimed each one to be GOD, founding
their notion on such passages as 1 Corinthians 14:25, 'God is in
you of a truth.' Fox quaintly asked them whether it would rain the
next day; and upon their answering that they could not tell, 'Then
said I unto them, God can tell.'[179] Strange as it may appear,
the Ranters had many followers, while numerous pious people were
troubled by their impudence and perversion of Scripture, but more
especially by their being a persecuted people. Taking advantage of
the inquiries that were excited by these strange doctrines, Bunyan
determined to become an author, that he might set forth more
extensively than he could do by preaching, the truths of the gospel
in their native purity, simplicity, and beauty, as an antidote to
fanaticism. The learned and eloquent looked with contempt upon the
follies of the Ranters, Familists, and some loose Quakers, 'and
only deigned to abuse them with raillery, while the poor unlettered
tinker wrote against them.' To indite a work would be to him a
pleasant recreation, but writing a book must have been extremely
difficult, and have required extraordinary patience. This will be
better seen by a specimen of his handwriting, now in the Bedford
Library, found in Fox's Book of Martyrs, the three volumes of which
beguiled many of his tedious hours when in prison.
To write a volume, containing about twenty-five thousand words,
must have been a serious task to such a scribe.
It is interesting to trace his improvement in calligraphy while
recovering his lost education, and advancing in proficiency in an
art so essential to his constantly extending usefulness. The next
is a more useful running hand, however defective in orthography
and grammar; it is from the first page of a copy of Bishop Andrews'
sermons[180]--
The inscription in a copy of his Holy City, 1665, in Dr. Williams'
or the Dissenter's Library, Red Cross Street, is in a still more
useful hand, as good as that of most authors of that day--
The autograph in Powell's Concordance, in the library of the Baptist
Academy, Bristol, is in a fair hand--
His autograph is in possession of the Society of Antiquaries. The
document to which it is subscribed is written in a remarkably neat
hand, addressed to the Lord Protector. The signatures appear to be
written as if in the writer's best style.[181]
Signature to the deed of gift[182]--
In addition to the motives which have been noticed as inducing
him to become an author, it appears, that in the course of his
itinerating labours, he was much grieved with the general depravity
which had overspread all classes of society. Evil communications
had corrupted the great mass, and occasioned an aversion to hear
the gospel, which plunged the people into carnal security. When
roused by his preaching they too often found refuge in despair, or
in vain attempts to impose upon God their unholy self-righteousness,
endeavouring 'to earn heaven with their fingers' ends';[183]
anything rather than submit to receive salvation as the free gift
of God, and thus be led to consecrate all their powers to his glory
and the comfort of society. A few who appeared to have thought on
this solemn subject, without any change of conduct, are called by
Bunyan 'light notionists, with here and there a legalist,'[184] or
those who relied upon a creed without the fruits of righteousness,
and some of these imbibed notions of the strangest kind--that the
light within was all-sufficient, without any written revelation of
the will of God--that the account of Christ's personal appearance
on earth was a myth, to represent his residence in the persons of
believers, in whom he suffers, is crucified, buried, and raised
again to spiritual life--that such persons might do whatever their
inclinations led them to, without incurring guilt or sin; in short,
many sinned that grace might abound!! Some of them professed to
be the Almighty God manifest in the flesh. All this took place in
what was called a Christian country, upon which millions of treasure
had been spent to teach religion by systems, which had persecuted
the honest, pious professors of vital Christianity to bonds,
imprisonment, and death. This had naturally involved the kingdom
in impiety and gross immorality. The discovery of the awful state
of his country, while he was engaged in preaching in the villages
round Bedford induced him, in the humble hope of doing good, to
become an author, and with trembling anxiety he issued to the world
the first production of his pen, in 1656, under the title of Some
Gospel Truths Opened According to the Scriptures; and, as we shall
presently find, it met with a rough reception, plunging him into
controversy, which in those days was conducted with bitter acrimony.
Before it was published, he sought the approbation and protection
of Mr. John Burton, who had been united with Mr. Gifford in the
pastoral charge of the church to which Bunyan belonged. The testimony
that he gives is very interesting:--
'Here thou hast things certain and necessary to be believed, which
thou canst not too much study. Therefore pray that thou mayest
receive it, so it is according to the Scriptures, in faith and
love, not as the word of man but as the word of God, and be not
offended, because Christ holds forth the glorious treasure of the
gospel to thee in a poor earthen vessel, by one who hath neither
the greatness nor the wisdom of this world to commend him to thee;
for as the Scriptures saith, Christ, who was low and contemptible
in the world himself, ordinarily chooseth such for himself and for
the doing of his work. "Not many wise men after the flesh, not many
mighty, not many noble are called: but God hath chosen the foolish
things of the world." This man [Bunyan] is not chosen out of an
earthly, but out of the heavenly university, the church of Christ,
furnished with the Spirit, gifts, and graces of Christ--out of
which, to the end of the world, the word of the Lord and all true
gospel ministers must proceed. And, though this man hath not the
learning or wisdom of man; yet, through grace, he hath received the
teaching of God, and the learning of the Spirit of Christ. He hath
taken these three heavenly degrees--union with Christ, the anointing
of the Spirit, and experience of the temptations of Satan--which
do more fit a man for the mighty work of preaching the gospel, than
all the university learning and degrees that can be had. I have
had experience with many other saints of this man's [Bunyan's]
soundness in the faith, his godly conversation, and his ability to
preach the gospel, not by human art, but by the Spirit of Christ,
and that with much success in the conversion of sinners. I thought
it my duty to bear witness with my brother to these glorious truths
of the Lord Jesus Christ.'[185]
Bunyan was twenty-eight years of age when he published this work,
and as he attacked the follies of his times, and what he deemed to
be heresies, were exposed to Scripture light and condemned without
mercy, it very naturally involved him in controversy. This brought
forth the remarkable resources of his mind, which was stored with
the Scriptures--his fearlessness--ready wit and keen retort, much
sanctified by an earnest desire for the salvation of his opponents.
An extraordinary man, younger than himself, full of energy and
enthusiasm, entered the lists with him; and in Edward Burrough,
very properly called a son of thunder and of consolation, Bunyan
found an able disputant. He was talented, pious, and fearless in his
Master's work, and became eminently useful in laying the foundation
of the Society of Friends. Soon after this he was numbered with the
noble army of martyrs at the age of twenty-eight, being sacrificed
in Newgate, at the shrine of religious intolerance.
At this time the Quakers were not united as a body, and consequently
there was no test of character nor rules of discipline for those
who assumed that name. They were very dissimilar men to their quiet
and unobtrusive descendants. The markets, fairs, and every public
concourse were attended by them, denouncing false weights and
measures, drunkenness and villany, with the curses of the Almighty,
calling upon the people, frequently with furious and fearful energy
and powerful eloquence, to repent, and cry unto God, that his mercy
might be extended to the salvation of their immortal souls. their
zeal led them to many breaches of good manners. They would enter
churches, and after the service, when the quiet folks were thinking
of gratifying their bodies with a substantial dinner, they were
arrested by the violent declamation of a man or woman, frequently
denouncing the priest as being the blind leading the blind.
This naturally led to a scene of riot and confusion, in which the
Quakers were in many cases handled with great barbarity. among these
disturbers were mingled persons of bad character. The violence of
sectarian feeling in the churches thus disturbed, made no discrimination
between bad and good; they were equally subjected to the roughest
treatment. Bunyan attacked those who denied that Christ had appeared
in the world as Emmanuel, God with us 'in fashion as a man,' that
by the infinite merits of his life and death imputed to believers,
they might be made holy. His attack was also directed against those
who refused obedience to the written Word, or who relied upon inward
light in contradistinction and preference to the Bible. The title
to Burrough's answer is a strange contrast to the violence of his
language--The Gospel of Peace Contended for in the Spirit of Meekness
and Love. In this spirit of meekness he calls his opponents 'crafty
fowlers preying upon the innocent'; and lovingly exclaims, 'How
long shall the righteous be a prey to your teeth, ye subtle foxes;
your dens are in darkness, and your mischief is hatched upon your
beds of secret whoredoms.' The unhallowed spirit of the age mistook
abuse for argument, and harsh epithets for faithful dealing.[186]
Bunyan replied in A Vindication of Gospel Truths, to the great
satisfaction of all his friends; and although Burrough answered
this tract also, Bunyan very wisely allowed his railing opponent to
have the last word, and applied his great powers to more important
labours than caviling with one who in reality did not differ with
him. The Quaker had been seriously misled by supposing that the
Baptist was a hireling preacher; and we must be pleased that he was
so falsely charged, because it elicited a crushing reply. Burrough,
in reply to an imputation made by Bunyan, that the Quakers were
the false prophets alluded to in Scripture, observed that 'in those
days there was not a Quaker heard of.' 'Friend,' replied Bunyan,
'thou hast rightly said, there was not a Quaker heard of indeed,
though there were many Christians heard of then. Again, to defend
thyself thou throwest the dirt in my face, saying, If we should
diligently trace thee, we should find thee in the steps of the
false prophets, through fancied words, through covetousness, making
merchandise of souls, loving the wages of unrighteousness.' To
which Bunyan replied; 'Friend, dost thou speak this as from thy
own knowledge, or did any other tell thee so? However, that spirit
that led thee out this way, is a lying spirit; for though I be poor,
and of no repute in the world as to outward things, yet through
grace I have learned, by the example of the apostle, to preach the
truth, and also to work with my hands, both for mine own living,
and for those that are with me, when I have opportunity. And I
trust that the Lord Jesus, who hath helped me to reject the wages
of unrighteousness hitherto, will also help me still, so that I
shall distribute that which God hath given me freely, and not for
filthy lucre sake.'[187] Thus had he learned of the apostle to
'make the gospel of Christ without charge' (1 Cor 9:18); and upon
this subject they strangely agreed. The same agreement existed
between them upon the necessity of inward light from the Holy
Spirit; without which they both considered the Bible to be a dead
letter. The peculiar principle which separates the Quaker from
every other Christian community, has nothing to do with the light
within. Upon that subject all evangelical sects are agreed. The
substantial difference is whether our Lord intended the work of
the ministry to be exclusively a work of benevolence, charity, and
love, binding all who are capable of using the talent intrusted
to them, to do it without worldly reward. Surely every man may be
satisfied in his own mind upon such a subject, without quarrelling
with, or anathematizing each other. Bunyan and Burrough agreed,
without knowing it, in the sentiments of their illustrious and
learned cotemporary, John Milton, as to the ministry being without
charge; and had they, when offended, followed their Master's rule,
'If thy brother trespass against thee, go and tell him his fault
between thee and him along' (Matt 18:15), had they met, and on
their knees before the throne of grace, sought from heaven wisdom
and charity in defending Divine truth, we can easily imagine that
the approbation of God would have been manifested, by sending them
on their important work in peaceful unity. They had been immersed
in the same deep and solemn regeneration, and their ardent object
was the same--to spread the influence of the kingdom of Christ.
When Christians of various denominations meet in prayer, how it melts
down their sectarian bitterness. In this controversy, mention is
made of a total abstinence movement in the time of the commonwealth,
a germ which has put forth its mighty efforts in our more peaceful
and happy times. A cloud now hovered over Bunyan, and threatened
him with troubles of a very different kind to those of religious
controversy. It will startle many of our readers to hear that,
under the government of Cromwell, Bunyan was persecuted for his
religious opinions and practices. Mr. Jukes, in his interesting
History of Bunyan's Church, thus refers to it: 'Soon after he had
resigned the office of deacon in 1657, the hand of persecution was
raised against him; for at a meeting of the church, held on the
25th day of the twelfth month, in the same year (Feb. 1658), it
was agreed that the 3d day of the next month be set apart to seek
God in the behalf of our brother Wheeler, who hath been long ill in
body, whereby his ministry hath been hindered; and also about the
church affairs, and the affairs of the nation; and for our brother
Whitbread, who has long been ill; and also for counsel what to do
with respect to the indictment of brother Bunyan at the assizes,
for preaching at Eaton.'[188]
Although persecution for religious opinions assumed a milder form
under the Commonwealth, the great principles of religious freedom
and equality were neither known nor practiced. The savage barbarities
perpetrated upon Prynne, Bastwick, Burton, Leighton, and others,
by Charles I and his archbishop, Laud, were calculated to open the
eyes of the nation to the wickedness and inutility of sanguinary
or even any laws to govern the conscience, or interfere with Divine
worship. Alas! even those who suffered and survived became, in
their turn, persecutors. The great object of persecution was the
book of Common Prayer, the use of which was rigorously prohibited.
The clergy were placed in an extremely awkward predicament. No
sooner was the Act of Parliament passed ordering the Directory to
be used and the Prayer-book to be laid aside, than the king, by his
royal proclamation, issued from Oxford, November 13, 1645, ordered
the Directory to be set aside, and the Common Prayer to be used
in all the churches and chapels. Both these orders were under very
severe penalties.
The Act against atheistical opinions, which passed August 9, 1650,
illustrates the extraordinary state of the times. The preamble states
that, 'Divers men and women have lately discovered themselves to
be most monstrous in their opinions, and loose in all wicked and
abominable practices.' It then enacts that--'Any one, not being mad,
who pretends to be God Almighty, or who declares that unrighteousness,
uncleanness, swearing, drunkenness, and the like filthiness and
brutishness, or denying the existence of God, or who shall profess
that murder, adultery, incest, fornication, uncleanness, filthy or
lascivious speaking, are not wicked, sinful, impious, abominable,
and detestable, shall be imprisoned, and, for a second offence, be
transported.'[189]
One of the Acts that affected Bunyan was passed April 26, 1645,
cap. 52--'None may preach but ordained ministers, except such as,
intending the ministry, shall, for trial of their gifts, be allowed
by such as be appointed by both houses of Parliament.' This was
amended by 'an ordinance appointing commissioners for approbation
of public preachers,' March, 1653. In this Dr. Owen, Goodwin, Caryl,
and many others are named, who were to judge of the candidate's
fitness to preach.[190] The Act which more seriously touched Bunyan
was that of May 2, 1648, which enacts that any person saying,
'that man is bound to believe no more than by his reason he can
comprehend, or that the baptizing of infants is unlawful, or such
baptism is void, and that such persons ought to be baptized again,
and, in pursuance thereof, shall baptize any person formerly baptized,
shall be imprisoned until he gives security that he will not publish
or maintain the said error any more.'[191] It was these intolerant
proceedings that led Milton to publish a poem On the New Forcers
of Conscience, beginning with these lines--
'Dare ye, for this, adjure the civil sword,
To force our consciences that Christ set free.'
This last-mentioned ungracious and uncalled-for Act against the
Baptists, led some violent spirits to print a paper, entitled,
'The Second Part of England's new Chains Discovered,' this was read
in many Baptist meeting-houses, and the congregations called upon
to subscribe it: fortunately, they were peaceably disposed, and
denounced it to the House of Commons in a petition, dated April 2,
1649. Mr. Kiffin and the others were called in, when the Speaker
returned them this answer--'The House doth take notice of the good
affection to the Parliament and public you have expressed, both
in this petition and otherways. They have received satisfaction
thereby, concerning your disclaiming that pamphlet, which gave such
just offence to the Parliament, and also concerning your disposition
to live peaceably, and in submission to the civil magistracy; your
expressions whereof they account very Christian and seasonable.
That for yourselves and other Christians, walking answerable to
such professions as in this petition you make, they do assure you
of liberty and protection, so far as God shall enable them, in all
things consistent with godliness, honesty, and civil peace.'[192]
Whether it was in consequence of this good understanding having
remained between the Baptists and the Parliament, or from some
application to the Protector, or from some unknown cause, the
persecution was stayed;[193] for the indictment does not appear to
have been tried, and Bunyan is found to have been present, and to
have taken a part in the affairs of the church, until the 25th day
of the 2d Month, 1660 (April), when 'it was ordered, according to
our agreement, that our brother, John Bunyan, do prepare to speak
a word at the next church meeting and that our brother Whiteman
fail not to speak to him of it.'[194]
This invitation was very probably intended to introduce him to the
congregation, with a view to his becoming an assistant pastor, but
before it took place, he again appeared before the public as an
author. The second production of his pen is a solemn and most searching
work, founded upon the parable of the rich man and Lazarus, under
the title of A Few Sighs from Hell, or the Groans of a Damned
Soul; by that poor and contemptible Servant of Jesus Christ, John
Bunyan, 1658. His humility led him to seek the patronage of his
pastor; and Mr. Gifford, under the initials of J. G., wrote a
preface of thirty-eight pages, but he dying before it reached the
second edition, that preface was discontinued, and the title somewhat
altered. The only copy of this first edition yet discovered is in
the royal library at the British Museum. It appears to have belonged
to Charles II, who, with more wit than decorum, has bound it up,
as a supplement, to an extremely licentious book, as if it was
intended to say, 'Her house is the way to hell, going down to the
chamber of death'; or that a licentious life endeth in 'sighs from
hell.'
Mr. Gifford, in this preface, after strongly recommending the work,
speaks of the author in the most respectful and affectionate terms,
showing that his zeal, and energy, and great usefulness had excited
the envy of many who ought to have encouraged him as one taught
by the Spirit, and used in his hand to do souls good--'divers have
felt the power of the Word delivered by him; and I doubt not but
that many more may, if the Lord continues him in his work'; and he
gives this as a reason 'why the archers have shot so sorely at him';
and then scripturally proves that no objection should be made to
his valuable services from his want of human learning. As the whole
of this interesting preface is accurately reprinted with the book,
the reader is referred to it without further extracts.[195] The
Editor's introduction to these Sighs was written under very solemn
feelings, produced by reading this searching treatise. The rich
man is intended to personify those who, neglecting salvation, die
in their sins, while Lazarus personates all those who humbly receive
salvation as the gift of God; who, however they may suffer in this
world, retain their integrity to death. In this parable, a voice
is heard from the place of torment--the cry is a 'drop of water,'
the slightest relief to unutterable woes; and that a messenger may
be sent to warn his relatives, lest they should be plunged into the
same torment. The impassable gulf defies the vain request, while
the despised Christian reposes in everlasting and indescribable
enjoyment. This little volume was very popular; nine editions were
printed and sold in the author's lifetime, besides pirated copies.
Bunyan's feelings and mode of preaching are well described in the
Grace Abounding,[196] and will be felt by every attentive reader
of his Sighs from Hell:--'When I have been preaching, I thank God,
my heart hath often, with great earnestness, cried to God that
he would make the Word effectual to the salvation of the soul.
Wherefore I did labour so to speak the Word, as that thereby, if
it were possible, the sin and person guilty might be particularized
by it.'
'And when I have done the exercise, it hath gone to my heart,
to think the Word should now fall as rain on stony places; still
wishing from my heart, O! that they who have heard me speak this
day, did but see as I do, what sin, death, hell, and the curse
of God is; and also what the grace, and love, and mercy of God
is, through Christ, to men in such a case as they are who are yet
estranged from him.
'For I have been in my preaching, especially when I have been
engaged in the doctrine of life by Christ, without works, as if an
angel of God had stood by at my back to encourage me.'
Such feelings are not limited to Bunyan, but are most anxiously
felt by all our pious ministers. How fervently ought their hearers
to unite in approaches to the mercy-seat, that the Divine blessing
may make the Word fruitful.
In those days it was not an uncommon thing for the hearers, at the
close of the sermon, to put questions to the preacher, sometimes
to elicit truth, or to express a cordial union of sentiments, or
to contradict what the minister had said. Upon one occasion, Mr.
Bunyan, after his sermon, had a singular dispute with a scholar.
It is narrated by Mr. C. Doe, who was a personal friend and great
admirer of our author, and who probably heard it from his own mouth,
and will be found in the Struggler, inserted vol. iii., p. 767.
It is the common taunt of the scorner, and sometimes a stone of
stumbling to the inquirer, that, while the Christian believes in
the intensity of the Saviour's sufferings, and that God was made
flesh that he might offer himself as an atonement to redeem mankind,
yet few are saved, in comparison with those who are lost--broad is
the way that leadeth to destruction, and many walk therein, while
few attempt the narrow way to life; that four sorts of hearers
are described by the Saviour, only one receiving the truth; as if
the doleful realms of darkness and misery would be more thickly
peopled than those of light and happiness, and Satan prove stronger
than Christ. Such cavilers forget that the far greater portion of
mankind die in infancy, purified by the Saviour's sufferings, and
enter heaven in the perfection of manhood. As Mr. Toplady justly
observes, what a vista does this open to the believer through the
dreary gloom of the infidel! They forget, also, that all those who
gain the narrow path, once helped to throng the road to destruction;
and that the hearers, whose hardened deceitful hearts rejected the
gospel under one sermon, may, by mercy, have them opened to receive
it under another. And who dares to limit the Almighty? The power
that prepared the spirit of the thief, when upon the cross, even in
his last moments, for the pure enjoyments of heaven, still exists.
Is the arm of the Lord shortened that he cannot save? The myriads of
heaven will be found countless as are the sands upon the sea-shore,
and the harmony of their worship shall swell like the voice of
many waters and mighty thunderings, saying, 'Alleluja, for the Lord
God omnipotent reigneth.' What! Satan stronger than the Almighty
Redeemer? Perish the thought. Still how common is the question,
which one of the disciples put to his master, 'Lord, are there few
that be saved?' How striking the answer! 'Strive to enter in at the
strait gate' (Luke 13:23). Encumber not thy mind with such needless
inquiries, but look to thine own salvation.
Another very singular anecdote is related, which proves that the
use of the churches was not then limited to any one sect. 'Being
to preach in a church in a country village (before the restoration
of king Charles) in Cambridgeshire, and the people being gathered
together in the church-yard, a Cambridge scholar, and none of the
soberest of 'em neither, enquired what the meaning of that concourse
of people was, it being upon the week day, and being told, That one
Bunyan, a tinker, was to preach there, he gave a boy twopence to
hold his horse, saying, He was resolved to hear the tinker prate;
and so went into the church to hear him. But God met with him there
by his ministry, so that he came out much changed, and would, by
his good will, hear none but the tinker for a long time after, he
himself becoming a very eminent preacher in that county afterwards.
This story I know to be true, having many a time discoursed with
the man, and, therefore, I could not but set it down as a singular
instance of the power of God that accompanied his ministry.'[197]
Bunyan's veneration for the Scriptures, as the only source and
standard of religious knowledge, led him into frequent controversies.
In common with the Christian world, he wholly depended upon the
enlightening influence of the Holy Spirit to impress the Divine
truths of revelation upon the mind, and also to illustrate, open,
and apply the sacred writings to the heart of man. Unable to read
the Bible in the original languages in which it was written, he
wisely made use of every aid that might enable him to study its
contents with the greatest advantage. It was his habit to examine
the two translations then in common use. The present authorized
version, first published in 1611, is that to which he usually
refers; comparing it with the favourite Puritan version made by the
refugees at Geneva, and first printed in 1560. He sometimes quotes
the Genevan, and so familiar were the two translations, that in
several instances he mixes them in referring from memory to passages
of holy writ.
Upon one of his journeys, being upon the road near Cambridge, he
was overtaken by a scholar, who concluded that he was an itinerant
preacher, whether from having heard him, or observing his serious
deportment, or his Bible reading, does not appear, although the
latter was probably the reason. But the student determined to have
a brush with him, and said, 'How dare you preach from the Bible,
seeing you have not the original, being not a scholar?' Then said
Mr. Bunyan, 'Have you the original?' 'Yes, said the scholar.' 'Nay,
but,' said Mr. Bunyan, 'have you the very self-same original copies
that were written by the penmen of the Scriptures, prophets and
apostles?' 'No,' said the scholar, 'but we have the true copies of
these originals.' 'How do you know that?' said Mr. Bunyan. 'How?'
said the scholar. 'Why, we believe what we have is a true copy
of the original.' 'Then,' said Mr. Bunyan, 'so do I believe our
English Bible is a true copy of the original.' Then away rid the
scholar.[198] As neither persecution nor railing, nor temptations,
nor the assaults of Satan, produced any effect upon Bunyan to prevent
his preaching, but rather excited his zeal and energy, means of
a more deadly nature were resorted to, to injure or prevent his
usefulness. As Mr. Gifford said, 'The archers shot sorely at him'
by the most infamous and unfounded slanders, which he thus narrates:--
'When Satan perceived that his thus tempting and assaulting of me
would not answer his design, to wit, to overthrow my ministry, and
make it ineffectual, as to the ends thereof: then he tried another
way, which was to stir up the minds of the ignorant and malicious
to load me with slanders and reproaches. Now, therefore, I may say,
that what the devil could devise, and his instruments invent, was
whirled up and down the country against me, thinking, as I said,
that by that means they should make my ministry to be abandoned.
It began, therefore, to be rumoured up and down among the people,
that I was a witch, a Jesuit, a highwayman, and the like. To all
which, I shall only say, God knows that I am innocent. But as for
mine accusers, let them provide themselves to meet me before the
tribunal of the Son of God, there to answer for all these things,
with all the rest of their iniquities, unless God shall give them
repentance for them, for the which I pray with all my heart.
'But that which was reported with the boldest confidence, was, that
I had my misses, yea, two wives at once, and the like. Now these
slanders, with the others, I glory in, because but slanders, foolish,
or knavish lies, and falsehoods cast upon me by the devil and his
seed; and should I not be dealt with thus wickedly by the world,
I should want one sign of a saint, and a child of God. "Blessed
are ye (said the Lord Jesus) when men shall revile you and persecute
you, and shall say all manner of evil against you falsely for my
sake; rejoice and be exceeding glad, for great is your reward in
heaven, for so persecuted they the prophets which were before you."
'These things therefore, upon mine own account, trouble me not. No,
though they were twenty times more than they are, I have a good
conscience; and whereas they speak evil of me, they shall be ashamed
that falsely accuse my good conversation in Christ. Therefore I
bind these lies and slanders to me as an ornament, it belongs to
my Christian profession to be vilified, slandered, reproached, and
reviled. I rejoice in reproaches for Christ's sake. My foes have
missed their mark in this their shooting at me. I am not the man.
If all the fornicators and adulterers in England were hanged by
the neck till they be dead, John Bunyan, the object of their envy,
would be still alive and well. I know not whether there be such
a thing as a woman breathing under the copes of the whole heaven,
but by their apparel, their children, or by common fame, except my
wife.
'And in this I admire the wisdom of God, that he made me shy of
women from my first conversion until now. When I have seen good men
salute those women that they have visited, I have made my objection
against it; and when they have answered, that it was but a piece of
civility, I have told them, it is not a comely sight. Some indeed
have urged the holy kiss; but then I have asked why they made baulks,
why they did salute the most handsome, and let the ill-favoured
go. Not that I have been thus kept, because of any goodness in me,
more than any other, but God has been merciful to me, and has kept
me, to whom I pray that he will keep me still, not only from this,
but every evil way and work, and preserve me to his heavenly kingdom.
Amen.'[199]
Notwithstanding all Mr. Bunyan's care to avoid the slightest
appearance of evil, yet being over-persuaded to an act of humanity
and civility to one of his female members, he was most unjustly
calumniated. The circumstances which gave rise to this slander
are narrated in James's Abstract of God's dealings with Mrs. Agnes
Beaumont, of which an abridged account will be found in a note to
the Grace Abounding.[200] It exhibits in a remarkable manner how
easily such reports are raised against the holiest men.
Another still more extraordinary and unnatural charge was made
against Bunyan. He lived at a period when witchcraft, witches,
and wizards were in the height of fashion. Any poor woman who had
outlived or had become a burden to her natural protectors, and
whose temper was soured by infirmities, especially if her language
was vulgar and her appearance repulsive, ran the risk of being
defamed as a witch. If in her neighbourhood a murrain seized the
cattle, or a disease entered a family which baffled the little
knowledge of the country practitioners--such as epilepsy, St. Vitus'
dance, or St. Anthony's fire--it was ascribed to witchcraft, and
vengeance was wreaked upon any reputed witch. In many parts of
England she was tried by a kind of Lynch law, in a very summary
manner. Her hands and feet being bound together, she was thrown
into deep water; if she sank, and was drowned, she was declared
innocent; if she swam, it was a proof of guilt, and a little form
of law condemned her to the stake or halter. In Scotland, they were
treated with greater barbarity; they were awfully tortured--thumb-screws,
the boots to crush their knees, pricking them with needles or awls
night and day, to prevent a moment's rest, were persevered in--until
a confession was extorted, to be followed by a frightful death. The
ignorance that prevailed may account for the faith of the vulgar
in witchcraft; but that learned divines, and even the enlightened
Judge Hale, should fall into the delusion, is most surprising.
The charge against Bunyan was, that he had circulated some paper
libeling a most respectable widow, a Quakeress, as a witch. This
paper cannot now be discovered; but the story is so perfectly
ridiculous as to render it quite improbable that Bunyan had any
knowledge of it. The account is contained in a rare pamphlet of
four leaves, preserved in the very curious library of the Society
of Friends at Devonshire House, Bishopsgate. It is entitled, 'A
lying wonder discovered, and the strange and terrible news from
Cambridge proved false; which false news is published in a libel,
concerning a wicked slander cast upon a Quaker; but the author
of the said libel was ashamed to subscribe his name to it. Also,
this contains an answer to John Bunion's paper, touching the said
imagined witchcraft, which he hath given forth to your wonderment,
as he saith; but it is also proved a lie and a slander by many
credible witnesses hereafter mentioned.'[201] It narrates that
Margaret Pryor, of Long Stanton, indicted, on the 28th July, 1659,
the widow Morlin, a Quaker lady, for having, on the 29th November,
1657, took her out of bed from her husband in the night, put a
bridle in her mouth, and transformed her into a bay mare, and with
a Quaker, William Allen, rode upon her to Maddenly House, a distance
of four miles; that they made her fast to the latch of the door,
while she saw them partake of a feast of mutton, rabbits, and lamb
[lamb in November!!]; that they shone like angels, and talked of
doctrine, and that she knew some of the guests; that her feet were
a little sore, but not her hands, nor was she dirty. In examining
her, the judge elicited that she made no mention of the story for
a year and three-quarters, and that her deposition then was that
some evil spirit changed her into a bay-horse; that her hands and
feet were lamentably bruised, and changed as black as a coal; that
she had her chemise on, which was all bloody, from her sides being
rent and torn with the spurs. All this was unknown to her husband;
nor had she accounted for her chemise so strangely fitting a horse
or mare. It was proved that the complainant had received money for
bringing the charge, and pretended to have burnt some of her hair
with elder-bark, as a counter-charm to prevent it happening again.
The judge summed up with observing that it was a mere dream or
phantasy, and that the complainant was the sorceress, by practicing
incantations in burning her hair and bark. The jury found a verdict
of--not guilty; and thus two innocent persons were saved by an
enlightened judge from an ignominious death. It is almost incredible
that, even after the trial, priests and magistrates who had promoted
the prosecution professed to believe that the charge was true. This
singular narrative, in defence of the poor persecuted Quakeress,
is signed James Blackley, an alderman, George Whitehead, and three
others. No one can believe that John Bunyan gave credit to such
a tale, or mentioned it to the injury of the parties accused. His
reply was, that these slanders were devised by the devil and his
instruments--'God knows that I am innocent.' The probability is,
that the pamphlet called Strange News from Cambridge had been sent
to him, and that he gave it to some Quaker to answer.
Considering the almost universal belief in witchcraft in those
days--that Baxter, Cotton Mather, Clarke, and many of our most
eminent divines, believed in it--and that Bunyan received the
Scriptures in our authorized translation with the deepest reverence,
it becomes an interesting inquiry how far he believed in witchcraft,
possessions, incantations, and charms. He was persuaded that Satan
could appear to mankind in the shape of animals, and in the human
form. Had any one doubted the possibility of these appearances, he
would at that time have been called an atheist and an unbeliever in
the existence of God and of separate spirits. Thus he argues, that
'If sin can make one who was sometimes a glorious angel in heaven
now so to abuse himself as to become, to appearance, as a filthy
frog, a toad, a rat, a cat, a fly, a mouse, or a dog, to serve its
ends upon a poor mortal, that it might gull them of everlasting
life, no marvel if the soul is so beguiled as to sell itself from
God and all good for so poor a nothing as a momentary pleasure.'[202]
When speaking of the impropriety of excluding a pious person from
the Lord's table, because of a difference of opinion as to water
baptism, he says, 'Do you more to the openly profane--yea, to all
wizards and witches in the land?'[203] In quoting Isaiah 13, he,
taught by the Puritan version, puts the key in the margin--'Wild
beasts of the desert shall be there and their houses shall be full
of doleful creatures. And owls shall dwell there, and satyrs [that
is, the hobgoblins, or devils] shall dance there.'[204] He gave no
credence to the appearance of departed spirits, except in the hour
of death; and then, while between time and eternity, he thought
that in some rare cases spiritual sight was given to see objects
otherwise invisible.[205]
He fully believed in the power of Satan to suggest evil thoughts
to the pious Christian, and to terrify and punish the wicked, even
in this life; but never hints, through all his works, at any power
of Satan to communicate to man any ability to injure his fellows.
What a contrast is there between the Pilgrim of Loretto, with
its witch and devil story, mentioned in the introduction to the
Pilgrim's Progress, and Bunyan's great allegorical work! Conjurors
and fortune-tellers, or witches and wizards, were vagabonds deserving
for their fraudulent pretensions,[206] punishment by a few months'
imprisonment to hard labour, but not a frightful death. In all these
things this great man was vastly in advance of his age. He had
studied nature from personal observation and the book of revelation.
In proportion as the laws of nature are understood, the crafty
pretensions of conjurors and witches become exposed to contempt.
Bunyan never believed that the great and unchangeable principles
which the Creator has ordained to govern nature could be disturbed
by the freaks of poor old crazy women, for purposes trifling and
insignificant. No, such a man could never have circulated a report
that a woman was turned into a bay mare, and her chemise into a
horse-cloth and saddle! Unbridled sectarian feeling perverted some
remark of his, probably made with the kindest intention, into a
most incredible slander.
Among the many singularities of that very interesting period, one
was the number of religious tournaments or disputations that were
held all over the country. The details of one of these, between
Fisher, a Jesuit, and Archbishop Laud, occupy a folio volume. In
these wordy duels the Baptists and Quakers bore a prominent part.
To write a history of them would occupy more space than our narrow
limits will allow. Bunyan entered into one of these controversies
with the Quakers at Bedford Market-cross,[207] and probably held
others in the church, those buildings being at times available under
the Protectorate for such purposes. Bunyan was met by the son of
thunder, Edward Burrough, who was also assisted by Anne Blackly, a
remarkably pious woman and an able disputant. Bunyan pressed them
with the Scriptures, and dealt such severe blows that Mrs. Blackly,
in the public assembly, bid him throw away the Scriptures. To which
he answered, 'No, for then the devil would be too hard for me.'
The great controversy was as to Christ within his saints. Bunyan
proved, by the holy oracles, that Christ had ascended, and was
at the right hand of God; to which Mrs. Blackly answered, that he
preached up an idol, and used conjuraton and witchcraft. To the
charge of spiritual conjuration and witchcraft he made no reply,
it being unworthy his notice; but called upon her to repent of her
wickedness in calling Christ an idol. With regard to his presence
in his saints, he reminded her, that if any man have not the Spirit
of Christ, he is none of his.[208] As a matter of course, both
parties claimed the victory; and although the hearers were puzzled,
doubtless much good was effected.
These were comparatively happy days for God's fearers--much valuable
seed was sown, and the light of divine truth penetrated into many
a benighted town and village. At length dark and portentous clouds
rolled over the horizon. The Protector had entered into rest; his
son was wholly incapable of taking the helm of public affairs.
The exiled king, Charles II, declared his determination to publish
an amnesty for all political offences; and from Breda issued his
proclamation for liberty of conscience, and the kingdom was cajoled
and sold. The king was scarcely seated on his throne, and armed
with power, when he threw off the mask. Men who had faithfully
performed very painful duties under the authority of Acts of
Parliament were put to death, others imprisoned and transported,
and uniformity in religion was re-enacted under ferocious penalties.
Bunyan was to endure a cruel imprisonment, with all the fears of an
ignominious death. 'Now,' he says, 'as Satan laboured by reproaches
and slanders, to make me vile among my countrymen, that if possible
my preaching might be made of none effect, so there was added hereto
a long and tedious imprisonment, that thereby I might be frighted
from my service for Christ, and the world terrified and made afraid
to hear me preach, of which I shall in the next place give you a
brief account.'[209]
THE FIFTH PERIOD.
BUNYAN SUFFERS PERSECUTION, AND A LONG AND DANGEROUS IMPRISONMENT,
FOR REFUSING TO ATTEND THE COMMON PRAYER SERVICE, AND FOR PREACHING.
--'O happie he who doth possesse
Christ for his fellow prisoner, who doth gladde
With heavenly sunbeams, goales that are most sad.'
(Written by William Prynne, on his Prison wall, in the Tower.)
The men who arraign their fellows before any standard of orthodoxy,
or claim the right of dictating forms of belief or modes of worship
under pains or penalties, are guilty of assuming the prerogative
of the Most High, and of claiming, for their frail opinions,
infallibility. Such are guilty of high treason against the Majesty
of heaven--and all their machinations have a direct tendency to
destroy human happiness--the wealth of the nation, and that universal
good-will among men which the gospel is intended to establish. Such
men present to us the various features of antichrist, the dread
enemy of mankind.
The duty of every intelligent creature is to watch the operations
of nature, that he may be led to just perceptions of the greatness
of the Creator, and the goodness of his immutable laws. Soon he
finds his perceptions dim, and is conscious of evil propensities,
which baffle all his efforts at sinless perfection. He finds nothing
in nature to solve the solemn inquiry how sin is to be pardoned,
and evil thoughts and habits to be rooted out. The convinced sinner
then feels the necessity of a direct revelation from God; and in
the Bible alone he finds that astounding declaration, which leaves
all human philosophy at an immeasurable distance--'Ye must be
born again.' God only can effect the wondrous change--man, priest,
prophet, or magi, can do him no good--his terror-stricken conscience
drives him to his Creator, and faith in the Redeemer causes
consolation to abound.
In every kingdom of the world, the Christian inquirer is met by the
opposition of antichrist, in some form or other, attempts will
be made to limit his free-born spirit to human inventions and
mediations in seeking Divine mercy. He feels that he is bound, by
all his hopes of happiness, here and hereafter, to obey God rather
than man, in everything pertaining to spiritual religion. In his
simple obedience to the Word of God, he braves all dangers, sure
of the Divine blessing and support while encountering obloquy,
contempt, allurements, and persecution, in its varied polluted
forms and appalling cruelties.
After the decease of Oliver Cromwell, it soon became apparent that
the exiled king would be restored. In the prospect of that event,
Charles II promised a free pardon to all his subjects, excepting
only such persons as should be excepted by parliament; and 'we
do declare a liberty to tender consciences, and that no man shall
be disquieted or called in question for differences of opinion in
matters of religion, which do not disturb the peace of the kingdom.'
Who could imagine, that, in the face of this solemn declaration,
acts, the most oppressive and tyrannical, would be passed--compelling
pretended uniformity in belief and real uniformity in the mode of
public worship--driving the most pious and useful clergymen from
their pulpits and livings--preventing them from becoming tutors
or schoolmasters--and not suffering them to live within five miles
of a city or town. Ruinous penalties were inflicted, not only on
every minister, but upon every hearer, who met to worship God in
private houses or in the fields and woods. Christians, convinced
of the wickedness of such laws, strove, by every possible means,
to evade the penalties, with a stern determination to worship God
in the way that their conscience led them. They met their beloved
ministers in private places, and at the most unseasonable hours.
It is said that Bunyan, to avoid discovery, went from a friend's
house disguised as a carter; with his white frock, wide-awake cap,
and his whip in his hand, to attend a private meeting in a sheltered
field or barn. To prevent these meetings, severe and almost
arbitrary penalties were enforced, a considerable part of which
went to the informers--men of debauched habits and profligate
principles. With all their vigilance, these prohibited meetings
could not be prevented. In some cases, the persecuted disciples of
a persecuted Lord took houses adjoining each other, and, by opening
internal communications, assembled together. In some cases, the
barn or room in which they met, had a door behind the pulpit, by
which the preacher could escape. A curious letter, preserved in
the archives at Devonshire House, states, that when a Christian
assembly was held near Devonshire Square, while the minister was in
his sermon, the officers and trained bands entered the meeting-house.
The preacher immediately ceased preaching, and gave out the lines
of a hymn, which the congregation joined in singing, and the officers
waited till the devotional exercise was ended. The preacher, taking
advantage of their hesitation, made his escape by a door at the
back of the pulpit; 'thus,' says the quaint Quaker, 'he choked
the informers off with his hymn.' In the Life of Badman are some
illustrative anecdotes relating to informers and their violent ends,
with an interesting cut of a religious meeting in the fields. One
informer is in a neighbouring tree, to identify the meeters; while
in the distance, another is running for the officers, with this
verse under the print:--
'Informer, art thou in the tree?
Take heed, lest there thou hanged be:
Look likewise to thy foot-hold well;
Lest, if thou slip, thou fall to hell.'
In many cases the justices considered a field preacher to be
equally guilty with a regicide.[210] One of the informers, named W.
S., was very diligent in this business; 'he would watch a-nights,
climb trees, and range the woods a-days, if possible to find out
the meeters, for then they were forced to meet in the fields.' At
length he was stricken by the hand of God, and died a most wretched
object.[211] The cruelties that were inflicted upon Dissenters
are scarcely credible. Penn, the Quaker, gives this narrative of
facts:--The widow's mite hath not escaped their hands; they have
made her cow the forfeit of her conscience, not leaving her a bed
to lie on, nor a blanket to cover her; and what is yet more barbarous,
and helps to make up this tragedy, the poor helpless orphan's milk,
boiling over the fire, was flung away, and the skillet made part
of their prize; that, had not nature in neighbours been stronger
than cruelty in informers and officers, to open her bowels for
their relief, they must have utterly perished.[212] One of these
infamous, hard-hearted wretches in Bedford, was stricken, soon
after, with death; and such had been his notorious brutality, that
his widow could not obtain a hearse, but was obliged to carry his
body to the grave in a cart.
It is gratifying to leave these horrors--these stains upon
our national history--for a moment, to record an event which took
place about fifty years back. The Rev. S. Hillyard, the pastor of
Bunyan's church, thus writes:--'When our meeting-house was lately
repaired, we were allowed, by the Lord Lieutenant and the justices,
to carry on our public worship, for a quarter of a year in the
town-hall, where, if it had been standing in Mr. Bunyan's time,
he must have been tried and committed to jail for preaching.' How
different our position from that of our pilgrim forefathers.
The justices, if the law had allowed them, would, from the first,
have prevented Bunyan's preaching. When they had the power,
he possessed nothing to excite the cupidity of an informer: this,
with the caution of his friends, saved him, for some months, from
being apprehended; they met privately in barns, milk-houses, and
stables, or in any convenient place in which they were not likely
to be disturbed. In addition to these services, every opportunity was
embraced to visit his friends--praying with them, and administering
consolation, arming them with a steady resolve to be patient
in suffering, and to trust in God for their safety and reward. At
length an information was laid, and he was caught in the very act
of worshipping God with some pious neighbours. Bunyan's account of
this event is deeply interesting; but the want of sufficient space
prevents my giving more than an abstract of it, referring the reader
to his Grace Abounding for fuller details.
On November 12, 1660, as the winter was setting in, having been
invited to preach at Samsell, in Bedfordshire, he prepared a sermon
upon these words--'Dost thou believe in the Son of God?' (John
9:35); from which he intended 'to show the absolute need of faith
in Jesus Christ, and that it was also a thing of the highest concern
for men to inquire into, and to ask their own hearts whether they
had faith or no.'[213] He had then been a preacher of the glorious
gospel of Christ for five or six years, without any interruption;
for, although indicted, he had continued his useful career, and
through grace had received great encouragement and eminent proofs
of the Divine blessing.
Francis Wingate, a neighbouring justice of the peace, having heard
of the intended meeting, issued his warrant to bring the preacher
before him. The intention of the magistrate was whispered about,
and came to Bunyan's ears before the meeting was held, probably to
give him an opportunity of escape. His friends, becoming alarmed
for his safety, advised him to forego the opportunity. It was a
trying moment for him; he had a beloved wife to whom he had not been
long married, and four dear children, one of them blind, depending
upon his daily labour for food. If he escaped, he might continue
his stolen opportunities of doing good to the souls of men. He
hesitated but for a few minutes for private prayer; he had hitherto
shown himself hearty and courageous in preaching, and it was his
business to encourage the timid flock. 'Therefore, thought I, if I
should now run and make an escape, it will be of a very ill savour
in the country; what will my weak and newly converted brethren
think of it? If I should run, now there was a warrant out for me,
I might, by so doing, make them afraid to stand when great words
only should be spoken to them.' He retired into a close, privately,
to seek Divine direction, and came back resolved to abide the will
of God. It was the first attempt, near Bedford, to apprehend a
preacher of the gospel, and he thus argued with himself--'If God,
of his mercy, should choose me to go upon the forlorn hope, that is,
to be the first that should be opposed for the gospel, if I should
fly it might be a discouragement to the whole body that should follow
after. And I thought that the world thereby would take occasion
at my cowardliness, to have blasphemed the gospel.'[214] These
considerations brought him to the noble resolution of fulfilling his
duty, under all its difficulties and dangers. In these reasonings
the same honourable decision of mind animated him which impelled
Daniel, and the three Hebrew youths, to violate the wicked laws of
the nation in which they lived, because these laws were opposed to
the will of God. He and they, as well as the apostles, judged for
themselves, and opposed statutes or ancient customs which, in their
opinion, were contrary to the Divine law by which they were to be
judged at the solemn and great day. Nor did they, in the prospect
of the most dread personal sufferings, hesitate to follow the
convictions of their minds. Some laws are more honoured in the breach
than in the observance of them. The law of Pharaoh to destroy the
male children of the Israelites, in ancient times, and the present
Popish laws of Tuscany, that the Bible shall not be read, are laws
so contrary to common sense, and the most sacred duties of man,
that 'God dealt well' with those who broke them in Egypt, as he has
ever dealt with those who have thus honoured him. The millions of
prayers that were offered up for a blessing upon the confessors,
Madiai, have been answered. Had they perished in the prisons of
Tuscany, they would have joined the noble army of martyrs before
the throne of God, to witness his judgments upon that persecuting
church which has shed so much holy blood.
When Bunyan was advised to escape by dismissing the meeting, which
consisted of about forty persons, he replied, 'No, by no means; I
will not stir, neither will I have the meeting dismissed. Come, be
of good cheer, let us not be daunted; our cause is good, we need
not be ashamed of it; to preach God's Word is so good a work, that
we shall be well rewarded if we suffer for that.'[215] All this
took place about an hour before the officers arrived. The service
was commenced with prayer at the time appointed, the preacher and
hearers had their Bibles in their hands to read the text, when the
constable and his attendants came in, and, exhibiting the warrant,
ordered him to lave the pulpit and come down; but he mildly told
him that he was about his Master's business, and must rather obey
his Lord's voice than that of man. Then a constable was ordered
to fetch him down, who, coming up and taking hold of his coat, was
about to remove him, when Mr. Bunyan fixed his eyes steadfastly
upon him; having his Bible open in his hand, the man let go, looked
pale, and retired; upon which he said to the congregation, 'See
how this man trembles at the Word of God.' Truly did one of his
friends say, 'he had a sharp, quick eye.' But being commanded in
the king's name, he went with the officer, accompanied by some of
his friends, to the magistrate's residence. Before they left, the
constable allowed him to speak a few words to the people of counsel
and encouragement. He declared that it was a mercy when called to
suffer upon so good an account; that it was of grace that they had
been kept from crimes, which might have caused their apprehension
as thieves and murderers, or for some wickedness; but by the
blessing of God it was not so, but, as Christians, they were called
to suffer for well-doing; and that we had better be persecuted than
the persecutors. The constable took him to the justice's house, but
as he was from home, to save the expense and trouble of charging
a watch to secure his prisoner, he allowed him to go home, one of
his friends undertaking to be answerable for his appearance the
next day. On the following morning they went to the constable and
then to the justice. The celebrated Quaker, John Roberts, managed
an affair of that kind better. There was plenty of time to have
held and dismissed the meeting before the constable arrived, and
then he might have done as Roberts did--made the best of his way
to the magistrate's house, and demanded, 'Dost thou want me, old
man?' and when asked whether or not he went to church, his ready
reply was, 'Yes, sometimes I go to the church, and sometimes the
church comes to me.'[216]
When Bunyan and the constable came before Justice Wingate, he inquired
what the meeters did, and what they had with them; suspecting that
they met armed, or for treasonable practices: but when the constable
told him that they were unarmed, and merely assembled to preach and
hear the Word, he could not well tell what to say. Justice Wingate
was not the only magistrate who had felt difficulties as to the
construction of the persecuting acts of 35 Eliz. and 15 Chas. II.
Had he taken an opinion, as one of the justices at that time did,
it might have saved him from the infamy and guilt of punishing an
innocent man. The case was this:--'Two persons of insolent behaviour,
calling themselves informers, demanded, on their evidence of having
been present, without summons or hearing in presence of the accused,
that a fine of £100 should be levied; they were at the meeting and
heard no Common Prayer service.' The opinion was that there must
be evidence showing the intent, and that the meeting was held
under colour and pretence of any exercise of religion to concoct
sedition.[217] Mr. Wingate asked Bunyan why he did not follow his
calling and go to church? to which he replied, that all his intention
was to instruct and counsel people to forsake their sins, and that
he did, without confusion, both follow his calling and preach the
Word. At this the angry justice ordered his commitment to jail,
refusing bail, unless he would promise to give up preaching. While
his mittimus was preparing, he had a short controversy with an
old enemy of the truth, Dr. Lindale, and also with a persecuting
justice, Mr. Foster, who, soon after, sorely vexed the people
of God at Bedford. They tried their utmost endeavours to persuade
him to promise not to preach; a word from him might have saved his
liberty; but it was a word which would have sacrificed his religious
convictions, and these were dearer to him than life itself. This
was a trying moment, but he had been forewarned of his danger by
the extraordinary temptation to sell Christ narrated in his Grace
Abounding. His feelings, while they were conducting him to the
prison, were so cheering as to enable him to forget his sorrows;
he thus describes them--'Verily, as I was going forth of the doors
I had much ado to forbear saying to them, that I carried the peace
of God along with me; and, blessed be the Lord, I went away to
prison with God's comfort in my poor soul.'[218]
Tradition points out the place in which this eminently pious man
was confined, as an ancient prison, built with the bridge over the
river Ouse, supported on one of the piers near the middle of the
river.[219] As the bridge was only four yards and a half wide,
the prison must have been very small. Howard, the philanthropist,
visited the Bedford prison, that which was dignified as the county
jail about 1788, and thus describes it:--'The men and women felons
associate together; their night-rooms are two dungeons. Only one
court for debtors and felons; and no apartment for the jailer.'[220]
Imagination can hardly realize the miseries of fifty or sixty pious
men and women, taken from a place of public worship and incarcerated
in such dens or dungeons with felons, as was the case while Bunyan
was a prisoner. Twelve feet square was about the extent of the
walls; for it occupies but one pier between the center arches of
the bridge. How properly does the poor pilgrim call it a certain
DEN! What an abode for men and women who had been made by God kings
and priests--the heirs of heaven! The eyes of Howard, a Dissenter,
penetrated these dens, these hidden things of darkness, these abodes
of cruelty. He revealed what lay and clerical magistrates ought to
have published centuries before, that they were not fit places in
which to imprison any, even the worst of criminals. He denounced
them, humanity shuddered at the discovery, and they were razed to
their foundations. In this den God permitted his honoured servant,
John Bunyan, to be incarcerated for more than twelve years of the
prime of his life. A man, whose holy zeal for the salvation of
sinners, whose disinterested labours, whose sufferings for Christ
prove his apostolical descent much better than those who claim
descent from popes, and Wolsey or Bonner--those fiends in human
shape.
Bedford bridge was pulled down in the year 1811, when the present
handsome bridge was built. One of the workmen employed upon the
ruins found, among the rubbish, where the prison had stood, a ring
made of fine gold, bearing an inscription which affords strong
presumptive evidence that it belonged to our great allegorist. Dr.
Abbot, a neighbouring clergyman, who had daily watched the labours
of the workmen, luckily saw it, and saved it from destruction. He
constantly wore it, until, drawing near the end of his pilgrimage,
in 1817, he took it off his own finger and placed it upon that of
his friend Dr. Bower, then curate of Elstow,[221] and at present
the dean of Manchester, charging him to keep it for his sake. This
ring must have been a present from some person of property, as a
token of great respect for Bunyan's pious character, and probably
from an indignant sense of his unjust and cruel imprisonment. By
the kind permission of the dean, we are enabled to give a correct
representation of this curious relic.[222][223]
Bunyan was thirty-two years of age when taken to prison. He had
suffered the loss of his pious wife, whose conversation and portion
had been so blessed to him. It is not improbable that her peaceful
departure is pictured in Christiana's crossing the river which has
no bridge. She left him with four young children, one of whom very
naturally and most strongly excited his paternal feelings, from
the circumstance of her having been afflicted with blindness. He
had married a second time, a woman of exemplary piety and retiring
modesty; but whose spirit, when roused to seek the release of her
beloved husband, enabled her to stand unabashed, and full of energy
and presence of mind, before judges in their courts, and lords in
their mansions. When her partner was sent to jail, she was in that
peculiar state that called for all his sympathy and his tenderest
care. The shock was too severe for her delicate situation; she became
dangerously ill, and, although her life was spared, all hopes had
fled of her maternal feelings being called into exercise. Thus did
one calamity follow another; still he preserved his integrity.[224]
Bunyan was treated with all the kindness which many of his jailers
dared to show him. In his times, imprisonment and fetters were
generally companions. Thus he says--'When a felon is going to be
tried, his fetters are still making a noise on his heels.'[225] So
the prisoners in the Holy War are represented as being 'brought in
chains to the bar' for trial. 'The prisoners were handled by the
jailer so severely, and loaded so with irons, that they died in the
prison.'[226] In many cases, prisoners for conscience' sake were
treated with such brutality, before the form of trial, as to cause
their death. By Divine mercy, Bunyan was saved from these dreadful
punishments, which have ceased as civilization has progressed, and
now cloud the narratives of a darker age.
After having lain in prison about seven weeks, the session was
held at Bedford, for the county; and Bunyan was placed at the bar,
indicted for devilishly and perniciously abstaining from coming to
church to hear Divine service, and as a common upholder of several
unlawful meetings and conventicles, to the great disturbance and
distraction of the good subjects of this kingdom, contrary to the
laws of our sovereign lord the king. In this indictment Bunyan
is not described as 'of Elstow' but 'of Bedford.' Probably he had
removed to Bedford soon after he joined Gifford's church. The bench
was numerous, and presided over by Justice Keelin.[227] If this was
Sergeant Kelynge who, the following year, was made Lord Chief-Justice,
he was a most arbitrary tyrant, equaled or excelled only by Judge
Jeffreys. It was before him that some persons were indicted for
attending a conventicle; but it being only proved that they had
assembled on the Lord's-day with Bibles in their hands without
prayer-books, and there being no proof that their meeting was only
under colour or pretence of religion, the jury acquitted them. Upon
this he fined each of the jury-men one hundred marks, and imprisoned
them till the fines were paid. Again, on a trial for murder, the
prisoner being under suspicion of Dissent, was one whom the judge
had a great desire to hang, he fined and imprisoned all the jury
because, contrary to his direction, they brought in a verdict
of manslaughter! Well was it said, that he was more fit to charge
the Roundheads under Prince Rupert than to charge a jury. After
a short career, he fell into utter contempt.[228] He entered into
a long argument with the poor tinker, about using the liturgy of
the Church of England, first warning him of his danger if he spake
lightly of it. Bunyan argued that prayer was purely spiritual, the
offering of the heart, and not the reading of a form. The justice
declared--'We know the Common Prayer-book hath been ever since the
apostles' time, and is lawful to be used in the church!!' It is
surprising that such a dialogue was ever entered upon; either Keling
was desirous of triumphing over the celebrated tinker, or his
countenance and personal appearance commanded respect. For some
cause he was treated with great liberality for those times; the
extent of it may be seen by one justice asking him, 'Is your God
Beelzebub?' and another declaring that he was possessed with the
devil! 'All which,' says Bunyan, 'I passed over, the Lord forgive
them!' When, however, the justice was worsted in argument, and
acknowledged that he was not well versed in Scripture, he demanded
the prisoner's plea, saying, 'Then you confess the indictment?'
'Now,' says Bunyan, 'and not till now, I saw I was indicted; and
said--"This I confess, we have had many meetings together, both to
pray to God, and to exhort one another; and that we had the sweet
comforting presence of the Lord among us for our encouragement
(blessed be his name!); therefore I confess myself guilty, and
no otherwise."' This was recorded as a plea of guilty, and Keling
resumed his natural ferocity. 'Then,' said he, 'hear your judgment.
You must be had back again to prison, and there lie for three months
following; and then, if you do not submit to go to church to hear
Divine service, and leave your preaching, you must be banished the
realm; and after that, if you shall be found in this realm without
special license from the king, you must stretch by the neck for
it. I tell you plainly'; 'and so he bid my jailer have me away.'
The hero answered--'I am at a point with you: if I were out of
prison to-day, I would preach the gospel again to-morrow, by the
help of God.'[229]
The statutes, by virtue of which this awful sentence was pronounced,
together with the legal form of recantation used by those who were
terrified into conformity, are set forth in a note to the Grace
Abounding.[230] Bunyan was, if not the first, one of the first
Dissenters who were proceeded against after the restoration of
Charles II; and his trial, if such it may be called, was followed
by a wholesale persecution. The king, as head of the Church
of England, wreaked his vengeance upon all classes of Dissenters,
excepting Roman Catholics and Jews.
The reign of Charles II was most disgraceful and disastrous to the
nation, even the king being a pensioner upon the French court. The
Dutch swept the seas, and threatened to burn London; a dreadful
plague depopulated the metropolis--the principal part of which was,
in the following year, with its cathedral, churches, and public
buildings, destroyed by fire; plots and conspiracies alarmed the
people; tyranny was triumphant; even the bodies of the illustrious
dead were exhumed, and treated with worse than savage ferocity;
while a fierce persecution raged throughout the kingdom, which
filled the jails with Dissenters.
In Scotland, the persecution raged with still more deadly violence.
Military, in addition to civil despotism, strove to enforce the
use of the Book of Common Prayer. The heroic achievements and awful
suffering of Scottish Christians saved their descendants from this
yoke of bondage.[231]
A short account of the extent of the sufferings of our pious ancestors
is given in the Introduction to the Pilgrim's Progress[232]--a
narrative which would appear incredible did it not rest upon
unimpeachable authority. It would be difficult to believe the
records of the brutal treatment which the sufferers underwent had
they not been handed down to us in the State Trials, and in public
registers, over which the persecuted had no control. Two instances
will show the extreme peril in which the most learned and pious
men held their lives. John James, the pastor of a Baptist church in
Whitechapel, was charged, upon the evidence of a perjured drunken
vagabond named Tipler, a pipe-maker's journeyman, who was not present
in the meeting, but swore that he heard him utter treasonable words.
Notwithstanding the evidence of some most respectable witnesses,
who were present during the whole service, and distinctly proved
that no such words were used, Mr. James was convicted, and sentenced
to be hung. His distracted wife saw the king, presented a petition,
and implored mercy, when the unfeeling monarch replied, 'O! Mr.
James; he is a sweet gentleman.' Again, on the following morning,
she fell at his feet, beseeching his royal clemency, when he spurned
her from him, saying, 'John James, that rogue, he shall be hanged;
yea, he shall be hanged.' And, in the presence of his weeping
friends, he ascended from the gibbet to the mansions of the blessed.
His real crime was, that he continued to preach after having been
warned not to do so by John Robinson, lieutenant of the Tower,
properly called, by Mr. Crosby,[233] a devouring wolf, upon whose
head the blood of this and other innocent Dissenters will be found.
Another Dissenting minister, learned, pious, loyal, and peaceful,
was, during Bunyan's time, marked for destruction. Thomas Rosewell
was tried before the monster Jeffreys. He was charged, upon the
evidence of two infamous informers, with having doubted the power
of the king to cure the kings' evil, and with saying that they
should overcome their enemies with rams' horns, broken platters, and
a stone in a sling. A number of most respectable witnesses deposed
to their having been present; that no such words were uttered, and
that Mr. Rosewell was eminent for loyalty and devoted attachment to
the Government. Alas! he was a Dissenting teacher of high standing,
of extensive acquirements, and of great earnestness in seeking
the salvation of sinners; and, under the direction of that brutal
judge, the venal jury found him guilty, and he was sentenced to be
hung. This frightful sentence would have been executed but from a
singular interposition of Providence. Sir John Talbot was present
during the trial, and a stranger to Mr. Rosewell; but he was so
struck with the proceedings, that he hastened to the king, related
the facts, and added, 'that he had seen the life of a subject,
who appeared to be a gentleman and a scholar, in danger, upon such
evidence as he would not hang his dog on.' And added, 'Sire, if you
suffer this man to die, we are none of us safe in our own houses.'
At this moment Jeffreys came in, gloating over his prey, exulting
in the innocent blood he was about to shed, when, to his utter
confusion, the king said, 'Mr. Rosewell shall not die'; and his
pardon was issued under the great seal.[234] Every Englishman should
read the state trials of that period, recording the sufferings of
Richard Baxter, William Penn, Sir H. Vane, and many others of our
most pious forefathers; and they must feel that it was a miracle of
mercy that saved the life of Bunyan, and gave him leisure to write
not only his popular allegories, but the most valuable treatises
in the English language upon subjects of the deepest importance.
When he entered the prison, his first and prayerful object was to
levy a tax upon his affliction--to endeavour to draw honey from
the carcass of the lion. His care was to render his imprisonment
subservient to the great design of showing forth the glory of God
by patient submission to His will. Before his commitment, he had
a strong presentiment of his sufferings; his earnest prayer, for
many months, was that he might, with composure, encounter all his
trials, even to an ignominious death. This led him to the solemn
consideration of reckoning himself, his wife, children, health,
enjoyments, all as dying, and in perfect uncertainty, and to live
upon God, his invisible but ever-present Father.
Like an experienced military commander, he wisely advises every
Christian to have a reserve for Christ in case of dire emergency.
'We ought to have a reserve for Christ, to help us at a dead lift.
When profession and confession will not do; when loss of goods and
a prison will not do; when loss of country and of friends will not
do; when nothing else will do, then willingly to lay down our lives
for his name.'[235] In the midst of all these dread uncertainties,
his soul was raised to heavenly contemplations of the future
happiness of the saints of God.
It is deeply impressive to view a man, with gigantic intellect,
involved in the net which was laid to trammel his free spirit,
disregarding his own wisdom; seeking guidance from heaven in earnest
prayer, and in searching the sacred Scriptures; disentangling
himself, and calmly waiting the will of his heavenly Father. Still
he severely felt the infirmities of nature. Parting with his wife
and children, he described as 'the pulling the flesh from the bones.
I saw I was as a man who was pulling down his house upon the head
of his wife and children; yet, thought I, I must do it.'[236] His
feelings were peculiarly excited to his poor blind Mary.[237] 'O!
the thoughts of the hardships my poor blind one might go under, would
break my heart in pieces.' It is one of the governing principles
of human nature, that the most delicate or afflicted child excites
our tenderest feelings. 'I have seen men,' says Bunyan, 'take most
care of, and best provide for those of their children that have
been most infirm and helpless; and our Advocate "shall gather his
lambs with his arms, and carry them in his bosom."'[238] While
in this state of distress, the promise came to his relief--'Leave
thy fatherless children, I will preserve them alive; and let thy
widows trust in me.' He had heard of the miseries of those banished
Christians who had been sold into slavery, and perished with cold
and calamities, lying in ditches like poor, forlorn, desolate sheep.
At the end of three months he became anxious to know what the
enemies of the cross intended to do with him. His sentence was
transportation and death, unless he conformed. To give up or shrink
from his profession of Christ, by embracing the national forms and
submitting his conscience to human laws, he dared not. He resolved
to persevere even at the sacrifice of his life. To add to his distress,
doubts and fears clouded his prospects of futurity; 'Satan,' said
he, 'laid hard at me to beat me out of heart.' At length he came
to the determination to venture his eternal state with Christ,
whether he had present comfort or not. His state of mind he thus
describes--'If God doth not come in (to comfort me) I will leap
off the ladder, even blindfold, into eternity, sink or swim, come
heaven, come hell. Lord Jesus, if thou wilt catch me, do; I will
venture all for thy name.' From this time he felt a good hope and
great consolation.
The clerk of the peace, Mr. Cobb, was sent by the justices to persuade
him to conform, and had a very long and interesting conference
with him in the prison. This shows that the magistrates were well
convinced that he was a leader in nonconformity, who, if brought
over, would afford them a signal triumph. In fact, he was called,
by a beneficed clergyman, 'the most notorious schismatic in all
the county of Bedford.'[239] It is perhaps to the arguments of Cobb
that he refers in his Advice to Sufferers. 'The wife of the bosom
lies at him, saying, O do not cast thyself away; if thou takest
this course, what shall I do? Thou hast said thou lovest me; now
make it manifest by granting this my small request--Do not still
remain in thine integrity. Next to this come the children, which
are like to come to poverty, to beggary, to be undone, for want of
wherewithal to feed, and clothe, and provide for them for time to
come. Now also come kindred, and relations, and acquaintance; some
chide, some cry, some argue, some threaten, some promise, some
flatter, and some do all to befool him for so unadvised an act as
to cast away himself, and to bring his wife and children to beggary
for such a thing as religion. These are sore temptations.'[240]
It was during this period of his imprisonment that the mad attempt
was made, by Venner and his rabble, to overturn the government.
This was pressed upon Bunyan as a reason why he should not hold
meetings for religious exercises, but rely upon his more private
opportunities of exhorting his neighbours. In reply to this,
Mr. Cobb is reminded of Bunyan's well-known loyalty, which would
become useful in proportion to his public teaching. It was a
pleasing interview, which, while it did not for a moment shake his
determination, led him to thank Mr. Cobb for his civil and meek
discourse, and to ejaculate a heartfelt prayer--'O that we might
meet in heaven.'[241] The whole of it is reprinted at the end of
the Grace Abounding, and it shows that God gave him favour even with
his persecutors. It Is not surprising that such a prisoner should
have won the good opinion of his jailer, so that he was permitted
the consolation of seeing his relatives and friends, who ministered
to his comforts.
When the time arrived for the execution of the bitterest part of
his sentence, God, in his providence, interposed to save the life of
his servant. He had familiarized his mind with all the circumstances
of a premature and appalling death; the gibbet, the ladder, the
halter, had lost much of their terrors; he had even studied the
sermon he would then have preached to the concourse of spectators.
At this critical time the king's coronation took place, on April
23, 1661. To garnish this grand ceremony, the king had ordered the
release of numerous prisoners of certain classes, and within that
description of offences was that for which Bunyan was confined.
The proclamation allowed twelve months' time to sue out the pardon
under the great seal, but without this expensive process thousands
of vagabonds and thieves were set at liberty, while, alas, an
offence against the church was not to be pardoned upon such easy
terms. Bunyan and his friends were too simple, honest, and virtuous,
to understand why such a distinction should be made. The assizes
being held in August, he determined to seek his liberty by a petition
to the judges. The court sat at the Swan Inn, and as every incident
in the life of this extraordinary man excites our interest, we
are gratified to have it in our power to exhibit the state of this
celebrated inn at that time.
Having written his petition, and made some fair copies of it, his
modest, timid wife determined to present them to the judges. Her
heroic achievements--for such they deserve to be called--on behalf
of her husband, are admirably narrated by Bunyan, the whole of
which is reprinted in our first volume,[243] and deserves a most
attentive perusal. Want of space prevents us repeating it here, or
even making extracts from it. She had previously traveled to London
with a petition to the House of Lords, and entrusted it to Lord
Barkwood, who conferred with some of the peers upon it, and informed
her that they could not interfere, the king having committed the
release of the prisoners to the judges. When they came the circuit
and the assizes were held at Bedford; Bunyan in vain besought the
local authorities that he might have liberty to appear in person
and plead for his release. This reasonable request was denied,
and, as a last resource, he committed his cause to an affectionate
wife. Several times she appeared before the judges; love to her
husband, a stern sense of duty, a conviction of the gross injustice
practiced upon one to whom she was most tenderly attached, overcame
her delicate, modest, retiring habits, and forced her upon this
strange duty. Well did she support the character of an advocate.
This delicate, courageous, high-minded woman appeared before Judge
Hale, who was much affected with her earnest pleading for one so
dear to her, and whose life was so valuable to his children. It
was the triumph of love, duty, and piety, over bashful timidity.
Her energetic appeals were in vain. She returned to the prison with
a heavy heart, to inform her husband that, while felons, malefactors,
and men guilty of misdemeanours were, without any recantation or
promise of amendment, to be let loose upon society to grace the
coronation, the poor prisoners for conscience' sake were to undergo
their unjust and savage sentences. Or, in plain words, that refusing
to go to church to hear the Common Prayer was an unpardonable
crime, not to be punished in any milder mode than recantation, or
transportation, or the halter. With what bitter feelings must she
have returned to the prison, believing that it would be the tomb
of her beloved husband! How natural for the distressed, insulted
wife to have written harsh things against the judge! She could not
have conceived that, under the stately robes of Hale, there was
a heart affected by Divine love. And when the nobleman afterwards
met the despised tinker and his wife, on terms of perfect equality,
clothed in more glorious robes in the mansions of the blessed, how
inconceivable their surprise! It must have been equally so with
the learned judge, when, in the pure atmosphere of heaven, he found
that the illiterate tinker, harassed by poverty and imprisonment,
produced books, the admiration of the world. As Dr. Cheever eloquently
writes--'How little could he dream, that from that narrow cell in
Bedford jail a glory would shine out, illustrating the grace of
God, and doing more good to man, than all the prelates and judges
of the kingdom would accomplish.'[244]
Bunyan was thus left in a dreary and hopeless state of imprisonment,
in which he continued for somewhat more than twelve years, and it
becomes an interesting inquiry how he spent his time and managed to
employ his great talent in his Master's service. The first object
of his solicitude would be to provide for his family, according to
1 Timothy 5:8. How to supply his house with bare necessaries to
meet the expenses of a wife and four children, must have filled him
with anxiety. The illness, death, and burial of his first beloved
wife, had swept away any little reserve which otherwise might have
accumulated, so that, soon after his imprisonment commenced, before
he could resume any kind of labour, his wife thus pleaded with the
judge for his liberty, 'My lord, I have four small children that
cannot help themselves, of which one is blind, and have nothing
to live upon but the charity of good people.' How inscrutable are
the ways of Providence; the rich reveling in luxury while using
their wealth to corrupt mankind, while this eminent saint, with his
family, were dependent upon charity! As soon as he could get his
tools in order he set to work; and we have the following testimony
to his industry by a fellow-prisoner, Mr. Wilson, the Baptist
minister, and of Charles Doe, who visited him in prison:--'Nor did
he, while he was in prison, spend his time in a supine and careless
manner, nor eat the bread of idleness; for there have I been
witness that his own hands have ministered to his and his family's
necessities, making many hundred gross of long tagged laces, to
fill up the vacancies of his time, which he had learned to do for
that purpose, since he had been in prison. There, also, I surveyed
his library, the least, but yet the best that e'er I saw--the Bible
and the Book of Martyrs.[245] And during his imprisonment (since I
have spoken of his library), he writ several excellent and useful
treatises, particularly The Holy City, Christian Behaviour,
The Resurrection of the Dead, and Grace Abounding to the Chief of
Sinners.'[246] Besides these valuable treatises, Charles Doe states
that, of his own knowledge, in prison Bunyan wrote The Pilgrim's
Progress, the first part, and that he had this from his own mouth.[247]
In addition to the demonstration of this important fact contained
in the introduction to The Pilgrim's Progress, there ought to
have been added, Bunyan's statement made in introducing his second
part:--'Now, having taken up my lodgings in a wood about a mile
off the place': no longer in 'a den,' but sheltered, in a wood, in
a state of comparative, but not of perfect liberty, about a mile
distant from the den in which he wrote his first part. Whether this
may refer to his former cottage at Elstow, of which there is great
doubt, or to the house he occupied in Bedford after his release,
they were equally about a mile from the jail. He certainly means
that the two parts were not written in the same place, nor is
there a shadow of a doubt as to the fact that in prison the great
allegory was conceived and written. Well might Mr. Doe say, 'What
hath the devil or his agents got by putting our great gospel minister
in prison?' They prevented his preaching to a few poor pilgrims in
the villages round Bedford, and it was the means of spreading his
fame, and the knowledge of the gospel, by his writings, throughout
the world. Thus does the wrath of man praise God. In addition to the
works above enumerated, he also published some extremely valuable
tracts, several editions of a work which ought to be read by all
young Christians--A Treatise on the Covenants of the Law and of
Grace; several editions of Sighs from Hell; A Map of Salvation and
Damnation; The Four Last Things, a poem; Mount Ebal and Gerizim,
or, Redemption from the Curse, a poem; Prison Meditations, a poem:
the four last are single sheets, probably sold by his children or
friends to assist him in obtaining his livelihood: Justification
by Faith in Jesus Christ, 4to; Confession of His Faith and Reason
of His Practice. The most remarkable treatise which he published
while in confinement, is on prayer, from the words of the apostle,
'I will pray with the spirit and with the understanding also.' His
attention had been fixed on this subject when his free-born spirit
was roused by the threat of Justice Keeling, 'Take heed of speaking
irreverently of the Book of Common Prayer, for if you do you will
bring great damage upon yourself.'
Bunyan had formed his ideas of prayer from heartfelt experience;
it is the cry of the burthened, sinking sinner, 'Lord save us, we
perish'; or adoration rising from the heart to the throne of grace,
filled with hopes of pardon and immortality. In his estimation, any
form of human invention was an interference with the very nature
of prayer, and with the work of the Holy Spirit, who alone can
inspire our souls with acceptable prayer.
In expressing his views upon this all-important subject, Bunyan was
simply guided by a sense of duty. Fear of the consequences, or of
offending his enemies, never entered his mind. He felt that they
were in the hands of his heavenly Father, and that all their malice
must be over-ruled for good. Notwithstanding his solemn warning
not to speak irreverently of the book, his refusal to use which had
subjected him to severe privations and the fear of a halter, this
Christian hero was not daunted, but gives his opinion of it with
all that freedom and liberty which he considered essential to excite
in his fellow-men inquiries as to its origin and imposition.
It is not my province to enter into the controversy whether in
public worship a form of prayer ought to be used. Let every one
be persuaded in his own mind; but to pass a law denouncing those
that refuse to use a prescribed form as worthy of imprisonment,
transportation, or death, is an attack upon the first principles
of Christianity. To punish those who spoke irreverently of it, was
almost an acknowledgment that it would not bear investigation. To
speak of the book as in his serious judgment it deserved, was not
that mark of sectarianism which Romaine exhibited when he called
the beautiful hymns of Dr. Watts, which are used so much in public
worship among Dissenters, 'Watts' jingle,' and 'Watts' whims!'[248]
No answer appears to have been published to Bunyan's extremely
interesting volume until twelve years after the author's death,
when a reply appeared under the title of Liturgies Vindicated by the
Dissenters, or the Lawfulness of Forms of Prayer proved against John
Bunyan and the Dissenters. 1700. This is a very rare and curious
volume. The author, as usual in such controversies, deals wholesale
in invective, and displays all the ability of a sophist.
The Christian world is indebted to Dr. Cheever for a beautiful
picture of Bunyan's devotional exercise in his cell. 'It is evening;
he finishes his work, to be taken home by his dear blind child.
He reads a portion of Scripture, and, clasping her small hands in
his, kneels on the cold stone floor, and pours out his soul to God;
then, with a parting kiss, dismisses her to her mother. The rude
lamp glimmers on the table; with his Bible, pen, and paper, he writes
as though joy did make him write. His face is lighted as from the
radiant jasper walls of the celestial city. He clasps his hands,
looks upward, and blesses God for his goodness. The last you see
of him--is alone, kneeling on the prison floor; he is alone with
God.'
Charles Doe, who manifested most laudable anxiety to hand down the
works of Bunyan to posterity, bears honourable testimony to his
conduct while in prison. 'It was by making him a visit in prison
that I first saw him, and became acquainted with him; and I must
profess I could not but look upon him to be a man of an excellent
spirit, zealous for his master's honour, and cheerfully committing
all his own concernments unto God's disposal. When I was there,
there were about sixty Dissenters besides himself there, taken but
a little before at a religious meeting at Kaistoe, in the county
of Bedford; besides two eminent Dissenting ministers, Mr. Wheeler
and Mr. Dun (both very well known in Bedfordshire, though long since
with God[249]), by which means the prison was very much crowded;
yet, in the midst of all that hurry which so many new-comers
occasioned, I have heard Mr. Bunyan both preach and pray with that
mighty spirit of faith and plerophory of divine assistance that
has made me stand and wonder.'[250] Here they could sing, without
fear of being overheard; no informers prowling round. The world was
shut out; and, in communion with heaven, they could forget their
sorrows, and have a rich foretaste of the inconceivable glory of
the celestial city. It was under such circumstances that Bunyan
preached one of his most remarkable sermons, afterwards published
under the title of The Holy City or the New Jerusalem, 1665.
'Upon a certain first-day, being together with my brethren in
our prison-chamber, they expected that, according to our custom,
something should be spoken out of the Word for our mutual edification.
I felt myself, it being my turn to speak, so empty, spiritless, and
barren, that I thought I should not have been able to speak among
them so much as five words of truth with life and evidence. At
last I cast mine eye upon this prophecy, when, after considering
awhile, methought I perceived something of that jasper in whose light
you find this holy city descended; wherefore, having got some dim
glimmering thereof, and finding a desire to see farther thereinto,
I with a few groans did carry my meditations to the Lord Jesus for
a blessing, which he did forthwith grant, and helping me to set
before my brethren, we did all eat, and were well refreshed; and
behold, also, that while I was in the distributing of it, it so
increased in my hand, that of the fragments that we left, after we
had well dined, I gathered up this basketful. Wherefore, setting
myself to a more narrow search, through frequent prayer, what first
with doing and then with undoing, and after that with doing again,
I thus did finish it.'[251] To this singular event the religious
public are indebted for one of Bunyan's ablest treatises, full
of the striking sparkles of his extraordinary imagination. It was
a subject peculiarly adapted to display his powers--the advent of
New Jerusalem, her impregnable walls and gates of precious stones,
golden streets, water of life, temple, and the redeemed from all
nations flocking into it.[252]
In these times of severe persecution, two of the church members,
S. Fenn and J. Whiteman, were ordained joint pastors. Fenn has
just been delivered out of prison; yet they ventured to brave the
storm, and in this year, although the lions prowled before the
porch, a number were added to the church. Thus was their little
Jerusalem built 'even in troublous times.'
Bunyan's popularity and fame for wisdom and knowledge had spread
all round the country, and it naturally brought him visitors, with
their doubts, and fears, and cases of conscience. Among these a
singular instance is recorded in the Life of Badman. 'When I was
in prison,' says the narrator, 'there came a woman to me that was
under a great deal of trouble. So I asked her, she being a stranger
to me, what she had to say to me? She said she was afraid she should
be damned. I asked her the cause of those fears. She told me that
she had, some time since, lived with a shopkeeper at Wellingborough,
and had robbed his box in the shop several times of money, and pray,
says she, tell me what I shall do? I told her I would have her go
to her master, and make him satisfaction. She said she was afraid
lest he should hang her. I told her that I would intercede for her
life, and would make use of other friends to do the like; but she
told me she durst not venture that. Well, said I, shall I send
to your master, while you abide out of sight, and make your peace
with him before he sees you? and with that I asked her master's
name. But all she said in answer to this was, pray let it alone
till I come to you again. So away she went, and neither told me
her master's name nor her own; and I never saw here again.'[253]
He adds, 'I could tell you of another, that came to me with a like
relation concerning herself, and the robbing of her mistress.'
To his cruel imprisonment the world is indebted for the most
surprising narrative of a new birth that has ever appeared. It was
there that he was led to write the Grace Abounding to the Chief
of Sinners. He displays in the preface his deep interest in the
spiritual welfare of those who had been born under his ministry.
He rejoices in their happiness, even while he was 'sticking between
the teeth of the lions in the wilderness. I now again, as before
from the top of shenir and Hermon, so now from the lions' dens,
from "the mountains of the leopards," do look yet after you all,
greatly longing to see your safe arrival into the desired haven.'[254]
How natural it was that, while narrating his own experience, he
should be led to write a guide to pilgrims through time to eternity,
and that it should be dated from 'the den!'
'And thus it was: I writing of the way
And race of saints, in this our gospel-day,
Fell suddenly into an allegory
About their journey, and the way to glory.'[255]
Any one possessing powers of imagination, to whom the adventures
of Christian are familiar, would, on reading the Grace Abounding,
be continually struck with the likeness there drawn of the pilgrim--the
more he contemplates the two pictures of Christian experience, so
much the more striking is their similarity. The one is a narrative
of facts, the other contains the same facts allegorized. Thus, by
an irresistible impulse from heaven upon the mind of a prisoner for
Christ, did a light shine forth from the dungeon on Bedford bridge
which has largely contributed to enlighten the habitable globe. The
Pilgrim has been translated into most of the languages and dialects
of the world. The Caffrarian and Hottentot, the enlightened Greek
and Hindoo, the remnant of the Hebrew race, the savage Malay and
the voluptuous Chinese--all have the wondrous narrative in their
own languages. Bunyan was imprisoned by bigots and tyrants, to
prevent his being heard or known; and his voice, in consequence,
reaches to the ends of the earth. Let every wretched persecutor
contemplate this instance of God's over-ruling power. You will surely
plunge the avenging sword into your own vitals if, by persecution,
you vainly endeavour to wound the saints of the living God. You
may make hypocrites throw off their disguise. The real Christian may
be discouraged, but he perseveres. He feels the truth of Bunyan's
quaint saying, 'the persecutors are but the devil's scarecrows,
the old one himself lies quat'; while the eye of God is upon him to
save the children of Zion.[256] His otherwise dreary imprisonment
was lightened, and the time beguiled by these delightful writings. His
fellow-prisoners were benefited by hearing him read his pilgrim's
adventures. But this has been so fully displayed in the introduction
to the Pilgrim that any further notice is unnecessary.[257]
While busily occupied with his Grace Abounding and Pilgrim's Progress,
he wrote a poetical epistle in answer to the kind inquiries of his
numerous friends and visitors. After thanking them for counsel and
advice, he describes his feelings in prison. His feet stood on Mount
Zion; his body within locks and bars, while his mind was free to
study Christ, and elevated higher than the stars. Their fetters
could not tame his spirit, nor prevent his communion with God. The
more his enemies raged, the more peace he experienced. In prison
he received the visits of saints, of angels, and the Spirit of God.
'I have been able to laugh at destruction, and to fear neither the
horse nor his rider. I have had sweet sights of the forgiveness
of my sins in this place, and of my being with Jesus in another
world.'[258] If his ears were to be pierced in the pillory, it would
be only 'to hang a jewel there.' The source of his happy feelings
is well expressed in one of the stanzas:--
'The truth and I were both here cast
Together, and we do
Lie arm in arm, and so hold fast
Each other; this is true.'[259]
Yes, honest John Bunyan, the world at large now gives you credit
for the truth of that saying.
How strange must it seem to the luxurious worldling, with his bed
of down and splendid hangings, but aching heart, to hear of the
exquisite happiness of the prisoner for Christ on his straw pallet!
'When God makes the bed,' as Bunyan says, 'he must needs be easy
that is cast thereon; a blessed pillow hath that man for his head,
though to all beholders it is hard as a stone.'[260] In the whole
course of his troubles, he enjoyed the sympathy of his family and
friends. his food was brought daily, and such was the veneration
in which his memory was embalmed, that the very jug in which his
broth was taken to the prison has been preserved to this day.[261]
In the midst of all his sufferings he murmurs not nor for a moment
gives way to revenge; he leaves the persecutor in the hands of God.
Stand off, Christian; pity the poor wretch that brings down upon
himself the vengeance of God. Your pitiful arm must no strike
him--no, stand by, 'that God may have his full blow at him in his
time. Wherefore he saith avenge not yourself--"Vengeance is mine,
saith the Lord." Give place, leave such an one to be handled by
me.'[262]
'There are several degrees of suffering for righteousness--the
scourge of the tongue, the ruin of an estate, the loss of liberty,
a gaol, a gibbet, a stake, a dagger. Now answerable to these are the
comforts of the Holy Ghost, prepared like to like, part proportioned
to part, only the consolations are said to abound.'[263] The mind
of Bunyan was imbued with these sentiments; baptized into them,
and consequently elevated far above the fear of what man could do
unto him. Yes, he knew the power of God. 'He can make those things
that in themselves are most fearful and terrible to behold, the
most delightful and most desirable things. He can make a gaol more
beautiful than a palace, restraint more sweet by far than liberty,
and the reproach of Christ greater riches than the treasures of
Egypt.'[264]
The Bible, that heavenly storehouse, was opened to him: 'I
never had, in all my life, so great an inlet into the Word of God
as now.'[265] 'I have had sweet sights of forgiveness and of the
heavenly Jerusalem. I have seen here that which, while in this
world, I shall never be able to express.'
About a year before he was set at liberty he received a very popular
work, written by Edward Fowler, a Bedfordshire clergyman, who was
soon after elevated to the see of Gloucester. It was entitled The
Design of Christianity, and professed to prove that the object of
the Saviour was merely to place man in a similar position to that
of Adam before the fall. It is an extremely learned production,
full of Greek and Latin quotations; but, in Bunyan's estimation, it
aimed a deadly blow at the foundations of Christianity. To restore
man to Adam's innocency, and then to leave him to cope with Satanic
subtlety, was to cut off all hopes of salvation. It was brought
to him in February 1672, and in the very short period of forty-two
days, Fowler's theory was most completely demolished by Bunyan's
Defence of the Doctrine of Justification, 4to, dated from prison,
the 27th of the 12th Month, 1671 (27th March, 1672). This was
answered by a small 4to volume, entitled Dirt Wiped Off. Bunyan had
used some harsh epithets; but the clergyman, or his curate, beat
the tinker in abusive language. He had been by this time promoted
to the rectory of Cripplegate. For an account of this controversy,
the reader is referred to the introduction to Bunyan's work
on Justification, and to that to the Pilgrim's Progress.[266] The
impression it made upon the public mind is well expressed in a rude
rhyme, made by an anonymous author, in his Assembly of Moderate
Divines:
'There's a moderate Doctour at Cripplegate dwells,
Whom Smythes his curate in trimming excells;
But Bunyan a tinker hath tickled his gills.'
The last work that he wrote in prison was the confession of his
faith, and reason of his practice as to mixed communion, not with
the world, but with saints of other denominations. As this plunged him
into a fearful controversy with his Dissenting brethren (Baptists,
Independents, and Presbyterians), a notice of it will more properly be
introduced in our account of that conflict. He had been incarcerated
nearly twelve years, and had determined to suffer to the end. Here
he found time 'to weigh, and pause, and pause again, the grounds
and foundations of those principles for which he suffered,' and
he was a Nonconformist still. 'I cannot, I dare not now revolt or
deny my principles, on pain of eternal damnation,'[267] are his
impressive words. 'Faith and holiness are my professed principles,
with an endeavour to be at peace with all men. Let they themselves be
judges, if aught they find in my writing or preaching doth render
me worthy of almost twelve years' imprisonment, or one that deserveth
to be hanged or banished for ever, according to their tremendous
sentence. If nothing will do unless I make of my conscience a
continual butchery and slaughter-shop, unless putting out my own
eyes, I commit me to the blind to lead me, I have determined, the
Almighty God being my help and shield, yet to suffer, if frail life
might continue so long, even until the moss shall grow over mine
eye-brows, rather than to violate my faith and principles.'[268]
The allusion to moss growing on his eye-brows most probably referred
to the damp state of his den or dungeon.
The continuation to the Grace Abounding, written by a friend, and
published four years after his decease, divides his imprisonment into
three periods; but as Bunyan makes it one continued imprisonment,
there can be no doubt but that it was a long, dreary confinement;
during which the testimony of his friend, Samuel Wilson, is, that
it was 'an uncomfortable and close prison, and sometimes under
cruel and oppressive jailers.' The division into three parts most
probably alludes to the severity or liberality of his jailers. He
had at times, while a prisoner, an extraordinary degree of liberty;
like Joseph in Egypt, some of his jailers committed all to his
hands. There can be little doubt but that he went from the prison
to preach in the villages or woods, and at one time went to London
to visit his admiring[269] friends; but this coming to the ears of
the justices, the humane jailer had well nigh lost his place, and
for some time he was not permitted to look out at the door. When
this had worn off, he had again opportunities of visiting his
church and preaching by stealth. It is said that many of the Baptist
congregations in Bedfordshire owe their origin to his midnight
preaching.
Upon one occasion, having been permitted to go out and visit
his family, with whom he intended to spend the night, long before
morning he felt so uneasy that at a very late hour he went back
to the prison. Information was given to a neighbouring clerical
magistrate that there was strong suspicion of Bunyan having broke
prison. At midnight, he sent a messenger to the jail, that he
might be a witness against the merciful keeper. On his arrival,
he demanded, 'Are all the prisoners safe?' the answer was, 'Yes.'
'Is John Bunyan safe?' 'Yes.' 'Let me see him.' He was called
up and confronted with the astonished witness, and all passed off
well. His kind-hearted jailer said to him, 'You may go out when
you will, for you know much better when to return than I can tell
you.'[270]
During these twelve terrible years, and particularly towards the
end of his imprisonment, the members and elders of his church at
Bedford suffered most severely, a very abridged account of which
is given in the introduction to the Pilgrim's Progress.[271] The
set time for his liberation was now drawing near, but the singular
means by which it was accomplished must be reserved for our next
chapter.
PERIOD SIXTH.
BUNYAN IS DELIVERED FROM PRISON--CONTROVERSY WITH THE CHRISTIAN
CHURCH ON THE SUBJECT OF THE LORD'S SUPPER--PUBLISHES THE PILGRIM'S
PROGRESS, AND MANY BOOKS, AND BECOMES EXTREMELY POPULAR--HIS DECEASE
AND CHARACTER.
As Charles II felt himself securely seated on his throne, his design
to establish an absolute monarchy became more and more apparent.
The adulation of his professed friends, and the noisy popularity
with which he was greeted, appear to have fostered his crafty designs
to rid himself of parliamentary government. His whole conduct was
that of a Papist, who keeps no faith with Protestants; or of a
statesman, whose religion, honour, and truthfulness, were wholly
subservient to expediency. To further his object, he formed a council
of five noblemen, two of whom were Roman Catholics, and the other
three either careless as to religion or professed infidels. The
first letter of their names formed the word CABAL. Aided by these
he sought to extinguish liberty, and extirpate the Protestant
faith.[272] To furnish himself with the means of indulging his
unbridled passions, he, like a buccaneer, seized the Dutch merchantmen
returning from India and Smyrna, without any declaration of war,
and laid his hands upon all the money borrowed of his merchants
which had been deposited in the exchequer. He then united himself
with France to destroy Holland, the stronghold of liberty. To gratify
the Roman Catholics, and conciliate the Dissenters, he issued a
declaration in favour of liberty of conscience, the seal to which
he afterwards broke with his own hands,[273] but he could not
prevent a considerable degree of religious liberty arising from
such vacillating conduct.
Bunyan, who had secured the confidence and esteem of his jailer,
now found his prison more like a lodging-house, and enjoyed great
privileges. He frequently, if not regularly, attended the church
meetings, and preached with some degree of publicity. The church at
Bedford was at this time in want of a pastor, and their eyes were
naturally fixed upon Bunyan to succeed to that important office.
There were two weighty considerations that required Divine guidance
in coming to a conclusion. One was, whether it might injuriously
affect the prisoner's comforts, and the other was, the propriety
of making choice of a Christian brother to be their ministering
elder, while incarcerated in a jail. Feeling these difficulties,
the church held several meetings on the subject, the minutes of
which are very interesting. The first was held at Hawnes, on the
24th of the eighth month (October) 1671, when 'the improvement of
the gifts of the church, and their disposal in an orderly way, were
proposed to consideration, that God might be sought for direction
therein; and a time further to consider and debate thereof, was
appointed this day seven-night, at evening, at Bedford, where the
principal brethren were desired for that purpose to come together,
at brother John Fenn's; and a church-meeting was appointed to be
there that day week. The church was also minded to seek God about
the choice of brother, Bunyan to the office of elder, that their
way in that respect may be cleared up to them.' At a meeting held
at Bedford, on the last day of the ninth month (November), there
was appointed another meeting 'to pray and consult about concluding
the affair before propounded, concerning gifts of the brethren
to be improved, and the choice of brother Bunyan to office, at
Gamlingay, on the 14th day, and at Hawnes, the 20th, and at Bedfod,
the 21st of the same instant, which it was desired might be a
general meeting.' After all this jealous care, and these fervent
applications to the throne of grace for divine guidance, the
result was most gratifying. 'At a full assembly of the church at
Bedford, the 21st of the tenth month,[274] after much seeking God
by prayer and sober conference formally had, the congregation did
at this meeting, with joynt consent, signified by solemn lifting
up of their hands, call forth and appoint our brother John Bunyan
to the pastoral office or eldership. And he accepting thereof,
gave himself up to serve Christ and his Church, in that charge, and
received of the elders the right hand of fellowship, after having
preached fifteen years.' The choice thus solemnly made, was ratified
by the abundant blessings of heavenly union and great prosperity--no
stranger or novice, but one whose preaching and writings had
proved most acceptable to them for a series of years--on that had
been owned and blessed of his God, and whom the church delighted
to honour.
At the same church meeting, 'The congregation having had long
experience of the faithfulness of brother John Fenn in his care
for the poor, did after the same manner solemnly choose him to the
honourable office of a deacon, and committed their poor and purse
to him, and he accepted thereof, and gave himself up to the Lord
and them in that service.' The church did also determine to keep
the 26th inst. as a day of fasting and prayer, both here, and
at Hawnes, and at Gamlingay, solemnly to commend to the grace of
God brother Bunyan and brother Fenn, and to entreat his gracious
assistance and presence with them in their respective works,
whereunto he hath called them.
The most extraordinary circumstance that took place at this time
was, that while Bunyan was a prisoner in a wretched dungeon for
preaching the glad tidings of salvation, or, in the mysterious
legal jargon of the period, 'holding conventicles,' he received
his Majesty's license to preach, and thus to hold conventicles--it
was one of the first that was granted. His Majesty continued to
keep him a prisoner for preaching more than six months after he
had licensed him to preach!! At the same time that the permission
to preach was granted to Bunyan, the house of Josiah Roughed,
Bedford, was licensed by his Majesty's command, for the use of such
as do not conform to the Church of England. In this John Bunyan was
authorized to teach, or in any other licensed place.[275] These
were among the first licenses that were granted. The present
highly-respected pastor of the church considers that this license
does not refer to Roughed's private dwelling, but rather to 'an
edifice or a barn, purchased of Robert Crompton, Esq., with a piece
of ground adjoining it,' in the parishes of St. Paul and Cuthbert,
for £50, in 1672, by Roughed, Bunyan, Fenn, and others, and which
was released by Fenn to Bunyan and others, November 10, 1681, two
days before Fenn's death. This building having been properly fitted
up by voluntary contribution, became permanently occupied by the
church as its place of meeting, until the old chapel was erected
in 1707. From this we may conclude that Bunyan was engaged in his
worldly occupation as a brazier, in the year that he obtained his
release from prison, and to 1681.
How utterly contemptible does any Government become when they tamper
with spiritual worship. At one period they punished Dissenters with
imprisonment, transportation, and, to use Judge Keeling's elegant
expression in his sentence on Bunyan, 'to stretch by the neck for
it'; and anon, the very same Government, under the same king, gives
them license to dissent! Human laws affecting religion can never
be the standard of morality; to read the Bible is considered to be
sin in Tuscany, and righteousness in Britain. The release of this
great and pious man from his tedious imprisonment, has been hitherto
involved in a cloud of mystery, which it will be our happiness
to disperse, while we record that event in a clear, indisputable
narrative of facts. His earlier biographer, Mr. Doe, not having
access to archives which the lapse of time has now rendered available,
attributed his release to the influence of Bishop Barlow, by the
interference of Dr. Owen. It is narrated in the life of Dr. Owen,
published in 1721:--'The doctor had some friends also among the
bishops, Dr. Barlow, formerly his tutor, then bishop of Lincoln,
who yet upon a special occasion failed him, when he might have
expected the service of his professed friendship. The case was this,
Mr. John Bunyan had been confined to a jail twelve years, upon an
excommunication for Nonconformity. Now there was a law, that if
any two persons will go to the bishop of the diocese, and offer
a cautionary bond, that the prisoner shall conform in half a year,
the bishop may release him upon that bond; whereupon a friend
of this poor man desired Dr. Owen to give him his letter to the
bishop in his behalf, which he readily granted. It was soon after
the discovery of the Popish plot, when this letter was carried to
the bishop, who having read it, desired "a little time to consider
of it, and if I can do it, you may be assured of my readiness."
He was waited upon again in about a fortnight, and his answer was,
"I would desire you to move the Lord Chancellor in the case, and,
upon his order, I will do it." To which it was replied, "this method
would be chargeable, and the man was poor, not able to expend so
much money; and, being satisfied he could do it legally, it was hoped
his Lordship would remember his promise, there being no straining
a point in the case. But he would do it upon no other terms, which
at last was done, and the poor man released." And for this we are
told that "Mr. Bunyan returned him his unfeigned thanks, and often
remembered him in his prayers, as, next to God, his deliverer."' The
whole of this story, so far as it relates to Bunyan, is not only
improbable, but utterly impossible. Bunyan was never excommunicated, and
he was certainly released from prison two or three years previous
to Dr. Barlow becoming a bishop. The critical times to which
he alludes, refer doubtless to the Popish plot, which took place
in 1678, Bunyan having been released in 1672. The probability is,
that Dr. Owen did about 1678 apply to the bishop of Lincoln for the
release of some poor prisoner under sentence of excommunication,
it being his province to release such prisoners upon their making
peace with the Church. If this person was a friend of Bunyan's,
his prayers for the bishop, and acknowledgments for this act of
kindness, are readily accounted for. That Barlow had nothing to
do with Bunyan's release is now perfectly clear; because all, even
the minutest particulars relative to it, have been discovered. This
is a very romantic history, and necessarily leads us back to the
battle of Worcester. At this battle, the republicans were numerous,
well disciplined, and led by experienced officers; the royal army
was completely routed, and its leaders, who survived the battle,
were subject to the severest privations. Charles found refuge
at Boscobel House, and, disguised as a woodcutter, was hid in an
oak. His adventures and hair-breadth escapes fill a volume:--the
parliament offered one thousand pounds reward for his apprehension.
At length, after wandering in various disguises forty days, he
arrived at Brighton, then a small fishing town, and here his friends
succeeded in hiring a fishing boat to take him to France. Numerous
histories of this extraordinary escape were published, but no two
of them agree, excepting that, to please the king, all the credit
was given to Roman Catholics. Of these narratives, that by Dr.
Lingard has the strangest blunder. When they left Shoreham, 'The
ship stood with easy sail towards the Isle of Wight, as if she were
on her way to Deal, to which port she was bound'[276]--Deal being
exactly in the contrary direction! Carte has the best account. The
vessel was bound for Poole, coal-laden; they left Shoreham at seven
a.m. under easy sail; and at five, being off the Isle of Wight, with
the wind north, she stood over to France, and returned to Poole,
no one discovering that they had been out of their course. A letter
recently discovered among the archives of the Society of Friends
at Devonshire House solves every difficulty. It is written by Ellis
Hookes to the wife of George Fox, dated January, 1670--
'Yesterday there was a friend (a quaker) wth the king, one that
is John Groves mate, he was the may yt. was mate to the master of
the fisher-boat yt carried the king away when he went from Worcester
fight, and only this friend and the master knew of it in the ship,
and the friend carried him (the king) ashoare on his shoulders.
the king knew him again, and was very friendly to him, and told
him he remembered him and of severall tings yt was done in ye ship
att the same time. the friend told him the reason why he did not
come all this while was yt he was satisfied in yt he had peace and
satisfaction in himself yt he did what he did to releiue a man in
distresse and now he desired nothing of him (the king) but that he
would sett friends at libertie who were great sufferers or to that
purpose and told the king he had a paper of 110 that were premunired
yt had lain in prison about 6 years and none can release ym but him.
Soe the king took the paper and said there was many of ym and yt
they would be in again in a monthes time and yt the country gentlemen
complained to him yt they were so troubled wth the quakers. So he
said he would release him six. but ye friend thinkes to goe to him
again, for he had not fully cleared himselfe.'
This letter is endorsed by Fox himself, 'E Hookes to M F of passages
consering Richard Carver, that cared the King of his backe.'
E. Hooke's next letter, addressed to George Fox, thus continues
the narrative--
'February, 1669-70.
'Dear G. F. As for the friend that was with the King, his love is
to thee. He has been with the King lately, and Thomas Moore was with
him, and the King was very loving to them. He had a fair and free
opportunity to open his mind to the King, and the King has promised
to do for him, but willed him to wait a month or two longer. I rest
thy faithful friend to serve thee,
'E.H.'[277]
The captain of the fisher-boat was Nicholas Tattersall, whose
grave, covered with a slab of black marble, is still to be seen in
Brighton church-yard, with a long poetical inscription, now scarcely
legible. On the Restoration, he applied for his reward, and was
made a commander in the royal navy, with an annuity to him and his
heirs for ever of £100. The family have recently become extinct.
His fisher-boat was moored for a considerable time in the Thames,
opposite Whitehall. Years had rolled on, but the Quaker mate
who had so materially assisted the flying prince--by keeping the
secret--arranging the escape with the crew, and when, in fear of
danger from a privateer, rowing the prince ashore, and in shoal
water carrying him on his shoulders to the land, near the village
of Fecamp, in Normandy, yet he had not been with the king to claim
any reward. This escape took place in 1651, and nearly twenty years
had elapsed, ten of which were after the Restoration; so that in all
probability the king, who with all his faults was not ungrateful,
was agreeably surprised with his appearance at the palace. Whatever
alteration the rough life of a sailor had made on his appearance,
the king at once recognized him. All the progress he had made as
to worldly prosperity was from being mate of a fisher-boat, under
Tattersall, to becoming mate of a West Indiaman, under Captain
Grove. His Majesty, who had passed his time more with courtiers
than with Quakers, was doubtless astonished that a poor man, having
such a claim on his bounty, should have been so many years without
seeking his recompense. On asking the reason, the Quaker nobly
answered to this effect, That the performance of his duty in saving
the life of the hunted prince, was only a moral obligation, for the
discharge of which God had amply repaid him by peace and satisfaction
in his mind and conscience. And now, Sire, I ask nothing for myself,
but that your Majesty would do the same to my friends that I did
for you--set the poor pious sufferers at liberty, that they may
bless you, and that you may have that peace and satisfaction which
always follows good and benevolent actions. The king attempted
feebly to argue, that they would soon offend again, and that they
were much complained of by the country gentlemen. How readily the
sailor might have said to his sailor king, Alter the ship's articles,
let all the crew fare alike as to their free choice in religion,
and there will be no grumbling in your noble ship; every subject
will do his duty. The king offered to release any six, and we may
imagine the sailor's blunt answer, What, six poor Quakers for a
king's ransom!! His Majesty was so pleased as to invite him to come
again, when he introduced another member of the Society of Friends,
Thomas Moore. At this period an amazing number of Friends, men and
women, were in the jails throughout the kingdom, torn from their
families, and suffering most severe privations, under which great
numbers had perished. The application for the release of the
survivors, thus happily commenced, was followed up with zeal and
energy, and crowned with great success. This narrative solves all
those difficulties which rendered that remarkable event extremely
mysterious. The question naturally arises why so debauched and
dissolute a king should prefer such tight-laced Christians to be
the peculiar objects of his mercy. The reason is perfectly obvious,
he owed his life to one of their members, who, however poor as to
this world, possessed those riches of piety which prevented his
taking any personal reward for an act of duty. Shade of the noble
sailor, thy name, Richard Carver, is worthy of all honour! And the
more so, because thy gallant bearing has been studiously concealed
in all the histories of these important transactions. Had he been
a mischief-making Jesuit, like Father Huddleston, his noble deed
would have been trumpeted forth for the admiration of the world in
all ages. His name was left to perish in oblivion, because he was
of a despised sect. It is an honour to Christianity that a labouring
man preferred the duty of saving the life of a human being, and
that of an enemy, to gaining so easily heaps of glittering gold.
And when all the resources of royalty were ready munificently to
reward him, he, like Moses, preferred the rescue of his suffering
friends to personal honours or emoluments--even to all the riches
of England!
The efforts of Carver and Moore were followed by most earnest
appeals for mercy by George Whitehead, who with Moore appeared before
the king in council several times, until at length the royal word
sanctioned this act of mercy. The Quakers were then appealed to by
sufferers of other denominations, and advised them to obtain the
permission of the king in council, that their names might be inserted
in the deed; rendering them all the assistance that was in their
power. Great difficulties were encountered in passing the cumbrous
deed through the various offices, and then in pleading it in all
parts of the country. The number of Quakers thus released from
imprisonment was 471, being about the same number as those who had
perished in the jails. The rest of the prisoners liberated by this
deed were Baptists and Independents, and among the former was JOHN
BUNYAN.
A very circumstantial narrative of these proceedings, copies of the
minutes of the privy council, and other documents, will be found
in the introduction to The Pilgrim's Progress.[278] One of these
official papers affords an interesting subject of study to an
occasional conformist. It is the return of the sheriff of Bedfordshire,
stating that ALL the sufferings of Bunyan--his privation of liberty,
sacrifice of wife, children, and temporal comforts, with the fear
of an ignominious death--were for refusing to attend his parish
church and hear the Common Prayer service.
When it is considered that Bunyan was very severe in his remarks
upon the Quakers, the event reflects no ordinary degree of honour
upon the Society of Friends, at whose sole charge, and entirely
by their own exertions, this great deed of benevolence was begun,
carried on, and completed. It is difficult to ascertain the exact
duration of this sad imprisonment, because we cannot discover any
record of the day of his release. His imprisonment commenced November
13, 1660, and his pardon under the great seal is dated September
13, 1672. As the pardon included nearly 500 sufferers, it occupied
some time to obtain official duplicates to be exhibited at the
assizes and sessions for the various counties. A letter from E. Hooks
to Mrs. Fox intimates that none were released on the 1st November
1672. Another letter shows that the Bedfordshire prisoners were
discharged before January 10, 1673;[279] confirming Bunyan's own
account, published by him in the Grace Abounding, 1680, that his
imprisonment lasted complete twelve years.[280]
During the latter period of his imprisonment, probably from the
time of his receiving the royal license to preach, May 15, 1672,
he enjoyed extraordinary liberty--visiting those who had been kind
to his family, and preaching in the surrounding counties. An entry
in the records of the city of Leicester proves that he was there,
and claimed the liberty of preaching--'John Bunyan's license bears
date the 15th of May 1672, to teach as a Congregational person,
being of that persuasion, in the house of Josias Roughed, Bedford,
or in any other place, room, or house, licensed by his Majestie's
memorand. The said Bunyan shewed his license to Mr. Mayor, Mr.
Overinge, Mr. Freeman, and Mr. Browne, being then present, the 6th
day of October, 1672, that being about two months before his final
release from jail.'[281]
His first object, upon recovering his liberty, appears to have
been the proper arrangement of his worldly business, that he might
provide for the wants of his family, a matter of little difficulty
with their frugal habits. He, at the same time, entered with all
his soul into his beloved work of preaching and writing, to set
forth the glories of Immanuel. The testimony of one who was his
'true friend and long acquaintance,' is, that one of the first
fruits of his liberation was to visit those who had assisted him
and comforted his family during his incarceration, encouraging those
who were in fear of a prison, and collecting means of assistance
to those who still remained prisoners; traveling even to remote
counties to effect these merciful objects.[282]
While the premises occupied by Mr. Roughed were being converted into
a capacious meeting-house, the pastor was indefatigable in visiting
the sick, and preaching from house to house, settling churches in
the villages, reconciling differences, and extending the sacred
influences of the gospel, so that in a very short time he attained
the appellation of Bishop Bunyan--a title much better merited by
him than by the downy prelates who sent him to jail for preaching
that which they ought to have preached.
He formed branch churches at Gamlingay, Hawnes, Cotton-end, and
Kempston, in connection with that at Bedford. When he opened the
new meeting-house, it was so thronged that many were constrained
to stay without, though it was very spacious, every one striving
to partake of his instructions. Here he lived, in much peace and
quiet of mind, contenting himself with that little God had bestowed
upon him, and sequestering himself from all secular employments to
follow that of his call to the ministry.[283] The word 'sequestering'
would lead us to conclude, that his business was continued by his
family, under his care, but so as to allow him much time for his
Christian duties, and his benevolent pursuits. His peaceful course
was interrupted by a severe controversy with the Christian world upon
the subject of communion at the Lord's Table, which had commenced
while he was in prison. He would admit none but those who, by a
godly conversation, brought forth fruits meet for repentance, nor
dared he to refuse any who were admitted to spiritual communion
with the Redeemer. Every sect which celebrated the Lord's Supper,
fenced the table round with ritual observances, except the Baptist
church at Bedford, which stood preeminent for non-sectarianism. A
singular proof of this is, that the catechism called Instruction
of the Ignorant, written and published by Bunyan, is admirably
adapted for the use, not only of his own church, but of Christians
of all denominations.
His spirit was greatly refreshed by finding that his precept and
example had been blessed to his son Thomas. On the 6th of the 11th
month, 1673, he passed the lions, and was welcomed into the house
called Beautiful, uniting in full communion with his father's
church. There doubtless was, as Mercy expresses it, 'music in the
house, music in the heart, and music also in heaven, for joy that
he was here.'[284] He afterwards became a village preacher.
Bunyan was by no means a latitudinarian. No one felt greater
decision than he did for the truths of our holy faith. When his
Lord's design in Christianity was, as he thought, perverted by a
beneficed clergyman, then he sent forth from his prison an answer
as from a son of thunder, even at the risk of his life. His love
for the pure doctrines of the gospel was as decided as his aversion
to sectarian titles. 'As for those factious titles of Anabaptists,
Independents, Presbyterians, or the like, I conclude that they
came neither from Jerusalem, nor from Antioch, but rather from hell
and Babylon, for they naturally tend to divisions.'[285] The only
title that he loved was that of Christian. 'It is strange to see
how men are wedded to their own opinions, beyond what the law of
grace and love will admit. Here is a Presbyter--here an Independent
and a Baptist, so joined each man to his own opinions, that they
cannot have that communion one with another as by the testament of
the Lord Jesus they are commanded and enjoined.'[286] The meaning
which he attached to the word 'sectarian' is very striking--Pharisees
are sectarians, they who in Divine worship turn aside from the
rule of the written Word, and in their manner do it to be seen of
men--these are sectaries.[287] Bunyan was most decided as to the
importance of baptism and the Lord's Supper. 'Do you think that
love letters are not desired between lovers? Why these, God's
ordinances, they are his love letters, and his love tokens, too.
No marvel, then, if the righteous do so desire them. "More to be
desired are they than gold, yea, than much fine gold; sweeter also
than honey, and the honey-comb." Christ made himself known to his
disciples in breaking of bread; who would not, then, that loves to
know him, be present at such an ordinance? Ofttimes the Holy Ghost,
in the comfortable influence of it, has accompanied the baptized in
the very act of administering of it.' His views of the fellowship
of the saints were equally explicit--'Church fellowship, rightly
managed, is the glory of all the world. No place, no community, no
fellowship, is adorned and bespangled with those beauties, as is
a church rightly knit together to their Head, and lovingly serving
one another.'[288] Such he admitted to the table of their common
Lord; but, in his esteem, to communicate with the profane was all
one with sacrificing to the devil.
All this liberality was accompanied by very strict notions of church
fellowship, not allowing private judgment in the withdrawing of
any member, if the church withheld its approbation. Mary Tilney
had been cruelly robbed by the persecuting Justice Porter, for not
attending the parish church. He carted away all her goods, beds,
and bedding, even to the hangings of her rooms. She was a most
benevolent widow, and was more troubled with the crying and sighing
of her poor neighbours, than with the loss of her goods. Harassed
by persecution at Bedford, she removed to London, and requested her
dismission to a church of which her son-in-law was pastor, which
was refused. As the letter announcing this to her is a good example
of Bunyan's epistolary correspondence, it is carefully extracted
from the church book.
'Our dearly-beloved sister Tilney.
'Grace, mercy, and peace be with you, by Jesus Christ our Lord.
Amen.
'I received your letter, and have presented it to the sight of the
brethren, who, after due consideration of your motion, have jointly
concluded to give you this answer. This for yourself (honoured
sister), you are of high esteem with the church of God in this
place, both because his grace hath been bestowed richly upon you,
and because of your faithful fellowship with us; for you have been
rightly a daughter of Abraham while here, not being afraid with any
amazement. Your holy and quiet behaviour, also, while with patience
and meekness, and in the gentleness of Christ, you suffered yourself
to be robbed for his sake, hath the more united our affections
to you in the bowels of Jesus Christ. Yea, it hath begotten you
reverence, also, in the hearts of them who were beholders of your
meekness and innocency while you suffered; and a stinging conviction,
as we are persuaded, in the consciences of those who made spoil
for themselves; all which will redound to the praise of God our
Father, and to your comfort and everlasting consolation by Christ,
in the day he shall come to take vengeance for his people, and to
be glorified in them that believe. Wherefore we cannot (our honoured
sister) but care for your welfare, and increase of all good in the
faith and kingdom of Christ, whose servant you are, and whose name
is written in your forehead; and do therefore pray God and our
Father, that he would direct your way, and open a door in his temple
for you, that you may eat his fat and be refreshed, and that you
may drink the pure blood of the grape. And be you assured that, with
all readiness, we will help and forward you what we can therein,
for we are not ashamed to own you before all the churches of Christ.
'But, our dearly beloved, you know that, for our safety and your
profit, it is behoofful that we commit you to such, to be fed and
governed in the Word and doctrines as, we are sufficiently persuaded,
shall be able to deliver you up with joy at the coming of our Lord
Jesus Christ with all his saints: otherwise we (that we say not
you) shall receive blushing and shame before him and you; yea, and
you also, our honoured sister, may justly charge us with want of
love, and a due respect for your eternal condition, if, for want
of care and circumspection herein, we should commit you to any
from whom you should receive damage, or by whom you should not be
succoured and fed with the sincere milk of the incorruptible Word
of God, which is able to save your soul. Wherefore we may not,
neither dare give our consent that you feed and fold with such
whose principles and practices, in matters of faith and worship,
we, as yet, are strangers to, and have not received commendations
concerning, either from works of theirs or epistles from others.
Yourself, indeed, hath declared that you are satisfied therein;
but, elect sister, seeing the act of delivering you up is an act
of ours and not yours, it is convenient, yea, very expedient, that
we, as to so weighty a matter, be well persuaded before. Wherefore
we beseech you, that, for the love of our Lord Jesus Christ, you
give us leave to inform ourselves yet better before we grant your
request; and that you also forbear to sit down at the table with
any without the consent of your brethren. You were, while with
us, obedient, and we trust you will not be unruly now. And for the
more quick expedition of this matter, we will propound before you
our further thoughts. 1. Either we shall consent to your sitting down
with brother Cockain, brother Griffith, brother Palmer, or other,
who, of long continuance in the city, have showed forth their faith,
their worship, and good conversation with the Word; 2. Or if you
can get a commendatory epistle from brother Owen, brother Cockain,
brother Palmer, or brother Griffith, concerning the faith and
principles of the person and people you mention, with desire to be
guided and governed by, you shall see our readiness, in the fear of
God, to commit you to the doctrine and care of that congregation.
Choose you whether of these you will consent unto, and let us hear
of your resolution. And we beseech you, for love's sake, you show,
with meekness, your fear and reverence of Christ's institution; your
love to the congregation, and regard to your future good. Finally,
we commit you to the Lord and the Word of his grace, who is able
to build you up, and to give you an inheritance among them that are
sanctified. To God, the only wise, be glory and power everlasting.
Amen.--Your affectionate brethren, to serve you in the faith and
fellowship of the gospel.
'Sent from Bedford, the 19th of the Fourth Month, 1671.
As a farther illustration of Bunyan's sentiments on this subject,
we give the following letter to the church at Braintree:--
'The 7th of the Twelfth Month, 1676 (Feb. 1677).
'The church of Christ in and about Bedford, to the church of Christ
in and about Braintree, sendeth greeting,
'Holy and beloved--We, fellow-heirs with you of the grace of life,
having considered your request concerning our honoured and beloved
brother, Samuel Hensman: that he shall be given up to you for
your mutual edification, and his furtherance and joy of faith; and
considering also, in the capacity he now standeth by reason of
his habitation amongst you, his edification is to be from you, not
from us--he being, by God's providence (by which he disposeth the
world), placed at such a distance from us. And considering, also,
the great end of Christ our Lord, in ordaining the communion of
saints, is his glory in their edification, and that all things are
to be done by his command to the edification of the body in general,
and of every member in particular, and that this we oft (ought?)
to design in our receiving him, and giving up to other churches,
and not to please ourselves: do as before God and the elect angels,
grant and give up to you our elect brother, to be received by you
in the Lord, and to be nourished, in the church at Braintree, with
you as one that is dear to the Father and our Lord Jesus Christ;
and this we the willinger do, because, as we are informed concerning
you, beloved, you are not rigid in your principles, but are for
communion with saints as saints, and have been taught by the Word
to receive the brotherhood, because they are beloved, and received
of the Father and the Son, to whose grace we commend you, with
the brother of late a member with us, but now one of you. Grace be
with you all. Written by the appointment of the church here, and
subscribed, in her name, by your brethren, as followeth:--
John Bunyan
Sam. Fenn. Oliver Stot.
John Fenn. Thomas Cooper.
Luke Astwood. John Croker.
The late Mr. Kilpin of Bedford considered the whole of this letter
to be entered in the minutes in Bunyan's hand-writing.
There is also in the church book the copy of a letter, in 1674,
addressed to the 'church sometime walking with our brother Jesse,'
refusing to dismiss to them Martha Cumberland, unless they were
certified that they continued in the practice of mixed communion.
In these sentiments Bunyan lived and died. His church remains
the same to the present day. In the new, commodious, and handsome
meeting-house, opened in 1850, there is a baptistery, frequently
used. The present minister, the amiable and talented John Jukes,
baptizes infants, and receives the assistance of a neighbouring
Baptist minister to baptize adults.
Not only had Bunyan clear, well-defined, and most decided views of
the ordinances of the gospel, but also of all its doctrines. His
knowledge upon those solemn subjects was drawn exclusively from the
sacred pages; nor dared he swerve in the slightest degree from the
path of duty; still he belonged to no sect, but that of Christian,
and the same freedom which had guided him in forming his principles,
he cheerfully allowed to others. Hitherto, water baptism had been
considered a pre-requisite to the Lord's table by all parties.
The Episcopalians, Presbyterians, and Independents, had denounced
the Baptists as guilty of a most serious heresy, or blasphemy, in
denying the right of infants to baptism; not only did they exclude
the Baptists from communion with their churches, but they persecuted
them with extreme rigour. When the Independents made laws for the
government of their colony in America, in 1644, one of the enactments
was, 'That if any person shall either openly condemn, or oppose the
baptizing of infants, or seduce others, or leave the congregation
during the administration of the rite, they shall be sentenced to
banishment.' The same year a poor man was tied up and whipped, for
refusing to have his child baptized. 'The Rev. J. Clarke, and Mr.
O. Holmes, of Rhode Island, for visiting a sick Baptist brother in
Massachusetts, instead of being admitted to the Lord's table, they
were arrested, fined, imprisoned, and whipped.' At this very time,
the Baptists formed their colony at Rhode Island, and the charter
concludes with these words, 'All men may walk as their consciences
persuade them, every one in the name of his God.' This is probably
the only spot in the world where persecution was never known. The
Baptists considered that immersion in water was the marriage rite
between the believer and Saviour; that to sit at the Lord's table
without it was spiritual adultery, to be abhorred and avoided, and
therefore refused to admit any person to the Lord's table who had
not been baptized in water upon a personal profession of faith
in the Saviour. This was the state of parties when Bunyan, at the
commencement of his pastorate, entered into the controversy. He had
been promised a commendation to his book by the great, the grave,
'the sober' Dr. Owen, but he withdrew his sanction. 'And perhaps it
was more for the glory of God, that truth should go naked into the
world,' said Bunyan, 'than as seconded by so weighty an armour-bearer
as he.'[289] Bunyan denied that water could form a wedding garment,
or that water baptism was a pre-requisite for the Lord's table, or
that being immersed in water was putting on our Lord's livery, by
which disciples may be known. 'Away, fond man, do you forget the
text, "By this shall all men know that ye are my disciples, if ye
have love one to another."'[290] And attempt was made to embroil
Bunyan in a public disputation in London upon this subject, which
he very wisely avoided.[291] This controversy will be found in our
second volume, and is deeply interesting, making allowance for the
esprit de corps manifested on all sides. A verse in the emblems is
very pertinent upon the violence of this dispute:--
'Our gospel has had here a summer's day,
But in its sunshine we, like fools, did play;
Or else fall out, and with each other wrangle,
And did, instead of work, not much but jangle.'[292]
After a lapse of nearly two centuries, Bunyan's peaceable principles
have greatly prevailed; so that now few churches refuse communion
on account of the mode, in which water baptism has been administered.
The Baptists are no longer deemed heretics as they formerly were.
Dr. Watts aided this kindly feeling--'A church baptized in infancy,
or in adult age, may allow communion to those that are of the contrary
practice in baptism.'[293] Robert Robinson praises Bunyan's work,
and advocates his sentiments upon the most liberal principles.
One of his remarks is very striking:--'Happy community! that can
produce a dispute of one hundred and fifty years unstained with
the blood, and unsullied with the fines, the imprisonments, and the
civil inconveniences of the disputants. As to a few coarse names,
rough compliments, foreign suppositions, and acrimonious exclamations,
they are only the harmless squeakings of men in a passion, caught
and pinched in a sort of logical trap.'[294] To this time, Bunyan
was only known as an extraordinarily talented and eloquent man,
whose retentive memory was most richly stored with the sacred
Scriptures. All his sermons and writings were drawn from his own
mental resources, aided, while in prison, only by the Bible, the
Concordance, and Fox's Book of Martyrs. Very emphatically he says,
'I am for drinking water out of my own cistern.' 'I find such
a spirit of idolatry in the learning of this world, that had I it
at command I durst not use it, but only use the light of the Word
and Spirit of God.' 'I will not take of it from a thread even to
a shoe latchet.'[295] It must not be understood that he read no
other works but his Bible and Book of Martyrs, but that he only used
those in composing his various treatises while in confinement. He
certainly had and read The Plain Man's Pathway, Practice of Piety,
Luther on the Galatians, Clarke's Looking-glass for Saints and
Sinners, Dodd on the Commandments, Andrews' Sermons, Fowler's Design
of Christianity, D'Anvers and Paul on Baptism, and doubtless all
the books which were within his reach, calculated to increase his
store of knowledge.
About this time he published a small quarto tract, in which he
scripturally treats the doctrine of eternal election and reprobation.
This rare book, published for sixpence, we were glad to purchase at
a cost of one guinea and a half, because a modern author rejected
its authenticity! It is included in every early list of Bunyan's
works, and especially in that published by himself, in 1688, to
guard his friends from deception; for he had become so popular an
author that several forgeries had been published under his initials.
These few pages on election contain a scriptural treatise upon
a very solemn subject, written by one whose mind was so imbued
by the fear of God, as to have cast out the fear of man; which so
generally embarrasses writers upon this subject. It was translated
into Welsh, and is worthy an attentive perusal, especially by those
who cannot see the difference between God's foreknowledge and his
foreordination.
A new era was now dawning upon him, which, during the last ten years
of his life, added tenfold to his popularity. For many years his
beautifully simple, but splendid allegory, The Pilgrim's Progress,
lay slumbering in his drawer.[296] Numerous had been his consultations
with his pious associates and friends, and various had been their
opinions, whether it was serious enough to be published. All of them
had a solemn sense of the impropriety of anything like trifling as
to the way of escape from destruction, and the road to the celestial
city. It appears strange to us, who have witnessed the very solemn
impressions, in all cases, made by reading that book, that there
could have been a doubt of the propriety of treating in a colloquial
manner, and even under the fashion of a dream, those most important
truths. Some said, 'John, print it'; others said, 'not so.' Some
said, 'it might do good'; others said, 'no.' The result of all
those consultations was his determination, 'I print it will,' and
it has raised an imperishable monument to his memory. Up to this
time, all Bunyan's popularity arose from his earlier works, and
his sermons. Leaving out of the question those most extraordinary
books, The Pilgrim's Progress and Holy War, his other writings ought
to have handed down his name, with honour and popularity, to the
latest posterity. While the logical and ponderous works of Baxter
and Owen are well calculated to furnish instruction to those who
are determined to obtain knowledge, the works of Bunyan create that
very determination, and furnish that very knowledge, so blended
with amusement, as to fix it in the memory. Let one illustration
suffice. It is our duty to love our enemies, but it is a hard lesson;
we must learn it from the conduct of the Divine Creator--'There
is a man hates God, blasphemes his name, despises his being; yea,
says there is no God. And yet the God that he carrieth it thus
towards doth give me his breakfast, dinner, and supper; clothes him
well, and, when night comes, has him to bed, gives him good rest,
blesses his field, his corn, his cattle, his children, and raises
him to high estate; yea, and this our God doth not only once
or twice, but until these transgressors become old; his patience
is thus extended years after years, that we might learn of him to
do well.'[297] All the works of Bunyan abound with such striking
lessons, as to render them extremely valuable, especially to
Sunday-school teachers and ministers, to enliven their addresses and
sermons. But, in The Pilgrim's Progress, the world has acknowledged
one train of beauties; picture after picture, most beautifully
finished, exhibiting the road from destruction to the celestial
city; our only difficulty in such a display being to decide as to
which is the most interesting and striking piece of scenery.[298]
The editor's introduction to that extraordinary book is intended
to prove that it was written while the author was imprisoned
for refusing to submit his conscience to human laws, and that it
is a perpetual monument to the folly of persecution; the peculiar
qualifications of the author are displayed in its having been
a spontaneous effusion of his own mind, unaided by any previous
writer; an analysis is given of all prior pilgrimages, in which,
more especially in The Pilgrims, The Pylgremage of the Soule,
Grande Amoure, and in The Pilgrim of Loretto, the reader will find
a faithful picture of some of the singularities of Popery drawn by
itself; an account of the editions, forgeries, errors in printing,
versions and translations of this wonderful book; the opinions of
the learned and pious of its merits, principal scenes, and a synopsis.
It has been the source of very numerous courses of lectures by
ministers of all denominations; and has been turned into a handsome
volume of hymns, adapted for public worship, by the late Mr. Purday,
a friend of John Wesley's, and a laborious preacher for more than
half a century.
Great efforts have been made by the most popular artists to enliven the
scenes of the pilgrimage; but no colour glows like the enchanting
words of Bunyan. No figures are so true to nature, and so life-like.
Those eminent engravers, Sturt and Strut, Stothard and Martin,
with the prize efforts excited by the Art Union of England, and
the curious outlines by Mrs. M'Kenzie, the daughter of a British
admiral, have endeavoured to exhaust the scenes in this inexhaustible
work of beautiful scenery. The most elegant and correct edition is
the large-paper, sumptuous volume by Mr. Bogue, admirably illustrated
with new designs, engraved on wood in superior style--a volume
worthy the drawing-room of queens and emperors. The designs, also,
of the late David Scott, recently published at Edinburgh, are new,
and peculiarly striking. His entrance to the Valley of the Shadow
of Death is mysteriously impressive, a fit accompaniment to Bunyan's
description, which is not excelled by any thing in Dante, Spencer,
or Milton. In both parts of The Pilgrim's Progress this scene is
full of terrific sublimity. But we must be excused, if we most warmly
recommend our own offspring--the present edition--as combining
accuracy, elegance, and cheapness, with the addition of very
numerous notes, which, we trust, will prove highly illustrative
and entertaining.
The carping criticisms of Mr. Dunlop, in his History of Fiction,
and of an author in the Penny Encyclopedia, are scarcely worth
notice. The complaint is, want of benevolence in the hero of the
tale. How singular it is, and what a testimony to its excellence,
that an intelligent writer upon fictions should have been so
overpowered with this spiritual narrative, as to confound it with
temporal things. Christian leaves his wife and children, instead
of staying with them, to be involved in destruction--all this
relates to inward spiritual feelings, and to these only. Visited
by compunctions of heart, Christian strives to inspire his wife
and children with the same, but in vain; he attends solitarily to
his spiritual state, taunted by his family, while, as to temporal
things, he becomes a better husband and father than ever he
was--but this is not prominent, because it is entirely foreign to
the author's object, which is to display the inward emotions of
the new birth, the spiritual journey alone, apart from all temporal
affairs. Multitudes read it as if it was really a dream, the old
sleeping portrait confirming the idea. In the story, Christian most
mysteriously embodies all classes of men, from the prince to the
peasant--the wealthiest noble, or merchant, to the humbles mechanic
or labourer--and it illustrates the most solemn, certain truth,
that, with respect to the salvation of the soul, the poorest creature
in existence is upon perfect equality with the lordly prelate, or
magnificent emperor, with this word ringing in their ears, 'the POOR
have the gospel preached to them.' The Grace Abounding, or Life of
Bunyan, is a key to all the mysteries of The Pilgrim's Progress,
and Holy War.
Bunyan's singular powers are those of description, not of invention.
He had lived in the city of destruction--he had heard the distant
threatening of the awful storm that was shortly to swallow it up
in unutterable ruin--he had felt the load of sin, and rejoiced when
it was rolled away before a crucified Saviour--he knew every step
of the way, and before he had himself passed the black river, he
had watched prayerfully over those who were passing, and when the
gate of the city was opened to let them enter, he had strained his
eyes to see their glory.
The purifying influence of The Pilgrim's Progress may be traced in
the writings of many imaginative authors. How does it in several
parts beautify the admirable tale of Uncle Tom, and his Cabin. In
that inimitable scene, the death of the lovely Eva, the distressed
negro, watching with intense anxiety the progress of death, says,
'When that blessed child goes into the kingdom, they'll open the
door so wide, we'll all get a look in at the glory.' Whence came
this strange idea--not limited to the poor negro, but felt by
thousands who have watched over departing saints? It comes from
the entrance of Christian and Hopeful into the celestial city--'I
looked in after them, and, behold, the city shone like the sun; the
streets, also, were paved with gold, and in them they walked with
crowns on their heads, palms in their hands, and golden harps
to sing praises, which, when I had seen, I wished myself among
them.'[299] How often has Bunyan's wit sparkled in sermons, and
even in speeches delivered in the senate. Recently, in a speech on
the collation ministry, the following reference was introduced:--'Mr.
Facing-both-ways, of honest John Bunyan, is not a creature mankind
can regard with any complacency; nor will they likely suffer any
one to act with one party, and reserve his principles for another.'
It has also been strangely quoted in novel writing--thus in Bell's
Villette--visiting a God-mother in a pleasant retreat, is said 'to
resemble the sojourn of Christian and Hopeful, beside the pleasant
stream, with green trees on each bank, and meadows beautified with
lilies all the year round.' It is marvelous that a picture of
nature should have been so beautifully and strikingly described
by an unlettered artisan, as to be used in embellishing an elegant
novel, written nearly two centuries after his decease.[300]
The Pilgrim was followed by a searching treatise on The Fear of God.
The value of this book led to its republication by the Tract Society,
and 4000 copies have been circulated. It is a neat and acceptable
volume, but why altered? and a psalm omitted.[301] Bunyan says,
'Your great ranting, swaggering, roysters'; this is modernized into
'Your ranting boasters.'[302] Then followed, the Come and Welcome
to Jesus Christ. This was frequently reprinted, and hundreds of
thousands have been circulated to benefit the world. His popularity
increased with his years; efforts were made, but in vain, to steal
him from his beloved charge at Bedford. 'He hath refused a more
plentiful income to keep his station,' is the language of his
surviving friend, Charles Doe. It is not surprising that he was
thus tempted to leave his poor country church, for we are told by
the same biographer, that 'When Mr. Bunyan preached in London, if
there were but one day's notice given, there would be more people
come together to hear him preach, than the meeting-house could hold.
I have seen to hear him preach, by my computation, about 1200 at
a morning lecture, by seven o'clock, on a working day, in the dark
winter time. I also computed about 3000 that came to hear him one
Lord's-day, at London, at a town's end meeting-house, so that half
were fain to go back again for want of room, and then himself was
fain at a back door to be pulled almost over people to get up stairs
to his pulpit.' This took place in a large meeting-house, erected
in Zoar Street, either on the site or near the Globe Theatre,
Southwark.[303] On this spot, the prince of dramatists amused and
corrupted crowded houses; while in the immediate vicinity were
the stews and bear garden, frequented by libertines of the lowest
caste. One Sunday, in 1582, many were killed or miserably wounded
while attending the brutal sport of bear-baiting. Here, in the heart
of Satan's empire, the prince of allegorists attracted multitudes,
to be enlightened by his natural eloquence, and to be benefited
by the fruits of his prolific and vivid imagination, at all times
curbed and directed by the holy oracles. It was a spacious building,
covering about 2000 feet of ground (50 by 40), with three galleries,
quite capable of holding the number computed by Mr. Doe. We have,
from correct drawings, furnished our subscribers with the plan
and elevation of this ancient meeting-house. Having preached with
peculiar warmth and enlargement, one of his friends took him by
the hand, and could not help observing what a sweet sermon he had
delivered; 'Ay,' said he, 'you need not remind me of that, for the
devil told me of it before I was out of the pulpit!'[304] Amongst
his hearers were to be found the learned and the illiterate. It
was well known that Dr. John Owen, when he had the opportunity,
embraced it with pleasure, and sat at the feet of the unlearned,
but eloquent tinker. Charles II, hearing of it, asked the learned
D.D., 'How a man of his great erudition could sit to hear a tinker
preach?' to which the doctor replied, 'May it please your Majesty,
if I could possess the tinker's abilities, I would gladly give in
exchange all my learning.'
He now pictured the downward road of the sinner to the realms of
death and darkness in the Life of Badman. This was published in
1680, and is written in a language which fraudulent tradesmen at
that period could not misunderstand; using terms now obsolete or
vulgar. It is full of anecdotes, which reveal the state of the times,
as superlatively immoral, and profane. He incidentally notices that
a labourer received eightpence or tenpence per day.[305] At that
time, bread and all the necessaries of life, excepting meat, were
dearer than they are at present. In fact, our days are much happier
for the poor than any preceding ones in British history. Bunyan's
notions of conscientious dealing, will make all traders who read
them--blush.[306]
November 12, 1681, Bunyan's friend and fellow-labourer Samuel Fenn,
was removed from this world, and in the following year persecution
raged severely. The church was, for a season, driven from the
meeting-house, and obliged to assemble in the fields. The Word of
the Lord was precious in those days.
In 1682, while surrounded by persecution, he prepared and published
his most profound and beautiful allegory, The Holy War, made by
Shaddai upon Diabolus, for the Regaining of the Metropolis of the
World; or, The Losing and Taking again the Town of Mansoul.[307]
The frontispiece is the most accurate likeness of Bunyan that is
extant; it is engraved by White, from a drawing, also by him, now
preserved in the print department of the British Museum. From this
drawing, carefully compared with the print, we have furnished the
expressive likeness which forms the frontispiece to this volume.
It has also a correct whole-length portrait, with emblematical
devices. This exceedingly beautiful and most finished allegory has
never been so popular as The Pilgrim's Progress, for reasons which
are shown in the introduction to The Holy War.[308] The whole
narrative of this wondrous war appears to flow as naturally as
did that of the pilgrimage from the highly imaginative mind of the
author. Man, in his innocence, attracts the notice and hatred of
Apollyon. Nothing could be accomplished by force--all by
subtlety and deceit. He holds a council of war--selects his
officers--approaches--parleys, and gains admittance--then fortifies
the town against its king--Immanuel determines to recover it--vast
armies, under appropriate leaders, surround the town, and attack
every gate. The ear is garrisoned by Captain Prejudice and his deaf
men. But he who rides forth conquering and to conquer is victorious.
All the pomp, and parade, and horrors of a siege are as accurately
told, as if by one who had been at the sacking of many towns. The
author had learnt much in a little time, at the siege of Leicester.
All the sad elements of war appear, and make us shudder--masses
of armed men with their slings and battering-rams--clarions and
shouts--wounded and slain, all appear as in a panorama. The mind
becomes entranced, and when sober reflection regains her command,
we naturally inquire, Can all this have taken place in my heart?
Then the armies of Diabolus, with his thousands of Election Doubters,
and as many Vocation Doubters, and his troops of Blood-men--thousands
slain, and yet thousands start into existence. And all this in one
man! How numberless are our thoughts--how crafty the approaches of
the enemy--how hopeless and helpless is the sinner, unless Immanuel
undertakes his recovery. The Holy War is a most surprising narrative
of the fall and of the recovery of man's soul, as accurate as
it is most deeply interesting. It is one of the most perfect of
allegories.[309] There is as vast a superiority in Bunyan's Holy
War over that by Chrysostom, as there is in the sun over a rush-light.
In 1684, he completed his Pilgrim's Progress, with the Journey of
a Female Christian, her Children, and the Lovely Mercy; and now, as
his invaluable and active life drew towards its close, his labours
were redoubled. In his younger days, there appeared to have been
no presentiment on his part that the longest term of human life
would with him be shortened, but rather an expectation of living
to old age, judging from an expression in his Grace Abounding.
when he enjoyed a good hope, and bright anticipation of heavenly
felicity, 'I should often long and desire that the last days were
come. O! thought I, that I were fourscore years old now, that I
might die quickly and be gone to rest.'[310] At that time he did
not anticipate twelve years' imprisonment in a wretched jail, nor
the consequent effects it must have upon his robust frame, well
calculated to stand all weathers, but easily sapped and undermined
by a damp dungeon. Symptoms of decay, after having enjoyed his
liberty for about a year, led him to close his Affectionate Advice
to his Beloved Flock, on their Christian Behaviour; with these
words, 'Thus have I written to you, before I die, to provoke you
to faith and holiness, and to love one another, when I am deceased,
and shall be in paradise, as through grace I comfortably believe;
yet it is not there, but here, I must do you good.'[311] It
is remarkable that Bunyan escaped all the dangers of the trying
reign of James II, who, at times, was a persecutor, and at times
endeavoured, in vain, by blandishments, to win the Nonconformists.
his minions had their eyes upon our pilgrim, but were foiled in every
attempt to apprehend him; all that he suffered was the occasional
spoiling of his goods.[312] Neither violence nor allurements induced
him to deviate from his line of duty. No fear of man appeared to
agitate his breast--he richly enjoyed that 'perfect love,' which
'casteth out fear' (1 John 4:18). James did all that an unprincipled
man could do to cajole the Dissenters, that by their aid he might
pull down the walls of Protestantism, and give full sway to the
Papacy. He attempted, among many others, to bribe John Bunyan. He
knew not how well he was read in the Book of Martyrs; how well he
was aware that 'the instruments of cruelty are in their habitations,'
and that the only advantage he could have received, would have been
the same that Polypheme, the monstrous giant of Sicily, allowed to
Ulysses, that he would eat his men first, and do him the favour of
being eaten last. Mr. Doe states that 'Regulators were sent into all
cities and towns corporate to new-model the magistracy, by turning
out some, and putting in others. Against this Bunyan expressed his
zeal with great anxiety, as foreseeing the bad consequences that
would attend it, and laboured with his congregation to prevent
their being imposed on in this kind. And when a great man in those
days, coming to Bedford upon some such errand, sent for him, as it
is supposed, to give him a place of public trust, he would by no
means come at him, but sent his excuse.'[313] He knew that in his
flesh he possessed what he calls 'Adam's legacy, a conduit pipe,
through which the devil conveys his poisoned spawn and venom,'[314]
and he wisely avoided this subtle temptation. He detested the
'painted Satan, or devil in fine clothes.'[315] It was one of these
hypocritical pretences to correct evil, while really meaning to
increase it, and which Bunyan calls, 'the devil correcting vice.'
He was watchful, lest 'his inward man should catch cold,'[316] and
every attempt to entangle him failed.
This godly jealousy led him to sacrifice worldly interests to an
extent not justifiable, if all the facts appear. When told that a
very worthy citizen of London would take his son Joseph apprentice
without fee, and advance his interests, he refused, saying, 'God
did not send me to advance my family, but to preach the gospel.'
At this time he again manifested his lion heart, by writing and
preparing for the press a fearless treatise on Antichrist, and
his Ruin. In this he shows, that human interference with Divine
worship, by penal laws or constraint, is 'Antichrist'--that which
pretends to regulate thought, and thus to reduce the kingdom
of Christ to a level with the governments of this world. In this
treatise, he clearly exhibits the meaning of that passage, so
constantly quoted by the advocates of tyranny and persecution (Ezra
7:26), and shows that the laws interfered not with Divine worship,
but that they upheld to the fullest extent the principle of voluntary
obedience (v 13); so that any man putting constraint upon another
in religious affairs, would be guilty of breaking the law, and
subject him to extreme punishment. This was one of the last treatises
which Bunyan prepared for the press, as if in his dying moments he
would aim a deadly thrust at Apollyon. Reader, it is worthy your
most careful perusal, as showing the certain downfall of Antichrist,
and the means by which it must be accomplished.
Feeling the extreme uncertainty of life, and that he might be robbed
of all his worldly goods, under a pretence of fines and penalties,
he, on the 23d of December, 1685, executed a deed of gift, vesting
what little he possessed in his wife. It is a singular instrument,
especially as having been sealed with a silver twopenny piece. The
original is in the church book, at Bedford:--
'To all people to whom this present writing shall com, J. Bunyan of
the parish of St. Cuthbirt's, in the towne of Bedford, in the county
of Bedford, Brazier send greeting. Know ye, that I the said John
Bunyan as well for, and in consideration of the natural affection
and loue which I have, and bear vnto my welbeloued wife, Elizabeth
Bunyan, as also for divers other good causes and considerations, me
at this present especially moneing, have given and granted, and by
these presents, do give, grant, and conferm vnto the said Elizabeth
Bunyan, my said wife, all and singuler my goods, chattels, debts,
ready mony, plate, rings, household stuffe, aparrel, vtensills,
brass, peuter, beding, and all other my substance, whatsoever moueable
and immoueable, of what kinde, nature, quality, or condition soever
the same are or be, and in what place or places soever the same be,
shall or may be found as well in mine own custodies, possession, as
in the possession, hands, power, and custody of any other person,
or persons whatsoever. To have and to hold all and singuler the
said goods, chattels, debts, and all other, the aforesaid premises
vnto the said Elizabeth, my wife, her executors, administerators,
and assigns to her and their proper vses and behoofs, freely and
quietly without any matter of challinge, claime, or demand of me
the said John Bunyan, or of any other person, or persons, whatsoever
for me in my name, by my means cavs or procurement, and without any
mony or other thing, therefore to be yeeilded, paid or done vnto
me the said John Bunyan, my executors, administrators or assigns.
And I, the said John Bunyan, all and singular, the aforesaid goods,
chattels, and premises to the said Elizabeth my wife, her executors,
administrators, and assignes to the vse aforesaid, against all
people do warrant and forever defend by these presents. And further,
know ye, that I the said John Bunyan have put the said Elizabeth,
my wife, in peacable and quiet possession of all and singuler the
aforesaid premises, by the delivrye vnto her at the ensealing hereof
one coyned peece of silver, commonly called two pence, fixed on
the seal of these presents.[317]
'In wittnes wherof, I the said John Bunyan have herevnto set my
hand and seall this 23d day of December, in the first year of the
reigne of our soueraigne lord, King James the Second of England,
&c., in the year of our lord and saviour, Jesus Christ, 1685.
John Bunyan
Sealed and delivered in the presence of vs, whos names are here
vnder written:--
John Bardolph. Willm Hawkes.
Nicholas Malin. Lewes Norman.
It appears from this deed that Bunyan continued in business as a
brazier, and it is very probable that he carried it on until his
decease. This deed secured to his wife what little he possessed,
without the trouble or expense of applying to the ecclesiastical
courts for probate of a will.
Among other opinions which then divided the Christian world, was
a very important one relative to the law of the ten commandments,
whether it was given to the world at large, or limited to the
Jews as a peculiar nation until the coming of Messiah, and whether
our Lord altered or annulled the whole or any part of that law.
This question involves the observance of the seventh-day Sabbath.
An awful curse is denounced upon those who do not continue in ALL
things which are written in the book of the law to do them (Gal
3:10; Deut 27:26). When an innovation upon the almost universal
practice of infant baptism had become an object of inquiry only to
be answered from the New Testament, it is not surprising that the
serious question, why God's Sabbath-day had been altered, should
also be agitated with deep feeling. Generally, those who advocated
the restoration of the Jewish Sabbath were decidedly of opinion
that believers only were fit subjects for baptism, and that the
scriptural mode of administering it was by immersion; hence they
were called Seventh-day Baptists--Sabbatarians, or Sabbath-keepers.
Bunyan entered with very proper and temperate zeal into this
controversy. Popular feeling had no influence over him; nor could
he submit to the opinions of the ancient fathers. His storehouse
of knowledge was limited to the revealed will of God, and there
he found ample material to guide his opinion. His work upon this
subject is called, Questions about the Nature and Perpetuity of
the Seventh-day Sabbath; and proof that the First Day of the Week
is the Christian Sabbath. It is one of the smallest of his volumes,
but so weighty in argument as never to have been answered.
We now arrive at the last year of his eventful and busy life,
during which he published six important volumes, and left twelve
others in manuscript, prepared for publication. A list of these will
be found in The Struggler;[318] they are upon the most important
subjects, which are very admirably treated. We notice among these,
The Jerusalem Sinner Saved, or Good News for the Vilest of Men.
It is a specimen of preaching calculated to excite the deepest
interest, and afford the strongest consolation to a soul oppressed
with the sense of sin. Great sinner! thou art called to mercy by
name. Arise! shoulder thy way into court through any crowd,--'say,
Stand away, devil; stand away all discouragements; my Saviour calls
me to receive mercy.' In this treatise, Bunyan has repeated from
memory what he had read in some book when in prison, four and twenty
years before. It is a curious legend, which he doubtless believed
to be true, and it displays his most retentive memory.[319] His
poetry, like his prose, was not written to gain a name, but to make
a deep impression. One of his professed admirers made a strange
mistake when he called them doggerel rhymes.[320] His Caution to
Watch Against Sin is full of solemn and impressive thoughts, the
very reverse of doggerel or burlesque. his poem on the house of
God is worthy of a most careful perusal; and thousands have been
delighted and improved with his emblems. One rhyme in the Pilgrim
can never be forgotten--
'He that is down need fear no fall;
He that is low no pride;
He that is humble ever shall
Have God to be his guide,' &c.
The careful perusal of every one of his treatises, has excited in
my mind a much livelier interest than any other religious works
which, in a long life, have come under my notice. In fact, the
works of Bunyan to a country minister may be compared to a vast
storehouse, most amply replenished with all those solemn subjects
which call for his prayerful investigation; well arranged, ready of
access, striking in their simplicity, full of vivid ideas conveyed
in language that a novice may understand. They are all so admirably
composed that pious persons, whether in houses of convocation or
of parliament, or the inmates of a workhouse, may equally listen
to them with increasing delight and instruction. No man ever more
richly enjoyed the magnificent language of Job. He called it 'that
blessed book.'[321] The deep interest that he took in its scenery
may be traced through all his writings. His spirit, with its mighty
powers, grasped the wondrous truths so splendidly pourtrayed in
that most ancient book. The inspired writings, which so eminently
give wisdom to the simple, expanded his mind, while his mental
powers were strengthened and invigorated by his so deeply drinking
into the spirit of the inspired volume.
The time was drawing near when, in the midst of his usefulness, and
with little warning, he was to be summoned to his eternal rest. He
had been seriously attacked with that dangerous pestilence which,
in former years, ravaged this country, called the sweating sickness,
a malady as mysterious and fatal as the cholera has been in later
times. The disease was attended by great prostration of strength;
but, under the careful management of his affectionate wife, his
health became sufficiently restored to enable him to undertake a
work of mercy; from the fulfillment of which, as a blessed close
to his incessant earthly labour, he was to ascend to his Father and
his God to be crowned with immortality. A father had been seriously
offended with his son, and had threatened to disinherit him. To
prevent the double mischief of a father dying in anger with his
child, and the evil consequence to the child of his being cut off
from his patrimony, Bunyan again ventured, in his weak state, on
his accustomed work, to win the blessings of the peace-maker. He
made a journey on horseback to Reading, it being the only mode of
travelling at that time, and he was rewarded with success. Returning
home by way of London to impart the gratifying intelligence, he was
overtaken by excessive rains, and, in an exhausted state, he found
a kindly refuge in the house of his Christian friend Mr. Strudwick,
and was there seized with a fatal fever. His much-loved wife, who
had so powerfully pleaded for his liberty with the judges, and to
whom he had been united thirty years, was at a great distance from
him. Bedford was then two days' journey from London. Probably at
first, his friends had hopes of his speedy recovery; but when the
stroke came, all his feelings, and those of his friends, appear to
have been absorbed, by the anticipated blessings of immortality,
to such an extent, that no record is left as to whether his wife,
or any of his children, saw him cross the river of death. There is
abundant testimony of his faith and patience, and that the presence
of God was eminently with him.
He bore his trying sufferings with all the patience and fortitude
that might be expected from such a man. His resignation was most
exemplary; his only expressions were 'a desire to depart, to be
dissolved, to be with Christ.' His sufferings were short, being
limited to ten days. He enjoyed a holy frame of mind, desiring his
friends to pray with him, and uniting fervently with them in the
exercise. His last words, while struggling with death, were, 'Weep
not for me, but for yourselves. I go to the Father of our Lord Jesus
Christ, who will, no doubt, through the mediation of his blessed
Son, receive me, though a sinner; where I hope we ere long shall
meet, to sing the new song, and remain everlastingly happy, world
without end. Amen.' He felt the ground solid under his feet in passing
the black river which has no bridge, and followed his pilgrim into
the celestial city in August, 1688, in the sixtieth year of his age.
There is some uncertainty as to the day of his decease: Charles
Doe, in the Struggler, 1692, has August 31, and this has been copied
in all his portraits. In the life appended to the Grace Abounding,
1692, his death-day is stated as August 12; and in the memoir
appended to the third part of the Pilgrim, also in 1692, the date
is August 17. The circumstances of his peaceful decease are well
compared by Dr. Cheever to the experience of Mr. Standfast, when he
was called to pass the river: the great calm--the firm footing--the
address to by-standers--until his countenance changed, his strong
man bowed under him, and his last words were, 'Take me, for I come
to thee.' Then the joy among the angels while they welcomed the
hero of such spiritual fights, and conducted his wandering soul to
the New Jerusalem, which he had so beautifully described as 'the
holy city'; and then his wonder and amazement to find how infinitely
short his description came to the blissful reality.
The deep affliction that his church was plunged into led to several
special meetings. Wednesday, the 4th of September, 'was kept in
prayer and humiliation for this heavy stroke upon us--the death of
dear brother Bunyan; it was appointed also, that Wednesday next be
kept in prayer and humiliation on the same account. At the meeting
held on the 11th, it was appointed that all the brethren meet
together on the 18th of this month, September, to humble themselves
for this heavy hand of God upon us, and also to pray unto the Lord
for counsel and direction what to do, in order to seek out for a
fit person to make choice of for an elder. On the 18th, when the
whole congregation met to humble themselves before God, by fasting
and prayer, for his heavy and severe stroke upon us in taking away
our honoured brother Bunyan by death, it was agreed by the whole
congregation that care be taken to seek out for one suitably qualified
to be chosen an elder among us, and that care was committed by the
whole to the brethren at Bedford.' Thus did the church manifest
that they had improved in wisdom under his ministry by flying, in
their extreme distress, to the only source of consolation.
The saddest feelings of sorrow extended to every place where he
had been known. His friend, the Rev. G. Cockayn, of London, says,
'it pleased the Lord to remove him, to the great loss and inexpressible
grief of many precious souls.' Numerous elegies, acrostics, and
poems were published on the occasion of his decease, lamenting the
loss thus sustained by his country--by the church at large, and
particularly by the church and congregation at Bedford. One of
these, 'written by a dear friend of his,' is a fair sample of the
whole:--
A SHORT ELEGY IN MEMORY OF MR. JOHN BUNYAN, WRITTEN BY A DEAR FRIEND
OF HIS.
The pilgrim traveling the world's vast stage,
At last does end his weary pilgrimage:
He now in pleasant valleys does sit down,
And, for his toil, receives a glorious crown.
The storms are past, the terrors vanish all,
Which in his way did so affrighting fall;
He grieves nor sighs no more, his race is run
Successfully, that was so well begun.
You'll say he's dead: O no, he cannot die,
He's only changed to immortality--
Weep not for him, who has no cause of tears;
Hush, then, your sighs, and calm your needless fears.
If anything in love to him is meant,
Tread his last steps, and of your sins repent:
If knowledge of things here at all remains
Beyond the grave, to please him for his pains
And suffering in this world; live, then, upright,
And that will be to him a grateful sight.
Run such a race as you again may meet,
And find your conversation far more sweet;
When purged from dross, you shall, unmix'd, possess
The purest essence of eternal bliss
'He in the pulpit preached truth first, and then
He in his practice preached it o'er again.'
His remains were interred in Bunhill Fields, in the vault of his
friend Mr. Strudwick, at whose house he died. His tomb[322] has been
visited by thousands of pilgrims, blessing God for his goodness in
raising up such a man, so signally fitted to be a blessing to the
times in which he lived. All the accounts of his decease, published
at the time, agree as to his place of burial. The words of Mr. Doe,
who probably attended the funeral, are, 'he was buried in the new
burying-place, near the artillery ground, where he sleeps to the
morning of the resurrection.'[323] His Life and Actions, 1692,
records that 'his funeral was performed with much decency, and he
was buried in the new burying-ground by Moorfields.' The Struggler
calls it 'Finsbury burying-ground, where many London Dissenting
ministers are laid.'[324] Bunhill Fields burying-ground for
Dissenters was first opened in 1666. The inscription upon the tomb
to his memory was engraven many years after his funeral. It is not
contained in the list of inscriptions published in 1717. His widow
survived him four years. He had six children by his first wife,
three of whom survived him--Thomas, Joseph, and Sarah. His son
Thomas joined his church in 1673, and was a preacher in 1692. He
appears to have been usefully employed in visiting absent members
until December 1718. My kind friend, the Rev. J. P. Lockwood,
rector of South Hackney, recently discovered entries in the register
of Kimbolton, in Huntingdonshire, probably of the descendants of
this son, Thomas. November 26, 1698, John Bonion and Mary Rogers,
married: she was buried, September 7, 1706; and he again married
Anne, and buried her in 1712, leaving a son and two daughters. His
death is not recorded. One of the descendants, Hannah Bunyan, died
in 1770, aged seventy-six years, and lies in the burial-ground by
the meeting-house at Bedford. John Bunyan's son, Joseph, settled at
Nottingham, and marrying a wealthy woman, conformed to the Church.
A lineal descendant of his was living, in 1847, at Islington, near
London, aged eighty-four, Mrs. Senegar, a fine hearty old lady, and
a Strict Baptist. She said to me, 'Sir, excuse the vanity of an old
woman, but I will show you how I sometimes spend a very pleasant
half-hour.' She took down a portrait on canvas of her great
forefather, and propped it up on the table with a writing-desk, with
a looking-glass by its side. 'There, Sir, I look at the portrait,
and then at myself, and can trace every feature; we resemble each
other like two pins.' 'Excepting the imperial and moustachios,' I
replied; to which she readily assented. It was the fact that there
was a striking family likeness between the picture and her reflection
in the looking-glass. Another descendant, from the same branch
of the family, is now living at Lincoln. He was born in 1775, and
possessed a quarto Bible, published by Barker and Bill in 1641, given
by John Bunyan to his son Joseph. This was preserved in his family
until the present year, when it came into the editor's possession,
with the following relics, which were, and I trust will yet be
preserved with the greatest care:--An iron pencase, made by Bunyan
the brazier, with some stumps of old pens, with which it is said
he wrote some of his sermons and books; the buckles worn by him,
and his two pocket-knives, one of them made before springs were
invented, and which is kept open by turning a ferrule; his apple-scoop,
curiously carved, and a seal; his pocket-box of scales and weights
for money, being stamped with the figures on each side of the coins
of James and Charles I.[325] These were given by Robert Bunyan,
in 1839, then sixty-four years of age, to a younger branch of the
family, Mr. Charles Robinson, of Wilford, near Nottingham (his
sister's son), for safe custody. He died in 1852; while his aged
uncle remains in good health, subject to the infirmities of his
seventy-eighth year. On many of the blank spaces in the Bible are
the registers of births and deaths in the family, evidently written
at the time. Those relics are deposited in a carved oak box. They
were sold with the late Mr. Robinson's effects, January, 1853, and
secured for me by my excellent friend James Dix, Esq., of Bristol,
who met with them immediately after the sale, on one of his journeys
at Nottingham. They are not worshipped as relics, nor have they
performed miracles, but as curiosities of a past age they are worthy
of high consideration. Everything that was used by him, and that
survives the ravages of time, possesses a peculiar charm; even the
chair in which he at is preserved in the vestry of the new chapel,
and is shown to those who make the pilgrimage to the shrine of
Bunyan.[326]
In the same vestry is also a curious inlaid cabinet, small, and
highly finished. It descended from Bunyan to a lady who lived to
an advanced age--Madam Bithray; from her to the Rev. Mr. Voley; and
of his widow it was purchased to ornament the vestry of Bunyan's
meeting-house.
The personal appearance and character of our pilgrim's guide,
drawn by his friend Charles Doe, will be found at the end of
his Grace Abounding; to which is appended his Dying Sayings--'of
sin--afflictions--repentance and coming to Christ--of prayer--of
the Lord's day, sermons, and week days: "Make the Lord's day the
market for thy soul"--of the love of the world--of suffering--of
death and judgment--of the joys of heaven--and the torments of
hell.'
How inscrutable are the ways of God! Had Bunyan lived a month longer,
he would have witnessed the glorious Revolution--the escape of
a great nation. The staff and hope of Protestant Europe was saved
from a subtle--a Jesuitical attempt--to introduce Popery and
arbitrary government. The time of his death, as a release from the
incumbrance of a material body, was fixed by infinite wisdom and
love at that juncture, and it ought not to be a cause of regret.
His interest in the welfare of the church ceased not with his mortal
life. How swiftly would his glorified spirit fly to see the landing
of William, and hover with joy over the flight of the besotted
James! He was now in a situation to prove the truth of that saying,
'the angels desire to look into' the truth and spread of the glad
tidings. How he would prove the reality of his opinion, expressed
in The Holy War, of the interest taken by the inhabitants of
heaven in the prosperity of the church on earth. When Mansoul was
conquered, the spirits that witnessed the victory 'shouted with
that greatness of voice, and sung with such melodious notes, that
they caused them that dwell in the highest orbs to open their
windows, and put out their heads and look down to see the cause of
that glory' (Luke 15:7-10).[327] So may we imagine that the happy,
happy, glorified spirit of Bunyan would look down rejoicing, when,
a few years after he had yielded up his pastoral cares, the seed
which he had been instrumental in sowing produced its fruit in
such numbers, that the old meeting-house was pulled down, and in
its place a large and respectable one was erected. And again, on
the 20th February, 1850, with what joy would he look down upon the
opening of a still larger, more commodious, and handsome meeting-house,
bearing his name, and capable of holding 1150 worshippers. One of
Bunyan's pungent, alarming sayings to the careless was, 'Once die,
we cannot come back and die better.'[328] If anything could tempt
him, in his angelic body, to re-visit this earth, it would be to
address the multitude at the new Bunyan Chapel with his old sermon
on The Jerusalem Sinner Saved, or Good News to the Vilest of Men.
But we have Moses and the prophets--Christ and his apostles; if
we shut our ears to them, neither should we listen to a messenger
from the New Jerusalem.
When it is recollected that Bunyan received the most imperfect
rudiments of education in a charity school when very young, which
were 'almost entirely' obliterated by bad habits--that he was a
hard-working man through life, maintaining himself, a wife, and four
children, by his severe labour as a brazier--and yet, by personal
efforts, he educated himself and wrote sixty-two valuable religious
treatises, numbering among them his inimitable allegories, The
Pilgrim's Progress and Holy War, made a Concordance to the Bible,
and conducted important controversies. Preaching, while at liberty,
almost innumerable sermons on the Lord's-days and week-days, early
in the morning and late at night. Visiting his flock with pastoral
care--founding churches in the villages, and even in towns and
cities far distant from his dwelling--constantly giving advice to
promote peace and good will, and rendering benevolent aid by long
journeys! His whole life presents to us a picture of most astonishing,
energetic perseverance. Every moment of time must have been employed
as if he valued it as a precious trust, which, if once lost, could
never be regained. Who of us can compare our life with his last
thirty years, and not blush with shame!
The finest trait in Bunyan's Christian character was his deep,
heartfelt humility. This is the more extraordinary from his want
of secular education, and his unrivalled talent. The more we learn,
the greater is the field for research that opens before us, insomuch
that the wisest philosophers have most seriously felt the little
progress they have made. He acknowledged to Mr. Cockayn, who considered
him the most eminent man, and a star of the first magnitude in the
firmament of the churches,[329] that spiritual pride was his easily
besetting sin, and that he needed the thorn in the flesh, lest he
should be exalted above measure. A sense of this weakness probably
led him to peculiar watchfulness against it. His self-abasement was
neither tinctured with affectation, nor with the pride of humility.
His humble-mindedness appeared to arise form his intimate communion
with Heaven. In daily communion with God, he received a daily
lesson of deeper and deeper humility. 'I am the high and lofty One,
I inhabit eternity! verily this consideration is enough to make a
broken-hearted man creep into a mouse-hole, to hide himself from such
majesty! There is room in this man's heart for God to dwell.'[330]
'I find it one of the hardest things that I can put my soul upon,
even to come to God, when warmly sensible that I am a sinner, for
a share in grace and mercy. I cannot but with a thousand tears say,
"God be merciful to me a sinner" (Ezra 9:15).'[331]
The Revs. Messrs. Chandler and Wilson, bear the following testimony
as eye-witnesses to his character:--'His fancy and invention were
very pregnant and fertile. His wit was sharp and quick--his memory
tenacious, it being customary with him to commit his sermons
to writing after he had preached them,' a proof of extraordinary
industry. 'His understanding was large and comprehensive--his judgment
sound and deep in the fundamentals of the gospel. His experience
of Satan's temptations in the power and policy of them, and of
Christ's presence in, and by his Word and Spirit to succour and
comfort him, was more than ordinary; the grace of God was magnified
in him and by him, and a rich anointing of the Spirit was upon him;
and yet this great saint was always in his own eyes the chiefest
of sinners, and the least of saints. He was not only well furnished
with the helps and endowments of nature, beyond ordinary, but eminent
in the graces and gifts of the Spirit, and fruits of holiness. He
was from first to last established in, and ready to maintain, that
God-like principle of having communion with saints as such, without
any respect to difference in things disputable among the godly. His
carriage was condescending, affable, and meek to all, yet bold and
courageous for Christ. He was much struck at, in the lat times of
persecution; being far from any sinful compliance to save himself,
he did cheerfully bear the cross.' Such was the character given
of him by these two eminent divines, in 1693, while his memory, in
its fullest fragrance, was cherished by all the churches.
This humility peculiarly fitted him to instruct the young, of whom
he was very fond--
'Nor do I blush, although I think some may
Call me a baby, 'cause I with them play;
I do 't to show them how each fingle fangle
On which they doating are, their souls entangle;
And, since at gravity they make a tush,
My very beard I cast behind a bush.'[332]
He had friends among the rich as well as the poor. Of this his
solid gold ring and handsome cabinet are proofs. From a letter
in the Ellis correspondence, we learn that Bunyan had so secured
the affections of the Lord Mayor of London, as to be called his
chaplain.[333]
Among his religious friends and associates he must have been a
pleasing, entertaining, lively companion. However solemn, nay awful,
had been his experience when walking through the Valley of the
Shadow of Death, yet when emerging from the darkness and enjoying
the sunshine of Divine favour, he loved social intercourse and
communion of saints. It is one of the slanders heaped upon Christianity
to call it a gloomy, melancholy theme: though 'it is better to go
to the house of mourning than to the house of feasting,' yet the
wisely pious man will endeavour, even at an elegant entertainment
or a Lord Mayor's dinner, to drop useful hints. Whenever Bunyan
describes a social party, especially a feast, he always introduces
a wholesome dish; and it is singular, in the abundance of publications,
that we have not been favoured with John Bunyan's Nuts to Crack
at Religious Entertainments, or a Collection of his Pious Riddles.
Thus, at the splendid royal feast given to Emmanuel, when he entered
Mansoul in triumph, 'he entertained the town with some curious
riddles, of secrets drawn up by his father's secretary, by the
skill and wisdom of Shaddai, the like to which there are not in any
kingdom.' 'Emmanuel also expounded unto them some of those riddles
himself, but O how were they lightened! They saw what they never
saw, they could not have thought that such rarities could have been
couched in such few and ordinary words. The lamb, the sacrifice,
the rock, the door, the way.'[334] 'The second Adam was before the
first, and the second covenant was before the first.'[335] 'Was
Adam bad before he eat the forbidden fruit?'[336] 'How can a man
say his prayers without a word being read or uttered?'[337] 'How
do men speak with their feet?' Answer, Proverbs 6:13.[338] 'Why was
the brazen laver made of the women's looking-glasses?'[339] 'How
can we comprehend that which cannot be comprehended, or know that
which passeth knowledge?'[340] 'Who was the founder of the state
or priestly domination over religion?'[341] What is meant by the
drum of Diabolus and other riddles mentioned in The Holy War?[342]
The poetical riddles in The Pilgrim's Progress are very striking--
'A man there was, though some did count him mad,
The more he cast away, the more he had.'
How can 'evil make the soul from evil turn.'[343]
Can 'sin be driven out of the world by suffering?'[344]
'Though it may seem to some a riddle,
We use to light our candles at the middle.'[345]
'What men die two deaths at once?'[346]
'Are men ever in heaven and on earth at the same time?'[347]
'Can a beggar be worth ten thousand a-year and not know it?'[348]
He even introduced a dance upon the destruction of Despair, Mr.
Ready-to-halt, with his partner Miss Much-afraid, while Christiana
and Mercy furnished the music. 'True, he could not dance without
one crutch in his hand; but I promise you he footed it well. Also
the girl was to be commended, for she answered the music handsomely.'
Is this the gloomy fanaticism of a Puritan divine? It is true,
that promiscuous dancing, or any other amusement tending to evil,
he had given up and discountenanced, but all his writings tend to
prove that the Christian only can rationally and piously enjoy the
world that now is, while living in the delightful hope of bliss in
that which is to come.
Bunyan's personal appearance and character was drawn by his friend
Mr. Doe. 'He appeared in countenance stern and rough, but was mild
and affable; loving to reconcile differences and make friendships.
He made it his study, above all other things, not to give occasion
of offence. In his family he kept a very strict discipline in
prayer and exhortations. He had a sharp, quick eye, and an excellent
discerning of persons; of good judgment and quick wit. Tall
in stature, strong-boned; somewhat of a ruddy face with sparkling
eyes; his hair reddish, but sprinkled with gray; nose well set;
mouth moderately large; forehead something high, and his habit
always plain and modest.'
My determination in writing this memoir has been to follow the
scriptural example, by fairly recording every defect discoverable
in Bunyan's character; but what were considered by some to be
blemishes, after his conversion, appear, in my estimation, to be
beauties. His moral and religious character was irreproachable,
and his doctrinal views most scriptural; all agree in this, that
he was a bright and shining light; unrivalled for his allegories,
and for the vast amount of his usefulness. His friend, Mr. Wilson,
says, 'Though his enemies and persecutors, in his lifetime, did
what they could to vilify and reproach him, yet, being gone, he
that before had the testimony of their consciences, hath now their
actual commendation and applause.'[349] To this we may add, that
he was without sectarianism, a most decided Bible Christian. This
reveals the secret of his striking phraseology. It was in the sacred
pages of Divine truth that he learned grammar and rhetoric. Style,
and all his knowledge of the powers of language--all were derived
from the only source of his religious wisdom and learning. He lived,
and thought, and wrote under the influence of the holy oracles,
translated by the Puritans in 1560, compared with the version of
1611. This gives a charm to all his works, and suits them to every
human capacity.
Reader, the object of biography is to excite emulation. Why should
not others arise as extensively to bless the world as Bunyan did?
The storehouses of heaven from which he was replenished with holy
treasures, are inexhaustible. As he said, 'God has bags of mercy yet
unsealed.' We have the same holy oracles, and the same mercy-seat.
The time is past for merely challenging the right to personal
judgment of religious truths. In Britain the lions are securely
chained, and the cruel giants disabled. The awful crime of imprisoning
and torturing man for conscience' sake, exists only in kingdoms
where darkness reigns--
''Mongst horrid shapes, and shrieks, and sights unholy.'
We stand upon higher ground than our forefathers; we take our more
solemn stand upon the imperative duty of personal investigation--that
no one can claim the name of Christian, unless he has laid aside
all national, or family, or educational prejudices, and drawn from
the holy oracles alone all his scheme of salvation and rules of
conduct. All the secret of Bunyan's vast usefulness, the foundation
of all his honour, is, that the fear of God swallowed up the fear of
man; that he was baptized into the truths of revelation, and lived
to exemplify them. He was a bright and shining light in a benighted
world; and of him it may be most emphatically said, 'Blessed are the
dead which die in the Lord, that they may rest from their labours;
and their works do follow them.'
GEORGE OFFOR.
FOOTNOTES:
1. For a most interesting account of the rise of Sixtus V, see the
new volume of the Lounger's Common-place Book, 1807, p. 152.
2. The Rev. J. H. A. Rudd, the Vicar of Elstow, has most kindly
furnished me with an extract from the registers of all the entries
relative to Bunyan's family. The register commences in 1641, and has
been searched to 1750. It confirms the Rev. J. Juke's impression,
that soon after Bunyan joined Gifford's church he left Elstow to
live in Bedford.
Thomas Bonion, buried, Dec. 9, 1641. Margaret Bonion, wife, buried,
June 20, 1644. Margaret Bonion, b., July 24, 1644. Charles, the
son of Thos. Bunion, bapt., May 22, 1645. Charles Bunion, bur.,
May 30, 1645. Mary, the daught. of Joh. Bonion, bapt., July 20,
1650 Elizabeth, the daughter of John Bonyon, was born 14th day of
April, 1654.
Thomas Bonion of the town of Bedford, and Elizabeth _______ of
the parish of Elstow, were married, May 10, 1656. (The Christian
name of the husband, and the surname of the wife, are very much
obliterated.)
Ann Bonyonn, Widdo, was buried, 12th day of April, 1659. Thos.
Bunyan, buried, Feby. 7th, 1675. Ann Bunyon, Widdo, buried in
Woolen, September 25, 1680.
The marriage here recorded, May 10, 1656, could not be that of John
Bunyan to his second wife Elizabeth; for she declared to Judge Hale
in August, 1661, that she had 'not been married to him yet full
two years.'--Vol. i. 61.
3. This cottage has long ceased to exist, and has been replaced by
another of the poorest description. But from an old print we have
given in the Plate, p. 1, vol. i., a representation of the original,
with the shed at side often mentioned as 'The forge'; thus leading
us to believe, that to the 'tinker's' humble calling might be united
that of the 'smith,' a more manly and honourable trade.
4. Grace Abounding, No. 2.
5. Vol. iii., p. 674.
6. Vol. ii., p. 140.
7. Vol. i., p. 490.
8. Vol. ii., p. 617.
9. Grace Abounding, No. 18.
10. Extracted from the first edition in the British Museum. It was
much altered in the subsequent impressions.
11. In 1566, Sir Thomas Harper, Lord Mayor of London, gave £180
for thirteen acres and a rood of meadow land in Holborn. This was
settled, in trust, to promote the education of the poor in and
round Bedford. In 1668, it produced a yearly revenue of £99--a
considerable sum in that day, but not in any proportion to the
present rental, which amounts to upwards of £12,000 a-year.
12. Grace Abounding, No. 3.
13. Vol. i., p. 618.
14. Grace Abounding, No. 4.
15. Philip's Life of Bunyan, p. 4.
16. Vol. iii., p. 597.
17. Vol. ii., p. 564.
18. Grace Abounding, No. 27.
19. Grace Abounding, No. 5.
20. Ibid., No. 8.
21. Life, p. vii.
22. Ibid. p. viii.
23. Life, pp. xli., xlii.
24. Vol. i., p. 79.
25. Job 33:15.
26. Grace Abounding, No. 5, vol. i., p. 6.
27. Life appended to the first and second editions of the forged
third part of Pilgrim's Progress.
28. Grace Abounding, Nos. 12-14, vol. i., p. 7. How do these
hair-breadth escapes illustrate the unerring providence of God,
and the short-sightedness of even pious Christians. It is easy to
imagine the exclamations of a reflecting character when hearing
of the marvelous escapes of this wicked youth. 'Dark providences!
the good and benevolent are snatched away; but such a plague as this
has his life preserved to pester us still. Short-sighted mortal,
"shall not the Judge of all the earth do right?"' No life in the
British empire was so precious in the sight and gracious purposes
of God, as that of the poor depraved lad; which was thus preserved
by the special care of Divine providence.
29. Life appended to part third of Pilgrim's Progress, 1692. This
is omitted from the third edition (1700), and all the subsequent
ones.
30. Vol. ii., p. 74.
31. Vol. i., p. 732.
32. Vol. ii., p. 738.
33. Vol. ii., p. 709; ii., p. 45; ii., 601.
34. Vol. iii., p. 727; v. 7, 8.
35. The women were remarkably active in defending the town.
36. Thoresby's Leicester, 4to, p. 128.
37. Hist. of Rebellion, edition 1712, vol. ii., p. 652.
38. Vol. i., p. 661.
39. Vol. iii., p. 357.
40. Vol. iii., p. 113, 358.
41. Vol. i., p. 726.
42. Vol. i., p. 694.
43. The Political Sentiments of John Bunyan, re-published by John
Martin, 1798.
44. Life of Bunyan, 1692, p. 12.
45. Ibid., 1692, p. 13.
46. Vol. i., p. 7.
47. The Pathway to Heaven is the work of that pious puritan Dent,
and is full of those striking illustrations which were admirably
adapted to prepare Bunyan for writing his allegories. A copy with
the name Ma Bunyann, written on the title page, has long been in
the editor's library. We give a facsimile of the writing, as it
has been supposed that of Bunyan. This is very doubtful; it appears
more like a woman's hand; but, if it is the name of Mrs. Bunyan,
then it indicates that his daughter Mary, baptized 20th July, 1650,
was called after her.
48. Life of Bunyan, 1691, p. 13.
49. This is a solemn consideration; many profess to serve God while
they are bond-slaves to sin; and many are servants in his family
who are not sons, nor heirs, of heaven. Blessed are those who are
both servants and sons.
50. Vol. i., p. 7, 8.
51. Jan. 3, 1644-5.
52. Aug. 23, 1645.
53. 4to Edit., 1644.
54. Neale, 1822, vol. ii., p. 220.
55. Life of Alfred, comparing him to Charles I. Preface. 8vo. 1634.
56. Vol. i., p. 8, 9.
57. The game of cat, tipcat, or "sly," so called by Wilson, in his
life of Bunyan [Wilson's Edition of Works, vol. i., fol. 1736], is
an ancient game well known in many parts of the kingdom. A number
of holes are made in the ground, at equal distances, in a circular
direction; a player is stationed at each hole; the opposite party
stand around; one of them throws the cat to the batsman nearest to
him; every time the cat is struck, the batsmen run from one hole
to the next, and score as many as they change positions; but if the
cat is thrown between them before reaching the hole, the batsman
is out [Strutt's Sports and Pastimes, 8vo., p. 110]. Such was the
childish game played by men on the Lord's-day.
58. Life by C. Doe, 1698.
59. Vol. i., p. 9.
60. Saved by Grace, vol. i., p. 351.
61. Vol. i., p. 9; No. 32.
62. Folio edition, pp. 595-6.
63. In the Engraving, p. 1, vol. i., is a view of part of the
village green, Elstow, with the ancient building now used as a
school-house, as seen from the church-yard. This building is older
than the time of Bunyan, and was the scene of village meetings at
the period in which he lived, and doubtless associated with his
dancing and thoughtless amusements, as the green itself was the scene
of the game of cat. A view looking towards the church is given in
Vignette to vol. i. of the Works.
64. Vol. i., p. 10.
65. Southey's Life, pp. xxv., xxxii.
66. Vol. i., p. 80.
67. Vol. i., p. 11.
68. Vol. iii., p. 607.
69. Heresiography. 4tp. 1654. p. 143.
70. Vol. iii., p. 151.
71. Vol. iii., p. 118.
72. Vol. i., p. 11.
73. Vol. i., p. 11.
74. Vol. i., p. 591.
75. The Rev. H. J. Rose, in his Biographical Dictionary, distorts
this singular affair into, 'he laid claim to a faith of such
magnitude as to work miracles!'
76. Vol. i., p. 12.
77. Vol. iii., pp. 155, 156.
78. Vol. i., p. 12.
79. It is as easy for a camel to go through the eye of a needle,
as for a man to pass through this door with the world on his back.
80. Vol. i., p. 13.
81. Vol. i., p. 13.
82. Holy War, vol. iii., p. 342, 346.
83. Bunyan on the Throne of Grace, vol. i., p. 677.
84. Vol. i., p. 80.
85. Holy War, vol. iii., p. 297.
86. Vol. i., p. 14.
87. Vol. iii., p. 123.
88. Addison.
89. Vol. i., p. 14.
90. April 1645. About 300 discontented persons got together in
Kent, and took Sir Percival Hart's house; Colonel Blunt attacked
and dispersed them with horse and foot, regained the house, and
made the chief of them prisoners. Whitelock, folio 137.
91. Vol. i., p. 15.
92. Vol. i., p. 15; No. 82.
93. Vol. i., p. 16.
94. Vol. i., p. 17, 18.
95. Vol. iii., p. 113.
96. Bunyan's Saints' Privilege and Profit, vol. i., p. 661.
97. Bunyan's Saved by Grace, vol. i., p. 340.
98. Vol. i., p. 17.
99. Bunyan's Christ a Complete Saviour, vol. i., p. 210.
100. Rogers on Trouble of Mind. Preface. Thus temptations are suited
to the state of the inquiring soul; the learned man who studies
Plato, Aristotle, and Aquinas, is filled with doubts arising from
'philosophy and vain deceit, profane and vain babblings'; the
unlettered mechanic is tried not by logic, but by infernal artillery;
the threatenings of God's Word are made to obscure the promises.
It is a struggle which, to one possessing a vivid imagination, is
attended with almost intolerable agonies--unbelief seals up the
door of mercy.
Bunyan agreed with his learned contemporary, Milton, in the invisible
agency of good and bad spirits.
'Millions of spiritual creatures walk the earth Unseen, both when
we wake and when we sleep!'
The malignant demons watch their opportunity to harass the pilgrim
with evil thoughts, injected when least expected.
101. Vol. i., p. 19.
102. Vol. i., p. 20.
103. The anxiety of this pious teacher was to press upon his
hearers to take special heed, not to receive any truth upon trust
from any man, but to pray over it and search 'the Holy Word.'
This, Mr. Southey designates, 'doctrine of a most perilous kind.'
How happy would it be for society if every religious teacher
pressed this perilous doctrine upon their hearers, that it might
bring forth the same fruit universally, as it did specially in
Bunyan. Compare Grace Abounding, No. 117, and Southey's Life, p.
27, 28.
104. Vol. i., p. 21.
105. Vol. i., p. 22.
106. Vol. iii., p. 115.
107. Vol. iii., p. 270.
108. Luther fell into the same mistake as to the Baptists, that
Bunyan did as to the Quakers. Both were keenly alive to the honour
of Christianity, and were equally misled by the loose conduct
of some unworthy professors. Luther charges the Baptists as being
'devils possessed with worse devils' [Preface to Galatians]. 'It is
all one whether he be called a Frank, a Turk, a Jew, or an Anabaptist'
[Com. Gal. iv. 8, 9]. 'Possessed with the devil, seditious, and
bloody men' [Gal. v. 19]. Even a few days before his death, he wrote
to his wife, 'Dearest Kate, we reached Halle at eight o'clock, but
could not get on to Eisleben, for there met us a great Anabaptist,
with waves and lumps of ice, which threatened us with a second
baptism.' Bunyan, in the same spirit, calls the Quakers 'a company
of loose ranters, light notionists, shaking in their principles!' [Vol.
ii., p. 133, 9, 21]. Denying the Scriptures and the resurrection
[Com. Gal. iv. 29]. These two great men went through the same
furnace of the regeneration; and Bunyan, notwithstanding Luther's
prejudices against the Baptists, most affectionately recommended
his Comment on the Galatians, as an invaluable work for binding up
the broken-hearted.
109. Vol. i., p. 23.
110. Vol. ii., p. 181.
111. Vol. ii., p. 260.
112. Vol. i., p. 25; No. 158.
113. See note in vol. i., p. 26.
114. Vol. i., p. 29.
115. Vol. i., p. 30
116. The study of those scriptures, in order that the solemn question
might be safely resolved, 'Can such a fallen sinner rise again?'
was like the investigation of the title to an estate upon which a
whole livelihood depended. Every apparent flaw must be critically
examined. Tremblingly alive to the importance of a right decision,
his prayers were most earnest; and at length, to his unspeakable
delight, the word of the law and wrath gave place to that of life
and grace.
117. Vol. i., p. 35.
118. Vol. iii., p. 100.
119. Irish sixpences, which passed for fourpence-halfpenny. See the
note on vol. i., p. 36. Since writing that note I have discovered
another proof of the contempt with which that coin was
treated:--'Christian, the wife of Robert Green, of Brexham,
Somersetshire, in 1663, is said to have made a covenant with the
devil; he pricked the fourth finger of her right hand, between the
middle and upper joints, and took two drops of her blood on his
finger, giving her a fourpence-halfpenny. Then he spake in private
with Catharine her sister, and vanished, leaving a smell of brimstone
behind!'--Turner's Remarkable Providences, folio, 1667, p. 28.
120. Vol. i., p. 36.
121. Holy War.
122. Vol. ii., p. 141.
123. Luther and Tyndale.
124. Vol. iii., p. 398.
125. Vol. i., p. 495.
126. Vol. iii., p. 398.
127. Vol. iii., p.190.
128. Vol. iii., p. 186.
129. Bunyan on Christian Behaviour, vol. ii., p. 550.
130. Vol. ii., p. 570.
131. Vol. ii., p. 585.
132. The Nineteenth Article.
133. The sufferings of the Episcopalians were severe; they drank
the bitter cup which they had shortly before administered to the
Puritans. Under suspicion of disloyalty to the Commonwealth, they
were most unjustly compelled to swallow the Covenant as a religious
test, or leave preaching and teaching. Their miseries were not
to be compared with those of the Puritans. Laud was beheaded for
treason, but none were put to death for nonconformity. It was an
age when religious liberty was almost unknown. These sufferings
were repaid by an awful retaliation and revenge, when Royalty and
Episcopacy were restored.
134. Penn's Christian Quaker.
135. Folio, p. 417.
136. Vol. iii., p. 107.
137. Vol. iii., p. 765. The author of Bunyan's Life, published in
1690, dates his baptism 'about the year 1653.'
138. Life from his Cradle to his Grave, 1700.
139. September 21.
140. In the same year, and about the same period, Oliver Cromwell
was made Lord Protector. Upon this coincidence, Mr. Carlisle uses
the following remarkable language:--'Two common men thus elevated,
putting their hats upon their heads, might exclaim, "God enable me
to be king of what lies under this! For eternities lie under it,
and infinities, and heaven also and hell! and it is as big as the
universe, this kingdom; and I am to conquer it, or be for ever
conquered by it. Now, WHILE IT IS CALLED TO-DAY!'"
141. In possession of the Society of Antiquities.
142. Vol. i., p. 39.
143. Vol. i., p. 20.
144. Reading and Preaching.
145. Not to wait for one another, each one to come in good time.
146. Alluding to Bunyan, or his co-pastor, Burton, or to both of
them.
147. Bunyan was about twenty-seven years of age.
148. This letter was copied into the church records at the time:
the original cannot be found. It was published with Ryland's Funeral
Sermon on Symonds, 1788, and in Jukes' very interesting account of
Bunyan's church, in 1849. The signature is copied from an original
in the Milton State Papers, library of the Antiquarian Society.
149. Vol. i., p. 39.
150. Vol. i., p. 545.
151. Grace Abounding, No. 255, vol. i., p. 39.
152. Vol. i., p. 545.
153. Grace Abounding, No 255-259, vol. i., p. 39.
154. Vol. i., p. 40.
155. Vol. iii., p. 655.
156. Rogers on Trouble of Mind.
157. Grace Abounding, No. 260.
158. 1st edition, p. 355.
159. Vol. ii., p. 425.
160. Vol. i., p. 40.
161. Vol. i., p. 769.
162. Vol. i., p. 549.
163. Church Book, 1671.
164. This secrecy became needful after the Restoration, as noticed
more fully afterwards, p. lix. During those years of persecution,
a frequent place of resort was a dell in Wain-wood, about three
miles from Hitchin. Of this locality the following notice will be
acceptable:--On the 19th of May, 1853, a splendidly hot day, my
pilgrimage to the shrines of Bunyan was continued at Hitchin and its
vicinity, in company with S. B. Geard, Esq. Here it was my honour
to shake hands with honest Edward Foster, whose grandfather often
entertained and sheltered John Bunyan. So singular a case I had
never met with, that three lives should connect, in a direct line,
evidence of transactions which occurred at a distance of 190 years.
His grandfather was born in 1642, and for many years was a friend
and companion of the illustrious dreamer. In 1706, when he was
sixty-four years of age, his youngest son was born, and in 1777,
when that son was seventy-one years of age, his youngest son was
born, and in 1853 he has the perfect use of limbs and faculties,
and properly executes the important office of assistant overseer
to his extensive parish. With such direct testimony, we visited
the very romantic dell, where, in the still hours of midnight, the
saints of God were wont to meet and unite in Divine worship. It
is a most romantic dell, in Wain-wood, which crowns a hill about
three miles from Hitchin. We had some difficulty in making our
way through the underwood--crushing the beautiful hyacinths and
primroses which covered the ground in the richest profusion, and
near the top of the hill came suddenly upon this singular dell--a
natural little eminence formed the pulpit, while the dell would
hold under its shade at least a thousand people--and now I must
give you the countryman's eloquent description of the meetings of
his ancestors. "Here, under the canopy of heaven, with the rigour
of winter's nipping frost, while the clouds, obscuring the moon,
have discharged their flaky treasures, they often assembled while
the highly-gifted and heavenly-minded Bunyan has broken to them the
bread of life. The word of the Lord was precious in those days. And
here over his devoted head, while uncovered in prayer, the pious
matrons warded off the driving hail and snow, by holding a shawl
over him by its four corners. In this devoted dell these plain
unpolished husbandmen, like the ancient Waldenses, in the valleys
of Piedmont, proved themselves firm defenders of the faith in its
primitive purity, and of Divine worship in its primitive style."
Their horses on which they rode, from various parts, were sheltered
in neighbouring friendly farms, while they, to avoid suspicion,
ascended the hill by scarcely visible footpaths. Could fine weather
be insured, it would form a lovely spot for a meeting to celebrate
the third jubilee of religious toleration--there listen to a Bunyan
of our age, and devise measures for religious equality. Then we
might close the service by solemnly objuring every system which
gave power to tyrannise over the rights of conscience. Here, as
in other places where Bunyan founded churches, the cause of Christ
hath spread. At Hitchin, in 1681, about thirty-five Christians
united in the following covenant:--
'We who, through the mercy of God, and our Lord Jesus Christ, have
obtained grace to give ourselves to the Lord, and one to another
by the will of God, to have communion with one another, as saints
in one gospel fellowship:--Do, before God our Father, and our
Lord Jesus Christ, and the holy angels, agree and promise to walk
together in this one gospel communion and fellowship as a church of
Jesus Christ, in love to the Lord and one to another, and endeavour
to yield sincere and hearty obedience to the laws, ordinances, and
appointments of our Lord and Lawgiver in his church. And also do
agree and promise, the Lord assisting, to follow after the things
which make for peace, and things wherewith one may edify another,
that so living and walking in love and peace, the God of love and
peace may be with us. Amen.'
This was probably drawn by Bunyan, and so simple and comprehensive
has it proved, that the church has flourished, and lately a spacious
and handsome place of worship has been erected, to accommodate
a thousand worshippers, at a cost of £3000, all paid for, with
a surplus fund in hand for contingencies, of £500. In addition,
there are also large and commodious chapels for the Independents,
Wesleyans, and Quakers.
165. Christ a Complete Saviour, vol. i., p. 210.
166. Law and Grace, vol. i., pp. 549, 550.
167. Life of Bunyan, p. xiv.
168. Sighs, vol. iii., p. 712.
169. Gospel Truths, vol. ii., p. 178.
170. Like the Beef-eaters, or yeomen of the guard at the present
day.
171. Journal, folio, 1694, p. 144. Is it surprising that the Quakers,
at such a time, assumed their peculiar neatness of dress?
172. Vol. ii., p. 178, 566.
173. Grace Abounding, vol. i., p. 41.
174. Nehemiah Coxe is said to have been a descendant from Dr.
Richard Coxe, preceptor to Edward VI, and Dean of Oxford. He fled
from persecution under Mary, was a troubler of his brother refugees
by his turbulent temper, and his attachment to superstitious
ceremonies. On his return, he was made Bishop of Ely, and became
a bitter persecutor. Benjamin Coxe, A.M., probably a son of
the furious bishop, was as ardently fond of rites and ceremonies.
He was cited to appear before Laud for denying the jure divino of
bishops, and the poor bishop said, "God did so bless me that I gave
him satisfaction." Mr. Coxe soon after came out as a Baptist, and
having preached at Bedford, he settled in Coventry. Here he disputed
with Mr. Baxter and the Presbyterians; and the Independents had
him imprisoned for defending adult baptism (Crosby, History of
Baptists, i. 354), a very short mode of settling the controversy.
Probably Nehemiah Coxe was his son, settled at Bedford as a
shoemaker. He was a learned man, and, when tried at Bedford assizes
for preaching the gospel, he was indicted in the usual Norman-French,
or Latin; and pleaded first in Greek, which the prosecutors not
understanding, he pleaded in Hebrew, arguing, that as his indictment
was in a foreign tongue, he was entitled to plead in any of the
learned languages. The counsel being ignorant of those languages,
and the judge glad to get rid of a vexatious indictment, dismissed
him, saying to the counselors, 'Well, this cordwainer hath wound
you all up, gentlemen.' This anecdote is handed down in a funeral
sermon by T. Sutcliff, on the death of Symonds, one of the pastors
of the church at Bedford.
Another of this little band that was set apart with Bunyan, became
so useful a preacher as to have been honoured with a record in the
annals of persecution in the reign of Charles II. John Fenn was
on Lord's-day, May 15, 1670, committed to prison for preaching in
his own house; and on Tuesday, all his goods and stock in trade
were seized and carted away, leaving his family in the most desolate
condition.
In the following week, Edward Isaac, a blacksmith, another of this
little band, having been fined, had all his stock in trade, and
even the anvil upon which he worked, seized and carted away.
Such were the severe trials which these excellent citizens were,
with their families, called to pass through, by the tyranny of the
church; but they were light, indeed, in comparison with those that
awaited the amiable and pious Bunyan.
175. If Christians recollected with what anxiety their teachers
prepared and delivered their sermons, how constant and prayerful
would be their attendance on the means of grace.
176. Grace Abounding, vol. i., p. 42. The taunts and revilings of
a poet laureate upon Bunyan's preaching and sufferings need only
a passing notice. No words could be more vile and slanderous than
those of Mr. Southey. He says, 'Peace might be on his lips, and
zeal for the salvation of others in his heart, but he was certainly,
at that time, no preacher of good will, nor of Christian charity.'
How can we judge of a preacher's good will, but by 'peace on his
lips?' and what is the criterion of Christian charity, except it
be 'zeal for the salvation of others in his heart?'
177. Grace Abounding, No. 293, vol. i., p. 44.
178. Vol. i., p. 59. Eben. Chandler thus describes Bunyan: 'His
wit was sharp and quick, his memory tenacious; it being customary
with him to commit his sermons to writing after he had preached
them.'--Chandler and Wilson's Preface to Bunyan's Works, folio,
1692. All these autographs have unaccountably disappeared.
179. Noticed in the life annexed to Pilgrim, Part III.
180. In the editor's library, folio, 1635. Orthography was little
cared for in those days. On the beautiful portrait of Andrews, is
the autograph of Annie Brokett hir Blook!
181. This document is copied on page xxvi.
182. See page lxxii.
183. Vol. ii., p. 132.
184. Vol. ii., p. 133.
185. Vol. ii., pp. 140, 141.
186. The American authors of a recent life of Burrough, (William and
Thomas Evans, Philadelphia, republished by Gilpin, London, 1851),
have given an unfair account of his controversy with Bunyan, drawn
from Burrough's works in the shape of a supposed dialogue. Such
a disputation can only be understood by reading both sides of the
question. We unite with them in admiring the character of that
young but noble martyr. They are, however, wrong in their conclusion
that 'the meekness and gentleness of Christ softened and adorned
his whole character.' He was one of those that are called in the
Holy War, 'rough hewn men fit to break the ice.' Vol. iii. p. 270
187. Vol. ii., p. 201.
188. P. 16.
189. It is difficult to describe the state of those times. James
Naylor rode into Bristol, a multitude accompanying him, strewing
their scarfs, handkerchiefs, and garments on the ground for his
horse to tread on, and singing, Hosanna in the highest; holy, holy,
holy is the Lord God of Israel. He was addressed as the everlasting
son of righteousness, and prince of peace. His brain was bewildered
with adulation. Women kissed his feet, and called him Jesus the Son
of God. To stop the tumult, he was apprehended, and had he been
simply subjected to the discipline of a mad-house, like Mr. Brothers
of a later period, his blood would soon have recovered from its
agitation. Instead of this, a grand parade was made by trying him
before a Committee of the House of Commons, and, upon a report of
the whole house, he was convicted of 'horrid blasphemy,' and it
was by the small majority of fourteen that his life was spared.
His cruel sentence was whipping, pillory, his tongue bored through
with a red hot iron, a large letter B burnt into his forehead, and
to be imprisoned during the pleasure of Parliament. By his followers
he was considered a martyr; but the infatuation soon subsided. After
his release, he was mercifully restored to his senses, and became
a useful Quaker.
190. These commissioners were called 'triers,' and, being high
Calvinists, were nick-named Dr. Absolute, chairman, Mr. Fatality,
Mr. Fri-babe, Mr. Dam-man, Mr. Narrow-grace, Mr. Indefectible,
Mr. Dubious, and others. They turned out of their livings those
clergymen who were proved to be immoral in their conduct, and others
who did not come up to the orthodox standard. Of these, Mr. Walker,
in his account of the sufferings of the clergy, gives a long list.
191. This Act or ordinance of Parliament involved some of our
excellent ancestors in trouble. Hansard Knollys, Wm. Kiffin, Mr.
Lamb, and many others, were imprisoned for short periods; Edward
Barbour for eleven months. To avoid the informers, adult baptism was
performed at midnight; for this Henry Denne suffered imprisonment.
That gracious and valuable minister, Vavasor Powel also suffered a
short imprisonment during the Protectorate; his life was afterwards
sacrificed by a tedious imprisonment in the following reign. He was
taken, with his flock, at a midnight meeting; and for safe custody
they were locked up in the parish church, and there he preached
without molestation. When conveyed to the justice's house, while
waiting his worship's leisure, he again preached. When this
magistrate arrived, he was violently enraged that his house should
have been turned into a conventicle. He would have committed them
at once to prison, but two of his daughters were so affected with
the sermon, that, at their intercession, after severe threatenings,
the preacher and his friends were set at liberty.
192. From the original, in the editor's possession.
193. Cotton Mather says that these laws were never carried to
extremity, and were soon laid entirely by. Hist. of America.
194. Jukes' History of Bunyan's Church, p. 16.
195. Works, vol. iii., p. 667; especially pp. 672, 673.
196. No. 280-317, vol. i., p. 42-46.
197. Life and Death of Mr. J. Bunyan, 1700, p. 27.
198. Vol. iii., p. 767.
199. Grace Abounding, vol. i., p. 46.
200. See Note, vol. i., p. 45.
201. 4tp. London, 1659. A MS copy is in the editor's possession.
202. Vol. i., p. 683.
203. Vol. iii., p. 445.
204. Vol. iii., p. 48.
205. Vol. ii., p. 635.
206. Vol. iii., p. 680.
207. See postscript to The True Faith of the Gospel of Peace,
British Museum.
208. Vol. ii., p. 201.
209. Vol. i., p. 46.
210. Macaulay's History of England, vol. i.
211. Life of Badman.
212. Penn's England's Interest, 4to, 1676, p. 2.
213. Vol. ii., p. 593.
214. Vol. i., p. 51.
215. Vol. i., p. 51.
216. This very interesting Memoir was published by the Society of
Friends, 1825.
217. Case and Opinion, under the head 'Conventicles,' British
Museum. There is also a rare Tract, to prove that the Persecuting
Acts expired Oct. 24th, 1670.
218. Vol. i., p. 54. How unspeakable the mercy, that the persecutor
cannot plunge his implements of torture into the spirit, nor prevent
its intercourse with heaven!
A very deeply interesting narrative of all the particulars of this
examination and form of trial, was recorded by the sufferer. See
vol. i., p. 50.
219. There were three prisons in Bedford--the county jail,
the bridewell, and the tower jail. No decisive evidence has been
discovered as to which prison Bunyan was committed. Two views of
the bridge and prison are given in the plate at p. 63, vol. i.
220. Howard's Account of Lazarettos, &c. 4to, 1789, p. 150.
221. Elstow is a perpetual curacy or vicarage, worth at that time
only £35 per annum! forming one of the discreditable anomalies of
the church, in the division of its immense revenues.
222. He has favoured us with the following description of it:--'The
ring is of fine gold, very like in colour to that which has been
brought into this country from California. The head is, I think,
engraven, but the letters have not that sharpness about them which
indicates the engraving tool; and the I. B. are undoubted indents
made after the ring was finished.' It is not the usual emblem of a
mourning gift, for that would have the cross-bones under the skull;
it was more probably given as a special mark of esteem. Three things
are certain--1st, That it so valuable a gift excited the poor man's
pride, its loss must have been a serious annoyance to one whose
family was dependent upon his daily labour. 2d, His preaching
talent must have been highly appreciated, before he was known as the
author of the Pilgrim's Progress, to have brought him so valuable
a token of respect. But the most pleasing and remarkable reflection,
is the surprising progress of good-will among men of various
denominations, that a ring, worn by a despised and persecuted
Nonconformist of a former age, is now highly prized and worn, from
respect to his memory, by a dignified clergyman of the Established
church.
223. This was not his only ring; he left, inter alia, all his rings
to his wife. See. p. lxxii.
224. After he had lain in jail five or six days, an application
was made to a liberal justice at Elstow, named Crumpton, to release
him on bail; but he declined, fearing to give offence. He, however,
so felt for this persecuted servant of Christ, as to sell him an
edifice and barn, which, upon his release, was converted into a
large meeting-house.
225. Vol. ii., p. 107.
226. Vol. iii., p. 341, 366.
227. From his autograph, in the editor's possession, he spelt his
name John Keling.
228. Lord Campbell's lives of the Chief Justices.
229. Vol. i., p. 57. This forcibly reminds us of Greatheart's reply
to Giant Maul--'I am a servant of the God of heaven; my business
is to persuade sinners to repentance; if to prevent this be thy
quarrel, let us fall to it as soon as thou wilt,' vol. iii., p. 210.
Southey attempts to vindicate the justices in condemning Bunyan,
and grossly mis-states the facts; deeming him to be unreasonable
and intolerant; that preaching was incompatible with his calling,
and that he ought not to have sacrificed his liberty in such a
cause! The poet-laureate makes these assertions, knowing the vast
benefits which sprung from the determined piety and honesty of
the persecuted preacher. Would not By-ends, Facing-both-ways, and
Save-all, have jumped to the same conclusion?
230. Vol. i., p. 56.
231. Every Christian should read the appalling account of these
sufferings, recently published under the title of Ladies of the
Covenant.
232. Vol. iii., p. 17.
233. History of Baptists, vol. ii., p. 172. Robinson was a nephew
of Archbishop Laud, and appeared to inherit his evil spirit.
234. Wilson's History of Dissenting Churches, and the Trial of
Rosewell.
235. Vol. i., p. 198; and Grace Abounding, No. 326.
236. Vol. i., p. 48.
237. Baptized at Elstow, July 20, 1650.
238. Vol. i., p. 168.
239. Vol. ii., p. 279.
240. Vol. ii., p. 733.
241. Vol. i., p. 60.
242. The cut, copied from an old drawing of the house taken before
its entire demotion, at the end of last century, exhibits its quaint
characteristics. The bridge foot is to the spectator's right; the
church tower behind is that of St. Mary's, also seen in our view
of the jail, which would, of course, be seen from the bow-windows
of the old inn, in which the Judges met.
243. Vol. i., p. 60.
244. Lectures on the Pilgrim's Progress.
245. This valuable set of books came into the possession of my old
friend Mr. Wontner, of the Minories, London; it descended at his
decease, to his widow, who resided on Camberwell Green, and from
her to a daughter, married to Mr. Parnel, an orange merchant in
Botolph Lane. He was tempted to sell it to Mr. Bohn, the bookseller,
from whom it was bought for the Bedford library.
246. Charles Doe in Heavenly Footman, 2d edition, 1700.
247. Introduction to the Pilgrim, vol. iii., p. 6, 7.
248. Psalmody Edit., 1775, p. 137. George Whitefield, in recommending
the works of Bunyan, says, 'Ministers never write or preach so well
as when under the cross; the Spirit of Christ and of glory shall
rest upon them' [Preface to Bunyan's Works, 1767]. Admiring the
courage and honesty of Bunyan, when alluding to the Prayer-Book,
we earnestly unite in his petition--'The Lord in mercy turn the
hearts of his people, to seek more after the Spirit of prayer, and,
in the strength of that, to pour out their souls before the Lord.'
249. This was published in 1698.
250. Heavenly Footman, 2d edition, 1700, p. 126.
251. Vol. iii., p. 397, 398.
252. This deeply interesting book is dedicated to four sorts of
readers--the godly, the learned, the captious, and to the mother
of harlots. To her he says, 'I have nothing here to please your
wanton eye, or voluptuous palate; no paint for thy wrinkled face,
nor crutch to support thy tottering kingdom.' It is a very amusing
preface.
253. Vol. iii., p. 610.
254. Vol. i., p. 4.
255. Author's Apology for the Pilgrim.
256. Vol. i., p. 602.
257. Vol. iii., p. 7.
258. Grace Abounding, No. 322.
259. Vol. i., p. 65.
260. Vol. i., p. 741.
261. This jug is in possession of Mrs. Hillyard, widow of the late
Mr. Hillyard, who was minister of the chapel for fifty years, and
died in 1839. One tradition says the jug was used as noted in the
text; another that his broth was brought to 'chapel' in it, for
his Sunday dinner, in the vestry.
262. Vol. ii., p. 737-739.
263. 2 Cor 1:5; vol. ii., p. 735.
264. Vol. ii., p. 700.
265. Vol. i., p. 47.
266. Vol. i., p. 278; and vol. iii., p. 13.
267. Vol. ii., p. 593.
268. Vol. ii., p. 594.--Heroic man! British Christians are most
deeply indebted to thee, and thy fellow-sufferers, for the high
privileges they now enjoy. May thy name be had in everlasting
remembrance.
269. Vol. i., p. 62.
270. It has been doubted whether he was justified in thus making
excursions from the prison. This may be answered by the question--Was
Peter justified in leaving the prison, and going to the prayer-meeting
at Mary's house? Acts 12:7-19.
271. Vol. iii., p. 19.
272. Rapin.
273. For an accurate copy of this declaration, see vol. iii., p.
21.
274. The ecclesiastical year commenced in March. The tenth month
means December.
275. For a copy of these licenses, see vol. iii., p. 24.
276. 4to, vol. vii., p. 75.
277. I am greatly indebted to J. P. Brown, Esq., James Street,
Islington, for directing my attention to these letters.
278. Vol. iii., pp. 21-29.
279. Vol. iii., p. 27.
280. Vol. i., p. 47; No. 319.
281. Jukes' History of Bunyan's Church, p. 24.
282. Continuation of Life to Grace Abounding.
283. It is generally believed at Bedford, that, after Bunyan was
imprisoned, his family removed from Elstow to Bedford, in order
that they might have more frequent access to him; and that, on his
release, he made his abode there. His humble dwelling was much like
that of his father at Elstow, most unassuming; just such a cottage
as a poor wounded sinner would feel at home in when visiting his
pastor for advice. The late Rev. J. Geard, of Hitchin, in his Diary,
says--'July 17, 1774. I preached, for the first time, at Bedford,
to the successors of good Mr. Bunyan's congregation, and the next
day called at the house where he used to live, and went into the
room that tradition reported was his study. This house, though it
had been the habitation of so truly great a man, was now let for
about 40s. per annum.' Allowing for the difference in the value of
money, Bunyan would have now paid 16s. a-year rent for his humble
abode. It will be always matter of regret, that it was not purchased
and preserved by the members of the 'Old Meeting,' when it was
offered them before its destruction; we procured, however, a drawing
of it, which is here engraved. The cottage was in the parish of
St. Cuthbert, in the street opposite the meeting-house, and here
Bunyan lived, while he was pastor, from 1681 to 1688.
284. Pilgrim, vol. iii., p. 198.
285. Vol. ii., p. 649.
286. Vol. ii., p. 538.
287. Vol. ii., p. 219.
288. Vol. i., p. 757.
289. Vol. ii., 649.
290. Vol. ii., p. 638.
291. Vol. ii., p. 641.
292. Vol. iii., p. 758.
293. Christian Church, 8vo, 1747, p. 280.
294. The General Doctrine of Toleration, applied to Free Communion,
p. 8. George Whitefield most warmly approved the communion of all
God's saints with each other. This, I must own, more particularly
endears Mr. Bunyan to my heart. He was of a catholic spirit. The
want of water (adult baptism), with this man of God, was no bar to
outward Christian communion. And I am persuaded that if, like him,
we were more deeply and experimentally baptized into the benign and
gracious influences of the blessed Spirit, we should be less baptized
into the waters of strife about circumstantials and non-essentials.
For being thereby rooted and grounded in the love of God, we should
necessarily be constrained to think and let think, bear with and
forbear one another in love, and without saying, I am of Paul,
Apollos, or Cephas; have but one grand, laudable, disinterested
strife, namely, who should live, preach, and exalt the ever-loving,
altogether-lovely Jesus most.
295. Vol. iii., p. 398.
296. He hesitated as to the propriety of publishing it, probably
from the influence of the weighty opinion of Martin Luther. 'The
people are greatly delighted with allegories and similitudes, and
therefore Christ oftentimes useth them; for they are, as it were,
certain pictures which set forth things as if they were painted
before our eyes. Paul was a marvelous cunning workman in handling
allegories, but Origen and Jerome turn plain Scriptures into
unfit and foolish allegories. Therefore, to use allegories, it is
oftentimes a very dangerous thing' [Com. on Gal. iv. 21]. Such
instructions, from one he so much venerated, curbed his exuberant
imagination, and made him doubly watchful, lest allegorizing upon
subjects of such vast importance might 'darken counsel by words
without knowledge.'
297. Vol. iii., p. 739.
298. Even Dean Swift, in his popular Letter to a Young Divine,
says, 'I have been better entertained, and more informed by a few
pages in the Pilgrim's Progress, than by a long discourse upon
the will and the intellect, and simple and complex ideas.' Nothing
short of extraordinary merit could have called for such a eulogy
from so severe a critic.
299. Vol. iii., p. 166.
300. Within the Editor's memory, polished writers hesitated to
name our incomparable allegorist, on account of his humble name
and education. Thus Cowper sang--
'I name thee not, lest so despised a name Should move a sneer at
thy deserved fame.'
Now nearly all men find it difficult to do that name sufficient
honour. One of the most splendid steam-ships in America is called
after his name. A magnificent ship, for the China trade, was built
at Aberdeen by Walter Hood & Co., which so swiftly traversed the
ocean as to have made the voyage from Canton to London in ninety-nine
days, without any aid from steam. This beautiful and grand specimen
of the perfection of naval architecture is named The John Bunyan.
Roman Catholics have printed large editions of the Pilgrim, with
slight omissions, for circulation among the young under the care of
the nuns. Our English fanatics have committed a crime that would
make a papist blush. A Rev. E. Neale has clumsily altered the
Pilgrim's Progress, that Bunyan might appear to teach the things
which Bunyan's righteous heaven-born soul abhorred. It is a piece
of matchless self-conceit to think of mending that which has been
admired by the wisest of the human race in all nations, and which
has obtained an unbounded popularity. Such an attempt to alter it
is an acknowledgment that all the boasted power of Oxford, Exeter,
and Rome, are unable to invent a tale to supersede the matchless
beauties of the work of our spiritually-minded, heavenly-assisted
brazier. If Mr. Neale should, at any time, alter a deed and the
punishment for that felony is transportation for life. A similar
forgery was committed in a recent London edition of Dr. Cheever's
Hill Difficulty. The Tractarians, doubtless, commit these scandalous
outrages upon the Fathers, and all other writers, and deserve the
contempt of every honest, upright mind.
301. Vol. i., p. 473.
302. Vol. i., p. 480.
303. Two views of this meeting-house, an exterior and interior, after
its conversion into a workshop, are given in the Plate facing page
i. of this Memoir. In the interior, part of the beams and pillars
that supported the gallery still remain.
304. Toplady's Works, vol. iv., p. 463.
305. Vol. iii., p. 637.
306. One of his anecdotes is remarkable, as exhibiting the state
of medical knowledge in his neighbourhood. A poor wretch, who had
taught his son to blaspheme, was affected with a nervous twisting
of the muscles of his chest. This was supposed to arise from
a Satanic possession. One Freeman, a more than ordinary doctor,
attempted the cure. They bound the patient to a form, with his head
hanging down over the end; set a pan of coals under his mouth, and
put something therein that made a great smoke, to fetch out the
devil. There they kept the man till he was almost smothered, but
no devil came out of him [Vol. iii., p. 605]. The death-bed scene
of the broken-hearted Mrs. Badman, is delicately and beautifully
drawn.
307. Sutcliff's History of Bunyan's Church.
308. Vol. iii., p. 245.
309. A beautiful satire is contained in the account of the
traitors--tradition, human wisdom, and man's invention. This picture
is drawn by an inimitable artist. Nor have we seen anything more
admirably adapted to the present state of our Tractarian times.
Vol. iii. 277.
310. Vol. i., p. 22, No. 128.
311. Vol. ii., p. 574.
312. Life, 1692.
313. Grace Abounding (continued), vol. i., p. 63, and Life, 1692.
314. Vol. i., p. 505.
315. Vol. i., p. 719.
316. Vol. i., p. 753.
317. Some of the wax remains, but the coin is lost.
318. Vol. iii., p. 763.
319. Vol. i., p. 81.
320. Mr. Philip, Critique on Bunyan, p. vi. and xvi.
321. Vol. ii., p. 425.
322. Vol. iii., p. 766.
323. Grace Abounding, 1692.
324. No. 25, E.; 26, W.; 26, N.; 27, S.
325. As matters of curious interest to all lovers of Bunyan, we
insert, in the accompanying page, engravings of these relics, from
drawings by Mr. Edward Offor.
326. The chair is engraved above, and it will be seen that it has
suffered some little dilapidation since the last published engraving
of it. The legs have been cut down to suit the height of one of
his successors in the ministry!! With regard to the pulpit, an old
resident in Bedford says--The celebrated John Howard presented a
new pulpit in the room of the old one, which was cut up. Of part
of the wood a table was made, which now belongs to Mrs. Hillyerd.
327. Vol. iii., p. 297.
328. Vol. i., p. 714.
329. Vol. i., p. 686.
330. Vol. i., pp. 690, 691.
331. Vol. ii., p. 261.
332. Vol. iii., p. 748.
333. It is noticed, in a letter to the Secretary for Ireland,
dated September 6, 1688--'On teusday last died the Lord Mayor Sir
J. Shorter. A few days before died Bunnian his lordship's teacher
or chaplain a man said to be gifted that way though once a cobler'
[Ellis's Cor., vol. ii., p. 161]. We can excuse the sarcasm of a
Roman Catholic, and with equal good nature, and more truth, remark,
that the great and eminent pope, Sixtus V., was once a swineherd--not
a bad school in which to study how to keep up a despotic sway over
the Papacy.
334. Vol. iii., p. 308.
335. Law and Grace, marg., vol. i., p. 524.
336. Vol. ii., p. 651.
337. Vol. i., pp. 634, 635.
338. Vol. ii., p. 653.
339. Vol. i., p. 647.
340. Vol. ii., p. 15.
341. Vol. ii., p. 497.
342. Vol. iii., p. 251.
343. Emblem xiv., vol. iii., p. 751.
344. Christ is made known by the sufferings of his saints, vol.
ii., p. 701, and note.
345. Vol. iii., p. 751, and note.
346. Vol. iii., p. 595.
347. Vol. ii., p. 22.
348. Vol. ii., p. 257.
349. Works, folio, 1693.
***
GRACE ABOUNDING TO THE CHIEF OF SINNERS:
A BRIEF AND FAITHFUL RELATION OF THE EXCEEDING MERCY OF GOD IN
CHRIST TO HIS POOR SERVANT, JOHN BUNYAN;
WHEREIN IS PARTICULARLY SHOWED THE MANNER OF HIS CONVERSION, HIS
SIGHT AND TROUBLE FOR SIN, HIS DREADFUL TEMPTATIONS, ALSO HOW HE
DESPAIRED OF GOD'S MERCY, AND HOW THE LORD AT LENGTH THROUGH CHRIST
DID DELIVER HIM FROM ALL THE GUILT AND TERROR THAT LAY UPON HIM.
Whereunto is added a brief relation of his call to the work of
the ministry, of his temptations therein, as also what he hath met
with in prison. All which was written by his own hand there, and
now published for the support of the weak and tempted people of
God.
"Come and hear, all ye that fear God, and I will declare what he
hath done for my soul."--Psalm 66:16.
London: Printed by George Larkin, 1666.
This title page was afterwards altered, and instead of what follows
the first line, he inserted,
Or a brief and faithful relation of the exceeding mercy of God in
Christ to his poor servant, John Bunyan; namely, in his taking of
him out of the dunghill, and converting of him to the faith of his
blessed Son, Jesus Christ. Here is also particularly showed, what
sight of, and what trouble he had for sin; and also what various
temptations he hath met with, and how God hath carried him through
them.
Corrected and much enlarged now by the Author, for the benefit of
the tempted and dejected Christian.
ADVERTISEMENT BY THE EDITOR.
The great utility of remarkable accounts of the ways of God in
bringing his sheep into the fold, must be admitted by all. The Bible
abounds with these manifestations of Divine grace from the gentle
voice that called Samuel, even unto the thunder which penetrated
the soul of one, who followed the church with continued malignity,
calling unto him, "Saul, Saul, why persecutest thou me?"--a voice
so terrible, and accompanied by such a flood of light, as to strike
the persecutor to the earth, and for a season to deprive him of
sight.
The 'Grace Abounding to the Chief of Sinners' is doubly interesting,
as it unfolds to us not only the return of a notorious prodigal,
but a wondrous system of education, by which a chosen man was fitted
for a wondrous work; heavenly and spiritual learning, which could
not have been obtained in all the schools and universities in the
world. It enabled a poor, vile, unlettered rebel--a blasphemous
travelling tinker, to become a most eminent preacher; one whose
native powers, sanctified by harrowing but hallowing feelings,
attracted the deep attention of the most learned and pious of his
contemporaries, while it carried conviction to the most impious and
profane. Even beyond all this, his spiritual acquirements fitted
him, without scholastic learning, to become the most popular, the
most attractive, the most useful of English authors. His works
increase remarkably in popularity. As time rolls on, they are still
read with deeper and deeper interest, while his bodily presence
and labours mingle in the records of the events of bygone ages.
Bunyan's account of his singular trials and temptations may have
excited alarm in the minds of some young Christians lest they should
be in an unconverted state, because they have not been called to
pass through a similar mode of training. Pray recollect, my dear
young Christian, that all are not called to such important public
labours as Bunyan, or Whitfield, or Wesley. All the members of
the Christian family are trained to fit them for their respective
positions in the church of Christ. It is a pleasant and profitable
exercise to look back to the day of our espousals, and trace the
operations of Divine grace in digging us from the hole of the pit;
but the important question with us all should be, not so much HOW
we became enlightened, but NOW do we love Christ? Now do we regret
our want of greater conformity to his image? If we can honestly
answer these questions in the affirmative, we are believers, and
can claim our part in that precious promise, "Whosoever liveth
and believeth in me shall never die." Spiritual life is ours, and
eternal life is essentially connected with it, and must be our portion,
without an inquiry into the means by which we were called, whether
by the thunders and lighting of Sinai, as Paul was smitten, or by
the "still small voice" (Acts 9:3,4; 1 Kings 19:12; Job 4:16,17).
The value of such a narrative to a terror-stricken prodigal is
vividly shown by Bunyan, in his 'Jerusalem Sinner Saved,' in one
of those colloquial pieces of composition in which he eminently
shone. 'Satan is loath to part with a great sinner. "What, my true
servant," quoth he, "my old servant, wilt thou forsake me now?
Having so often sold thyself to me to work wickedness, wilt thou
forsake me now? Thou horrible wretch, dost not know, that thou hast
sinned thyself beyond the reach of grace, and dost think to find
mercy now? Art not thou a murderer, a thief, a harlot, a witch,
a sinner of the greatest size, and dost thou look for mercy now?
Dost thou think that Christ will foul his fingers with thee? It
is enough to make angels blush, saith Satan, to see so vile a one
knock at heaven-gates for mercy, and wilt thou be so abominably
bold to do it?" Thus Satan dealt with me, says the great sinner,
when at first I came to Jesus Christ. And what did you reply? Saith
the tempted. Why, I granted the whole charge to be true, says the
other. And what, did you despair, or how? No, saith he, I said, I
am Magdalene, I am Zacheus, I am the thief, I am the harlot, I am
the publican, I am the prodigal, and one of Christ's murderers; yea,
worse than any of these; and yet God was so far off from rejecting
of me, as I found afterwards, that there was music and dancing
in his house for me, and for joy that I was come home unto him. O
blessed be God for grace, says the other, for then I hope there is
favour for me.'
The 'Grace Abounding' is a part of Bunyan's prison meditations,
and strongly reminds us of the conversation between Christian and
Hopeful on the enchanted ground.
'Christian. Now then, to prevent drowsiness in this place, let us
fall into good discourse.
'Hopeful. With all my heart.
'Christian. Where shall we begin?
'Hopeful. Where God began with us.'
To prevent drowsiness, to beguile the time, he looks back to his
past experience, and the prison became his Patmos--the gate of
heaven--a Bethel, in which his time was occupied in writing for
the benefit of his fellow-Christians. He looks back upon all the
wondrous way through which the Lord had led him from the City of
Destruction to Mount Zion. While writing his own spiritual pilgrimage,
his great work broke upon his imagination.
'And thus it was: I writing of the way,
And race of saints, in this our gospel day,
Fell suddenly into an allegory
About their journey, and the way to glory.'
'As you read the "Grace Abounding," you are ready to say at every
step, here is the future author of the "Pilgrim's Progress." It
is as if you stood beside some great sculptor, and watched every
movement of his chisel, having seen his design; so that at every
blow some new trait of beauty in the future statue comes clearly
into view.'[1]
A great difference of opinion has been expressed by learned men as
to whether Bunyan's account of himself is to be understood literally,
as it respects his bad conduct before his conversion, or whether
he views himself through a glass, by which his evil habits are
magnified. No one can doubt his perfect honesty. He plainly narrates
his bad, as well as his redeeming qualities; nor does his narrative
appear to be exaggerated. He was the son of a travelling tinker,
probably a gipsy, 'the meanest and most despised rank in the land';
when, alarmed at his sins, recollection that the Israelites were
once the chosen people of God, he asked his father, whether he was
of that race; as if he thought that his family were of some peculiar
people, and it was easy for such a lad to blend the Egyptians with
the Israelitish race. When he was defamed, his slanderers called
him a witch, or fortune teller, a Jesuit, a highwayman, or the like.
Brought up to his father's trade, with his evil habits unchecked, he
became a very depraved lad; and when he states his sad character,
it is with a solemn pledge that his account is strictly true. Probably,
with a view to the full gratification of his sinful propensities,
he entered the army, and served among the profligate soldiers of
Charles I at the siege of Leicester.[2]
During this time, he was ill at ease; he felt convinced of sin,
or righteousness, and of judgment, without a hope of mercy. Hence
his misery and internal conflicts, perhaps the most remarkable
of any upon record. His own Giant Despair seized him with an iron
grasp. He felt himself surrounded by invisible beings, and in the
immediate presence of a holy God. By day, he was bewildered with
tormenting visions, and by night alarming dreams presented themselves
to him upon his bed. The fictitious appeared to his terrified
imagination realities. His excited spirit became familiar with
shapeless forms and fearful powers. The sorrows of death, and the
pains of hell, got hold upon him. His internal conflict was truly
horrible, as one who thought himself under the power of demons;
they whispered in his ears--pulled his clothes; he madly fought,
striking at imaginary shades with his hands, and stamping with
his feet at the destroyer. Thoughts of the unpardonable sin beset
him, his powerful bodily frame became convulsed with agony, as if
his breast bone would split, and he burst asunder like Judas. He
possessed a most prolific mind, affording constant nourishment to
this excited state of his feelings. He thought that he should be
bereft of his wits; than a voice rushed in at the window like the
noise of wind, very pleasant, and produced a great calm in his
soul. His intervals of ease, however, were short; the recollection
of his sins, and a fear that he had sold his Saviour, haunted his
affrighted spirit. His soul became so tormented, as to suggest to
his ideas the suffering of a malefactor broken upon the wheel. The
climax of these terrors is narrated at paragraph No. 187. 'Thus was
I always sinking, whatever I did think or do. So one day I walked
to a neighbouring town, and sat down upon a settle in the street,
and fell into a very deep pause about the most fearful state my
sin had brought me to; and, after long musing, I lifted up my head,
but methought I saw as if the sun that shineth in the heavens did
grudge to give light; and as if the very stones in the street, and
tiles upon the houses, did bend themselves against me; methought
that they all combined together, to banish me out of the world; I
was abhorred of them, and unfit to dwell among them, or be a partaker
of their benefits, because I had sinned against the Saviour.' In
this deep abyss of misery, THAT love which has heights and depths
passing knowledge, laid under him the everlasting arms, and raised
him from the horrible pit in miry clay, when no human powers could
have reached his case. Dr. Cheever eloquently remarks, that 'it was
through this valley of the shadow of death, overhung by darkness,
peopled with devils, resounding with blasphemy and lamentations;
and passing amidst quagmires and pitfalls, close by the very mouth
of hell, that Bunyan journeyed to that bright and fruitful land
of Beulah, in which he sojourned during the latter days of his
pilgrimage.' The only trace which his cruel sufferings and temptations
seen to have left behind them, was an affectionate compassion for
those who were still in the state in which he had once been.
Young Christians, you must not imagine that all these terrors are
absolute prerequisites to faith in the Saviour. God, as a sovereign,
calls his children to himself by various ways. Bunyan's was a very
extraordinary case, partly from his early habits--his excitable
mind, at a period so calculated to fan a spark of such feelings
into a flame. His extraordinary inventive faculties, softened down
and hallowed by this fearful experience, became fitted for most
extensive usefulness.
To eulogize this narrative, would be like 'gilding refined gold';
but I cannot help remarking, among a multitude of deeply interesting
passages, his observations upon that honest open avowal of Christian
principles, which brought down severe persecution upon him. They
excite our tenderest sympathy; his being dragged from his home and
wife and children, he says, 'hath oft been to me, as the pulling
my flesh from my bones; my poor blind child, what sorrow art thou
like to have for thy portion in this world! thou must be beaten,
must beg, suffer hunger, cold, nakedness, and a thousand calamities,
though I cannot now endure the wind should blow upon thee. O, I saw
I was as a man who was pulling down his house upon the head of his
wife and children; yet, recollecting myself, thought I, I must
venture you all with God.' How awful must be the state of the
wretched persecutor, who occasions such sufferings to the children
of the most high God!
In this edition, the greatest care has been taken to preserve the
exact words of the author, as he first published them; where he
altered or added to the text in subsequent editions, it is marked
with an inverted comma, or inserted in the notes. Obsolete words and
customs are explained; the numbering of his sections is continued,
in addition to which, it is divided into chapters for family reading,
upon the plan of the late Rev. J. Ivimey; double inverted commas
denote quotations of Scripture.
The reader is strongly pressed to keep in his recollection
the peculiar use made of the word should, by the author in this
narrative. It is from the Saxon scealan, to be obliged. Thus, in
the Saxon gospels (Matt 27:15), "the governor should release unto
the people a prisoner"; in our version it is, "was wont to release,"
meaning that custom compelled him so to do. In Bunyan's phraseology,
the word should is used in the same sense, that is, to show that,
under peculiar circumstances, his feelings or position involuntarily
produced a certain result. Thus, in No. 6, Troubled with the thoughts
of judgment and condemnation I should tremble; and in No. 15, The
father of his wife having left her two books, in these I should
sometimes read; probably the only books he then had. It is remarkable,
that although the Saxon language had not been spoken in Bedfordshire
for many centuries, still many valuable words remained in use.
The order in which this thrilling narrative of Bunyan's religious
feelings and experience is now for the first time published, is, I.
Grace Abounding to the Chief of Sinners--his call to the ministry,
and his imprisonment for refusing to attend the Church of England
service. II. His Relation of the Circumstances attending his
incarceration in Bedford Jail. III. The continuation of his Life
to his decease, written by one of his friends, and always printed
with Grace Abounding. IV. His Dying Thoughts. V. His Prison
Meditations--verses which were probably sold on a broadside or sheet
of paper by his children, to procure necessaries for his family.
The length of the notes may need some apology; the only one the
editor can make is his veneration for John Bunyan, and his earnest
desire to render this inestimable book more deeply interesting, by
explaining manners, customs, and words not now in use; the note on
No. 232, occupied the time of one whole day.
The errors, omissions, and additions, which existed to a most
extraordinary extent through the book, have been corrected, and the
text restored to its primitive beauty; among many hundred of these
errors, one may suffice as a specimen; it is in Bunyan's preface,
'God did not play in convincing of me, the devil did not play in
tempting of me,' this is altered in many editions to 'God did not
play in tempting of me.'
Most earnestly do I hope that this republication, now for the first
time, for nearly two hundred years, given in its native excellence
and purity, may be attended with the Divine blessing, to the comfort
of many despairing Jerusalem sinners; to the building up of the
church of Christ on earth; to the extension of pure, heart-felt,
genuine Christianity; and to the confusion of the persecutors. They
intended, by shutting the pious pilgrim up in a dungeon, to prevent
his voice from being heard to the comfort of his poor neighbours,
and by which violence, his persecutors have caused his voice to
burst the prison doors and walls, and to be heard over the whole
world. His 'Pilgrim's Progress,' which was written in prison, has
been, and now is, a guide to Christian pilgrims of all nations,
kindreds, tribes, and people, teaching them not to rest content
in any national religion, but personally to search the Scriptures,
with earnest supplications to the God of mercy and truth, that they
may be guided to Christ, as the Alpha and Omega of their salvation.
GEORGE OFFOR.
A PREFACE, OR BRIEF ACCOUNT OF THE PUBLISHING OF THIS WORK, WRITTEN
BY THE AUTHOR THEREOF, AND DEDICATED TO THOSE WHOM GOD HATH COUNTED
HIM WORTHY TO BEGET TO FAITH, BY HIS MINISTRY IN THE WORD.
Children, grace be with you, Amen. I being taken from you in presence,
and so tied up, that I cannot perform that duty that from God doth
lie upon me to youward, for your further edifying and building
up in faith and holiness, &c., yet that you may see my soul hath
fatherly care and desire after your spiritual and everlasting
welfare; I now once again, as before, from the top of Shenir and
Hermon, so 'now' from the lions' dens, from the mountains of the
leopards (Song 4:8), do look yet after you all, greatly longing to
see your safe arrival into the desired haven.[3]
I thank God upon every remembrance of you; and rejoice, even while
I stick between the teeth of the lions in the wilderness, at the
grace, and mercy, and knowledge of Christ our saviour, which God
hath bestowed upon you, with abundance of faith and love. Your
hungerings and thirstings also after further acquaintance with the
Father, in his Son; your tenderness of heart, your trembling at
sin, your sober and holy deportment also, before both God and men,
is great refreshment to me; "For ye are my glory and joy" (1 Thess
2:20).
I have sent you here enclosed, a drop of that honey, that I have
taken out of the carcase of a lion (Judg 14:5-9). I have eaten
thereof myself also, and am much refreshed thereby. (Temptations,
when we meet them at first, are as the lion that roared upon Samson;
but if we overcome them, the next time we see them, we shall find
a nest of honey within them.) The Philistines understand me not. It
is 'something of' a relation of the work of God upon my own soul,
even from the very first, till now; wherein you may perceive
my castings down, and raisings up; for he woundeth, and his hands
make whole. It is written in the Scripture (Isa 38:19), "The father
to the children shall make known the truth of God." Yea, it was
for this reason I lay so long at Sinai (Deut 4:10,11), to see the
fire, and the cloud, and the darkness, that I might fear the Lord
all the days of my life upon earth, and tell of his wondrous works
to my children (Psa 78:3-5).
Moses (Num 33:1,2) writ of the journeyings of the children of
Israel, from Egypt to the land of Canaan; and commanded also, that
they did remember their forty years' travel in the wilderness.
"Thou shalt remember all the way which the Lord thy God led thee
these forty years in the wilderness, to humble thee, and to prove
thee, to know what was in thine heart, whether thou wouldest keep
his commandments, or no" (Deut 8:2). Wherefore this I have endeavoured
to do; and not only so, but to publish it also; that, if God will,
others may be put in remembrance of what he hath done for their
souls, by reading his work upon me.
It is profitable for Christians to be often calling to mind the
very beginnings of grace with their souls. "It is a night to be
much observed unto the Lord for bringing them out from the land
of Egypt: this is that night of the Lord to be observed of all the
children of Israel in their generations" (Exo 12:42). "O my God,"
saith David (Psa 42:6), "my soul is cast down within me; therefore
will I remember thee from the land of Jordan, and of the Hermonites,
from the hill Mizar." He remembered also the lion and the bear,
when he went to fight with the giant of Gath (1 Sam 17:36,37).
It was Paul's accustomed manner (Acts 22), and that when tried for
his life (Acts 24), even to open, before his judges, the manner of
his conversion: he would think of that day, and that hour, in the
which he first did meet with grace;[4] for he found it support
unto him. When God had brought the children of Israel through the
Red Sea, far into the wilderness, yet they must turn quite about
thither again, to remember the drowning of their enemies there
(Num 14:25). For though they sang his praise before, yet "they soon
forgat his works" (Psa 106:11-13).
In this discourse of mine you may see much; much, I say, of the
grace of God towards me. I thank God I can count it much, for it
was above my sins and Satan's temptations too. I can remember my
fears, and doubts, and sad months with comfort; they are as the head
of Goliah in my hand. There was nothing to David like Goliah's
sword, even that sword that should have been sheathed in his bowels;
for the very sight and remembrance of that did preach forth God's
deliverance to him. Oh, the remembrance of my great sins, of my
great temptations, and of my great fears of perishing for ever!
They bring afresh into my mind the remembrance of my great help,
my great support from heaven, and that the great grace that God
extended to such a wretch as I.
My dear children, call to mind the former days, "and the years of
ancient times: remember also your songs in the night; and commune
with your own heart" (Psa 73:5-12). Yea, look diligently, and leave
no corner therein unsearched, for there is treasure hid, even the
treasure of your first and second experience of the grace of God
toward you. Remember, I say, the word that first laid hold upon
you; remember your terrors of conscience, and fear of death and
hell; remember also your tears and prayers to God; yea, how you
sighed under every hedge for mercy. Have you never a hill Mizar to
remember? Have you forgot the close, the milk house, the stable,
the barn, and the like, where God did visit your soul?[5] Remember
also the Word--the Word, I say, upon which the Lord hath caused
you to hope. If you have sinned against light; if you are tempted
to blaspheme; if you are down in despair; if you think God fights
against you; or if heaven is hid from your eyes, remember it was
thus with your father, but out of them all the Lord delivered me.
I could have enlarged much in this my discourse, of my temptations
and troubles for sin; as also of the merciful kindness and working
of God with my soul. I could also have stepped into a style much
higher than this in which I have here discoursed, and could have
adorned all things more than here I have seemed to do, but I dare
not. God did not play in convincing of me, the devil did not play
in tempting of me, neither did I play when I sunk as into a bottomless
pit, when the pangs of hell caught hold upon me; wherefore I may
not play in my relating of them, but be plain and simple, and lay
down the thing as it was. He that liketh it, let him receive it;
and he that does not, let him produce a better. Farewell.
My dear children, the milk and honey is beyond this wilderness. God
be merciful to you, and grant 'that' you be not slothful to go in
to possess the land.
JOHN BUNYAN.
GRACE ABOUNDING TO THE CHIEF OF SINNERS; OR, A BRIEF RELATION OF
THE EXCEEDING MERCY OF GOD IN CHRIST, TO HIS POOR SERVANT, JOHN
BUNYAN.
[BUNYAN'S ACCOUNT OF HIMSELF PREVIOUS TO HIS CONVERSION.]
1. In this my relation of the merciful working of God upon my soul,
it will not be amiss, if, in the first place, I do, in a few words,
give you a hint of my pedigree, and manner of bringing up; that
thereby the goodness and bounty of God towards me, may be the more
advanced and magnified before the sons of men.
2. For my descent then, it was, as is well known by many, of a
low and inconsiderable generation; my father's house being of that
rank that is meanest and most despised of all the families in the
land.[6] Wherefore I have not here, as others, to boast of noble
blood, or of a high-born state, according to the flesh; though,
all things considered, I magnify the heavenly Majesty, for that by
this door he brought me into this world, to partake of the grace
and life that is in Christ by the gospel.
3. But yet, notwithstanding the meanness and inconsiderableness
of my parents, it pleased God to put it into their hearts to put
me to school, to learn both to read and write; the which I also
attained, according to the rate of other poor men's children;[7]
though, to my shame I confess, I did soon lose that little I learned,
and that even almost utterly, and that long before the Lord did
work his gracious work of conversion upon my soul.
4. As for my own natural life, for the time that I was without God
in the world, it was indeed according to the course of this world,
and "the spirit that now worketh in the children of disobedience"
(Eph 2:2,3). It was my delight to be "taken captive by the devil
at his will" (2 Tim 2:26). Being filled with all unrighteousness:
the which did also so strongly work and put forth itself, both in my
heart and life, and that from a child, that I had but few equals,
especially considering my years, which were tender, being few, both
for cursing, swearing, lying, and blaspheming the holy name of God.
5. Yea, so settled and rooted was I in these things, that they
became as a second nature to me; the which, as I also have with
soberness considered since, did so offend the Lord, that even
in my childhood he did scare and affright me with fearful dreams,
and did terrify me with dreadful visions; for often, after I had
spent this and the other day in sin, I have in my bed been greatly
afflicted, while asleep, with the apprehensions of devils and
wicked spirits, who still, as I then thought, laboured to draw me
away with them, of which I could never be rid.
6. Also I should, at these years, be greatly afflicted and troubled
with the thoughts of the day of judgment, and that both night and
day, and should tremble at the thoughts of the fearful torments
of hell fire; still fearing that it would be my lot to be found at
last amongst those devils and hellish fiends, who are there bound
down with the chains and bonds of eternal darkness, "unto the
judgment of the great day."
7. These things, I say, when I was but a child, 'but nine or ten
years old,' did so distress my soul, that when in the midst of my
many sports and childish vanities, amidst my vain companions, I
was often much cast down and afflicted in my mind therewith, yet
could I not let go my sins. Yea, I was 'also then' so overcome
with despair of life and heaven, that I should often wish either
that there had been no hell, or that I had been a devil--supposing
they were only tormentors; that if it must needs be that I went
thither, I might be rather a tormentor, than 'be' tormented myself.
8. A while after, these terrible dreams did leave me, which also I
soon forgot; for my pleasures did quickly cut off the remembrance
of them, as if they had never been: wherefore, with more greediness,
according to the strength of nature, I did still let loose the
reins to my lusts, and delighted in all transgression against the
law of God: so that, until I came to the state of marriage, I was
the very ringleader of all the youth that kept me company, into
all manner of vice and ungodliness.[8]
9. Yea, such prevalency had the lusts and fruits of the flesh in
this poor soul of mine, that had not a miracle of precious grace
prevented, I had not only perished by the stroke of eternal justice,
but had also laid myself open, even to the stroke of those laws,
which bring some to disgrace and open shame before the face of the
world.
10. In these days, the thoughts of religion were very grievous to
me; I could neither endure it myself, nor that any other should;
so that, when I have seen some read in those books that concerned
Christian piety, it would be as it were a prison to me. Then I
said unto God, "Depart from me, for I desire not the knowledge of
thy ways" (Job 21:14). I was now void of all good consideration,
heaven and hell were both out of sight and mind; and as for saving
and damning, they were least in my thoughts.[9] O Lord, thou knowest
my life, and my ways were not hid from thee.
11. Yet this I well remember, that though I could myself sin with the
greatest delight and ease, and also take pleasure in the vileness
of my companions; yet, even then, if I have at any time seen wicked
things, by those who professed goodness, it would make my spirit
tremble. As once, above all the rest, when I was in my height of
vanity, yet hearing one to swear that was reckoned for a religious
man, it had so great a stroke upon my spirit, that it made my heart
to ache.
12. 'But God did not utterly leave me, but followed me still, not
now with convictions, but judgments; yet such as were mixed with
mercy. For once I fell into a creek of the sea, and hardly escaped
drowning. Another time I fell out of a boat into Bedford river,
but mercy yet preserved me alive. Besides, another time, being in
the field with one of my companions, it chanced that an adder passed
over the highway; so I, having a stick in my hand, struck her over
the back; and having stunned her, I forced open her mouth with my
stick, and plucked her sting out with my fingers; by which act, had
not God been merciful unto me, I might, by my desperateness, have
brought myself to mine end.'
13. 'This also have I taken notice of with thanksgiving; when I
was a soldier, I, with others, were drawn out to go to such a place
to besiege it; but when I was just ready to go, one of the company
desired to go in my room; to which, when I had consented, he took
my place; and coming to the siege, as he stood sentinel, he was
shot into the head with a musket bullet, and died.'[10]
14. 'Here, as I said, were judgments and mercy, but neither of them
did awaken my soul to righteousness; wherefore I sinned still, and
grew more and more rebellious against God, and careless of mine
own salvation.'
15. Presently after this, I changed my condition into a married
state, and my mercy was to light upon a wife whose father was
counted godly.[11] This woman and I, though we came together as poor
as poor might be, not having so much household stuff as a dish or
spoon betwixt us both, yet this she had for her part, The Plain
Man's Pathway to Heaven, and The Practice of Piety, which her father
had left her when he died. In these two books I should sometimes
read with her, wherein I also found some things that were somewhat
pleasing to me; but all this while I met with no conviction. She
also would be often telling of me, what a godly man her father was,
and how he would reprove and correct vice, both in his house, and
amongst his neighbours; what a strict and holy life he lived in
his day, both in word and deed.
16. Wherefore these books with this relation, though they did not
reach my heart, to awaken it about my sad and sinful state, yet
they did beget within me some desires to religion: so that, because
I knew no better, I fell in very eagerly with the religion of the
times; to wit, to go to church twice a day, and that too with the
foremost; and there should very devoutly, both say and sing as others
did, yet retaining my wicked life; but withal, I was so overrun
with a spirit of superstition, that I adored, and that with great
devotion, even all things, both the high place, priest, clerk,
vestment, service, and what else belonging to the church; counting
all things holy that were therein contained, and especially the
priest and clerk most happy, and without doubt, greatly blessed,
because they were the servants, as I then thought, of God, and were
principal in the holy temple, to do his work therein.
17. This conceit grew so strong in little time upon my spirit, that
had I but seen a priest, though never so sordid and debauched in
his life, I should find my spirit fall under him, reverence him,
and knit unto him; yea, I thought for the love I did bear unto
them, supposing they were the ministers of God, I could have lain
down at their feet, and have been trampled upon by them; their
name, their garb, and work, did so intoxicate and bewitch me.
18. After I had been thus for some considerable time, another
thought came into my mind; and that was, whether we were of the
Israelites, or no? For finding in the Scriptures that they were
once the peculiar people of God, thought I, if I were one of this
race, my soul must needs be happy.[12] Now again, I found within
me a great longing to be resolved about this question, but could
not tell how I should. At last I asked my father of it; who told
me--No, we were not. Wherefore then I fell in my spirit as to the
hopes of that, and so remained.
19. But all this while, I was not sensible of the danger and evil
of sin; I was kept from considering that sin would damn me, what
religion soever I followed, unless I was found in Christ. Nay, I
never thought of him, nor whether there was one, or no. Thus man,
while blind, doth wander, but wearieth himself with vanity, for he
knoweth not the way to the city of God (Eccl 10:15).
20. But one day, amongst all the sermons our parson made, his subject
was, to treat of the Sabbath-day, and of the evil of breaking that,
either with labour, sports, or otherwise. Now I was, notwithstanding
my religion, one that took much delight in all manner of vice, and
especially that was the day that I did solace myself therewith,[13]
wherefore I fell in my conscience under his sermon, thinking and
believing that he made that sermon on purpose to show me my evil
doing; and at that time I felt what guilt was, though never before,
that I can remember; but then I was, for the present, greatly
loaden therewith, and so went home when the sermon was ended, with
a great burden upon my spirit.
21. This, for that instant, did 'benumb'[14] the sinews of my 'best'
delights, and did imbitter my former pleasures to me; but behold,
it lasted not, for before I had well dined, the trouble began to go
off my mind, and my heart returned to its old course: but oh! How
glad was I, that this trouble was gone from me, and that the fire
was put out, 'that I might sin again without control!' Wherefore,
when I had satisfied nature with my food, I shook the sermon out
of my mind, and to my old custom of sports and gaming I returned
with great delight.
22. But the same day, as I was in the midst of a game at cat,[15]
and having struck it one blow from the hole, just as I was about
to strike it the second time, a voice did suddenly dart from heaven
into my soul, which said, Wilt thou leave thy sins and go to heaven,
or have thy sins and go to hell? At this I was put to an exceeding
maze; wherefore, leaving my cat upon the ground, I looked up to
heaven, and was, as if I had, with the eyes of my understanding,
seen the Lord Jesus looking down upon me, as being very hotly
displeased with me, and as if he did severely threaten me with some
grievous punishment for these and other my ungodly practices.
23. I had no sooner thus conceived in my mind, but suddenly this
conclusion was fastened on my spirit, for the former hint did set
my sins again before my face, that I had been a great and grievous
sinner, and that it was now too too late for me to look after heaven;
for Christ would not forgive me, nor pardon my transgressions. Then
I fell to musing upon this also; and while I was thinking on it,
and fearing lest it should be so, I felt my heart sink in despair,
concluding it was too late; and therefore I resolved in my mind I
would go on in sin: for, thought I, if the case be thus, my state
is surely miserable; miserable if I leave my sins, and but miserable
if I follow them; I can but be damned, and if I must be so, I had
as good be damned for many sins, as to be damned for few.
24. Thus I stood in the midst of my play, before all that then were
present; but yet I told them nothing: but I say, I having made this
conclusion, I returned 'desperately' to my sport again; and I well
remember, that presently this kind of despair did so possess my
soul, that I was persuaded, I could never attain to other comfort
than what I should get in sin; for heaven was gone already, so
that on that I must not think; wherefore I found within me a great
desire to take my fill of sin, still studying what sin was yet to
be committed, that I might taste the sweetness of it; and I made
as much haste as I could to fill my belly with its delicates, lest
I should die before I had my desire; for that I feared greatly. In
these things, I protest before God, I lie not, neither do I feign
this sort of speech; these were really, strongly, and with all
my heart, my desires; the good Lord, whose mercy is unsearchable,
forgive me my transgressions.
25. And I am very confident, that this temptation of the devil is
more usual amongst poor creatures than many are aware of, even to
overrun their spirits with a scurvy and seared frame of heart, and
benumbing of conscience; which frame, he stilly and slyly supplieth
with such despair, that though not much guilt attendeth the soul,
yet they continually have a secret conclusion within them, that
there is no hopes for them; for they have loved sins, "therefore
after them they will go" (Jer 2:25, 18:12).
26. Now therefore I went on in sin with great greediness of mind,
still grudging that I could not be so satisfied with it as I would.
This did continue with me about a month, or more; but one day, as
I was standing at a neighbour's shop-window, and there cursing and
swearing, and playing the madman, after my wonted manner, there
sat within, the woman of the house, and heard me, who, though she
was a very loose and ungodly wretch, yet protested that I swore and
cursed at that most fearful rate, that she was made to tremble to
hear me; and told me further, That I was the ungodliest fellow for
swearing that ever she heard in all her life; and that I, by thus
doing, was able to spoil all the youth in a whole town, if they
came but in my company.
27. At this reproof I was silenced, and put to secret shame, and
that too, as I thought, before the God of heaven; wherefore, while
I stood there, and hanging down my head, I wished with all my heart
that I might be a little child again, that my father might learn
me to speak without this wicked way of swearing;[16] for, thought
I, I am so accustomed to it, that it is in vain for me to think of
a reformation, for I thought it could never be.
28. But how it came to pass, I know not; I did from this time
forward so leave my swearing, that it was a great wonder to myself
to observe it; and whereas before, I knew not how to speak unless
I put an oath before, and another behind, to make my words have
authority; now, I could, 'without it,' speak better, and with more
pleasantness, than ever I could before. All this while I knew not
Jesus Christ, neither did I leave my sports and plays.
29. But quickly after this, I fell in company with one poor
man that made profession of religion; who, as I then thought, did
talk pleasantly of the Scriptures, and of the matters of religion;
wherefore, falling into some love and liking to what he said, I
betook me to my Bible, and began to take great pleasure in reading,
but especially with the historical part thereof; for, as for Paul's
epistles, and Scriptures of that nature, I could not away with
them, being as yet but ignorant, either of the corruptions of my
nature, or of the want and worth of Jesus Christ to save me.
30. Wherefore I fell to some outward reformation, both in my
words and life, and did set the commandments before me for my way
to heaven; which commandments I also did strive to keep, and, as
I thought, did keep them pretty well sometimes, and then I should
have comfort; yet now and then should break one, and so afflict my
conscience; but then I should repent, and say I was sorry for it,
and promise God to do better next time, and there get help again,
'for then I thought I pleased God as well as any man in England.'
31. Thus I continued about a year; all which time our neighbours
did take me to be a very godly man, a new and religious man, and
did marvel much to see such a great and famous alteration in my
life and manners; and, indeed, so it was, though yet I knew not
Christ, nor grace, nor faith, nor hope; and, truly, as I have well
seen since, had then died, my state had been most fearful; well,
this, I say, continued about a twelvemonth or more.
32. 'But, I say, my neighbours were amazed at this my great conversion,
from prodigious profaneness, to something like a moral life; and,
truly, so they well might; for this my conversion was as great, as
for Tom of Bedlam to become a sober man.[17] Now, therefore, they
began to praise, to commend, and to speak well of me, both to my
face, and behind my back. Now, I was, as they said, become godly;
now, I was become a right honest man. But, oh! When I understood
that these were their words and opinions of men, it pleased me
mighty well. For though, as yet, I was nothing but a poor painted
hypocrite, yet I loved to be talked of as one that was truly godly.
I was proud of my godliness, and, indeed, I did all I did, either
to be seen of, or to be well spoken of, by man. And thus I continued
for about a twelvemonth or more.'
33. 'Now, you must know, that before this I had taken much delight
in ringing, but my conscience beginning to be tender, I thought
such practice was but vain, and therefore forced myself to leave it,
yet my mind hankered; wherefore I should go to the steeple house,
and look on it, though I durst not ring. But I thought this did
not become religion neither, yet I forced myself, and would look
on still; but quickly after, I began to think, How, if one of the
bells should fall? Then I chose to stand under a main beam, that
lay overthwart the steeple, from side to side, thinking there I
might stand sure, but then I should think again, should the bell
fall with a swing, it might first hit the wall, and then rebounding
upon me, might kill me for all this beam. This made me stand in the
steeple door; and now, thought I, I am safe enough; for, if a bell
should then fall, I can slip out behind these thick walls, and so
be preserved notwithstanding.'
34. 'So, after this, I would yet go to see them ring, but would not
go further than the steeple door; but then it came into my head,
How, if the steeple itself should fall? And this thought, it may
fall for ought I know, when I stood and looked on, did continually
so shake my mind, that I durst not stand at the steeple door any
longer, but was forced to flee, for fear the steeple should fall
upon my head.'
35. 'Another thing was my dancing; I was a full year before I
could quite leave that; but all this while, when I thought I kept
this or that commandment, or did, by word or deed, anything that
I thought was good, I had great peace in my conscience; and should
think with myself, God cannot choose but be now pleased with me;
yea, to relate it in mine own way, I thought no man in England
could please God better than I.'
36. 'But poor wretch as I was, I was all this while ignorant of
Jesus Christ, and going about to establish my own righteousness;
and had perished therein, had not God, in mercy, showed me more of
my state of nature.'
[HIS CONVERSION AND PAINFUL EXERCISES OF MIND, PREVIOUS TO HIS
JOINING THE CHURCH AT BEDFORD.]
37. But upon a day, the good providence of God did cast me to
Bedford, to work on my calling; and in one of the streets of that
town, I came where there were three or four poor women sitting at
a door in the sun, and talking about the things of God; and being
now willing to hear them discourse, I drew near to hear what they
said, for I was now a brisk talker also myself in the matters of
religion, but now I may say, I heard, but I understood not; for
they were far above, out of my reach; for their talk was about
a new birth, the work of God on their hearts, also how they were
convinced of their miserable state by nature; they talked how God
had visited their souls with his love in the Lord Jesus, and with
what words and promises they had been refreshed, comforted, and
supported against the temptations of the devil. Moreover, they
reasoned of the suggestions and temptations of Satan in particular;
and told to each other by which they had been afflicted, and how
they were borne up under his assaults. They also discoursed of their
own wretchedness of heart, of their unbelief; and did contemn, slight,
and abhor their own righteousness, as filthy and insufficient to
do them any good.
38. And methought they spake as if joy did make them speak; they
spake with such pleasantness of Scripture language, and with such
appearance of grace in all they said, that they were to me, as if
they had found a new world,[18] as if they were people that dwelt
alone, and were not to be reckoned among their neighbours (Num
23:9).
39. At this I felt my own heart began to shake, as mistrusting my
condition to be nought; for I saw that in all my thoughts about
religion and salvation, the new birth did never enter into my
mind, neither knew I the comfort of the Word and promise, nor the
deceitfulness and treachery of my own wicked heart. As for secret
thoughts, I took no notice of them; neither did I understand what
Satan's temptations were, nor how they were to be withstood and
resisted, &c.
40. Thus, therefore, when I had heard and considered what they
said, I left them, and went about my employment again, but their
talk and discourse went with me; also my heart would tarry with
them, for I was greatly affected with their words, both because
by them I was convinced that I wanted the true tokens of a truly
godly man, and also because by them I was convinced of the happy
and blessed condition of him that was such a one.[19]
41. Therefore I should often make it my business to be going again
and again into the company of these poor people, for I could not
stay away; and the more I went amongst them, the more did question my
condition; and as I still do remember, presently I found two things
within me, at which I did sometimes marvel, especially considering
what a blind, ignorant, sordid, and ungodly wretch but just before
I was; the one was a very great softness and tenderness of heart,
which caused me to fall under the conviction of what by Scripture
they asserted; and the other was a great bending in my mind to a
continual meditating on it, and on all other good things which at
any time I heard or read of.
42. 'By these things' my mind was now so turned, that it lay like
a horse leech at the vein, still crying out, Give, give (Prov
30:15); yea, it was so fixed on eternity, and on the things about
the kingdom of heaven, that is, so far as I knew, though as yet,
God knows, I knew but little; that neither pleasures, nor profits,
nor persuasions, nor threats, could loosen it, or make it let go
his hold; and though I may speak it with shame, yet it is in very
deed a certain truth, it would then have been as difficult for
me to have taken my mind from heaven to earth, as I have found it
often since to get it again from earth to heaven.'
43. 'One thing I may not omit: There was a young man in our town,
to whom my heart before was knit more than to any other, but he
being a most wicked creature for cursing, and swearing, and whoring,
I now shook him off, and forsook his company; but about a quarter
of a year after I had left him, I met him in a certain lane,
and asked him how he did; he, after his old swearing and mad way,
answered, He was well. But, Harry, said I, why do you swear and
curse thus? What will become of you, if you die in this condition?
He answered me in a great chafe, What would the devil do for company,
if it were not for such as I am?'
44. 'About this time I met with some Ranters' books, that were put
forth by some of our countrymen, which books were also highly in
esteem by several old professors; some of these I read, but was not
able to make a judgment about them; wherefore as I read in them,
and thought upon them, feeling myself unable to judge, I should
betake myself to hearty prayer in this manner: O Lord, I am a fool,
and not able to know the truth from error: Lord, leave me not to
my own blindness, either to approve of, or condemn this doctrine;
if it be of God, let me not despise it; if it be of the devil, let
me not embrace it. Lord, I lay my soul, in this matter, only at
thy foot; let me not be deceived, I humbly beseech thee. I had
one religious intimate companion all this while, and that was the
poor man that I spoke of before; but about this time he also turned
a most devilish Ranter,[20] and gave himself up to all manner of
filthiness, especially uncleanness: he would also deny that there
was a God, angel, or spirit; and would laugh at all exhortations
to sobriety. When I laboured to rebuke his wickedness, he would
laugh the more, and pretend that he had gone through all religions,
and could never light on the right till now. He told me also, that
in a little time I should see all professors turn to the ways of
the Ranters. Wherefore, abominating those cursed principles, I left
his company forthwith, and became to him as great a stranger, as
I had been before a familiar.'
45. 'Neither was this man only a temptation to me; but my calling
lying in the country, I happened to light into several people's
company, who, though strict in religion formerly, yet were also
swept away by these Ranters. These would also talk with me of their
ways, and condemn me as legal and dark; pretending that they only
had attained to perfection that could do what they would, and
not sin. Oh! These temptations were suitable to my flesh, I being
but a young man, and my nature in its prime; but God, who had, as
I hope, designed me for better things, kept me in the fear of his
name, and did not suffer me to accept of such cursed principles.
And blessed be God, who put it into my heart to cry to him to be
kept and directed, still distrusting mine own wisdom; for I have
since seen even the effect of that prayer, in his preserving me not
only from ranting errors, but from those also that have sprung up
since. The Bible was precious to me in those days.'
46. And now, methought, I began to look into the Bible with new
eyes, and read as I never did before; and especially the epistles
of the apostle Paul were sweet and pleasant to me; and, indeed, I
was then never out of the Bible, either by reading or meditation;
still crying out to God, that I might know the truth, and way to
heaven and glory.
47. And as I went on and read, I lighted on that passage, 'To one
is given by the Spirit the word of wisdom; to another the word of
knowledge by the same Spirit; and to another faith,' &c. (1 Cor
12:8,9). And though, as I have since seen, that by this Scripture
the Holy Ghost intends, in special, things extraordinary, yet
on me it did then fasten with conviction, that I did want things
ordinary, even that understanding and wisdom that other Christians
had. On this word I mused, and could not tell what to do, 'especially
this word faith put me to it, for I could not help it, but sometimes
must question, whether I had any faith or no'; for I feared that
it shut me out of all the blessings that other good people had give
them of God;[21] but I was loath to conclude I had no faith in my
soul; for if I do so, thought I, then I shall count myself a very
cast-away indeed.
48. No, said I with myself, though I am convinced that I am
an ignorant sot, and that I want those blessed gifts of knowledge
and understanding that other good people have; yet, at a venture,
I will conclude I am not altogether faithless, though I know not
what faith is. For it was showed me, and that too, as I have since
seen, by Satan, that those who conclude themselves in a faithless
state, have neither rest nor quiet in their souls; and I was loath
to fall quite into despair.
49. Wherefore, by this suggestion, I was for a while made afraid
to see my want of faith; but God would not suffer me thus to undo
and destroy my soul, but did continually, against this my blind and
sad conclusion, create still within me such suppositions, 'insomuch'
that I might in this deceive myself, that I could not rest content,
until I did now come to some certain knowledge, whether I had faith
or no; this always running in my mind, But how if you want faith
indeed? But how can you tell you have faith? 'and, besides, I saw
for certain, if I had not, I was sure to perish for ever.'
50. So that though I endeavoured at the first, to look over the
business of faith, yet in a little time, I better considering the
matter, was willing to put myself upon the trial, whether I had
faith or no. But, alas, poor wretch, so ignorant and brutish was
I, that I knew to this day no more how to do it, than I know how
to begin and accomplish that rare and curious piece of art, which
I never yet saw not considered.
51. Wherefore, while I was thus considering, and being put to my
plunge about it, for you must know, that as yet I had in this matter
broken my mind to no man, only did hear and consider, the tempter
came in with his delusion, That there was no way for me to know I
had faith, but by trying to work some miracle; urging those Scriptures
that seem to look that way, for the enforcing and strengthening
his temptation. Nay, one day as I was betwixt Elstow and Bedford,
the temptation was hot upon me, to try if I had faith, by doing of
some miracle: which miracle at that time was this, I must say to
the puddles that were in the horse pads, Be dry; and to the dry
places, Be you the puddles. And truly, one time I was agoing to
say so indeed; but just as I was about to speak, this thought came
into my mind, But go under yonder hedge and pray first, that God
would make you able. But when I had concluded to pray, this came
hot upon me, That if I prayed, and came again and tried to do it,
and yet did nothing notwithstanding, then be sure I had no faith,
but was a cast-away and lost. Nay, thought I, if it be so, I will
never try yet, but will stay a little longer.
52. So I continued at a great loss; for I thought, if they only
had faith, which could do so wonderful things, then I concluded,
that, for the present, I neither had it, nor yet, for time to come,
were ever like to have it. Thus I was tossed betwixt the devil and
my own ignorance, and so perplexed, especially at some times, that
I could not tell what to do.
53. About this time, the state and happiness of these poor people
at Bedford was thus, in a dream or vision, represented to me. I
saw, as if they were set on the sunny side of some high mountain,
there refreshing themselves with the pleasant beams of the sun,
while I was shivering and shrinking in the cold, afflicted with
frost, snow, and dark clouds. Methought, also, betwixt me and them,
I saw a wall that did compass about this mountain; now, through
this wall my soul did greatly desire to pass; concluding, that if
I could, I would go even into the very midst of them, and there
also comfort myself with the heat of their sun.
54. About this wall I thought myself, to go again and again, still
prying as I went, to see if I could find some way or passage, by
which I might enter therein; but none could I find for some time.
At the last, I saw, as it were, a narrow gap, like a little doorway
in the wall, through which I attempted to pass; but the passage
being very strait and narrow, I made many efforts to get in, but
all in vain, even until I was well nigh quite beat out, by striving
to get in; at last, with great striving, methought I at first did
get in my head, and after that, by a sidling striving, my shoulders,
and my whole body; then was I exceeding glad, and went and sat down
in the midst of them, and so was comforted with the light and heat
of their sun.
55. Now, this mountain and wall, &c., was thus made out to me--the
mountain signified the church of the living God; the sun that shone
thereon, the comfortable shining of his merciful face on them that
were therein; the wall, I thought, was the Word, that did make
separation between the Christians and the world; and the gap which
was in this wall, I thought, was Jesus Christ, who is the way to
God the Father (John 14:6; Matt 7:14). But forasmuch as the passage
was wonderful narrow, even so narrow, that I could not, but with
great difficulty, enter in thereat, it showed me that none could
enter into life, but those that were in downright earnest,[22] and
unless also they left this wicked world behind them; for here was
only room for body and soul, but not for body and soul, and sin.[23]
56. This resemblance abode upon my spirit many days; all which time,
I saw myself in a forlorn and sad condition, but yet was provoked
to a vehement hunger and desire to be one of that number that did
sit in the sunshine. Now also I should pray wherever I was, whether
at home or abroad, in house or field, and should also often, with
lifting up of heart, sing that of the 51st Psalm, O Lord, consider
my distress; for as yet I knew not where I was.
57. Neither as yet could I attain to any comfortable persuasion
that I had faith in Christ; but instead of having satisfaction,
here I began to find my soul to be assaulted with fresh doubts
about my future happiness; especially with such as these, Whether
I was elected? But how, if the day of grace should now be past and
gone?
58. By these two temptations I was very much afflicted and disquieted;
sometimes by one, and sometimes by the other of them. And first,
to speak of that about my questioning my election, I found at this
time, that though I was in a flame to find the way to heaven and
glory, and though nothing could beat me off from this, yet this
question did so offend and discourage me, that I was, especially
at some times, as if the very strength of my body also had been
taken away by the force and power thereof. This scripture did also
seem to me to trample upon all my desires, "It is not of him that
willeth, nor of him that runneth, but of God that showeth mercy"
(Rom 9:16).
59. With this scripture I could not tell what to do; for I evidently
saw, that unless the great God, of his infinite grace and bounty,
had voluntarily chosen me to be a vessel of mercy, though I should
desire, and long and labour until my heart did break, no good
could come of it. Therefore, this would still stick with me, How
can you tell that you are elected? And what if you should not? How
then?
60. O Lord, thought I, what if I should not, indeed? It may be you
are not, said the tempter; it may be so, indeed, thought I. Why,
then, said Satan, you had as good leave off, and strive no further;
for if, indeed, you should not be elected and chosen of God, there
is no talk of your being saved; "For it is neither of him that
willeth, nor of him that runneth, but of God that showeth mercy."
61. By these things I was driven to my wits' end, not knowing
what to say, or how to answer these temptations. Indeed, I little
thought that Satan had thus assaulted me, but that rather it was
my own prudence, thus to start the question; for, that the elect
only attained eternal life, that I, without scruple, did heartily
close withal; but that myself was one of them, there lay all the
question.
62. Thus, therefore, for several days, I was greatly assaulted and
perplexed, and was often, when I have been walking, ready to sink
where I went, with faintness in my mind; but one day, after I had
been so many weeks oppressed and cast down therewith, as I was
now quite giving up the ghost of all my hopes of ever attaining
life, that sentence fell with weight upon my spirit, "Look at the
generations of old and see; did ever any trust in the Lord, and
was confounded?"
63. At which I was greatly lightened and encouraged in my soul;
for thus, at that very instant, it was expounded to me, Begin at
the beginning of Genesis, and read to the end of the Revelation,
and see if you can find that there was ever any that trusted in
the Lord, and was confounded. So, coming home, I presently went to
my Bible to see if I could find that saying, not doubting but to
find it presently; for it was so fresh, and with such strength and
comfort on my spirit, that I was as if it talked with me.
64. Well, I looked, but I found it not; only it abode upon me;
then I did ask first this good man, and then another, if they knew
where it was, but they knew no such place. At this I wondered,
that such a sentence should so suddenly, and with such comfort and
strength, seize and abide upon my heart, and yet that none could
find it, for I doubted not but it was in holy Scripture.
65. Thus I continued above a year, and could not find the place;
but at last, casting my eye into the Apocrypha books, I found it
in Ecclesiasticus 2:10. This, at the first, did somewhat daunt me;
but because, by this time, I had got more experience of the love
and kindness of God, it troubled me the less; especially when
I considered, that though it was not in those texts that we call
holy and canonical, yet forasmuch as this sentence was the sum
and substance of many of the promises, it was my duty to take the
comfort of it; and I bless God for that word, for it was of God to
me: that word doth still, at times, shine before my face.
66. After this, that other doubt did come with strength upon me,
But how if the day of grace should be past and gone? How if you
have over-stood the time of mercy? Now, I remember that one day, as
I was walking into the country, I was much in the thoughts of this,
But how if the day of grace be past? And to aggravate my trouble,
the tempter presented to my mind those good people of Bedford, and
suggested thus unto me, That these being converted already, they
were all that God would save in those parts; and that I came too
late, for these had got the blessing before I came.
67. Now was I in great distress, thinking in very deed that this
might well be so; wherefore I went up and down bemoaning my sad
condition, counting myself far worse than a thousand fools, for
standing off thus long, and spending so many years in sin as I had
done; still crying out, Oh, that I had turned sooner; Oh, that I
had turned seven years ago! It made me also angry with myself, to
think that I should have no more wit, but to trifle away my time
till my soul and heaven were lost.
68. But when I had been long vexed with this fear, and was scarce
able to take one step more, just about the same place where I received
my other encouragement, these words broke in upon my mind, "Compel
them to come in, that my house may be filled"; "and yet there is
room" (Luke 14:22,23). These words, but especially them, "And yet
there is room" were sweet words to me; for, truly, I thought that
by them I saw there was place enough in heaven for me; and, moreover,
that when the Lord Jesus did speak these words, he then did think
of me; and that he knowing that the time would come that I should
be afflicted with fear that there was no place left for me in his
bosom, did before speak this word, and leave it upon record, that
I might find help thereby against this vile temptations. 'This, I
then verily believed.'
69. In the light and encouragement of this word, I went a pretty
while; and the comfort was the more, when I thought that the Lord
Jesus should think on me so long ago, and that he should speak them
words on purpose for my sake; for I did then think, verily, that
he did on purpose speak them, to encourage me withal.
70. 'But I was not without my temptations to go back again;
temptations, I say, both from Satan, mine own heart, and carnal
acquaintance; but I thank God these were outweighed by that sound
sense of death and of the day of judgment, which abode, as it were,
continually in my view; I should often also think on Nebuchadnezzar,
of whom it is said, He had given him all the kingdoms of the earth
(Dan 5:19). Yet, thought I, if this great man had all his portion
in this world, one hour in hell fire would make him forget all.
Which consideration was a great help to me.'
71. 'I was almost made, about this time, to see something concerning
the beasts that Moses counted clean and unclean. I thought those
beasts were types of men; the clean, types of them that were the
people of God; but the unclean, types of such as were the children
of the wicked one. Now, I read that the clean beasts chewed the
cud; that is, thought I, they show us we must feed upon the Word of
God. They also parted the hoof; I thought that signified we must
part, if we would be saved, with the ways of ungodly men. And also,
in further reading about them I found, that though we did chew the
cud as the hare, yet if we walked with claws like a dog, or if we
did part the hoof like the swine, yet if we did not chew the cud as
the sheep, we were still, for all that, but unclean; for I thought
the here to be a type of those that talk of the Word, yet walk
in the ways of sin; and that the swine was like him that parteth
with his outward pollutions, but still wanteth the Word of faith,
without which there could be no way of salvation, let a man be never
so devout (Deut 14).' After this I found, by reading the Word, that
those that must be glorified with Christ in another world must be
called by him here; called to the partaking of a share in his Word
and righteousness, and to the comforts and first fruits of his
spirit, and to a peculiar interest in all those heavenly things
which do indeed fore fit the soul for that rest and house of glory
which is in heaven above.
72. Here, again, I was at a very great stand, not knowing what to
do, fearing I was not called; for, thought I, if I be not called,
what then can do me good? 'None but those who are effectually
called, inherit the kingdom of heaven.' But oh! how I now loved
those words that spake of a Christian's calling! as when the Lord
said to one, "Follow me," and to another, "Come after me." And oh!
thought I, that he would say so to me too, how gladly would I run
after him!
73. I cannot now express with what longings and breakings in my soul
I cried to Christ to call me. Thus I continued for a time, all on
a flame to be converted to Jesus Christ; and did also see at that
day, such glory in a converted state, that I could not be contented
without a share therein. Gold! could it have been gotten for gold,
what could I have given for it! had I had a whole world it had all
gone ten thousand times over for this, that my soul might have been
in a converted state.
74. How lovely now was every one in my eyes that I thought to be
converted men and women! they shone, they walked like a people that
carried the broad seal of heaven about them. Oh! I saw the lot was
fallen to them in pleasant places, and they had a goodly heritage
(Psa 16:6). But that which made me sick was that of Christ, in
Mark, He went up into a mountain and called to him whom he would,
and they came unto him (Mark 3:13).
75. This scripture made me faint and fear, yet it kindled fire in
my soul. That which made me fear was this, lest Christ should have
no liking to me, for he called "whom he would." But oh! the glory
that I saw in that condition did still so engage my heart that
I could seldom read of any that Christ did call but I presently
wished, Would I had been in their clothes; would I had been born
Peter; would I had been born John; or would I had been by and had
heard him when he called them, how would I have cried, O Lord, call
me also. But oh! I feared he would not call me.
76. And truly the Lord let me go thus many months together and
showed me nothing; either that I was already, or should be called
hereafter. But at last, after much time spent, and many groans to
God, that I might be made partaker of the holy and heavenly calling,
that Word came in upon me--"I will cleanse their blood that I have
not cleansed, for the Lord dwelleth in Zion" (Joel 3:21). These
words I thought were sent to encourage me to wait still upon God,
and signified unto me, that if I were not already, yet time might
come I might be in truth converted unto Christ.[24]
77. About this time I began to break my mind to those poor people
in Bedford, and to tell them my condition, which, when they had
heard, they told Mr. Gifford of me, who himself also took occasion
to talk with me, and was willing to be 'well' persuaded of me, though
I think but from little grounds: but he invited me to his house,
where I should hear him confer with others, about the dealings of
God with the soul; from all which I still received more conviction,
and from that time began to see something of the vanity and inward
wretchedness of my wicked heart, for as yet I knew no great matter
therein; but now it began to be discovered unto me, and also
to work at that rate for wickedness as it never did before. Now I
evidently found that lusts and corruptions would strongly put forth
themselves within me, in wicked thoughts and desires, which I did
not regard before; my desires also for heaven and life began to
fail. I found also, that whereas before my soul was full of longing
after God, now my heart began to hanker after every foolish vanity;
yea, my heart would not be moved to mind that that was good;
it began to be careless, both of my soul and heaven; it would now
continually hang back, both to, and in every duty; and was as a
clog on the leg of a bird to hinder her from flying.
78. Nay, thought I, now I grow worse and worse; now am I further
from conversion than ever I was before. Wherefore I began to sink
greatly in my soul, and began to entertain such discouragement in
my heart as laid me low as hell. If now I should have burned at
a stake, I could not believe that Christ had love for me; alas, I
could neither hear him, nor see him, nor feel him, nor savour any
of his things; I was driven as with a tempest, my heart would be
unclean, the Canaanites would dwell in the land.
79. Sometimes I would tell my condition to the people of God,
which, when they heard, they would pity me, and would tell me of
the promises; but they had as good have told me that I must reach
the sun with my finger as have bidden me receive or rely upon the
promise; and as soon as I should have done it, all my sense and
feeling was against me; and I saw I had a heart that would sin,
and 'that' lay under a law that would condemn.
80. These things have often made me think of that child which the
father brought to Christ, who, while he was yet a coming to him,
was thrown down by the devil, and also so rent and torn by him that
he lay and wallowed, foaming (Luke 9:42; Mark 9:20).
81. Further, in these days I should find my heart to shut itself
up against the Lord, and against his holy Word. I have found my
unbelief to set, as it were, the shoulder to the door to keep him
out, and that too even then, when I have with many a bitter sigh
cried, Good Lord, break it open; Lord, break these gates of brass,
and cut these bars of iron asunder (Psa 107:16). Yet that word
would sometimes create in my heart a peaceable pause, "I girded
thee, though thou hast not known me" (Isa 45:5).
82. But all this while as to the act of sinning, I never was more
tender than now; I durst not take a pin or a stick, though but so
big as a straw, for my conscience now was sore, and would smart at
every touch; I could not now tell how to speak my words, for fear
I should misplace them. Oh, how gingerly[25] did I then go in all
I did or said! I found myself as on a miry bog that shook if I
did but stir; and 'was' there left both of God and Christ, and the
Spirit, and all good things.
83. 'But, I observe, though I was such a great sinner before
conversion, yet God never much charged the guilt of the sins of
my ignorance upon me; only he showed me I was lost if I had not
Christ, because I had been a sinner; I saw that I wanted a perfect
righteousness to present me without fault before God, and this
righteousness was nowhere to be found, but in the person of Jesus
Christ.'
84. 'But my original and inward pollution, that, that was my plague
and my affliction; that, I say, at a dreadful rate, always putting
forth itself within me; that I had the guilt of, to amazement;
by reason of that, I was more loathsome in my own eyes than was a
toad; and I thought I was so in God's eyes too; sin and corruption,
I said, would as naturally bubble out of my heart, as water would
bubble out of a fountain. I thought now that every one had a
better heart than I had; I could have changed heart with any body;
I thought none but the devil himself could equalize me for inward
wickedness and pollution of mind. I fell, therefore, at the sight
of my own vileness, deeply into despair; for I concluded that this
condition that I was in could not stand with a state of grace. Sure,
thought I, I am forsaken of God; sure I am given up to the devil,
and to a reprobate mind; and thus I continued a long while, even
for some years together.'
85. 'While I was thus afflicted with the fears of my own damnation,
there were two things would make me wonder; the one was, when I
saw old people hunting after the things of this life, as if they
should live here always; the other was, when I found professors
much distressed and cast down, when they met with outward losses;
as of husband, wife, child, &c. Lord, thought I, what ado is here
about such little things as these! What seeking after carnal things
by some, and what grief in others for the loss of them! if they so
much labour after, and spend so many tears for the things of this
present life, how am I to be bemoaned, pitied, and prayed for!
My soul is dying, my soul is damning. Were my soul but in a good
condition, and were I but sure of it, ah! how rich should I esteem
myself, though blessed but with bread and water; I should count those
but small afflictions, and should bear them as little burdens. "A
wounded spirit who can bear?"'
86. And though I was thus troubled, and tossed, and afflicted,
with the sight and sense and terror of my own wickedness, yet I
was afraid to let this sight and sense go quite off my mind; for
I found, that unless guilt of conscience was taken off the right
way, that is, by the blood of Christ, a man grew rather worse for
the loss of his trouble of mind, than better. Wherefore, if my
guilt lay hard upon me, then I should cry that the blood of Christ
might take it off; and if it was going off without it (for the sense
of sin would be sometimes as if it would die, and go quite away),
then I would also strive to fetch it upon my heart again, by
bringing the punishment for sin in hell fire upon my spirits; and
should cry, Lord, let it not go off my heart, but the right way,
but by the blood of Christ, and by the application of thy mercy,
through him, to my soul; for that Scripture lay much upon me,
"without shedding of blood is no remission" (Heb 9:22). And that
which made me the more afraid of this was, because I had seen some,
who, though when they were under wounds of conscience, then they
would cry and pray; but they seeking rather present ease from their
trouble, than pardon for their sin, cared not how they lost their
guilt, so they got it out of their mind; and, therefore, having
got it off the wrong way, it was not sanctified unto them; but they
grew harder and blinder, and more wicked after their trouble. This
made me afraid, and made me cry to God 'the more,' that it might
not be so with me.
87. And now was I sorry that God had made me a man, for I feared
I was a reprobate; I counted man as unconverted, the most doleful
of all the creatures. Thus being afflicted and tossed about my
sad condition, I counted myself alone, and above the most of men
unblessed.
88. 'Yea, I thought it impossible that ever I should attain to so
much goodness of heart, as to thank God that he had made me a man.
Man indeed is the most noble by creation, of all creatures in the
visible world; but by sin he had made himself the most ignoble.
The beasts, birds, fishes, &c., I blessed their condition, for they
had not a sinful nature, they were not obnoxious to the wrath of
God; they were not to go to hell fire after death; I could therefore
have rejoiced, had my condition been as any of theirs.'
89. In this condition I went a great while; but when comforting
time was come, I heard one preach a sermon upon those words in the
Song (4:1), "Behold thou art fair, my love; behold, thou art fair."
But at that time he made these two words, "My love," his chief and
subject matter; from which, after he had a little opened the text,
he observed these several conclusions: 1. That the church, and
so every saved soul, is Christ's love, when loveless. 2. Christ's
love without a cause. 3. Christ's love when hated of the world.
4. Christ's love when under temptation, and under desertion. 5.
Christ's love from first to last.
90. But I got nothing by what he said at present, only when he came
to the application of the fourth particular, this was the word he
said; If it be so, that the saved soul is Christ's love when under
temptation and desertion; then poor tempted soul, when thou art
assaulted and afflicted with temptation, and the hidings of God's
face, yet think on these two words, "My love," still.
91. So as I was a going home, these words came again into my
thoughts; and I well remember, as they came in, I said thus in my
heart, What shall I get by thinking on these two words? This thought
had no sooner passed through my heart, but the words began thus to
kindle in my spirit, "Thou art my love, thou art my love," twenty
times together; and still as they ran thus in my mind, they waxed
stronger and warmer, and began to make me look up; but being as
yet between hope and fear, I still replied in my heart, But is it
true, but is it true? At which, that sentence fell in upon me, He
"wist not that it was true which was done by the angel" (Acts 12:9).
92. Then I began to give place to the word, which, with power, did
over and over make this joyful sound within my soul, thou art my
love, thou art my love; and nothing shall separate thee from my
love; and with that (Rom 8:39) came into my mind: Now was my heart
filled full of comfort and hope, and now I could believe that my
sins should be forgiven me; 'yea, I was now so taken with the love
and mercy of God, that I remember I could not tell how to contain
till I got home; I thought I could have spoken of his love, and of
his mercy to me, even to the very crows that sat upon the ploughed
lands before me, had they been capable to have understood me';
wherefore I said in my soul, with much gladness, well, I would
I had a pen and ink here, I would write this down before I go any
further, for surely I will not forget this forty years hence; but,
alas! within less than forty days, I began to question all again;
'which made me begin to question all still.'
93. Yet still at times, I was helped to believe that it was a true
manifestation of grace unto my soul, though I had lost much of the
life and savour of it. Now about a week or fortnight after this, I
was much followed by this scripture, "Simon, Simon, behold, Satan
hath desired to have you" (Luke 22:31). And sometimes it would sound
so loud within me, yea, and as it were call so strongly after me,
that once above all the rest, I turned my head over my shoulder,
thinking verily that some man had, behind me, called to me; being at
a great distance, 'methought he called so loud; it came, as I have
thought since, to have stirred me up to prayer, and to watchfulness;
it came to acquaint me that a cloud and a storm was coming down
upon me, but I understood it not.'[26]
94. 'Also, as I remember, that time that it called to me so loud,
was the last time that it sounded in mine ear; but methinks I hear
still with what a loud voice these words, Simon, Simon, sounded
in mine ears. I thought verily, as I have told you, that somebody
had called after me, that was half a mile behind me; and although
that was not my name, yet it made me suddenly look behind me,
believing that he that called so loud meant me.'
95. But so foolish was I, and ignorant, that I knew not the reason
of this sound; which, as I did both see and feel soon after, was
sent from heaven as an alarm, to awaken me to provide for what was
coming; only it would make me muse and wonder in my mind, to think
what should be the reason that this scripture, and that at this
rate, so often and so loud, should still be sounding and rattling
in mine ears; but, as I said before, I soon after perceived the
end of God therein.
96. For about the space of a month after, a very great storm came
down upon me, which handled me twenty times worse than all I had
met with before; it came stealing upon me, now by one piece, then
by another; first, all my comfort was taken from me, then darkness
seized upon me, after which, whole floods of blasphemies, both
against God, Christ, and the Scriptures, were poured upon my spirit,
to my great confusion and astonishment. These blasphemous thoughts
were such as also stirred up questions in me, against the very
being of God, and of his only beloved Son; as, whether there were,
in truth, a God, or Christ, or no? and whether the holy Scriptures
were not rather a fable, and cunning story, than the holy and pure
Word of God?
97. The tempter would also much assault me with this, how can
you tell but that the Turks had as good Scriptures to prove their
Mahomet the Saviour, as we have to prove our Jesus is? And, could I
think, that so many ten thousands, in so many countries and kingdoms,
should be without the knowledge of the right way to heaven; if
there were indeed a heaven, and that we only, who live in a corner
of the earth, should alone be blessed therewith? Every one doth
think his own religion rightest, both Jews and Moors, and Pagans!
and how if all our faith, and Christ, and Scriptures, should be
but a think-so too?
98. Sometimes I have endeavoured to argue against these suggestions,
and to set some of the sentences of blessed Paul against them;
but, alas! I quickly felt, when I thus did, such arguings as these
would return again upon me, Though we made so great a matter of Paul,
and of his words, yet how could I tell, but that in very deed, he
being a subtle and cunning man, might give himself up to deceive
with strong delusions; and also take both that pains and travel,
to undo and destroy his fellows.
99. These suggestions, with many other which at this time I may
not, nor dare not utter, neither by word nor pen, did make such a
seizure upon my spirit, and did so overweigh my heart, both with
their number, continuance, and fiery force, that I felt as if there
were nothing else but these from morning to night within me; and
as though, indeed, there could be room for nothing else; and also
concluded, that God had, in very wrath to my soul, given me up unto
them, to be carried away with them, as with a mighty whirlwind.
100. Only by the distaste that they gave unto my spirit, I felt
there was something in me, that refused to embrace them. But this
consideration I then only had, when God gave me leave to swallow
my spittle, otherwise the noise, and strength, and force of these
temptations, would drown and overflow; and as it were, bury all
such thoughts or the remembrance of any such thing. While I was
in this temptation, I should often find my mind suddenly put upon
it, to curse and swear, or to speak some grievous thing against
God, or Christ his Son, and of the Scriptures.[27]
101. Now I thought, surely I am possessed of the devil; at other
times again, I thought I should be bereft of my wits; for instead
of lauding and magnifying God the Lord with others, if I have
but heard him spoken of, presently some most horrible blasphemous
thought or other, would bolt out of my heart against him; so that
whether I did think that God was, or again did think there were
no such thing; no love, nor peace, nor gracious disposition could
I feel within me.
102. These things did sink me into very deep despair; for
I concluded, that such things could not possibly be found amongst
them that loved God. I often, when these temptations have been
with force upon me, did compare myself in the case of such a child,
whom some gipsy hath by force took up under her apron,[28] and is
carrying from friend and country; kick sometimes I did, and also
scream and cry; but yet I was as bound in the wings of the temptation,
and the wind would carry me away. I thought also of Saul, and of
the evil spirit that did possess him; and did greatly fear that my
condition was the same with that of his (1 Sam 16:14).
103. In these days, when I have heard others talk of what was the
sin against the Holy Ghost, then would the tempter so provoke me
to desire to sin that sin, that I was as if I could not, must not,
neither should be quiet until I had committed that; now, no sin
would serve but that; if it were to be committed by speaking of
such a word, then I have been as if my mouth would have spoken that
word, whether I would or no; and in so strong a measure was this
temptation upon me, that often I have been ready to clap my hand
under my chin, to hold my mouth from opening; and to that end also
I have had thoughts at other times, to leap with my head downward,
into some muck hill hole or other, to keep my mouth from speaking.
104. Now I blessed the condition of the dog and toad, and counted
the estate of everything that God had made far better than this
dreadful state of mine, and such as my companions was; yea, gladly
would I have been in the condition of dog or horse, for I knew
they had no soul to perish under the everlasting weights of hell
for sin, as mine was like to do. Nay, and though I saw this, felt
this, and was broken to pieces with it, yet that which added to
my sorrow was, that I could not find that with all my soul I did
desire deliverance. That scripture did also tear and rend my soul,
in the midst of these distractions, "The wicked are like the troubled
sea when it cannot rest, whose waters cast up mire and dirt. There
is no peace, saith my God, to the wicked" (Isa 57:20,21).
105. 'And now my heart was, at times, exceeding hard; if I would
have given a thousand pounds for a tear, I could not shed one;
no, nor sometimes scarce desire to shed one. I was much dejected
to think that this should be my lot. I saw some could mourn and
lament their sin; and others, again, could rejoice, and bless God
for Christ; and others, again, could quietly talk of, and with
gladness remember, the Word of God; while I only was in the storm
or tempest. This much sunk me; I thought my condition was alone.
I should, therefore, much bewail my hard hap; but get out of, or
get rid of, these things, I could not.'
106. While this temptation lasted, which was about a year, I could
attend upon none of the ordinances of God but with sore and great
affliction. Yea, then was I most distressed with blasphemies; if
I have been hearing the Word, then uncleanness, blasphemies, and
despair would hold me as captive there; if I have been reading,
then, sometimes, I had sudden thoughts to question all I read;
sometimes, again, my mind would be so strangely snatched away,
and possessed with other things, that I have neither known, nor
regarded, nor remembered so much as the sentence that but now I
have read.
107. In prayer, also, I have been greatly troubled at this time;
sometimes I have thought I should see the devil, nay, thought
I have felt him, behind me, pull my clothes; he would be, also,
continually at me in the time of prayer to have done; break off,
make haste, you have prayed enough, and stay no longer, still
drawing my mind away. Sometimes, also, he would cast in such
wicked thoughts as these: that I must pray to him, or for him. I
have thought sometimes of that--Fall down, or, "if thou wilt fall
down and worship me" (Matt 4:9).
108. Also, when, because I have had wandering thoughts in the time
of this duty, I have laboured to compose my mind and fix it upon
God, then, with great force, hath the tempter laboured to distract
me, and confound me, and to turn away my mind, by presenting to my
heart and fancy the form of a bush, a bull, a besom, or the like,
as if I should pray to those; to these he would, also, at some
times especially, so hold my mind that I was as if I could think
of nothing else, or pray to nothing else but to these, or such as
they.
109. Yet, at times I should have some strong and heart-affecting
apprehensions of God, and the reality of the truth of his gospel;
but, oh! how would my heart, at such times, put forth itself with
inexpressible groanings. My whole soul was then in every word; I
should cry with pangs after God that he would be merciful unto me;
but then I should be daunted again with such conceits as these; I
should think that God did mock at these, my prayers, saying, and
that in the audience of the holy angels, This poor simple wretch
doth hanker after me as if I had nothing to do with my mercy
but to bestow it on such as he. Alas, poor fool![29] how art thou
deceived! It is not for such as thee to have a favour with the
Highest.
110. Then hath the tempter come upon me, also, with such
discouragements as these--You are very hot for mercy, but I will
cool you; this frame shall not last always; many have been as hot
as you for a spirit, but I have quenched their zeal. And with this,
such and such who were fallen off would be set before mine eyes.
Then I should be afraid that I should do so too; but, thought I, I
am glad this comes into my mind. Well, I will watch, and take what
heed I can. Though you do, said Satan, I shall be too hard for you;
I will cool you insensibly, by degrees, by little and little. What
care I, saith he, though I be seven years in chilling your heart
if I can do it at last? Continual rocking will lull a crying child
asleep. I will ply it close, but I will have my end accomplished.
Though you be burning hot at present, yet, if I can pull you from
this fire, I shall have you cold before it be long.
111. These things brought me into great straits; for as I at present
could not find myself fit for present death, so I thought to live
long would make me yet more unfit; for time would make me forget
all, and wear even the remembrance of the evil of sin, the worth
of heaven, and the need I had of the blood of Christ to wash me,
both out of mind and thought; but I thank Christ Jesus these things
did not at present make me slack my crying, but rather did put me
more upon it, like her who met with the adulterer (Deut 22:27); in
which days that was a good word to me after I had suffered these
things a while: "I am persuaded that neither-height, nor depth,
nor life," &c., "shall--separate us from the love of God, which is
in Christ Jesus" (Rom 8:38). And now I hoped long life should not
destroy me, nor make me miss of heaven.
112. Yet I had some supports in this temptation, though they were
then all questioned by me; that in the third of Jeremiah, at the
first, was something to me, and so was the consideration of the
fifth verse of that chapter; that though we have spoken and done
as evil things as we could, yet we should cry unto God, "My Father,
thou art the guide of my youth"; and should return unto him.
113. I had, also, once a sweet glance from that in 2 Corinthians
5:21: "For he hath made him to be sin for us, who knew no sin;
that we might be made the righteousness of God in him." I remember,
also, that one day as I was sitting in a neighbour's house, and
there very sad at the consideration of my many blasphemies, and as
I was saying in my mind, What ground have I to think that I, who
have been so vile and abominable, should ever inherit eternal life?
that word came suddenly upon me, "What shall we then say to these
things? If God be for us, who can be against us?" (Rom 8:31). That,
also, was an help unto me, "Because I live, ye shall live also"
(John 14:19). But these were but hints, touches, and short visits,
though very sweet when present; only they lasted not; but, like to
Peter's sheet, of a sudden were caught up from me to heaven again
(Acts 10:16).
114. But afterwards the Lord did more fully and graciously discover
himself unto me; and, indeed, did quite, not only deliver me from
the guilt that, by these things, was laid upon my conscience, but
also from the very filth thereof; for the temptation was removed,
and I was put into my right mind again, as other Christians were.
115. I remember that one day, as I was traveling into the country
and musing on the wickedness and blasphemy of my heart, and
considering of the enmity that was in me to God, that scripture
came in my mind, He hath "made peace through the blood of his cross"
(Col 1:20). By which I was made to see, both again, and again, and
again, that day, that God and my soul were friends by this blood;
yea, I saw that the justice of God and my sinful soul could embrace
and kiss each other through this blood. This was a good day to me;
I hope I shall not forget it.
116. At another time, as I sat by the fire in my house, and musing
on my wretchedness, the Lord made that also a precious word unto
me, "Forasmuch, then, as the children are partakers of flesh and
blood, he also himself likewise took part of the same; that through
death he might destroy him that had the power of death, that is,
the devil, and deliver them who, through fear of death, were all
their lifetime subject to bondage" (Heb 2:14,15). I thought that
the glory of these words was then so weighty on me that I was,
both once and twice, ready to swoon as I sat; yet not with grief
and trouble, but with solid joy and peace.
[BUNYAN ATTENDS THE MINISTRY OF MR. GIFFORD, AND BECOMES INTENSELY
EARNEST TO UNDERSTAND THE DOCTRINES OF THE GOSPEL.]
117. At this time, also, I sat under the ministry of holy Mr. Gifford,
whose doctrine, by God's grace, was much for my stability.[30] This
man made it much his business to deliver the people of God from
all those false and unsound rests that, by nature, we are prone
to take and make to our souls. He pressed us to take special heed
that we took not up any truth upon trust--as from this, or that,
or any other man or men--but to cry mightily to God that he would
convince us of the reality thereof, and set us down therein, by
his own Spirit, in the holy Word; for, said he, if you do otherwise
when temptations come, if strongly, you, not having received them
with evidence from heaven, will find you want that help and strength
now to resist as once you thought you had.
118. This was as seasonable to my soul as the former and latter
rain in their season; for I had found, and that by sad experience,
the truth of these his words; for I had felt [what] no man can say,
especially when tempted by the devil, that Jesus Christ is Lord
but by the Holy Ghost. Wherefore I found my soul, through grace,
very apt to drink in this doctrine, and to incline to pray to God
that, in nothing that pertained to God's glory and my own eternal
happiness, he would suffer me to be without the confirmation
thereof from heaven; for now I saw clearly there was an exceeding
different betwixt the notions of flesh and blood, and the revelations
of God in heaven; also, a great difference between that faith that
is feigned, and according to man's wisdom, and of that which comes
by a man's being born thereto of God (Matt 16:15-17; 1 John 5:1).
119. But, oh! now, how was my soul led from truth to truth by God!
even from the birth and cradle of the Son of God to his ascension
and second coming from heaven to judge the world.
120. Truly, I then found, upon this account, the great God was very
good unto me; for, to my remembrance, there was not anything that
I then cried unto God to make known and reveal unto me but he was
pleased to do it for me; I mean not one part of the gospel of the
Lord Jesus, but I was orderly led into it. Methought I saw with
great evidence, from the relation of the four evangelists, the
wonderful work of God, in giving Jesus Christ to save us, from
his conception and birth even to his second coming to judgment,
Methought I was as if I had seen him born, as if I had seen him grow
up, as if I had seen him walk through this world, from the cradle
to his cross; to which, also, when he came, I saw how gently he
gave himself to be hanged and nailed on it for my sins and wicked
doings. Also, as I was musing on this, his progress, that dropped
on my spirit, He was ordained for the slaughter (1 Peter 1:19,20).
121. When I have considered also the truth of his resurrection, and
have remembered that word, "Touch me not, Mary," &c., I have seen
as if he leaped at the grave's mouth for joy that he was risen
again, and had got the conquest over our dreadful foes (John 20:17).
I have also, in the spirit, seen him a man on the right hand of
God the Father for me, and have seen the manner of his coming from
heaven to judge the world with glory, and have been confirmed in
these things by these scriptures following, Acts 1:9, 10, 7:56,
10:42; Hebrews 7:24, 8:3; Revelation 1:18; 1 Thessalonians 4:17,
18.
122. Once I was much troubled to know whether the Lord Jesus was
both man as well as God, and God as well as man; and truly, in those
days, let men say what they would, unless I had it with evidence
from heaven, all was as nothing to me, I counted not myself set down
in any truth of God. Well, I was much troubled about this point,
and could not tell how to be resolved; at last, that in the fifth
of the Revelation came into my mind, "And I beheld, and lo, in the
midst of the throne and of the four beasts, and in the midst of
the elders, stood a Lamb." In the midst of the throne, 'thought
I,' there is his Godhead; in the midst of the elders, there is his
manhood; but oh! methought this did glister! it was a goodly touch,
and gave me sweet satisfaction. That other scripture also did help
me much in this, "To us a child is born, unto us a son is given;
and the government shall be upon his shoulder: and his name shall
be called Wonderful, Counsellor, The mighty God, The everlasting
Father, the Prince of Peace," &c. (Isa 9:6).
123. Also, besides these teachings of God in his Word, the Lord
made use of two things to confirm me in these things; the one was
the errors of the Quakers, and the other was the guilt of sin; for
as the Quakers did oppose his truth, so God did the more confirm
me in it, by leading me into the scriptures that did wonderfully
maintain it.[31]
124. 'The errors that this people then maintained were, 1. That the
holy Scriptures were not the Word of God. 2. That every man in the
world had the spirit of Christ, grace, faith, &c. 3. That Christ
Jesus, as crucified, and dying 1600 years ago, did not satisfy
divine justice for the sins of the people. 4. That Christ's flesh
and blood was within the saints. 5. That the bodies of the good
and bad that are buried in the churchyard shall not arise again. 6.
That the resurrection is past with good men already. 7. That that
man Jesus, that was crucified between two thieves on Mount Calvary,
in the land of Canaan, by Jerusalem, was not ascended up above the
starry heavens. 8. That he should not, even the same Jesus that
died by the hands of the Jews, come again at the last day, and as
man judge all nations, &c.'
125. 'Many more vile and abominable things were in those days
fomented by them, by which I was driven to a more narrow search of
the Scriptures, and was, through their light and testimony, not
only enlightened, but greatly confirmed and comforted in the truth';
and, as I said, the guilt of sin did help me much, for still as that
would come upon me, the blood of Christ did take it off again, and
again, and again, and that too, sweetly, according to the Scriptures.
O friends! cry to God to reveal Jesus Christ unto you; there is
none teacheth like him.
126. It would be too long for me here to stay, to tell you in
particular how God did set me down in all the things of Christ,
and how he did, that he might so do, lead me into his words; yea,
and also how he did open them unto me, make them shine before me,
and cause them to dwell with me, talk with me, and comfort me over
and over, both of his own being, and the being of his Son, and
Spirit, and Word, and gospel.
127. Only this, as I said before I will say unto you again, that
in general he was pleased to take this course with me; first, to
suffer me to be afflicted with temptation concerning them, and then
reveal them to me: as sometimes I should lie under great guilt for
sin, even crushed to the ground therewith, and then the Lord would
show me the death of Christ; yea, and so sprinkle my conscience
with his blood, that I should find, and that before I was aware,
that in that conscience where but just now did reign and rage the
law, even there would rest and abide the peace and love of God
through Christ.
128. Now had I an evidence, 'as I thought, of my salvation' from
heaven, with many golden seals thereon, all hanging in my sight;
now could I remember this manifestation and the other discovery
of grace, with comfort; and should often long and desire that the
last day were come, that I might for ever be inflamed with the
sight, and joy, and communion with him whose head was crowned with
thorns, whose face was spit on, and body broken, and soul made
an offering for my sins: for whereas, before, I lay continually
trembling at the mouth of hell, now methought I was got so far
therefrom that I could not, when I looked back, scarce discern
it; and, oh! thought I, that I were fourscore years old now, that
I might die quickly, that my soul might be gone to rest.[32]
129. 'But before I had got thus far out of these my temptations,
I did greatly long to see some ancient godly man's experience, who
had writ some hundreds of years before I was born; for those who
had writ in our days, I thought, but I desire them now to pardon
me, that they had writ only that which others felt, or else had,
through the strength of their wits and parts, studied to answer such
objections as they perceived others were perplexed with, without
going down themselves into the deep. Well, after many such longings
in my mind, the God in whose hands are all our days and ways, did
cast into my hand, one day, a book of Martin Luther; it was his
comment on the Galatians--it also was so old that it was ready to
fall piece from piece if I did but turn it over. Now I was pleased
much that such an old book had fallen into my hands; the which,
when I had but a little way perused, I found my condition, in his
experience, so largely and profoundly handled, as if his book had
been written out of my heart. This made me marvel; for thus thought
I, This man could not know anything of the state of Christians now,
but must needs write and speak the experience of former days.'
130. 'Besides, he doth most gravely, also, in that book, debate
of the rise of these temptations, namely, blasphemy, desperation,
and the like; showing that the law of Moses as well as the devil,
death, and hell hath a very great hand therein, the which, at first,
was very strange to me; but considering and watching, I found it
so indeed. But of particulars here I intend nothing; only this,
methinks, I must let fall before all men, I do prefer this book of
Martin Luther upon the Galatians, excepting the Holy Bible, before
all the books that ever I have seen, as most fit for a wounded
conscience.'
131. 'And now I found, as I thought, that I loved Christ dearly;
oh! methought my soul cleaved unto him, my affections cleaved
unto him. I felt love to him as hot as fire; and now, as Job said,
I thought I should die in my nest; but I did quickly find that my
great love was but little, and that I, who had, as I thought, such
burning love to Jesus Christ, could let him go again for a very
trifle; God can tell how to abase us, and can hide pride from man.
Quickly after this my love was tried to purpose.'
132. For after the Lord had, in this manner, thus graciously
delivered me from this great and sore temptation, and had set me
down so sweetly in the faith of his holy gospel, and had given me
such strong consolation and blessed evidence from heaven touching
my interest in his love through Christ; the tempter came upon me
again, and that with a more grievous and dreadful temptation than
before.
133. And that was, To sell and part with this most blessed Christ,
to exchange him for the things of this life, for anything. The
temptation lay upon me for the space of a year, and did follow me
so continually that I was not rid of it one day in a month, no,
not sometimes one hour in many days together, unless 'when' I was
asleep.
134. And though, in my judgment, I was persuaded that those who
were once effectually in Christ, as I hoped, through his grace,
I had seen myself, could never lose him for ever--for "the land
shall not be sold for ever, for the land is mine," saith God (Lev
25:23)[33]--yet it was a continual vexation to me to think that I
should have so much as one such thought within me against a Christ,
a Jesus, that had done for me as he had done; 'and yet then I had
almost none others, but such blasphemous ones.'
135. But it was neither my dislike of the thought, nor yet any
desire and endeavour to resist it that in the least did shake or
abate the continuation, or force and strength thereof; for it did
always, in almost whatever I thought, intermix itself therewith in
such sort that I could neither eat my food, stoop for a pin, chop
a stick, or cast mine eye to look on this or that, but still the
temptation would come, Sell Christ for this, or sell Christ for
that; 'sell him, sell him.'
136. Sometimes it would run in my thoughts, not so little as a
hundred times together, Sell him, sell him, sell him; against which
I may say, for whole hours together, I have been forced to stand as
continually leaning and forcing my spirit against it, least haply,
before I were aware, some wicked thought might arise in my heart
that might consent thereto; and sometimes also the tempter would
make me believe I had consented to it, then should I be as tortured
upon a rack for whole days together.
137. This temptation did put me to such scares, lest I should and
some times, I say, consent thereto, and be overcome therewith, that
by the very force of my mind, in labouring to gainsay and resist
this wickedness, my very body also would be put into action or
motion by way of pushing or thrusting 'with my hands or elbows,'
still answering as fast as the destroyer said, Sell him; I will
not, I will not, I will not, I will not; no, not for thousands,
thousands, thousands of worlds. Thus reckoning lest I should in
the midst of these assaults, set too low a value of him, even until
I scarce well knew where I was, or how to be composed began.
138. 'At these seasons he would not let me eat my food at quiet;
but, forsooth, when I was set at table at my meat, I must go hence
to pray; I must leave my food now, and just now, so counterfeit
holy also would this devil be. When I was thus tempted, I should
say in myself, Now I am at my meat, let me make an end. No, said
he, you must do it now, or you will displease God, and despised
Christ. Wherefore I was much afflicted with these things; and because
of the sinfulness of my nature, imagining that these things were
impulses from God, I should deny to do it, as if I denied God; and
then should I be as guilty, because I did not obey a temptation of
the devil, as if I had broken the law of God indeed.'
139. But to be brief, one morning, as I did lie in my bed, I was,
as at other times, most fiercely assaulted with this temptation,
to sell and part with Christ; the wicked suggestion still running
in my mind, sell him, sell him, sell him, sell him, 'sell him,' as
fast as a man could speak; against which also, in my mind, as and
other times, I answered, No, no, not for thousands, thousands,
thousands, at least twenty times together. But at last, after much
striving, even until I was almost out of breath, I felt this thought
pass through my heart, Let him go, if he will! and I thought also,
that I felt my heart 'freely' consent thereto. 'Oh, the diligence
of Satan! [34] Oh, the desperateness of man's heart!'
140. Now was the battle won, and down fell I, as a bird that is
shot from the top of a tree, into great guilt, and fearful despair.
Thus getting out of my bed, I went moping into the field; but God
knows, with as heavy a heart as mortal man, I think, could bear;
where, for the space of two hours, I was like a man bereft of life,
and as now past all recovery, and bound over to eternal punishment.
141. And withal, that scripture did seize upon my soul, "Or profane
person, as Esau, who for one morsel of meat, sold his birthright;
for ye know, how that afterward, when he would have inherited the
blessing, he was rejected; for he found no place of repentance, so
he sought it carefully with tears" (Heb 12:16,17).
142. 'Now was I as one bound, I felt myself shut out unto the
judgment to come; nothing now for two years together would abide
with me, but damnation, and an expectation of damnation; I say,
nothing now would abide with me but this, save some few moments
for relief, as in the sequel you will see.'
143. These words were to my soul like fetters of brass to my legs,
in the continual sound of which I went for several months together.
But about ten or eleven o'clock one day, as I was walking under a
hedge, full of sorrow in guilt, God knows, and bemoaning myself for
this hard hap, that such a thought should arise within me; suddenly
this sentence bolted in upon me, The blood of Christ remits all
guilt. At this I made a stand in my spirit; with that, this word
took hold upon me, begin, "The blood of Jesus Christ, his Son,
cleanseth us from all sin" (1 John 1:7).
144. Now I began to conceive peace in my soul, in methought I saw
as if the tempter did leer[35] and steal away from me, as being
ashamed of what he had done. At the same time also I had my sin,
and the blood of Christ thus represented to me, that my sin, when
compared to the blood of Christ, was no more to it, then this little
clot or stone before me, is to this vast and wide field that here
I see. This gave me good encouragement for the space of two or
three hours; in which time also, methought I saw, by faith, the
Son of God, as suffering for my sins; but because it tarried not,
I therefore sunk in my spirit, under exceeding guilt again.
145. 'But chiefly by the afore-mentioned scripture, concerning
Esau's selling of his birthright; for that scripture would lie all
day long, all the week long, yea, all the year long in my mind,
and hold me down, so that I could by no means lift up myself; for
when I would strive to turn me to this scripture, or that, for
relief, still that sentence would be sounding in me, "For ye know,
how that afterward, when he would have inherited the blessing-he
found no place of repentance, though he sought it carefully with
tears."'
146. Sometimes also, [36] I should have a touch from that in Luke
22:32, "I have prayed for the, that thy faith fail not"; but it
would not abide upon me; neither could I indeed, when I considered
my state, find ground to conceive in the least, that there should
be the root of that grace within me, having sinned as I had done.
Now was I tore and rent in heavy case, for many days together.
147. Then began I with sad and careful heart, to consider of the
nature and largeness of my sin, and to search in the Word of God,
if I could in any place espy a word of promise, or any encouraging
sentence by which I might take relief. Wherefore I began to consider
that third of Mark, All manner of sins and blasphemies shall be
forgiven unto the sons of men, wherewith soever they shall blaspheme.
Which place, methought, at a blush, did contain a large and glorious
promise, for the pardon of high offences; but considering the place
more fully, I thought it was rather to be understood as relating
more chiefly to those who had, while in a natural estate, committed
such things as there are mentioned; but not to me, who had not
only received light and mercy, but that had, both after, and also
contrary to that, so slighted Christ as I had done.
148. I feared therefore that this wicked sin of mine, might be that
sin unpardonable, of which he there thus speaketh. "But he they
shall blaspheme against the Holy Ghost hath never forgiveness, but
is in danger of eternal damnation" (Mark 3:29). And I did the rather
give credit to this, because of that sentence in the Hebrews common
"For ye know, how that afterward, when he would have inherited the
blessing, he was rejected; for he found no place of repentance,
though he sought it carefully with tears." 'And this stuck always
with me.'
149. 'And now was I both the burden and a terror to myself, nor
did I ever so know, as now, what it was to be weary of my life,
and yet afraid to die. Oh, how gladly now would I have been anybody
but myself! Anything but a man! and in any condition but mine own!
for there was nothing did pass more frequently over my mind, than
that it was impossible for me to be forgiven my transgression, and
to be saved from wrath to come.'
150. And now began I to labour to call again time that was past;
wishing a thousand times twice told, that the day was yet to come,
when I should be tempted to such a sin! concluding with great
indignation, both against my heart, and all assaults, how I would
rather have been torn in pieces, than found a consenter thereto.
But, alas! these thoughts, and wishings, and resolvings, were now
too late to help me; the thought had passed my heart, God hath let
me go, and I am fallen. Oh! thought I, "that it was with me as in
months past, as in the days when God preserved me!" [Job 29:2]
151. Then again, being loath and unwilling to perish, I began to
compare my sin with others, to see if I could find that any of those
that were saved had done as I had done. So I considered David's
adultery and murder, and found them most heinous crimes; and those
too committed after light and grace received; but yet but considering,
I perceived that his transgressions were only such as were against
the law of Moses; from which the Lord Christ could, with the consent
of his Word, deliver him: but mine was against the gospel; yea,
against the Mediator thereof; 'I had sold my Saviour.'
152. Now again should I be as if racked upon the wheel,[37] when
I considered, that, besides the guilt that possessed me, I should
be so void of grace, so bewitched. What, thought I, must it be no
sin but this? Must it needs be the great transgression? (Psa 19:13)
Must that wicked one touch my soul? (1 John 5:18) Oh, what stings
did I find in all these sentences!
153. 'What, thought I, is there but one sin that is unpardonable?
But one sin that layeth the soul without the reach of God's mercy;
and must I be guilty of that? Must it needs be that? Is there
but one sin among so many millions of sins, for which there is no
forgiveness; and must I commit this? Oh, unhappy sin! Oh, unhappy
man! These things would so break and confound my spirit, that
I could not tell what to do; I thought, at times, they would have
broke my wits; and still, to aggravate my misery, that would run in
my mind, "Ye know how that afterward, when he would have inherited
the blessing, he was rejected." Oh! none knows the terrors of those
days but myself.'
154. After this I came to consider of Peter's sin, which he committed
in denying his master; and indeed, this came nighest to mine, of
any that I could find; for he had denied his Saviour, as I, and that
after light and mercy received; yea, and that too, after warning
given him. I also considered, that he did both once and twice; and
that, after time to consider betwixt. But though I put all these
circumstances together, that, if possible, I might find help, yet
I considered again, that his was but a denial of his master, but
mine was a selling of my Saviour. Wherefore I thought with myself,
that I came nearer to Judas, than either to David or Peter.
155. Here again my torment would flame out and afflicte me; yea, it
would grind me, as it were, to powder, to discern the preservation
of God towards others, while I fell into the snare; for in my thus
considering of other men's sins, and comparing of them with my
own, I could evidently see how God preserved them, notwithstanding
their wickedness, and would not let them, as he had let me, to
become a son of perdition.
156. But oh, how did my soul, at this time, prize the preservation
that God did set about his people! Ah, how safely did I see them
walk, whom God had hedge in! They were within his care, protection,
and special providence; though they were full as bad as I by nature;
yet because he loved them, he would not suffer them to fall without
the range of mercy; but as for me, I was gone, I had done it; he
would not preserve me, nor keep me; but suffered me, because I was
a reprobate, to fall as I had done. Now, did those blessed places,
that spake of God's keeping his people, shine like the sun before
me, though not to comfort me, but to show me the blessed state and
heritage of those whom the Lord had blessed.
157. 'Now I saw, that as God had his hand in all providences and
dispensations that overtook his elect, so he had his hand in all
the temptations that they had to sin against him, not to animate
them unto wickedness, but to choose their temptations and troubles
for them; and also to leave them, for a time, to such sins only as
might not destroy, but humble them; as might not put them beyond,
but lay them in the way off the renewing of his mercy. But oh,
what love, what care, what kindness and mercy did I now see, mixing
itself with the most severe and dreadful of all God's ways to his
people! He would let David, Hezekiah, Solomon, Peter, and others
fall, but he would not let them fall into sin unpardonable, nor
into hell for sin. Oh! thought I, these be the men that God hath
loved; these be the men that God, though he chastiseth them, keeps
them in safety by him, and them whom he makes to abide under the
shadow of the Almighty. But all these thoughts added sorrow, grief,
and horror to me, as whatever I now thought on, it was killing to
me. If I thought how God kept his own, that was killing to me. If
I thought of how I was falling myself, that was killing to me. As
all things wrought together for the best, and to do good to them
that were the called, according to his purpose; so I thought that
all things wrought for my damage, and for my eternal overthrow.'
158. Then, again, I began to compare my sin with the sin of Judas,
that, if possible, I might find that mine differed from that which,
in truth, is unpardonable. And, oh! thought I, if it 'should differ
from it,' though but the breadth of an hair, what a happy condition
is my soul in! And, by considering, I found that Judas did his
intentionally, but mine was against my 'prayer and' strivings;
besides, his was committed with much deliberation, but mine in a
fearful hurry, on a sudden; 'all this while' I was tossed to and
fro, like the locusts, and driven from trouble to sorrow; hearing
always the sound of Esau's fall in mine ears, and of the dreadful
consequences thereof.
159. Yet this consideration about Judas, his sin was, for a
while, some little relief unto me; for I saw I had not, as to the
circumstances, transgressed so foully as he. But this was quickly
gone again, for, I thought with myself, there might be more ways
than one to commit the unpardonable sin; 'also I thought' that
there might be degrees of that, as well as of other transgressions;
wherefore, for ought I yet could perceive, this iniquity of mine
might be such, as might never be passed by.
160. 'I was often now ashamed, that I should be like such an ugly
man as Judas; I thought, also, how loathsome I should be unto
all the saints at the day of judgment; insomuch, that now I could
scarce see a good man, that I believed had a good conscience, but
I should feel my heart tremble at him, while I was in his presence.
Oh! now I saw a glory in walking with God, and what a mercy it was
to have a good conscience before him.'
161. 'I was much about this time tempted to content myself, by
receiving some false opinion; as that there should be no such thing
as a day of judgment, that we should not rise again, and that sin
was no such grievous thing; the tempter suggesting thus, For if
these things should indeed be true, yet to believe otherwise, would
yield you ease for the present. If you must perish, never torment
yourself so much before hand; drive the thoughts of damning out of
your mind, by possessing your mind with some such conclusions that
Atheists and Ranters do use to help themselves withal.'
162. 'But, oh! when such thoughts have led through my heart, how,
as it were, within a step, hath death and judgment been in my view!
Methought the judge stood at the door, I was as if it was come
already; so that such things could have no entertainment. But,
methinks, I see by this, that Satan will use any means to keep
the soul from Christ; he loveth not an awakened frame of spirit;
security, blindness, darkness, and error is the very kingdom and
habitation of the wicked one.'
163. 'I found it hard work now to pray to God, because despair was
swallowing me up; I thought I was, as with a tempest, driven away
from God, for always when I cried to God for mercy, this would
come in, It is too late, I am lost, God hath let me fall; not to my
correction, but condemnation; my sin is unpardonable; and I know,
concerning Esau, how that, after he had sold his birthright,
he would have received the blessing, but was rejected. About this
time, I did light on that dreadful story of that miserable mortal,
Francis Spira;[38] a book that was to my troubled spirit as salt,
when rubbed into a fresh wound; every sentence in that book, every
groan of that man, with all the rest of his actions in his dolours,
as his tears, his prayers, his gnashing of teeth, his wringing of
hands, his twining and twisting, languishing and pining away under
that mighty hand of God that was upon him, was as knives and daggers
in my soul; especially that sentence of his was frightful to me,
Man knows the beginning of sin, but who bounds the issues thereof?
Then would the former sentence, as the conclusion of all, fall
like a hot thunderbolt again upon my conscience; "for you know how
that afterward, when he would have inherited the blessing, he was
rejected; for he found no place of repentance, though he sought it
carefully with tears."'
164. Then was I struck into a very great trembling, insomuch that
at sometimes I could, for whole days together, feel my very body, as
well as my mind, to shake and totter under the sense of the dreadful
judgment of God, that should fall on those that have sinned that
most fearful and unpardonable sin. I felt also such a clogging
and heat at my stomach, by reason of this my terror, that I was,
especially at some times, as if my breast bone would have split
in sunder; then I thought of that concerning Judas, who, by his
falling headlong, burst asunder, and all his bowels gushed out
(Acts 1:18).
165. I feared also that this was the mark that the Lord did set on
Cain, even continual fear and trembling, under the heavy load of
guilt that he had charged on him for the blood of his brother Abel.
Thus did I wind, and twine, and shrink, under the burden that was
upon me; which burden also did so oppress me, that I could neither
stand, nor go, nor lie, either at rest or quiet.
166. Yet that saying would sometimes come to my mind, He hath
received gifts for the rebellious (Psa 68:18). "The rebellious,"
thought I; why, surely they are such as once were under subjection
to their prince, even those who, after they have sworn subjection
to his government, have taken up arms against him; 'and this, thought
I, is my very condition; once I loved him, feared him, served him;
but now I am a rebel; I have sold him, I have said, Let him go if
he will; but yet he has gifts for rebels, and then why not for me?'
167. This sometimes I thought on, and should labour to take
hold thereof, that some, though small, refreshment might have been
conceived by me; but in this also I missed of my desire, I was driven
with force beyond it, 'I was' like a man that is going to the place
of execution, even by that place where he would fain creep in and
hide himself, but may not.
168. Again, after I had thus considered the sins of the saints in
particular, and found mine went beyond them, then I began to think
thus with myself: Set the case I should put all theirs together, and
mine alone against them, might I not then find some encouragement?
For if mine, though bigger than any one, yet should but be equal
to all, then there is hopes; for that blood that hath virtue enough
'in it' to wash away all theirs, hath also virtue enough in it to
do away mine, though this one be full as big, if no bigger, than
all theirs. Here, again, I should consider the sin of David, of
Solomon, of Manasseh, of Peter, and the rest of the great offenders;
and should also labour, what I might with fairness, to aggravate
and heighten their sins by several circumstances: but, alas! It
was all in vain.[39]
169. 'I should think with myself that David shed blood to cover his
adultery, and that by the sword of the children of Ammon; a work
that could not be done but by continuance and deliberate contrivance,
which was a great aggravation to his sin. But then this would turn
upon me: Ah! but these were but sins against the law, from which
there was a Jesus sent to save them; but yours is a sin against
the Saviour, and who shall save you from that?'
170. 'Then I thought on Solomon, and how he sinned in loving strange
women, in falling away to their idols, in building them temples, in
doing this after light, in his old age, after great mercy received;
but the same conclusion that cut me off in the former consideration,
cut me off as to this; namely, that all those were but sins against
the law, for which God had provided a remedy; but I had sold my
Saviour, and there now remained no more sacrifice for sin.'
171. 'I would then add to those men's sins, the sins of Manasseh,
how that he built altars for idols in the house of the Lord; he
also observed times, used enchantment, had to do with wizards, was
a wizard, had his familiar spirits, burned his children in the fire
in sacrifice to devils, and made the streets of Jerusalem run down
with the blood of innocents. These, thought I, are great sins,
sins of a bloody colour; yea, it would turn again upon me: They are
none of them of the nature of yours; you have parted with Jesus,
you have sold your Saviour.'
172. This one consideration would always kill my heart, My sin was
point blank against my Saviour; and that too, at that height, that
I had in my heart said of him, Let him go if he will. Oh! methought,
this sin was bigger than the sins of a country, of a kingdom, or
of the whole world, no one pardonable, nor all of them together,
was able to equal mine; mine outwent them every one.
173. Now I should find my mind to flee from God, as from the face
of a dreadful judge; yet this was my torment, I could not escape his
hand: "It is a fearful thing to fall into the hands of the living
God" (Heb 10:31). But blessed be his grace, that scripture, in these
flying sins,[40] would call as running after me, "I have blotted
out, as a thick cloud, thy transgressions; and, as a cloud, thy
sins: return unto me, for I have redeemed thee" (Isa 44:22). This,
I say, would come in upon my mind, when I was fleeing from the face
of God; for I did flee from his face, that is, my mind and spirit
fled before him; by reason of his highness, I could not endure;
then would the text cry, "Return unto me"; it would cry aloud with
a very great voice, "Return unto me, for I have redeemed thee."
Indeed, this would make me make a little stop, and, as it were,
look over my shoulder behind me, to see if I could discern that the
God of grace did follow me with a pardon in his hand, but I could
no sooner do that, but all would be clouded and darkened again by
that sentence, "For you know how that afterwards, when he would
have inherited the blessing, he found no place of repentance, though
he sought it carefully with tears." Wherefore I could not return,
but fled, though at sometimes it cried, "Return, return," as if
it did holloa after me. But I feared to close in therewith, lest
it should not come from God; for that other, as I said, was still
sounding in my conscience, "For you know how that afterwards, when
he would have inherited the blessing, he was rejected," &c.
174. 'Once as I was walking to and fro in a good man's shop,
bemoaning of myself in my sad and doleful state, afflicting myself
with self-abhorrence for this wicked and ungodly thought; lamenting,
also, this hard hap of mine, for that I should commit so great a
sin, greatly fearing I should not be pardoned; praying, also, in
my heart, that if this sin of mine did differ from that against
the Holy Ghost, the Lord would show it me. And being now ready to
sink with fear, suddenly there was, as if there had rushed in at
the window, the noise of wind upon me, but very pleasant, and as
if I heard a voice speaking, Didst ever refuse to be justified by
the blood of Christ? And, withal my whole life and profession past
was, in a moment, opened to me, wherein I was made to see that
designedly I had not; so my heart answered groaningly, No. then
fell, with power, that word of God upon me, "See that ye refuse not
him that speaketh" (Heb 12:25). This made a strange seizure upon
my spirit; it brought light with it, and commanded a silence in my
heart of all those tumultuous thoughts that before did use, like
masterless hell-hounds, to roar and bellow, and make a hideous
noise within me. It showed me, also, that Jesus Christ had yet a
word of grace and mercy for me, that he had not, as I had feared,
quite forsaken and cast off my soul; yea, this was a kind of a
chide for my proneness to desperation; a kind of a threatening me
if I did not, notwithstanding my sins and the heinousness of them,
venture my salvation upon the Son of God. But as to my determining
about this strange dispensation, what it was I knew not; or from
whence it came I know not. I have not yet, in twenty years' time,
been able to make a judgment of it; I thought then what here I
shall be loath to speak. But verily, that sudden rushing wind was
as if an angel had come upon me; but both it and the salvation I
will leave until the day of judgment; only this I say, it commanded
a great calm in my soul, it persuaded me there might be hope; it
showed me, as I thought, what the sin unpardonable was, and that
my soul had yet the blessed privilege to flee to Jesus Christ for
mercy. But, I say, concerning this dispensation, I know not what
yet to say unto it; which was, also, in truth, the cause that, at
first, I did not speak of it in the book; I do now, also, leave it
to be thought on by men of sound judgment. I lay not the stress of
my salvation thereupon, but upon the Lord Jesus, in the promise;
yet, seeing I am here unfolding of my secret things, I thought it
might not be altogether inexpedient to let this also show itself,
though I cannot now relate the matter as there I did experience
it. This lasted, in the savour of it, for about three or four days,
and the I began to mistrust and to despair again.'[41]
175. 'Wherefore, still my life hung in doubt before me, not knowing
which way I should tip; only this I found my soul desire, even to
cast itself at the foot of grace, by prayer and supplication. But,
oh! it was hard for me now to bear the face to pray to this Christ
for mercy, against whom I had thus most vilely sinned; it was hard
work, I say, to offer to look him in the face against whom I had
so vilely sinned; and, indeed, I have found it as difficult to come
to God by prayer, after backsliding from him, as to do any other
thing. Oh, the shame that did now attend me! especially when I thought
I am now a-going to pray to him for mercy that I had so lightly
esteemed but a while before! I was ashamed, yea, even confounded,
because this villany had been committed by me; but I saw there was
but one way with me, I must go to him and humble myself unto him,
and beg that he, of his wonderful mercy, would show pity to me,
and have mercy upon my wretched sinful soul.'
176. 'Which, when the tempter perceived, he strongly suggested to
me, That I ought not to pray to God; for prayer was not for any in
my case, neither could it do me good, because I had rejected the
Mediator, by whom all prayer came with acceptance to God the Father,
and without whom no prayer could come into his presence. Wherefore,
now to pray is but to add sin to sin; yea, now to pray, seeing God
has cast you off, is the next way to anger and offend him more than
you ever did before.'
177. 'For God, saith he, hath been weary of you for these several
years already, because you are none of his; your bawlings in his
ears hath been no pleasant voice to him; and, therefore, he let you
sin this sin, that you might be quite cut off; and will you pray
still? This the devil urged, and set forth that, in Numbers, when
Moses said to the children of Israel, That because they would not
go up to posses the land when God would have them, therefore, for
ever after, God did bar them out from thence, though they prayed
they might, with tears (Num 14:36,37), &c.'
178. 'As it is said in another place (Exo 21:14), the man that sins
presumptuously shall be taken from God's altar, that he may die;
even as Joab was by King Solomon, when he thought to find shelter
there (1 Kings 2:28), &c. These places did pinch me very sore; yet,
my case being desperate, I thought with myself I can but die; and
if it must be so, it shall once be said, that such an one died
at the foot of Christ in prayer.[42] This I did, but with great
difficulty, God doth know; and that because, together with this,
still that saying about Esau would be set at my heart, even like a
flaming sword, to keep the way of the tree of life, lest I should
taste thereof and live. Oh! who knows how hard a thing I found it
to come to God in prayer.'
179. 'I did also desire the prayers of the people of God for
me, but I feared that God would give them no heart to do it; yea,
I trembled in my soul to think that some or other of them would
shortly tell me, that God had said those words to them that he once
did say to the prophet concerning the children of Israel, "Pray
not thou for this people," for I have rejected them (Jer 11:14).
So, pray not for him, for I have rejected him. Yea, I thought that
he had whispered this to some of them already, only they durst not
tell me so, neither durst I ask them of it, for fear, if it should
be so, it would make me quite besides myself. Man knows the beginning
of sin, said Spira, but who bounds the issues thereof?'
180. About this time I took an opportunity to break my mind to
an ancient Christian, and told him all my case; I told him, also,
that I was afraid that I had sinned the sin against the Holy Ghost;
and he told me he thought so too. Here, therefore, I had but cold
comfort; but, talking a little more with him, I found him, though
a good man, a stranger to much combat with the devil. Wherefore,
I went to God again, as well as I could, for mercy still.
181. Now, also, did the tempter begin to mock me in my misery,
saying, that, seeing I had thus parted with the Lord Jesus, and
provoked him to displeasure, who would have stood between my soul
and the flame of devouring fire, there was now but one way, and
that was, to pray that God the Father would be the Mediator betwixt
his Son and me, that we might be reconciled again, and that I might
have that blessed benefit in him that his blessed saints enjoyed.
182. Then did that scripture seize upon my soul, He is of one mind,
and who can turn him? Oh! I saw it was as easy to persuade him to
make a new world, a new covenant, or new Bible, besides that we
have already, as to pray for such a thing. This was to persuade him
that what he had done already was mere folly, and persuade with him
to alter, yea, to disannul, the whole way of salvation; and then
would that saying rend my soul asunder, "Neither is there salvation
in any other: for there is none other name under heaven, given
among men, whereby we must be saved" (Acts 4:12).
183. 'Now, the most free, and full, and gracious words of the
gospel were the greatest torment to me; yea, nothing so afflicted
me as the thoughts of Jesus Christ, the remembrance of a Saviour;
because I had cast him off, brought forth the villany of my sin,
and my loss by it to mind; nothing did twinge my conscience like
this. Every time that I thought of the Lord Jesus, of his grace,
love, goodness, kindness, gentleness, meekness, death, blood,
promises and blessed exhortations, comforts and consolations, it
went to my soul like a sword; for still, unto these my considerations
of the Lord Jesus, these thoughts would make place for themselves
in my heart; aye, this is the Jesus, the loving Saviour, the Son
of God, whom thou hast parted with, whom you slighted, despised,
and abused. This is the only Saviour, the only Redeemer, the only
one that could so love sinners as to wash them from their sins in
his own most precious blood; but you have no part nor lot in this
Jesus, you have put him from you, you have said in your heart, Let
him go if he will. Now, therefore, you are severed from him; you
have severed yourself from him. Behold, then, his goodness, but
yourself to be no partaker of it. Oh, thought I, what have I lost!
What have I parted with! What have I disinherited my poor soul of!
Oh! it is sad to be destroyed by the grace and mercy of God; to
have the Lamb, the Saviour, turn lion and destroyer (Rev 6).[43] I
also trembled, as I have said, at the sight of the saints of God,
especially at those that greatly loved him, and that made it their
business to walk continually with him in this world; for they did,
both in their words, their carriages, and all their expressions of
tenderness and fear to sin against their precious Saviour, condemn,
lay guilt upon, and also add continual affliction and shame unto
my soul. The dread of them was upon me, and I trembled at God's
Samuels (1 Sam 16:4).'
184. Now, also, the tempter began afresh to mock my soul another
way, saying that Christ, indeed, did pity my case, and was sorry
for my loss; but forasmuch as I had sinned and transgressed, as
I had done, he could by no means help me, nor save me from what I
feared; for my sin was not of the nature of theirs for whom he bled
and died, neither was it counted with those that were laid to his
charge when he hanged on the tree. Therefore, unless he should come
down from heaven and die anew for this sin, though, indeed, he did
greatly pity me, yet I could have no benefit of him. These things
may seem ridiculous to others, even as ridiculous as they were in
themselves, but to me they were most tormenting cogitations; every
of them augmented my misery, that Jesus Christ should have so much
love as to pity me when he could not help me; nor did I think that
the reason why he could not help me was because his merits were
weak, or his grace and salvation spent on them already, but because
his faithfulness to his threatening would not let him extend his
mercy to me. Besides, I thought, as I have already hinted, that my
sin was not within the bounds of that pardon that was wrapped up
in a promise; and if not, then I knew assuredly, that it was more
easy for heaven and earth to pass away than for me to have eternal
life. So that the ground of all these fears of mine did arise from
a steadfast belief that I had of the stability of the holy Word of
God, and also, from my being misinformed of the nature of my sin.
185. But, oh! how this would add to my affliction, to conceit that
I should be guilty of such a sin for which he did not die. These
thoughts would so confound me, and imprison me, and tie me up from
faith, that I knew not what to do; but, oh! thought I, that he
would come down again! Oh! that the work of man's redemption was
yet to be done by Christ! How would I pray him and entreat him to
count and reckon this sin amongst the rest for which he died! But
this scripture would strike me down as dead, "Christ being raised
from the death dieth no more; death hath no more dominion over him"
(Rom 6:9).[44]
186. Thus, by the strange and unusual assaults of the tempter, was
my soul, like a broken vessel, driven as with the winds, and tossed
sometimes headlong into despair, sometimes upon the covenant of
works, and sometimes to wish that the new covenant, and the conditions
thereof, might, so far forth as I thought myself concerned, be turned
another way and changed. But in all these I was but as those that
justle against the rocks; more broken, scattered, and rent. Oh,
the unthought of imaginations, frights, fears, and terrors that are
affected by a thorough application of guilt, yielded to desperation!
This is the man that hath "his dwelling among the tombs" with the
dead; that is, always crying out and "cutting himself with stones"
(Mark 5:2-5). But I say, all in vain; desperation will not comfort
him, the old covenant will not save him; nay, heaven and earth
shall pass away before one jot or tittle of the Word and law of
grace shall fall or be removed. This I saw, this I felt, and under
this I groaned; yet this advantage I got thereby, namely, a farther
confirmation of the certainty of the way of salvation, and that
the Scriptures were the Word of God! Oh! I cannot now express what
then I saw and felt of the steadiness of Jesus Christ, the rock of
man's salvation; what was done could not be undone, added to, nor
altered. I saw, indeed, that sin might drive the soul beyond Christ,
even the sin which is unpardonable; but woe to him that was so
driven, for the Word would shut him out.
187. Thus was I always sinking, whatever I did think or do. So one
day I walked to a neighbouring town, and sat down upon a settle in
the street, and fell into a very deep pause about the most fearful
state my sin had brought me to; and, after long musing, I lifted
up my head, but methought I saw as if the sun that shineth in the
heavens did grudge to give light, and as if the very stones in the
street, and tiles upon the houses, did bend themselves against me;
methought that they all combined together to banish me out of the
world; I was abhorred of them, and unfit to dwell among them, or
be partaker of their benefits, because I had sinned against the
Saviour. O how happy, now, was every creature over [what] I was; for
they stood fast and kept their station, but I was gone and lost.
188. Then breaking out in the bitterness of my soul, I said 'to
myself,' with a grievous sigh, How can God comfort such a wretch as
I? I had no sooner said it but this returned upon me, as an echo
doth answer a voice, This sin is not unto death. At which I was
as if I had been raised out of a grave, and cried out again, Lord,
how couldest thou find out such a word as this? for I was filled
with admiration at the fitness, and, also, at the unexpectedness
of the sentence, 'the fitness of the Word, the rightness of the
timing of it, the power, and sweetness, and light, and glory that
came with it, also, was marvelous to me to find. I was now, for the
time, out of doubt as to that about which I so much was in doubt
before; my fears before were, that my sin was not pardonable, and
so that I had no right to pray, to repent, &c., or that if I did,
it would be of no advantage or profit to me. But now, thought I,
if this sin is not unto death, then it is pardonable; therefore,
from this I have encouragement to come to God, by Christ, for mercy,
to consider the promise of forgiveness as that which stands with
open arms to receive me, as well as others. This, therefore, was
a great easement to my mind; to wit, that my sin was pardonable,
that it was not the sin unto death (1 John 5:16,17). None but those
that know what my trouble, by their own experience, was, can tell
what relief came to my soul by this consideration; it was a release
to me from my former bonds, and a shelter from my former storm. I
seemed now to stand upon the same ground with other sinners, and
to have as good right to the Word and prayer as any of them.'[45]
189. Now, 'I say,' I was in hopes that my sin was not unpardonable,
but that there might be hopes for me to obtain forgiveness. But,
oh, how Satan did now lay about him for to bring me down again!
But he could by no means do it, neither this day nor the most part
of the next, for this sentence stood like a mill post at my back;
yet, towards the evening of the next day, I felt this word begin
to leave me and to withdraw its supportation from me, and so I
returned to my old fears again, but with a great deal of grudging
and peevishness, for I feared the sorrow of despair; 'nor could my
faith now longer retain this word.'
190. But the next day, at evening, being under many fears, I went
to seek the Lord; and as I prayed, I cried, 'and my soul cried'
to him in these words, with strong cries:--O Lord, I beseech thee,
show me that thou hast loved me with everlasting love (Jer 31:3).
I had no sooner said it but, with sweetness, this returned upon me,
as an echo or sounding again, "I have loved thee with an everlasting
love." Now I went to bed at quiet; also, when I awaked the next
morning, it was fresh upon my soul--'and I believed it.'
191. But yet the tempter left me not; for it could not be so little
as an hundred times that he that day did labour to break my peace.
Oh! the combats and conflicts that I did then meet with as I strove
to hold by this word; that of Esau would fly in my face like to
lightning. I should be sometimes up and down twenty times in an
hour, yet God did bear me up and keep my heart upon this word, from
which I had also, for several days together, very much sweetness
and comfortable hopes of pardon; for thus it was made out to me,
I loved thee whilst thou wast committing this sin, I loved thee
before, I love thee still, and I will love thee for ever.
192. Yet I saw my sin most barbarous, and a filthy crime, and could
not but conclude, and that with great shame and astonishment, that
I had horribly abused the holy Son of God; wherefore I felt my soul
greatly to love and pity him, and my bowels to yearn towards him;
for I saw he was still my Friend, and did reward me good for evil;
yea, the love and affection that then did burn within to my Lord
and Saviour Jesus Christ did work, at this time, such a strong
and hot desire of revengement upon myself for the abuse I had done
unto him, that, to speak as then I thought, had I had a thousand
gallons of blood within my veins, I could freely 'then' have spilt
it all at the command and feet of this my Lord and Saviour.
193. And as I was thus in musing and in my studies, 'considering'
how to love the Lord and to express my love to him, that saying
came in upon me, "If thou, Lord, shouldest mark iniquities, O Lord,
who shall stand? But there is forgiveness with thee, that thou
mayest be feared" (Psa 130:3,4). These were good words to me,[46]
especially the latter part thereof; to wit, that there is forgiveness
with the Lord, that he might be feared; that is, as then I understood
it, that he might be loved and had in reverence; for it was thus
made out to me, that the great God did set so high an esteem upon
the love of his poor creatures, that rather than he would go without
their love he would pardon their transgressions.
194. And now was that word fulfilled on me, and I was also refreshed
by it, Then shall they be ashamed and confounded, "and never open
their mouth any more because of their shame, when I am pacified
toward them for all that they have done, saith the Lord God" (Eze
16:63). Thus was my soul at this time, and, as I then did think,
for ever, set at liberty from being again afflicted with my former
guilt and amazement.
195. But before many weeks were over I began to despond again,
fearing lest, notwithstanding all that I had enjoyed, that yet I
might be deceived and destroyed at the last; for this consideration
came strong into my mind, that whatever comfort and peace I thought
I might have from the Word of the promise of life, yet unless there
could be found in my refreshment a concurrence and agreement in the
Scriptures, let me think what I will thereof, and hold it never so
fast, I should find no such thing at the end; "for the Scripture
cannot be broken" (John 10:35).
196. Now began my heart again to ache and fear I might meet with
disappointment at the last; wherefore I began, with all seriousness,
to examine my former comfort, and to consider whether one that
had sinned as I have done, might with confidence trust upon the
faithfulness of God, laid down in those words by which I had been
comforted and on which I had leaned myself. But now were brought
those sayings to my mind, "For it is impossible for those who were
once enlightened, and have tasted of the heavenly gift, and were
made partakers of the Holy Ghost, and have tasted the good word of
God, and the powers of the world to come, if they shall fall away,
to renew them again unto repentance" (Heb 6:4-6). "For if we sin
willfully after that we have received the knowledge of the truth,
there remaineth no more sacrifice for sins, but a certain fearful
looking for of judgment and fiery indignation, which shall devour
the adversaries" (Heb 10:26,27). Even "as Esau, who, for one morsel
of meat sold his birthright; for ye know how that afterward, when
he would have inherited the blessing, he was rejected; for he found
no place of repentance, though he sought it carefully with tears"
(Heb 12:16,17).
197. Now was the word of the gospel forced from my soul, so that no
promise or encouragement was to be found in the Bible for me; and
now would that saying work upon my spirit to afflict me, "Rejoice
not, O Israel, for joy as other people" (Hosea 9:1). For I saw
indeed there was cause of rejoicing for those that held to Jesus;
but as for me, I had cut myself off by my transgressions, and left
myself neither foot-hold, nor hand-hold, amongst all the stays and
props in the precious word of life.
198. And truly I did now feel myself to sink into a gulf, as an
house whose foundation is destroyed; I did liken myself, in this
condition, unto the case of a child that was fallen into a mill-pit,
who, though it could make some shift to scrabble and spraul in the
water, yet because it could find neither hold for hand nor foot,
therefore at last it must die in that condition. So soon as this
fresh assault had fastened on my soul, that scripture came into my
heart, "This is for many days" (Dan 10:14). And indeed I found it
was so; for I could not be delivered, nor brought to peace again,
until well nigh two years and an half were completely finished. Wherefore
these words, though in themselves they tended to discouragement,
yet to me, who feared this condition would be eternal, they were
at sometimes as an help and refreshment to me.
199. For, thought I, many days are not, not for ever, many days
will have an end, therefore seeing I was to be afflicted, not a
few, but many days, yet I was glad it was but for many days. Thus,
I say, I could recall myself sometimes, and give myself a help, for
as soon as ever the words came 'into my mind' at first, I knew my
trouble would be long; yet this would be but sometimes, for I could
not always think on this, nor ever be helped 'by it,' though I did.
200. Now, while these Scriptures lay before me, and laid sin
'anew' at my door, that saying in the 18th of Luke, with others,
did encourage me to prayer. Then the tempter again laid at me very
sore, suggesting, That neither the mercy of God, nor yet the blood
of Christ, did at all concern me, nor could they help me for my
sin; 'therefore it was in vain to pray.' Yet, thought I, I will
pray. But, said the tempter, your sin is unpardonable. 'Well, said
I, I will pray. It is to no boot, said he.' Yet, said I, I will pray.
So I went to prayer to God; and while I was at prayer, I uttered
words to this effect, Lord, Satan tells me that neither thy mercy,
nor Christ's blood, is sufficient to save my soul; Lord, shall I
honour thee most, by believing thou wilt and canst? or 'him,' by
believing thou neither wilt nor canst? Lord, I would fain honour
thee, by believing thou wilt and canst.
201. And as I was thus before the Lord, that scripture fastened on
my heart, "O [wo]man, great is thy faith" (Matt 15:28), even as if
one had clapped me on the back, as I was on my knees before God.
Yet I was not able to believe this, 'that this was a prayer of
faith,' till almost six months after; for I could not think that I
had faith, or that there should be a word for me to act faith on;
therefore I should still be as sticking in the jaws of desperation,
and went mourning up and down 'in a sad condition,' crying, Is his
mercy clean gone? Is his mercy clean gone for ever? And I thought
sometimes, even when I was groaning in these expressions, they did
seem to make a question whether it was or no; yet I greatly feared
it was.
202. 'There was nothing now that I longed for more than to be put
out of doubt, as to this thing in question; and, as I was vehemently
desiring to know if there was indeed hopes for me, these words came
rolling into my mind, "Will the Lord cast off for ever? And will
he be a favourable no more? Is his mercy clean gone for ever? Doth
his promise fail for evermore? Hath God forgotten to be gracious?
Hath he in anger shut up his tender mercies?" (Psa 77:7-9). And
all the while they run in my mind, methought I had this still as
the answer, It is a question whether he had or no; it may be he hath
not. Yea, the interrogatory seemed to me to carry in it a sure
affirmation that indeed he had not, nor would so cast off, but
would be favourable; that his promise doth not fail, and that he
had not forgotten to be gracious, nor would in anger shut up his
tender mercy. Something, also, there was upon my heart at the same
time, which I now cannot call to mind; which, with this text, did
sweeten my heart, and made me conclude that his mercy might not be
quite gone, nor clean gone for ever.'[47]
203. At another time, I remember I was again much under the question,
Whether the blood of Christ was sufficient to save my soul? In which
doubt I continued from morning till about seven or eight at night;
and at last, when I was, as it were, quite worn out with fear,
lest it should not lay hold on me, these words did sound suddenly
within my heart, He is able. But methought this word ABLE was
spoke so loud unto me; it showed such a great word, 'it seemed to
be writ in great letters,' and gave such a justle to my fear and
doubt, I mean for the time it tarried with me, which was about a
day, as I never had from that all my life, either before or after
that (Heb 7:25).
204. But one morning, when I was again at prayer, and trembling
under the fear of this, that no word of God could help me, that
piece of a sentence darted in upon me, "My grace is sufficient." At
this methought I felt some stay, as if there might be hopes. But,
oh how good a thing it is for God to send his Word! For about
a fortnight before I was looking on this very place, and then I
thought it could not come near my soul with comfort, 'therefore'
I threw down my book in a pet. 'Then I thought it was not large
enough for me; no, not large enough'; but now, it was as if it had
arms of grace so wide that it could not only enclose me, but many
more besides.
205. By these words I was sustained, yet not without exceeding
conflicts, for the space of seven or eight weeks; for my peace
would be in and out, sometimes twenty times a day; comfort now,
and trouble presently; peace now, and before I could go a furlong
as full of fear and guilt as ever heart could hold; and this was
not only now and then, but my whole seven weeks' experience; for
this about the sufficiency of grace, and that of Esau's parting
with his birthright, would be like a pair of scales within my mind,
sometimes one end would be uppermost, and sometimes again the other;
according to which would be my peace or trouble.
206. Therefore I still did pray to God, that he would come in with
this Scripture more fully on my heart; to wit, that he would help
me to apply the whole sentence, 'for as yet I could not: that he
gave, I gathered; but further I could not go,' for as yet it only
helped me to hope 'there might be mercy for me,' "My grace is
sufficient"; and though it came no farther, it answered my former
question; to wit, that there was hope; yet, because "for thee" was
left out, I was not contented, but prayed to God for that also.
Wherefore, one day as I was in a meeting of God's people, full of
sadness and terror, for my fears again were strong upon me; and as
I was now thinking my soul was never the better, but my case most
sad and fearful, these words did, with great power, suddenly break
in upon me, "My grace is sufficient for thee, my grace is sufficient
for thee, my grace is sufficient for thee," three times together;
and, oh! methought that every word as a mighty word unto me; as
my, and grace, and sufficient, and for thee; they were then, and
sometimes are still, far bigger than others be.
207. At which time my understanding was so enlightened, that I was
as though I had seen the Lord Jesus look down from heaven through
the tiles upon me, and direct these words unto me. This sent me
mourning home, it broke my heart, and filled me full of joy, and
laid me low as the dust; only it stayed not long with me, I mean
in this glory and refreshing comfort, yet it continued with me for
several weeks, and did encourage me to hope. But so soon as that
powerful operation of it was taken off my heart, that other about
Esau returned upon me as before; so my soul did hang as in a pair
of scales again, sometimes up and sometimes down, now in peace,
and anon again in terror.
208. Thus I went on for many weeks, sometimes comforted, and sometimes
tormented; and, especially at some times, my torment would be very
sore, for all those scriptures forenamed in the Hebrews, would
be set before me, as the only sentences that would keep me out of
heaven. Then, again, I should begin to repent that ever that thought
went through me, I should also think thus with myself, Why, how
many scriptures are there against me? There are but three or four:
and cannot God miss them, and save me for all them? Sometimes,
again, I should think, Oh! if it were not for these three or four
words, now how might I be comforted? And I could hardly forbear,
at some times, but to wish them out of the book.
209. Then methought I should see as if both Peter, and Paul, and
John, and all the writers, did look with scorn upon me, and hold me
in derision; and as if they said unto me, All our words are truth,
one of as much force as another. It is not we that have cut you
off, but you have cast away yourself; there is none of our sentences
that you must take hold upon but these, and such as these: "It is
impossible; there remains no more sacrifice for sin" (Heb 6). And
"it had been better for them not to have known" the will of God,
"than after they have known it, to turn from the holy commandment
delivered unto them" (2 Peter 2:21). "For the Scriptures cannot
be broken."[48]
210. 'These, as the elders of the city of refuge, I saw were to be
the judges both of my case and me, while I stood, with the avenger
of blood at my heels, trembling at their gate for deliverance, also
with a thousand fears and mistrusts, I doubted that they would shut
me out for ever (Josh 20:3,4).'
211. Thus was I confounded, not knowing what to do, nor how to be
satisfied in this question, Whether the scriptures could agree in
the salvation of my soul? I quaked at the apostles, I knew their
words were true, and that they must stand for ever.
212. And I remember one day, as I was in diverse frames of spirit,
and considering that these frames were still according to the nature
of the several scriptures that came in upon my mind; if this of
grace, then was I quiet; but if that of Esau, then tormented; Lord,
thought I, if both these scriptures would meet in my heart at once,
I wonder which of them would get the better of me. So methought I
had a longing mind that they might come both together upon me; yea,
I desired of God they might.
213. Well, about two or three days after, so they did indeed; they
bolted both upon me at a time, and did work and struggle strangely
in me for a while; at last, that about Esau's birthright began to
wax weak, and withdraw, and vanish; and this about the sufficiency
of grace prevailed with peace and joy. And as I was in a muse about
this thing, that scripture came home upon me, "Mercy rejoiceth
against judgment" (James 2:13).
214. This was a wonderment to me; yet truly I am apt to think it
was of God; for the word of the law and wrath must give place to
the word of life and grace; because, though the word of condemnation
be glorious, yet the word of life and salvation doth far exceed in
glory (2 Cor 3:8-12; Mark 9:5-7). Also, that Moses and Elias must
both vanish, and leave Christ and his saints alone.
215. This scripture did also most sweetly visit my soul, "And him
that cometh to me I will in no wise cast out" (John 6:37). Oh,
the comfort that I have had from this world, "in no wise"! as who
should say, by no means, for no thing, whatever he hath done. But
Satan would greatly labour to pull this promise from me, telling
of me that Christ did not mean me, and such as I, but sinners of
a lower rank, that had not done as I had done. But I should answer
him again, Satan, here is in this word no such exception; but "him
that comes," HIM, any him; "him that cometh to me I will in no wise
cast out." And this I well remember still, that of all the sleights
that Satan used to take this scripture from me, yet he never did
so much as put this question, But do you come aright? And I have
thought the reason was, because he thought I knew full well what
coming aright was; for I saw that to come aright was to come as I
was, a vile and ungodly sinner, and to cast myself at the feet of
mercy, condemning myself for sin. If ever Satan and I did strive
for any word 'of God in all my life, it was for this good word of
Christ; he at one end and I at the other. Oh, what work did we make!'
It was for this in John, 'I say, that we did so tug and strive';
he pulled and I pulled; but, God be praised, 'I got the better of
him,' I got some sweetness from it.
216. But, notwithstanding all these helps and blessed words of
grace, yet that of Esau's selling of his birthright would still at
times distress my conscience; for though I had been most sweetly
comforted, and that but just before, yet when that came into 'my'
mind, it would make me fear again, I could not be quite rid thereof,
it would every day be with me: wherefore now I went another way
to work, even to consider the nature of this blasphemous thought;
I mean, if I should take the words at the largest, and give them
their own natural force and scope, even every word therein. So when
I had thus considered, I found, that if they were fairly taken,
they would amount to this, that I had freely left the Lord Jesus
Christ to his choice, whether he would be my Saviour or no; for the
wicked words were these, Let him go if he will. Then that scripture
gave me hope, "I will never leave thee nor forsake thee" (Heb 13:5).
O Lord, said I, but I have left thee. Then it answered again, "But
I will not leave thee." For this I thank God also.
217. Yet I was grievously afraid he should, and found it exceeding
hard to trust him, seeing I had so offended him. I could have been
exceeding glad that this thought had never befallen, for then I
thought I could, with more ease and freedom abundance, have leaned
upon his grace. I see it was with me, as it was with Joseph's
brethren; the guilt of their own wickedness did often fill them with
fears that their brother would at last despise them (Gen 50:15-17).
218. But above all the scriptures that I yet did meet with, that
in the twentieth of Joshua was the greatest comfort to me, which
speaks of the slayer that was to flee for refuge. And if the avenger
of blood pursue the slayer, then, saith Moses, they that are the
elders of the city of refuge shall not deliver him into his hand,
because he smote his neighbour unwittingly, and hated him not
aforetime. Oh, blessed be God for this word; I was convinced that
I was the slayer; and that the avenger of blood pursued me, that I
felt with great terror; only now it remained that I inquire whether
I have right to enter the city of refuge.[49] So I found that he
must not, who lay in wait to shed blood: 'it was not the willful
murderer,' but he who unwittingly did it, he who did unawares
shed blood; 'not of spite, or grudge, or malice, he that shed
it unwittingly,' even he who did not hate his neighbour before.
Wherefore,
219. I thought verily I was the man that must enter, because I
had smitten my neighbour unwittingly, and hated him not aforetime.
I hated him not aforetime; no, I prayed unto him, was tender of
sinning against him; yea, and against this wicked temptation I had
strove for a twelvemonth before; yea, and also when it did pass
through my heart, it did it in spite of my teeth: wherefore I
thought I had right to enter this city, and the elders, which are
the apostles, were not to deliver me up. This, therefore, was great
comfort to me; and did give me much ground of hope.
220. Yet being very critical, for my smart had made me that I knew
not what ground was sure enough to bear me, I had one question
that my soul did much desire to be resolved about; and that was,
Whether it be possible for any soul that hath indeed sinned the
unpardonable sin, yet after that to receive though but the least
true spiritual comfort from God through Christ? The which, after
I had much considered, I found the answer was, No, they could not;
and that for these reasons:--
221. First, Because those that have sinned that sin, they are debarred
a share in the blood of Christ, and being shut out of that, they
must needs be void of the least ground of hope, and so of spiritual
comfort; for to such "there remaineth no more sacrifice for sins"
(Heb 10:26). Secondly, Because they are denied a share in the
promise of life; they shall never be forgiven, "neither in this
world, neither in that which is to come" (Matt 12:32). Thirdly,
The Son of God excludes them also from a share in his blessed
intercession, being for ever ashamed to own them both before his
holy Father, and the blessed angels in heaven (Mark 8:38).
222. When I had, with much deliberation, considered of this matter,
and could not but conclude that the Lord had comforted me, and that
too after this my wicked sin; then, methought, I durst venture to
come nigh unto those most fearful and terrible scriptures, with
which all this while I had been so greatly affrighted, and on which,
indeed, before I durst scarce cast mine eye, yea, had much ado an
hundred times to forbear wishing of them out of the Bible; for I
thought they would destroy me; but now, I say, I began to take some
measure of encouragement to come close to them, to read them, and
consider them, and to weigh their scope and tendency.
223. The which, when I began to do, I found their visage changed;
for they looked not so grimly on me as before I thought they did.
And, first, I came to the sixth of the Hebrews, yet trembling for
fear it should strike me; which when I had considered, I found that
the falling there intended was a falling quite away; that is, as
I conceived, a falling from, and an absolute denial of the gospel
of remission of sins by Christ; for from them the apostle begins
his argument (vv 1-3). Secondly, I found that this falling away
must be openly, even in the view of the world, even so as "to put
Christ to an open shame." Thirdly, I found that those he there
intended were for ever shut up of God, both in blindness, hardness,
and impenitency: it is impossible they should be renewed again unto
repentance. By all these particulars, I found, to God's everlasting
praise, my sin was not the sin in this place intended.
'First, I confessed I was fallen, but not fallen away, that is,
from the profession of faith in Jesus unto eternal life. Secondly,
I confessed that I had put Jesus Christ to shame by my sin, but
not to open shame; I did not deny him before men, nor condemn him
as a fruitless one before the world. Thirdly, Nor did I find that
God had shut me up, or denied me to come, though I found it hard
work indeed to come to him by sorrow and repentance. Blessed be
God for unsearchable grace.'
224. Then I considered that in the tenth of the Hebrews, and found
that the willful sin there mentioned is not every willful sin,
but that which doth throw off Christ, and then his commandments
too. Secondly, That must also be done openly, before two or three
witnesses, to answer that of the law (v 28). Thirdly, This sin cannot
be committed, but with great despite done to the Spirit of grace;
despising both the dissuasions from that sin, and the persuasions
to the contrary. But the Lord knows, though this my sin was devilish,
yet it did not amount to these.
225. And as touching that in the twelfth of the Hebrews, about
Esau's selling his birthright, though this was that which killed me,
and stood like a spear against me; yet now I did consider, First,
That his was not a hasty thought against the continual labour of
his mind, but a thought consented to and put in practice likewise,
and that too after some deliberation (Gen 25). Secondly, It was a
public and open action, even before his brother, if not before many
more; this made his sin of a far more heinous nature than otherwise
it would have been. Thirdly, He continued to slight his birthright:
"He did eat and drink, and went his way; thus Esau despised
his birthright" (v 34). Yea, twenty years after, he was found to
despise it still. "And Esau said, I have enough, my brother; keep
that thou hast unto thyself" (Gen 33:9).
226. Now as touching this, that Esau sought a place of repentance;
thus I thought, first, This was not for the birthright, but for the
blessing; this is clear from the apostle, and is distinguished by
Esau himself; "he took away my birthright [that is, formerly]; and,
behold, now he hath taken away my blessing" (Gen 27:36). Secondly,
Now, this being thus considered, I came again to the apostle, to
see what might be the mind of God, in a New Testament style and
sense, concerning Esau's sin; and so far as I could conceive, this
was the mind of God, That the birthright signified regeneration,
and the blessing the eternal inheritance; for so the apostle seems
to hint, "Lest there be any profane person, as Esau, who for one
morsel of meat sold his birthright"; as if he should say, Lest there
be any person amongst you, that shall cast off all those blessed
beginnings of God that at present are upon him, in order to a new
birth, lest they become as Esau, even be rejected afterwards, when
they would inherit the blessing.
227. For many there are who, in the day of grace and mercy, despise
those things which are indeed the birthright to heaven, who yet,
when the deciding day appears, will cry as loud as Esau, "Lord,
Lord, open to us"; but then, as Isaac would not repent, no more will
God the Father, but will say, I have blessed these, yea, and they
shall be blessed; but as for you, depart from me, all ye workers
of iniquity (Gen 27:33; Luke 13:25-27).
228. When I had thus considered these scriptures, and found that
thus to understand them was not against, but according to other
scriptures; this still added further to my encouragement and
comfort, and also gave a great blow to that objection, to wit, that
the scripture could not agree in the salvation of my soul. And now
remained only the hinder part of the tempest, for the thunder was
gone beyond me, only some drops did still remain, that now and then
would fall upon me; but because my former frights and anguish were
very sore and deep, therefore it did oft befall me still, as it
befalleth those that have been scared with fire, I thought every
voice was Fire, fire; every little touch would hurt my tender
conscience.[50]
229. But one day, as I was passing in the field, and that too with
some dashes on my conscience, fearing lest yet all was not right,
suddenly this sentence fell upon my soul, Thy righteousness is
in heaven; and methought withal, I saw, with the eyes of my soul,
Jesus Christ at God's right hand; there, I say, as my righteousness;
so that wherever I was, or whatever I was adoing, God could not
say of me, He wants my righteousness, for that was just before him.
I also saw, moreover, that it was not my good frame of heart that
made my righteousness better, nor yet my bad frame that made my
righteousness worse; for my righteousness was Jesus Christ himself,
the same yesterday, and to-day, and for ever (Heb 13:8).
230. Now did my chains fall off my legs indeed, I was loosed from
my affliction and irons, my temptations also fled away; so that,
from that time, those dreadful scriptures of God left off to trouble
me; now went I also home rejoicing, for the grace and love of God.
So when I came home, I looked to see if I could find that sentence,
Thy righteousness is in heaven; but could not find such a saying,
wherefore my heart began to sink again, only that was brought to my
remembrance, he "of God is made unto us wisdom, and righteousness,
and sanctification, and redemption"; by this word I saw the other
sentence true (1 Cor 1:30).
231. For by this scripture, I saw that the man Christ Jesus, as
he is distinct from us, as touching his bodily presence, so he is
our righteousness and sanctification before God. Here, therefore,
I lived for some time, very sweetly at peace with God through
Christ; Oh methought, Christ! Christ! there was nothing but Christ
that was before my eyes, I was not now only for looking upon this
and the other benefits of Christ apart, as of his blood, burial, or
resurrection, but considered him as a whole Christ! As he in whom
all these, and all other his virtues, relations, offices, and
operations met together, and that 'as he sat' on the right hand of
God in heaven.
232. It was glorious to me to see his exaltation, and the worth
and prevalency of all his benefits, and that because of this: now
I could look from myself to him, and should reckon that all those
graces of God that now were green in me, were yet but like those
cracked groats and fourpence-halfpennies[51] that rich men carry
in their purses, when their gold is in their trunks at home! Oh, I
saw my gold was in my trunk at home! In Christ, my Lord and Saviour!
Now Christ was all; all my wisdom, all my righteousness, all my
sanctification, and all my redemption.
233. Further, the Lord did also lead me into the mystery of union
with the Son of God, that I was joined to him, that I was flesh
of his flesh, and bone of his bone, and now was that a sweet word
to me in Ephesians 5:30. By this also was my faith in him, as my
righteousness, the more confirmed to me; for if he and I were one,
then his righteousness was mine, his merits mine, his victory also
mine. Now could I see myself in heaven and earth at once; in heaven
by my Christ, by my head, by my righteousness and life, though on
earth by my body or person.
234. Now I saw Christ Jesus was looked on of God, and should also
be looked upon by us, as that common or public person, [52] in
whom all the whole body of his elect are always to be considered
and reckoned; that we fulfilled the law by him, died by him, rose
from the dead by him, got the victory over sin, death, the devil,
and hell, by him; when he died, we died; and so of his resurrection.
"Thy dead men shall live, together with my dead body shall they
arise," saith he (Isa 26:19). And again, "After two days will he
revive us: in the third day he will raise us up, and we shall live
in his sight" (Hosea 6:2); which is now fulfilled by the sitting
down of the Son of man on the right hand of the Majesty in the
heavens, according to that to the Ephesians, he "hath raised us
up together, and made us sit together in heavenly places in Christ
Jesus" (Eph 2:6).
235. Ah, these blessed considerations and scriptures, with many
other of a like nature, were in those days made to spangle in mine
eyes, 'so that I have cause to say,' "Praise ye the Lord. Praise
God in his sanctuary: praise him in the firmament of his power.
Praise him for his mighty acts: praise him according to his excellent
greatness" (Psa 150:1,2).
236. Having thus, in few words, given you a taste of the sorrow and
affliction that my soul went under, by the guilt and terror that
this my wicked thought did lay me under! and having given you also
a touch of my deliverance therefrom, and of the sweet and blessed
comfort that I met with afterwards, which comfort dwelt about a
twelve-month with my heart, to my unspeakable admiration; I will
now, God willing, before I proceed any further, give you in a word
or two, what, as I conceive, was the cause of this temptation; and
also after that, what advantage, at the last, it became unto my
soul.
237. For the causes, I conceived they were principally two: of which
two also I was deeply convinced all the time this trouble lay upon
me. The first was, for that I did not, when I was delivered from
the temptation that went before, still pray to God to keep me from
temptations that were to come; for though, as I can say in truth,
my soul was much in prayer before this trial seized me, yet then I
prayed only, or at the most, principally for the removal of present
troubles, and for fresh discoveries of 'his' love in Christ! which
I saw afterwards was not enough to do; I also should have prayed
that the great God would keep me from the evil that was to come.
238. Of this I was made deeply sensible by the prayer of holy
David, who, when he was under present mercy, yet prayed that God
would hold him back from sin and temptation to come; "Then," saith
he, "shall I be upright, and I shall be innocent from the GREAT
transgression" (Psa 19:13). By this very word was I galled and
condemned, quite through this long temptation.
239. That also was another word that did much condemn me for my
folly, in the neglect of this duty (Heb 4:16), "Let us therefore
come boldly unto the throne of grace, that we may obtain mercy,
and find grace to help in time of need." This I had not done, and
therefore was suffered thus to sin and fall, according to what is
written, "Pray that ye enter not into temptation." And truly this
very thing is to this day of such weight and awe upon me, that
I dare not, when I come before the Lord, go off my knees, until
I entreat him for help and mercy against the temptations that are
to come; and I do beseech thee, reader, that thou learn to beware
of my negligence, by the affliction that for this thing I did for
days, and months, and years, with sorrow undergo.
240. Another cause of this temptation was, that I had tempted God;
and on this manner did I do it. Upon a time my wife was great with
child, and before her full time was come, her pangs, as of a woman
in travail, were fierce and strong upon her, even as if she would
have immediately fallen in labour, and been delivered of an untimely
birth. Now, at this very time it was, that I had been so strongly
tempted to question the being of God; wherefore, as my wife lay
crying by me, I said, but with all secrecy imaginable, even thinking
in my heart, Lord, if thou wilt now remove this sad affliction
from my wife, and cause that she be troubled no more therewith this
night, and now were her pangs just upon her, then I shall know that
thou canst discern the most secret thoughts of the heart.
241. I had no sooner said it in my heart, but her pangs were taken
from her, and she was cast into a deep sleep, and so she continued
till morning; at this I greatly marveled, not knowing what to
think; but after I had been awake a good while, and heard her cry
no more, I fell to sleeping also. So when I waked in the morning,
it came upon me again, even what I had said in my heart the
last night, and how the Lord had showed me that he knew my secret
thoughts, which was a great astonishment unto me for several weeks
after.
242. Well, about a year and a half afterwards, that wicked sinful
thought, of which I have spoken before, went through my wicked
heart, even this thought, Let Christ go if he will; so when I was
fallen under guilt for this, the remembrance of my other thought,
and of the effect thereof, would also come upon me with this retort,
which also carried rebuke along with it, Now you may see that God
doth know the most secret thoughts of the heart.[53]
243. And with this, that of the passages that were betwixt the
Lord and his servant Gideon fell upon my spirit; how because that
Gideon tempted God with his fleece, both wet and dry, when he should
have believed and ventured upon his word, therefore the Lord did
afterwards so try him, as to send him against an innumerable company
of enemies; and that too, as to outward appearance, without any
strength or help (Judg 6, 7). Thus he served me, and that justly,
for I should have believed his word, and not have put an IF upon
the all-seeingness of God.
244. And now to show you something of the advantages that I also
gained by this temptation; and first, By this I was made continually
to possess in my soul a very wonderful sense both of the being
and glory of God, and of his beloved Son; in the temptation 'that
went' before, my soul was perplexed with 'unbelief, blasphemy,
hardness of heart, questions about the being of God, Christ, the
truth of the Word, and certainty of the world to come; I say, then
I was greatly assaulted and tormented with' atheism; but now the
case was otherwise, now was God and Christ continually before my
face, though not in a way of comfort, but in a way of exceeding
dread and terror. The glory of the holiness of God did at this
time break me to pieces; and the bowels and compassion of Christ
did break me as on the wheel;[54] for I could not consider him but
as a lost and rejected Christ, the remembrance of which was as the
continual breaking of my bones.
245. The Scriptures now also were wonderful things unto me; I saw
that the truth and verity of them were the keys of the kingdom of
heaven; those 'that' the Scriptures favour they must inherit bliss,
but those 'that' they oppose and condemn must perish evermore. Oh
this word, "For the Scripture cannot be broken": would rend the
caul of my heart; and so would that other, "Whose soever sins ye
remit, they are remitted unto them; and whose soever sins ye retain,
they are retained." Now I saw the apostles to be the elders of the
city of refuge (Josh 20:4), those 'that' they were to receive in,
were received to life; but those that they shut out were to be
slain by the avenger of blood.[55]
246. Oh! one sentence of the Scripture did more afflict and terrify
my mind, I mean those sentences that stood against me, as sometimes
I thought they every one did, more I say, than an army of forty
thousand men that might have come against me. Woe be to him against
whom the Scriptures bend themselves.
247. By this temptation I was made 'to' see more into the nature
of the promises than ever I was before; for I lying now trembling
under the mighty hand of God, continually torn and rent by the
thunderings of his justice; this made me, with careful heart and
watchful eye, with great seriousness, to turn over every leaf,
and with much diligence, mixed with trembling, to consider every
sentence, together with its natural force and latitude.
248. By this temptation, also, I was greatly beaten off my former
foolish practice, of putting by the word of promise when it came
into my mind; for now, though I could not suck that comfort and
sweetness from the promise as I had done at other times, yea, like
to a man a-sinking, I should catch at all I saw; formerly I thought
I might not meddle with the promise unless I felt its comfort, but
now it was no time thus to do, the avenger of blood too hardly did
pursue me.
249. Now therefore I was glad to catch at that word, which yet I
feared I had no ground or right to own; and even to leap into the
bosom of that promise, that yet I feared did shut its heart against
me. Now also I should labour to take the Word as God had laid it
down, without restraining the natural force of one syllable thereof.
O what did I now see in that blessed sixth of John, "And him that
cometh to me, I will in no wise cast out" (v 37). Now I began to
consider with myself, that God had a bigger mouth to speak with
than I had heart to conceive with. I thought also with myself that
he spake not his words in haste, or in unadvised heat, but with
infinite wisdom and judgment, and in very truth and faithfulness
(2 Sam 3:18).
250. I should in these days, often in my greatest agonies, even
flounce towards the promise, as the horses do towards sound ground
that yet stick in the mire, concluding, though as one almost bereft
of his wits through fear, on this I will rest and stay, and leave
the fulfilling of it to the God of heaven that made it. Oh! many a
pull hath my heart had with Satan for that blessed sixth of John.
I did not now, as at other times, look principally for comfort,
though, O how welcome would it have been unto me! But now a word,
a word to lean a weary soul upon, that I might not sink for ever!
'it was that I hunted for.'
251. Yea, often when I have been making to the promise, I have
seen as if the Lord would refuse my soul for ever. I was often as
if I had run upon the pikes, and as if the Lord had thrust at me
to keep me from him as with a flaming sword. Then I should think
of Esther, who went to petition the king contrary to the law (Esth
4:16). I thought also of Benhadad's servants, who went with ropes
upon their heads to their enemies for mercy (1 Kings 20:31). The
woman of Canaan also, that would not be daunted, though called dog
by Christ (Matt 15:20-28). And the man that went to borrow bread
at midnight (Luke 11:5-8), were great encouragements unto me.
251. I never saw those heights and depths in grace, and love, and
mercy, as I saw after this temptation. Great sins do draw out great
grace; and where guilt is most terrible and fierce there the mercy
of God in Christ, when showed to the soul, appears most high and
mighty. When Job had passed through his captivity, he had "twice
as much as he had before" (Job 42:10). Blessed be God for Jesus
Christ our Lord. Many other things I might here make observation
of, but I would be brief, and therefore shall at this time omit
them, and do pray God that my harms may make others fear to offend,
lest they also be made to bear the iron yoke as I 'did.'
'I had two or three times, at or about my deliverance from this
temptation, such strange apprehensions of the grace of God, that
I could hardly bear up under it, it was so out of measure amazing,
when I thought it could reach me, that I do think, if that sense
of it had abode long upon me, it would have made me incapable for
business.'
[ENTERS INTO FELLOWSHIP WITH THE CHURCH OF CHRIST AT BEDFORD, IN
WHICH HE AFTERWARDS BECAME A MINISTERING ELDER.]
253. Now I shall go forward to give you a relation of other of the
Lord's dealings with me, of his dealings with me at sundry other
seasons, and of the temptations I then did meet withal. I shall begin
with what I met with when I first did join in fellowship with the
people of God in Bedford.[56] After I had propounded to the church
that my desire was to walk in the order and ordinances of Christ
with them, and was also admitted by them; while I thought of that
blessed ordinance of Christ, which was his last supper with his
disciples before his death, that Scripture, "This do in remembrance
of me" (Luke 22:19), was made a very precious word unto me; for
by it the Lord did come down upon my conscience with the discovery
of his death for my sins; and as I then felt, did as if he plunged
me in the virtue of the same. But, behold, I had not been long
a partaker at that ordinance, but such fierce and sad temptations
did attend me at all times therein, both to blaspheme the ordinance,
and to wish some deadly thing to those that then did eat thereof;
that, lest I should at any time be guilty of consenting to these
wicked and fearful thoughts, I was forced to bend myself all the
while to pray to God to keep me from such blasphemies; and also
to cry to God to bless the bread and cup to them as it went from
mouth to mouth. The reason of this temptation I have thought since
was, because I did not, with that reverence 'as became me,' at
first approach to partake thereof.
254. Thus I continued for three quarters of a year, and could never
have rest nor ease; but at last the Lord came in upon my soul with
that same scripture by which my soul was visited before; and after
that I have been usually very well and comfortable in the partaking
of that blessed ordinance, and have, I trust, therein discerned
the Lord's body as broken for my sins, and that his precious blood
hath been shed for my transgressions.
255. Upon a time I was somewhat inclining to a consumption,
wherewith, about the spring, I was suddenly and violently seized
with much weakness in my outward man, insomuch that I thought I
could not live. Now began I afresh to give myself up to a serious
examination after my state and condition for the future, and of
my evidences for that blessed world to come; for it hath, I bless
the name of God, been my usual course, as always, so especially
in the day of affliction, to endeavour to keep my interest in the
life to come clear before my eye.
256. But I had no sooner began to recall to mind my former experience
of the goodness of God to my soul, but there came flocking into my
mind, an innumerable company of my sins and transgressions, amongst
which these were at this time most to my affliction, namely, my
deadness, dullness, and coldness in holy duties; my wanderings of
heart, 'of' my wearisomeness in all good things, my want of love to
God, his ways, and people, with this at the end of all, Are these
the fruits of Christianity? are these the tokens of a blessed man?
257. At the apprehension of these things my sickness was doubled
upon me, for now was I sick in my inward man, my soul was clogged
with guilt; now also was my former experience of God's goodness
to me quite taken out of my mind, and hid as if it had never
been, nor seen. Now was my soul greatly pinched between these two
considerations, Live I must not, Die I dare not; now I sunk and
fell in my spirit, and was giving up all for lost; but as I was
walking up and down in the house, as a man in a most woeful state,
that word of God took hold of my heart, Ye are "justified freely
by his grace, through the redemption that is in Christ Jesus" (Rom
3:24). 'But oh what a turn it made upon me!'
258. Now was I as one awakened out of some troublesome sleep and
dream, and listening to this heavenly sentence, I was as if I had
heard it thus expounded to me: Sinner, thou thinkest that because
of thy sins and infirmities I cannot save thy soul, but behold my
Son is by me, and upon him I look, and not on thee, and will deal
with thee according as I am pleased with him. At this I was greatly
lightened in my mind, and made to understand that God could justify
a sinner at any time; it was but 'his' looking upon Christ, and
imputing of his benefits to us, and the work was forthwith done.
259. And as I was thus in a muse that scripture also came with great
power upon my spirit, Not by works of righteousness which we have
done, but according to his mercy he saved us, &c. (Titus 3:5; 2 Tim
1:9). Now was I got on high; I saw myself within the arms of grace
and mercy; and though I was before afraid to think of a dying hour,
yet now I cried, Let me die. Now death was lovely and beautiful
in my sight; for I saw we shall never live indeed till we be gone
to the other world. Oh, methought this life is but a slumber in
comparison of that above; at this time also I saw more in those
words, "Heirs of God" (Rom 8:17), than ever I shall be able to
express while I live in this world. "Heirs of God!" God himself is
the portion of the saints. This I saw and wondered at, but cannot
tell you what I saw.[57]
260. 'Again, as I was at another time very ill and weak, all that
time also the tempter did beset me strongly, for I find he is much
for assaulting the soul when it begins to approach towards the
grave, then is his opportunity, labouring to hide from me my former
experience of God's goodness; also setting before me the terrors of
death and the judgment of God, insomuch that at this time, through
my fear of miscarrying for ever, should I now die, I was as one
dead before death came, and was as if I had felt myself already
descending into the pit; methought, I said, there was no way, but
to hell I must; but behold, just as I was in the midst of those
fears, these words of the angels carrying Lazarus into Abraham's
bosom darted in upon me, as who should say, So it shall be with
thee when thou dost leave this world. This did sweetly revive my
spirit, and help me to hope in God; which, when I had with comfort
mused on a while, that word fell with great weight upon my mind,
"O death, where is thy sting? O grave, where is thy victory?" (1
Cor 15:55). At this I became both well in body and mind at once,
for my sickness did presently vanish, and I walked comfortably in
my work for God again.'
261. At another time, though just before I was pretty well and
savoury in my spirit, yet suddenly there fell upon me a great cloud
of darkness, which did so hide from me the things of God and Christ,
that I was as if I had never seen or known them in my life; I was
also so overrun in my soul, with a senseless, heartless frame of
spirit, that I could not feel my soul to move or stir after grace
and life by Christ; I was as if my loins were broken, or as if my
hands and feet had been tied or bound with chains. At this time
also I felt some weakness to seize 'upon' my outward man, which
made still the other affliction the more heavy and uncomfortable
'to me.'
262. After I had been in this condition some three or four days,
as I was sitting by the fire, I suddenly felt this word to sound
in my heart, I must go to Jesus; at this my former darkness and
atheism fled away, and the blessed things of heaven were set within
my view. While I was on this sudden thus overtaken with surprise,
Wife, said I, is there ever such a scripture, I must go to Jesus?
she said she could not tell, therefore I sat musing still to see
if I could remember such a place; I had not sat above two or three
minutes but that came bolting in upon me, "And to an innumerable
company of angels," and withal, Hebrews the twelfth, about the
mount Sion was set before mine eyes (vv 22-24).
263. Then with joy I told my wife, O now I know, I know! But that
night was a good night to me, I never had but few better; I longed
for the company of some of God's people that I might have imparted
unto them what God had showed me. Christ was a precious Christ to
my soul that night; I could scarce lie in my bed for joy, and peace,
and triumph, through Christ; this great glory did not continue upon
me until morning, yet that twelfth of the author to the Hebrews
(Heb 12:22,23) was a blessed scripture to me for many days together
after this.
264. The words are these, "Ye are come unto mount Sion, and unto
the city of the living God, the heavenly Jerusalem, and to an
innumerable company of angels, to the general assembly and church
of the firstborn, which are written in heaven, and to God the judge
of all, and to the spirits of just men made perfect, and to Jesus
the mediator of the new covenant, and to the blood of sprinkling,
that speaketh better things than that of Abel." Through this blessed
sentence the Lord led me over and over, first to this word, and
then to that, and showed me wonderful glory in every one of them.
These words also have oft since this time been great refreshment
to my spirit. Blessed be God for having mercy on me.
[A BRIEF ACCOUNT OF THE AUTHOR'S CALL TO THE WORK OF THE MINISTRY.]
265. And now I am speaking my experience, I will in this place
thrust in a word or two concerning my preaching the Word, and of
God's dealing with me in that particular also. For after I had been
about five or six years awakened, and helped 'myself' to see both
the want and worth of Jesus Christ our Lord, and 'also' enabled to
venture my soul upon him, some of the most able among the saints
with us, I say the most able for judgment and holiness of life,
as they conceived, did perceive that God had counted me worthy to
understand something of his will in his holy and blessed Word, and
had given me utterance, in some measure, to express what I saw to
others for edification; 'therefore' they desired me, and that with
much earnestness, that I would be willing, at sometimes, to take in
hand, in one of the meetings, to speak a word of exhortation unto
them.[58]
266. The which, though at the first it did much dash and abash my
spirit, yet being still by them desired and intreated, I consented
to their request, and did twice at two several assemblies, but in
private, though with much weakness and infirmity, discover my gift
amongst them; at which they not only seemed to be, but did solemnly
protest, as in the sight of the great God, they were both affected
and comforted, and gave thanks to the Father of mercies for the
grace bestowed on me.
267. After this, sometimes when some of them did go into the country
to teach, they would also that I should go with them; where, though
as yet I did not, nor durst not, make use of my gift in an open
way, yet more privately still as I came amongst the good people in
those places, I did sometimes speak a word of admonition unto them
also; the which, they as the other received, with rejoicing, at the
mercy of God to me-ward, professing their souls were edified thereby.
268. Wherefore, to be brief, at last, being still desired by the
church, after some solemn prayer to the Lord, with fasting, I was
more particularly called forth, and appointed to a more ordinary
and public preaching the word, not only to, and amongst them that
believed, but also to offer the gospel to those who had not yet
received the faith thereof; about which time I did evidently find
in my mind a secret pricking forward thereto; though I bless God,
not for desire of vain glory, for at that time I was most sorely
afflicted with the fiery darts of the devil concerning my eternal
state.
269. But yet could not be content, unless I was found in the
exercise of my gift, unto which also I was greatly animated, not
only by the continual desires of the godly, but also by that saying
of Paul to the Corinthians, "I beseech you, brethren (ye know the
household of Stephanus, that it is the first fruits of Achaian, and
that they have addicted themselves to the ministry of the saints)
that ye submit yourselves unto such, and to every one that helpeth
with us, and laboureth" (1 Cor 16:15,16).
270. By this text I was made to see that the Holy Ghost never
intended that men who have gifts and abilities should bury them in
the earth, but rather did command and stir up such to the exercise
of their gift, and also did commend those that were apt and ready
so to do, "They have addicted themselves to the ministry of the
saints." This scripture, in these days, did continually run in my
mind, to encourage me and strengthen me in this my work for God;
I have also been encouraged from several other scriptures and
examples of the godly, both specified in the Word and other ancient
histories (Acts 8:4, 18:24,25; 1 Peter 4:10; Rom 12:6; Foxe's Acts
and Monuments).
271. Wherefore, though of myself, of all the saints the most
unworthy, yet I, but with great fear and trembling at the sight
of my own weakness, did set upon the work, and did according to my
gift, and the proportion of my faith, preach that blessed gospel
that God had showed me in the holy Word of truth; which, when the
country understood, they came in to hear the Word by hundreds, and
that from all parts, though upon sundry and divers accounts.
272. And I thank God he gave unto me some measure of bowels and
pity for their souls, which also did put me forward to labour with
great diligence and earnestness, to find out such a word as might,
if God would bless it, lay hold of, and awaken the conscience, in
which also the good Lord had respect to the desire of his servant;
for I had not preached long before some began to be touched by the
Word, and to be greatly afflicted in their minds at the apprehension
of the greatness of their sin, and of their need of Jesus Christ.
273. But I at first could not believe that God should speak by me
to the heart of any man, still counting myself unworthy; yet those
who thus were touched would love me and have a peculiar respect for
me; and though I did put it from me, that they should be awakened
by me, still they would confess it and affirm it before the saints
of God; they would also bless God for me, unworthy wretch that I
am! and count me God's instrument that showed to them the way of
salvation.
274. Wherefore, seeing them in both their words and deeds to be
so constant, and also in their hearts so earnestly pressing after
the knowledge of Jesus Christ, rejoicing that ever God did send
me where they were; then I began to conclude it might be so, that
God had owned in his work such a foolish one as I, and then came
that word of God to my heart with much sweet refreshment, "The
blessing of him that was ready to perish came upon me; and I caused
the widow's heart to sing for joy" (Job 29:13).
275. At this therefore I rejoiced, yea, the tears of those whom God
did awaken by my preaching would be both solace and encouragement
to me; for I thought on those sayings, "Who is he that maketh
me glad but the same which is made sorry by me?" (2 Cor 2;2); and
again, Though "I be not an apostle to others, yet, doubtless, I
am to you: for the seal of mine apostleship are ye in the Lord" (1
Cor 9:2). These things, therefore, were as another argument unto
me that God had called me to, and stood by me in this work.
276. In my preaching of the Word, I took special notice of this one
thing, namely, that the Lord did lead me to being where his Word
begins with sinners; that is, to condemn all flesh, and to open
and allege that the curse of God, by the law, doth belong to, and
lay hold on all men as they come into the world, because of sin.
Now this part of my work I fulfilled with great sense;[59] for
the terrors of the law, and guilt for my transgressions, lay heavy
on my conscience. I preached what I felt, what I smartingly did
feel, even that under which my pour soul did groan and tremble to
astonishment.
277. Indeed I have been as one sent to them from the dead; I went
myself in chains to preach to them in chains; and carried that
fire in my own conscience that I persuaded them to beware of. I can
truly say, and that without dissembling, that when I have been to
preach, I have gone full of guilt and terror even to the pulpit
door, and there it hath been taken off, and I have been at liberty
in my mind until I have done my work, and then immediately, even
before I could get down the pulpit stairs, I have been as bad as I
was before; yet God carried me on, but surely with a strong hand,
for neither guilt or hell could take me off my work.
278. Thus I went for the space of two years, crying out against
men's sins, and their fearful state because of them. After which
the Lord came in upon my own soul with some staid peace and comfort
through Christ; for he did give me many sweet discoveries of his
blessed grace through him. Wherefore now I altered in my preaching,
for still I preached what I saw and felt; now therefore I did much
labour to hold forth Jesus Christ in all his offices, relations,
and benefits unto the world; and did strive also to discover, to
condemn, and remove those false supports and props on which the
world doth both lean, and by them fall and perish. On these things
also I staid as long as on the other.
279. After this, God led me into something of the mystery of union
with Christ; wherefore that I discovered and showed to them also.
And when I had traveled through these three chief points of the
Word of God, about the space of five years or more, I was caught
in my present practice and cast into prison, where I have lain[60]
above as long again, to confirm the truth by way of suffering, as
I was before in testifying of it according to the Scriptures in a
way of preaching.
280. When I have been preaching, I thank God, my heart hath often
all the time of this and the other exercise, with great earnestness,
cried to God that he would make the Word effectual to the salvation
of the soul; still being grieved lest the enemy should take the
Word away from the conscience, and so it should become unfruitful.
Wherefore I did labour so to speak the Word, as that thereby, if it
were possible, the sins and person guilty might be particularized
by it.
281. Also, when I have done the exercise, it hath gone to my heart
to think the Word should now fall as rain on stony places, still
wishing from my heart, O that they who have heard me speak this
day did but see as I do what sin, death, hell, and the curse of
God is; and also what the grace, and love, and mercy of God is,
through Christ, to men in such a case as they are, who are yet
estranged from him. And, indeed, I did often say in my heart before
the Lord, That if to be hanged up presently before their eyes would
be a means to awaken them, and confirm them in the truth, I gladly
should be contented.
282. For I have been in my preaching, especially when I have been
engaged in the doctrine of life by Christ, without works, as if an
angel of God had stood by at my back to encourage me. Oh, it hath
been with such power and heavenly evidence upon my own soul, while
I have been labouring to unfold it, to demonstrate it, and to fasten
it upon the consciences of others, that I could not be contented
with saying, I believe, and am sure; methought I was more than sure,
if it be lawful so to express myself, that those things which then
I asserted were true.
283. When I went first to preach the Word abroad, the doctors
and priests of the country did open wide against me.[61] But I
was persuaded of this, not to render railing for railing, but to
see how many of their carnal professors I could convince of their
miserable state by the law, and of the want and worth of Christ;
for, thought I, This shall answer for me in time to come, when they
shall be for my hire before their faces (Gen 30:33).
284. I never cared to meddle with things that were controverted,
and in dispute amongst the saints, especially things of the lowest
nature; yet it pleased me much to contend with great earnestness
for the word of faith and the remission of sins by the death and
sufferings of Jesus; but I say, as to other things, I should let
them alone, because I saw they engendered strife, and because that
they neither, in doing nor in leaving undone, did commend us to
God to be his. Besides, I saw my work before me did run in another
channel, even to carry an awakening word; to that therefore did I
stick and adhere.[62]
285. I never endeavoured to, nor durst make use of other men's lines
(Rom 15:18)[63], though I condemn not all that do, for I verily
thought, and found by experience, that what was taught me by the
Word and Spirit of Christ, could be spoken, maintained, and stood
to by the soundest and best established conscience; and though I
will not now speak all that I know in this matter, yet my experience
hath more interest in that text of Scripture than many amongst men
are aware (Gal 1:11,12).
286. If any of those who were awakened by my ministry did after
that fall back, as sometimes too many did, I can truly say their
loss hath been more to me than if one of my own children, begotten
of my body, had been going to its grave; I think, verily, I may
speak it without an offence to the Lord, nothing hath gone so near
me as that, unless it was the fear of the loss of the salvation
of my own soul. I have counted as if I had goodly buildings and
lordships in those places where my children were born; my heart
hath been so wrapped up in the glory of this excellent work, that
I counted myself more blessed and honoured of God by this than if
he had made me the emperor of the Christian world, or the lord of
all the glory of 'the' earth without it! O these words, "He which
converteth the sinner from the error of his way shall save a soul
from death" (James 5:20). '"The fruit of the righteous is a tree of
life; and he that winneth souls is wise" (Prov 11:30). "They that
be wise shall shine as the brightness of the firmament; and they
that turn many to righteousness as the stars for ever and ever"
(Dan 12:3). "For what is our hope, or joy, or crown of rejoicing?
Are not even ye in the presence of our Lord Jesus Christ at his
coming? For ye are our glory and joy" (1 Thess 2:19,20). These, I
say, with many others of a like nature, have been great refreshments
to me.'
287. I have observed, that where I have had a work to do for God,
I have had first, as it were, the going of God upon my spirit to
desire I might preach there. I have also observed that such and
such souls in particular have been strongly set upon my heart,
and I stirred up to wish for their salvation; and that these very
souls have, after this, been given in as the fruits of my ministry.
I have also observed, that a word cast in by the by hath done more
execution in a sermon than all that was spoken besides; sometimes
also when I have thought I did no good, then I did the most of
all; and at other times when I thought I should catch them I have
fished for nothing.
288. 'I have also observed, that where there hath been a work to
do upon sinners, there the devil hath begun to roar in the hearts,
and by the mouths of his servants. Yea, oftentimes when the wicked
world hath raged most, there hath been souls awaked by the Word.
I could instance particulars, but I forbear.'
289. My great desire in my fulfilling my ministry was to get into
the darkest places of the country, even amongst those people that
were furthest off of profession; yet not because I could not endure
the light, for I feared not to show my gospel to any, but because
I found my spirit leaned most after awakening and converting work,
and the Word that I carried did lead itself most that way 'also';
"yea, so have I strived to preach the gospel, not where Christ
was named, lest I should build upon another man's foundation" (Rom
15:20).
290. In my preaching I have really been in pain, and have, as it
were, travailed to bring forth children to God; neither could I
be satisfied unless some fruits did appear in my work. If I were
fruitless it mattered not who commended me; but if I were fruitful,
I cared not who did condemn. I have thought of that, "He that
winneth souls is wise" (Prov 11:30); and again, "Lo, children are
an heritage of the Lord; and the fruit of the womb is his reward. As
arrows in the hand of a mighty man, so are children of the youth.
Happy is the man that hath filled his quiver full of them; they
shall not be ashamed, but they shall speak with the enemies in the
gate" (Psa 127:3-5).
291. 'It pleased me nothing to see people drink in opinions if
they seemed ignorant of Jesus Christ, and the worth of their own
salvation, sound conviction for sin, especially for unbelief, and
an heart set on fire to be saved by Christ, with strong breathing
after a truly sanctified soul; that it was that delighted me; those
were the souls I counted blessed.'
292. But in this work, as in all other, I had my temptations
attending me, and that of diverse kinds, as sometimes I should be
assaulted with great discouragement therein, fearing that I should
not be able to speak the word at all to edification; nay, that I
should not be able to speak sense unto the people; at which times
I should have such a strange faintness and strengthlessness seize
upon my body that my legs have scarce been able to carry me to the
place of exercise.
293. Sometimes, again, when I have been preaching, I have been
violently assaulted with thoughts of blasphemy, and strongly tempted
to speak the words with my mouth before the congregation. I have
also at some times, even when I have begun to speak the Word with
much clearness, evidence, and liberty of speech, yet been before
the ending of that opportunity so blinded, and so estranged from
the things I have been speaking, and have also been so straitened
in my speech, as to utterance before the people, that I have been
as if I had not known or remembered what I have been about, or as
if my head had been in a bag all the time of the exercise.
294. Again, when as sometimes I have been about to preach upon
some smart and scorching[64] portion of the Word, I have found the
tempter suggest, What, will you preach this? this condemns yourself;
of this your own soul is guilty; wherefore preach not of it at all;
or if you do, yet so mince it as to make way for your own escape;
lest instead of awakening others, you lay that guilt upon your own
soul, as you will never get from under.
295. 'But, I thank the Lord, I have been kept from consenting
to these so horrid suggestions, and have rather, as Samson, bowed
myself with all my might, to condemn sin and transgression wherever
I found it, yea, though therein also I did bring guilt upon my own
conscience! "Let me die," thought I, "with the Philistines" (Judg
16:29,30), rather than deal corruptly with the blessed Word of
God, "Thou that teachest another, teachest not thou thyself?" It
is far better that thou do judge thyself, even by preaching plainly
to others, than that thou, to save thyself, imprison the truth in
unrighteousness; blessed be God for his help also in this.'
296. I have also, while found in this blessed work of Christ, been
often tempted to pride and liftings up of heart; and though I dare
not say I have not been infected with this, yet truly the Lord, of
his precious mercy, hath so carried it towards me, that, for the
most part, I have had but small joy to give way to such a thing;
for it hath been my every day's portion to be let into the evil of
my own heart, and still made to see such a multitude of corruptions
and infirmities therein, that it hath caused hanging down of the
head under all my gifts and attainments; I have felt this thorn in
the flesh, the very mercy of God to me (2 Cor 12:7-9).
297. I have had also, together with this, some notable place or
other of the Word presented before me, which word hath contained
in it some sharp and piercing sentence concerning the perishing of
the soul, notwithstanding gifts and parts; as, for instance, that
hath been of great use unto me, "Though I speak with the tongues
of men and of angels, and have not charity, I am become as sounding
brass, and a tinkling cymbal" (1 Cor 13:1,2).
298. A tinkling cymbal is an instrument of music, with which a
skillful player can make such melodious and heart-inflaming music,
that all who hear him play can scarcely hold from dancing; and yet
behold the cymbal hath not life, neither comes the music from it,
but because of the art of him that plays therewith; so then the
instrument at last may come to nought and perish, though, in times
past, such music hath been made upon it.
299. Just thus I saw it was and will be with them who have gifts,
but want saving grace, they are in the hand of Christ, as the
cymbal in the hand of David; and as David could, with the cymbal,
make that mirth in the service of God, as to elevate the hearts of
the worshippers, so Christ can use these gifted men, as with them
to affect the souls of his people in his church; yet when he hath
done all, hang them by as lifeless, though sounding cymbals.[65]
300. This consideration, therefore, together with some others, were,
for the most part, as a maul on the head of pride, and desire of
vain glory; what, thought I, shall I be proud because I am a sounding
brass? Is it so much to be a fiddle? Hath not the least creature
that hath life, more of God in it than these? Besides, I knew
it was love should never die, but these must cease and vanish; so
I concluded, a little grace, a little love, a little of the true
fear of God, is better than all these gifts; yea, and I am fully
convinced of it, that it is possible for a soul that can scarce
give a man an answer, but with great confusion as to method, I say
it is possible for them to have a thousand times more grace, and
so to be more in the love and favour of the Lord than some who,
by virtue of the gift of knowledge, can deliver themselves like
angels.[66]
301. 'Thus, therefore, I came to perceive, that though gifts
in themselves were good to the thing for which they are designed,
to wit, the edification of others; yet empty and without power to
save the soul of him that hath them, if they be alone; neither are
they, as so, any sign of a man's state to be happy, being only a
dispensation of God to some, of whose improvement, or non-improvement,
they must, when a little love more is over, give an account to him
that is ready to judge the quick and the dead.'
302. 'This showed me too, that gifts being alone, were dangerous,
not in themselves, but because of those evils that attend them that
have them, to wit, pride, desire of vain glory, self-conceit, &c.,
all which were easily blown up at the applause and commendation of
every unadvised Christian, to the endangering of a poor creature
to fall into the condemnation of the devil.'
303. 'I saw therefore that he that hath gifts had need be let into
a sight of the nature of them, to wit, that they come short of
making of him to be in a truly saved condition, lest he rest in
them, and so fall short of the grace of God.'
304. 'He hath also cause to walk humbly with God, and be little in
his own eyes, and to remember withal, that his gifts are not his
own, but the church's; and that by them he is made a servant to
the church; and he must give at last an account of his stewardship
unto the Lord Jesus; and to give a good account, will be a blessed
thing.'
305. 'Let all men therefore prize a little with the fear of the
Lord; gifts indeed are desirable, but yet great grace and small
gifts are better than great gifts and no grace. It doth not say,
the Lord gives gifts and glory, but the Lord gives grace and glory;
and blessed is such an one, to whom the Lord gives grace, true
grace, for that is a certain forerunner of glory.'
306. 'But when Satan perceived that his thus tempting and assaulting of
me would not answer his design, to wit, to overthrown my ministry,
and make it ineffectual, as to the ends thereof; then he tried
another way, which was to stir up the minds of the ignorant and
malicious, to load me with slanders and reproaches; now therefore
I may say, That what the devil could devise, and his instruments
invent, was whirled up and down the country against me, thinking,
as I said, that by that means they should make my ministry to be
abandoned.'
307. 'It began therefore to be rumoured up and down among the
people, that I was a witch, a Jesuit, a highwayman, and the like.'
308. 'To all which, I shall only say, God knows that I am innocent.
But as for mine accusers, let them provide themselves to meet
me before the tribunal of the Son of God, there to answer for all
these things, with all the rest of their iniquities, unless God
shall give them repentance for them, for the which I pray with all
my heart.'
309. 'But that which was reported with the boldest confidence,
was, that I had my misses, my whores, my bastards, yea, two wives
at once, and the like. Now these slanders, with the other, I glory
in, because but slanders, foolish, or knavish lies, and falsehoods
cast upon me by the devil and his seed; and should I not be dealt
with thus wickedly by the world, I should want one sign of a saint,
and a child of God. "Blessed are ye [said the Lord Jesus] when men
shall revile you, and persecute you, and shall say all manner of
evil against you falsely for my sake; rejoice, and be exceeding
glad, for great is your reward in heaven; for so persecuted they
the prophets which were before you" (Matt 4:11).'
310. 'These things, therefore, upon mine own account, trouble me
not; no, though they were twenty times more than they are. I have
a good conscience, and whereas they speak evil of me, as an evil
doer, they shall be ashamed that falsely accuse my good conversation
in Christ.[67]'
311. 'So then, what shall I say to those that have thus bespattered
me? shall I threaten them? Shall I chide them? Shall I flatter
them? Shall I intreat them to hold their tongues? No, not I, were
it not for that these things make them ripe for damnation, that
are the authors and abettors, I would say unto them, Report it,
because it will increase my glory.'
312. 'Therefore I bind these lies and slanders to me as an ornament,
it belongs to my Christian profession to be vilified, slandered,
reproached and reviled; and since all this is nothing else, as my
God and my conscience do bear me witness; I rejoice in reproaches
for Christ's sake.'
313. 'I also calling all those fools, or knaves, that have thus
made it anything of their business, to affirm any of the things
afore-named of me, namely, that I have been naught with other women,
or the like. When they have used to the utmost of their endeavours,
and made the fullest inquiry that they can, to prove against me
truly, that there is any woman in heaven, or earth, or hell, that
can say, I have at any time, in any place, by day or night, so much
as attempted to be naught with them; and speak I thus, to beg mine
enemies into a good esteem of me; no, not I: I will in this beg
relief of no man; believe or disbelieve me in this, all is a case
to me.[68]'
314. 'My foes have missed their mark in this their shooting at me.
I am not the man. I wish that they themselves be guiltless. If all
the fornicators and adulterers in England were hanged by the neck
till they be dead, JOHN BUNYAN, the object of their envy, would be
still alive and well. I know not whether there be such a thing as
a woman breathing under the copes of the whole heaven, but by their
apparel, their children, or by common fame, except my wife.'
315. 'And in this I admire the wisdom of God, that he made me shy
of women from my first conversion until now. Those know, and can also
bear me witness, with whom I have been most intimately concerned,
that it is a rare thing to see me carry it pleasant towards a
woman; the common salutation of a woman I abhor, it is odious to
me in whomsoever I see it. Their company alone, I cannot away with.
I seldom so much as touch a woman's hand, for I think these things
are not so becoming me. When I have seen good men salute those
women that they have visited, or that have visited them, I have at
times made my objection against it, and when they have answered,
that it was but a piece of civility, I have told them, it is not
a comely sight; some indeed have urged the holy kiss; but then I
have asked why they made baulks,[69] why they did salute the most
handsome, and let the ill-favoured go; thus, how laudable soever
such things have been in the eyes of others, they have been unseemly
in my sight.'
316. 'And now for a wind up in this matter, I calling not only
men, but angels, to prove me guilty of having carnally to do with
any woman save my wife, nor am I afraid to do it a second time,
knowing that I cannot offend the Lord in such a case, to call God
for a record upon my soul, that in these things I am innocent.
Not that I have been thus kept, because of any goodness in me more
than any other, but God has been merciful to me, and has kept me;
to whom I pray that he will keep me still, not only from this,
but from every evil way and work, and preserve me to his heavenly
kingdom. Amen.'
317. 'Now as Satan laboured by reproaches and slanders, to make me
vile among my countrymen, that if possible, my preaching might be
made of none effect, so there was added hereto a long and tedious
imprisonment, that thereby I might be frighted from my service for
Christ, and the world terrified, and made afraid to hear me preach,
of which I shall in the next place give you a brief account.'
[A BRIEF ACCOUNT OF THE AUTHOR'S IMPRISONMENT]
318. Having made profession of the glorious gospel of Christ a long
time, and preached the same about five years, I was apprehended at
a meeting of good people in the country, among whom, had they let
me alone, I should have preached that day, but they took me away
from amongst them, and had me before a justice; who, after I had
offered security for my appearing at the next sessions, yet committed
me, because my sureties would not consent to be bound that I should
preach no more to the people.
319. At the sessions after, I was indicted for an upholder and
maintainer of unlawful assemblies and conventicles, and for not
conforming to the national worship of the Church of England; and
after some conference there with the justices, 'they taking my
plain dealing with them for a confession, as they termed it, of
the indictment,' did sentence me to perpetual banishment, because
I refused to conform. So being again delivered up to the jailer's
hands, I was had home to prison again, and there have lain now[70]
'complete twelve years,' waiting to see what God would suffer these
men to do with me.
320. In which condition I have continued with much content, through
grace, but have met with many turnings and goings upon my heart,
both from the Lord, Satan, and my own corruptions; by all which,
glory be to Jesus Christ, I have also received among many things,
much conviction, instruction, and understanding, of which at large
I shall not here discourse; only give you in a hint or two, a word
that may stir up the godly to bless God, and to pray for me; and
also to take encouragement, should the case be their own, not to
fear what man can do unto them.
321. I never had in all my life so great an inlet into the Word
of God as now; those Scriptures that I saw nothing in before, are
made in this place and state to shine upon me; Jesus Christ also
was never more real and apparent than now; here I have seen him
and felt him indeed: O that word, We have not preached unto you
cunningly devised fables (2 Peter 1:16); and that, God raised Christ
from the dead, and gave him glory, that your faith and hope might
be in God (1 Peter 1:2), were blessed words unto me in this my
imprisoned condition.
322. These three or four scriptures also have been great refreshment
in this condition to me (John 14:1-4, 16:33; Col 3:3,4; Heb 12:22-24).
So that sometimes when I have been in the savour of them, I have
been able to laugh at destruction, and to fear neither the horse nor
his rider (Job 39:18). I have had sweet sights of the forgiveness
of my sins in this place, and of my being with Jesus in another
world: O, "the mount Zion, the heavenly Jerusalem, the innumerable
company of angels, and God the judge of all, and the spirits
of just men made perfect, and to Jesus" (Heb 12:22-24), have been
sweet unto me in this place: I have seen THAT here, that I am
persuaded I shall never, while in this world, be able to express;
I have seen a truth in that scripture, "Whom having not seen, ye
love; in whom, though now ye se him not, yet believing, ye rejoice
with joy unspeakable and full of glory" (1 Peter 1:8).[71]
323. I never knew what it was for God to stand by me at all turns,
and at every offer of Satan 'to afflict me,' &c., as I have found
him since I came in hither; for look how fears have presented
themselves, so have supports and encouragements, yea, when I have
started, even as it were at nothing else but my shadow, yet God,
as being very tender of me, hath not suffered me to be molested,
but would with one scripture and another strengthen me against all;
insomuch that I have often said, Were it lawful, I could pray for
greater trouble, for the greater comfort's sake (Eccl 7:14; 2 Cor
1:5).
324. Before I came to prison, I saw what was a-coming, and had
especially two considerations warm upon my heart; the first was how
to be able to endure, should my imprisonment be long and tedious;
the second was how to be able to encounter death, should that be here
my portion; for the first of these, that scripture (Col 1:11) was
great information to me, namely, to pray to God to be "strengthened
with all might, according to his glorious power, unto all patience
and long-suffering with joyfulness." I could seldom go to prayer
before I was imprisoned, but not for so little as a year together,
this sentence, or sweet petition, would, as it were, thrust itself
into my mind, and persuade me, that if ever I would go through
long-suffering, I must have all patience, especially if I would
endure it joyfully.
325. As to the second consideration, that saying (2 Cor 1:9), was
of great use to me, But we had the sentence of death in ourselves,
that we should not trust in ourselves, but in God which raiseth the
dead. By this scripture I was made to see, that if ever I would
suffer rightly, I must first pass a sentence of death upon everything
that can properly be called a thing of this life, even to reckon
myself, my wife, my children, my health, my enjoyments, and all,
as dead to me, and myself as dead to them. "He that loveth father
or mother, son or daughter, more than me, is not worthy of me"
(Matt 10:37).
326. The second was, to live upon God that is invisible; as Paul
said in another place, the way not to faint, is to "look not at
the things which are seen, but at the things which are not seen:
for the things which are seen are temporal; but the things which
are not seen are eternal" (2 Cor 4:18). And thus I reasoned with
myself; if I provide only for a prison, then the whip comes at
unawares; and so does also the pillory; again, if I provide only
for these, then I am not fit for banishment; further, if I conclude
that banishment is the worst, then if death come I am surprised.
So that I see the best way to go through sufferings is to trust in
God through Christ, as touching the world to come; and as touching
this world, to count "the grave my house, to make my bed in darkness,
and to say to corruption, Thou art my father, and to the worm, Thou
art my mother and my sister." That is, to familiarize these things
to me.[72]
327. But notwithstanding these helps, I found myself a man,
and compassed with infirmities; the parting with my wife and poor
children hath oft been to me in this place as the pulling the
flesh from my bones, and that not only because I am somewhat too
too fond of those great mercies, but also because I should have
often brought to my mind the many hardships, miseries and wants
that my poor family was like to meet with, should I be taken from
them, especially my poor blind child, who lay nearer my heart than
all I had besides; O the thoughts of the hardship I thought my
blind one might go under, would break my heart to pieces.
328. Poor child, thought I, what sorrow art thou like to have for
thy portion in this world? Thou must be beaten, must beg, suffer
hunger, cold, nakedness, and a thousand calamities, though I cannot
now endure the wind should blow upon thee. But yet recalling myself,
thought I, I must venture you all with God, though it goeth to the
quick to leave you. O, I saw in this condition I was as a man who
was pulling down his house upon the head of his wife and children;
yet thought I, I must do it, I must do it. And now I thought on
those two milch kine that were to carry the ark of God into another
country, and to leave their calves behind them (1 Sam 6:10-12).
329. But that which helped me in this temptation was divers
considerations, of which three in special here I will name; the
first was the consideration of those two scriptures, "Leave thy
fatherless children, I will preserve them alive, and let thy widows
trust in me." And again, "The Lord said, Verily it shall be well
with thy remnant; verily I will cause the enemy to entreat thee
well in the time of evil," &c. (Jer 49:11, 15:11).
330. I had also this consideration, that if I should now venture
all for God, I engaged God to take care of my concernments; but
if I forsook him and his ways, for fear of any trouble that should
come to me or mine, then I should not only falsify my profession,
but should count also that my concernments were not so sure,
if left at God's feet, while I stood to and for his name, as they
would be, if they were under my own tuition,[73] though with the
denial of the way of God. This was a smarting consideration, and
was as spurs unto my flesh. That scripture also greatly helped it
to fasten the more upon me, where Christ prays against Judas, that
God would disappoint him in all his selfish thoughts, which moved
him to sell his master: pray read it soberly (Psa 109:6-20).
331. I had also another consideration, and that was, the dread of
the torments of hell, which I was sure they must partake of, that
for fear of the cross, do shrink from their profession of Christ,
his words, and laws, before the sons of men; I thought also of the
glory that he had prepared for those that, in faith, and love, and
patience, stood to his ways before them. These things, I say, have
helped me, when the thoughts of the misery that both myself and
mine, might for the sake of my profession be exposed to, hath lain
pinching on my mine.
332. When I have indeed conceited that I might be banished for
my profession, then I have thought of that scripture, "They were
stoned, they were sawn asunder, were tempted, were slain with the
sword; they wandered about in sheep skins and goat skins; being
destitute, afflicted, tormented, of whom the world was not worthy"
(Heb 11:37), for all they thought they were too bad to dwell and
abide amongst them. I have also thought of that saying, "The Holy
Ghost witnesseth in every city, that bonds and afflictions abide
me." I have verily thought that my soul and it[74] have sometimes
reasoned about the sore and sad estate of a banished and exiled
condition, how they are exposed to hunger, to cold, to perils, to
nakedness, to enemies, and a thousand calamities; and at last, it
may be, to die in a ditch, like a poor forlorn and desolate sheep.
But I thank God, hitherto I have not been moved by these most
delicate reasonings, but have rather, by them, more approved my
heart to God.
333. I will tell you a pretty business; I was once above all the
rest in a very sad and low condition for many weeks; at which time
also I being but a young prisoner, and not acquainted with the
laws, had this lay much upon my spirit, That my imprisonment might
end at the gallows for aught that I could tell. Now, therefore,
Satan laid hard at me to beat me out of heart, by suggesting thus
unto me, But how if when you come indeed to die, you should be in
this condition; that is, as not to savour the things of God, nor
to have any evidence upon your soul for a better state hereafter?
For indeed at that time all the things of God were hid from my
soul.
334. Wherefore, when I at first began to think of this, it was a great
trouble to me; for I thought with myself, that in the condition I
now was in, I was not fit to die, neither indeed did think I could,
if I should be called to it: besides, I thought with myself, if I
should make a scrabbling[75] shift to clamber up the ladder, yet
I should either with quaking, or other symptoms of faintings, give
occasion to the enemy to reproach the way of God and his people, for
their timorousness. This therefore lay with great trouble upon me,
for methought I was ashamed to die with a pale face, and tottering
knees, for such a cause as this.
335. Wherefore, I prayed to God that he would comfort me, and give
me strength to do and suffer what he should call me to; yet no
comfort appeared, but all continued hid: I was also at this time
so really possessed with the thought of death, that oft I was as if
I was on the ladder with a rope about my neck; only this was some
encouragement to me, I thought I might now have an opportunity
to speak my last words to a multitude, which I thought would come
to see me die; and, thought I, if it must be so, if God will but
convert one soul by my very last words, I shall not count my life
thrown away, nor lost.
336. But yet all the things of God were kept out of my sight, and
still the tempter followed me with, But whither must you go when you
die? What will become of you? Where will you be found in another
world? What evidence have you for heaven and glory, and an inheritance
among them that are sanctified? Thus was I tossed for many weeks,
and knew not what to do; at last this consideration fell with
weight upon me, That it was for the Word and way of God, that I was
in this condition, wherefore I was engaged not to flinch a hair's
breadth from it.
337. I thought also, that God might choose, whether he would give
me comfort now or at the hour of death, but I might not therefore
choose whether I would hold my profession or no: I was bound, but
he was free: yea, it was my duty to stand to his word, whether he
would ever look upon me or no, or save me at the last: wherefore,
thought I, the point being thus, I am for going on, and venturing
my eternal state with Christ, whether I have comfort here or no;
if God doth not come in, thought I, I will leap off the ladder even
blindfold into eternity, sink or swim, come heaven, come hell, Lord
Jesus, if thou wilt catch me, do; 'if not,' I will venture for thy
name.
338. I was no sooner fixed upon this resolution, but that word dropped
upon me, "Doth Job serve God for nought?" As if the accuser had
said, Lord, Job is no upright man, he serves thee for by-respects:
hast thou not made a hedge about him, &c. "But put forth thine
hand now, and touch all that he hath, and he will curse thee to
thy face." How now, thought I, is this the sign of an upright soul,
to desire to serve God, when all is taken from him? Is he a godly
man, that will serve God for nothing rather than give out? blessed
be God, then, I hope I have an upright heart, for I am resolved,
God giving me strength, never to deny my profession, though I have
nothing at all for my pains; and as I was thus considering, that
scripture was set before me (Psa 44:12-26).[76]
339. Now was my heart full of comfort, for I hoped it was sincere:
I would not have been without this trial for much; I am comforted
every time I think of it, and I hope I shall bless God for ever
for the teaching I have had by it. Many more of the dealings of
God towards me I might relate, but these, "Out of the spoils won
in battles have I dedicated to maintain the house of the LORD" (1
Chron 26:27).
THE CONCLUSION.
1. Of all the temptations that ever I met with in my life, to
question the being 'of God,' and truth of his gospel, is the worst,
and the worst to be borne; when this temptation comes, it takes
away my girdle from me, and removeth the foundation from under me:
O, I have often thought of that word, "have your loins girt about
with truth"; and of that, "When the foundations are destroyed, what
can the righteous do?"
2. 'Sometimes, when, after sin committed, I have looked for sore
chastisement from the hand of God, the very next that I have had
from him hath been the discovery of his grace. Sometimes, when I
have been comforted, I have called myself a fool for my so sinking
under trouble. And then, again, when I have been cast down,
I thought I was not wise, to give such way to comfort. With such
strength and weight have both these been upon me.'
3. I have wondered much at this one thing, that though God doth
visit my soul with never so blessed a discovery of himself, yet I
have found again, that such hours have attended me afterwards, that
I have been in my spirits so filled with darkness, that I could not
so much as once conceive what that God and that comfort was with
which I have been refreshed.
4. I have sometimes seen more in a line of the Bible than I could
well tell how to stand under, and yet at another time the whole
Bible hath been to me as dry as a stick; or rather, my heart hath
been so dead and dry unto it, that I could not conceive the least
drachm of refreshment, though I have looked it 'all' over.
5. Of all tears, they are the best that are made by the blood of
Christ; and of all joy, that is the sweetest that is mixed with
mourning over Christ. Oh! it is a goodly thing to be on our knees,
with Christ in our arms, before God. I hope I know something of
these things.
6. I find to this day seven abominations in my heart: 1. Inclinings
to unbelief. 2. Suddenly to forget the love and mercy that Christ
manifesteth. 3. A leaning to the works of the law. 4. Wanderings
and coldness in prayer. 5. To forget to watch for that I pray for.
6. Apt to murmur because I have no more, and yet ready to abuse
what I have. 7. I can do none of those things which God commands
me, but my corruptions will thrust in themselves, "when I would do
good, evil is present with me."
7. These things I continually see and feel, and am afflicted and
oppressed with; yet the wisdom of God doth order them for my good.
1. They make me abhor myself. 2. They keep me from trusting my
heart. 3. They convince me of the insufficiency of all inherent
righteousness. 4. They show me the necessity of flying to Jesus.
5. They press me to pray unto God. 6. They show me the need I have
to watch and be sober. 7. And provoke me to look to God, through
Christ, to help me, and carry me through this world. Amen.
FOOTNOTES:
1. Dr. Cheever.
2. Leicester was only besieged by the royal army, who took it, and
cruelly treated the inhabitants; upon the republicans appearing
before it, the city surrendered at once without a siege.--Ed.
3. This should be the prayer and effort of every Christian for his
brethren and sisters in Christ, and more especially of those who
are called to the public ministry.--Ed.
4. The people of God look back on the day of their espousals with
holy joy and thanksgiving to the God of their mercies; and they
delight in telling his goodness to others. "Come and hear, all ye
that fear God, and I will declare what he hath done for my soul"
(Psa 66:16).--Mason.
5. How unspeakable the mercy that our omnipresent God will hear
the prayer of the heart under all circumstances, at all times, in
all places. Had he limited it to certain forms, in certain buildings,
read by certain men, what fearful merchandise of souls they would
have made.--Ed.
6. Bunyan says very little about his parents in his treatise on
'Christian Behaviour'; he concludes his observations on the duties
of a pious son to ungodly parents with this remarkable prayer, 'The
Lord, if it be his will, convert OUR poor parents, that they, with
us, may be the children of God.' Although this does not demonstrate
that his own parents were ungodly, yet his silence as to their piety
upon all occasions when speaking of them, and the fervent feeling
expressed in this short prayer, inclines me to conclude that they
were not pious persons in his judgment.--Ed.
7. Mr. Bunyan alludes to the poverty of his education in several
of his works. Thus, in his Scriptural poems--
'I am no poet, nor a poet's son
But a mechanic, guided by no rule
But what I gained in a grammar school,
In my minority.'
And in the preface to 'The Law and Grace': 'Reader, if thou do find
this book empty of fantastical expressions, and without light, vain,
whimsical, scholar-like terms; thou must understand, it is because
I never went to school to Aristotle or Plato, but was brought up
at my father's house, in a very mean condition, among a company of
poor countrymen.'--Ed.
8. 'I have been vile myself, but have obtained mercy; and I would
have my companions in sin partake of mercy too.'--Preface to
Jerusalem Sinner Saved.--Ed.
9. Every careless sinner, or wicked professor, carries upon his
forehead the name of Infidel and Atheist, a practical unbeliever in
the Bible, in the day of judgment, and in the existence of a holy
God.--Ed.
10. Bunyan served in the wars between Charles I and his country,
but it is not known on which side. Judging from his 'delight in all
transgressions against the law of God,' as he describes his conduct
to have been at that time, he must have served on the king's side,
as one of his drunken cavaliers. Probably this event took place
when Leicester was besieged by the king's troops.--Ed.
11. The notice of his wife's father being a godly man, and not
mentioning anything of the kind with regard to his own parents,
strengthens my conclusion that they were not professors of religion.
This very copy of the Pathway to Heaven here noticed, with the name
of Bunyan on the title, is in the Editor's possession.--Ed.
12. Asking his father this question, looks a little as if the family
had been connected with the gipsy tribe.--Ed.
13. 'The king (James, 1618) put forth an order to permit everybody,
as he had before given leave in the county of Lancaster, who should
go to evening prayer on the Lord's day, to divertise themselves
with lawful exercises, with leaping, dancing, playing at bowls,
shooting with bows and arrows, as likewise to rear May poles, and
to use May games and Morris dancing; but those who refused coming
to prayers were forbidden to use these sports.'--(Camden's Annals).
The head of the Church of England had wondrous power thus to dispense
with God's laws.--Ed.
14. 'Did cut the sinews,' first edition; properly altered by Bunyan
afterwards to 'did benumb.'
15. Tip cat, or cat, is an ancient English game, thus described
in Strutt's Sports and Pastimes:--The game of cat is played with
a cudgel. Its denomination is derived from a piece of wood, about
six inches long and two thick, diminished from the middle to form
a double cone. When the cat is placed on the ground, the player
strikes it smartly--it matters not at which end--and it will rise
with a rotatory motion high enough for him to strike it; if he
misses, another player takes his place; if he hits, he calls for
a number to be scored to his game; if that number is more than as
many lengths of his cudgel, he is out; if not, they are scored,
and he plays again.--Ed.
16. This wish looks as if Bunyan's father had not checked him for
this wicked propensity; if so, he could not have pretended to piety
or religion.--Ed.
17. 'Tom of Bedlam'; a byword for an inveterate drunkard, alluding
to an old interesting song describing the feelings of a poor maniac
whose frenzy had been induced by intoxication, and who escaped from
Bedlam.
'Poore naked Tom is very drye
A little drinke for charitye!'
It ends with this verse--
'The man in the moone drinkes claret,
Eates powder'd beef, turnip, and carret,
But a cup of old Malaga sacke
Will fire the bushe at his backe.'
Probably the tale is connected with the drummer's tune, 'Drunk or
sober, go to bed Tom.'--Ed.
18. When the Lord, in his blessed work upon the soul, illuminated
the mind, he opens to it a new world; he leads the blind by a way
that they know not, crooked things become straight, rough places
plain, and he never forsakes his charge.--Mason.
19. 'Their talk went with me; my heart would tarry with them';
nothing is so powerfully attractive as a community of feeling
under the teaching of the Holy Spirit. Bunyan's wish to be 'tried
and searched,' reminds me of one who, when alarmed for his soul's
safety, earnestly prayed that he might be made increasingly wretched,
until he had found safety in Jesus, and knew him, whom to know is
joy unspeakable in this life, and felicity in the eternal world.--Ed.
20. That bitter fanatic, Ross, calls the ranters 'a sort of beasts,'
who practiced sin that grace might abound. Many under that name were
openly profligate; they denied the sacraments, but were disowned
by the Quakers. It seems, from Bunyan, that they were infatuated
with some idea that the grossest sins of the flesh did not injure
the sanctity of the spirit!--Ed.
21. Faith comes by venturing wholly on Christ, as he is freely
offered in the Word--mercy to the miserable--salvation to the lost
and self-condemned. If we honour God's veracity by giving credit
to his Word, he will honour that faith by giving us joy and peace
in believing.--Mason.
22. 'In downright earnest'; as one who is in imminent danger of
drowning, or in a house on fire, eager to escape. Reader, have you
ever felt thus 'in downright earnest' for salvation? Blessed are
they that hunger and thirst after righteousness, for they SHALL be
filled.--Ed.
23. This is an interesting view of church fellowship; and the
admission of a convert to Christian communion. See also Christiana
at the Interpreter's House, and the preface to Bunyan's 'Christian
Behaviour.'--Ed.
24. The Christian who is found waiting upon God, is the thriving
one; the best way to be assured of our election is to examine our
state with the touchstone of truth, the Scriptures. The elect of God
know Christ savingly, esteem him precious, and obey him cheerfully
from love and gratitude.--Mason.
25. 'Gingerly'; cautiously.
'Has it a corn? or do's it walk on conscience, It treads so gingerly.'
Love's Cure, Act ii., Scene 1.--Ed.
26. Manifestations of love and grace are not to be rested in, or
made a saviour of; they are given to strengthen and prepare us for
future trials.--Mason.
27. Here we have Christian in the valley of the shadow of death. 'One
thing I would not let slip, I took notice that now poor Christian
was so confounded, that he did not know his own voice; and thus I
perceived it, just when he was come over against the mouth of the
burning pit, one of the wicked ones got behind him, and stept up
softly to him, and whisperingly suggested many grievous blasphemies
to him, which he verily thought had proceeded from his own
mind.'--Pilgrim's Progress.--Ed.
28. 'Under her apron,' was altered in subsequent editions to 'in
her arms.'--Ed.
29. 'Poor fool'; altered, in later editions, to 'poor soul.'--Ed.
30. John Gifford, Bunyan's pastor, was a Kentish man, and had been
a major in the King's army, a roistering cavalier. For some crimes,
he, with eleven others, was condemned to be hung, but made his
escape to London, and thence to Bedford, where, being unknown, he
practiced physic. Addicted to swearing, drinking, and gambling,
he, in distress at a serious loss, vowed repentance; he became
greatly distressed under conviction of sin; at length his mind was
enlightened, the Holy Spirit led him to forgiveness by the atonement
of Christ, and his heart was filled with a hitherto unknown source
of blessedness. This he imparted to others, and at length, in 1650,
formed a church, with which the soul-harassed pilgrim Bunyan cast
in his lot as a member in 1653. There appears to have been a strong
mutual affection between him and his pastor. In 1658, Mr. Gifford
published a preface to Bunyan's 'Few Sighs from Hell,' in which
he speaks of him with the warmest affection, as one 'that I verily
believe God hath counted faithful, and put him into the ministry--one
that hath acquaintance with God, and taught by his Spirit, and hath
been used to do souls good. Divers have felt the power of the word
delivered by him, and I doubt not but that many more may, if God
continue him in his work.' Judging from Gifford's preface, he must
have been an excellent teacher to train Bunyan for his important
labours as a Christian minister. He uses the same fervid striking
language. Thus, on the value of the soul: 'Consider what an
ill bargain thou will make to sell thy precious soul for a short
continuance in sin and pleasure. If that man drives an ill trade,
who to gain the whole world should lose his own soul, then certainly
thou art far worse that sells thy soul for a very trifle. Oh, 'tis
pity that so precious a thing should be parted withal to be made a
prey for the devouring lion, for that which is worse than nothing.
If they were branded for desperate wretches that caused their
children to pass through the fire to Moloch, surely thou much more
that gives thy soul to devouring flames. What meanest thou, O man!
to truck+ with the devil?'--See Sighs, 1st Edition, and Brooks'
Puritans.--Ed.
+ 'To truck'; to barter or exchange.
31. That persons called Quakers held these heresies, there can be
no doubt; but they were never held by that respectable and useful
body of Christians, the Society of Friends, is equally clear.
Barclay, in his Theses, 1675, says of the Scriptures:--'They are
the doctrine of Christ, held forth in precious declarations, spoken
and written by the movings of God's Spirit.' He goes on to say,
that the same Spirit can alone guide man into these sacred truths.
In all important doctrines, the difference between the Quakers
and evangelical professors is in terms and not in things. Their
distinguishing difference relates to the work of the ministry.--Ed.
32. How natural is it for man to build up vain hopes of long life!
Bunyan's vigorous constitution, had he enjoyed the free air of
liberty, might have prolonged his pilgrimage to extreme old age.
But his long imprisonment shortened his valuable life: it almost
amounted to legal murder.--Ed.
33. Bunyan, in his treatise on 'Jesus Christ the Advocate,' admirably
shows the analogy between the year of jubilee and the Christian's
reversion to his inheritance, although deprived for a time of the
comfort of it during his pilgrimage, by reason of sin.--Ed.
34. He is a restless, powerful, and malicious enemy; ever striving
to drive the sinner to desperation. Let the tempted look to Jesus
the serpent-bruiser to shield him, so that the fiery darts of the
wicked one may be quenched.--Mason.
35. Printed 'did hear' in first edition.--Ed.
36. Altered to 'indeed' in later editions.--Ed.
37. 'Racked or broken upon the wheel,' was a horrid mode of torturing
a criminal to death, formerly used in France. The sufferer was
stretched and made fast upon a large wheel, when the executioner,
with a heavy iron bar, proceeded to break every bone in his body;
beginning with the toes and fingers, and proceeding to crush those
bones that the least affected life, and ending by crushing the
skull into the brains. How piercing must have been the convictions
of sin upon Bunyan's soul, to have led him to such a simile!--Ed.
38. 'A Relation of the Fearful Estate of Francis Spira.'
'Here see a soul that's all despair; a man
All hell; a spirit all wounds.
Reader, would'st see what may you never feel,
Despair, racks, torments, whips of burning steel?
Behold this man, this furnace, in whose heart,
Sin hath created hell.'
From the address to the reader, in a copy of this awful narrative
in possession of the Editor. Spira was filled with remorse and
despair for having been induced, by improper motives, to become a
papist.--Ed.
39. No Christian minister ever dwelt more richly on the 'Saint's
Knowledge of Christ's Love' than Bunyan. See vol. ii. p. 1. It was
the result of this soul-harrowing experience. He there shows its
heights exceeding the highest heavens, depths below the deepest hell,
lengths and breadths beyond comprehension. That treatise ought to
be read and cherished by every trembling believer.--Ed.
40. Alter, in later editions, to 'flying fits.'--Ed.
41. Internal conflicts, dreams, or visions ought not to be the source
of peace or of bitterness to the soul. If they drive us to Christ,
we may hope that they are from heaven for our relief; but if their
tendency is to despair, by undervaluing the blood of atonement, or
to lasciviousness, they are from Satan. Our real dependence must
be upon 'a more sure word of prophecy': if we are well-grounded in
the promises, it will save us from many harassing doubts and fears
which arise from a reliance upon our feelings.--Ed.
42. That a poor penitent should perish at the feet of Jesus is an
utter impossibility. God, when manifest in the flesh, decreed, that
'Whosoever cometh unto me, I will in no wise cast out.' 'I will
give him rest.' His Word must stand fast for ever.--Ed.
43. How soul-rending a thought! but it can only be the case with
those who continue to their death despising the Saviour. Those
who love him are kept by almighty power, everlasting love, and
irresistible grace.--Ed.
44. Happy would it be for tempted souls, in their distress, to
look simply to the declarations and promises of God in the Word;
we there find salvation completed by Christ. Our duty is to look
in faith and prayer to the Spirit of God for the application and
comfort of it.--Mason.
45. However humbling, this is a truth not to be disputed. The wisest
philosopher and most illiterate peasant are upon a level, fallen
from God. None will be excluded who come to Christ, whose gracious
invitation is general, 'Whosoever will, let him take the water of
life freely' (Rev 22:17).--Mason.
46. This is the proper source of comfort--the records of infallible
truth. There is found mercy for the miserable, redemption for the
captive, salvation for the lost, heaven for the hell-deserving
sinner.--Mason.
47. Though we may wait long for mercy, yet the hand of faith never
knocked in vain at the door of heaven. Mercy is as surely ours as
if we had it, if it be given us in faith and patience to wait for
it.--Mason.
48. To sin against light and knowledge, received in and by the
gospel, is a very heinous aggravation of sin. The condition of
persons simply ignorant is not so sad by far, as theirs who have
been enlightened and yet afterwards apostatized. Let the formalist
and lukewarm professors read this and tremble.--Mason.
49. The Holy Spirit is the candle of the Lord, by whose light the
awakened conscience is brought to see something of the mystery
of iniquity lurking in the heart. He first convinces of sin,
righteousness, and judgment; and then points to Jesus as the only
security: 'Behold the Lamb of God.'--Mason.
50. This is very beautifully expressed; nothing can be more descriptive
of a poor pilgrim who has been toiling through the valley of the
shadow of death, and upon whose soul the day-spring from on high
has arisen.--Ed.
51. 'Cracked groats and fourpence-halfpennies.' The humility of our
author is here most unobtrusively apparent. He had some treasure in
his 'earthen vessel'; but, in comparison with his store in Christ,
it was like a few cracked groats by the side of massive pure gold.
What he meant by 'fourpence-halfpennies' somewhat puzzled me, there
never having been any piece of English money coined of that value.
I found that a proclamation was issued shortly before Mr. Bunyan's
time (April 8, 1603), to save the people from being deceived with
the silver harp money of Ireland, purporting to be twelve and
sixpenny pieces. It fixed the value of the Irish twelvepence to be
ninepence English; so that the Irish sixpence was to pass current
for fourpence-halfpenny in England. That accomplished antiquary,
Mr. Hawkins, the curator of the coins in the British Museum, shewed
me this Irish silver money; and agreed with me in believing that
Bunyan alludes to these Irish sixpences, placing them in company
with cracked groats, depreciated in value. Mr. Hawkins was not
aware that they had been in common circulation in England.--Ed.
52. 'Common or public,' belonging equally to many. Christ is the
federal or covenant head of his church, each member claiming an
equal or common right to all his merits as a Saviour, Mediator,
and Advocate.--Ed.
53. This retort, or rebuke, is inserted twice in the first edition,
probably a typographical error.--Ed.
54. See note on No. 152. The feelings of Bunyan must have been
exceedingly pungent.--Ed.
55. This is a view of the power given to the apostles to forgive
or retain sins worthy of our serious consideration. That mysterious
power, under the pretence of possessing which merchandise is
made of souls, if it was not limited to the apostles personally,
was intended to be used by all those whom God sends to preach the
gospel; an authority to proclaim salvation or condemnation to those
who receive or reject the Saviour. Bunyan considers it a similar
power to that given to the governors of the city of refuge; to
admit the terror-stricken soul that 'shall declare his cause'--or
confess his guilt--into the city, there to abide the judgment upon
him, as in Christ the Refuge. This is very different to turning
God out of his judgment-seat; as is the case when a poor worm says
to his fellow-worm, 'I absolve thee from all thy sins.' See the
visitation of the sick, in the Book of Common Prayer.--Ed.
56. The mode of admitting members into the church, among the
Baptists, appears to have been the same in Bunyan's days as it is
now practiced. It is, first to be introduced to the minister, who
endeavours to ascertain whether there is an earnest desire to flee
from the wrath to come, sincere repentance, and faith in the Lord
Jesus Christ. If so, he mentions it to the church; and visitors are
appointed, to encourage the young convert, and to scrutinize into
moral character. If they are satisfied, he is invited to attend a
private church meeting; and if the members have a good hope that
he is a decided believer in Jesus, they receive him into their
fellowship; and if he requests it, he is publicly baptized in
water, and communicates with the church at the Lord's table. This
appears to have been the mode in which Bunyan was admitted into
the church at Bedford. Most of the Baptist churches now agree with
Bunyan, that the baptism of the Holy Ghost, or inward spiritual
regeneration, is, alone, the essential pre-requisite to the Lord's
table; and they leave members to their own conclusions as to the
validity of their having been sprinkled in infancy, or the necessity
of immersion in water upon a profession of faith.--Ed.
57. Many will be surprised that Bunyan, who was so ready a writer,
should be unable to tell what he saw and felt when in these holy
enjoyments; but all who have had similar feelings will unite with
him in saying, they are inexpressible, great, and full of glory.--Ed.
58. This is a very correct view of the excellent mode in which
dissenting ministers are generally called to their important work.
First, their gifts in prayer and conversation upon Divine things,
and aptness in illustrating and confirming what they advance from
the Scriptures, is noticed; and, secondly, they are encouraged to
pray with and address the poor children in a Sunday school. If they
manifest an aptness to teach, they are, thirdly, invited to give
an exhortation to the church privately; and then, fourthly, they
are encouraged to pray and preach among the poor in country villages
and in work-houses. The God who gave the wish and the talent, soon
opens a way to still more public usefulness. In most cases, they
enter upon a course of study, to fit them for their momentous labours;
but many of our most valuable ministers have, like Bunyan, relied
entirely upon their prayerful investigation of the Scriptures. his
college was a dungeon, his library the Bible; and he came forth
with gigantic power to grapple with the prince of darkness. No human
learning could have so fitted him for this terrible and mysterious
warfare.--Ed.
59. 'With great sense,' means with great feeling, arising from his
own acute experience.--Ed.
60. In the first edition Bunyan says, 'I have lain as long,' (five
years). This was in 1666.--Ed.
61. When God sends forth a zealous ambassador to publish the glad
tidings of salvation to perishing sinners, he will be sure to meet
with the fiercest opposition from proud pharisaical professors:
so it was from the beginning, and will be to the end of time; but
the Lord will work, and none shall hinder. Experimental preaching
will always be offensive to the carnal and profane.--Mason.
62. It is impossible to identify the sect to which Bunyan belonged by
reading his works. He rises above all sectarian bias in his earnest
efforts to win souls to Christ, and to keep them in a heavenly
frame of mine.--Ed.
63. 'Other men's lines,' other men's compositions. Bunyan went
himself to the fountain head of Divine truth, and was not taught
by the wisdom of his fellow-men in the things that pertained to
salvation. He spoke as he felt; and, while he copied no sentence from
others, no man that ever wrote has been so copied from by others.
Application was once made to the Editor, to publish an admirable
sermon which had been taken in short hand from the lips of a D.D.;
when, to the surprise of the applicant, he was shown the whole
sermon in Bunyan's Heavenly Footman.--Ed.
64. Altered, in later editions, to 'searching.'--Ed.
65. Gifts are no evidence of God's favour; they are like the gold
which adorned the temple, but grace, the saving grace of the Spirit,
is like the altar which sanctifies the gold.--Mason..
66. In this paragraph is displayed that modest genuine humility
which shone so conspicuously in Bunyan. He possessed that popular
natural eloquence, by which he could deliver himself like an angel;
but when pride began to rise, he knocked it on the head with that
severe maul, 'Is it so much to be a fiddle' that Satan once so
played upon?--Ed.
67. One circumstance from which these vile slanders were raised,
is narrated in the thrilling narrative of God's gracious dealings
with Mrs. Agnes Beaumont. She was waiting in hopes of attending
a meeting, when 'at last, quite unexpectedly, came Mr. Bunyan. The
sight of him caused a mixture of joy and grief. I was glad to see
him, but afraid he would not be willing to take me up behind him,
and how to ask him I knew not. At length my brother did; but Mr.
Bunyan answered, with some degree of roughness, "No, I will not carry
her." These words were cutting indeed, and made me weep bitterly.
My brother, perceiving my trouble, said, "Sir, if you do not carry
her, you will break her heart"; but he made the same reply, adding,
"Your father would be grievously angry if I should." "I will venture
that," said I. And thus, with much entreaty, he was prevailed on;
and O how glad was I to think I was going. Soon after we set out,
my father came to my brother's, and asked his men whom his daughter
rode behind? They said, Mr. Bunyan. Upon hearing this, his anger
was greatly inflamed; he ran down the close, thinking to overtake
me, and pull me off the horse, but we were gone out of his reach.
'I had not ridden far, before my heart began to be lifted up with
pride at the thoughts of riding behind this servant of the Lord;
and was pleased if any looked after us, as we rode along. Indeed,
I thought myself very happy that day: first, that it pleased God
to make way for my going; and then, that I should have the honour
to ride behind Mr. Bunyan, who would sometimes be speaking to me
about the things of God. My pride soon had a fall; for, in entering
Gam'gay, we were met by one Mr. Lane, a clergyman who lived at
Bedford, and knew us both, and spoke to us, but looked very hard
at us as we rode along; and soon after raised a vile scandal upon
us, though, blessed be God, it was false.'
No Christian should be without that deeply interesting volume of
Christian experience, James' Abstract of the Gracious Dealings of
God with several Eminent Christians. The persecutions that Mrs.
Beaumont went through were like a dreadful tempest, yet was she
joyfully delivered out of them all.--Ed.
68. 'All is a case,' all the same. A case--that which falls, comes,
or happens; an event. See Blackie's Imperial Dictionary.--Ed.
69. 'Baulks,' missing, omitting, leaving untouched. 'This was
looked for at your hand, and this was baulked; the double gill of
this opportunity you let time wash off, and you are now sailed into
the north of my lady's opinion; where you will hang like an icicle
on a Dutchman's beard.'--Twelfth Night, Act iii. Scene 2; and
Imperial Dictionary.--Ed.
70. 'Above five year and a quarter' are the words in the first
edition, 1666. His imprisonment commenced November 1660; the order
for his release bears date September 13, 1672, but it was some
months before he was discharged.--Ed.
71. Angel visits may be expected when Antichrist persecutes the
Christian to bonds and imprisonment. An angel released Peter from
prison; angels revealed to John, when exiled to Patmos, the wonders
of his book of Revelation. The Lord of angels, the angel of the
covenant, communes with Bunyan in his dungeon, and converts it into
a Bethel to his soul; and this, for refusing obedience to the laws
of his country, because those laws violated God's prerogative, and
impiously dared to assume authority which belongs exclusively to
the Almighty. They remain to this day a disgrace to our statutes,
but are never enforced.--Ed.
72. Bunyan did well to prepare for the worst. He must have been
familiar with the horrid cruelties practiced upon Dr. Leighton by
that fiend in human shape, Archbishop Laud. The pious and learned
doctor was caught in Bedfordshire; and the story of his unparalleled
sufferings strengthened the Roundheads to deeds of valour,
in putting an end to such diabolical cruelties. The spirit of the
charges against him were his saying that no king may make laws
in the house of God; and that the bishops were ravens and magpies
that prey upon the state. His sufferings are narrated in Brooke's
Puritans, vol. ii. p. 478.--Ed.
73. 'Tuition' was altered to 'care' in later editions.--Ed.
74. i.e., My profession--the soul, shrinking from pain, moving him
one way, and his profession another.--Ed.
75. 'To scrabble,' to go on all fours--'to move along on the hands and
knees, by clawing with the hands.'--Blackie's Imperial Dictionary.--Ed.
76. This is the language of a heaven-born soul, which sees such
beauty and excellency in Christ, that it would not part with him for
a thousand worlds; if there were no heaven hereafter, his delight
in the ways of God renders his service preferable to all the wealth,
grandeur, and vain pleasures of the ungodly.--Mason.
***
A RELATON OF THE IMPRISONMENT OF MR. JOHN BUNYAN, MINISTER OF THE
GOSPEL AT BEDFORD, IN NOVEMBER 1660. HIS EXAMINATION BEFORE THE
JUSTICES; HIS CONFERENCE WITH THE CLERK OF THE PEACE; WHAT PASSED
BETWEEN THE JUDGES AND HIS WIFE WHEN SHE PRESENTED A PETITION FOR
HIS DELIVERANCE, ETC.
WRITTEN BY HIMSELF, AND NEVER BEFORE PUBLISHED.
"Blessed are they which are persecuted for righteousness' sake:
for theirs is the kingdom of heaven. Blessed are ye when men shall
revile you, and persecute you, and shall say all manner of evil
against you falsely, for my sake. Rejoice, and be exceeding glad:
for great is your reward in heaven: for so persecuted they the
prophets which were before you." Matthew 5:10-12
London: Printed for James Buckland, at the Buck, in Paternoster
Row, MDCCLXV.
The relation of my imprisonment in the month of November 1660.
When, by the good hand of my God, I had for five or six years
together, without any interruption, freely preached the blessed
gospel of our Lord Jesus Christ; and had also, through his blessed
grace, some encouragement by his blessing thereupon; the devil,
that old enemy of man's salvation, took his opportunity to inflame
the hearts of his vassals against me, insomuch that at the last
I was laid out for by the warrant of a justice, and was taken and
committed to prison. The relation thereof is as followeth:
Upon the 12th of this instant November 1660, I was desired by
some of the friends in the country to come to teach at Samsell,
by Harlington, in Bedfordshire. To whom I made a promise, if the
Lord permitted, to be with them on the time aforesaid. The justice
hearing thereof, whose name is Mr. Francis Wingate, forthwith issued
out his warrant to take me, and bring me before him, and in the
meantime to keep a very strong watch about the house where the
meeting should be kept, as if we that were to meet together in that
place did intend to do some fearful business, to the destruction
of the country; when, alas, the constable, when he came in, found
us only with our Bibles in our hands, ready to speak and hear the
Word of God; for we were just about to begin our exercise. Nay, we
had begun in prayer for the blessing of God upon our opportunity,
intending to have preached the Word of the Lord unto them there
present;[1] but the constable coming in prevented us; so that I
was taken and forced to depart the room. But had I been minded to
have played the coward, I could have escaped, and kept out of his
hands. For when I was come to my friend's house, there was whispering
that that day I should be taken, for there was a warrant out to
take me; which when my friend heard, he being somewhat timorous,
questioned whether we had best have our meeting or not; and whether
it might not be better for me to depart, lest they should take me
and have me before the justice, and after that send me to prison,
for he knew better than I what spirit they were of, living by them;
to whom I said, No, by no means, I will not stir, neither will I
have the meeting dismissed for this. Come, be of good cheer, let
us not be daunted; our cause is good, we need not be ashamed of
it; to preach God's Word is so good a work, that we shall be well
rewarded, if we suffer for that; or to this purpose; but as for my
friend, I think he was more afraid of [for] me, than of himself.
After this I walked into the close, where, I somewhat seriously
considering the matter, this came into my mind, That I had showed
myself hearty and courageous in my preaching, and had, blessed be
grace, made it my business to encourage others; therefore, thought
I, if I should now run, and make an escape, it will be of a very
ill savour in the country. For what will my weak and newly converted
brethren think of it, but that I was not so strong indeed as I was
in word? Also I feared that if I should run, now there was a warrant
out for me, I might by so doing make them afraid to stand, when
great words only should be spoken to them. Besides, I thought,
that seeing God of his mercy should choose me to go upon the forlorn
hope in this country; that is, to be the first, that should be
opposed, for the gospel; if I should fly, it might be a discouragement
to the whole body that might follow after. And further, I thought
the world thereby would take occasion at my cowardliness, to have
blasphemed the gospel, and to have had some ground to suspect worse
of me and my profession than I deserved. These things with others
considered by me, I came in again to the house, with a full resolution
to keep the meeting, and not to go away, though I could have been
gone about an hour before the officer apprehended me; but I would
not; for I was resolved to see the utmost of what they could say
or do unto me. For blessed be the Lord, I knew of no evil that I
had said or done. And so, as aforesaid, I began the meeting. But
being prevented by the constable's coming in with his warrant to
take me, I could not proceed. But before I went away, I spake some
few words of counsel and encouragement to the people, declaring to
them, that they saw we were prevented of our opportunity to speak
and hear the Word of God, and were like to suffer for the same:
desiring them that they should not be discouraged, for it was a mercy
to suffer upon so good account. For we might have been apprehended
as thieves or murderers, or for other wickedness; but blessed be
God it was not so, but we suffer as Christians for well doing: and
we had better be the persecuted than the persecutors, &c. But the
constable and the justice's man waiting on us, would not be at
quiet till they had me away, and that we departed the house. But
because the justice was not at home that day, there was a friend
of mine engaged for me to bring me to the constable on the morrow
morning. Otherwise the constable must have charged a watch with
me, or have secured me some other ways, my crime was so great. So
on the next morning we went to the constable, and so the justice.[2]
He asked the constable what we did, where we were met together,
and what we had with us? I trow, he meant whether we had armour
or not; but when the constable told him, that there were only met
a few of us together to preach and hear the Word, and no sign of
anything else, he could not well tell what to say: yet because he
had sent for me, he did adventure to put out a few proposals to
me, which were to this effect, namely, What I did there? and why
I did not content myself with following my calling? for it was
against the law, that such as I should be admitted to do as I did.
John Bunyan. To which I answered, that the intent of my coming
thither, and to other places, was to instruct, and counsel people
to forsake their sins, and close in with Christ, lest they did miserably
perish; and that I could do both these without confusion, to wit,
follow my calling, and preach the Word also. At which words, he
was in a chafe,[3] as it appeared; for he said that he would break
the neck of our meetings.
Bun. I said, it may be so. Then he wished me to get sureties to be
bound for me, or else he would send me to the jail.
My sureties being ready, I called them in, and when the bond for
my appearance was made, he told them, that they were bound to keep
me from preaching; and that if I did preach, their bonds would
be forfeited. To which I answered, that then I should break them;
for I should not leave speaking the Word of God: even to counsel,
comfort, exhort, and teach the people among whom I came; and I
thought this to be a work that had no hurt in it: but was rather
worthy of commendation than blame.
Wingate. Whereat he told me, that if they would not be so bound,
my mittimus must be made, and I sent to the jail, there to lie to
the quarter-sessions.
Now while my mittimus was making, the justice was withdrawn; and
in comes an old enemy to the truth, Dr. Lindale, who, when he was
come in, fell to taunting at me with many reviling terms.
Bun. To whom I answered, that I did not come thither to talk with
him, but with the justice. Whereat he supposed that I had nothing
to say for myself, and triumphed as if he had got the victory;
charging and condemning me for meddling with that for which I could
show no warrant; and asked me, if I had taken the oaths? and if I
had not, it was pity but that I should be sent to prison, &c.
I told him, that if I was minded, I could answer to any sober question
that he should put to me. He then urged me again, how I could prove
it lawful for me to preach, with a great deal of confidence of the
victory.
But at last, because he should see that I could answer him if I
listed, I cited to him that verse in Peter, which saith, "As every
man hath received the gift, even so let him minister the same,"
&c.
Lind. Aye, saith he, to whom is that spoken?
Bun. To whom, said I, why, to every man that hath received a gift
from God. Mark, saith the apostle, "As every man that hath received
a gift from God," &c. And again, "You may all prophesy one by one."
Whereat the man was a little stopt, and went a softlier pace: but
not being willing to lose the day, he began again, and said:
Lind. Indeed I do remember that I have read of one Alexander a
coppersmith, who did much oppose and disturb the apostles;--aiming,
it is like, at me, because I was a tinker.
Bun. To which I answered, that I also had read of very many priests
and Pharisees that had their hands in the blood of our Lord Jesus
Christ.
Lind. Aye, saith he, and you are one of those scribes and Pharisees:
for you, with a pretence, make long prayers to devour widows'
houses.
Bun. I answered, that if he had got no more by preaching and praying
than I had done, he would not be so rich as he now was. But that
scripture coming into my mind, "Answer not a fool according to his
folly," I was as sparing of my speech as I could, without prejudice
to truth.
Now by this time my mittimus was made, and I committed to the
constable to be sent to the jail in Bedford, &c.
But as I was going, two of my brethren met with me by the way, and
desired the constable to stay, supposing that they should prevail
with the justice, through the favour of a pretended friend, to let
me go at liberty. So we did stay, while they went to the justice;
and after much discourse with him, it came to this; that if I would
come to him again, and say some certain words to him, I should be
released. Which when they told me, I said if the words were such
that might be said with a good conscience, I should, or, else,
I should not. So through their importunity I went back again, but
not believing that I should be delivered: for I feared their spirit
was too full of opposition to the truth to let me go, unless I should
in something or other dishonour my God, and wound my conscience.
Wherefore, as I went, I lifted up my heart to God for light and
strength to be kept, that I might not do anything that might either
dishonour him, or wrong my own soul, or be a grief or discouragement
to any that was inclining after the Lord Jseus Christ.
Well, when I came to the justice again, there was Mr. Foster of
Bedford, who coming out of another room, and seeing of me by the
light of the candle, for it was dark night when I came thither, he
said unto me, Who is there? John Bunyan? with such seeming affection,
as if he would have leaped in my neck and kissed[4] me, which made
me somewhat wonder, that such a man as he, with whom I had so little
acquaintance, and, besides, that had ever been a close opposer of
the ways of God, should carry himself so full of love to me; but,
afterwards, when I saw what he did, it caused me to remember those
sayings, "Their tongues are smoother than oil, but their words are
drawn swords." And again, "Beware of men," &c. when I had answered
him, that blessed be God I was well, he said, What is the occasion
of your being here? or to that purpose. To whom I answered, that
I was at a meeting of people a little way off, intending to speak
a word of exhortation to them; but the justice hearing thereof, said
I, was pleased to send his warrant to fetch me before him, &c.
Foster. So, said he, I understand; but well, if you will promise
to call the people no more together, you shall have your liberty
to go home; for my brother is very loath to send you to prison, if
you will be but ruled.
Bun. Sir, said I, pray what do you mean by calling the people
together? My business is not anything among them, when they are
come together, but to exhort them to look after the salvation of
their souls, that they may be saved, &c.
Fost. Saith he, We must not enter into explication or dispute now;
but if you will say you will call the people no more together, you
may have your liberty; if not, you must be sent away to prison.
Bun. Sir, said I, I shall not force or compel any man to hear
me; but yet, if I come into any place where there is a people met
together, I should, according to the best of my skill and wisdom,
exhort and counsel them to seek out after the Lord Jesus Christ,
for the salvation of their souls.
Fost. He said, that was none of my work; I must follow my calling;
and if I would but leave off preaching, and follow my calling, I
should have the justice's favour, and be acquitted presently.
Bun. To whom I said, that I could follow my calling and that too,
namely, preaching the Word; and I did look upon it as my duty to
do them both, as I had an opportunity.
Fost. He said, to have any such meetings was against the law; and,
therefore, he would have me leave off, and say I would call the
people no more together.
Bun. To whom I said, that I durst not make any further promise; for
my conscience would not suffer me to do it. And again, I did look
upon it as my duty to do as much good as I could, not only in my
trade, but also in communicating to all people, wheresoever I came,
the best knowledge I had in the Word.
Fost. He told me that I was the nearest the Papists of any, and
that he would convince me of immediately.
Bun. I asked him wherein?
Fost. He said, in that we understood the Scriptures literally.
Bun. I told him that those that were to be understood literally,
we understood them so; but for those that were to be understood
otherwise, we endeavoured so to understand them.
Fost. He said, which of the Scriptures do you understand literally?
Bun. I said this, "he that believeth shall be saved." This was to
be understood just as it is spoken; that whosoever believeth in
Christ shall, according to the plain and simple words of the text,
be saved.
Fost. He said that I was ignorant, and did not understand the
Scriptures; for how, said he, can you understand them when you know
not the original Greek? &c.
Bun. To whom I said, that if that was his opinion, that none could
understand the Scriptures but those that had the original Greek,
&c., then but a very few of the poorest sort should be saved; this
is harsh; yet the Scripture saith, "That God hides these things
from the wise and prudent," that is, from the learned of the world,
"and reveals them to babes and sucklings."
Fost. He said there were none that heard me but a company of foolish
people.
Bun. I told him that there were the wise as well as the foolish
that do hear me; and again, those that are most commonly counted
foolish by the world are the wisest before God; also, that God had
rejected the wise, and mighty, and noble, and chosen the foolish
and the base.
Fost. He told me that I made people neglect their calling; and
that God had commanded people to work six days, and serve him on
the seventh.
Bun. I told him that it was the duty of people, both rich and poor,
to look out for their souls on those days as well as for their
bodies; and that God would have his people "exhort one another
daily, while it is called to-day."
Fost. He said again that there was none but a company of poor,
simple, ignorant people that came to hear me.
Bun. I told him that the foolish and ignorant had most need of
teaching and information; and, therefore, it would be profitable
for me to go on in that work.
Fost. Well, said he, to conclude, but will you promise that you
will not call the people together any more? and then you may be
released and go home.
Bun. I told him that I durst say no more than I had said; for I
durst not leave off that work which God had called me to.
So he withdrew from me, and then came several of the justice's
servants to me, and told me that I stood so much upon a nicety.
Their master, they said, was willing to let me go; and if I would
but say I would call the people no more together, I might have my
liberty, &c.
Bun. I told them there were more ways than one in which a man
might be said to call the people together. As, for instance, if a
man get upon the market place, and there read a book, or the like,
though he do not say to the people, Sirs, come hither and hear;
yet if they come to him because he reads, he, by his very reading,
may be said to call them together; because they would not have been
there to hear if he had not been there to read. And seeing this
might be termed a calling the people together, I durst not say I
would not call them together; for then, by the same argument, my
preaching might be said to call them together.
Wing. and Fost. Then came the justice and Mr. Foster to me again;
we had a little more discourse about preaching, but because the
method of it is out of my mind, I pass it; and when they saw that
I was at a point, and would not be moved nor persuaded,
Mr. Foster, the man that did at the first express so much love to
me, told the justice that then he must send me away to prison. And
that he would do well, also, if he would present all those that
were the cause of my coming among them to meetings. Thus we parted.
And, verily, as I was going forth of the doors, I had much ado to
forbear saying to them that I carried the peace of God along with
me; but I held my peace, and, blessed be the Lord, went away to
prison, with God's comfort in my poor soul.
After I had lain in the jail five or six days, the brethren sought
means, again, to get me out by bondsmen; for so ran my mittimus,
that I should lie there till I could find sureties. They went to
a justice at Elstow, one Mr. Crumpton, to desire him to take bond
for my appearing at the quarter-sessions. At the first he told
them he would; but afterwards he made a demur at the business, and
desired first to see my mittimus, which run to this purpose: That
I went about to several conventicles in this county, to the great
disparagement of the government of the church of England, &c. When
he had seen it, he said that there might be something more against
me than was expressed in my mittimus; and that he was but a young
man, and, therefore, he durst not do it. This my jailer told me;
whereat I was not at all daunted, but rather glad, and saw evidently
that the Lord had heard me; for before I went down to the justice,
I begged of God that if I might do more good by being at liberty
than in prison, that then I might be set at liberty; but if not,
his will be done; for I was not altogether without hopes but that
my imprisonment might be an awakening to the saints in the country,
therefore I could not tell well which to choose; only I, in that
manner, did commit the thing to God. And verily, at my return, I
did meet my God sweetly in the prison again, comforting of me and
satisfying of me that it was his will and mind that I should be
there.[5]
When I came back again to prison, as I was musing at the slender
answer of the justice, this word dropt in upon my heart with some
life, "For he knew that for envy they had delivered him."
Thus have I, in short, declared the manner and occasion of my being
in prison; where I lie waiting the good will of God, to do with me
as he pleaseth; knowing that not one hair of my head can fall to
the ground without the will of my Father which is in heaven. Let
the rage and malice of men be never so great, they can do no more,
nor go no further, than God permits them; but when they have done
their worst, "We know that all things work together for good to
them that love God" (Rom 8:28). Farewell.
Here is the sum of my Examination before Justice Keelin, Justice
Chester, Justice Blundale, Justice Beecher, and Justice Snagg, &c.
After I had lain in prison above seven weeks, the quarter-sessions
was to be kept in Bedford, for the county thereof, unto which I was
to be brought; and when my jailer had set me before those justices,
there was a bill of indictment preferred against me. The extent
thereof was as followeth: 'That John Bunyan, of the town of
Bedford, labourer, being a person of such and such conditions, he
hath, since such a time, devilishly and perniciously abstained from
coming to church to hear Divine service, and is a common upholder
of several unlawful meetings and conventicles, to the great
disturbance and distraction of the good subjects of this kingdom,
contrary to the laws of our sovereign lord the King,' &c.
The Clerk. When this was read, the clerk of the sessions said unto
me, What say you to this?
Bun. I said, that as to the first part of it, I was a common
frequenter of the church of God. And was also, by grace, a member
with the people over whom Christ is the Head.
Keelin. But, saith Justice Keelin, who was the judge in that court?
Do you come to church, you know what I mean; to the parish church,
to hear Divine service?
Bun. I answered, No, I did not.
Keel. He asked me why?
Bun. I said, Because I did not find it commanded in the Word of
God.
Keel. He said, We were commanded to pray.
Bun. I said, But not by the Common Prayer Book.
Keel. He said, How then?
Bun. I said, With the Spirit. As the apostle saith, "I will pray
with the Spirit, and--with the understanding" (1 Cor 14:15).
Keel. He said, We might pray with the Spirit, and with the
understanding, and with the Common Prayer Book also.
Bun. I said that the prayers in the Common Prayer Book were such as
were made by other men, and not by the motions of the Holy Ghost,
within our hearts; and as I said, the apostle saith, he will pray
with the Spirit, and with the understanding; not with the Spirit
and the Common Prayer Book.
Another Justice. What do you count prayer? Do you think it is to
say a few words over before or among a people?
Bun. I said, No, not so; for men might have many elegant, or
excellent words, and yet not pray at all; but when a man prayeth,
he doth, through a sense of those things which he wants, which sense
is begotten by the Spirit, pour out his heart before God through
Christ; though his words be not so many and so excellent as others
are.
Justices. They said, That was true.
Bun. I said, This might be done without the Common Prayer Book.
Another. One of them said (I think it was Justice Blundale, or
Justice Snagg), How should we know that you do not write out your
prayers first, and then read them afterwards to the people? This
he spake in a laughing way.
Bun. I said, It is not our use, to take a pen and paper, and write
a few words thereon, and then go and read it over to a company of
people.
But how should we know it, said he?
Bun. Sir, it is none of our custom, said I.
Keel. But, said Justice Keelin, it is lawful to use Common Prayer,
and such like forms: for Christ taught his disciples to pray, as
John also taught his disciples. And further, said he, cannot one
man teach another to pray? "Faith comes by hearing"; and one man
may convince another of sin, and therefore prayers made by men,
and read over, are good to teach, and help men to pray.
While he was speaking these words, God brought that word into my
mind, in the eighth of the Romans, at the 26th verse. I say, God
brought it, for I thought not on it before: but as he was speaking,
it came so fresh into my mind, and was set so evidently before me,
as if the scripture had said, Take me, take me; so when he had done
speaking,
Bun. I said, Sir, the Scripture saith, that it is the Spirit that
helpeth our infirmities; for we know not what we should pray for as
we ought: but the Spirit itself maketh intercession for us, with
[sighs and] groanings which cannot be uttered. Mark, said I, it
doth not say the Common Prayer Book teacheth us how to pray, but
the Spirit. And it is "the Spirit that helpeth our infirmities,"
saith the apostle; he doth not say it is the Common Prayer Book.
And as to the Lord's prayer, although it be an easy thing to say,
"Our Father," &c., with the mouth; yet there are very few that
can, in the Spirit, say the two first words in that prayer; that
is, that can call God their Father, as knowing what it is to be
born again, and a having experience, that they are begotten of the
Spirit of God; which if they do not, all is but babbling, &c.[6]
Keel. Justice Keelin said, that that was a truth.
Bun. And I say further, as to your saying that one man may convince
another of sin, and that faith comes by hearing, and that one man
may tell another how he should pray, &c., I say men may tell each
other of their sins, but it is the Spirit that must convince them.
And though it be said that "faith comes by hearing," yet it is the
Spirit that worketh faith in the heart through hearing, or else
they are not profited by hearing (Heb 4:12).
And that though one man may tell another how he should pray; yet,
as I said before, he cannot pray, nor make his condition known to
God, except the Spirit help. It is not the Common Prayer Book that
can do this. It is the Spirit that showeth us our sins, and the
Spirit that showeth us a Saviour (John 16:16); and the Spirit that
stirreth up in our hearts desires to come to God, for such things
as we stand in need of (Matt 11:27), even sighing out our souls
unto him for them with "groans which cannot be uttered." With other
words to the same purpose. At this they were set.
Keel. But, says Justice Keelin, what have you against the Common
Prayer Book?
Bun. I said, Sir, if you will hear me, I shall lay down my reasons
against it.
Keel. He said, I should have liberty; but first, said he, let me
give you one caution; take heed of speaking irreverently of the
Common Prayer Book; for if you do so, you will bring great damage
upon yourself.
Bun. So I proceeded, and said, My first reason was, because it was
not commanded in the Word of God, and therefore I could not use
it.
Another. One of them said, Where do you find it commanded in the
Scripture, that you should go to Elstow, or Bedford, and yet it is
lawful to go to either of them, is it not?
Bun. I said, To go to Elstow, or Bedford, was a civil thing, and
not material, though not commanded, and yet God's Word allowed me
to go about my calling, and therefore if it lay there, then to go
thither, &c. But to pray, was a great part of the Divine worship
of God, and therefore it ought to be done according to the rule of
God's Word.
Another. One of them said, He will do harm; let him speak no further.
Keel. Justice Keelin said, No, no, never fear him, we are better
established than so; he can do no harm; we know the Common Prayer
Book hath been ever since the apostles' time, and is lawful for it
to be used in the church.
Bun. I said, Show me the place in the epistles where the Common
Prayer Book is written, or one text of Scripture that commands me
to read it, and I will use it. But yet, notwithstanding, said I,
they that have a mind to use it, they have their liberty;[7] that
is, I would not keep them from it; but for our parts, we can pray
to God without it. Blessed be his name.
With that, one of them said, Who is your God? Beelzebub? Moreover,
they often said that I was possessed with the spirit of delusion,
and of the devil. All which sayings I passed over; the Lord
forgive them! And further, I said, blessed be the Lord for it, we
are encouraged to meet together, and to pray, and exhort one another;
for we have had the comfortable presence of God among us. For ever
blessed be his holy name!
Keel. Justice Keelin called this pedlar's French, saying, that I
must leave off my canting. The Lord open his eyes!
Bun. I said, that we ought to "exhort one another daily, while it
is called to-day," &c. (Heb 3:13).
Keel. Justice Keelin said, that I ought not to preach; and asked
me where I had my authority? with other such like words.
Bun. I said, that I would prove that it was lawful for me, and such
as I am, to preach the Word of God.
Keel. He said unto me, By what scripture?
I said, By that in the first epistle of Peter, chapter 4, the 10th
verse, and Acts 18 with other scriptures, which he would not suffer
me to mention. But said, Hold; not so many, which is the first?
Bun. I said, this: "As every man hath received the gift, even so
minister the same one to another, as good stewards of the manifold
grace of God. If any man speak, let him speak as the oracles of
God," &c.
Keel. He said, Let me a little open that scripture to you: 'As every
man hath received the gift'; that is, said he, as every one hath
received a trade, so let him follow it. If any man have received a
gift of tinkering, as thou hast done, let him follow his tinkering.
And so other men their trades; and the divine his calling, &c.
Bun. Nay, Sir, said I, but it is most clear, that the apostle speaks
here of preaching the Word; if you do but compare both the verses
together, the next verse explains this gift what it is, saying, 'If
any man speak let him speak as the oracles of God.' So that it is
plain, that the Holy Ghost doth not so much in this place exhort
to civil callings, as to the exercising of those gifts that we have
received from God. I would have gone on, but he would not give me
leave.
Keel. He said, We might do it in our families, but not otherwise.
Bun. I said, If it was lawful to do good to some, it was lawful to
do good to more. If it was a good duty to exhort our families, it
is good to exhort others; but if they held it a sin to meet together
to seek the face of God, and exhort one another to follow Christ,
I should sin still; for so we should do.
Keel. He said he was not so well versed in Scripture as to dispute,
or words to that purpose. And said, moreover, that they could
not wait upon me any longer; but said to me, Then you confess the
indictment, do you not? Now, and not till now, I saw I was indicted.
Bun. I said, This I confess, we have had many meetings together,
both to pray to God, and to exhort one another, and that we had the
sweet comforting presence of the Lord among us for our encouragement;
blessed be his name therefore. I confessed myself guilty no otherwise.
Keel. Then, said he, hear your judgment. You must be had back again
to prison, and there lie for three months following; and at three
months' end, if you do not submit to go to church to hear Divine
service, and leave your preaching, you must be banished the realm:
and if, after such a day as shall be appointed you to be gone, you
shall be found in this realm, &c., or be found to come over again
without special license from the king, &c.,[8] you must stretch by
the neck for it, I tell you plainly; and so bid my jailer have me
away.
Bun. I told him, as to this matter, I was at a point with him;
for if I was out of prison to-day I would preach the gospel again
to-morrow, by the help of God.
Another. To which one made me some answer; but my jailer pulling
me away to be gone, I could not tell what he said.
Thus I departed from them; and I can truly say, I bless the Lord
Jesus Christ for it, that my heart was sweetly refreshed in the
time of my examination; and also afterwards, at my returning to
the prison. So that I found Christ's words more than bare trifles,
where he saith, "I will give you a mouth and wisdom, which all your
adversaries shall not be able to gainsay nor resist" (Luke 21:15).
And that his peace no man can take from us.
Thus have I given you the substance of my examination. The Lord
make these profitable to all that shall read or hear them. Farewell.
The Substance of some Discourse had between the Clerk of the Peace
and myself, when he came to admonish me, according to the tenor of
that Law by which I was in Prison.
When I had lain in prison other twelve weeks, and now not knowing
what they intended to do with me, upon the 3rd of April 1661,
comes Mr. Cobb unto me, as he told me, being sent by the justices
to admonish me; and demanded of me submittance to the Church of
England, &c. The extent of our discourse was as followeth:--
Cobb. When he was come into the house he sent for me out of my
chamber; who, when I was come unto him, he said, Neighbour Bunyan,
how do you do?
Bun. I thank you, Sir, said I, very well, blessed be the Lord.
Cobb. Saith he, I come to tell you that it is desired you would submit
yourself to the laws of the land, or else at the next sessions it
will go worse with you, even to be sent away out of the nation, or
else worse than that.
Bun. I said that I did desire to demean myself in the world, both
as becometh a man and a Christian.
Cobb. But, saith he, you must submit to the laws of the land, and
leave off those meetings which you was wont to have; for the statute
law is directly against it; and I am sent to you by the justices
to tell you that they do intend to prosecute the law against you
if you submit not.
Bun. I said, Sir, I conceive that that law by which I am in prison
at this time doth not reach or condemn either me or the meetings
which I do frequent; that law was made against those that, being
designed to do evil in their meetings, making the exercise of religion
their pretence, to cover their wickedness. It doth not forbid the
private meetings of those that plainly and simply make it their only
end to worship the Lord, and to exhort one another to edification.
My end in meeting with others is simply to do as much good as I
can, by exhortation and counsel, according to that small measure
of light which God hath given me, and not to disturb the peace of
the nation.
Cobb. Every one will say the same, said he; you see the late
insurrection at London, under what glorious pretences they went;
and yet, indeed, they intended no less than the ruin of the kingdom
and commonwealth.[9]
Bun. That practice of theirs I abhor, said I; yet it doth not follow
that, because they did so, therefore all others will do so. I look
upon it as my duty to behave myself under the King's government,
both as becomes a man and a Christian, and if an occasion were
offered me, I should willingly manifest my loyalty to my Prince,
both by word and deed.
Cobb. Well, said he, I do not profess myself to be a man that can
dispute; but this I say, truly, neighbour Bunyan, I would have you
consider this matter seriously, and submit yourself; you may have
your liberty to exhort your neighbour in private discourse, so be
you do not call together an assembly of people; and, truly, you
may do much good to the church of Christ, if you would go this way;
and this you may do, and the law not abridge you of it. It is your
private meetings that the law is against.
Bun. Sir, said I, if I may do good to one by my discourse, why may
I not do good to two? and if to two, why not to four, and so to
eight? &c.
Cobb. Ay, saith he, and to a hundred, I warrant you.
Bun. Yes, Sir, said I, I think I should not be forbid to do as much
good as I can.
Cobb. But, saith he, you may but pretend to do good, and indeed,
notwithstanding, do harm, by seducing the people; you are, therefore,
denied your meeting so many together, lest you should do harm.
Bun. And yet, said I, you say the law tolerates me to discourse
with my neighbour; surely there is no law tolerates me to seduce any
one; therefore, if I may, by the law, discourse with one, surely
it is to do him good; and if I, by discoursing, may do good to one,
surely, by the same law, I may do good to many.
Cobb. The law, saith he, doth expressly forbid your private meetings;
therefore they are not to be tolerated.
Bun. I told him that I would not entertain so much uncharitableness of
that Parliament in the 35th of Elizabeth, or of the Queen herself,
as to think they did, by that law, intend the oppressing of any of
God's ordinances, or the interrupting any in the way of God; but
men may, in the wresting of it, turn it against the way of God;
but take the law in itself, and it only fighteth against those that
drive at mischief in their hearts and meetings, making religion
only their cloak, colour, or pretence; for so are the words of the
statute: 'If any meetings, under colour or pretence of religion,'
&c.[10]
Cobb. Very good; therefore the king, seeing that pretences are
usually in and among people, as to make religion their pretence
only, therefore he, and the law before him, doth forbid such private
meetings, and tolerates only public; you may meet in public.
Bun. Sir, said I, let me answer you in a similitude: Set the case
that, at such a wood corner, there did usually come forth thieves,
to do mischief; must there therefore a law be made that every one
that cometh out there shall be killed? May there not come out true
men as well as thieves out from thence? Just thus it is in this
case; I do think there may be many that may design the destruction
of the commonwealth; but it does not follow therefore that all
private meetings are unlawful; those that transgress, let them
be punished. And if at any time I myself should do any act in my
conversation as doth not become a man and Christian, let me bear
the punishment. And as for your saying I may meet in public, if
I may be suffered, I would gladly do it. Let me have but meeting
enough in public, and I shall care the less to have them in private.
I do not meet in private because I am afraid to have meetings in
public. I bless the Lord that my heart is at that point, that if any
man can lay anything to my charge, either in doctrine or practice,
in this particular, that can be proved error or heresy, I am willing
to disown it, even in the very market place; but if it be truth,
then to stand to it to the last drop of my blood. And, Sir, said I,
you ought to commend me for so doing. To err and to be a heretic are
two things; I am no heretic, because I will not stand refractorily
to defend any one thing that is contrary to the Word. Prove anything
which I hold to be an error, and I will recant it.
Cobb. But, Goodman Bunyan, said he, methinks you need not stand so
strictly upon this one thing, as to have meetings of such public
assemblies. Cannot you submit, and, notwithstanding, do as much
good as you can, in a neighbourly way, without having such meetings?
Bun. Truly, Sir, said I, I do not desire to commend myself, but to
think meanly of myself; yet when I do most despise myself, taking
notice of that small measure of light which God hath given me,
also that the people of the Lord, by their own saying, are edified
thereby. Besides, when I see that the Lord, through grace, hath in
some measure blessed my labour, I dare not but exercise that gift
which God hath given me for the good of the people. And I said
further, that I would willingly speak in public, if I might.
Cobb. He said, that I might come to the public assemblies and hear.
What though you do not preach? you may hear. Do not think yourself
so well enlightened, and that you have received a gift so far above
others, but that you may hear other men preach. Or to that purpose.
Bun. I told him, I was as willing to be taught as to give instruction,
and looked upon it as my duty to do both; for, saith I, a man that
is a teacher, he himself may learn also from another that teacheth,
as the apostle saith: "Ye may all prophesy, one by one, that all
may learn" (1 Cor 14:31). That is, every man that hath received a
gift from God, he may dispense it, that others may be comforted;
and when he hath done, he may hear and learn, and be comforted
himself of others.
Cobb. But, said he, what if you should forbear awhile, and sit
still, till you see further how things will go?
Bun. Sir, said I, Wicliffe saith, that he which leaveth off preaching
and hearing of the Word of God for fear of excommunication of
men, he is already excommunicated of God, and shall in the day of
judgment be counted a traitor to Christ.[11]
Cobb. Ay, saith he, they that do not hear shall be so counted
indeed; do you, therefore, hear.
Bun. But, Sir, said I, he saith, he that shall leave off either
preaching or hearing, &c. That is, if he hath received a gift for
edification, it is his sin, if he doth not lay it out in a way of
exhortation and counsel, according to the proportion of his gift;
as well as to spend his time altogether in hearing others preach.
Cobb. But, said he, how shall we know that you have received a
gift?
Bun. Said I, Let any man hear and search, and prove the doctrine
by the Bible.
Cobb. But will you be willing, said he, that two indifferent persons
shall determine the case, and will you stand by their judgment?
Bun. I said, Are they infallible?
Cobb. He said, No.
Bun. Then, said I, it is possible my judgment may be as good as
theirs. But yet I will pass by either, and in this matter be judged
by the Scriptures; I am sure that is infallible, and cannot err.
Cobb. But, said he, who shall be judge between you, for you take
the Scriptures one way, and they another?
Bun. I said, The Scripture should, and that by comparing one
scripture with another; for that will open itself, if it be rightly
compared. As, for instance, if under the different apprehensions of
the word Mediator, you would know the truth of it, the Scriptures
open it, and tell us that he that is a mediator must take up the
business between two, and "a mediator is not a mediator of one,
but God is one," and "there is one mediator between God and men,
[even] the man Christ Jesus" (Gal 3:20; 1 Tim 2:5). So likewise
the Scripture calleth Christ a complete, or perfect, or able high
priest. That is opened in that he is called man, and also God.
His blood also is discovered to be effectually efficacious by the
same things. So the Scripture, as touching the matter of meeting
together, &c., doth likewise sufficiently open itself and discover
its meaning.
Cobb. But are you willing, said he, to stand to the judgment of
the church?
Bun. Yes, Sir, said I, to the approbation of the church of God;
the church's judgment is best expressed in Scripture. We had much
other discourse which I cannot well remember, about the laws of
the nation, and submission to government; to which I did tell him,
that I did look upon myself as bound in conscience to walk according
to all righteous laws, and that whether there was a king or no;
and if I did anything that was contrary, I did hold it my duty to
bear patiently the penalty of the law, that was provided against
such offenders; with many more words to the like effect. And said,
moreover, that to cut off all occasions of suspicion from any,
as touching the harmlessness of my doctrine in private, I would
willingly take the pains to give any one the notes of all my
sermons; for I do sincerely desire to live quietly in my country,
and to submit to the present authority.
Cobb. Well, neighbour Bunyan, said he, but indeed I would wish
you seriously to consider of these things, between this and the
quarter-sessions, and to submit yourself. You may do much good if
you continue still in the land; but alas, what benefit will it be
to your friends, or what good can you do to them, if you should be
sent away beyond the seas into Spain, or Constantinople, or some
other remote part of the world? Pray be ruled.
Jailer. Indeed, Sir, I hope he will be ruled.
Bun. I shall desire, said I, in all godliness and honesty to behave
myself in the nation, whilst I am in it. And if I must be so dealt
withal, as you say, I hope God will help me to bear what they shall
lay upon me. I know no evil that I have done in this matter, to be
so used. I speak as in the presence of God.
Cobb. You know, saith he, that the Scripture saith, "the powers
that be are ordained of God."
Bun. I said, yes, and that I was to submit to the king as supreme,
also to the governors, as to them that are sent by him.
Cobb. Well then, said he, the King then commands you, that you should
not have any private meetings; because it is against his law, and
he is ordained of God, therefore you should not have any.
Bun. I told him that Paul did own the powers that were in his day,
as to be of God; and yet he was often in prison under them for all
that. And also, though Jesus Christ told Pilate, that he had no
power against him, but of God, yet he died under the same Pilate;
and yet, said I, I hope you will not say that either Paul, or
Christ, were such as did deny magistracy, and so sinned against
God in slighting the ordinance. Sir, said I, the law hath provided
two ways of obeying: The one to do that which I, in my conscience,
do believe that I am bound to do, actively; and where I cannot obey
actively, there I am willing to lie down, and to suffer what they
shall do unto me. At this he sat still, and said no more; which,
when he had done, I did thank him for his civil and meek discoursing
with me; and so we parted.
O that we might meet in heaven!
Farewell. J.B.
Here followeth a discourse between my Wife and the Judges, with
others, touching my Deliverance at the Assizes following; the which
I took from her own Mouth.
After that I had received this sentence of banishing, or hanging,
from them, and after the former admonition, touching the determination
of the justices, if I did not recant; just when the time drew nigh,
in which I should have abjured, or have done worse, as Mr. Cobb
told me, came the time in which the King was to be crowned.[12]
Now, at the coronation of kings, there is usually a releasement of
divers prisoners, by virtue of his coronation; in which privilege
also I should have had my share; but that they took me for a convicted
person, and therefore, unless I sued out a pardon, as they called
it, I could have no benefit thereby; notwithstanding, yet, forasmuch
as the coronation proclamation did give liberty, from the day the king
was crowned to that day twelvemonth, to sue them out; therefore,
though they would not let me out of prison, as they let out thousands,
yet they could not meddle with me, as touching the execution of
their sentence; because of the liberty offered for the suing out
of pardons. Whereupon I continued in prison till the next assizes,
which are called Midsummer assizes, being then kept in August 1661.
Now, at that assizes, because I would not leave any possible means
unattempted that might be lawful, I did, by my wife, present a
petition to the judges three times, that I might be heard, and that
they would impartially take my case into consideration.
The first time my wife went, she presented it to Judge Hale, who
very mildly received it at her hand, telling her that he would
do her and me the best good he could; but he feared, he said, he
could do none. The next day, again, lest they should, through the
multitude of business, forget me, we did throw another petition
into the coach to Judge Twisdon; who, when he had seen it, snapt
her up, and angrily told her that I was a convicted person, and
could not be released, unless I would promise to preach no more,
&c.
Well, after this, she yet again presented another to Judge Hale,
as he sat on the bench, who, as it seemed, was willing to give her
audience. Only Justice Chester being present, stept up and said,
that I was convicted in the court and that I was a hot-spirited
fellow, or words to that purpose, whereat he waived it, and did
not meddle therewith. But yet, my wife being encouraged by the high
sheriff, did venture once more into their presence, as the poor
widow did to the unjust judge, to try what she could do with them
for my liberty, before they went forth of the town. The place where
she went to them was to the Swan Chamber, where the two judges, and
many justices and gentry of the country, were in company together.
She then, coming into the chamber with abashed face, and a trembling
heart, began her errand to them in this manner:--
Woman. My Lord (directing herself to Judge Hale), I make bold to
come once again to your Lordship, to know what may be done with my
husband.
Judge Hale. To whom he said, Woman, I told thee before, I could do
thee no good; because they have taken that for a conviction which
thy husband spoke at the sessions; and unless there be something
done to undo that, I can do thee no good.
Wom. My Lord, said she, he is kept unlawfully in prison; they clapped
him up before there was any proclamation against the meetings; the
indictment also is false. Besides, they never asked him whether he
was guilty or no; neither did he confess the indictment.
One of the Justices. Then one of the justices that stood by, whom
she knew not, said, My Lord, he was lawfully convicted.
Wom. It is false, said she; for when they said to him, Do you confess
the indictment? he said only this, that he had been at several
meetings, both where there was preaching the Word, and prayer, and
that they had God's presence among them.
Judge Twisdon. Whereat Judge Twisdon answered very angrily, saying,
'What! you think we can do what we list; your husband is a breaker
of the peace, and is convicted by the law,' &c. Whereupon Judge
Hale called for the Statute Book.
Wom. But, said she, my Lord, he was not lawfully convicted.
Chester. Then Justice Chester said, 'My Lord, he was lawfully
convicted.'
Wom. It is false, said she; it was but a word of discourse that
they took for a conviction, as you heard before.
Chest. 'But it is recorded, woman, it is recorded,' said Justice
Chester; as if it must be of necessity true, because it was recorded.
With which words he often endeavoured to stop her mouth, having
no other argument to convince her, but 'it is recorded, it is
recorded.'[13]
Wom. My Lord, said she, I was a while since at London, to see if
I could get my husband's liberty; and there I spoke with my Lord
Barkwood, one of the House of Lords, to whom I delivered a petition,
who took it of me and presented it to some of the rest of the House
of Lords, for my husband's releasement: who, when they had seen
it, they said that they could not release him, but had committed
his releasement to the judges, at the next assizes. This he told
me; and now I come to you to see if anything may be done in this
business, and you give neither releasement nor relief. To which
they gave her no answer, but made as if they heard her not.[14]
Chest. Only Justice Chester was often up with this, 'He is convicted,'
and 'It is recorded.'
Wom. If it be, it is false, said she.
Chest. My Lord, said Justice Chester, he is a pestilent fellow,
there is not such a fellow in the country again.
Twis. What, will your husband leave preaching? If he will do so,
then send for him.
Wom. My Lord, said she, he dares not leave preaching, as long as
he can speak.
Twis. See here, what should we talk any more about such a fellow?
Must he do what he lists? He is a breaker of the peace.
Wom. She told him again, that he desired to live peaceably, and
to follow his calling, that his family might be maintained; and,
moreover, said, My Lord, I have four small children that cannot
help themselves, of which one is blind, and have nothing to live
upon, but the charity of good people.
Hale. Hast thou four children? said Judge Hale; thou art but a
young woman to have four children.
Wom. My Lord, said she, I am but mother-in-law to them, having not
been married to him yet full two years. Indeed, I was with child when
my husband was first apprehended; but being young, and unaccustomed
to such things, said she, I being smayed[15] at the news, fell into
labour, and so continued for eight days, and then was delivered,
but my child died.[16]
Hale. Whereat, he looking very soberly on the matter, said, 'Alas,
poor woman!'
Twis. But Judge Twisdon told her, that she made poverty her cloak;
and said, moreover, that he understood I was maintained better by
running up and down a preaching, than by following my calling.
Hale. What is his calling? said Judge Hale.
Answer. Then some of the company that stood by said, 'A tinker, my
Lord.'
Wom. Yes, said she, and because he is a tinker, and a poor man,
therefore he is despised, and cannot have justice.
Hale. Then Judge Hale answered, very mildly, saying, 'I tell thee,
woman, seeing it is so, that they have taken what thy husband spake
for a conviction; thou must either apply thyself to the King, or
sue out his pardon, or get a writ of error.'
Chest. But when Justice Chester heard him give her this counsel; and
especially, as she supposed, because he spoke of a writ of error,
he chafed,[17] and seemed to be very much offended; saying, 'My
Lord, he will preach and do what he lists.'
Wom. He preacheth nothing but the Word of God, said she.
Twis. He preach the Word of God! said Twisdon; and withal she thought
he would have struck her; he runneth up and down, and doth harm.
Wom. No, my Lord, said she, it is not so; God hath owned him, and
done much good by him.
Twis. God! said he; his doctrine is the doctrine of the devil.
Wom. My Lord, said she, when the righteous Judge shall appear, it
will be known that his doctrine is not the doctrine of the devil.
Twis. My Lord, said he, to Judge Hale, do not mind her, but send
her away.
Hale. Then said Judge Hale, 'I am sorry, woman, that I can do thee
no good; thou must do one of those three things aforesaid; namely,
either to apply thyself to the King, or sue out his pardon, or get
a writ of error; but a writ of error will be cheapest.'
Wom. At which Chester again seemed to be in a chafe, and put off
his hat, and as she thought, scratched his head for anger: but when
I saw, said she, that there was no prevailing to have my husband
sent for, though I often desired them that they would send for him,
that he might speak for himself, telling them, that he could give
them better satisfaction than I could in what they demanded of
him, with several other things, which now I forget; only this I
remember, that though I was somewhat timorous at my first entrance
into the chamber, yet before I went out, I could not but break forth
into tears, not so much because they were so hard-hearted against
me and my husband, but to think what a sad account such poor
creatures will have to give at the coming of the Lord, when they
shall there answer for al things whatsoever they have done in the
body, whether it be good or whether it be bad.[18]
So, when I departed from them, the Book of Statute was brought,
but what they said of it I know nothing at all, neither did I hear
any more from them.
Some Carriages of the Adversaries of God's Truth with me at the
next Assizes, which was on the 19th of the First Month, 1662.
I shall pass by what befell between these two assizes, how I had,
by my jailer, some liberty granted me, more than at the first, and
how I followed my wonted course of preaching, taking all occasions
that were put into my hand to visit the people of God; exhorting
them to be steadfast in the faith of Jesus Christ, and to take heed
that they touched not the Common Prayer, &c., but to mind the Word
of God, which giveth direction to Christians in every point, being
able to make the man of God perfect in all things through faith in
Jesus Christ, and thoroughly to furnish him unto all good works (2
Tim 3:17).[19] Also, how I, having, I say, somewhat more liberty,
did go to see Christians at London; which my enemies hearing of,
were so angry, that they had almost cast my jailer out of his place,
threatening to indict him, and to do what they could against him.
They charged me also, that I went thither to plot and raise division,
and make insurrection, which, God knows, was a slander; whereupon
my liberty was more straitened than it was before: so that I must
not look out of the door. Well, when the next sessions came, which
was about the 10th of the eleventh month, I did expect to have
been very roundly dealt withal; but they passed me by, and would
not call me, so that I rested till the assizes, which was the 19th
of the first month following; and when they came, because I had a
desire to come before the judge, I desired my jailer to put my name
into the calendar among the felons, and made friends of the judge
and high sheriff, who promised that I should be called; so that I
thought what I had done might have been effectual for the obtaining of
my desire; but all was in vain: for when the assizes came, though
my name was in the calendar, and also though both the judge and
sheriff had promised that I should appear before them, yet the
justices and the clerk of the peace did so work it about, that I,
notwithstanding, was deferred, and might not appear; and although,
I say, I do not know of all their carriages towards me, yet this
I know, that the clerk of the peace did discover himself to be one
of my greatest opposers: for, first, he came to my jailer, and told
him that I must not go down before the judge, and therefore must
not be put into the calendar; to whom my jailer said, that my name
was in already. He bid him put me out again; my jailer told him that
he could not, for he had given the judge a calendar with my name
in it, and also the sheriff another. At which he was very much
displeased, and desired to see that calendar that was yet in my
jailer's hand; who, when he had given it him, he looked on it, and
said it was a false calendar; he also took the calendar and blotted
out my accusation, as my jailer had writ it. Which accusation I
cannot tell what it was, because it was so blotted out; and he himself
put in words to this purpose: 'That John Bunyan was committed to
prison, being lawfully convicted for upholding of unlawful meetings
and conventicles,' &c. But yet, for all this, fearing that what he
had done, unless he added thereto, it would not do; he first run
to the clerk of the assizes, then to the justices, and afterwards,
because he would not leave any means unattempted to hinder me,
he comes again to my jailer, and tells him, that if I did go down
before the judge, and was released, he would make him pay my fees,
which, he said, was due to him; and further told him, that he would
complain of him at the next quarter sessions for making of false
calendars; though my jailer himself, as I afterwards learned, had
put in my accusation worse than in itself it was by far. And thus
was I hindered and prevented, at that time also, from appearing
before the judge, and left in prison. Farewell.
John Bunyan.
***
A CONTINUATION OF MR. BUNYAN'S LIFE, BEGINNING WHERE HE LEFT OFF,
AND CONCLUDING WITH THE TIME AND MANNER OF HIS DEATH AND BURIAL,
TOGETHER WITH HIS TRUE CHARACTER.
Reader, the painful and industrious author of this book has already
given you a faithful and very moving relation of the beginning and
middle of the days of his pilgrimage on earth; and since there yet
remains somewhat worthy of notice and regard, which occurred in the
last scene of his life; the which, for want of time, or fear that
some over-censorious people should impute it to him, as an earnest
coveting of praise from men, he has not left behind him in writing.
Wherefore, as a true friend and long acquaintance of Mr. Bunyan's,
that his good end may be known as well as his evil beginning, I
have taken upon me, from my knowledge, and the best account given
by other of his friends, to piece this to the thread, too soon
broke off, and so lengthen it out to his entering upon eternity.
He has told you at large of his birth and education; the evil
habits and corruptions of his youth; the temptations he struggled
and conflicted so frequently with; the mercies, comforts, and
deliverances he found; how he came to take upon him the preaching
of the gospel; the slanders, reproaches, and imprisonments that
attended him; and the progress he notwithstanding made, by the
assistance of God's grace, no doubt to the saving of many souls.
Therefore take these things as he himself has methodically laid them
down in the words of verity; and so I pass on as to what remains.
After his being freed from his twelve years' imprisonment and upwards,
for nonconformity, wherein he had time to furnish the world with
sundry good books, &c.; and, by his patience, to move Dr. Barlow,
the then Bishop of Lincoln,[20] and other churchmen, to pity his
hard and unreasonable sufferings, so far as to stand very much
his friends in procuring his enlargement, or there perhaps he had
died by the noisesomeness and ill usage of the place; being now,
I say, again at liberty, and having, through mercy, shaken off his
bodily fetters, for those upon his soul were broken before, by the
abounding grace that filled his heart, he went to visit those that
had been a comfort to him in his tribulation, with a Christian-like
acknowledgment of their kindness and enlargement of charity; giving
encouragement by his example if it happened to be their hard haps
to fall into affliction or trouble, then to suffer patiently for
the sake of a good conscience, and for the love of God in Jesus
Christ towards their souls; and, by many cordial persuasions,
supported some whose spirits began to sink low through the fear
of danger that threatened their worldly concernment, so that the
people found a wonderful consolation in his discourse and admonitions.
As often as opportunity would admit, he gathered them together in
convenient places, though the law was then in force against meetings,
and fed them with the sincere milk of the Word, that they might grow
up in grace thereby. To such as were anywhere taken and imprisoned
upon these accounts, he made it another part of his business to
extend his charity, and gather relief for such of them as wanted.
He took great care to visit the sick, and strengthen them against
the suggestions of the tempter, which at such times are very
prevalent; so that they had cause for ever to bless God, who had
put into his heart, at such a time, to rescue them from the power
of the roaring lion, who sought to devour them; nor did he spare any
pains or labour in travel, though to the remote counties, where he
knew, or imagined, any people might stand in need of his assistance,
insomuch that some of these visitations that he made, which was
two or three every year, some, though in jeering manner, no doubt,
gave him the epithet of Bishop Bunyan, whilst others envied him
for his so earnestly labouring in Christ's vineyard, yet the seed of
the Word he, all this while, sowed in the hearts of his congregation,
watered with the grace of God, brought forth in abundance, in
bringing in disciples to the church of Christ.
Another part of his time he spent in reconciling differences,
by which he hindered many mischiefs, and saved some families from
ruin; and, in such fallings out, he was uneasy, till he found a
means to labour a reconciliation, and become a peace maker, on whom
a blessing is promised in Holy Writ: and, indeed, in doing this
good office, he may be said to sum up his days, it being the last
undertaking of his life, as will appear in the close of this paper.
When, in the late reign, liberty of conscience was unexpectedly
given and indulged to Dissenters of all persuasions,[21] his
piercing with penetrated the veil, and found that it was not for the
Dissenters' sake they were so suddenly freed from the prosecutions
that had long lain heavy upon them, and set, in a manner, on
an equal foot with the Church of England, which the Papists were
undermining, and about to subvert. He foresaw all the advantages
that could have redounded to the Dissenters, would have been no
more than what Poliphemus, the monstrous giant of Sicily, would
have allowed Ulysses, viz., That he would eat his men first, and
do him the favour of being eaten last. For, although Mr. Bunyan,
following the examples of others, did lay hold of this liberty, as
an acceptable thing in itself, knowing that God is the only lord
of conscience, and that it is good at all times to do according to
the dictates of a good conscience, and that the preaching the glad
tidings of the gospel is beautiful in the preacher; yet, in all
this, he moved with caution and a holy fear, earnestly praying
for averting the impendent judgments, which he saw, like a black
tempest hanging over our heads, for our sins, and ready to break
upon us, and that the Ninevites' remedy was now highly necessary.
Hereupon, he gathered his congregation at Bedford, where he mostly
lived, and had lived, and had spent the greatest part of his life;
and there being no convenient place to be had, for the entertainment of
so great a confluence of people as followed him, upon the account
of his teaching, he consulted with them, for the building of a
meeting house; to which they made their voluntary contributions,
with all cheerfulness and alacrity; and the first time he appeared
there to edify, the place was so thronged, that many were constrained
to stay without, though the house was very spacious, every one
striving to partake of his instructions, that were of his persuasion;
and show their good will towards him, by being present at the opening
of the place; and here he lived in much peace and quiet of mind,
contenting himself with that little God had bestowed upon him, and
sequestering himself from all secular employments, to follow that
of his call to the ministry; for, as God said to Moses, he that
made the lips and heart, can give eloquence and wisdom, without
extraordinary acquirements in a university.
During these things, there were regulators sent into all cities
and towns corporate, to new-model the government in the magistracy,
&c., by turning out some, and putting in others. Against this,
Mr. Bunyan expressed his zeal with some weariness, as foreseeing
the bad consequence that would attend it, and laboured with his
congregation to prevent their being imposed on in this kind; and
when a great man in those days, coming to Bedford upon some such
errand, sent for him, as it is supposed, to give him a place of
public trust, he would by no means come at him, but sent his excuse.
When he was at leisure from writing and teaching, he often
came up to London, and there went among the congregations of the
nonconformists, and used his talent to the great good liking of the
hearers; and even some, to whom he had been misrepresented, upon
the account of his education, were convinced of his worth and
knowledge in sacred things, as perceiving him to be a man of sound
judgment, delivering himself plainly and powerfully; insomuch that
many who came as mere spectators, for novelty's sake, rather than
to be edified and improved, went away well satisfied with what they
heard, and wondered, as the Jews did at the apostles, viz., whence
this man should have these things; perhaps not considering that
God more immediately assists those that make it their business
industriously and cheerfully to labour in his vineyard.
Thus he spent his latter years, in imitation of his great Lord and
Master, the ever-blessed Jesus; he went about doing good, so that
the most prying critic, or even malice herself, is defied to find,
even upon the narrowest search or observation, any sully or stain
upon his reputation with which he may be justly charged; and this
we note as a challenge to those that have had the least regard for
him, or them of his persuasion, and have, one way or other, appeared
in the front of those that oppressed him, and for the turning whose
hearts, in obedience to the commission and commandment given him
of God, he frequently prayed, and sometimes sought a blessing for
them, even with tears, the effects of which they may, peradventure,
though undeservedly, have found in their persons, friends, relations,
or estates; for God will hear the prayers of the faithful, and
answer them, even for those that vex them, as it happened in the
case of Job's praying for the three persons that had been grievous
in their reproach against him, even in the day of his sorrow.
But yet let me come a little nearer to particulars and periods of
time for the better refreshing the memories of those that knew his
labour and suffering, and for the satisfaction of all that shall
read this book.
After he was sensibly convicted of the wicked state of his life,
and converted, he was baptized into the congregation and admitted a
member thereof, viz., in the year 1655, and became speedily a very
zealous professor; but, upon the return of King Charles to the
crown, in 1660, he was, on the 12th of November, taken, as he was
edifying some good people that were got together to hear the Word,
and confined in Bedford jail for the space of six years, till the
Act of Indulgence to Dissenters being allowed, he obtained his
freedom by the intercession of some in trust and power that took
pity of his sufferings; but within six years afterwards [from his
first imprisonment] he was again taken up, viz., in the year 1666,
and was then confined for six years more, when even the jailer took
such pity of his rigorous sufferings that he did as the Egyptian
jailer did to Joseph, put all the care and trust into his hands.
When he was taken this last time, he was preaching on these words,
viz., "Dost thou believe on the Son of God?" and this imprisonment
continued six years; and when this was over, another short
affliction, which was an imprisonment of half a year, fell to his
share. During these confinements he wrote these following books,
viz.: Of Prayer by the Spirit, The Holy City, Resurrection, Grace
Abounding, Pilgrim's Progress, the first part.
[Defence of Justification by Jesus Christ.]
In the last year of his twelve years' imprisonment, the pastor of
the congregation at Bedford died, and he was chosen to that care
of souls on the 12th of December 1671. And in this his charge,
he often had disputes with scholars, that came to oppose him, as
supposing him an ignorant person, and though he argued plainly and
by Scripture without phrases and logical expressions; yet he nonplussed
one who came to oppose him in his congregation, by demanding
whether or no we had the true copies of the original Scriptures;
and another, when he was preaching, accused him of uncharitableness,
for saying, It was very hard for most to be saved; saying, by that,
he went about to exclude most of his congregation; but he confuted
him and put him to silence with the parable of the stony ground
and other texts out of the 13th of Matthew, in our Saviour's sermon
out of a ship, all his method being to keep close to the Scriptures;
and what he found not warranted there, himself would not warrant
nor determine, unless in such cases as were plain, wherein no doubts
or scruples did arise.
But not to make any further mention of this kind, it is well known
that this person managed all his affairs with such exactness as
if he had made it his study, above all other things, not to give
occasion of offence, but rather suffer many inconvencies to avoid;
being never heard to reproach or revile any, what injury soever
he received, but rather to rebuke those that did; and as it was in
his conversation, so it is manifested on those books he has caused
to be published to the world; where, like the archangel disputing
with Satan about the body of Moses, as we find it in the epistle
of Jude, he brings no railing accusation, but leaves the rebukers,
those that persecuted him, to the Lord.
In his family he kept up a very strict discipline in prayer and
exhortations; being in this like Joshua, as that good man expresses
it, viz., Whatsoever others did, as for me and my house, we will
serve the Lord; and, indeed, a blessing waited on his labours and
endeavours, so that his wife, as the Psalmist says, was like a
pleasant vine upon the walls of his house, and his children like
olive branches round his table; for so shall it be with the man
that fears the Lord; and though by reason of the many losses he
sustained by imprisonment and spoil, of his chargeable sickness,
&c., his earthly treasures swelled not to excess, he always had
sufficient to live decently and creditably, and with that he had
the greatest of all treasures, which is content; for, as the wise
man says, that is a continual feast.
But where content dwells, even a poor cottage is a kingly palace;
and this happiness he had all his life long, not so much minding
this world as knowing he was here as a pilgrim and stranger, and had
no tarrying city, but looking for one not made with hands, eternal
in the highest heavens; but at length, worn out with sufferings,
age, and often teaching, the day of his dissolution drew near,
and death, that unlocks the prison of the soul, to enlarge it for
a more glorious mansion, put a stop to his acting his part on the
stage of mortality; heaven, like earthly princes when it threatens
war, being always so kind as to call home its ambassadors before
it be denounced; and even the last act or undertaking of his was
a labour of love and charity; for it so falling out, that a young
gentleman, a neighbour of Mr. Bunyan, happening into the displeasure
of his father, and being much troubled in mind upon that account,
as also for that he had heard his father purposed to disinherit
him, or otherwise deprive him of what he had to leave, he pitched
upon Mr. Bunyan as a fit man to make way for his submission, and
prepare his father's mind to receive him; and he, as willing to
do any good office as it could be requested, as readily undertook
it; and so, riding to Reading, in Berkshire, he then there used
such pressing arguments and reasons against anger and passion, as
also for love and reconciliation, that the father was mollified,
and his bowels yearned towards his returning son.
But Mr. Bunyan, after he had disposed all things to the best
for accommodation, returning to London, and being overtaken with
excessive rains, coming to his lodging extreme wet, fell sick of
a violent fever, which he bore with much constancy and patience;
and expressed himself as if he desired nothing more than to
be dissolved, and to be with Christ, in that case esteeming death
as gain, and life only a tedious delaying of felicity expected;
and finding his vital strength decay, having settled his mind and
affairs, as well as the shortness of his time and the violence of
his disease would admit, with a constant and Christian patience,
he resigned his soul into the hands of his most merciful Redeemer,
following his pilgrim from the City of Destruction to the New
Jerusalem; his better part having been all along there, in holy
contemplation, pantings, and breathings after the hidden manna, and
water of life; as by many holy and humble consolations expressed
in his letters to several persons, in prison and out of prison,
too many to be here inserted at present.[22] He died at the house
of one Mr. Straddocks, a grocer, at the Star on Snowhill, in the
parish of St. Sepulchre, London, on the 12th of August 1688, and
in the sixtieth year of his age, after ten days' sickness; and was
buried in the new burying place near the Artillery Ground; where he
sleeps to the morning of the resurrection, in hopes of a glorious
rising to an incorruptible immortality of joy and happiness; where
no more trouble and sorrow shall afflict him, but all tears be
wiped away; when the just shall be incorrupted, as members of Christ
their head, and reign with him as kings and priests for ever.[23]
A BRIEF CHARACTER OF MR. JOHN BUNYAN.
He appeared in countenance to be of a stern and rough temper; but
in his conversation mild and affable, not given to loquacity or
much discourse in company, unless some urgent occasion required
it; observing never to boast of himself, or his parts, but rather
seem low in his own eyes, and submit himself to the judgment of
others; abhorring lying and swearing, being just in all that lay
in his power to his word, not seeming to revenge injuries, loving
to reconcile differences, and make friendship with all; he had
a sharp quick eye, accomplished with an excellent discerning of
persons, being of good judgment and quick wit. As for his person,
he was tall of stature, strong-boned, though not corpulent, somewhat
of a ruddy face, with sparkling eyes, wearing his hair on his upper
lip, after the old British fashion; his hair reddish, but in his
latter days, time had sprinkled it with grey; his nose well-set,
but not declining or bending, and his mouth moderate large; his
forehead something high, and his habit always plain and modest. And
thus have we impartially described the internal and external parts
of a person, whose death hath been much regretted; a person who had
tried the smiles and frowns of time; not puffed up in prosperity,
nor shaken in adversity, always holding the golden mean.
In him at once did three great worthies shine,
Historian, poet, and a choice divine;
Then let him rest in undisturbed dust,
Until the resurrection of the just.
POSTSCRIPT.
In this his pilgrimage, God blessed him with four children, one
of which, names Mary, was blind, and died some years before; his
other children are Thomas, Joseph, and Sarah; and his wife Elizabeth,
having lived to see him overcome his labour and sorrow, and pass
from this life to receive the reward of his works, long survived
him not, but in 1692 she died; to follow her faithful pilgrim from
this world to the other, whither he was gone before her; while his
works, which consist of sixty books, remain for the edifying of
the reader, and the praise of the author. Vale.
***
MR. JOHN BUNYAN'S DYING SAYINGS.
OF SIN.
Sin is the great block and bar to our happiness, the procurer of
all miseries to man, both here and hereafter: take away sin and
nothing can hurt us: for death, temporal, spiritual, and eternal,
is the wages of it.
Sin, and man for sin, is the object of the wrath of God. How dreadful,
therefore, must his case be who continues in sin! For who can bear
or grapple with the wrath of God?
No sin against God can be little, because it is against the great
God of heaven and earth; but if the sinner can find out a little
God, it may be easy to find out little sins.
Sin turns all God's grace into wantonness; it is the dare of his
justice, the rape of his mercy, the jeer of his patience, the slight
of his power, and the contempt of his love.[24]
Take heed of giving thyself liberty of committing one sin, for that
will lead thee to another; till, by an ill custom, it become natural.
To begin a sin, is to lay a foundation for a continuance; this
continuance is the mother of custom, and impudence at last the
issue.
The death of Christ giveth us the best discovery of ourselves, in
what condition we were, in that nothing could help us but that;
and the most clear discovery of the dreadful nature of our sins.
For if sin be so dreadful a thing as to wring the heart of the Son
of God, how shall a poor wretched sinner be able to bear it?
OF AFFLICTION.
Nothing can render affliction so insupportable as the load of sin:
would you, therefore, be fitted for afflictions, be sure to get the
burden of your sins laid aside, and then what afflictions soever
you may meet with will be very easy to you.
If thou canst hear and bear the rod of affliction which God shall
lay upon thee, remember this lesson--thou art beaten that thou
mayest be better.
The Lord useth his flail of tribulation to separate the chaff from
the wheat.
The school of the cross is the school of light; it discovers the
world's vanity, baseness, and wickedness, and lets us see more of
God's mind. Out of dark affliction comes a spiritual light.
In times of affliction we commonly meet with the sweetest experiences
of the love of God.
Did we heartily renounce the pleasures of this world, we should
be very little troubled for our afflictions; that which renders an
afflicted state so insupportable to many is because they are too
much addicted to the pleasures of this life, and so cannot endure
that which makes a separation between them.
OF REPENTANCE AND COMING TO CHRIST.
The end of affliction is the discovery of sin, and of that to bring
us to a Saviour. Let us therefore, with the prodigal, return unto
him, and we shall find ease and rest.
A repenting penitent, though formerly as bad as the worst of men,
may, by grace, become as good as the best.
To be truly sensible of sin is to sorrow for displeasing of God;
to be afflicted that he is displeased by us more than that he is
displeased with us.
Your intentions to repentance, and the neglect of that soul-saving
duty, will rise up in judgment against you.
Repentance carries with it a Divine rhetoric, and persuades Christ
to forgive multitudes of sins committed against him.
Say not with thyself, To-morrow I will repent; for it is thy duty
to do it daily.
The gospel of grace and salvation is above all doctrines the most
dangerous, if it be received in word only by graceless men; if it
be not attended with a sensible need of a Saviour, and bring them
to him. For such men as have only the notion of it, are of all men
most miserable; for by reason of their knowing more than heathens,
this shall only be their final portion, that they shall have greater
stripes.
OF PRAYER.
Before you enter into prayer, ask thy soul these questions--1. To
what end, O my soul, art thou retired into this place? Art thou not
come to discourse the Lord in prayer? Is he present; will he hear
thee? Is he merciful; will he help thee? Is thy business slight;
is it not concerning the welfare of thy soul? What words wilt thou
use to move him to compassion?
To make thy preparation complete, consider that thou art but dust
and ashes, and he the great God and Father of our Lord Jesus Christ,
that clothes himself with light as with a garment; that thou art
a vile sinner, he a holy God; that thou art but a poor crawling
worm, he the omnipotent Creator.
In all your prayers forget not to thank the Lord for his mercies.
When thou prayest, rather let thy hearts be without words, than
thy words without a heart.
Prayer will make a man cease from sin, or sin will entice a man to
cease from prayer.
The spirit of prayer is more precious than treasures of gold and
silver.
Pray often, for prayer is a shield to the soul, a sacrifice to God,
and a scourge for Satan.
OF THE LORD'S DAY, SERMONS, AND WEEK DAYS.
Have a special care to sanctify the Lord's day; for as thou keepest
it, so it will be with thee all the week long.
Make the Lord's day the market for thy soul; let the whole day be
spent in prayer, repetitions, or meditations; lay aside the affairs
of the other part of the week; let thy sermon thou hast heard be
converted into prayer: Shall God allow thee six days, and wilt not
thou afford him one?
In the church, be careful to serve God; for thou art in his eyes,
and not in man's.
Thou mayest hear sermons often, and do well in practicing what thou
hearest; but thou must not expect to be told thee in a pulpit all
that thou oughtest to do, but be studious in searching the Scriptures,
and reading good books; what thou hearest may be forgotten, but
what thou readest may better be retained.
Forsake not the public worship of God, lest God forsake thee, not
only in public, but in private.
In the week days, when thou risest in the morning, consider, 1.
Thou must die. 2. Thou mayest die that minute. 3. What will become
of thy soul. Pray often. At night consider, 1. What sins thou
hast committed. 2. How often thou hast prayed. 3. What hath thy
mind been bent upon. 4. What hath been thy dealing. 5. What thy
conversation. 6. If thou callest to mind the errors of the day,
sleep not without a confession to God, and a hope of pardon. Thus
every morning and evening make up thy accounts with Almighty God,
and thy reckoning will be the less at last.
OF THE LOVE OF THE WORLD.
Nothing more hinders a soul from coming to Christ, than a vain love
of the world; and till a soul is freed from it, it can never have
a true love for God.
What are the honours and riches of this world, when compared to
the glories of a crown of life?
Love not the world; for it [the love of the world] is a moth in a
Christian's life.
To despise the world is the way to enjoy heaven; and blessed are
they who delight to converse with God by prayer.
What folly can be greater than to labour for the meat that perisheth,
and neglect the food of eternal life?
God or the world must be neglected at parting time, for then is
the time of trial.
To seek yourself in this world is to be lost; and to be humble is
to be exalted.
The epicure that delighteth in the dainties of this world, little
thinketh that those very creatures will one day witness against
him.
OF SUFFERING.
It is not every suffering that makes a martyr, but suffering
for the Word of God after a right manner; that is, not only for
righteousness, but for righteousness' sake; not only for truth,
but out of love to truth; not only for God's Word, but according
to it: to wit, in that holy, humble, meek manner, as the Word of
God requireth.
It is a rare thing to suffer aright, and to have my spirit in
suffering bent only against God's enemy, sin; sin in doctrine, sin
in worship, sin in life, and sin in conversation.
The devil, nor men of the world, can kill thy righteousness, or
love to it but by thy own hand; or separate that and thee asunder
without thy own act. Nor will he that doth indeed suffer for the
sake of it, or out of love he bears thereto, be tempted to exchange
it, for the good will of all the world.
I have often thought that the best of Christians are found in the
worst of times. And I have thought again that one reason why we are
no better, is because God purges us no more. Noah and Lot, who so
holy as they in the time of their afflictions? And yet who so idle
as they in the time of their prosperity?
OF DEATH AND JUDGMENT.
As the devil labours by all means to keep out other things that
are good, so to keep out of the heart as much as in him lies,
the thoughts of passing from this life into another world; for he
knows if he can but keep them from the serious thoughts of death,
he shall the more easily keep them in their sins.
Nothing will make us more earnest in working out the work of our
salvation, than a frequent meditation of mortality; nothing hath
greater influence for the taking off our hearts from vanities, and
for the begetting in us desires after holiness.
O sinner, what a condition wilt thou fall into when thou departest
this world; if thou depart unconverted, thou hadst better have
been smothered the first hour thou wast born; thou hadst better
have been plucked one limb from another; thou hadst better have
been made a dog, a toad, a serpent, than to die unconverted, and
this thou wilt find true if thou repent not.
A man would be counted a fool to slight a judge, before whom he is
to have a trial of his whole estate.[25] The trial we have before
God is of otherguise importance,[26] it concerns our eternal
happiness or misery; and yet dare we affront him?
The only way for us to escape that terrible judgment, is to be
often passing a sentence of condemnation upon ourselves here. When
the sound of the trumpet shall be heard, which shall summon the dead
to appear before the tribunal of God, the righteous shall hasten
out of their graves with joy to meet their Redeemer in the clouds;
others shall call to the hills and mountains to fall upon them, to
cover them from the sight of their Judge; let us therefore in time
be posing[27] ourselves which of the two we shall be.
OF THE JOYS OF HEAVEN.
There is no good in this life but what is mingled with some evil;
honours perplex, riches disquiet, and pleasures ruin health. But
in heaven we shall find blessings in their purity, without any
ingredient to embitter, with everything to sweeten them.
O! who is able to conceive the inexpressible, inconceivable joys
that are there? None but they who have tasted of them. Lord, help
us to put such a value upon them here, that in order to prepare
ourselves for them, we may be willing to forego the loss of all
those deluding pleasures here.
How will the heavens echo of joy, when the Bride, the Lamb's wife,
shall come to dwell with her husband for ever?
Christ is the desire of nations, the joy of angels, the delight of
the Father; what solace then must that soul be filled with, that
hath the possession of him to all eternity?
O! what acclamations of joy will there be, when all the children
of God shall meet together, without fear of being disturbed by the
antichristian and Cainish brood!
Is there not a time coming when the godly may ask the wicked what
profit they have in their pleasure? what comfort in their greatness?
and what fruits in all their labour?
If you would be better satisfied what the beatifical vision means,
my request is that you would live holily, and go and see.
OF THE TORMENTS OF HELL.
Heaven and salvation is not surely more promised to the godly than
hell and damnation is threatened to, and shall be executed on, the
wicked.
When once a man is damned, he may bid adieu to all pleasures.
Oh! who knows the power of God's wrath? none but damned ones.
Sinners' company are the devil and his angels, tormented in
everlasting fire with a curse.
Hell would be a kind of paradise if it were not worse than the
worst of this world.
As different as grief is from joy, as torment from rest, as terror
from peace; so different is the state of sinners from that of saints
in the world to come.
[Licensed, September 10, 1688.]
FOOTNOTES:
1. The text from which he intended to preach was 'Dost thou believe
on the Son of God?' (John 9:35). From this he intended to show
the absolute need of faith in Jesus Christ; and that it was also
a thing of the highest concern for men to inquire into, and to ask
their own hearts, whether they had it or no. See Preface to his
Confession of Faith.--Ed.
2. Justice Wingate.
3. 'Chafe.' See 2 Sam 17:8.--Ed.
4. A right Judas.--Ed.
5. 'How little could Bunyan dream, that from the narrow cell in which
he was incarcerated, and cut off apparently from all usefulness,
a glory would shine out, illustrating the government and grace
of God, and doing more good to man, than all the prelates of the
kingdom put together had accomplished.'--Dr. Cheever.
6. It is easy to say a prayer, but difficult truly to pray. It is
not length, not eloquence, that makes prayer. Though there be no
more than 'My Father!' if the heart rise with it, that is prayer.
'Prayer is an offering up of our DESIRES unto God.'--Ed.
7. It is not the spirit of a Christian to persecute any for their
religion, but to pity them; and if they will turn, to instruct
them.--Ed.
8. The statute under which Bunyan suffered is the 35th Eliz., cap.
1, re-enacted with all its rigour in the 16th Charles II, cap. 4,
1662; 'That if any person, above sixteen years of age, shall forbear
coming to church for one month, or persuade any other person to
abstain from hearing Divine service, or receiving the communion
according to law, or come to any unlawful assembly, conventicle,
or meeting--every such person shall be imprisoned, without bail,
until he conform, and do in some church make this open submission
following:--I do humbly confess and acknowledge that I have grievously
offended God in contemning his Majesty's godly and lawful government
and authority, by absenting myself from church, and from hearing
Divine service, contrary to the godly laws and statutes of this realm.
And in using and frequenting disordered and unlawful conventicles
and assemblies, under pretence and colour of exercise of religion;
and I am heartily sorry for the same. And I do promise and protest,
that from henceforth I will, from time to time, obey and perform
his Majesty's laws and statutes, in repairing to the church and
Divine services, and do my uttermost endeavour to maintain and defend
the same. And for the third offence he shall be sent to the jail
or house of correction, there to remain until the next sessions or
assizes, and then to be indicted; and being thereupon found guilty,
the court shall enter judgment of transportation against such
offenders, to some of the foreign plantations (Virginia and New
England only excepted), there to remain seven years; and warrants
shall issue to sequester the profits of their lands, and to distrain
and sell their goods to defray the charges of their transportation;
and for want of such charges being paid, the sheriff may contract
with any master of a ship, or merchant, to transport them; and then
such prisoner shall be a servant to the transporter or his assigns;
that is, whoever he will sell him or her to, for five years. And
if any under such judgment of transportation shall escape, or being
transported, return into any part of England, shall SUFFER DEATH
as felons, without benefit of clergy.' Notwithstanding this edict,
mark well his words on the next leaf, 'Exhorting the people of God
to take heed, and touch not the Common Prayer.' Englishmen, blush!
This is now the law of the land we live in. Roman Catholics alone
are legally exempted from its cruel operations, by an Act passed
in 1844. The overruling hand of God alone saved the pious and holy
Bunyan from having been legally murdered.--Ed.
9. The contemptible and mad insurrection to which Mr. Cobb refers,
was the pretext for fearful sufferings to the Dissenters throughout
the kingdom. It is thus narrated by Bishop Burnet, 1660:--'The king
had not been many days at Whitehall, when one Venner, a violent
fifth-monarchy man, who thought it was not enough to believe that
Christ was to reign on earth, and to put the saints in possession
of the kingdom, but added to this that the saints were to take the
kingdom themselves. He gathered some of the most furious of the
party to a meeting in Coleman Street. There they concerted the
day and the manner of their rising, to set Christ on his throne,
as they called it. But withal they meant to manage the government
in his name, and were so formal that they had prepared standards
and colours, with their devices on them, and furnished themselves
with very good arms. But when the day came, there was but a small
appearance, not exceeding twenty. However, they resolved to venture
out into the streets, and cry out, No king but Christ. Some of them
seemed persuaded that Christ would come down and head them. They
scoured the streets before them, and made a great progress. Some
were afraid, and all were amazed at this piece of extravagance.
They killed a great many, but were at last mastered by numbers;
and were all either killed or taken and executed.--(Burnet's Own
Times, 1660, vol. i. p. 160).--Ed.
10. The third section of 16th Charles II, cap. 4, also enacts,
'That any person above sixteen years old, present at any meeting
under pretence of exercise of religion, in other manner than is
allowed by the liturgy or practice of the Church of England, where
there shall be present five persons or more above those of the
household, upon proof thereof made, either by confession of the
party, or oath of witness, or notorious evidence of the fact; the
offence shall be recorded under the hands of two justices, or the
chief magistrate of the place, which shall be a perfect conviction.'--Ed.
11. As Wicliffe wrote in Latin, and his words were of great rarity,
it may excite inquiry how poor Bunyan was conversant with is opinions.
This is easily solved. Foxe gives a translation of Wicliffe's
doctrines in his Martyrology, the favourite book of Bunyan.--Ed.
12. April 23, 1661.
13. See page 56, and note there.
14. It is very probable that his persecutors knew the heroic spirit
of this young woman, and were afraid to proceed to extremities,
lest their blood-guiltiness should be known throughout the kingdom,
and public execration be excited against them. Such a martyr's
blood would indelibly and most foully have stained both them and
their families to the latest generation.--Ed.
15. 'Smayed,' an obsolete contraction of 'dismayed.'--Ed.
16. Bunyan is silent upon the death of his first wife and marriage
to the second; in fact he forgets his own domestic affairs in his
desire to record the Lord's gracious dealings with his soul. It is
not his autobiography, but his religious feelings and experience,
that he records.--Ed.
17. 'Chafed,' excited, inflamed, angry.--Ed.
18. This is a beautiful specimen of real Christian feeling; nothing
vindictive, although such cruel wrongs had been perpetrated against
her beloved husband.--Ed.
19. Nothing daunted by the cruel Statute which was then in force,
Bunyan acted exactly as Peter and John did under similar circumstances,
"We cannot but speak the things which we have seen and heard" (Acts
4:20). If I suffer death for it, I am bound to speak the warning
words of truth, "Touch not the unclean thing."--Ed.
20. Application was made to Bishop Barlow, through Dr. Owen, to
use his powerful influence in obtaining liberty for this Christian
captive; but he absolutely refused to interfere. See Preface
to Owen's Sermons, 1721. Bunyan, upon his petition, heard by the
king in council, was included in the pardon to the imprisoned and
cruelly-treated Quakers. Whitehead, the Quaker, was the honoured
instrument in releasing him.--Introduction to Pilgrim's Progress,
Hanserd Knollys Edition.--Ed.
21. See an authentic copy of this Royal Declaration, and observations
upon it, in the Introduction to the Pilgrim's Progress, published
by the Hanserd Knollys Society, 1847.--Ed.
22. All these letters, and nearly all his autographs, have disappeared.
Of his numerous manuscripts, books, and letters, not a line is now
known to exist. If discovered, they would be invaluable.--Ed.
23. Strongly does the departure of Bunyan, on his ascent to the
celestial city, remind us of Rev 14:13, 'And I heard a voice from
heaven, saying unto me, Write, Blessed are the dead which die in
the Lord, from henceforth. Yea, saith the Spirit, that they may
rest from their labours; and their works do follow them.' What an
exchange! From incessant anxious labour; from sighing and sorrow;
from corruption and temptation; to commence an endless life of
holiness and purity, rest and peace. To be with and like his Lord!
His works have followed, and will follow him, till time shall be
no more.--Ed.
24. Among these truly remarkable sayings, so characteristic of
our great author, this of the fearful nature of sin is peculiarly
striking; it is worthy of being imprinted on every Christian's
heart, to keep alive a daily sense of the exceeding sinfulness of
sin.--Ed.
25. Judges in those days were often biased by personal feelings,
and in some cases even by bribes.--Ed.
26. 'Otherguise importance'; another manner of importance.--Ed.
27. 'Posing,' questioning closely, putting to a stand.--Imperial
Dictionary.--Ed.
***
PRISON MEDITATIONS DIRECTED TO THE HEART OF SUFFERING SAINTS AND
REIGNING SINNERS
By John Bunyan, in Prison, 1665
ADVERTISEMENT BY THE EDITOR
These verses, like those called "A Caution to watch against Sin,"
were first printed on a half sheet, and passed through several
editions. The Editor possesses a copy published by the author, a
short time before his decease; it is in an exceedingly rare little
volume, including his poems of "One thing needful" and his "Ebal
and Gerizzim"; with "a catlogue of all his other books." London:
printed for Nath, Ponder, at the Peacock in the Poultry, 1688. On
the reverse of the title is a singular advertisement; "This author
having published many books, which have gone off very well, there
are certain ballad sellers about Newgate, and on London Bridge,
who have put the two first letters of this author's name, and his
effigies, to their rhymes and ridiculous books, suggesting to the
world as if they were his. Now know that this author publisheth his
name at large to all his books, and what you shall see otherwise
he disowns."
Bunyan was imprisoned for teaching the gospel in its purity to the
poor, and for refusing conformity to national creeds and ceremonies.
This was as absurd as it would be, to imprison such of the inhabitants
of a country who refused to swear that all mankind were of one
standard in height; sending those who had consciences to prison,
until they pretended that they had grown taller or shorter, and
were willing to take the oath. Mental decision must be formed on
evidence. God can enlighten the mind to see that he alone can guide
us to spiritual worship--that his will must be personally consulted,
and unreservedly obeyed. Such a man feels that his soul's salvation
depends upon obedience to God, and not to man. If human laws send
him to jail for refusing to disobey God, he will write upon the
prison wall as William Prynne did upon that in the Tower, "The Lord
heareth the poor, and despiseth not HIS prisoners."
'Christ's presence hath my prison turn'd into
A blessed heaven; what then will it do
In heaven hereafter, when it now creates
Heav'n in a dungeon; goals to courts translates?'
'He is not bound whom Christ makes free; he,
Though shut close prisoner, chained, remains still free:
A godly man's at large in every place,
Still cheerful, well content, in blessed case,
Unconquered; he a sacred heaven still bears
About within his breast.'...
These were the feelings of all Christ's prisoners. Indomitable was
the heroic spirit of Bunyan. He tells his persecutors their folly
and their sin, even while suffering under their lash; and after
more than twelve years' incarceration, his free spirit is unsubdued.
Again for sixteen years he enjoyed the sweets of liberty, and then
re-published at all risks his proofs of the wickedness of persecution
for conscience' sake. There was no craft, nor guile, nor hypocrisy
about his character, but a fearless devotion to the will of his
God; and he became one of the most honoured of his saints.
GEO. OFFOR.
PRISON MEDIATIONS
1. Friend, I salute thee in the Lord,
And wish thou may'st abound
In faith, and have a good regard
To keep on holy ground.
2. Thou dost encourage me to hold
My head above the flood,
Thy counsel better is than gold,
In need thereof I stood.
3. Good counsel's good at any time,
The wise will it receive,
Though fools count he commits a crime
Who doth good counsel give.
4. I take it kindly at thy hand
Thou didst unto me write,
My feet upon Mount Zion stand,
In that take thou delight.
5. I am, indeed, in prison now
In body, but my mind
Is free to study Christ, and how
Unto me he is kind.
6. For though men keep my outward man
Within their locks and bars,
Yet by the faith of Christ I can
Mount higher than the stars.
7. Their fetters cannot spirits tame,
Nor tie up God from me;
My faith and hope they cannot lame,
Above them I shall be.
8. I here am very much refreshed
To think when I was out,
I preached life, and peace, and rest
To sinners round about.
9. My business then was souls to save,
By preaching grace and faith;
Of which the comfort now I have,
And have it shall till death.
10. They were no fables that I taught,
Devised by cunning men,
But God's own Word, by which were caught
Some sinners now and then.
11. Whose souls by it were made to see
The evil of their sin;
And need of Christ to make them free
From death which they were in.
12. And now those very hearts that then
Were foes unto the Lord,
Embrace his Christ and truth, like men
Conquered by his word.
13. I hear them sigh and groan, and cry
For grace, to God above;
They loathe their sin, and to it die,
'Tis holiness they love.
14. This was the work I was about
When hands on me they laid,
'Twas this from which they pluck'd me out,
And vilely to me said,
15. You heretic, deceiver, come,
To prison you must go;
You preach abroad, and keep not home,
You are the church's foe.
16. But having peace within my soul,
And truth on every side,
I could with comfort them control,
And at their charge deride.
17. Wherefore to prison they me sent,
Where to this day I lie,
And can with very much content
For my profession die.
18. The prison very sweet to me
Hath been since I came here,
And so would also hanging be,
If God would there appear.
19. Here dwells good conscience, also peace
Here be my garments white;
Here, though in bonds, I have release
From guilt, which else would bite.
20. When they do talk of banishment,
Of death, or such-like things;
Then to me God sends heart's content,
That like a fountain springs.
21. Alas! they little think what peace
They help me to, for by
Their rage my comforts do increase;
Bless God therefore do I.
22. If they do give me gall to drink,
Then God doth sweetn'ning cast
So much thereto, that they can't think
How bravely it doth taste.
23. For, as the devil sets before
Me heaviness and grief,
So God sets Christ and grace much more,
Whereby I take relief.
24. Though they say then that we are fools
Because we here do lie,
I answer, goals are Christ his schools,
In them we learn to die.
25. 'Tis not the baseness of this state
Doth hide us from God's face,
He frequently, both soon and late,
Doth visit us with grace.
26. Here come the angels, here come saints,
Here comes the Spirit of God,
To comfort us in our restraints
Under the wicked's rod.
27. God sometimes visits prisons more
Than lordly palaces,
He often knocketh at our door,
When he their houses miss.
28. The truth and life of heavenly things
Lift up our hearts on high,
And carry us on eagles' wings,
Beyond carnality.
29. It take away those clogs that hold
The hearts of other men,
And makes us lively, strong and bold
Thus to oppose their sin.
30. By which means God doth frustrate
That which our foes expect;
Namely, our turning th' Apostate,
Like those of Judas' sect.
31. Here comes to our rememberance
The troubles good men had
Of old, and for our furtherance,
Their joys when they were sad.
32. To them that here for evil lie
The place is comfortless,
But not to me, because that I
Lie here for righteousness.
33. The truth and I were both here cast
Together, and we do
Lie arm in arm, and so hold fast
Each other; this is true.
34. This goal to us is as a hill,
From whence we plainly see
Beyond this world, and take our fill
Of things that lasting be.
35. From hence we see the emptiness
Of all this world contains;
And here we feel the blessedness
That for us yet remains.
36. Here we can see how all men play
Their parts, as on a stage,
How good men suffer for God's way,
And bad men at them rage.
37. Here we can see who holds that ground
Which they in Scripture find;
Here we see also who turns round
Like weathercocks with wind.
38. We can also from hence behold
How seeming friends appear
But hypocrites, as we are told
In Scripture every where.
39. When we did walk at liberty,
We were deceiv'd by them,
Who we from hence do clearly see
Are vile deceitful men.
40. These politicians that profest
For base and worldly ends,
Do now appear to us at best
But Machiavellian friends.
41. Though men do say, we do disgrace
Ourselves by lying here
Among the rogues, yet Christ our face
From all such filth will clear.
42. We know there's neither flout nor frown
That we now for him bear,
But will add to our heavenly crown,
When he comes in the air.
43. When he our righteousness forth brings
Bright shining as the day,
And wipeth off those sland'rous things
That scorners on us lay.
44. We sell our earthly happiness
For heavenly house and home;
We leave this world because 'tis less,
And worse than that to come.
45. We change our drossy dust for gold,
From death to life we fly:
We let go shadows, and take hold
Of immortality.
46. We trade for that which lasting is,
And nothing for it give,
But that which is already his
By whom we breath and live.
47. That liberty we lose for him,
Sickness might take away:
Our goods might also for our sin
By fire or thieves decay.
48. Again, we see what glory 'tis
Freely to bear our cross
For him, who for us took up his,
When he our servant was.
49. I am most free that men should see
A hole cut thro' mine ear;
If others will ascertain me,
They'll hang a jewel there.
50. Just thus it is we suffer here
For him a little pain,
Who, when he doth again appear,
Will with him let us reign.
51. If all must either die for sin
A death that's natural;
Or else for Christ, 'tis beset with him
Who for the last doth fall.
52. Who now dare say we throw away
Our goods or liberty,
When God's most holy Word doth say
We gain thus much thereby?
53. Hark yet again, you carnal men,
And hear what I shall say
In your own dialect, and then
I'll you no longer stay.
54. You talk sometimes of valour much,
And count such bravely mann'd,
That will not stick to have a touch
With any in the land.
55. If these be worth commending then,
That vainly show their might,
How dare you blame those holy men
That in God's quarrel fight?
56. Though you dare crack a coward's crown,
Or quarrel for a pin,
You dare not on the wicked frown,
Nor speak against their sin.
57. For all your spirits are so stout,
For matters that are vain;
Yet sin besets you round about,
You are in Satan's chain.
58. You dare not for the truth engage,
You quake at prisonment;
You dare not make the tree your stage
For Christ, that King, potent.
59. Know then, true valour there doth dwell
Where men engage for God,
Against the devil, death, and hell,
And bear the wicked's rod.
60. These be the men that God doth count
Of high and noble mind;
These be the men that do surmount
What you in nature find.
61. First they do conquer their own hearts,
All worldly fears, and then
Also the devil's fiery darts,
And persecuting men.
62. They conquer when they thus do fall,
They kill when they do die:
They overcome then most of all,
And get the victory.
63. The worldling understands not this,
'Tis clear out of his sight;
Therefore he counts this world his bliss,
And doth our glory slight.
64. The lubber knows not how to spring
The nimble footman's stage;
Neither can owls or jackdaws sing
If they were in the cage.
65. The swine doth not the pearls regard,
But them doth slight for grains,
Though the wise merchant labours hard
For them with greatest pains.
66. Consdier man what I have said,
And judge of things aright;
When all men's cards are fully played,
Whose will abide the light?
67. Will those, who have us hither cast?
Or they who do us scorn?
Or those who do our houses waste?
Or us, who this have borne?
68. And let us count those things the best
That best will prove at last;
And count such men the only blest,
That do such things hold fast.
69. And what though they us dear do cost,
Yet let us buy them so;
We shall not count our labour lost
When we see others' woe.
70. And let saints be no longer blam'd
By carnal policy;
But let the wicked be asham'd
Of their malignity.
***
THE JERUSALEM SINNER SAVED;
OR,
GOOD NEWS FOR THE VILEST OF MEN;
BEING A HELP FOR DESPAIRING SOULS, SHOWING THAT JESUS CHRIST WOULD
HAVE MERCY IN THE FIRST PLACE OFFERED TO THE BIGGEST SINNERS.
THE THIRD EDITION,
IN WHICH IS ADDED, AN ANSWER TO THOSE GRAND OBJECTIONS THAT LIE
IN THE WAY OF THE THEM THAT WOULD BELIEVE: FOR THE COMFORT OF THEM
THAT FEAR THEY HAVE SINNED AGAINST THE HOLY GHOST.
BY JOHN BUNYAN, OF BEDFORD.
London: Printed for Elizabeth Smith, at the Hand and Bible, on
London Bridge, 1691.
ADVERTISEMENT BY THE EDITOR.
THAT Bunyan, who considered himself one of the most notorious of
Jerusalem sinners, should write with the deepest earnestness upon
this subject, is not surprising. He had preached upon it with very
peculiar pleasure, and, doubtless, from many texts; and, as he
says, 'through God's grace, with great success.' It is not probable
that, with his characteristic intensity of feeling, and holy fervour
in preaching, he ever delivered the same sermon twice; but this
was a subject so in unison with his own feelings and experience,
that he must have dilated upon it with even unusual interest and
earnestness. The marrow of all these exercises he concentrated
in this treatise; and when his judgment was, by severe internal
conflicts, fully matured--upon the eve of the close of his earthly
pilgrimage, in the last year of his life, 1688--he published it
in a pocket volume of eight sheets. It was soon translated into
several languages, and became so popular as to pass through ten
editions in English by 1728. Like other favourite books, it was
ornamented with some very inferior wood-cuts.
The object of the author is fully explained in the title to his
book. It is to display the riches of Divine grace and mercy to the
greatest sinners--even to those whose conduct entitled them to be
called 'Satan's colonels, and captains, the leaders of his people;
and to such as most stoutly make head against the Son of God.' It
is to those who feel themselves to be such, and who make a proper
estimate of their own characters, as in the sight of God, that the
gracious proclamations of the gospel are peculiarly directed. They
to whom much is forgiven, love much; and the same native energies
which had been misdirected to promote evil, when sanctified and
divinely guided, become a great blessing to the church, and to
society at large.
Bunyan does not stoop to any attempt to reconcile the humbling
doctrines of grace to the self-righteous pride of those who,
considering themselves but little sinners, would feel contaminated
by the company of those who had been such great sinners, although
they were pardoned and sanctified by God. His great effort was
directed to relieve the distress and despair of those who were
suffering under deep convictions; still, his whole treatise shows
that the doctrine of salvation by grace, of free gift, is no
encouragement to sin that grace may abound, as some have blasphemously
asserted. It is degrading to the pride of those who have not drunk
so deeply of sin, to be placed upon a level with great sinners.
But the disease is the same--in breaking one commandment, the whole
law is violated; and, however in some the moral leprosy does not
make such fearful ravages as in others, the slightest taint conveys
moral, spiritual, and eternal death. ALL, whether young or old,
great or small, must be saved by grace, or fall into perdition.
The difference between the taint of sin, and its awfully developed
leprosy, is given. Who so ready to fly to the physician as those
who feel their case to be desperate? and, when cured, they must
love the Saviour most.
Comparatively little sins before conviction, when seen in the glass
of God's law, and in his holy presence, become great ones. Those
who feel themselves to be great sinners, are peculiarly invited to
the arms of the Saviour, who saves to the uttermost ALL that come
unto him; and it is thus that peculiar consolation is poured in,
and the broken heart is bound up. We are then called by name, as
Bunyan forcibly describes it, as men called by name before a court.
'Who first cry out, "Here, Sir"; and then shoulder and crowd, and
say, "Pray give way, I am called into the court." This is thy case,
wherefore say, "Stand away, devil, Christ calls me; stand away,
unbelief, Christ calls me; stand away, all ye my discouraging
apprehensions, for my Saviour calls me to him to receive of his
mercy."' 'Wherefore, since Christ says come, let the angels make
a lane, and let all men give place, that the Jerusalem sinner may
come to Jesus Christ for mercy.' How characteristic is this of the
peculiarly striking style of Bunyan! How solemn his warnings! 'The
invitations of the gospel will be, to those who refuse them, the
hottest coals in hell.' His reasonings against despair are equally
forcible: ''Tis a sin to begin to despair before one sets his foot
over the threshold of hell gate. What! despair of bread in a land
that is full of corn! despair of mercy, when our God is full of
mercy! when he goes about by his ministers, beseeching of sinners
to be reconciled unto him! Thou scrupulous fool, where canst thou
find that God was ever false to his promise, or that he ever deceived
the soul that ventured itself upon him?' This whole treatise abounds
with strong consolation to those who are beset with fears, and
who, because of these, are ready to give way to despair; it ought
to be put into the hands of all such, let them belong to what party
they may; for, like our author's other books, nothing of a sectarian
nature can be traced in it, except we so call the distinguishing
truths of evangelical religion. There are some very interesting
references to Bunyan's experience and life, and one rather singular
idea, in which I heartily concur; it is, that the glorified saints
will become part of the heavenly hierarchy of angels, and take the
places of those who fell from that exalted state (Rev 22:8,9).
To those whose souls are invaded by despair, or who fear that they
have committed the sin against the Holy Ghost--to all who pant to
have their faith strengthened, and hopes brightened, this little
work is most earnestly and affectionately commended.
GEORGE OFFOR.
TO THE READER.
COURTEOUS READER,
ONE reason which moved me to write and print this little book was,
because, though there are many excellent heart-affecting discourses
in the world that tend to convert the sinner, yet I had a desire
to try this simple method of mine; wherefore I make bold thus to
invite and encourage the worst to come to Christ for life.
I have been vile myself, but have obtained mercy; and I would have
my companions in sin partake of mercy too: and, therefore, I have
writ this little book.
The nation doth swarm with vile ones now, as ever it did since it
was a nation. My little book, in some places, can scarce go from
house to house, but it will find a suitable subject to spend itself
upon. Now, since Christ Jesus is willing to save the vilest, why
should they not, by name, be somewhat acquainted with it, and bid
come to him under that name?
A great sinner, when converted, seems a booty to Jesus Christ; he
gets by saving such an one; why then should both Jesus lose his
glory and the sinner lose his soul at once, and that for want of
an invitation?
I have found, through God's grace, good success in preaching upon
this subject, and perhaps, so I may by my writing upon it too.1 I
have, as you see, let down this net for a draught. The Lord catch
some great fishes by it, for the magnifying of his truth. There
are some most vile in all men's eyes, and some are so in their own
eyes too; but some have their paintings, to shroud their vileness
under; yet they are naked and open unto the eyes of him with whom
we have to do; and for all these, God hath sent a Saviour, Jesus;
and to all these the door is opened.
Wherefore, prithee, profane man, give this little book the reading.
Come; pardon, and a part in heaven and glory, cannot be hurtful to
thee. Let not thy lusts and folly drive thee beyond the door of
mercy, since it is not locked nor bolted up against thee. Manasseh
was a bad man, and Magdalene a bad woman, to say nothing of the thief
upon the cross, or of the murderers of Christ; yet they obtained
mercy; Christ willingly received them.
And dost thou think that those, once so bad, now they are in
heaven, repent them there because they left their sins for Christ
when they were in the world? I cannot believe, but that thou
thinkest they have verily got the best on't. Why, sinner, do thou
likewise. Christ, at heaven gates, says to thee, Come hither; and
the devil, at the gates of hell, does call thee to come to him.
Sinner, what sayest thou? Whither wilt thou go? Don't go into the
fire; there thou wilt be burned! Don't let Jesus lose his longing,
since it is for thy salvation, but come to him and live.
One word more, and so I have done. Sinner, here thou dost hear of
love; prithee, do not provoke it, by turning it into wantonness.
He that dies for slighting love, sinks deepest into hell, and will
there be tormented by the remembrance of that evil, more than by
the deepest cogitation of all his other sins. Take heed, therefore;
do not make love thy tormentor, sinner. Farewell.
GOOD NEWS FOR THE VILEST OF MEN;
OR,
A HELP FOR DESPAIRING SOULS.
'BEGINNING AT JERUSALEM.'--LUKE 24:47.
THE whole verse runs thus: 'And that repentance and remission of
sins should be preached in his name among all nations, 'beginning
at Jerusalem.' The words were spoken by Christ, after he rose from
the dead, and they are here rehearsed after an historical manner,
but do contain in them a formal commission, with a special clause
therein. The commission is, as you see, for the preaching of
the gospel, and is very distinctly inserted in the holy record by
Matthew and Mark. 'Go-teach all nations,' &c. (Matt 28:19) 'Go ye
into all the world, and preach the gospel to every creature' (Mark
16:15). Only this clause is in special mentioned by Luke, who saith,
that as Christ would have the doctrine of repentance and remission
of sins preached in his name among all nations, so he would have
the people of Jerusalem to have the first proffer thereof. Preach
it, saith Christ, in all nations, but begin at Jerusalem.
The apostles, then, though they had a commission so large as to give
them warrant to go and preach the gospel in all the world, yet by
this clause they were limited as to the beginning of their ministry;
they were to begin this work at Jerusalem. "Beginning at Jerusalem."
Before I proceed to an observation upon the words, I must, but briefly,
touch upon two things: namely, FIRST, Show you what Jerusalem now
was. SECOND, Show you what it was to preach the gospel to them.
FIRST, Jerusalem is to be considered either, First, With respect
to the descent of her people; or, Second, With respect to her
preference and exaltation; or, Third, With respect to her present
state, as to her decays.
First, As to her descent, she was from Abraham, [by] the sons of
Jacob, a people that God singled out from the rest of the nations,
to set his love upon them.
Secondly, As to her preference or exaltation, she was the place
of God's worship, and that which had in and with her the special
tokens and signs of God's favour and presence, above any other people
in the world. Hence, the tribes went up to Jerusalem to worship;
there was God's house, God's high-priest, God's sacrifices accepted,
and God's eye, and God's heart perpetually (Psa 76:1,2, 122; 1
Kings 9:3). But,
Thirdly, We are to consider Jerusalem also in her decays; for, as
she is so considered, she is the proper object of our text, as will
be further showed by and by.
Jerusalem, as I told you, was the place and seat of God's worship,
but now decayed, degenerated, and apostatized.2 The Word, the rule
of worship, was rejected of them, and in its place they had put
and set up their own traditions: they had rejected, also, the most
weighty ordinances, and put in the room thereof their own little
things (Matt 15; Mark 7). Jerusalem was therefore now greatly
backslidden, and become the place where the truth and true religion
were much defaced.
It was also now become the very sink of sin and seat of hypocrisy,
and gulf where true religion was drowned. Here also now reigned
presumption, and groundless confidence in God, which is the bane
of souls. Amongst its rulers, doctors, and leaders, envy, malice,
and blasphemy vented itself against the power of godliness, in all
places where it was espied; as also against the promoters of it;
yea, their Lord and Maker could not escape them.
In a word, Jerusalem was now become the shambles, the very slaughter-shop
for saints. This was the place wherein the prophets, Christ,
and his people, were most horribly persecuted and murdered. Yea,
so hardened at this time was this Jerusalem in her sins, that she
feared not to commit the biggest, and to bind herself, by wish,
under the guilt and damning evil of it; saying, when she had murdered
the Son of God, 'His blood be on us, and on our children.' And
though Jesus Christ did, both by doctrine, miracles, and holiness
of life, seek to put a stop to their villanies, yet they shut
their eyes, stopped their ears, and rested not, till, as was hinted
before, they had driven him out of the world. Yea, that they might,
if possible, have extinguished his name, and exploded his doctrine
out of the world, they, against all argument, and in despite of
heaven, its mighty hand, and undeniable proof of his resurrection,
did hire soldiers to invent a lie, saying, his disciples stole him
away from the grave; on purpose that men might not count him the
Saviour of the world, nor trust in him for the remission of sins.
They were, saith Paul, contrary to all men: for they did not only
shut up the door of life against themselves, but forbade that it
should be opened to any else. 'Forbidding us,' saith he, 'to speak
to the Gentiles, that they might be saved, to fill up their sins
alway' (1 Thess 2:14-16; Matt 23:35; 15:7-9; Mark 7:6-8; Matt 3:7-9;
John 8:33,41; Matt 27:18; Mark 3:30; Matt 23:37; Luke 13:33,34;
Matt 27:25; 20:11-16).
This is the city, and these are the people; this is their character,
and these are their sins: nor can there be produced their parallel
in all this world. Nay, what world, what people, what nation,
for sin and transgression, could or can be compared to Jerusalem?
especially if you join to the matter of fact the light they sinned
against, and the patience which they abused. Infinite was the
wickedness upon this account which they committed.
After all their abusings of wise men, and prophets, God sent unto
them John Baptist, to reduce them, and then his Son, to redeem
them; but they would be neither reduced nor redeemed, but persecuted
both to the death. Nor did they, as I said, stop here; the holy
apostles they afterwards persecuted also to death, even so many as
they could; the rest they drove from them unto the utmost corners.
SECOND, I come not to show you what it was to preach the gospel
to them. It was, saith Luke, to preach to them 'repentance and
remission of sins' in Christ's name; or, as Mark has it, to bid them
'repent and believe the gospel' (Mark 1:15). Not that repentance is
a cause of remission, but a sign of our hearty reception thereof.
Repentance is therefore here put to intimate, that no pretended
faith of the gospel is good that is not accompanied with it; and
this he doth on purpose, because he would not have them deceive
themselves: for with what faith can he expect remission of sins
in the name of Christ, that is not heartily sorry for them? Or how
shall a man be able to give to others a satisfactory account of his
unfeigned subjection to the gospel, that yet abides in his impenitency?
Wherefore repentance is here joined with faith, in the way
of receiving the gospel. Faith is that without which it cannot be
received at all; and repentance that without which it cannot be
received unfeignedly. When, therefore, Christ says, he would have
a repentance and remission of sins preached in his name among all
nations, it is as much as to say, I will that all men everywhere
be sorry for their sins, and accept of mercy at God's hand through
me, lest they fall under his wrath in the judgment; for, as
I have said, without repentance, what pretence soever men have of
faith, they cannot escape the wrath to come. Wherefore Paul said,
God commands 'all men everywhere to repent,' (in order to their
salvation): 'because he hath appointed a day, in the which he shall
judge the world in righteousness by that man whom he hath ordained'
(Acts 17:31).
And now, to come to this clause, 'Beginning at Jerusalem'; that
is, that Christ would have Jerusalem have the first offer of the
gospel. 1. This cannot be so commanded because they had now any
more right, of themselves, thereto, than had any of the nations of
the world; for their sins had divested them of all self-deservings.
2. Nor yet because they stood upon the advance-ground with the
worst of the sinners of the nations; nay, rather, the sinners of
the nations had the advance-ground of them: for Jerusalem was, long
before she had added this iniquity to her sin, worse than the very
nations that God cast out before the children of Israel (2 Chron
33). 3. It must, therefore, follow, that this cause, 'Beginning
at Jerusalem,' was put into this commission of mere grace and
compassion, even from the overflowings of the bowels of mercy; for
indeed they were the worst, and so in the most deplorable condition
of any people under the heavens.3
Whatever, therefore, their relation was to Abraham, Isaac, or
Jacob--however they formerly had been the people among whom God had
placed his name and worship, they were now degenerated from God,
more than the nations were from their idols, and were become guilty
of the highest sins which the people of the world were capable of
committing. Nay, none can be capable of committing of such pardonable
sins as they committed against their God, when they slew his Son,
and persecuted his name and Word.
[DOCTRINE.]
From these words, therefore, thus explained, we gain this
observation:--That Jesus Christ. would have mercy offered, in the
first place, to the biggest sinners
That these Jerusalem sinners were the biggest sinners that ever were
in the world, I think none will deny, that believes that Christ was
the best man that ever was in the world, and also was their Lord
God. And that they were to have the first offer of his grace, the
text is as clear as the sun; for it saith, 'Beginning at Jerusalem.'
'Preach,' saith he, 'repentance and remission of sins' to the
Jerusalem sinners: to the Jerusalem sinners in the first place.
One would a-thought, since the Jerusalem sinners were the worst
and greatest sinners, Christ's greatest enemies, and those that
not only despised his person, doctrine, and miracles, but that, a
little before, had had their hands up to the elbows in his heart's
blood, that he should rather have said, Go into all the world, and
preach repentance and remission of sins among all nations; and,
after that, offer the same to Jerusalem; yea, it had been infinite
grace if he had said so. But what grace is this, or what name shall
we give it, when he commands that this repentance and remission
of sins, which is designed to be preached in all nations, should
first be offered to Jerusalem; in the first place to the worst of
sinners!
Nor was this the first time that the grace, which was in the heart
of Christ, thus showed itself to the world. For while he was yet
alive, even while he was yet in Jerusalem, and perceived, even
among these Jerusalem sinners, which was the most vile among them,
he still, in his preaching, did signify that he had a desire that
the worst of these worst should, in the first place, come unto him.
The which he showeth, where he saith to the better sort of them,
'The publicans and the harlots go into the kingdom of God before
you' (Matt 21:31). Also when he compared Jerusalem with the sinners
of the nations, then he commands that the Jerusalem sinners should
have the gospel at present confined to them. 'Go not,' saith he,
'into the way of the Gentiles, and into any of the cities of the
Samaritans enter ye not; but go rather to the lost sheep of the
house of Israel' (Matt 10:5,6; 23:37). But go rather to them, for
they were in the most fearful plight. These, therefore, must have
the cream of the gospel, namely, the first offer thereof, in his
lifetime; yea, when he departed out of the world, he left this as
part of his last will with his preachers, that they also should
offer it first to Jerusalem. He had a mind, a careful mind, as it
seems, to privilege the worst of sinners with the fist offer of
mercy, and to take from among them a people, to be the first fruits
unto God and to the Lamb.
The 15th of Luke also is famous for this, where the Lord Jesus
takes more care, as appears there by three parables, for the lost
sheep, lost groat, and the prodigal son, than for the other sheep,
the other pence, or for the son that said he had never transgressed;
yea, he shows that there is joy in heaven, among the angels of God,
at the repentance of one sinner, more than over ninety and nine
just persons which need no repentance. After this manner, therefore,
the mind of Christ was set on the salvation of the biggest sinners
in his lifetime. But join to this, this clause, which he carefully
put into the apostles' commission to preach, when he departed hence
to the Father, and then you shall see that his heart was vehemently
set upon it; for these were part of his last words with them, Preach
my gospel to all nations, but that you begin at Jerusalem.
Nor did the apostles overlook this clause when their Lord was gone
into heaven; they went first to them of Jerusalem, and preached
Christ's gospel to them; they abode also there for a season and
time, and preached it to nobody else, for they had regard to the
commandment of their Lord. And it is to be observed, namely, that
the first sermon which they preached after the ascension of Christ,
it was preached to the very worst of these Jerusalem sinners, even
to those that were the murderers of Jesus Christ (Acts 2:23), for
these are part of the sermon: 'Ye took him, and by wicked hands
have crucified and slain him.' Yea, the next sermon, and the next,
and also the next to that, was preached to the self-same murderers,
to the end they might be saved (Acts 3:14-16; 4:10,11; 5:30; 7:52).
But we will return to the first sermon that was preached to these
Jerusalem sinners, by which will be manifest more than great grace,
if it be duly considered. For after that Peter, and the rest of
the apostles, had, in their exhortation, persuaded these wretches
to believe that they had killed the Prince of life; and after they
had duly fallen under the guilt of their murder, saying, 'Men and
brethren, what shall we do?' he replies, by an universal tender to
them all in general, considering them as Christ's killers, that if
they were sorry for what they had done, and would be baptized for
the remission of their sins in his name, they should receive the
gift of the Holy Ghost (Acts 2:37,38).
This he said to them all, though he knew that they were such
sinners. Yea, he said it without the least stick or stop, or pause
of spirit, as to whether he had best to say so or no. Nay, so far
off was Peter from making an objection against one of them, that,
by a particular clause in his exhortation, he endeavours, that not
one of them may escape the salvation offered. 'Repent,' saith he,
'and be baptized every one of you.' I shut out never an one of you;
for I am commanded by my Lord to deal with you, as it were, one by
one, by the word of his salvation. But why speaks he so particularly?
Oh! there were reasons for it. The people with whom the apostles
were now to deal, as they were murderers of our Lord, and to be
charged in the general with his blood, so they had their various
and particular acts of villany in the guilt thereof, now lying
upon their consciences. And the guilt of these, their various and
particular acts of wickedness, could not, perhaps, be reached to a
removal thereof but by this particular application. Repent, every
one of you; be baptized, every one of you, in his name, for the
remission of sins, and you shall, every one of you, receive the
gift of the Holy Ghost.
Objector. 'But I was one of them that plotted to take away his
life. May I be saved by him?'
Peter. Every one of you.
Objector. 'But I was one of them that bare false witness against
him. Is there grace for me?'
Peter. For every one of you.
Objector. 'But I was one of them that cried out, Crucify him,
crucify him; and desired that Barabbas, the murderer, might live,
rather than him. What will become of me, think you?'
Peter. I am to preach repentance and remission of sins to every
one of you, says Peter.
Objector. 'But I was one of them that did spit in his face when he
stood before his accusers. I also was one that mocked him, when in
anguish he hanged bleeding on the tree. Is there room for me?'
Peter. For every one of you, says Peter.
Objector. 'But I was one of them that, in his extremity, said, Give
him gall and vinegar to drink. Why may not I expect the same when
anguish and guilt is upon me?'
Peter. Repent of these your wickednesses, and here is remission of
sins for every one of you.
Objector. 'But I railed on him, I reviled him, I hated him, I
rejoiced to see him mocked at by others. Can there be hope for me?'
Peter. There is, for every one of you. 'Repent, and be baptized
every one of you in the name of Jesus Christ, for the remission of
sins, and ye shall receive the gift of the Holy Ghost.' Oh! what
a blessed 'Every one of you,' is here! How willing was Peter, and
the Lord Jesus, by his ministry, to catch these murderers with the
word of the gospel, that they might be made monuments of the grace
of God! How unwilling, I say, was he, that any of these should
escape the hand of mercy! Yea, what an amazing wonder is it to
think, that above all the world, and above everybody in it, these
should have the first offer of mercy! 'Beginning at Jerusalem.'
But was there not something of moment in this clause of the commission?
Did not Peter, think you, see a great deal in it, that he should
thus begin with these men, and thus offer, so particularly, this
grace to each particular man of them?
But, as I told you, this is not all; these Jerusalem sinners must
have this offer again and again; every one of them must be offered
it over and over. Christ would not take their first rejection for
a denial, nor their second repulse for a denial; but he will have
grace offered once, and twice, and thrice, to these Jerusalem
sinners. Is not this amazing grace? Christ will not be put off.
These are the sinners that are sinners indeed. They are sinners of
the biggest sort; consequently, such as Christ can, if they convert
and be saved, best serve his ends and designs upon. Of which more
anon.
But what a pitch of grace is this! Christ is minded to amaze the
world, and to show that he acteth not like the children of men. This
is that which he said of old, 'I will not execute the fierceness
of my wrath, I will not return to destroy Ephraim; for I am God
and not man' (Hosea 11:9).5 This is not the manner of men; men are
shorter winded; men are soon moved to take vengeance, and to right
themselves in a way of wrath and indignation. But God is full of
grace, full of patience, ready to forgive, and one that delights
in mercy. All this is seen in our text. The biggest sinners must
first be offered mercy; they must, I say, have the cream of the
gospel offered unto them.
But we will a little proceed. In the third chapter we find, that
they who escaped converting by the first sermon, are called upon
again to accept of grace and forgiveness, for their murder committed
upon the Son of God. You have killed, yea, 'ye denied the Holy One
and the Just, and desired a murderer to be granted unto you; and
killed the Prince of life.' Mark, he falls again upon the very men
that actually were, as you have it in the chapters following, his
very betrayers and murderers (Acts 3:14,15), as being loath that
they should escape the mercy of forgiveness: and exhorts them again
to repent, that their sins might 'be blotted out'(verse 19,20).
Again, in the fourth chapter, he charges them afresh with this
murder (verse 10), but withal tells them salvation is in no other.
Then, like a heavenly decoy, he puts himself also among them, to
draw them the better under the net of the gospel; saying, 'There
is none other name under heaven given among men, whereby we must
be saved' (verse 12).
In the fifth chapter, you find them railing at him, because he
continued preaching among them salvation in the name of Jesus. But
he tells them, that that very Jesus whom they had slain and hanged
on a tree, him God had raised up, and exalted 'to be a Prince and
a Saviour, to give repentance to Israel, and forgiveness of sins'
(verse 29-31). Still insinuating, that though they had killed him,
and to this day rejected him, yet his business was to bestow upon
them repentance and forgiveness of sins.
'Tis true, after they began to kill again, and when nothing
but killing would serve their turn, then they that were scattered
abroad went everywhere preaching the word. Yet even some of them
so hankered after the conversion of the Jews, that they preached
the gospel only to them. Also the apostles still made their abode
at Jerusalem, in hopes that they might let down their net for
another draught of these Jerusalem sinners. Neither did Paul and
Barnabas, who were the ministers of God to the Gentiles, but offer
the gospel, in the first place, to those of them that, for their
wickedness, were scattered, like vagabonds, among the nations; yea,
and when they rendered rebellion and blasphemy for their service
and love, they replied it was necessary that the word of God should
first have been spoken to them (Acts 1:8; 13:46,47).
Nor was this their preaching unsuccessful among these people: but
the Lord Jesus so wrought with the word thus spoken, that thousands
of them came flocking to him for mercy. Three thousand of them
closed with him at the first; and, afterwards, two thousand more;
for now they were in number about five thousand; whereas, before
sermons were preached to these murderers, the number of the disciples
was not above 'a hundred and twenty' (Acts 1:15; 2:41; 4:4).
Also among these people that thus flocked to him for mercy, there
was a 'great company of the priests' (Acts 6:7). Now, the priests
were they that were the greatest of these biggest sinners; they
were the ringleaders, they were the inventors and ringleaders in the
mischief. It was they that set the people against the Lord Jesus,
and that were the cause why the uproar increased, until Pilate had
given sentence upon him. 'The chief priests and elders,' says the
text, 'persuaded (the people) the multitude, that they should ask
Barabbas, and destroy Jesus' (Matt 27:20). And yet, behold the
priests, yea, a great company of the priests, became obedient to
the faith.6
Oh, the greatness of the grace of Christ, that he should be thus in
love with the souls of Jerusalem sinners! that he should be thus
delighted with the salvation of the Jerusalem sinners! that he
should not only will that his gospel should be offered them, but
that it should be offered unto them first, and before other sinners
were admitted to a hearing of it. 'Begin at Jerusalem.'
Was this doctrine well believed, where would there be a place for
a doubt, or a fear of the damnation of the soul, if the sinner be
penitent, how bad a life soever he has lived, how many soever in
number are his sins? But this grace is hid from the eyes of men;
the devil hides it from them; for he knows it is alluring, he knows
it has an attracting virtue in it; for this is it that, above all
arguments, can draw the soul to God. I cannot help it, but must let
drop another word. The first church, the Jerusalem church, from
whence the gospel was to be sent into all the world, was a church
made up of Jerusalem sinners. These great sinners were here the
most shining monuments of the exceeding grace of God.
Thus, you see, I have proved the doctrine; and that not only by
showing you that this was the practice of the Lord Jesus Christ
in his lifetime, but his last will when he went up to God; saying,
Begin to preach at Jerusalem. Yea, it is yet further manifested,
in that when his ministers first began to preach there, he joined
his power to the word, to the converting of thousands of his
betrayers and murderers, and also many of the ringleading priests,
to the faith.
I shall now proceed, and shall show you, FIRST, The reasons of the
point. SECOND, And then make some application of the whole.
[THE REASONS OF THE POINT.]
The observation, you know, is this: Jesus Christ would have mercy
offered, in the first place, to the biggest sinners, to the Jerusalem
sinners: 'Preach repentance, and remission of sins, in my name,
among all nations, beginning at Jerusalem.'
The reasons of the point are:--
First, Because the biggest sinners have most need thereof.
He that has most need, reason says, should be helped first. I
mean, when a helping hand is offered, and now it is; for the gospel
of the grace of God is sent to help the world (Act 16:9). But the
biggest sinner has most need. Therefore, in reason, when mercy
is sent down from heaven to men, the worst of men should have the
first offer of it. 'Begin at Jerusalem.' This is the reason which
the Lord Christ himself renders, why, in his lifetime, he left the
best, and turned him to the worst; why he sat so loose from the
righteous, and stuck so close to the wicked. 'The whole,' saith
he, 'have no need of the physician, but the sick. I came not to
call the righteous, but the sinners to repentance' (Mark 2:15-17).7
Above, you read that the scribes and Pharisees said to his disciples,
'How is it that he eateth and drinketh with publicans and sinners?'
Alas! they did not know the reason; but the Lord renders them one,
and such an one as is both natural and cogent, saying, These have
need, most need. Their great necessity requires that I should be
most friendly, and show my grace first to them.
Not that the other were sinless, and so had no need of a Saviour;
but the publicans and their companions were the biggest sinners;
they were, as to view, worse than the scribes; and, therefore, in
reason, should be helped first, because they had most need of a
Saviour.
Men that are at the point to die, have more need of the physician
than they that are but now and then troubled with a heart-fainting
qualm. The publicans and sinners were, as it were, in the mouth
of death; death was swallowing of them down:8 and, therefore, the
Lord Jesus receives them first; offers them mercy first. 'The whole
have no need of the physician, but the sick. I came not to call
the righteous, but the sinners to repentance.' The sick, as I said,
is the biggest sinner, whether he sees his disease or not. He is
stained from head to foot, from heart to life and conversation.
This man, in every man's judgment, has the most need of mercy.
There is nothing attends him from bed to board, and from board to
bed again, but the visible characters, and obvious symptoms, of
eternal damnation. This, therefore, is the man that has need, most
need; and, therefore, in reason, should be helped in the first
place. Thus it was with the people concerned in the text; they were
the worst of sinners, Jerusalem sinners, sinners of the biggest
size; and, therefore, such as had the greatest need; wherefore they
must have mercy offered to them, before it be offered to anywhere
else in the world. 'Begin at Jerusalem,' offer mercy first to a
Jerusalem sinner. This man has most need, he is furthest from God,
nearest to hell, and so one that has most need. This man's sins
are in number the most, in cry the loudest, in weight the heaviest,
and, consequently, will sink him soonest; wherefore he has most
need of mercy. This man is shut up in Satan's hand, fastest bound
in the cords of his sins: one that justice is whetting his sword
to cut off; and, therefore, has most need, not only of mercy, but
that it should be extended to him in the first place.
But a little further to show you the true nature of this reason,
to wit, That Jesus Christ would have mercy offered, in the first
place, to the biggest sinners.
First, Mercy ariseth from the bowels and compassion, from pity, and
from a feeling of the condition of those in misery. 'In his love,
and in his pity, he redeemed them.' And again, 'The Lord is pitiful,
very pitiful, and of tender mercy' (Isa 63:9; James 5:11).
Now, where pity and compassion is, there is yearning of bowels;
and where there is that, there is a readiness to help. And, I say
again, the more deplorable and dreadful the condition is, the more
directly doth bowels and compassion turn themselves to such, and
offer help and deliverance. All this flows from our first scripture
proof, I came to call them that have need; to call them first,
while the rest look on and murmur.
'How shall I give thee up, Ephraim?' Ephraim was a revolter from
God, a man that had given himself up to devilism; a company of men,
the ten tribes that worshipped devils, while Judah kept with his
God. But 'how shall I give thee up, Ephraim? How shall I deliver
thee, Israel? How shall I make thee as Admah? How shall I set
thee as Zeboim? [and yet thou art worse than they, nor has Samaria
committed half thy sins (Eze 16:46-51)] Mine heart is turned within
me, my repentings are kindled together' (Hosea 11:8).
But where do you find that ever the Lord did thus rowl9 in his
bowels for and after any self-righteous man? No, no; they are the
publicans and harlots, idolaters and Jerusalem sinners, for whom
his bowels thus yearn and tumble about within him: for, alas! poor
worms, they have most need of mercy.
Had not the good Samaritan more compassion for that man that fell
among thieves (though that fall was occasioned by his going from
the place where they worshipped God, to Jericho, the cursed city),
than we read he had for any other besides? His wine was for him,
his oil was for him, his beast for him; his penny, his care, and
his swaddling bands for him; for, alas! wretch, he had most need
(Luke 10:30-35).
Zaccheus the publican, the chief of the publicans, one that had
made himself the richer by wronging of others; the Lord at that
time singled him out from all the rest of his brother publicans, and
that in the face of many Pharisees, and proclaimed in the audience
of them all, that that day salvation was come to his house (Luke
19:1-8).
The woman, also, that had been bound down by Satan for eighteen
years together, his compassions putting him upon it, he loosed
her, though those that stood by snarled at him for so doing (Luke
13:11-13).
And why the woman of Sarepta, and why Naaman the Syrian, rather
than widows and lepers of Israel, but because their conditions were
more deplorable; for that they were most forlorn, and furthest from
help (Luke 4:25,27).
But I say, why all these, thus named? Why have we not a catalogue
of some holy men that were so in their own eyes, and in the judgment
of the world? Alas! if, at any time, any of them are mentioned,
how seemingly coldly doth the record of scripture present them to
us? Nicodemus, a night professor, and Simon the Pharisee, with his
fifty pence, and their great ignorance of the methods of grace, we
have now and then touched upon.
Mercy seems to be out of its proper channel when it deals
with self-righteous men; but then it runs with a full stream when
it extends itself to the biggest sinners. As God's mercy is not
regulated by man's goodness, nor obtained by man's worthiness, so
not much set out by saving of any such. But more of this anon.
And here let me ask my reader a question: Suppose that, as thou art
walking by some pond side, thou shouldst espy in it four or five
children, all in danger of drowning, and one in more danger than
all the rest; judge which has most need to be helped out first? I
know thou wilt say, he that is nearest drowning. Why, this is the
case; the bigger sinner, the nearer drowning; therefore, the bigger
sinner, the more need of mercy; yea, of help, by mercy, in the first
place. And to this our text agrees, when it saith, 'Beginning at
Jerusalem.' Let the Jerusalem sinner, says Christ, have the first
offer, the first invitation, the first tender of my grace and mercy;
for he is the biggest sinner, and so has most need thereof.
Second, Christ Jesus would have mercy offered, in the first place,
to the biggest sinners, because when they, any of them, receive
it, it redounds most to the fame of his name.
Christ Jesus, as you may perceive, has put himself under the term
of a physician, a doctor for curing of diseases; and you know that
applause and fame are things that physicians much desire. That
is it that helps them to patients; and that, also, that will help
their patients to commit themselves to their skill, for cure, with
the more confidence and repose of spirit. And the best way for a
doctor or physician to get himself a name, is, in the first place,
to take in hand, and cure, some such as all others have given up
for lost and dead. Physicians get neither name nor fame by pricking
of wheals,10 or picking out thistles, or by laying of plasters
to the scratch of a pin; every old woman can do this. But if they
would have a name and a fame, if they will have it quickly, they
must, as I said, do some great and desperate cures. Let them fetch
one to life that was dead; let them recover one to his wits that
was mad; let them make one that was born blind to see; or let them
give ripe wits to a fool: these are notable cures, and he that can
do thus, and if he doth thus first, he shall have the name and fame
he desires; he may lie a-bed till noon.
Why, Christ Jesus forgiveth sins for a name, and so begets for
himself a good report in the hearts of the children of men. And,
therefore, in reason he must be willing, as, also, he did command,
that his mercy should be offered first to the biggest sinners. I
will forgive their sins, iniquities, and transgressions, says he,
'And it shall be to me a name of joy, a praise and an honour, before
all the nations of the earth' (Jer 33:8,9).
And hence it is, that, at his first appearing, he took upon him to
do such mighty works; he got a fame thereby, he got a name thereby
(Matt 4:23,24).
When Christ had cast the legion of devils out of the man of whom
you read (Mark 5), he bid him go home to his friends, and tell
it. 'Go home,' saith he, 'to thy friends, and tell them how great
things God hath done for thee, and hath had compassion on thee'
(Mark 5:19). Christ Jesus seeks a name, and desireth a fame in the
world; and, therefore, or the better to obtain that, he commands
that mercy should first be proffered to the biggest sinners;
because, by the saving of one of them, he makes all men marvel.
As it is said of the man last mentioned, whom Christ cured towards
the beginning of his ministry. 'And he departed,' says the text,
'and began to publish in Decapolis how great things Jesus had done
for him; and all men did marvel' (Mark 5:20).
When John told Christ, that they saw one casting out devils in
his name, and they forbade him, because he followed not with them,
what is the answer of Christ? 'Forbid him not; for there is no man
which shall do a miracle in my name, that can lightly speak evil
of me' (Mark 9:39). No; they will rather cause his praise to be
heard, and his name to be magnified, and so put glory on the head
of Christ.
But we will follow, a little, our metaphor. Christ, as I said, has
put himself under the term of a physician; consequently, he desireth
that his fame, as to the salvation of sinners, may spread abroad,
that the world may see what he can do. And to this end, has not
only commanded that the biggest sinners should have the first offer
of his mercy, but has, as physicians do,11 put out his bills, and
published his doings, that things may be read and talked of. Yea,
he has, moreover, in these, his blessed bills, the holy scriptures
I mean, inserted the very names of persons, the places of their
abode, and the great cures that, by the means of his salvation, he
has wrought upon them to this very end. Here is, Item, such an one,
by my grace and redeeming blood, was made a monument of everlasting
life; and such an one, by my perfect obedience, became an heir of
glory. And then he produceth their names. Item, I saved Lot from
the guilt and damnation that he had procured for himself by his
incest. Item, I saved David from the vengeance that belonged to
him for committing of adultery and murder. Here is, also, Solomon,
Manasseh, Peter, Magdalene, and many others, made mention of in this
book. Yea, here are their names, their sins, and their salvations
recorded together, that you may read and know what a Saviour he
is, and do him honour in the world. For why are these things thus
recorded, but to show to sinners what he can do, to the praise and
glory of his grace? And it is observable, as I said before, we
have but very little of the salvation of little sinners mentioned
in God's book, because that would not have answered the design, to
wit, to bring glory and fame to the name of the Son of God.
What should be the reason, think you, why Christ should so easily
take a denial of the great ones that were the grandeur of the world,
and struggle so hard for hedge-creepers12 and highwaymen, as that
parable seems to import he doth, but to show forth the riches of
the glory of his grace, to his praise? (Luke 14). This, I say, is
one reason, to be sure. They that had their grounds, their yoke of
oxen, and their marriage joys, were invited to come; but they made
the excuse, and that served the turn. But when he comes to deal with
the worst, he saith to his servants, Go ye out and bring them in
hither. 'Go out quickly-and bring in hither the poor, the maimed,
the halt, and the blind.' And they did so. And he said again, 'Go
out into the highways and hedges, and compel them to come in, that
my house may be filled' (Luke 14:18,19,23). These poor, lame,
maimed, blind, hedge-creepers, and highwaymen, must come in, must
be forced in. These, if saved, will make his merit shine.
When Christ was crucified, and hanged up between the earth and
heavens, there were two thieves crucified with him; and, behold,
he lays hold of one of them, and will have him away with him to
glory. Was not this a strange act, and a display of unthought-of
grace? Were there none but thieves there, or were the rest of that
company out of his reach? Could he not, think you, have stooped
from the cross to the ground, and have laid hold on some honester
man, if he would? Yes, doubtless. Oh! but then he would not have
displayed his grace, nor so have pursued his own designs, namely,
to get to himself a praise and a name; but now he has done it to
purpose. For who that shall read this story, but must confess, that
the Son of God is full of grace; for a proof of the riches thereof,
he left behind him, when, upon the cross, he took the thief away
with him to glory. Nor can this one act of his be buried; it will
be talked of, to the end of the world, to his praise. 'Men shall
speak of the might of thy terrible acts; and I will declare thy
greatness. They shall abundantly utter the memory of thy great
goodness, and shall sing of thy righteousness-They shall speak of
the glory of thy kingdom, and talk of thy power; to make known to
the sons of men his mighty acts, and the glorious majesty of his
kingdom' (Psa 145:6-12).
When the Word of God came among the conjurors and those soothsayers,
that you read of (Acts 19), and had prevailed with some of them
to accept of the grace of Christ, the Holy Ghost records it with a
boast, for that it would redound to his praise, saying, 'Many of
them also which used curious arts brought their books together,
and burned them before all men; and they counted the price of them,
and found it fifty thousand pieces of silver. So mightily grew the
Word of God, and prevailed' (Acts 19:19,20). It wrenched out of the
clutches of Satan some of those of whom he thought himself most
sure. 'So mightily grew the Word of God.' It grew mightily, it
encroached upon the kingdom of the devil. It pursued him, and took
the prey; it forced him to let go his hold! It brought away captive,
as prisoners taken by force of arms, some of the most valiant of
his army. It fetched back from, as it were, the confines of hell,
some of those that were his most trusty, and that, with hell, had
been at an agreement. It made them come and confess their deeds,
and burn their books before all men. 'So mightily grew the Word of
God, and prevailed.' Thus, therefore, you see why Christ will have
offered mercy, in the first place, to the biggest sinners; they
have most need thereof; and this is the most ready way to extol
his name 'that rideth upon the heavens' to our help. But,
Third, Christ Jesus would have mercy offered, in the first place,
to the biggest sinners, because, by their forgiveness and salvation,
others, hearing of it, will be encouraged the more to come to him
for life.
For the physician, by curing the most desperate at the first, doth
not only get himself a name, but begets encouragement in the minds
of other diseased folk to come to him for help. Hence you read of
our Lord, that after, through his tender mercy, he had cured many of
great diseases, his fame was spread abroad: 'They brought unto him
all sick people that were taken with divers diseases and torments,
and those which were possessed with devils, and those which were
lunatic, and those that had the palsy, and he healed them. And
there followed him great multitudes of people from Galilee, and
Decapolis, and Jerusalem, and Judea, and from beyond Jordan' (Matt
4:24,25). See here, he first, by working, gets himself a fame, a
name, and renown; and now men take encouragement, and bring, from
all quarters, their diseased to him, being helped, by what they
had heard, to believe that their diseased should be healed.
Now, as he did with those outward cures, so he does in the proffers
of his grace and mercy; he proffers that, in the first place, to
the biggest sinners, that others may take heart to come to him to
be saved. I will give you a scripture or two. I mean to show you
that Christ, by commanding that his mercy should, in the first
place, be offered to the biggest of sinners, has a design thereby
to encourage and provoke others to come also to him for mercy. 'God,'
said Paul, 'who is rich in mercy, for his great love wherewith he
loved us, even when we were dead in sins, hath quickened us together
with Christ (by grace ye are saved); and hath raised us up together,
and made us sit together in heavenly places in Christ Jesus.' But
why did he do all this? 'That in the ages to come he might show the
exceeding riches of his grace in his kindness towards us through
Christ Jesus' (Eph 2:4-7). See, here is a design; God lets out his
mercy to Ephesus of design, even to show to the ages to come the
exceeding riches of his grace, in his kindness to them through
Christ Jesus. And why, to show, by these, the exceeding riches of
his grace to the ages to come, through Christ Jesus? But to allure
them, and their children also to come to him, and to partake the
same grace through Christ Jesus?13
But what was Paul, and the Ephesian sinners? (of Paul we will speak
anon.) These Ephesian sinners, they were men dead in sins; men
that walked according to the dictates and motions of the devil;
worshippers of Diana, that effeminate goddess; men far off from God,
aliens and strangers to all good things; such as were far off from
that, as I said, and, consequently, in a most deplorable condition.
As the Jerusalem sinners were of the highest sort among the Jews,
so these Ephesian sinners were of the highest sort among the Gentiles
(Eph 2:1-3,11,12; Acts 19:35). Wherefore, as by the Jerusalem
sinners, in saving them first, he had a design to provoke others
to come to him for mercy, so the same design is here set on foot
again, in his calling and converting the Ephesian sinners, 'That in
the ages to come he might show the exceeding riches of his grace,'
says he, 'in his kindness towards us through Christ Jesus.' There
is yet one hint behind. It is said that God saved these 'for his
great love'; that is, as I think, for the setting forth, for the
commendation of his love, for the advance of his love, in the hearts
and minds of them that should come after. As who should say, God
has had mercy upon, and been gracious to you, that he might show
to others, for their encouragement, that they have ground to come
to him to be saved. When God saves one great sinner, it is to
encourage another great sinner to come to him for mercy.
He saved the thief, to encourage thieves to come to him for mercy;
he saved Magdalene, to encourage other Magdalenes to come to him
for mercy; he saved Saul, to encourage Sauls to come to him for
mercy; and this Paul himself doth say, 'For this cause,' saith he,
'I obtained mercy, that in me first Jesus Christ might show forth
all long-suffering, for a pattern to them which should hereafter
believe on him to life everlasting' (1 Tim 1:16). How plain are the
words! Christ, in saving of me, has given to the world a pattern
of his grace, that they might see, and believe, and come, and be
saved; that they that are to be born hereafter might believe on
Jesus Christ to life everlasting.
But what was Paul? Why, he tells you himself; I am, says he, the
chief of sinners. I was, says he, a blasphemer, a persecutor, an
injurious person; but I obtained mercy (1 Tim 1:13,14). Ay, that
is well for you, Paul; but what advantage have we thereby? Oh, very
much, saith he; for, 'for this cause I obtained mercy, that in me
first Jesus Christ might show forth all long-suffering, for a pattern
to them which should hereafter believe on him to life everlasting'
(verse 16). Thus, therefore, you see that this third reason is of
strength; namely, that Jesus Christ would have mercy offered, in the
first place, to the biggest sinners, because, by their forgiveness
and salvation, others, hearing of it, will be encouraged the more
to come to him for mercy. It may well, therefore, be said to God,
Thou delightest in mercy, and mercy pleases thee (Micah 7:18).
But who believes that this was God's design in showing mercy of
old--namely, that we that come after might take courage to come to
him for mercy; or that Jesus Christ would have mercy offered, in
the first place, to the biggest sinners, to stir up others to come
to him for life? This is not the manner of men, O God! But David
saw this betimes; therefore he makes this one argument with God,
that he would blot out his transgressions, that he would forgive
his adultery, his murders, and horrible hypocrisy. Do it, O Lord,
saith he, do it, and 'then will I teach transgressors thy ways, and
sinners shall be converted unto thee' (Psa 2:7-13). He knew that
the conversion of sinners would be a work highly pleasing to God,
as being that which he had designed before he made mountain or
hill: wherefore he comes, and he saith, Save me, O Lord; if thou
wilt but save me, I will fall in with thy design; I will help to
bring what sinners to thee I can. And, Lord, I am willing to be
made a preacher myself, for that I have been a horrible sinner;
wherefore, if thou shalt forgive my great transgressions, I shall
be a fit man to tell of thy wondrous grace to others. Yea, Lord, I
dare promise, that if thou wilt have mercy upon me, it shall tend
to the glory of thy grace, and also to the increase of thy kingdom;
for I will tell it, and sinners will hear on't. And there is nothing
so suiteth with the hearing sinner as mercy; and to be informed that
God is willing to bestow it upon him. 'I will teach transgressors
thy ways; and sinners shall be converted unto thee.'
Nor will Christ Jesus miss of his design in proffering of mercy,
in the first place, to the biggest sinners. You know what work the
Lord, by laying hold of the woman of Samaria, made among the people
there. They knew that she was a town sinner, an adulteress; yea,
one that, after the most audacious manner, lived in uncleanness
with a man that was not her husband. But when she, from a turn upon
her heart, went into the city, and said to her neighbours, 'Come,'
Oh, how they came! how they flocked out of the city to Jesus Christ!
'Then they went out of the city, and came to him.' 'And many of
the Samaritans of that city (people, perhaps, as bad as herself)
believed on him for the saying of the woman, which testified, He
told me all that ever I did' (John 4:39). That word, 'He told me
all that ever I did,' was a great argument with them; for by that
they gathered, that though he knew her to be vile, yet he did not
despise her, nor refuse to show how willing he was to communicate
his grace unto her; and this fetched over, first her, then them.
This woman, as I said, was a Samaritan sinner, a sinner of the
worst complexion; for the Jews abhorred to have ought to do with
them (verse 9), wherefore none more fit than she to be made one of
the decoys of heaven, to bring others of these Samaritan wild-fowls
under the net of the grace of Christ; and she did the work
to purpose. Many, and many more of the Samaritans believed on him
(verse 40-42). The heart of man, though set on sin, will, when
it comes once to a persuasion that God is willing to have mercy
upon us, incline to come to Jesus Christ for life. Witness those
turn-aways from God that you also read of in Jeremiah; for after
they had heard, three or four times over, that God had mercy for
backsliders, they broke out, and said, 'Behold, we come unto thee;
for thou art the Lord our God.' (Jer 3:22); or, as those in Hosea
did, 'For in thee the fatherless findeth mercy' (Hosea 14:1-3).
Mercy, and the revelation thereof, is the only antidote against
sin. 'Tis of a thawing nature; 'twill loose the heart that is
frozen up in sin; yea, 'twill make the unwilling willing to come to
Jesus Christ for life. Wherefore, do you think, was it that Jesus
Christ told the adulterous woman, and that before so many sinners,
that he had not condemned her, but to allure her, with them there
present, to hope to find favour at his hands? As he also saith, in
another place, 'I came not to judge, but to save the world.' For
might they not thence most rationally conclude, that if Jesus Christ
had rather save than damn an harlot, there was encouragement for
them [although great sinners] to come to him for mercy.
I heard once a story from a soldier, who, with his company, had laid
siege against a fort, that so long as the besieged were persuaded
their foes would show them no favour, they fought like madmen; but
when they saw one of their fellows taken, and received to favour,
they all came tumbling down from their fortress, and delivered
themselves into their enemies' hands. I am persuaded, did men
believe that there is that grace and willingness in the heart of
Christ to save sinners, as the Word imports there is, they would
come tumbling into his arms: but Satan has blinded their minds
that they cannot see this thing. Howbeit, the Lord Jesus has, as
I said, that others might take heart and come to him, given out a
commandment, that mercy should, in the first place, be offered to
the biggest sinners. 'Begin,' saith he, 'at Jerusalem'; and thus
I end the third reason.
Fourth, Jesus Christ would have mercy offered, in the first place,
to biggest sinners, because that is the way, if they receive it,
most to weaken the kingdom of Satan, and to keep it lowest in every
age of the world.
The biggest sinners, they are Satan's colonels and captains,
the leaders of his people, and they that most stoutly make head
against the Son of God. Wherefore, let these first be conquered,
and his kingdom will be weak. When Ishbosheth had lost his Abner,
the kingdom was made weak, nor did he sit but tottering then upon
his throne. So, when Satan loseth his strong men, them that are
mighty to work iniquity, and dexterous to manage others in the same,
then is his kingdom weak (2 Sam 3). Therefore, I say, Christ, and
doth offer mercy, in the first place, to such, the more to weaken
his kingdom. Christ Jesus was glad to see Satan fall like lightning
from heaven; that is, suddenly, or head-long; and it was, surely,
by casting of him out of strong possession, and by recovering of
some notorious sinners out of his clutches (Luke 10:17-19).
Samson, when he would pull down the Philistines' temple, took
hold of the two main pillars of it, and, breaking them, down came
the house. Christ came to destroy the works of the devil, and to
destroy by converting grace, as well as by redeeming blood. Now,
sin swarms, and lieth by legions, and whole armies, in the souls
of the biggest sinners, as in garrisons;14 wherefore, the way, the
most direct way, to destroy it, is first to deal with such sinners
by the word of his gospel, and by the merits of his passion.
For example, though I shall give you but a homely one; suppose
a family to be very lousy, and one or two of the family to be in
chief the breeders, the way, the quickest way, to clean that family,
or at least to weaken the so swarming of those vermin, is, in the
first place, to sweeten the skin, head, and clothes of the chief
breeders; and then, though all the family should be apt to breed
them, the number of them, and so the greatness of that plague there,
will be the more impaired. Why, there are some people that are in
chief the devil's sin-breeders in the towns and places where they
live. The place, town, or family where they live, must needs be
horribly lousy, and, as it were, eaten up with vermin. Now, let
the Lord Jesus, in the first place, cleanse these great breeders,
and there will be given a nip to those swarms of sins that used to
be committed in such places throughout the town, house, or family,
where such sin-breeding persons used to be.
I speak by experience. I was one of these lousy ones, one of these
great sin-breeders; I infected all the youth of the town where
I was born, with all manner of youthful vanities. The neighbours
counted me so; my practice proved me so: wherefore Christ Jesus
took me first; and taking me first, the contagion was much allayed
all the town over. When God made me sigh, they would hearken, and
inquiringly say, What's the matter with John? They also gave their
various opinions of me; but, as I said, sin cooled, and failed,
as to his full career. When I went out to seek the bread of life,
some of them would follow, and the rest be put into a muse 15 at
home. Yea, almost the town, at first, at times would go out to hear
at the place where I found good; yea, young and old for a while
had some reformation on them; also some of them, perceiving that
God had mercy upon me, came crying to him for mercy too.
But what need I give you an instance of poor I; I will come
to Manasseh the king. So long as he was a ringleading sinner, the
great idolater, and chief for devilism, the whole land flowed with
wickedness; for he made them to sin (2 Chron 33), and do worse
than the heathen that dwelt round about them, or that was cast out
from before them: but when God converted him, the whole land was
reformed. Down went the groves, the idols, and altars of Baal, and
up went true religion in much of the power and purity of it. You
will say, The king reformed by power. I answer, doubtless, and by
example too; for people observe their leaders; as their fathers did,
so did they (2 Kings 17:41). This, therefore, is another reason why
Jesus would have mercy offered, in the first place, to the biggest
sinners, because that is the best way, if they receive it, most to
weaken the kingdom of Satan, and to keep it poor and low.
And do you not think now, that if God would but take hold of the
hearts of some of the most notorious in your town, in your family,
or country, that this thing would be verified before your faces?
It would, it would, to the joy of you that are godly, to the making
of hell to sigh, to the great suppressing of sin, the glory of
Christ, and the joy of the angels of God.16 And ministers, should,
therefore, that this work might go on, take advantages to persuade
with the biggest sinners to come into Christ, according to my text,
and their commission, 'Beginning at Jerusalem.'
Fifth, Jesus Christ would have mercy offered, in the first place,
to the biggest sinners, because such, when converted, are usually
the best helps in the church against temptations, and fittest for
the support of the feeble-minded there.
Hence, usually, you have some such in the first plantation of
churches, or quickly upon it. Churches would do but sorrily, if
Christ Jesus did not put such converts among them; they are the
monuments and mirrors of mercy. The very sight of such a sinner in
God's house, yea, the very thought of him, where the sight of him
cannot be had, is ofttimes greatly for the help of the faith of
the feeble.
When the churches, saith Paul, that were in Judea, heard this
concerning me, that he which persecuted them in time past, now
preached the faith which once he destroyed, 'they glorified God in
me' (Gal 1:20-24). 'Glorified God.' How is that? Why, they praised
him, and took courage to believe the more in the mercy of God; for
that he had had mercy on such a great sinner as he. They glorified
God 'in me'; they wondered that grace should be so rich, as to take
hold of such a wretch as I was; and for my sake believed in Christ
the more.
There are two things that great sinners are acquainted with, when
they come to divulge them to the saints, that are a great relief
to their faith. 1. The contests that they usually have with the
devil at their parting with him. 2. Their knowledge of his secrets
in his workings.
1. For first, The biggest sinners17 have usually great contests
with the devil at their partings; and this is an help to saints: for
ordinary saints find afterwards what the vile ones find at first,
but when, at the opening of hearts, the one finds himself to be as
the other--the one is a comfort to the other. The lesser sort of
sinners find but little of this, till after they have been some time
in profession; but the vile man meets with his at the beginning.
Wherefore he, when the other is down, is ready to tell that he has
met with the same before; for, I say, he has had it before. Satan
is loath to part with a great sinner. 'What, my true servant,' quoth
he, 'my old servant, wilt thou forsake me now? Having so often
sold thyself to me to work wickedness, wilt thou forsake me now?
Thou horrible wretch, dost not know, that thou has sinned thyself
beyond the reach of grace, and dost thou think to find mercy now?
Art not thou a murderer, a thief, a harlot, a witch, a sinner
of the greatest size, and dost thou look for mercy now? Dost thou
think that Christ will foul his fingers with thee? It is enough
to make angels blush, saith Satan, to see so vile an one knock
at heaven-gates for mercy, and wilt thou be so abominably bold to
do it?' 18 Thus Satan dealt with me, says the great sinner, when
at first I came to Jesus Christ. And what did you reply? saith
the tempted. Why, I granted the while charge to be true, says the
other. And what, did you despair, or how? No, saith he, I said, I
am Magdalene, I am Zaccheus, I am the thief, I am the harlot, I am
the publican, I am the prodigal, and one of Christ's murderers; yea,
worse than any of these; and yet God was so far off from rejecting
of me, as I found afterwards, that there was music and dancing
in his house for me, and for joy that I was come home unto him. O
blessed be God for grace (says the other), for then, I hope, there
is favour for me. Yea, as I told you, such an one is a continual
spectacle in the church, for every one by to behold God's grace
and wonder by.
2. And as for the secrets of Satan, such as are suggestions to
question the being of God, the truth of his Word, and to be annoyed
with devilish blasphemies; none more acquainted with these than
the biggest sinners at their conversion; wherefore thus also they
are prepared to be helps in the church to relieve and comfort the
other.
I might also here tell you of the contests and battles that such
are engaged in, wherein they find the buffetings of Satan, above
any other of the saints. At which time Satan assaults the soul
with darkness, fears, frightful thoughts of apparitions; now they
sweat, pant, cry out, and struggle for life. The angels now come
down to behold the sight, and rejoice to see a bit of dust and ashes
to overcome principalities and powers, and might, and dominions.
But, as I said, when these come a little to be settled, they are
prepared for helps for others, and are great comforts unto them.
Their great sins give encouragement to the devil to assault them;
and by these temptations Christ takes advantage to make them the
more helpful to the churches.
The biggest sinner, when he is converted, and comes into the church,
says to them all, by his very coming in, Behold me, all you that
are men and women of a low and timorous spirit, you whose hearts
are narrow, for that you never had the advantage to know, because
your sins are few, the largeness of the grace of God. Behold, I
say, in me, the exceeding riches of his grace! I am a pattern set
forth before your faces, on whom you may look and take heart. This,
I say, the great sinner can say, to the exceeding comfort of all
the rest. Wherefore, as I have hinted before, when God intends to
stock a place with saints, and to make that place excellently to
flourish with the riches of his grace, he usually begins with the
conversion of some of the most notorious thereabouts, and lays
them, as an example, to allure others, and to build up when they
are converted. It was Paul that must go to the Gentiles, because
Paul was the most outrageous of all the apostles, in the time of
his unregeneracy. Yea, Peter must be he, that after his horrible
fall, was thought fittest, when recovered again, to comfort and
strengthen his brethren (See Luke 22:31,32).
Some must be pillars in God's house; and if they be pillars of
cedar, they must stand while they are stout and sturdy sticks in
the forest, before they are cut down, and planted or placed there.
No man, when he buildeth his house, makes the principal parts
thereof of weak or feeble timber; for how could such bear up the
rest? but of great and able wood. Christ Jesus also goeth this
way to work; he makes of the biggest sinners bearers and supporters
to the rest. This, then, may serve for another reason, why Jesus
Christ gives out in commandment, that mercy should, in the first
place, be offered to the biggest sinners, because such, when converted,
are usually the best helps in the church against temptations, and
fittest for the support of the feeble-minded there.
Sixth, Another reason why Jesus Christ would have mercy offered,
in the first place, to the biggest sinners, is, because they, when
converted, are apt to love him most.
This agrees both with scripture and reason. Scripture says so.
To whom much is forgiven, the same loveth much. 'To whom little
is forgiven, the same loveth little' (Luke 7:47). Reason says so:
for as it would be the unreasonablest thing in the world to render
hatred for love, and contempt for forgiveness; so it would be as
ridiculous to think, that the reception of a little kindness should
lay the same obligations upon the heart to love as the reception
of a great deal. I would not disparage the love of Christ; I know
the least drachm of it, when it reaches to forgiveness, is great
above all the world; but comparatively, there are greater extensions
of the love of Christ to one than to another. He that has most sin,
if. forgiven, is partaker of the greatest love, of the greatest
forgiveness.
I know also, that there are some, that from this very doctrine
say, 'Let us do evil that good may come'; and that turn the grace
of our God into lasciviousness. But I speak not of these; these
will neither be ruled by grace nor reason. Grace would teach them,
if they knew it, to deny ungodly courses; and so would reason too,
if it could truly sense the love of God (Titus 2:11,12; Rom 12:1).
Doth it look like what hath any coherence with reason or mercy,
for a man to abuse his friend? Because Christ died for me, shall I
therefore spit in his face? The bread and water that was given by
Elisha to his enemies, that came into the land of Israel to take
him, had so much influence upon their minds, though heathens, that
they returned to their homes without hurting him; yea, it kept them
from coming again in a hostile manner into the coasts of Israel (2
Kings 6:19-23).
But to forbear to illustrate, till anon. One reason why Christ Jesus
shows mercy to sinners, is, that he might obtain their love, that
he may remove their base affections from base objects to himself.
Now, if he loves to be loved a little, he loves to be loved much;
but there is not any that are capable of loving much, save those that
have much forgiven them. Hence it is said of Paul, that he laboured
more than them all; to wit, with a labour of love, because he had
been by sin more vile against Christ than they all (1 Cor 15).
He it was that 'persecuted the church of God, and wasted it' (Gal
1:13). He of them all was the only raving bedlam against the saints.
'And being exceeding mad,' says he, 'against them, I persecuted
them even unto strange cities' (Acts 26:11). This raving bedlam,
that once was so, is he that now says, I laboured more than them
all, more for Christ than them all. But Paul, what moved thee thus
to do? The love of Christ, says he. It was not I, but the grace
of God that was with me. As who should say, O grace! It was such
grace to save me! It was such marvellous grace for God to look down
from heaven upon me, and that secured me from the wrath to come,
that I am captivated with the sense of the riches of it. Hence
I act, hence I labour; for how can I otherwise do, since God not
only separated me from my sins and companions, but separated all
the powers of my soul and body to his service? I am, therefore,
prompted on by this exceeding love to labour as I have done;
yet not I, but the grace of God with me. Oh! I shall never forget
his love, nor the circumstances under which I was, when his love
laid hold upon me. I was going to Damascus with letters from the
high-priest, to make havoc of God's people there, as I had made
havoc of them in other places. These bloody letters were not imposed
upon me. I went to the high-priest and desired them of him, and
yet he saved me! (Acts 9:1,2). I was one of the men, of the chief
men, that had a hand in the blood of his martyr Stephen; yet he
had mercy upon me! When I was at Damascus, I stunk19 so horribly
like a blood-sucker, that I became a terror to all thereabout.
Yea, Ananias, good man, made intercession to my Lord against me;
yet he would have mercy upon me, yea, joined mercy to mercy, until
he had made me a monument of grace. He made a saint of me, and
persuaded me that my transgressions were forgiven me.
When I began to preach, those that heard me were amazed, and said,
'Is not this he that destroyed them that called on this name in
Jerusalem, and came hither for that intent, that he might bring
them bound to the high-priest?' Hell doth know that I was a sinner;
heaven doth know that I was a sinner; the world also knows that I
was a sinner, a sinner of the greatest size; but I obtained mercy
(Acts 9:20,21). Shall not this lay obligation upon me? Is not love
of the greatest force to oblige? Is it not strong as death, cruel
as the grave, and hotter than the coals of juniper? Hath it not
a most vehement flame? Can the waters quench it? can the floods
drown it? I a m under the force of it, and this is my continual
cry, What shall I render to the Lord for all the benefits which he
has bestowed upon me?
Aye, Paul! this is something; thou speakest like a man, like a man
affected, and carried away with the love and grace of God. Now,
this sense, and this affection, and this labour, giveth to Christ
the love that he looks for. But he might have converted twenty
little sinners, and yet not found, for grace bestowed, so much love
in them all. I wonder how far a man might go among the converted
sinners of the smaller size, before he could find one that so much
as looked anything this way ward. Where is he that is thus under
pangs of love for the grace bestowed upon him by Jesus Christ?
Excepting only some few, you may walk to the world's end, and find
none. But, as I said, some there are, and so there have been in
every age of the church, great sinners, that have had much forgiven
them; and they love much upon this account. Jesus Christ, therefore,
knows what he doth, when he lays hold on the hearts of sinners of
the biggest size. He knows that such an one will love more than
many that have not sinned half their sins.
I will tell you a story that I have read of Martha and Mary; the
name of the book I have forgot; I mean of the book in which I found
the relation; but the thing was thus:--
Martha, saith my author, was a very holy woman, much like Lazarus,
her brother; but Mary was a loose and wanton creature; Martha did
seldom miss good sermons and lectures, when she could come at them
in Jerusalem; but Mary would frequent the house of sports, and the
company of the vilest of men for lust. And though Martha had often
desired that her sister would go with her to hear her preachers,
yea, had often entreated her with tears to do it, yet could she
never prevail; for still Mary would make her excuse, or reject her
with disdain, for her zeal and preciseness in religion.
After Martha had waited long, tried many ways to bring her sister
to good, and all proved ineffectual, at last she comes upon her
thus: 'Sister,' quoth she, 'I pray thee go with me to the temple
today, to hear one preach a sermon.' 'What kind of preacher is he?'
said she. Martha replied, 'It is one Jesus of Nazareth; he is the
handsomest man that ever you saw with your eyes. Oh! he shines in
beauty, and is a most excellent preacher.'
Now, what does Mary, after a little pause, but goes up into her
chamber, and, with her pins and her clouts,20 decks up herself as
fine as her fingers could make her. This done, away she goes, not
with her sister Martha, but as much unobserved as she could, to
the sermon, or rather to see the preacher.
The hour and preacher being come, and she having observed whereabout
the preacher would stand, goes and sets herself so in the temple,
that she might be sure to have the full view of this excellent
person. So he comes in, and she looks, and the first glimpse of his
person pleased her. Well, Jesus addresseth himself to his sermon,
and she looks earnestly on him.
Now, at that time, saith my author, Jesus preached about the lost
sheep, the lost groat, and the prodigal child. And when he came to
show what care the shepherd took for one lost sheep, and how the
woman swept to find her piece which was lost, and what joy there
was at their finding, she began to be taken by the ears, and forgot
what she came about, musing what the preacher would make of it.
But when he came to the application, and showed, that by the lost
sheep, was meant a great sinner; by the shepherd's care, was meant
God's love for great sinners; and that by the joy of the neighbours,
was showed what joy there was among the angels in heaven over one
great sinner that repenteth; she began to be taken by the heart. And
as he spake these last words, she thought he pitched his innocent
eyes just upon her, and looked as if he spake what was now said to
her: wherefore her heart began to tremble, being shaken with affection
and fear; then her eyes ran down with tears apace; wherefore she was
forced to hide her face with her handkerchief, and so sat sobbing
and crying all the rest of the sermon.
Sermon being done, up she gets, and away she goes, and withal
inquired where this Jesus the preacher dined that day? and one told
her, At the house of Simon the Pharisee. So away goes she, first to
her chamber, and there strips herself of her wanton attire; then
falls upon her knees to ask God forgiveness for all her wicked life.
This done, in a modest dress she goes to Simon's house, where she
finds Jesus sat at dinner. So she gets behind him, and weeps, and
drops her tears upon his feet like rain, and washes them, and wipes
them with the hair of her head. She also kissed his feet with her
lips, and anointed them with ointment. When Simon the Pharisee
perceived what the woman did, and being ignorant of what it was to
be forgiven much (for he never was forgiven more than fifty pence),
he began to think within himself, that he had been mistaken about
Jesus Christ, because he suffered such a sinner as this woman was,
to touch him. Surely, quoth he, this man, if he were a prophet,
would not let this woman come near him, for she is a town-sinner;
so ignorant are all self-righteous men of the way of Christ with
sinners. But, lest Mary should be discouraged with some clownish
carriage of this Pharisee, and so desert her good beginnings, and
her new steps which she now had begun to take towards eternal life,
Jesus began thus with Simon: 'Simon,' saith he, 'I have somewhat
to say unto thee. And he saith, Master, say on. There was,' said
Jesus, 'a certain creditor which had two debtors; the one owed five
hundred pence, and the other fifty. And when they had nothing to
pay, he frankly forgave them both. Tell me, therefore, which of
them will love him most? Simon answered, and said, I suppose that
he, to whom he forgave most. And he said unto him, Thou hast rightly
judged. And he turned to the woman, and said unto Simon, Seest thou
this woman? I entered into thine house, thou gavest me no water
for my feet; but she hath washed my feet with tears, and wiped
them with the hairs of her head. Thou gavest me no kiss; but this
woman, since the time I came in, hath not ceased to kiss my feet.
My head with oil thou didst not anoint, but this woman hath anointed
my feet with ointment. Wherefore, I say unto her, Her sins, which
are many, are forgiven, for she loved much; but to whom little is
forgiven, the same loveth little. And he said unto her, Thy sins
are forgiven'(Luke 7:36-48).
Thus you have the story. If I come short in any circumstance, I
beg pardon of those that can correct me. It is three or four and
twenty years since I saw the book; yet I have, as far as my memory
will admit, given you the relation of the matter. However, Luke,
as you see, doth here present you with the substance of the whole.21
Alas! Christ Jesus has but little thanks for the saving of little
sinners. 'To whom little is forgiven, the same loveth little.' He
gets not water for his feet, by his saving of such sinners. There
are abundance of dry-eyed Christians in the world, and abundance of
dry-eyed duties too; duties that never were wetted with the tears
of contrition and repentance, nor ever sweetened with the great
sinner's box of ointment. And the reason is, such sinners have not
great sins to be saved from; or, if they have, they look upon them
in the diminishing glass of the holy law of God.22 But, I rather
believe, that the professors of our days want a due sense of what
they are; for, verily, for the generality of them, both before
and since conversion, they have been sinners of a lusty size. But
if their eyes be holden, if convictions are not shown, if their
knowledge of their sins is but like to the eye-sight in twilight;
the heart cannot be affected with that grace that has laid hold on
the man; and so Christ Jesus sows much, and has little coming in.
Wherefore his way is ofttimes to step out of the way, to Jericho,
to Samaria, to the country of the Gadarenes, to the coasts of Tyre
and Sidon, and also to Mount Calvary, that he may lay hold of such
kind of sinners as will love him to his liking (Luke 19:1-11; John
4:3-11; Mark 5:1-20; Matt 15:21-29; Luke 23:33-43).
But thus much for the sixth reason, why Christ Jesus would have
mercy offered, in the first place, to the biggest sinners, to wit,
because such sinners, when converted, are apt to love him most.
The Jerusalem sinners were they that outstripped, when they were
converted, in some things, all the churches of the Gentiles. They
'were of one heart, and of one soul: neither said any of them that
aught of the things which he possessed was his own.' 'Neither was
there any among them that lacked: for as many as were possessors
of lands or houses sold them, and brought the prices of the things
that were sold, and laid them down at the apostles' feet,' &c.
(Acts 4:32,35). Now, show me such another pattern, if you can. But
why did these do thus? Oh! they were Jerusalem sinners. These were
the men that, but a little before, had killed the Prince of life;
and those to whom he did, that notwithstanding, send the first offer
of grace and mercy. And the sense of this took them up betwixt the
earth and the heaven, and carried them on in such ways and methods
as could never be trodden by any since. They talk of the church of
Rome, and set her, in her primitive state, as a pattern and mother
of churches; when the truth is, they were the Jerusalem sinners,
when converts, that out-did all the churches that ever were.
Seventh, Christ Jesus would have mercy offered, in the first place,
to the biggest sinners, because grace, when it is received by such,
finds matter to kindle upon more freely than it finds in other
sinners.
Great sinners are like the dry wood, or like great candles, which
burn best and shine with biggest light. I lay not this down, as
I did those reasons before, to show, that when great sinners are
converted, they will be encouragement to others, though that is true;
but to show, that Christ has a delight to see grace, the grace we
receive, to shine. We love to see things that bear a good gloss;
yea, we choose to buy such kind of matter to work upon, as will,
if wrought up to what we intend, cast that lustre that we desire.
Candles that burn not bright, we like not; wood that is green will
rather smother, and sputter, and smoke, and crack, and flounce,
than cast a brave light and a pleasant heat; wherefore great folks
care not much, not so much, for such kind of things, as for them
that will better answer their ends.
Hence Christ desires the biggest sinner; in him there is matter to
work by, to wit, a great deal of sin; for as by the tallow of the
candle, the first takes occasion to burn the brighter; so, by the
sin of the soul, grace takes occasion to shine the clearer. Little
candles shine but little, for there wanteth matter for the fire to
work upon; but in the great sinner, here is more matter for grace
to work by. Faith shines, when it worketh towards Christ, through
the sides of many and great transgressions, and so does love, for
that much is forgiven. And what matter can be found in the soul
for humility to work by so well, as by a sight that I have been and
am an abominable sinner? And the same is to be said of patience,
meekness, gentleness, self-denial, or of any other grace. Grace
takes occasion, by the vileness of the man, to shine the more; even
as by the ruggedness of a very strong distemper or disease, the
virtue of the medicine is best made manifest. 'Where sin abounded,
grace did much more abound' (Rom 5:20). A black string makes
the neck look whiter; great sins make grace burn clear. Some say,
when grace and a good nature meet together, they do make shining
Christians; but I say, when grace and a great sinner meet, and when
grace shall subdue that great sinner to itself, and shall operate
after its kind in the soul of that great sinner, then we have
a shining Christian; witness all those of whom mention was made
before.
Abraham was among the idolaters when in the land of Assyria, and
served idols, with his kindred, on the other side of the flood (Josh
24:2; Gen 11:31). But who, when called, was there in the world, in
whom grace shone so bright as in him? The Thessalonians were idolaters
before the Word of God came to them; but when they had received
it, they became examples to all that did believe in Macedonia and
Achaia (1 Thess 1:6-10).
God the Father, and Jesus Christ his Son, are for having things
seen; for having the Word of life held forth. They light not a
candle that it might be put under a bushel, or under a bed, but on
a candlestick, that all that come in may see the light (Matt 5:15;
Mark 4:21; Luke 8:16; 11:33). and, I say, as I said before, in whom
is it, light, like so to shine, as in the souls of great sinners?
When the Jewish Pharisees dallied with the gospel, Christ threatened
to take it from them, and to give it to the barbarous heathens and
idolaters. Why so? For they, saith he, will bring forth the fruits
thereof in their season. 23 'Therefore say I unto you, The kingdom
of God shall be taken from you, and given to a nation bringing
forth the fruits thereof' (Matt 21:43).
I have often marvelled at our youth, and said in my heart, What
should be the reason that they should be so generally at this day
debauched as they are? For they are now profane to amazement; and
sometimes I have thought one thing, and sometimes another; that is,
why God should suffer it so to be? At last I have thought of this:
How if the God, whose ways are past finding out, should suffer it
so to be now, that he might make of some of them the more glorious
saints hereafter. I know sin is of the devil, but it cannot work
in the world without permission: and if it happens to be as I have
thought, it will not be the first time that God the Lord hath caught
Satan in his own design. For my part, I believe that the time is
at hand, that we shall see better saints in the world than has been
seen in it this many a day. And this vileness, that at present does
so much swallow up our youth, is one cause of my thinking so; for
out of them, for from among them, when God sets to his hand, as
of old, you shall see what penitent ones, what trembling ones, and
what admirers of grace, will be found to profess the gospel to the
glory of God by Christ.
Alas! we are a company of worn-out Christians; our moon is in the
wane; we are much more black than white, more dark than light; we
shine but a little; grace in the most of us is decayed. But I say,
when they of these debauched ones that are to be saved shall be
brought in--when these that look more like devils than men shall
be converted to Christ (and I believe several of them will), then
will Christ be exalted, grace adored, the Word prized, Zion's path
better trodden, and men in the pursuit of their own salvation, to
the amazement of them that are left behind.
Just before Christ came into the flesh, the world was degenerated
as it is now: the generality of the men in Jerusalem were become
either high and famous for hypocrisy, or filthy, base in their
lives. The devil also was broke loose in hideous manner, and had
taken possession of many: yea, I believe, that there was never
generation before nor since, that could produce so many possessed
with devils, deformed, lame, blind, and infected with monstrous
diseases, as that generation could. But what was the reason thereof,
I mean the reason from God? Why, one--and we may sum up more in
that answer that Christ gave to his disciples concerning him that
was born blind--was, that 'the works of God should be made manifest'
in them, and 'that the Son of God might be glorified thereby' (John
9:2,3; 11:4).
Now, if these devils and diseases, as they possessed men then,
were to make way and work for an approaching to Christ in person,
and for the declaring of his power, why may we not think that now,
even now also, he is ready to come, by his Spirit in the gospel,
to heal many of the debaucheries of our age? I cannot believe that
grace will take them all, for there are but few that are saved;
but yet it will take some, even some of the worst of men, and make
blessed ones of them. But, O how these ringleaders in vice will
then shine in virtue! They will be the very pillars in churches,
they will be as an ensign in the land. 'The Lord their God shall
save them in that day as the flock of his people: for they shall
be as the stones of a crown, lifted up as an ensign upon his
land' (Zech 9:16). But who are these? Even idolatrous Ephraim, and
backsliding Judah (verse 13).
I know there is ground to fear, that the iniquity of this generation
will be pursued with heavy judgments; but that will not hinder
that we have supposed. God took him a glorious church out of bloody
Jerusalem, yea, out of the chief of the sinners there, and left
the rest to be taken and spoiled, and sold, thirty for a penny, in
the nations where they were captives. The gospel working gloriously
in a place, to the seizing upon many of the ringleading sinners
thereof, promiseth no security to the rest, but rather threateneth
them with the heaviest and smartest judgments; as in the instance
now given, we have a full demonstration; but in defending, the Lord
will defend his people; and in saving, he will save his inheritance.
Nor does this speak any great comfort to a decayed and backsliding
sort of Christian; for the next time God rides post with his gospel,
he will leave such Christians behind him. But, I say, Christ is
resolved to set up his light in the world; yea, he is delighted
to see his graces shine; and therefore he commands that his gospel
should, to that end, be offered, in the first place, to the biggest
sinners; for by great sins it shineth most; therefore he saith,
'Begin at Jerusalem.'
Eighth, and lastly, Christ Jesus will have mercy to be offered,
in the first place, to the biggest sinners, for that by that means
the impenitent that are left behind will be, at the judgment, the
more left withoutexcuse.
God's Word has two edges; it can cut back-stroke and fore-stroke.
If it doth thee no good, it will do thee hurt; it is 'the savour
of life unto life' to those that receive it, but of 'death unto
death' to them that refuse it (2 Cor 2:15,16). But this is not all;
the tender of grace to the biggest sinners, in the first place, will
not only leave the rest, or those that refuse it, in a deplorable
condition, but will also stop their mouths, and cut off all pretence
to excuse at that day. 'If I had not come and spoken unto them,'
saith Christ,' saith Christ, 'they had not had sin; but now they have
no cloke for their sin'--for their sin of persevering in impenitence
(John 15:22). But what did he speak to them? Why, even that which
I have told you; to wit, That he has in special a delight in saving
the biggest sinners. He spake this in the way of his doctrine; he
spake this in the way of his practice, even to the pouring out of
his last breath before them (Luke 23:34).
Now, since this is so, what can the condemned at the judgment say
for themselves, why sentence of death should not be passed upon
them? I say, what excuse can they make for themselves, when they
shall be asked why they did not in the day of salvation come to
Christ to be saved? Will they have ground to say to the Lord, Thou
wast only for saving of little sinners; and, therefore, because
they were great ones, they durst not come unto him; or that thou
hadst not compassion for the biggest sinners, therefore I died in
despair? Will these be excuses for them, as the case now standeth
with them? Is there not everywhere in God's Book a flat contradiction
to this, in multitudes of promises, of invitations, of examples,
and the like? Alas! alas! there will then be there millions of
souls to confute this plea; ready, I say, to stand up, and say,
'O! deceived world, heaven swarms with such as were, when they
were in the world, to the full as bad as you!' Now, this will kill
all plea or excuse, why they should not perish in their sins; yea,
the text says they shall see them there. 'There shall be weeping-when
ye shall see Abraham, and Isaac, and Jacob, and all the prophets,
in the kingdom of heaven, and you yourselves thrust out. And they
shall come from the east, and from the west, and from the north,
and from the south, and shall sit down in the kingdom of God'
(Luke 13:28,29). Out of which company, it is easy to pick such as
sometimes were as bad people as any [that] now breathe on the face
of [the] earth. What think you of the first man, by whose sins there
are millions now in hell? And so I may say, What think you of ten
thousand more besides?
But if the Word will not stifle and gag them up--I speak now
for amplification's sake--the view of those who are saved shall.
There comes an incestuous person to the bar, and pleads, That the
bigness of his sins was a bar to his receiving the promise. But will
not his mouth be stopped as to that, when Lot, and the incestuous
Corinthians, shall be set before him (Gen 19:33-37; 1 Cor 5:1,2).
There comes a thief, and says, Lord, my sin of thefts, I thought,
was such as could not be pardoned by thee! But when he shall see
the thief that was saved on the cross stand by, as clothed with
beauteous glory, what further can he be able to object? Yea, the
Lord will produce ten thousand of his saints at his coming, who
shall after this manner 'execute judgment upon all, and so convince
all that are ungodly among them--of all their hard speeches which
ungodly sinners have spoken against him' (Jude 15). And these are
hard speeches against him, to say that he was not able or willing
to save men, because of the greatness of their sins, or to say that
they were discouraged by his Word from repentance, because of the
heinousness of their offences. These things, I say, shall then be
confuted. He comes with ten thousand of his saints to confute them,
and to stop their mouths from making objections against their own
eternal damnation.
Here is Adam, the destroyer of the world; here is Lot, that lay
with both his daughters; here is Abraham, that was sometime an
idolater; and Jacob, that was a supplanter; and Reuben, that lay with
his father's concubine; and Judah, that lay with his daughter-in-law;
and Levi and Simeon, that wickedly slew the Shechemites; and Aaron,
that made an idol to be worshipped, and that proclaimed a religious
feast unto it. Here is also Rahab the harlot, and Bathsheba, that
bare a bastard to David. Here is Solomon, that great backslider;
and Manasseh, that man of blood and a witch. Time would fail to
tell you of the woman of Canaan's daughter, of Mary Magdalene, of
Matthew the publican, and of Gideon and Samson, and many thousands
more.
Alas! alas! I say, what will these sinners do, that have, through
their unbelief, eclipsed the glorious largeness of the mercy of
God, and gave way to despair of salvation, because of the bigness
of their sins? For all these, though now glorious saints in light,
were sometimes sinners of the biggest size, who had sins that were
of a notorious hue; yet now, I say, they are in their shining and
heavenly robes before the throne of God and of the Lamb, blessing
for ever and ever that Son of God for their salvation, who died for
them upon the tree; admiring that ever it should come into their
hearts once to think of coming to God by Christ; but above all,
blessing God for granting of them light to see those encouragements
in his Testament; without which, without doubt, they had been
daunted, and sunk down under guilt of sin and despair, as their
fellow-sinners have done. But now they also are witnesses for God,
and for his grace, against an unbelieving world; for, as I said,
they shall come to convince the world of their speeches, their hard
and unbelieving words, that they have spoken concerning the mercy
of God, and the merits of the passion of his blessed Son, Jesus
Christ.
But will it not, think you, strangely put to silence all such
thoughts, and words, and reasons of the ungodly before the bar
of God? Doubtless it will; yea, and will send them away from his
presence also, with the greatest guilt that possibly can fasten
upon the consciences of men.
For what will sting like this?--'I have, through mine own foolish,
narrow, unworthy, undervaluing thoughts, of the love and ability
of Christ to save me, brought myself to everlasting ruin. It is
true, I was a horrible sinner; not one in a hundred did live so
vile a life as I. But this should not have kept me from closing
with Jesus Christ. I see now that there are abundance in glory
that once were as bad as I have been; but they were saved by faith,
and I am damned by unbelief. Wretch that I am! why did not I give
glory to the redeeming blood of Jesus? Why did I not humbly cast
my soul at his blessed footstool for mercy? Why did I judge of
his ability to save me by the voice of my shallow reason, and the
voice of a guilty conscience? Why betook not I myself to the holy
Word of God? Why did I not read and pray that I might understand,
since now I perceive that God said then, He giveth liberally to
them that pray, and upbraideth not' (James 1:5).
It is rational to think, that by such cogitations as these, the
unbelieving world will be torn in pieces before the judgment of
Christ; especially those that have lived where they did or might
have heard the gospel of the grace of God. Oh! that saying, 'It
shall be more tolerable for Sodom at the judgment than for them,'
will be better understood (Luke 10:8-12). This reason, therefore,
standeth fast; namely, that Christ, by offering mercy, in the
first place, to the biggest sinners now, will stop all the mouths
of the impenitent at the day of judgment, and cut off all excuse that
shall be attempted to be made, from the thoughts of the greatness
of their sins, why they came not to him.
I have often thought of the day of judgment, and how God will
deal with sinners at that day; and I believe it will be managed
with that sweetness, with that equitableness, with that excellent
righteousness, as to every sin, and circumstance and aggravation
thereof, that men that are damned, shall, before the judgment is over,
receive such conviction of the righteous judgment of God upon them,
and of their deserts of hell-fire, that they shall in themselves
conclude, that there is all the reason in the world that they should
be shut out of heaven, and go to hell-fire: 'These shall go away
into everlasting punishment' (Matt 25:46).24
Only this will tear [them,] that they have missed of mercy and
glory, and obtained everlasting damnation, through their unbelief;
but it will tear but themselves, but their own souls; they will
gnash upon themselves, for that mercy was offered to the chief of
them in the first place, and yet they were damned for rejecting of
it; they were damned for forsaking what they had a propriety in;
for forsaking their own mercy.
And thus much for the reasons. Second, I will conclude with a word
of application.
THE APPLICATION.
First, Would Jesus Christ have mercy offered, in the first place,
to the biggest sinners? Then this shows us how to make a right
judgment of the heart of Christ to men. Indeed, we have advantage
to guess at the goodness of his heart by many things; as by his
taking our nature upon him, his dying for us, his sending his Word
and ministers to us, and all that we might be saved. But this of
beginning to offer mercy to Jerusalem, is that which heightens all
the rest; for this doth not only confirm to us, that love was the
use of his dying for us, but it shows us yet more the depth of that
love. He might have died for us, and yet have extended the benefit
of his death to a few, as one might call them, of the best-conditioned
sinners, to those who, though they were weak, and so could not but
sin, yet made not a trade of sinning; to those that sinned not
lavishingly. There are in the world, as one may call them, the
moderate sinners; the sinners that mix righteousness with their
pollutions; the sinners that, though they be sinners, do what
on their part lies--some that are blind would think so--that they
might be saved. I say, it had been love, great love, if he had died
for none but such, and sent his love to such; but that he should
send out conditions of peace to the biggest of sinners; yea, that
they should be offered to them first of all; (for so he means when
he says, 'Begin at Jerusalem';) this is wonderful! this shows his
heart to purpose, as also the heart of God his Father, who sent
him to do thus.
There is nothing more incident to men that are awake in their souls,
than to have wrong thoughts of God--thoughts that are narrow, and
that pinch and pen up his mercy to scanty and beggarly conclusions,
and rigid legal conditions; supposing that it is rude, and an
intrenching upon his majesty to come ourselves, or to invite others,
until we have scraped and washed, and rubbed off as much of our
dirt from us as we think is convenient, to make us somewhat orderly
and handsome in his sight.25 Such never knew what these words meant,
'Begin at Jerusalem.' Yea, such in their hearts have compared the
Father and his Son to niggardly rich men, whose money comes from
them like drops of blood. True, say such, God has mercy, but he
is loath to part with it; you must please him well, if you get any
from him; he is not so free as many suppose, nor is he so willing
to save as some pretended gospellers imagine. But I ask such, if
the Father and Son be not unspeakably free to show mercy, why was
this clause put into our commission to preach the gospel? Yea, why
did he say, 'Begin at Jerusalem': for when men, through the weakness
of their wits, have attempted to show other reasons why they would
have the first proffer of mercy; yet I can prove, by many undeniable
reasons, that they of Jerusalem, to whom the apostles made the first
offer, according as they were commanded, were the biggest sinners
that ever did breathe upon the face of God's earth (set the
unpardonable sin aside); upon which [fact] my doctrine stands like
a rock, that Jesus the Son of God would have mercy, in the first
place, offered to the biggest sinners. And if this doth not show the
heart of the Father and the Son to be infinitely free in bestowing
forgiveness of sins, I confess myself mistaken.
Neither is there, set this aside, another argument like it, to
show us the willingness of Christ to save sinners; for, as was said
before, all the rest of the signs of Christ's mercifulness might
have been limited to sinners that are so and so qualified; but when
he says, 'Begin at Jerusalem,' the line is stretched out to the
utmost; no man can imagine beyond it; and it is folly here to pinch
and spare, to narrow, and seek to bring it within scanty bounds;
for he plainly saith, 'Begin at Jerusalem,' the biggest sinner is
the biggest sinner; the biggest is the Jerusalem sinner.
It is true, he saith, that repentance and remission of sins must
go together, but yet remission is sent to the chief, the Jerusalem
sinner; nor doth repentance lessen at all the Jerusalem sinner's
crimes; it diminisheth none of his sins, nor causes that there
should be so much as half an one the fewer; it only puts a stop to
the Jerusalem sinner's course, and makes him willing to be saved
freely by grace; and for time to come to be governed by that blessed
word that has brought the tidings of good things to him. Besides,
no man shows himself willing to be saved that repenteth not of his
deeds; for he that goes on still in his trespasses, declares that
he is resolved to pursue his own damnation further.
Learn then to judge of the largeness of God's heart, and of
the heart of his Son Jesus Christ, by the Word; judge not thereof
by feeling, nor by the reports of thy conscience; conscience is
ofttimes here befooled, and made to go quite beside the Word. It
was judging without the Word that made David say, I am cast off
from God's eyes, and 'shall perish one day by the hand of Saul' (Psa
31:22; 1 Sam 27:1). The Word had told him another thing; namely,
that he should be king in his stead. Our text says also, that Jesus
Christ bids preachers, in their preaching repentance and remission
of sins, begin first at Jerusalem; thereby declaring most truly
the infinite largeness of the merciful heart of God and his Son,
to the sinful children of men. Judge thou, I say, therefore, of
the goodness of the heart of God and his Son, by this text, and by
others of the same import; so shalt thou not dishonour the grace
of God, nor needlessly fright thyself, nor give away thy faith,
nor gratify the devil, nor lose the benefit of God's Word. I speak
now to weak believers.
Second, Would Jesus Christ have mercy offered, in the first place,
to the biggest sinners, to the Jerusalem sinners? Then, by this
also, you must learn to judge of the sufficiency of the merits of
Christ; not that the merits of Christ can be comprehended, for that
they are beyond the conceptions of the whole world, being called
'the unsearchable riches of Christ'; but yet they may be apprehended
to a considerable degree. Now, the way to apprehend them most, is,
to consider what offers, after his resurrection, he makes of his
grace to sinners; for to be sure he will not offer beyond the virtue
of his merits; because, as grace is the cause of his merits, so his
merits are the basis and bounds upon and by which his grace stands
good, and is let out to sinners. Doth he then command that his
mercy should be offered, in the first place, to the biggest sinners?
It declares, that there is a sufficiency in his blood to save the
biggest sinners. 'The blood of Jesus Christ cleanseth from all
sin.' And again, 'Be it known unto you, therefore, men and brethren,
that through this man [this man's merits] is preached unto you
the forgiveness of sins; and by him all that believe are justified
from all things, from which ye could not be justified by the law
of Moses' (Acts 13:38).
Observe, then, thy rule to make judgment of the sufficiency of
the blessed merits of thy Saviour. If he had not been able to have
reconciled the biggest sinners to his Father by his blood, he would
not have sent to them, have sent to them in the first place, the
doctrine of remission of sins; for remission of sins is through
faith in his blood. We are justified freely by the grace of God,
through the redemption that is in the blood of Christ. Upon the
square, as I may call it, of the worthiness of the blood of Christ,
grace acts, and offers forgiveness of sin to men (Eph 1:7; 2:13,14;
Col 1:20-22). Hence, therefore, we must gather, that the blood
of Christ is of infinite value, for that he offereth mercy to the
biggest of sinners. Nay, further, since he offereth mercy, in the
first place, to the biggest sinners, considering also, that this
first act of his is that which the world will take notice of, and
expect it should be continued unto the end. Also it is a disparagement
to a man that seeks his own glory in what he undertakes, to do that
for a spurt, which he cannot continue and hold out in. This is our
Lord's own argument, He began to build, saith he, but was not able
to finish (Luke 14:30).
Shouldst thou hear a man say, I am resolved to be kind to the
poor, and should begin with giving handfuls of guineas, you would
conclude, that either he is wonderful rich, or must straiten his
hand, or will soon be at the bottom of his riches. Why, this is
the case: Christ, at his resurrection, gave it out that he would
be good to the world; and first sends to the biggest sinners, with
an intent to have mercy on them. Now, the biggest sinners cannot
be saved but by abundance of grace; it is not a little that will
save great sinners (Rom 5:17). And I say again, since the Lord Jesus
mounts thus high at the first, and sends to the Jerusalem sinners,
that they may come first to partake of his mercy, it follows, that
either he has unsearchable riches of grace and worth in himself,
or else he must straiten his hand, or his grace and merits will
be spent before the world is at an end. But let it be believed,
as surely as spoken, he is still as full as ever. He is not a jot
the poorer for all the forgiveness tha the has given away to great
sinners. Also he is still as free as at first; for he never yet
called back this word, Begin at the Jerusalem sinners. And, as
I said, since his grace is extended according to the worth of his
merits. I conclude, that there is the same virtue in his merits
to save now, as there was at the very beginning, Oh! the riches of
the grace of Christ! Oh! the riches of the blood of Christ!
Third, Would Jesus Christ have mercy offered in the first place to
the biggest sinners? Then here is encouragement for you that think,
for wicked hearts and lives, you have not your fellows in the world,
yet to come to him.
There is a people that therefore fear lest they should be rejected
of Jesus Christ, because of the greatness of their sins; when, as
you see here, such are sent to, sent to by Jesus Christ, to come
to him for mercy: 'Begin at Jerusalem.' Never did one thing answer
another more fitly in this world, than this text fitteth such a
kind of sinners. As face answereth face in a glass, so this text
answereth the necessities of such sinners. What can a man say more,
but that he stands in the rank of the biggest sinners? let him
stretch himself whither he can, and think of himself to the utmost,
he can but conclude himself to be one of the biggest sinners. And
what then? Why, the text meets him in the very face, and saith,
Christ offereth mercy to the biggest sinners, to the very Jerusalem
sinners. What more can be objected? Nay, he doth not only offer to
such his mercy, but to them it is commanded to be offered in the
first place: 'Begin at Jerusalem.' 'Preach repentance and remission
of sins among all nations: beginning at Jerusalem.' Is not here
encouragement for those that think, for wicked hearts and lives,
they have not their fellows in the world?
Objection. But I have a heart as hard as a rock.
Answer. Well, but this doth but prove thee a biggest sinner.
Objection. But my heart continually frets against the Lord.
Answer. Well, this doth but prove thee a biggest sinner.
Objection. But I have been desperate in sinful courses.
Answer. Well, stand thou with the number of the biggest sinners.
Objection. But my gray head is found in the way of wickedness.
Answer. Well, thou art in the rank of the biggest sinners.
Objection. But I have not only a base heart, but I have lived a
debauched life.
Answer. Stand thou also among those that are called the biggest
sinners. And what then? Why, the text swoops you all; you cannot
object yourselves beyond the text. It has a particular message to
the biggest sinners. I say, it swoops you all.26
Objection. But I am a reprobate.
Answer. Now thou talkest like a fool, and meddlest with what thou
understandest not: no sin, but the sin of final impenitence, can
prove a man a reprobate; and I am sure thou hast not arrived as
yet unto that; therefore thou understandest not what thou sayest,
and makest groundless conclusions against thyself. Say thou art
a sinner, and I will hold with thee; say thou art a great sinner,
and I will say so too; yea, say thou art one of the biggest sinners,
and spare not; for the text yet is beyond thee, is yet betwixt hell
and thee; 'Begin at Jerusalem' has yet a smile upon thee; and thou
talkest as if thou wast a reprobate, and that the greatness of
thy sins do prove thee so to be, when yet they of Jerusalem were
not such, whose sins, I dare say, were such, both for bigness and
heinousness, as thou art not capable of committing beyond them;
unless now, after thou hast received conviction that the Lord
Jesus is the only Saviour of the world, thou shouldst wickedly and
despitefully turn thyself from him, and conclude he is not to be
trusted to for life, and so crucify him for a cheat afresh. This,
I must confess, will bring a man under the black rod, and set him
in danger of eternal damnation (Heb 6:7,8; 10:8,9). This is trampling
under foot the Son of God, and counting his blood an unholy thing.
This did they of Jerusalem; but they did it ignorantly in unbelief,
and so were yet capable of mercy; but to do this against professed
light, and to stand to it, puts a man beyond the text indeed (Acts
3:14-17; 1 Tim 1:13).
But I say, what is this to him that would fain be saved by Christ?
His sins did, as to greatness, never yet reach to the nature of
the sins that the sinners intended by the text had made themselves
guilty of. He that would be saved by Christ, has an honourable
esteem of him; but they of Jerusalem preferred a murderer before
him; and as for him, they cried, Away, away with him, it is not fit
that he should live. Perhaps thou wilt object, That thyself hast a
thousand times preferred a stinking lust before him: I answer, Be
it so; it is but what is common to men to do; nor doth the Lord
Jesus make such a foolish life a bar to thee, to forbid thy coming
to him, or a bond to his grace, that it might be kept from thee;
but admits of thy repentance, and offereth himself unto thee freely,
as thou standest among the Jerusalem sinners.
Take therefore encouragement, man; mercy is, by the text, held
forth to the biggest sinners; yea, put thyself into the number of
the worst, by reckoning that thou mayest be one of the first, and
mayest not be put off till the biggest sinners are served; for
the biggest sinners are first invited; consequently, if they come,
they are like to be the first that shall be served. It was so with
Jerusalem; Jerusalem sinners were they that were first invited,
and those of them that came first--and there came three thousand
of them the first day they were invited; how many came afterwards
none can tell--they were first served.
Put in thy name, man, among the biggest, lest thou art made to wait
till they are served. You have some men that think themselves very
cunning, because they put up their names in their prayers among
them that feign it, saying, God, I thank thee I am not so bad as
the worst. But believe it, if they be saved at all, they shall be
saved in the last place. The first in their own eyes shall be served
last; and the last or worst shall be first. The text insinuates
it, 'Begin at Jerusalem'; and reason backs it, for they have most
need. Behold ye, therefore, how God's ways are above ours; we are
for serving the worst last, God is for serving the worst first. The
man at the pool, that to my thinking was longest in his disease,
and most helpless as to his cure, was first healed; yea, he only
was healed; for we read that Christ healed him, but we read not then
that he healed one more there! (John 5:1-10). Wherefore, if thou
wouldst soonest be served, put in thy name among the very worst
of sinners. Say, when thou art upon thy knees, Lord, here is a
Jerusalem sinner! a sinner of the biggest size! one whose burden
is of the greatest bulk and heaviest weight! one that cannot stand
long without sinking into hell, without thy supporting hand! 'Be
not thou far from me, O Lord! O my strength, haste thee to help
me!' (Psa 22:19).
I say, put in thy name with Magdalene, with Manasseh, that thou
mayest fare as the Magdalene and the Manasseh sinners do. The man
in the gospel made the desperate condition of his child an argument
with Christ to haste his cure: 'Sire, come down,' saith he, 'ere
my child die' (John 4:49), and Christ regarded his haste, saying,
'Go thy way; thy son liveth' (verse 50). Haste requires haste. David
was for speed; 'Deliver me speedily'; 'Hear me speedily'; 'Answer
me speedily' (Psa 31:2; 69:17; 102:2). But why speedily? I am in
'the net'; 'I am in trouble'; 'My days are consumed like smoke'
(Psa 31:4; 69:17; 102:3). Deep calleth unto deep, necessity calls
for help; great necessity for present help. Wherefore, I say, be
ruled by me in this matter; feign not thyself another man, if thou
hast been a filthy sinner, but go in thy colours to Jesus Christ,
and put thyself among the most vile, and let him alone to 'put thee
among the children' (Jer 3:19). Confess all that thou knowest of
thyself; I know thou wilt find it hard work to do thus: especially
if thy mind be legal; but do it, lest thou stay and be deferred
with the little sinners, until the great ones have had their alms.
What do you think David intended when he said, his wounds stunk and
were corrupted, but to hasten God to have mercy upon him, and not
to defer his cure? 'Lord,' says he, 'I am troubled; I am bowed
down greatly; I go mourning all the day long.' 'I am feeble and sore
broken: I have roared by reason of the disquietness of my heart'
(Psa 38:3-8). David knew what he did by all this; he knew that his
making the worst of his case, was the way to speedy help, and that
a feigning and dissembling the matter with God, was the next way
to a demur as to his forgiveness.
I have one thing more to offer for thy encouragement, who deemest
thyself one of the biggest sinners; and that is, thou art as it
were called by thy name, in the first place, to come in for mercy.
Thou man of Jerusalem, hearken to thy call; men do so in courts
of judicature, and presently cry out, 'Here, Sire'; and then they
shoulder and crowd, and say, 'Pray give way, I am called into the
court.' Why, this is thy case, thou great, thou Jerusalem sinner;
be of good cheer, he calleth thee (Mark 10:46-49). Why sittest thou
still? arise: why standest thou still? come, man, thy call should
give thee authority to come. 'Begin at Jerusalem,' is thy call and
authority to come; wherefore up and shoulder it, man; say, 'Stand
away, devil, Christ calls me; stand away unbelief, Christ calls me;
stand away, all ye my discouraging apprehensions, for my Saviour
calls me to him to receive of his mercy.' Men will do thus, as I
said, in courts below; and why shouldst not thou approach thus to
the court above? The Jerusalem sinner is first in thought, first
in commission, first in the record of names; and therefore should
give attendance, with the expectation that he is first to receive
mercy of God.
Is not this an encouragement to the biggest sinners to make their
application to Christ for mercy? 'Come unto me, all ye that labour
and are heavy laden,' doth also confirm this thing; that is, that
the biggest sinner, and he that has the biggest burden, is he who
is first invited. Christ pointeth over the heads of thousands, as
he sits on the throne of grace, directly to such a man; and says,
'Bring in hither the maimed, the halt, and the blind; let the
Jerusalem sinner that stands there behind come to me.' Wherefore,
since Christ says, 'Come,' to thee, let the angels make a lane,
and let all men give place, that the Jerusalem sinner may come to
Jesus Christ for mercy.
Fourth, Would Jesus Christ have mercy offered, in the first place,
to the biggest sinners? Then come, thou profane wretch, and let me
a little enter into an argument with thee. Why wilt thou not come
to Jesus Christ, since thou art a Jerusalem sinner? How canst thou
find in thy heart to set thyself against grace, against such grace
as offereth mercy to thee? What spirit possesseth thee, and holds
thee back from a sincere closure with thy Saviour? Behold, God
groaningly complains of thee, saying, 'But Israel would none of
me.' 'When I called, none did answer' (Psa 81:11; Isa 66:4).
Shall God enter this complaint against thee? Why dost thou put
him off? Why dost thou stop thine ear? Canst thou defend thyself?
When thou art called to an account for thy neglects of so great
salvation, what canst thou answer? or dost thou think that thou
shalt escape the judgment? (Heb 2:3). No more such Christs! There
will be no more such Christs, sinner! Oh, put not the day, the day
of grace, away from thee! if it be once gone, it will never come
again, sinner.
But what is it that has got thy heart, and that keeps it from thy
Saviour? 'Who in the heaven can be compared unto the Lord? who among
the sons of the mighty can be likened unto the Lord?' (Psa 89:6).
Hast thou, thinkest thou, found anything so good as Jesus Christ?
Is there any among thy sins, thy companions, and foolish delights,
that, like Christ, can help thee in the day of thy distress? Behold,
the greatness of thy sins cannot hinder; let not the stubbornness
of thy heart hinder thee, sinner.
Objection. I am ashamed.
Answer. Oh! don't be ashamed to be saved, sinner.
Objection. But my old companions will mock me.
Answer. Oh! don't be mocked out of eternal life, sinner.
Thy stubbornness affects, afflicts the heart of thy Saviour. Carest
thou not for this? Of old, 'he beheld the city, and wept over it.'
Canst thou hear this, and not be concerned? (Luke 19:41,42). Shall
Christ weep to see thy soul going on to destruction, and will
though sport thyself in that way? Yea, shall Christ, that can be
eternally happy without thee, be more afflicted at the thoughts
of the loss of thy soul, than thyself, who art certainly eternally
miserable if thou neglectest to come to him. Those things that
keep thee and thy Saviour, on thy part, asunder, are but bubbles;
the least prick of an affliction will let out, as to thee, what
now thou thinkest is worth the venture of heaven to enjoy.
Hast thou not reason? Canst thou not so much as once soberly think
of thy dying hour, or of whither thy sinful life will drive thee
then? Hast thou no conscience? or having one, is it rocked so fast
asleep by sin, or made so weary with an unsuccessful calling upon
thee, that it is laid down, and cares for thee no more? Poor man!
thy state is to be lamented. Hast no judgment? Art not able to
conclude, that to be saved is better than to burn in hell? and that
eternal life with God's favour, is better than a temporal life in
God's displeasure? Hast no affection but what is brutish? what,
none at all? No affection for the God that made thee? What! none
for his loving Son that has showed his love, and died for thee?
Is not heaven worth thy affection? O poor man! which is strongest,
thinkest thou, God or thee? If thou art not able to overcome him,
thou art a fool for standing out against him (Matt 5:25,26). 'It
is a fearful thing to fall into the hand of the living God' (Heb
10:29-31). He will gripe hard; his fist is stronger than a lion's
paw; take heed of him, he will be angry if you despise his Son;
and will you stand guilty in your trespasses, when he offereth you
his grace and favour? (Exo 34:6,7).
Now we come to the text, 'Beginning at Jerusalem.' This text, though
it be now one of the brightest stars that shineth in the Bible,
because there is in it, as full, if not the fullest offer of grace
that can be imagined, to the sons of men; yet, to them that shall
perish from under this word, even this text will be to such one of
the hottest coals in hell. This text, therefore, will save thee or
sink thee: there is no shifting of it; if it saves thee, it will
set thee high; if it sinks thee, it will set thee low.
But, I say, why so unconcerned? Hast no soul? or dost think thou
mayest lose thy soul, and save thyself? Is it not pity, had it
otherwise been the will of God, that ever thou wast made a man,
for that thou settest so little by thy soul? Sinner, take the
invitation; thou art called upon to come to Christ: nor art thou
called upon but by order from the Son of God, though thou shouldst
happen to come of the biggest sinners; for he has bid us offer
mercy, as to all the world in general, so, in the first place, to
the sinners of Jerusalem, or to the biggest sinners.
Fifth, Would Jesus Christ have mercy offered, in the first place,
to the biggest sinners? Then, this shows how unreasonable a thing
it is for men to despair of mercy; for those that presume, I shall
say something to them afterward.
I now speak to them that despair. There are four sorts of despair.
There is the despair of devils; there is the despair of souls in
hell; there is the despair that is grounded upon men's deficiency;
and there is the despair that they are perplexed with that are
willing to be saved, but are too strongly borne down with the burden
of their sins.
The despair of devils, the damned's despair, and that despair that
a man has of attaining of life because of his own deficiency, are
all reasonable. Why should not devils and damned souls despair?
yea, why should not man despair of getting to heaven by his own
abilities? I, therefore, am concerned only with the fourth sort
of despair, to wit, with the despair of those that would be saved,
but are too strongly borne down with the burden of their sins. I
say, therefore, to thee that art thus, And why despair? Thy despair,
if it was reasonable, should flow from thee, because found in the
land that is beyond the grave; or because thou certainly knowest
that Christ will not, or cannot save thee.
But, for the first, thou art yet in the land of the living; and,
for the second, thou hast ground to believe the quite contrary;
Christ is able to save to the uttermost them that come to God
by him; and if he were not willing, he would not have commanded
that mercy, in the first place, should be offered to the biggest
sinners. Besides, he hath said, 'And let him that is athirst come.
And whosoever will, let him take the water of life freely'; that
is, with all my heart. What ground now is here for despair? If thou
sayest, The number and burden of my sins; I answer, Nay; that is
rather a ground for faith; because such an one, above all others,
is invited by Christ to come unto him, yea, promised rest and
forgiveness if they come (Matt 11:28). What ground then to despair?
Verily, none at all. Thy despair, then, is a thing unreasonable,
and without footing in the Word.
But I have no experience of God's love; God hath given me no
comfort, or ground of hope, though I have waited upon him for it
many a day. Thou hast e xperience of God's love, for that he has
opened thine eyes to see thy sins: and for that he has given thee
desires to be saved by Jesus Christ. For by thy sense of sin thou
art made to see thy poverty of spirit, and that has laid under thee
a sure ground to hope that heaven shall be thine hereafter.
Also thy desires to be saved by Christ, has put thee under another
promise, so there is two to hold thee up in hope, though thy present
burden be never so heavy (Matt 5:3,6). As for what thou sayest as
to God's silence to thee, perhaps he has spoken to thee once or twice
already, but thou hast not perceived it (Job 33:14,15). However,
thou hast Christ crucified set forth before thine eyes in the Bible,
and an invitation to come unto him, though thou be a Jerusalem sinner,
though thou be a biggest sinner; and so no ground to despair. What
if God will be silent to thee, is that ground of despair? Not at
all, so long as there is a promise in the Bible, that God will in
no wise cast away the coming sinner, and so long as he invites the
Jerusalem sinner to come unto him (John 6:37).
Build not, therefore, despair upon these things; they are no
sufficient foundation for it, such plenty of promises being in the
Bible, and such a discovery of his mercy to great sinners of old;
especially since we have withal a clause in the commission given
to ministers to preach, that they should begin with the Jerusalem
sinners in their offering of mercy to the world. Besides, God says,
'They that wait upon the Lord shall renew their strength, they
shall mount up with wings like eagles'; but, perhaps, it may be long
first. I waited long, saith David, and did seek the Lord; and, at
length, his cry was heard: wherefore he bids his soul wait on God,
and says, For it is good so to do before thy saints (Psa 40:1;
62:5; 52:9).
And what if thou waitest upon God all thy days? Is it below thee?
And what if God will cross his book, and blot out the handwriting
that is against thee, and not let thee know it as yet? Is it fit
to say unto God, Thou art hard-hearted? Despair not; thou hast no
ground to despair, so long as thou livest in this world. 'Tis a
sin to begin to despair before one sets his foot over the threshold
of hell-gates. For them that are there, let them despair and spare
not; but as for thee, thou hast no ground to do it. What! despair
of bread in a land that is full of corn! despair of mercy when
our God is full of mercy! despair of mercy, when God goes about,
by his ministers, beseeching of sinners to be reconciled unto him!
(2 Cor 5:18-20). Thou scrupulous fool, where canst thou find that
God was ever false to his promise, or that he ever deceived the
soul that ventured itself upon him? He often calls upon sinners
to trust him, though they walk in darkness, and have no light (Isa
50:10). They have his promise and oath for their salvation, that
flee for refuge to the hope set before them (Heb 6:17,18).
Despair! when we have a God of mercy, and a redeeming Christ alive!
For shame, forbear; let them despair that dwell where there is no
God, and that are confined to those chambers of death which can be
reached by no redemption. A living man despair when he is chid for
murmuring and complaining! (Lam 3:39). Oh! so long as we are where
promises swarm, where mercy is proclaimed, where grace reigns,
and where Jerusalem sinners are privileged with the first offer
of mercy, it is a base thing to despair. Despair undervalues
the promise, undervalues the invitation, undervalues the proffer
of grace. Despair undervalues the ability of God the Father, and
the redeeming blood of Christ his Son. Oh unreasonable despair!
Despair makes man God's judge; it is a controller of the promise, a
contradictor of Christ in his large offers of mercy: and one that
undertakes to make unbelief the great manager of our reason and
judgment, in determining about what God can and will do for sinners.
Despair! It is the devil's fellow, the devil's master; yea, the
chains with which he is captivated and held under darkness for
ever: and to give way thereto in a land, in a state and time that
flows with milk and honey, is an uncomely thing.
I would say to my soul, 'O my soul! this is not the place of despair;
this is not the time to despair in; as long as mine eyes can find
a promise in the Bible, as long as there is the least mention of
grace, as long as there is a moment left me of breath or life in
this world, so long will I wait or look for mercy, so long will I
fight against unbelief and despair.' This is the way to honour God
and Christ; this is the way to set the crown on the promise; this
is the way to welcome the invitation and inviter; and this is the
way to thrust thyself under the shelter and protection of the word
of grace. Never despair so long as our text is alive, for that doth
sound it out--that mercy by Christ is offered, in the first place,
to the biggest sinner.
Despair is an unprofitable thing; it will make a man weary of waiting
upon God (2 Kings 6:33). It will make a man forsake God, and seek
his heaven in the good things of this world (Gen 4:13-18). It will
make a man his own tormentor, and flounce and fling like 'a wild
bull in a net' (Isa 51:20). Despair! it drives a man to the study
of his own ruin, and brings him at last to be his own executioner
(2 Sam 17:23; Matt 27:3-5).
Besides, I am persuaded also, that despair is the cause that there
are so many that would fain be Atheists in the world. For, because,
they have entertained a conceit that God will never be merciful to
them, therefore they labour to persuade themselves that there is
no God at all, as if their misbelief would kill God, or cause him
to cease to be. A poor shift for an immortal soul, for a soul
who liketh not to retain God in its knowledge! If this be the best
that despair can do, let it go, man, and betake thyself to faith,
to prayer, to wait for God, and to hope, in despite of ten thousand
doubts. And for thy encouragement, take yet, as an addition to what
has already been said, the following Scripture: 'The Lord taketh
pleasure in them that fear him, in those that hope in his mercy'
(Psa 147:11). Whence note, They fear not God, that hope not in his
mercy; also, God is angry with them that hope not in his mercy;
for he only taketh pleasure in them that hope. 'He that believeth,'
or 'hath received his testimony, hath set to his seal that God is
true' (John 3:33). But he that receiveth it not, 'hath made him
a liar,' and that is a very unworthy thing (1 John 5:10,11). 'Let
the wicked forsake his way, and the unrighteous man his thoughts:
and let him return unto the Lord, and he will have mercy upon him;
and to our God, for he will abundantly' multiply 'pardon' (Isa
55:7). Perhaps thou art weary of thy ways, but art not weary of
thy thoughts; of thy unbelieving and despairing thoughts; now, God
also would have thee cast away these thoughts, as such which he
deserveth not at thy hands; for 'he will have mercy upon thee, and
he will abundantly pardon.'
'O fools, and slow of heart to believe all that the prophets have
spoken!' (Luke 24:25). Mark you, here, slowness to believe is
a piece of folly. Ay! but sayest thou, I do believe some, and I
believe what can make against me. Ay, but sinner, Christ Jesus here
calls thee fool for not believing all. Believe all, and despair if
thou canst! He that believes all, believes that text that saith,
Christ would have mercy preached first to the Jerusalem sinners.
He that believeth all, believeth all the promises and consolations
of the Word; and the promises and consolations of the Word weigh
heavier than do all the curses and threatenings of the law; and
mercy rejoiceth against judgment. Wherefore believe all, and mercy
will, to thy conscience, weigh judgment down, and so minister comfort
to thy soul. The Lord take the yoke from off thy jaws, since he has
set meat before thee (Hosea 11:4). And help thee to remember that
he is pleased, in the first place, to offer mercy to the biggest
sinners.
Sixth, Since Jesus Christ would have mercy offered, in the first
place, to the biggest sinners, let souls see that they lay right
hold thereof, lest they, notwithstanding, indeed, come short thereof.
Faith only knows how to deal with mercy; wherefore, put not in
the place thereof presumption. I have observed, that, as there are
herbs and flowers in our gardens, so there are their counterfeits
in the field; only they are distinguished from the other by the
name of wild ones. Why, there is faith, and wild faith; and wild
faith is this presumption. I call it wild faith, because God never
placed it in his garden--his church; 'tis only to be found in the
field--the world. I also call it wild faith, because it only grows
up and is nourished where other wild notions abound. Wherefore,
take heed of this, and all may be well; for this presumptuousness
is a very heinous thing in the eyes of God. 'The soul,' saith he,
'that doeth ought presumptuously, whether he be born in the land,
or a stranger, the same reproacheth the Lord; and that soul shall
be cut off from among his people' (Num 15:30).
The thoughts of this made David tremble, and pray that God would
hold him back from presumptuous sins, and not suffer them to have
dominion over him (Psa 19:13). Now, this presumption, then, puts
itself in the place of faith, when it tampereth with the promise
for life, while the soul is a stranger to repentance. Wherefore,
you have in the text, to prevent doing thus, both repentance and
remission of sins to be offered to Jerusalem; not remission without
repentance, for all that repent not shall perish, let them presume
on grace and the promise while they will (Luke 13:1-3).
Presumption, then, is that which severeth faith and repentance;
concluding that the soul shall be saved by grace, though the man
was never made sorry for his sins, nor the love of the heart turned
therefrom. This is to be self-willed, as Peter has it; and this
is a despising the Word of the Lord, for that has put repentance
and faith together (Mark 1:15). And 'because he hath despised the
Word of the Lord, and hath broken his commandment, that soul shall
utterly be cut off: his iniquity shall be upon him' (Num 15:31).
Let such, therefore, look to it who yet are, and abide, in their
sins; for such, if they hope, as they are, to be saved, presume
upon the grace of God.27 Wherefore, presumption and not hearkening
to God's Word are put together (Deu 17:12).
Again, THEN men presume, when they are resolved to abide in their
sins, and yet expect to be saved by God's grace through Christ.
This is as much as to say, God liketh of sin as well as I do, and
careth not how men live, if so be they lean upon his Son. Of this
sort are they 'that build up Zion with blood, and Jerusalem with
iniquity'; that 'judge for reward, and--teach for hire, and--divine
for money, and lean upon the Lord' (Micah 3:10,11). This is doing
things, with an high hand, against the Lord our God, and a taking
him, as it were, at the catch.28 This is, as we say among men, to
seek to put a trick upon God; as if he had not sufficiently fortified
his proposals of grace, by his holy Word, against all such kind of
fools as these. But look to it! Such will be found at the day of
God, not among that great company of Jerusalem sinners that shall
be saved by grace, but among those that have been the great abusers
of the grace of God in the world. Those that say, Let us sin that
grace may abound, and let us do evil that good may come, their
damnation is just. And if so, they are a great way off of that
salvation that is, by Jesus Christ, presented to the Jerusalem
sinners.
I have, therefore, these things to propound to that Jerusalem sinner
that would know, if he may be so bold [as] to venture himself upon
this grace. 1. Dost thou see thy sins? 2. Art thou weary of them?
3. Wouldst thou, with all thy heart, be saved by Jesus Christ? I
dare say no less; I dare say no more. But if it be truly thus with
thee, how great soever thy sins have been, how bad soever thou
feelest thy heart, how far soever thou art from thinking that God
has mercy for thee, thou art the man, the Jerusalem sinner, that the
Word of God has conquered, and to whom it offereth free remission
of sins, by the redemption that is in Jesus Christ.
When the jailor cried out, 'Sirs, what must I do to be saved?' the
answer was, 'Believe on the Lord Jesus Christ, and thou shalt be
saved.' He that sees his sins aright, is brought to his wit's end
by them; and he that is so, is willing to part from them, and to
be saved by the grace of God. If this be thy case, fear not, give
no way to despair; thou presumest not, if thou believest to life
everlasting in Jesus Christ; yea, Christ is prepared for such as
thou art. Therefore, take good courage, and believe. The design of
Satan is, to tell the presumptuous that their presuming on mercy is
good; but to persuade the believer, that his believing is impudent,
bold dealing with God. I never heard a presumptuous man, in my life,
say that he was afraid that he presumed; but I have heard many an
honest humble soul say, that they have been afraid that their faith
has been presumption. Why should Satan molest those whose ways he
knows will bring them to him? And who can think that he should be
quiet, when men take the right course to escape his hellish snares?
This, therefore, is the reason why the truly humbled is opposed,
while the presumptuous goes on by wind and tide. The truly humble,
Satan hates; but he laughs to see the foolery of the other.
Does thy hand and heart tremble? Upon thee the promise smiles.
'To this man will I look,' says God, 'even to him that is poor and
of a contrite spirit, and trembleth at my word' (Isa 66:2). What,
therefore, I have said of presumption, concerns not the humble in
spirit at all. I therefore am for gathering up the stones, and for
taking the stumbling-blocks out of the way of God's people; and
forewarning of them, that they lay the stumbling-block of their
iniquity before their faces; and [of those] that are for presuming
upon God's mercy; and let them look to themselves (Eze 14:6-8).
Also, our text stands firm as ever it did, and our observation is
still of force, that Jesus Christ would have mercy offered, in the
first place, to the biggest sinners. So them, let none despair,
let none presume; let none despair that are sorry for their sins,
and would be saved by Jesus Christ; let none presume that abide
in the liking of their sins, though they seem to know the exceeding
grace of Christ; for though the door stands wide open for the reception
of the penitent, yet it is fast29 enough barred and bolted against
the presumptuous sinner. Be not deceived, God is not mocked;
whatsoever a man sows, that he shall reap. It cannot be that God
should be wheedled out of his mercy, or prevailed upon by lips of
dissimulation; he knows them that trust on him, and that sincerely
come to him, by Christ, for mercy (Nahum 1:7).
It is, then, not the abundance of sins committed, but the not
coming heartily to God, by Christ, for mercy, that shuts men out
of doors. And though their not coming heartily may be said to be
but a sin, yet it is such a sin as causeth that all thy other sins
abide upon thee unforgiven. God complains of this. 'They have not
cried unto me with their heart--they return, but not to the most
High.' They turned 'feignedly' (Jer 3:10; Hosea 7:14,16). Thus doing,
his soul hates [them]; but the penitent, humble, broken-hearted
sinner, be his transgressions red as scarlet, red like crimson, in
number as the sand; though his transgressions cry to heaven against
him for vengeance, and seem there to cry louder than do his prayers,
or tears, or groans for mercy; yet he is safe. To this man God will
look (Isa 1:18; 66:2).
Seventh, Would Jesus Christ have mercy offered, in the first place,
to the biggest sinners? Then here is ground for those that, as to
practice, have not been such, to come to him for mercy.
Although there is no sin little of itself, because it is a
contradiction of the nature and majesty of God, yet we must admit
of divers numbers, and, also, of aggravations. Two sins are not so
many as three; nor are three that are done in ignorance so big as
one that is done against light, against knowledge and conscience.
Also, there is the child in sin, and a man in sin that has his
hairs gray and his skin wrinkled for very age. And we must put a
difference betwixt these sinners also; for can it be that a child
of seven, or ten, or sixteen years old, should be such a sinner--a
sinner so vile in the eyes of the law as he is who has walked
according to the course of this world, forty, fifty, sixty, or seventy
years? Now, the youth, this stripling, though he is a sinner, is
but a little sinner, when compared with such. Now, I say, if there
be room for the first sort, for those of the biggest size, certainly
there is room for the lesser size. If there be a door wide enough
for a giant to go in at, there is certainly room for a dwarf. If
Christ Jesus has grace enough to save great sinners, he has surely
grace enough to save little ones. If he can forgive five hundred
pence, for certain he can forgive fifty (Luke 7:41,42).
But you said before, that the little sinners must stand by until
the great ones have received their grace, and that is discouraging!
I answer, there are two sorts of little sinners--such as are so, and
such as feign themselves so. There are those that feign themselves
so, that I intended there, and not those that are, indeed, comparatively
so. Such as feign themselves so, may wait long enough before they
obtain forgiveness.
But again, a sinner may be comparatively a little sinner,
and sensibly a great one. There are, then, two sorts of greatness
in sin--greatness by reason of number; greatness by reason of
thoroughness of conviction of the horrible nature of sin. In this
last sense, he that has but one sin, if such an one could be found,
may, in his own eyes, find himself the biggest sinner in the world.
Let this man or this child, therefore, put himself among the great
sinners, and plead with God as great sinners do, and expect to be
saved with the great sinners, and as soon and as heartily as they.
Yea, a little sinner, that, comparatively, is truly so, if he
shall graciously give way to conviction, and shall, in God's light,
diligently weigh the horrible nature of his own sin, may yet sooner
obtain forgiveness for them at the hands of the heavenly Father,
than he that has ten times his sins, and so cause to cry ten times
harder to God for mercy.
For the grievousness of the cry is a great thing with God; for if
he will hear the widow, if she cries at all, how much more if she
cries most grievously? (Exo 22:22,23). It is not the number, but
the true sense of the abominable nature of sin, that makes the cry
for pardon lamentable. 30 He, as I said, that has many sins, may
not cry so loud in the ears of God as he that has far fewer; he,
in our present sense, that is in his own eyes the biggest sinner,
is he that soonest findeth mercy. The offer, then, is to the
biggest sinner; to the biggest sinner first, and the mercy is first
obtained by him that first confesseth himself to be such an one.
There are men that strive at the throne of grace for mercy, by
pleading the greatness of their necessity. Now their plea, as to
the prevalency of it, lieth not in their counting up of the number,
but in the sense of the greatness of their sins, and in the vehemency
of their cry for pardon. And it is observable, that though the
birthright was Reuben's, and, for his foolishness, given to the
sons of Joseph, yet Judah prevailed above his brethren, and of him
came the Messiah (1 Chron 5:1,2). There is a heavenly subtilty to
be managed in this matter. 'Thy brother came with subtilty, and
hath taken away thy blessing.' The blessing belonged to Esau, but
Jacob by his diligence made it his own (Gen 27:35). The offer is to
the biggest sinner, to the biggest sinner first; but if he forbear
to cry, the sinner that is a sinner less by far than he, both as
to number and the nature of transgression, may get the blessing
first, if he shall have grace to bestir himself well; for the loudest
cry is heard furthest, and the most lamentable pierces soonest.
I therefore urge this head, not because I would have little sinners
go and tell God that they are little sinners, thereby to think to
obtain his mercy; for, verily, so they are never like to have it;
for such words declare, that such an one hath no true sense at all
of the nature of his sins. Sin, as I said, in the nature of it, is
horrible, though it be but one single sin as to act; yea, though
it be but a sinful thought; and so worthily calls for the damnation
of the soul. The comparison, then, of little and great sinners, is
to go for good sense among men. But to plead the fewness of thy
sins, or the comparative harmlessness of their quantity before
God, argueth no sound knowledge of the nature of thy sin, and so
no true sense of the nature or need of mercy.
Little sinner! when therefore thou goest to God, though thou
knowest in thy conscience that thou, as to acts, art no thief, no
murderer, no whore, no liar, no false swearer, or the like, and in
reason must needs understand that thus thou art not so profanely
vile as others; yet when thou goest to God for mercy, know no man's
sins but thine own, make mention of no man's sins but thine own.
Also labour not to lessen thy own, but magnify and greaten them by
all just circumstances, and be as if there was never a sinner in
the world but thyself. Also cry out, as if thou wast but the only
undone man; and that is the way to obtain God's mercy.
It is one of the comeliest sights in the world to see a little
sinner commenting upon the greatness of his sins, multiplying and
multiplying them to himself, till he makes them in his own eyes
bigger and higher than he seeth any other man's sins to be in the
world; and as base a thing it is to see a man do otherwise, and as
basely will come on it (Luke 18:10-14). As, therefore, I said to
the great sinner before, let him take heed lest he presume; I say
now to the little sinner, let him take heed that he do not dissemble;
for there is as great an aptness in the little sinner to dissemble,
as there is in the great one. 'He that hideth his sins shall not
prosper,'31 be he a sinner little or great (Prov 28:13).
Eighth, Would Jesus Christ have mercy offered, in the first place,
to the biggest sinners? Then this shows the true cause why Satan
makes such head as he doth against him.
The Father and the Holy Spirit are well spoken of by all deluders
and deceived persons; Christ only is the rock of offence. 'Behold,
I lay in Zion a stumbling-stone and rock of offence' (Rom 9:33).
Not that Satan careth for the Father or the Spirit more than he
careth for the Son; but he can let men alone with their notions
of the Father and the Spirit, for he knows they shall never enjoy
the Father or the Spirit, if indeed they receive not the merits
of the Son. 'He that hath the Son, hath life; he that hath not the
Son of God hath not life,' however they may boast themselves of the
Father and the Spirit (1 John 5:12). Again, 'Whosoever transgresseth,
and abideth not in the doctrine of Christ, hath not God. He that
abideth in the doctrine of Christ, he hath both the Father and the
Son' (2 John 9). Christ, and Christ only, is he that can make us
capable to enjoy God with life and joy to all eternity. Hence he
calls himself the way to the Father, the true and living way (John
14:6). For we cannot come to the Father but by him (Heb 10:19,20).
Satan knows this, therefore he hates him. Deluded persons are
ignorant of this, and therefore, they are so led up and down by
Satan by the nose as they are.
There are many things by which Satan has taken occasion to greaten
his rage against Jesus Christ. As, first, His love to man, and
then, the many expressions of that love. He hath taken man's nature
upon him; he hath in that nature fulfilled the law to bring in
righteousness for man; and hath spilt his blood for the reconciling
of man to God; he hath broke the neck of death, put away sin,
destroyed the works of the devil, and got into his own hands the
keys of death; and all these are heinous things to Satan. He cannot
abide Christ for this. Besides, He hath eternal life in himself,
and that to bestow upon us; and we in all likelihood are to possess
the very places from which the Satans by transgression fell, if not
places more glorious. Wherefore he must needs be angry. And is it
not a vexatious thing to him, that we should be admitted to the
throne of grace by Christ, while he stands bound over in chains
of darkness, to answer for his rebellions against God and his Son,
at the terrible day of judgment. Yea, we poor dust and ashes must
become his judges, and triumph over him for ever: and all this long32
of Jesus Christ; for he is the meritorious cause of all this.
Now though Satan seeks to be revenged for this, yet he knows it is
in vain to attack the person of Christ; He [Christ] has overcome
him; therefore he [Satan] tampers with a company of silly men; that
he may vilify him by them. And they, bold fools as they are, will
not spare to spit in his face. They will rail at his person, and
deny the very being of it; they will rail at his blood, and deny
the merit and worth of it. They will deny the very end why he
accomplished the law, and by jiggs, and tricks, and quirks, which
he helpeth them to, they set up fond names and images in his place,
and give the glory of a Saviour to them. Thus Satan worketh under
the name of Christ; and his ministers under the name of the ministers
of righteousness.
And by his wiles and stratagems he undoes a world of men; but there
is a seed, and they shall serve him, and it shall be counted to the
Lord for a generation. These shall see their sins, and that Christ
is the way to happiness. These shall venture themselves, both body
and soul, upon his worthiness. All this Satan knows, and therefore
his rage is kindled the more. Wherefore, according to his ability
and allowance, he assaulteth, tempteth, abuseth, and stirs up
what he can to be hurtful to these poor people, that he may, while
his time shall last, make it as hard and difficult for them to
go to eternal glory as he can. Ofttimes he abuses them with wrong
apprehensions of God, and with wrong apprehensions of Christ. He
also casts them into the mire, to the reproach of religion, the
shame of their brethren, the derision of the world, and dishonour
of God. He holds our hands while the world buffets us; he puts
bear-skins upon us, and then sets the dogs at us. He bedaubeth us
with his own foam, and then tempts us to believe that that bedaubing
comes from ourselves.33
Oh! the rage and the roaring of this lion, and the hatred that he
manifests against the Lord Jesus, and against them that are purchased
with his blood! But yet, in the midst of all this, the Lord Jesus
sends forth his herald to proclaim in the nations his love to the
world, and to invite them to come in to him for life. Yea, his
invitation is so large, that it offereth his mercy in the first
place to the biggest sinners of every age, which augments the
devil's rage the more. Wherefore, as I said before, fret he, fume
he, the Lord Jesus will 'divide the spoil' with this great one; yea,
he shall divide the spoil with the strong, 'because he hath poured
out his soul unto death, and he was numbered with the transgressors;
and he bare the sin of many, and made intercession for the
transgressors' (Isa 53:12).
Ninth, Would Jesus Christ have mercy offered, in the first place,
to the biggest sinners? Let the tempted harp upon this string for
their help and consolation.
The tempted, wherever he dwells, always thinks himself the biggest
sinner, one most unworthy of eternal life. This is Satan's master
argument; thou art a horrible sinner, a hypocrite, one that has
a profane heart, and one that is an utter stranger to a work of
grace. I say this is his maul, his club, 34 his masterpiece; he
doth with this as some do with their most enchanting songs, sings
them everywhere. I believe there are but few saints in the world
that have not had this temptation sounding in their ears. But
were they but aware, Satan by all this does but drive them to the
gap out at which they should go, and so escape his roaring. Saith
he, thou art a great sinner, a horrible sinner, a profane-hearted
wretch, one that cannot be matched for a vile one in the country.
And all this while Christ says to his ministers, offer mercy, in
the first place, to the biggest sinners. So that this temptation
drives thee directly into the arms of Jesus Christ.
Were therefore the tempted but aware, he might say, 'Ay, Satan, so
I am, I am a sinner of the biggest size, and therefore have most
need of Jesus Christ; yea, because I am such a wretch, therefore
Jesus Christ calls me; yea, he calls me first; the first proffer
of the gospel is to be made to the Jerusalem sinner; I am he,
wherefore stand back, Satan; make a lane, my right is first to come
to Jesus Christ.' This now would be like for like. This would foil
the devil; this would make him say, I must not deal with this man
thus; for then I put a sword into his hand to cut off my head.
And this is the meaning of Peter, when he saith, 'Resist him
steadfast in the faith' (1 Peter 5:9). And of Paul, when he saith,
'Take the shield of faith, wherewith ye shall be able to quench all
the fiery darts of the wicked' (Eph 6:16). Wherefore is it said,
Begin at Jerusalem, if the Jerusalem sinner is not to have the
benefit of it? And if I am to have the benefit of it, let me call
it to mind when Satan haunts me with continual remembrance of my
sins, of my Jerusalem sins. Satan and my conscience say I am the
biggest sinner:--Christ offereth mercy, in the first place, to the
biggest sinners! Nor is the manner of the offer other but such as
suiteth with my mind. I am sorry for my sin; yea, sorry at my heart
that ever sinful thought did enter, or find the least entertainment
in my wicked mind: and might I obtain my wish, I would never
more that my heart should be a place for ought but the grace, and
spirit, and faith of the Lord Jesus. I speak not this to lessen
my wickedness; I would not for all the world but be placed by mine
own conscience in the very front of the biggest sinners, that I
might be one of the first that are beckoned, by the gracious hand
of Jesus the Saviour, to come to him for mercy.
Well, sinner, thou now speakest like a Christian; but say thus,
in a strong spirit, in the hour of temptation, and then thou wilt,
to thy commendation and comfort, quit thyself well. This improving
of Christ, in dark hours, is the life, though the hardest part of
our Christianity. We should neither stop at darkness nor at the
raging of our lusts, but go on in a way of venturing, and casting
the whole of our affairs for the next world at the foot of Jesus
Christ. This is the way to make the darkness light, and also to
allay the raging of corruption.
The first time the Passover was eaten was in the night; and when
Israel took courage to go forward, though the sea stood in their
way like a devouring gulf, and the host of the Egyptians follow
them at the heels; yet the sea gives place, and their enemies were
as still as a stone till they were gone over (Exo 12:8; 14:13,14,21,22;
15:16).
There is nothing like faith to help at a pinch; faith dissolves
doubts as the sun drives away the mists. And that you may not be
put out, know your time, as I said, of believing is always. There
are times when some graces may be out of use, but there is no time
wherein faith can be said to be so. Wherefore, faith must be always
in exercise. Faith is the eye, is the mouth, is the hand, and one
of these is of use all day long. Faith is to see, to receive, to
work, or to eat; and a Christian should be seeing, or receiving,
or working, or feeding all day long. Let it rain, let it blow, let
it thunder, let it lighten, a Christian must still believe. At 'what
time,' said the good man, 'I am afraid, I will trust in thee' (Psa
56:2,3).
Nor can we have a better encouragement to do this than is, by the
text, set before us; even an open heart for a Jerusalem sinner.
And if for a Jerusalem sinner to come, then for such an one when
come. If for such an one to be saved, then for such an one that is
saved. If for such an one to be pardoned his great transgressions,
then for such an one who is pardoned these to come daily to Jesus
Christ too, to be cleansed and set free from his common infirmities,
and from the iniquities of his holy things. Therefore, let the
poor sinner that would be saved labour for skill to make the best
improvement of the grace of Christ to help him against the temptations
of the devil and his sins.
Tenth, Would Jesus Christ have mercy offered, in the first place,
to the biggest sinners? Let those men consider this that have, or
may, in a day of trial, spoken or done what their profession or
conscience told them they should not, and that have the guilt and
burden thereof upon their consciences.
Whether a thing be wrong or right, guilt may pursue him that doth
contrary to his conscience. But suppose a man should deny his God,
or his Christ, or relinquish a good profession, and be under the
real guilt thereof, shall he, therefore, conclude he is gone for
ever? Let him come again with Peter's tears, and no doubt but he
shall obtain Peter's forgiveness; for the text includes the biggest
sinners. And it is observable, that before this clause was put
into this commission, Peter was pardoned his horrible revolt from
his Master. He that revolteth in the day of trial, if he is not
shot quite dead upon the place, but is sensible of his wound, and
calls out for a chirurgeon, shall find his Lord at hand to pour
wine and oil into his wounds, that he may again be healed, and to
encourage him to think that there may be mercy for him; besides
what we find recorded of Peter, you read in the Acts, some were,
through the violence of their trials, compelled to blaspheme, and
yet are called saints (Acts 26:9-11).
Hence you have a promise or two that speak concerning such kind of
men, to encourage us to think that, at least, some of them shall
come back to the Lord their God. 'Shall they fall,' saith he, 'and
not arise? Shall he turn away, and not return?' (Jer 8:4). 'and in
that day will I assemble her that halteth, and I will gather her
that is driven out, and her that I have afflicted. And I will make
her that halted a remnant, and her that was cast far off a strong
nation; and the Lord shall reign over them in Mount Zion--for ever.'
What we are to understand by her that halteth, is best expressed
by the prophet Elijah (Micah 4:6,7; Zeph 3:19; 1 Kings 18:21).
I will conclude, then, that for them that have halted, or may halt,
the Lord has mercy in the bank,35 and is willing to accept them if
they return to him again. Perhaps they may never be after that of
any great esteem in the house of God, but if the Lord will admit
them to favour and forgiveness--O exceeding and undeserved mercy!
(See Ezekiel 44:10-14). Thou, then, that mayest be the man, remember
this, that there is mercy also for thee. Return, therefore, to
God, and to his Son, who hath yet in store for thee, and who will
do thee good.
But, perhaps, thou wilt say, He doth not save all revolters, and,
therefore, perhaps not me. Answer. Art thou returning to God?
If thou art returning, thou art the man; 'Return, ye backsliding
children, and I will heal your backslidings' (Jer 3:22).
Some, as I said, that revolt, are shot dead upon the place; and for
them, who can help them? But for them that cry out of their wounds
it is a sign that they are yet alive, and, if they use the means
in time, doubtless they may be healed.
Christ Jesus has bags of mercy that were never yet broken up or
unsealed. Hence it is said, he has goodness laid up; things reserved
in heaven for his. And if he breaks up one of these bags, who can
tell what he can do? Hence his love is said to be such as passeth
knowledge, and that his riches are unsearchable. He has, nobody
knows what; for nobody knows who! He has by him, in store, for
such as seem, in the view of all men, to be gone beyond recovery.
For this, the text is plain. What man or angel could have thought
that the Jerusalem sinners had been yet on this side of an
impossibility of enjoying life and mercy? Hadst thou seen their
actions, and what horrible things they did to the Son of God; yea,
how stoutly they backed what they did with resolves and endeavours
to persevere, when they had killed his person, against his name and
doctrine; and that there was not found among them all that while,
as we read of, the least remorse or regret for these their doings;
couldest though have imagined that mercy would ever have took hold
of them, at least so soon! Nay, that they should, of all the world,
be counted those only meet to have it offered to them in the very
first place! For so my text commands, saying, Preach repentance
and remission of sins among all nations, beginning at Jerusalem.
I tell you the thing is a wonder, and must for ever stand for a
wonder among the sons of men. It stands, also, for an everlasting
invitation and allurement to the biggest sinners to come to Christ
for mercy. Now since, in the opinion of all men, the revolter is
such an one; if he has, as I said before, any life in him, let him
take encouragement to come again, that he may live by Christ.
Eleventh, Would Jesus Christ have mercy offered, in the first
place, to the biggest sinners? Then let God's ministers tell them
so. There is an incidence36 in us, I know not how it doth come about,
when we are converted, to contemn them that are left behind. Poor
fools as we are, we forget that we ourselves were so (Titus 3:2,3).
But would it not become us better, since we have tasted that the
Lord is gracious, to carry it towards them so, that we may give
them convincing ground to believe that we have found that mercy
which also sets open the door for them to come and partake with
us. Ministers, I say, should do thus, both by their doctrine, and
in all other respects. Austerity doth not become us, neither in
doctrine nor in conversation.37 We ourselves live by grace; let
us give as we receive, and labour to persuade our fellow-sinners,
which God has left behind us, to follow after, that they may
partake with us of grace. We are saved by grace; let us live like
them that are gracious. Let all our things, to the world, be done
in charity towards them; pity them, pray for them, be familiar
with them, for their good. Let us lay aside our foolish, worldly,
carnal grandeur; let us not walk the streets, and have such
behaviours as signify we are scarce for touching of the poor ones
that are left behind; no, not with a pair of tongs. It becomes not
ministers thus to do.
[A gentle reproof.]
Remember your Lord, he was familiar with publicans and sinners to
a proverb: 'Behold a man gluttonous, and a wine-bibber, a friend
of publicans and sinners' (Matt 11:19). The first part, concerning
his gluttonous eating and drinking, to be sure, was an horrible
slander; but for the other, nothing was ever spoke truer of him by
the world. Now, why should we lay hands cross on this text; that
is, choose good victuals, and love the sweet wine better than the
salvation of the poor publican? Why not familiar with sinners,
provided we hate their spots and blemishes, and seek that they may
be healed of them? Why not fellowly with our carnal neighbours? If
we do take occasion to do so, that we may drop, and be yet distilling
some good doctrine upon their souls? Why not go to the poor man's
house, and give him a penny, and a Scripture to think upon? Why
not send for the poor to fetch away, at least, the fragments of
thy table, that the bowels of thy fellow-sinner may be refreshed
as well as thine?
Ministers should be exemplary; but I am an inferior man, and must
take heed of too much meddling. But might I, I would meddle with
them, with their wives, and with their children too. I mean not
this of all, but of them that deserve it, though I may not name
them. But, I say, let ministers follow the steps of their blessed
Lord, who, by word and deed, showed his love to the salvation
of the world, in such a carriage as declared him to prefer their
salvation before his own private concern. For we are commanded to
follow his steps, 'who did no sin, neither was guile found in his
mouth.'
And as I have said concerning ministers, so I say to all the
brethren, Carry it so, that all the world may see, that indeed you
are the sons of love. Love your Saviour; yea, show one to another
that you love him, not only by a seeming love of affection, but
with the love of duty. Practical love is best.38 Many love Christ
with nothing but the lick of the tongue. Alas! Christ Jesus the
Lord must not be put off thus; 'He that hath my commandments, and
keepeth them,' saith he, 'he it is that loveth me' (John 14:21).
Practical love, which stands in self-denial, in charity to my
neighbour, and a patient enduring of affliction for his name; this
is counted love. Right love to Christ is that which carries in it
a provoking argument to others of the brethren (Heb 10:24). Should a
man ask me how he should know that he loveth the children of God?
the best answer I could give him, would be in the words of the apostle
John; 'By this,' saith he, 'we know that we love the children of
God, when we love God, and keep his commandments' (1 John 5:2).
Love to God and Christ is then shown, when we are tender of his
name; and then we show ourselves tender of his name, when we are
afraid to break any, the least of his commandments. And when we
are here, then do we show our love to our brother also.
[The Conclusion.]
Now, we have obligation sufficient thus to do, for that our Lord
loved us, and gave himself for us, to deliver us from death, that
we might live through him. The world, when they hear the doctrine
that I have asserted and handled in this little book; to wit, that
Jesus Christ would have mercy offered, in the first place, to the
biggest sinners, will be apt, because themselves are unbelievers,
to think that this is a doctrine that leads to looseness, and
that gives liberty to the flesh; but if you that believe love your
brethren and your neighbours truly, and as you should, you will
put to silence the ignorance of such foolish men, and stop their
mouths from speaking evil of you. And, I say, let the love of
Christ constrain us to this. Who deserveth our heart, our mouth,
our life, our goods, so much as Jesus Christ, who has bought us to
himself by his blood, to this very end, that we should be a peculiar
people, zealous of good works?
There is nothing more seemly in the world than to see a Christian
walk as becomes the gospel; nor anything more unbecoming a reasonable
creature, than to hear a man say, 'I believe in Christ,' and yet
see in his life debauchery and profaneness. Might I, such men should
be counted the basest of men; such men should be counted by all
unworthy of the name of a Christian, and should be shunned by every
good man, as such who are the very plague of profession. For so it
is written, we should carry it towards them. Whoso have a form of
godliness, and deny the power thereof, from such we must turn away.
It has ofttimes come into my mind to ask, By what means it is that
the gospel profession should be so tainted39 with loose and carnal
gospellers? and I could never arrive to better satisfaction in
the matter than this--such men are made professors by the devil,
and so by him put among the rest of the godly. A certain man had
a fruitless fig tree planted in his vineyard; but by whom was it
planted there? even by him that sowed the tares, his own children,
among the wheat (Luke 13:6; Matt 13:37-40). And that was the devil.
But why doth the devil do thus? Not of love to them, but to make
of them offences and stumbling-blocks to others. For he knows that
a loose professor in the church does more mischief to religion than
ten can do to it that are in the world. Was it not, think you, the
devil that stirred up the damsel that you read of in Acts 16 to cry
out, 'These men are the servants of the most high God, which show
unto us the way of salvation?' Yes it was, as is evident, for Paul
was grieved to hear it. But why did the devil stir up her to cry
so, but because that was the way to blemish the gospel, and to
make the world think that it came from the same hand as did her
soothsaying and witchery? (verse 16-18). 'Holiness, O Lord, becomes
thy house for ever.' Let, therefore, whoever they be that profess
the name of Christ, take heed that they scandal not that profession
which they make of him, since he has so graciously offered us, as
we are sinners of the biggest size, in the first place, his grace
to save us.
[Answers to Objections.]
Having thus far spoken of the riches of the grace of Christ, and
of the freeness of his heart to embrace the Jerusalem sinners, it
may not be amiss to give you yet, as a caution, an intimation of
one thing, namely, that this grace and freeness of his heart, is
limited to time and day; the which, whoso overstandeth, shall perish
notwithstanding. For, as a king, who, of grace, sendeth out to his
rebellious people an offer of pardon, if they accept thereof by
such a day, yet beheadeth or hangeth those that come not in for
mercy until the day or time be past; so Christ Jesus has set the
sinner a day, a day of salvation, an acceptable time; but he who
standeth out, or goeth on in rebellion beyond that time, is like
to come off with the loss of his soul (2 Cor 6:2; Heb 3:13-19;
4:7; Luke 19:41,42). Since, therefore, things are thus, it may be
convenient here to touch a little upon these particulars.
First, That this day, or time thus limited, when it is considered
with reference to this or that man, is ofttimes undiscerned by
the person concerned therein, and always is kept secret as to the
shutting up thereof.
And this, in the wisdom of God is thus, to the end no man, when
called upon, should put off turning to God to another time. Now,
and TODAY, is that and only that which is revealed in holy Writ
(Psa 50:22; Eccl 12:1; Heb 3:13,15). And this shows us the desperate
hazards which those men run, who, when invitation or conviction
attends them, put off turning to God to be saved till another, and,
as they think, a more fit season and time. For many, by so doing,
defer this to do till the day of God's patience and long-suffering
is ended; and then, for their prayers and cries after mercy, they
receive nothing but mocks, and are laughed at by the God of heaven
(Prov 1:20-30; Isa 65:12-16; 66:4; Zech 7:11-13).
Secondly, Another thing to be considered is this, namely, That the
day of God's grace with some men begins sooner, and also sooner ends,
than it doth with others. Those at the first hour of the day, had
their call sooner than they who were called upon to turn to God
at the sixth hour of the day; yea, and they who were hired at the
third hour, had their call sooner than they who were called at the
eleventh (Matt 20:1-6).
1. The day of God's patience began with Ishmael, and also ended
before he was twenty years old. At thirteen years of age he was
circumcised; the next year after, Isaac was born; and then Ishmael
was fourteen years old. Now, that day that Isaac was weaned, that
day was Ishmael rejected; and suppose that Isaac was three years
old before he was weaned, that was but the seventeenth year of
Ishmael; wherefore the day of God's grace was ended with him betimes
(Gen 17:25; 21:2-11; Gal 4:30).
2. Cain's day ended with him betimes; for, after God had rejected
him, he lived to beget many children, and build a city, and to do
many other things. But, alas! all that while he was a fugitive and
a vagabond. Nor carried he anything with him after the day of his
rejection was come, but this doleful language in his conscience.
'From God's face shall I be hid' (Gen 4:10-15).
3. Esau, through his extravagancies, would needs go sell his
birthright, not fearing, as other confident fools, but that yet
the blessing would still be his. After which, he lived many years;
but all of them under the wrath of God, as was, when time came, made
to appear to his destruction; for, 'when he would have inherited
the blessing, he was rejected, for he found no place of repentance,
though he sought it carefully with tears' (Heb 12:16,17).
Many instances might be given as to such tokens of the displeasure
of God against such as fool away, as the wise man has it, the prize
which is put into their hand (Prov 17:16).
Let these things, therefore, be a further caution to those that sit
under the glorious sound of the gospel, and hear of the riches of
the grace of God in Christ to poor sinners. To slight grace, to
despise mercy, and to stop the ear when God speaks, when he speaks
such great things, so much to our profit, is a great provocation.
He offereth, he calls, he woos, he invites, he prays, he beseeches
us in this day of his grace to be reconciled to him; yea, and has
provided for us the means of reconciliation himself. Now, this
despised must needs be provoking; and it is a fearful thing to fall
into the hands of the living God.
Objection. But some man may say unto me, 'Fain I would be saved,
fain I would be saved by Christ; but I fear this day of grace is
past, and that I shall perish, notwithstanding the exceeding riches
of the grace of God.'
Answer. To this doubt I would answer several things. 1. With respect
to this day. 2. With respect to thy desires. 3. With respect to
thy fears.
1. With respect to this day; that is, whether it be ended with a
man or no.
(1.) Art thou jogged, and shaken, and molested at the hearing of
the Word? Is thy conscience awakened and convinced then, that thou
art at present in a perishing state, and that thou hast need to cry
to God for mercy? This is a hopeful sign that this day of grace is
not past with thee. For, usually, they that are past grace, are
also, in their conscience, 'past feeling,' b eing 'seared with
a hot iron' (Eph 4:18,19; 1 Tim 4:1,2). Consequently, those past
grace must be such as are denied the awakening fruits of the Word
preached. The dead that hear, says Christ, shall live; at least
wise,40 Christ has not quite done with them; the day of God's
patience is not at an end with them (John 5:25).
(2.) Is there, in thy more retired condition, arguings, strugglings,
and strivings with thy spirit to persuade thee of the vanity of what
vain things thou lovest, and to win thee in thy soul to a choice
of Christ Jesus and his heavenly things? Take heed and rebel not,
for the day of God's grace and patience will not be past with thee
till he saith, his 'Spirit shall strive no more' with thee; for
then the woe comes, when he shall depart from them; and when he
says to the means of grace, Let them alone (Hosea 4:17; 9:12).
(3.) Art thou visited in the night seasons with dreams about thy state,
and that thou art in danger of being lost? Hast thou heart-shaken
apprehensions when deep sleep is upon thee, of hell, death, and
judgment to come? These are signs that God has not wholly left thee,
or cast thee behind his back for ever. 'For God speaketh once, yea
twice, yet man perceiveth it not. In a dream, in a vision of the
night, when deep sleep falleth upon men, in slumberings upon the
bed; then he openeth the ears of men, and sealeth their instruction,
that he may withdraw man from his purpose,' his sinful purposes,
'and hide pride from man' (Job 33:14-17). All this while God has
not left the sinner, nor is come to the end of his patience towards
him, but stands, at least, with the door of grace ajar in his hand,
as being loath, as yet, to bolt it against him.
(4.) Art thou followed with affliction, and dost thou hear God's
angry voice in thy afflictions? Doth he send with the affliction
an interpreter, to show thee thy vileness; and why, or wherefore,
that hand of God is upon thee, and upon what thou hast; to wit,
that it is for thy sinning against him, and that thou mightest be
turned to him? If so, thy summer is not quite ended; thy harvest
is not yet quite over and gone. Take heed, stand out no longer,
lest he cause darkness, and lest thy feet stumble upon the dark
mountains; and lest, while you look for light, he turn it into the
shadow of death, and make it gross darkness (Jer 8:20; 13:15-17).
(5.) Art thou crossed, disappointed, and waylaid, and overthrown in
all thy foolish ways and doings? This is a sign God has not quite
left thee, but that he still waits upon thee to turn thee. Consider,
I say, has he made a hedge and a wall to stop thee? Has he crossed
thee in all thou puttest thy hand unto? Take it as a call to turn
to him; for, by his thus doing, he shows he has a mind to give thee
a better portion. For usually, when God gives up men, and resolves
to let them alone in the broad way, he gives them rope, and lets
them have their desires in all hurtful things (Hosea 2:6-15; Psa
73:3-13; Rom 11:9). Therefore take heed to this also, that thou
strive not against this hand of God; but betake thyself to a serious
inquiry into the causes of this hand of God upon thee, and incline
to think, it is because the Lord would have thee look to that, which
is better than what thou wouldst satisfy thyself withal. When God
had a mind to make the prodigal go home to his father, he sent a
famine upon him, and denied him a bellyful of the husks which the
swine did eat. And observe it, now he was in a strait, he betook
him to consideration of the good that there was in his father's
house; yea, he resolved to go home to his father, and his father
dealt well with him; he received him with music and dancing, because
he had received him safe and sound (Luke 15:14-32).
(6.) Hast thou any enticing touches of the Word of God upon thy
mind? Doth, as it were, some holy word of God give a glance upon
thee, cast a smile upon thee, let fall, though it be but one drop
of its savour upon thy spirit; yea, though it stays but one moment
with thee? O then the day of grace is not past! The gate of heaven
is not shut! nor God's heart and bowels withdrawn from thee as
yet. Take heed, therefore, and beware that thou make much of the
heavenly gift, and of that good word of God of the which he has made
thee taste. Beware, I say, and take heed; there may be a falling
away for all this; but, I say, as yet God has not left thee, as
yet he has not cast thee off (Heb 6:1-9).
2. With respect to thy desires, what are they? Wouldst thou be
saved? Wouldst thou be saved with a thorough salvation? Wouldst
thou be saved from guilt and filth too? Wouldst thou be the servant
of thy Saviour? Art thou indeed weary of the service of thy old
master the devil, sin, and the world? And have these desires put
thy soul to the flight? Hast thou, through desires, betaken thyself
to thy heels? Dost fly to him that is a Saviour from the wrath to
come, for life? If these be thy desires, and if they be unfeigned,
fear not! Thou are one of those runaways which God has commanded
our Lord to receive, and not to send thee back to the devil thy
master again, but to give thee a place in his house, even the place
which liketh thee best. 'Thou shalt not deliver unto his master,'
says he, 'the servant which is escaped from his master unto thee.
He shall dwell with thee, even among you, in that place which he
shall choose in one of thy gates, where it liketh him best: thou
shalt not oppress him' (Deu 23:15,16).
This is a command to the church, consequently to the Head of the
church; for all commands from God come to her through her Head.
Whence I conclude, that as Israel of old was to receive the runaway
servant who escaped from a heathen master to them, and should not
dare to send him back to his master again; so Christ's church now,
and consequently Christ himself, may not, will not, refuse that
soul that has made his escape from sin, Satan, the world, and hell,
unto him, but will certainly let him dwell in his house, among his
saints, in that place which he shall choose, even where it liketh
him best. For he says, in another place, 'And him that cometh
to me, I will in no wise cast out.' In no wise, let his crimes be
what they will, either for nature, multitude, or the attendance
of aggravating circumstances. Wherefore, if thy desires be firm,
sound, and unfeigned to become the saved of Christ, and his servant,
fear not, he will not, he will in no wise put thee away, or turn
thee over to thy old master again.
3. As to thy fears, whatever they are, let that be supposed which
is supposed before, and they are groundless, and so of no weight.
Objection. But I am afraid I am not [of the] elect, or chosen to
salvation, though you called me fool a little before for so fearing.
Answer. Though election is, in order, before calling, as to God, yet
the knowledge of calling must go before the belief of my election,
as to myself. Wherefore, souls that doubt of the truth of their
effectual calling, do but plunge themselves into a deeper labyrinth
of confusion that concern themselves with their election; I mean,
while they labour to know it before they prove their calling. 'Make
your calling, and so your election sure' (2 Peter 1:4-10).
Wherefore, at present, lay the thoughts of thy election by, and
ask thyself these questions: Do I see my lost condition? Do I see
salvation is nowhere but in Christ? Would I share in this salvation
by faith in him? And would I, as was said before, be thoroughly
saved, to wit, from the filth as from the guilt? Do I love Christ,
his Father, his saints, his words, and ways? This is the way to
prove we are elect. Wherefore, sinner, when Satan, or thine own
heart, seeks to puzzle thee with election, say thou, I cannot attend
to talk of this point now, but stay till I know that I am called
of God to the fellowship of his Son, and then I will show you that
I am elect, and that my name is written in the book of life.
If poor distressed souls would observe this order, they might
save themselves the trouble of an unprofitable labour under these
unseasonable and soul-sinking doubts. 41
Let us, therefore, upon the sight of our wretchedness, fly and
venturously leap into the arms of Christ, which are now as open to
receive us into his bosom as they were when nailed to the cross.
This is coming to Christ for life aright; this is right running away
from thy [old] master to him, as was said before. And for this we
have multitudes of Scriptures to support, encourage, and comfort
us in our so doing.
But now, let him that doth thus be sure to look for it, for Satan
will be with him tomorrow, to see if he can get him again to his
old service; and if he cannot do that, then will he enter into
dispute with him, to wit, about whether he be elect to life, and
called indeed to partake of this Christ, to whom he is fled for
succour, or whether he comes to him of his own presumptuous mind.
Therefore we are bid, as to come, so to arm ourselves with that
armour which God has provided; that we may resist, quench, stand
against, and withstand all the fiery darts of the devil (Eph
6:11-18). If, therefore, thou findest Satan in this order to march
against thee, remember that thou hadst this item about it; and
betake thyself to faith and good courage, and be sober, and hope
to the end.
Objection. But how if I should have sinned the sin unpardonable,
or that called the sin against the Holy Ghost?
Answer. If thou hast, thou art lost for ever; but yet before it
is concluded by thee that thou hast so sinned, know that they that
would be saved by Jesus Christ, through faith in his blood, cannot
be counted for such.
1. Because of the promise, for that must not be frustrate: and
that says, 'And him that cometh to Christ, he will in no wise cast
out.' And again, 'Whoso will, let him take of the water of life
freely' (John 6:37; Rev 21:6; 22:17).
But, I say, how can these Scriptures be fulfilled, if he that would
indeed be saved, as before said, has sinned the sin unpardonable?
The Scripture must not be made void, nor their truth be cast to the
ground. Here is a promise, and here is a sinner; a promise that
says he shall not be cast out that comes; and the sinner comes,
wherefore he must be received: consequently, he that comes to Christ
for life, has not, cannot have sinned that sin for which there is
no forgiveness. And this might suffice for an answer to any coming
soul, that fears, though he comes, that he has sinned the sin
against the Holy Ghost.
2. But, again, he that has sinned the sin against the Holy Ghost
cannot come, has no heart to come, can by no means be made willing
to come to Jesus Christ for life; for that he has received such an
opinion of him, and of his things, as deters and holds him back.
(1.) He counteth this blessed person, this Son of God, a magician,
a conjuror, a witch, or one that did, when he was in the world,
what he did, by the power and spirit of the devil (Matt 9:34;
12:24,25,&c.; Mark 3:22-30). Now he that has this opinion of this
Jesus, cannot be willing to cast himself at his feet for life, or
to come to him as the only way to God and to salvation. And hence it
is said again, that such an one puts him to open shame, and treadeth
him under foot; that is, by contemning, reproaching, vilifying,
and despising of him, as if he were the vilest one, or the greatest
cheat in the world; and has, therefore, as to his esteem of him,
called him accursed, crucified him to himself, or counted him one
hanged, as one of the worst of malefactors (Heb 6:6; 10:29; 1 Cor
12:3).
(2.) His blood, which is the meritorious cause of man's redemption,
even the blood of the everlasting covenant, he counteth 'an unholy
thing,' or that which has no more virtue in it to save a soul from
sin than has the blood of a dog (Heb 10:29).42 For when the apostle
says, 'he counts it an unholy thing,' he means, he makes it of less
value than that of a sheep or cow, which were clean according to
the law; and, therefore, must mean, that his blood was of no more
worth to him, in his account, than was the blood of a dog, an ass,
or a swine, which always was, as to sacrifices, rejected by the God
of heaven, as unholy or unclean. Now he who has no better esteem
of Jesus Christ, and of his death and blood, will not be persuaded
to come to him for life, or to trust in him for salvation.
(3.) But further, all this must be done against manifest tokens to
prove the contrary, or after the shining of gospel light upon the
soul, or some considerable profession of him as the Messiah, or
that he was the Saviour of the world.
(a.) It must be done against manifest tokens to prove the contrary;
and thus the reprobate Jews committed it when they saw the works of
God, which put forth themselves in him, and called them the works
of the devil and Beelzebub.
(b.) It must be done against some shining light of the gospel upon
them. And thus it was with Judas, and with those who, after they
were enlightened, and had tasted, and had felt something of the
powers of the world to come, fell away from the faith of him, and
put him to open shame and disgrace (Heb 6:5,6).
(c.) It must also be done after, and in opposition to one's own open
profession of him. For if, after they have escaped the pollution
of the world, through the knowledge of our Lord and Saviour Jesus
Christ, they are again entangled therein, and overcome, the latter
end is worse with them than the beginning; for it had been better
for them not to have know the way of righteousness, than after they
have known it, to turn from the holy commandment, which is the word
of faith delivered unto them.
(d.) All this must be done openly, before witnesses, in the face,
sight, and view of the world, by word and act. This is the sin
that is unpardonable; and he that hath thus done, can never, it
is impossible he ever should, be renewed again to repentance, and
that for a double reason; first, such an one doth say, he will
not; and [second] of him God says, he shall not have the benefit
of salvation by him.
Objection. But if this be the sin unpardonable, why is it called
the sin against the Holy Ghost, and not rather the sin against the
Son of God?
Answer. It is called 'the sin against the Holy Ghost,' because such
count the works he did, which were done by the Spirit of God, the
works of the spirit of the devil. Also because all such as so reject
Christ Jesus the Lord, they do it in despite of that testimony
which the Holy Ghost has given of him in the holy Scriptures; for
the Scriptures are the breathings of the Holy Ghost, as in all
other things, so in that testimony they bear of the person, of the
works, sufferings, resurrection, and ascension of Jesus Christ.
Sinner, this is the sin against the Holy Ghost. What sayest thou?
Hast thou committed it? Nay, I know thou hast not, if thou wouldst
be saved by Christ. Yea, it is impossible that thou shouldst have
done it, if indeed thou wouldst be saved by him. No man can desire
to be saved by him, who he yet judgeth to be an impostor, a magician,
a witch. No man can hope for redemption by that blood which he yet
counteth an unholy thing. Nor will God ever suffer such an one to
repent, who has, after light and profession of him, thus horribly,
and devil-like, contemned and trampled upon him.
True, words, and wars, and blasphemies, against this Son of man,
are pardonable; but then they must be done 'ignorantly, and in
unbelief.' Also, all blasphemous thoughts are likewise such as may
be passed by, if the soul afflicted with them, indeed is sorry for
them (1 Tim 1:13-15; Mark 3:28).
All but this, sinner, all but this! If God had said, he will forgive
one sin, it had been undeserved grace; but when he says he will
pardon all but one, this is grace to the height. Nor is that one
unpardonable otherwise, but because the Saviour that should save
them is rejected and put away. Jacob's ladder; Christ is Jacob's
ladder that reacheth up to heaven; and he that refuseth to go by
this ladder thither, will scarce by other means get up so high.
There is none other name given under heaven, among men, whereby
we must be saved. There is none other sacrifice for sin than this;
he also, and he only, is the Mediator that reconcileth men to God.
And, sinner, if thou wouldst be saved by him, his benefits are
thine; yea, though thou art a great and Jerusalem transgressor.43
FOOTNOTES:
1 Having preached many times, and from various texts, upon this
subject, the whole substance of many sermons is here published.--Ed.
2 The Jews, and their sacred city, are standing monuments of God's
dreadful vengeance against unbelief in rejecting the Lord Christ,
in whom alone is salvation. The Lord give us grace to prize and improve
gospel privileges, lest we also be cut off, through unbelief.--Mason.
3 The higher a people rise under the means, the lower will be
their fall if they slight them. O highly-favoured England! Tyre
and Sidon, Sodom and Gomorrah, will have a milder hell than thy
carnal, hypocritical, Christless children.--Mason.
4 All the objections are on the sinner's side, through unbelief.
Christ answers them all in one word, 'Whosoever will, let him come
and take of the water of life freely'; and, 'Whosoever cometh, I
will in no wise cast out.' Lord, put forth thy power, and give the
will.--Mason.
5 In this quotation, Bunyan has followed the reading in the Genevan
or Puritan version.--Ed.
6 An arrow, dipped in the blood of Jesus, will subdue the most
obdurate heart it reaches, even those bitter enemies to Christ,
the priests.--Mason.
7 This quotation is from the Genevan or Puritan version--Ed.
8 'Death was swallowing of them down.' How very striking and full
of truth is this expression! For, in proportion as the sinner
violates the Divine law, so he rushes into the jaws of death and
destruction. Obedience to the Divine law preserves health, bestows
happiness, and prolongs life.--Ed.
9 'Rowl in his bowels'; intense affection: see Philemon 12.--Ed.
10 'Wheals'; pimples, or small swellings filled with matter.--Ed.
11 'As physicians do' can now hardly be understood. In Bunyan's
days, all physicians put forth their bills of 'wonderful cures.'--Ed.
12 'Hedge-creepers'; footpads.--Ed.
13 O sinner, beseech the Lord to enable you to welcome the grace
that is welcoming you; then you shall find it, in the Lord's time,
that you shall be made as kindly welcome as ever a sinner was that
is now a glorified saint.--Mason.
14 This idea is most ingeniously and admirably displayed in Bunyan's
beautiful allegory, 'The Holy War.'--Ed.
15 'A muse'; deep thought. Vulgo` vocatum, 'a brown study.' Bunyan
used this word in the same sense in the first edition of 'The
Pilgrim's Progress,' at the Interpreter's house: 'Now was Christian
somewhat in a muse.' It was afterwards altered, but not improved,
by substituting the words, 'in a maze.'--Ed.
16 Among all the wondrous sights that angels witness, one gives
them peculiar joy--it is the poor penitent prodigal returning to
God, Luke 15:10.--Ed.
17 This was printed in the first edition, 'the biggest sin.'--Ed.
18 How strongly does this dialogue bring to our recollection that
between Christian and Apollyon in the 'The Pilgrim's Progress?'--Ed.
19 'I stunck,' in the original edition, probably meant, 'I stuck';
but all the later editions have, 'I stunk.'--Ed.
20 'Clouts'; patches, Joshua 9:5
21 I cannot discover in what book Bunyan read this legend; it is
not in the "Golden Legend," or any of my monkish authors. It was a
generally received opinion, among the ancients, that Mary Magdalene
was sister to Lazarus; but the means of her conversion is not known.
The story here related is possible, and even probable; but it has
no foundation in the inspired writings, nor in ancient authors.--Ed.
22 Thus Zaccheus said: 'Behold, Lord, the half of my goods I give
to the poor; and if I have taken anything from any man, by false
accusation, I restore fourfold.' The law of God requires us,
dim-sighted as we are, to see our sins in their real magnitude,
but the perversity of man turns the telescope to diminish them.--Ed.
23 'The friends thereof in their reason' were the words used in
the first three editions by Bunyan. After his decease, they were
altered, in 1697, in a second third edition, and this correction
has been continued in every subsequent impression.--Ed.
24 Bunyan has some striking observations upon this word Go, in his
work on the day of judgment. Those who refused the invitation to
'come' and receive life, when in the world, now irresistibly obey
the awful mandate, 'Go,' and rush into eternal woe.--Ed.
25 How pointed and faithful are these words? How natural it
is for a poor sinner to compare himself with his fellow-worm, and
say, 'Lord, I thank thee that I am not as this publican,' or as
that murderer--instead of viewing himself in the gospel glass, in
the presence of infinite holiness, and feeling that in his flesh
there is no good thing, but putrefying sores, that he is vile and
hell-deserving, and must fall into the arms of Divine mercy, crying,
Lord, save, or I perish.--Ed.
26 'Swoop'; to seize as a hawk does his prey.--Ed.
27 The convinced sinner is not content with the cry, 'Deliver me
from the wrath to come,' but, feeling sin to be his greatest enemy,
he earnestly cries for deliverance from its dominion in this world
(Psa 143).--Ed.
28 'At the catch.' See the dialogue between Faithful and Talkative
in 'The Pilgrim's Progress.'--Ed.
29 Printed, 'far,' in the first and second editions; altered to
'fast,' in third and subsequent editions.--Ed.
30 The blind men, who implored the mercy of Jesus, would not be
checked even by the multitude, but cried so much the more. When
a true sense of misery urges, neither men nor devils can stop the
cry for mercy, till Jesus has compassion and heals their spiritual
maladies.--Mason.
31 Quoted from the Puritan or Genevan version of the Bible; our
translation has, 'He that covereth.'--Ed.
32 'Long of Jesus Christ'; a provincial expression, meaning 'all
this belongs to us by Jesus Christ.'--Ed.
33 How admirable an illustration is this of the Slough of Despond,
into which Christian and Pliable fell in 'The Pilgrim's Progress.'--Ed.
34 This illustrates Bunyan's meaning of the Giant of Sophistry,
named Maul, whose head was cut off by Great-heart, in the Second
Part of 'The Pilgrim's Progress.'--Ed.
35 The treasures of this bank are inexhaustible and unsearchable.
Oh for faith, that we may draw largely upon its infinite riches!--Ed.
36 'Incidence'; the direction with which one body strikes another;
now obsolete.--Ed.
37 A sour, crabbed Christian, is a contradiction in terms. The
precept is, 'Be ye kind one to another, tender-hearted, forgiving
one another, even as God, for Christ's sake, hath forgiven you'
(Eph 4:31).--Mason
38 The true branches in Christ, the heavenly vine, are made fruitful
in love, joy, peace, long-suffering, gentleness, goodness, faith,
meekness, and temperance. By these it will appear that Christ is
formed within us. Mere 'lick of the tongue' love, without these,
is an unsubstantial shadow.--Ed.
39 'Be so taunted'; in editions previous to 1697.--Ed.
40 'At least wise'; to say the least.--Ed.
41 This is the proper test for a perplexed soul, when troubled
about his election. If I love Christ, and am desirous to obey him,
it is because he first loved me; and this is the surest proof of
election. Hear the voice of God, 'Whosoever believeth in me shall
not perish, but have eternal life'; and so Paul, 'As many as were
ordained to eternal life believed' (Acts 13:48).--Ed.
42 How very forcible is this appeal to those who profess to believe
the inspiration of the Bible, but yet reject the atonement of
Christ. It is to make the typical sacrifice of the clean beasts,
under the law, of greater value than that of the great antitype--the
Son of God.--Ed.
43 The reason why those who are guilty of the blasphemy against the
Holy Ghost are never forgiven, is not for want of any sufficiency
in the blood of Christ, or in the pardoning mercy of God, but
because they never repent of that sin, and never seek to God for
mercy through Christ, but continue obstinate till death.--Mason.
***
THE GREATNESS OF THE SOUL,
AND
UNSPEAKABLENESS 0F THE LOSS THEREOF;
WITH THE CAUSES OF THE LOSING IT.
FIRST PREACHED AT PINNER'S HALL and now ENLARGED AND PUBLISHED FOR
GOOD.
By JOHN BUNYAN,
London: Printed for Benjamin Alsop, at the Angel and Bible in the
Poultry, 1682
Faithfully reprinted from the Author's First Edition.
ADVERTISEMENT BY THE EDITOR.
Our curiosity is naturally excited to discover what a poor, unlettered
mechanic, whose book-learning had been limited to the contents of
one volume, could by possibility know upon a subject so abstruse,
so profound, and so highly metaphysical, as that of the Soul--its
greatness--and the inconceivableness of its loss. Heathen philosophers,
at the head of whose formidable array stand Plato and Aristotle,
had exhausted their wit, and had not made the world a whit the wiser
by all their lucubrations. The fathers plunged into the subject,
and increased the confusion; we are confounded with their subtle
distinctions, definitions, and inquiries; such as that attributed
to St. Aquinas, How many disembodied spirits could dance upon the
point of a fine needle without jostling each other? Learned divines
had puzzled themselves and their hearers with suppositions and
abstract principles. What, then, could a travelling brasier, or
tinker, have discovered to excite the attention of the Christian
world, and to become a teacher to philosophers, fathers, and learned
divines? Bunyan found no access to the polluted streams of a vain
philosophy; he went at once to the fountain-head; and, in the pure
light of Revelation, displays the human soul--infinitely great in
value, although in a fallen state. He portrays it as drawn by the
unerring hand of its Maker. He sets forth, by the glass of God's
Word, the inconceivableness of its value, while progressing through
time; and, aided by the same wondrous glass, he penetrates the
eternal world, unveils the joys of heaven and the torments of hell--so
far as they are revealed by the Holy Ghost, and are conceivable to
human powers. While he thus leads us to some kind of estimate of
its worth, he, from the same source--the only source from whence
such knowledge can be derived, makes known the causes of the loss
of the soul, and leads his trembling readers to the only name under
heaven given among men, whereby they can be saved. In attempting
to conceive the greatness and value of the soul, the importance of
the body is too often overlooked. The body, it is true, is of the
earth; the soul is the breath of God. The body is the habitation;
the soul is the inhabitant. The body returns to the dust; while the
soul enters into the intermediate state, waiting to be re-united
to the body after its new creation, when death shall be swallowed
up of life. In these views, the soul appears to be vastly superior
to the body. But let it never be forgotten, that, as in this life,
so it will be in the everlasting state; the body and soul are so
intimately connected as to become one being, capable of exquisite
happiness, or existing in the pangs of everlasting death. He who
felt and wrote as Bunyan does in this solemn treatise, and whose
tongue was as the pen of a ready writer, must have been wise
and successful in winning souls to Christ. He felt their infinite
value, he knew their strong and their weak points, their riches and
poverty. He was intimate with every street and lane in the town
of Man-soul, and how and where the subtle Diabolians shifted about
to hide themselves in the walls, and holes, and corners. He sounds
the alarm, and plants his engines against 'the eye as the window,
and the ear as the door, for the soul to look out at, and to
receive in by.' He detects the wicked in speaking with his feet,
and teaching with his fingers. His illustration of the punishment
of a sinner, as set forth by the sufferings of the Saviour, is
peculiarly striking. The attempt to describe the torments of those
who suffer under the awful curse, 'Go ye wicked,' is awfully and
intensely vivid.
Bunyan most earnestly exhorts the distressed sinner to go direct to
the great Shepherd and Bishop of souls, and not to place confidence
in those who pretend to be his ministers; but 'who are false
shepherds, in so many ugly guises, and under so many false and
scandalous dresses;' 'take heed of that shepherd that careth not
for his own soul, that walketh in ways, and doth such things, as
have a direct tendency to damn his own soul; come not near him.
He that feeds his own soul with ashes, will scarce feed thee with
the bread of life.' Choose Christ to be thy chief Shepherd, sit
at his feet, and learn of him and he will direct thee to such as
shall feed thy soul with knowledge and understanding.
Reader, let me no longer keep thee upon the threshold but enter upon
this important treatise with earnest prayer; and may the blessed
Spirit enable us to live under a sense of the greatness of the soul,
the unspeakableness of the loss thereof, the causes of losing it,
and the only way in which its salvation can he found.
GEORGE OFFOR. Hackney, April 1850
THE GREATNESS OF THE SOUL,
AND UNSPEAKABLENESS OF THE LOSS THEREOF
'OR WHAT SHALL A MAN GIVE IN EXCHANGE FOR HIS SOUL?'--MARK 8:37.
I HAVE chosen at this time to handle these words among you, and
that for several reasons:--
l. Because the soul, and the salvation of it, are such great, such
wonderful great things; nothing is a matter of that concern as is,
and should be, the soul of each one of you. House and land, trades
and honours, places and preferments, what are they to salvation?
to the salvation of the soul?
2. Because I perceive that this so great a thing, and about which
persons should be so much concerned, is neglected to amazement, and
that by the most of men; yea, who is there of the many thousands
that sit daily under the sound of the gospel that are concerned,
heartily concerned, about the salvation of their souls?--that is,
concerned, I say, as the nature of the thing requireth. If ever
a lamentation was fit to be taken up in this age about, for, or
concerning anything, it is about, for, and concerning the horrid
neglect that everywhere puts forth itself with reference to salvation.
Where is one man in a thousand--yea, where is there two of ten
thousand that do show by their conversation, public and private,
that the soul, their own souls, are considered by them, and that
they are taking that care for the salvation of them as becomes
them--to wit, as the weight of the work, and the nature of salvation
requireth?
3. I have therefore pitched upon this text at this time; to see,
if peradventure the discourse which God shall help me to make upon
it, will awaken you, rouse you off your beds of ease, security, and
pleasure, and fetch you down upon your knees before Him, to beg of
Him grace to be concerned about the salvation of your souls. And
then, in the last place, I have taken upon me to do this, that
I may deliver, if not you, yet myself, and that I may be clear of
your blood, and stand quit, as to you, before God, when you shall,
for neglect, be damned, and wail to consider that you have lost
your souls. 'When I say,' saith God, 'unto the wicked, Thou shalt
surely die; and thou,' the prophet or preacher, 'givest him not
warning, nor speakest to warn the wicked from his wicked way, to
save his life; the same wicked man shall die in his iniquity; but
his blood will I require at thine hand. Yet if thou warn the wicked,
and he turn not front his wickedness, nor from his wicked way, he
shall die in his iniquity; but thou hast delivered thy soul' (Eze
3:18, 19).
'Or what shall a man give in exchange for his soul?'
In my handling of these words, I shall first speak to the occasion
of them, and then to the words themselves.
The occasion of the words was, for that the people that now were
auditors to the Lord Jesus, and that followed him, did it without
that consideration as becomes so great a work--that is, the generality
of them that followed Him were not for considering first with
themselves, what it was to profess Christ, and what that profession
might cost them.
'And when he had called the people unto him,' the great multitude
that went with him (Luke14:25) 'with his disciples also, he said
unto them, 'Whosoever will come after me, let him deny himself,
and take up his cross, and follow me (Mark 8:34). Let him first sit
down and count up the cost, and the charge he is like to be at, if
he follows me. For following of me is not like following of some
other masters. The wind sits always on my face, and the foaming rage
of the sea of this world, and the proud and lofty waves thereof,
do continually beat upon the sides of the bark of the ship that
myself, my cause, and my followers are in; he therefore that will
not run hazards, and that is afraid to venture a drowning, let him
not set foot into this vessel. So whosever doth not bear his cross,
and come after me, he cannot be my disciple. For which of you,
intending to build a tower, sitteth not down first and counteth
the cost, whether he have sufficient to finish it (Luke 14:27-29).
True, to reason, this kind of language tends to cast water upon
weak and beginning desires, but to faith, it makes the things set
before us, and the greatness, and the glory of them, more apparently
excellent and desirable. Reason will say, Then who will profess
Christ that hath such coarse entertainment at the beginning? but
faith will say, Then surely the things that are at the end of a
Christian's race in this world must needs be unspeakably glorious;
since whoever hath had but the knowledge and due consideration of
them, have not stuck to run hazards, hazards of every kind, that
they might embrace and enjoy them. Yea, saith faith, it must needs
be so, since the Son himself, that best knew what they were, even,
'for the joy that was set before Him endured the cross, despising
the shame, and is set down at the right hand of the throne of God'
(Heb 12:2).
But, I say, there is not in every man this knowledge of things and
so by consequence not such consideration as can make the cross and
self-denial acceptable to them for the sake of Christ, and of the
things that are where He now sitteth at the right hand of God (Col
3:2-4). Therefore our Lord Jesus doth even at the beginning give
to His followers this instruction. And lest any of them should take
distaste at His saying, He presenteth them with the consideration
of three things together--namely, the cross, the loss of life, and
the soul; and then reasoneth with them from the same, saying, Here
is the cross, the life, and the soul.
1. The cross, and that you must take up, if you will follow Me.
2. The life, and that you may save for a time, if you cast Me off.
3. And the soul, which will everlastingly perish if you come not
to Me, and abide not with Me.
Now consider what is best to be done. Will you take up the cross,
come after Me, and so preserve your souls from perishing? or will
you shun the cross to save your lives, and so run the danger of
eternal damnation? Or, as you have it in John, will you love your
life till you lose it? or will you hate your life, and save it? 'He
that loveth his life shall lose it; and he that hateth his life in
this world shall keep it unto life eternal' (John 12:25). As who
should say, He that loveth a temporal life, he that so loveth it,
as to shun the profession of Christ to save it, shall lose it upon
a worse account, than if he had lost it for Christ and the gospel;
but he that will set light by it, for the love that he hath to
Christ, shall keep it unto life eternal.
Christ having thus discoursed with His followers about their denying
of themselves, their taking up their cross and following of Him,
doth, in the next place, put the question to them, and so leaveth
it upon them for ever, saying, 'For what shall it profit a man, if
he shall gain the whole world, and lose his own soul?' (Mark 8:36).
As who should say, I have bid you take heed that you do not lightly,
and without due consideration, enter into a profession of Me and
of My gospel; for he that without due consideration shall begin to
profess Christ, will also without it forsake Him, turn from Him, and
cast Him behind his back; and since I have even at the beginning,
laid the consideration of the cross before you, it is because you
should not be surprised and overtaken by it unawares, and because
you should know that to draw back from Me after you have laid your
hand to My plough, will make you unfit for the kingdom of heaven
(Luke 9:62).
Now, since this is so, there is no less lies at stake than salvation,
and salvation is worth all the world, yea, worth ten thousand
worlds, if there should be so many. And since this is so also, it
will be your wisdom to begin to profess the gospel with expectation
of the cross and tribulation, for to that are my gospellers1 in
this world appointed (James 1:12; 1 Thess 3:3). And if you begin
thus, and hold it, the kingdom and crown shall be yours; for as God
counteth it a righteous thing to recompense tribulation to them
that trouble you, so to you who are troubled and endure it, for 'we
count them happy,' says James, 'that endure,' (James 5:11), rest
with saints, when the Lord Jesus shall be revealed from heaven with
His mighty angels in flaming fire, to take vengeance on them that
know not God, and that obey not the gospel, etc. (2 Thess 1:7, 8).
And if no less lies at stake than salvation, then is a man's soul
and his all at the stake; and if it be so, what will it profit
a man if, by forsaking of Me, he should get the whole world? 'For
what shall it profit a man, if he shall gain the whole world, and
lose his own soul?'
Having thus laid the soul in one balance, and the world in the
other, and affirmed that the soul out-bids the whole world, and is
incomparably for value and worth beyond it; in the next place, he
descends to a second question, which is that I have chosen at this
time for my text, saying, 'Or what shall a man give in exchange
for his soul?'
In these words, we have first a supposition, and such an one as
standeth upon a double bottom. The supposition is this--That the
soul is capable of being lost; or thus--'Tis possible for a man to
lose his soul. The double bottom that this supposition is grounded
upon is, first, a man's ignorance of the worth of his soul, and of
the danger that it is in; and the second is, for that men commonly
do set a higher price upon present ease and enjoyments than they
do upon eternal salvation. The last of these doth naturally follow
upon the first; for if men be ignorant of the value and worth
of their souls, as by Christ in the verse before is implied, what
should hinder but that men should set a higher esteem upon that
with which their carnal desires are taken, than upon that about
which they are not concerned, and of which they know not the worth.
But again, as this by the text is clearly supposed, so to here is
also something implied; namely, that it is impossible to possess
some men with the worth of their souls until they are utterly and
everlastingly lost. 'What shall a man give in exchange for his soul?'
That is, men when their souls are lost, and shut down under the
hatches in the pits and hells in endless perdition and destruction,
then they will see the worth of their souls, then they will consider
what they have lost, and truly not till then. This is plain, not
only to sense, but by the natural scope of the words, 'What shall
a man give in exchange for his soul?' Or what would not those that
are now for sin, made to see themselves lost, by the light of hell
fire--for some will never be convinced that they are lost till, with
rich Dives, they see it in the light of hell flames (Luke 16:22,
23). I say, what would not such, if they had it, give in exchange
for their immortal souls, or to recover them again from that place
and torment?2
I shall observe two truths in the words.
The first is, That the loss of the soul is the highest, the greatest
loss--a loss that can never be repaired or made up. 'What shall a
man give in exchange for his soul?'--that is, to recover or redeem
his lost soul to liberty?
The second truth is this, That how unconcerned and careless soever
some now be, about the loss or salvation of their souls, yet the day
is coming; but it will then be too late, when men will be willing,
had they never so much, to give it all in exchange for their souls.
For so the question implies--'What will a man give in exchange for
his soul?' What would he not give? What would he not part with at
that day, the day in which he will see himself damned, if he had
it, in exchange for his soul?
The first observation, or truth, drawn from the words is cleared by
the text, 'What shall a man give in exchange for his soul?'--that
is, there is not anything, nor all the things under heaven, were
they all in one man's hand, and all at his disposal, that would
go in exchange for the soul, that would be of value to fetch back
one lost soul, or that would certainly recover it from the confines
of hell. 'The redemption of their soul is precious, and it ceaseth
for ever' (Psa 49:8). And what saith the words before the text but
the same--'For what shall it profit a man, if he shall gain the
whole world, and lose his own soul?' What shall profit a man that
has lost his soul? Nothing at all, though he hath by that loss gained
the whole world; for all the world is not worth a sou1, not worth
a soul in the eye of God and judgment of the law. And it is from
this consideration that good Elihu cautioneth Job to take heed,
'Because there is wrath,' saith he, 'beware lest He take thee away
with His stroke: then a great ransom cannot deliver thee. Will He
esteem thy riches? no, not gold, nor all the forces of strength'
(Job 36:18,19). Riches and power, what is there more in the world?
for money answereth all things--that is, all but soul concerns.
It can neither be a price for souls while here, nor can that, with
all the forces of strength, recover one out of hell fire.
DOCTRINE FIRST.
So then, the first truth drawn from the words stands firm--namely,
That the loss of the soul is the highest, the greatest loss; a loss
that can never be repaired or made up.
In my discourse upon this subject, I shall observe this method:--
FIRST, I shall show you what the soul is.
SECOND, I shall show you the greatness of it.
THIRD, I shall show you what it is to lose the soul.
FOURTH, I shall show you the cause for which men lose their souls;
and by this time the greatness of the loss will be manifest.
[WHAT THE SOUL IS.]
FIRST, I shall show you what the soul is, both as to the various
names it goes under, as also, by describing of it by its powers
and properties, though in all I shall be but brief, for I intend
no long discourse.3
[Names of the Soul.]
1. The soul is often called the heart of man, or that, in and by
which things to either good or evil, have their rise; thus desires
are of the heart or soul; yea, before desires, the first conception
of good or evil is in the soul, the heart. The heart understands,
wills, affects, reasons, judges, but these are the faculties of
the soul; wherefore, heart and soul are often taken for one and
the same. 'My son, give me thine heart' (Prov 23:26). 'Out of the
heart proceed evil thoughts,' etc. (Matt 15:19; 1 Peter 3:15; Psa
26:2).
2. The soul of man is often called the spirit of a man; because it
not only giveth being, but life to all things and actions in and
done by him. Hence soul and spirit are put together, as to the
same notion. 'With my soul have I desired thee in the night; yea,
with my spirit within me will I seek thee early' (Isa 26:9). When
he saith, 'Yea, with my spirit--will I seek thee,' he explaineth
not only with what kind of desires he desired God, but with what
principal matter his desires were brought forth. It was with my
soul, saith he; to wit, with my spirit within me. So that of Mary,
'My soul,' saith she, 'doth magnify the Lord, and my spirit hath
rejoiced in God my Saviour' (Luke 1:46,47). Not that soul and
spirit are, in this place, to be taken for two superior powers in
man; but the same great soul is here put under two names, or terms,
to show that it was the principal part in Mary; to wit, her soul,
that magnified God, even that part that could spirit and put life
into her whole self to do it. Indeed, sometimes spirit is not taken
so largely, but is confined to some one power or faculty of the soul,
as 'the spirit of my understanding,' (Job 20:3) 'and be renewed in
the spirit of your mind.' And sometime by spirit we are to understand
other things; but many times by spirit we must understand the soul,
and also by soul the spirit.
3. Therefore, by soul we understand the spiritual, the best, and
most noble part of man, as distinct from the body, even that by
which we understand, imagine, reason, and discourse. And, indeed,
as I shall further show you presently, the body is but a poor,
empty vessel, without this great thing called the soul. 'The body
without the spirit,' or soul, 'is dead' (James 2:26). Or nothing
but (her soul departed from her, for she died). It is, therefore,
the chief and most noble part of man.
4. The soul is often called the life of man, not a life of the
same stamp and nature of the brute; for the life of man--that is,
of the rational creature--is, that, as he is such, wherein consisteth
and abideth the understanding and conscience etc. Wherefore, then,
a man dieth, or the body ceaseth to act, or live in the exercise
of the thoughts, which formerly used to be in him, when the soul
departeth, as I hinted even now--her soul departed from her, for she
died; and, as another good man saith, 'in that very day his thoughts
perish,' etc. (Psa 146:4). The first text is more emphatical; Her
soul was in departing (for she died). There is the soul of a beast,
a bird, etc., but the soul of a man is another thing; it is his
understanding, and reason, and conscience, etc. And this soul,
when it departs, he dies. Nor is this life, when gone out of the
body, annihilate, as is the life of a beast; no, this, in itself,
is immortal, and has yet a place and being when gone out of the
body it dwelt in; yea, as quick, as lively is it in its senses, if
not far more abundant, than when it was in the body; but I call it
the life, because so long as that remains in the body, the body is
not dead. And in this sense it is to be taken where he saith 'He
that loseth his life for my sake shall find it' unto life eternal;
and this is the soul that is intended in the text, and not the
breath, as in some other places is meant. And this is evident,
because the man has a being, a sensible being, after he has lost
the soul. I mean not by the man a man in this world, nor yet in
the body, or in the grave; but by man we must understand, either
the soul in hell, or body and soul there, after the judgment is
over. And for this the text, also, is plain, for therein we are
presented with a man sensible of the damage that he has sustained
by losing of his soul. 'What shall a man give in exchange for his
soul?' But,
5. The whole man goeth under this denomination; man, consisting of
body and soul, is yet called by that part of himself that is most
chief and principal. 'Let every soul,' that is, let every man, 'be
subject unto the higher powers' (Rom 13:1). 'Then sent Joseph, and
called his father Jacob to him, and all his kindred, three-score
and fifteen souls (Acts 7:14). By both these, and several other
places, the whole man is meant, and is also so to be taken in the
text; for whereas here he saith, 'What shall it profit a man, if
he shall gain the whole world, and lose his own soul?' It is said
elsewhere, 'For what is a man advantaged if he gain the whole
world, and lose himself?' (Luke 9:25) and so, consequently, or,
'What shall a man give in exchange (for himself) for his soul?'
His soul when he dies, and body and soul in and after judgment.
6. The soul is called the good man's darling. 'Deliver,' Lord,
saith David, 'my soul from the sword; my darling from the power of
the dog' (Psa 22:20). So, again, in another place, he saith, 'Lord,
how long wilt thou look on? rescue my soul from their destructions, my
darling from the [power of the] lions' (Psa 35:17). My darling--this
sentence must not be applied universally, but only to those in
whose eyes their souls, and the redemption thereof, is precious.
My darling--most men do, by their actions, say of their soul, 'my
drudge, my slave; nay, thou slave to the devil and sin; for what
sin, what lust, what sensual and beastly lust is there in the world
that some do not cause their souls to bow before and yield unto?
But David, here, as you see, calls it his darling, or his choice
and most excellent thing; for, indeed, the soul is a choice thing
in itself, and should, were all wise, be every man's darling, or
chief treasure. And that it might be so with us, therefore, our
Lord Jesus hath thus expressed the worth of the soul, saying, 'What
shall a man give in exchange for his soul?' But if this is true,
one may see already what misery he is like to sustain that has, or
shall lose his soul; he has lost his heart, his spirit, his best
part, his life, his darling, himself, his whole self, and so, in
every sense, his all. And now, 'what shall a man,' what would a
man, but what can a man that has lost his soul, himself, and his
all, 'give in exchange for his soul?' Yea, what shall the man that
has sustained this loss do to recover all again, since this man, or
the man put under this question, must needs be a man that is gone
from hence, a man that is cast in the judgment, and one that is
gone down the throat of hell?
But to pass this, and to proceed.
[Powers and Properties of the Soul.]
I come next to describe the soul unto you by such things as it
is set out by in the Holy Scriptures, and they are, in general,
three--First, The powers of the soul. Second, The senses, the
spiritual senses of the soul. Third, The passions of the soul.
Of the powers of the soul.
First, We will discourse of the powers, I may call them the members
of the soul; for, as the members of the body, being many, do all
go to the making up of the body, so these do go to the completing
of the soul.
1. There is the understanding, which may be termed the head; because
in that is placed the eye of the soul; and this is that which, or
by which the soul, discerning things that are presented to it, and
that either by God or Satan; this is that by which a man conceiveth
and apprehendeth things so deep and great that cannot, by mouth,
or tongue, or pen, be expressed.
2. There is, also, belonging to the soul, the conscience, in
which I may say, is placed the Seat of Judgment; for, as by the
understanding things are let into the soul, so by the conscience
the evil or good of such things are tried; especially when in the
3. Third place, there is the judgment, which is another part of
this noble creature, has passed, by the light of the understanding,
his verdict upon what is let into the soul.4
4. There is, also, the fancy or imagination, another part of this
great thing, the sou1: and a most curious thing this fancy is; it
is that which presenteth to the man the idea, form, or figure of
that, or any of those things, wherewith a man is either frighted
or taken, pleased or displeased. And,
5. The mind, another part of the soul, is that unto which this
fancy presenteth its things to be considered of; because without
the mind nothing is entertained in the soul.
6. There is the memory too, another part of the soul; and that
may be called the register of the soul; for it is the memory that
receiveth and keepeth in remembrance what has passed, or has been
done by the man, or attempted to be done unto him; and in this part
of the soul, or from it, will be fed 'the worm that dieth not,' when
men are cast into hell; also, from this memory will flow that peace
at the day of judgment that saints shall have in their service for
Christ in the world.
7. There are the affections too, which are, as I may call them,
the hands and arms of the soul; for they are they that take hold
of, receive, and embrace what is liked by the soul, and it is a hard
thing to make the soul of a man cast from it what its affections
cleave to and have embraced. Hence the affections are called for,
when the apostle bids men 'seek the things above; set your affections
upon them,' saith he (Col 3), or, as you have it in another place,
'Lay hold' of them; for the affections are as hands to the soul,
and they by which it fasteneth upon things.
8. There is the will, which may be called the foot of the soul,
because by that the soul, yea, the whole man, is carried hither
and thither, or else held back and kept from moving.5
These are the golden things of the soul, though, in carnal men,
they are every one of them made use of in the service of sin and
Satan. For the unbelieving are throughout impure, as is manifest,
because their 'mind and conscience (two of the masterpieces of the
soul) is defiled' (Titus 1:15). For if the most potent parts of the
soul are engaged in their service, what, think you, do the more
inferior do? But, I say, so it is the more is the pity; nor can
any help it. 'This work ceaseth for ever,' unless the great God,
who is over all, and that can save souls, shall himself take upon
him to sanctify the soul, and to recover it, and persuade it to
fall in love with another master.
But, I say, what is man without this soul, or wherein lieth this
pre-eminence over a beast? (Eccl 3:19-21). Nowhere that I know of;
for both, as to man's body, go to one place, only the spirit or
soul of a man goes upward--to wit, to God that gave it, to be by
Him disposed of with respect to things to come, as they have been,
and have done in this life, But,
Of the senses of the soul.
Second, I come, in the next place, to describe the soul by its
senses, its spiritual senses, for so I call them; for as the body
hath senses pertaining to it, and as it can see, hear, smell, feel,
and taste, so can the soul; I call, therefore, these the senses
of the soul, in opposition to the senses of the body, and because
the soul is the seat of all spiritual sense, where supernatural
things are known and enjoyed; not that the soul of a natural man is
spiritual in the apostle's sense, for so none are, but those that
are born from above (1 Cor 3:1-3) nor they so always neither. But
to go forward.
Of sight.
1. Can the body see? hath it eyes? so hath the soul. 'The eyes of
your understanding being enlightened' (Eph 1:18). As, then, the
body can see beasts, trees, men, and all visible things, so the
soul can see God, Christ, angels, heaven, devils, hell, and other
things that are invisible; nor is this property only peculiar to
the souls that are illuminate by the Holy Ghost, for the most carnal
soul in the world shall have a time to see these things, but not
to its comfort, but not to its joy, but to its endless woe and
misery, it dying in that condition. Wherefore, sinner, say not
thou, 'I shall not see Him; for judgment is before Him,' and He
will make thee see Him (Job 35:14).
Of hearing.
2. Can the body hear? hath it ears? so hath the soul (Job 4:12,13).
It is the soul, not the body, that hears the language of things
invisible. It is the soul that hears God when He speaks in and by
His Word and Spirit; and it is the soul that hears the devil when
he speaks by his illusions and temptations. True, there is such an
union between the soul and the body, that ofttimes, if not always,
that which is heard by the ears of the body doth influence the
soul, and that which is heard by the soul doth also influence the
body; but yet as to the organ of hearing, the body hath one of
its own, distinct from that of the soul, and the soul can hear and
regard even then, when the body doth not nor cannot; as in time of
sleep, deep sleep and trances, when the body lieth by as a thing
that is useless. 'For God speaketh once, yea twice, yet man, (as to
his body) perceiveth it not. In a dream, in a vision of the night,
when deep sleep falleth upon men, in slumberings upon the bed; then
he openeth the ears of men, and sealeth their instruction,' etc.
(Job 33:14-16). This must be meant of the ears of the soul, not
of the body; for that at this time is said to be in deep sleep;
moreover this hearing, it is a hearing of dreams, and the visions
of the night. Jeremiah also tells us that he had the rare and
blessed visions of God in his sleep (Jer 21:26). And so doth Daniel
too, by the which they were greatly comforted and refreshed; but
that could not be, was not the soul also capable of hearing. 'I
heard the voice of His words,' said Daniel, 'and when I heard the
voice of His words, then was I in a deep sleep on my face, and my
face toward the ground' (Dan 10:8,9).
Of tasting.
3. As the soul can see and hear, so it can taste and relish, even
as really as doth the palate belonging to the body.6 But then the
things so tasted must be that which is suited to the temper and
palate of the soul. The soul's taste lieth not in, nor is exercised
about meats, the meats that are for the belly. Yet the soul of a
saint can taste and relish God's Word (Heb 6:5), and doth ofttimes
find it sweeter than honey (Psa 19:10) nourishing as milk (1 Peter
2:2), and strengthening like to strong meat (Heb 5:12-14). The soul
also of sinners, and of those that are unsanctified, can taste and
relish, though not the things now mentioned, yet things that agree
with their fleshly minds, and with their polluted, and defiled, and
vile affections. They can relish and taste that which delighteth
them; yea, they can find soul-delight in an alehouse, a whorehouse,
a playhouse. Ay, they find pleasure in the vilest things, in the
things most offensive to God, and that are most destructive to
themselves. This is evident to sense, and is proved by the daily
practice of sinners. Nor is the Word barren as to this: They 'feed
on ashes' (Isa 44:20). They 'spend their money for that which is
not bread' (Isa 55:2). Yea, they eat and suck sweetness out of sin.
'They eat up the sin of My people' as they eat bread (Hosea 4:8).
Of smelling.
4. As the soul can see, hear, and taste, so it can smell, and
brings refreshment to itself that way. Hence the church saith, 'My
fingers dropped with sweet-smelling myrrh;' and again, she saith
of her beloved, that 'his lips dropped sweet-smelling-myrrh' (Song
5:5,13). But how came the church to understand this, but because
her soul did smell that in it that was to be smelled in it, even
in his word and gracious visits? The poor world, indeed, cannot
smell, or savour anything of the good and fragrant scent and sweet
that is in Christ; but to them that believe, 'Thy name is as ointment
poured forth, therefore do the virgins love thee' (Song 1:3).
Of feeling.
5. As the soul can see, taste, hear, and smell, so it hath the
sense of feeling, as quick and as sensible as the body. He knows
nothing that knows not this; he whose soul is 'past feeling,' has
his 'conscience seared with a hot iron' (Eph 4:18, 19; 1 Tim 4:2).
Nothing so sensible as the soul, nor feeleth so quickly the love
and mercy, or the anger and wrath of God. Ask the awakened man, or
the man that is under the convictions of the law, if he doth not
feel? and he will quickly tell you that he faints and dies away by
reason of God's hand, and His wrath that lieth upon him. Read the
first eight verses of the 38th Psalm; if thou knowest nothing of
what I have told thee by experience; and there thou shalt hear the
complaints of one whose soul lay at present under the burden of
guilt, and that cried out that without help from heaven he could
by no means bear the same. They also that know what the peace of
God means, and what an eternal weight there is in glory know well
that the soul has the sense of feeling, as well as the senses of
seeing, hearing, tasting, and smelling. But thus much for the senses
of the soul.
Of the passions of the soul.
Third, I come, in the next place, to describe the soul by the
passions of the soul. The passions of the soul, I reckon, are these,
and such like--to wit, love, hatred, joy, fear, grief, anger, etc.
And these passions of the soul are not therefore good, nor therefore
evil, because they are the passions of the soul, but are made so
by two things--to wit, principle and object. The principle I count
that from whence they flow, and the object that upon which they
are pitched. To explain myself.
Of love.
1. For that of love. This is a strong passion; the Holy Ghost saith
'it is strong as death, and cruel as the grave' (Song 8:6,7). And
it is then good, when it flows from faith, and pitcheth itself
upon God in Christ as the object, and when it extendeth itself to
all that is good, whether it be the good Word, the good work of
grace, or the good men that have it, and also to their good lives.
But all soul-love floweth not from this principle, neither hath
these for its object. How many are there that make the object of
their love the most vile of men, the most base of things, because
it flows from vile affections, and from the lusts of the flesh?
God and Christ, good laws and good men, and their holy lives, they
cannot abide, because their love wanteth a principle that should
sanctify it in its first motion, and that should steer it to a
goodly object. But that is the first.
Of hatred.
2. There is hatred, which I count another passion of the soul; and
this, as the other, is good or evil, as the principle from whence
it flows and the object of it are. 'Ye that love the Lord, hate
evil' (Psa 97:10). Then, therefore, is this passion good, when it
singleth out from the many thousand of things that are in the world
that one filthy thing called sin; and when it setteth itself, the
soul, and the whole man, against it, and engageth all the powers
of the soul to seek and invent its ruin.7 But, alas, where shall
this hatred be found? What man is there whose soul is filled with
this passion, thus sanctified by the love of God, and that makes
sin, which is God's enemy, the only object of its indignation? How
many be there, I say, whose hatred is turned another way, because
of the malignity of their minds.
They hate knowledge (Prov 1:22). They hate God (Deu 7:10; Job
21:14). They hate the righteous (2 Chron 29:2; Psa 34:21; Prov
29:10). They hate God's ways (Mal 3:14; Prov 8:12). And all is,
because the grace of filial fear is not the root and principle
from whence their hatred flows. 'For the fear of the Lord is to
hate evil:' wherefore, where this grace is wanting for a root in
the soul, there it must of necessity swerve in the letting out of
this passion; because the soul, where grace in wanting, is not at
liberty to act simply, but is biased by the power of sin; that,
while grace is absent, is present in the soul. And hence it is that
this passion, which, when acted well, is a virtue, is so abused,
and made to exercise its force against that for which God never
ordained it, nor gave it license to act.
Of joy.
3. Another passion of the soul is joy; and when the soul rejoiceth
virtuously, it rejoiceth not in iniquity, 'but rejoiceth in the
truth' (1 Cor 13:6). This joy is a very strong passion, and will
carry a man through a world of difficulties; it is a passion that
beareth up, that supporteth and strengtheneth a man, let the object
of his joy be what it will. It is this that maketh the soul fat in
goodness, if it have its object accordingly; and that which makes
the soul bold in wickedness, if it indeed doth rejoice in iniquity.
Of fear.
4. Another passion of the soul is fear, natural fear; for so you
must understand me of all the passions of the soul, as they are
considered simply and in their own nature. And, as it is with the
other passions, so it is with this; it is made good or evil in its
acts, as its principle and objects are; when this passion of the
soul is good, then it springs from sense of the greatness, and
goodness and majesty of God; also God himself is the object of this
fear'--I will forewarn you,' says Christ, 'whom ye shall fear. Fear
him that can destroy both body and soul in hell; yea, I say unto
you, Fear him' (Matt 5:28; Luke 7:5). But in all men this passion
is not regulated and governed by these principles and objects,
but is abused and turned, through the policy of Satan, quite into
another channel. It is made to fear men (Num 14:9), to fear idols
(2 Kings 17:7,38), to fear devils and witches, yea, it is made to
fear all the foolish, ridiculous, and apish fables that every old
woman or atheistical fortune teller has the face to drop before
the soul. But fear is another passion of the soul.
Of grief.
5. Another passion of the soul is grief, and it, as those afore-named,
acteth even according as it is governed. When holiness is lovely
and beautiful to the soul, and when the name of Christ is more
precious than life, then will the soul sit down and be afflicted,
because men keep not God's law. 'I beheld the transgressors, and
was grieved; because they kept not Thy word' (Psa 119:158). So
Christ; He looked round about with anger, 'being grieved for the
hardness of their hearts' (Mark 3:5). But it is rarely seen that
this passion of the soul is thus exercised. Almost everybody has
other things for the spending of the heat of this passion upon. Men
are grieved that they thrive no more in the world; grieved that
they have no more carnal, sensual, and worldly honour; grieved
that they are suffered no more to range in the lusts and vanities
of this life; but all this is because the soul is unaquainted with
God, sees no beauty in holiness, but is sensual, and wrapt up in
clouds and thick darkness.
Of anger.
6. And lastly, There is anger, which is another passion of the
soul; and that, as the rest, is extended by the soul, according to
the nature of the principle by which it is acted, and from whence
it flows. And, in a word, to speak nothing of the fierceness and
power of this passion, it is then cursed when it breaketh out beyond
the bounds that God hath set it, the which to be sure it doth, when
it shall by its fierceness or irregular motion, run the soul into
sin. 'Be ye angry, and sin not' (Eph 4:26), is the limitation
wherewith God hath bounded this passion; and whatever is more than
this, is a giving place to the devil. And one reason, among others,
why the Lord doth so strictly set this bound, and these limits to
anger, is, for that it is so furious a passion, and for that it will
so quickly swell up the soul with sin, as they say a toad swells
with its poison. Yea, it will in a moment so transport the spirit
of a man, that he shall quickly forget himself, his God, his friend,
and all good rule. But my business is not now to make a comment
upon the passions of the soul, only to show you that there are
such, and also which they are.
And now, from this description of the soul, what follows but
to put you in mind what a noble, powerful, lively, sensible thing
the soul is, that by the text is supposed may be lost, through the
heedlessness, or carelessness, or slavish fear of him whose soul
it is; and also to stir you up to that care of, and labour after,
the salvation of your soul, as becomes the weight of the matter.
If the soul were a trivial thing, or if a man, though he lost it,
might yet himself be happy, it were another matter; but the loss
of the soul is no small loss, nor can that man that has lost his
soul, had he all the world, yea, the whole kingdom of heaven, in
his own power be but in a most fearful and miserable condition.
But of these things more in their place.
[THE GREATNESS OF THE SOUL.]
SECOND, Having thus given you a description of the soul, what it
is, I shall, in the next place, show you the greatness of it.
[Of the greatness of the soul, when compared with the body.]
First, And the first thing that I shall take occasion to make this
manifest by, will be by showing you the disproportion that is betwixt
that and the body; and I shall do it in these following particulars:--
The body a house for the soul.
1. The body is called the house of the soul, a house for the soul
to dwell in. Now everybody knows that the house is much inferior
to him that, by God's ordinance, is appointed to dwell therein;
that it is called the house of the soul, you find in Paul to the
Corinthians: 'For we know,' saith he, 'that if our earthly house of
this tabernacle were dissolved, we have a building of God, a house
not made with hands, eternal in the heavens' (2 Cor 5:1). We have
then, a house for our soul in this world, and this house is the
body, for the apostle can mean nothing else; therefore he calls it
an earthly house. 'If our earthly house'--our house. But who doth
he personate if he says, This is a house for the soul; for the body
is part of him that says, Our house?
In this manner of language, he personates his soul with the souls
of the rest that are saved; and thus to do, is common with the
apostles, as will be easily discerned by them that give attendance
to reading. Our earthly houses; or, as Job saith, 'houses of clay,'
for our bodies are bodies of clay:
'Your remembrances are like unto ashes, your bodies to bodies
of clay' (Job 4:19; 13:12). Indeed, he after maketh mention of a
house in heaven, but that is not it about which he now speaks; now
he speaks of this earthly house which we have (we, our souls) to
dwell in, while on this side glory, where the other house stands,
as ready prepared for us when we shall flit from this to that; or
in case this should sooner or later be dissolved. But that is the
first; the body is compared to the house, but the soul to him that
inhabiteth the house; therefore, as the man is more noble than the
house he dwells in, so is the soul more noble than the body. And
yet, alas! with grief be it spoken, how common is it for men to
spend all their care, all their time, all their strength, all their
wit and parts for the body and its honour and preferment, even as
if the soul were some poor, pitiful, sorry, inconsiderable, and
under thing, not worth the thinking of, or not worth the caring
for. But,
The body clothing for the soul.
2. The body is called the clothing and the soul that which
is clothed therewith. Now, everybody knows that 'the body is more
than raiment,' even carnal sense will teach us this. But read that
pregnant place: 'For we that are in this tabernacle do groan, being
burdened (that is, with mortal flesh); not for that we should be
unclothed, but clothed upon, that mortality might be swallowed up
of life' (2 Cor 5:4). Thus the greatness of the soul appears in
the preference that it hath to the body--the body is its raiment.
We see that, above all creatures, man, because he is the most noble
among all visible ones, has, for the adorning of his body, that
more abundant comeliness. 'Tis the body of man, not of beast, that
is clothed with the richest ornaments. But now what a thing is the
soul, that the body itself must be its clothing! No suit of apparel
is by God thought good enough for the soul, but that which is made
by God himself, and that is that curious thing, the body. But oh!
how little is this considered--namely, the greatness of the soul.
'Tis the body, the clothes, the suit of apparel, that our foolish
fancies are taken with, not at all considering the richness and
excellency of that great and more noble part, the soul, for which
the body is made a mantle to wrap it up in, a garment to clothe
it withal. If a man gets a rent in his clothes, it is little in
comparison of a rent in his flesh; yea, he comforts himself when
he looks on that rent, saying, Thanks be to God, it is not a rent
in my flesh. But ah! on the contrary, how many are there in the
world that are more troubled for that they have a rent, a wound, or
a disease in the body, than for that they have for the souls that
will be lost and cast away. A little rent in the body dejecteth
and casteth such down, but they are not at all concerned, though
their soul is now, and will yet further be, torn in pieces, 'Now
consider this, ye that forget God, lest he tear you in pieces,
and there be none to deliver' (Psa 50:22). But this is the second
thing whereby, or by which, the greatness of the soul appears--to
wit, in that the body, that excellent piece of God's workmanship,
is but a garment, or clothing for the soul.
The body a vessel for the soul.
3. The body is called a vessel, or a case, for the soul to be put
and kept in. 'That every one of you should know how to possess
his vessel in sanctifcation and honour' (1 Thess 4:4). The apostle
here doth exhort the people to abstain from fornication, which,
in another place, he saith, '...is a sin against the body' (1 Cor
6:18). And here again he saith, 'This is the will of God, that ye
should abstain from fornication:' that the body be not defiled,
'that every one of you should know how to possess his vessel in
sanctification and honour.' His vessel, his earthen vessel, as he
calls it in another place--for 'we have this treasure in earthen
vessels.' Thus, then, the body is called a vessel; yea, every man's
body is his vessel. But what has God prepared this vessel for, and
what has He put into it? Why, many things this body is to be a vessel
for, but at present God has put into it that curious thing, the
soul. Cabinets, that are very rich and costly things of themselves,
are not made nor designed to be vessels to be stuffed or filled with
trumpery, and things of no value; no, these are prepared for rings
and jewels, for pearls, for rubies, and things that are choice. And
if so, what shall we then think of the soul for which is prepared,
and that of God, the most rich and excellent vessel in the world?
Surely it must be a thing of worth, yea, of more worth than is the
whole world besides. But alas! who believes this talk? Do not even
the most of men so set their minds upon, and so admire, the glory
of this case or vessel, that they forget once with seriousness to
think, and, therefore, must of necessity be a great way off, of
those suitable esteems that becomes them to have of their souls.
But oh, since this vessel, this cabinet, this body, is so curiously
made, and that to receive and contain, what thing is that for which
God has made this vessel, and what is that soul that He hath put
into it? Wherefore thus, in the third place, is the greatness of
the soul made manifest, even by the excellency of the vessel, the
body, that God has made to put it in.
The body a tabernacle of the soul.
4. The body is called a tabernacle for the soul. 'Knowing that shortly
I must put off this my tabernacle' (2 Pet 1:14), that is, my body,
'by death' (John 21:18,19). 'For we know that if our earthly house
of this tabernacle were dissolved, we have a building of God,' etc.
(2 Cor 5:1). In both these places, by 'tabernacle,' can be meant
nothing but the body; wherefore both the apostles, in these sentences
do personate their souls, and speak as if the soul was THE ALL of
a man; yea, they plainly tell us, that the body is but the house,
clothes, vessel, and tabernacle for the soul. But what a famous
thing therefore is the soul!
The tabernacle of old was a place erected for worship, but
the worshippers were more excellent than the place; so our body
is a tabernacle for the soul to worship God in, but must needs be
accounted much inferior to the soul, forasmuch as the worshippers
are always of more honour than the place they worship in; as he that
dwelleth in the tabernacle hath more honour than the tabernacle.8
'I serve,' says Paul, God and Christ Jesus 'with my spirit (or soul)
in the gospel' (Rom 1:9), but not with his spirit out of, but in,
this tabernacle. The tabernacle had instruments of worship for the
worshippers; so has the body for the soul, and we are bid to 'yield
our members as instruments of righteousness to God' (Rom 6:13). The
hands, feet, ears, eyes, and tongue, which last is our glory when
used right, are all of them instruments of this tabernacle, and to
be made use of by the soul, the inhabiter of this tabernacle, for
the soul's performance of the service of God. I thus discourse,
to show you the greatness of the soul. And, in mine opinion, there
is something, if not very much, in what I say. For all men admire
the body, both for its manner of building, and the curious way of
its being compacted together. Yes, the further men, wise men, do
pry into the wonderful work of God that is put forth in framing the
body, the more still they are made to admire; and yet, as I said,
this body is but a house, a mantle, a vessel, a tabernacle for
the soul. What, then, is the soul itself?9 But thus much for the
first particular.
[Other things that show the greatness of the soul.]
Second, We will now come to other things that show us the greatness
of the soul. And,
The soul is called God's breath.
1. It is called God's breath of life. 'And the Lord God formed
man,' that is, the body, 'of the dust of the ground, and breathed
into his nostrils the breath of life, and man became a living
soul' (Gen 2:7). Do but compare these two together, the body and
the soul; the body is made of dust, the soul is the breath of God.
Now, if God hath made this body so famous, as indeed He has, and
yet it is made but of the dust of the ground, and we all do know
what inferior matter it is, what is the soul, since the body is not
only its house and garment, but since itself is made of the breath
of God? But, further, it is not only said that the soul is of the
breath of the Lord, but that the Lord breathed into him the breath
of life--to wit, a living spirit, for so the next words infer--and
'man became a living soul.' Man, that is, the more excellent part
of him, which, for that which is principal, is called man, that
bearing the denomination of the whole; or man, the spirit and
natural power, by which, as a reasonable creature, the whole of
him is acted, 'became a living soul.' But I stand not here upon
definition, but upon demonstration. The body, that noble part of
man, had its original from the dust; for so says the Word, 'Dust
thou art (as to thy body), and unto dust shalt thou return' (Gen
3:19). But as to thy more noble part, thou art from the breath of
God, God putting forth in that a mighty work of creating power, and
man 'was made a living soul' (1 Cor 15:45). Mark my reason. There
is as great a disparity betwixt the body and the soul, as is between
the dust of the ground and that, here called, the breath of life
of the Lord. And note further, that, as the dust of the ground did
not lose, but gained glory by being formed into the body of a man,
so this breath of the Lord lost nothing neither by being made a
living soul. O man! dost thou know what thou art?
The soul God's image.
2. As the soul is said to be of the breath of God, so it is said
to be made after God's own image, even after the similitude of God.
'And God said, Let Us make man in Our image, after Our likeness.--So
God created man in His own image, in the image of God created
He him' (Gen 1:26,27). Mark, in His own image, in the image of
God created He him; or, as James hath it, it is 'made after the
similitude of God,' (James 3:9); like Him, having in it that which
beareth semblance with Him. I do not read of anything in heaven,
or earth, or under the earth, that is said to be made after this
manner, or that is at all so termed, save only the Son of God Himself.
The angels are noble creatures, and for present employ are made a
little higher than man himself, (Heb 2); but that any of them are
said to be made 'after God's image,' after His own image, even
after the similitude of God, that I find not. This character the
Holy Ghost, in the Scriptures of truth, giveth only of man, of
the soul of man; for it must not be thought that the body is here
intended in whole or in part. For though it be said that Christ
was made after the similitude of sinful flesh (Phil 2), yet it is
not said that sinful flesh is made after the similitude of God;
but I will not dispute; I only bring these things to show how great
a thing, how noble a thing the soul is; in that, at its creation,
God thought it worthy to be made, not like the earth, or the heavens,
or the angels, seraphims, or archangels, but like Himself, His own
self, saying, 'Let Us make man in Our own likeness. So He made man
in His own image.' This, I say, is a character above all angels;
for, as the apostle said, 'To which of the angels said He at anytime,
'Thou art my Son?' So, of which of them hath He at any time said,
This is, or shall be, made in or after Mine image, Mine own image?
O what a thing is the soul of man, that above all the creatures in
heaven or earth, being made in the image and similitude of God.10
The soul God's desire.
3. Another thing by which the greatness of the soul is made manifest
is this, it is that--and that only, and to say this is more than
to say, it is that above all the creatures--that the great God
desires communion with. He 'hath set apart him that is godly for
himself,' (Psa 4:3); that is, for communion with his soul; therefore
the spouse saith concerning him, 'His desire is toward me,' (Song
7:10); and, therefore, he saith again, 'I will dwell in them,
and walk in them' (2 Cor 6:16). To 'dwell in,' and 'walk in,' are
terms that intimate communion and fellowship; as John saith, 'Our
fellowship, truly our fellowship is with the Father, and with his
Son Jesus Christ' (1 John 1:3). That is, our soul-fellowship; for
it must not be understood of the body, though I believe that the
body is much influenced when the soul has communion with God; but
it is the soul, and that only, that at present is capable of having
and maintaining of this blessed communion. But, I say, what a thing
is this, that God, the great God, should choose to have fellowship
and communion with the soul above all. We read, indeed, of the
greatness of the angels, and how near also they are unto God; but
yet there are not such terms that bespeak such familiar acts between
God and angels, as to demonstrate that they have such communion
with God as has, or as the souls of His people may have. Where has
He called them His love, His dove, His fair one? and where, when He
speaketh of them, doth He express a communion that they have with
Him by the similitude of conjugal love? I speak of what is revealed;
the secret things belong to the Lord our God. Now by all this is
manifest the greatness of the soul. Men of greatness and honour,
if they have respect to their own glory, will not choose for their
familiars the base and rascally crew of this world; but will single
out for their fellows, fellowship, and communion, those that are
most like themselves. True, the King has not an equal, yet He is
for being familiar only with the nobles of the land: so God, with
Him none can compare; yet since the soul is by Him singled out
for His walking mate and companion, it is a sign it is the highest
born, and that upon which the blessed Majesty looks, as upon that
which is most meet to be singled out for communion with Himself.
Should we see a man familiar with the King, we would, even of
ourselves, conclude he is one of the nobles of the land; but this
is not the lot of every soul--some have fellowship with devils, yet
not because they have a more base original than those that lie in
God's bosom, but they, through sin, are degenerate, and have chosen
to be great with His enemy--but all these things show the greatness
of the soul.
The soul a vessel for grace.
4. The soul of men are such as God counts worthy to be the vessels
to hold His grace, the graces of the Spirit, in. The graces of the
Spirit--what like them, or where here are they to be found, save
in the souls of men only? 'Of His fulness have all we received,
and grace for grace' (John 1:16). Received, into what? into 'the
hidden part,' as David calls it (Psa 51:6). Hence the king's daughter
is said to be 'all glorious within,' (Psa 45:15); because adorned
and beautified with the graces of the Spirit. For that which David
calls the hidden part is the inmost part of the soul; and it is,
therefore, called the hidden part, because the soul is invisible,
nor can any one living infallibly know what is in the soul but God
Himself. But, I say, the soul is the vessel into which this golden
oil is poured, and that which holds, and is accounted worthy to
exercise and improve the same. Therefore the soul is it which is
said to love God--'Saw ye him whom my soul loveth?' (Song 3:3);
and, therefore, the soul is that which exerciseth the spirit of
prayer--'With my soul have I desired thee in the night; yea, with
my spirit within me will I seek thee early' (Isa 26:9). With the
soul also men are said to believe and into the soul God is said to
put His fear. This is the vessel into which the virgins got oil,
and out of which their lamps were supplied by the same. But what
a thing, what a great thing therefore is the soul, that that above
all things that God hath created should be the chosen vessel to put
His grace in. The body is the vessel for the soul, and the soul is
the vessel for the grace of God. But,
5. The greatness of the soul is manifest by the greatness of the
price that Christ paid for it, to make it an heir of glory; and
that was His precious blood (1 Cor 6:20; 1 Peter 1:18,19). We do
use to esteem of things according to the price that is given for
them, especially when we are convinced that the purchase has not
been made by the estimation of a fool. Now the soul is purchased
by a price that the Son, the wisdom of God, thought fit to pay
for the redemption thereof--what a thing, then, is the soul? Judge
of the soul by the price that is paid for it, and you must needs
confess, unless you count the blood that hath bought it an unholy
thing, that it cannot but be of great worth and value. Suppose a
prince, or some great man, should, on a sudden, descend from his
throne, or chair of state, to take up, that he might put in his
bosom, something that he had espied lying trampled under the feet
of those that stand by; would you think that he would do this for
an old horse shoe,11 or for so trivial a thing as a pin or a point?
12 Nay, would you not even of yourselves conclude that that thing
for which the prince, so great a man, should make such a stoop,
must needs be a thing of very great worth? Why, this is the case
of Christ and the soul. Christ is the prince, His throne was in
heaven, and, as He sat there, He espied the souls of sinners trampled
under the foot of the law and death for sin. Now, what doth He,
but comes down from His throne, stoops down to the earth, and there,
since He could not have the trodden-down souls without price, He
lays down His life and blood for them (2 Cor 8:9). But would He
have done this for inconsiderable things? No, nor for the souls
of sinners neither, had He not valued them higher than he valued
heaven and earth besides. 13 This, therefore, is another thing by
which the greatness of the soul is known.
The soul immortal.
6. The soul is immortal, it will have a sensible being for ever,
none can kill the soul (Luke 12:4; Matt 10:28). If all the angels
in heaven, and all the men on earth, should lay all their strength
together, they cannot kill or annihilate one soul. No, I will
speak without fear, if it may be said, God cannot do what He will
not do; then He cannot annihilate the soul: but, notwithstanding
all His wrath, and the vengeance that He will inflict on sinful
souls, they yet shall abide with sensible beings, yet to endure,
yet to bear punishment. If anything could kill the soul, it would
be death; but death cannot do it, neither first nor second; the
first cannot, for when Dives was slain, as to his body by death,
his soul was found alive in hell--'He lift up his eyes in hell,
being in torment' (Luke 16:23). The second death cannot do it,
because it is said their worm never dies, but is always torturing
them with his gnawing (Mark 9:44). But that could not be, if time,
or lying in hell fire for ever, could annihilate the soul. Now, this
also shows the greatness of the soul, that it is that which has an
endless life, and that will, therefore, have a being endlessly. O
what a thing is the soul!
The soul, then, is immortal, though not eternal. That is eternal that
has neither beginning nor end, and, therefore, eternal is properly
applicable to none but God; hence He is called the 'eternal God'
(Deu 33:27). Immortal is that which, though it hath a beginning,
yet hath no end, it cannot die, nor cease to be; and this is the
state of the soul. It cannot cease to have a being when it is once
created; I mean, a living, sensible being. For I mean by living, only
such a being as distinguishes it from annihilation or incapableness
of sense and feeling. Hence, as the rich man is after death said
to 'lift up his eyes in hell,' so the beggar is said, when he died,
to be 'carried by the angels, into Abraham's bosom' (Luke 16:22,23).
And both these sayings must have respect to the souls of these men;
for, as for their bodies, we know at present it is otherwise with
them. The grave is their house, and so must be till the trumpet
shall sound, and the heavens pass away like a scroll. Now, I say,
the immortality of the soul shows the greatness of it, as the
eternity of God shows the greatness of God. It cannot be said of
any angel but that he is immortal, and so it is, and ought to be
said of the soul. This, therefore, shows the greatness of the soul,
in that it is as to abiding so like unto him.
'Tis the soul that acts the body.
7. But a word or two more, and so to conclude this head. The
soul!--why, it is the soul that acteth the body in all these things,
good or bad, that seem good and reasonable, or amazingly wicked.
True, the acts and motions of the soul are only seen and heard in,
and by the members and motions of the body, but the body is but a
poor instrument, soul is the great agitator and actor. 'The body
without the spirit is dead' (James 2:26). All those famous arts,
and works, and inventions of works, that are done by men under
heaven, they are all the intentions of the soul, and the body, as
acting and labouring therein, doth it but as a tool that the soul
maketh use of to bring his invention into maturity (Eccl 7:29).
How many things have men found out to the amazing of one another,
to the wonderment of one another, to the begetting of endless
commendations of one another in the world, while, in the meantime,
the soul, which indeed is the true inventor of all, is overlooked,
not regarded, but dragged up and down by every lust, and prostrate,
and made a slave to every silly and beastly thing. O the amazing
darkness that hath covered the face of the hearts of the children
of men, that they cannot deliver their soul, nor say, 'Is there not
a lie in my right hand?' (Isa 44:20), though they are so cunning
in all other matters. Take man in matters that are abroad, and far
from home, and he is the mirror of all the world; but take him at
home, and put him upon things that are near him, I mean, that have
respect to the things that concern his soul, and then you will
find him the greatest fool that ever God made. But this must not
be applied to the soul simply as it is God's creature, but to the
soul sinful, as it has willingly apostatized from God, and so suffered
itself to be darkened, and that with such thick and stupifying
darkness, that it is bound up and cannot--it hath a napkin of sin
bound so close before its eyes that it is not able--of itself--to
look to, and after those things which should be its chiefest concern,
and without which it will be most miserable for ever.
The soul capable of having to do with invisibles.
8. Further, as the soul is thus curious about arts and sciences,
and about every excellent thing of this life, so it is capable of
having to do with invisibles, with angels, good or bad, yea, with
the highest and Supreme Being, even with the holy God of heaven. I
told you before that God sought the soul of man to have it for His
companion; and now I tell you that the soul is capable of communion
with Him, when the darkness that sin hath spread over its face is
removed. The soul is an intelligent power, it can be made to know
and understand depths, and heights, and lengths, and breadths,
in those high, sublime, and spiritual mysteries that only God can
reveal and teach; yea, it is capable of diving unutterably into them.
And herein is God, the God of glory, much delighted and pleased--to
wit, that He hath made Himself a creature that is capable of
hearing, of knowing, and of understanding of His mind, when opened
and revealed to it. I think I may say, without offence to God
or man, that one reason why God made the world was, that He might
manifest Himself, not only by, but to the works which He made; but,
I speak with reverence, how could that be, if He did not also make
some of His creatures capable of apprehending of Him in those most
high mysteries and methods in which He purposed to reveal Himself?
But then, what are those creatures which He hath made (unto whom
when these things are shown) that are able to take them in and
understand them, and so to improve them to God's glory, as He hath
ordained and purposed they should, but souls? for none else in the
visible world are capable of doing this but they. And hence it is
that to them, and them only, He beginneth to reveal Himself in this
world. And hence it is that they, and they only, are gathered up
to Him where He is, for they are they that are called 'the spirits
of just men made perfect,' (Heb 12:23); the spirit of a beast goeth
downward to the earth, it is the spirit of a man that goes upwards
to God that gave it (Eccl 3:21;12:7). For that, and that only,
is capable of beholding and understanding the glorious visions of
heaven; as Christ said, 'Father, I will that they also, whom thou
hast given Me, be with Me where I am; that they may behold My glory,
which thou hast given Me; for thou lovedst Me before the foundation
of the world' (John 17:24). And thus the greatness of the soul is
manifest. True, the body is also gathered up into glory, but not
simply for its own sake, or because that is capable of itself to
know and understand the glories of its Maker; but that has been
a companion with the soul in this world, has also been its house,
its mantle, its cabinet and tabernacle here; it has also been it by
which the soul hath acted, in which it hath wrought, and by which
its excellent appearances have been manifested; and it shall also
there be its co-partner and sharer in its glory. Wherefore, as the
body here did partake of soul excellencies, and was also conformed
to its spiritual and regenerate principles; so it shall be hereafter
a partaker of that glory with which the soul shall be filled,
and also be made suitable by that glory to become a partaker and
co-partner with it of the eternal excellencies which heaven will
put upon it. In this world it is a gracious soul (I speak now of
the regenerate), and in that world it shall be a glorious one. In
this world the body was conformable to the soul as it was gracious,
and in that world it shall be conformable to it as it is glorious;
conformable, I say, by partaking of that glory that then the soul
shall partake of; yea, it shall also have an additional glory to
adorn, and make it yet the more capable of being serviceable to
it, and with it in its great acts before God in eternal glory. Oh,
what great things are the souls of the sons of men!
The soul capable of diving into the depths and mysteries of hell.
9. But again, as the soul is thus capable of enjoying God in glory,
and of prying into these mysteries that are in him, so it is capable,
with great profundity, to dive into the mysterious depths of hell.
Hell is a place and state utterly unknown to any in this visible
world, excepting the souls of men; nor shall any for ever be capable
of understanding the miseries thereof, save souls and fallen angels.
Now, I think, as the joys of heaven stand not only in speculation,
or in beholding of glory, but in a sensible enjoyment and unspeakable
pleasure which those glories will yield to the soul (Psa 16:11),
so the torments of hell will not stand in the present lashes and
strokes which by the flames of eternal fire God will scourge the
ungodly with; but the torments of hell stand much, if not in the
greatest part of them, in those deep thoughts and apprehensions,
which souls in the next world will have of the nature and occasions
of sin; of God, and of separation from Him; of the eternity of those
miseries, and of the utter impossibility of their help, ease, or
deliverance for ever. O! damned souls will have thoughts that will
clash with glory, clash with justice, clash with law, clash with
itself, clash with hell, and with the everlastingness of misery;
but the point, the edge, and the poison of all these thoughts will
still be galling, and dropping, and spewing out their stings into
the sore, grieved, wounded, and fretted place, which is the conscience,
though not the conscience only; for I may say of the souls in hell,
that they all over are but one wound, one sore! Miseries as well
as mercies sharpen and make quick the apprehensions of the soul.
Behold Spira in his book, 14 Cain in his guilt, and Saul with the
witch of Endor, and you shall see men ripened, men enlarged and
greatened in their fancies, imaginations, and apprehensions though
not about God, and heaven, and glory, yet about their loss, their
misery, and their woe, and their hells (Isa 33:14; Psa 1:4; Rev
14:10; Mark 9:44,46).
The ability of the soul to bear.
10. Nor doth their ability to bear, if it be proper to say they
bear those dolors which there for ever they shall endure, a little
demonstrate their greatness. Everlasting burning, devouring fire,
perpetual pains, gnawing worms, utter darkness, and the ireful
souls, face, and strokes of Divine and infinite justice will not,
cannot, make this soul extinct, as I said before. I think it is not
so proper to say the soul that is damned for sin doth bear these
things, as to say it doth ever sink under them: and, therefore,
their place of torment is called the bottomless pit, because they
are ever sinking, and shall never come there where they will find
any stay. Yet they live under wrath, but yet only so as to be
sensible of it, as to smart and be in perpetual anguish, by reason
of the intolerableness of their burden. But doth not their thus
living, abiding, and retaining a being(or what you will call it),
demonstrate the greatness and might of the soul? Alas! heaven and
earth are short of this greatness, for these, though under less
judgment by far, do fade and wax old like a moth-eaten garment,
and, in their time, will vanish away to nothing (Heb 1).
Also, we see how quickly the body, when the soul is under a fear
of the rebukes of justice, how soon, I say, it wastes, moulders
away, and crumbleth into the grave; but the soul is yet strong, and
abides sensible to be dealt withal for sin by everlasting burnings.
The might of the soul further shown.
11. The soul, by God's ordinance, while this world lasts, has a
time appointed it to forsake and leave the body to be turned again
to the dust as it was, and this separation is made by death, (Heb
9:27); therefore the body must cease for a time to have sense, or
life, or motion; and a little thing brings it now into this state;
but in the next world, the wicked shall partake of none of this;
for the body and the soul being at the resurrection rejoined, this
death, that once did rend them asunder, is for ever overcome and
extinct; so that these two which lived in sin must for ever be
yoked together in hell. Now, there the soul being joined to the
body, and death, which before did separate them, being utterly taken
away, the soul retains not only its own being, but also continueth
the body to be, and to suffer sensibly the pains of hell, without
those decays that it used to sustain.
And the reason why this death shall then be taken away is, because
justice in its bestowing its rewards for transgressions may not be
interrupted, but that body and soul, as they lived and acted in sin
together, might be destroyed for sin in hell together (Matt 10:28
Luke 12:5). Destroyed, I say, but with such a destruction, which,
though it is everlasting, will not put a period to their sensible
suffering the vengeance of eternal fire (2 Thess 1:8,9).
This death, therefore, though that also be the wages of sin, would
now, were it suffered to continue, be a hinderance to the making
known of the wrath of God, and also of the created power and might
of the soul. (1.) It would hinder the making known of the wrath
of God, for it would take the body out of the way, and make it
incapable of sensible suffering for sin, and so removing one of
the objects of vengeance the power of God's wrath would be so far
undiscovered. (2.) It would also hinder the manifestation of the
power and might of the soul, which is discovered much by its abiding
to retain its own being while the wrath of God is grappling with
it, and more by its continuing to the body a sensible being with
itself.
Death, therefore, must now be removed, that the soul may be made
the object of wrath without molestation or interruption. That the
soul, did I say? yea, that soul and body both might be so. Death
would now be a favour, though once the fruit of sin, and also the
wages thereof, might it now be suffered to continue, because it
would ease the soul of some of its burden: for a tormented body
cannot but be a burden to a spirit, and so the wise man insinuates
when he says, 'The spirit of a man will sustain his infirmity;' that
is, bear up under it, but yet so as that it feels it a burden. We
see that, because of the sympathy that is between body and soul,
how one is burdened if the other be grieved. A sick body is a
burden to the soul, and a wounded spirit is a burden to the body;
'a wounded spirit who can bear?' (Prov 18:14). But death must not
remove this burden, but the soul must have the body for a burden,
and the body must have the soul for a burden, and both must have
the wrath of God for a burden. Oh, therefore, here will be burden
upon burden, and all upon the soul, for the soul will be the chief
seat of this burden! But thus much to show you the greatness of
the soul.
[OF THE LOSS OF THE SOUL.]
THIRD, I shall now come to the third thing which was propounded to
be spoken to; and that is, to show you what we are to understand
by losing of the soul, or what the loss of the soul is--'What shall
a man give in exchange for his soul?'
[He that loseth his soul loseth himself.]
First, The loss of the soul is a loss, in the nature of it, peculiar
to itself. There is no such loss, as to the nature of loss, as is
the loss of the soul; for that he that hath lost his soul has lost
himself. In all other losses, it is possible for a man to save
himself, but he that loseth his soul, loseth himself--'For what is
a man advantaged, if he gain the whole world, and lose himself?'
(Luke 9:25). Wherefore, the loss of the soul is a loss that cannot
be paralleled. He that loseth himself, loseth his all, his lasting
all; for himself is his all--his all in the most comprehensive
sense. What mattereth it what a man gets, if by the getting thereof
he loseth himself? Suppose a man goeth to the Indies for gold, and
he loadeth his ship therewith; but at his return, that sea that
carried him thither swallows him up--now, what has he got? But this
is but a lean similitude with reference to the matter in hand--to
wit, to set forth the loss of the soul. Suppose a man that has been
at the Indies for gold should, at his return, himself be taken by
them of Algiers, and there made a slave of, and there be hunger-bit,
and beaten till his bones are broken, 15 what has he got? what
is he advantaged by his rich adventure? Perhaps, you will say, he
has got gold enough to obtain his ransom. Indeed this may be; and
therefore no similitude can be found that can fully amplify the
matter, 'for what shall a man give in exchange for his soul?' 'Tis
a loss that standeth by itself, there is not another like it, or
unto which it may be compared. 'Tis only like itself--'tis singular,
'tis the chief of all losses--the highest, the greatest loss. 'For
what shall a man give in exchange for his soul?' A man may lose
his wife, his children, his estate, his liberty, and his life, and
have all made up again, and have all restored with advantage, and
may, therefore, notwithstanding all these losses, be far enough off
from losing of himself. (Luke 14:26; Mark 8:35). For he may lose
his life, and save it; yea, sometimes the only way to save that,
is to lose it; but when a man has lost himself, his soul, then all
is gone to all intents and purposes. There is no word says, 'he
that loses his soul shall save it;' but contrariwise, the text
supposeth that a man has lost his soul, and then demands if any can
answer it--'What shall a man give in exchange for his soul?' All,
then, that he gains that loseth his soul is only this, he has gained
a loss, he has purchased the loss of losses, he has nothing left
him now but his loss, but the loss of himself, of his whole self.
He that loseth his life for Christ, shall save it; but he that
loseth himself for sin, and for the world, shall lose himself
to perfection of loss; he has lost himself, and there is the full
point.
There are several things fall under this first head, upon which I
would touch a little.
He that has lost himself will never be more at his own dispose.
(1.) He that has lost his soul has lost himself. Now, he that lost
himself is no more at his own dispose. While a man enjoys himself,
he is at his own dispose. A single man, a free man, a rich man,
a poor man, any man that enjoys himself, is at his own dispose. I
speak after the manner of men. But he that has lost himself is not
at his own dispose. He is, as I may say, now out of his own hands:
he has lost himself, his soul-self, his own self, his whole self,
by sin, and wrath and hell hath found him; he is, therefore, now no
more at his own dispose, but at the dispose of justice, of wrath,
and hell; he is committed to prison, to hell prison, there to
abide, not at pleasure, not as long and as little time as he will,
but the term appointed by his judge: nor may he there choose his
own affliction, neither for manner, measure, or continuance. It
is God that will spread the fire and brimstone under him, it is God
that will pile up wrath upon him, and it is God himself that will
blow the fire. And 'the breathof the Lord, like a stream of brimstone,
doth kindle it' (Isa 30:33). And thus it is manifest that he that
has lost himself, his soul, is no more at his own dispose, but at
the dispose of them that find him.
He that hath lost himself, is not at liberty to dispose of what he
hath.
(2.) Again, as he that has lost himself is not at his own dispose,
so neither is he at liberty to dispose of what he has; for the
man that has lost himself has something yet of his own. The text
implies that his soul is his when lost, yea, when that and his all,
himself is lost; but as he cannot dispose of himself, so he cannot
dispose of what he hath. Let me take leave to make out my meaning.
If he that is lost, that has lost himself, has not, notwithstanding,
something that in some sense may be called his own, then he that
is lost is nothing. The man that is in hell has yet the powers, the
senses, and passions of his soul; for not he nor his soul must be
thought to be stripped of these; for then he would be lower than
the brute; but yet all these, since he is there, are by God improved
against himself; or, if you will, the point of this man's sword is
turned against his own heart, and made to pierce his own liver.
The soul by being in hell loseth nothing of its aptness to think,
its quickness to pierce, to pry, and to understand; nay, hell
has ripened it in all these things; but, I say, the soul with its
improvements as to these, or anything else, is not in the hand of
him that hath lost himself to manage for his own advantage, but in
the hand, and in the power, and to be disposed as is thought meet
by him into whose revenging hand by sin he has delivered himself--to
wit, in the hand of God. So, then, God now has the victory, and
disposeth of all the powers, senses, and passions of the soul for
the chastising of him that has lost himself. Now the understanding
is only employed and improved in and about the apprehending of such
things as will be like daggers at the heart--to wit, about justice,
sin, hell, and eternity, to grieve and break the spirit of the
damned; yea, to break, to wound, and to tear the soul in pieces.
The depths of sin which the man has loved, the good nature of God
whom the man has hated, the blessings of eternity which the soul
has despised, shall now be understood by him more than ever, but yet
so only, as to increase grief and sorrow, by improving of the good
and of the evil of the things understood, to the greater wounding
of the spirit; wherefore now, every touch that the understanding
shall give to the memory will be as a touch of a red-hot iron, or
like a draught of scalding lead poured down the throat. The memory
also letteth those things down upon the conscience with no less
terror and perplexity. And now the fancy or imagination doth start
and stare like a man by fears bereft of wits, and doth exercise
itself, or rather is exercised by the hand of revenging justice,
so about the breadth and depth of present and future punishments,
as to lay the soul as on a burning rack. Now also the judgment, as
with a mighty maul, driveth down the soul in the sense and pangs
of everlasting misery into that pit that has no bottom; yea, it
turneth again, and, as with a hammer, it riveteth every fearful
thought and apprehension of the soul so fast that it can never be
loosed again for ever and ever. Alas! now the conscience can sleep,
be dull, be misled, or batter, no longer; no, it must now cry out;
understanding will make it, memory will make it, fancy or imagination
will make it. Now, I say, it will cry out of sin, of justice, and
of the terribleness of the punishment that hath swallowed him up
that has lost himself. Here will be no forgetfulness; yet nothing
shall be thought on but that which will wound and kill; here will
be no time, cause, or means for diversion; all will stick and gnaw
like a viper. Now the memory will go out to where sin was heretofore
committed, it will also go out to the word that did forbid it. The
understanding also, and the judgment too, will now consider of the
pretended necessity that the man had to break the commandments of
God, and of the seasonableness of the cautions and of the convictions
which were given him to forbear, by all which more load will be laid
upon him that has lost himself; for here all the powers, senses,
and passions of the soul must be made self-burners, self-tormentors,
self-executioners, by the just judgment of God; also all that the
will shall do in this place shall be but to wish for ease, but the
wish shall only be such as shall only seem to lift up, for the cable
rope of despair shall with violence pull him down again. The will
indeed will wish for ease, and so will the mind, etc., but all these
wishers will by wishing arrive to no more advantage but to make
despair which is the most twinging stripe of hell, to cut yet deepeer
into the whole soul of him that has lost himself; wherefore, after
all that can be wished for, they return again to their burning chair,
where they sit and bewail their misery. Thus will all the powers,
senses, and passions of the soul of him that has lost himself be
out of his own power to dispose for his advantage, and will be only
in the hand and under the management of the revenging justice of
God. And herein will that state of the damned be worse than it is
now with the fallen angels; for though the fallen angels are now
cast down to hell, in chains, and sure in themselves at last to
partake of eternal judgment, yet at present they are not so bound
up as the damned sinner shall be; for notwithstanding their chains,
and their being the prisoners of the horrible hells, yet they have
a kind of liberty granted them, and that liberty will last till the
time appointed, to tempt, to plot, to contrive, and invent their
mischiefs, against the Son of God and His (Job 1:7; 2:2). And though
Satan knows that this at last will work for his future condemnation,
yet at present he finds it some diversion to his trembling mind,
and obtains, through his so busily employing of himself against the
gospel and its professors, something to sport and refresh himself
withal; yea, and doth procure to himself some small crumbs of minutes
of forgetfulness of his own present misery and of the judgment that
is yet to pass upon him; but this privilege will then be denied to
him that has lost himself; there will be no cause nor matter for
diversion; there it will; as in the old world, rain day and night
fire and brimstone from the Lord out of heaven upon them (Rev
14:10,11). Misery is fixed; the worm will be always sucking at and
gnawing of, their soul; also, as I have said afore, all the powers,
senses, and passions of the soul will throw their darts inwards,
yea, of God will be made to do it, to the utter, unspeakable, and
endless torment of him that has lost himself. Again,
They cannot sit down by the loss.
(3.) All therefore that he that has lost himself can do is, to
sit down by the loss. Do I say, he can do this?--oh! if that could
be, it would be to such, a mercy; I must therefore here correct
myself--That they cannot do; for to sit down by the loss implies
a patient enduring; but there will be no such grace as patience in
hell with him that has lost himself; here, will also want a bottom
for patience--to wit, the providence of God; for a providence of God,
though never so dismal, is a bottom for patience to the afflicted;
but men go not to hell by providence, but by sin. Now sin being
the cause, other effects are wrought; for they that go to hell,
and that there miserably perish, shall never say it was God by His
providence that brought them hither, and so shall not have that on
which to lean and stay themselves.
They shall justify God, and lay the fault upon themselves concluding
that it was sin with which their souls did voluntarily work--yea,
which their souls did suck in as sweet milk--that is the cause of
this their torment. Now this will work after another manner, and
will produce quite another thing than patience, or a patient enduring
of their torment; for their seeing that they are not only lost, but
have lost themselves, and that against the ordinary means that of
God was provided to prevent that loss; yea, when they shall see
what a base thing sin is, how that it is the very worst of things,
and that which also makes all things bad, and that for the sake
of that they have lost themselves, this will make them fret, and,
gnash, and gnaw with anger themselves; this will set all the passions
of the soul, save love, for that I think will be stark dead, all
in a rage, all in a self-tormenting fire. You know there is nothing
that will sooner put a man into and manage his rage against himself
than will a full conviction in his conscience that by his own only
folly, and that against caution, and counsel, and reason to the
contrary, he hath brought himself into extreme distress and misery.
But how much more will it make this fire burn when he shall see all
this is come upon him for a toy, for a bauble, for a thing that is
worse than nothing!
Why, this is the case with him that has lost himself; and therefore
he cannot sit down by the loss, cannot be at quiet under the sense
of his loss. For sharply and wonderful piercingly, considering the
loss of himself, and the cause thereof, which is sin, he falls to
a tearing of himself in pieces with thoughts as hot as the coals of
juniper, and to a gnashing upon himself for this; also the Divine
wisdom and justice of God helpeth on this self-tormentor in his
self-tormenting work, by holding the justice of the law against
which he has offended, and the unreasonableness of such offence,
continually before his face. For if, to an enlightened man who
is in the door of hope, the sight of all past evil practices will
work in him 'vexation of spirit,' to see what fools we were, (Eccl
1:14); how can it but be to them that go to hell a vexation only
to understand the report, the report that God did give them of sin,
of His grace, of hell, and of everlasting damnation, and yet that
they should be such fools to go thither? (Isa 28:19). But to pursue
this head no further, I will come now to the next thing.
[The loss of the soul a double loss.]
Secondly, As the loss of the soul is, in the nature of the loss, a
loss peculiar to itself, so the loss of the soul is a double loss;
it is, I say, a loss that is double, lost both by man and God; man
has lost it, and by that loss has lost himself; God has lost it,
and by that loss it is cast away. And to make this a little plainer
unto you, I suppose it will be readily granted that men do lose
their souls. But now how doth God lose it? The soul is God's as
well as man's--man's because it is of themselves; God's because it
is His creature; God has made us this soul, and hence it is that
all souls are His (Jer 38:16; Eze 18:4).
Now the loss of the soul doth not only stand in the sin of man, but
in the justice of God. Hence He says, 'What is a man advantaged, if
he gain the whole world, and lose himself, or be cast away' (Luke
9:25). Now this last clause, 'or be cast away,' is not spoken
to show what he that has lost his soul has done, though a man may
also be said to cast away himself; but to show what God will do to
those that have lost themselves, what God will add to that loss.
God will not cast away a righteous man, but God will cast away the
wicked, such a wicked one as by the text is under our consideration
(Job 8:20; Matt 13:50). This, then, is that which God will add, and
so make the sad state of them that lose themselves double. The man
for sin has lost himself, and God by justice will cast him away;
according to that of Abigail to David, 'The soul of my lord,' said
she, 'shall be bound in the bundle of life with the Lord thy God;
and the souls of thine enemies, them shall He sling out, as out of
the middle of a sling' (1 Sam 25:29). So that here is God's hand as
well as man's; man's by sin, and God's by justice. God shall cast
them away; wherefore in the text above mentioned he doth not say,
or cast away himself, as meaning the act of the man whose soul is
lost; but, 'or be cast away' (Luke 9:25). Supposing a second person
joining with the man himself in the making up of the greatness of
the loss of the soul--to wit, God himself, who will verily cast
away that man who has lost himself. God shall cast them away--that
is, exclude them His favour or protection, and deliver them up to
the due reward of their deed! He shall shut them out of His heaven,
and deliver them up to their hell; He shall deny them a share in
his glory, and shall leave them to their own shame; He shall deny
them a portion in His peace, and shall deliver them up to the torments
of the devil, and of their own guilty consciences; He shall cast
them out of His affection, pity, and compassion, and shall leave
them to the flames that they by sin have kindled, and to the worm,
or biting cockatrice, that they themselves have hatched, nursed, and
nourished in their bosoms. And this will make their loss double,
and so a loss that is loss to the uttermost, a loss above every
loss. A man may cast away himself and not be cast away of God; a
man may be cast away by others, and not be cast away of God; yea,
what way soever a man be cast away, if he be not cast away for sin,
he is safe, he is yet found, and in a sure hand. But for a man so
to lose himself as by that loss to provoke God to cast him away
too, this is fearful.
The casting away, then, mentioned in Luke, is a casting away by
the hand of God, by the revenging hand of God; and it supposeth two
things--1. God's abhorrence of such a soul. 2. God's just repaying
of it for its wickedness by way of retaliation.
1. It supposeth God's abhorrence of the soul. That which we
abhor, that we cast from us, and put out of our favour and respect
with disdain, and a loathing thereof. So when God teacheth Israel
to loathe and abhor their idols, He bids them 'to cast away their
very covering as a stinking and menstruous cloth, and to say unto
it, 'Get you hence' (Isa 30:22), 'He shall gather the good into
vessels, and cast the bad away' (Matt 13:48; 25:41). Cast them out
of My presence. Well, but whither must they go? The answer is, Into
hell, into utter darkness, into the fire that is prepared for the
devil and his angels. Wherefore, to be cast away, to be cast away
of God, it showeth unto us God's abhorrence of such souls, and how
vile and loathsome such are in His divine eyes. And the similitude
of Abigail's sling, mentioned before, doth yet further show us the
greatness of this abhorrence--'The souls of thine enemies,' said
she, 'God shall sling out as out of the middle of a sling.' When
a man casts a stone away with a sling, then he casteth it furthest
from him, for with a sling he can cast a stone further than by
his hand. 'And he,' saith the text, 'shall cast them away as with
a sling.' But that is not all, neither: for it is not only said
that He shall sling away their souls, but that He shall sling them
away as 'out of the middle of a sling.' When a stone is placed, to
be cast away, in the middle of a sling, then doth the slinger cast
it furthest of all. Now God is the slinger, abhorrence is His
sling, the lost soul is the stone, and it is placed in the very
middle of the sling, and is from thence cast away. And, therefore,
it is said again, that 'such shall go into utter, outer darkness'--that
is, furthest off of all. This therefore shows us how God abhors
that man that for sin has lost himself. And well he may; for such
an one has not only polluted and defiled himself with sin; and that
is the most offensive thing to God under heaven; but he has abused
the handiwork of God. The soul, as I said before, is the workmans
hip of God, yea, the top-piece that He hath made in all the visible
world; also He made it for to be delighted with it, and to admit
it into communion with Himself. Now for man thus to abuse God; for
a man to take his soul, which is God's, and prostrate it to sin,
to the world, to the devil, and every beastly lust, flat against
the command of God, and notwithstanding the soul was also His; this
is horrible, and calls aloud upon that God whose soul this is to
abhor, and to show, by all means possible, His abhorrence of such
an one.
2. As this casting of them away supposeth God's abhorrence of them,
so it supposeth God's just repaying of them for their wickedness
by way of retaliation.
God all the time of the exercise of His long-suffering and forbearance
towards them, did call upon them, wait upon them, send after them
by His messengers, to turn them from their evil ways; but they
despised at, they mocked, the messengers of the Lord. Also they
shut their eyes, and would not see; they stopped their ears, and
would not understand; and did harden themselves against the beseeching
of their God. Yea, all that day long He did stretch out His hand
towards them, but they chose to be a rebellious and gainsaying
people; yea, they said unto God, 'Depart from us;' and 'what is
the Almighty' that we should pray unto him? (Hosea 6:2; Rev 16:21;
Job 21:14,15; Mal 3:14).
And of all these things God takes notice, writes them down, and seals
them up for the time to come, and will bring them out and spread
them before them, saying, I have called, and you have refused; I
have stretched out Mine hand, and no man regarded; I have exercised
patience, and gentleness, and long-suffering towards you, and in
all that time you despised Me, and cast Me behind your back; and
now the time, and the exercise of My patience, when I waited upon
you, and suffered your manners, and did bear your contempts and
scorns, is at an end; wherefore I will now arise, and come forth
to the judgment that I have appointed.
But, Lord, saith the sinner, we turn now.
But now; saith God, turning is out of season; the day of My patience
is ended.
But, Lord, says the sinner, behold our cries.
But you did not, says God, behold nor regard My cries.
But, Lord, saith the sinner, let our beseeching find place in Thy
compassions.
But, saith God, I also beseeched, and I was not heard.
But Lord, says the sinner, our sins lie hard upon us.
But I offered you pardon when time was, says God, and then you did
utterly reject it.
But, Lord, says the sinner, let us therefore have it now.
But now the door is shut, saith God.
And what then? Why, then, by way of retaliation, God will serve
them as they have served Him; and so the wind-up of the whole will
be this--they shall have like for like. Time was when they would
have none of Him, and now will God have none of them. Time was when
they cast God behind their back, and now He will cast away their
soul. Time was when they would not heed His calls, and now He will
not heed their cries. Time was when they abhorred Him, and now
His soul also abhorreth them (Zech 11:8). This is now by way of
retaliation--like for like, scorn for scorn, repulse for repulse,
contempt for contempt; according to that which is written, 'Therefore
it is come to pass, that as He cried, and they would not hear; so
they cried, and I would not hear, saith the Lord' (Zech 7:13). And
thus I have also showed you that the loss of the soul is double--lost
by man, lost by God.
But oh! who thinks of this? who, I say, that now makes light
of God, of His Word, His servants, and ways, once dreams of such
retaliation, though God to warn them hath even, in the day of His
patience, threatened to do it in the day of His wrath, saying,
'Because I have called, and ye refused; I have stretched out My
hand, and no man regarded; but ye have set at nought all My counsel,
and would none of My reproof: I also will laugh at your calamity;
I will mock when your fear cometh; when your fear cometh as
desolation, and your destruction cometh as a whirlwind; when distress
and anguish cometh upon you. Then shall they call upon Me, but I
will not answer; they shall seek Me early, but they shall not find
Me' (Prov 1:24-28). I will do unto them as they have done unto Me;
and what unrighteousness is in all this? But,
[The loss of the soul most fearful.]
Thirdly, As the loss of the soul is a loss peculiar to itself, and
a loss double, so, in the third place, it is a loss most fearful,
because it is a loss attended with the most heavy curse of God.
This is manifest both in the giving of the rule of life, and also
in, and at the time of execution for, the breach of that rule. It
is manifest at the giving of the rule--'Cursed be he that confirmeth
not all the words of this law to do them. And all the people shall
say, Amen' (Deu 27:26; Gal 3:10). It is also manifest that it
shall be so at the time of execution--'Depart from Me, ye cursed,
into everlasting fire, prepared for the devil and his angels' (Matt
25:41). What this curse is, none do know so well as God that giveth
it, and as the fallen angels, and the spirits of damned men that
are now shut up in the prison of hell, and bear it. But certainly
it is the chief and highest of all kind of curses. To be cursed
in the basket and in the store, in the womb and in the barn, in my
cattle and in my body, are but flea-bitings to this, though they
are also insupportable in themselves; only in general it may be
described thus. But to touch upon this curse, it lieth in deprivation
of all good, and in a being swallowed up of all the most fearful
miseries that a holy, and just, and eternal God can righteously
inflict, or lay upon the soul of a sinful man. Now let Reason here
come in and exercise itself in the most exquisite manner; yea, let
him now count up all, and all manner of curses and torments that a
reasonable and an immortal soul is, or can be made capable of, and
able to suffer under, and when he has done, he shall come infinitely
short of this great anathema, this master curse which God has
reserved amongst His treasuries, and intends to bring out in that
day of battle and war, which He purposeth to make upon damned souls
in that day.16 And this God will do, partly as a retaliation, as
the former, and partly by way of revenge. 1. By way of retaliation:
'As he loved cursing, so let it come unto him: as he delighted
not in blessing, so let it be far from him.' Again, 'As he clothed
himself with cursing like as with his garment, so let it come into
his bowels like water, and like oil into his bones; let it be unto
him as a garment which covereth him, and for a girdle wherewith he
is girded continually' (Psa 109:17-19). 'Let this,' saith Christ,
17 'be the reward of mine adversaries from the Lord' (vs. 20 etc).
2. As this curse comes by way of retaliation, so it cometh by way
of revenge. God will right the wrongs that sinners have done Him,
will repay vengeance for the despite and reproach wherewith they
have affronted Him, and will revenge the quarrel of His covenant.
And the beginning of revenges are terrible, (Deu 31:41,42); what,
then, will the whole execution be, when He shall come in flaming
fire, taking vengeance on them that know not God, and that obey not
the gospel of Jesus Christ? And, therefore, this curse is executed
in wrath, in jealousy, in anger, in fury; yea, the heavens and the
earth shall be burned up with the fire of that jealousy in which the
great God will come, when He cometh to curse the souls of sinners,
and when He cometh to defy the ungodly, (2 Thess 1: 7-9).
It is little thought of, but the manner of the coming of God to
judge the world declares what the souls of impenitent sinners must
look for then. It is common among men, when we see the form of
a man's countenance changed, when we see fire sparkle out of his
eyes, when we read rage and fury in every cast of his face, even
before he says aught, or doth aught either, to conclude that some
fearful thing is now to be done (Dan 3:19,23). Why, it is said of
Christ when He cometh to judgment, that the heavens and the earth
fly away, as not being able to endure His looks, (Rev 20:11,12);
that His angels are clad in flaming fire, and that the elements melt
with fervent heat; and all this is, that the perdition of ungodly
men might be completed, 'from the presence of the Lord, in the
heat of His anger, from the glory of His power' (2 Pet 3:7; 2 Thess
1:8,9). Therefore, God will now be revenged, and so ease Himself
of His enemies, when He shall cause curses like millstones to fall
as thick as hail on 'the hairy scalp of such a one as goeth on
still in his trespasses' (Psa 68:2l). But,
[The loss of the soul a loss everlasting.]
Fourthly, As the loss of the soul is a loss peculiar to itself, a
loss double, and a loss most fearful, so it is a loss everlasting.
The soul that is lost is never to be found again, never to be
recovered again, never to be redeemed again, its banishment from
God is everlasting; the fire in which it burns, and by which it must
be tormented, is a fire that is ever, everlasting fire, everlasting
burnings; the adder, the snake, the stinging worm, dieth not, nor
is the fire quenched; and this is a fearful thing. A man may endure
to touch the fire with a short touch, and away; but to dwell with
everlasting burnings, that is fearful. Oh, then, what is dwelling
with them, and in them, for ever and ever! We use to say, light
burdens far carried are heavy; what, then, will it be to bear
that burden, that guilt, that the law and the justice and wrath of
God will lay upon the lost soul for ever? Now tell the stars, now
tell the drops of the sea, and now tell the blades of grass that
are spread upon the face of all the earth, if thou canst: and yet
sooner mayest thou do this than count the thousands of millions of
thousands of years that a damned soul shall lie in hell. Suppose
every star that is now in the firmament was to burn, by himself,
one by one, a thousand years apiece, would it not be a long while
before the last of them was burned out? and yet sooner might that
be done than the damned soul be at the end of punishment.
There are three things couched under this last head that will fill
up the punishment of a sinner. 1. The first is, that it is everlasting.
2. The second is, that, therefore, it will be impossible for the
souls in hell ever to say, Now we are got half way through our
sorrows. 3. The third is, and yet every moment they shall endure
eternal punishment.
1. The first I have touched upon already, and, therefore, shall not
enlarge; only I would ask the wanton or unthinking sinner, whether
twenty, or thirty, or forty years of the deceitful pleasures of sin
is so rich a prize, as that a man may well venture the ruin, that
everlasting burnings will make upon his soul for the obtaining
of them, and living a few moments in them. Sinner, consider this
before I go any further, or before thou readest one line more. If
thou hast a soul, it concerns thee; if there be a hell, it concerns
thee; and if there be a God that can and will punish the soul for
sin everlastingly in hell, it concerns thee; because,
2. In the second place, it will be impossible for the damned soul
ever to say, I am now got half way through my sorrows. That which
has no end, has no middle. Sinner, make a round circle, or ring,
upon the ground, of what bigness thou wilt; this done, go thy way
upon that circle, or ring, until thou comest to the end thereof;
but that, sayest thou, I can never do; because it has no end. I
answer, but thou mayest as soon do that as wade half way through
the lake of fire that is prepared for impenitent souls. Sinner,
what wilt thou take to make a mountain of sand that will reach as
high as the sun is at noon? I know that thou wilt not be engaged
in such a work; because it is impossible thou shouldst ever perform
it. But I dare say the task is greater when the sinner has let
out himself to sin for a servant; because the wages is everlasting
burnings. I know thou mayest perform thy service; but the wages,
the judgment, the punishment is so endless, that thou, when thou
hast been in it more millions of years than can be numbered, art
not, nor never yet shalt be, able to say, I am half way through
it. And yet,
3. That soul shall partake every moment of that punishment that
is eternal. 'Even as Sodom and Gomorrah, and the cities about them
in like manner, giving themselves over to fornication, and going
after strange flesh, are set forth for an example, suffering the
vengeance of eternal fire' (Jude 7).
(1.) They shall endure eternal punishment in the nature of punishment.
There is no punishment here wherewith one man can chastise another
that can deserve a greater title than that of transient, or
temporary punishment; but the punishment there is eternal, even in
every stripe that is given, and in every moment that it grappleth
with the soul; even every twinge, every gripe, and every stroke
that justice inflicteth, leaveth anguish that, of their condition
according as will best stand with in the nature of punishment, is
eternal behind it. It is eternal, because it is from God, and lasts
for ever and ever. The justice that inflicts it has not a beginning,
and it is this justice in the operations of it that is always
dealing with the soul.
(2.) All the workings of the soul under this punishment are such
as cause it, in its sufferings, to endure that which is eternal. It
can have no thought of the end of punishment, but it is presently
recalled by the decreed gulf that bindeth them under perpetual
punishment. The great fixed gulf, they know, will keep them in their
present place, and not suffer them to go to heaven (Luke 16:26).
And now there is no other place but heaven or hell to be in; for
then the earth, and the works that are therein, will be burned up.
Read the text, 'But the day of the Lord will come as a thief in
the night; in which the heavens shall pass away with a great noise,
and the elements shall melt with fervent heat; the earth also
and all the works that are therein, shall be burned up' (2 Peter
3:10). If, then, there will be no third place, it standeth in their
minds, as well as in God's decree, that their punishments shall be
eternal; so, then, sorrows, anguish, tribulation, grief, woe, and
pain, will, in every moment of its abiding upon the soul, not only
flow from thoughts of what has been, and what is, but also from
what will be, and that for ever and ever. Thus every thought that
is truly grounded in the cause and nature of their state will roll,
toss, and tumble them up and down in the cogitations and fearful
apprehensions of the lastingness of their damnation. For, I say,
their minds, their memories, their understandings, and consciences,
will all, and always, be swallowed up with 'for ever;' yea, they
themselves will, by the means of these things, be their own tormentors
for ever.
(3.) There will not be spaces, as days, months, years, and the like,
as now; though we make bold so to speak, the better to present our
thoughts to each other's capacities; for then there shall be time
no longer; also, day and night shall then be come to an end. 'He
hath compassed the waters with bounds, until the day and night
come to an end' (Job 26:10). Until the end of light with darkness.
Now when time, and day, and night, are come to an end, then there
comes in eternity, as there was before the day, and night, or time,
was created; and when this is come, punishment nor glory must none
of them be measured by days, or months, or years, but by eternity
itself. Nor shall those concerned either in misery or glory reckon
of their now new state, as they need to reckon of things in this
world; but they shall be suited in their capacities, in their
understandings and apprehensions, to judge and count of their
condition according as will best stand with their state in eternity.18
Could we but come to an understanding of things done in heaven
and hell, as we understand how things are done in this world, we
should be strangely amazed to see how the change of places and of
conditions has made a change in the understandings of men, and in
the manner of their enjoyment of things. But this we must let alone
till the next world, and until our launching into it; and then,
whether we be of the right or left hand ones, we shall well know
the state and condition of both kingdoms. In the meantime, let
us addict ourselves to the belief of the Scriptures of truth, for
therein is revealed the way to that of eternal life, and how to
escape the damnation of the soul (Matt 25:33). But thus much for
the loss of the soul, unto which let me add, for a conclusion,
these verses following:--
These cry alas! But all in vain;
They stick fast in the mire;
They would be rid of present pain,
Yet set themselves on fire.
Darkness is their perplexity,
Yet do they hate the light;
They always see their misery,
Yet are themselves, all night.
They are all dead, yet live they do,
Yet neither live nor die;
They die to weal, and live to woe--19
This is their misery.
Now will confusion so possess,
These monuments of ire,
And so confound them with distress,
And trouble their desire,
That what to think, or what to do,
Or where to lay their head,
They know not: 'tis the damned's woe,
To live, and yet be dead.
These castaways would fain have life,
But know they never shall;
They would forget their dreadful plight.
But that sticks fast'st of all.
God, Christ, and heav'n, they know are best,
Yet dare not on them think;
They know the saints enjoy their rest,
While they their tears do drink.
[OF THE CAUSE OF THE LOSS OF THE SOUL.]
FOURTH, And now I am come to the fourth thing--that is, to show
you the cause of the loss of the soul. That men have souls, that
souls are great things, that souls may be lost, this I have showed
you already; wherefore I now proceed to show you the cause of this
loss. The cause is laid down in the 18th chapter of Ezekiel, in
these words--'Behold, all souls,' says God, 'are Mine; as the soul
of the father, so also the soul of the son is Mine: the soul that
sinneth, it shall die' (5:4).
[Sin the cause of the loss of his soul.]
First, It is sin, then, or sinning against God, that is the cause
of dying, or damning in hell fire, for that must be meant by dying;
otherwise, to die, according to our ordinary acceptation of the
notion, the soul is not capable of, it being indeed immortal, as
hath been afore asserted. So, then, the soul that sinneth--that is,
and persevering in the same--that soul shall die, be cast away, or
damned; yea, to ascertain us of the undoubted truth of this, the
Holy Ghost doth repeat it again, and that in this very chapter,
saying, 'The soul that sinneth, it shall die' (5:20). Now, the soul
may divers ways be said to sin against God; as,
1. In its receiving of sin into its bosom, and in its retaining and
entertaining of it there. Sin must first be received before it can
act in, or be acted by, the soul. Our first parents first received
it in the suggestion or motion, and then acted it. Now it is not
here to be disputed when sin was received by the soul, so much
as whether ever the soul received sin; for if the soul has indeed
received sin into itself, then it has sinned, and by doing so,
has made itself an object of the wrath of God, and a fire brand of
hell. I say, I will not here dispute when sin was received by the
soul, but it is apparent enough that it received it betimes, because
in old time every child that was brought unto the Lord was to be
redeemed, and that at a month old, (Exo 13:13; 34:20; Num 18:15,
16); which, to be sure, was very early, and implied that then,
even then, the soul in God's judgment stood before Him as defiled
and polluted with sin. But although I said I will not dispute at
what time the soul may be said to receive sin, yet it is evident
that it was precedent to the redemption made mention of just before,
and so before the person redeemed had attained the age of a month.
And that God might, in the language of Moses, give us to see cause
of the necessity of this redemption, he first distinguisheth, and
saith, 'The firstling of a cow, or the firstling of a sheep, or the
firstling of a goat,' did not need this redemption, for they were
clean, or holy. But the firstborn of men, who was taken in lieu
of the rest of the children, and the 'firstling of unclean beasts,
thou shalt surely redeem,' saith He. But why was the firstborn of
men coupled with unclean beasts, but because they are both unclean?
The beast was unclean by God's ordination, but the other was unclean
by sin. Now, then, it will be demanded, how a soul, before it was
a month old, could receive sin to the making of itself unclean?
I answer, There are two ways of receiving, one active, the other
passive; this last is the way by which the soul at first receiveth
sin, and by so receiving, becometh culpable, because polluted and
defiled by it. And this passive way of receiving is often mentioned
in Scripture. Thus the pans received the ashes, (Exo 27:3); thus
the molten sea received three thousand baths, (2 Chron 4:5); thus
the ground receiveth the seed, (Matt 13:20-23); and this receiving
is like that of the wool which receiveth the dye, either black,
white, or red; and as the fire that receiveth the water till it
be all quenched therewith: or as the water receiveth such stinking
and poisonous matter into it, as for the sake of it, it is poured
out and spilt upon the ground. But whence should the soul thus
receive sin? I answer, from the body, while it is in the mother's
belly; the body comes from polluted man, and therefore is polluted
(Psa 51: 5). 'Who can bring a clean thing out of an unclean?' (Job
14:4). The soul comes from God's hand, and therefore as so is pure
and clean: but being put into this body, it is tainted, polluted,
and defiled with the taint, stench, and filth of sin; nor can this
stench and filth be by man purged out, when once from the body got
into the soul; sooner may the blackamoor change his skin, or the
leopard his spots, than the soul, were it willing, might purge
itself of this pollution. 'Though thou wash thee with nitre, and
take thee much soap, yet thine iniquity is marked before Me, saith
the Lord God' (Jer 2:22).
2. But as I said, the soul has not only received sin, but retains
it, holds it, and shows no kind of resistance. It is enough that
the soul is polluted and defiled, for that is sufficient to provoke
God to cast it away; for which of you would take a cloth annoyed
with stinking, ulcerous sores, to wipe your mouth withal, or to
thrust it into your bosoms? and the soul is polluted with far worse
pollution than any such can be. But this is not all; it retains
sin as the wool retains the dye, or as the infected water receives
the stench or poisonous scent; I say, it retains it willingly;
for all the power of the soul is not only captivated by a seizure
of sin upon the soul, but it willingly, heartily, unanimously,
universally falleth in with the natural filth and pollution that
is in sin, to the estranging of itself from God, and an obtaining
of an intimacy and compliance with the devil.
Now this being the state and condition of the soul from the belly,20
yea, from before it sees the light of this world, what can be
concluded but that God is offended with it? For how can it otherwise
be, since there is holiness and justice in God? Hence those that
are born of a woman, whose original is by carnal conception with
man, are said to be as serpents so soon as born. 'The wicked (and
all at first are so) go astray as soon as they be born, speakings
lies. Their poison is like the poison of a serpent: they are like
the deaf adder, that stoppeth her ear' (Psa 58:3,4). They go astray
from the belly; but that they would not do, if aught of the powers
of their soul were unpolluted. 'But their poison is like the poison
of a serpent.' Their poison--what is that? Their pollution, their
original pollution, that is as the poison of a serpent--to wit,
not only deadly, for so poison is, but also hereditary. It comes
from the old one, from the sire and dam; yea, it is also now
become connatural to and with them, and is of the same date with
the child as born into the world. The serpent has not her poison,
in the original of it, either from imitation or from other infective
things abroad, though it may by such things be helped forward and
increased; but she brings it with her in her bowels, in her nature,
and it is to her as suitable to her present condition as it is
that which is most sweet and wholesome to other of the creatures.
So, then, every soul comes into the world as poisoned with sin; nay,
as such which have poison connatural to them; for it has not only
received sin as the wool has received the dye, but it retaineth it.
The infection is got so deep, it has taken the black so effectually,
that the tint, the very fire of hell, can never purge the soul
therefrom.
And that the soul has received this infection thus early, and that
it retains it so surely, is not only signified by children coming
into the world besmeared in their mother's blood, and by the
firstborn's being redeemed at a month old, but also by the first
inclinations and actions of children when they are so come into
the world (Exo 26). Who sees not that lying, pride, disobedience to
parents, and hypocrisy, do put forth themselves in children before
they know that they do either well or ill in so doing, or before
they are capable to learn either of these arts by imitation, or
seeing understandingly the same things done first by others? He
that sees not that they do it naturally from a principle, from an
inherent principle, is either blinded, and has retained his darkness
by the same sin as they, or has suffered himself to be swayed by
a delusion from him who at first infused this spawn of sin into
man's nature.
Nor doth the averseness of children to morality a little demonstrate
what has been said; for as it would make a serpent sick, should one
give it a strong antidote against his poison, so then are children,
and never more than then, disturbed in their minds, when a strict
hand and a stiff rein by moral discipline is maintained over and
upon them. True, sometimes restraining grace corrects them, but
that is not of themselves; but more oft hypocrisy is the great and
first moving wheel to all their seeming compliances with admonitions,
which indulgent parents are apt to overlook, yea, and sometimes,
through unadvisedness, to count for the principles of grace. I speak
now of that which comes before conversion. But as I said before, I
would not now dispute, only I have thought good thus to urge these
things to make my assertion manifest, and to show what is the cause
of the damnation of the soul.
3. Again; as the soul receives sin, and retains it, so it also
doth entertain it--that is, countenance, smile upon, and like its
complexion and nature well. A man may detain--that is, hold fast--a
thing which yet he doth not regard; but when he entertains, then
he countenances, likes, and delights in the company. Sin, then,
is first received by the soul, as has been afore explained, and by
that reception is polluted and defiled. This makes it hateful in
the eyes of justice: it is now polluted. Then, secondly, this sin
is not only received, but retained--that is, it sticks so fast,
abides so fixedly in the soul, that it cannot be gotten out; this
is the cause of the continuation of abhorrence; for if God abhors
because there is a being of sin there, it must needs be that he
should continue to abhor, since sin continues to have a being there.
But then, in the third place, sin is not only received, detained,
but entertained by the now defiled and polluted soul; wherefore
this must needs be a cause of the continuance of anger, and that
with aggravation. When I say, entertained, I do not mean as men
entertain their enemies, with small and great shot, 21 but as they
entertain those whom they like, and those that are got into their
affections. 22 And therefore the wrath of God must certainly be
let out upon the soul, to the everlasting damnation of it.
Now that the soul doth thus entertain sin, is manifest by these
several particulars--
(1.) It hath admitted it with complacence and delight into every
chamber of the soul; I mean, it has been delightfully admitted to
an entertainment by all the powers or faculties of the soul. The
soul hath chosen it rather than God: it also, at God's command,
refuseth to let it go; yea, it chooseth that doctrine, and loveth
it best, since it must have a doctrine, that has most of sin and
baseness in it (Isa 65:12; 66:3). They 'say to the seers, See not;
and to the prophets, Prophesy not unto us right things, speak unto
us smooth things, prophesy deceits' (Isa 30:10). These are signs
that the soul with liking hath entertained sin; and if there be at
any time, as indeed there is, a warrant issued out from the mouth
of God to apprehend, to condemn, and mortify sin, why then,
(2.) These shifts the souls of sinners do presently make for the
saving of sin from those things that by the Word men are commanded
to do unto it--
(a) They will, if possible, hide it, and not suffer it to be
discovered. 'He that hideth his sins23 shall not prosper' (Prov
28:13). And again, they hide it, and refuse to let it go (Job
20:12,13). This is an evident sign that the soul has a favour for
sin, and that with liking it, entertains it.
(b) As it will hide it, so it will excuse it, and plead that this
and that piece of wickedness is no such evil thing; men need not
be so nice, and make such a pother24 about it, calling those that
cry out so hotly against it, men more nice than wise. Hence the
prophets of old used to be called madmen, and the world would reply
against their doctrine, Wherein have we been so wearisome to God,
and what have we spoken so much against Him? (Mal 1:6,7; 3:8,13).
(c) As the soul will do this, so to save sin, it will cover it with
names of virtue, either moral or civil; and of this God greatly
complains, yea, breaks into anger for this, saying, 'Woe to them
that call evil good, and good evil; that put darkness for light,
and light for darkness; and put bitter for sweet, and sweet for
bitter' (Isa 5:20)!
(d) If convictions and discovery of sin be so strong and so plain,
that the soul cannot deny but that it is sin, and that God is
offended therewith; then it will give flattering promises to God
that it will indeed put it away; but yet it will prefix a time that
shall be long first, if it also then at all performs it, saying,
Yet a little sleep, yet a little slumber, yet a little folding of
sin in mine arms, till I am older, till I am richer, till I have
had more of the sweetness and the delights of sin. Thus, 'their
soul delighteth in their abominations' (Isa 66:3).
(e) If God yet pursues, and will see whether this promise of putting
sin out of doors shall be fulfilled by the soul, why then, it will
be partial in God's law; it will put away some, and keep some; put
away the grossest, and keep the finest; put away those that can
best be spared, and keep the most profitable for a help at a pinch
(Mal 2:9).
(f) Yes, if all sin must be abandoned, or the soul shall have no
rest, why then, the soul and sin will part (with such a parting
as it is), even as Phaltiel parted with David's wife, with an ill
will and a sorrowful mind; or as Orpha left her mother, with a kiss
(2 Sam 3:16; Ruth 1:14).
(g) And if at any time they can, or shall, meet with each other
again, and nobody never the wiser, O, what courting will be betwixt
sin and the soul? And this is called doing of things in the dark
(Eze 8:12).
By all these, and many more things that might be instanced, it is
manifest that sin has a friendly entertainment by the soul, and
that therefore the soul is guilty of damnation; for what do all
these things argue, but that God, His Word, His ways, and graces,
are out of favour with the soul, and that sin and Satan are its
only pleasant companions? But,
[How sin, by the help of the soul, destroys it.]
Secondly, That I may yet show you what a great thing sin is with
the soul that is to be damned, I will show how sin, by the help of
the soul, is managed, from the motion of sin, even till it comes
to the very act; for sin cannot come to an act without the help of
the soul. The body doth little here, as I shall further show you
anon.
There is then a motion of sin presented to the soul (and whether
presented by sin itself or the devil, we will not at this time
dispute); motions of sin, and motions to sin there are, and always
the end of the motions of sin are to prevail with the soul to help
that motion into an act. But, I say, there is a motion to sin moved
to the soul; or, as James calls it, a conception. Now behold how
the soul deals with this motion in order to the finishing of sin,
that death might follow (Rom 7:5).
1. This motion is taken notice of by the soul, but is not resisted
nor striven against, only the soul lifts up its eyes upon it, and
sees that there is present a motion to sin, a motion of sin presented
to the soul, that the soul might midwife it from the conception
into the world.
2. Well, notice being taken that a motion to sin is present, what
follows but that the fancy or imagination of the soul taketh it home
to it, and doth not only look upon it and behold it more narrowly,
but begins to trick and trim up the sin to the pleasing of itself
and of all the powers of the soul. That this is true, is evident,
because God findeth fault with the imagination as with that which
lendeth to sin the first hand, and that giveth to it the first
lift towards its being helped forward to act. 'And God saw that
the wickedness of man was great in the earth' (Gen 6:5,12,13). That
is, many abominable actions were done; for all flesh had corrupted
God's way upon the earth. But how came this to be so? Why,
every imagination of the thoughts, or of the motions that were in
the heart to sin, was evil, only evil, and that continuously. The
imagination of the thoughts was evil--that is, such as tended not
to deaden or stifle, but such as tended to animate and forward
the motions or thoughts of sin into action. Every imagination of
the thoughts--that which is here called a thought, by Paul to the
Romans, called a motion. Now the imagination should, and would,
had it been on God's side, so have conceived of this motion of and
to sins, all to have presented it in all its features so ugly, so
ill favoured, and so unreasonable a thing to the soul, that the
soul should forthwith have let down the sluice, and pulled up the
drawbridge, put a stop, with greatest defiance, to the motion now
under consideration; but the imagination being defiled, it presently,
at the very first view or noise of the motion of sin, so acted
as to forward the bringing the said motion or thought into act.
So, then, the thought of sin, or motion thereto, is first of all
entertained by the imagination and fancy of the soul, and thence
conveyed to the rest of the powers of the soul to be condemned, if
the imagination be good; but to be helped forward to the act, if
the imagination be evil. And thus the evil imagination helpeth the
motion of and to sin towards the act, even by dressing of it up
in that guise and habit that may best delude the understanding,
judgment, and conscience; and that is done after this manner: suppose
a motion of sin to commit fornication, to swear, to steal, to act
covetously, or the like, be propounded to the fancy and imagination;
the imagination, if evil, presently dresseth up this motion in
that garb that best suiteth with the nature of the sin. As, if it
be the lust of uncleanness, then is the motion to sin drest up in
all the imaginable pleasurableness of that sin; if to covetousness,
then is the sin drest up in the profits and honours that attend that
sin; and so of theft and the like; but if the motion be to swear,
hector, or the like, then is that motion drest up with valour and
manliness; and so you may count of the rest of sinful motions; and
thus being trimmed up like a Bartholomew baby, 25 it is presented
to all the rest of the powers of the soul, where with joint consent
it is admired and embraced, to the firing and inflaming all the
powers of the soul.
And hence it is that men are said to inflame themselves with their
idols under every green tree. 'And to be as fed horses, neighing
after their neighbour's wife' (Jer 5:8). For the imagination is such
a forcible power, that if it putteth forth itself to dress up and
present a thing to the soul, whether that thing be evil or good,
the rest of the faculties cannot withstand it. Therefore, when David
prayed for the children of Israel, he said, 'I have seen with joy
thy people, which are present here, to offer willingly unto thee;'
that is, for preparations to build the temple. 'O Lord God,' saith
he, 'keep this for ever in the imagination of the thoughts of the
heart of Thy people, and prepare their heart unto Thee' (1 Chron
29:17, 18). He knew that as the imagination was prepared, so would
the soul be moved, whether by evil or good; therefore as to this,
he prays that their imagination might be engaged always with
apprehensions of the beauteousness of the temple, that they might
always, as now, offer willingly for its building.
But, as I said, when the imagination hath thus set forth sin to the
rest of the faculties of the soul, they are presently entangled,
and fall into a flame of love thereto; this being done, it follows
that a purpose to pursue this motion, till it be brought unto act,
is the next thing that is resolved on. Thus Esau, after he had
conceived of that profit that would accrue to him by murdering
of his brother, fell the next way into a resolve to spill Jacob's
blood. And Rebecca sent for Jacob, and said unto him, 'Behold, thy
brother Esau, as touching thee, doth comfort himself, purposing to
kill thee' (Gen 27:42). See also (Jer 49:30). Nor is this purpose
to do an evil without its fruit, for he comforted himself in his evil
purpose: 'Esau, as touching thee, doth comfort himself, purposing
to kill thee.'
The purpose, therefore, being concluded, in the next place the
invention is diligently set to work to find out what means, methods,
and ways, will be thought best to bring this purpose into practice,
and this motion to sin into action. Esau invented the death of his
brother when his father was to be carried to his grave (Gen 27:41).
David purposed to make Uriah father his bastard child by making of
him drunk (2 Sam 11:13). Amnon purposed to ravish Tamar, and the
means that he invented to do it were by feigning himself sick.
Absalom purposed to kill Amnon, and invented to do it at a feast
(2 Sam13:32). Judas purposed to sell Christ, and invented to betray
him in the absence of the people (Luke 22:3-6). The Jews purposed
to kill Paul, and invented to entreat the judge of a blandation26 to
send for him, that they might murder him as he went (Acts 23:12-15).
Thus you see how sin is, in the motion of it, handed through the
soul--first, it comes into the fancy or imagination, by which it
is so presented to the soul, as to inflame it with desire to bring
it into act; so from this desire the soul proceedeth to a purpose
of enjoying, and from a purpose of enjoying to inventing how, or
by what means, it had best to attempt the accomplishing of it.
But, further, when the soul has thus far, by its wickedness, pursued
the motion of sin to bring it into action, then to the last thing;
to wit, to endeavours, to take the opportunity, which, by the
invention, is judged most convenient; so to endeavours it goes,
till it has finished sin, and finished, in finishing of that, its
own fearful damnation. 'Then when lust hath conceived, it bringeth
forth sin; and sin, when it is finished, bringeth forth death'
(James 1:15).
And who knows, but God and the soul, how many lets, hindrances,
convictions, fears, frights, misgivings, and thoughts of the
judgment of God, all this while are passing and repassing, turning
and returning, over the face of the soul? how many times the soul
is made to start, look back, and tremble, while it is pursuing the
pleasure, profit, applause, or preferment that sin, when finished,
promiseth to yield unto the soul? for God is such a lover of the
soul, that He seldom lets it go on in sin, but He cries to it, by
His Word and providences, 'Oh! do not this abominable thing that
I hate!' (Jer 44: 4); especially at first, until it shall have
hardened itself, and so provoked Him to give it up in sin-revenging
judgment to its own ways and doings, which is the terriblest
judgment under heaven; and this brings me to the third thing, the
which I now will speak to.
3. As the soul receives, detains, entertains, and wilily worketh to
bring sin from the motion into act, so it abhorreth to be controlled
and taken off of this work--'My soul loathed them,' says God, 'and
their soul also abhorred Me' (Zech 6:8). My soul loathed them,
because they were so bad; and their souls abhorred Me, because I am
so good. Sin, then, is the cause of the loss of the soul; because
it hath set the soul, or, rather, because the soul of love to sin
hath set itself against God. 'Woe unto their soul, for they have
rewarded evil unto themselves'(Isa 3:9).
[Through sin the soul sets itself against God.]
Third, That you may the better perceive that the soul, through sin,
has set itself against God, I will propose, and speak briefly to,
these two things:--
I. The law. II. The gospel.
I. For the law. God has given it for a rule of life, either as
written in their natures, or as inserted in the Holy Scriptures; I
say, for a rule of life to all the children of men. But what have
men done, or how have they carried it to this law of their Creator;
let us see, and that from the mouth of God himself.
1. 'They have not hearkened unto My words' (Jer 6:19).
2. 'They have forsaken My law' (Jer 9:13).
3. They 'have forsaken Me, and have not kept My law' (Jer 16:11).
4. They have not 'walked in My law, nor in My statutes' (Jer 44:
4).
5. 'Her priests have violated My law' (Eze 22:26).
6. And, saith God, 'I have written to him the great things of My
law, but they were counted as a strange thing.' (Hos 8:12).
Now, whence should all this disobedience arise? Not from the
unreasonableness of the commandment, but from the opposition that
is lodged in us against God, and the enmity that it entertains
against goodness. Hence the apostle speaks of the emnity, and says,
that men are enemies in their minds, their souls, as is manifest by
wicked works (Col 1:21). This, if men went no further, must needs
be highly provoking to a just and holy God: yea, so highly offensive
is it, that, to show the heat of His anger, He saith, 'Indignation
and wrath, tribulation and anguish, upon every soul of man that
doeth evil,' and this evil with a witness, 'of the Jew first, and
also of the Gentile,' that doth evil (Rom 2:8,9). That breaketh
the law; for that evil He is crying out against now. But,
II. To speak of the gospel, and of the carriage of sinful souls
towards God under that dispensation.
The gospel is a revelation of a sovereign remedy, provided by God,
through Christ, for the health and salvation of those that have
made themselves objects of wrath by the breach of the law of works;
this is manifest by all the Scripture. But how doth the soul carry
it towards God, when He offereth to deal with it under and by this
dispensation of grace? Why, just as it carried it under the law
of works: they oppose, they contradict, they blaspheme, and forbid
that this gospel be mentioned (Acts 13:45; 27:6). What higher affront
or contempt can be offered to God, and what greater disdain can be
shown against the gospel? (2 Tim 2:25; 1 Thess 2:14-16). Yet all
this the poor soul, to its own wrong, offereth against the way of
its own salvation; as it is said in the Word of truth, 'He that
sinneth against me wrongeth his own soul: all they that hate Me
love death' (Prov 8:36).
But, further, the soul despiseth not the gospel in that revelation
of it only, but the great and chief bringer thereof, with the
manner, also, of His bringing of it. The Bringer, the great Bringer
of the gospel, is the good Lord Jesus Christ himself; He 'came and
preached peace to them that the law proclaimed war against; became
and preached peace to them that were afar off, and to them that were
nigh' (Eph 2:17). And it is worth your observation to take notice
how He came, and that was, and still is, as He is set forth in the
word of the gospel; to wit, first, as making peace Himself to God
for us in and by the blood of His cross; and then, as bearing (as
set out by the gospel) the very characters of His sufferings before
our faces in every tender of the gospel of His grace unto us. And
to touch a little upon the dress in which, by the gospel, Christ
presenteth unto us while He offereth unto sinful souls His peace,
by the tenders thereof.
1. He is set forth as born for us, to save our souls (Isa 9:6; Luke
2:9-12).
2. He is set forth before us as bearing of our sins for us, and
suffering God's wrath for us (1 Cor 15:3; Gal 3:13).
3. He is set forth before us as fulfilling the law for us, and as
bringing of everlasting righteousness to us for our covering (Rom
5:4; Dan 9:24).
Again, as to the manner of His working out the salvation of sinners
for them, that they might have peace and joy, and heaven and glory,
for ever.
(1.) He is set forth as sweating of blood while He was in His agony,
wrestling with the thoughts of death, which He was to suffer for
our sins, that He might save the soul (Luke 22:44).
(2.) He is set forth as crying, weeping, and mourning under the
lashes of justice that He put Himself under, and was willing to
bear for our sins (Heb 5:7).
(3.) He is set forth as betrayed, apprehended, condemned, spit on,
scourged, buffeted, mocked, crowned with thorns, crucified, pierced
with nails and a spear, to save the soul from being betrayed by the
devil and sin; to save it from being apprehended by justice, and
condemned by the law; to save it from being spit on, in a way of
contempt, by holiness; to save it from being scourged with guilt of
sins, as with scorpions; to save it from being continually buffeted
by its own conscience; to save it from being mocked at by God; to
save it from being crowned with ignominy and shame for ever; to
save it from dying the second death; to save it from wounds and
grief for ever.
Dost thou understand me, sinful soul? He wrestled with justice, that
thou mightest have rest; He wept and mourned, that thou mightest
laugh and rejoice; He was betrayed, that thou mightest go free;
was apprehended, that thou mightest escape; He was condemned, that
thou mightest be justified; and was killed, that thou mightest
live; He wore a crown of thorns, that thou mightest wear a crown
of glory; and was nailed to the cross, with His arms wide open,
to show with what freeness all His merits shall be bestowed on the
coming soul; and how heartily He will receive it into His bosom?
Further, all this He did of mere good will, and offereth the benefit
thereof unto thee freely; yea, He cometh unto thee, in the word
of the gospel, with the blood running down from His head upon His
face, with His tears abiding upon His cheeks, with the holes as fresh
in His hands and His feet, and as with the blood still bubbling
out of His side, to pray thee to accept of the benefit, and to
be reconciled to God thereby (2 Cor 5). But what saith the sinful
soul to this? I do not ask what he saith with his lips, for he will
assuredly flatter God with his mouth; but what doth his actions
and carriages declare as to his acceptance of this incomparable
benefit? For 'a wicked man speaketh with his feet, and teacheth
with his fingers' (Prov 6:12,13). With his feet--that is, by the
way he goeth: and with his fingers--that is, by his acts and doings.
So, then, what saith he by his goings, by his sets and doings, unto
this incomparable benefit, thus brought unto him from the Father,
by His only Son, Jesus Christ? What saith he? Why, he saith that
he doth not at all regard this Christ, nor value the grace thus
tendered unto him in the gospel.
1. He saith, that he regardeth not this Christ, that he seeth nothing
in Him why he should admit Him to be entertained in his affections.
Therefore the prophet, speaking in the person of sinners, says, 'He
(Christ) hath no form nor comeliness, and when we shall see Him,
there is no beauty that we should desire Him;' and then adds, to
show what he meaneth by his thus speaking, saying, 'he is despised
and rejected of men' (Isa 53:2,3). All this is spoken with reference
to His person, and it was eminently fulfilled upon Him in the days
of His flesh, when He was hated, maligned, and persecuted to death
by sinners; and is still fulfilled in the souls of sinners, in
that they cannot abide to think of Him with thoughts that have a
tendency in them to separate them and their lusts asunder, and to
the making of them to embrace Him for their darling, and the taking
up of their cross to follow Him. All this sinners speak out with
loud voices, in that they stop their ears and shut their eyes as
to Him, but open them wide and hearken diligently to anything that
pleaseth the flesh, and that is a nursery to sin. But,
2. As they despise, and reject, and do not regard His person,
so they do not value the grace that He tendereth unto them by the
gospel; this is plain by that indifferency of spirit that always
attends them when, at any time, they hear thereof, or when it is
presented unto them.
I may safely say, that the most of men who are concerned in a trade,
will be more vigilant in dealing with a twelvepenny customer than
they will be with Christ when He comes to make unto them, by the
gospel, a tender of the incomparable grace of God. Hence they are
called fools, because a price is put into their hands to get wisdom,
and they have no heart unto it (Prov 18:16). And hence, again, it
is that that bitter complaint is made, 'But My people would not
hearken to my voice; and Israel would none of Me' (Psa 81:11). Now,
these things being found, as practised by the souls of sinners, must
needs, after a wonderful manner, provoke; wherefore, no marvel that
the heavens are bid to be astonished at this, and that damnation
shall seize upon the soul for this (Jer 2).
And indeed, the soul that doth thus by practice, though with
his mouth--as who doth not? he shall show much love, he doth,
interpretatively, say these things:--
(1.) That he loveth sin better than grace, and darkness better
than light, even as our Lord Jesus Christ hath showed, 'And this
is the condemnation, that light is come into the world, and men
loved darkness more than light (as is manifest), because their
deeds were evil' (John 3:19).
(2.) They do, also, by their thus rejecting of Christ and grace,
say, that for what the law can do to them, they value it not; they
regard not its thundering threatenings, nor will they shrink when
they come to endure the execution thereof; wherefore God, to deter
them from such bold and desperate ways, that do, interpretatively,
fully declare that they make such desperate conclusions, insinuates
that the burden of the curse thereof is intolerable, saying, 'Can
thine heart endure, or can thine hands be strong, in the days that
I shall deal with thee? I, the Lord, have spoken it, and will do
it' (Eze 22:14).
(3.) Yea, by their thus doing, they do as good as say that they
will run the hazard of a sentence of death at the day of judgment,
and that they will, in the meantime, join issue, and stand a trial
at that day with the great and terrible God. What else means their
not hearkening to Him, their despising of His Son, and the rejecting
of His grace; yea I say again, what else means their slighting of
the curse of the law, and their choosing to abide in their sins
till the day of death and judgment? And thus I have showed you the
causes of the loss of the soul; and, assuredly, these things are
no fables.
Objection. But some may object, and say, But you denounce all against
the soul; the soul, as if the body were in no fault at all; or, as
if there were no punishment assigned for the body.
Answer 1. The soul must be the part punished, because the soul is
that which sins. 'Every sin that a man doeth is without the body,'
fornication or adultery excepted (1 Cor 6:18). 'Is without the
body; that is, as to the wilily inventing, contriving, and finding
out ways to bring the motions of sin into action. For, alas! What
can the body do as to these? It is in a manner wholly passive; yea,
altogether as to the lusting and purposing to do the wickedness,
excepting the sin before excepted; ay, and not excepting that, as
to the rise of that sin; for even that, with all the rest, ariseth
and proceedeth out of the heart--the soul; 'For from within, out of
the heart of men, proceed evil thoughts, adulteries, fornications,
murders, thefts, covetousness, wickedness, deceit, lasciviousness,
an evil eye, blasphemy, pride, foolishness: all these evil things
come from within, and defile the man' (Mark 7:21-23). That is, the
outward man. But a difference must always be put betwixt defiling
and being defiled, that which defileth being the worst; not but
that the body shall have its share of judgment, for body and soul
must be destroyed in hell (Luke 12:4,5; Matt 10:28). The body as
the instrument, the soul as the actor; but oh! the soul, the soul,
the soul is the sinner; and, therefore, the soul, as the principal,
must be punished.
And that God's indignation burneth most against the soul appears in
that death hath seized upon every soul already; for the Scripture
saith, that every natural or unconverted man is dead (Eph 2:1-3).
Dead! How? Is his body dead? No, verily; his body liveth, but his
soul is dead (1 Tim 5:6). Dead! But with what death? Dead to God,
and to all things gospelly good, by reason of that benumbing,
stupifying, and senselessness, that, by God's just judgment for
and by sin, hath swallowed up the soul. Yea, if you observe, you
shall see that the soul goeth first, or before, in punishment, not
only by what has been said already, in that the soul is first made
a partaker of death, but in that God first deals with the soul by
convictions, yea, and terrors, perhaps, while the body is well;
or, in that He giveth up the soul to judicial hardness and further
blindness, while He leaveth the body to do His office in the world;
yea, and also when the day of death and dissolution is come, the
body is spared, while the soul is tormented in unutterable torment
in hell. And so, I say, it shall be spared, and the clods of the
valley shall be sweet unto it, while the soul mourneth in hell for
sin. It is true, at the day of judgment, because that is the last
and final judgment of God on men, then the body and soul shall
be re-united, or joined together again, and shall then, together,
partake of that recompence for their wickedness which is meet. When
I say, the body is spared and the soul tormented, I mean not that
the body is not then, at death, made to partake of the wages of sin,
'for the wages of sin is death' (Rom 3:23). But I mean, the body
partakes then but of temporal death, which, as to sense and feeling,
is sometimes over presently, and then resteth in the grave, while
the soul is tormenting in hell. Yea, and why is death suffered to
slay the body? I dare say, not chiefly for that the indignation
of God most burneth against the body; but the body being the house
for the soul in this world, God even pulls down this body, that
the soul may be stript naked, and being stript, may be carried to
prison, to the place where damned souls are, there to suffer in
the beginning of suffering, that punishment that will be endless.
Answer 2. Therefore, the soul must be the part most sorely
punished, because justice must be distributed with equity. God is
a God of knowledge and judgment; by Him actions are weighed; actions
in order to judgment (1 Sam 2). Now, by weighing of actions, since
He finds the soul to have the deepest hand in sin; and He says that
He hath so, of equity the soul is to bear the burden of punishment.
'Shall not the Judge of all the earth do right' in His famous
distributing of judgment? (Gen 18:25). 'He will not lay upon
man more than right, that he should enter into judgment with God'
(Job 34:23). The soul, since deepest in sin, shall also be deepest
in punishment. 'Shall one man sin,' said Moses, 'and wilt Thou be
wroth with all the congregation?' (Num 1:22). He pleads here for
equity in God's distributing of judgment; yea, and so exact is God
in the distribution thereof, that He will not punish heathens so
as He will punish Jews; wherefore He saith, 'Of the Jew first,' or
chiefly, 'and also of the Gentile' (Rom 2:9). Yea, in hell He has
prepared several degrees of punishment for the several sorts or
degrees of offenders; And some 'shall receive greater damnation'
(Luke 22:47). And will it not be unmeet for us to think, since God
is so elect in all His doings, that He will, without His weights
and measures, give to soul and body, as I may say, carelessly, not
severally, their punishments, according to the desert and merit of
each?
Answer 3. The punishment of the soul in hell must needs, to be
sure, as to degree, differ from the punishment of the body there.
When I say, differ, I mean, must needs be greater, whether the body
be punished with the same fire with the soul, or fire of another
nature. If it be punished with the same fire, yet not in the same
way; for the fire of guilt, with the apprehensions of indignation
and wrath, are most properly felt and apprehended by the soul, and
by the body by virtue of its union with the soul; and so felt by
the body, if not only, yet, I think, mostly, by way of sympathy
with the soul; and the cause, we say, is worse than the disease;
and if the wrath of God, and the apprehensions of it, as discharging
itself for sin, and the breach of the law, be that with which the
soul is punished, as sure it is: then the body is punished by the
effects, or by those influences that the soul, in its torments,
has upon the body, by virtue of that great oneness and union that
is between them.
But if there be a punishment prepared for the body distinct in kind
from that which is prepared for the soul, yet it must be a punishment
inferior to that which is prepared for the soul; not that the soul
and body shall be severed, but being made of things distinct, their
punishments will be by that which is most suitable to each. I say,
it must be inferior, because nothing can be so hot, so tormenting,
so intolerably insupportable, as the quickest apprehensions of,
and the immediate sinking under, that guilt and indignation that
is proportional to the offence. Should all the wood, and brimstone,
and combustible matter on earth be gathered together for the
tormenting of one body, yet that cannot yield that torment to that
which the sense of guilt and burning-hot application of the indignation
of God will do to the soul; yea, suppose the fire wherewith the body
is tormented in hell should be seven times hotter than any of our
fire; yea, suppose it, again, to be seven times hotter than that which
is seven times hotter than ours, yet it must, suppose it to be but
created fire, be infinitely short, as to tormenting operations, of
the unspeakable wrath of God, when in the heat thereof He applieth
it to, and doth punish the soul for sin in hell therewith. So,
then, whether the body be tormented with the same fire wherewith
the soul is tormented, or whether the fire be of another kind, yet
it is not possible that it should bear the same punishment as to
degree, because, or for the causes I have showed. Nor, indeed, is
it meet it should, because the body has not sinned so, so grievously
as the soul has done; and God proportioneth the punishment suitable
to the offence.
Answer 4. With the soul by itself are the most quick and suitable
apprehensions of God and His wrath; wherefore, that must needs be
made partaker of the sorest punishment in hell; it is the soul that
now is the most subtle at discerning, and it is the soul that will
be so; then conscience, memory, and understanding, and mind; these
will be the seat of torment, since the understanding will let wrath
immediately upon these, from what it apprehends of that wrath;
conscience will let the wrath of God immediately upon these, from
what it fearfully feels of that wrath; the memory will then, as a
vessel, receive and retain up to the brim of this wrath, even as
it receiveth by the understanding and conscience, the cause of this
wrath, and considers the durableness of it; so, then, the soul is
the seat and the receiver of wrath, even as it was the receiver and
seat of sin; here, then, is sin and wrath upon the soul, the soul
in the body, and so soul and body tormented in hell fire.
Answer 5. The soul will be most tormented, because strongest; the
biggest burden must lie upon the strongest part, especially since,
also, it is made capable of it by its sin. The soul must bear its
own punishment, and a great part of the body's too, forasmuch as,
so far as apprehension goes, the soul will be quicker at the work
than the body. True, the body, by the help of the soul, will see
too, but the soul will see yet abundantly further. And good reason
that the soul should bear part of the punishment of the body, because
it was through its allurements that the body yielded to help the
soul to sin. The devil presented sin, the soul took it by the body,
and now devil, and soul, and body, and all must be lost, cast away;
that is, damned in hell for sin; but the soul must be the burden
bearer.
Objection. But you say, Doth not this give encouragement to sinners
to give way to the body to be in all its members loose, and vain,
and wicked, as instruments to sin?
Answer. No; forasmuch as the body shall also have his share in
punishment. For though I have said the soul shall have more punishment
than the body, yet I have not said, that the body shall at all be
eased by that; no, the body will have its due. And for the better
making out of my answer further, consider of these following
particulars:--
(1.) The body will be the vessel to hold the tormented soul in; this
will be something; therefore man, damned man, is called a vessel
of wrath, a vessel, and that in both body and soul (Rom 9:22). The
soul receiveth wrath unto itself, and the body holdeth that soul
that has thus received, and is tormented with, the wrath of God.
Now the body being a vessel to hold this soul that is thus possessed
with the wrath of God, must needs itself be afflicted and tormented
with that torment, because of its union with the body; therefore
the Holy Ghost saith, 'His flesh upon him shall have pain, and his
soul within him shall mourn' (Job 14:22). Both shall have their
torment and misery, for that both joined hand in hand in sin, the
soul to bring it to the birth, and the body to midwife it into
the world; therefore it saith again, with reference to the body,
'Let the curse come into his bowels like water, and like oil into
his bones.' Let it be unto him as the garment which covereth him,
and for a girdle, etc. (Psa 109:17-19). The body, then, will be
tormented as well as the soul, by being a vessel to hold that soul
that is now possessed and distressed with the unspeakable wrath and
indignation of the Almighty God, and this will be a great deal, if
you consider,
(2.) That the body, as a body, will, by reason of its union with the
soul, be as sensible, and so as capable in its kind, to receive
correction and torment as ever, nay, I think more; for if the
quickness of the soul giveth quickness of sense to the body, as in
some case, at least, I am apt to think it doth, then forasmuch as
the soul will now be most quick, most sharp in apprehension, so the
body, by reason of union and sympathy with the soul, will be most
quick and most sharp as to sense. Indeed, if the body should not
receive and retain sense, yea, all its senses, by reason of its
being a vessel to hold the soul, the torment of the soul could
not as torment, be ministered to the body, no more than the fire
tormented the king of Babylon's furnace (Dan 3). Or than the king
of Moab's lime kiln was afflicted because the king of Edom's bones
were burnt therein. But now the body has received again its senses,
now therefore it must, yea, it cannot choose but must feel that
wrath of God that is let out, yea, poured out like floods of water
into the soul. 27 Remember also, that besides what the body receiveth
from the soul by reason of its union and sympathy therewith, there
is a punishment, and instruments of punishment, though I will
not pretend to tell you exactly what it is, prepared for the body
for its joining with the soul in sin, therewith to be punished; a
punishment, I say, that shall fall immediately upon the body, and
that such an one as will most fitly suit with the nature of the
body, as wrath and guilt do most fitly suit the nature of the soul.
(3.) Add to these, the durable condition that the body in this state
is now in with the soul. Time was when the soul died, and the body
lived, and the soul was tormented while the body slept and rested
in the dust; but now these things are past; for at the day of
judgment, as I said, these two shall be re-united, and that which
once did separate them, be destroyed; then of necessity they must
abide together, and, as together, abide the punishment prepared
for them; and this will greaten the torment of the body.
Death was once the wages of sin, and a grievous curse; but might the
damned meet with it in hell, they would count it a mercy, because
it would separate soul and body, and not only so, but take away all
sense from the body, and make it incapable of suffering torment;
yea, I will add, and by that means give the soul some ease; for
without doubt, as the torments of the soul extend themselves to the
body, so the torments of the body extend themselves to the soul;
nor can it be otherwise, because of union and sympathy. But death,
natural death, shall be destroyed, and there shall be no more natural
death, no, not in hell (1 Cor 15:26). And now it shall happen to
men, as it hath done in less and inferior judgments. They shall
seek death, and desire to die, and death shall not be found by
them (Job 3:21; Rev 9:6). Thus therefore they must abide together;
death that used to separate them asunder is now slain--1. Because
it was an enemy in keeping Christ's body in the grave; and, 2.
Because a friend to carnal men in that, though it was a punishment
in itself, yet while it lasted and had dominion over the body of
the wicked, it hindered them of that great and just judgment which
for sin was due unto them; and this is the third discovery of the
manner and way of punishing of the body. But,
(4.) There will then be such things to be seen and heard, which
the eye and the ear--to say no more than has been said of the sense
of feeling--will see and hear, that will greatly aggravate the
punishment of the body in hell; for though the eye is the window,
and the ear a door for the soul to look out at, and also to receive
in by, yet whatever goeth in at the ear or the eye leaves influence
upon the body, whether it be that which the soul delighteth in, or
that which the soul abhorreth; for as the eye affecteth the heart,
or soul (Lam 3:51) so the eye and ear, by hearing and beholding,
doth ofttimes afflict the body. 'When I heard, my belly
trembled--rottenness entered into my bones.' (Hab 3:16).
Now, I say, as the body after its resurrection, to damnation, to
everlasting shame and contempt (Dan 12:2; John 5:29) will receive
all its senses again, so it will have matter to exercise them upon,
not only to the letting into the soul those aggravations which they
by hearing, feeling, and seeing are capable to let in thither, but,
I say, they will have matter and things to exercise themselves upon
for the helping forward of the torment of the body. Under temporal
judgments of old, the body as well as the soul had no ease, day or
night, and that not only by reason of what was felt, but by reason
of what was heard and seen. 'In the morning thou shalt say, Would
God it were even! And at even thou shalt say, Would God it were
morning!' (Deu 28:67). 1. 'For the fear of thine heart, wherewith
thou shalt fear;' 2. 'And for the sight of thine eyes, which thou
shalt see.' Nay, He tells them a little before, that they should be
mad for the sight of their eyes which they should see (verse 34).
See! why, what shall they see? Why, themselves in hell, with
others like them; and this will be a torment to their body. There
is bodily torment, as I said, ministered to the body by the senses
of the body. What think you? If a man saw himself in prison, in
irons, upon the ladder, with the rope about his neck, would not
this be distress to the body, as well as to the mind? To the body,
doubtless. Witness the heavy looks, the shaking legs, trembling
knees, pale face, and beating and aching heart; 28 how much more,
then, when men shall see themselves in the most dreadful place; it
is a fearful place, doubtless, to all to behold themselves in that
shall come thither (Luke 16:28).
Again; they shall see others there, and shall by them see themselves.
There is an art by which a man may make his neighbour look so
ghastly, that he shall fright himself by looking on him, especially
when he thinks of himself, that he is of the same show also. It is
said concerning men at the downfall of Babylon, that they shall be
amazed one at another, for 'their faces shall be as flames' (Isa
13:8). And what if one should say, that even as it is with a house
set on fire within, where the flame ascends out at the chimneys,
out at the windows, and the smoke out at every chink and crevice
that it can find, so it will be with the damned in hell. That soul
will breathe hell fire and smoke, and coals will seem to hang upon
its burning lips; yea, the face, eyes, and ears will seem all to
be chimneys and vents for the flame and smoke of the burning which
God by His breath hath kindled therein, and upon them, which will
be beheld one in another, to the great torment and distress of each
other.
What shall I say? Here will be seen devils, and here will be heard
howlings and mournings; here will the soul see itself at an infinite
distance from God; yea, the body will see it too. In a word, who
knows the power of God's wrath, the weight of sin, the torments
of hell, and the length of eternity? If none, then none can tell,
when they have said what they can, the intolerableness of the
torments that will swallow up the soul, the lost soul, when it is
cast away by God, and from Him, into outer darkness for sin. But
this much for the cause of the loss of the soul.
DOCTRINE SECOND,
I now come to the second doctrine that I gathered from the
words--namely, that how unconcerned and careless soever some now
be about the loss or salvation of their souls, the day is coming,
but it will then be too late, when men will be willing, had they
never so much, to give it all in exchange for their souls. There
are four things in the words that do prove this doctrine.
1. There is an intimation of life and sense in the man that has
lost, and that after he has lost, his soul in hell--'Or what shall
a man give in exchange for his soul?' These words are by no means
applicable to the man that has no life or sense; for he that is
dead according to our common acceptation of death, that is, deprived
of life and sense, would not give twopence to change his state;
therefore the words do intimate that the man is yet alive and
sensible. Now were a man alive and sensible, though he was in none
other place than the grave, there to be confined, while others are
at liberty, what would he give in exchange for his place, and to
be rid of that for a better! but how much more to be delivered from
hell, the present place and state of his soul!
2. There is in the text an intimation of a sense of torment 'Or
what shall a man give in exchange for his soul?' I am tormented in
this flame. Torment, then, the soul is sensible of, and that there
is a place of ease and peace. And from the sense and feeling of
torment, he would give, yea, what would he not give, in exchange
for his soul?
3. There is in the text an intimation of the intolerableness of
the torment, because that it supposeth that the man whose soul is
swallowed up therewith would give all, were his all never so great,
in exchange for his soul.
4. There is yet in the text an intimation that the soul is sensible
of the lastingness of the punishment, or else the question rather
argues a man unwary than considerate in his offering, as is supposed
by Christ, so largely, his all in exchange for his soul.
But we will, in this manner, proceed no further, but take it for
granted that the doctrine is good; wherefore I shall next inquire
after what is contained in this truth. And,
FIRST, That God has undertaken, and will accomplish, the breaking
of the spirits of all the world, either by His grace and mercy to
salvation, or by His justice and severity to damnation. The damned
soul under consideration is certainly supposed, as by the doctrine,
so by the text, to be utterly careless, and without regard of
salvation, so long as the acceptable time did last, and as the white
flag, that signifies terms of peace, did hang out; and, therefore,
it is said to be lost; but, behold, now it is careful, but now it
is solicitous, but now, 'what shall a man give in exchange for his
soul?' He of whom you read in the gospel, that could tend to do
nothing in the days of the gospel but to find out how to be clothed
in purple and fine linen, and to fare sumptuously every day, was
by God brought so down, and laid so low at last, that he could
crouch, and cringe, and beg for one small drop of water to cool
his tongue--a thing, that but a little before he would have thought
scorn to have done, when he also thought scorn to stoop to the grace
and mercy of the gospel (Luke 16:19,24). But God was resolved to
break his spirit, and the pride of his heart, and to humble his
lofty looks, if not by His mercy, yet by His justice; if not by
His grace, yet by hell fire.
This he also threatens to bring upon the fool in the Proverbs--'They
shall call, they shall seek, they shall cry' (Prov 1:22-32). Who
shall do so? The answer is, They that sometimes scorned either to
seek, or call, or cry; they that stopped their ears, that pulled
away their shoulders, and that refused to seek, or call, or cry to
God for mercy (Zech 7:11-13).
Sinner, careless sinner, didst thou take notice of this first inference
that I have drawn from my second doctrine? If thou didst, yet read
it again: it is this, 'God has undertaken, and will accomplish, the
breaking of the spirits of all the world, either by His grace and
mercy unto salvation, or by His justice and severity to damnation.'
The reason for this is this: God is resolved to have the mastery,
He is resolved to have the victory. 'Who would set the briers
and thorns against Me in battle? I would go through them, I would
burn them together' (Isa 27:4). I will march against them. God is
merciful, and is come forth into the world by His Son, tendering
of grace unto sinners by the gospel, and would willingly make a
conquest over them for their good by His mercy. Now He being come
out, sinners like briars and thorns do set themselves against Him,
and will have none of His mercy. Well, but what says God? Saith
He, Then I will march on, I will go through them, and burn them
together. I am resolved to have the mastery one way or another; if
they will not bend to Me, and accept of My mercy in the gospel, I
will bend them and break them by My justice in hell fire. They say
they will not bend; I say they shall; now they 'shall know whose
words shall stand, Mine or theirs.' (Jer 44:25-28). Wherefore the
apostle, when he saw that some of the Corinthians began to be unruly,
and to do those things that did begin to hazard them, saith, 'Do
we provoke the Lord to jealousy? are we stronger than He?' (1 Cor
5:22). As who should say, My brethren, are you aware what you do?
do you not understand that God is resolved to have the mastery
one way or another? and are you stronger than He? if not, tremble
before Him, or He will certainly have you under His feet--'I will
tread them in Mine anger, and trample them in My fury' (Isa 63:3).
Thus He speaks of them that set themselves against Him; therefore
beware. Now the reason of this resolution of God, it flows from a
determination in Him to make all His sayings good, and to verify
them on the consciences of sinners. And since the incredulous
world will not believe now, and fly from wrath, they shall shortly
believe and cry under it; since they will not now credit the Word,
before they see, unto salvation, they shall be made to credit it
by sense and feeling unto damnation.
SECOND, The second inference that I draw from my second doctrine
is this: 'That it is, and will be the lot of some to bow and break
before God, too late, or when it is too late.' God is resolved, as
I said. to have the mastery, and that not only in a way of dominion
and lordship in general, for that He has now, but He is resolved
to master, that is, to break the spirit of the world, to make all
men cringe and crouch unto Him, even those that now say, 'There is
no God,' (Psa 14:1); or if there be, yet, 'What is the Almighty,
that we should serve Him?' (Job 21:15; Mal 3:14).
This is little thought of by those that now harden their hearts
in wickedness, and that turn their spirit against God; but this
they shall think of, this they must think of, this God will make
them think of in that day, at which day they also now do mock and
deride, that the Scripture might be fulfilled upon them (2 Peter
3:3,4). And, I say, they shall think then of those things, and break
at heart, and melt under the hand, and power, and majesty of the
Almighty; for, 'As I live, saith the Lord, every knee shall bow to
Me; and every tongue shall confess to God' (Isa 45:23; Rom 14:11).
And again, 'The nations shall see, and be confounded at all their
might; they shall lay their hand upon their mouth, their ears shall
be deaf. They shall lick the dust like a serpent, they shall move
out of their holes like worms,' or creeping things, 'of the earth;
they shall be afraid of the Lord our God, and shall fear because
of Thee' (Micah 7:16,17).
For then they, will they nill they, shall have to do with God,
though not with Him as merciful, or as one that may be intreated;
yet with Him all just, and as devouring fire (Heb 7:29). Yea, they
shall see that face, and hear that voice, from whom and from which
the heavens and the earth will fly away, and find no place of stay.
And by this appearance, and by such words of His mouth as He then
will speak to them, they shall begin to tremble, and call for the
rocks to fall upon them and cover them; for if these things will
happen at the execution of inferior judgments, what will be done,
what effects will the last, most dreadful, and eternal judgment,
have upon men's souls?
Hence you find, that at the very first appearance of Jesus Christ,
the whole world begins to mourn and lament--'Every eye shall see
Him, and they also which pierced Him: and all kindreds of the earth
shall wail because of Him' (Rev 1:7). And, therefore, you also
find them to stand at the door and knock, saying, 'Lord, Lord, open
unto us' (Luke 14:25; Matt 25:11). Moreover, you find them also
desiring, yea, also so humble in their desires as to be content
with the least degree of mercy--one drop, one drop upon the tip of
one's finger. What stooping, what condescension, what humility is
here! All, and every one of those passages declare, that the hand
of God is upon them, and that the Almighty has got the mastery of
them, has conquered them, broke the pride of their power, and laid
them low, and made them cringe and crouch unto him, bending the
knee, and craving of kindness. Thus, then, will God bow, and bend,
and break them; yea, make them bow, and bend, and break before Him.
And hence also it is they will weep, and mourn, and gnash their
teeth, and cry, and repent that ever they have been so foolish,
so wicked, so traitorous to their souls, such enemies of their own
eternal happiness, as to stand out in the day of their visitation
in a way of rebellion against the Lord.
But here is their hard hap, their dismal lot and portion, that all
these things must be when it is too late. It is, and will be, the
lot and hap of these to bow, bend, and break too late (Matt 25).
You read they come weeping and mourning, and with tears; they knock
and they cry for mercy; but what did tears avail? Why, nothing;
for the door was shut. He answered and said, 'I know not whence you
are.' But they repeat and renew their suit, saying, 'We have eaten
and drunk in Thy presence, and Thou hast taught in our streets.'
What now? Why, He returns upon them His first answer the second
time, saying, 'I know not whence ye are; depart from Me, all ye
workers of iniquity;' then He concludes, 'There shall be weeping and
gnashing of teeth, when ye shall see Abraham, and Isaac, and Jacob,
and all the prophets, in the kingdom of God, and you yourselves
thrust out' (Luke 13:26,28). They come weeping, and go weeping
away. They come to Him weeping, for they saw that He had conquered
them; but they departed weeping, for they saw that He would damn
them; yet, as we read in another place, they were very loath to
go from Him, by their reasoning and expostulating with Him--'Lord,
when saw we Thee an hungred, or athirst, or a stranger, or naked,
or sick, or in prison, and did not minister unto Thee?' But all
would not do; here is no place for change of mind--'These shall
go away into everlasting punishment; but the righteous into life
eternal' (Matt 25:44-46). And now what would a man give in exchange
for his soul? So that, as I said before, all is too late; they
mourn too late, they repent too late, they pray too late, and seek
to make an exchange for their soul too late. 'Or what shall a man
give in exchange for his soul?'
Two or three things there may yet be gathered from these words; I
mean, as to the desires of them that have lost their souls, to make
for them an exchange; 'What shall a man give in exchange?'--what
shall, what would, yea, what would not a man, if he had it, give
in exchange for his soul?
First, What would not a man--I mean, a man that is in the condition
that is by the text supposed some men are and will be in--give in
exchange to have another man's virtue instead of their own vices?
'Let me die the death of the righteous;' let my soul be in the
state of the soul of the righteous--that is, in reference to his
virtues, when I die, 'and let my last end be like his' (Num 23:10).
It is a sport now to some to taunt, and squib, and deride at other
men's virtues; but the day is coming when their minds will be
changed, and when they shall be made to count those that have done
those righteous actions and duties which they have scoffed at, the
only blessed men; yea, they shall wish their soul in the blessed
possession of those graces and virtues, that those whom they hated
were accompanied with, and would, if they had it, give a whole world
for this change; but it will not now do, it is now too late. What
then shall a man give in exchange for his soul? And this is more
than intimated in that 25th of Matthew, named before: for you
find by that text how loath they were, or will be, to be counted
for unrighteous people--'Lord,' say they, 'when did we see thee
an hungred, or athirst, naked, or sick, and did not minister unto
thee?' Now they are not willing to be of the number of the wicked,
though hereto-fore the ways of the righteous were an abomination
to them. But, alas! they are before a just God, a just Judge, a
Judge that will give every one according to their ways; therefore,
'Woe unto (the soul of) the wicked now, it shall be ill with him,
for the reward of his hands shall be given him' (Isa 3:11). Thus,
therefore, he is locked up as to this; he cannot now change his vice
for virtues, nor put himself nor his soul in the stead of the soul
of the saved; so that it still, and will, for ever abide a question
unresolved,' Or, what shall a man give in exchange for his soul?'
I do not doubt but that a man's state may be such in this world,
that if he had it he would give thousands of gold to be as innocent
and guiltless in the judgment of the law of the land as is the
state of such or such, heartily wishing that himself was not that
he, that he is; how much more then will men wish thus when they
stand ready to receive the last, their eternal judgment. 'But what
shall a man give in exchange for his soul?'
Second, As they would, for the salvation of their souls, be glad
to change away their vices for the virtues, their sins for the good
deeds of others; so what would they not give to change places now,
or to remove from where now they are, into paradise, into Abraham's
bosom! But neither shall this be admitted; the righteous must have
their inheritance to themselves--' Neither,' said Abraham, 'can
they pass to us, that would come from thence,' (Luke 16:26); neither
can they dwell in heaven that would come from hell.
They then that have lost, or shall lose their souls are bound to
their place, as well as to their sins. When Judas went to hell,
he went to his home, 'to his own place' (Acts 1:25). And when the
righteous go hence, they also go home to their house, to their own
place; for the kingdom of heaven is prepared for them (Matt 25:34).
Between heaven and hell 'there is a great gulf fixed' (Luke 26:26).
That is a strange passage: 'There is a great gulf fixed.' What
this gulf is, and how impassable, they that shall lose their souls
will know to their woe; because it is fixed there where it is, on
purpose to keep them in their tormenting place, so that they that
would pass from hell to heaven cannot. But, I say, 'Would they not
change places? would they not have a more comfortable house and
home for their souls?' Yes, verily, the text supposes it, and the
16th of Luke affirms it; yea, and could they purchase for their
souls a habitation among the righteous, would they not? Yes, they
would give all the world to such a change. What shall, what shall
not, a man, if he had it, if it would answer his design, give in
exchange for his soul?
Third, As the damned would change their own vices for virtues, and
the place where they are for that into which they shall not come,
so what would they give for a change of condition? Yea, if an
absolute change may not be obtained, yet what would they give for
the least degree of mitigation of that torment, which now they
know will without any intermission be, and that for ever and ever.
'Tribulation and anguish, indignation and wrath' (Rom 2:8,9), the
gnawing worm, and everlasting destruction from the presence of the
Lord, and from the glory of His power, cannot be borne but with
great horror and grief (2 Thess 1:7-10). No marvel, then, if these
poor creatures would, for ease for their souls, be glad to change
their conditions. Change!--with whom? with an angel, with a saint;
ay, with a dog or a toad; 29 for they mourn not, they weep not,
nor do they bear indignation of wrath; they are as if they had not
been; only the sinful soul abides in its sins, in the place designed
for lost souls, and in the condition that wrath and indignation for
sin and transgression hath decreed them to abide for ever. And this
brings me to the conclusion, which is, 'that seeing the ungodly
do seek good things too late,' therefore, notwithstanding their
seeking, they must still abide in their place, their sins, and
their torment--'For what can a man give in exchange for his soul?'
Therefore, God saith, that they there must still abide and dwell,
no exchange can be made. 'This shall ye have of Mine hand, ye
shall lie down in sorrow;' they shall lie down in it, they shall
make their bed there, there they shall lie (Isa 50:11; Eze 32:25-27).
And this is the bitter pill that they must swallow down at the
last; for, after all their tears, their sorrows, their mournings,
their repentings, their wishings and woundings, and all their
inventings, and desires to change their state for a better, they
must 'lie down in sorrow.' The poor condemned man that is upon the
ladder or scaffold has, if one knew them, many a long wish and long
desire that he might come down again alive, or that his condition
was as one of the spectators that are not condemned and brought
thither to be executed as he. How carefully also doth he look with
his failing eyes, to see if some comes not from the king with a
pardon for him, all the while endeavouring to fumble away as well
as he can, and to prolong the minute of his execution! But at last,
when he has looked, when he has wished, when he has desired, and
done whatever he can, the blow with the axe, or turn with the ladder,
is his lot, so he goes off the scaffold, so he goes from among men;
and thus it will be with those that we have under consideration;
when all comes to all, and they have said, and wished, and done
what they can, the judgment must not be reversed--they must 'lie
down in sorrow.'
They must, or shall lie down! Of old, when a man was to be chastised
for his fault, he was to lie down to receive his stripes; so here,
saith the Lord, they shall lie down--'And it shall be, if the wicked
man be worthy to be beaten, that the judge shall cause him to lie
down, and to be beaten before his face' (Deu 25:2). And this lying
down was to be his lot after he had pleaded for himself what be
could--and the judge shall cause him to be beaten before his face,
while he is present to behold the execution of judgment; and thus
it shall be at the end of the world; the wicked shall lie down, and
shall be beaten with many stripes in the presence of Christ, 'and
in the presence of the holy angels' (2 Thess 1; Rev 14:10). For
there will be His presence, not only at the trial as Judge, but to
see execution done, nay, to do it Himself by the pouring out, like
a river, His wrath as burning brimstone upon the soul of the lost
and cast away sinner.
He shall lie down! These words imply that, at last, the damned soul
shall submit; for to lie down is an act that signifies submission,
especially to lie down to be beaten. 'The wicked shall be silent
in darkness' (1 Sam 2:9). When the malefactor has said and wished
all that be can, yet at last he submits, is silent, and, as it
were, helps to put his head into the halter, or doth lay down his
neck upon the block; so here it is said of the damned--They shall
lie down in sorrow. There is also a place that saith, 'These shall
go away into everlasting punishment' (Matt 25:46). To go, to go
to punishment, is also an act of submission. Now, submission to
punishment doth, or should, flow from full conviction of the merit
of punishment; and I think it is so to be understood here--For
'every mouth shall be stopped, and all the world (of soul losers)
become guilty before God' (Rom 3:4,19; Luke 13:25-28; Matt 25:46).
Every mouth shall be stopped, not at the beginning of the judgment,
for then they plead, and pray, and also object against the Judge;
but at the end, after that by a judicial proceeding He shall
have justified against them His sayings, and have overcome these
His judges, then they shall submit, and also lie down in s orrow;
yea, they shall go away to their punishment as those who know they
deserve it; yea, they shall go away with silence.
How they shall behave themselves in hell, I will not here dispute;
whether in a way of rage and blasphemy, and in rending and tearing
of the name and just actions of God towards them, or whether by
way of submission there; I say, though this is none of this task,
yet a word or two, if you please.
Doubtless they will not be mute there; they will cry and wail, and
gnash their teeth, and, perhaps, too, sometimes at God; but I do not
think but that the justice that they have deserved, and the equal
administration of it upon them, will, for the most part, prevail
with them to rend and tear themselves, to acquit and justify God,
and to add fuel to their fire, by concluding themselves in all the
fault, and that they have sufficiently merited this just damnation;
for it would seem strange to me that just judgment among men shall
terminate in this issue, if God should not justify himself in the
conscience of all the damned. But as here on earth, so He will let
them know that go to hell that He hath not done without a cause,
a sufficient cause, all that He hath done in damning of them (Eze
14:23).
[USE AND APPLICATION.]
I come now to make some use and application of the whole. And,
USE FIRST--If the soul be so excellent a thing as we have made it
appear to be, and if the loss thereof be so great a loss, then here
you may see who they are that are those extravagant ones; I mean,
those that are such in the highest degree. Solomon tells us of
'a great waster,' and saith also, that he that is slothful in his
business is brother to such an one (Prov 18:9). Who Solomon had his
eye upon, or who it was that he counted so great a waster, I cannot
tell; but I will challenge all the world to show me one, that for
wasting and destroying, may be compared to him that for the lusts
and pleasures of this life will hazard the loss of his soul. Many
men will be so profuse, and will spend at that prodigal rate, that
they will bring a thousand pound a year to five hundred, and five
hundred to fifty, and some also will bring that fifty to less than
ninepence; 30 but what is this to him that shall never leave losing
until he has lost his soul? I have heard of some who would throw
away a farm, a good estate, upon the trundling of one single bowl;31
but what is this to the casting away of the soul? Nothing can for
badness be compared to sin; it is the vile thing, it cannot have
a worse name than its own; it is worse than the vilest men, than
the vilest of beasts; yea, sin is worse than the devil himself, for
it is sin, and sin only, that hath made the devils devils; and yet
for this, for this vile, this abominable thing, some men, yea, most
men, will venture the loss of their soul; yea, they will mortgage,
pawn, and set their souls to sale for it (Jer 44:4). Is not this
a great waster? doth not this man deserve to be ranked among the
extravagant ones? What think you of him who, when he tempted the
wench to uncleanness, said to her, If thou wilt venture thy body,
I'll venture my soul? Was not here like to be a fine bargain, think
you? or was not this man like to be a gainer by so doing? This is
he that prizes sin at a higher rate than he doth his immortal soul;
yea, this is he that esteems a quarter of an hour's pleasure more
than he fears everlasting d amnation. What shall I say? This man
is minded to give more to be damned, than God requires he should
give to be saved; is not this an extravagant one? 'Be astonished,
O ye heavens! at this, and be horribly afraid!' (Jer 2:9-12). Yea,
let all the angels stand amazed at the unaccountable prodigality
of such an one.
Objection 1. But some may say, I cannot believe that God will be
so severe as to cast away into hell fire an immortal soul for a
little sin.
Answer. I know thou canst not believe it, for if thou couldst, thou
wouldst sooner eat fire than run this hazard; and hence all they
that go down to the lake of fire are called the unbelievers; and
the Lord shall cut thee, that makest this objection, asunder, and
shall appoint thee thy portion with such, except thou believe the
gospel, and repent (Luke 12:46).
Objection 2. But surely, though God should be so angry at the
beginning, it cannot in time but grieve Him to see and hear souls
roaring in hell, and that for a little sin.
Answer. Whatsoever God doeth, it abideth for ever (Eccl 3:14). He
doth nothing in a passion, or in an angry fit; He proceedeth with
sinners by the most perfect rules of justice; wherefore it would be
injustice, to deliver them whom the law condemneth, yea, He would
falsify His word, if after a time He should deliver them from
hell, concerning whom He hath solemnly testified, that they shall
be there for ever.
Objection 3. O but, as He is just, so He is merciful; and mercy is
pitiful, and very compassionate to the afflicted.
Answer. O, but mercy abused becomes most fearful in tormenting.
Did you never read that the Lamb turned lion, and that the world
will tremble at the wrath of the Lamb, and be afflicted more at
the thoughts of that, than at the thoughts of anything that shall
happen to them in the day when God shall call them to an account
for their sins? (Rev 6:16,17). The time of mercy will be then
past, for now is that acceptable time, behold now is the day of
salvation; the gate of mercy will then be shut, and must not be
opened again; for now is that gate open, now it is open for a door
of hope (2 Cor 6:2; Matt 25:10; Luke 13:25).
The time of showing pity and compassion will then be at an end; for
that as to acting towards sinners will last but till the glass of
the world is run, and when that day is past, mark what God saith
shall follow, 'I will laugh at your calamity; I will mock when
your fear cometh; when your fear cometh as desolation, and your
destruction cometh as a whirlwind; when distress and anguish cometh
upon you' (Prov 1:26,27). Mark you how many pinching expressions
the Lord Jesus Christ doth threaten the refusing sinner with; the
sinner with, that refuseth Him now--I will laugh at him, I will
mock at him. But when, Lord, wilt thou laugh at, and mock at, the
impenitent? The answer is, 'I will laugh at their calamities, and
mock when their fear cometh; when their fear cometh as desolation,
and their destruction like a whirlwind; when distress and anguish
cometh upon them.'
Objection 4. But if God Almighty be at this point, and there be
no moving of Him to mercy at that day, yet we can but lie in hell
till we are burnt out, as the log doth at the back of the fire.
Answer. Poor besotted sinner, is this thy last shift? wilt thou
comfort thyself with this? Are thy sins so dear, so sweet, so
desireable, so profitable to thee, that thou wilt venture a burning
in hell fire for them till thou art burnt out? Is there nothing
else to be done but to make a covenant with death, and to maintain
thy agreement with hell? (Isa 28:15). Is it not better to say now
unto God, Do not condemn me? and to say now, Lord, be merciful
to me, a sinner? Would not tears, and prayers, and cries, in this
acceptable time, to God for mercy, yield thee more benefit in the
next world than to lie and burn out in hell will do?
But to come more close to thee. Have not I told thee already that
there is no such thing as a ceasing to be? that the damned shall
never be burned out in hell? there shall be no more such death,
or cause of dissolution for ever. This one thing, well considered,
breaks not only the neck of that wild conceit on which thy foolish
objection is built, but will break thy stubborn heart in pieces.
For then it follows, that unless thou canst conquer God, or with
ease endure to conflict with His sin-revenging wrath, thou wilt be
made to mourn while under His everlasting wrath and indignation;
and to know that there is not such a thing as a burning out in hell
fire.
Objection 5. But, if this must be my case, I shall have more fellows;
I shall not go to hell, nor yet burn there, alone.
Answer. What, again; is there no breaking of the league that is
betwixt sin and thy soul? What, resolved to be a self-murderer,
a soul murderer? what, resolved to murder thine own soul? But is
there any comfort in being hanged with company? in sinking into the
bottom of the sea with company? or in going to hell, in burning in
hell, and in enduring the everlasting pains of hell, with company?
O besotted wretch! But I tell thee, the more company, the more
sorrow; the more fuel, the more fire. Hence the damned man that
we read of in Luke desired that his brethren might be so warned
and prevailed with as to be kept out of that place of torment (Luke
16:27,28). But to hasten; I come now to the second use.
USE SECOND.--Is it so? Is the soul such an excellent thing, and
the loss thereof so unspeakably great? Then here you may see who
are the greatest fools in the world--to wit, those who, to get the
world and its preferments, will neglect God till they lose their
souls. The rich man in the gospel was one of these great fools, for
that he was more concerned about what he should do with his goods,
than how his soul should be saved (Luke 7:16-21). Some are for
venturing their souls for pleasures, and some are for venturing
their souls for profits; they that venture their souls for pleasures
have but little excuse for their doings; but they that venture
their soul for profit seem to have much. 'And they all with one
consent began to make excuse;'--excuse for what? why, for the
neglect of the salvation of their souls. But what was the cause
of their making this excuse? Why, their profits came tumbling in.
'I have bought a piece of ground;' 'I have bought five yoke of
oxen;' and 'I have married a wife, and therefore I cannot come'
(Luke 14:15-20).
Thus also it was with the fool first mentioned; his ground did
bring forth plentifully, wherefore he must of necessity forget his
soul, and, as he thought, all the reason of the world he should.
Wherefore, he falls to crying out, What shall I do? Now, had one
said, Mind the good of thy soul, man; the answer would have been
ready, But where shall I bestow my goods. If it had been replied,
Stay till harvest; he returns again, But I have no room where
to bestow my goods. Now, tell him of praying, and he answers, he
must go to building. Tell him, he should frequent sermons, and he
replies, he must mind his workmen. 'He cannot deliver his soul,
nor say, Is there not a lie in my right hand?' (Isa 44:20).
And see if, in the end, he did not become a fool; for though he
accomplished the building of his barns, and put in there all his
fruits and his goods, yet even till now his soul was empty, and
void of all that was good; nor did he, in singing of that requiem
which he sung to his soul at last, saying, 'Soul, take thine ease,
eat, drink, and be merry,' show himself ever the wiser; for, in
all his labours he had rejected to get that food that indeed is
meat and drink for the soul. Nay, in singing this song he did but
provoke God to hasten to send to fetch his soul to hell; for so
begins the conclusion of the parable--'Thou fool, this night thy
soul shall be required of thee; then whose shall those things be
which thou hast provided?' So that, I say, it is the greatest folly
in the world for a man, upon any pretence what ever, to neglect to
make good the salvation of his soul.
There are six signs of a fool, and they do all meet in that same
man that concerns not himself, and that to good purpose, for the
salvation of his soul. 1. A fool has not an heart, when the price
is in his hand, to get wisdom. (Prov 17:16). 2. 'It is a sport to
a fool to do mischief.' and to set light by the commission of sin
(Prov 10:23). 3. 'Fools despise wisdom;' 'fools hate knowledge'
(Prov 1:7,22). 4. 'A fool,' after restraint, 'returneth to his
folly' (Prov 26:11). 5. 'The way of a fool is right in his own
eyes' (Prov 7:15). 6. The fool goes merrily 'to the correction of
the stocks' (Prov 7:22).
I might add many more, but these six shall suffice at this time,
by which it appears that the fool has no heart for the heavenly
prize, yet he has to sport himself in sin; and when he despises
wisdom, the way is yet right before him; yea, if he be for some
time restrained from vice, he greedily turneth again thereto, and
will, when he has finished his course of folly and sin in this world,
go as heedlessly, as carelessly, as unconcernedly, and quietly,
down the steps to hell, as the ox goeth to the slaughter-house,
This is a soul fool, a fool of the biggest size; and so is every
one also that layeth up treasure for himself on earth, 'and is not
rich towards God' (Luke 7:21).
Objection 1. But would you not have us mind our worldly concerns?
Answer. Mind them, but mind them in their place; mind thy soul first
and most; the soul is more than the body, and eternal life better
than temporal; first seek the kingdom of God, and prosper in thy
health and thy estate as thy soul prospers (Matt 6:33; 3 John 2).
But as it is rare to see this command obeyed, for the kingdom of God
shall be thought of last, so if John's wish was to light upon, or
happen to some people, they would neither have health nor wealth in
this world. To prosper and be in health, as their soul prospers--what,
to thrive and mend in outwards no faster? then we should have them
have consumptive bodies and low estates; for are not the souls of
most as unthrifty, for grace and spiritual health, as is the tree
without fruit that is pulled up by the roots?
Objection 2. But would you have us sit still and do nothing?
Answer. And must you needs be upon the extremes? must you mind
this world to the damning of your souls? or will you not mind your
callings at all? Is there not a middle way? may you not, must you
not, get your bread in a way of honest industry; that is, caring
most for the next world, and so using of this as not abusing the
same? (1 Cor 7: 20-31). And then a man doth so, and never but
then, when he sets this world and the next in their proper places,
in his thoughts, in his esteem, and judgment, and dealeth with
both accordingly (2 Cor 4:18). And is there not all the reason in
the world for this? are not the things that are eternal best? Will
temporal things make thy soul to live? or art thou none of those
that should look after the salvation of their soul? (Deu 8:3; Matt
5:4; Heb10:39).
Objection 3. But the most of men do that which you forbid, and why
may not we?
Answer. God says, 'Thou shalt not follow a multitude to do evil'
(Exo 23:2). It is not what men do, but what God commands; it is not
what doth present itself unto us, but what is best, that we should
choose (Matt 6:23; Luke 10:41,42). Now, 'He that refuseth instruction,
despiseth his own soul;' and 'He that keepeth the commandment,
keepeth his own soul' (Prov 15:32; 19:16). Make not, therefore,
these foolish objections. But what saith the Word? how readest thou?
That tells thee, that the pleasures of sin are but for a season;
that the things that are seen are but temporal; that he is a fool
that is rich in this world, and is not so towards God; 'and what
shall it profit a man, if he shall gain the whole world, and lose
his own soul?'
Objection 4. But may one not be equally engaged for both?
Answer. A divided heart is a naughty one (Heb 10:2). 'You cannot
serve God and mammon' (Matt 6:24; Luke 16:13). 'If any man love
the world, the love of the Father is not in him,' (1 John 2:15);
and yet this objection bespeaks that thy heart is divided, that thou
art a Mammonist, or that thou lovest the world. But will riches
profit in the day of wrath? (Prov 11:4). Yea, are they not hurtful
in the day of grace? do they not tend to surfeit the heart, and to
alienate a man and his mind from the things that are better? (Luke
21:34). Why, then, wilt thou set thy heart upon that which is not?
yea, then what will become of them that are so far off of minding
of their souls, that they, for whole months, and years together,
scarce consider whether they have souls to save?
USE THIRD.--But, thirdly, is it so? Is the soul such an excellent
thing, and is the loss thereof so unspeakably great? Then this should
teach people to be very careful to whom they commit the teaching
and guidance of their souls.
This is a business of the greatest concern; men will be careful
to whom they commit their children, who they make the executors of
their will, in whose hand they trust the writing and evidences of
their lands; but how much more careful should we be, and yet the most
are the least of all careful, unto whom they commit the teaching and
guidance of their souls. There are several sorts of soul shepherds
in the world: 1. There are idol shepherds (Zech 6:5). 2. There are
foolish shepherds (Zech 11:15). 3. There are shepherds that feed
themselves, and not their flock (Eze 34:2) 4. There are hard-hearted
and pitiless shepherds (Zech 9: 3). 5. There are shepherds that,
instead of healing, smite, push, and wound the diseased (Eze 34:4,21).
6. There are shepherds that 'cause their flocks to go astray' (Jer
50:6). 7. And there are shepherds that feed their flock; these are
the shepherds to whom thou shouldst commit thy soul for teaching
and for guidance.
Question. You may ask, How should I know those shepherds?
Answer. First, surrender up thy soul unto God, by Christ, and choose
Christ to be the chief Shepherd of thy soul; and He will direct
thee to His shepherds, and He will, of His mercy, set such shepherds
over thee 'as shall feed thee with knowledge and understanding' (1
Peter 2:25; 4:19; John 10:4,5; Song 1:7, 8; Jer 3:15; 23:4). Before
thou hast surrendered up thy soul to Christ, that He may be thy
chief Shepherd, thou canst not find out, nor choose to put thy
soul under the teaching and guidance of His under shepherds, for
thou canst not love them; besides, they are so set forth by false
shepherds, in so many ugly guises, and under so many false and
scandalous dresses, that, should I direct thee to them while thou
art a stranger to Christ, thou wilt count them deceivers, devourers,
and wolves in sheeps' clothing, rather than the shepherds that
belong to the great and chief Shepherd, who is, also, the Bishop
of the soul.
Yet this I will say unto thee, take heed of that shepherd that
careth not for his own soul, that walketh in ways, and doth such
things, as have a direct tendency to damn his own soul; I say,
take heed of such an one, come not near him, let him have nothing
to do with thy soul; for if he be not faithful to that which be his
own soul, be sure he will not be faithful to that which is another
man's. He that feeds his own soul with ashes, will scarce feed thine
with the bread of life; wherefore, take heed of such an one; and
many such there are in the world (Isa 44:20). 'By their fruits you
shall know them;' they are for flattering of the worst, and frowning
upon the best; they are for promising of life to the profane, and
for slaying the souls that God would have live; they are also men
that hunt souls that fear God, but for sewing pillows under those
arm holes which God would have to lean upon that which would
afflict them. These be them 'that, with lies, do make the heart of
the righteous sad, whom I have not made sad;' saith God; and that
have 'strengthened the hands of the wicked, that he shall not return
from his wicked way, by promising of him life' (Eze 13:18-22).
And as thou shouldest, for thy soul's sake, choose for thyself good
soul shepherds, so also, for the same reason, you should choose
for yourself a good wife, a good husband, a good master, a good
servant; for in all these things the soul is concerned. Abraham
would not suffer Isaac to take a wife of the daughters of Canaan,
(Gen 24:3); nor would David suffer a wicked servant to come into
his house, or to tarry in his sight (Psa 101:7). Bad company is,
also, very destructive to the soul, and so is evil communication;
wherefore, be diligent to shun all these things, that thou mayest
persevere in that way, the end of which will be the saving of thy
soul (Prov 13:20; 1 Cor 15:33).
And since, under this head, I am fallen upon cautions, let me add
these to those which I have presented to thee already:
Caution 1. Take heed, take heed of learning to do evil of any that
are good. 'Tis possible for a good man to do things that are bad;
but let not his bad action embolden thee to run upon sin. Seest
thou a good man that stumbleth at a stone, or that slippeth into
the dirt--let that warn thee to take heed; let his stumble make
thee wary, let his fall make thee look well to thy goings; 'ever
follow that which is good' (1 Thess 5:15). Thy soul is at stake.
Caution 2. Take heed of the good things of bad men, for in them
there lies a snare also; their 'good words and fair speeches' tend
to deceive (Rom 16:17, 18). Learn to be good, by the Word of God
and by the holy lives of them that be good; envy not the wicked,
'nor desire to be with them;' 'choose none of his ways' (Prov 3:31;
24:1). Thy soul lies at stake.
Caution 3. Take heed of playing the hypocrite in religion. What of
God and His Word thou knowest, profess it honestly, conform to it
heartily, serve Him faithfully; for what is the hypocrite bettered
by all his profession, 'when God taketh away his soul?' (Job 27:8).
Caution 4. Take heed of delays to turn to God, and of choosing His
ways for the delight of thy heart, 'for the Lord's eye is upon them
that fear Him, to deliver their souls' (Psa 33:18,19).
Caution 5. Boast not thyself of thy flocks and thy herds, of thy gold
and thy silver, of thy sons and of thy daughters. What is a house
full of treasures, and all the delights of this world, if thou be
empty of grace, 'if thy soul be not filled with good?' (Eccl 6:3).
But,
USE FOURTH.--Is it so? Is the soul such an excellent thing, and is
the loss thereof so unspeakably great? Then, I pray thee, let me
inquire a little of thee, what provision thou hast made for thy
soul? There be many that, through their eagerness after the things
of this life, do bereave their soul of good, even of that good the
which if they had it would be a good to them for ever (Eccl 4:8).
But I ask not concerning this; it is not what provision thou hast
made for this life, but what for the life, and the world to come.
'Lord, gather not my soul with sinners,' saith David, (Psa 26:9);
not with men of this world: Lord, not with them that have their
portion in this life, whose belly Thou fillest with Thy hid treasures.
Thus you see how Solomon laments some, and how his father prays to
be delivered from their lot who have their portion in this life,
and that have not made provision for their soul. Well, then, let
me inquire of thee about this matter. What provision hast thou made
for thy soul? And,
1. What hast thou thought of thy soul? What ponderous thoughts hast
thou had of the greatness and of the immortality of thy soul? This
must be the first inquiry: for he that hath not had his thoughts
truly exercised, ponderously exercised, about the greatness and the
immortality of his soul, will not be careful, after an effectual
manner, to make provision for his soul, for the life and world
to come. The soul is a man's all, whether he knows it or no, as I
have already showed you. Now a man will be concerned about what
he thinks is his all. We read of the poor servant that 'setteth
his heart upon' his wages (Deu 24:14,15). But it is because it is
his all, his treasure, and that wherein his worldly worth lieth.
Why, thy soul is thy all; it is strange if thou dost not think so!
and more strange if thou dost think so, and yet hast light, seldom,
and trivial thoughts about it. These two seem to be inconsistent,
therefore let thy conscience speak; either thou hast very great
and weighty thoughts about the excellent greatness of thy soul, or
else thou dost not count that thy soul is so great a thing as it
is, else thou dost not count it thy all.
2. What judgment hast thou made of the present state of thy soul?
I speak now to the unconverted. Thy soul is under sin, under the
curse, and an object of wrath; this is that sentence that by the
Word is passed upon it--'Woe unto their soul,' saith God, 'for
they have rewarded evil unto themselves.' (Isa 3:9). This is the
sentence of God. Well, but what judgment hast thou passed upon it
while thou livest in thy debaucheries? Is it not that which thy
fellows have passed on theirs before thee, saying, 'I shall have
peace, though I walk in the imagination of mine heart, to add
drunkenness to thirst' (Deu 29:19). If so, know thy judgment is
gross, thy soul is miserable, and turn, or in little time thine
eyes will behold all this.
3. What care hast thou had of securing of thy soul, and that it
might be delivered from the danger that by sin it is brought into?
if a man has a horse, a cow, or a swine that is sick, or in danger
by reason of this or that casualty, he will take care for his beast,
that it may not perish; he will pull it out of the ditch on the
Sabbath day. But, oh! that is the day on which many men do put their
soul into the ditch of sin; that is the day that they set apart to
pursue wickedness in. 32 But, I say, what care hast thou taken to
get thy soul out of this ditch?--a ditch out of which thou canst never
get it without the aid of an omnipotent arm. In things pertaining
to this life, when a man feels his own strength fail, he will
implore the help and aid of another; and no man can, by any means,
deliver by his own arm his soul from the power of hell, which thou
also wilt confess, if thou beest not a very brute; but what hast
thou done with God for help? hast thou cried? hast thou cried
out? yea, dost thou still cry out, and that day and night before
him--'Deliver my soul' (Psa 17:13) 'Save my soul, preserve my soul'
(Psa 25:20) 'Heal my soul,' (Psa 42:4), and, 'I pour out my soul
unto thee?' (Psa 62:5). Yea, canst thou say, My soul, my soul waiteth
upon God, my soul thirsteth for Him, my soul followeth hard after
him? (Psa 63:1,8). I say, dost thou this, or dost thou hunt thine
own soul to destroy it? The soul, with some, is the game, their
lusts are the dogs, and they themselves are the huntsmen, and
never do they more halloo, and lure, and laugh, and sing, than when
they have delivered up their soul, their darling, to these dogs--a
thing that David trembled to think of, when he cried, 'Dogs have
compassed me. Deliver my darling,' my soul, 'from the power of the
dog' (Psa 22:16,20). Thus, I say, he cried, and yet these dogs were
but wicked men. But, oh! how much is a sin, a lust, worst than a
man to do us hurt; yea, worse than is a dog, (or) a lion, to hurt
a lamb!
4. What are the signs and tokens that thou bearest about thee,
concerning how it will go with thy soul at last? There are signs
and tokens of a good, and signs and tokens of a bad end that the
souls of sinners will have; there are signs of the salvation of the
soul, (Heb 6:9); evident tokens of salvation; and there are signs
of the damnation of the soul, evident signs of damnation (Phil
1:27,28; Job 21:29,30; 1 Sam 3:9). Now, which of these hast thou?
I cannot stand here to show thee which are which; but thy soul and
its salvation lieth before thee, and thou hast the book [the Holy
Bible] of signs about these matters by thee; thou hast also men of
God to go to, and their assemblies to frequent. Look to thyself;
heaven and hell are hard by, and one of them will swallow thee up;
heaven, into unspeakable and endless glory, or hell, into unspeakable
and endless torment. Yet,
5. What are the pleasures and delights of thy soul now? Are they
things Divine, or things natural? Are they things heavenly, or
things earthly? Are they things holy, or things unholy? For look
what think thou delightest in now, to those things the great God
doth count thee a servant, and for and of those thou shalt receive
thy wages at the day of judgment--'His servants ye are to whom ye
obey; whether of sin unto death, or of obedience unto righteousness'
(Rom 16:16).
Wicked men talk of heaven, and say they hope and desire to go
to heaven, even while they continue wicked men; but, I say, what
would they do there? If all that desire to go to heaven should come
thither, verily they would make a hell of heaven; for, I say, what
would they do there? why, just as they do here, scatter their
filthiness quite over the face of heaven, and make it as vile
as the pit that the devils dwell in. 33 Take holiness away out of
heaven, and what is heaven? I had rather be in hell, were there
none but holy ones there, than be in heaven itself with the children
of iniquity. If heaven should be filled with wicked men, God would
quickly drive them out, or forsake the place for their sakes. It
is true, they have been sinners, and none but sinners, that go to
heaven; but they are washed--' Such were some of you; but ye are
washed, but ye are sanctified, but ye are justified, in the name
of the Lord Jesus, and by the Spirit of our God' (1 Cor 6:11). When
the maidens were gathered together for the great king Ahasuerus,
before they were brought to him into his royal presence, they were to
be had to the house of the women, there to be purifed with things
for purification, and that for twelve months together--to wit,
six months with oil of myrrh, and six months with sweet odours,
and other things, and so came every maiden to the king (Esth
2:3,9,12,13). God also hath appointed that those that come into
His royal presence should first go to the house of the women, the
church, 34 and there receive of the eunuchs things for purification,
things to make us 'meet to be partakers of the inheritance of the
saints in light' (Col 1:12). None can go from a state of nature
to glory but by a state of grace, the Lord gives grace and glory;
hence he that goeth to heaven is said to be wrought for it, fitted,
prepared for it (1 Cor 5:5; Rom 19:23).
USE FIFTH, Again, fifthly, Is it so? is the soul such an excellent
thing, and is the loss thereof so unspeakably great? Then this
doctrine commends those for the wise ones, that above all business
concern themselves with the salvation of their souls; those that
make all other matters but things by the by, and the salvation of
their souls the one thing needful. But, but few comparatively will
be concerned with this use; for where is he that doth this? Solomon
speaks of one man of a thousand (Eccl 7:28). However, some there
be, and blessed be God for some; but they are they that are wise,
yea, wise in the wisdom of God.
1. Because they reject what God hath rejected and that is sin.
2. Because they esteem but little of that which, by the Word, is
counted but of little esteem, and that is the world. 3. Because
they choose for a portion that which God commendeth unto us for
that which is the most excellent thing--viz., Himself, His Christ,
His heaven, His Word, His grace, and holiness; these are the great
and most excellent things, and the things that He has chosen that
is truly wise for his soul (and all other wise men are fools in
God's account, and in the judgment of His Word), and if it be so,
glory and bliss must needs be their portion, though others shall
miss thereof--'The wise shall inherit glory, but shame shall be
the promotion of fools' (Prov 3:35).
Let me, then, encourage those that are of this mind to be strong,
and hold on their way. Soul, thou hast pitched right; I will say of
thy choice as David said of Goliath's sword, 'There is none like
that; give it me.' 'Hold that fast which thou hast, that no man
take thy crown' (Rev 3:11). Oh! I admire this wisdom; this is by the
direction of the Lawgiver; this is by the teaching of the blessed
Spirit of God: not the wisdom which this world teacheth, nor the
wisdom which the world doth choose, which comes to nought (1 Cor
2: 6). Surely thou hast seen something of the world to come, and
of the glory of it, through faith; surely God has made thee see
emptiness in that wherein others find a fulness, and vanity in
that which by others is counted for a darling. Blessed are thine
eyes, for they see; and thine ears, for they hear.
But who told thee that thy soul was such an excellent thing as
by thy practice thou declarest thou believest it to be? What! set
more by thy soul than by all the world? What! cast a world behind
thy back for the welfare of a soul? Is not this to play the fool,
in the account of sinners, while angels wonder at and rejoice for
thy wisdom? What a thing is this, that thy soul and its welfare
should be more in thy esteem than all those glories wherewith the
eyes of the world are dazzled! Surely thou hast looked upon the
sun, and that makes gold look like a clod of clay in thine eyesight.
But who put the thoughts of the excellencies of the things that are
eternal--I say, who put the thoughts of the excellency of those
things into thy mind in this wanton age?--in an age wherein the
thoughts of eternal life, and the salvation of the soul, are with
and to many like the Morocco ambassador and his men, men of strange
faces, in strange habit, with strange gestures and behaviour,
monsters to behold. But where hadst thou that heart that gives
entertainment to these thoughts, these heavenly thoughts? These
thoughts are like the French Protestants, banished thence where
they willingly would have harbour.35 How came they to thy house,
to thy heart, and to find entertainment in thy sou1? The Lord keep
them in every imagination of the thoughts of thy heart for ever,
and incline thine heart to seek Him more and more.
And since the whole world have slighted and despised, and counted
foolish the thoughts and cogitations wherewith thy soul is exercised,
what strong and mighty supporter is it upon and with which thou
bearest up thy spirit, and takest encouragement in this thy forlorn,
unoccupied, and singular way? for so, I daresay, it is with the
most; but certainly it is something above thyself, and that is more
mighty to uphold thee than is the power, rage, and malice of all
the world to cast thee down, or else thou couldst not bear up, now
wind and weather, now the stream and the force thereof are against
thee.
Objection 1. 'I know my soul is an excellent thing, and that the
world to come and its glories, even in the smallest glimpse thereof,
do swallow up all the world that is here; my heart also doth greatly
desire to be exercised about the thoughts of eternity, and I count
myself never better than when my poor heart is filled with them;
as for the rage and fury of this world, it swayeth very little with
me, for my heart is come to a point; but yet, for all that, I meet
with many discouragements, and such things that indeed do weaken
my strength in the way.'
But, brave soul, pray tell me what the things are that discourage
thee, and that weaken thy strength in the way?
Why, the amazing greatness of this my enterprise, that is one
thing. I am now pursuing things of the highest, the greatest, the
most enriching nature, even eternal things; and the thoughts of
the greatness of them drowned me; for when the heat of my spirit in
the pursuit after them is a little returned and abated, methinks I
hear myself talking thus to myself: Fond fool! canst thou imagine
that such a gnat, a flea, a pismire as thou art, can take and
possess the heavens, and mantle thyself up in the eternal glories?
If thou makest first a trial of the successfulness of thy endeavours
upon things far lower, more base, but much more easy to obtain, as
crowns, kingdoms, earldoms, dukedoms, gold, silver, or the like,
how vain are these attempts of thine; and yet thou thinkest to
possess thy soul of heaven! Away, away! by the height thereof thou
mayest well conclude it is far above out of thy reach; and by the
breadth thereof it is too large for thee to grasp; and by the nature
of the excellent glory thereof, too good for thee to possess. These
are the thoughts that sometimes discourage me, and that weaken my
strength in the way.
Answer. The greatness of thy undertaking does but show the nobleness
of thy soul, in that it cannot, will not, be content with such low
and dry as the baseborn spirits that are of the world can and do
content themselves withal. And as to the greatness of the things
thou aimest at, though they be, err they are indeed, things that
have not their like, yet they are not too big for God to give, and
He has promised to give them to the soul that seeketh Him; yea, He
hath prepared the kingdom, given the kingdom, and laid up in the
kingdom of heaven, the things that thy soul longeth for, presseth
after, and cannot be content without (Luke 7:32; Matt 25:14; Col
1:5; 1 Peter 1:4). As for thy making a trial of the successfulness
of thy endeavours upon things more interim and base, that is but
a trick of the old deceiver. God has refused to give His children
the great, the brave, and glorious things of this world, a few
only excepted, because He has prepared some better thing for them
(1 Cor 1:27; Heb 11:36-40). Wherefore faint not, but let thy hand
be strong, for thy work shall be rewarded (Gal 6:9). And since thy
soul is at work for soul-things, for divine and eternal things,
God will give them to thee; thou art not of the number of them that
draw back unto perdition, but of them that believe to the saving
of the soul; thou shalt receive the end of thy faith, the salvation
of thy soul (Heb 10:39; 1 Peter 1:8,9).
Objection 2. But all my discouragement doth not lie in this. I see
so much of the sinful vileness of my nature, and feel how ready
it is to thrust itself forth at all occasions to the defiling of
my whole man, and more. Now this added to the former, adds to my
discouragement greatly.
Answer. This should be cause of humiliation and of self-abasement,
but not of discouragement; for the best of saints have their
weaknesses, these their weaknesses. The ladies as well as she that
grinds at the mill, know what doth attend that sex; and the giants
in grace as well as the weak and shrubs, are sensible of the same
things, which thou layest in against thy exercising of hope, or as
matter of thy discouragement. Poor David says (Psa 77:2) 'My soul
refused to be comforted,' upon this very account, and Paul cries
out under sense of this, 'O wretched man that I am!' and comes as
it were to the borders of doubt, saying, 'Who shall deliver me?'
(Rom 7:24). Only he was quick at remembering that Christ was his
righteousness and price of redemption, and there he relieved himself.
Again; this should drive us to faith in Christ; for therefore are
the corruptions by Divine permission still left in us; they are not
left in us to drive us to unbelief, but to faith--that is, to look
to the perfect righteousness of Christ for life. And for further
help, consider, that therefore Christ liveth in heaven, making
intercession, that thou mightest be saved by His life, not by thine,
and by His intercessions, not by thy perfections (Rom 5: 6-9; Col
1:20). Let not therefore thy weaknesses be thy discouragements;
only let them put thee upon the duties required of thee by the
gospel--to wit, faith, hope, repentance, humility, watchfulness,
diligence, etc. (1 Peter 1:13; 5:5; 2 Cor 7:11; Mark 13:37; 2 Peter
1:10).
Objection 3. But I find, together with these things, weakness and
faintness as to my graces; my faith my hope, my love, and desires
to these and all other Christian duties are weak; I am like the man
in the dream, that would have run, but could not; that would have
fought, but could not; and that would have fled, but could not.
Answer 1. Weak graces are graces, weak graces may grow stronger;
but if the iron be blunt, put to the more strength (Eccl 10:10).
2. Christ seems to be most tender of the weak: 'He shall gather the
lambs with His arm, and carry them in His bosom, and shall gently
lead those that are with young.' (Isa 40:11). And again, 'I will
seek that which was lost, and bring again that which was driven
away, and will bind up that which was broken, and will strengthen
that which was sick' (Eze 34:16). Only here will thy wisdom
be manifested--to wit, that thou grow in grace, and that thou use
lawfully and diligently the means to do it (2 Peter 3:18; Phil
2:10,11; 1 Thess 3:11-13).
USE SIXTH, I come, in the next place, to a use of terror, and so
I shall conclude. Is it so? is the soul such an excellent thing,
and is the loss thereof so unspeakably great? Then this showeth
the sad state of those that lose their souls. We use to count those
in a deplorable condition, that by one only stroke, are stript of
their whole estate; the fire swept away all that he had; or all that
he had was in such a ship, and that ship sunk into the bottom of
the sea; this is sad news, this is heavy tidings, this is bewailed
of all, especially if such were great in the world, and were brought
by their loss from a high to a low, to a very low condition; but
alas! what is this to the loss about which we have been speaking
all this while? The loss of an estate may be repaired, or if not,
a man may find friends in his present deplorable condition to his
support, though not recovery; but far will this be from him that
shall lose his soul. Ah! he has lost his soul, and can never be
recovered again, unless hell fire can comfort him; unless he can
solace himself in the fiery indignation of God; terrors will be
upon him, anguish and sorrow will swallow him up, because of present
misery; slighted and set at nought by God and His angels, he will
also be in this miserable state, and this will add to sorrow,
sorrow, and to his vexation of spirit, howling.
To present you with emblems of tormented spirits, or to draw
before your eyes the picture of hell, are things too light for so
ponderous a subject as this; nor can any man frame or invent words,
be they never so deep and profound, sufficient to the life to set
out the torments of hell.
All those expressions of fire, brimstone, the lake of fire, a fiery
furnace, the bottomless pit, and a hundred more to boot, are all
too short to let forth the miseries of those that shall be damned
souls. 'Who knoweth the power or God's anger?' (Psa 90:11). None
at all; and unless the power of that can be known, it must abide
as unspeakable as the love of Christ, which passeth knowledge.
We hear it thunder, we see it lighten; yea, eclipses, comets, and
blazing stars are all subject to smite us with terror; the thought
of a ghost, of the appearing of a dead wife, a dead husband, or the
like, how terrible are these things! 36 But alas, what are these?
mere flea bitings, nay, not so bad, when compared with the torments
of hell. Guilt and despair, what are they? Who understands them unto
perfection? The ireful looks of an infinite Majesty, what mortal
in the land of the living can tell us to the full, how dismal and
breaking to the soul of a man it is, when it comes as from 'the
power of His anger,' and arises from the utmost indignation? Besides,
who knows of all the ways by which the Almighty will inflict His
just revenges upon the souls of damned sinners? When Paul was caught
up to the third heaven, he heard words that were unspeakable; and
he that goes down to hell shall hear groans that are unutterable.
Hear, did I say? they shall feel them, they shall feel them burst
from their wounded spirit as thunderclaps do from the clouds. Once I
dreamed that I saw two (whom I knew) in hell, and methought I saw
a continual dropping from heaven, as of great drops of fire lighting
upon them, to their sore distress. Oh! words are wanting, thoughts
are wanting, imagination and fancy are poor things here; hell is
another kind of place and state than any alive can think; and since
I am upon this subject, I will here treat a little of hell as the
Scriptures will give me leave, and the rather because I am upon a
use of terror, and because hell is the place of torment (Luke 16).
1. Hell is said to be beneath, as heaven is said to be above;
because as above signifieth the utmost joy, triumph, and felicity,
so beneath is a term most fit to describe the place of hell by,
because of the utmost opposition that is between these two; hell
being the place of the utmost sorrow, despair, and misery; there
are the underlings ever trampled under the feet of God; they are
beneath, below, under (Prov 15:24)!
2. Hell is said to be darkness, and heaven is said to be light;
light, to show the pleasureableness and the desireableness of heaven;
and darkness, to show the dolesome and wearisomeness of hell; and
how weary, oh! how weary and wearisomely, as I may say, will damned
souls turn themselves from side to side, from place to place, in
hell, while swallowed up in the thickest darkness, and griped with
the burning thoughts of the endlessness of that most unutterable
misery (Matt 22:13)!
3. Men are said to go up to heaven, but they are said to go down
to hell; up, because of exaltation, and because they must abound
in beauty and glory that go to heaven; down, because of those sad
dejections, that great deformity and vile contempt that sin hath
brought them to that go to hell (Eze 32:18).
4. Heaven is called a hill or mount, (Heb 12); hell is called a pit,
or hole, (Rev 9:2); heaven, a mount, the mount Zion, (Rev 14); to
show how God has, and will exalt them that loved Him in the world;
hell, a pit or hole, to show how all the ungodly shall be buried
in the yawning paunch and belly of hell, as in a hollow cave.
5. Heaven! It is said of heaven, the height of heaven, (Job 22:12).
and of hell, the bottomless pit, (Rev 9:2; 20:3). The height
of heaven, to show that the exaltation of them that do ascend up
thither is both perfect and unsearchable; and hell, the bottomless
pit, to show that the downfall of them that descend in thither
will never be at an end--down, down, down they go, and nothing but
down, down still!
6. Heaven! It is called the paradise of God, (Rev 2:7); but hell,
the burning lake (Rev 20:15). A paradise, to show how quiet, harmless,
sweet, and beautiful heaven shall be to them that possess it, as
the garden was at the beginning of the creation; hell, the burning
lake, to allude to Sodom, that since its destruction is turned into
a stinking lake, and to show that as their distress was unutterable,
and to the highest amazement, full of confusion and horror, when
that tempestuous storm of fire and brimstone was rained from the
Lord out of heaven upon them, so, to the utmost degree, shall it
be with the souls that are lost and cast into hell.
7. It is said that there are dwelling houses, or places in the
kingdom of heaven (John 14: 1-3; Zech 3:7; Isa 57:1,2). And also
that there are the cells or the chambers of death in hell (Prov
7:27). There are mansions or dwelling places in heaven, to show
that every one of them that go thither might have his reward,
according to his work; and that there is hell, and the lowest hell
(Deu 32:22; Psa 86:13). And the chambers of death in hell to show
there are places and states in hell too, for sinners to be imprisoned
in, according to their faults; hence it is said of some, These
shall receive greater damnation, (Luke 20:47); and of others, That
it shall be more tolerable for Sodom and Gomorrah in the judgment
than for them, etc. (Luke 10:12, 14).
The lowest hell. How many hells there are above that, or more
tolerable tormenting places than the most exquisite torments there,
God, and they that are there, know best; but degrees without doubt
there are; and the term 'lowest' shows the utmost and most exquisite
distress; so the chambers of death, the second death in hell, for
so I think the words should be understood--'Her house is the way to
hell, going down to the chambers of death' (Prov 7:27). These are
the chambers that the chambers in the temple, or that the dwelling
places in the house in heaven, are opposed to: and this opposition
shows, that as there will be degrees of glory in heaven, so there
will of torments in hell; and there is all reason for it, since
the punishment must be inflicted by God, the infinitely just. Why
should a poor, silly, ignorant man, though damned, be punished
with the same degree of torment that he that has lived a thousand
times worse shall be punished with? It cannot be; justice will not
admit it; guilt, and the quality of the transgression, will not
admit it; yea, the tormenting fire of hell itself will not admit
it; for if hell fire can kindle upon nothing but sin, and the sinner
for the sake of it, and if sin be as oil to that fire, as the Holy
Ghost seems to intimate, saying, 'Let it come into his bowels like
water, and like oil into his bones' (Psa 109:18). Then as the
quantity of the oil is, so will the fire burn, and so will the
flaming flame ascend, and the smoke of their torment, for ever and
ever. Suppose a piece of timber a little bedaubed with oil, and
another that has been soaking in it many a year, which of these two,
think you, would burn fiercest? and from whence would the flaming
flame ascend highest, and make the most roaring noise? Suppose
two vessels filled with oil, one containing the quantity of a pint,
the other containing the quantity of a hogshead, and suppose that
in one place they were both set on fire, yet so that they might
not intermix flames; nay, though they did, yet all would conclude
that the most amazing roaring flame would be upon the biggest
vessel, and would be the effect of the greatest quantity of oil;
so it will be with the wicked in hell. The lowest hell is for the
biggest sinners, and theirs will be the greater damnation, and the
more intolerable torment, though he that has least of this oil of
sin in his bones, and of the kindlings of hell fire upon him, will
find he has hell enough, and will be weary enough thereof, for
still he must struggle with flames that are everlasting; for sin
is such a thing, that it can never be burned out of the soul and
body of a damned sinner.
But again; having treated thus of hell, we will now speak a word
or two of sin, for that is it upon which hell fire seizes, and so
on the soul by that. Sin! it is the sting of hell--the sting of
death is sin (1 Cor 15:56). By 'death' in this place we must not
understand that which is natural, but that which is in hell, the
second death, even everlasting damnation; for natural death the
saints die, yea, and also many sinners, without the least touch of
a sting from that; but here is a death that has a sting to hurt,
to twinge, and wound the sinner with, even then when it has the
utmost mastery of him. And this is the death that the saved are
delivered from; not that which is natural, for that is the end
of them as of others (1 Cor 15:55; Eccl 2:15, 16). But the second
death, the death in hell, for that is the portion of the damned, and
it is from that that the saints have a promise of deliverance--'He
that overcometh shall not be hurt of the second death' (Rev 2:11).
And again, 'Blessed and holy is he that hath part in the first
resurrection; on such the second death hath no power' (Rev 20:6).
It is this death, then, that hath the chambers to hold each damned
soul in: and sin is the twining, winding, biting, poisoning sting
of this death, or of these chambers of hell, for sinners to be
stricken, stung, and pierced with. 'The sting of death is sin.' Sin,
the general of it, 37 is the sting of hell, for there would be no
such thing as torment even there, were it not that sin is there
with sinners; for, as I have hinted already, the fire of hell, the
indignation and wrath of God, can fasten and kindle upon nothing
but for or because of sin; sin, then, as sin, is the sting and the
hell of hells, of the lowest and upmost hells. Sin, I say, in the
nature of it, simply as it is concluded both by God and the damned
to be a breach of His holy law, so it is the sting of the second
death, which is the worm of hell. But then, as sin is such a sting
in itself, so it is heightened, sharpened, and made more keen and
sharp by those circumstances that as concomitants attend it in
every act: for there is not a sin at any time committed by man,
but there is some circumstance or other attends it, that makes it,
when charged home by God's law, bigger and sharper, and more venom
and poisonous to the soul than if it could be committed without
them; and this is the sting of the hornet, the great sting. I sinned
without a cause to please a base lust, to gratify the devil; here
is the sting! Again, I preferred sin before holiness, death before
life, hell before heaven, the devil before God, and damnation before
a Saviour; here is the sting! Again, I preferred moments before
everlastings, temporals before eternals, to be racked and always
slaying before the life that is blessed and endless; here is the
sting! Also, this I did against light, against convictions, against
conscience, against persuasion of friends, ministers, and the godly
lives which I beheld in others; here is the sting! Also, this I
did against warnings, forewarnings, yea, though I saw others fall
before my face by the mighty hand of God for committing of the
same; here is the sting!
Sinners, would I could persuade you to hear me out! A man cannot
commit a sin, but, by the commission of it, he doth, by some
circumstance or other, sharpen the sting of hell, and that to pierce
himself through and through, and through, with many sorrows (1 Tim
6:10) Also, the sting of hell to some will be, that the damnation
of others stand upon their score, for that by imitating of them, by
being deluded by them, persuaded by them, drawn in by them, they
perish in hell for ever; and hence it is that these principal
sinners must die all these deaths in themselves, that those damned
ones that they have drawn into hell are also to bear in their own
souls for ever. And this God threatened to the prince of Tyrus,
that capital sinner, because by his pride, power, practice, and
policy, he cast down others into the pit; therefore saith God to
him, 'They shall bring thee down to the pit, and thou shalt die the
deaths of them that are slain in the midst of the seas.' And again;
'Thou shalt die the deaths of the uncircumcised by the hand of
strangers; for I have spoken it, saith the Lord God' (Eze 28:8,10).
Ah! this will be the sting of them, of those that are principal,
chief and, as I may call them, the captain and ringleading sinners.
Vipers will come out of other men's fire and flames, and settle
upon, seize upon, and for ever abide upon their consciences; and
this will be the sting of hell, the great sting of hell to them.
I will yet add to all this; how will the fairness of some for heaven,
even the thoughts of that, sting them when they come to hell! It
will not be so much their fall into the pit, as from whence they
fell into it, that will be to them the buzzing noise and sharpened
sting of the great and terrible hornet. 'How art thou fallen from
heaven, O Lucifer!' there is the sting (Isa 14:12). Thou that art
exalted up to heaven shalt be thrust down to hell, though thou hast
made 'thy nest among the stars,' from thence I will fetch thee down;
there is a sting (Matt 11:23; Oba 4). To be pulled, for and through
love to some vain lust, from the everlasting gates of glory, and
caused to be swallowed up for it in the belly of hell, and made
to lodge for ever in the darksome chambers of death, there is the
piercing sting!
But again, as there is the sting of hell, so there is the strength
of that sting; for a sting though never so sharp, or venom, yet if
it wanteth strength to force it to the designed execution, it doth
but little hurt. But this sting has strength to cause it to pierce
into the soul; 'the sting of death is sin: and the strength of sin
is the law' (1 Cor 15:56). Here then is the strength of the stings
of hell; it is the law in the perfect penalty of it; 'for without
the law, sin is dead' (Rom 7:8). Yea, again he saith, 'where no law
is, there is no transgression' (Rom 4:15). The law then followeth,
in the executive part of it, the soul into hell, and there
strengtheneth sin, that sting of hell, to pierce by its unutterable
charging of it on the conscience, the soul for ever and ever; nor
can the soul justly murmur or repine at God or at His law, for that
then the sharply apprehensive soul will well discern the justness,
righteousness, reasonableness, and goodness of the law, and that
nothing is done by the law unto it, but that which is just and
equal. 38
This, therefore, will put great strength and force into sin to sting
the soul, and to strike it with the lashes of a scorpion. Add yet
to these the abiding life of God, the Judge and God of this law,
will never die. When princes die, the law may be altered by the
which at present transgressors are bound in chains; but oh! here
is also that which will make this sting so sharp and keen, the God
that executes it will never die. 'It is a fearful thing to fall
into the hands of the living God' (Heb 10:30, 31).
FOOTNOTES:
1 'Gospellers,' a term of reproach given to our reformers under
Henry VIII; changed to 'Puritan' under Elizabeth and the Stuarts;
and to 'Methodist,' or 'Evangelical' in more recent times. All these
terms were adopted by the reformers as an honorable distinction
from the openly profane.--Ed.
2 Having the most solemn warnings mercifully given to us by God,
whose word is truth itself, how strange it is, nay, how insane,
to neglect the Saviour. Our author, in his 'Grace Abounding to the
Chief of Sinners,' gives a solemn account of his own distracted
feelings, when he, by Divine warnings, contemplated the probable
loss of his never-dying soul; and, believing in the truth of God's
revealed will, he felt, with inexpressible horror, his dangerous
state. He describes his mental anguish, by comparing it with the
acute bodily sufferings of a criminal broken on the wheel. Can we
wonder that he was in 'downright earnest' in seeking salvation. Oh!
reader, may we be thus impelled to fly from the wrath to come.--Ed.
3 Many have been the attempts to define the qualities, nature, and
residence of the soul. The sinful body is the sepulchre in which
it is entombed, until Christ giveth it life. The only safe guide,
in such inquiries, is to follow Bunyan, and ascertain 'what saith
the Lord' upon a subject so momentous and so difficult for mortal
eyes to penetrate.--Ed.
4 The poor soul, under the irresistible constraints of conscience,
bears witness against itself; sits in judgment upon, and condemns
itself; and goeth, without a jailor, to conduct it, into the dread
prison, where it becomes its own tormentor. 'A wounded spirit (or
conscience) who can bear?'--Ed.
5 My Lord Will-be-will was a very eminent captain in the town of
Mansoul, during the Holy War: wherefore Diabolus had a kindness
for him, and coveted to have him for one of his great ones, to act
and do in matters of the highest concern. Bunyan represents him
as having been wounded in the leg, during the seige. 'Some of the
prince's army certainly saw him limp, as he afterwards walked on
the wall.'--Ed.
6 To the unregenerate, unsanctified soul, the language of the Saviour
in John 6:48-58, must appear, as it did to the Jews, perfectly
inexplicable--' He that eateth My flesh, and drinketh my blood,
dwelleth in me, and I in him.' Blessed mystery! to be one with Christ,
in obedience to His will, and in partaking of His inheritance. To be
enabled to say, 'For me to live is Christ, and to die is gain.'--Ed.
7 Nothing short of a Divine influence can direct the passions of the
soul to a proper use of their energies. 'Godly sorrow worketh
repentance--carefulness--indignation--fear--a vehement
desire--zeal--revenge,' (2 Cor 7:11). Reader, has thy spirit been
thus excited against sin?--Ed.
8 This is perfectly true, but is only felt by those who are taught
of the Holy Spirit rightly to appreciate Divine worship. How many
pay undue respect to buildings in which public prayer is offered
up? It is the worship that consecrates the place and solemnizes the
mind. Very remarkably was this the case with Jacob while wandering
in the open wilderness. He put stones for his pillow, and in a dream
saw the angels visiting the earth, and said, THIS is the house of
God, and the gate of heaven.--Ed.
9 If the body, which is to return to dust, 'is fearfully and
wonderfully made,' past our finding out in its exquisite formation,
how much more so must be that immortal soul which we can only
contemplate by its own powers, and study in the Bible. It never dies,
although it may be dead in sin, in time; and be ever dying--ever
in the agonies of death, in eternity. Solemn consideration! May our
adorning be 'the hidden man of the heart, which is not corruptible;
a meek and quiet spirit; that which is in the sight of God of great
price' (1 Peter 3:4).--Ed.
10 One of the first revelations to our race was, that 'God breathed
into his nostrils the breath of life, and man became a living soul.'
And this great and important fact has, by tradition, extended over
the whole of the human family.--Ed.
11 'An old horse shoe' must be mentioned, to throw utter contempt
upon a custom, then very prevalent, and even now practised, of
nailing an old horse shoe over the door of the house, to prevent
a witch from entering. When will these absurd heathenish customs
cease in Christian England?--Ed.
12 'A point,' the tag at the end of a lace.--Ed.
13 Nothing can more fully display the transcendant worth and
excellency of the soul, than these two considerations:--first, That
by the operation of the Eternal Spirit, it is made a habitation for
God Himself, and susceptible of communion and converse with God,
nay, of being even filled with all the fulness of God; and, second,
The infinite price that was paid for its redemption from sin and
woe--the precious blood of the Son of God.--Mason.
14 'A Relation of the Fearful Estate of Frances Spira.' He had
been a Protestant, but, for some unworthy motives, became a Papist,
and was visited with the most awful compunctions of conscience. A
poetical introduction thus describes the guilty wretch:--
'Reader, wou'dst see what, may you never feel,
Despair, racks, torments, whips of burning steel?
Behold this man, this furnace, in whose heart,
Sin hath created hell. Oh! In each part
What flames appear;
His thoughts all stings; words swords;
Brimstone his breath;
His eyes flames; wishes curses; life a death;
A thousand deaths live in him, he not dead;
A breathing corpse, in living scalding lead.'
It is an awful account, and has added to it a narrative of the
wretched end of John Child, a Bedford man, one of Bunyan's friends,
who, to avoid prosecution, conformed; was visited with black
despair, and hung himself. A copy of this curious little book is
in the editor's possession.--Ed.
15 Nothing more properly excited horror throughout Christendom, than
the conduct of the Algerines in making slaves of their captives;
because their victims had white skins, and were called Christians.
Hundreds of thousands of pounds sterling were paid to redeem
the Christian captives, and thus the pirates were strengthened to
continue their ferocious deeds. Many contributed to those funds
the very money which they derived from the negro slave trade; who,
while they professed to execrate white man slavery, perpetrated
the same barbarities upon their brethren of a different colour
and caste. How strangely does sin pervert the understandings of
men, who arrogate to themselves the highest grade of humanity and
civilization!--Ed.
16 These awful denunciations are so many proofs of the immutablilty
of the justice and of the Word of God.--Ed.
17 'Saith Christ;' Peter in Acts i. 20, applies this Psalm to Christ,
when the Jews cried, 'His blood be upon us and upon our children;'
then did they put on the envenomed garment which has tormented them
ever since. It is girded about their loins; the curse has penetrated
like water, and entered the very bones like oil. How awful will
be the state of those who crucify Him afresh, and again put Him to
open shame!--Horsley.
18 How awfully inconceivable is that eternal death that never dieth;
that final end that never endeth--an immortal death--a soul-murdering
life--ever dying, but never dead; were the mountains and rocks to
fall upon and and crush them, still eternity would intervene between
them and death. Oh that grace may be given to ransom our souls from
the doom we have deserved!--Ed.
19 'Weal;' wealth, happiness, prosperity; 'wherefore taking comfort
and boldness, partly of your grace and benevolent inclination toward
the universal weal of your subjects, partly inflamed with zeal, I
have now enterprized to describe, in our vulgar tongue, the form
of a just public weal.' Sir T. Elyot, Dedication of the Governor
to Henry VIII.--Ed.
20 'From the belly,': from its birth.
21 Bunyan having been engaged in the civil war, accounts for his
using this military idea.--Ed.
22 God hates not the sinner, but the sin; the glorious provision
made for salvation, proves His good will to sinful souls. This
will be 'the worm that dieth not,' to sinners to reflect, that,
in rejecting the inviting promises of God, they have sealed their
own condemnation.--Mason.
23 'Hideth his sins,' is quoted from the Genevan, or Puritan
version.--Ed.
24 'Pother;' to be, or cause to be, as one involved in dust, in a
cloud; to perplex, to puzzle, to confound.--Ed.
25 This is an allusion to a custom, nearly obsolete, originating in
the feast of tabernacles, of sacrificing to Vacina at the harvest
home. The Papists substituted St. Bartholomew for the heathen
goddess. Upon his day, the harvest being completed, an image of
straw was carried about, called the corn, or Bartholomew, baby; and
masters, mistresses, men, and maidens danced and rioted together;
thus, under the guise of harmless joy, much evil was perpetrated.--Ed.
26 'A blandation,' an obsolete word, which means wheedling, flattering
speech, soft words.--Ed.
27 Knowing the certainty that this wrath to the uttermost will be
poured out, our blessed Lord exhorts all to 'fear God, who is able
to destroy both body and soul in hell.' In that doleful pit, the
soul, re-united with the body, will suffer under the outpourings
of Divine wrath.--Mason.
28 Bunyan probably here refers to his own experience when he was in
prison, and was threatened by the judge to be hung for not going to
parish church. 'I thought with myself, if I should make a scrabbling
shift to clamber up the ladder, yet I should, either with quaking
or other symptoms of faintings, give occasion to the enemy to
reproach the way of God. I was ashamed to die with a pale face and
tottering knees in such a cause as this.'--Grace Abounding, No.
334.--Ed.
29 This wish has been felt while in a desponding state, under the
terrors of the law, and a fearful looking for of fiery indignation.
Thus Bunyan says, 'I blessed the condition of the dog and toad,
and counted the estate of everything that God had made far better
than this dreadful state of mine.' Grace Abounding, No. 104.--Ed.
30 Alluding to the old proverb of bringing a noble to ninepence,
and ninepence to nothing.--Ed.
31 At the popular game of nine pins--Ed.
32 In our comparatively happy days, we have little if any conception
of the manner in which our forefathers desecrated the Sabbath.
When Popery clouded the country, mass was attended on the Lord's
day morning early; it was a recital of certain unknown words,
after which parties of pleasure, so called, spent the day in places
attractive for the frivolity or wantonness of their entertainments--in
dancing, and carousing; the evening being devoted to the theatres
or ball rooms. This was afterwards encouraged by our English 'heads
of the church,' in a book of lawful sports to be used on Sundays.
Even in our time a flood of iniquity continues to flow on those
sacred days, which human laws cannot prevent. As the influence of
the gospel spreads, the day will become sanctified and this will
ever prove a correct standard of its progress.--Ed.
33 How solemn, nay, awful is the thought that heaven's gates must
be shut against all impurity. None who live and die in the love of
sin can enter heaven, lest they should defile it--'And there shall
in no wise enter into it anything that defileth, neither worketh
abomination, or a lie' (Rev 21: 27).--Ed.
34 In 'The Pilgrim's Progress,' in the house called Beautiful, all
the inmates, except the porter, are females.--Ed.
35 The edict of Nantes was issued April 1598; but in violation of
it, Rochelle was taken from the Protestants in 1628. From that time
horrid barbarities were practised upon them. In 1676, the elector of
Brandenburg appealed to the French king on behalf of his Protestant
subjects, of whom multitudes fled for refuge to England and
Germany. In 1685, the edict of Nantes was revoked, and a frightful
persecution ensued.--Ed.
36 Great allowance must be made for the times in which Bunyan lived.
Baxter, and all the great divines, Sir M. Hale, and the judges,
believed in witches, ghosts, and other chimeras; in fact, any one
professing unbelief in these wild fancies, would have been counted
among infidels and atheists.--Ed.
37 Sin 'in the general of it,' or sin wherever it may be found.
38 The law is a transcript of the mind of God, it is holy, just,
and good--so that he that offendeth in one point is guilty of all.
The law convicts and shows the sinner that God is all eye to see,
and all fire to consume, every unclean thing. Thus the law gives
sin its strength, and death its warrant, to arrest and execute the
sinner.--Mason.
***
THE WORK OF JESUS CHRIST AS AN ADVOCATE,
CLEARLY EXPLAINED, AND LARGELY IMPROVED,
FOR THE BENEFIT OF ALL BELIEVERS.
1 John 2:1--"And if any man sin, we have an advocate with the
Father, Jesus Christ the righteous."
By JOHN BUNYAN, Author of "The Pilgrim's Progress."
London: Printed for Dorman Newman, at the King's Arms, in the
Poultry, 1689.
ADVERTISEMENT BY THE EDITOR.
This is one of the most interesting of Bunyan's treatises, to edit
which required the Bible at my right hand, and a law dictionary
on my left. It was very frequently republished; but in an edition
by John Marshall, 1725, it became most seriously mutilated, many
passages were omitted, and numerous errors were made. In this
state, it was copied into Mr. Whitefield's edition of his works,
and it has been since republished with all those errors. It is now
restored to its original state; and we hope that it will prove a
most acceptable addition to our theological literature. Although
Bunyan was shut up for more than twelve years a prisoner for the
truth, and his time was so fully occupied in preaching, writing,
and labouring to provide for the pressing wants of his family;
still he managed to get acquainted, in a very remarkable manner,
with all those law terms which are connected with the duties of
a counsel, or advocate. He uses the words replevin, supersedeas,
term, demur, nonsuit, reference, title, in forma pauperis, king's
bench, common pleas, as properly and familiarly as if he had been
brought up to the bar. How extraordinary must have been his mental
powers, and how retentive his memory! I examined this work with
apprehension, lest he had misapplied those hard words; but my
surprise was great, to find that he had used every one of them with
as much propriety as a Lord Chief-Justice could have done.
We are indebted for this treatise to Bunyan's having heard a sermon
which excited his attention to a common, a dangerous, and a fatal
heresy, more frequently preached to crowned heads, mitred prelates,
members of parliament, and convocations, than it is to the poor,
to whom the gospel is preached. In this sermon, the preacher said
to his hearers, "see that your cause be good, else Christ will not
undertake it." p. 159. Bunyan heard, as all Christians ought to
hear, with careful jealousy, and at once detected the error. He
exposes the fallacy, and uses his scriptural knowledge to confute
it, by showing that Christ pleads for the wicked, the lost; for those
who feel themselves so involved in a bad cause, that no advocate
but Christ can bring them through. He manifests great anxiety that
every inquirer should clearly ascertain definite truths and not be
contented with general notions. See p. 189-199, and 201. This is
very important advice, and by following which, we shall be saved
from many painful doubts and fears. Our need of an advocate is proved
by the fact, that Christ has undertaken the office. Some rely on
their tears and sighs, as advocates for them with God; others on
imperfect good works-from all these the soul must be shaken, until
it finds that there is no prevailing Advocate but the Saviour;
and that he alone, with his mystical body, the church, is entitled
to the inheritance. Then sincere repentance, sighs, and tears,
evidence our faith in him, and our godly sorrow for having occasioned
him such inconceivable sufferings; tears of joy that we have such
a Saviour and an Advocate, equally omnipotent to plead for, as to
save us. The inheritance being Christ's, the members of his body
cannot be cheated of it, or alienate it. p. 187. Bunyan, with his
fertile imagination, and profound scriptural knowledge, spiritualizes
the day of jubilee as a type of the safety of the inheritance of
the saints. By our folly and sin we may lose sight for a time of
our title deeds; but the inheritance is safe.
The whole work is a rich treat to those who love experimental divinity,
and are safe in Christ as Noah was in the ark; but, Oh! how woeful
must those be, who are without an interest in the Saviour; and
that have none to plead their cause. "They are left to be ground
to powder between the justice of God and the sins which they have
committed. It is sad to consider their plight. This is the man
that is pursued by the law, and by sin, and by death, and has none
to plead his cause. Terrors take hold on him as waters; a stone
hurleth him out of his place" (Job 27). p. 200. Reader, this is
a soul-searching subject-may it lead us to a solemn trial of our
state, and to the happy conclusion, that the Saviour is our Advocate,
and that our eternal inheritance is safe in heaven.
HACKNEY. MAY 1850.
GEORGE OFFOR.
THE EPISTLE TO THE READER.
COURTEOUS READER,
Of all the excellent offices which God the Father has conferred
upon Jesus Christ our Lord, this of his being an Advocate with him
for us is not the least, though, to the shame of saints it may be
spoken, the blessed benefits thereof have not with that diligence
and fervent desire been inquired after as they ought.
Christ, as sacrifice, priest, and king, with the glories in, and
that flow from, him as such, has, God be thanked, in this our day,
been much discovered by our seers, and as much rejoiced in by those
who have believed their words; but as he is an Advocate with the
Father, an Advocate for us, I fear the excellency of that doth still
too much lie hid; though I am verily of opinion that the people
of God in this age have as much need of the knowledge thereof, if
not more need, than had their brethren that are gone before them.
These words, "if not more need," perhaps may seem to some to be
somewhat out of joint; but let the godly wise consider the decays
that are among us as to the power of godliness, and what abundance
of foul miscarriages the generality of professors now stand guilty
of, as also how diligent their great enemy is to accuse them at
the bar of God for them, and I think they will conclude, that, in
so saying, I indeed have said some truth. Wherefore, when I thought
on this, and had somewhat considered also the transcendent excellency
of the advocateship of this our Lord; and again, that but little
of the glory thereof has by writing been, in our day, communicated
to the church, I adventured to write what I have seen thereof, and
do, by what doth follow, present it unto her for good.
I count not myself sufficient for this, or for any other truth
as it is in Jesus; but yet, I say, I have told you somewhat of
it, according to the proportion of faith. And I believe that some
will thank God for what I here have said about it; but it will be
chiefly those, whose right and title to the kingdom of heaven and
glory, doth seem to themselves to be called in question by their
enemy, at the bar of the Judge of all.
These, I say, will read, and be glad to hear, that they have an
Advocate at court that will stand up to plead for them, and that
will yet secure to them a right to the heavenly kingdom. Wherefore,
it is more particularly for those that at present, or that hereafter,
may be in this dreadful plight, that this my book is now made
public; because it is, as I have showed, for such that Jesus Christ
is Advocate with the Father.
Of the many and singular advantages, therefore, that such have by
this their Advocate in his advocating for them, this book gives
some account; as, where he pleads, how he pleads, what he pleads,
when he pleads, with whom he pleads, for whom he pleads, and how
the enemy is put to shame and silence before their God and all the
holy angels.
Here is also showed to those herein concerned, how they indeed may
know that Jesus is their Advocate; yea, and how their matters go
before their God, the Judge; and particularly that they shall well
come off at last, yea, though their cause, as it is theirs, is
such, in justification of which, themselves do not dare to show
their heads.
Nor have I left the dejected souls without directions how to entertain
this Advocate to plead their cause; yea, I have also shown that he
will be with ease prevailed with, to stand up to plead for such,
as one would think, the very heavens would blush to hear them named
by him. Their comfort also is, that he never lost a cause, nor a
soul, for whom he undertook to be an Advocate with God.
But, reader, I will no longer detain thee from the perusal of the
discourse. Read and think; read, and compare what thou readest with
the Word of God. If thou findest any benefit by that thou readest,
give the Father, and his Son the glory; and also pray for me. If
thou findest me short in this, or to exceed in that, impute all
such things to my weakness, of which I am always full. Farewell.
I am thine to serve thee what I may,
JOHN BUNYAN.
THE CONTENTS OF THIS TREATISE
The apostle's Divine policy, to beget a due regard to his Divine
doctrine of eternal life.-The apostle's explication of this
expression, viz., The blood of Jesus Christ cleanseth from all
sin.-The apostle's exhortation to separation from sin, as a good
effect of a good cause, viz., Forgiveness-The apostle's addition,
to prevent misunderstanding, viz., We have an advocate with the
Father
This brings to the text, in which are two great truths contained:
I. A supposition, viz., That men in Christ may sin. II. An expression,
by way of consolation, in case of sin, viz., We have an Advocate
with the Father
Two things for inquiry in these truths: First. An inquiry into what
our apostle means by sin; in which is considered, A difference in
the person and in the sin. And, Second, An inquiry into what it
is for Christ to be an Advocate, viz., To plead for another in a
court of judicature
Seven things supposed in the office of an advocate: 1. That God, as
judge, is on the throne of judgment. 2. That saints are concerned
at that bar. 3. That Christians have an accuser. 4. That sinning
saints dare not appear at this bar to plead their own cause.
5. That Christians are apt to forget their Advocate, and remember
their Judge. 6. To remember our Advocate is the way to support faith
and hope.-7. That if our advocate plead our cause (though that be
never so black) he is able to bring us off
The apostle's triumph in Christ on this account.-An exhortation to
the difficult task of believing.-Christ's advocateship declares us
to be sorry creatures
THE METHOD OBSERVED IN THE DISCOURSE.
FIRST, TO SPEAK OF THIS ADVOCATE'S OFFICE
First, By touching on the nature of this office
Second, By treating of the order or place of this office
Third, The occasion of this office, viz., some great sin.-Christ,
as Advocate, pleads a bad cause.-A good cause will plead for
itself.-A bad man may have a good cause, and a good man may have
a bad cause.-Christ, the righteous, pleading a bad cause, is a
mystery.-The best saints are most sensible of their sins.-A pestilent
passage of a preacher
SECOND, TO SHOW HOW CHRIST DOES MANAGE HIS OFFICE
First, How he manages his office of Advocate with the Father.-1.
ALONE, not by any proxy or deputy.-2. Christ pleads at God's bar; the
cause cannot be removed into another court.-If removed from heaven,
we have no advocate on earth.-3. In pleading, Christ observes
these rules: (1.) He granteth what is charged on us.-(2.) He pleads
his own goodness for us.-He payeth all our debts down.-All mouths
stopped, who would not have the sinner delivered.-(3.) Christ requires
a verdict in order to our deliverance.-The sinner is delivered,
God contented, Satan confounded, and Christ applauded
Second, How Christ manages his office of an Advocate against the
adversary by argument.-1. He pleads the pleasure of his Father in
his merits.-Satan rebuked for finding fault therewith.-2. He pleads
God's interest in his people.-Haman's mishap in being engaged against
the king's queen.-N. B. It seems a weak plea, because of man's
unworthiness; but it is a strong plea, because of God's worthiness.-The
elect are bound to God by a sevenfold cord.-The weight of the plea
weighed
Third, Christ pleads his own interest in them.-A parallel between
cattle in a pound and Christ's own sheep.-Six weighty reasons in
this plea.-1. They are Christ's own.-2. They cost him dear.-3.
He hath made them near to himself.-(a.) They are his spouse, his
love, his dove; they are members of his body.-(b.) A man cannot
spare a hand, a foot, a finger.-Nor can Christ spare any member.-4.
Christ pleads his right in heaven to give it to whom he will.-Christ
will; Satan will not; Christ's will stands.-5. Christ pleads
Satan's enmity against the godly.-Satan is the cause of the crimes
he accuses us of.-A simile of a weak-witted child.-6. Christ can
plead those sins of saints for them for which Satan would have them
damned.-Eight considerations to clear that.-Seven more considerations
to the same end.-Men care most for children that are infirm.-A
father offended hath been appeased by a brother turning advocate
THIRD HEAD.-TO SHOW WHO HAVE CHRIST FOR AN ADVOCATE; WHEREIN ARE
THREE THINGS CONTAINED
First, This office of advocate differs from that of a priest.-1.
They differ in name.-2. They differ in nature.-3. They differ as
to their extent.-4. They differ as to the persons with whom they
have to do.-5. They differ as to the matter about which they are
employed.-6. Christ, as Priest, precedes; Christ, as Advocate,
succeeds
Second, How far this office of an advocate is extended; in five
particulars
Third, Who have Christ for their Advocate.-1. In general, all
adopted children.-Object. The text saith, "If any man sin."-Answ.
"Any man," is not any of the world; but any of the children of God.-A
difference in children; some bigger than some.-Christ an Advocate
for strong men.-2. In particular, to show if Christ be our Advocate-(1.)
If one have entertained Christ to plead a cause.-Quest. How shall
I know that?-Answ. By being sensible of an action commenced against
thee in the high court of justice.-(2.) If one have revealed a
cause to Christ.-An example of one revealing his cause to Christ,
in a closet.-In order to this, one must know Christ, (a.) To be a
friend.-(b.) To be faithful.-(3.) If one have committed a cause to
Christ.-In order to this, one must be convinced, (a.) Of Christ's
ability to defend him.-(b.) Of Christ's courage to plead a cause.-(c.)
Of Christ's will for this work.-(d.) Of Christ's tenderness in case
of his client's dullness.-(e.) Of Christ's unweariedness-(4.) If
one wait till things come to a legal issue.-Quest. What is it thus
to wait?-Answ. (a.) To be of good courage; look for deliverance.-(b.)
To keep his way in waiting.-(c.) To observe his directions.-(d.) To
hearken to further directions which may come from the advocate.-(e.)
To come to no ill conclusion in waiting, viz., that the cause is
lost; because one hears not from court.-(f.) To wait waking, not
sleeping.-Ordinances and ministers compared to a post house and
carriers of letters.-The client's comfortable conclusion about his
advocate and cause.-But yet doubting and desponding.-The author's
reply to, and compliance with, the client's conclusion; and his
counsel in the case
FOURTH HEAD-TO SHOW THE CLIENT'S PRIVILEGES, BY THE BENEFIT OF THIS
OFFICE OF ADVOCATE
First Privilege.-The Advocate pleads a price paid.-Of a rich
brother and his poor brethren.-Of the ill-conditioned man, their
enemy.-Further cleared by three considerations
Second Privilege.-The client's Advocate pleads for himself also;
both concerned in one bottom.-1. He pleads the price of his own
blood.-2. He pleads it for his own.-A simile of a lame horse.-Of
men going to law for a thing of little worth.-Object. I am but
one.-Answ. Christ cannot lose one
Third Privilege.-The plea of Satan is groundless.-Satan must be
cast over the bar.-A simile of a widow owing a sum of money.-Of an
old law nulled1 by a new law.-Satan pleads by the old law; Christ
by the new
Fourth Privilege.-Is consequential; the client's accuser must needs
be overthrown.-The client's solemn appeal to the Almighty.-In case
the accused have no advocate, Satan prevails
Fifth Privilege.-The Advocate hath pity for his client, and
indignation against the accuser.-Men choose an advocate who hath
a quarrel against their adversary
Sixth Privilege.-The judge counts the accuser his enemy.-To procure
the judge's son to plead, is desirable
Seventh Privilege.-The client's Advocate hath good courage; he
will set his face like a flint.-He pleads before the God, and all
the host, of heaven.-He is the old friend of publicans and sinners.-He
pleads a cause bad enough to make angels blush.-Love will do, and
bear, and suffer much
Eighth Privilege.-The Advocate is always ready in court.-He appears
NOW in the presence of God
Ninth Privilege.-The Advocate will not be blinded with bribes
Tenth Privilege.-The Advocate is judge in the client's cause.-Joseph's
exaltation was Israel's advantage.-God's care of his people's
welfare
Eleventh Privilege.-The Advocate hath all that is requisite for an
advocate to have
FIFTH.-LAST HEAD.-TO SHOW THE NECESSITY OF CHRIST FOR OUR ADVOCATE
First.-To vindicate the justice of God against the cavils of the
devil.-Satan charges God with unjust words and actions.-God is
pleased with his design to save sinners
Second.-There is law to be objected against us.-Christ appeals to
the law itself.-Christ is not ashamed to own the way of salvation
Third.-Many things give our accuser advantage.-1. Many things
relating to the promises.-2. Many things relating to our lives.-3.
The threats annexed to the gospel
Fourth.-To plead about our afflictions for sins.-A simile of a man
indicted at the assizes, and his malicious adversary.-An allusion
to Abishai and Shimei, who cursed David
Fifth.-To plead the efficacy of our old titles to our inheritance,
if questionable because of new sins-Saints do not sell their
inheritance by sin
Sixth.-Our evidences are oft out of our hand, and we recover them
by our Advocate
SIXTH.-OBJECTIONS REMOVED
First Object.-What need all these offices or nice distinctions.-Answ.
The wisdom of God is not to be charged with folly.-God's people are
baffled with the devil for want of a distinct knowledge of Christ
in all his offices
Second Object.-My cause being bad, Christ will desert me.-Answ.
Sin is deadly destruction to faith.-A five-fold order observed in
the exercise of faith
Third Object.-But who shall pay the Advocate his fee?-Answ. There
is law, and lawyers too, without money.-Christ pleads for the
poor.-David's strange gift to God
Fourth Object.-If Christ be my Advocate once, he will always be
troubled with me.-Answ. He is an Advocate to the utmost
SEVENTH.-USE AND APPLICATION
Use First.-To consider the dignity God hath put upon Christ, by
offices, places of trust, and titles of honour, in general
Use Second.-To consider this office of an Advocate in particular;
by which consideration these advantages come:-1. To see one is not
forsaken for sin.-2. To take courage to contend with the devil.-3.
It affords relief for discouraged faith.-4. It helps to put off
the visor Satan puts on Christ.-A simile of a visor on the face
of a father.-Study this peculiar treasure of an advocate.-(1.)
With reference to its peculiarity.-(2.) Study the nature of this
office.-(3.) Study its efficacy and prevalency.-(4.) Study Christ's
faithfulness in his office.-(5.) Study the need of a share therein
Use Third.-To wonder at Christ's condescension, in being an Advocate
for the base and unworthy.-Christ acts in open court, 1. With a
holy and just God.-2. Before all the heavenly host.-3. The client
is unconcerned for whom the Advocate is engaged.-4. The majesty of
the man that is an Advocate
Use Fourth.-Improve this doctrine to strengthen grace. 1.To
strengthen faith.-2. To encourage to prayer.-3. To keep humble.-4.
To encourage to perseverance.-Object. I cannot pray; my mouth is
stopped.-Answ. Satan cannot silence Christ.-5. Improve this doctrine,
to drive difficulties down
Use Fifth.-If Christ pleads for us before God, we should plead for
him before men.-Nine considerations to that end.-The last reserve
for a dead lift
Use Sixth.-To be wary of sin against God.-Christianity teaches
ingenuity. 2 Christ is our Advocate, on free cost.-A comely conclusion
of a brute.-Three considerations added
Use Seventh.-The strong are to tell the weak of an Advocate to
plead their cause.-A word in season is good
Use Eighth.-All is nothing to them that have none to plead their
cause.-An instance of God's terrible judgment.-Object. There is
grace, the promise, the blood of Christ; cannot these save, except
Christ be Advocate?-Answ. These, and Advocate, and all, little
enough.-Christ no Advocate for such as have no sense of, and
shame for sin.-Object. Is not Christ an Advocate for his elect
uncalled?-Answ. He died, and prayeth, for all his elect, as Priest;
as Advocate, pleads for the called only
THE WORK OF JESUS CHRIST AS AN ADVOCATE.
"AND IF ANY MAN SIN, WE HAVE AN ADVOCATE WITH THE FATHER, JESUS
CHRIST THE RIGHTEOUS."---I JOHN 2:1.
THAT the apostle might obtain due regard from those to whom
he wrote, touching the things about which he wrote, he tells them
that he received not his message to them at second or third hand,
but was himself an eye and ear witness thereof-That which was from
the beginning, which we have heard, which we have seen with our
eyes, which we have looked upon, and our hands have handled, of
the word of life, (for the life was manifested, and we have seen
it, and bear witness and show unto you that eternal life, which was
with the Father, and was manifested unto us;) that which we have
seen and heard, declare we unto you.3
Having thus told them of his ground for what he said, he proceeds
to tell them also the matter contained in his errand-to wit, that
he brought them news of eternal life, as freely offered in the word
of the gospel to them; or rather, that that gospel which they had
received would certainly usher them in at the gates of the kingdom
of heaven, were their reception of it sincere and in truth--for,
saith he, then "the blood of Jesus Christ the Son of God cleanseth
you from all sin."
Having thus far told them what was his errand, he sets upon
an explication of what he had said, especially touching our being
cleansed from all sin--"Not," saith he, "from a being of sin; for
should we say so, we should deceive ourselves," and should prove
that we have no truth of God in us, but by cleansing, I mean
a being delivered from all sin, so as that none at all shall have
the dominion over you, to bring you down to hell; for that, for
the sake of the blood of Christ, all trespasses are forgiven you.
This done, he exhorts them to shun or fly sin, and not to consent
to the motions, workings, enticings, or allurements thereof, saying,
"I write unto you that ye sin not." Let not forgiveness have so
bad an effect upon you as to cause you to be remiss in Christian
duties, or as to tempt you to give, way to evil. Shall we sin because
we are forgiven? or shall we not much matter what manner of lives
we live, because we are set free from the law of sin and death? God
forbid. Let grace teach us another lesson, and lay other obligations
upon our spirits. "My little children," saith he, "these things
write I unto you, that ye sin not." What things? Why, tidings of
pardon and salvation, and of that nearness to God, to which you
are brought by the precious blood of Christ. Now, lest also by this
last exhortation he should yet be misunderstood, he adds, "And if
any man sin, we have an Advocate with the rather, Jesus Christ the
righteous." I say, he addeth this to prevent desponding in those
weak and sensible Christians that are so quick of feeling and
of discerning the corruptions of their natures; for these cry out
continually that there is nothing that they do but it is attended
with sinful weaknesses.
Wherefore, in the words we are presented with two great truths--l.
With a supposition, that men in Christ, while in this world, may
sin--, "If any man sin;" any man; none are excluded; for all, or
any one of the all of them that Christ hath redeemed and forgiven,
are incident to sin. By "may" I mean, not a toleration, but a
possibility; "For there is not a man, not a just man upon earth,
that doeth good, and sinneth not" (Eccl 7:20; 1 Kings 8:46). II.
The other thing with which we are presented is, an Advocate--, "If
any man sin, we have an Advocate with the Father, Jesus Christ the
righteous."
Now there lieth in these two truths two things to be inquired
into, as-First, What the apostle should here mean by sin. Second,
And also, what he here doth mean by an advocate-"If any man sin,
we have an Advocate." There is ground to inquire after the first
of these, because, though here he saith, they that sin have an
advocate, yet in the very next chapter he saith, "Such are of the
devil, have not seen God, neither know him, nor are of him." There
is ground also to inquire after the second, because an advocate is
supposed in the text to be of use to them that sin--, "If any man
sin, we have an Advocate."
First, For the first of these--to wit, what the apostle should here
mean by sin--, "If any man sin."
I answer, since there is a difference in the persons, there must be
a difference in the sin. That there is a difference in the persons
is showed before; one is called a child of God, the other is said
to be of the wicked one. Their sins differ also, in their degree at
least; for no child of God sins to that degree as to make himself
incapable of forgiveness; "for he that is begotten of God keepeth
himself, and that wicked one toucheth him not" (I John 5:18).
Hence, the apostle says, "There is a sin unto death" (v. 16). See
also Matthew 12:32. Which is the sin from which he that is born of
God is kept. The sins therefore are thus distinguished: The sins of
the people of God are said to be sins that men commit, the others
are counted those which are the sins of devils.
1. The sins of God's people are said to be sins which men commit,
and for which they have an Advocate, though they who sin after the
example of the wicked one have none. "When a man or woman," saith
Moses, "shall commit any sin that men commit--they shall confess
their sin--and an atonement shall be made for him" (Num 5:5-7).
Mark, it is when they commit a sin which men commit; or, as Hosea
has it, when they transgress the commandment like Adam (Hosea 6:7).
Now, these are the sins under consideration by the apostle, and to
deliver us from which, "we have an Advocate with the Father."
2. But for the sins mentioned in the third chapter, since the
persons sinning go here under another character, they also must be
of another stamp-to wit, a making head against the person, merits,
and grace of Jesus Christ. These are the sins of devils in the
world, and for these there is no remission. These, they also that
are of the wicked one commit, and therefore sin after the similitude
of Satan, and so fall into the condemnation of the devil.
Second, But what is it for Jesus to be an Advocate for these? "If
any man sin, we have an Advocate."
An advocate is one who pleadeth for another at any bar, or before
any court of judicature; but of this more in its place. So, then,
we have in the text a Christian, as supposed, committing sin, and
a declaration of an Advocate prepared to plead for him-"If any man
sin, we have an Advocate with the Father."
And this leads me first to inquire into what, by these words the
apostle must, of necessity, presuppose? For making use here of the
similitude or office of an advocate, thereby to show the preservation
of the sinning Christian, he must,
1. Suppose that God, as judge, is now upon the throne of his
judgment; for an advocate is to plead at a bar, before a court of
judicature. Thus it is among men; and forasmuch as our Lord Jesus
is said to be an "Advocate with the Father," it is clear that there
is a throne of judgment also. This the prophet Micaiah affirms,
saying, "I saw the Lord sitting on his throne, and all the host of
heaven standing by him on his right hand and on his left" (I Kings
22:19). Sitting upon a throne for judgment; for from the Lord, as
then sitting upon that throne, proceeded that sentence against king
Ahab, that he should go and fall at Ramoth-gilead; and he did go,
and did fall there, as the award or fruit of that judgment. That
is the first.
2. The text also supposeth that the saints as well as sinners are
concerned at that bar; for the apostle saith plainly that there
"we have an Advocate." And the saints are concerned at that bar;
because they transgress as well as others, and because the law
is against the sin of saints as well as against the sins of other
men. If the saints were not capable of committing of sin, what need
would they have of an advocate (I Chron 21:3-6. I Sam 12:13,14)?4
Yea, though they did sin, yet if they were by Christ so set free
from the law as that it could by no means take cognizance of their
sins, what need would they have of an advocate? None at all. If
there be twenty places where there are assizes kept in this land,
yet if I have offended no law, what need have I of an advocate?
Especially if the judge be just, and knows me altogether, as the
God of heaven does? But here is Judge that is just; and here is an
Advocate also, an Advocate for the children, an Advocate to plead;
for an advocate as such is not of use but before a bar to plead;
therefore, here is an offence, and so a law broken by the saints
as well as others. That is the second thing.
3. As the text supposes that there is a judge, and crimes of saints,
so it supposeth that there is an accuser, one that will carefully
gather up the faults of good men, and that will plead them at this
bar against them. Hence we read of "the accuser of our brethren,
that accused them before our God day and night" (Rev 12:10-12).
For Satan doth not only tempt the godly man to sin, but, having
prevailed with him, and made him guilty, he packs away to the court,
to God the judge of all; and there addresses himself to accuse
that man, and to lay to his charge the heinousness of his offence,
pleading against him the law that he has broken, the light against
which he did it, and the like. But now, for the relief and support
of such poor people, the apostle, by the text, presents them with an
advocate; that is, with one to plead for them, while Satan pleads
against them; with one that pleads for pardon, while Satan, by
accusing, seeks to pull judgment and vengeance upon our heads. "If
any man sin, we have an Advocate with the Father, Jesus Christ the
righteous." That is the third thing.
4. As the apostle supposeth a judge, crimes, and an accuser, so
he also supposeth that those herein concerned-to wit, the sinning
children-neither can nor dare attempt to appear at this bar
themselves to plead their own cause before this Judge and against
this accuser; for if they could or durst do this, what need they
have an advocate? for an advocate is of use to them whose cause
themselves neither can nor dare appear to plead. Thus Job prayed
for an advocate to plead his cause with God (Job 16:21); and David
cries out, "Enter not into judgment with thy servant," O God,
"for in thy sight shall no man living be justified" (Psa 143:2).
Wherefore, it is evident that saints neither can nor dare adventure
to plead their cause. Alas! the Judge is the almighty and eternal
God; the law broken is the holy and perfect rule of God, in itself
a consuming fire. The sin is so odious, and a thing so abominable,
that it is enough to make all the angels blush to hear it but so
much as once mentioned in so holy a place as that is where this
great God doth sit to judge. This sin now hangs about the neck of
him that hath committed it; yea, it covereth him as doth a mantle.
The adversary is bold, cunning, and audacious, and can word a
thousand of us into an utter silence in less than half a quarter
of an hour. What, then, should the sinner, if he could come there,
do at this bar to plead? Nothing; nothing for his own advantage.
But now comes in his mercy-he has an Advocate to plead his cause-"If
any man sin, we have an Advocate with the Father, Jesus Christ the
righteous." That is the fourth thing. But again,
5. The apostle also supposeth by the text there is an aptness
in Christians when they have sinned, to forget that they "have an
Advocate with the Father"; wherefore this is written to put them
in remembrance-"If any may sin, [let him remember] we have an
Advocate." We can think of all other things well enough-namely,
that God is a just judge, that the law is perfectly holy, that my
sin is a horrible and an abominable thing, and that I am certainly
thereof accused before God by Satan.
These things, I say, we readily think of, and forget them not. Our
conscience puts us in mind of these, our guilt puts us in mind of
these, the devil puts us in mind of these, and our reason and sense
hold the knowledge and remembrance of these close to us. All that
we forget is, that we have an Advocate, "an Advocate with the
Father"-that is, one that is appointed to take in hand in open
court, before all the angels of heaven, my cause, and to plead it
by such law and arguments as will certainly fetch me off, though
I am clothed with filthy garments; but this, I say, we are apt
to forget, as Job when he said, "O that one might plead for a man
with God, as a man pleadeth for his neighbour!" (Job 16:21). Such
an one Job had, but he had almost at this time forgot it; as he
seems to intimate also where he wisheth for a daysman that might
lay his hand upon them both (Job 9:33). But our mercy is, we have
one to plead our cause, "an Advocate with the Father, Jesus Christ
the righteous," who will not suffer our soul to be spilt and spoiled
before the throne, but will surely plead our cause.
6. Another thing that the apostle would have us learn from the words
is this, that to remember and to believe that Jesus Christ is an
Advocate for us when we have sinned, is the next way to support
and strengthen our faith and hope. Faith and hope are very apt to
faint when our sins in their guilt do return upon us; nor is there
any more proper way to relieve our souls than to understand that
the Son of God is our Advocate in heaven. True, Christ died for our
sins as a sacrifice, and as a priest he sprinkleth with his blood
the mercyseat; ay, but here is one that has sinned after profession
of faith, that has sinned grievously, so grievously that his sins
are come up before God; yea, are at his bar pleaded against him
by the accuser of the brethren, by the enemy of the godly. What
shall he do now? Why, let him believe in Christ. Believe, that is
true; but how now must he conceive in his mind of Christ for the
encouraging of him so to do? Why, let him call to mind that Jesus
Christ is an Advocate with the Father, and as such he meeteth the
accuser at the bar of God, pleads for this man that has sinned
against this accuser, and prevaileth for ever against him. Here
now, though Satan be turned lawyer, though he accuseth, yea, though
his charge against us is true, (for suppose that we have sinned,)
"yet our Advocate is with the Father, Jesus Christ the righteous."
Thus is faith encouraged, thus is hope strengthened, thus is the
spirit of the sinking Christian revived, and made to wait for a good
deliverance from a bad cause and a cunning adversary; especially
if you consider,
7. That the apostle doth also further suppose by the text that
Jesus Christ, as Advocate, if he will but plead our cause, let
that be never so black, is able to bring us off, even before God's
judgment-seat, to our joy, and the confounding of our adversary;
for when he saith, "We have an Advocate," he speaks nothing if he
means not thus. But he doth mean thus, he must mean thus, because
he seeketh here to comfort and support the fallen. "Has any man
sinned? We have an Advocate." But what of that, if yet he be unable
to fetch us off when charged for sin at the bar, and before the
face of a righteous judge?
But he is able to do this. The apostle says so, in that he supposes
a man has sinned, as any man among the godly ever did; for we may
understand it; and if he giveth us not leave to understand it so,
he saith nothing to the purpose neither, for it will be objected
by some-But can he fetch me off, though I have done as David,
as Solomon, as Peter, or the like? It must be answered, Yes. The
openness of the terms ANY MAN, the indefiniteness of the word SIN,
doth naturally allow us to take him in the largest sense; besides,
he brings in this saying as the chief, most apt, and fittest to
relieve one crushed down to death and hell by the guilt of sin and
a wounded conscience.
Further, methinks by these words the apostle seems to triumph in
his Christ, saying, My brethren, I would have you study to be holy;
but if your adversary the devil should get the advantage of you,
and besmear you with the filth of sin, you have yet, besides all
that you have heard already, "an Advocate with the Father, Jesus
Christ the righteous," who is as to his person, in interest with
God, his wisdom and worth, able to bring you off, to the comforting
of your souls.
Let me, therefore, for a conclusion as to this, give you an
exhortation to believe, to hope, and expect, that though you have
sinned, (for now I speak to the fallen saint) that Jesus Christ
will make a good end with the-"Trust," I say, "in him, and he shall
bring it to pass." I know I put thee upon a hard and difficult task
for believing and expecting good, when my guilty conscience doth
nothing but clog, burden, and terrify me with the justice of God,
the greatness of thy sins, and the burning torments is hard and
sweating work. But it must be; the text calls for it, thy case
calls for it, and thou must do it, if thou wouldst glorify Christ;
and this is the way to hasten the issue of thy cause in hand, for
believing daunts the devil, pleaseth Christ, and will help thee
beforehand to sing that song of the church, saying, "O Lord, thou
hast pleaded the causes of my soul; thou hast redeemed my life"
(Lam 3:58). Yea, believe, and hear thy pleading Lord say to thee,
"Thus saith thy Lord the Lord, and thy God that pleadeth the cause
of his people, Behold, I have taken out of thine hand the cup
of trembling, even the dregs of the cup of my fury; thou shalt no
more drink it again" (Isa 51:22). I am not here discoursing of the
sweetness of Christ's nature, but of the excellency of his offices,
and of his office of advocateship in particular, which, as a lawyer
for his client, he is to execute in the presence of God for us.
Love may be where there is no office, and so where no power is to
do us good; but now, when love and office shall meet, they will
surely both combine in Christ to do the fallen Christian good. But
of his love we have treated elsewhere; we will here discourse of
the office of this loving one. And for thy further information, let
me tell thee that God thy Father counteth that thou wilt be, when
compared with his law, but a poor one all thy days; yea, the apostle
tells thee so, in that he saith there is an Advocate provided for
thee. When a father provides crutches for his child, he doth as
good as say, I count that my child will be yet infirm; and when
God shall provide an Advocate, he doth as good as say, My people
are subject to infirmities. Do not, therefore, think of thyself
above what, by plain texts, and fair inferences drawn from Christ's
offices, thou are bound to think. What doth it bespeak concerning
thee that Christ is always a priest in heaven, and there ever lives
to make intercession for thee (Heb 7:24), but this, that thou art
at the best in thyself, yea, and in thy best exercising of all
thy graces too, but a poor, pitiful, sorry, sinful man; a man that
would, when yet most holy, be certainly cast away, did not thy high
priest take away for thee the iniquity of thy holy things. The age
we live in is a wanton age; the godly are not so humble, and low,
and base in their own eyes as they should, though their daily
experience calls for it, and the priesthood of Jesus Christ too.
But above all, the advocateship of Jesus Christ declares us to be
sorry creatures; for that office does, as it were, predict that
some time or other we shall basely fall, and by falling be undone,
if the Lord Jesus stand not up to plead. And as it shows this
concerning us, so it shows concerning God that he will not lightly
or easily lose his people. He has provided well for us-blood to wash
us in; a priest to pray for us, that we may be made to persevere;
and, in case we foully fall, an advocate to plead our cause, and
to recover us from under, and out of all that danger, that by sin
and Satan, we at any time may be brought into.
But having thus briefly passed through that in the text which I think
the apostle must necessarily presuppose, I shall now endeavour to
enter into the bowels of it, and see what, in a more particular
manner, shall be found therein. And, for my more profitable doing
of this work, I shall choose to observe this method in my discourse-
[METHOD OF THE DISCOURSE.]
FIRST, I shall show you more particularly of this Advocate's office,
or what and wherein Christ's office as Advocate doth lie. SECOND,
After that, I shall also show you how Jesus Christ doth manage this
office of an Advocate. THIRD, I shall also then show you who they
are that have Jesus Christ for their Advocate. FOURTH, I shall
also show you what excellent privileges they have, who have Jesus
Christ for their Advocate. FIFTH, And to silence cavillers, I shall
also show the necessity of this office of Jesus Christ. SIXTH, I
shall come to answer some objections; and, LASTLY, To the use and
application.
[WHEREIN CHRIST'S OFFICE AS ADVOCATE DOTH LIE.]
FIRST, To begin with the first of these-namely, to show you more
particularly of Christ's office as an Advocate, and wherein it lieth;
the which I shall do these three ways-First, Touch again upon the
nature of this office; and then, Second, Treat of the order and
place that it hath among the rest of his offices; and, Third, Treat
of the occasion of the execution of this office.
First, To touch upon the nature of this office. It is that which
empowereth a man to plead for a man, or one man to plead for another;
not in common discourses, and upon common occasions, as any man may
do, but at a bar, or before a court of judicature, where a man is
accused or impleaded by his enemy; I say, this Advocate's office
is such, both here, and in the kingdom of heaven. An advocate is as
one of our attorneys, at least in the general, who pleads according
to law and justice for one or other that is in trouble by reason of
some miscarriage, or of the naughty temper of some that are about
him, who trouble and vex, and labour to bring him into danger of
the law. This is the nature of this office, as I said, on earth;
and this is the office that Christ executeth in heaven. Wherefore
he saith, "If any man sin, we have an Advocate"; one to stand up
for him, and to plead for his deliverance before the bar of God.
(Joel 3:2. Isa 66:16. Eze 38:22. Jer 2.)
For though in some places of Scripture Christ is said to plead
for his with men, and that by terrible arguments, as by fire, and
sword, and famine, and pestilence, yet this is not that which is
intended by this text; for the apostle here saith, he is an Advocate
with the Father, or before the Father, to plead for those that
there, or that to the Father's face, shall be accused for their
transgressions: "If any man sin, we have an Advocate with the
Father, Jesus Christ the righteous." So, then, this is the employ
of Jesus Christ as he is for us, an Advocate. He has undertaken
to stand up for his people at God's bar, and before that great
court, there to plead, by the law and justice of heaven, for their
deliverance; when, for their faults, they are accused, indicted,
or impleaded by their adversary.
Second. And now to treat of the order or place that this office of
Christ hath among the rest of his offices, which he doth execute
for us while we are here in a state of imperfection; and I think
it is an office that is to come behind as a reserve, or for a help
at last, when all other means shall seem to fail. Men do not use
to go to law upon every occasion; or if they do, the wisdom of the
judge, the jury, and the court will not admit that every brangle
and foolish quarrel shall come before them; but an Advocate doth
then come into place, and then to the exercise of his office, when
a cause is counted worthy to be taken notice of by the judge and
by the court. Wherefore he, I say, comes in the last place, as a
reserve, or help at last, to plead; and, by pleading, to set that
right by law which would otherwise have caused an increase to more
doubts, and to further dangers.
Christ, as priest, doth always works of service for us, because
in our most spiritual things there may faults and spots be found,
and these he taketh away of course, by the exercise of that office;
for he always wears that plate of gold upon his forehead before
the Father, whereon is written, "Holiness to the Lord." But now,
besides these common infirmities, there are faults that are highly
gross and foul, that oft are found in the skirts of the children
of God. Now, there are they that Satan taketh hold on; these are
they that Satan draweth up a charge against us for; and to save us
from these, it is, that the Lord Jesus is made an Advocate. When
Joshua was clothed with filthy garments, then Satan stood at his
right hand to resist him; then the angel of the covenant, the Lord
Jesus, pleaded for his help (Zech 3). By all which it appears,
that this office comes behind, is provided as a reserve, that we
may have help at a pinch, and then be lifted out, when we sink in
mire, where there is no standing.
This is yet further hinted at by the several postures that Christ
is said to be in, as he exerciseth his priestly and advocate's
office. As a Priest, he sits; as an Advocate, he stands (Isa 3:13).
The Lord stands up when he pleads; his sitting is more constant and
of course (Sit thou, Psa 110:1,4), but his standing is occasional,
when Joshua is indicted, or when hell and earth are broken loose
against his servant Stephen. For as Joshua was accused by the
devil, and as then the angel of the Lord stood by, so when Stephen
was accused by men on earth, and that charge seconded by the fallen
angels before the face of God, it is said, "the Lord Jesus stood
on the right hand of God," (Acts 7:55)-to wit, to plead; for so I
take it, because standing is his posture as an Advocate, not as a
Priest; for, as a Priest, he must sit down; but he standeth as an
Advocate, as has been showed afore (Heb 10:12). Wherefore,
Third. The occasion of his exercising of this office of advocate
is, as hath been hinted already, when a child of God shall be found
guilty before God of some heinous sin, of some grievous thing in
his life and conversation. For as for those infirmities that attend
the best, in their most spiritual sacrifices; if a child of God
were guilty of ten thousand of them, they are of course purged,
through the much incense that is always mixed with those sacrifices
in the golden censer that is in the hand of Christ; and so he is
kept clean, and counted upright, notwithstanding those infirmities;
and, therefore, you shall find that, notwithstanding those common faults,
the children of God are counted good and upright in conversation,
and not charged as offenders. "David," saith the text, "did that
which was right in the eyes of the Lord, and turned not aside from
any thing that he commanded him, all the days of his life, save
only in the matter of Uriah the Hittite" (I Kings 15:5). But was
David, in a strict sense, without fault in all things else? No,
verily; but that was foul in a higher degree than the rest, and
therefore there God sets a blot; ay, and doubtless for that he was
accused by Satan before the throne of God; for here is adultery,
and murder, and hypocrisy, in David's doings; here is notorious
matter, a great sin, and so a great ground for Satan to draw up
an indictment against the king; and a thundering one, to be sure,
shall be preferred against him. This is the time, then, for Christ
to stand up to plead; for now there is room for such a question-Can
David's sin stand with grace? Or, Is it possible that a man that
has done as he has, should yet be found a saint, and so in a saved
state? Or, Can God repute him so, and yet be holy and just? or,
Can the merits of the Lord Jesus reach, according to the law of
heaven, a man in this condition? Here is a case dubious; here is
a man whose salvation, by his foul offences, is made doubtful; now
we must to law and judgment, wherefore now let Christ stand up to
plead! I say, now was David's case dubious; he was afraid that God
would cast him away, and the devil hoped he would, and to that end
charged him before God's face, if, perhaps, he might get sentence
of damnation to pass upon his soul (Psa 51). But this was David's
mercy, he had an Advocate to plead his cause, by whose wisdom and
skill in matters of law and judgment he was brought off of those
heavy charges, from those gross sins, and delivered from that eternal
condemnation, that by the law of sin and death, was due thereto.
This is then the occasion that Christ taketh to plead, as Advocate,
for the salvation of his people-to wit, the cause: He "pleadeth
the cause of his people" (Is 51:22). Not every cause, but such and
such a cause; the cause that is very bad, and by the which they
are involved, not only in guilt and shame, but also in danger of
death and hell. I say, the cause is bad, if the text be true, if
sin can make it bad, yea, if sin itself be bad-"If any man sin,
we have an Advocate"; an Advocate to plead for him; for him as
considered guilty, and so, consequently, as considered in a bad
condition. It is true, we must distinguish between the person and
the sin; and Christ pleads for the person, not the sin; but yet He
cannot be concerned with the person, but he must be with the sin;
for though the person and the sin may be distinguished, yet they
cannot be separated. He must plead, then, not for a person only, but
for a guilty person, for a person under the worst of circumstances-"If
any man sin, we have an Advocate" for him as so considered.
When a man's cause is good, it will sufficiently plead for itself,
yea, and for its master too, especially when it is made appear so
to be, before a just and righteous judge. Here, therefore, needs
no advocate; the judge himself will pronounce him righteous. This
is evidently seen in Job-"Thou movedst me against him (this said
God to Satan), to destroy him without cause" (Job 2:3). Thus far
Job's cause was good, wherefore he did not need an advocate; his
cause pleaded for itself, and for its owner also. But if it was
to plead good causes for which Christ is appointed Advocate, then
the apostle should have written thus: If any man be righteous, we
have an Advocate with the Father. Indeed, I never heard but one in
all my life preach from this text, and he, when he came to handle
the cause for which he was to plead, pretended it must be good,
and therefore said to the people, See that your cause be good, else
Christ will not undertake it. But when I heard it, Lord, thought
I, if this be true, what shall I do, and what will become of all
this people, yea, and of this preacher too? Besides, I saw by the
text, the apostle supposeth another cause, a cause bad, exceeding
bad, if sin can make it so. And this was one cause why I undertook
this work.
When we speak of a cause, we speak not of a person simply
as so considered; for, as I said before, person and cause must
be distinguished; nor can the person make the cause good but as
he regulates his action by the Word of God. If, then, a good, a
righteous, man doth what the law condemns, that thing is bad; and
if he be indicted for so doing, he is indicted for a bad cause;
and he that will be his advocate, must be concerned in and about
a bad matter; and how he will bring his client off, therein doth
lie the mystery.
I know that a bad man may have a good cause depending before the
judge, and so also good men have (Job 31). But then they are bold
in their own cause, and fear not to make mention of it, and in
Christ to plead their innocency before the God of heaven, as well
as before men (Psa 71:3-5. II Cor 1:23. Gal 1:10. Phil 1:8). But
we have in the text a cause that all men are afraid of-a cause that
the apostle concludes so bad that none but Jesus Christ himself can
save a Christian from it. It is not only sinful, but sin itself-"If
any man sin, we have an Advocate with the Father."
Wherefore there is in this place handled by the apostle, one of
the greatest mysteries under heaven-to wit, that an innocent and
holy Jesus should take in hand to plead for one before a just and
righteous God, that has defiled himself with sin; yea, that he
should take in hand to plead for such an one against the fallen
angels, and that he should also by his plea effectually rescue, and
bring them off from the crimes and curse whereof they were verily
guilty by the verdict of the law, and approbation of the Judge.
This, I say, is a great mystery, and deserves to be pried into by
all the godly, both because much of the wisdom of heaven is discovered
in it, and because the best saint is, or may be, concerned with it.
Nor must we by any means let this truth be lost, because it is the
truth; the text has declared it so, and to say otherwise is to belie
the Word of God, to thwart the apostle, to soothe up hypocrites,
to rob Christians of their privilege, and to take the glory from
the head of Jesus Christ (Luke 18:11,12).
The best saints are most sensible of their sins, and most apt to
make mountains of their mole hills. Satan also, as has been already
hinted, doth labour greatly to prevail with them to sin, and to
provoke their God against them, by pleading what is true, or by
surmising evilly of them, to the end they may be accused by him
(Job 2:9). Great is his malice toward them, great is his diligence
in seeking their destruction; wherefore greatly doth he desire
to sift, to try, and winnow them, if perhaps he may work in their
flesh to answer his design-that is, to break out in sinful acts,
that he may have by law to accuse them to their God and Father.
Wherefore, for their sakes this text abides, that they may see
that, when they have sinned, "they have an Advocate with the Father,
Jesus Christ the righteous." And thus have I showed you the nature,
the order, and occasion of this office of our blessed Lord Jesus.
[HOW CHRIST MANAGES THE OFFICE OF AN ADVOCATE.]
II. I come now to show you how Jesus Christ doth manage this
his office of an Advocate for us. And that I may do this to your
edification, I shall choose this method for the opening of it-First.
Show you how he manages this office with his Father. Second. I
shall show you how he manages it before him against our adversary.
First. How he manages this his office of Advocate with his Father.
1. He doth it by himself, by no other as deputy under him, no angel,
no saint; no work has place here but Jesus, and Jesus only. This
the text implies: "We have an Advocate"; speaking of one, but one,
one alone; without an equal or an inferior. We have but one, and he
is Jesus Christ. Nor is it for Christ's honour, nor for the honour
of the law, or of the justice of God, that any but Jesus Christ
should be an Advocate for a sinning saint. Besides, to assert the
contrary, what doth it but lessen sin, and make the advocateship of
Jesus Christ superfluous? It would lessen sin should it be removed
by a saint or angel; it would make the advocateship of Jesus Christ
superfluous, yea, needless, should it be possible that sin could
be removed from us by either saint or angel.
Again; if God should admit of more advocates than one, and yet
make mention of never an one but Jesus Christ; or if John should
allow another, and yet speak nothing but of Jesus only; yea, that
an advocate under that title should be mentioned but once, but
once only in all the book of God, and yet that divers should be
admitted, stands neither with the wisdom or love of God, nor with
the faithfulness of the apostle. But saints have but one Advocate,
if they will use him, or improve their faith in that office for
their help, so; if not, they must take what follows. This I thought
good to hint at, because the times are corrupt, and because ignorance
and superstition always wait for a countenance with us, and these
things have a natural tendency to darken all truth, so especially
this, which bringeth to Jesus Christ so much glory, and yieldeth
to the godly so much help and relief.
2. As Jesus Christ alone is Advocate, so God's bar, and that alone,
is that before which he pleads, for God is judge himself (Deut
32:36. Heb 12:23). Nor can the cause which now he is to plead be
removed into any other court, either by appeals or otherwise.
Could Satan remove us from heaven, to another court, he would
certainly be too hard for us, because there we should want our Jesus,
our Advocate, to plead our cause. Indeed, sometimes he impleads
us before men, and they are glad of the occasion, for they and he
are often one; but then we have leave to remove our cause, and to
pray for a trial in the highest court, saying, "Let my sentence
come forth from thy presence; let thine eyes behold the things that
are equal" (Psa 17:2). This wicked world doth sentence us for our
good deeds, but how then would they sentence us for our bad ones?
But we will never appeal from heaven to earth for right, for here
we have no Advocate; "our Advocate is with the Father, Jesus Christ
the righteous."
3. As he pleadeth by himself alone, and nowhere else but in the
court of heaven with the Father, so as he pleadeth with the Father
for us, he observeth this rule-
(1.) He granteth and confesseth whatever can rightly be charged
upon us; yet so as that he taketh the whole charge upon himself,
acknowledging the crimes to be his own. "O God," says he, "thou
knowest my foolishness, and my sins"; my guiltiness "is not hid from
thee" (Psa 69:5). And this he must do, or else he can do nothing.
If he hides the sin, or lesseneth it, he is faulty; if he leaves it
still upon us, we die. He must, then, take our iniquity to himself,
make it his own, and so deliver us; for having thus taken the sin
upon himself, as lawfully he may, and lovingly doth, "for we are
members of his body" ('tis his hand, 'tis his foot, 'tis his ear
hath sinned), it followeth that we live if he lives; and who can
desire more? 5This, then, must be thoroughly considered, if ever
we will have comfort in a day of trouble and distress for sin.
And thus far there is, in some kind, a harmony betwixt his being
a sacrifice, a priest, and an Advocate. As a sacrifice, our sins
were laid upon him (Isa 53). As a priest, he beareth them (Exo
28:38). And as an Advocate, he acknowledges them to be his own (Psa
69:5). Now, having acknowledged them to be his own, the quarrel is
no more betwixt us and Satan, for the Lord Jesus has espoused our
quarrel, and made it his. All, then, that we in this matter have
to do, is to stand at the bar by faith among the angels, and see
how the business goes. O blessed God! what a lover of mankind
art thou! and how gracious is our Lord Jesus, in his thus managing
matters for us.
(2.) The Lord Jesus having thus taken our sins upon himself, next
pleads his own goodness to God on our behalf, saying, "Let not them
that wait on thee, O Lord God of hosts, be ashamed for my sake: let
not those that seek thee be confounded for my sake, O God of Israel:
because for thy sake I have borne reproach; shame hath covered my
face" (Psa 69:6,7). Mark, let them not be ashamed for my sake,
let them not be confounded for my sake. Shame and confusion are
the fruits of guilt, or of a charge for sin, (Jer 3:25), and are
but an entrance into condemnation (Dan 12:2. John 5:29). But behold
how Christ pleads, saying, Let not that be for my sake, for the
merit of my blood, for the perfection of my righteousness, for the
prevalency of my intercession. Let them not be ashamed for my sake,
O Lord God of hosts. And let no man object, because this text is
in the Psalms, as if it were not spoken by the prophet of Christ;
for both John and Paul, yea, and Christ himself, do make this psalm
a prophecy of him. Compare verse 9 with John 2:17, and with Romans
15:3; and verse 21 with Matthew 27:48, and Mark 15:25. But is not
this a wonderful thing, that Christ should first take our sins,
and account them his own, and then plead the value and worth of his
whole self for our deliverance? For by these words, "for my sake,"
he pleads his own self, his whole self, and all that he is and has;
and thus he put us in good estate again, though our cause was very
bad.
To bring this down to weak capacities. Suppose a man should
be indebted twenty thousand pounds, but has not twenty thousand
farthings wherewith to pay; and suppose also that this man be
arrested for this debt, and that the law also, by which he is sued,
will not admit of a penny bate; this man may yet come well enough
off, if his advocate or attorney will make the debt his own, and
will, in the presence of the judges, out with his bags, and pay down
every farthing. Why, this is the way of our Advocate. Our sins are
called debts (Matt 6:12). We are sued for them at the law (Luke
12:59). And the devil is our accuser; but behold the Lord Jesus
comes out with his worthiness, pleads it at the bar, making the debt
his own (Mark 10:45. II Cor 3:5). And saith, Now let them not be
ashamed for my sake, O Lord God of hosts: let them not be confounded
for my sake, O God of Israel. And hence, as he is said to be an
Advocate, so he is said to be a propitiation, or amends-maker, or
one that appeaseth the justice of God for our sins-"If any man sin,
we have an Advocate with the Father, Jesus Christ the righteous;
and he is the propitiation for our sins."
And who can now object against the deliverance of the child of God?
God cannot; for he, for Christ's sake, according as he pleaded,
hath forgiven us all trespasses (Col 2:13, Eph 4:32). The devil
cannot; his mouth is stopped, as is plain in the case of Joshua
(Zech 3). The law cannot; for that approveth of what Christ has
done. This, then, is the way of Christ's pleading. You must know,
that when Christ pleads with God, he pleads with a just and righteous
God, and therefore he must plead law, and nothing but law; and this
he pleaded in both these pleas-First, in confessing of the sin he
justified the sentence of the law in pronouncing of it evil; and
then in his laying of himself, his whole self, before God for that
sin, he vindicated the sanction and perfection of the law. Thus,
therefore, he magnifies the law, and makes it honourable, and yet
brings off his client safe and sound in the view of all the angels
of God.
(3). The Lord Jesus having thus taken our sins upon himself, and
presented God with all the worthiness that is in his whole self for
them, in the next place he calleth for justice, or a just verdict
upon the satisfaction he hath made to God and to his law. Then
proclamation is made in open court, saying, "Take away the filthy
garments from him," from him that hath offended, and clothe him
with change of raiment (Zech 3).
Thus the soul is preserved that hath sinned; thus the God of heaven
is content that he should be saved; thus Satan is put to confusion,
and Jesus applauded and cried up by the angels of heaven, and by the
saints on earth. Thus have I showed you how Christ doth advocate it
with God and his Father for us; and I have been the more particular
in this, because the glory of Christ, and the comfort of the
dejected, are greatly concerned and wrapped up in it. Look, then,
to Jesus, if thou hast sinned; to Jesus, as an Advocate pleading
with the Father for thee. Look to nothing else; for he can tell
how, and that by himself, to deliver thee; yea, and will do it in
a way of justice, which is a wonder; and to the shame of Satan,
which will be his glory; and also to thy complete deliverance,
which will be thy comfort and salvation.
Second, But to pass this and come to the second thing, which is, to
show you how the Lord Jesus manages this his office of an Advocate
before his Father against the adversary; for he pleadeth with the
Father, but pleadeth against the devil; he pleadeth with the Father
law and justice, but against the adversary he letteth out himself.
I say, as he pleads against the adversary, so he enlargeth himself
with arguments over and besides those which he pleadeth with God
his Father.
Nor is it meet or needful that our advocate, when he pleads against
Satan, should so limit himself to matter of law, as when he pleadeth
with his Father. The saint, by sinning, oweth Satan nothing; no
law of his is broken thereby; why, then, should he plead for the
saving of his people, justifying righteousness to him?
Christ, when he died, died not to satisfy Satan, but his Father;
not to appease the devil, but to answer the demands of the justice
of God; nor did he design, when he hanged on the tree, to triumph
over his Father, but over Satan; "He redeemed us," therefore, "from
the curse of the law," by his blood (Gal 3:13). And from the power
of Satan, by his resurrection (Heb 2:14). He delivered us from
righteous judgment by price and purchase; but from the rage of hell
by fight and conquest.
And as he acted thus diversely in the work of our redemption, even
so he also doth in the execution of his Advocate's office. When
he pleadeth with God, he pleadeth so; and when he pleadeth against
Satan, he pleadeth so; and how he pleadeth with God when he dealeth
with law and justice I have showed you. And now I will show you
how he pleadeth before him against the "accuser of the brethren."
1. He pleads against him the well-pleasedness that his Father has
in his merits, saying, This shall please the Lord, or this doth or
will please the Lord, better than anything that can be propounded
(Psa 69:31). Now this plea being true, as it is, being established
upon the liking of God Almighty; whatever Satan can say to obtain
our everlasting destruction is without ground, and so unreasonable.
"I am well pleased," saith God (Matt 3:17); and again, "The Lord is
well pleased for his (Christ's) righteousness' sake" (Isa 42:21).
All that enter actions against others, pretend that wrong is done,
either against themselves or against the king. Now Satan will never
enter an action against us in the court above, for that wrong by
us has been done to himself; he must pretend, then, that he sues
us, for that wrong has, by us, been done to our king. But, behold,
"We have an Advocate with the Father," and he has made compensation
for our offences. He gave himself for our offences. But still Satan
maintains his suit; and our God, saith Christ, is well pleased
with us for this compensation-sake, yet he will not leave off his
clamour. Come, then, says the Lord Jesus, the contention is not
now against my people, but myself, and about the sufficiency of
the amends that I have made for the transgressions of my people;
but he is near that justifieth me, that approveth and accepteth
of my doings, therefore shall I not be confounded. Who is mine
adversary? Let him come near me! Behold, "the Lord God will help
me" (Isa 50:7-9). Who is he that condemneth me? Lo, they all shall,
were there ten thousand times as many more of them, wax old as
a garment; the moth shall eat them up. Wherefore, if the Father
saith Amen to all this, as I have showed already that he hath and
doth, the which also further appeareth, because the Lord God has
called him the Saviour, the Deliverer, and the Amen; what follows,
but that a rebuke should proceed from the throne against him? And
this, indeed, our Advocate calls for from the hand of his Father,
saying, O enemy, "the Lord rebuke thee"; yea, he doubles this request
to the judge, to intimate his earnestness for such a conclusion,
or to show that the enemy shall surely have it, both from our
Advocate, and from him before whom Satan has so grievously accused
us (Zech 3).
For what can be expected to follow from such an issue in law as
this is, but sound and severe snibs from the judge upon him that
hath thus troubled his neighbour, and that hath, in the face of
the country, cast contempt upon the highest act of mercy, justice,
and righteousness, that ever the heavens beheld? 6 And all this
is true with reference to the case in hand, wherefore, "The Lord
rebuke thee," is that which, in conclusion, Satan must have for
the reward of his works of malice against the children, and for
his contemning of the works of the Son of God. Now, our Advocate
having thus established, by the law of heaven, his plea with God
for us against our accuser, there is way made for him to proceed
upon a foundation that cannot be shaken; wherefore, he proceedeth
in his plea, and further urges against this accuser of the brethren.
2. God's interest in this people; and prayeth that God would
remember that: "The Lord rebuke thee, O Satan; the Lord that hath
chosen Jerusalem, rebuke thee." True, the church, the saints, are
despicable in the world; wherefore men do think to tread them down;
the saints are, also, weak in grace, but have corruptions that are
strong, and, therefore, Satan, the god of this world, doth think
to tread them down; but the saints have a God, the living, the
eternal God, and, therefore, they shall not be trodden down; yea,
they "shall be holden up, for God is able to make them stand" (Rom
14:4).
It was Haman's mishap to be engaged against the queen, and the
kindred of the queen; it was that that made him he could not prosper;
that brought him to contempt and the gallows. Had he sought to
ruin another people, probably he might have brought his design to
a desired conclusion; but his compassing the death of the queen
spoiled all. Satan, also, when he fighteth against the church,
must be sure to come to the worst, for God has a concern in that;
therefore, it is said, "The gates of hell shall not prevail against
it"; but this hindereth not but that he is permitted to make almost
what spoils he will of those that belong not to God. Oh, how many
doth he accuse, and soon get out from God, against them, a license
to destroy them! as he served Ahab, and many more. But this, I say,
is a very great block in his way when he meddles with the children;
God has an interest in them-"Hath God cast away his people? God
forbid!" (Rom 11:1,2). The text intimates that they for sin had
deserved it, and that Satan would fain have had it been so; but
God's interest in them preserved them-"God hath not cast away his
people, which he foreknew." Wherefore, when Satan accuseth them
before God, Christ, as he pleadeth his own worth and merit, pleadeth
also against him, that interest that God has in them.
And though this, to some, may seem but an indifferent plea; for what
engagement lieth, may they say, upon God to be so much concerned
with them, for they sin against him, and often provoke him most
bitterly? Besides, in their best state, they are altogether vanity,
and a very thing of nought-"What is man (sorry man), that thou art
mindful of him," or that thou shouldest be so?
I answer, Thought there lieth no engagement upon God for any
worthiness that is in man, yet there lieth a great deal upon God
for the worthiness that is in himself. God has engaged himself
with his having chosen them to be a people to himself; and by this
means they are so secured from all that all can do against them,
that the apostle is bold, upon this very account, to challenge
all despite to do its worst against them, saying, "Who shall lay
anything to the charge of God's elect?" (Rom 8:33). Who? saith Satan;
why, that will I. Ay, saith he, but who can do it, and prevail? "It
is God that justifieth, who is he that condemneth?" (ver. 34). By
which words the apostle clearly declareth that charges against the
elect, though they may be brought against them, must needs prove
ineffectual as to their condemnation; because their Lord God still
will justify, for that Christ has died for them. Besides, a little
to enlarge, the elect are bound to God by a sevenfold cord, and a
threefold one is not quickly broken.
(1.) Election is eternal as God himself, and so without variableness
or shadow of change, and hence it is called "an eternal purpose,"
and a "purpose of God" that must stand (Eph 3:11; Rom 9:11). (2.)
Election is absolute, not conditional; and, therefore, cannot
be overthrown by the sin of the man that is wrapped up therein.
No works foreseen to be in us was the cause of God's choosing us;
no sin in us shall frustrate or make election void-"Who shall lay
anything to the charge of God's elect? It is God that justifieth"
(Rom 8:33; 9:11). (3.) By the act of election the children are
involved, wrapped up, and covered in Christ; he hath chosen us in
him; not in ourselves, not in our virtues, no, not for or because
of anything, but of his own will (Eph 1:4-11). (4.) Election includeth
in it a permanent resolution of God to glorify his mercy on the
vessels of mercy, thus foreordained unto glory (Rom 9:15,18,23).
(5.) By the act of electing love, it is concluded that all things
whatsoever shall work together for the good of them whose call to
God is the fruit of this purpose, this eternal purpose of God (Rom
8:28-30). (6.) The eternal inheritance is by a covenant of free and
unchangeable grace made over to those thus chosen; and to secure
them from the fruits of sin, and from the malice of Satan, it
is sealed by this our Advocate's blood, as he is Mediator of this
covenant, who also is become surety to God for them; to wit, to
see them forthcoming at the great day, and to set them then safe
and sound before his Father's face after the judgment is over (Rom
9:23; Heb 7:22; 9:15,17-24; 13:20; John 10:28,29). (7.) By this
choice, purpose, and decree, the elect, the concerned therein, have
allotted them by God, and laid up for them, in Christ, a sufficiency
of grace to bring them through all difficulties to glory; yea, and
they, every one of them, after the first act of faith-the which
also they shall certainly attain, because wrapped up in the promise
for them-are to receive the earnest and first fruits thereof into
their souls (II Tim 1:9; Acts 14:22; Eph 1:4,5,13,14).
Now, put all these things together, and then feel if there be not
weight in this plea of Christ against the devil. He pleads God's
choice and interest in his saints against him-an interest that is
secured by the wisdom of heaven, by the grace of heaven, by the
power, will, and mercy of God, in Christ-an interest in which all
the three Persons in the Godhead have engaged themselves, by mutual
agreement and operation, to make good when Satan has done his all.
I know there are some that object against this doctrine as false;
but such, perhaps, are ignorant of some things else as well as of
this. However, they object against the wisdom of God, whose truth
it is, and against Christ our Advocate, whose argument, as he is
such, it is; yea, they labour, what in them lieth, to wrest that
weapon out of his hand, with which he so cudgelleth the enemy
when, as Advocate, he pleadeth so effectually against him for the
rescuing of us from the danger of judgment, saying, "The Lord rebuke
thee, O Satan, even the Lord that hath chosen Jerusalem, rebuke
thee."
Third. As Christ, as Advocate, pleads against Satan the interest
that his Father hath in his chosen, so also he pleads against
him by no less authority-his own interest in them. "Holy Father,"
saith he, "keep through thine own name those whom thou hast given
me" (John 17:11). Keep them while in the world from the evil, the
soul-damning evil of it. These words are directed to the Father,
but they are leveled against the accusations of the enemy, and were
spoken here to show what Christ will do for his, against our foe,
when he is above. How, I say, he will urge before his Father his
own interest in us against Satan, and against all his accusations,
when he brings them to the bar of God's tribunal, with design to
work our utter ruin. And is there not a great deal in it? As if
Christ should say, Father, my people have an adversary who will
accuse them for their faults before thee; but I will be their
Advocate, and as I have bought them of thee, I will plead my right
against him (John 10:28). Our English proverb is, Interest will
not lie; interest will make a man do that which otherwise he would
not. How many thousands are there for whom Christ doth not so much as
once open his mouth, but leaves them to the accusations of Satan,
and to Ahab's judgment, nay, a worse, because there is none to
plead their cause? And why doth he not concern himself with them?
but because he is not interested in them-"I pray not for the world,
but for them which thou hast given me, for they are thine; and all
mine are thine, and I am glorified in them" (John 17:9,10).
Suppose so many cattle in such a pound, and one goes by whose they
are not, doth he concern himself? No; he beholds them, and goes his
way. But suppose that at his return he should find his own cattle
in that pound, would he now carry it toward them as he did unto the
other? No, no; he has interest here, they are his that are in the
pound; now he is concerned, now he must know who put them there,
and for what cause too they are served as they are; and if he
finds them rightfully there, he will fetch them by ransom; but if
wrongfully, he will replevy7 them, and stand a trial at law with
him that has thus illegally pounded his cattle. And thus it is
betwixt Jesus Christ and his. He is interested in them; the cattle
are his own, "his own sheep," (John 10:3,4), but pounded by some
other, by the law, or by the devil. If pounded by the law, he
delivereth them by ransom; if pounded by the devil, he will replevy
them, stand a trial at law for them, and will be, against their
accuser, their Advocate himself. Nor can Satan withstand his plea,
though he should against them join argument with the law; forasmuch,
as has been proved before, he can and will, by what he has to produce
and plead of his own, save his from all trespasses, charges, and
accusations. Besides, all men know that a man's proper goods are
not therefore forfeited, because they commit many, and them too
great transgressions-"And if any man sin, we have an Advocate with
the Father, Jesus Christ the righteous." Now, the strength of this
plea thus grounded upon Christ's interest in his people is great,
and hath many weighty reasons on its side; as-
1. They are mine; therefore in reason at my dispose, not at the
dispose of an adversary; for while a thing can properly be called
mine, no man has therewith to do but myself; nor doth (a man, nor)
Christ close his right to what he has by the weakness of that thing
which is his proper right. He, therefore, as an Advocate, pleadeth
interest, his own interest, in his people, and right must, with
the Judge of all the earth, take place-"Shall not the Judge of all
the earth do right?" (Gen 18:25).
2. They cost him dear; and that which is dear bought is not easily
parted with (I Cor. 6:20). They were bought with "his blood" (Eph
1:7; I Peter 1:18,19). They were given him for his blood, and
therefore are "dear children" (Eph 5:1); for they are his by the
highest price; and this price he, as Advocate, pleadeth against the
enemy of our salvation; yea, I will add, they are his, because he
gave his all for them (II Cor 8:9). When a man shall give his all
for this or that, then that which he so hath purchased is become
his all. Now Christ has given his all for us; he made himself poor
for us, wherefore we are become his all, his fullness; and so the
church is called (Eph 1:23). Nay, further, Christ likes well enough
of his purchase, though it hath cost him his all-"The lines," says
he, "are fallen to me in pleasant places; I have a goodly heritage"
(Psa 16:6). Now, put all these things together, and there is a
strong plea in them. Interest, such an interest, will not be easily
parted with. But this is not all; for,
3. As they cost him dear, so he hath made them near to himself,
near by way of relation. Now that which did not only cost dear, but
that by way of relation is made so, that a man will plead heartily
for. Said David to Abner, "Thou shalt not see my face, except thou
first bring Michal, Saul's daughter, when thou comest to see my
face" (II Sam 3:13,14). Saul's daughter cost me dear; I bought
her with the jeopardy of my life; Saul's daughter is near to me;
she is my beloved wife. He pleaded hard for her, because she was
dear and near to him. Now, I say, the same is true in Christ; his
people cost him dear, and he hath made them near unto him; wherefore,
to plead interest in them, is to hold by an argument that is strong.
(a.) They are his spouse, and he hath made them so; they are his
love, his dove, his darling, and he accounts them so. Now, should
a wretch attempt, in open court, to take a man's wife away from
him, how would this cause the man to plead! Yea, and what judge
that is just, and knows that the man has this interest in the woman
pleaded for, would yield to, or give a verdict for the wretch,
against the man whose wife the woman is? Thus Christ, in pleading
interest-in pleading "thou gavest them me"-pleads by a strong argument,
an argument that the enemy cannot invalidate. True, were Christ to
plead this before a Saul (I Sam 25;44), or before Samson's wife's
father, the Philistine (Judg 14:20), perhaps such treacherous
judges would give it against all right. But, I have told you, the
court in which Christ pleads is the highest and the justest, and
that from which there can be no appeal; wherefore Christ's cause,
and so the cause of the children of God, must be tried before their
Father, from whose face, to be sure, just judgment shall proceed.
But,
(b.) As they are called his spouse, so they are called his flesh,
and members of his body. Now, said Paul to the church, "Ye are the
body of Christ, and members in particular" (I Cor 12:27; Eph 5:30).
This relation also makes a man plead hard. Were a man to plead for
a limb, or a member of his own, how would he plead? What arguments
would he use? And what sympathy and feeling would his arguments
flow from? I cannot lose a hand, I cannot lose a foot, cannot lose
a finger; why, saints are Christ's members, his members are of himself.
With what strength of argument would a man plead the necessariness
of his members to him, and the unnaturalness of his adversary in
seeking the destruction of his members, and the deformity of his
body! Yea, a man would shuck and cringe, and weep, and entreat,
and make demurs, and halts, and delays, to a thousand years, if
possible, before he would lose his members, or any one of them.
But, I say, how would he plead and advocate it for his members,
if judge, and law, and reason, and equity, were all on his side,
and if, by the adversary, there could be nothing urged, but that
against which the Advocate had long before made provision for the
effectual overthrow thereof? And all this is true as to the case
that lies before us. Thus we see what strength there lieth in this
second argument, that our Advocate bringeth for us against the
enemy. They are his flesh and bones, his members; he cannot spare
them; he cannot spare this, because, nor that, because, nor any,
because, they are his members. As such, they are lovely to him; as
such, they are useful to him; as such, they are an ornament to him;
yea, though in themselves they are feeble, and through infirmity
weak, much disabled from doing as they should. Thus, "If any man sin,
we have an Advocate with the Father, Jesus Christ the righteous."
But,
4. As Christ, as Advocate, pleads for us, against Satan, his
Father's interest in us and his own; so he pleadeth against him
that right and property that he hath in heaven, to give it to whom
he will. He has a right to heaven as Priest and King; it is his
also by inheritance; and since he will be so good a benefactor as
to bestow this house on somebody, but not for their deserts, but
not for their goodness, and since, again, he has to that end spilt
his blood for, and taken a generation into covenant relation to
him, that it might be bestowed on them; it shall be bestowed on
them; and he will plead this, if there be need, if his people sin,
and if their accuser seeks, by their sin, their ruin and destruction:
"Father," saith he, "I will that they also, whom thou hast given
me, be with me where I am; that they may behold my glory, which thou
hast given me" (John 17:24). Christ's will is the will of heaven,
the will of God. Shall not Christ, then, prevail?
"I will," saith Christ; "I will," saith Satan; but whose will shall
stand? It is true, Christ in the text speaks more like an arbitrator
than an Advocate; more like a judge than one pleading at a bar.
I will have it so; I judge that so it ought to be, and must. But
there is also something of plea in the words both before his Father,
and against our enemy; and therefore he speaketh like one that can
plead and determine also; yea, like one that has power so to do.
But shall the will of heaven stoop to the will of hell? Or the
will of Christ to the will of Satan? Or the will of righteousness
to the will of sin? Shall Satan, who is God's enemy, and whose charge
wherewith he chargeth us for sin, and which is grounded, not upon
love to righteousness, but upon malice against God's designs of
mercy, against the blood of Christ, and the salvation of his people-I
say, shall this enemy and this charge prevail with God against the
well-grounded plea of Christ, and against the salvation of God's
elect, and so keep us out of heaven? No, no; Christ will have it
otherwise, he is the great donator, 8 and his eye is good. True,
Satan was turned out of heaven for that he sinned there, and we
must be taken into heaven, though we have sinned here; this is the
will of Christ, and, as Advocate, he pleads it against the face
and accusation of our adversary. Thus, "If any man sin, we have an
Advocate with the Father, Jesus Christ the righteous." But,
5. As Christ, as Advocate, pleadeth for us, against Satan, his
Father's interest in us, and his own, and pleadeth also what right
he has to dispose of the kingdom of heaven; so he pleadeth against
this enemy, that malice and enmity that is in him, and upon which
chiefly his charge against us is grounded, to the confusion of his
face. This is evident from the title that our Advocate bestows upon
him, while he pleads for us against him: "The Lord rebuke thee,
O Satan, O enemy," saith he; for Satan is an enemy, and this name
given him signifies so much. And lawyers, in their pleas, can make
a great matter of such a circumstance as this; saying, My lord,
we can prove that what is now pleaded against the prisoner at the
bar is of mere malice and hatred, that has also a long time lain
burning and raging in his enemy's breast against him. This, I
say, will greatly weaken the plea and accusation of an enemy. But,
says Jesus Christ, "Father, here is a plea brought in against my
Joshua, that clothes him with filthy garments, but it is brought in
against him by an enemy, by an enemy in the superlative or highest
degree. One that hates goodness worse than he, and that loveth
wickedness more than the man against whom at this time he has brought
such a heinous charge." Then leaving with the Father the value of
his blood for the accused, he turneth him to the accuser, and pleads
against him as an enemy: "O Satan, thou that accusest my spouse,
my love, my members, art SATAN, an enemy." But it will be objected
that the things charged are true. Grant it; yet what law takes notice
of the plea of one who doth professedly act as an enemy? because
it is not done of love to truth, and justice, and righteousness,
nor intended for the honour of the king, nor for the good of the
prosecuted; but to gratify malice and rage, and merely to kill and
destroy. There is, therefore, a great deal of force and strength in
an Advocate's pleading of such a circumstance against an accuser;
especially when the crimes now charged are those, and only those
for which the law, in the due execution of it, has been satisfied
before; wherefore now a lawyer has double and treble ground or
matter to plead for his client against his enemy. And this advantage
against him has Jesus Christ.
Besides, it is well known that Satan, as to us, is the original cause
of those very crimes for which he accuses us at the bar of God's
tribunal. Not to say anything of how he cometh to us, solicits
us, tempts us, flatters us, and always, in a manner, lies at us
to do those wicked things for which he so hotly pursues us to the
bar of the judgment of God. For though it is not meet for us thus
to plead,-to wit, laying that fault upon Satan, but rather upon
ourselves,-yet our advocate will do it, and make work of it too
before God. "Simon, Simon, behold, Satan hath desired to have you,
that he might sift you as wheat; but I have prayed for thee, that
thy faith fail not" (Luke 22:31,32). He maketh here mention of
Satan's desires, by way of advantage against him; and, doubtless,
so he did in his prayer with God for Peter's preservation. And
what he did here, while on earth, as a Saviour in general, that he
doth now in heaven as a Priest and an Advocate in special.
I will further suppose that which may be supposed, and that which
is suitable to our purpose. Suppose, therefore, that a father that
has a child whom he loveth, but the child has not half that wit
that some of the family hath, and I am sure that we have less wit
than angels; and suppose, also, that some bad-minded neighbour, by
tampering with, tempting of, and by unwearied solicitations, should
prevail with this child to steal something out of his father's house
or grounds, and give it unto him; and this he doth on purpose to
set the father against the child; and suppose, again, that it comes
to the father's knowledge that the child, through the allurements
of such an one, has done so and so against his father; will he
therefore disinherit this child? Yea, suppose, again, that he that
did tempt this child to steal, should be the first that should come
to accuse this child to its father for so doing, would the father
take notice of the accusation of such an one?-No, verily, we that
are evil can do better than so; how then should we think that the
God of heaven should do such a thing, since also we have a brother
that is wise, and that will and can plead the very malice of our enemy
that doth to us all these things against him for our advantage?-I
say, this is the sum of this fifth plea of Christ our Advocate,
against Satan. O Satan, says he, thou art an enemy to my people;
thou pleadest not out of love to righteousness, not to reform, but
to destroy my beloved and inheritance. The charge wherewith thou
chargest my people is thine own (Job 8:4-6). Not only as to a matter
of charge, but the things that thou accusest them of are thine,
thine in the nature of them. Also, thou hast tempted, allured,
flattered, and daily laboured with them, to do that for which now
thou so willingly would have them destroyed. Yea, all this hast
thou done of envy to my Father, and to godliness; of hatred to me
and my people; and that thou mightest destroy others besides (I Chron
21:1). And now, what can this accuser say? Can he excuse himself?
Can he contradict our Advocate? He cannot; he knows that he is a
Satan, an enemy, and as an adversary has he sown his tares among
the wheat, that it might be rooted up; but he shall not have his
end; his malice has prevented9 him, and so has the care and grace
of our Advocate. The tares, therefore, he shall have returned unto
him again; but the wheat, for all this, shall be gathered into
God's barn (Matt 13:25-30).
Thus, therefore, our Advocate makes use, in his plea against Satan,
of the rage and malice that is the occasion of the enemy's charge
wherewith he accuseth the children of God. Wherefore, when thou
readest these words, "O Satan," say with thyself, thus Christ our
Advocate accuseth our adversary of malice and envy against God and
goodness, while he accuseth us of the sins which we commit, for
which we are sorry, and Christ has paid a price of redemption-"And
(thus) if any man sin, we have an Advocate with the Father, Jesus
Christ the righteous." But,
6. Christ, when he pleads as an Advocate for his people, in the
presence of God against Satan, he can plead those very weaknesses
of his people for which Satan would have them damned, for their
relief and advantage. "Is not this a brand plucked out of the
fire?" This is part of the plea of our Advocate against Satan for
his servant Joshua, when he said, "The Lord rebuke thee, O Satan"
(Zech3:2). Now, to be a brand plucked out of the fire is to be
a saint, impaired, weakened, defiled, and made imperfect by sin;
for so also the apostle means when he saith, "And others save with
fear, pulling them our of the fire; hating even the garment spotted
by the flesh" (Jude 23). By fire, in both these places, we are to
understand sin; for that it burns and consumes as fire (Rom 1:27).
Wherefore a man is said to burn when his lusts are strong upon him;
and to burn in lusts to others, when his wicked heart runs wickedly
after them (I Cor 7:9).
Also, when Abraham said, "I am but dust and ashes," (Gen 18:27),
he means he was but what sin had left; yea, he had something of
the smutch and besmearings of sin yet upon him. Wherefore it was
a custom with Israel, in days of old, when they set days apart
for confession of sin, and humiliation for the same, to sprinkle
themselves with, or to wallow in dust and ashes, as a token that
they did confess they were but what sin had left, and that they
also were defiled, weakened, and polluted by it (Esth 4:1,3; Jer
6:26; Job 30:19, 42:6).
This, then, is the next plea of our goodly Advocate for us: O Satan,
this is "a brand plucked out of the fire." As who should say, Thou
objected against my servant Joshua that he is black like a coal,
or that the fire of sin at times is still burning in him. And what
then? The reason why he is not totally extinct, as tow; is not thy
pity, but my Father's mercy to him; I have plucked him out of the
fire, yet not so out but that the smell thereof is yet upon him;
and my Father and I, we consider his weakness, and pity him; for
since he is as a brand pulled out, can it be expected by my Father
or me that he should appear before us as clear, and do our biddings
as well, as if he had never been there? This is "a brand plucked
out of the fire," and must be considered as such, and must be
borne with as such. Thus, as Mephibosheth pleaded for his excuse,
his lameness,(II Sam 19:24-26), so Christ pleads the infirm and
indigent condition of his people, against Satan, for their advantage.
Wherefore Christ, by such pleas as these for his people, doth yet
further show the malice of Satan (for all this burning comes through
him), yea, and by it he moveth the heart of God to pity us, and yet
to be gentle, and long-suffering, and merciful to us; for pity and
compassion are the fruits of the yearning of God's bowels towards
us, while he considereth us as infirm and weak, and subject to
slips, and stumbles, and falls, because of weakness.
And that Christ our Advocate, by thus pleading, doth turn things
to our advantage, consider, (1.) That God is careful, that through
our weakness, our spirits do not fail before him when he chides
(Isa 57:16-18). (2.) "He stayeth his rough wind in the day of the
east wind," and debates about the measure of affliction, when, for
sin, we should be chastened, lest we should sink thereunder (Isa
27:7-9). (3.) He will not strictly mark what is done amiss, because
if he should, we cannot stand (Psa 130:3). (4.) When he threateneth
to strike, his bowels are troubled, and his repentings are kindled
together (Hosea 11:8,9). (5.) He will spin out his patience to the
utmost length, because he knows we are such bunglers at doing (Jer
9:24). (6.) He will accept of the will for the deed, because he
knows that sin will make our best performances imperfect (II Cor
8:12). (7.) He will count our little a very great deal, for that
he knows we are so unable to do anything at all (Job 1:21). (8.) He
will excuse the souls of his people, and lay the fault upon their
flesh, which has greatest affinity with Satan, if through weakness
and infirmity we do not do as we should (Matt 26:41; Rom 7). Now,
as I said, all these things happen unto us, both infirmities and
pity, because and for that we were once in the fire, and for that
the weakness of sin abides upon us to this day. But none of this
favour could come to us, nor could we, by any means, cause that
our infirmities should work for us thus advantageously; but that
Christ our Advocate stands our friend, and pleads for us as he
doth.
But again, before I pass this over, I will, for the clearing of this,
present you with a few more considerations, which are of another
rank-to wit, that Christ our Advocate, as such, makes mention of
our weaknesses so, against Satan, and before his Father, as to turn
all to our advantage.
(1.) We are therefore to be saved by grace, because by reason of
sin we are disabled from keeping of the law (Deut 9:5; Isa 64:6).
(2.) We have given unto us the Spirit of grace to help, because we
can do nothing that is good without it (Eph 2:5; Rom 8:26). (3.)
God has put Christ's righteousness upon us to cover our nakedness
with, because we have none of our own to do it withal (Phil 3:7,8;
Eze 16:8). (4.) God alloweth us to ride in the bosom of Christ
to the grave, and from thence in the bosom of angels to heaven,
because our own legs are not able to carry us thither (Isa 40:11,
46:4; Psa 48:14; Luke 16:22). (5.) God has made his Son our Head,
our Priest, our Advocate, our Saviour, our Captain, that we may be
delivered from all the infirmities and all the fiends that attend
us, and that plot to do us hurt (Eph 1:22; Col 1:18; Heb 7:21).
(6.) God has put the fallen angels into chains, (II Peter 2:4; Rev
20:1,2), that they might not follow us too fast, and has enlarged
us, (Psa 4:1), and directed our feet in the way of his steps, that
we may haste us to the strong tower and city of refuge for succour
and safety, and has given good angels a charge to look to us (Heb
1:14; Psa 34:7). (7.) God has promised that we, at our counting
days, shall be spared, "as a man spareth his own son that serveth
him" (Mal 3:17).
Now, from all these things, it appears that we have indulgence
at God's hand, and that our weaknesses, as our Christ manages the
matter for us, are so far off from laying a block or bar in the
way to the enjoyment of favour, that they also work for our good;
yea, and God's foresight of them has so kindled his bowels and
compassion to us, as to put him upon devising of such things for
our relief, which by no means could have been, had not sin been
with us in the world, and had not the best of saints been "as a
brand plucked out of the burning."
I have seen men (and yet they are worse than God) take most care
of, and, also, best provide for, those of their children that have
been most infirm and helpless; 10 and our Advocate "shall gather
his lambs with his arms, and carry them in his bosom"; yea, and
I know that there is such an art in showing and making mention of
weaknesses as shall make the tears stand in a parent's eyes, and as
shall make him search to the bottom of his purse to find out what
may do his weakling good. Christ, also, has that excellent art, as
he is an Advocate with the Father for us; he can so make mention
of us and of our infirmities, while he pleads before God, against
the devil, for us, that he can make the bowels of the Almighty yearn
towards us, and to wrap us up in their compassions. You read much
of the pity, compassion, and of the yearning of the bowels of the
mighty God towards his people; all which, I think, is kindled and
made burn towards us, by the pleading of our Advocate. I have seen
fathers offended with their children; but when a brother had turned
a skillful advocate, the anger has been appeased, and the means
have been concealed. We read but little of this Advocate's office
of Jesus Christ, yet much of the fruit of it is extended to the
churches; but as the cause of smiles, after offences committed,
is made manifest afterwards, so at the day when God will open
all things, we shall see how many times our Lord, as an Advocate,
pleaded for us, and redeemed us by his so pleading, unto the
enjoyments of smiles and embraces, who, for sin, but a while before,
were under frowns and chastisements. And thus much for the making
out how Christ doth manage his office of being an Advocate for
us with the Father-"If any man sin, we have an Advocate with the
Father, Jesus Christ the righteous."
[WHO HAVE CHRIST FOR AN ADVOCATE]
THIRDLY, And I shall come now to the third head; to wit, to show
you more particularly who they are that have Jesus Christ for their
Advocate.
In my handling of this head, I shall show, First, That this office
of an advocate differeth from that of a priest, and how. Second,
I shall show you how far Christ extendeth this his office of
advocateship-I mean, in matters concerning the people of God, And
then, Third, I shall come more directly to show who they are that
have Christ for their Advocate.
First, For the first of these, That this office of Christ, as an
Advocate, differeth from that of a Priest. That he is a Priest, a
Priest for ever, I heartily acknowledge; but that his priesthood
and advocateship should be one and the self-same office, I cannot
believe.
1. Because they differ in name. We may as well say a father, as
such, is a son, or that father and son is the self-same relation,
as say a priest and an advocate, as to office, are but one and the
same thing. They differ in name as much as priest and sacrifice do:
a priest is one, and a sacrifice is another; and though Christ is
Priest and Sacrifice too, yet, as a Priest, he is not a Sacrifice,
nor, as a Sacrifice, a Priest.
2. As they differ in name, so they differ in the nature of office.
A priest is to slay a sacrifice; an advocate is to plead a cause;
a priest is to offer his sacrifice, to the end that, by the merit
thereof, he may appease; an advocate is to plead, to plead according
to law; a priest is to make intercession, by virtue of his sacrifice;
an advocate is to plead law, because amends is made.
3. As they differ in name and nature, so they also differ as
to their extent. The priesthood of Christ extendeth itself to the
whole of God's elect, whether called or in their sins; but Christ,
as Advocate, pleadeth only for the children.
4. As they differ in name, in nature, and extent, so they differ
as to the persons with whom they have to do. We read not anywhere
that Christ, as Priest, has to do with the devil as an antagonist,
but, as an Advocate, he hath.
5. As they differ in these, so they differ as to the matters
about which they are employed. Christ, as Priest, concerns himself
with every wry thought, and, also, with the least imperfection or
infirmity that attends our most holy things; but Christ, as Advocate,
doth not so, as I have already showed.
6. So that Christ, as Priest, goes before, and Christ, as an
Advocate, comes after; Christ, as Priest, continually intercedes;
Christ, as Advocate, in case of great transgressions, pleads:
Christ, as Priest, has need to act always, but Christ, as Advocate,
sometimes only. Christ, as Priest, acts in times of peace; but Christ,
as Advocate, in times of broils, turmoils, and sharp contentions;
wherefore, Christ, as Advocate, is, as I may call him, a reserve,
and his time is then to arise, to stand up and plead, when HIS are
clothed with some filthy sin that of late they have fallen into,
as David, Joshua, or Peter. When some such thing is committed by
them, as ministereth to the enemy a show of ground to question the
truth of their grace; or when it is a question, and to be debated,
whether it can stand with the laws of heaven, with the merits of
Christ, and the honour of God, that such a one should be saved.
Now let an advocate come forth, now let him have time to plead,
for this is a fit occasion for the saints' Advocate to stand up to
plead for the salvation of his people. But,
Second, I come next to show you how far this office of an Advocate
is extended. I hinted at this before, so now shall be the more
brief. 1. By this office he offereth no sacrifice; he only, as to
matter of justice, pleads the sacrifice offered. 2. By this office
he obtains the conversion of none; he only thereby secureth the
converted from the damnation which their adversary, for sins after
light and profession, endeavoureth to bring them to. 3. By this
office he prevents not temporal punishment, but by it he chiefly
preserveth the soul from hell. 4. By this office he brings in
no justifying righteousness for us, he only thereby prevaileth to
have the dispose of that brought in by himself, as Priest, for the
justifying of those, by a new and fresh act, who had made their
justification doubtful by new falls into sin. And this is plain
in the history of our Joshua, so often mentioned before (Zech 3).
5. As Priest, he hath obtained eternal redemption for us; and as
Advocate, he by law, maintaineth our right thereto, against the
devil and his angels.
Third, I come now to show you who they are that have Jesus Christ
for their Advocate. And this I shall do-first, more generally, and
then shall be more particular and distinct about it.
1. More generally. They are all the truly gracious; those that are
the children by adoption; and this the test affirmeth-"My little
children, these things write I unto you, that ye sin not. And if
any man sin, we have an Advocate with the Father, Jesus Christ the
righteous." They are, then, the children, by adoption, that are
the persons concerned in the advocateship of Jesus Christ. The
priesthood of Christ extendeth itself to the whole body of the
elect, but the advocateship of Christ doth not so. This is further
cleared by this apostle; and in this very text, if you consider
what immediately follows-"We have an Advocate," says he, "and he
is the propitiation for our sins." He is our Advocate, and also
our Priest. As an Advocate, ours only; but as a propitiation, not
ours only, but also for the sins of the whole world; to be sure,
for the elect throughout the world, and they that will extend it
further, let them.
And I say again, had he not intended that there should have been
a straiter limit put to the Advocateship of Christ than he would
have us put to his priestly office, what needed he, when he speaketh
of the propitiation which relates to Christ as Priest, have added-"And
not for ours only"? As an Advocate, then, he engageth for us that
are children; and as a Priest, too, he hath appeased God's wrath
for our sins; but as an Advocate his offices are confined to the
children only, but as a Priest he is not so. He is the propitiation
for our sins, and not for ours only. The sense, therefore, of the
apostle should, I think, be this-That Christ, as a Priest, hath
offered a propitiatory sacrifice for all; but as an Advocate he
pleadeth only for the children. Children, we have an Advocate to
ourselves, and he is also our Priest; but as he is a Priest, he is
not ours only, but maketh, as such, amends for all that shall be
saved. The elect, therefore, have the Lord Jesus for their Advocate
then, and then only, when they are by calling put among the children;
because, as Advocate, he is peculiarly the children's-"My little
children, WE have an Advocate."
Objection. But he also saith, "If any man sin, we have an Advocate";
any man that sinneth seems, by the text, notwithstanding what you
say, "to have an Advocate with the Father."
Answer. By any man, must not be meant any of the world, nor any
of the elect, but any man in faith and grace; for he still limits
this general term, "any man," with this restriction, "we"-Children,
"if any man sin, we have an Advocate." We, any man of us. And this
is yet further made appear, since he saith that it is to them he
writes, not only here, but further in this chapter-"I write unto
YOU, little children; I write unto you, fathers; I write unto you,
young men" (I John 2: 12,13). These are the persons intended in
the text, for under these three heads are comprehended all men;
for they are either children, and so men in nature, or young men,
and so men in strength; or else they are fathers, and so aged, and
of experience. Add to this, by "any man," that the apostle intendeth
not to enlarge himself beyond the persons that are in grace; but to
supply what was wanting by that term "little children"; for since
the strongest saint may have heed of an Advocate, as well as the
most feeble of the flock, why should the apostle leave it to be
so understood as if the children, and the children only, had an
interest in that office? Wherefore, after he had said, "My little
children, I write unto you, that ye sin not"; he then adds, with
enlargement, "If any man sin, we have an Advocate with the Father."
Yet the little children may well be mentioned first, since they most
want the knowledge of it, are most feeble, and so by sin may be
forced most frequently to act faith on Christ, as Advocate. Besides,
they are most ready, through temptation, to question whether they
have so good a right to Christ in all his offices as have better and
more well-grown saints; and, therefore, they, in this the apostle's
salutation, are first set down in the catalogue of names-"My little
children, I write unto you, that ye sin not. If any man sin, we
have an Advocate with the Father, Jesus Christ the righteous." So,
then, the children of God are they who have the Lord Jesus, an
Advocate for them with the Father. The least and biggest, the oldest
and youngest, the feeblest and the strongest; ALL the children have
an Advocate with the Father, Jesus Christ the righteous.
(1.) Since, then, the children have Christ for their advocate, art
thou a child? Art thou begotten of God by his Word? (James 1:18).
Hast thou in thee the spirit of adoption? (Gal 4:1-6). Canst thou
in faith say, Father, Father, to God? Then is Christ thy Advocate,
thine Advocate, "now to appear in the presence of God for thee"
(Heb 9:24). To appear there, and to plead there, in the face of the
court of heaven, for thee; to plead there against thine adversary,
whose accusations are dreadful, whose subtlety is great, whose
malice is inconceivable, and whose rage is intolerable; to plead
there before a just God, a righteous God, a sin-revenging God:
before whose face thou wouldst die if thou wast to show thyself,
and at his bar to plead thine own cause. But,
(2.) There is a difference in children; some are bigger than
some; there are children and little children-"My little children,
I write unto you." Little children; some of the little children
can neither say Father, nor so much as know that they themselves
are children.
This is true in nature, and so it is in grace; wherefore,
notwithstanding what was said under the first head, it doth not
follow, that if I be a child I must certainly know it, and also be
able to call God, Father. Let the first, then, serve to poise and
balance the confident ones, and let this be for the relief of those
more feeble; for they that are children, whether they know it or
no, have Jesus Christ for their Advocate, for Christ is assigned to
be our Advocate by the Judge, by the King, by our God and Father,
although we have not known it. True, at present, there can come
from hence, to them that are thus concerned in the advocateship of
Christ, but little comfort; but yet it yields them great security;
they have "an Advocate with the Father, Jesus Christ the righteous."
God knows this, the devil feels this, and the children shall have
the comfort of it afterwards. I say, the time is coming when they
shall know that even then, when they knew it not, they had an Advocate
with the Father; an Advocate who was neither loath, nor afraid,
nor ashamed, to plead for their defense against their proudest foe.
And will not this, when they know it, yield them comfort? Doubtless
it will; yea, more, and of a better kind, than that which flows
from the knowledge that one is born to crowns and kingdoms.
Again; as he is an Advocate for the children, so he is also, as
before was hinted, for the strong and experienced; for no strength
in this world secureth from the rage of hell; nor can any experience,
while we are here, fortify us against his assaults. There is also
an incidency in the best to sin; and the bigger man, the bigger
fall; for the more hurt, the greater damage. Wherefore it is of
absolute necessity that an advocate be provided for the strong as
for the weak. "Any man"; he that is most holy, most reformed, most
refined, and most purified, may as soon be in the dirt as the
weakest Christian; and, so far as I can see, Satan's design is
against them most. I am sure the greatest sins have been committed
by the biggest saints. This wayfaring man came to David's house,
and when he stood up against Israel, he provoked David to number
the people (II Sam 12:4,7; I Chron 21:1). Wherefore they have as
much need of an advocate as have the youngest and most feeble of
the flock. What a mind had he to try a fall with Peter! And how
quickly did he break the neck of Judas! The like, without doubt,
he had done to Peter, had not Jesus, by stepping in, prevented. As
long as sin is in our flesh, there is danger. Indeed, he saith of
the young men that they are strong, and that they have overcome
the wicked one; but he doth not say they have killed him. As long
as the devil is alive there is danger; and though a strong Christian
may be too hard for, and may overcome him in one thing, he may be
too hard for, yea, and may overcome him two for one afterwards.
Thus he served David, and thus he served Peter, and thus he, in
our day, has served many more. The strongest are weak, the wisest
are fools, when suffered to be sifted as wheat in Satan's sieve;
yea, and have often been so proved, to the wounding of their great
hearts, and the dishonour of religion. To conclude this: God of
his mercy hath sufficiently declared the truth of what I say, by
preparing for the best, the strongest, and most sanctified, as well
as for the least, weakest, and most feeble saint, as Advocate-"My
little children, I write unto you, that ye sin not. And if any man
sin, we have an Advocate with the Father, Jesus Christ the righteous."
2. But some may object, that what has been said as to discovering
for whom Christ is an Advocate has been too general, and, therefore,
would have me come more to particulars, else they can get no
comfort. Well, inquiring soul, so I will; and, therefore, hearken
to what I say.
(1.) Wouldest thou know whether Christ is thine Advocate or no?
I ask, Hast thou entertained him so to be? When men have suits of
law depending in any of the king's courts above, they entertain
their attorney or advocate to plead their cause, and so he pleads
for them. I say, hast thou entertained Jesus Christ for thy lawyer
to plead thy cause? "Plead my cause, O Lord," said David (Psa 35:1);
and again, "Judge me, O God, and plead my cause" (Psa 43:1). This,
therefore, is the first thing that I would propound to thee: Hast
thou, with David, entertained him for thy lawyer, or, with good
Hezekiah, cried out, "O Lord, I am oppressed; undertake for me"
(Isa 38:14). What sayest thou, soul? Hast thou been with him, and
prayed him to plead thy cause, and cried unto him to undertake
for thee? This I call entertaining of him to be thy advocate, and
I choose to follow the similitude, both because the Scripture seems
to smile upon such a way of discourse, and because thy question
doth naturally lead me to it. Wherefore, I ask again, hast thou
been with him? Hast thou entertained him? Hast thou desired him to
plead thy cause?
Question. Thou wilt say unto me, How should I know that I have done
so?
Answer. I answer, Art thou sensible that thou hast an action commenced
against thee in that high court of justice that is above? I say,
Art thou sensible of this? For the defendants-and all God's people
are defendants-do not use to entertain their lawyers, but from
knowledge, that an action either is, or may be, commenced against
them before the God of heaven. If thou sayest yea, then I ask, Who
told thee that thou standest accused for transgression before the
judgment-seat of God? I say, Who told thee so? Hath the Holy Ghost,
hath the world, or hath thy conscience? For nothing else, as I know
of, can bring such tidings to thy soul.
Again; Hast thou found a failure in all others that might have
been entertained to plead thy cause? Some make their sighs, their
tears, their prayers, and their reformations, their advocates-"Hast
thou tried these, and found them wanting?" Hast thou seen thy state
to be desperate, if the Lord Jesus doth not undertake to plead thy
cause? for Jesus is not entertained so long as men can make shift
without him. But when it comes to this point I perish for ever,
notwithstanding the help of all, if the Lord Jesus steps not in.
Then Lord Jesus, Lord Jesus, good Lord Jesus! undertake for me.
Hast thou therefore been with Jesus Christ as concerned in thy
soul, as heartily concerned about the action that thou perceivest
to be commenced against thee?
Question. You will say, How should I know that?
Answer. I answer, Hast thou well considered the nature of the crime
wherewith thou standest charged at the bar of God? Hast thou also
considered the justness of the Judge? Again I ask, Hast thou considered
what truth, as to matter of fact, there is in the things whereof
thou standest accused? Also, Hast thou considered the cunning, the
malice, and diligence of thy adversary, with the greatness of the
loss thou art like to sustain, shouldst thou with Ahab, in the book
of Kings, (I Kings 22:17-23), or with the hypocrites in Isaiah, (Isa
6:5-10), have the verdict of the Lord God go out from the throne
against thee? I ask thee these questions, because if thou art in
the knowledge of these things to seek, or if thou art not deeply
concerned about the greatness of the damage that will certainly
overtake thee, and that for ever, shouldest thou be indeed accused
before God, and have none to plead thy cause, thou hast not, nor
canst not, let what will come upon thee, have been with Jesus Christ
to plead thy cause; and so, let thy case be never so desperate,
thou standest alone, and hast no helper (Job 30:13, 9:13) Or if
thou hast, they, not being the advocate of God's appointing, must
needs fall with thee, and with thy burden. Wherefore, consider of
this seriously, and return thy answer to God, who can tell if truth
shall be found in thy answers, better by far than any; for it is
he that tries the reins and the heart, and therefore to him I refer
thee. But,
(2.) Wouldst thou know whether Jesus Christ is thine advocate? Then
I ask again, Hast thou revealed thy cause unto him?-I say, Hast
thou revealed thy cause unto him? For he that goeth to law for his
right, must not only go to a lawyer, and say, Sir, I am in trouble,
and am to have a trial at law with mine enemy, pray undertake my
cause; but he must also reveal to his lawyer his cause. He must
go to him and tell him what is the matter, how things stand, where
the shoe pinches, and so. Thus did the church of old, and thus doth
every true Christian now; for though nothing can be hid from him,
yet he will have things out of thine own mouth; he will have thee
to reveal thy matters unto him (Matt 20:32). "O Lord of hosts,"
said Jeremiah, "that judgest righteously, that triest the reins and
the heart, let me see thy vengeance on them: for unto thee have I
revealed my cause" (Jer 11:20). And again; "But, O Lord of hosts,
that triest the righteous, and seest the reins and the heart, let
me see thy vengeance on them; for unto thee have I opened my cause"
(Jer 20:12). Seest thou here, how saints of old were wont to do?
how they did, not only in a general way, entreat Christ to plead
their cause, but in a particular way, go to him and reveal, or open
their cause unto him?
O! it is excellent to behold how some sinners will do this when
they get Christ and themselves in a closet alone; when they, upon
their bare knees, are pouring out of their souls before him; or,
like the woman in the gospel, telling him all the truth (Mark 5).
O! saith the soul, Lord, I am come to thee upon an earnest business;
I am arrested by Satan; the bailiff was mine own conscience, and I
am like to be accused before the judgment-seat of God. My salvation
lies at stake; I am questioned for my interest in heaven; I am afraid
of the Judge; my heart condemns me (I John 3:20). Mine enemy is
subtle, and wanteth not malice to prosecute me to death, and then
to hell. Also, Lord, I am sensible that the law is against me, for
indeed I have horribly sinned, and thus and thus have I done. Here
I lie open to law, and there I lie open to law; here I have given
the adversary advantage, and there he will surely have a hank11
against me. Lord, I am distressed, undertake for me! And there are
some things that thou must be acquainted with about thine Advocate,
before thou wilt venture to go thus far with him. As,
(a.) Thou must know him to be a friend, and not an enemy, unto whom
thou openest thy heart; and until thou comest to know that Christ
is a friend to thee, or to souls in thy condition, thou wilt never
reveal thy cause unto him, not thy whole cause unto him. And it
is from this that so many that have soul causes hourly depending
before the throne of God, and that are in danger every day of eternal
damnation, forbear to entertain Jesus Christ for their Advocate,
and so wickedly conceal their matters from him; but "he that hideth
his sins shall not prosper" (Prov 28:13)
FOOTNOTE: Quoted from the Genevan, or Puritan translation.-ED. This,
therefore, must first be believed by thee before thou wilt reveal
thy cause unto him.
(b.) A man, when his estate is called in question, I mean his
right and title thereto, will be very cautious, especially if he
also questions his title to it himself, unto whom he reveals that
affair; he must know him to be one that is not only friendly, but
faithful, to whom he reveals such a secret as this. Why, thus it
is with Christ and the soul. If the soul is not somewhat persuaded
of the faithfulness of Christ-to wit, that if he can do him no
good, he will do him no harm, he will never reveal his cause unto
him, but will seek to hide his counsel from the Lord. This, therefore,
is another thing by which thou mayest know that thou hast Christ
for thine Advocate, if thou hast heartily and in very deed revealed
thy cause unto him. Now, they that do honestly reveal their cause
to their lawyer, will endeavour to possess him, as I hinted before,
with the worst; they will, with words, make it as bad as they may;
for, think they, by that means I shall prepare him for the worst
that mine enemy can do. And thus souls deal with Jesus Christ; see
Psalms 51 and 38, with several others that might be named, and see
if God's people have not done so. "I said," saith David, "I will
confess my transgressions unto the Lord; and thou forgavest the
iniquity of my sin." But,
(3.) Hast thou Jesus Christ for thine Advocate? or wouldst thou
know if thou hast? Then I ask again, Hast thou committed thy cause
to him? When a man entertains12 his lawyer to stand for him and
to plead his cause, he doth not only reveal, but commit his cause
unto him. "I would seek unto God," says Eliphaz to Job, "and unto
God would I commit my cause" (Job 5:8). Now there is a difference
betwixt revealing my cause and committing of it to a man. To reveal
my cause is to open it to one; and to commit it to him is to trust
it in his hand. Many a man will reveal his cause to him unto whom
he will yet be afraid to commit it; but now, he that entertains a
lawyer to plead his cause, doth not only reveal but commit his cause
into him. As, suppose right to his estate be called in question;
why, then, he not only reveals his cause to his lawyer, but puts
into his hands his evidences, deeds, leases, mortgages, bonds, or
what else he hath, to show a title to his estate by. And thus doth
Christians deal with Christ; they deliver up all unto him-to wit,
all their signs, evidences, promises, and assurances, which they
have thought they had for heaven and the salvation of their souls,
and have desired him to peruse, to search, and try them every one.
"And see if there be any wicked way in me, and lead me in the way
everlasting" (Psa 139:23-24). This is committing of thy cause to
Christ, and this is the hardest task of all, for the man that doth
thus, he trusteth Christ with all; and it implieth, that he will
live and die, stand and fall, lose and win, according as Christ
will manage his business. Thus did Paul, (II Tim 1:12), and thus
Peter admonishes us to do. Now he that doth this must be convinced,
(a.) Of the ability of Jesus Christ to defend him; for a man will
not commit so great a concern as his all is to his friend. No; not
to his friend, be he never so faithful, if he perceives not in
him ability to save him, and to preserve what he hath, against all
the cavils of an enemy. And hence it is that the ability of Jesus
Christ, as to the saving of his people, is so much insisted on in
the Scripture; as, "I have laid help upon one that is mighty" (Psa
89:19). "I that speak in righteousness, mighty to save" (Isa 63:1).
And again, "He shall send them a Saviour, and a great one" (Isa
19:20).
(b.) As they must be convinced of his ability to help them, so they
must of his courage; a man that has parts sufficient may yet fail
his friend for want of courage; wherefore, the courage and greatness
of Christ's Spirit, as to his undertaking of the cause of his
people, is also amply set out in Scripture. "He shall not fail nor
be discouraged, till he have set judgment in the earth," "till he
send forth judgment unto victory" (Isa 42:4; Matt 12:20).
(c.) They must also be convinced of his willingness to do this for
them; for though one be able and of courage sufficient, yet if he
is not willing to undertake one's cause, what is it the better?
Wherefore, he declareth his willingness also, and how ready he is
to stand up to plead the cause of the poor and of them that are
in want. "The Lord will plead their cause, and spoil the soul of
those that spoiled them" (Prov 22:23).
(d.) They must also be convinced of this-that Christ is tender,
and will not be offended at the dullness of his client. Some men
can reveal their cause to their lawyers better than some, and are
more serviceable and handy in that affair than others. But, saith
the Christian, I am dull and stupid that way, will not Christ be
shuff13 and shy with me because of this? Honest heart! He hath a
supply of thy defects14 in himself, and knoweth what thou wantest,
and where the shoe pinches, though thou art not able distinctly
to open matters to him. The child is pricked with a pin, and lies
crying in the mother's lap, but cannot show its mother where the pin
is; but there is pity enough in the mother to supply this defect
of the child; wherefore she undresses it, opens it, searches
every clout from head to the foot of the child, and so finds where
the pin is. Thus will thy lawyer do; he will search and find out
thy difficulties, and where Satan seeketh an advantage of thee,
accordingly will provide his remedy.
(e.) O, but will he not be weary? The prophet complains of some,
"that they weary God" (Isa 7:13). And mine is a very cross and
intricate cause; I have wearied many a good man while I have been
telling my tale unto him, and I am afraid that I shall also weary
Jesus Christ. Answer. Soul, he suffered and did bear with the manners
of Israel forty years in the wilderness; and hast thou tried him
half so long? (Acts 13:18). The good souls that have gone before
thee have found him "a tried stone," a sure one to be trusted to
as to this (Isa 28:16). And the prophet saith positively that "he
fainteth not, neither is weary"; and that "there is no searching of
his understanding" (Isa 40:28). Let all these things prevail with
thee to believe, that if thou hast committed by cause unto him, he
will bring it to pass, to a good pass, to so good a pass as will
glorify God, honour Christ, save thee, and shame the devil. But,
(4.) Wouldst thou know whether Jesus Christ is thine Advocate,
whether he has taken in hand to plead thy cause? Then, I ask, dost
thou, together with what has been mentioned before, wait upon him
according to his counsel, until things shall come to a legal issue?
Thus must clients do. There is a great many turnings and windings
about suits and trials at law; the enemy, also, with his supersedeas15
cavils, and motions, often defers a speedy issue; wherefore, the man
whose is the concern must wait; as the prophet said, "I will look,"
said he, "unto the Lord; I will wait for the God of my salvation."
But how long, prophet, wilt thou wait? Why, says he, "until he
plead my cause, and execute judgment for me" (Micah 7:7-10).
Perhaps when thy cause is tried, things for the present are upon
this issue; thy adversary, indeed, is cast, but whether thou shalt
have an absolute discharge, as Peter had, or a conditional one,
as David, and as the Corinthians had, that is the question (II Sam
12:10-14). True, thou shalt be completely saved at last; but yet
whether it is not best to leave to thee a memento of God's displeasure
against thy sin, by awarding that the sword shall never depart from
thy house, or that some sore sickness or other distresses shall
haunt thee as long as thou livest, or, perhaps, that thou shalt
walk without the light of God's countenance for several years and
a day. Now, if any of these three things happen unto thee, thou must
exercise patience, and wait; thus did David-"I waited patiently";
and again he exercises his soul in this virtue, saying "My soul,
wait thou only upon God; for my expectation is from him" (Psa 62:5).
For now we are judged of the Lord, that we may not be condemned
with the world. And by this judgment, though it sets us free from
their damnation, yet we are involved in many troubles, and, perhaps,
must wait many a day before we can know that, as to the main, the
verdict hath gone on our side. Thus, therefore, in order to thy
waiting upon him without fainting, it is meet that thou shouldest
know the methods of him that manages thy cause for thee in heaven;
and suffer not mistrust to break in and bear sway in thy soul, for
"he will" at length "bring thee forth to the light, and thou shalt
behold his righteousness. She, also, that is thine enemy shall see
it, and shame shall cover her which saith unto thee, Where is the
Lord thy God?" (Micah 7: 9-10).
Question. But what is it to wait upon him according to his counsel?
Answer. (a.) To wait is to be of good courage, to live in expectation,
and to look for deliverance, though thou hast sinned against thy
God. "Wait on the Lord, be of good courage, and he shall strengthen
thine heart; wait, I say, on the Lord" (Psa 27:14).
(b.) To wait upon him is to keep his way, to walk humbly in his
appointments. "Wait on the Lord, and keep his way, and he shall
exalt thee to inherit the land" (Psa 37:34).
(c.) To wait upon him is to observe and keep those directions
which he giveth thee; to observe even while he stands up to plead
thy cause; for without this, or not doing this, a man may mar his
cause in the hand of him that is to plead it; wherefore, keep thee
far from an evil matter, have no correspondence with thine enemy,
walk humbly for the wickedness thou hast committed, and loathe and
abhor thyself for it, in dust and ashes. To these things doth the
Scripture everywhere direct us.
(d.) To wait, is also to incline, to hearken to those further directions
which thou mayest receive from the mouth of thine advocate, as to
any fresh matters that may forward and expedite a good issue of
thine affair in the court of heaven. The want of this was the reason
that the deliverance of Israel did linger so long in former times.
"O," says he, "that my people had hearkened unto me, and Israel
had walked in my ways! I should soon have subdued their enemies,
and turned my hand against their adversaries. The haters of the Lord
should have submitted themselves unto him; but their time should
have endured for ever" (Psa 81:13-15).
(e.) Also, if it tarry long, wait for it. Do not conclude that thy
cause is lost because at present thou dost not hear from court.
Cry, if thou wilt, O, when wilt thou come unto me? But never let
such a wicked thought pass through thy heart, saying, "This evil
is of the Lord; what should I wait for the Lord any longer?" (II
Kings 6:33).
(f.) But take heed that thou turnest not thy waiting into sleeping.
Wait thou must, and wait patiently too; but yet wait with much
longing and earnestness of spirit, to see or hear how matters go
above. You may observe, that when a man that dwells far down in
the country, and has some business at the term, in this or another
of the king's courts, though he will wait his lawyer's time and
convenience, yet he will so wait as still to inquire at the post
house, or at the carrier's, or if a neighbour comes down from term,
at his mouth, for letters, or any other intelligence, if possibly he
may arrive to know how his cause speeds, and whether his adversary,
or he, has the day. Thus, I say, thou must wait upon thine Advocate.
His ordinances are his post house, his ministers are his carriers,
where tidings from heaven are to be had, and where those that are
sued in that court by the devil may, at one time or another, hear
from their lawyer, their advocate, how things are like to go. Wherefore,
I say, wait at the posts of wisdom's house, go to ordinances with
expectation to hear from thy Advocate there; for he will send in
due time; "though it tarry, wait for it; because it will surely
come, it will not tarry" (Hab 2:1-3). And now, soul, I have answered
thy request, and let me hear what thou sayest unto me.
Soul.-Truly, says the soul, methinks that by what you have said,
I may have this blessed Jesus to be mine Advocate; for I think,
verily, I have entertained him to be mine Advocate. I have also
revealed my cause unto him, yea, committed both it and myself unto
him; and, as you say, I wait; oh! I wait! and my eyes fail with
looking upward. Fain would I hear how my soul standeth in the sight
of God, and whether my sins, which I have committed since light
and grace were given unto me, be by mine Advocate, taken out of the
hand of the devil, and by mine Advocate removed as far from me as
the ends of the earth are asunder; whether the verdict has gone
on my side, and what a shout there was among the angels when they
saw it went well with me! But alas! I have waited, and that a long
time, and have, as you advise, run from ordinance to minister, and
from minister to ordinance, or, as you phrase it, from the post to
the carrier, and from the carrier to the post house, to see if I
could hear aught from heaven how matters went about my soul there. I
have also asked those that pass by the way, "if they saw him whom
my soul loveth," and if they had anything to communicate to me? But
nothing can I get or find but generals; as, that I have an Advocate
there, and that he pleadeth the cause of his people, and that he
will thoroughly plead their cause. But what he has done for ME,
of that as yet I am ignorant. I doubt if my soul shall by him be
effectually secured, that yet a conditional verdict will be awarded
concerning me, and that much bitter will be mixed with my sweet,
and that I must drink gall and wormwood for my folly; for if David,
and Asa, and Hezekiah and such good men, were so served for their
sins, (II Chron 16:7,12), why should I look for other dealing
at the hand of God? But as to this, I will endeavour to "bear the
indignation of the Lord, because I have sinned against him," (Micah
7:9), and shall count it an infinite mercy, if this judgment comes
to me from him, that I may "not be condemned with the world" (I
Cor 11:32). I know it is dreadful walking in darkness; but if that
also shall be the Lord's lot upon me; I pray God I may have faith
enough to stay upon him till death, and then will the clouds blow
over, and I shall see him in the light of the living.
Mine, enemy, the devil, as you see, is of an inveigling temper;
and though he has accused my before the judgment-seat of God, yet
when he comes to me at any time, he glavers16 and flatters as if he
never did mean me harm; but I think it is that he might get further
advantage against me. But I carry it now at a greater distance than
formerly; and O that I was at the remotest distance, not only from
him, but also from that self of mine, that laboureth with him for
my undoing!
But although I say these things now, and to you, yet I have
my solitary hours, and in them I have other strange thoughts; for
thus I think, my cause is bad, I have sinned, and I have been vile.
I am ashamed myself of mine own doings, and have given mine enemy
the best end of the staff. The law, and reason, and my conscience,
plead for him against me, and all is true; he puts into his charge
against me, that I have sinned more times than there be hairs on
my head. I know not anything that ever I did in my life but it had
flaw, or wrinkle, or spot, or some such thing in it. Mine eyes have
seen vileness in the best of my doings; what, then, think you, must
God needs see in them? Nor can I do anything yet, for all I know
that I am accused by my enemy before the judgment-seat of God,
better than what already is imperfect. "I lie down in my shame,
and my confusion covers my face." "I have sinned, what shall I do
unto thee, O thou preserver of men" (Jer 3:25, Job 7:20).
Reply.-Well, soul, I have heard what thou hast said, and if all be
true which thou hast said, it is good, and gives me ground of hope
that Jesus Christ is become thine Advocate; and if that be so,
no doubt but thy trial will come to a good conclusion. And be not
afraid because of the holiness of God; for thine Advocate has this
for his advantage, that he pleads before a judge that is just, and
against an enemy that is unholy and rejected. Nor let the thoughts
of the badness of thy cause terrify thee overmuch. Cause thou hast
indeed to be humble, and thou dost well to cover thy face with shame;
and it is no matter how base and vile thou art in thine own eyes,
provided that it comes not by renewed acts of rebellion, but through
a spiritual sight of thine imperfections. Only let me advise thee
here to stop. Let not thy shame nor thy self-abasing apprehension
of thyself, drive thee from the firm and permanent ground of hope,
which is the promise, and the doctrine of an Advocate with the
Father. No; let not the apprehension of the badness of thy cause
do it, forasmuch as he did never yet take cause in hand that was
good, perfectly good of itself; and his excellency is, to make a
man stand that has a bad cause; yea, he can make a bad cause good,
in a way of justice and righteousness.
[THE PRIVILEGES OF THOSE WHO HAVE CHRIST FOR AN ADVOCATE.]
FOURTHLY, And for thy further encouragement in this matter, I will
here bring in the fourth chief head-to wit, to show what excellent
privilege (I mean over and above what has already been spoken of)
they have that are made partakers of the benefit of this office:-"If
any man sin, we have an Advocate with the Father, Jesus Christ the
righteous."
First Privilege. Thy Advocate pleads to a price paid, to a
propitiation made; and this is a great advantage; yea, he pleads
to a satisfaction made for all wrongs done, or to be done, by his
elect-"For by one offering he hath perfected for ever them that
are sanctified" (Heb 10:10,14; 9:26). "By one offering"-that is, by
the offering of himself-by one offering once offered, once offered
in the end of the world. This, I say, thine Advocate pleads. When
Satan brings in fresh accusations for more transgressions against
the law of God, he forces not Christ to shift his first plea. I say,
he puts him not to his shifts at all; for the price once paid hath
in it sufficient value, would God impute it to that end, to take
away the sin of the whole world. There is a man that hath brethren;
he is rich, and they are poor (and this is the case betwixt Christ
and us), and the rich brother goeth to his father, and saith, Thou
art related to my brethren with me, and out of my store, I pray
thee, let them have sufficient, and for thy satisfaction I will
put into thy hand the whole of what I have, which perhaps is worth
an hundred thousand pounds by the year; and this other sum I also
give, that they be not disinherited. Now, will not this last his
poor brethren to spend upon a great while? But Christ's worth can
never be drawn dry.
Now, set the case again, that some ill-conditioned man should take
notice that these poor men live all upon the spend (and saints do
so), and should come to the good man's house, and complain to him
of the spending of his sons, and that while their elder brother
stands by, what do you think the elder brother would reply, if he
was as good-natured as Christ? Why, he would say, I have yet with
my father in store for my brethren, wherefore then seekest thou to
stop his hand? As he is just, he must give them for their convenience;
yea, and as for their extravagances, I have satisfied for them
so well, that, however he afflicteth them, he will not disinherit
them. I hope you will read and hear this, not like them that say,
"Let us do evil that good may come," but like those whom the love
of Christ constrains to be better. However, this is the children's
bread, that which they have need of, and without which they cannot
live; and they must have it, though Satan should put pins into
it, therewith to choke the dogs.17 And for the further clearing of
this, I will present you with these few considerations:
1. Those that are most sanctified have yet a body of sin and death
in them, and so also it will be, while they continue in this world
(Rom 7:24). 2. This body of sin strives to break out, and will
break out, to the polluting of the conversation, if saints be not
the more watchful (Rom 6:12). Yea, it has broken out in a most
sad manner, and that in the strongest saints (Gal 5:17). 3. Christ
offereth no new sacrifice for the salvation of these his people.
"For, being raised from the dead, he dieth no more" (Rom 6:9). So
then, if saints sin, they must be saved, if saved at all, by virtue
of the offering already offered; and if so, then all Christ's pleas,
as an Advocate, are grounded upon that one offering which before,
as a Priest, he presented God with, for the taking away of sin.
So then, Christians live upon this old stock; their transgressions
are forgiven for the sake of the worth, that yet God finds in the
offering that Christ hath offered. And all Christ's pleadings, as
an Advocate, are grounded upon the sufficiency and worth of that
one sacrifice; I mean, all his pleadings with his Father, as to the
charge which the accuser brings in against them. For though thou
art a man of infirmity, and so incident to nothing [so much] as to
stumble and fall, if grace doth not prevent, and it doth not always
prevent; yet the value and worth of the price that was once paid
for thee is not yet worn out; and Christ, as an Advocate, still
pleadeth, as occasion is given, that, with success, to thy salvation.
And this privilege they have, who indeed have Christ for their
Advocate; and I put it here, in the first place, because all other
do depend upon it.
Second Privilege. Thine Advocate, as he pleadeth a price already
paid, so, and therefore, he pleads for himself as for thee. We are
all concerned in one bottom; if he sinks, we sink; if we sink, he
sinks. 18 Give me leave to make out my meaning.
1. Christ pleads the value and virtue of the price of his blood and
sacrifice for us. And admit of this horrible supposition a little,
for argument's sake, that though Christ pleads the worth of what,
as Priest, he offereth, yet the soul for whom he so pleads perishes
eternally. Now, where lieth the fault? In sin, you say: true; but
it is because there was more virtue in sin to damn, than there was
in the blood pleaded by Christ to save; for he pleaded his merit,
he put it into the balance against sin; but sin hath weighed down
the soul of the sinner to hell, notwithstanding the weight of merit
that he did put in against it. Now, what is the result, but that
the Advocate goes down, as well as we; we to hell, and he in esteem?
Wherefore, I say, he is concerned with us; his credit, his honour,
his glory and renown, flies all away, if those for whom he pleads
as an Advocate perish for want of worth in his sacrifice pleaded.
But shall this ever be said of Christ? Or will it be found that
any, for whom Christ as Advocate pleads, yet perish for want of
worth in the price, or of neglect in the Advocate to plead it? No,
no; himself is concerned, and that as to his own reputation and
honour, and as to the value and virtue of his blood; nor will he
lose these for want of pleading for them concerned in this office.
2. I argue again; Christ, as Advocate, must needs be concerned in
his plea; for that every one, for whose salvation he advocates,
is his own; so, then, if he loses, he loses his own-his substance
and inheritance. Thus, if he lose the whole, and if he lose a
part, one, any one of his own, he loseth part of his all, and of
his fullness; wherefore we may well think, that Christ, as Advocate,
is concerned, even concerned with his people, and therefore will
thoroughly plead their cause.
Suppose a man should have a horse, though lame, and a piece of
ground, though somewhat barren, yet if any should attempt to take
these away, he would not sit still, and so lose his own; no, saith
he, "since they are mine own, they shall cost me five times more
than they are worth, but I will maintain my right." I have seen men
sometimes strongly engaged in law for that which, when considered
by itself, one would think was not worth regarding; but when I have
asked them, why so concerned for a thing of so little esteem, they
have answered, O, it is some of that by which I hold a title of
honour, or my right to a greater income, and therefore I will not
lose it. Why, thus is Christ engaged; what he pleads for is his
own, his all, his fullness; yea, it is that by which he holds his
royalty, for he is "King of saints" (Rev 15:3, John 6:37-39, Psa
16:5,6). It is part of his estate, and that by which he holds some
of his titles of honour (Eph 5:23, Jer 50:34, Rom 11:26, Heb 2:10).
Saviour, Redeemer, Deliverer, and Captain, are some of his titles
of honour; but if he loseth any of those, upon whose account he
weareth those titles of honour, for want of virtue in his plea, or
for want of worth in his blood, he loseth his own, and not only so,
but part of his royalty, and does also diminish and lay a blot upon
his glorious titles of honour; and he is jealous of his honour;
his honour he will not give to another.
Wherefore he will not, be not afraid, he never will leave nor
forsake those who have given themselves unto him, and for whom he
is become an Advocate with the Father, to plead their cause; even
because thou art one, one of his own, one by whom he holdeth his
glorious titles of honour.
Objection. O, but I am but one, and a very sorry one, too; and what
is one, especially such an one as I am? Can there be a miss of the
loss of such an one?
Answer. One and one makes two, and so ad infinitum. Christ cannot
lose one, but as he may lose more, and so, in conclusion, lose
all: but of all that God has given him, he will lose nothing (John
6:38,39). Besides, to lose one would encourage Satan, disparage
his own wisdom, make him incapable of giving in, at the day of
account, the whole tale19 to God of those that he has given him.
Further, this would dishearten sinners, and make them afraid of
venturing their cause and their souls in his hand; and would, as I
said before, either prove his propitiation in some sense ineffectual,
or else himself defective in his pleading on it; but none of these
things must be supposed. He will thoroughly plead the cause of his
people, execute judgment for them, bring them out to the light,
and cause them to behold his righteousness (Micah 7:9).
Third Privilege. The plea of Satan is groundless, and that is
another privilege: for albeit thou hast sinned, yet since Christ
before has paid thy debt, and also paid for more; since thou
hast not yet run beyond the price of thy redemption; it must be
concluded that Satan wants a good bottom to ground his plea upon,
and therefore must, in conclusion, fail of his design. True, there
is sin committed, there is a law transgressed, but there is also a
satisfaction for this transgression, and that which superabounds;
so, though there be sin, yet there wants a foundation for a plea.
Joshua was clothed with filthy garments, but Christ had other
garments provided for him, change of raiment: wherefore iniquity,
as to the charge of Satan, vanishes. "And the angel answered and
said, Take away the filthy garments from him" [this intimates that
there was no ground, no sufficient ground, for Satan's charge];
"and unto him he said, Behold I have caused thine iniquity to pass
from thee, and I will clothe thee with change of raiment" (Zech
3:4). 20
Now, if there be no ground, no sound and sufficient ground, to build
a charge against the child upon, I mean, as to eternal condemnation;
for that is the thing contended for; then, as I said, Satan must
fall "like lightning to the ground," and be cast over the bar, as
a corrupt and illegal pleader. But this is so, as in part is proved
already, and will be further made out by that which follows. They
that have indeed Christ to be their Advocate, are themselves, by
virtue of another law than that against which they have sinned,
secured from the charge that Satan brings in against them. I granted
before, that the child of God has sinned, and that there is a law
that condemneth for this sin; but here is the thing, this child is
removed by an act of grace into and under another law: "For we are
not under the law," and so, consequently, "there is now no condemnation
for them" (Rom 6:14, 8:1). Wherefore, when God speaketh of his
dealing with his, he saith, It shall "not be by their covenant,"
that is, not by that of the law, they then being not under the law
(Eze 16:61). What if a plea be commenced against them, a plea for
sin, and they have committed sin; a plea grounded upon the law, and
the law takes cognizance of their sin? Yet, I say, the plea wants
a good bottom, for that the person thus accused is put under another
law; hence, he says, "Sin shall not have dominion over you, for
ye are not under the law." If the child was under the law, Satan's
charge would be good, because it would have a substantial ground
of support; but since the child is dead to the law, (Gal 2:19), and
that also dead to him, for both are true as to condemnation, (Rom
7:6), how can it be that Satan should have a sufficient ground for
his charge, though he should have matter of fact, sufficient matter
of fact, that is sin? For by his change of relation, he is put out
of the reach of that law. There is a woman, a widow, that oweth a
sum of money, and she is threatened to be sued for the debt; now
what doth she but marrieth; so, when the action is commenced against
her as a widow, the law finds her a married woman; what now can
be done? Nothing to her; she is not who she was; she is delivered
from that state by her marriage; if anything be done, it must be
done to her husband. But if Satan will sue Christ for my debt, he
oweth him nothing; and as for what the law can claim of me while
I was under it, Christ has delivered me by redemption from that
curse, "being made a curse for me" (Gal 3:13).
Now the covenant into which I am brought by grace, by which also
I am secured from the law, is not a law of sin and death, as that
is from under which I am brought, (Rom 8:2), but a law of grace and
life; so that Satan cannot come at me by that law; and by grace,
I am by that secured also from the hand, and mouth, and sting of
all other; I mean still, as to an eternal concern. Wherefore God
saith, "If we break his law, the law of works, he will visit our
sin with a rod, and our iniquity with stripes; but his covenant,
his new covenant, will he not break," but will still keep close to
that, and so secure us from eternal condemnation (Psa 89:30-37).
Christ also is made the mediator of that covenant, and therefore
an Advocate by that; for his priestly office and advocateship are
included by his mediation; wherefore when Satan pleads by the old,
Christ pleads by the new covenant, for the sake of which the old
one is removed. "In that he saith, A new covenant, he hath made
the first old. Now that which decayeth and waxeth old is ready to
vanish away" (Heb 8:13). So, then, the ground of plea is with Jesus
Christ, and not with our accuser. Now, what doth Christ plead, and
what is the ground of his plea? Why, he pleads for exemption and
freedom from condemnation, though by the law of works his children
have deserved it; and the ground for this his plea, as to law, is
the matter of the covenant itself, for thus it runs: "For I will
be merciful to their unrighteousness, and their sins and their
iniquities will I remember no more" (Heb 8:12). Now here is a
foundation-a foundation in law, for our Advocate to build his plea
upon; a foundation in a law not to be moved, or removed, or made
to give place, as that is forced to do, upon which Satan grounds
his plea against us. Men, when they plead before a judge, use to
plead matter of law. Now, suppose there is an old law in the realm,
by which men deserve to be condemned to death, and there is a new
law in this realm that secureth men from that condemnation which
belongs to them by the old; and suppose also, that I am completely
comprehended by all the provisos of the new law, and not by any
tittle thereof excluded from a share therein; and suppose, again,
that I have a brangling adversary that pursues me by the old law,
which yet cannot in right touch me, because I am interested in
the new; my advocate also is one that pleads by the new law, where
only there is a ground of plea; shall not now mine adversary feel
the power of his plea to the delivering of me, and the putting of
him to shame? Yes, verily; especially since the plea is good, the
judge just; nor can the enemy find any ground for a demur21 to
be put in against my present discharge in open court, and that by
proclamation; especially since my Advocate has also, by his blood,
fully satisfied the old law, that he might establish the new (Heb
10: 9, 11, 12).
Fourth Privilege. Since that which goeth before is true, it
follows, that he that entereth his plea against the children must
needs be overthrown; for always before just judges it is the right
that taketh place. Judge the right, O Lord, said David; or, "let
my sentence come forth from thy presence," according to the law of
grace. And he that knows what strong ground, or bottom, our Advocate
has for his pleadings, and how Satan's accusations are without sound
foundation, will not be afraid, he speaking in Christ, to say, I
appeal to God Almighty, since Christ is my Advocate by the new law,
whether I ought to be condemned to death and hell for what Satan
pleads against me by the old. Satan urgeth that we have sinned,
but Christ pleads to his propitiatory sacrifice; and so Satan is
overthrown. Satan pleads the law of works, but Christ pleads the
law of grace. Further, Satan pleads the justice and holiness of
God against us; and there the accuser is overthrown again. And to
them Christ appeals, and his appeal is good, since the law testifies
to the sufficiency of the satisfaction that Christ has made thereto
by his obedience (Rom 3:22, 23). And also, since by another covenant,
God himself has given us to Jesus Christ, and so delivered us
from the old. Wherefore you read nothing as an effect of Satan's
pleading against us, but that his mouth is stopped, as appears by
Zechariah 3; and that he is cast; yea, cast down, as you have it
in Revelation 12.
Indeed, when God admits not, when Christ wills not to be an Advocate,
and when Satan is bid stand at the right hand of one accused, to
enforce, by pleading against him, the things charged on him by the
law, then he can prevail-prevail for ever against such a wretched
one (Psa 109: 6, 7). But when Christ stands up to plead, when
Christ espouses this or that man's cause, then Satan must retreat,
then he must go down. And this necessarily flows from the text,
"We have an Advocate," a prevailing one, one that never lost cause,
one that always puts the children's enemy to the rout before the
judgment-seat of God. 22
This, therefore, is another privilege that they have, who have Jesus
Christ for their Advocate; their enemy must needs be overthrown,
because both law and justice are on their side.
Fifth Privilege. Thine advocate has pity for thee, and great indignation
against thine accuser: and these are two excellent things. When a
lawyer hath pity for a man whose cause he pleadeth, it will engage
him much; but when he has indignation also against the man's accuser,
this will yet engage him more. Now, Christ has both these, and that
not of humour, but by grace and justice; grace to us, and justice
to our accuser. He came down from heaven that he might be a Priest,
and returned thither again to be Priest and Advocate for his; and
in both these offices he levelleth his whole force and power against
thine accuser: "For this purpose the Son of God was manifested,
that he might destroy the works of the devil" (I John 3:8).
Cunning men will, if they can, retain such an one to be their
Advocate, who has a particular quarrel against their adversary; for
thus, think they, he that is such, will not only plead for me, but
for himself, and to right his own wrongs also; and since, if it be
so, and it is so here, my concerns and my Advocate's are interwoven,
I am like to fare much the better for the anger that is conceived
in his heart against him. And this, I say, is the children's case;
their Advocate counteth their accuser his greatest enemy, and
waiteth for a time to take vengeance, and he usually then takes
the opportunity when he has aught to do for his people against him.
Hence he says, "The day of vengeance is in mine heart, and the year
of my redeemed is come" (Isa 63:3, 4).
I do not say that this revenge of Christ is, as ofttimes is a man's,
of spite, prejudice, or other irregular lettings out of passions;
but it ariseth from righteousness and truth; nor can it be but that
Jesus must have a desire to take vengeance on his enemy and ours,
since holiness is in him, to the utmost bounds of perfection. And
I say again, that in all his pleading as an Advocate, as well as
in his offering as a Priest, he has a hot and flaming desire and
design to right himself upon his foe and ours; hence he triumphed
over him when he died for us upon the cross, and designed the
spoiling of his principality, while he poured out his blood for us
before God. We then have this advantage more, in that Christ is our
Advocate, our enemy is also his, and the Lord Jesus counts him so
(Col 2:14, 15).
Sixth Privilege. As thine Advocate, so thy judge holdeth thine
accuser for his enemy also; for it is not of love to righteousness
and justice that Satan accuseth us to God, but that he may destroy
the workmanship of God. Wherefore he also fighteth against God when
he accuseth the children; and this thy Father knows right well. He
must therefore needs distinguish between the charge and the mind
that brings it; especially when what is charged upon us is under
the gracious promise of a pardon, as I have showed it is. Shall
not the Judge then hear his Son-for our Advocate is his Son-in the
cause of one that he favours, and that he justly can, against an
enemy who seeks his dishonour, and the destruction of his eternal
dishonour, and the destruction of his eternal designs of grace?
A mention of the judge's son goes far with countrymen; and great
striving there is with them who have great enemies and bad causes
to get the judge's son to plead, promising themselves that the
judge is as like to hear him, and to yield a verdict to his plea,
as to any other lawyer. But what now shall we say concerning our
Judge's Son, who takes part, not only with his children, but with
him, and with law and justice, in pleading against our accuser?
Yea, what shall we say when both Judge, and Advocate, and law, are
all bent to make our persons stand and escape, whatever, and how
truly soever, the charge and accusation is by which we are assaulted
of the devil. And yet all this is true; wherefore, here is another
privilege of them that have Jesus for their Advocate.
Seventh Privilege. Another privilege that they have who have Jesus
Christ for their Advocate is, that he is undaunted, and of a good
courage, as to the cause that he undertakes; for that is a requisite
qualification for a lawyer, to be bold and undaunted in a man's
cause. Such an one is coveted, especially by him that knows he
has a brazen-faced antagonist. Wherefore, he saith that "he will
set his face like a flint," when he stands up to plead the cause
of his people (Isa 50:5-7). Lawyers, of all men, need this courage,
and to be above others, men of hard foreheads, because of the
affronts that sometimes they meet with, be their cause never so
good, in the face sometimes, of the chief of a kingdom. Now Christ
is our lawyer, and stands up to plead, not only sometimes, but
always, for his people, before the God of gods, and that not in
a corner, but while all the host of heaven stands by, both on the
right hand and on the left. Nor is it to be doubted but that our
accuser brings many a sore charge against us into the court; but,
however, we have an Advocate that is valiant and courageous, one
that will not fail nor be discouraged till he has brought judgment
unto victory. Hence John asserts his name, saying, "If any man sin,
we have an Advocate with the Father, Jesus Christ."
Men love to understand a man before they commit their cause unto
him-to wit, whether he be fitly qualified for their business. Well,
here is an Advocate propounded, an Advocate to plead our cause
against our foe. But what is he? What is his name? Is he qualified
for my business? The answer is, It is Jesus Christ. How? Jesus Christ,
what! That old friend of publicans and sinners? Jesus Christ! He
used never to fail, he used to set his face like a flint against
Satan when he pleaded the cause of his people. Is it Jesus Christ?
says the knowing soul; then he shall be mine Advocate.
For my part, I have often wondered, when I have considered what
sad causes Jesus Christ sometimes takes in hand, and for what sad
souls he sometimes pleads with God his Father. He had need of a
face as hard as flint, else how could he bear up in that work in
which for us sometimes he is employed-a work enough to make angels
blush. Some, indeed, will lightly put off this, and say, "It is
his office"; but, I say, his office, notwithstanding the work in
itself is hard, exceeding hard, when he went to die, had he not
despised the shame, he had turned his back upon the cross, and left
us in our blood. And now it is his turn to plead, the case would
be the same, only he can make argument upon that which to us seems
to yield no argument at all, to take courage to plead for a Joshua,
for a Joshua clothed, clothed with filthy garments. He, saith he,
that "shall be ashamed of me and of my words in this adulterous
and sinful generation: of him shall the Son of man be ashamed," &C
(Mark 8:38). Hence it follows that Christ will be ashamed of some;
but why not ashamed of others? It is not because their cause is
good, but because they are kept from denying of him professedly;
wherefore, for such he will force himself, and will set his face
like a flint, and will, without shame, own, plead, and improve his
interest with God for them, even for them whose cause is so horribly
bad and gross that themselves do blush while they think thereof.
But what will not love do? What will not love bear with? And what
will not love suffer? Of all the offices of Jesus Christ, I think
this trieth him as much as any! True, his offering himself in sacrifice
tried him greatly, but that was but for awhile; his grappling, as
a captain, with the curse, death, and hell, tried him much, but
that also was but for awhile; but this office of being an Advocate,
though it meeteth not with such sudden depths of trouble, yet what
is wants in shortness it may meet with in length of time. I know
Christ, being raised from the dead, dies no more; yet he has not
left off, though in heaven, to do some works of service for his
saints on earth; for there he pleads as an Advocate or lawyer for
his people (Heb 8:1, 2). And let it be that he has no cause of shame
when he standeth thus up to plead for so vile a wretch as I, who
have so vilely sinned, yet I have cause to think that well he may,
and to hold my hands before my face for shame, and to be confounded
with shame, while he, to fetch me off from condemnation for my
transgressions, sets his face like a flint to plead for me with
God, and against my accuser. But thus much for the seventh privilege
that they have by Christ who have him for their Advocate.
Eighth Privilege. Another privilege that they have who have Jesus
Christ to be their Advocate is this, He is always ready, always
in court, always with the judge, then and there to oppose, if our
accuser comes, and to plead against him what is pleadable for his
children. And this the text implies where it saith, "We have an
Advocate with the Father," always with the Father. Some lawyers,
though they are otherwise able and shrewd, yet not being always
in court and ready, do suffer their poor clients to be baffled and
nonsuited23 by their adversary; yea, it so comes to pass because
of this neglect, that a judgment is got out against them for whom
they have undertaken to plead, to their great perplexity and damage:
but no such opportunity can Satan have of our Advocate, for he is
with the Father, always with the Father; as to be a Priest, so to
be an Advocate-"We have an Advocate with the Father." It is said of
the priests, they wait at the altar, and that they give attendance
there, (I Cor 9:13); also of the magistrate, that as to his office,
he should attend "continually on this very thing" (Rom 13:6).
And as these, so Christ, as to his office of an Advocate, attends
continually upon that office with his Father. "We have an Advocate
with the Father," always with the Father. And truly such an
Advocate becomes the children of God, because of the vigilance of
their enemy; for it is said of him, that "he accuseth us day and
night," so unweariedly doth he both seek and pursue our destruction
(Rev 12:10). But behold how we are provided for him-"We have an
Advocate with the Father." If he come a-days, our Advocate is with
the Father; if he come a-nights, our Advocate is with the Father24
Thus, then, is our Advocate ready to put check to Satan, come he
when he will or can, to accuse us to the Father. Wherefore these
two texts are greatly to be minded, one of them, for that it shows
us the restlessness of our enemy, the other, for that it shows us
the diligence of our Advocate.
That, also, in the Hebrews shows us the carefulness of our Advocate,
where it saith, He is gone "into heaven itself, now to appear in
the presence of God for us" (Heb 9:24). Now, just the time present;
NOW, the time always present; NOW, let Satan come when he will! Nor
is it to be omitted that this word that thus specifies the time,
the present time, doth also conclude it to be that time in which
we are imperfect in grace, in which we have many failings, in which
we are tempted and accused of the devil to God; this is the time,
and in it, and every whit of it, he now appeareth in the presence
of God for us. Oh, the diligence of our enemy; oh, the diligence
of our friend!-the one against us, the other for us, and that
continually-"If any man sin, we have an Advocate with the Father,
Jesus Christ the righteous." This, then, that Jesus Christ is always
an Advocate with the Father for us, and so continually ready to put
a check to every accusation that Satan brings into the presence of
God against us, is another of the privileges that they have, who
have Jesus Christ for their Advocate.
Ninth Privilege. Another privilege that they have who have Jesus
Christ to be their Advocate is this, he is such an one that will
not, by bribes, by flattery, nor fair pretenses, be turned aside
from pursuing of his client's business. This was the fault of
lawyers in old time, that they would wrest judgment for a bribe.
Hence the Holy One complained, that a bribe did use to blind the
eyes of the wise, and pervert the judgment of the righteous (I Sam
12:3; Amos 5:12; Deut 16:19).
There are three things in judgment that a lawyer must take heed
of-one is the nature of the offence, the other is the meaning and
intendment of the law-makers, and a third is to plead for them in
danger, without respect to affection or reward; and this is the
excellency of our Advocate, he will not, cannot be biased to turn
aside from doing judgment. And this the apostle intendeth when
he calleth our Advocate "Jesus Christ the righteous." "We have
an Advocate with the Father, Jesus Christ the righteous"; or, as
another prophet calls him, to wit, "The just Lord-one that will not
do iniquity"-that is, no unrighteousness in judgment (Zeph 3:5). He
will not be provoked to do it, neither by the continual solicitations
of thine enemy; nor by thy continual provocations wherewith, by
reason of thy infirm condition, thou dost often tempt him to do
it. And remember that thy Advocate pleads by the new covenant, and
thine adversary accuses by the old; and again, remember that the
new covenant is better and more richly provided with grounds of
pleading for our pardon and salvation, than the old can be with
grounds for a charge to be brought in by the devil against us, suppose
our sin be never so heinous. It is a better covenant, established
upon better promises.
Now, put these two together-namely, that Jesus Christ is righteous,
and will not swerve in judgment; also, that he pleads for us by the
new law, with which Satan hath nothing to do, nor, had he, can he
by it bring in a plea against us, because that law, in the very
body of it, consists in free promises of giving grace unto us, and
of an everlasting forgiveness of our sin (Jer 31:31-34; Eze 36:25-30;
Heb 8:8-13) O children, your Advocate will stick to the law, to the
new law, to the new and everlasting covenant, and will not admit
that anything should be pleaded by our foe that is inconsistent with
the promise of the gift of grace, and of the remission of all sin.
This, therefore, is another privilege that they are made partakers
of who have Jesus Christ to be their Advocate. He is just, he is
righteous, he is "Jesus Christ the righteous"; he will not be turned
aside to judge awry, either of the crime or the law, for favour or
affection. Nor is there any sin but what is pardonable committed
by those that have chosen Jesus Christ to be their Advocate.
Tenth Privilege. Another privilege that they have who have Jesus
Christ to be their Advocate, is this, the Father has made him, even
him that is thine Advocate, the umpire and judge in all matters
that have, do, or shall fall out betwixt him and us. Mark this
well; for when the judge himself, before whom I am accused, shall
make mine Advocate, the judge of the nature of the crime for which
I am accused, and of matter of law by which I am accused-to wit,
whether it is in force against me to condemnation, or whether by
the law of grace I am set free, especially since my Advocate has
espoused my cause, promised me deliverance, and pleaded my right
to the state of eternal life-must it not go well with me? Yes,
verily. The judge, then, making thine Advocate the judge, for he
"hath committed all judgment unto the Son," hath done it also for
thy sake who hast chosen him to be thine Advocate (John 5:22) It
was a great thing that happened to Israel when Joseph was become
their advocate, and when Pharaoh had made him a judge. "Thou,"
says he, "shalt be over my house, and according unto thy word shall
all my people be ruled. See, I have set thee over all the land of
Egypt-and without thee shall no man lift up his hand or foot in all
the land of Egypt-only in the throne will I be greater than thou"
(Gen 41:40,44). Joseph in this was a type of Christ, and his
government here of the government of Christ for his church. Kings
seldom make a man's judge his advocate; they seldom leave the issue
of the whole affair to the arbitration of the poor man's lawyer;
but when they do, methinks it should even go to the heart's desire
of the client whose the advocate is, especially when, as I said
before, the cause of the client is become the concern of the advocate,
and that they are both wrapped up in the self-same interest; yea,
when the judge himself also is therein concerned; and yet thus it
is with that soul who has Jesus Christ for his Advocate. What sayest
thou, poor heart, to this? The judge-to wit, the God of heaven,
has made thy Advocate, arbitrator in thy business; he is to judge;
God has referred the matter to him, and he has a concern in thy
concern, an interest in thy good speed. Christian man, dost thou
hear? Thou hast put thy cause into the hand of Jesus Christ, and
hast chosen him to be thine Advocate to plead for thee before God
and against thy adversary; and God has referred the judgment of
that matter to thy Advocate, so that he has power to determine the
matter. I know Satan is not pleased with this. He had rather things
should have been referred to himself, and then woe had been to the
child of God; but, I say, God has referred the business to Jesus
Christ, has made him umpire and judge in thine affair. Art thou
also willing that he should decide the matter? Canst thou say unto
him as David, "Judge me, O God, and plead my cause" (Psa 43:1)?
Oh, the care of God towards his people, and the desire of their
welfare! He has provided them an Advocate, and he has referred
all causes and things that may by Satan be objected and brought in
against us, to the judgment and sentence of Christ our Advocate.
But to come to a conclusion for this; and therefore,
Eleventh Privilege. The advantage that he has that has the Lord
Jesus for his Advocate is very great. Thy Advocate has the cause,
has the law, has the judge, has the purse, and so consequently has
all that is requisite for an Advocate to have, since together with
these he has heart, he has wisdom, he has courage, and loves to
make the best improvement of his advantages for the benefit of his
client; and that which adds to all is, he can prove the debt paid,
about which Satan makes such ado-a price given for the ransom of my
soul and for the pardon of my sins. Lawyers do use to make a great
matter of it, when they can prove, that that very debt is paid for
which their client is sued at law. Now this Christ Jesus himself
is witness to; yea, he himself has paid it, and that out of his own
purse, for us, with his own hands, before and upon the mercy-seat,
according as the law requireth (Lev 16:13-15; Heb 9:11-24). What
then can accrue to our enemy? or what advantage can he get by his
thus vexing and troubling the children of the Most High? Certainly
nothing, but, as has been said already, to be cast down; for the
kingdom of our God, which is a kingdom of grace, and the power of his
Christ will prevail. Samson's power lay in his hair, but Christ's
power, his power to deliver us from the accusation and charge
of Satan, lieth in the worth of his undertakings. And hence it is
said again, "And they overcame him by the blood of the Lamb," and
he was cast out and down (Rev 12:10-12). And thus much for the
privileges that those are made partakers of, who have Jesus Christ
to be their Advocate.
[THE NECESSITY OF HAVING CHRIST FOR OUR ADVOCATE.]
Fifthly, I come now to the fifth thing, which is, to show you what
necessity there is that Christ should be our Advocate.
That Christ should be a Priest to offer sacrifice, a King to rule,
and a Prophet to teach, all seeing men acknowledge is of necessity;
but that he should be an Advocate, a pleader for his people, few
see the reason of it. But he is an Advocate, and as an Advocate has
a work and employ distinct from his priestly, kingly, or prophetical
offices. John says, "He is our Advocate," and signifieth also the
nature of his work as such, in that very place where he asserteth
his office; as also I have showed you in that which goes before.
But having already showed you the nature, I will now show you the
necessity of this office.
First. It is necessary for the more full and ample vindication of
the justice of God against all the cavils of the infernal spirits.
Christ died on earth to declare the justice of God to men in his
justifying the ungodly. God standeth upon the vindication of his
justice, as well as upon the act thereof. Hence the Holy Ghost, by
the prophets and apostles, so largely disputeth for the vindication
thereof, while it asserteth the reality of the pardon of sin, the
justification of the unworthy, and their glorification with God
(Rom 3:24; Isa, Jer, Mal; Rom 3, 4, 8; Gal 3,4). I say, while it
disputeth the justness of this high act of God against the cavils
of implacable sinners. Now the prophets and apostles, in those
disputes by which they seek to vindicate the justice of God in
the salvation of sinners, are not only ministers of God to us, but
advocates for him; since, as Elihu has it, they "speak on God's
behalf," or, as the margin has it, "I will show thee that there
are yet words for God," words to be spoken and pleaded against his
enemies for the justification of his actions (Job 36:2). Now, as
it is necessary that there should be advocates for God on earth
to plead for his justice and holiness, while he saveth sinners,
against the cavils of an ungodly people, so it is necessary that
there should be an Advocate also in heaven, that may there vindicate
the same justice and holiness of God from all those charges that
the fallen angels are apt to charge it with, while it consenteth
that we, though ungodly, should be saved.
That the fallen angels are bold enough to charge God to his face
with unjustness of language, is evident in the 1st and 2nd of Job;
and that they should not be as bold to charge him with unjustness
of actions, nothing can be showed to the contrary. Further, that
God seeks to clear himself of this unjust charge of Satan is as
manifest; for all the troubles of his servant Job were chiefly for
that purpose. And why he should have one also in heaven to plead
for the justness of his doing in the forgiveness and salvation of
sinners appears also as necessary, even because there is one, even
an Advocate with the Father, or on the Father's side, seeking to
vindicate his justice, while he pleadeth with him for us, against
the devil and his objections. God is wonderfully pleased with his
design in saving of sinners; it pleases him at the heart. And since
he also is infinitely just, there is need that an Advocate should
be appointed to show how, in a way of justice as well as mercy, a
sinner may be saved.
The good angels did not at first see so far into the mysteries of
the gospel of the grace of God, but that they needed further light
therein for the vindication of their Lord as servants. Wherefore
they yet did pry and look narrowly into it further, and also bowed
their heads and hearts to learn yet more, by the church, of "the
manifold wisdom of God" (I Peter 1:12; Eph 3:9,10). And if the
standing angels were not yet, to the utmost, perfect in the knowledge
of this mystery, and yet surely they must know more thereof than
those that fell could do, no wonder if those devils, whose enmity
could not but animate their ignorance, made, and do make, their
cavils against justice, insinuating that it is not impartial and
exact, because it, as it is just, justifieth the ungodly.
That Satan will quarrel with God I have showed you, and that he
will also dispute against his works with the holy angels, is more
than intimated by the apostle Jude, verse 9, and why not quarrel
with, and accuse the justice of God as unrighteous, for consenting
to the salvation of sinners, since his best qualifications are
most profound and prodigious attempts to dethrone the Lord God of
his power and glory.
Nay, all this is evident, since "we have an Advocate with the Father,
Jesus Christ the righteous." And again, I say, it is evident that
one part of his work as an Advocate, is to vindicate the justice
of God while he pleadeth for our salvation, because he pleadeth a
propitiation; for a propitiation respects God as well as us; the
appeasing his wrath, and the reconciling of his justice to us, as
well as the redeeming us from death and hell; yea, it therefore
doth the one, because it doth the other. Now, if Christ, as an
Advocate, pleadeth a propitiation with God, for whose conviction
doth he plead it? Not for God's; for he has ordained it, allows
it, and gloriously acquiesces therein, because he knows the whole
virtue thereof. It is therefore for the conviction of the fallen
angels, and for the confounding of all those cavils that can be
invented and objected against our salvation by those most subtle
and envious ones. But,
Second. There is matter of law to be objected, and that both against
God and us; at least, there seems to be so, because of the sanction
that God has put upon the law, and also because we have sinned
against it. God has said, "In the day thou eatest thereof, thou
shalt surely die"; and, "the soul that sinneth, it shall die." God
also standeth still upon the vindication of his justice, he also
saveth sinners. Now, in comes our accuser, and chargeth us of sin,
of being guilty of sin, because we have transgressed the law. God
also will not be put out of his way, or steps of grace, to save us;
also he will say, he is just and righteous still. Ay, but these
are but say-so's. How shall this be proved? Why, now, here is room
for an advocate that can plead to matter of law, that can preserve
the sanction of the law in the salvation of the sinner-"He will
magnify the law, and make it honourable" (Isa 42:21). The margin
saith, "and make him honourable25"--that is, he shall save the sinner,
and preserve the holiness of the law, and the honour of his God.
But who is this that can do this? "It is the servant of God," saith
the prophet, (Isa 42:1, 13), "the Lord, a man of war." But how can
this be done by him? The answer is, It shall be done, "for God is
well pleased for his righteousness' sake"; for it is by that he
magnifies the law, and makes his Father honourable-that is, he, as
a public person, comes into the world under the law, fulfills it,
and having so done, he gives that righteousness away, for he, as
to his own person, never had need thereof; I say, he gives that
righteousness to those that have need, to those that have none
of their own, that righteousness might be imputed to them. This
righteousness, then, he presenteth to God for us, and God, for this
righteousness' sake, is well pleased that we should be saved, and
for it can save us, and secure his honour, and preserve the law in
its sanction. And this Christ pleadeth against Satan as an Advocate
with the Father for us; by which he vindicates his Father's justice,
holdeth the child of God, notwithstanding his sins, in a state of
justification, and utterly overthroweth and confoundeth the devil.
For Christ, in pleading thus, appeals to the law itself, if he
has not done it justice, saying, "Most mighty law, what command of
thine have I not fulfilled? What demand of thine have I not fully
answered? Where is that jot or tittle of the law that is able to
object against my doings for want of satisfaction?" Here the law
is mute; it speaketh not one word by way of the least complaint,
but rather testifies of this righteousness that it is good and
holy, (Rom 3:22, 23; 5:15-19). Now, then, since Christ did this as
a public person, it follows that others must be justified thereby;
for that was the end and reason of Christ's taking on him to do
the righteousness of the law. Nor can the law object against the
equity of this dispensation of heaven; for why might not that God,
who gave the law his being and his sanction, dispose as he pleases
of the righteousness which it commendeth? Besides, if men be made
righteous, they are so; and if by a righteousness which the law
commendeth, how can fault be found with them by the law? Nay, it is
"witnessed by the law and the prophets," who consent that it should
be unto all, and upon all them that believe, for their justification
(Rom 3:20,21).
And that the mighty God suffereth the prince of the devils to do
with the law what he can, against this most wholesome and godly
doctrine; it is to show the truth, goodness, and permanency thereof;
for this is as who should say, Devil, do thy worst! When the law is
in the hand of an easy pleader, though the cause that he pleadeth
be good, a crafty opposer may overthrow the right; but here is the
salvation of the children in debate, whether it can stand with law
and justice; the opposer of this is the devil, his argument against
it is the law; he that defends the doctrine is Christ the Advocate,
who, in his plea, must justify the justice of God, defend the
holiness of the law, and save the sinner from all the arguments,
pleas, stops and demurs that Satan is able to put in against it.
And this he must do fairly, righteously, simply, pleading the voice
of the self-same law for the justification of what he standeth for,
which Satan pleads against it; for though it is by the new law that
our salvation comes, yet by the old law is the new law approved of
and the way of salvation thereby by it consented to.
This shows, therefore, that Christ is not ashamed to own the way
of our justification and salvation, no, not before men and devils.
It shows also that he is resolved to dispute and plead for the same,
though the devil himself shall oppose it. And since our adversary
pretends a plea in law against it, it is meet that there should be
an open hearing before the Judge of all about it; but, forasmuch as
we neither can nor dare appear to plead for ourselves, our good God
has thought fit we should do it by an advocate: "We have an Advocate
with the Father, Jesus Christ the righteous." This, therefore, is
the second thing that shows the need that we have of an Advocate-to
wit, our adversary pretends that he has a plea in law against us,
and that by law we should be otherwise disposed of than to be made
possessors of the heavenly kingdom. But,
Third. There are many things relating to the promise, to our life,
and to the threatenings, that minister matter of question and
doubt, and give the advantage of objections unto him that so eagerly
desireth to be putting in cavils against our salvation, all which
it hath pleased God to repel by Jesus Christ our Advocate.
1. There are many things relating to the promises, as to the largeness
and straitness of words, as to the freeness and conditionality of
them, which we are not able so well to understand; and, therefore,
when Satan dealeth with us about them, we quickly fall to the
ground before him; we often conclude that the words of the promise
are too narrow and strait to comprehend us; we also think, verily,
that the conditions of some promises do utterly shut us out from
hope of justification and life; but our Advocate, who is for us with
the Father, he is better acquainted with, and learned in, this law
than to be baffled out with a bold word or two, or with a subtle
piece of hellish sophistication (Isa 50:4). He knows the true
purport, intent, meaning, and sense of every promise, and piece of
promise that is in the whole Bible, and can tell how to plead it
for advantage against our accuser, and doth so. And I gather it
not only from his contest with Satan for Joshua, (Zech 3), and from
his conflict with him in the wilderness, (Matt 4), and in heaven,
(Rev 14), but also from the practice of Satan's emissaries here;
for what his angels do, that doth he. Now there is here nothing
more apparent than that the instruments of Satan do plead against
the church, from the pretended intricacy, ambiguity, and difficulty
of the promise; whence I gather, so doth Satan before the tribunal
of God; but there we have one to match him; "we have an Advocate
with the Father," that knows law and judgment better than Satan,
and statute and commandment better than all his angels; and by the
verdict of our Advocate, all the words, and limits, and extensions
of words, with all conditions of the promises, are expounded and
applied! And hence it is that it sometimes so falleth out that the
very promise we have thought could not reach us, to comfort us by
any means, has at another time swallowed us up with joy unspeakable.
Christ, the true Prophet, has the right understanding of the Word
as an Advocate, has pleaded it before God against Satan, and having
overcome him at the common law, he hath sent to let us know it by
his good Spirit, to our comfort, and the confusion of our enemy.
Again,
2. There are many things relating to our lives that minister to our
accuser occasions of many objections against our salvation; for,
besides our daily infirmities, there are in our lives gross sins,
many horrible backslidings; also we ofttimes suck and drink in
many abominable errors and deceitful opinions, of all which Satan
accuseth us before the judgment-seat of God, and pleadeth hard that
we may be damned for ever for them. Besides, some of these things
are done after light received, against present convictions and
dissuasions to the contrary, against solemn engagements to amendment,
when the bonds of love were upon us (Jer 2:20). These are crying
sins; they have a loud voice in themselves against us, and give
to Satan great advantage and boldness to sue for our destruction
before the bar of God; nor doth he want skill to aggravate and to
comment profoundly upon all occasions and circumstances that did
attend us in these our miscarriages-to wit, that we did it without
a cause, also, when we had, had we had grace to have used them,
many things to have helped us against such sins, and to have kept
us clean and upright. "There is also a sin unto death," (I John
5:16), and he can tell how to labour, by argument and sleight of
speech, to make our transgressions, not only to border upon, but
to appear in the hue, shape, and figure of that, and thereto make
his objection against our salvation. He often argueth thus with
us, and fasteneth the weight of his reasons upon our consciences,
to the almost utter destruction of us, and the bringing of us down
to the gates of despair and utter destruction; the same sins, with
their aggravating circumstances, as I said, he pleadeth against
us at the bar of God. But there he meeteth with Jesus Christ, our
Lord and Advocate, who entereth his plea against him, unravels
all his reasons and arguments against us, and shows the guile and
falsehood of them. He also pleadeth as to the nature of sin, as also
to all those high aggravations, and proveth that neither the sin in
itself, nor yet as joined with all its advantageous circumstances,
can be the sin unto death, (Col 2:19), because we hold the head,
and have not "made shipwreck of faith," (I Tim 1:19), but still,
as David and Solomon, we confess, and are sorry for our sins. Thus,
though we seem, through our falls, to come short of the promise,
with Peter, (Heb 4:1-3), and leave our transgressions as stumbling
blocks to the world, with Solomon, and minister occasion of a question
of our salvation among the godly, yet our Advocate fetches us off
before God, and we shall be found safe and in heaven at last, by
them in the next world, who were afraid they had lost us in this.
But all these points must be managed by Christ for us, against
Satan, as a lawyer, an advocate, who to that end now appears in the
presence of God for us, and wisely handleth the very crisis of the
word, and of the failings of his people, together with all those
nice and critical juggles by which our adversary laboureth to bring
us down, to the confusion of his face.
3. There are also the threatenings that are annexed to the gospel,
and they fall now under our consideration. They are of two sorts-such
as respect those who altogether neglect and reject the gospel, or
those that profess it, yet fall in or from the profession thereof.
The first sort of threatening cannot be pleaded against the professors
of the gospel as against those that never professed it; wherefore
he betaketh himself to manage those threatenings against us that
belong to those that have professed, and that have fallen from
it (Psa 109:1-6). Joshua fell in it (Zech 3:1, 2). Judas fell
from it, and the accuser stands at the right hand of them before
the judgment of God, to resist them, by pleading the threatenings
against them-to wit, that God's soul should have no pleasure
in them. "If any man draw back, my soul shall have no pleasure in
him." Here is a plea for Satan, both against the one and the other;
they are both apostatized, both drawn back, and he is subtle enough
to manage it.
Ay, but Satan, here is also matter sufficient for a plea for our
Advocate against thee, forasmuch as the next words distinguish
betwixt drawing back, and drawing back "unto perdition"; every
one that draws back, doth not draw back unto perdition (Heb 10:38,
39). Some of them draw back from, and some in the profession of,
the gospel. Judas drew back from, and Peter in the profession of
his faith; wherefore Judas perishes, but Peter turns again, because
Judas drew back unto perdition, but Peter yet believed to the saving
of the soul.26 Nor doth Jesus Christ, when he sees it is to no boot,
at any time step in to endeavour to save the soul. Wherefore, as
for Judas, for his backsliding from the faith, Christ turns him up
to Satan, and leaveth him in his hand, saying, "When he shall be
judged, let him be condemned: and let his prayer become sin" (Psa
109:7) But he will not serve Peter so-"The Lord will not leave
him in his hand, nor condemn him when he is judged" (Psa 37:33).
He will pray for him before, and plead for him after, he hath been
in the temptation, and so secure him, by virtue of his advocation,
from the sting and lash of the threatening that is made against
final apostasy. But,
Fourth. The necessity of the Advocate's office in Jesus Christ
appears plainly in this-to plead about the judgments, distresses,
afflictions, and troubles that we meet withal in this life for our
sins. For though, by virtue of this office, Christ fully takes us
off from the condemnation that the unbelievers go down to for their
sins, yet he doth not thereby exempt us from temporal punishments,
for we see and feel that they daily overtake us; but for the
proportioning of the punishment, or affliction for transgression,
seeing that comes under the sentence of the law, it is fit that we
should have an Advocate that understands both law and judgment, to
plead for equal distribution of chastisement, according, I say, to
the law of grace; and this the Lord Jesus doth.
Suppose a man for transgression be indicted at the assizes; his
adversary is full of malice, and would have him punished sorely
beyond what by the law is provided for such offence; and he pleads
that the judge will so afflict and punish as he in his malicious
mind desireth. But the man has an advocate there, and he enters
his plea against the cruelty of his client's accuser, saying, My
lord, it cannot be as our enemy would have it; the punishment for
these transgressions is prescribed by that law that we here ground
our plea upon; nor may it be declined to satisfy his envy; we stand
here upon matters of law, and appeal to the law. And this is the
work of our Advocate in heaven. Punishments for the sin of the
children come not headlong, not without measure, as our accuser
would have them, nor yet as they fall upon those who have none to
plead their cause.27 Hath he smote the children according to the
stroke wherewith he hath smitten others? No; "in measure when it
shooteth forth," or seeks to exceed due bounds, "thou wilt debate
with it: he stayeth his rough wind in the day of the east wind"
(Isa 27:8). "Thou wilt debate with it," inquiring and reasoning by
the law, whether the shootings forth of the affliction (now going
out for the offence committed) be not too strong, too heavy, too
hot, and of too long a time admitted to distress and break the
spirit of this Christian; and if it be, he applies himself to the
rule to measure it by, he fetches forth his plumb line, and sets
it in the midst of his people, (Amos 7:8; Isa 28:17), and lays
righteousness to that, and will not suffer it to go further; but
according to the quality of the transgression, and according to the
terms, bounds, limits, and measures which the law of grace admits,
so shall the punishment be. Satan often saith of us when we have
sinned, as Abishai said of Shimei after he had cursed David, Shall
not this man die for this? (II Sam 19:21). But Jesus, our Advocate,
answers as David, What have I to do with thee, O Satan? Thou this
day art an enemy to me; thou seekest for a punishment for the
transgressions of my people above what is allotted to them by the
law of grace, under which they are, and beyond what their relation
that they stand in to my Father and myself will admit. Wherefore,
as Advocate, he pleadeth against Satan when he brings in against
us a charge for sins committed, for the regulating of punishments,
both as to the nature, degree, and continuation of punishment; and
this is the reason why, when we are judged, we are not condemned,
but chastened, "that we should not be condemned with the world"
(I Cor 11:32). Hence king David says, the Lord hath not given him
over to the will of his enemy (Psa 27:12). And again, "The Lord
hath chastened me sore; but he hath not given me over unto death"
(Psa 118:18). Satan's plea was, that the Lord would give David over
to his will, and to the tyranny of death. No, says our Advocate,
that must not be; to do so would be an affront to the covenant
under which grace has put them; that would be to deal with them by
a covenant of works, under which they are not. There is a rod for
children; and stripes for those of them that transgress. This rod
is in the hand of a Father, and must be used according to the law
of that relation, not for the destruction, but correction of the
children; not to satisfy the rage of Satan, but to vindicate the
holiness of my Father; not to drive them further from, but to bring
them nearer to their God. But,
Fifth. The necessity of the advocateship of Jesus Christ is
also manifest in this, for that there is need of one to plead the
efficacy of old titles to our eternal inheritance, when our interest
thereunto seems questionable by reason of new transgressions. That
God's people may, by their new and repeated sins, as to reason
at least, endanger their interest in the eternal inheritance, is
manifest by such groanings of theirs as these-"Why dost thou cast
me off?" (Psa 43:2). "Cast me not away from thy presence" (Psa 51:11).
And, "O God, why hast thou cast us off for ever?" (Psa 74:1). Yet
I find in the book of Leviticus, that though any of the children
of Israel should have sold, mortgaged, or made away with their
inheritance, they did not thereby utterly make void their title
to an interest therein, but it should again return to them, and
they again enjoy the possession of it, in the year of jubilee. In
the year of jubilee, saith God, you shall return every man to his
possession; "the land shall not be sold for ever," nor be quite
cut off, "for the land is mine; for ye are strangers and sojourners
with me. And in all the land of your possession, ye shall grant a
redemption for the land" (Lev 25:23,24).
The man in Israel that, by waxing poor, did sell his land in
Canaan, was surely a type of the Christian who, by sin and decays
in grace, has forfeited his place and inheritance in heaven; but
as the ceremonial law provided that the poor man in Canaan should
not, by his poverty, lose his portion in Canaan for ever, but that
it should return to him in the year of jubilee; so the law of grace
has provided that the children shall not, for their sin, lose their
inheritance in heaven for ever, but that it shall return to them
in the world to come (I Cor 11:32)28
All therefore that happeneth in this case is, they may live without
the comfort of it here, as he that had sold his house in Canaan
might live without the enjoyment of it till the jubilee. They may
also seem to come short of it when they die, as he in Canaan did
that deceased before the year of jubilee; but as certainly as he
that died in Canaan before the jubilee did yet receive again his
inheritance by the hand of his relative survivor when the jubilee
came, so certainly shall he that dieth, and that seemeth in his dying
to come short of the celestial inheritance now, be yet admitted,
at his rising again, to the repossession of his old inheritance at
the day of judgment. But now here is room for a caviler to object,
and to plead against the children, saying, They have forfeited
their part of paradise by their sin; what right, then, shall they
have to the kingdom of heaven? Now let the Lord stand up to plead,
for he is Advocate for the children; yea, let them plead the
sufficiency of their first title to the kingdom, and that it is
not their doings can sell the land for ever. The reason why the
children of Israel could not sell the land for ever was, because
the Lord, their head, reserved to himself a right therein-"The land
shall not be sold for ever, for the land is mine." Suppose two or
three children have a lawful title to such an estate, but they are
all profuse and prodigal, and there is a brother also that has by
law a chief right to the same estate: this brother may hinder the
estate from being sold for ever, because it is his inheritance,
and he may, when the limited time that his brethren had sold their
share therein is out, if he will, restore it to them again. And in
the meantime, if any that are unjust should go about utterly and
for ever to deprive his brethren, he may stand up and plead for
them; that in law the land cannot be sold for ever, for that it
is his as well as theirs, he being resolved not to part with his
right. O my brethren! Christ will not part with his right of the
inheritance unto which you are also born; your profuseness and
prodigality shall not make him let go his hold that he hath for you
of heaven; nor can you, according to law, sell the land for ever,
since it is his, and he hath the principal and chief title thereto.
This also gives him ground to stand up to plead for you against
all those that would hold the kingdom from you for ever; for let
Satan say what he can against you, yet Christ can say, "The land is
mine," and consequently that his brethren could not sell it. Yes,
says Satan, if the inheritance be divided.
O but, says Christ, the land is undivided; no man has his part set
out and turned over to himself; besides, my brethren yet are under
age, and I am made their guardian; they have not power to sell the
land for ever; the land is mine; also my Father has made me feoffee
in trust for my brethren, that they may have what is allotted them
when they are all come to a perfect man, "unto the measure of the
stature of the fulness of Christ" (Eph 4:13). And not before, and I
will reserve it for them till then; and thus to do is the will of
my Father, the law of the Judge, and also my unchangeable resolution.
And what can Satan say against this plea? Can he prove that Christ
has no interest in the saints' inheritance? Can he prove that we
are at age, or that our several parts of the heavenly house are
already delivered into our own power? And if he goes about to do
this, is not the law of the land against him? Doth it not say that
our Advocate is "Lord of all," (Acts 10:36), that the kingdom is
Christ's, that it is laid up in heaven for us, (Eph 5:5, Col 1:5);
yea, that the "inheritance which is incorruptible, undefiled, and
that fadeth not away, is reserved in heaven for us, who are kept
by the power of God, through faith unto salvation" (I Peter 1:4,
5). Thus therefore is our heavenly inheritance made good by our
Advocate against the thwartings and branglings29 of the devil; nor
can our new sins make it invalid, but it abideth safe to us at last,
notwithstanding our weaknesses; though, if we sin, we may have but
little comfort of it, or but little of its present profits, while
we live in this present world. A spendthrift, though he loses not
his title, may yet lose the present benefit, but the principal
will come again at last; for "we have an Advocate with the Father,
Jesus Christ the righteous."
Sixth. The necessity of the advocateship of Jesus Christ for
us further appears in this-to wit, for that our evidences, which
declare that we have a right to the eternal inheritance, are often
out of our own hand, yea, and also sometimes kept long from us,
the which we come not at the sight or comfort of again but by our
Advocate, especially when our evidences are taken from us, because
of a present forfeiture of this inheritance to God by this or that
most foul offence. Evidences, when they are thus taken away, as in
David's case they were, (Psa 51:12), why then they are in our God's
hand, laid up, I say, from the sight of them to whom they belong,
till they even forget the contents thereof (II Peter 1:5-9).30
Now when writings and evidences are out of the hand of the owners, and
laid up in the court, where in justice they ought to be kept, they
are not ordinarily got thence again but by the help of a lawyer-an
Advocate. Thus it is with the children of God. We do often forfeit
our interest in eternal life, but the mercy is, the forfeit falls
into the hand of God, not of the law nor of Satan, wherefore
he taketh away also our evidences, if not all, yet some of them,
as he saith-"I have taken away my peace from this people, even
loving-kindness and mercies" (Jer 16:5). This he took from David,
and he entreats for the restoration of it, saying, "Restore unto
me the joy of thy salvation, and uphold me with thy free Spirit"
(I Chron 17:13; Psa 51:12). And, "Lord, turn us again, cause thy
face to shine, and we shall be saved" (Psa 80:3, 7, 19.)
Satan now also hath an opportunity to plead against us, and to
help forward the affliction, as his servants did of old, when God
was but a little angry (Zech 1:15); but Jesus Christ our Advocate
is ready to appear against him, and to send us from heaven our old
evidences again, or to signify to us that they are yet good and
authentic, and cannot be gainsaid. "Gabriel," saith he, "make this
man to understand the vision" (Dan 8:16). And again, saith he to
another, "Run, speak to this young man, saying, Jerusalem shall be
inhabited as towns without walls" (Zech 2:4). Jerusalem had been
in captivity, had lost many evidences of God's favour and love
by reason of her sin, and her enemy stepped in to augment her sin
and sorrow; but there was a man [the angel of the Lord] "among the
myrtle trees" that were in the bottom that did prevail with God to
say, I am returned to Jerusalem with mercies; and then commands it
to be proclaimed that his "cities through prosperity shall yet be
spread abroad" (Zech 1:11-17). Thus, by virtue of our Advocate, we
are either made to receive our old evidences for heaven again, or
else are made to understand that they yet are good, and stand valid
in the court of heaven; nor can they be made ineffectual, but shall
abide the test at last, because our Advocate is also concerned in
the inheritance of the saints in light. Christians know what it is
to lose their evidences for heaven, and to receive them again, or
to hear that they hold their title by them; but perhaps they know
not how they come at this privilege; therefore the apostle tells
them "they have an Advocate"; and that by him, as Advocate, they
enjoy all these advantages is manifest, because his Advocate's
office is appointed for our help when we sin-that is, commit sins
that are great and heinous-"If any man sin, we have an Advocate."31
By him the justice of God is vindicated, the law answered, the
threatenings taken off, the measure of affliction that for sin we
undergo determined, our titles to eternal life preserved, and our
comfort of them restored, notwithstanding the wit, and rage, and
envy of hell. So, then, Christ gave himself for us as a priest,
died for us as a sacrifice, but pleadeth justice and righteousness
in a way of justice and righteousness; for such is his sacrifice,
for our salvation from the death that is due to our foul or high
transgressions-as an Advocate. Thus have I given you thus far, an
account of the nature, end, and necessity of the Advocateship of
Jesus Christ, and should now come to the use and application, only
I must first remove an objection or two.
[OBJECTIONS REMOVED.]
SIXTHLY, [I now come to answer some objections.]
First Objection. But what need all these offices of Jesus Christ?
or, what need you trouble us with these nice distinctions? It is
enough for us to believe in Christ in the general, without considering
him under this and that office.
Answer. The wisdom of God is not to be charged with needless doing
when it giveth to Jesus Christ such variety of offices, and calleth
him to so many sundry employments for us; they are all thought
necessary by heaven, and therefore should not be counted superfluous
by earth. And to put a question upon thy objection-What is a sacrifice
without a priest, and what is a priest without a sacrifice? And
the same I say of his Advocate's office-What is an advocate without
the exercise of his office? And what need of an Advocate's office
to be exercised, if Christ, as sacrifice and Priest, was thought
sufficient by God? Each of these offices is sufficient for the
perfecting the work for which it is designed; but they are not all
designed for the self-same particular thing. Christ as sacrifice
offereth not himself; it is Christ as Priest does that. Christ as
Priest dieth not for our sins; it is Christ as sacrifice does so.
Again, Christ as a sacrifice and a Priest limits himself to those
two employs, but as an Advocate he launches out into a third. And
since these are not confounded in heaven, nor by the Scriptures,
they should not be confounded in our apprehension, nor accounted
useless.
It is not, therefore, enough for us that we exercise our thoughts
upon Christ in an indistinct and general way, but we must learn to
know him in all his offices, and to know the nature of his offices
also; our condition requires this, it requireth it, I say, as we
are guilty of sin, as we have to do with God, and with our enemy
the devil. As we are guilty of sin, so we need a sacrifice; and as
we are also sinners, we need one perfect to present our sacrifice
to God for us. We have need also of him as priest to present our
persons and services to God. And since God is just, and upon the
judgment-seat, and since also we are subject to sin grievously,
and again, since we have an accuser who will by law plead at this
bar of God our sins against us, to the end we might be condemned,
we have need of, and also "have an Advocate with the Father, Jesus
Christ the righteous."
Alas! How many of God's precious people, for want of a distinct
knowledge of Christ in all his offices, are at this day sadly baffled
with the sophistications of the devil? To instance no more than
this one thing-when they have committed some heinous sin after light
received, how are they, I say, tossed and tumbled and distressed
with many perplexities! They cannot come to any anchor in this their
troubled sea; they go from promise to promise, from providence to
providence, from this to that office of Jesus Christ, but forget
that he is, or else understand not what it is for this Lord Jesus
to be an Advocate for them. Hence they so oft sink under the fears
that their sin is unpardonable, and that therefore their condition
is desperate; whereas, if they could but consider that Christ is
their Advocate, and that he is therefore made an Advocate to save
them from those high transgressions that are committed by them, and
that he waits upon this office continually before the judgment-seat
of God, they would conceive relief, and be made to hold up their
head, and would more strongly twist themselves from under that
guilt and burden, those ropes and cords wherewith by their folly
they have so strongly bound themselves, than commonly they have
done, or do.
Second Objection. But notwithstanding what you have said, this sin
is a deadly stick in my way; it will not out of my mind, my cause
being bad, but Christ will desert me.
Answer. It is true, sin is, and will be, a deadly stick and stop to
faith, attempt to exercise it on Christ as considered under which
of his offices or relations you will; and, above all, the sin of
unbelief is "the sin that doth so," or most "easily beset us" (Heb
12:1, 2). And no marvel; for it never acteth alone, but is backed,
not only with guilt and ignorance, but also with carnal sense and
reason. He that is ignorant of this knows but little of himself,
or what believing is. He that undertakes to believe sets upon the
hardest task that ever was proposed to man; not because the things
imposed upon us are unreasonable or unaccountable, but because the
heart of man, the more true anything is, the more it sticks and
stumbles thereat; and, says Christ, "Because I tell you the truth,
ye believe me not" (John 8:45). Hence believing is called labouring,
(Heb 4:11); and it is the sorest labour, at times that any man can
take in hand, because assaulted with the greatest oppositions; but
believe thou must, be the labour never so hard, and that not only
in Christ in a general way, but in him as to his several offices,
and to this of his being an Advocate in particular, else some sins
and some temptations will not, in their guilt or vexatious trouble,
easily depart from thy conscience; no, not by promise, nor by thy
attempts to apply the same by faith. And this the text insinuateth
by its setting forth of Christ as Advocate, as the only or best
and most speedy way of relief to the soul in certain cases.
There is, then, an order that thou must observe in exercising of
thy soul in a way of believing.
1. Thou must believe unto justification in general; and for this
thou must direct thy soul to the Lord Christ as he is a sacrifice
for sin; and as a Priest offering that sacrifice, so as a sacrifice
thou shalt see him appeasing Divine displeasure for thy sin, and
as a Priest spreading the skirt of his garment over thee, for the
covering of thy nakedness; thus being clothed, thou shalt not be
found naked.
2. This, when thou hast done as well as thou canst, thou must, in
the next place, keep thine eye upon the Lord Christ as improving,
as Priest in heaven, the sacrifice which he offered on earth for
the continuing thee in a state of justification in thy lifetime,
notwithstanding those common infirmities that attend thee, and to
which thou art incident in all thy holy services or best performances
(Rom 5:10; Exo 28:31-38). For therefore is he a Priest in heaven,
and by his sacrifices interceding for thee.
3. But if thy foot slippeth, if it slippeth greatly, then know thou
it will not be long before a bill be in heaven preferred against
thee by the accuser of the brethren; wherefore then thou must
have recourse to Christ as Advocate, to plead before God thy judge
against the devil thine adversary for thee.
4. And as to the badness of thy cause, let nothing move thee, save
to humility and self-abasement, for Christ is glorified by being
concerned for thee; yea, the angels will shout aloud to see him
bring thee off. For what greater glory can we conceive Christ to
obtain ad Advocate, than to bring off his people when they have
sinned, notwithstanding Satan so charging of them for it as he
doth?
He gloried when he was going to the cross to die; he went up with
a shout and the sound of a trumpet, to make intercession for us;
and shall we think that by his being an Advocate he receives no
additional glory? It is glory to him, doubtless, to bear the title
of an Advocate, and much more to plead and prosper for us against
our adversary, as he doth.
5. And, I say again, for thee to think that Christ will reject thee
for that thy cause is bad, is a kind of thinking blasphemy against
this his office and his Word; for what doth such a man but side
with Satan, while Christ is pleading against him? I say, it is as
the devil would have it, for it puts strength into his plea against
us, by increasing our sin and wickedness. But shall Christ take
our cause in hand, and shall we doubt of good success?
This is to count Satan stronger than Christ; and that he can longer
abide to oppose, than Christ can to plead for us. Wherefore, away
with, it, not only as to the notion, but also as to the heart and
root thereof. Oh! When shall Jesus Christ our Lord be honoured by
us as he ought? This dastardly heart of ours, when shall it be more
subdued and trodden under foot of faith? When shall Christ ride
Lord, and King, and Advocate, upon the faith of his people, as he
should? He is exalted before God, before angels, and above all the
power of the enemy; there is nothing comes behind but the faith of
his people.
Third Objection. But since you follow the metaphor so close, I
will suppose, if an advocate be entertained, some recompense must
be given him. His fee-who shall pay him his fee? I have nothing.
Could I do anything to make this advocate part of amends, I could
think I might have benefit from him; but I have nothing. What say
you to this?32
Answer. Similitudes must not be strained too far; but yet I have
an answer for this objection. There is, in some cases, law for them
that have no money; ay, law and lawyers too; and this is called
a suing in forma pauperis;33 and such lawyers are appointed by
authority for that purpose. Indeed, I know not that it is thus in
every nation, but it is sometimes so with us in England; and this
is the way altogether in the kingdom of heaven before the bar of
God. All is done there for us in forma pauperis, on free cost; for
our Advocate or lawyer is thereto designed and appointed of his
Father.
Hence Christ is said to plead the cause, not of the rich and wealthy,
but of the poor and needy; not of those that have many friends, but
of the fatherless and widow; not of them that are fat and strong,
but of those under sore afflictions (Prov 22:22, 23; 23:10, 11;
31:9). "He shall stand at the right hand of the poor, to save him
from those that condemn his soul," or, as it is in the margin, "from
the judges of his soul" (Psa 109:31). This, then, is the manner of
Jesus Christ with men; he doth freely what he doth, not for price
nor reward. "I have raised him up," says God, "and I will direct all
his ways; he shall build my city, and he shall let go my captives,
not for a price nor reward" (Isa 45:13). [This scripture speaks of
Cyrus, a type of Christ.]
This, I say, is the manner of Jesus Christ with men; he pleads, he
sues in forma pauperis, gratis, and of mere compassion; and hence
it is that you have his clients give him thanks; for that is all
the poor can give. "I will greatly praise the Lord with my mouth;
yea, I will praise him among the multitude. For he shall stand at
the right hand of the poor, to save him from those that condemn
his soul" (Psa 109:30,31).
They know but little that talk of giving to Christ, except they mean
they would give him blessing and praise. He bids us come freely,
take freely, and tells us that he will give and do freely (Rev
22:17; 21:6). Let him have that which is his own-to wit, thyself;
for thou art the price of his blood. David speaks very strangely
of giving to God for mercy bestowed on him; I call it strangely,
because indeed it is so to reason. "What," says he, "shall I render
to the Lord for all his benefits? I will take the cup of salvation,
and call upon the name of the Lord" for more (Psa 116:12, 13).
God has no need of thy gift, nor Christ of thy bribe, to plead thy
cause; take thankfully what is offered, and call for more; that
is the best giving to God. God is rich enough; talk not then of
giving, but of receiving, for thou art poor. Be not too high, nor
think thyself too good to live by the alms of heaven; and since
the Lord Jesus is willing to serve thee freely, and to maintain
thy right to heaven against thy foe, to the saving of thy soul,
without price or reward, "let the peace of God rule in your hearts,
to the which also ye are called," as is the rest of "the body,
and be ye thankful" (Col 3:15). This, then, is the privilege of a
Christian-"We have an Advocate with the Father, Jesus Christ the
righteous"; one that pleadeth the cause of his people against those
that rise up against them, of his love, pity, and mere good-will.
Lord, open the eyes of dark readers, of disconsolate saints, that
they may see who is for them, and on what terms!
Fourth Objection. But if Christ doth once begin to plead for me,
and shall become mine Advocate, he will always be troubled with me,
unless I should, of myself, forsake him; for I am ever in broils
and suits of law, action after action is laid upon me, and I am
sometimes ten times in a day summoned to answer my doings before
God.
Answer. Christ is not an Advocate to plead a cause or two; nor to
deliver the godly from an accusation or two. "He delivereth Israel
out of all his troubles" (Psa 25:22; II Sam 22:28); and chooses
to be an Advocate for such; therefore, the godly of old did use to
make, from the greatness of their troubles, and the abundance of
their troublers, an argument to the Lord Christ to send and lend
them help-"Have mercy upon me," saith David; "consider my trouble
which I suffer of them that hate me" (Psa 9:13). And again, "Many
are they that rise up against me; many there be which say of my soul,
There is no help for him in God" (Psa 3:1,2). Yea the troubles of
this man were so many and great, that his enemies began to triumph
over him, saying, "There is no help for him in God." But could he
not deliver him, or did the Lord forsake him? No, no; "Thou hast
smitten," saith he, "all mine enemies upon the cheek bone; thou
hast broken the teeth of the ungodly." And as he delivereth them
from their troublers, so also he pleadeth all their causes; "O
Lord," saith the church, "thou hast pleaded the causes of my soul;
thou hast redeemed my life" (Lam 3:58). Mark, troubled Christian,
thou sayest thou hast been arrested ofttimes in a day, and as often
summoned to appear at God's bar, there to answer to what shall be
laid to thy charge. And here, for thy encouragement, thou readest
that the church hath an Advocate that pleadeth the causes of
her soul; that is, all her causes, to deliver her. He knows that,
so long as we are in this world, we are subject to temptation and
weakness, and through them made guilty of many bad things; wherefore,
he hath prepared himself to our service, and to abide with the
Father, an Advocate for us. As Solomon saith of a man of great
wrath, so it may be said of a man of great weakness, and the best
of saints are such-he must be delivered again and again, (Prov
19:19); yea, "many a time," saith David, "did he deliver them,"
(Psa 106:43); to wit, more than once or twice; and he will do so
for thee, if thou entertain him to be thine Advocate. Thou talkest
of leaving him, but then whither wilt thou go? All else are vain
things, things that cannot profit; and he will not forsake his people,
(I Sam 12:20-23), "though their land be filled with sin against
the Holy One of Israel" (Jer 51:5). I know the modest saint is
apt to be abashed to think what a troublesome one he is, and what
a make-work he has been in God's house all his days; and let him
be filled with holy blushing; but let him not forsake his Advocate.
[THE USE AND APPLICATION.]
SEVENTHLY, Having thus spoken to these objections, let us now come
to make some use of the whole. And,
Use First. I would exhort the children to consider the dignity that
God hath put upon Jesus Christ their Saviour; for by how much God
hath called his Son to offices and places of trust, by so much he
hath heaped dignities upon him. It is said of Mordecai, that he was
next to the king Ahasuerus. And what then? Why, then the greatness
of Mordecai, and his high advance, must be written in the book of
the Chronicles of the kings of Media and Persia, to the end his
fame might not be buried nor forgotten, but remembered and talked
of in generations to come (Esth 10). Why, my brethren, God exalted
Jesus of Nazareth, hath made him the only great one, having given
him a name above every name-a name, did I say?-a name and glory
beyond all names, and above all names, as doth witness both his being
set above all, and the many offices which he executeth for God on
behalf of his people. It is counted no little addition to honour
when men are not only made near to the king, but also entrusted
with most, if not almost with all the most weighty affairs of the
kingdom. Why, this is the dignity of Christ; he is, it is true,
the natural Son of God, and so high, and one that abounds with
honour. But this is not all; God has conferred upon him, as man, all
the most mighty honours of heaven; he hath made him Lord Mediator
betwixt him and the world. This in general. And particularly, he
hath called him to be his High Priest for ever, and hath sworn he
shall not be changed for another (Heb 7:21-24). He hath accepted
of his offering once for ever, counting that there is wholly enough
in what he did once "to perfect for ever them that are sanctified";
to wit, set apart to glory (Heb 10:11-14).
He is Captain-general of all the forces that God hath in heaven and
earth, the King and Commander of his people (ch. 9:25, 28). He is
Lord of all, and made "head over all things to the church," and is
our Advocate with the Father (Eph 1:22). O, the exaltation of Jesus
Christ! Let Christians, therefore, in the first place, consider
this. Nor can it be but profitable to them, if withal they consider
that all this trust and honour is put and conferred upon him in
relation to the advantage and advancement of Christians. If Christians
do but consider the nearness that is betwixt Christ and them, and,
withal, consider how he is exalted, it must needs be matter of
comfort to them. He is my flesh and my bone that is exalted; he
is my friend and brother that is thus set up and preferred. It was
something to the Jews when Mordecai was exalted to honour; they had,
thereby, ground to rejoice and be glad, for that one of themselves
was made lord-chief by the king, and the great governor of the land,
for the good of his kindred. True, when a man thinks of Christ as
severed from him, he sees but little to his comfort in Christ's
exaltation; but when he looks upon Christ, and can say, My Saviour,
my Priest, or the chief Bishop of my soul, then he will see much in
his being thus promoted to honour. Consider, then, of the glories
to which God has exalted our Saviour, in that he hath made him so
high. It is comely, also, when thou speakest of him, that thou name
his name with some additional title, thereby to call thy mind to
the remembrance, and so to the greater reverence of the person of
thy Jesus; as, our Lord Jesus, our Lord and Saviour Jesus Christ,
"the Apostle and High Priest of our profession, Christ Jesus" (II
Peter 2:20; Heb 3:1, &c). Men write themselves by their titles; as,
John, earl of such a place, Anthony, earl of such a place, Thomas,
lord, &c. It is common, also, to call men in great places by their
titles rather than by their names; yea, it also pleaseth such great
ones well; as, My lord high chancellor of England, My lord privy
seal, My lord high admiral, &c. And thus should Christians make
mention of Jesus Christ our Lord, adding to his name some of his
titles of honour; especially since all places of trust and titles
of honour conferred on him are of special favour to us. I did
use to be much taken with one sect of Christians; for that it was
usually their way, when they made mention of the name of Jesus, to
call him "The blessed King of Glory." Christians should do thus;
it would do them good; for why doth the Holy Ghost, think you, give
him all these titles but that we should call him by them, and so
make mention of him one to another; for the very calling of him by
this or that title, or name, belonging to this or that office of
his, giveth us occasion, not only to think of him as exercising
that office, but to inquire, by the Word, by meditation, and one of
another, what there is in that office and what, by his exercising
of that, the Lord Jesus profiteth his church.
How will men stand for that honour that, by superiors, is given to
them, expecting and using all things; to wit, actions and carriages,
so as that thereby their grandeur may be maintained; and saith Christ,
"Ye call me Master and Lord: and ye say well; for so I am" (John
13:13). Christ Jesus our Lord would have us exercise ourselves in
the knowledge of his glorious offices and relative titles, because
of the advantage that we get by the knowledge of them, and the
reverence of, and love to, him that they beget in our hearts. "That
disciple," saith the text, "whom Jesus loved saith unto Peter, It
is the Lord. Now when Simon Peter heard that it was the Lord, he
girt his fisher's coat unto him (for he was naked), and did cast
himself into the sea. And the other disciples came in a little
ship": to wit, to shore, to wait upon their Lord (John 21). The
very naming of him under the title of Lord, bowed their hearts
forthwith to come with joint readiness to wait upon him. Let this
also teach us to distinguish Christ's offices and titles, not to
confound them, for he exerciseth those offices, and beareth those
titles, for great reason, and to our commodity. Every circumstance
relating both to Christ's humiliation and exaltation ought to be
duly weighed by us, because of that mystery of God, and of man's
redemption that is wrapped therein; for as there was not a pin,
nor a loop, nor a tack in the tabernacle but had in it use of
instruction to the children of Israel, so there is not any part,
whether more near or more remote to Christ's suffering and exaltation,
but is, could we get into it, full of spiritual advantage to us.
To instance the water that came out of Christ's side, a thing
little taken notice of either by preachers or hearers, and yet John
makes it one of the witnesses of the truth of our redemption, and
a confirmation of the certainty of that record that God, to the
world, hath given of the sufficiency that is in his Son to save
(John 19:34; I John 3:5-9; 5:5-9; I John 4:9-12).
When I have considered that the very timing of Scripture expressions,
and the season of administering ordinances, have been argumentative
to the promoting of the faith and way of justification by Christ,
it has made think that both myself and most of the people of God
look over the Scriptures too slightly, and take too little notice
of that or of those many honours that God, for our good, has
conferred upon Christ. Shall he be called a King, a Priest, a Prophet,
a Sacrifice, an Altar, a Captain, a Head, a Husband, a Father, a
Fountain, a Door, a Rock, a Lion, a Saviour, &c., and shall we not
consider these things? And shall God to all these add, moreover, that
he is an Advocate, and shall we take no notice thereof, or jumble
things so together, that we lose some of his titles and offices;
or so be concerned with one as not to think we have need of the
benefit of the rest? Let us be ashamed thus to do or think, and let
us give to him that is thus exalted the glory due unto his name.
Use Second. As we should consider the titles and offices of Christ
in general, so we should consider this of his being an Advocate
in particular; for this is one of the reasons which induced the
apostle to present him here under that very notion to us-namely,
that we should have faith about it, and consider of it to our
comfort-"If any man sin, we have an Advocate with the Father, Jesus
Christ the righteous." "An advocate"-an advocate, as I said, is
one that hath power to plead for another in this, or that, or any
court of judicature. Be much therefore in the meditation of Christ,
as executing of this his office for thee, for many advantages will
come to thee thereby. As,
1. This will give thee to see that thou art not forsaken when
thou hast sinned; and this has not in it a little relief only, but
yieldeth consolation in time of need. There is nothing that we are
more prone unto than to think we are forsaken when we have sinned,
when for this very thing-to wit, to keep us from thinking so,
is the Lord Jesus become our Advocate-"If any man sin, we have
an Advocate." Christian, thou that hast sinned, and that with the
guilt of thy sin art driven to the brink of hell, I bring thee news
from God-thou shalt not die, but live, for thou hast "an Advocate
with the Father." Let this therefore be considered by thee, because
it yieldeth this fruit.
2. The study of this truth will give thee ground to take courage to
contend with the devil concerning the largeness of grace by faith,
since thy Advocate is contending for thee against him at the bar
of God. It is a great encouragement for a man to hold up his head
in the country, when he knows he has a special friend at court.
Why, our Advocate is a friend at court, a friend there ready to
give the onset to Satan, come he when he will. "We have an Advocate
with the Father"; an Advocate, or one to plead against Satan for
us.
3. This consideration will yield relief, when, by Satan's abuse of
some other of the offices of Christ, thy faith is discouraged and
made afraid. Christ as a prophet pronounces many a dreadful sentence
against sin; and Christ as a king is of power to execute them; and
Satan as an enemy has subtlety enough to abuse both these, to the
almost utter overthrow of the faith of the children of God. But
what will he do with him as he is an Advocate? Will he urge that
he will plead against us? He cannot; he has no such office. "Will
he plead against me with his great power? No, but he would put
strength into me"(Job 23:6). Wherefore Satan doth all he may to
keep thee ignorant of this office; for he knows that as Advocate,
when he is so apprehended, the saints are greatly relieved by him,
even by a believing thought of that office.
4. This consideration, or the consideration of Christ as exercising of
this office, will help thee to put by that visor wherewith Christ
by Satan is misrepresented to thee, to the weakening and affrighting
of thee. There is nothing more common among saints than thus to
be wronged by Satan; for as he will labour to fetch fire out of
the offices of Christ to burn us, so to present him to us with so
dreadful and so ireful a countenance, that a man in temptation,
and under guilt, shall hardly be able to lift up his face to God.
But now, to think really that he is my Advocate, this heals all!
Put a visor upon the face of a father, and it may perhaps for a
while fright the child; but let the father speak, let him speak in
his own fatherly dialect to the child, and the visor is gone, if
not from the father's face, yet from the child's mind; yea, the
child, notwithstanding that visor, will adventure to creep into its
father's bosom. Why, thus it is with the saints when Satan deludes
and abuses them by disfiguring the countenance of Christ to their
view. Let them but hear their Lord speak in his own natural dialect
(and then he doth so indeed when we hear him speak as an Advocate),
and their minds are calmed, their thoughts settled, their guilt
made to vanish, and their faith to revive.
Indeed, the advocateship of Jesus Christ is not much mentioned in
the Word, and because it is no oftener made mention of, therefore
perhaps it is that some Christians do so lightly pass it over;
when, on the contrary, the rarity of the thing should make it the
more admirable; and perhaps it is therefore so little made mention
of in the Bible, because it should not by the common sort be abused,
but is as it were privately dropped in a corner, to be found by them
that are for finding relief for their soul by a diligent search of
the Scriptures; for Christ in this office of advocateship is only
designed for the child of God, the world hath nothing therewith to
do.34 Methinks that which alone is proper to saints, and that which
by God is peculiarly designed for them, they should be mightily
taken withal; the peculiar treasure of kings, the peculiar privilege
of saints, oh, this should be affecting to us!-why, Christ, as an
Advocate, is such. "Remember me, O Lord," said the Psalmist, "with
the favour that thou bearest unto thy people: O visit me with
thy salvation; that I may see the good of thy chosen, that I may
rejoice in the gladness of thy nation, that I may glory with thine
inheritance" (Psa 106:4, 5). The Psalmist, you see here, is crying
out for a share in, and the knowledge of, the peculiar treasure
of saints; and this of Christ as Advocate is such; wherefore study
it, and prize it so much the more, this Advocate is ours.
(1.) Study it with reference to its peculiarity. It is for the
children, and nobody else; for the children, little and great.
This is children's bread; this is a mess for Benjamin; this is to
be eaten in the holy place. Children use to make much of that which,
by way of specialty, is by their relations bestowed on them-"And
Naboth said to Ahab, The Lord forbid it me, that I should give the
inheritance of my fathers to thee" (I Kings 21:3). No, truly will
I not. Why so? Because it was my father's gift, not in common to
all, but to me in special.
(2.) Study this office in the nature of it; for therein lies the
excellency of anything, even in the nature of it. Wrong thoughts of
this or that abuses it, and takes its natural glory from it. Take
heed, therefore, of misapprehending, while thou art seeking to
apprehend Christ as thy Advocate. Men judge of Christ's offices
while they are at too great a distance from them; but "let them
come near," says God, "then let them speak," (Isa 41:1); or as
Elihu said to his friends, when he had seen them judge amiss, "Let
us choose to us judgment, let us know among ourselves what is
good" (Job 34:4). So say I; study to know, rightly to know, the
Advocate-office of Jesus Christ. It is one of the easiest things
in the world to miss of the nature, while we speak of the name and
offices of Jesus Christ; wherefore look to it, that thou study the
nature of the office of his advocateship, of his advocateship for,
for so you ought to consider it. There is an Advocate for, not
against, the children of God-"Jesus Christ the righteous."
(3.) Study this office with reference to its efficacy and prevalency.
Job says, "After my words, they spake not again" (Job 29:22). And
when Christ stands up to plead, all must keep silence before him.
True, Satan had the first word, but Christ the last, in the business
of Joshua, and such a last as brought the poor man off well, though
"clothed with filthy garments" (Zech 3). Satan must be speechless
after a plea of our Advocate, how rampant soever he is afore; or as
Elihu has it, "They were amazed; they answered no more; they left
off speaking." Shall he that speaks in righteousness give place,
and he who has nothing but envy and deceit be admitted to stand
his ground? Behold, the angels cover their faces when they speak
of his glory, how then shall not Satan bend before him? In the days
of his humiliation, he made him cringe and creep, how much more,
then, now he is exalted to glory, to glory to be an Advocate, an
Advocate for his people! "If any man sin, we have an Advocate with
the Father, Jesus Christ the righteous."
(4.) Study the faithfulness of Christ in his execution of this
office, for he will not fail nor forsake them that have entertained
him for their Advocate: "He will thoroughly plead their cause" (Jer
50:34). Faithful and true, is one of his titles; and you shall
be faithfully served by him; you may boldly commit your cause unto
him, nor shall the badness of it make him fail, or discourage him
in his work; for it is not the badness of a cause that can hinder
him from prevailing, because he hath wherewith to answer for all
thy sins, and a new law to plead by, through which he will make
thee a conqueror. He is also for sticking to a man to the end, if
he once engages for him (John 13:1, 2). He will threaten and love,
he will chastise and love, he will kill and love, and thou shalt
find it so. And he will make this appear at the last; and Satan
knows it is so now, for he finds the power of his repulses while
he pleadeth for him at the bar against him. And all this is in very
faithfulness.
(5.) Study also the need that thou hast of a share in the execution
of the advocateship of Jesus Christ. Christians find that they have
need of washing in the blood of Christ, and that they have need
of being clothed with the righteousness of Christ; they also find
that they have need that Christ should make intercession for them,
and that by him, of necessity, they must approach God, and present
their prayers and services to him; but they do not so well see
that they need that Christ should also be their Advocate. And the
reason thereof is this: they forget that their adversary makes it
his business to accuse them before the throne of God; they consider
not the long scrolls and many crimes wherewith he chargeth them in
the presence of the angels of God. I say, this is the cause that
the advocateship of Christ is so little considered in the churches;
yea, many that have been relieved by that office of his, have not
understood what he has thereby done for them. But perhaps this is
to be kept from many till they come to behold his face, and till
all things shall be revealed, that Christ might have glory given him
in the next world for doing of that for them which they so little
thought of in this. But do not thou be content with this ignorance,
because the knowledge of his advocating it for thee will yield thee
present relief. Study, therefore, thine own weakness, the holiness
of the judge, the badness of thy cause, the subtlety, malice, and
rage, of thine enemy; and be assured that whenever thou sinnest,
by and by thou art for it accused before God at his judgment seat.
These things will, as it were, by way of necessity, instill into
thy heart the need that thou hast of an advocate, and will make thee
look as to the blood and righteousness of Jesus Christ to justify
thee, so to Christ as an Advocate to plead thy cause, as did holy
Job in his distresses (Job 16:21).
Use Third. Is Christ Jesus not only a priest of, and a King over,
but an Advocate for his people? Let this make us stand and wonder,
and be amazed at his humiliation and condescension. We read of his
humiliation on earth when he put himself into our flesh, took upon
him our sins, and made them as his own unto condemnation and death.
And to be an advocate is an office reproachful to the malicious,
if any man be such an one, for those that are base and unworthy.
Yea, and the higher and more honourable the person is that pleads
for such, the more he humbles himself. The word doth often in effect
account him now in heaven as a servant for us, and acts of service
are acts of condescension; and I am sure some acts of service have
more of that in them than some; and I think when all things are
considered, that Christ neither doth nor can do anything for us
there, of a more condescending nature, than to become our Advocate.
True, he glories in it; but that doth not show that the work is
excellent in itself. It is also one of his titles of honour; but
that is to show how highly God esteems of, and dignifies all his
acts; and though this shall tend at last to the greatening of his
honour and glory in his kingdom, yet the work itself is amazingly
mean.
I speak after the manner of men. It is accounted so in this world.
How ignoble and unrespectful doth a man make himself, especially to
his enemy, when he undertakes to plead a bad cause, if it happeneth
to be the cause of the base and unworthy! And I am sure we are,
every one, so in ourselves, for whom he is become an Advocate with
the Father. True, we are made worthy in him, but that is no thanks
to us; as to ourselves and our cause, both are bad enough. And let
us now leave off disputing, and stand amazed at his condescension;
"Who humbleth himself to behold the things that are in heaven" (Psa
113:6). And men of old did use to wonder to think that God should
so much stoop, as to open his eyes to look upon man, or once so much
as to mind him (Job 7:17; 14:1-3; Psa 8:4; 144:3, 4). And if these
be acts that speak a condescension, what will you count of Christ's
standing up as an Advocate to plead the cause of his people? Must
not that be much more so accounted? O, the condescension of Christ
in heaven! While cavillers quarrel at such kind of language, let
the saints stay themselves and wonder at it, and be so much the
more affected with his grace. The persons are base, the crimes are
base, with which the persons are charged; wherefore one would think
that has but the reason to think, that it is a great condescension
of Christ, now in heaven, to take upon him to be an Advocate for
such a people, especially if you consider the openness of this work
of Christ; for this thing is not done in a corner. This is done in
open court.
1. With a holy and just God; for he is the judge of all, and his
eyes are purer than to behold iniquity; yea, his very essence and
presence is a consuming fire; yet, before and with this God, and
that for such a people, Jesus Christ, the King, will be an Advocate.
For one mean man to be an Advocate for the base, with one that is
not considerable, is not so much; but for Christ to be an Advocate
for the base, and for the base, too, under the basest consideration,
this is to be wondered at. When Bathsheba, the queen became an
advocate for Adonijah unto king Solomon, you see how he flounced at
her, for that his cause was bad. "And why," saith he, "dost thou
ask Abishag for Adonijah? Ask for him the kingdom also" (I Kings
2:16-23). I told you before, that to be an advocate did run one
upon hazards of reproach; and it may easily be thought that the
queen did blush, when, from the king, her son, she received such a
repulse; nor do we hear any more of her being an advocate; I believe
she had enough of this. But oh! This Christ of God, who himself is
greater that Solomon, he is become an Advocate, "an Advocate with
the Father," who is the eternally just, and holy, and righteous
God; and that for a people, with respect to him, far worse than
could be Adonijah in the eyes of his brother Solomon. Majesty and
justice are dreadful in themselves, and much more so when approached
by any, especially when the cause, as to matter of fact, is bad,
that the man is guilty of who is concerned in the advocateship of
his friend; and yet Jesus Christ is still an Advocate for us, "an
Advocate with the Father."
2. Consider, also, before whom Jesus Christ doth plead as an
Advocate, and that is before, or in the presence and observation
of, all the heavenly host; for whilst Christ pleadeth with God for
his people, all the host of heaven stand by on the right hand and
on the left (Matt 10:32). And though as yet there may seem to be
but little in this consideration, yet Christ would have us know, and
account it an infinite kindness of his to us that he will confess,
and not be ashamed of us before the angels of his Father (Mark 8:38).
Angels are holy and glorious creatures, and, in some respect, may
have a greater knowledge of the nature and baseness of sin than we
while here are capable of; and so may be made to stand and wonder
while the Advocate pleads with God for a people, from head to foot,
clothed therewith. But Christ will not be ashamed to stand up for
us before them, though they know how bad we are, and what vile
things we have done. Let this, therefore, make us wonder.
3. Add to these, how unconcerned ofttimes those are with themselves,
and their own desolate condition, for whom Christ, as an Advocate,
laboureth in heaven with God. Alas! The soul is as far off of knowing
what the devil is doing against it at God's bar as David was when
Saul was threatening to have his blood, while he was hid in the
field (I Sam 20:26-34). But, O true Jonathan! How didst thou plead
for David! Only here thou hadst the advantage of our Advocate,
thou hadst a good cause to plead; for when Saul, thy father, said,
"David shall surely die," thy reply was, "Wherefore shall he be
slain? What [evil] hath he done?" But Christ cannot say thus when
he pleadeth for us at God's bar; nor is our present senselessness
and unconcernedness about his pleading but an aggravation to our sin.
Perhaps David was praying while Jonathan was playing the advocate
for him before the king his father; but perhaps the saint is sleeping,
yea, sinning more, whilst Christ is pleading for him in heaven.
Oh! This should greatly affect us; this should make us wonder;
this should be so considered by us, as to heighten our souls to
admiration of the grace and kindness of Christ.
4. Join to these the greatness and gravity, the highness and glorious
majesty of the Man that is become our Advocate. Says the text, it
is Jesus Christ-"We have an Advocate with the Father, Jesus Christ."
Now, that he should become an Advocate, that he should embrace such
an employ as this of his advocateship, let this be a wonderment,
and so be accounted. But let us come to the fourth use.
Use Fourth. Is it so? Is Jesus Christ the Saviour also become our
Advocate? Then let us labour to make that improvement of this doctrine
as tendeth to strengthen our graces, and us, in the management of
them. Indeed, this should be the use that we should make of all
the offices of Christ; but let us, at this time, concern ourselves
about this; let, I say, the poor Christian thus expostulate with
himself-
1. Is Christ Jesus the Lord mine Advocate with the Father? Then
awake, my faith, and shake thyself like a giant; stir up thyself,
and be not faint; Christ is the Advocate of his people, and pleadeth
the cause of the poor and needy. And as for sin, which is one great
stumble to thy actings, O my faith, Christ has not only died for
that as a sacrifice, nor only carried his sacrifice unto the Father,
in the holiest of all, but is there to manage that offering as
an Advocate, pleading the efficacy and worth thereof before God,
against the devil, for us. Thus, I say, we should strengthen our
faith; for faith has to do not only with the Word, but also with
the offices of Christ. Besides, considering how many the assaults
are that are made upon our faith, we find all little enough to
support it against all the wiles of the devil.
Christians too little concern themselves, as I have said, with the
offices of Jesus Christ; and therefore their knowledge of him is
so little, and their faith in him so weak. We are bid to have our
conversation in heaven, and then a man so hath, when he is there,
in his spirit, by faith, observing how the Lord Jesus doth exercise
his offices there for him. Let us often, by faith, go to the bar
of God, there to hear our Advocate plead our cause; we should often
have our faith to God's judgment-seat, because we are concerned
there; there we are accused of the devil, there we have our crimes
laid open, and there we have our Advocate to plead; and this is
suggested in the text, for it saith, "We have an Advocate with the
Father"; therefore, thither our faith should go for help and relief
in the day of our straits. I say, we should have our faith to God's
judgment-seat, and show it there, by the glass of our text,35 what
Satan is doing against, and the Lord Jesus for, our souls. We should
also show it how the Lord Jesus carries away every cause from the
devil, and from before the judgment-seat, to the comfort of the
children, the joy of angels, and the shame of the enemy. This
would strengthen and support our faith indeed, and would make us
more able than, for the most part, we are to apply the grace of God
to ourselves, and hereafter to give more strong repulses to Satan.
It is easy with a man, when he knows that his advocate has overthrown
his enemy at the King's Bench bar or Court of Common Pleas, less
to fear him the next time he sees him, and more boldly to answer
him when he reneweth his threats on him. Let faith, then, be
strengthened, from its being exercised about the advocateship of
Jesus Christ.
2. As we should make use of Christ's advocateship for the
strengthening of our faith, so we should also make use thereof to
the encouraging us to prayer. As our faith is, so is our prayer;
to wit, cold, weak, and doubtful, if our faith be so. When faith
cannot apprehend that we have access to the Father by Christ, or
that we have an Advocate, when charged before God for our sins by
the devil, then we flag and faint in our prayer; but when we begin
to take courage to believe-and then we do so when most clearly
we apprehend Christ-then we get up in prayer. And according as a
man apprehends Christ in his undertakings and offices, so he will
wrestle with and supplicate God. As, suppose a man believes that
Christ died for his sins; why, then, he will plead that in prayer
with God. Suppose, also, that a man understands that Christ rose
again for his justification; why, then, he will also plead that in
prayer; but if he knows no more, no further will he go. But when he
shall know that there is also for him an Advocate with the Father,
and that that Advocate is Jesus Christ; and when the glory of this
office of Christ shall shine in the face of this man's soul; oh,
then, he takes courage to pray with that courage he had not before;
yea, then is his faith so supported and made strong, that his prayer
is more fervent, and importuning abundance. So that, I say, the
knowledge of the advocateship of Christ is very useful to strengthen
our graces; and, as of graces in general, so of faith and prayer in
particular. Wherefore, our wisdom is, so to improve this doctrine
that prayer may be strengthened thereby.
3. As we should make use of this doctrine to strengthen faith and
prayer, so we should make use of it to keep us humble; for the more
offices Christ executeth for us with the Father, the greater sign
that we are bad; and the more we see our badness, the more humble
should we be. Christ gave for us the price of blood; but that is
not all; Christ as a Captain has conquered death and the grave for
us, but that is not all: Christ as a Priest intercedes for us in
heaven; but that is not all. Sin is still in us, and with us, and
mixes itself with whatever we do, whether what we do be religious
or civil; for not only our prayers and our sermons, our hearings
and preaching, and so; but our houses, our shops, our trades, and
our beds, are all polluted with sin. Nor doth the devil, our night
and day adversary, forbear to tell our bad deeds to our Father,
urging that we might for ever be disinherited for this. But what
should we now do, if we had not an Advocate; yea, if we had not
one who would plead in forma pauperis; yea, if we had not one that
could prevail, and that would faithfully execute that office for
us? Why, we must die. But since we are rescued by him, let us, as
to ourselves, lay our hand upon our mouth, and be silent, and say,
"Not unto us, O Lord, not unto us, but unto thy name give glory."
And, I say again, since the Lord Jesus is fain to run through so
many offices for us before he can bring us to glory, oh! how low,
how little, how vile and base in our own eyes should we be.
It is a shame for a Christian to think highly of himself, since
Christ is fain to do so much for him, and he again not at all able
to make him amends; but some, whose riches consist in nothing but
scabs and lice, will yet have lofty looks. But are not they much to
blame who sit lifting up of lofty eyes in the house, and yet know
not how to turn their hand to do anything so, but that another,
their betters, must come and mend their work? I say, is it not more
meet that those that are such, should look and speak, and act as
such that declare their sense of their unhandiness, and their shame,
and the like, for their unprofitableness? Yea, is it not meet that
to every one they should confess what sorry ones they are? I am
sure it should be thus with Christians, and God is angry when it
is otherwise. Nor doth it become these helpless ones to lift up
themselves on high. Let Christ's advocateship therefore teach us
to be humble.
4. As we should improve this doctrine to strengthen faith, to
encourage prayer, and keep us humble, so we should make use of it
to encourage perseverance-that is, to hold on, to hold out to the
end; for, for all those causes the apostle setteth Christ before us
as an Advocate. There is nothing more discourages the truly godly
than the sense of their own infirmities, as has been hinted all
along; consequently, nothing can more encourage them to go on than
to think that Christ is an Advocate for them. The services, also,
that Christ has for us to do in this world are full of difficulty,
and so apt to discourage: but when a Christian shall come to
understand that-if we do what we can-it is not a failing either in
matter or manner that shall render it wholly unserviceable, or give
the devil that advantage as to plead thereby to prevail for our
condemnation and rejection; but that Christ, by being our Advocate,
saves us from falling short, as also from the rage of hell. This
will encourage us to hold on, though we do but hobble in all our
goings, and fumble in all our doings; for we have Christ for an
Advocate in case we sin in the management of any duty-"If any man
sin, we have an Advocate with the Father, Jesus Christ the righteous."
Let us, therefore, go on in all God's ways as well as we can for
our hearts; and when our foot slips, let us tell God of it, and
his mercy in Christ shall hold us up (Psa 84:9-12).
Darkness, and to be shut up in prison, is also a great discouragement
to us; but our Advocate is for giving us light, and for fetching
us out of our prison. True, he that Joseph chose to be his Advocate
with Pharaoh remembered not Joseph, but forgat him (Gen 40:14, 23);
but he that has Jesus Christ to be his Advocate shall be remembered
before God, (Micah 7:8-10).-"He remembered us in our low estate;
for his mercy endureth for ever" (Psa 136:23). Yea, he will say
to the prisoners, Show yourselves; and to them that are in the
prison-house, Go forth. Satan sometimes gets the saints into the
prison when he has taken them captive by their lusts (Rom 7:23).
But they shall not be always there; and this should encourage us
to go on in godly ways; for "we must through much tribulation enter
into the kingdom of God."
Objection. But I cannot pray, says one, therefore how should
I persevere? When I go to prayer, instead of praying, my mouth is
stopped. What would you have me do?
Answer. Well, soul, though Satan may baffle thee, he cannot so
serve thine Advocate; if thou must not speak for thyself, Christ
thine Advocate can speak for thee. Lemuel was to open his mouth
for the dumb-to wit, for the sons of destruction, and to plead the
cause of the poor and needy (Prov 31:8, 9). If we knew the grace of
our Lord Jesus Christ, so as the Word reveals it, we would believe,
we would hope, and would, notwithstanding all discouragements, wait
for the salvation of the Lord. But there are many things that hinder,
wherefore faith, prayer, and perseverance, are made difficult things
unto us-"But if any man sin, we have an Advocate with the Father,
Jesus Christ the righteous": and, God "shall fight for you, and
you shall hold your peace," was once a good word to me when I could
not pray.
5. As we should improve this doctrine for the improvement
and encouragement of these graces, so we should improve it to the
driving of difficulties down before us, to the getting of ground
upon the enemy-"Resist the devil," drive him back; this is it for
which thy Lord Jesus is an Advocate with God in heaven; and this
is it for the sake of which thou art made a believer on earth (I
Peter 5:9; Heb 12:4). Wherefore has God put this sword, WE HAVE
AN ADVOCATE, into thy hand, but to fight thy way through the world?
"Fight the good fight of faith, lay hold on eternal life," and say,
"I will go in the strength of the Lord God." And since I have an
Advocate with the Father, Jesus Christ the righteous, I will not
despair, though "the iniquity of my heels shall compass me about"
(Psa 49:5).
Use Fifth. Doth Jesus Christ stand up to plead for us with God, to
plead with him for us against the devil? Let this teach us to stand
up to plead for him before men, to plead for him against the enemies
of his person and gospel. This is but reasonable; for if Christ
stands up to plead for us, why should not we stand up to plead for
him? He also expects this at our hands, saying, "Who will rise up
for me against the evil doers? Who will stand up for me against the
workers of iniquity?" (Psa 94:16). The apostle did it, and counted
himself engaged to do it, where he saith, he preached "the gospel
of God with much contention" (I Thess 2:2). Nor is this the duty of
apostles or preachers only, but every child of God should "earnestly
contend for the faith which was once delivered unto the saints"
(Jude 3).
And, as I said, there is reason why we should do this; he standeth
for us. And if we, (1.) Consider the disparity of persons to plead,
it will seem far more reasonable. He stands up to plead with God,
we stand up to plead with men. The dread of God is great, yea,
greater than the dread of men. (2.) If we consider the persons
pleaded for. He pleads for sinners, for the inconsiderable, vile,
and base; we plead for Jesus, for the great, holy, and honourable.
It is an honour for the poor to stand up for the great and mighty;
but what honour is it for the great to plead for the base? Reason,
therefore, requireth that we stand up to plead for him, though there
can be but little rendered why he should stand up to plead for us.
(3.) He standeth up to plead for us in the most holy place, though
we are vile; and why should we not stand up for him in this vile
world, since he is holy? (4.) He pleads for us, though our cause
is bad; why should not we plead for him, since his cause is good?
(5.) He pleads for us, against fallen angels; why should we not
plead for him against sinful vanities? (6.) He pleads for us to
save our souls; why should not we plead for him to sanctify his
name? (7.) He pleads for us before the holy angels; why should
not we plead for him before princes? (8.) He is not ashamed of us,
though now in heaven; why should we be ashamed of him before this
adulterous and sinful generation? (9.) He is unwearied in his pleading
for us; why should we faint and be dismayed while we plead for him?
My brethren, is it not reasonable that we should stand up for him
in this world? Yea, is it not reason that in all things we should
study his exaltation here, since he in all things contrives our
honour and glory in heaven? A child of God should study in every
of his relations to serve the Lord Christ in this world, because
Christ, by the execution of every one of his offices, seeks our
promotion hereafter. If these be not sufficient arguments to bow us
to yield up our members, ourselves, our whole selves to God, that
we may be servants of righteousness unto him; yea, if by these and
such like we are not made willing to stand up for him before men,
it is a sign that there is but little, if any, of the grace of God
in our hearts.
Yea, further, that we should have now at last in reserve Christ
as authorized to be our Advocate to plead for us; for this is the
last of his offices for us while we are here, and is to be put in
practice for us when there are more than ordinary occasions. This
is to help, as we say, at a dead lift, even then when a Christian
is taken for a captive, or when he sinks in the mire where is no
standing, or when he is clothed with filthy garments, or when the
devil doth desperately plead against us our evil deeds, or when
by our lives we have made our salvation questionable, and have
forfeited our evidences for heaven. And why then should not we
have also in reserve for Christ? And when profession and confession
will not do, when loss of goods and a prison will not do, when loss
of country and of friends will not do, then to bring it in, then
to bring it in as the reserve, and as that which will do-to wit,
willingly to lay down our lives for his name; and since he doth
his part without grudging for us, let us do ours with rejoicing
for him (Isa 24:15; John 21:19).
Use Sixth. Doth Jesus Christ stand up to plead for us, and that of
his mere grace and love? Then this should teach Christians to be
watchful and wary how they sin against God. This inference seems to
run retrograde; but whoso duly considers it, will find it fairly
fetched from the premises. Christianity teaches ingenuity, 36
and aptness to be sensible of kindnesses, and doth instruct us to
a loathness to be overhard upon him from whom we have all at free
cost. "Shall we-sin that grace may abound? God forbid. Shall we do
evil that good may come? God forbid. Shall we sin because we are
not under the law, but under grace? God forbid" (Rom 6:1, 2, 15).
It is the most disingenuous thing in the world not to care how
chargeable we are to that friend that bestows all upon us gratis.
When Mephibosheth had an opportunity to be yet more chargeable to
David, he would not, because he had his life and his all from the
mere grace of the king (II Sam 19:24-28). Also David thought it
too much for all his household to go to Absalom's feast, because it
was made of free cost. Why, Christ is our Advocate of free cost,
we pay him neither fee nor income for what he doth; nor doth he
desire aught of us, but to accept of his free doing for us thankfully;
wherefore let us put him upon this work as little as may be, and
by so doing we shall show ourselves Christians of the right make
and stamp. We count him but a fellow of a very gross spirit that
will therefore be lavishing of what is his friend's, because it
is prepared of mere kindness for him; Esau himself was loath to do
this; and shall Christians be disingenuous?
I dare say, if Christians were sober, watchful, and of a more
self-denying temper, they need not put the Lord Jesus to that to
which for the want of these things they do so often put him. I know
he is not unwilling to serve us, but I know also that the love of
Christ should constrain us to live not to ourselves, but to him
that loved us, that died for us, and rose again (II Cor 5:14, 15).
We shall do that which is naught too much, even then when we watch
and take care what we can to prevent it. Our flesh, when we do our
utmost diligence to resist, it will defile both us and our best
performances. We need not lay the reins on its neck and say, What
care we? the more sin the more grace, and the more we shall see
the kindness of Christ, and what virtue there is in his Advocate's
office to save us. And should there be any such here, I would
present them with a scripture or two; the first is this, "Do ye
thus requite the Lord, O foolish people and unwise?" (Deut 32:6).
And if this gentle check will not do, then read the other, Shall
we say, Let us do evil that good may come? their damnation is just
(Rom 3:8). Besides, as nothing so swayeth with us as love, so there
is nothing so well pleasing to God as it. Let a man love, though he
has opportunity to do nothing, it is accepted of the God of heaven.
But where there is no love, let a man do what he will, it is not
at all regarded (I Cor 13:1-3). Now to be careless and negligent,
and that from a supposed understanding of the grace of Christ in
the exercise of his advocateship for us in heaven, is as clear sign
as can be, that in thy heart there is no love to Christ, and that
consequently thou art just a nothing, instead of being a Christian.
Talk, then, what thou wilt, and profess never so largely, Christ is
no Advocate of thine, nor shalt thou, thou so continuing, be ever
the better for any of those pleas that Christ, at God's bar, puts
in against the devil, for his people.
Christians, Christ Jesus is not unwilling to lay out himself for
you in heaven, nor to be an Advocate for you in the presence of his
Father; but yet he is unwilling that you should render him evil
for good; I say, that you should do so by your remissness and
carelessness for want of such a thinking of things as may affect
your hearts therewith. It would be more comely in you, would please
him better, would agree with your profession, and also better would
prove you gracious, to be found in the power and nature of these
conclusions. "How shall we that are dead to sin, live any longer
therein?" (Rom 6:2)." If ye be risen with Christ, seek those things
which are above, where Christ sitteth on the right hand of God;
for ye are dead, and your life is hid with Christ in God. When
Christ, who is our life, shall appear, then shall ye also appear
with him in glory. Mortify therefore your members which are upon
the earth, fornication, uncleanness, inordinate affection, evil
concupiscence, and covetousness, which is idolatry; for which things'
sake the wrath of God cometh on the children of disobedience" (Col
3:1-6).
I say, it would be more comely for Christians to say, We will not
sin because God will pardon; we will not commit iniquity because
Christ will advocate for us. "I write unto you that ye sin not;
though if any man sin, we have an Advocate with the Father." Why,
the brute would conclude, I will not do so, because my master
will beat me; I will do thus, for then my master will love me. And
Christians should be above [such] men, brutish men.
And for a conclusion as to this, let me present you with three
considerations-(1.) Know that it is the nature of grace to draw holy
arguments to move to goodness of life from the love and goodness of
God, but not thence to be remiss (II Cor 5:14). (2.) Know therefore
that they have no grace that find not these effects of the discoveries
of the love and goodness of God. (3.) Know also that among all the
swarms of professors that from age to age make mention of the name
of Christ, they only must dwell with him in heaven that do part
from iniquity, and are zealous of good works (II Tim 2:19). He gave
himself for these (Titus 2:11-14). Not that they were so antecedent
to this gift. But those that he hath redeemed to himself are thus
sanctified by the faith of him (Acts 26:18).
Use Seventh. Is it so? Is Jesus Christ an Advocate with the Father for
us? Then this should encourage strong Christians to tell the weak
ones where, when they are in their temptations and fears through
sin, they may have one to plead their cause. Thus the apostle doth
by the text; and thus we should do one to another. Mark, he telleth
the weak of an Advocate: "My little children, I write unto you
that ye sin not; though if any man sin, we have an Advocate with
the Father."
Christians, when they would comfort their dejected brethren, talk
too much at rovers37 or in generals; they should be more at the
mark: "A word spoken in season, how good is it?" I say, Christians
should observe and inquire, that they may observe the cause or
ground of their brother's trouble; and having first taken notice
of that, in the next place consider under which of the offices of
Jesus Christ this sin or trouble has cast this man; and so labour
to apply Christ in the word of the gospel to him. Sometimes we are
bid to consider him as an Apostle and High Priest, and sometimes
as a forerunner and an Advocate. And he has, as was said afore,
these divers offices, with others, that we by the consideration
of him might be relieved under our manifold temptations. This, as
I said, as I perceive John teaches us here, as he doth a little
before of his being a sacrifice for us; for he presenteth them
that after conversion shall sin with Christ as an Advocate with
the Father. As who should say, My brethren, are you tempted, are
you accused, have you sinned, has Satan prevailed against you? "We
have an Advocate with the Father, Jesus Christ the righteous."
Thus we should do, and deliver our brother from death. There is
nothing that Satan more desires than to get good men in his sieve
to sift them as wheat, that if possible he may leave them nothing
but bran; no grace, but the very husk and shell of religion. And
when a Christian comes to know this, should Christ as Advocate be
hid, what could bear him up? But let him now remember and believe
that "we have an Advocate with the Father, Jesus Christ the
righteous," and he forthwith conceiveth comfort; for an advocate
is to plead for me according as has been showed afore, that I may
be delivered from the wrath and accusation of my adversary, and
still be kept safe under grace.
Further, by telling of my brother that he hath an Advocate, I put
things into his mind that he has not known, or do bring them into
remembrance which he has forgotten-to wit, that though he hath
sinned, he shall be saved in a way of justice; for an advocate is
to plead justice and law, and Christ is to plead these for a saint
that has sinned; yea, so to plead them that he may be saved. This
being so, he is made to perceive that by law he must have his sins
forgiven him; that by justice he must be justified. For Christ
as an Advocate pleadeth for justice, justice to himself; and this
saint is of himself-a member of his body, of his flesh, and of his
bones.
Nor has Satan so good a right to plead justice against us, though
we have sinned, that we might be damned, as Christ has to plead
it, though we have sinned, that we might be saved; for sin cannot
cry so loud to justice as can the blood of Christ; and he pleads
his blood as Advocate, by which he has answered the law; wherefore
the law having nothing to object, must needs acquit the man for whom
the Lord Jesus pleads. I conclude this with that of the Psalmist,
"Surely his salvation is nigh them that fear him; that glory may
dwell in our land. Mercy and truth are met together; righteousness
and peace have kissed each other. Truth shall spring out of the
earth; and righteousness shall look down from heaven. Yea, the
Lord shall give that which is good; and our land shall yield her
increase. Righteousness shall go before him; and shall set us in
the way of his steps" (Psa 85:9-13).
Use Eighth. But what is all this to you that are not concerned
in this privilege? The children, indeed, have the advantage of an
advocate; but what is this to them that have none to plead their
cause? (Jer 30:12, 13); they are, as we say, left to the wide world,
or to be ground to powder between the justice of God and the sins
which they have committed. This is the man that none but the devil
seeks after; that is pursued by the law, and sin, and death, and
has none to plead his cause. It is sad to consider the plight
that such an one is in. His accuser is appointed, yea, ordered to
bring in a charge against him-"Let Satan stand at his right hand,"
in the place where accusers stand. "And when he shall be judged, let
him be condemned," let there be none to plead for his deliverance.
If he cries, or offereth to cry out for mercy or forgiveness, "let
his prayer become sin" (Psa 109:6-7). This is the portion of a
wicked man: "terrors take hold on him as waters, a tempest stealeth
him away in the night, the east wind carrieth him away, and he
departeth, and as a storm hurleth him out of his place; for God
shall cast upon him, and not spare; he would fain flee out of his
hand. Men shall clap their hands at him, and shall hiss him out
of his place" (Job 27:20-23). And what shall this man do? Can he
overstand the charge, the accusation, the sentence, and condemnation?
No, he has none to plead his cause. I remember that somewhere I
have read, as I think, concerning one who, when he was being carried
upon men's shoulders to the grave, cried out as he lay upon the
bier, I am accused before the just judgment of God; and a while
after, I am condemned before the just judgment of God. Nor was this
man but strict as the religion that was then on foot in the world;
but all the religion of the world amounts to no more than nothing.
I mean as to eternal salvation, if men be denied an Advocate to
plead their cause with God. Nor can any advocate save Jesus Christ
the righteous avail anything at all, because there is none appointed
but him to that work, and therefore not to be admitted to enter a
plea for their client at the bar of God.
Objection. But some may say, There is God's grace, the promise,
Christ's blood, and his second part of priesthood now in heaven.
Can none of these severally, nor all of them jointly, save a man
from hell, unless Christ also become our Advocate?
Answer. All these, his Advocate's office not excluded, are few
enough, and little enough, to save the saints from hell; for the
righteous shall scarcely be saved (I Peter 4:18). There must, then,
be the promise, God's grace, Christ's blood, and him to advocate
too, or we cannot be saved. What is the promise without God's grace,
and what is that grace without a promise to bestow it on us? I say,
what benefit have we thereby? Besides, if the promise and God's
grace, without Christ's blood, would have saved us, wherefore
then did Christ die? Yea, and again I say, if all these, without
his being an Advocate, would have delivered us from all those
disadvantages that our sins and infirmities would bring us to and
into; surely in vain and to no purpose was Jesus made an Advocate.
But, soul, there is need of all; and therefore be not thou offended
that the Lord Jesus is of the Father made so much to his, but
rather admire and wonder that the Father and the Son should be so
concerned with so sorry a lump of dust and ashes as thou art. And
I say again, be confounded to think that sin should be a thing so
horrible, of power to pollute, to captivate, and detain us from
God, that without all this ado (I would speak with reverence of
God and his wisdom) we cannot be delivered from the everlasting
destruction that it hath brought upon the children of men.
But, I say, what is this to them that are not admitted to a privilege
in the advocate-office of Christ? Whether he is an Advocate or
no, the case to them is the same. True, Christ as a Saviour is not
divided; he that hath him not in all, shall have him in none at
all of his offices in a saving manner. Therefore, he for whom he
is not an Advocate, he is nothing as to eternal life.
Indeed, Christ by some of his offices is concerned for the elect,
before by some others of them he is; but such shall have the blessing
of them all before they come to glory. Nor hath man ground to say
Christ is here or there mine, before he hath ground to say, he also
is mine Advocate; though that office of his, as has been already
showed, stands in the last place, and comes in as a reserve. But
can any imagine that Christ will pray for them as Priest for whom
he will not plead as Advocate? or that he will speak for them to
God for whom he will not plead against the devil? No, no; they are
his own, that he loveth to the end, (John 13:1), to the end of their
lives, to the end of their sins, to the end of their temptations,
to the end of their fears, and of the exercise of the rage and
malice of Satan against them. To the end may also be understood,
even until he hath given them the profit and benefit of all his
offices in their due exercise and administration. But, I say, what
is all this to them that have him not for their Advocate?
You may remember that I have already told you that there are several
who have not the Lord Jesus for their Advocate-to wit, those that
are still in their sins, pursuing of their lusts; those that are
ashamed of him before men; and those that are never otherwise but
lukewarm in their profession. And let us now, for a conclusion,
make further inquiry into this matter.
Is it likely that those should have the Lord Jesus for their
Advocate to plead their cause; who despise and reject his person,
his Word, and ways? or those either who are so far off from sense
of, and shame for, sin, that it is the only thing they hug and
embrace? True, he pleadeth the cause of his people both with the
Father and against the devil, and all the world besides; but open
profaneness, shame of good, and without heart or warmth in religion,
are no characters of his people. It is irrational to think that
Christ is an Advocate for, or that he pleadeth the cause of such,
who, in the self-same hour, and before his enemies, are throwing
dirt in his face by their profane mouths and unsanctified lives
and conversations.
If he pleads as an Advocate for any, he must plead against Satan for
them, and so consequently must have some special bottom to ground
his plea upon; I say, a bottom better than that upon which the carnal
man stands; which bottom is either some special relation that this
man stands in to God, or some special law he hath privilege by, that
he may have some ground for an appeal, if need be, to the justice
and righteousness of God; but none of these things belong to them
that are dead in trespasses and sins; they stand in no special
relation to God: they are not privileged by the law of grace.
Objection.-But doth not Christ as Advocate plead for his elect,
though not called as yet?
Answer.-He died for all his elect, he prayeth for all his elect
as a Priest, but as an Advocate he pleadeth only for the children,
the called only. Satan objecteth not against God's election, for he
knows it not; but he objecteth against the called-to wit, whether
they be truly godly or no, or whether they ought not to die for
their transgressions (Job 1:9, 10; Zech 3). And for these things
he has some colour to frame an accusation against us, and now it
is time enough for Christ to stand up to plead. I say, for these
things he has some colour to frame a plea against us; for there is
sin and a law of works, and a judge too, that has not respect of
persons. Now to overthrow this plea of Satan, is Jesus Christ our
Advocate; yea, to overthrow it by pleading law and justice; and
this must be done with respect to the children only-"My little
children, these things write I unto you, that ye sin not. And if
any man sin, we have an Advocate with the Father, Jesus Christ the
righteous."
FOOTNOTES:
1 "Nulled"; repealed or annulled.-ED.
2 "Ingenuity"; ingenuousness, frankness, sincerity.-ED.
3 How deeply important is this essential doctrine of Christianity-a
personal investigation. We must hear and see for ourselves, handle
the word of life, and not trust to others, however holy and capable
they may appear to be; we must search the Scriptures, and pray
for ourselves, or we have not the slightest claim to the name of
Christian.--ED.
4 The sin here referred to was numbering the people of Israel; see
I Chronicles 21:1-ED..
5 This is the great mystery of godliness-God manifest in the flesh,
making sinful creatures the members of his own body, and becoming
a sin-offering for them. It is a holy, a heavenly, a soul-comforting
mystery, which should influence the Christian to an intense hatred
to sin, as the cause of his Saviour's sufferings; and a still more
intense love to him, who redeemed us at such a sacrifice.-ED.
6 Altered, by a typographical error, in editions after the author's
death, to "the heathens beheld."-ED.
7 "Replevy": a form of law by which goods that are proved to have
been wrongfully seized are re-delivered to the owner.-ED.
8 "Donator"; giver, donor; now obsolete.-ED.
9 "Prevented"; gone before, so as to be seen. "Let thy grace, O
Lord, always prevent and follow us."-Common Prayer.-ED.
10This may refer to Bunyan's own feelings, which are so passionately
expressed in his Grace Abounding, No. 327, when he was dragged
from his home, his wife, and his children, to be shut up in Bedford
jail, for obedience to God. He exclaims, "My poor blind child, who
lay nearer my heart than all I had besides, thou must be beaten,
must beg, suffer hunger, cold, nakedness, and a thousand calamities,
though I cannot now endure that the wind should blow upon thee. I
thought this would break my heart to pieces."-ED.
11 "A hank"; a check, an influence over; obsolete.-ED.
12 "Entertains his lawyer"; hires or retains. So Shakespeare-"Sweet
lady, entertain him, To be my fellow-servant to your ladyship."
Gentleman of Verona, Scene IV.-ED.
13 "Shuff"; from the old Saxon word schufan, to reject, cast
away.-ED.
14 "Supply of thy defects"; a sufficiency in himself to supply all
thy defects and deficiencies.-ED.
15 "Supersedeas"; a writ to stay proceedings, for reasons expressed
in it. "Cavils and motions"; quibbles or quirks of special pleading,
and moving a court of law to occasion delay and weary out an honest
suitor; much of this nuisance has been abated, but enough remains
to render a lawsuit uncertain, vexatious, tedious, and expensive.-ED.
16 "Glaver;" to wheedle, flatter, or fawn upon; now obsolete.-ED.
17 This sentence at first sight seems obscure. The children's bread
is the superabounding riches of Divine grace. Satan putting pins
into it, may refer to those who profanely pervert the grace of
God to evil, by saying, "Let us do evil, that good may come. Whose
damnation is just." These are the dogs who are without, but never
were within the fold of Christ. (Phil 3:2, Rev 22:15)-ED.
18 Dr. Watts beautifully illustrates this soul-supporting truth in
his hymn (116, verse 2):-"How can I sink with such a prop, As my
eternal God, Who bears the earth's huge pillars up, And spreads
the heavens abroad?"-ED.
19 "The whole tale"; the whole number as reckoned and ascertained;
nothing being lost.-ED.
20 In the first edition of this treatise, this quotation is from
Joshua 3:4, an error which has been continued through every edition
to the present one.-ED.
21 "A demur"; now called a demurrer, is when a defect or legal
difficulty is discovered, which must first be settled by the judge
before the action or proceedings can be carried on.-ED.
22 How consoling a reflection is this to the distressed soul,
"Christ never lost a cause." "Him that cometh to me, I will in no
wise cast out." "They shall never perish; nor shall any pluck them
out of my hand" (John 10:28)-ED.
23 "Nonsuit"; the giving up a suit upon the discovery of some fatal
error or defect in the cause.-ED.
24 There is no night in heaven; it is one eternal day; no need of
rest or sleep. Christ ever liveth to make intercession for us.-ED.
25 The marginal readings which are found in our venerable version
of the Bible are very interesting, both to the unlearned and to
the scholar. They often throw a light upon the Scripture. For "and
make him honourable," see Bishop Patrick and Dr. Gill's annotations.-ED.
26 To draw back from, or in, our dependence upon Christ for salvation,
is a distinction which every despairing backslider should strive
to understand. The total abandonment of Christianity is perdition,
while he who is overcome of evil may yet repent to the salvation
of the soul.-ED.
27 "Like as a father pitieth his children, so the Lord pitieth them
that fear him." He punishes but to restore them in his own time to
the paths of peace.-ED.
28 How full of sweet consolation is this spiritual exposition of
the Levitical law. It was a type or shadow of good things which were
to come. Bunyan possessed a heavenly store of these apt illustrations.-ED.
29 "Branglings"; noisy quarrels or squabbles. "The payment of tithes
is subject to many brangles."-Swift. It is now obsolete, and is
substituted by wranglings.-ED.
30 The poor backslider "is blind and cannot see afar off"; this
does not affect his title, but is fatal to any present prospect of
the enjoyment of his inheritance.-ED.
31 Every sin, however comparatively small, drives us to the mediation
of Christ, but it is under a sense of great sins that we feel how
precious he is as an Advocate.-ED.
32 What can we render to the Lord? is an inquiry perpetually
fostered by the pride that clings to every believer. The world,
and all things in it, are his already. We must, as poor trembling
beggars, "take the cup of salvation and call upon the name of the
Lord,"-rely upon his free gift of a full salvation. All must be
done for us gratis, or we must perish. Yes, proud sinner, you must
sue as a pauper, or you can never succeed.-ED.
33 In the form of a pauper, one who has nothing to pay with, but
is living upon alms.-ED.
34 This Greek word is only once translated "advocate" in the New
Testament; but it is used in the Gospel by John (14, 15, 16), and
translated Comforter, and applied to the Holy Spirit. Thus, the Holy
Ghost is to the Christian [the Greek word ] a monitor or comforter;
and our ascended Lord is [the Greek word ] the advocate before
his Father's throne. Both are our counsel-the Spirit to guide, the
Saviour to defend, the saints.-ED.
35 The Bible is the only perspective glass by which we can know
futurity, and see things that, to carnal eyes, are invisible.-ED.
36 "Ingenuity"; ingenuousness, frankness, candour, generosity: now
obsolete in this sense.-ED.
37 "Rovers"; without any definite aim. "Nature shoots not at
rovers."-Glanville.-ED
***
CHRIST A COMPLETE SAVIOUR:
OR,
THE INTERCESSION OF CHRIST, AND WHO ARE PRIVILEGED IN IT.
BY JOHN BUNYAN
Advertisement by the Editor.
However strange it may appear, it is a solemn fact, that the heart
of man, unless prepared by a sense of the exceeding sinfulness of
sin, rejects Christ as a complete Saviour. The pride of human nature
will not suffer it to fall, as helpless and utterly undone, into
the arms of Divine mercy. Man prefers a partial Saviour; one who
had done so much, that, with the sinner's aid, the work might be
completed. No such were the opinions of John Bunyan; the furnace
of sharp conviction had burnt up this proud dross; he believed the
testimony of Scripture, that from the crown of the head to the soles
of the feet all nature is corrupted; so that out of the unsanctified
heart of man proceed evil thoughts, murders, and the sad catalogue
of crimes which our Lord enumerates, and which defile our best
efforts after purity of heart and life. No sinner will ever totally
rely upon the Saviour until he is sensible of his own perishing
state; hanging by the brittle thread of life over the yawning gulf
of perdition; sinking in that sin which will swallow him up in those
awful torments which await the transgressor; feeling that sin has
fitted him as stubble for the fire; then it is that the cry proceeds
from his heart, Lord, save, I perish; and then, and not till then,
are we made willing to receive 'Christ as a complete Saviour' to
the uttermost, not of his ability, but of our necessity. This was
the subject of all Mr. Bunyan's writings, and, doubtless, of all
his preaching. It was to direct sinners to the Lamb of God, who
alone can take away sin. This little treatise was one of those
ten 'excellent manuscripts' which, at Bunyan's decease, were found
prepared for the press. It was first published in 1692, by his
friends E. Chandler, J. Wilson, and C. Doe.
It is limited to a subject which is too often lost sight of, because
it is within the veil--the intercession of Christ as the finishing
work of a sinner's salvation. Many persons limit the 'looking unto
Jesus' to beholding him upon the cross, a common popish error; but
this is not enough; we must, in our minds, follow him to the unseen
world, and thus ascend to a risen Saviour, at the right hand of
the Father, making intercession for our daily sins. And he is our
ONLY Intercessor, and it is a rejection of him, for us to seek the
aid of another. Who ever was mad enough to ask Moses to intercede
for him, and surely he is as able as Mary or any other saint? To
atone for sin calls for the amazing price of the blood of Christ,
who was 'God manifest in the flesh.' He undertook the work by
covenant; and all the 'saved' form part of his mystical body; thus
perfectly obeying the law in him. He poured out his life to open a
fountain for sin and uncleanness; and as they are liable to pollution
in their passage through the world, he only is able, and he ever
liveth, to make intercession for their transgressions. Thus he
becomes a complete Saviour, and will crown, with an eternal weight
of glory, all those that put their trust in him. Beautiful, and
soul-softening, and heart-warming thoughts abound in this little
work, which cannot fail to make a lasting impression upon the reader.
Bunyan disclaims 'the beggarly art of complimenting' in things of
such solemnity. He describes the heart as unweldable, a remarkable
expression, drawn from his father's trade of a blacksmith; nothing
but grace can so heat it as to enable the hammer of conviction to
weld it to Christ; and when thus welded, it becomes one with him.
There is hope for a returning backslider in a complete Saviour;
he combines the evidence of two men, the coming and the returning
sinner; he has been, like Jonah, in the belly of hell; his sins,
like talking devils, have driven him back to the Saviour. Sin brings
its own punishment, from which we escape by keeping in the narrow
path. Good works save us from temporal miseries, which ever follow
an indulgence in sin; but if we fall, we have an Advocate and
Intercessor to lift us up; still, if thou lovest thy soul, slight
not the knowledge of hell, for that, with the law, are the spurs
which Christ useth to prick souls forward to himself. O gather up
thy heels and mend thy pace, or those spurs will be in thy sides.
Take heed, O persecutor; like Saul, thou art exceeding mad, and
hell is thy bedlam. Take heed of a false faith; none is true but
that which is acquired by a kneeling, searching, seeking for truth
as for hid treasure. Death is God's bailiff, he will seize thee
without warning; but with the saints, the grave's mouth is the
final parting place between grace and sin. Forget not that a good
improvement will make your little grace to thrive. Reader, may
Divine grace indelibly fix these wholesome truths upon our minds.
GEORGE OFFOR.
CHRIST A COMPLETE SAVIOUR.
'WHEREFORE HE IS ABLE ALSO TO SAVE THEM TO THE UTTERMOST THAT COME
UNTO GOD BY HIM, SEEING HE EVER LIVETH TO MAKE INTERCESSION FOR
THEM.'--HEBREWS 7:25.
The apostle, in this chapter, presenteth us with two things; that
is, with the greatness of the person and of the priesthood of our
Lord Jesus.
First, He presenteth us with the greatness of his person, in that
he preferreth him before Abraham, who is the father of us all;
yea, in that he preferreth him before Melchisedec, who was above
Abraham, and blessed him who had the promises.
Second, As to his priesthood, he showeth the greatness of that, in
that he was made a priest, not by the law of a carnal commandment,
but by the power of an endless life. Not without, but with an oath,
by him that said, 'The Lord sware, and will not repent, Thou art a
priest for ever, after the order of Melchisedec'; wherefore, 'this
man, because he continueth ever, hath an unchangeable priesthood.'
Now my text is drawn from this conclusion, namely, that Christ
abideth a priest continually. 'Wherefore he is able also to save
them to the uttermost that come unto God by him, seeing he ever
liveth to make intercession for them.'
In the words, I take notice of four things: FIRST, Of the intercession
of Christ--He maketh intercession. SECOND, Of the benefit of his
intercession--'Wherefore he is able to save to the uttermost,' &c.
THIRD, We have also here set before us the persons interested in
this intercession of Christ--And they are those 'that come unto
God by him.' FOURTH, We have also here the certainty of their
reaping this benefit by him; to wit, seeing he ever liveth to make
intercession for them--'Wherefore he is able also to save them
to the uttermost that come unto God by him, seeing he ever
liveth to make intercession for them.' 1
[I. OF THE INTERCESSION OF CHRIST.]
FIRST, We will begin with HIS INTERCESSION, and will show you,
First, What that is; Second, For what he intercedes; and, Third,
What is also to be inferred from Christ's making intercession for
us.
First, I begin, then, with the first; that is, to show you what
intercession is. Intercession is prayer; but all prayer is not
intercession. Intercession, then, is that prayer that is made by
a third person about the concerns that are between two. And it may
be made either to set them at further difference, or to make them
friends; for intercession may be made against, as well as for, a
person or people. 'Wot ye not what the Scripture saith of Elias?
how he maketh intercession to God against Israel.' (Rom 11:2) But
the intercession that we are now to speak of is not an intercession
of this kind, not an intercession against, but an intercession for
a people. 'He ever liveth to make intercession for them.' The high
priest is ordained for, but not to be against the people. 'Every
high priest taken from among men is ordained for men in things
pertaining to God,' to make reconciliation for the sins of the
people; or 'that he may offer both gifts and sacrifices for sins.'
(Heb 5:1) This, then, is intercession; and the intercession of
Christ is to be between two, between God and man, for man's good.
And it extendeth itself unto these: 1. To pray that the elect may
be brought all home to him; that is, to God. 2. To pray that their
sins committed after conversion may be forgiven them. 3. To pray
that their graces which they receive at conversion may be maintained
and supplied. 4. To pray that their persons may be preserved unto
his heavenly kingdom.
Second, This is the intercession of Christ, or that for which he
doth make intercession.
1. He prays for all the elect, that they may be brought home to
God, and so into the unity of the faith, &c. this is clear, for
that he saith, 'Neither pray I for these alone'; that is, for those
only that are converted; 'but for them also which shall believe on
me through their word'; for all them that shall, that are appointed
to believe; or, as you have it a little above, 'for them which
thou hast given me.' (John 17:9,20, Isa 53:12) And the reason is,
for that he hath paid a ransom for them. Christ, therefore, when
he maketh intercession for the ungodly, and all the unconverted
elect are such, doth but petitionarily ask for his own, his purchased
ones, those for whom he died before, that they might be saved by
his blood.
2. When any of them are brought home to God, he yet prays for
them; namely, that the sins which through infirmity they, after
conversion, may commit, may also be forgiven them.
This is showed us by the intercession of the high priest under the
law, that was to bear away the iniquities of the holy things of the
children of Israel; yea, and also by his atonement for them that
sinned; for that it saith, 'And the priest shall make an atonement
for him, for his sin which he hath sinned, and it shall be forgiven
him.' (Lev 5:10) This also is intimated even where our Lord doth
make intercession, saying, 'I pray not that thou shouldest take
them out of the world, but that thou shouldest keep them from the
evil.' (John 17:15) That Christ prayed that the converted should
be kept from all manner of commission of sin, must not be supposed,
for that is the way to make his intercession, at least in some
things, invalid, and to contradict himself; for, saith he, 'I know
that thou hearest me always.' (John 11:42) But the meaning is, I
pray that thou wouldest keep them from soul-damning delusions, such
as are unavoidably such; also that thou wouldest keep them from the
soul-destroying evil of every sin, of ever temptation. Now this he
doth by his prevailing and by his pardoning grace.
3. In his intercession he prayeth also that those graces which we
receive at conversion may be maintained and supplied. This is clear
where he saith, 'Simon, Simon, behold, Satan hath desired to have
you, that he may sift you as wheat; but I have prayed for thee,
that thy faith fail not.' (Luke 22:31,32) Ay, may some say, he is
said to pray here for the support and supply of faith, but doth it
therefore follow that he prayed for the maintaining and supply of
all our graces? Yes, in that he prayed for the preservation of our
faith, he prayed for the preservation of all our graces; for faith
is the mother grace, the root grace, the grace that hath all others
in the bowels of it, and that from the which all others flow; yea,
it is that which gives being to all our other graces, and that by
which all the rest do live. Let, then, faith be preserved, and all
graces continue and live--that is, according to the present state,
health, and degree of faith. So, then, Christ prayed for the
preservation of every grace when he prayed for the preservation
of faith. That text also is of the same tendency where he saith,
'Keep through thine own name those whom thou hast given men.' (John
17:11) Keep them in thy fear, in the faith, in the true religion,
in the way of life by thy grace, by thy power, by thy wisdom, &c.
This must be much of the meaning of this place, and he that excludes
this sense will make but poor work of another exposition.
4. He also in his intercession prayeth that our persons be preserved,
and brought safe unto his heavenly kingdom. And this he doth, (1.)
By pleading interest in them. (2.) By pleading that he had given,
by promise, glory to them. (3.) By pleading his own resolution to
have it so. (4.) By pleading the reason why it must be so.
(1.) He prays that their persons may come to glory, for that they
are his, and that by the best of titles: 'Thine they were, and
thou gavest them me.' (John 17:6) Father, I will have them; Father,
I will have them, for they are mine: 'Thine they were, and thou
gavest them me.' What is mine, my wife, or my child, or my jewel,
or my joy, sure I may have it with me. Thus, therefore, he pleads
or cries in his intercession, that our persons might be preserved
to glory: They are mine, 'and thou gavest them me.'2
(2.) He also pleads that he had given--given already, that is, in
the promise--glory to them, and therefore they must not go without
it. 'And the glory which thou gavest me I have given them.' (John
17:22) Righteous men, when they give a good thing by promise, they
design the performance of that promise; nay, they more than design
it, they purpose, they determine it. As the mad prophet also saith
of God, in another case, 'Hath he said, and shall he not do it? or
hath he spoken, and shall he not make it good?' (Num 23:19) Hath
Christ given us glory, and shall we not have it? Yea, hath the truth
itself bestowed it upon us, and shall those to whom it is given,
even given by Scripture of truth, be yet deprived thereof?
(3.) He pleads in his interceding that they might have glory; his
own resolution to have it so. 'Father, I will that they also, whom
thou hast given me, be with me where I am.' (John 17:24) Behold
ye here, he is resolved to have it so. It must be so. It shall be
so. I will have it so. We read of Adonijah, that his father never
denied him in anything. He never said to him, 'Why hast thou
done so?' (1 Kings 1:6) Indeed, he denied him the kingdom; for his
brother was heir of that from the Lord. How much more will our
Father let our Lord Jesus have his mind and will in this, since he
also is as willing to have it so as is the Son himself. 'Fear not,
little flock; for it is your Father's good pleasure to give you the
kingdom.' (Luke 12:32) Resolution will drive things far, especially
resolution to do that which none but they that cannot hinder shall
oppose. Why this is the case, the resolution of our Intercessor is,
that we be preserved to glory; yea, and this resolution he pleads
in his intercession: 'Father, I will that they also, whom thou hast
given me, be with me where I am,' &c. (John 17:24) Must it not,
therefore, now be so?
(4.) He also, in the last place, in this his intercession, urges
a reason why he will have it so, namely, 'That they may behold my
glory, which thou hast given me; for thou lovedst me before the
foundation of the world.' (verse 24) And this is a reason to the
purpose; it is as if he had said, Father, these have continued with
me in my temptations; these have seen me under all my disadvantages;
these have seen me in my poor, low, contemptible condition; these
have seen what scorn, reproach, slanders, and disgrace I have borne
for thy sake in the world; and now I will have them also be where
they shall see me in my glory. I have told them that I am thy Son,
and they have believed that; I have told them that thou lovest
me, and they have believed that; I have also told them that thou
wouldest take me again to glory, and they have believed that; but
they have not seen my glory, nor can they but be like the Queen of
Sheba, they will but believe by the halves unless their own eyes
do behold it. Besides, Father, these are they that love me, and it
will be an increase of their joy if they may but see me in glory;
it will be as a heaven to their hearts to see their Saviour in
glory. I will, therefore, that those which 'thou hast given me be
with me where I am, that they may behold my glory.' This, therefore,
is a reason why Christ Jesus our Lord intercedes to have his people
with him in glory.
Third, I come now to the third thing, namely, to show you what is
to be inferred from Christ's making intercession for us.
1. This is to be inferred from hence, that saints--for I will
here say nothing of those of the elect uncalled--do ofttimes give
occasion of offence to God, even they that have received grace;
for intercession is made to continue one in the favour of another,
and to make up those breaches that, at any time, shall happen to
be made by one to the alienating of the affections of the other.
And thus he makes reconciliation for iniquity; for reconciliation
may be made for iniquity two ways: first, by paying of a price;
secondly, by insisting upon the price paid for the offender by
way of intercession. Therefore you read that as the goat was to be
killed, so his blood was, by the priest, to be brought within the
veil, and, in a way of intercession, to be sprinkled before and upon
the mercy-seat: 'Then shall he kill the goat of the sin-offering,
that is, for the people, and bring his blood within the veil, and
do with that blood as he did with the blood of the bullock, and
sprinkle it upon the mercy-seat, and before the mercy-seat; and he
shall make an atonement for the holy place, because of the uncleanness
of the children of Israel, and because of their transgressions in all
their sins: and so shall he do for the tabernacle of the congregation
that remaineth among them, in the midst of their uncleanness.' (Lev
16:15,16) This was to be done, as you see, that the tabernacle,
which was the place of God's presence and graces, might yet remain
among the children of Israel, notwithstanding their uncleannesses
and transgressions. This, also, is the effect of Christ's intercession;
it is that the signs of God's presence and his grace might remain
among his people, notwithstanding they have, by their transgressions,
so often provoked God to depart from them.
2. By Christ's intercession I gather, that awakened men and women,
such as the godly are, dare not, after offence given, come in
their own names to make unto God an application for mercy. God, in
himself, is a consuming fire, and sin has made the best of us as
stubble is to fire; wherefore, they may not, they cannot, they dare
not approach God's presence for help but by and through a mediator
and intercessor. When Israel saw the fire, the blackness and
darkness, and heard the thunder, and lightning, and the terrible
sound of the trumpet, 'they said unto Moses, Speak thou with us,
and we will hear: but let not God speak with us, lest we die.'
(Exo 20:19, Deut 18:16) Guilt, and sense of the disparity that is
betwixt God and us, will make us look out for a man that may lay
his hand upon us both, and that may set us right in the eyes of
our Father again. This, I say, I infer from the intercession of
Christ; for, if there had been a possibility of our ability to have
approached God with advantage without, what need had there been of
the intercession of Christ?
Absalom durst not approach--no, not the presence of his father--by
himself, without a mediator and intercessor; wherefore, he sends
to Joab to go to the king and make intercession for him. (2 Sam
13, 14:32,33) Also, Joab durst not go upon that errand himself,
but by the mediation of another. Sin is a fearful thing, it will
quash and quail the courage of a man, and make him afraid to approach
the presence of him whom he has offended, though the offended is
but a man. How much more, then, shall it discourage a man, when
once loaden with guilt and shame, from attempting to approach the
presence of a holy and a sin-avenging God, unless he can come to
him through, and in the name of, an intercessor? But here now is
the help and comfort of the people of God--there is to help them
under all their infirmities an intercessor prepared, and at work.
'He ever liveth to make intercession.'
3. I also infer from hence, that should we, out of an ignorant
boldness and presumption, attempt, when we have offended, by ourselves
to approach the presence of God, God would not accept us. He told
Eliphaz so. What Eliphaz thought, or was about to do, I know not;
but God said unto him, 'My wrath is kindled against thee, and
against thy two friends; for ye have not spoken of me the thing
that is right, as my servant Job hath. Therefore take unto you
now seven bullocks, and seven rams, and go to my servant Job, and
offer up for yourselves [that is, by him] a burnt-offering, and my
servant Job shall pray for you; for him will I accept; lest I deal
with you after your folly, in that ye have not spoken of me the
thing which is right, like my servant Job.' See here, an offence is
a bar and an obstruction to acceptance with God, but by a mediator,
but by an intercessor. He that comes to God by himself, God will
answer him by himself--that is, without an intercessor; and I will
tell you, such are not like to get any pleasant or comfortable
answer-I will answer him that so cometh according to the multitude
of his idols. 'And I will set my face against that man, and will
make him a sign and a proverb, and I will cut him off from the midst
of my people; and ye shall know that I am the Lord.' (Eze 14:7,8)
He that intercedes for another with a holy and just God had need
be clean himself, lest he with whom he so busieth himself say to
him, First clear thyself, and then come and speak for thy friend.
Wherefore, this is the very description and qualification of this
our High Priest and blessed Intercessor, 'For such an high priest
became us, who is holy, harmless, undefiled, separate from sinners,
and made higher than the heavens; who needeth not daily, as those
high priests, to offer up sacrifice, first for his own sins,' &c.
(Heb 7:26,27) Had we not had such an Intercessor, we had been but
in a very poor case; but we have one that becomes us; one that
fits us to the purpose; one against whom our God hath nothing, can
object nothing; one in whose mouth no guile could be found.3
4. Since Christ is an Intercessor, I infer that he has wherewithal
in readiness to answer to any demands that may be propounded by
him that hath been by us offended, in order to a renewing of peace
and letting out of that grace to us that we have sinned away, and
yet have need of. Ofttimes the offended saith to the intercessor,
Well, thou comest to me about this man; what interest he has in thee
is one thing, what offence he has committed against me is another.
I speak now after the manner of men. Now, what can an intercessor
do, if he is not able to answer this question? But now, if he be
able to answer this question--that is, according to law and justice,
no question but he may prevail with the offended, for him for whom
he makes intercession.
Why, this is our case; to be sure, thus far it is, we have offended
a just and a holy God, and Jesus Christ is become Intercessor. He
also knows full well, that for our parts, if it would save us from
hell, we cannot produce towards a peace with God so much as poor
two farthings; that is, not anything that can by law and justice be
esteemed worth a halfpenny; yet he makes intercession. It follows,
therefore, that he has wherewith of his own, if that question afore
is propounded, to answer to every reasonable demand. Hence, it is
said, that he has gifts as well as sacrifice for sin. 'Every high
priest is ordained to offer gifts and sacrifices: wherefore it is
of necessity that this man have somewhat also to offer.' (Heb 8:3)
And, observe it, the apostle speaks here of Christ as in heaven,
there ministering in the second part of his office; 'For if he
were on earth, he should not be a priest.' (verse 4) These gifts,
therefore, and this sacrifice, he now offereth in heaven by way of
intercession, urging and pleading as an Intercessor, the valuableness
of his gifts for the pacifying of that wrath that our Father hath
conceived against us for the disobediences that we are guilty of.
'A gift in secret pacifieth anger; and a reward in the bosom strong
wrath.' (Prov 21:14)
What gifts these are the Scripture everywhere testifies. He gave
himself, he gave his life, he gave his all for us. (John 6, Gal
1:4, 1 Tim 2:6, Matt 20:28) These gifts, as he offered them up at
the demand of justice on Mount Calvary for us, so now he is in heaven
he presenteth them continually before God, as gifts and sacrifice
valuable for the sins, for all the sins that we, through infirmity,
do commit, from the day of our conversion to the day of our death.
And these gifts are so satisfactory, so prevalent with God, that
they always prevail for a continual remission of our sins with
him. Yea, they prevail with him for more than for the remission of
sins; we have, through their procurement, our graces often renewed,
the devil often rebuked, the snare often broken, guilt often taken
away from the conscience, and many a blessed smile from God, and
love-look from his life-creating countenance. (Eph 3:12)
5. Since Christ is an Intercessor, I infer that believers should
not rest at the cross for comfort; justification they should look
for there; but, being justified by his blood, they should ascend
up after him to the throne. At the cross you will see him in his
sorrows and humiliations, in his tears and blood; but follow him
to where he is now, and then you shall see him in his robes, in
his priestly robes, and with his golden girdle about his paps. Then
you shall see him wearing the breastplate of judgment, and with all
your names written upon his heart. Then you shall perceive that
the whole family in heaven and earth is named by him, and how he
prevaileth with God the Father of mercies, for you. Stand still
awhile and listen; yea, enter with boldness into the holiest, and
see your Jesus as he now appears in the presence of God for you;
what work he makes against the devil and sin, and death and hell,
for you. (Heb 10:9) Ah! it is brave following of Jesus Christ to
the holiest, the veil is rent, you may see with open face as in a
glass, the glory of the Lord. This, then, is our High Priest, this
his intercession, these the benefits of it! It lieth on our part to
improve it; and wisdom to do that also comes from the mercy-seat,
or throne of grace, where he, even our High Priest, ever liveth to
make intercession for us; to whom be glory for ever and ever.
[II. OF THE BENEFITS OF CHRIST'S INTERCESSION.]
[SECOND.] And thus have I spoken to the first thing--to wit, of the
intercession of Christ; and now I come more particularly to speak
to the second, THE BENEFITS OF HIS INTERCESSION; namely, that we
are saved thereby. Wherefore he is able also to save them, seeing
he maketh intercession for them. 'He is able to save them to the
uttermost.'
In my handling of this head, I must show you, First, What the apostle
means here by 'save'--'Wherefore he is able to save.' Second, What
he means here by saving to the 'uttermost'--'He is able to save to
the uttermost.' Third, And then, thirdly, we shall do as we did in
the foregoing--to wit, gather some inferences from the whole, and
speak to them.
First, What doth the apostle mean here by 'save'--'He is able to
save them.'
To 'save' may be taken two ways. In the general, I know it may be
taken many ways, for there are many salvations that we enjoy; yea,
that we never knew of, nor can know, until we come thither, where
all secret things shall be seen, and where that which has been done
in darkness shall be proclaimed upon the housetops. But I say there
are two ways that this word may be taken--1. To save in a way of
justification. 2. Or to save in a way of preservation. Now, Christ
saves both these ways. But which of these, or whether both of them
are intended in this place, of that I shall tell you my thoughts
anon; meanwhile, I will show you,
1. What it is to be saved in the first sense, [namely, in a way of
justification,] and also how that is brought to pass.
To be saved is to be delivered from guilt of sin that is by the
law, as it is the ministration of death and condemnation; or, to
be set free therefrom before God. This is to be saved; for he that
is not set free therefrom, whatever he may think of himself, or
whatever others may think concerning him, he is a condemned man.
It saith not, he shall be, but, he is condemned already. (John
3:18) The reason is, for that he has deserved the sentence of
the ministration of condemnation, which is the law. Yea, that law
has already arraigned, accused, and condemned him before God, for
that it hath found him guilty of sin. Now he that is set free from
this, or, as the phrase is, 'being made free from sin,' (Rom 6:22);
that is, from the imputation of guilt, there can, to him, be no
condemnation, no condemnation to hell fire; but the person thus made
free may properly be said to be saved. Wherefore, as sometimes it
saith, we shall be saved, respecting saving in the second sense,
or the utmost completing of salvation; so sometimes it saith, we
are saved, as respecting our being already secured from guilt, and
so from condemnation to hell for sin, and so set safe, and quit
from the second death before God. (1 Cor 1:18, Eph 2:5)
Now, saving thus comes to us by what Christ did for us in this world,
by what Christ did for us as suffering for us. I say, it comes to
us thus; that is, it comes to us by grace through the redemption
that is in Christ. And thus to be saved is called justification,
justification to life, because one thus saved is, as I said,
acquitted from guilt, and that everlasting damnation to which for
sin he had made himself obnoxious by the law. (1 Cor 15:1-4, Rom
5:8-10)
Hence we are said to be saved by his death, justified by his blood,
and reconciled to God by the death of his Son; all which must respect
his offering of himself on the day he died, and not his improving
of his so dying in a way of intercession, because in the same
place the apostle reserveth a second, or an additional salvation,
and applieth that to his intercession, 'Much more then, being now,'
or already, 'justified by his blood, we shall be saved from wrath
through him'; that is, through what he will further do for us. 'For
if, when we were enemies, we were reconciled to God by the death
of his son, much more, being reconciled,' that is, by his death,
'we shall be saved by his life,' his intercession, which he ever
liveth to complete. (verse 9,10)
See here, we are said to be justified, reconciled already, and
therefore we shall be saved, justified by his blood and death, and
saved through him by his life.
2. Now the saving intended in the text is saving in this second
sense; that is, a saving of us by preserving us, by delivering
of us from all those hazards that we run betwixt our state of
justification and our state of glorification. Yea, such a saving
of us as we that are justified need to bring us into glory. Therefore,
When he saith he is able to save, seeing he ever liveth to make
intercession, he addeth saving to saving; saving by his life to
saving by his death; saving by his improving of his blood to saving
by his spilling of his blood. He gave himself a ransom for us, and
now improves that gift in the presence of God by way of intercession.
For, as I have hinted already, the high priests under the law took the
blood of the sacrifices that were offered for sin, and brought it
within the veil, and there sprinkled it before and upon the mercy-seat,
and by it made intercession for the people to an additional way of
saving them; the sum of which Paul thus applies to Christ when he
saith, 'He can save, seeing he ever liveth to make intercession.'
That also in the Romans is clear to this purpose, 'Who is he
that condemneth? It is Christ that died.' (Rom 8:31-39) That is,
who is he that shall lay anything to the charge of God's elect to
condemnation to hell, since Christ has taken away the curse by his
death from before God? Then he adds, that there is nothing that
shall yet happen to us, shall destroy us, since Christ also liveth
to make intercession for us. 'Who shall condemn? It is Christ that
died; yea, rather, that is risen again, who is even at the right
hand of God, who also maketh intercession for us.'
Christ, then, by his death saveth us as we are sinners, enemies,
and in a state of condemnation by sin; and Christ by his life saveth
us as considered justified, and reconciled to God by his blood. So,
then, we have salvation from that condemnation that sin had brought
us unto, and salvation from those ruins that all the enemies of our
souls would yet bring us unto, but cannot; for the intercession of
Christ preventeth. 4 (Rom 6:7-10)
Christ hath redeemed us from the curse of the law. Whatever the law
can take hold of to curse us for, that Christ has redeemed us from,
by being made a curse for us. But this curse that Christ was made
for us, must be confined to his sufferings, not to his exaltation,
and, consequently, not to his intercession, for Christ is made no
curse but when he suffered; not in his intercession: so then, as
he died he took away the curse, and sin that was the cause thereof,
by the sacrifice of himself, (Gal 3:13), and by his life, his
intercession, he saveth us from all those things that attempt to
bring us into that condemnation again.
The salvation, then, that we have by the intercession of Christ,
as was said--I speak now of them that are capable of receiving
comfort and relief by this doctrine--is salvation that follows
upon, or that comes after, justification. We that are saved as to
justification of life, need yet to be saved with that that preserveth
to glory; for though by the death of Christ we are saved from the
curse of the law, yet attempts are made by many that we may be kept
from the glory that justified persons are designed for; and from
these we are saved by his intercession.
A man, then, that must be eternally saved is to be considered, (a.)
As an heir of wrath. (b.) As an heir of God. An heir of wrath he
is in himself by sin; an heir of God he is by grace through Christ.
(Eph 2:3, Gal 4:7) Now, as an heir of wrath he is redeemed, and as
an heir of God he is preserved; as an heir of wrath he is redeemed
by blood, and as an heir of God he is preserved by this intercession.
Christ by his death, then, puts me, I being reconciled to God
thereby, into a justified state, and God accepts me to grace and
favour through him. But this doth not hinder but that, all this
notwithstanding, there re, that would frustrate me of the end to
which I am designed by this reconciliation to God, by redemption
through grace; and from the accomplishing of this design I am saved
by the blessed intercession of our Lord Jesus Christ.
Object. 1. Perhaps some may say, we are not saved from all punishment
of sin by the death of Christ; and if so, so not from all danger
of damnation by the intercession of Christ.
Answ. We are saved from all punishment in hell fire by the death of
Christ. Jesus has 'delivered us from the wrath to come.' (1 Thess
1:10) So that as to this great punishment, God for his sake has
forgiven us all trespasses. (Col 2:13) But we being translated
from being slaves to Satan to be sons of God, God reserveth yet
this liberty in his hand to chastise us if we offend, as a father
chastiseth his son. (Deut 8:5) But this chastisement is not in legal
wrath, but in fatherly affection; not to destroy us, but that still
we might be made to get advantage thereby, even be made partakers
of his holiness. This is, that we might 'not be condemned with the
world.' (Heb 12:5-11, 1 Cor 11:32) As to the second part of the
objection; there do, as we say, many things happen betwixt or between
the cup and the lip; many things attempt to overthrow the work
of God, and to cause that we should perish through our weakness,
notwithstanding the price that hath by Christ been paid for us. But
what saith the Scripture? 'Who shall separate us from the love of
Christ? shall tribulation, or distress, or persecution, or famine,
or nakedness, or peril, or sword? As it is written, For thy sake
we are killed all the day long; we are accounted as sheep for the
slaughter. Nay, in all these things we are more than conquerors
through him that loved us. For I am persuaded, that neither death,
nor life, nor angels, nor principalities, nor powers, nor things
present, nor things to come, nor height, nor depth, nor any other
creature, shall be able to separate us from the love of God, which
is in Christ Jesus our Lord.' (Rom 8:35-39)
Thus the apostle reckoneth up all the disadvantages that a justified
person is incident to in this life, and by way of challenge
declares, that not any one of them, nor all together, shall be able
to separate us from the love of God, that is towards us by Christ,
his death, and his intercession.
Object. 2. It may be further objected, that the apostle doth here
leave out sin, unto which we know the saints are subject, after
justification. And sin of itself, we need no other enemies, is of
that nature as to destroy the whole world.
Answ. Sin is sin, in the nature of sin, wherever it is found. But
sin as to the damning effects thereof is taken away from them unto
whom righteousness is imputed for justification. Nor shall any or
all the things aforementioned, though there is a tendency in every
one of them to drive us unto sin, drown us, through it, in perdition
and destruction. I am persuaded, says Paul, they shall never be
able to do that. The apostle, therefore, doth implicitly, though to
expressly, challenge sin, yea, sin by all its advantages; and then
glorieth in the love of God in Christ Jesus, from which he concludeth
it shall never separate the justified. Besides, it would now have
been needless to have expressly here put in sin by itself, seeing
before, he had argued that those he speaks of were freely justified
therefrom.
One word more before I go to the second head. The Father, as I
told you, has reserved to himself a liberty to chastise his sons,
to wit, with temporal chastisements, if they offend. This still
abideth to us, notwithstanding God's grace, Christ's death, or
blessed intercession. And this punishment is so surely entailed
to the transgressions that we who believe shall commit, that it
is impossible that we should be utterly freed therefrom; insomuch
that the apostle positively concludeth them to be bastards, what
pretences to sonship soever they have, that are not, for sin,
partakers of fatherly chastisements.
For the reversing of this punishment it is that we should pray, if
perhaps God will remit it, when we are taught to say, 'Our Father,
forgive us our trespasses.' And he that admits of any other sense
as to this petition, derogates from the death of Christ, or faith,
or both. For either he concludes that for some of his sins Christ
did not die, or that he is bound to believe that God, though he
did, has not yet, nor will forgive them, till from the petitioner
some legal work be done; forgive us, as we forgive them that
trespass against us. (Matt 6:14,15) But now, apply this to temporal
punishments, and then it is true that God has reserved a liberty in
his hand to punish even the sins of his people upon them; yea, and
will not pardon their sin, as to the remitting of such punishment,
unless some good work by them be done; 'If ye forgive not men their
trespasses, neither will your Father forgive your trespasses.'
(Matt 6:15, 18:28-35)
And this is the cause why some that belong to God are yet so under
the afflicting hand of God; they have sinned, and God, who is
their Father, punisheth; yea, and this is the reason why some who
are dear to God have this kind of punishment never forgiven, but
it abides with them to their lives' end, goes with them to the
day of their death, yea, is the very cause of their death. By this
punishment they are cut off out of the land of the living. But all
this is that they might 'not be condemned with the world.' (1 Cor
11:32)
Christ died not to save from this punishment; Christ intercedes
not to save from this punishment. Nothing but a good life will save
from this punishment; nor always that either.
The hidings of God's face, the harshness of his providences, the severe
and sharp chastisements that ofttimes overtake the very spirits of
his people, plainly show that Christ died not to save from temporal
punishments, prays not to save from temporal punishments--that
is, absolutely. God has reserved a power to punish, with temporal
punishments, the best and dearest of his people, if need be.5 And
sometimes he remits them, sometimes not, even as it pleases him.
I come now to the second thing.
[Christ saves to the uttermost.]
Second, I shall now show you something of what it is for Christ, by
his intercession, to save to the 'uttermost.' 'He is able to save
them to the uttermost.'
This is a great expression, and carrrieth with it much. 'Uttermost'
signifieth to the outside, to the end, to the last, to the furthest
part. And it hath respect both to persons and things. (Gen 49:26,
Deut 30:4, Matt 5:26, Mark 13:27, Luke 15)
1. To persons. Some persons are in their own apprehensions
even further from Christ than anybody else; afar off, a great way
off, yet a-coming, as the prodigal was. Now, these many times are
exceedingly afraid; the sight of that distance that they think is
betwixt Christ and them makes them afraid. As it is said in another
case, 'They that dwell in the uttermost parts are afraid at thy
tokens.' (Psa 65:8) So these are afraid they shall not speed, not
obtain that for which they come to God. But the text says, He is
able to save to the uttermost, to the very hindermost, them that
come to God by him.
Two sorts of men seem to be far, very far from God. (1.) The town
sinner. (2.) The great backslider. (Neh 1:9) But both these, if they
come, he is able to save to the uttermost. He is able to save them
from all those dangers that they fear will prevent their obtaining
of that grace and mercy they would have to help them in time of
need. The publicans and harlots enter into the kingdom of heaven.
2. As this text respecteth persons, so it respecteth things. There
are some things with which some are attended that are coming to
God, by Christ, that make their coming hard and very difficult.
(1.) There is a more than ordinary breaking up of the corruptions
of their nature. It seems as if all their lusts and vile passions
of the flesh were become masters, and might now do what they will
with the soul. Yea, they take this man and toss and tumble him like
a ball in a large place. This man is not master of himself, of his
thoughts, nor of his passions--'His iniquities, like the wind, do
carry him away.' (Isa 64:6) He thinks to go forward, but this wind
blows him backward; he laboureth against this wind, but cannot find
that he getteth ground; he takes what advantage opportunity doth
minister to him, but all he gets is to be beat out of heart, out
of breath, out of courage. He stands still, and pants, and gapeth
as for life. 'I opened my mouth, and panted,' said David, 'for I
longed for thy commandments.' (Psa 119:131) He sets forward again,
but has nothing but labour and sorrow.
(2.) Nay, to help forward his calamity, Satan [and his] angels will
not be wanting, both to trouble his head with the fumes of their
stinking breath, nor to throw up his heels in their dirty places--'And
as he was yet a-coming, the devil threw him down and tare him.'
(Luke 9:42) How many strange, hideous, and amazing blasphemies have
those, some of those, that are coming to Christ, had injected and
fixed upon their spirits against him. Nothing so common to such,
as to have some hellish wish or other against God they are coming
to, and against Christ, by whom they would come to him. These
blasphemies are like those frogs that I have heard of, that will
leap up, and catch hold of, and hang by their claws. Now help,
Lord; now, Lord Jesus, what shall I do? Now, Son of David, have
mercy upon me! I say, to say these words is hard work for such an
one. But he is able to save to the uttermost this comer to God by
him.
(3.) There are also the oppositions of sense and reason hard
at work for the devil, against the soul; the men of his own house
are risen up against him. One's sense and reason, one would think,
should not fall in with the devil against ourselves, and yet
nothing more common, nothing more natural, than for our own sense
and reason to turn the unnatural, and are both against our God and
us. And now it is hard coming to God. Better can a man hear and
deal with any objections against himself, than with those that
himself doth make against himself. They lie close, stick fast,
speak aloud, and will be heard; yea, will haunt and hunt him, as
the devil doth some, in every hole and corner. But come, man, come;
for he is able to save to the uttermost!
(4.) Now guilt is the consequence and fruit of all this; and what
so intolerable a burden as guilt! They talk of the stones, and of
the sands of the sea; but it is guilt that breaks the heart with
its burden. And Satan has the art of making the uttermost of every
sin; he can blow it up, make it swell, make every hair of its head
as big as a cedar. He can tell how to make it a heinous offence,
and unpardonable offence, an offence of that continuance, and
committed against so much light, that, says he, it is impossible
it should ever be forgiven. But, soul, Christ is able to save to
the uttermost, he can 'do exceeding abundantly above all that we
ask or think.' (Eph 3:20)
(5.) Join to all this the rage and terror of men, which thing of
itself is sufficient to quash and break to pieces all desires to
come to God by Christ; yea, and it doth do so to thousands that are
not willing to go to hell. Yet thou art kept, and made to go panting
on; a whole world of men, and devils, and sin, are not able to
keep thee from coming. But how comes it to pass that thou art so
hearty, that thou settest thy face against so much wind and weather? I
dare say it arises not from thyself, nor from any of thine enemies.
This comes from God, though thou art not aware thereof; and is
obtained for thee by the intercession of the blessed Son of God,
who is also able to save thee to the uttermost, that comest to God
by him.
(6.) And for a conclusion as to this, I will add, that there is
much of the honour of the Lord Jesus engaged as to the saving of
the coming man to the uttermost: 'I am glorified in them,' saith
he. (John 17:10) He is exalted to be a Saviour. (Acts 5:31) And if
the blessed One doth count it an exaltation to be a Saviour, surely
it is an exaltation to be a Saviour, and a great one. 'They shall
cry unto the Lord because of the oppressors, and he shall send
them a Saviour, and a great one, and he shall deliver them.' (Isa
19:20) If it is a glory to be a Saviour, a great Saviour, then
it is a glory for a Saviour, a great one, to save, and save, and
save to the uttermost--to the uttermost man, to the uttermost sin,
to the uttermost temptation. And hence it is that he saith again,
speaking of the transgressions, sins, and iniquities that he would
pardon, that it should turn to him for 'a name of joy, a praise,
and an honour before all nations.' (Jer 33:9) He therefore counts
it an honour to be a great Saviour, to save men to the uttermost.
When Moses said, 'I beseech thee, show me thy glory,' the answer
was, 'I will make all my goodness pass before thee, and I will
proclaim the name of the Lord before thee.' (Exo 33:18,19) And when
he came indeed to make proclamation, then he proclaimed, 'The Lord,
The Lord God, merciful and gracious, long-suffering, and abundant
in goodness and truth, keeping mercy for thousands, forgiving
iniquity and transgression and sin, and that will by no means clear
the guilty.' (Exo 34:6,7) That will by no means clear them that
will not come to me that they may be saved.
See here, if it is not by himself accounted his glory to make his
goodness, all his goodness, pass before us. And how can that be,
if he saveth not to the uttermost them that come unto God by him?
For goodness is by us noways seen but by those acts by which it
expresseth itself to be so. And, I am sure, to save, to save to
the uttermost, is one of the most eminent expressions by which we
understand it is great goodness. I know goodness has many ways to
express itself to be what it is to the world; but then it expresseth
its greatness when it pardons and saves, when it pardons and saves
to the uttermost. My goodness, says Christ, extends not itself to
my Father, but to my saints. (Psa 16:2,3) My Father has no need
of my goodness, but my saints have, and therefore it shall reach
forth itself for their help, in whom is all my delight. And, 'Oh
how great is thy goodness, which thou hast laid up for them that
fear thee; which thou hast wrought for them that trust in thee
before the sons of men'! (Psa 31:19) It is therefore that which
tendeth to get Christ a name, a fame, and glory, to be able to save
to the uttermost them that come to God by him.
[In Christ's ability to save, lieth our safety.]
But some may say, What is the meaning of this word able? 'Wherefore
he is able to save.' He is able to save the uttermost. How comes it
to pass that his power to save is rather put in than his willingness;
for willingness, saith the soul, would better have pleased me. I
will speak two or three words to this question. And,
First, By this word able is suggested to us the sufficiency of his
merit, the great worthiness of his merit; for, as Intercessor, he
sticks fast by his merit; all his petitions, prayers, or supplications
are grounded upon the worthiness of his person as Mediator, and
on the validity of his offering as priest. This is the more clear,
if you consider the reason why those priests and sacrifices under
the law could not make the worshippers perfect. It was, I say, because
there wanted in them worthiness and merit in their sacrifices. But
this man, when he came and offered his sacrifice, he did by that
one act 'perfect for ever them that are sanctified,' or set apart
for glory. 'But this man, after he had offered one sacrifice for
sins, for ever sat down on the right hand of God.' (Heb 10:1-12)
When Moses prayed for the people of Israel, thus he said, 'And
now, I beseech thee, let the power of my Lord be great, according
as thou hast spoken.' But what had he spoken? 'The Lord is long-suffering,
and of great mercy, forgiving iniquity and transgression, and by
no means clearing the guilty--Pardon, I beseech thee, the iniquity
of this people according unto the greatness of thy mercy, and as
thou hast forgiven this people, from Egypt even until now.' (Num
14:17-19)
Second, Has he but power, we know he is willing, else he would not
have promised; it is also his glory to pardon and save. So, then,
in his ability lies our safety. What if he were never so willing,
if he were not of ability sufficient, what would his willingness
do? But he has showed, as I said, his willingness by promising:
'Him that cometh to me I will in no wise cast out.' (John 6:37) So
that now our comfort lies in his power, in that he is able to make
good his word. (Rom 4:20,21) And this also will then be seen, when
he hath saved them that come to God by him, when he hath saved them
to the uttermost; not to the uttermost of his ability, but to the
uttermost of our necessity; for to the uttermost of his ability I
believe he will never be put to it to save his church; not for that
he is loath so to save, but because there is no need so to save; he
shall not need to put out all his power, and to press the utmost of
his merit for the saving of his church. Alas! there is sufficiency
of merit in him to save a thousand times as many more as are like
to be saved by him; 'he is able to do exceeding abundantly above
all that we ask or think.'
Measure not, therefore, what he can do by what he has, doth, or
will do; neither do thou interpret this word, to the uttermost,
as if it related to the uttermost of his ability, but rather as it
relateth, for so it doth indeed, to the greatness of thy necessity.
For as he is able to save thee, though thy condition be, as it may
be supposed to be, the worst that ever man was in that was saved,
so he is able to save thee, though thy condition were ten times
worse than it is.
What! shall not the worthiness of the Son of God be sufficient to
save from the sin of man? or shall the sin of the world be of that
weight to destroy, that it shall put Christ Jesus to the uttermost
of the worth of his person and merit to save therefrom? I believe
it is blasphemy to think so. We can easily imagine that he can
save all the world--that is, that he is of ability to do it; but
we cannot imagine that he can do no more than we can think he can.
But our imagination and thoughts set no bound to his ability. 'He
is able to do exceeding abundantly above all that we ask or think.'
But what that is, I say, no man can think, no man can imagine. So,
then, Jesus Christ can do more than ever any man thought he could
do as to saving; he can do we know not what. This, therefore, should
encourage comers to come to him; and them that come, to hope. This,
I say, should encourage them to let out, to lengthen, and heighten
their thoughts by the word, to the uttermost, seeing he can 'save
to the uttermost them that come to God by him.'6
[Inferences from the benefits of Christ's intercession.]
Third. And now I come to the third thing that I told you I should
speak to, and that is, to those inferences that may be gathered
from these words.
1. Are they that are justified by Christ's blood such as have need
yet to be saved by his intercession? Then from hence it follows that
justification will stand with imperfection. It doth not therefore
follow that a justified man is without infirmity; for he that is
without infirmity--that is, perfect with absolute perfection, has
no need to be yet saved by an act yet to be performed by a mediator
and his mediation.
When I say, justification will stand with imperfection, I do
not mean that it will allow, countenance, or approve thereof; but
I mean there is no necessity of our perfection, of our personal
perfection, as to our justification, and that we are justified
without it; yea, that that, in justified persons, remains. Again;
when I say that justification will stand with imperfection, I do
not mean that in our justification we are imperfect; for in that
we are complete; 'we are complete in him' who is our justice. (Col
2:10) If otherwise, the imperfection is in the matter that justifieth
us, which is the righteousness of Christ. Yea, and to say so would
conclude that wrong judgment proceedeth from him that imputeth that
righteousness to us to justification, since an imperfect thing is
imputed to us for justification. But far be it from any that believe
that God is true to imagine such a thing; all his works are perfect,
there is nothing wanting in them as to the present design.
[Quest.] But what then do we mean when we say, justification will
stand with a state of imperfection?
Answ. Why, I mean that justified men are yet sinners in themselves,
are yet full of imperfections; yea, sinful imperfections. Justified
Paul said, 'I know that in me, that is, in my flesh, dwelleth no
good thing.' (Rom 7:18) While we are yet sinners, we are justified
by the blood of Christ. Hence, again, it is said, 'he justifieth
the ungodly.' (Rom 4:5, 5:8,9) Justification, then, only covereth
our sin from the sight of God; it maketh us not perfect with inherent
perfection. But God, for the sake of that righteousness which by
his grace is imputed to us, declareth us quit and discharged from
the curse, and sees sin in us no more to condemnation.
[WHY THE JUSTIFIED NEED AN INTERCESSOR.]
And this is the reason, or one reason, why they that are justified
have need of an intercessor--to wit, to save us from the evil of
the sin that remains in our flesh after we are justified by grace
through Christ, and set free from the law as to condemnation.
Therefore, as it is said, we are saved; so it is said, 'He is able
also to save them to the uttermost that come unto God by him, seeing
he ever liveth to make intercession for them.' The godly, for now
we will call them the godly, though there is yet abundance of sin
in them, feel in themselves many things even after justification
by which they are convinced they are still attended with personal,
sinful imperfections.
[Imperfect in their feelings and inclinations.]--(1.) They
feel unbelief, fear, mistrust, doubting, despondings, murmurings,
blasphemies, pride, lightness, foolishness, avarice, fleshly lusts,
heartlessness to good, wicked desires, low thoughts of Christ, too
good thoughts of sin, and, at times, too great an itching after
the worst of immoralities.
(2.) They feel in themselves an aptness to incline to errors, as
to lean to the works of the law for justification; to question the
truth of the resurrection and judgment to come; to dissemble and
play the hypocrite in profession and in performance of duties; to
do religious duties rather to please man than God, who trieth the
heart.
(3.) They feel an inclination in them, in times of trial, to faint
under the cross, to seek too much to save themselves, to dissemble
the known truth for the obtaining a little favour with men, and to
speak things that they ought not, that they may sleep in a whole
skin.
(4.) They feel wearisomeness in religious duties, but a natural
propensity to things of the flesh. They feel a desire to go beyond
bounds both at board, and bed, and bodily exercise, and in all
lawful recreation.
(5.) They feel in themselves an aptness to take the advantage of
using of things that are lawful, as food, raiment, sleep, talk,
estates, relations, beauty, wit, parts, and graces, to unlawful
ends. These things, with many more of the like kind, the justified
man finds and feels in himself, to his humbling and often casting
down; and to save him from the destroying evil of these, Christ
ever liveth to make intercession for him.
[Imperfect in their graces.]--Again; the justified man is imperfect
in his graces, and therefore needeth to be saved by the intercession
of Christ from the bad fruit that that imperfection yields.
Justifying righteousness is accompanied with graces--the graces of
the Spirit. Though these graces are not that matter by and through
which we are justified, nor any part thereof, that being only the
obedience of Christ imputed to us of mere pleasure and good will;
but, I say, they come when justification comes. (Rom 9) And though
they are not so easily discerned at the first, they show forth
themselves afterwards. But I say, how many soever they are, and how
fast soever they grow, their utmost arrivement here is but a state
short of perfection. None of the graces of God's Spirit in our
hearts can do their work in us without shortness, and that because
of their own imperfections, and also because of the oppositions
that they meet with from our flesh.
(1.) Faith, which is the root-grace, the grand grace, its shortness
is sufficiently manifest by its shortness of apprehension of things
pertaining to the person, offices, relations, and works of Christ,
now in the heavenly place for us. It is also very defective in its
fetching of comfort from the Word to us, and in continuing of it
with us, when at any time we attain unto it; in its receiving of
strength to subdue sin, and in its purifyings of the heart, though
indeed it doth what it doth in reality, yet how short is it of doing
of it thoroughly? Oftentimes, were it not for supplies by virtue
of the intercession of Christ, faith would fail of performing its
office in any measure. (Luke 22:31,32)
(2.) There is hope, another grace of the Spirit bestowed upon us;
and how often is that also, as to the excellency of working, made
to flag? 'I shall perish,' saith David; 'I am cut off from before
thine eyes,' said he. (Psa 31:22) And now where was his hope, in the
right gospel discovery of it? Also all our fear of men, and fears
of death, and fears of judgment, they arise from the imperfections
of hope. But from all those faults Christ saves us by his intercessions.
(3.) There is love, that should be in us as hot as fire. It is
compared to fire, to fire of the hottest sort; yea, it is said to
be hotter than the coals of juniper. (Cant 8:6,7) But who finds this
heat in love so much as for one poor quarter of an hour together?
Some little flashes, perhaps, some at some times may feel, but where
is that constant burning of affection that the Word, the love of
God, and the love of Christ call for? yea, and that the necessities
of the poor and afflicted members of Christ call for also. Ah! love
is cold in these frozen days, and short when it is at the highest.
(4.) The grace of humility, when is it? who has a thimbleful thereof?
Where is he that is 'clothed with humility,' and that does what he
is commanded 'with all humility of mind'? (1 Peter 5:5, Acts 20:19)
(5.) For zeal, where is that also? Zeal for God against sin,
profaneness, superstition, and idolatry. I speak now to the godly,
who have this zeal in the root and habit; but oh, how little of it
puts forth itself into actions in such a day as this is!
(6.) There is reverence, fear, and standing in awe of God's Word
and judgments, where are the excellent workings thereof to be found?
And where it is most, how far short of perfect acts is it?
(7.) Simplicity and godly sincerity also, with how much dirt is it
mixed in the best; especially among those of the saints that are
rich, who have got the poor and beggarly art of complimenting? For
the more compliment, the less sincerity. Many words will not fill
a bushel. But 'in the multitude of words there wanteth not sin.'
(Prov 10:19) Plain men are thin come up in this day; to find a
mouth without fraud and deceit now is a rare thing. Thus might one
count up all the graces of the Spirit, and show wherein every one
of them are scanty and wanting of perfection. Now look, what they
want of perfection is supplied with sin and vanity; for there is a
fullness of sin and flesh at hand to make up all the vacant places
in our souls. There is no place in the souls of the godly but it
is filled up with darkness when the light is wanting, and with sin
so far forth as grace is wanting. Satan, also, diligently waiteth
to come in at the door, if Careless has left it a little achare.7
But, oh! the grace of our Lord Jesus Christ, who ever liveth to
make intercession for us, and that, by so doing, saves us from all
the imperfect acts and workings of our graces, and from all the
advantages that flesh, and sin, and Satan getteth upon us thereby.
[Imperfect in their Duties.]--Further, as Christ Jesus our Lord doth
save us, by his intercession, from that hurt that would unavoidably
come upon us by these, so also, by that we are saved from the
evil that is at any time found in any or all our holy duties and
performances that is our duty daily to be found in. That our duties
are imperfect, follows upon what was discoursed before; for if our
graces be imperfect, how can our duties but be so too?
(1.) Our prayers, how imperfect are they! With how much unbelief
are they mixed! How apt is our tongue to run, in prayer, before
our hearts! With how much earnestness do our lips move, while our
hearts lie within as cold as a clod! Yea, and ofttimes, it is to
be feared, we ask for that with out mouth that we care not whether
we have or no. Where is the man that pursues with all his might
what but now he seemed to ask for with all his heart? Prayer is
become a shell, a piece of formality, a very empty thing, as to the
spirit and life of prayer at this day. I speak now of the prayers
of the godly. I once met with a poor woman that, in the greatest of
her distresses, told me she did use to rise in the night, in cold
weather, and pray to God, while she sweat with fears of the loss
of her prayers and desires that her soul might be saved. I have
heard of many that have played, but of few that have prayed, till
they have sweat, by reason of their wrestling with God for mercy
in that duty.
(2.) There is the duty of almsgiving, another gospel performance;
but how poorly is it done in our days! We have so many foolish
ways to lay out money, in toys and fools' baubles for our children,
that we can spare none, or very little, for the relief of the poor.
Also, do not many give that to their dogs, yea, let it lie in their
houses until it stinks so vilely that neither dog nor cat will
eat it; which, had it been bestowed well in time, might have been
a succour and nourishment to some poor member of Christ?
(3.) There is hearing of the Word; but, alas! the place of hearing
is the place of sleeping with many a fine professor. I have often
observed that those that keep shops can briskly attend upon a
twopenny customer; but when they come themselves to God's market,
they spend their time too much in letting their thoughts to wander
from God's commandments, or in a nasty drowsy way. The heads,
also, and hearts of most hearers are to the Word as the sieve is
to water; they can hold no sermons, remember no texts, bring home
no proofs, produce none of the sermon to the edification and profit
of others. And do not the best take up too much in hearing, and
mind too little what, by the Word, God calls for at their hands,
to perform it with a good conscience?
(4.) There is faithfulness in callings, faithfulness to brethren,
faithfulness to the world, faithfulness to children, to servants,
to all, according to our place and capacity. Oh! how little of it
is there found in the mouths and lives, to speak nothing of the
hearts, of professors.
I will proceed no further in this kind of repetition of things;
only thus much give me leave to say over again, even many of the
truly godly are very faulty here. But what would they do if there
were not one always at the right hand of God, by intercession,
taking away these kind of iniquities?
2. Are those that are justified by the blood of Christ such, after
that, as have need also of saving by Christ's intercession? From
hence, then, we may infer, that as sin, so Satan will not give over
from assaulting the best of the saints.
It is not justification that can secure us from being assaulted
by Satan: 'Simon, Simon, Satan has desired to have you.' (Luke
22:31,32) There are two things that do encourage the devil to set
upon the people of God:--
(1.) He knows not who are elect; for all that profess are not, and,
therefore, he will make trial, if he can get them into his sieve,
whether he can cause them to perish. And great success he hath had
this way. Many a brave professor has he overcome; he has cast some
of the stars from heaven to earth; he picked one out from among the
apostles, and one, as it is thought, from among the seven deacons,8
and many from among Christ's disciples; but how many, think you,
nowadays, doth he utterly destroy with his net?
(2.) If it so happeneth that he cannot destroy, because Christ, by
his intercession, prevaileth, yet will he set upon the church to
defile and afflict it. For (a), If he can but get us to fall, with
Peter, then he has obtained that dishonour be brought to God, the
weak to be stumbled, the world offended, and the gospel vilified
and reproached. Or (b), If he cannot throw up our heels, yet, by
buffeting of us, he can grieve us, afflict us, put us to pain, fright
us, drive us to many doubts, and make our life very uncomfortable unto
us, and make us go groaning to our Father's house. But blessed be
God for his Christ, and for that 'he ever liveth to make intercession
for us.'
3. Are those that are justified by the blood of Christ such as,
after that, have need to be saved by Christ's intercession? Then,
hence I infer that it is dangerous going about anything in our own
name and strength. If we would have helps from the intercession of
Christ, let us have a care that we do what we do according to the
word of Christ. Do what he bids us as well as we can, as he bids
us, and then we need not doubt to have help and salvation in those
duties by the intercession of Christ. 'Do all,' says the apostle,
'in the name of the Lord Jesus.' (Col 3:17) Oh, but then the devil
and the world will be most of all offended! Well, well, but if you
do nothing but as in his fear, by his Word, in his name, you may
be sure of what help his intercession can afford you, and that can
afford you much help, not only to begin, but to go through with
your work in some good measure, as you should; and by that also you
shall be secured from those dangers, if not temptations to dangers,
that those that go out about business in their own names and strength
shall be sure to meet withal.
4. Are those that are justified by the blood of Christ such as,
after that, have need of being saved by Christ's intercession? Then,
hence I infer again, that God has a great dislike of the sins of
his own people, and would fall upon them in judgment and anger much
more severely than he doth, were it not for Christ's intercession.
The gospel is not, as some think, a loose and licentious doctrine,
nor God's discipline of his church a negligent and careless discipline;
for, though those that believe already have also an intercessor,
yet God, to show his detestation against sin, doth often make them
feel to purpose the weight of his fingers. The sincere, that fain
would walk oft with God, have felt what I say, and that to the
breaking of their bones full oft. The loose ones, and those that
God loves not, may be utter strangers as to this; but those that
are his own indeed do know it is otherwise.9
'You only have I known' above all others, says God, 'therefore I
will punish you for all your iniquities.' (Amos 3:2) God keeps a
very strict house among his children. David found it so, Haman found
it so, Job found it so, and the church of God found it so; and I
know not that his mind is ever the less against sin, notwithstanding
we have an Intercessor. True, our Intercessor saves us from damning
evils, from damning judgments; but he neither doth nor will secure
us from temporal punishment, from spiritual punishment, unless we
watch, deny ourselves, and walk in his fear. I would to God that
those who are otherwise minded did but feel, for three or four
months, something of what I have felt for several years together
for base sinful thoughts! I wish it, I say, if it might be for
their good, and for the better regulating of their understandings.
But whether they obtain my wish or no, sure I am that God is no
countenancer of sin; no, not in his own people; nay, he will bear
it least of all in them. And as for others, however he may for
a while have patience towards them, if, perhaps, his goodness may
lead them to repentance; yet the day is coming when he will pay the
carnal and hypocrites' home with devouring fire for their offences.
But if our holy God will not let us go altogether unpunished,
though we have so able and blessed an Intercessor, that has always
to present God with, on our behalf, so valuable a price of his own
blood, now before the throne of grace, what should we have done
if there had been no day's-man, none to plead for us, or to make
intercession on our behalf? Read that text, 'For I am with thee,
saith the Lord, to save thee; though I make a full end of all
nations whither I have scattered thee, yet will I not make a full
end of thee; but I will correct thee in measure, and will not leave
thee altogether unpunished.' (Jer 30:11) If it be so, I say, what
had become of us, if we had had no Intercessor? And what will
become of them concerning whom the Lord has said already, 'I will
not take up their names into my lips'? (Psa 16:4) 'I pray not for
the world.' (John 17:9)
5. Are those that are already justified by the blood of Christ yet
such as have need of being saved by his intercession? Then, hence,
I infer that Christ is not only the beginner, but the completer
of our salvation; or, as the Holy Ghost calls him, 'the author and
finisher of our faith,' (Heb 12:2); or, as it calls him again, 'the
author of eternal salvation.' (Heb 5:9) Of salvation throughout,
from the beginning to the end, from first to last. His hands have
laid the foundation of it in his own blood, and his hands shall
finish it by his intercession. (Zech 4:9) As he has laid the beginning
fastly, so he shall bring forth the headstones with shoutings, and
we shall cry, Grace, grace, at the last, salvation only belongeth
to the Lord. (Zech 4:7, Psa 3:8, Isa 43:11)
Many there be that begin with grace, and end with works, and
think THAT is the only way. Indeed works will save from temporal
punishments, when their imperfections are purged from them by the
intercession of Christ; but to be saved and brought to glory, to
be carried through this dangerous world, from my first moving after
Christ till I set my foot within the gates of paradise, this is the
work of my Mediator, of my high priest and intercessor; it is he
that fetches us again when we are run away; it is he that lifteth
us up when the devil and sin has thrown us down; it is he that
quickeneth us when we grow cold; it is he that comforteth us when
we despair; it is he that obtains fresh pardon when we have contracted
sin; and he that purges our consciences when they are loaden with
guilt. (Eze 34:16, Psa 145:14)
I know also, that rewards do wait for them in heaven that do believe
in Christ, and shall do well on earth; but this is not a reward of
merit, but of grace. We are saved by Christ; brought to glory by
Christ; and all our works are no otherwise made acceptable to God
but by the person and personal excellencies and works of Christ;
therefore, whatever the jewels are, and the bracelets, and the
pearls, that thou shalt be adorned with as a reward of service done
to God in the world, for them thou must thank Christ, and, before
all, confess that he was the meritorious cause thereof. (1 Peter
2:5, Heb 13:15) He saves us, and saves our services too. (Rev 5:9-14)
They would be all cast back as dung in our faces, were they not
rinsed and washed in the blood, were they not sweetened and perfumed
in the incense, and conveyed to God himself through the white hand
of Jesus Christ; for that is his golden-censer; from thence ascends
the smoke that is in the nostrils of God of such a sweet savour.
(Rev 7:12-14, 8:3,4)
6. Are those that are already justified by the blood of Christ,
such as do still stand in need of being saved by his intercession?
Then hence I infer again, that we that have been saved hitherto,
and preserved from the dangers that we have met with since our
first conversion to this moment, should ascribe the glory to Jesus
Christ, to God by Jesus Christ. 'I have prayed that thy faith fail
not: I pray that thou wouldest keep them from the evil,' is the
true cause of our standing, and of our continuing in the faith and
holy profession of the gospel to this very day. Wherefore we must
give the glory of all to God by Christ: 'I will not trust in my
bow,' said David, 'neither shall my sword save me. But thou hast
saved us from our enemies, and hast put them to shame that hated
us. In God we boast all the day long, and praise thy name for ever.
Selah'! 'He always causeth us to triumph in Christ.' 'We rejoice in
Christ Jesus, and have no confidence in the flesh.' (Psa 44:6-8,
2 Cor 2:14, Phil 3:3) Thus you see that, both in the Old and
New Testament, all the glory is given to the Lord, as well for
preservation to heaven as for justification of life. And he that
is well acquainted with himself will do this readily; though light
heads, and such as are not acquainted with the desperate evil that
is in their natures, will sacrifice to their own net. But such will
so sacrifice but a while. Sir Death is coming, and he will put them
into the view of what they see not now, and will feed sweetly upon
them, because they made not the Lord their trust. And therefore,
ascribe thou the glory of the preservation of thy soul in the faith
hitherto, to that salvation which Christ Jesus our Lord obtaineth
for thee by his intercession.
7. Are those that are already justified by the blood of Christ such
as do still stand in need of being saved by his intercession? Then
is this also to be inferred from hence, that saints should look to
him for that saving that they shall yet have need of betwixt this
and the day of their dissolution; yea, from henceforward, even to
the day of judgment. I say, they should still look to him for the
remaining part of their salvation, or for that of their salvation
which is yet behind; and let them look for it with confidence, for
that it is in a faithful hand; and for thy encouragement to look and
hope for the completing of thy salvation in glory, let me present
thee with a few things--
(1.) The hardest or worst part of the work of thy Saviour is over;
his bloody work, his bearing of thy sin and curse, his loss of the
light of his Father's face for a time; his dying upon the cursed
tree, that was the worst, the sorest, the hardest, and most difficult
part of the work of redemption; and yet this he did willingly,
cheerfully, and without thy desires; yea, this he did, as considering
those for whom he did it in a state of rebellion and enmity to him.
(2.) Consider, also, that he has made a beginning with thy soul
to reconcile thee to God, and to that end has bestowed his justice
upon thee, put his Spirit within thee, and began to make the
unweldable mountain and rock,10 thy heart, to turn towards him,
and desire after him; to believe in him, and rejoice in him.
(3.) Consider, also, that some comfortable pledges of his love
thou hast already received, namely, as to feel the sweetness of
his love, as to see the light of his countenance, as to be made to
know his power in raising of thee when thou wast down, and how he
has made thee stand, while hell has been pushing at thee, utterly
to overthrow thee.
(4.) Thou mayest consider, also, that what remains behind of the
work of thy salvation in his hands, as it is the most easy part,
so the most comfortable, and that part which will more immediately
issue in his glory, and therefore he will mind it.
(5.) That which is behind is also more safe in his hand than if
it were in thine own; he is wise, he is powerful, he is faithful,
and therefore will manage that part that is lacking to our salvation
well, until he has completed it. It is his love to thee that has
made him that 'he putteth no trust in thee'; he knows that he can
himself bring thee to his kingdom most surely; and therefore has
not left that work to thee, no, not any part thereof. (Job 5:18,
15:15)
Live in hope, then, in a lively hope, that since Christ is risen
from the dead, he lives to make intercession for thee, and that
thou shalt reap the blessed benefit of this twofold salvation that
is wrought, and that is working out for thee, by Jesus Christ our
Lord. And thus have we treated of the benefit of his intercession,
in that he is able to save to the uttermost. And this leads me to
the third particular.
[III. THE PERSONS INTERESTED IN THE INTERCESSION OF CHRIST.]
THIRD, The third particular is to show WHO ARE THE PERSONS INTERESTED
IN THIS INTERCESSION OF CHRIST; and they are those that come to
God by him. The words are very concise, and distinctly laid down;
they are they that come, that come to God, that come to God by him.
'Wherefore he is able also to save them, to save to the uttermost
them that come to God by him, seeing he ever liveth to make
intercession for them.'
[Of coming to God by Christ.]--A little, first, to comment upon
the order of the words, 'that come unto God by him.'
There are that come unto God, but not 'by him'; and these are not
included in this text, have not a share in this privilege. Thus the
Jews came to God, the unbelieving Jews, 'who had a zeal of God, but
not according to knowledge.' (Rom 9:30-34, 10:1-4) These submitted
not to Christ, the righteousness of God, but thought to come to
him by works of their own, or at least, as it were, by them, and
so came short of salvation by grace, for that reigns to salvation
only in Christ. To these Christ's person and undertaking were a
stumbling stone; for at him they stumbled, and did split themselves
to pieces, though they indeed were such as came to God for life.
As there are that come to God, but not by Christ, so there are that
come to Christ, but not to God by him:11 of this sort are they, who
hearing that Christ is Saviour, therefore come to him for pardon,
but cannot abide to come to God by him, for that he is holy, and
so will snub their lusts, and will change their hearts and natures.
Mind me what I say. There are a great many that would be saved
by Christ, but love not to be sanctified by God through him. These
make a stop at Christ, and will go no further. Might such have
pardon, they care not whether ever they went to heaven or no. Of
this kind of coming to Christ I think it is, of which he warneth
his disciples when he saith, 'In that day ye shall ask me nothing.
Verily, verily, I say unto you, Whatsoever ye shall ask the Father
in my name, he will give it you.' (John 16:23) As who should say,
when you ask for anything, make not a stop at me, but come to
my Father by me; for they that come to me, and not to my Father,
through me, will have nothing of what they come for. Righteousness
shall be imputed to us, 'if we believe on him that raised up
Jesus our Lord from the dead.' (Rom 4:24,25) To come to Christ for
a benefit, and stop there, and not come to God by him, prevaileth
nothing. Here the mother of Zebedee's children erred; and about
this it was that the Lord Jesus cautioned her. Lord, saith she,
'Grant that these my two sons may sit, the one on thy right hand,
and the other on the left, in thy kingdom.' But what is the answer
of Christ? 'To sit on my right hand and on my left, is not mine to
give, but for whom it is prepared of my Father.' (Matt 20:21-23)
As who should say, Woman, of myself I do nothing, my Father worketh
with me. Go therefore to him by me, for I am the way to him; what
thou canst obtain of him by me thou shalt have; that is to say,
what of the things that pertain to eternal life, whether pardon or
glory.
It is true, the Son has power to give pardon and glory, but he
gives it not by himself, but by and according to the will of his
Father. (Matt 9:6, John 17:22) They, therefore, that come to him
for an eternal good, and look not to the Father by him, come short
thereof; I mean, now, pardon and glory. And hence, though it be
said the Son of man hath power on earth to forgive sins--to wit,
to show the certainty of his Godhead, and of the excellency of his
mediation; yet forgiveness of sin is said to lie more particularly
in the hand of the Father, and that God for Christ's sake forgiveth
us. (Eph 4:32)
The Father, as we see, will not forgive unless we come to him by
the Son. Why, then, should we conceit that the Son will forgive
these that come not to the Father by him?
So then, justifying righteousness is in the Son, and with him also
is intercession; but forgiveness is with the Father; yea, the gift
of the Holy Ghost, yea, and the power of imputing of the righteousness
of Christ is yet in the hand of the Father. Hence Christ prays
to the Father to forgive, prays to the Father to send the Spirit,
and it is God that imputeth righteousness to justification to us.
(Luke 23:34, John 14:16, Rom 4:6) The Father, then, doth nothing
but for the sake of and through the Son; the Son also doth nothing
derogating from the glory of the Father. But it would be a derogation
to the glory of the Father if the Son should grant to save them
that come not to the Father by him; wherefore you that cry Christ,
Christ, delighting yourselves in the thoughts of forgiveness, but
care not to come by Christ to the Father for it, you are not at all
concerned in this blessed text, for he only saves by his intercession
them that come to God by him.
There are three sorts of people that may be said to come to Christ,
but not to God by him.
1. They whose utmost design in coming is only that guilt and fear
of damning may be removed from them. And there are three signs of
such an one--(1.) He that takes up in a belief of pardon, and so
goes on in his course of carnality as he did before. (2.) He whose
comfort in the belief of pardon standeth alone, without other
fruits of the Holy Ghost. (3.) He that, having been washed, can
be content to tumble in the mire, as the sow again, or as the dog
that did spue to lick up his vomit again.
2. They may be said to come to Christ, but not to God by him, who
do pick and choose doctrines, itching only after that which sounds
of grace,12 but secretly abhorring of that which presseth to moral
goodness. These did never see God, what notions soever they may
have of the Lord Jesus, and of forgiveness from him. (Matt 5:8)
3. They surely did never come to God by Christ, however they may
boast of the grace of Christ, that will from the freeness of gospel
grace plead an indulgence for sin.
[Manner of coming to God.]--And now to speak a few words of coming
to God, or coming as the text intends. And in speaking to this, I
must touch upon two things--1. Concerning God. 2. Concerning the
frame of the heart of him that comes to him.
1. Of God. God is the chief good. Good so as nothing is but himself.
He is in himself most happy; yea, all good; and all true happiness
is only to be found in God, as that which is essential to his nature;
nor is there any good or any happiness in or with any creature
or thing but what is communicated to it by God. God is the only
desirable good, nothing without him is worthy of our hearts. Right
thoughts of God are able to ravish the heart; how much more happy
is the man that has interest in God. God alone is able by himself to
put the soul into a more blessed, comfortable, and happy condition
than can the whole world; yea, and more than if all the created
happiness of all the angels of heaven did dwell in one man's bosom.
God is the upholder of all creatures, and whatever they have that
is a suitable good to their kind, it is from God; by God all things
have their subsistence, and all the good that they enjoy. I cannot
tell what to say; I am drowned! The life, the glory, the blessedness,
the soul-satisfying goodness that is in God is beyond all expression.
2. Now there must be in us something of a suitableness of spirit
to this God before we can be willing to come to him.
Before, therefore, God has been with a man, and has left some
impression of his glory upon him, that man cannot be willing to
come to him aright. Hence it is said concerning Abraham, that, in
order to his coming to God, and following of him aright, the Lord
himself did show himself unto him--'Men, brethren, and fathers,
hearken; The God of glory appeared unto our father Abraham, when
he was in Mesopotamia, before he dwelt in Charran, and said unto
him, Get thee out of thy country, and from thy kindred, and come
into the land which I shall show thee.' (Acts 7:2,3, Gen 12:1)
It was this God of glory, the sight and visions of this God
of glory, that provoked Abraham to leave his country and kindred
to come after God. The reason why men are so careless of, and
so indifferent about, their coming to God, is because they have
their eyes blinded, because they do not perceive his glory. God is
so blessed a one, that did he not hide himself and his glory, the
whole world would be ravished with him. But he has, I will not
say reasons of state, but reasons of glory, glorious reasons why
he hideth himself from the world, and appeareth but to particular
ones. Now by his thus appearing to Abraham, down fell Abraham's
vanity, and his idolatrous fancies and affections, and his heart
began to turn unto God, for that there was in this appearance an
alluring and soul-instructing voice. Hence that which Moses calls
here an appearing, Christ calls a hearing, and a teaching, and a
learning--'It is written in the prophets, And they shall be all taught
of God. Every man, therefore, that hath heard and hath learned of
the Father, cometh unto me,' that is, to God by me. But, I say, what
must they hear and learn of the Father but that Christ is the way
to glory, the way to the God of glory. This is a drawing doctrine;
wherefore that which in this verse is called teaching and learning,
is called, in the verse before, the drawing of the Father--'No
man can come to me except the Father which hath sent me draw him';
that is, with powerful proposals, and alluring conclusions, and
heart-subduing influences. (John 6:44,45)
Having thus touched upon this, we will now proceed to show you
what kind of people they are that come to God by Christ; and then
shall draw some inferences from this also.
[Who are the people that come to Christ.]
There are, therefore, three sorts of people that come to God
by Christ. First, Men newly awakened. Second, Men turned from
backsliding. Third, The sincere and upright man.
[Of the newly awakened coming to Christ.]
First, Men newly awakened. By awakened, I mean awakened thoroughly.
So awakened as to be made to see themselves, what they are; the
world, what it is; the law, what it is; hell, what it is; death,
what it is; Christ, what he is; and God, what he is; and also what
judgment is.
A man that will come to God by Christ aright must needs, precedent
to his so coming, have a competent knowledge of things of this
kind.
1. He must know himself, what a wretched and miserable sinner he
is, before he will take one step forward in order to his coming
to God by Christ. This is plain from a great many scriptures; as
that of the parable of the prodigal, (Luke 15); that of the three
thousand, (Acts 2); that of the jailer, (Acts 16), and those of
many more besides. The whole have no need of the physician. They
were not the sound and whole, but the lame and diseased that came
to him to be cured of their infirmities; and it is not the righteous,
but the sinners that do well know themselves to be such, that come
to God by Christ.
It is not in the power of all the men on earth to make one man come
to God by Christ, because it is not in their power to make men see
their state by nature. And what should a man come to God for, that
can live in the world without him? Reason says so, experience says
so, the Scripture beareth witness that so it is of a truth. It is
a sight of what I am that must unroost me, that must shake my soul,
and make me leave my present rest. No man comes to God by Christ
but he that knows himself, and what sin hath done to him; that is
the first. (Job 21:7-15)
2. As he must know himself, and what a wretch he is, so he must
know the world, and what an empty thing it is. Cain did see himself,
but saw not the emptiness of this world; and therefore instead of
going to God by Christ, he went to the world, and there did take
up to his dying day. (Gen 4:16) The world is a great snare to the
soul, even to the souls of awakened sinners, by reason of its big
looks, and the fair promises that it makes to those that will please
to entertain it. It will also make as though it could do as much
to the quieting of the spirit as either sermon, Bible, or preacher.
Yea, and it has its followers ready at its heels continually to blow
its applause abroad, saying, 'Who will show us any [other] good?'
(Psa 4:6) and though 'this their way is their folly: yet their
posterity approve their sayings.' (Psa 49:13) So that unless a man,
under some awakenings, sees the emptiness of the world, he will
take up in the good things thereof, and not come to God by Christ.
Many there be now in hell that can seal to this for truth. It was
the world that took awakened Cain, awakened Judas, awakened Demas.
Yea, Balaam, though he had some kind of visions of God, yet was kept
by the world from coming to him aright. See with what earnestness
the young man in the gospel came to Jesus Christ, and that for
eternal life. He ran to him, he kneeled down to him, and asked, and
that before a multitude, 'Good master, what shall I do that I may
inherit eternal life?' (Mark 10:17-24) And yet when he was told he
could not come, the world soon stepped betwixt that life and him,
and persuaded him to take up in itself; and so, for aught we know,
he never looked after life more.
There are four things in the world that have a tendency to lull an
awakened man asleep, if God also makes him not afraid of the world.
(1.) There is the bustle and cumber of the world, that will call
a man off from looking after the salvation of his soul. This is
intimated by the parable of the thorny ground. (Luke 8:14) Worldly
cumber is a devilish thing; it will hurry a man from his bed without
prayer; to a sermon, and from it again, without prayer; it will
choke prayer, it will choke the Word, it will choke convictions,
it will choke the soul, and cause that awakening shall be to no
saving purpose.
(2.) There is the friendship of this world, to which, if a man is
not mortified, there is no coming for him to God by Christ. And a
man can never be mortified to it unless he shall see the emptiness
and vanity of it. Whosoever makes himself a friend of this world
is the enemy of God. And how, then, can he come to him by Christ?
(James 4:4)
(3.) There are the terrors of the world, if a man stands in fear
of them, he also will not come to God by Christ. The fear of man
brings a snare. How many have, in all ages, been kept from coming
to God aright by the terrors of the world? Yea, how many are there
to one's thinking have almost got to the gates of heaven, and have
been scared and driven quite back again by nothing but the terrors
of this world? This is that which Christ so cautioneth his disciples
about, for he knew it was a deadly thing. Peter also bids the
saints beware of this as of a thing very destructive. (Luke 12:4-6,
1 Peter 3:14,15)
(4.) There is also the glory of the world, an absolute hindrance
to convictions and awakenings, to wit, honours, and greatness,
and preferments: 'How can ye believe,' said Christ, 'which receive
honour one of another, and seek not the honour that cometh from
God only.' (John 5:44) If therefore a man is not in his affections
crucified to these, it will keep him from coming to God aright.
3. As a man must know himself, how vile he is, and know the world,
how empty it is, so he must know the law, how severe it is; else
he will not come to God by Jesus Christ our Lord.
A man that is under awakenings, is under a double danger of falling
short of coming to God by Christ. If he knows not the severity of
the law, he is either in danger of slighting its penalty, or of
seeking to make amends to it by doing of good works; and nothing
can keep him from splitting his soul upon one of these two rocks,
but a sound knowledge of the severity of the law.
(1.) He is in danger of slighting the penalty. This is seen by the
practice of all the profane in the world. Do they not know the law?
Verily, many of them can say the Ten Commandments without book.
But they do not know the severity of the law; and therefore when
at any time awakenings come upon their consciences, they strive
to drive away the guilt of one sin, by wallowing in the filth of
another.
But would they do thus if they knew the severity of the law?
they would as soon eat fire. The severity of the law would be an
intolerable, insupportable burden to their consciences; it would
drive them, and make them fly for refuge, to lay hold on the hope
set before them.
(2.) Or if he slights not the penalty, he will seek to make amends
to it by doing of good works for the sins he has committed. This
is manifest by the practice of the Jews and Turks, and all that
swerve on that hand--to wit, to seek life and happiness by the law.
Paul also was here before he meet with Jesus in the way. This is
natural to consciences that are awakened, unless also they have given
to them to see the true severity of the law; the which that thou
mayest do, if my mite will help, I will cast in for thy conviction
these four things--
(a.) The law charges thee with its curse, as well for the pollution
of thy nature, as for the defilements of thy life; yea, and if
thou hadst never committed sinful act, thy pollution of nature must
stand in thy way to life, if thou comest not to God for mercy by
Christ.
(b.) The law takes notice of, and chargeth thee with its curse,
as well for sinful thoughts as for vile and sinful actions. 'The
[very] thought of foolishness is sin,' (Prov 24:9), though it never
breaks out into act, and will as surely merit the damnation of the
soul as will the greatest transgression in the world.
(c.) If now thou couldst keep all the commandments, that will do
thee no good at all, because thou hast sinned first: 'The soul that
sinneth shall die.' Unless, then, thou canst endure the curse, and
so in a legal way overcome it for the sins that thou hast committed,
thou art gone, if thou comest not to God by Christ for mercy and
pardon.
(d.) And never think of repentance, thereby to stop the mouth of
the law; for the law calleth not for repentance, but life; nor will
it accept of any, shouldst thou mourn and weep for thy sins till
thou hast made a sea of blood with tears. This, I say, thou must
know, or thou wilt not come to God by Christ for life. For the
knowledge of this will cause that thou shalt neither slight the
severity of the law, nor trust to the works thereof for life. Now,
when thou doest neither of these, thou canst not but speed thee to
God by Christ for life; for now thou hast no stay; pleasures are
gone, all hope in thyself is gone. Thou now diest, and that is the
way to love; for this inward death is, or feels like, a hunger-bitten
stomach, that cannot but crave and gape for meat and drink. Now it
will be as possible for thee to sleep with thy finger in the fire,
as to forbear craving of mercy so long as this knowledge remains.
4. As a man must know himself, the emptiness of this world, and
the law, so it is necessary for him to know that there is a hell,
and how insupportable the torments of it are; for all threatenings,
curses, and determinations to punish in the next world will prove
but fictions and scarecrows, if there be no woeful place, no woeful
state, for the sinner to receive his wages in for sin, when his days
are ended in this world. Wherefore, this word 'saved' supposeth
such a place and state. He is able to save from hell, from the
woeful place, from the woeful state of hell, them that come unto
God by him.
Christ, therefore, often insinuated the truth of a hell in his
invitations to the sinners of this world to come to him; as where
he tells them they shall be saved if they do, they shall be damned
if they do not. As if he had said, there is a hell, a terrible
hell, and they that come to me I will save them from it; but they
that come not, the law will damn them in it. Therefore, that thou
mayest indeed come to God by Christ for mercy, believe there is a
hell, a woeful, terrible place. Hell is God's creature, 'he hath
made it deep and large'! The punishments are by the lashes of his
wrath, which will issue from his mouth like a stream of burning
brimstone, ever kindling itself upon the soul. (Isa 30:33) Thou
must know this by the Word, and fly from it, or thou shalt know it
by thy sins, and lie and cry in it.
I might enlarge, but if I did, I should be swallowed up; for we
are while here no more able to set forth the torments of hell, than
we are whole here to set forth the joys of heaven; only this may,
and ought to be said, that God is able, as to save, so to cast into
hell. (Luke 12:5) And as he is able to make heaven sweet, good,
pleasurable, and glorious beyond thought; so he is able to make the
torments of hell so exquisite, so hot, so sharp, so intolerable,
that no tongue can utter it, no, not the damned in hell themselves.
(Isa 64:4) If thou lovest thy soul, slight not the knowledge of hell,
for that, with the law, are the spurs which Christ useth to prick
souls forward to himself withal. What is the cause that sinners can
play so delightfully with sin? It is for that they forget there is
a hell for them to descend into for their so doing, when they go
out of this world. For here usually he gives our stop to a sinful
course; we perceive that hell hath opened her mouth before us. Lest
thou shouldst forget, I beseech thee, another time, to retain the
knowledge of hell in thine understanding, and apply the burning-hot
thoughts thereof to thy conscience; this is one way to make thee
gather up thy heels, and mend thy pace in thy coming to Jesus
Christ, and to God the Father by him.13
5. It is also necessary that he that cometh to God by the Lord Jesus,
should know what death is, and the uncertainty of its approaches
upon us. Death is, as I may call it, the feller, the cutter down.
Death is that that puts a stop to a further living here, and that
which lays man where judgment finds him. If he is in the faith in
Jesus, it lays him down there to sleep till the Lord comes; if he
be not in the faith, it lays him down in his sins till the Lord
comes. (Heb 11:13, 1 Thess 4:14, Job 20:11) Again; if thou hast
some beginnings that look like good, and death should overtake thee
before those beginnings are ripe, thy fruit will wither, and thou
wilt fall short of being gathered into God's barn. Some men are
'cut off as the tops of the ears of corn,' and some are even nipped
by death in the very bud of their spring; but the safety is when
a man is ripe, and shall be gathered to his grave, as a shock of
corn to the barn in its season. (Job 24:20-24, 5:26)
Now if death should surprise and seize thee before thou art fit
to die, all is lost; for there is no repentance in the grave, or
rather, as the wise man has it, 'Whatsoever thy hand findeth to
do, do it with thy might; for there is no work, nor device, nor
knowledge, nor wisdom, in the grave, whither thou goest.' (Eccl
9:10)
Death is God's sergeant, God's bailiff, and he arrests in God's
name when he comes, but seldom gives warning before he clappeth us
on the shoulder; and when he arrests us, though he may stay a little
while, and give us leave to pant, and tumble, and toss ourselves
for a while upon a bed of languishing, yet at last he will prick
our bladder, and let out our life, and then our soul will be poured
upon the ground, yea, into hell, if we are not ready and prepared
for the life everlasting. He that doth not watch for, and is not
afraid lest death should prevent him, will not make haste to God
by Christ. What Job said of temporal afflictions, such an one will
death be if thou art not aware--'When I looked for good, then evil
came--The days of affliction prevented me.' (Job 30:26,27) If thou
lookest, or beginnest to look for good, and the day of death shall
cut thee off before thou hast found that good thou lookest for,
all is lost, soul, and life, and heaven, and all. Wherefore it
is convenient that thou conclude the grave is thy house, and that
thou make thy bed once a day in the grave; also that thou say unto
corruption, 'Thou art my father; to the worm, thou art my mother
and my sister.' (Job 17:13,14) I say, be acquainted with the grave
and death. The fool puts the evil day far away, but the wise man
brings it nigh. Better be ready to die seven years before death
comes, than want one day, one hour, one moment, one tear, one
sorrowful sigh at the remembrance of the ill-spent life that I have
lived. This, then, is that which I admonish thee of; namely, that
thou know death, what it is, what it doth when it comes. Also, that
thou consider well of the danger that death leaves that man in, to
whom he comes before he is ready and prepared to be laid by it in
the grave.
6. Thou must also be made by thy awakenings to see what Christ
is. This is of absolute necessity; for how can or shall a man be
willing to come to Christ that knows not what he is, what God has
appointed him to do? He is the Saviour, every man will say so; but
to sense, smell, and taste, what saving is, and so to understand
the nature of the office and work of a Saviour, is a rare thing,
kept close from most, known but by some. Jesus of Nazareth is the
Saviour or the reconciler of men to God in the body of his flesh
through death. (Col 1:19-21) This is he whose business in coming
from heaven to earth was to save his people from their sins. Now,
as was said, to know how he doth this, is that which is needful to
be inquired into; for some say he doth it one way, some, he doth it
another; and it must be remembered that we are now speaking of the
salvation of that man that from new or first awakenings, is coming
to God by Christ for life. (1.) Some say he doth it, by giving of
us precepts and laws to keep, that we might be justified thereby.
(2.) Some say that he doth it, by setting himself a pattern for us
to follow him.(3.) Some again hold, that he doth it by our following
the light within.
But thou must take heed of all these, for he justifies us by none
of these means, and thou dost need to be justified. I say, he
justifieth us, not either by giving laws unto us, or by becoming our
example, or by our following of him in any sense, but by his blood
shed for us. His blood is not laws, nor ordinances, nor commandments,
but a price, a redeeming price. (Rom 5:7-9, Rev 1:5) He justifies
us by bestowing upon us, not by expecting from us; he justifies us
by his grace, not by our works. (Eph 1:7) In a word, thou must be
well grounded in the knowledge of what Christ is, and how men are
justified by him, or thou wilt not come unto God by him.
As thou must know him, and how men are justified by him, so thou
must know the readiness that is in him to receive and to do for
those what they need that come unto God by him. Suppose his merits
were never so efficacious, yet if it could be proved that there is
a loathness in him that these merits should be bestowed upon the
coming ones, there would but few adventure to wait upon him. But
now, as he is full, he is free. Nothing pleases him better than to
give what he has away; than to bestow it upon the poor and needy.
And it will be convenient that thou who art a coming soul shouldst
know this for thy comfort to encourage thee to come to God by him.
Take two or three sayings of his, for the confirming of what is
now said. 'Come unto me, all ye that labour and are heavy laden,
and I will give you rest.' (Matt 11:28) 'All that the Father giveth
me shall come to me; and him that cometh to me I will in no wise
cast out.' (John 6:37) 'I came not to call the righteous, but sinners
to repentance.' (Mark 2:17) 'This is a faithful saying, and worthy
of all acceptation, that Christ Jesus came into the world to save
sinners; of whom I am chief.' (1 Tim 1:15)
7. As a man that would come to God by Christ must, antecedent to
his so coming, know himself, what he is; the world, how empty it
is; the law, how severe it is; death, and what it is; and Christ,
and what he is; so also he must know God. 'He that cometh to God
must believe that he is, and that he is a rewarder of them that
diligently seek him.' (Heb 11:6) God must be known, else how can
the sinner propound him as his end, his ultimate end? For so doth
every one that indeed doth come to Christ aright; he comes to Christ
because he is the way; he comes to God because he is the end. But,
I say, if he knows him not, how can he propound him as the end? The
end is that for the sake of which I propound to myself anything,
and for the sake of which I use any means. Now, then, I would be
saved; but why? Even because I would enjoy God. I use the means
to be saved; and why? Because I would enjoy God. I am sensible that
sin has made me come short of the glory of God, and that Christ Jesus
is he, the only he, that can put me into a condition of obtaining
the glory of God; and, therefore, I come to God by him. (Rom 3:23,
5:1,2)
But, I say again, who will propound God for his end that knows him
not, that knows him not aright? yea, that knows him not, to be worth
being propounded as my end in coming to Jesus Christ; and he that
thus knows him must know him to be above all, best of all, and him
in whom the soul shall find that content, that bliss, that glory
and happiness that can by no means be found elsewhere. And, I
say, if this be not found in God, the soul will never propound him
to itself as the only, highest, and ultimate end in its coming to
Jesus Christ. But it will propound something else, even what it
shall imagine to be the best good; perhaps heaven, perhaps ease
from guilt, perhaps to be kept out of hell, or the like. I do not
say but a man may propound all these to himself, in his coming
to Jesus Christ; but if he propound these as his ultimate end, as
the chiefest good that he seeks; if the presence and enjoyment of
God, of God's glorious majesty, be not his chief design, he is not
concerned in the salvation that is propounded in our text--'He is
able,' and so will 'save to the uttermost them that come unto God
by him.'
What is heaven without God? what is ease without the peace and
enjoyment of God? what is deliverance from hell without the enjoyment
of God? The propounding, therefore, these, and only these, to thyself
for thy happiness in thy coming to Jesus Christ is a proposal not
a hair's breadth higher than what a man without grace can propound.
What or who is he that would not go to heaven? What or who is he
that would not also have ease from the guilt of sin? And where is
the man that chooseth to go to hell? But many there be that cannot
abide God; no, they like not to go to heaven, because God is
there. If the devil had a heaven to bestow upon men, a vicious and
a beastly heaven, if it be lawful thus to speak, I durst pawn my
soul upon it, were it a thousand times better than it is, that,
upon a bare invitation, the foul fiend would have twenty to God's
one. They, I say, cannot abide God; nay, for all, the devil has
nothing but a hell for them; yet how thick men go to him, but how
thinly to God Almighty. The nature of God lieth cross to the lusts
of men. A holy God, a glorious holy God, an infinitely holy God,
this spoils all. But to the soul that is awakened, and that is made
to see things as they are; to him God is what he is in himself,
the blessed, the highest, the only eternal good, and he without the
enjoyment of whom all things would sound but emptily in the ears
of that soul.
Now, then, I advise thee that hast a mind to come to God by Christ,
that thou seek the knowledge of God--'If thou seekest wisdom as
silver, and searchest for her as for hid treasures, then shalt thou
understand the fear of the Lord, and find the knowledge of God.'
(Prov 2:4,5) And to encourage thee yet further, he is so desirous
of communion with men, that he pardoneth sins for that. Hence
he is called not only loving, but love. 'God is love; and he that
dwelleth in love dwelleth in God, and God in him.' (1 John 4:16)
Methinks, when I consider what glory there is at times upon the
creatures, and that all their glory is the workmanship of God; O
Lord, say I, what is God himself? He may well be called the God of
glory, as well as the glorious Lord; for as all glory is from him,
so in him is an inconceivable well-spring of glory, of glory to
be communicated to them that come by Christ to him. Wherefore, let
the glory, and love, and bliss, and eternal happiness that is in
God allure thee to come to him by Christ.
8. As thou shouldst, nay, must, have a good knowledge of all these,
so thou must have it of judgment to come. They that come to God
by Christ are said to 'flee from the wrath to come'; to 'flee for
refuge, to lay hold on the hope set before them.' (Matt 3:7, Heb
6:18)
This judgment to come is a warm thing to be thought of, an awakening
thing to be thought of; it is called the eternal judgment, because
it is and will be God's final conclusion with men. This day is
called the 'great and notable day of the Lord,' (Acts 2:20); the
day 'that shall burn like an oven,' (Mal 4:1); the day in which the
angels shall gather the wicked together, as tares, into bundles,
to burn them; but the rest, into his kingdom and glory. This day
will be it in which all the bowels of love and compassion shall be
shut up to the wicked, and that in which the floodgates of wrath
shall be opened, by which shall a plentiful reward be given to
evil-doers, but glory to the righteous. (Psa 31:23) This is the
day in which men, if they could, would creep into the ground for
fear; but because they cannot, therefore, they will call and cry
to the mountains to fall upon them, but they shall not; therefore,
they stand bound to bear their judgment.
This day will be the day of breaking up of closet-councils,
cabinet-councils, secret purposes, hidden thoughts; yea, 'God shall
bring every work into judgment, with every secret thing.' (Eccl
12:14) I say he shall do it then; for he will both 'bring to light
the hidden things of darkness, and will make manifest the counsels
of the heart.' (1 Cor 4:5) This is the day that is appointed to put
them to shame and contempt in that have, in this world, been bold
and audacious in their vile and beastly ways. At this day, God
will cover all such bold and brazen faces with shame. Now they will
blush till the blood is ready to burst through their cheeks. (Dan
12:2) Oh! the confusion and shame that will cover their faces while
God is discovering to them what a nasty, what a beastly, what an
uncomely, and what an unreasonable life they lived in the world.
They shall now see they contemned God, that fed them, that clothed
them, that gave them life and limb, and that maintained their
breath in their nostrils. But, oh, when they see the gulf before
them, and all things ready to receive them in thither; then, then
they will know what sinning against God means!
And, I say, thou that art for coming to God by Christ must know
this, and be well assured of this, or thou wilt never come to God
by him.
What of the glory of God shall be put upon them that do indeed
come to him will also help in this spiritual journey, if it be well
considered by thee. But, perhaps, terror and unbelief will suffer
thee to consider but little of that. However, the things afore-mentioned
will be goads, and will serve to prick thee forward; and if they
do so, they will be God's great blessing unto thee, and that for
which thou wilt give him thy thanks for ever. (Eccl 12:10,11)
Thus I have, in few words, spoken something as to the first sort of
comers to God by Christ, namely, of the coming of the newly-awakened
man. And I say again, if any of the things afore-named be wanting,
and are not with his heart, it is a question whether, notwithstanding
all the noise that he may make about religion, he will ever come
to God by Christ. 1. If he knows not himself and the badness of his
condition, wherefore should he come? 2. If he knows not the world,
and the emptiness and vanity thereof, wherefore should he come?
3. If he knows not the law, and the severity thereof, wherefore
should he come? 4. If he knows not hell, and the torments thereof,
wherefore should he come? 5. If he knows not what death is, wherefore
should he come? 6. And if he knows not the Father and the Son, how
can he come? 7. And to know that there is a judgment to come is as
necessary to his coming as most of the rest of the things propounded.
Coming to God by Christ is for shelter, for safety, for advantage,
and everlasting happiness. But he that knows not, that understands
not the things afore-mentioned, sees not his need of taking shelter,
of flying for safety, of coming for advantage to God by Christ. I
know there are degrees of this knowledge, and he that has it most
warm upon him, in all likelihood, will make most haste; or, as David
saith, will hasten his escape 'from the windy storm and tempest';
and he that sees least is in most danger of being the loiterer,
and so of losing the prize; for all that run do not obtain it; all
that fight do not win it; and ALL that strive for it have it not.
(Psa 55:8, 1 Cor 9:24-26, 2 Tim 2:4,5)
[Of the backslider's return to Christ.]
Second, I shall now come to the second man mentioned; to wit, the
man that is turning back from his backsliding, and speak something
also about his coming again to God by Christ.
There are two things remarkable in the returning of a backslider
to God by Christ. 1. The first is, he gives a second testimony to
the truth of all things spoken of before. 2. He also gives a second
testimony of the necessity of coming to God by Christ. Of the manner
of his coming to God by Christ perhaps I may also speak a word or
two. But,
1. The returning again of the backslider gives a second testimony
to the truth of man's state being by nature miserable, of the vanity
of this world, of the severity of the law, certainty of death, and
terribleness of judgment to come. His first coming told them so,
but his second coming tells them so with a double confirmation of
the truth. It is so, saith his first coming. Oh! it is so, saith his
second. The backsliding of a Christian comes through the overmuch
persuading of Satan and lust, that the man was mistaken, and that
there was no such horror in the things from which he fled, nor so
much good in the things to which he hasted. Turn again, fool, says
the devil, turn again to thy former course; I wonder what frenzy it
was that drove thee to thy heels, and that made thee leave so much
good behind thee, as other men find in the lusts of the flesh and
the good of the world. As for the law, and death, and an imagination
of the day of judgment, they are but mere scarecrows, set up by
politic heads, to keep the ignorant in subjection. Well, says the
backslider, I will go back again and see; so, fool as he is, he
goes back, and has all things ready to entertain him; his conscience
sleeps, the world smiles, flesh is sweet, carnal company compliments
him, and all that can be got is presented to this backslider
to accommodate him. But, behold, he doth again begin to see his
own nakedness, and he perceives that the law is whetting his axe.
As for the world, he perceives it is a bubble; he also smells the
smell of brimstone, for God hath scattered it upon his tabernacle,
and it begins to burn within him. (Job 18:15) Oh! saith he, I
am deluded; oh! I am ensnared. My first sight of things was true.
I see it is so again. Now he begins to be for flying again to his
first refuge; O God, saith he, I am undone, I have turned from thy
truth to lies! I believed them such at first, and find them such
at last. Have mercy upon me, O God!
This, I say, is a testimony, a second testimony, by the same man,
as to the miserable state of man, the severity of the law, the
emptiness of the world, the certainty of death, and the terribleness
of judgment. This man hath seen it, and seen it again.
A returning backslider is a great blessing, I mean intended to
be so, to two sorts of men--1. To the elect uncalled. 2. To the
elect that are called, and that at present stand their ground. The
uncalled are made to hear him, and consider; the called are made
to hear him, and are afraid of falling. Behold, therefore, the
mystery of God's wisdom, and how willing he is that spectators
should be warned and made take heed. Yea, he will permit that some
of his own shall fall into the fire, to convince the world that hell
is hot, and to warn their brethren to take heed that they slip not
with their feet. I have often said in my heart that this was the
cause why God suffered so many of the believing Jews to fall; to
wit, that the Gentiles might take heed. (Rom 11:21) O, brethren!
saith the backslider that is returned, did you see how I left my
God? did you see how I turned again to those vanities from which
some time before I fell? O! I was deluded, I was bewitched, I was
deceived; for I found all things from which I fled at first still
worse by far when I went to them the second time. Do not backslide.
Oh! do not backslide. the first ground of your departing from them
was good; never tempt God a second time.
2. And as he gives us a second testimony, that the world and himself
are so as at first he believed they were, so by this his returning
he testifies that God and Christ are the same, and much more than
ever he believed at first they were. This man has made a proof
before and a proof after conviction of the evil of the one and good
of the other. This man has made a proof by feeling and seeing, and
that before and after grace received. This man God has set up to
be a witness; this man is two men, has the testimony of two men,
must serve in the place of two men. He knows what it is to be
fetched from a state of nature by grace; but this all Christians
know as well as he. Ay, but he knows what it is to be fetched from
the world, from the devil, and hell, the second time; and that but
few professors know, for few that fall away return to do again. (Heb
6:4-8) Ay, but this man is come again, wherefore there is news in
his mouth, sad news, dreadful news, and news that is to make the
standing saint to take heed lest he fall. The returning backslider,
therefore, is a rare man, a man of worth and intelligence, a man
to whom the men of the world should flock, and of whom they should
learn to fear the Lord God. He also is a man of whom the saints
should receive both caution, counsel, and strength in their present
standing; and they should, by his harms, learn to serve the Lord
with fear, and to rejoice with trembling. (1 Cor 10:6-13, Isa
51:11-13, Luke 22:32)
This man has the second time also had a proof of God's goodness
in his Christ unto him, a proof which the standing Christian has
not--I would not tempt him that stands to fall; but the good that
a returning backslider has received at God's hands, and at the hand
of Christ, is a double good, he has been converted twice, fetched
from the world, and from the devil, and from himself twice; oh,
grace! and has been made to know the stability of God's covenant,
the unchangeableness of God's mind, the sure and lasting truth
of his promise in Christ, and of the sufficiency of the merits of
Christ, over and over.
[The manner of a backslider's return.]--Of the manner of this man's
coming to God by Christ I shall also speak a word or two. He comes
as the newly-awakened sinner comes, and that from the same motives
and the knowledge of things as he hath over and above (which he had
as good have been without), that which the newly-awakened sinner
has not; to wit, the guilt of his backsliding, which is a guilt of
a worse complexion, of a deeper dye, and of a heavier nature than
is any guilt else in the world. He is also attended with fears
and doubts that arise from other reasons and considerations than
do the doubts and fears of the newly-awakened man; doubts builded
upon the vileness of his backsliding. He has also more dreadful
scriptures to consider of, and they will look more wishfully in
his face, yea, and will also make him take notice of their grim
physiognomy, than has the newly-awakened man. Besides, as a punishment
of his backsliding, God seems to withdraw the sweet influences of
his Spirit, and as if he would not suffer him to pray, nor to repent
any more, (Psa 51:11), as if he would now take all away from him,
and leave him to those lusts and idols that he left his God to
follow. Swarms of his new rogueries shall haunt him in every place,
and that not only in the guilt, but in the filth and pollution of
them. (Prov 14:14) None know the things that haunt a backslider's
mind, his new sins are all turned talking devils, threatening
devils, roaring devils, within him. Besides, he doubts of the truth
of his first conversion, consequently he has it lying upon him as a
strong suspicion that there was nothing of truth in all his first
experience; and this also adds lead to his heels, and makes him
come, as to sense and feeling, more heavy and with the greater
difficulty to God by Christ. As faithfulness of other men kills
him, he cannot see an honest, humble, holy, faithful servant of
God, but he is pierced and wounded at the heart. Ay, says he within
himself, that man fears God, that man hath faithfully followed God,
that man, like the elect angels, has kept his place; but I am fallen
from my station like a devil. That man honoureth God, edifieth the
saints, convinceth the world, and condemneth them, and is become
heir of the righteousness which is by faith. But I have dishonoured
God, stumbled and grieved saints, made the world blaspheme, and,
for aught I know, been the cause of the damnation of many! These
are the things, I say, together with many more of the same kind,
that come with him; yea, they will come with him, yea, and will
stare him in the face, will tell him of his baseness, and laugh him
to scorn, all the way that he is coming to God by Christ--I know
what I say!--and this makes his coming to God by Christ hard and
difficult to him. Besides, he thinks saints will be aware of him,
will be shy of him, will be afraid to trust him, yea, will tell
his Father of him, and make intercession against him, as Elias did
against Israel, (Rom 11:2), or as the men did that were fellow-servants
with him that took his brother by the throat. (Matt 18:31) Shame
covereth his face all the way he comes; he doth not know what to
do; the God he is returning to, is the God that he has slighted,
the God before whom he has preferred the vilest lust; and he knows
God knows it, and has before him all his ways. The man that has been
a backslider, and is returning to God, can tell strange stories,
and yet such as are very true. No man was in the whale's belly,
and came out again alive, but backsliding and returning Jonah;
consequently, no man could tell how he was there, what he felt
there, what he saw there, and what workings of heart he had when
he was there, so well as he.
[The sincere Christian's coming to God by Christ.]
Third, I come now to the third man--to wit, to the sincere and
upright man that cometh to God by Christ. And although this may,
in some sense, be applicable to the two former, for his coming is
not worthy to be counted coming to God, that is, not in sincerity
and uprightness, yet by such an one I now mean, one that has been
called to the faith, and that has in some good measure of sincerity
and uprightness therein abode with God.
This man also comes to God by Christ; but his coming is to be
distinguished, I mean in the main of it, from the coming of the other
two. The other come for the knowledge of forgiveness, a thing that
the upright and faithful Christian for the most part has a comfortable
faith of, and that for which he is often helped to give thanks to
God. I do not say he doubteth not, or that he has not his evidences
sometimes clouded; nor do I say that the knowledge of his reconciliation
to God by Christ Jesus is so high, so firm, so fixed, and steadfast,
that it cannot be shaken, or that he needs no more. I will then
explain myself. He comes not to God as an unconverted sinner
comes; he comes not as a backslider comes when he is returning to
God from his backslidings; but he comes as a son, as one of the
household of God, and he comes as one that has not, since correction,
wickedly departed from his God.
1. He then comes to God with that access and godly boldness that
is only proper to such as himself, that is, to them that walk with
God. (Rom 5:2) Thus every one that shall be saved doth not do;
thus every one that shall be saved cannot do--to instance the two
spoken of before.
2. He comes to God by Christ constantly by prayer, by meditation,
by every ordinance. For therefore he maketh use of ordinances,
because by them through Christ he getteth into the presence of God.
(Psa 27:4)
3. He comes to God through Christ, because he judgeth that God
only is that good, that blessedness, that happiness, that is worth
looking after; that good and that blessedness that alone can fill
the soul to the brim; that good and that happiness that is worthy
of our hearts and souls and spirits. Hence David expresseth his
coming to God by panting, by thirsting, by tears, saying, 'My soul
panteth after thee, O God.' And again, 'My soul thirsteth for God,
for the living God, when shall I come and appear before God?' (Psa
42:1,2) And again, 'I will go to the altar of God, unto God, my
exceeding joy.' (Psa 43:4) And hence it was that he so envied the
swallow and sparrow, even because they could come to the altar
of God, where he had promised to give his presence, when he, as I
think, by the rage of Saul, was forced to abide remote. 'My soul
longeth,' saith he, 'yea, even fainteth for the courts of the
Lord; my heart and my flesh crieth out for the living God. Yea,
the sparrow hath found a house, and the swallow a nest for herself,
where she may lay her young, even thine altars, O Lord of hosts,
my King, and my God: Blessed are they that dwell in thy house, they
will be still praising thee.' Then after a few more words he saith,
'For a day in thy courts is better than a thousand. I had rather
be a doorkeeper,' I would choose rather to sit at the threshold
of thy house, 'than to dwell in the tents of wickedness'; and then
renders the reason--'For the Lord is a sun and shield: the Lord
gives grace and glory,' &c. (Psa 84)
The presence of God, and the glory and soul-ravishing goodness of
that presence, is a thing that the world understands not, nor can
they as such desire to know what it is.
4. These good men come to God upon other accounts also; for so it
is that they have many concerns with God.
[Concern for themselves.]--(1.) They come to him for a more clear
discovery of themselves to themselves, for they desire to know how
frail they are, because the more they know that, the more they are
engaged in their souls to take heed to their ways, and to fear lest
they should tempt their God to leave them. (Psa 39:1-8)
(2.) They come to God by Christ for the weakening of their lusts
and corruptions; for they are a sore, yea, a plague to a truly
sanctified soul. Those, to be rid of which, if it might be, a godly
man chooseth rather to die than to live. This David did mean when
he cried. 'Create in me a clean heart, O God, and renew a right
spirit within me,' (Psa 51:10); and Paul, when he cried out, 'O
wretched man that I am, who shall deliver me from the body of this
death?' (Rom 7:24)
(3.) They come to God by Christ for the renewing and strengthening
of their graces. The graces that the godly have received are, and
they feel they are, subject to decay; yea, they cannot live without
a continual supply of grace. This is the meaning of that, 'Let us
have grace,' and, 'Let us therefore come boldly unto the throne of
grace, that we may obtain mercy, and find grace to help in time of
need.' (Heb 4:16)
(4.) They come to God by Christ to be helped against those
temptations that they may meet withal. (Matt 6:13) They know that
every new temptation has a new snare and a new evil in it; but what
snare and what evil, that at present they know not; but they know
their God knows, and can deliver out of temptation when we are in,
and keep us out while we are out.
(5.) They come to God by Christ for a blessing upon that means of
grace which God has afforded for the succour of the soul, and the
building of it up in the faith; knowing that as the means, so a
blessing upon it, is from God. (2 Thess 3:1) And for this they have
encouragement, because God has said, 'I will abundantly bless her
provision: I will satisfy her poor with bread.' (Psa 132:15)
(6.) They come to God by Christ for the forgiveness of daily
infirmities, (Psa 19:12), and for the continuing them in the light
of his countenance notwithstanding. Thus he also would always accept
them and their services, and grant that an answer of peace may be
returned from their Father into their bosoms; for this is the life
of their souls. There are a great many such things that the sincere
and upright man comes to God for, too many here to mention. But
again,
[Concern for the church and others.]--(1.) This man also comes to
God to beseech him for the flourishing of Christ's kingdom, which he
knows will never be until Antichrist is dead, and till the Spirit
be more plentifully poured upon us from on high. Therefore he also
cries to God for the downfall of the first, and for the pouring
out of the other.
(2.) He comes to God for the hastening the gathering in of his elect;
for it is an affliction to him to think that so many of those for
whom Christ died should be still in a posture of hostility against
him. (Psa 122:6)
(3.) He comes to God for a spirit of unity to be poured out among
believers, for, for the divisions of Reuben he has great thoughts
of heart.
(4.) He comes to God to pray for magistrates, and that God would
make speed to set them all to that work that is so desirable to his
church--that is, to 'hate the whore,' 'to eat her flesh,' to 'make
her desolate,' 'and burn her with fire.' (1 Tim 2:1, Rev 17:16)
(5.) He comes to God to beg that he would hasten that great and
notable day, the day of the coming of our Lord Jesus, for he knows
that Christ will never be exalted as he must be till then; yea, he
also knows that God's church will never be as she would, and shall,
till then. (Rev 22:20)
(6.) But the main meaning, if I may so call it, of this high text
is this, that they that come to God by him--that is, by Christ, are
those that come by Christ to God to enjoy him by faith and spirit
here, and by open vision and unspeakable possession of him in the
next world. This is the great design of the soul in its coming to
God by Jesus Christ, and it comes to him by Jesus Christ because
it dares not come by itself, and because God himself has made him
the way, the new and living way. Here, as I said, the Father meets
with that which pleaseth him, and the soul with that which saveth
her. Here is righteousness and merits to spare, even righteousness
that can justify the ungodly. Here is always, how empty soever we
be, a fullness of merit always presented to God by Christ for my
obtaining of that which at any time I want, whether wisdom, grace,
Spirit, or any good thing soever; only, since I was upon this
subject, I thought a little to touch upon things in this order, for
the enlarging of thy thoughts, for the conviction of thy spirit,
for the stirring of thee up to God, and for the showing of thee
the good signs of grace where it is, where is abused, and where
any are seeking after it.
[Inferences from thus coming to God by Christ.]
And now I come to draw some inferences from this point also, as I
have already done from those going before it. You see that I have
now been speaking to you of the man that cometh to God, both with
respect to the way he comes, as also with respect to the manner of
spirit in which he comes; and hence I may well infer,
First, That he is no fool, no fool according to the best judgment,
that cometh to God by Christ. The world indeed will count him one;
for the things that be of the Spirit of God are foolishness to them;
but indeed, and in the verdict of true judgment, he is not so.
1. For that he now seeketh and intermeddleth with all wisdom. He has
chosen to be concerned with the very head and fountain of wisdom;
for Christ is the wisdom of God, and the way to the Father by Christ,
is the greatest of mysteries; and to choose to walk in that way,
the fruits of the most sage advice; wherefore he is not a fool that
thus concerns himself. (Prov 18:1, 1 Cor 1)
2. It is not a sign of foolishness timely to prevent ruin, is it?
They are the prudent men that foresee an evil, and hide themselves;
and the fools, that go on, and are punished. (Prov 18:8, 27:12)
Why, this man foresees an evil, the greatest evil, sin, and the
punishment of the soul for sin in hell; and flies to Christ, who is
the refuge that God has provided for penitent sinners; and is this
a sign of a fool? God make me such a fool, and thee that readest
these lines such a fool, and then we shall be wiser than all men
that are counted wise by the wisdom of this world. Is it a sign of
a fool to agree with one's adversary while we are in the way with
him, even before he delivereth us to the judge? Yea, it is a piece
of the highest wisdom.
Is he a fool that chooseth for himself long lasters, or he whose
best things will rot in a day? Sinners, 'before your pots can feel
the thorns [before you can see where you are], God shall take you
away as with a whirlwind, both living, and in his wrath.' (Psa
58:9) But this man has provided for things; like the tortoise, he
has got a shell on his back, so strong and sound that he fears not
to suffer a loaden cart to go over him. The Lord is his rock, his
defence, his refuge, his high tower, unto which he doth continually
resort.
Was the unjust steward a fool in providing for himself for hereafter?
for providing friends to receive him to harbour when others should
turn him out of their doors? (Luke 16:8,9) No more is he that gets
another house for his harbour before death shall turn him out of
doors here.
3. As he that cometh to God by Christ is no fool, so he is no
little-spirited fellow. There are a generation of men in this world
that count themselves men of the largest capacities, when yet the
greatness of their desires lift themselves no higher than to things
below. If they can, with their net of craft and policy, encompass
a bulky lump of earth, oh what a treasure have they engrossed to
themselves! Meanwhile, the man in the text has laid siege to heaven,
has found out the way to get into the city, and is resolved, in
and by God's help, to make that his own. Earth is a drossy thing in
this man's account; earthly greatness and splendours are but like
vanishing bubbles in this man's esteem. None but God, as the end
of his desires, none but Christ, as the means to accomplish this
his end, are things counted great by this man. No company now is
acceptable to this man but the Spirit of God, Christ and angels,
and saints, as fellow-heirs with himself. All other men and things
he deals with as strangers and pilgrims were wont to do. This man's
mind soars higher than the eagle or stork of the heavens. He is
for musing about things that are above, and their glory, and for
thinking what shall come to pass hereafter.
4. But as I have showed you what he is not, so now let me, by a
few words, tell you what he is.
(1.) Then he is a man concerned for his soul, for his immortal soul.
The soul is a thing, though of most worth, least minded by most.
The souls of most lie waste while all other things are enclosed.
But this man has got it by the end, that his soul is of more value
than the world, wherefore he is concerned for his soul. Soul concerns
are concerns of the highest nature, and concerns that arise from
thoughts most deep and ponderous. He never yet knew what belonged
to great and deep thoughts that is a stranger to soul concerns.
Now the man that comes to God by Christ, is a man that is engaged
in soul concerns.
(2.) He is a man whose spirit is subjected to a suitableness to
spiritual things, for a carnal mind cannot suit with and be delighted
in these things: 'The carnal mind is enmity against God; for it is
not subject to the law of God, neither indeed can be.' (Rom 8:7)
This is the man that God has tamed, and keeps tame by himself,
while all other run wild, as the assess upon the mountains. If
birds could speak, surely they would tell that those that are kept
in the cage have with them another temper than they that range the
air, and fly in the fields and woods. Yea, and could those kept
tame express themselves to the rest, they would tell that they have
white bread and milk, and sugar; while those without make a life
out of maggots and worms. They are also in place where there are
better things, and their companions are the children of men; besides,
they learn such notes, and can whistle such tunes, as other birds
are strangers to. Oh! the man whose spirit is subjected to God,
betwixt whom and God there is a reconciliation, not only as to a
difference made up, but also as to a oneness of heart; none knows
what lumps of sugar God gives that man, nor what notes and tunes
God learns that man: 'He hath put a new song in my mouth,' saith
David, 'even praise unto our God: many shall see it, and fear, and
shall trust in the Lord.' (Psa 40:3)
Second. Is there a man that comes to God by Christ? Thence I infer
that there is that believes there is a world to come. No man looks
after that which yet he believes is not; faith must be before coming
to Christ will be; coming is the fruit of faith. He that comes must
believe antecedent to his coming; wherefore it is said, 'we walk
by faith'--that is, we come to God through Christ by faith. (Heb
11:7, 2 Cor 5:7) And hence I learn two things:--1. That faith is
of a strong and forcible quality. 2. That they who come not to God
by Christ have no faith.
1. Faith is of a strong and forcible quality, and that whether it
be true or false.
(1.) A false faith has done great things; it has made men believe
lies, plead for them, and stand to them, to the damnation of their
souls. 'God shall send them strong delusion, that they should
believe a lie,' to their damnation. (2 Thess 2:11,12) Hence it is
said, men make lies 'their refuge.' Why? Because they 'trust in
a lie.' (Jer 28:15) A lie, if believed, if a man has faith in it,
it will do great things, because faith is of a forcible quality.
Suppose thyself to be twenty miles from home, and there some man
comes and possesses thee that thy house, thy wife and children,
are all burned with the fire. If thou believest it, though indeed
there should be nothing of truth in what thou hast heard, yet will
this lie 'drink up thy spirit,' even as if the tidings were true.
How many are there in the world whose heart Satan hath filled with
a belief that their state and condition for another world is good?
and these are made to live by lying hope that all shall be well
with them, and so are kept from seeking for that which will make
them happy indeed. Man is naturally apt and willing to be deceived,
and therefore a groundless faith is the more taking and forcible.
Fancy will help to confirm a false faith, and so will conceit and
idleness of spirit. There is also in man a willingness to take things
upon trust, without searching into the ground and reason of them.
Nor will Satan be behind hand to prompt and encourage to thy believing
of a lie, for that he knows will be a means to bring thee to that
end to which he greatly desireth thou shouldst come. Wherefore let
men beware, and, oh, that they would, of a false and lying faith!
(2.) But if a false faith is so forcible, what is a true? What force,
I say, is there in a faith that is begotten by truth, managed by
truth, fed by truth, and preserved by the truth of God? This faith
will make invisible things visible; not fantastically so, but
substantially so--'Now faith is the substance of things hoped for,
the evidence of things not seen.' (Heb 11:1) True faith carrieth
along with it an evidence of the certainty of what it believeth,
and that evidence is the infallible Word of God. There is a God,
a Christ, a heaven, saith the faith that is good, for the Word of
God doth say so. The way to this God and this heaven is by Christ,
for the Word of God doth say so. If I run not to this God by this
Christ, this heaven shall never be my portion, for the Word of God
doth say so. So, then, thus believing makes the man come to God
by him. His thus believing, then, it is that carries him away from
this world, that makes him trample upon this world, and that gives
him the victory over this world. 'For whatsoever is born of God
overcometh the world: and this is the victory that overcometh the
world, even our faith. Who is he that overcometh the world, but he
that believeth that Jesus is the Son of God? This is he that came
by water and blood, even Jesus Christ; not by water only, but by
water and blood. And it is the Spirit that beareth witness, because
the Spirit is truth.' (1 John 5:4-6)
2. Now if this be true, that faith, true faith, is so forcible a
thing as to take a man from his seat of ease, and make him to come
to God by Christ as afore, then, is it not truly inferred from hence
that they that come not to God by Christ have no faith. What! is
man such a fool as to believe things, and yet not look after them?
to believe great things, and yet not to concern himself with them?
Who would knowingly go over a pearl, and yet not count it worth
stooping for? Believe thou art what thou art; believe hell is
what it is; believe death and judgment are coming, as they are;
and believe that the Father and the Son are, as by the Holy Ghost
in the Word they are described, and sit still in thy sins if thou
canst. Thou canst not sit still; faith is forcible. Faith is grounded
upon the voice of God in the Word, upon the teaching of God in the
Word. And it pleases God by the foolishness of preaching to save
them that believe; for believing makes them heartily close in with,
and embrace what by the Word is set before them, because it seeth
the reality of them.
Shall God speak to man's soul, and shall not man believe? Shall
man believe what God says, and nothing at all regard it? It cannot
be. 'Faith comes by hearing, and hearing by the Word of God.' And
we know that when faith is come, it purifies the heart of what is
opposite to God, and the salvation of the soul.
So, then, those men that are at ease in a sinful course, or that
come not to God by Christ, they are such as have no faith, and must
therefore perish with the vile and unbelievers. (Rev 21:8)
The whole world is divided into two sorts of men--believers and
unbelievers. The godly are called believers; and why believers, but
because they are they that have given credit to the great things
of the gospel of God? These believers are here in the text called
also comers, or they that come to God by Christ, because whoso
believes will come; for coming is a fruit of faith in the habit,
or, if you will, it is faith in exercise; yet faith must have a
being in the soul before the soul can put it into act.
This therefore further evidences that they that come not, have no
faith, are not believers, belong not to the household of faith,
and must perish--'For he that believes not, shall be damned.'
Nor will it be to any boot14 to say, I believe there is a God and
a Christ, for still thy sitting still doth demonstrate that either
thou liest in what thou sayest, or that thou believest with a worse
than a false faith. But the object of my faith is true. I answer,
so is the object of the faith of devils; for they believe that
there is one God and one Christ, yet their faith, as to the root
and exercise of it, is notwithstanding no such faith as is that
faith that saves, or that is intended in the text, and that by
which men come to God through Christ. Wherefore still, oh, thou
slothful one, thou deceivest thyself! Thy not coming to God by Christ
declareth to thy face that thy faith is not good, consequently,
that thou feedest on ashes, and thy deceived heart has turned thee
aside, that thou canst not deliver thy soul, nor say, 'Is there
not a lie in my right hand?' (Isa 44:20)
Third. Is there a man that comes to God by Christ? Thence I infer
that the world to come is better than this; yea, so much better
as to quit cost and bear charges of coming to God, from this, by
Christ, to that. Though there is a world to come, yet if it were
no better than this, one had as good stay here as seek that, or
if it were better than this, and would bear charges if a man left
this for that, and that was all, still the one would be as good
as the other. But the man that comes to God by Christ, has chosen
the world that is infinitely good; a world, betwixt which and this
there can be no comparison. This must be granted, because he that
comes to God by Christ is said to have made the best choice, even
chose a city that has foundations. (Heb 11:10) There are several
things that make it manifest enough that he that comes to God by
Christ has made the best market, or chose the best world.
1. That is the world which God commendeth, but this that that
he slighteth and contemneth. (2 Thess 1:5,6) Hence that is called
the kingdom of God, but this an 'evil world.' (Gal 1:4) Now let
us conclude, that since God made both, he is able to judge which
of the two are best; yea, best able so to judge thereof. I choose
the rather to refer you to the judgment of God in this matter, for
should I put you upon asking of him as to this, that is, coming to
God by Christ, perhaps you would say, he is as little able to give
an account of this matter as yourselves. But I hope you think God
knows, and therefore I refer you to the judgment of God, which you
have in the Scriptures of truth--'Heaven is his throne, and the
earth is his footstool.' I hope you will say here is some difference.
The Lord is the God of that, the devil the god and prince of this.
Thus also it appears there is some difference between them.
2. That world, and those that are counted worthy of it, shall all
be everlasting; but so shall not this, nor the inhabiters of it.
The earth with the works thereof shall be burned up, and the men
that are of it shall die in like manner. (2 Peter 3) 'But Israel
shall be saved in the Lord with an everlasting salvation: ye shall
not be ashamed nor confounded world without end.' (Isa 45:17) This
world, with the lovers of it, will end in a burning hell; but the
world to come fadeth not away. (1 Peter 1:3,4)
3. The world that we are now in, has its best comforts mixed either
with crosses or curses; but that to come with neither. There shall
be no more curse: and as for crosses, all tears shall be wiped
from the eyes of them that dwell there. There will be nothing but
ravishing pleasures, and holy; there will be no cessation of joys,
nor any speck of pollution. 'In thy presence is fullness of joy,
at thy right hand there are pleasures for evermore.' (Psa 16:11)
4. There men shall be made like angels, 'neither can they die any
more.' (Luke 20:35,36) There shall they behold the face of God and
his Son, and swim in the enjoyment of them for ever.
5. There men shall see themselves beyond all misery, and shall
know that it will be utterly impossible that either anything like
sorrow, or grief, or sickness, or discontent, should touch them
more.
6. There men shall be rewarded of God for what they have done
and suffered according to his will for his sake; there they shall
eat and drink their comforts, and wear them to their everlasting
consolation.
7. They are all kings that go to that world, and so shall be
proclaimed there. They shall also be crowned with crowns, and they
shall wear crowns of life and glory, crowns of everlasting joy,
crowns of lovingkindness; yea, 'In that day the Lord of hosts himself
shall be for a crown of glory to those that are his people.' (Heb
2:7, Isa 28:5, 35:10, Psa 103:4) Now, if this world, though no
more could be said of it that is said in these few lines, is not
infinitely far better than what the present world is, I have missed
it in my thoughts. But the coming man, the man that comes to God
by Christ, is satisfied, knows what he does; and if his way, all
his way thither, were strewed with burning coals, he would choose,
God helping him, to tread that path rather than to have his portion
with them that perish.
Fourth, If there be a world to come, and such a way to it so safe
and good, and if God is there to be enjoyed by them that come to
him by Christ; then this shows the great madness of the most of
men, madness, I say, of the highest degree, for that they come not
to God by Christ that they may be inheritors of the world to come.
It is a right character which Solomon gives of them, 'The heart,'
saith he, 'of the sons of men is full of evil, and madness is in
their heart while they live, and after that they go to the dead.'
(Eccl 9:3) A madman is intent upon his toys, upon anything but that
about which he should be intent; and so are they that come not to
God by Jesus Christ. A madman has neither ears to hear, nor a heart
to do, what they that are in their right wits advise him for the
best, no more have they that come not to God by Christ. A madman sets
more by the straws and cock's feathers by which he decks himself,
than he does by all the pearls and jewels in the world. And they
that come not to God by Christ set more by the vanishing bubbles
of this life than they do by that glory that the wise man shall
inherit; 'The wise shall inherit glory, but shame,' says Solomon,
'shall be the promotion of fools.' What a shame it is to see God's
jewels lie unregarded of them that yet think none are wiser than
themselves.
I know the wise men of this world will scorn one should think of
them that they are mad; but verily it is so, the more wise for this
world, the more fool in God's matters; and the more obstinately
they stand in their way, the more mad. When Solomon gave himself to
backsliding, he saith he gave himself to folly and madness. (Eccl
1:17, 2:12) And when he went about to search out what man is since
the fall, he went about to search out foolishness and madness.
(Eccl 7:25-29) And is it not said, that when the Jews were angry
with Jesus for that he did good on the Sabbath, that that anger
did flow from their being filled with madness? Doth not Paul also,
while he opposed himself against Christ, the gospel, and professors
thereof, plainly tell us that he did it even from the highest pitch
of madness? 'And being exceedingly mad against them, I persecuted
them even unto strange cities.' (Acts 26:11) Now if it is exceeding
madness to do thus, how many at this day must be counted exceeding
mad, who yet count themselves the only sober men? They oppose
themselves, they stand in their own light, they are against their
own happiness, they cherish and nourish cockatrices in their own
bosoms; they choose to themselves those paths which have written
upon them in large characters, These are the ways of death and
damnation. They are offended with them that endeavour to pull them
out of their ditch, and choose rather to lie and die there than to
go to God by Christ that they may be saved from wrath through him;
yea, so mad are they, that they count the most sober, the most
godly, the most holy man, the mad one; the more earnest for life,
the more mad; the more in the Spirit, the more mad; the more desirous
to promote the salvation of others, the more mad. But is not this
a sign of madness, of madness unto perfection? And yet thus mad are
many, and mad are all they that while it is called to-day, while
their door is open, and while the golden sceptre of the golden
grace of the blessed God is held forth, stand in their own light,
and come not to God by Christ. (John 10:20, Acts 26:24) That is
the fourth inference.
Fifth, A fifth inference that I gather from this text is, that the
end that God will make with men will be according as they come or
come not to God by Christ. They that come to God by Christ have
taken shelter and have hid themselves; but they that come not to
God by Christ lay themselves open to the windy storm and tempest
that will be in that day. And the wind then will be high, and the
tempest strong, that will blow upon them that shall be found in
themselves; 'Our God shall come, and shall not keep silence: a fire
shall devour before him, and it shall be very tempestuous round
about him. He shall call to the heavens from above, and to the
earth, that he may judge his people.' (Psa 50:3,4) And now, what
will be found in that day to be the portion of them that in this
day do not come to God by Christ? None knows but God, with whom
the reward of unbelievers is.
But writing and preaching is in vain as to such; let men say what
they will, what they can, to persuade to come, to dissuade from
neglecting to come, they are resolved not to stir. They will try
if God will be so faithful to himself and to his Word, as to dare
to condemn them to hell fire that have refused to hear and comply
with the voice of him that speaketh from heaven.
But this is but a desperate venture. Several things declare that
He is determined to be at a point in this matter--
1. The gallows are built--hell is prepared for the wicked. 2. There
are those already in chains, and stand bound over to the judgment
of that day, that are, as to creation, higher and greater than men,
to wit, the angels that sinned. (2 Peter 2:4) Let sinners, then,
look to themselves. 3. The Judge is prepared and appointed, and
it hath fallen out to be HE that thou hast refused to come to God
by; and that predicts no good to thee; for then will he say of all
such, 'Those mine enemies, which would not that I should reign over
them, bring hither, and slay them before me.' (Luke 19:27)
But what a surprise will it be to them that now have come to God
by Christ to see themselves in heaven indeed, saved indeed, and
possessed of everlasting life indeed. For alas! what is faith to
possession? Faith that is mixed with many fears, that is opposed with
many assaults, and that seems sometimes to be quite extinguished;
I say, what is that to a seeing of myself in heaven? Hence it is
said, that he shall then come to be admired in them that now believe,
because they did here believe the testimony; then they shall admire
that it was their lot to believe when they were in the world. (2
Thess 1:10) They shall also admire to think, to see, and behold,
what believing has brought them to, while the rest, for refusing to
come to God by Christ, drink their tears mixed with burning brimstone.
Repentance will not be found in heaven among them that come to
God by Christ; no, hell is the place of untimely repentance; it is
there where the tears will be mixed with gnashing of teeth, while
they consider how mad, and worse, they were in not coming to God
by Jesus Christ.
Then will their hearts and mouths be full of, 'Lord, Lord, open
unto us.' But the answer will be, Ye shut me out of doors; 'I was
a stranger, and ye took me not in'; besides, you refused to come
to my Father by me, wherefore now you must go from my Father by
me. (Matt 25)
They that will not be saved by Christ, must be damned by Christ;
no man can escape one of the two. Refuse the first they may, but
shun the second they cannot. And now they that would not come unto
God by Christ will have leisure and time enough, if I may call it
time, to consider what they have done in refusing to come to God
by Christ. Now they will meditate warmly on this thing, now their
thoughts will be burning hot about it, and it is too late, will be,
in each thought, such a sting, that, like a bow of steel, it will
continually strike him through.
Now they will bless those whom formerly they have despised, and
commend those they once contemned. Now would the rich man willingly
change places with poor Lazarus, though he preferred his own
condition before his in the world. The day of judgment will bring
the worst to rights in their opinions; they will not be capable
of misapprehending any more. They will never after that day put
bitter for sweet, or darkness for light, or evil for good any more.
Their madness will now be gone. Hell will be the unbeliever's bedlam
house, and there God will tame them as to all those bedlam tricks
and pranks which they played in this world, but not at all to
their profit nor advantage; the gulf that God has placed and fixed
betwixt heaven and hell will spoil all as to that. (Luke 16:23-26)
But what a joy will it be to the truly godly to think now that they
are come to God by Christ! It was their mercy to begin to come,
it was their happiness that they continued coming; but it is their
glory that they are come, that they are come to God by Christ.
To God! why, he is all! all that is good, essentially good, and
eternally good. To God! the infinite ocean of good. To God, in
friendly-wise, by the means of reconciliation; for the other now
will be come to him to receive his anger, because they come not
to him by Jesus Christ. Oh! that I could imagine; oh! that I could
think, that I might write more effectually to thee of the happy
estate of them that come to God by Christ.
But thus have I passed through the three former things, namely,
1. That of the intercession of Christ. 2. That of the benefit of
intercession. 3. That of the persons that are interested in this
intercession.
[IV. EVERY SINCERE COMER CERTAIN OF SALVATION.]
Wherefore now I come to the fourth and last head, and that is, TO
SHOW YOU THE CERTAINTY OF THEIR REAPING THE BENEFIT OF HIS INTERCESSION.
'Wherefore he is able also to save them to the uttermost that come
unto God by him, seeing he ever liveth to make intercession for
them.'
[Christ ever living is the safety of comers.]
The certainty of their reaping the benefit of being saved that
come unto God by Christ is thus expressed: 'Seeing he ever liveth
to make intercession for them.' The intercession of Christ, and the
lastingness of it, is a sure token of the salvation of them that
come unto God by him.
Of his intercession, what it is, and for whom, we have spoken
already; of the success and prevalency of it, we have also spoken
before; but the reason of its successfulness of that we are to
speak now. And that reason, as the apostle suggesteth, lies in the
continuance of it, 'Seeing he ever liveth to make intercession.' The
apostle also makes very much of the continuation of the priesthood
of Christ in other places of this epistle: he abides a priest
continually, 'Thou art a priest for ever.' He 'hath an unchangeable
priesthood.' (Heb 7:3,17,21,24) And here he 'ever liveth to make
intercession.'
Now, by the text is showed the reason why he so continually harpeth
upon the durableness of it, namely, for that by the unchangeableness
of this priesthood we are saved; nay, saved demonstratively,
apparently; it is evident we are. 'He is also able to save them to
the uttermost that come unto God by him, seeing he ever liveth to
make intercession for them.' For,
First, The durableness of his intercession proves that the covenant
in which those who come to God by him are concerned and wrapt up
is not shaken, broken, or made invalid by all their weaknesses and
infirmities.
Christ is a priest according to covenant, and in all his acts of
mediation he has regard to that covenant; so long as that covenant
abides in its strength, so long Christ's intercession is of worth.
Hence, when God cast the old high priest out of doors, he renders
this reason for his so doing: 'Because they continued not in
my covenant'; that is, neither priests nor people. Therefore were
they cast out of the priesthood, and the people pulled down as
to a church state. (Heb 7:6-9) Now, the covenant by which Christ
acteth, as a priest, so far as we are concerned therein, he also
himself acteth our part, being, indeed, the Head and Mediator of
the body; wherefore, God doth not count that the covenant is broken,
though we sin, if Christ Jesus our Lord is found to do by it what
by law is required of us. Therefore he saith, 'If his children break
my law, and keep not my commandments, I will visit their sins with
a rod,' &c. But their sins shall not shake my covenant with my
Beloved, nor cause that I for ever should reject them. 'My covenant
will I not break, nor alter the thing that is gone out of my lips.
His seed will I make to endure for ever, his seed shall endure for
ever.' (Psa 89:30-36) Hence, it is clear that the covenant stands
good to us as long as Christ stands good to God, or before his face;
for he is not only our Mediator by covenant, but he himself is our
conditions to God-ward; therefore he is said to be 'a covenant of
the people,' or that which the holy God, by law, required of us. (Isa
42:6) Hence, again, he is said to be our justice or righteousness;
to wit, which answereth to what is required of us by the law. He is
made unto us of God so, and in our room and in our stead presenteth
himself to God. So, then, if any ask me by what Christ's priesthood
is continued, I answer, by covenant; for that the covenant by
which he is made priest abideth of full force. If any ask whether
the church is concerned in that covenant, I answer, yea; yet so
as that all points and parts thereof, that concern life and death
everlasting, is laid upon his shoulders, and he alone is the doer
of it. He is the Lord our righteousness, and he is the Saviour
of the body, so that my sins break not the covenant; but them15
notwithstanding, God's covenant stands fast with him, with him for
evermore. And good reason, if no fault can be found with Christ,
who is the person that did strike hands with his Father upon our
account and for us; to wit, to do what was meet should be found
upon us when we came to appear before God by him.
And that God himself doth so understand this matter is evident;
because he also, by his own act, giveth and imputeth to us that
good that we never did, that righteousness which we never wrought
out; yea, and for the sake of that transmitteth our sins unto Christ,
as to one that had not only well satisfied for them, but could
carry them so far, both from us and from God, that they should never
again come to be charged on the committers, to death and damnation.
(Rom 4:1-5) The Scriptures are so plentiful for this, that he must
be a Turk, or a Jew, or an atheist that denies it. Besides, God's
commanding that men should believe in his Son unto righteousness
well enough proveth this thing, and the reason of this command doth
prove it with an over and above; to wit, 'For he hath made him to
be sin for us, who knew no sin; that we might be made the righteousness
of God in him.' (2 Cor 5:19-21) Hence comes out that proclamation
from God, at the rising again of Christ from the dead: 'Be it
known unto you, therefore, men and brethren, that through this man
is preached unto you the forgiveness of sins; and by him all that
believe are justified from all things, from which ye could not be
justified by the law of Moses.' (Acts 13:38,39)
If this be so, as indeed it is, then here lieth a great deal of
this conclusion, 'he ever liveth to make intercession,' and of the
demonstration of the certain salvation of him that cometh to God by
him, 'seeing he ever liveth to make intercession for them.' For if
Christ Jesus is a priest by covenant, and so abides as the covenant
abides, and if, since the covenant is everlasting, his priesthood
is unchangeable, then the man that cometh to God by him must needs
be certainly saved; for if the covenant, the covenant of salvation,
is not broken, none can show a reason why he that comes to Christ
should be damned, or why the priesthood of Jesus Christ should
cease. Hence, after the apostle had spoken of the excellency of
his person and priesthood, he then shows that the benefit of the
covenant of God remaineth with us, namely, that grace should be
communicated unto us for his priesthood's sake, and that our sins
and iniquities God would remember no more. (Heb 8:10-12; 10:16-22)
Now, as I also have already hinted, if this covenant, of which the
Lord Jesus is Mediator and High Priest, has in the bowels of it,
not only grace and remission of sins, but a promise that we shall
be partakers thereof, through the blood of his priesthood, for so
it comes to us; then, why should not we have boldness, not only
to come to God by him, but to enter also 'into the holiest by the
blood of Jesus, by that new and living way,' &c.
Second, But, further, this priesthood, as to the unchangeableness
of it, is confirmed unto him 'with an oath, by him that said unto
him, the Lord sware, and will not repent, Thou art a priest for
ever.' This oath seems to me to be for the confirmation of the
covenant, as it is worded before by Paul to the Galatians, (Gal
3:15-17), when he speaks of it with respect to that establishment
that it also had on Christ's part by the sacrifice which he offered
to God for us; yea, he then speaks of the mutual confirmation of it
both by the Father and the Son. Now, I say, since, by this covenant
he stands and abides a Priest, and since 'the Lord sware, and
will not repent, saying, Thou art a priest for ever,' we are still
further confirmed in the certain salvation of him that cometh to
God by Christ.
The Lord, by swearing, confirmeth to Christ, and so to us in him,
the immutability of his counsel, (Heb 6:16-18), and that he is utterly
unchangeable in his resolutions 'to save them to the uttermost that
come to God by Christ.' And this also shows that this covenant, and
so the promise of remission of sins, is steadfast and unmovable.
And it is worth your noting the manner and nature of this oath,
'The Lord sware, and will not repent.' It is as much as to say, What
I have now sworn I bind me for ever to stand to, or, I determine
never to revoke; and that is, 'That thou art a priest for ever.'
Now, as was said before, since his priesthood stands by covenant,
and this covenant of his priesthood is confirmed by this oath, it
cannot be but that he that comes by him to God must be accepted of
him; for should such a one be rejected, it must be either for the
greatness of his sins, or for want of merit in the sacrifice he
presented and urged, as to the merit of it, before the mercy-seat.
But let the reason specified be what it will, the consequence falls
harder upon the sacrifice of Christ than it can do anywhere else,
and so also upon the covenant, and at last upon God himself, who
has sworn, and will not repent, that he is a Priest for ever. I
thus discourse, to show you what dangerous conclusions follow from
a conceit that some that come to God by Christ shall not be saved,
though 'he ever liveth to make intercession for them.' And this I
have further to say, that the Lord's swearing, since the manner of
the oath is such as it is, and that it also tended to establish to
Christ his priesthood to be unchangeable, it declareth that, as to
the excellency of his sacrifice, he is eternally satisfied in the
goodness and merit of it; and that he will never deny him anything
that he shall ask for at his hands for his sufferings' sake. For
this oath doth not only show God's firm resolution to keep his part
of the covenant, in giving to Christ that which was covenanted for
by him, but it declareth that, in the judgment of God, Christ's
blood is able to save any sinner, and that he will never put stop
nor check to his intercession, how great soever the sinners be that
at any time he shall intercede for; so that the demonstration is
clearer and clearer, 'He is able to save them to the uttermost that
come unto God by him, seeing he ever liveth to make intercession
for them.'
Third, This unchangeableness of the priesthood of Christ dependeth
also upon his own life: 'This man, because he continueth ever, hath
an unchangeable priesthood.' (Heb 7:24) Now although, perhaps, at
first much may not appear in this text, yet the words that we are
upon take their ground from them. 'This man, because he continueth
ever, hath an unchangeable priesthood: wherefore he is able
also'--that is, by his unchangeable priesthood--'to save them to
the uttermost that come unto God by him, seeing he ever liveth to
make intercession for them.'
The life of Christ, then, is a ground of the lastingness of his
priesthood, and so a ground of the salvation of them that come unto
God by him: 'We shall be saved by his life.' (Rom 5:10) Wherefore,
in another place, this his life is spoken of with great emphasis--the
power of an endless life. 'He is made [a priest], not after the law
of a carnal commandment, but after the power of an endless life.'
(Heb 7:16) An endless life is, then, a powerful thing; and indeed
two things are very considerable in it--1. That it is above death,
and so above him that hath the power of death, the devil. 2. In
that it capacitates him to be the last in his own cause, and so to
have the casting voice.
1. We will speak to the first, and for the better setting of it forth
we will show what life it is of which the apostle here speaks; and
then how, as to life, it comes to be so advantageous, both with
respect to his office of priesthood and us.
What life is it that is thus the ground of his priesthood? It is
a life taken, his own life rescued from the power of the grave; a
life that we had forfeited, he being our surety; and a life that
he recovered again, he being the Captain of our salvation: I lay
down my life that I may take it again: 'this commandment have I
received of my Father.' (John 10:18) It is a life, then, that was
once laid down as the price of man's redemption, and a life won,
gained, taken, or recovered again, as the token or true effect of
the completing, by so dying, that redemption; wherefore it is said
again, 'In that he died, he died unto sin once: but in that he
liveth, he liveth unto God.' (Rom 6:10) He liveth as having pleased
God by dying for our sins, as having merited his life by dying
for our sins. Now if this life of his is a life merited and won
by virtue of the death that he died, as Acts 2:24 doth clearly
manifest; and if this life is the ground of the unchangeableness
of this part of his priesthood, as we see it is, then it follows
that this second part of his priesthood, which is called here
intercession, is grounded upon the demonstrations of the virtue
of his sacrifice, which is his life taken to live again; so, then,
he holds this part of his priesthood, not by virtue of a carnal
commandment, but by the power of an endless life; but by the power
of a life rescued from death, and eternally exalted above all that
any ways would yet assault it; for 'Christ being raised from the
dead, dieth no more; death hath no more dominion over him.' (Rom
6:9) Hence Christ brings in his life, the life that he won to
himself by his death, to comfort John withal when he fainted under
the view of that overcoming glory that he saw upon Christ in is
visions of him at Patmos: 'And he laid his right hand upon me,'
said he, 'saying unto me, Fear not; I am the first and the last:
I am he that liveth and was dead, and, behold, I am alive for
evermore. Amen.' (Rev 1:17,18) Why should Christ bring in his life
to comfort John, if it was not a life advantageous to him? But the
advantageousness of it doth lie not merely in the being of life,
but in that it was a life laid down for his sins, and a life taken
up again for his justification; a life lost to ransom him, and a
life won to save him; as also the text affirmeth, saying, 'He is
able to save to the uttermost them that come unto God by him, seeing
he ever liveth to make intercession for them.'
Again; it is yet more manifest that Christ receiving of his life
again was the death and destruction of the enemy of his people; and
to manifest that it was so, therefore he adds (after he had said,
'And, behold, I am alive for evermore. Amen'), 'And I have the
keys of hell and of death.' I have the power over them; I have them
under me; I tread them down by being a victor, a conqueror, and
one that has got the dominion of life (for he now is the Prince of
life), one that lives for evermore. Amen. Hence it is said again,
He 'hath abolished death, and brought life and immortality to light
through the gospel.' (2 Tim 1:10) He hath abolished death by his
death (by death he destroyed him that had the power of death, that
is, the devil), and brought life (a very emphatical expression);
and brought it from whence? From God, who raised him from the dead;
and brought it to light, to our view and sight, by the word of the
truth of the gospel.
So, then, the life that he now hath is a life once laid down as the
price of our redemption; a life obtained and taken to him again as
the effect of the merit that was in the laying down thereof; a life
by the virtue of which death, and sin, and the curse is overcome;
and so a life that is above them for ever. This is the life that
he liveth--to wit, this meriting, purchasing, victorious life--and
that he improveth while he ever so lives to make intercession for
us.
This life, then, is a continual plea and argument with God for them
that come to him by Christ, should he make no other intercession,
but only show to God that he liveth; because his thus living saith,
that he has satisfied for the sins of them that come unto God by
him. It testifies, moreover, that those--to wit, death, the grave,
and hell--are overcome by him for them; because indeed he liveth,
and hath their keys. But now, add to life, to a life meritorious,
intercession, or an urging of this meritorious life by way of
prayer for his, and against all those that seek to destroy them,
since they themselves also have been already overcome by his death,
and what an encouraging consideration is here for all them that
come to God by him, to hope for life eternal. But,
2. Let us speak a word to the second head--namely, for that his
living for ever capacitates him to be the last in his own cause,
and to have the casting voice, and that is an advantage next to
what is chiefest.
His cause; what is his cause? but that the death that he died when
he was in the world was and is of merit sufficient to secure all
those from hell, or, as the text has it, to save them that come
unto God by him, to save them to the uttermost. Now, if this cause
be faulty, why doth he live? yea, he liveth by the power of God,
by the power of God towards us; or with a respect to our welfare,
for he liveth to make intercession, intercession against Satan our
accuser, for us. (2 Cor 13:4) Besides, he liveth before God, and
to God, and that after he had given his life a ransom for us. What
can follow more clearly from this, but that amends were made by him
for those souls for whose sins he suffered upon the tree? Wherefore,
since his Father has given him his life and favour, and that after
he died for our sins, it cannot be thought but that the life he
now liveth, is a life that he received as the effect of the merit
of his passion for us.
God is just, and yet Christ liveth, and yet Christ liveth in heaven!
God is just, and yet Christ our passover liveth there, do what our
foes can to the contrary!
And this note, by the way, that though the design of Satan against
us, in his labouring continually to accuse us to God, and to prevail
against our salvation, seems to terminate here, yet indeed it is
also laid against the very life of Christ, and that his priesthood
might be utterly overthrown; and, in conclusion, that God also
might be found unjust in receiving of such whose sins have not
been satisfied for, and so whose souls are yet under the power of
the devil. For he that objects against him for whom Christ intercedes,
objects against Christ and his merits; and he that objects against
Christ's intercession, objects against God, who has made him a
priest for ever. Behold you, therefore, how the cause of God, of
Christ, and of the souls that come to God by him are interwoven;
they are all wrapt up in one bottom. Mischief one, and you mischief
all; overthrow that soul, and you overthrow his intercessor; and
overthrow him, and you overthrow even him that made him a priest
for ever. For the text is without restriction: 'He is able to save
to the uttermost them that come unto God by him.' He saith not,
now and then one, or sinners of an inferior rank in sin, but them
that come to God by him, how great soever their transgressions are,
as is clear in that it addeth this clause, 'to the uttermost.' 'He
is able to save them to the uttermost.' But if he were not, why did
the King send, yea, come and loose him, and let him go free; yea,
admit him into his presence; yea, make him Lord over all his people,
and deliver all things into his hand?
But he liveth, he ever liveth, and is admitted to make intercession,
yea, is ordained of God so to do; therefore he is 'able to save
to the uttermost them that come unto God by him.' This, therefore,
that he liveth, seeing he liveth to God and his judgment, and
in justice is made so to do, it is chiefly with reference to his
life as Mediator for their sakes for whom he makes intercession.
He liveth to make intercession. And in that it is said he liveth
ever, what is it but that he must live, and outlive all his enemies;
for he must live, yea, reign, till all his enemies are put under
his feet. (1 Cor 15:25) Yea, his very intercessions must live till
they are all dead and gone. For the devil and sin must not live
for ever, not for ever to accuse. Time is coming when due course
of law will have an end, and all cavillers will be cast over the
bar. But then and after that, Christ our high priest shall live,
and so shall his intercessions; yea, and also all them for whom he
makes intercession, seeing they come unto God by him.
Now if he lives, and outlives all, and if his intercession has the
casting voice, since also he pleadeth in his prayers a sufficient
merit before a just God, against a lying, malicious, clamorous,
and envious adversary, he must needs carry the cause, the cause for
himself and his people, to the glory of God and their salvation.
So, then, his life and intercession must prevail, there can be no
withstanding of it. Is not this, then, a demonstration clear as
the sun, that they that come to God by him shall be saved, seeing
he ever liveth to make intercession for them?
Fourth, The duration of Christ's intercession, as it is grounded
upon a covenant betwixt God and him, upon an oath also, and upon
his life, so it is grounded upon the validity of his merits. This
has been promiscuously touched before, but since it is an essential
to the lastingness of his intercession, it will be to the purpose
to lay it down by itself.
Intercession, then, I mean Christ's intercession, is, that those
for whom he died with full intention to save them, might be brought
into that inheritance which he hath purchased for them. Now, then,
his intercession must, as to length and breadth, reach no further
than his merits, for he may not pray for those for whom he died
not. Indeed, if we take in the utmost extent of his death, then we
must beware, for his death is sufficient to save the whole world.
But his intercessions are kept within a narrower compass. The
altar of burnt-offerings was a great deal bigger than the altar of
incense, which was a figure of Christ's intercession. (Exo 27:1,
30:1, Rev 8:3) But this, I say, his intercession is for those for
whom he died with full intention to save them; wherefore it must
be grounded upon the validity of his sufferings. And, indeed, his
intercession is nothing else, that I know of, but a presenting of
what he did in the world for us unto God, and pressing the value
of it for our salvation. The blood of sprinkling is that which
speaketh meritoriously, (Heb 12:24); it is by the value of that
that God measureth out and giveth unto us grace and life eternal;
wherefore Christ's intercessions also must be ordered and governed
by merit; 'By his own blood he entered into the holy place, having
[before by it] obtained eternal redemption for us,' for our souls.
(Heb 9:12)
Now, if by blood he entered in thither, by blood he must also make
intercession there. His blood made way for his entrance thither, his
blood must make way for our entrance thither. Though here, again,
we must beware; for his blood did make way for him as Priest to
intercede; his blood makes way for us, as for those redeemed by it,
that we might be saved. This, then, shows sufficiently the worth
of the blood of Christ, even his ever living to make intercession
for us; for the merit of his blood lasts all the while that he doth,
and for all them for whom he ever liveth to make intercession. Oh,
precious blood! oh, lasting merit!
Blood must be pleaded in Christ's intercession, because of justice,
and to stop the mouth of the enemy, and also to encourage us to
come to God by him. Justice, since that is of the essence of God,
must concur in the salvation of the sinner; but how can that be,
since it is said at first, 'In the day thou eatest thereof, thou
shalt surely die,' unless a plenary16 satisfaction be made for sin
to the pleasing of the mighty God. The enemy also would else never
let go his objecting against our salvation. But now God has declared
that our salvation is grounded on justice, because merited by
blood. And though God needed not to have given his Son to die for
us that he might save us, and stop the mouth of the devil in so
doing, yet this way of salvation has done both, and so it is declared,
we are 'justified freely by his grace, through the redemption that
is in Christ Jesus: whom God hath set forth to be a propitiation
through faith in his blood, to declare his righteousness for the
remission of sins that are past--to declare, I say, at this time
his righteousness: that he might be just, and the justifier of him
which believeth in Jesus.' (Rom 3:24,25) So, then, here is also a
ground of intercession, even the blood shed for us before.
And that you may see it yet more for your comfort, God did, at
Christ's resurrection, to show what a price he set upon his blood,
bid him ask of him the heathen, and he would give him the uttermost
parts of the earth for his possession. (Psa 2:8) His blood, then,
has value enough in it to ground intercession upon; yea, there is
more worth in it than Christ will plead or improve for men by way
of intercession. I do not at all doubt but that there is virtue
enough in the blood of Christ, would God Almighty so apply it, to
save the souls of the whole world. But it is the blood of Christ,
his own blood; and he may do what he will with his own. It is also
the blood of God, and he also may restrain its merits, or apply
it as he sees good. But the coming soul, he shall find and feel
the virtue thereof, even the soul that comes to God by Christ;
for he is the man concerned in its worth, and he ever liveth to
make intercession for him. Now, seeing the intercession of Christ
is grounded upon a covenant, an oath, a life, and also upon the
validity of his merits, it must of necessity be prevalent, and so
drive down all opposition before it. This, therefore, is the last
part of the text, and that which demonstrateth that he that comes
to God by Christ shall be saved, seeing 'he ever liveth to make
intercession for him.'
I have now done what I intend upon this subject when I have drawn
a few inferences from this also.
[Inferences from the certainty of benefit from Christ's Intercession.]
First, then, hence I infer that the souls saved by Christ are in
themselves in a most deplorable condition. Oh, what ado, as I may
say, is here before one sinner can be eternally saved! Christ must
die; but that is not all; the Spirit of grace must be given to
us; but that is not all;--but Christ must also ever live to make
intercession for us. And as he doth this for all, so he doth it for
each one. He interceded for me, before I was born, that I might in
time, at the set time, come into being. After that, he also made
intercession for me, that I might be kept from hell in the time of
my unregenerate state, until the time of my call and conversion.
Yet again, he then intercedes that the work now begun in my soul
may be perfected, not only to the day of my dissolution, but unto
the day of Christ; that is, until he comes to judgment. (Phil 1:6)
So that, as he began to save me before I had being, so he will go
on to save me when
I am dead and gone, and will never leave off to save me until he
has set me before his face for ever.
But, I say, what a deplorable condition has our sin put us into,
that there must be all this ado to save us. Oh, how hardly is sin
got out of the soul when once it is in! Blood takes away the guilt;
inherent grace weakens the filth; but the grave is the place, at
the mouth of which, sin, as to the being of sin, and the saved,
must have a perfect and final parting. (Isa 38:10) Not that the
grave of itself is of a sin-purging quality, but God will follow
Satan home to his own door; for the grave is the door or gate of
hell, and will there, where the devil thought to have swallowed
us up, even there by the power of his mercy make us, at our coming
thence, shine like the sun, and look like angels. Christ, all this
while, ever liveth to make intercession for us.
Second, Hence, also, I infer that as Satan thought he struck
home at first, when he polluted our nature, and brought our souls
to death, so he is marvellous loath to lose us, and to suffer his
lawful captives now to escape his hands. He is full of fire against
us, full of the fire of malice, as is manifest--
1. Not only by his first attempt upon our first parents, but behold,
when the Deliverer came into the world, how he roared. He sought
his death while he was an infant; he hated him in his cradle; he
persecuted him while he was but a bud and blossom. (Matt 2) When
he was come to riper years, and began to manifest his glory, yet,
lest the world should be taken with him, how politicly did this
old serpent, called the Devil and Satan, work? He possessed people
that he had a devil, and was mad, and a deceiver; that he wrought
his miracles by magic art and by the devil; that the prophets spake
nothing of him, and that he sought to overthrow the government
which was God's ordinance. And, not being contented with all this,
he pursued him to the death, and could never rest until he had
spilt his blood upon the ground like water. Yea, so insatiable was
his malice, that he set the soldiers to forge lies about him to the
denial of his resurrection, and so managed that matter that what
they said has become a stumblingblock to the Jews to this very day.
(John 10:20, 7:12, Matt 9:34, John 7:52, Luke 23:2, Matt 28:11-15)
2. When he was ascended to God, and so was out of his reach, yet
how busily went he about to make war with his people. (Rev 12)
Yea, what horrors and terrors, what troubles and temptations, has
God's church met with from that day till now! Nor is he content
with persecutions and general troubles; but oh! how doth he haunt
the spirits of the Christians with blasphemies and troubles, with
darkness and frightful fears; sometimes to their distraction, and
often to the filling the church with outcries.
3. Yet his malice is in the pursuit, and now his boldness will try
what it can do with God, either to tempt him to reject his Son's
mediation, or to reject them that come to God by him for mercy. And
this is one cause among many why 'he ever liveth to make intercession
for them that come to God by him.'
4. And if he cannot overthrow, if he knows he cannot overthrow them,
yet he cannot forbear but vex and perplex them, even as he did
their Lord, from the day of their conversion to the day of their
ascension to glory.
Third, Hence I infer that the love of Christ to his, is an unwearied
love, and it must needs be so; an undaunted love, and it must needs
be so. Who but Jesus Christ would have undertaken such a task as
the salvation of the sinner is, if Jesus Christ had passed us by?
It is true which is written of him, 'He shall not fail, nor be
discouraged, till he have set judgment in the earth,' &c. If he had
not set his 'face like a flint,' the greatness of this work would
surely have daunted his mind. (Isa 42:1, 50:6-7)
For do but consider what sin is from which they must be saved; do
but consider what the devil and the curse is from which they must
be saved; and it will easily be concluded by you that it is he that
full rightly deserveth to have his name called Wonderful, and his
love such as verily passeth knowledge.
Consider, again, by what means these souls are saved, even with
the loss of his life, and, together with it, the loss of the light
of his Father's face. I pass by here and forbear to speak of the
matchless contradiction of sinners which he endured against himself,
which could not but be a great grief, or, as himself doth word it, a
breaking of heart unto him; but all this did not, could not, hinder.
Join to all this, his everlasting intercession for us, and the
effectual management thereof with God for us; and, withal, the
infinite number of times that we by sin provoke him to spue us out
of his mouth, instead of interceding for us, and the many times also
that his intercession is repeated by the repeating of our faults,
and this love still passes knowledge, and is by us to be wondered
at. What did, or what doth, the Lord Jesus see in us to be at all
this care, and pains, and cost to save us? What will he get of us
by the bargain but a small pittance of thanks and love? for so it
is, and ever will be, when compared with his matchless and unspeakable
love and kindness towards us.
Oh, how unworthy are we of this love! How little do we think of it!
But, most of all, the angels may be astonished to see how little
we are affected with that of which we pretend to know. But neither
can this prevail with him to put us out of the scroll in which all
the names of them are written for whom he doth make intercession
to God. Let us cry, Grace, grace unto it.
Fourth, Hence again I infer that they shall be saved that come to
God by Christ, when the devil and sin have done what they can to
hinder it. This is clear, for that the strife is now, who shall
be lord of all, whether Satan, the prince of this world, or Christ
Jesus, the Son of God; or which can lay the best claim to God's
elect, he that produceth their sins against them, or he that laid
down his heart's blood a price of redemption for them. Who, then,
shall condemn when Christ has died, and doth also make intercession?
Stand still, angels, and behold how the Father divideth his Son 'a
portion with the great'; and how he divideth 'the spoil with the
strong: because he hath poured out his soul unto death, and was
numbered with the transgressors, and bare the sin of many, and made
intercession for the transgressors.' (Isa 53:12) The grace of God
and blood of Christ will, before the end of the world, make brave
work among the sons of men! They shall come to a wonderment to God
by Christ, and be saved by a wonderment for Christ's sake--'Behold
these shall come from far: and lo, these from the north and from
the west, and these from the land of Sinim.' (Isa 49:12)
Behold, these, and these, and these shall come, and lo, these,
and these, and these from the land of Sinim! This is to denote the
abundance that shall come in to God by Christ towards the latter end
of the world--namely, when Antichrist is gone to bed in the sides
of the pit's mouth; then shall nations come in and be saved, and
shall walk in the light of the Lord.17 But, I say, what encouragement
would there be for sinners thus to do if that the Lord Jesus by
his intercession were not able to save 'even to the uttermost' them
that come unto God by him.
Fifth, hence again I infer that here is ground for confidence to
them that come to God by Christ. Confidence to the end becomes us
who have such a High Priest, such an Intercessor as Jesus Christ;
who would dishonour such a Jesus by doubting that, that all the
devils in hell cannot discourage by all their wiles? He is a tried
stone, he is a sure foundation; a man may confidently venture his
soul in his hand, and not fear but he will bring him safe home.
Ability, love to the person, and faithfulness to trust committed
to him, will do all; and all these are with infinite fullness in
him. He has been a Saviour these four thousand years already--two
thousand before the law, two thousand in the time of the law--besides
the sixteen hundred years he has in his flesh continued to make
intercession for them that come unto God by him. Yet the day is to
come, yea, will never come, that he can be charged with any fault,
or neglect of the salvation of any of them that at any time have
come unto God by him. What ground, then, is here for confidence
that Christ will make a good end with me, since I come unto God
by him, and since he ever liveth to make intercession for me. Let
me, then, honour him, I say, by setting on his head the crown of
his undertakings for me, by the believing that he is able to save
me 'even to the uttermost, seeing he ever liveth to make intercession
for me.'
Sixth, Hence also I infer that Christ ought to bear and wear the
glory of our salvation for ever. He has done it, he has wrought it
out. 'Give unto the Lord, O ye kindreds of the people, give unto the
Lord glory and strength.' Do not sacrifice to your own inventions,
do not give glory to the work of your own hands. Your reformations,
your works, your good deeds, and all the glory of your doing,
cast them at the feet of this High Priest, and confess that glory
belongs unto him--'Worthy is the Lamb that was slain, to receive
power, and riches, and wisdom, and strength, and honour, and
glory, and blessing.' (Rev 5:12) 'And they shall hang upon him all
the glory of his Father's house, and offspring and the issue, all
vessels of small quantity, from the vessels of cups, even to all
the vessels of flagons.' (Isa 22:24) Oh! the work of our redemption
by Christ is such as wanteth not provocation to us to bless,
and praise, and glorify Jesus Christ. Saints, set to the work and
glorify him in your body and in your souls; him who has bought us
with a price, and glorify God and the Father by him. (1 Cor 6:20)
THE USE.
I come now to make some use of this discourse; and,
USE FIRST, Let me exhort you to the study of this, as of other the
truths of our Lord Jesus Christ. The priestly office of Christ is
the first and great thing that is presented to us in the gospel--namely,
how that he died for our sins, and gave himself to the cross, that
the blessing of Abraham might come upon us through him. (1 Cor
15:1-6, Gal 3:13-16) But now because this priestly office of his
is divided into two parts, and because one of them--to wit, this
of his intercession--is to be accomplished for us within the veil,
therefore, as we say among men, out of sight out of mind, he is
too much as to this forgotten by us. We satisfy ourselves with the
slaying of the sacrifice; we look not enough after our Aaron as he
goes into the holiest, there to sprinkle the mercy-seat with blood
upon our account. God forbid that the least syllable of what I say
should be intended by me, or construed by others, as if I sought
to diminish the price paid by Christ for our redemption in this
world. But since his dying is his laying down his price, and his
intercession the urging and managing the worthiness of it in the
presence of God against Satan, there is glory to be found therein,
and we should look after him into the holy place. The second part
of the work of the high priests under the law, had great glory and
sanctity put upon it; forasmuch as the holy garments were provided
for him to officiate in within the veil, also it as there that
the altar stood on which he offered incense; also there was the
mercy-seat and the cherubims of glory, which were figures of the
angels, that love to be continually looking and prying into the
management of this second part of the priesthood of Christ in the
presence of God; for although themselves are not the persons so
immediately concerned therein as we, yet the management of it, I
say, is with so much grace, and glory, and wisdom, and effectualness,
that it is a heaven to the angels to see it. Oh! to enjoy the
odorous scent, and sweet memorial, the heart-refreshing perfumes,
that ascend continually from the mercy-seat to the 'above' where
God is; and also to behold how effectual it is to the end for which
it is designed, is glorious; and he that is not somewhat let into
this by the grace of God, there is a great thing lacking to his
faith, and he misseth of many a sweet bit that he might otherwise
enjoy. Wherefore, I say, be exhorted to the study of this part
of Christ's work in the managing of our salvation for us. And the
ceremonies of the law may be a great help to you as to this, for
though they be out of use now as to practice, yet the signification
of them is rich, and that from which many gospellers18 have got
much. Wherefore I advise that you read the five books of Moses
often; yea, read, and read again, and do not despair of help to
understand something of the will and mind of God therein, though
you think they are fast locked up from you. Neither trouble your
heads though you have not commentaries and expositions; pray and
read, and read and pray; for a little from God is better than a
great deal from men. Also, what is from men is uncertain, and is
often lost and tumbled over and over by men; but what is from God
is fixed as a nail in a sure place. I know there are [peculiar]
times of temptation, but I speak now as to the common course of
Christianity. There is nothing that so abides with us as what we
receive from God; and the reason why Christians at this day are
at such a loss as to some things is, because they are content with
what come from men's mouths, without searching and kneeling before
God, to know of him the truth of things. Things that we receive
at God's hand come to us as things from the minting house, though
old in themselves, yet new to us. Old truths are always new to us
if they come to us with the smell of heaven upon them. I speak
not this because I would have people despise their ministers, but
to show that there is nowadays so much idleness among professors
as hinders them from a diligent search after things, and makes them
take up short of that that is sealed by the Spirit of testimony
to the conscience. Witness the great decays at this day among us,
and that strange revolting from truth once professed by us.
USE SECOND, As I would press you to an earnest study and search after
this great truth, so I would press you to a diligent improvement
of it to yourselves and to others. To know truth for knowledge
sake is short of a gracious disposition of soul; and to communicate
truth out of a desire of praise and vain-glory for so doing is
also a swerving from godly simplicity; but to improve what I know
for the good of myself and others is true Christianity indeed. Now
truths received may be improved with respect to myself and others,
and that several ways--
1. To myself, when I search after the power that belongs to those
notions that I have received of truth. There belongs to every true
notion of truth a power; the notion is the shell--the power is
the kernel and life. Without this last, truth doth me no good, nor
those to whom I communicate it. Hence Paul said to the Corinthians,
'When I come to you again, I will know not the speech of them that
are puffed up, but the power. For the kingdom of God is not in
word, but in power.' (1 Cor 4:19,20) Search, then, after the power
of what thou knowest, for it is the power that will do thee good.
Now this will not be got but by earnest prayer, and much attending
upon God; also there must not be admitted by thee that thy heart
be stuffed with cumbering cares of this world, for they are of a
choking nature.
Take heed of slighting that little that thou hast; a good improvement
of little is the way to make that little thrive, and the way to
obtain additions thereto: 'He that is faithful in that which is
least is faithful also in much; and he that is unjust in the least
is unjust also in much.' (Luke 16:10)
2. Improve them to others, and that, (1.) By labouring to instill
them upon their hearts by good and wholesome words, presenting
all to them with the authority of the Scriptures. (2.) Labour to
enforce those instillings on them by showing them by thy life the
peace, the glorious effects that they have upon thy soul.
Lastly, Let this doctrine give thee boldness to come to God. Shall
Jesus Christ be interceding in heaven? Oh, then, be thou a praying
man on earth; yea, take courage to pray. Think thus with thyself--I
go to God, to God, before whose throne the Lord Jesus is ready to
hand my petitions to him; yea, 'he ever lives to make intercession
for me.' This is a great encouragement to come to God by prayers
and supplications for ourselves, and by intercessions for our
families, our neighbours, and enemies. Farewell.
FOOTNOTES:
1: Coming unto God by Christ, essentially involves in it walking
in conformity to his image; and all such comers must be perfectly
and eternally saved. Why then, O child of God, should you suffer
under Giant Despair, in his doubting, fearing castle.--Ed.
2 What indescribable consolations flow into the Christina's soul
from communion with God, especially to the most deeply afflicted.
Thus the wisdom casts her care upon her heavenly Father--her Creator,
Christ; for all things were made by him. He is her husband, ever
living to intercede for her. Wondrous privileges!--Ed.
3 The infinite perfection of the Mediatorial work of Jesus, God manifest
in the flesh, is the ground of our hope. He alone can effectually
plead with God. O my soul! if, in thy holiest and happiest moments,
thou art found 'looking unto Jesus,' how much more intensely ought
thy trembling eye to be directed to him, when thou art wounded by
sin!!--Ed.
4 What can withstand the will of Christ, that all his should
behold and partake of his glory? He is the Captain of salvation,
has subdued all our enemies for us, and will destroy their power in
us, and, ere long, put our last enemy, death, under his feet.--Mason.
5 One proof of a future state of rewards is, that many of God's
dearest saints have been most bitterly persecuted all their lives,
and martyred with extreme cruelty. Thus it was with the greatest
man this country ever saw--William Tyndale, to whom the world is
indebted for our translation of the Bible. See his letters, in his
Memoir by the Editor, prefixed to a reprint of the first English
New Testament.--Ed.
6 'The uttermost.' How boundless! It includes all that wondrous
extent of Divine love which we shall be ever learning, and never
be able to comprehend, the breadth, length, depth, and height of
the love of Christ, which passeth knowledge.--Ed.
7 'Achare,' from to chare, to turn about, or backwards and forwards;,
as achare woman, one who takes her turn at work; a door achare, or
ajar, turning to and fro on its hinges, or standing partly open.--Ed.
8 It is supposed by some that 'Nicolas' was the founder of the
sect of the Nicolaitanes, mentioned in Revelation 2:6, 15; but of
this there is much doubt. See Dr. Gill, and Matthew Henry on Acts
6:5.--Ed.
9 A godly man's prayers are sometimes answered by terrible things
in righteousness. He prays to be quickened in his walk with God;
and the answer, dictated by wisdom and love, is the loss of some
temporal blessing, that he may be kept 'looking unto Jesus.'--Ed.
10 The heart 'unweldable.' This homely allusion, drawn from Bunyan's
trade of blacksmith, is worthy of remark. The heart a mountain of
iron, so hard that no heat in nature can soften it so as to weld
it to Christ. To weld is to hammer into firm union two pieces
of iron, when heated almost to fusion, so as to become one piece.
The heart of man is by nature 'unweldable,' until God the Spirit
softens it; and then the union is such that Christ becomes THE LIFE
of his saints. Reader, has thy heart passed through this process?--Ed.
11 This is a solemn and heart-searching consideration. It is not
enough that we fear eternal wrath, but we must love heaven, for
the sake of its purity. It is not sufficient that we go to Christ
for pardon, but we must go through him to the infinitely holy God,
for holiness and fitness for heaven.--Ed.
12 There have been, in every age, professors who, instead of
gratefully receiving and obeying the whole truth, have indulged in
favourite doctrines. Happy is that Christian who equally loves to
hear Christ set forth as a priest and sacrifice, or to dwell upon
his power and authority as king and lawgiver; who delights as much
in holy obedience as in electing love. The saints are bound to
bear with each other, never forgetting that they are members of
one family, and must cherish and comfort one another, as we hope
to enjoy fellowship with heaven and the smiles of the great Head
of the church.--Ed.
13 Nothing can be more solemn and awful than are these warnings. O
that we may feel the spurs, the condemning curse of a broken law,
and a sense of the jaws of hell, urging us on in coming to, and
cleaving to Christ.--Ed.
14
'To any boot,' to any profit.
'What boots it at one gate to make defence,
and at another to let in the foe!'
Milton's Samson Agonistes--Ed.
15 'Them.' As Christ is the Saviour of both body and soul,
notwithstanding the sins of the body, they break not the covenant;
because it is God's covenant, and stands fast in Christ for
evermore.--Ed.
16 'Plenary'; full, perfect, or complete.--Ed.
17 Bunyan saw that time very far off, which much more nearly
approaches us: when Antichrist will find a grave in the side of
the pit's mouth; when no national barriers, either Pagan, Popish,
or Protestant, shall exist to prevent the glorious spread of pure
and vital Christianity. And, however abundant that harvest of souls
shall be, there will prove a superabundance of grace in Christ to
supply all their wants. He was, is now, and ever will be, 'a complete
Saviour.'--Ed.
18 'Gospellers,' a nickname given to the Reformers, when first
a holy band determined, at the imminent risk of life, to read the
New Testament or Gospels in English. It was like the term Methodist,
a few years ago. The gospel has now so much spread, that these
terms of reproach are only used by fanatics.--Ed.
***
COME AND WELCOME TO JESUS CHRIST;
OR,
A PLAIN AND PROFITABLE DISCOURSE ON JOHN 6:37
SHOWING THE CAUSE, TRUTH, AND MANNER OF THE COMING OF A SINNER TO
JESUS CHRIST; WITH HIS HAPPY RECEPTION AND BLESSED ENTERTAINMENT.
WRITTEN BY JOHN BUNYAN, AUTHOR OF "THE PILGRIM'S PROGRESS."
"And they shall come which were ready to perish."--Isaiah 27:13.
London, 1681.
ADVERTISEMENT BY THE EDITOR.
"Come and welcome to Jesus Christ," is a subject peculiarly fitted
to the deep and searching experience of John Bunyan. He knew all
the wiles of sin and Satan, in placing stumblingblocks in the way
of a sincere penitent; all the human craft employed in keeping the
soul from a simple and entire reliance upon Christ for salvation.
This little work soon became most deservedly popular, passing through
four large editions during the last seven years of the author's
life. It is an enlightened display of the dealings of the Father in
giving sinners to Christ; the Son in saving them by his atonement,
mediation, and intercession; and the Holy Spirit in sanctifying
and fitting them for glory. Here is no Calvinism, Lutheranism, or
Arminianism; no Episcopacy, Presbytery, or Independency; nothing
but Christism and Bibleism. The gracious invitation is addressed
to all who feel their misery, Come unto me, and I will make you
happy and blessed. All who feel the leprosy of sin are invited to
this spiritual Physician, and he only can and will heal them. All
who suffer under the slavery of sin and Satan, Christ alone can make
you free. Come to him, and you shall be free indeed. The analysis
of Bunyan's treatise shows that ALL mankind are born in sin. ALL
sinners are invited to Christ. None will come but such as feel the
plague, and see the leprosy of sin. Those who come are drawn in a
variety of ways--some terrified with the horrors of hell, others
allured by the gracious voice of the Saviour, and the prospects of
heavenly felicity. ALL who sincerely come, attain the same end, a
sincere and total reliance upon the Saviour as the only refuge from
the roaring lion.
Every other way to life is guarded by the flaming swords of the
cherubim. Christ opens his golden arms wider than all our miseries.
But he suffers no rival on his throne, no partnership with Moses or
John Baptist. The personification of "shall come," and of "ignorance,"
is strikingly illustrative; as is "sin, the winding-sheet of the
soul;" "unbelief, the white devil;" the sinner being a counsellor
for Satan; and the two ways of taking our own likeness. His appeal
to persecutors is most forcible. But I must not detain the reader
longer from the pleasure and profit he will receive from an attentive
perusal of these pages.
HACKNEY, 1850. GEORGE OFFOR.
COME AND WELCOME TO JESUS CHRIST.
"ALL THAT THE FATHER GIVETH ME SHALL COME TO ME; AND HIM THAT COMETH
TO ME I WILL IN NO WISE CAST OUT."--JOHN 6:37.
A little before, in this chapter, you may read that the Lord Jesus
walked on the sea to go to Capernaum, having sent his disciples
before in a ship, but the wind was contrary; by which means the
ship was hindered in her passage. Now, about the fourth watch of
the night, Jesus came walking upon the sea, and overtook them; at
the sight of whom they were afraid.
Note, When providences are black and terrible to God's people, the
Lord Jesus shows himself to them in wonderful manner; the which
sometimes they can as little bear, as they can the things that
were before terrible to them. They were afraid of the wind and the
water; they were also afraid of their Lord and Saviour, when he
appeared to them in that state.
But he said, "Be not afraid, it is I."
Note, That the end of the appearing of the Lord Jesus unto his
people, though the manner of his appearing be never so terrible,
is to allay their fears and perplexities.
Then they received him into the ship, and immediately the ship was
at land whither it went.
Note, When Christ is absent from his people, they go on but slowly,
and with great difficulty; but when he joineth himself unto them,
oh! how fast they steer their course! how soon are they
at their journey's end! 1
The people now among whom he last preached, when they saw that both
Jesus was gone and his disciples, they also took shipping, and came
to Capernaum, seeking for Jesus. And when they had found him, they
wonderingly asked him, "Rabbi, when camest thou hither?" but the
Lord Jesus, slighting their compliment, answered, "Verily, verily,
ye seek me, not because ye saw the miracles, but because ye did
eat of the loaves, and were filled."
Note, A people may follow Christ far for base ends, as these went
after him beyond sea for loaves. A man's belly will carry him
a great way in religion; yea, a man's belly will make him venture
far for Christ.
Note again, They are not feigning compliments, but gracious
intentions, that crown the work in the eye of Christ; or thus, it
is not the toil and business of professors, 2 but their love to
him, that makes him approve of them.
Note again, When men shall look for friendly entertainment
at Christ's hand, if their hearts be rotten, even then will they
meet with a check and rebuke. "Ye seek me, not because ye saw the
miracles, but because ye did eat of the loaves, and were filled."
Yet observe again, He doth not refuse to give, even to these, good
counsel: he bids them labour for the meat that endureth to eternal
life. Oh! how willingly would Jesus Christ have even those professors
that come to him with pretences only, come to him sincerely, that
they may be saved.
The text, you will find, is, after much more discourse with and about
this people, and it is uttered by the Lord Jesus as the conclusion
of the whole, and intimateth that, since they were professors in
pretence only, and therefore such as his soul could not delight
in, as such, that he would content himself with a remnant that his
Father had bestowed upon him. As who should say, I am not like to
be honoured in your salvation; but the Father hath bestowed upon
me a people, and they shall come to me in truth, and in them will
I be satisfied. The text, therefore, may be called Christ's repose;
in the fulfilling whereof he resteth himself content, after much
labour and many sermons spent, as it were, in vain. As he saith
by the prophet, "I have laboured in vain, I have spent my strength
for nought, and in vain" (Isa 49:4).
But as there he saith, "My judgment is with the LORD, and my work
with my God;" so in the text he saith, "All that the Father giveth
me shall come to me; and him that cometh to me I will in no wise
cast out." By these words, therefore, the Lord Jesus comforteth
himself under the consideration of the dissimulation of some
of his followers. He also thus betook himself to rest under the
consideration of the little effect that his ministry had in Capernaum,
Chorazin, and Bethsaida: "I thank thee, O Father," said he, "Lord
of heaven and earth, because thou has hid these things from the wise
and prudent, and hast revealed them unto babes; even so, Father,
for so it seemed good in thy sight" (Matt 11:25; Luke 10:21).
The text, in the general, standeth of TWO PARTS, and hath special
respect to the Father and the Son; as also to their joint management
of the salvation of the people: "All that the Father giveth me
shall come to me; and him that cometh to me I will in no wise cast
out." The first part of the text, as is evident, respecteth the
Father and his gift; the other part the Son and his reception of
that gift.
FIRST, For the gift of the Father there is this to be considered,
to wit, the gift itself; and that is the gift of certain persons
to the Son. The Father giveth, and that gift shall come: "And him
that cometh." The gift, then, is of persons; the Father giveth
persons to Jesus Christ.
SECOND, Next you have the Son's reception of this gift, and that showeth
itself in these particulars:--1. In his hearty acknowledgement of
it to be a gift: "The Father giveth me." 2. In his taking notice,
after a solemn manner, of all and every part of the gift: "All
that the Father giveth me." 3. In his resolution to bring them to
himself: "All that the Father giveth me shall come to me." 4. And
in his determining that not anything shall make him dislike them
in their coming: "And him that cometh to me I will in no wise cast
out."
These things might be spoken to at large, as they are in this method
presented to view: but I shall choose to speak to the words, FIRST,
BY WAY OF EXPLICATION. SECOND, BY WAY OF OBSERVATION.
[FIRST, THE TEXT TREATED BY WAY OF EXPLICATION.]
[THE EXTENT OF THE GIFT.]
"All that the Father giveth me." This word all, is often used in
Scripture, and is to be taken more largely, or more strictly, even
as the truth or argument, for the sake of which it is made use of,
will bear. Wherefore, that we may the better understand the mind of
Christ in the use of it here, we must consider, that it is limited
and restrained only to those that shall be saved, to wit, to those
that shall come to Christ; even to those whom he will "in no wise
cast out." Thus, also, the words all Israel, is sometimes to be
taken, although sometimes it is taken for the whole family of Jacob.
"And so all Israel shall be saved" (Rom 11:26). By all Israel here,
he intendeth not all of Israel, in the largest sense; "for they are
not all Israel which are of Israel;" "neither because they are of
the seed of Abraham, are they all children; but, In Isaac shall thy
seed be called. That is, they which are the children of the flesh,
these are not the children of God; but the children of the promise
are counted for the seed" (Rom 9:6-8).
This word ALL, therefore, must be limited and enlarged, as the
truth and argument, for the sake of which it is used, will bear;
else we shall abuse Scripture, and readers, and ourselves, and all.
"And I, if I be lifted up from the earth," said Christ, "will draw
ALL men unto me" (John 12:32). Can any man imagine, that by ALL,
in this place, he should mean all and every individual man in the
world, and not rather that all that is consonant to the scope of
the place? And if, by being "lifted up from the earth," he means, as
he should seem, his being taken up into heaven; and if, by "drawing
ALL men after him," he meant a drawing them unto that place of
glory; then must he mean by ALL men, those, and only those, that
shall in truth be eternally saved from the wrath to come. "For
God hath concluded them all in unbelief, that he might have mercy
upon all" (Rom 11:32). Here again you have all and all, two alls;
but yet a greater disparity between the all made mention of in the
first place, and that all made mention of the second. Those intended
in this text are the Jews, even all of them, by the first all that
you find in the words. The second all doth also intend the same
people; but yet only so many of them as God will have mercy upon.
"He hath concluded them all in unbelief, that he might have mercy
upon all." The all also in the text, is likewise to be limited and
restrained to the saved, and to them only. But again;--
The word "giveth," or "hath given," must be restrained, after the
same manner, to the same limited number. "All that the Father giveth
me." Not all that are given, if you take the gift of the Father
to the Son in the largest sense; for in that sense there are many
given to him that shall never come unto him; yea, many are given
unto him that he will "cast out." I shall, therefore, first show
you the truth of this; and then in what sense the gift in the text
must be taken.
First, [ALL cannot be intended in its largest sense.] That ALL that
are given to Christ, if you take the gift of the Father to him in
the largest sense, cannot be intended in the text, is evident--
1. Because, then, all the men, yea, all the things in the world,
must be saved. "All things," saith he, "are delivered unto me of my
Father" (Matt 11:27). This, I think, no rational man in the world
will conclude. Therefore, the gift intended in the text must be
restrained to some, to a gift that is given by way of speciality
by the Father to the Son.
2. It must not be taken for ALL, that in any sense are given by
the Father to him, because the Father hath given some, yea, many
to him, to be dashed in pieces by him. "Ask of me," said the Father
to him, "and I shall give thee the heathen for thine inheritance,
and the uttermost parts of the earth for thy possession." But what
must be done with them? must he save them all? No. "Thou shalt
break them with a rod of iron; thou shalt dash them in pieces like a
potter's vessel" (Psa 2). This method he useth not with them that
he saveth by his grace, but with those that himself and saints shall
rule over in justice and severity (Rev 2:26,27). Yet, as you see,
"they are given to him." Therefore, the gift intended in the text
must be restrained to some, to a gift that is given by way of
speciality by the Father to the Son.
In Psalm 18 he saith plainly, that some are given to him that he
might destroy them. "Thou hast given me the necks of mine enemies;
that I might destroy them that hate me" (verse 40). These, therefore,
cannot be of the number of those that are said to be given in the
text; for those, even ALL of them, shall come to him, "and he will
in no wise cast them out."
3. Some are given to Christ, that he by them might bring about some
of his high and deep designs in the world. Thus Judas was given
to Christ, to wit, that by him, even as was determined before, he
might bring about his death, and so the salvation of his elect by
his blood. Yea, and Judas must so manage this business, as that
he must lose himself for ever in bringing it to pass. Therefore
the Lord Jesus, even in his losing of Judas, applies himself to
the judgment of his Father, if he had not in that thing done that
which was right, even in suffering of Judas so to bring about his
Master's death, as that he might, by so doing, bring about his own
eternal damnation also.
"Those," said he, "that thou gavest me, I have kept, and none of
them is lost, but the son of perdition; that the Scripture might be
fulfilled" (John 17:12). Let us, then, grant that Judas was given
to Christ, but not as others are given to him, not as those made
mention of in the text; for then he should have failed to have
been so received by Christ, and kept to eternal life. Indeed, he
was given to Christ; but he was given to him to lose him, in the
way that I have mentioned before; he was given to Christ, that he
by him might bring about his own death, as was before determined;
and that in the overthrow of him that did it. Yea, he must bring
about his own death, as was before determined, and that in the
overthrow of him that did it. Yea, he must bring about his dying
for us in the loss of the instrument that betrayed him, that he
might even fulfil the Scripture in his destruction, as well as in
the salvation of the rest. "And none of them is lost, but the son
of perdition; that the Scripture might be fulfilled."
[Second, Those intended as the gift.]--The gift, therefore, in the
text, must not be taken in the largest sense, but even as the words
will bear, to wit, for such a gift as he accepteth, and promiseth
to be an effectual means of eternal salvation to. "All that the
Father giveth me shall come to me; and him that cometh to me I will
in no wise cast out." Mark! they shall come that are in special
given to me; and they shall by no means be rejected. For this is
the substance of the text.
Those, therefore, intended as the gift in the text, are those that
are given by covenant to the Son; those that in other places are
called "the elect," "the chosen," "the sheep," and "the children
of the promise," &c. These be they that the Father hath given to
Christ to keep them; those that Christ hath promised eternal life
unto; those to whom he hath given his word, and that he will have
with him in his kingdom to behold his glory.
"This is the Father's will which hath sent me, that of all which he
hath given me I should lose nothing, but should raise it up again
at the last day" (John 6:39). "And I give unto them eternal life;
and they shall never perish, neither shall any man pluck them out
of my hand. My Father which gave them me, is greater than all; and
no man is able to pluck them out of my Father's hand" (John 10:28).
"As thou hast given him power over all flesh, that he should give
eternal life to as many as thou hast given him. Thine they were,
and thou gavest them me, and they have kept thy word; I pray for
them: I pray not for the world, but for them which thou hast given
me; for they are thine. And all mine are thine, and thine are mine;
and I am glorified in them." "Keep through thine own name those
whom thou hast given me, that they may be one, as we are." "Father,
I will that they also, whom thou hast given me, be with me where I
am; that they may behold my glory, which thou hast given me: for thou
lovedst me before the foundation of the world" (John 17:1,6,9,10,24).
All these sentences are of the same import with the text; and the
alls and manies, those, they, &c., in these several sayings of
Christ, are the same with all the given in the text. "All that the
Father giveth."
So that, as I said before, the word ALL, as also other words, must
not be taken in such sort as our foolish fancies or groundless
opinions will prompt us to, but do admit of an enlargement or a
restriction, according to the true meaning and intent of the text.
We must therefore diligently consult the meaning of the text, by
comparing it with other the sayings of God; so shall we be better
able to find out the mind of the Lord, in the word which he has
given us to know it by.
[THE PERSON GIVING, THE FATHER.]
"All that the Father giveth." By this word "Father," Christ describeth
the person giving; by which we may learn several useful things.
First, That the Lord God, and Father of our Lord Jesus Christ, is
concerned with the Son in the salvation of his people. True, his
acts, as to our salvation, are diverse from those of the Son; he
was not capable of doing that, or those things for us, as did the
Son; he died not, he spilt not blood for our redemption, as the
Son; but yet he hath a hand, a great hand, in our salvation too.
As Christ saith, "The Father himself loveth you," and his love is
manifest in choosing of us, in giving of us to his Son; yea, and
in giving his Son also to be a ransom for us. Hence he is called,
"The Father of mercies, and the God of all comfort." For here even
the Father hath himself found out, and made way for his grace to
come to us through the sides and the heart-blood of his well-beloved
Son (Col 1:12-14). The Father, therefore, is to be remembered and
adored, as one having a chief hand in the salvation of sinners. We
ought to give "thanks unto the Father, which hath made us meet to
be partakers of the inheritance of the saints in light" (Col 1:12).
For "the Father sent the Son to be the Saviour of the world" (John
4:14). As also we see in the text, the "Father giveth" the sinner
to Christ to save him.
Second, Christ Jesus the Lord, by this word "Father," would
familiarize this giver to us. Naturally the name of God is dreadful
to us, especially when he is discovered to us by those names that
declare his justice, holiness, power, and glory; but now this word
"Father" is a familiar word, it frighteth not the sinner, but rather
inclineth his heart to love, and be pleased with the remembrance
of him. Hence Christ also, when he would have us to pray with godly
boldness, puts this word "Father" into our mouths; saying, "When
ye pray, say, Our Father which art in heaven;" concluding thereby,
that by the familiarity that by such a word is intimated, the
children of God may take more boldness to pray for, and ask great
things. I myself have often found, that when I can say but this
word Father, it doth me more good than when I call him by any other
Scripture name. It is worth your noting, that to call God by his
relative title was rare among the saints in Old Testament times.
Seldom do you find him called by this name; no, sometimes not in
three or four books: but now in New Testament times, he is called
by no name so often as this, both by the Lord Jesus himself, and by
the apostles afterwards. Indeed, the Lord Jesus was he that first
made this name common among the saints, and that taught them, both
in their discourses, their prayers, and in their writings, so much
to use it; it being more pleasing to, and discovering more plainly
our interest in, God, than any other expression; for by this one name
we are made to understand that all our mercies are the offspring of
God, and that we also that are called are his children by adoption.
[Import of the word GIVETH.]--"All that the Father giveth."
This word "giveth" is out of Christ's ordinary dialect, and seemeth
to intimate, at the first sound, as if the Father's gift to the Son
was not an act that is past, but one that is present and continuing;
when, indeed, this gift was bestowed upon Christ when the covenant,
the eternal covenant, was made between them before all worlds.
Wherefore, in those other places, when this gift is mentioned, it
is still spoken of, as of an act that is past; as, "All that he
hath give me; to as many as thou hast given me; thou gavest them
me; and those which thou hast given me." Therefore, of necessity,
this must be the first and chief sense of the text; I mean of
this word "giveth," otherwise the doctrine of election, and of the
eternal covenant which was made between the Father and the Son, in
which covenant this gift of the Father is most certainly comprised,
will be shaken, or at leastwise questionable, by erroneous and
wicked men: for they may say, That the Father gave not all those
to Christ that shall be saved, before the world was made; for that
this act of giving is an act of continuation. 3 But again, this
word "giveth" is not to be rejected, for it hath its proper use,
and may signify to us--
1. That though the act of giving among men doth admit of the time
past, or the time to come, and is to be spoken of with reference
to such time; yet with God it is not so. Things past, or things to
come, are always present with God, and with his Son Jesus Christ:
He "calleth those things which be not," that is, to us, "as though
they were" (Rom 4:17). And again, "Known unto God are all his works
from the beginning of the world." All things to God are present,
and so the gift of the Father to the Son, although to us, as is
manifest by the word, it is an act that is past (Acts 15:16).
2. Christ may express himself thus, to show, that the Father hath
not only given him this portion in the lump, before the world was,
but that those that he had so given, he will give him again; that
is, will bring them to him at the time of their conversion; for
the Father bringeth them to Christ (John 6:44). As it is said, "She
shall be brought unto the king in raiment of needle-work;" that
is, in the righteousness of Christ; for it is God that imputeth
that to those that are saved (Psa 45:14; 1 Cor 1). A man giveth
his daughter to such a man, first in order to marriage, and this
respects the time past, and he giveth her again at the day appointed
in marriage. And in this last sense, perhaps, the text may have a
meaning; that is, that all that the Father hath, before the world
was, given to Jesus Christ, he giveth them again to him in the day
of their espousals.
Things that are given among men, are ofttimes best at first; to wit,
when they are new; and the reason is, because all earthly things
wax old; but with Christ it is not so. This gift of the Father is
not old and deformed, and unpleasant in his eyes; and therefore to
him it is always new. When the Lord spake of giving the land of
Canaan to the Israelites, he saith not, that he had given, or would
give it to them, but thus: "The Lord thy God giveth thee--this good
land" (Deut 9:6). Not but that he had given it to them, while they
were in the loins of their fathers, hundreds of years before. Yet
he saith now he giveth it to them; as if they were now also in the
very act of taking possession, when as yet they were on the other
side Jordan. What then should be the meaning? Why, I take it to be
this. That the land should be to them always as new; as new as if
they were taking possession thereof but now. And so is the gift
of the Father, mentioned in the text, to the Son; it is always new,
as if it were always new.
"All that the Father giveth me." In these words you find mention
made of two persons, the Father and the Son; the Father giving,
and the Son receiving or accepting of this gift. This, then, in the
first place, clearly demonstrateth, that the Father and the Son,
though they, with the Holy Ghost, are one and the same eternal God;
yet, as to their personality, are distinct. The Father is one, the
Son is one, the Holy Spirit is one. But because there is in this
text mention made but of two of the three, therefore a word about
these two. The giver and receiver cannot be the same person in
a proper sense, in the same act of giving and receiving. He that
giveth, giveth not to himself, but to another; the Father giveth
not to the Father, to wit, to himself, but to the Son: the Son
receiveth not of the Son, to wit, of himself, but of the Father:
so when the Father giveth commandment, he giveth it not to himself,
but to another; as Christ saith, "He gave me a commandment" (John
12:49). So again, "I am one that bear witness of myself, and the
Father that sent me beareth witness of me" (John 8:18).
Further, here is something implied that is not expressed, to wit,
that the Father hath not given all men to Christ; that is, in that
sense as it is intended in this text, though in a larger, as was
said before, he hath given him every one of them; for then all
should be saved: he hath, therefore, disposed of some another way.
He gives some up to idolatry; he gives some up to uncleanness, to
vile affections, and to a reprobate mind. Now these he disposeth of
in his anger, for their destruction, that they may reap the fruit
of their doings, and be filled with the reward of their own ways
(Acts 7:42; Rom 1:24,26,28). But neither hath he thus disposed of
all men; he hath even of mercy reserved some from these judgments,
and those are they that he will pardon, as he saith, "For I will
pardon them whom I reserve" (Jer 50:20). Now these he hath given
to Jesus Christ, by will, as a legacy and portion. Hence the Lord
Jesus says, "This is the Father's will which hath sent me, that of
all which he hath given me I should lose nothing, but should raise
it up again at the last day" (John 6:39).
[THE FATHER'S INTENT IN GIVING.]
The Father, therefore, in giving of them to him to save them, must
needs declare unto us these following things:--
First, That he is able to answer this design of God, to wit, to
save them to the uttermost sin, the uttermost temptation, &c. (Heb
7:25). Hence he is said to lay "help upon one that is mighty,"
"mighty to save" (Psa 89:19; Isa 63:1) and hence it is again, that
God did even of old promise to send his people "a Saviour, a great
one" (Isa 19:20). To save is a great work, and calls for almightiness
in the undertaker: hence he is called the "Mighty God, the wonderful
Counsellor," &c. Sin is strong, Satan is also strong, death and
the grave are strong, and so is the curse of the law; therefore it
follows, that this Jesus must needs be, by God the Father, accounted
almighty, in that he hath given his elect to him to save them, and
deliver them from these, and that in despite of all their force
and power.
And he gave us testimony of this his might, when he was employed in
that part of our deliverance that called for a declaration of it.
He abolished death; he destroyed him that had the power of death;
he was the destruction of the grave; he hath finished sin, and made
an end of it, as to its damning effects upon the persons that the
Father hath given him; he hath vanquished the curse of the law,
nailed it to his cross, triumphed over them upon his cross, and
made a show of these things openly (2 Tim 1:10; Heb 2:14,15; Hosea
13:14; Dan 9:24; Gal 3:13; Col 2:14,15). Yea, and even now, as a
sign of his triumph and conquest, he is alive from the dead, and
hath the keys of hell and death in his own keeping (Rev 1:18).
Second, The Father's giving of them to him to save them, declares
unto us that he is and will be faithful in his office of Mediator,
and that therefore they shall be secured from the fruit and wages
of their sins, which is eternal damnation, by his faithful execution
of it. And, indeed, it is said, even by the Holy Ghost himself, That
he "was faithful to him that appointed him," that is, to this work
of saving those that the Father hath given him for that purpose;
as "Moses was faithful in all his house." Yea, and more faithful
too, for Moses was faithful in God's house but as a servant; "but
Christ as a Son over his own house" (Heb 3). And therefore this man
is counted worthy of more glory than Moses, even upon this account,
because more faithful than he, as well as because of the dignity
of his person. Therefore in him, and in his truth and faithfulness,
God resteth well pleased, and hath put all the government of this
people upon his shoulders. Knowing that nothing shall be wanting
in him, that may any way perfect this design. And of this he, to
wit, the Son, hath already given a proof. For when the time was
come, that his blood was, by Divine justice, required for their
redemption, washing, and cleansing, he as freely poured it out of
his heart, as if it had been water out of a vessel; not sticking
to part with his own life, that the life which was laid up for his
people in heaven might not fail to be bestowed upon them. And upon
this account, as well as upon any other, it is that God calleth
him "my righteous servant" (Isa 53:11). For his righteousness
could never have been complete, if he had not been to the uttermost
faithful to the work he undertook; it is also, because he is faithful
and true, that in righteousness he doth judge and make work for
his people's deliverance. He will faithfully perform this trust
reposed in him. The Father knows this, and hath therefore given
his elect unto him.
Third, The Father's giving of them to him, to save them, declares
that he is, and will be gentle, and patient towards them, under
all their provocations and miscarriages. It is not to be imagined,
the trials and provocations that the Son of God hath all along
had with these people that have been given to him that saves them:
indeed he is said to be "a tried stone;" for he has been tried, not
only by the devil, guilt of sin, death, and the curse of the law,
but also by his people's ignorance, unruliness, falls into sin,
and declining to errors in life and doctrine. Were we but capable
of seeing how this Lord Jesus has been tried even by his people,
ever since there was one of them in the world, we should be amazed
at his patience and gentle carriages to them. It is said, indeed,
"The Lord is very pitiful, slow to anger, and of great mercy." And,
indeed, if he had not been so, he could never have endured their
manners as he has done from Adam hitherto. Therefore is his pity
and bowels towards his church preferred above the pity and bowels
of a mother towards her child. "Can a woman forget her sucking
child, that she should not have compassion on the son of her womb?
Yea, they may forget, yet will I not forget thee," saith the Lord
(Isa 49:15).
God did once give Moses, as Christ's servant, an handful of his
people, to carry them in his bosom, but no further than from Egypt
to Canaan; and this Moses, as is said of him by the Holy Ghost,
was the meekest man that was then to be found in the earth; yea,
and he loved the people at a very great rate; yet neither would
his meekness nor love hold out in this work; he failed and grew
passionate, even to the provoking his God to anger under this work.
"And Moses said unto the Lord, Wherefore hast thou afflicted thy
servant?" But what was the affliction? Why, the Lord had said unto
him, "Carry this people in thy bosom as a nursing father beareth
the suckling child, unto the land which thou swarest unto their
fathers." And how then? Not I, says Moses, "I am not able to bear
all this people alone, because it is too heavy for me. If thou
deal thus with me, kill me, I pray thee, out of hand, and let me
not see my wretchedness" (Num 11:11-15).
God gave them to Moses, that he might carry them in his bosom, that
he might show gentleness and patience towards them, under all the
provocations wherewith they would provoke him from that time till
he had brought them to their land; but he failed in the work;
he could not exercise it, because he had not that sufficiency of
patience towards them. But now it is said of the person speaking in
the text, "That he shall gather the lambs with his arm, and carry
them in his bosom, and shall gently lead those that are with young"
(Isa 40:11). Intimating, that this was one of the qualifications
that God looked for, and knew was in him, when he gave his elect
to him to save them.
Fourth, The Father giving of him to save them, declares that he
hath a sufficiency of wisdom to wage with all those difficulties
that would attend him in his bringing of his sons and daughters
unto glory. He made him to us to be wisdom; yea, he is called wisdom
itself (1 Cor 1:30). And God saith, moreover, That "he shall deal
prudently" (Isa 52:13). And, indeed, he that shall take upon him
to be the Saviour of the people, had need be wise, because their
adversaries are subtle above any. Here they are to encounter with
the serpent, who for his subtilty outwitted our father and mother,
when their wisdom was at highest (Gen 3). But if we talk of wisdom,
our Jesus is wise, wiser than Solomon, wiser than all men, wiser
than all angels; he is even the wisdom of God. "Christ is the
wisdom of God" (1 Cor 1:24). And hence it is that he turneth sin,
temptations, persecutions, falls, and all things, for good unto
his people (Rom 8:28).
Now these things thus concluded on do show us also the great and
wonderful love of the Father, in that he should choose out one
every way so well prepared for the work of man's salvation.
Herein, indeed, perceive we the love of God. Huram gathered, that
God loved Israel because he had given them such a king as Solomon
(2 Chron 2:11). But how much more may we behold the love that God
hath bestowed upon us, in that he hath given us to his Son, and
also given his Son for us?
[THE SON'S RECEPTION OF THE GIFT.]
"All that the Father giveth me SHALL COME." In these last words
there is closely inserted an answer unto the Father's end in giving
of his elect to Jesus Christ. The Father's end was, that they might
come to him, and be saved by him; and that, says the Son, shall
be done; neither sin nor Satan, neither flesh nor world, neither
wisdom nor folly, shall hinder their coming to me. "They shall come
to me; and him that cometh to me I will in no wise cast out."
Here, therefore, the Lord Jesus positively determineth to put forth
such a sufficiency of all grace as shall effectually perform this
promise. "They shall come;" that is, he will cause them to come,
by infusing of an effectual blessing into all the means that shall
be used to that end. As was said to the evil spirit that was sent
to persuade Ahab to go and fall at Ramoth-Gilead; Go: "Thou shalt
persuade him, and prevail also: go forth, and do so" (1 Kings
22:22). So will Jesus Christ say to the means that shall be used
for the bringing of those to him that the Father hath given him.
I say, he will bless it effectually to this very end; it shall
persuade them, and shall prevail also; else, as I said, the Father's
end would be frustrate; for the Father's will is, that "of all
which he hath given him, he should lose nothing, but should raise
it up at the last day," (John 6:39); in order next unto himself,
Christ the first-fruits, afterwards those that are his at his coming
(1 Cor 15). But this cannot be done if there should fail to be a
work of grace effectually wrought, though but in any one of them.
But this shall not fail to be wrought in them, even in all the
Father hath given him to save. "All that the Father hath given me
shall come unto me," &c.
But to speak more distinctly to the words, THEY "SHALL COME," two
things I would show you from these words--FIRST, What it is to come
to Christ. SECOND, What force there is in this promise, to make
them come to him.
[WHAT IT IS TO COME TO CHRIST.]
FIRST, I would show you WHAT IT IS TO COME TO CHRIST. This word
come must be understood spiritually, not carnally; for many came
to him carnally, or bodily, that had no saving advantage by him.
Multitudes did thus come unto him in the days of his flesh; yea,
innumerable companies. There is also at this day a formal customary
coming to his ordinances and ways of worship, which availeth not
anything; but with them I shall not now meddle, for they are not
intended in the text. The coming, then, intended in the text is to
be understood of the coming of the mind to him, even the moving of
the heart towards him. I say the moving of the heart towards him,
from a sound sense of the absolute want that a man hath of him for
his justification and salvation.
This description of coming to Christ divideth itself into two heads:
First, That coming to Christ is a moving of the mind towards him.
Second, That it is a moving of the mind towards him, from a sound
sense of the absolute want that a man hath of him for his justification
and salvation.
[First.] To speak to the first, that it is a moving of the mind
towards him. This is evident; because coming hither or thither,
if it be voluntary, is by an act of the mind or will; so coming to
Christ is through the inclining of the will. "Thy people shall be
willing" (Psa 110:3). This willingness of heart is it which sets
the mind a-moving after or towards him. The church expresseth this
moving of her mind towards Christ by the moving of her bowels. "My
beloved put in his hand by the hole of the door, and my bowels were
moved for him" (Can 5:4). "My bowels;" the passions of my mind
and affections; which passions of the affections are expressed by
the yearning and sounding of the bowels, the yearning or passionate
working of them, the sounding of them, or their making a noise for
him (Gen 43:30; 1 Kings 3:26; Isa 16:11).
This, then, is the coming to Christ, even a moving towards him
with the mind. 4 "And it shall come to pass, that every thing that
liveth, which moveth, whithersoever the rivers shall come, shall
live" (Eze 47:9). The water in this text is the grace of God in
the doctrine of it. The living things are the children of men, to
whom the grace of God, by the gospel, is preached. Now, saith he,
every living thing which moveth, whithersoever the water shall come,
shall live. And see how this word moveth is expounded by Christ
himself, in the book of the Revelations: "The Spirit and the bride
say, Come. And let him that heareth say, Come. And let him that
is athirst, come. And whosoever will," that is, willing, "let him
take the water of life freely" (Rev 22:17).
So that to move in thy mind and will after Christ, is to be coming
to him. There are many poor souls that are coming to Christ, that
yet cannot tell how to believe it, because they think that coming
to him is some strange and wonderful thing; and, indeed, so it
is. But I mean, they overlook the inclination of their will, the
moving of their mind, and the sounding of their bowels after him;
and count these none of this strange and wonderful thing; when,
indeed, it is a work of greatest wonder in this world, to see a man
who was sometimes dead in sin possessed of the devil, an enemy to
Christ and to all things spiritually good; I say, to see this man
moving with his mind after the Lord Jesus Christ, is one of the
highest wonders in the world.
Second, It is a moving of the mind towards him, from a sound sense
of the absolute want that a man hath of him for his justification
and salvation. Indeed, without this sense of a lost condition without
him, there will be no moving of the mind towards him. A moving of
their mouth there may be; "With their mouth they show much love"
(Eze 33:31). Such a people as this will come as the true people
cometh; that is, in show and outward appearance. And they will sit
before God's ministers, as his people sit before them; and they
will hear his words too, but they will not do them; that is, will
not come inwardly with their minds. "For with their mouth they
shew much love, but their heart," or mind, "goeth after their
covetousness." Now, all this is because they want an effectual
sense of the misery of their state by nature; for not till they have
that will they, in their mind, move after him. Therefore, thus it
is said concerning the true comers, At "that day the great trumpet
shall be blown, and they shall come which were ready to perish in
the land of Assyria, and the outcasts in the land of Egypt, and
shall worship the Lord in the holy mount at Jerusalem" (Isa 27:13).
They are then, as you see, the outcasts, and those that are ready
to perish, that, indeed, have their minds effectually moved to come
to Jesus Christ. This sense of things was that which made the three
thousand come, that made Saul come, that made the jailer come, and
that, indeed, makes all others come, that come effectually (Acts
2:8,18).
Of the true coming to Christ, the four lepers were a famous semblance,
of whom you read, (2 Kings 7:3), &c. The famine in those days was
sore in the land, there was no bread for the people; and as for
that sustenance that was, which was asses' flesh and doves' dung,
that was only in Samaria, and of these the lepers had no share, for
they were thrust without the city. Well, now they sat in the gate
of the city, and hunger was, as I may say, making his last meal of
them; and being, therefore, half dead already, what do they think
of doing? Why, first they display the dismal colours of death before
each other's faces, and then resolve what to do, saying, "If we
say we will enter into the city, then famine is in the city, and we
shall die there: if we sit still here, we die also. Now, therefore,
come, let us fall unto the host of the Syrians: if they save us
alive, we shall live; if they kill us, we shall but die." Here,
now, was necessity at work, and this necessity drove them to go
thither for life, whither else they would never have gone for it.
Thus it is with them that in truth come to Jesus Christ. Death
is before them, they see it and feel it; he is feeding upon them,
and will eat them quite up, if they come not to Jesus Christ; and
therefore they come, even of necessity, being forced thereto by that
sense they have of their being utterly and everlastingly undone,
if they find not safety in him. These are they that will come.
Indeed, these are they that are invited to come. "Come unto me,
all ye that labour and are heavy laden, and I will give you rest"
(Matt 11:28).
Take two or three things to make this more plain; to wit, That
coming to Christ floweth from a sound sense of the absolute need
that a man hath of him, as afore.
1. "They shall come with weeping, and with supplications will I
lead them; I will cause them to walk by the rivers of waters in a
straight way wherein they shall not stumble" (Jer 31:9). Mind it;
they come with weeping and supplication; they come with prayers and
tears. Now prayers and tears are the effects of a right sense of
the need of mercy. Thus a senseless sinner cannot come, he cannot
pray, he cannot cry, he cannot come sensible of what he sees
not, nor feels. "In those days, and in that time--the children of
Israel shall come; they and the children of Judah together, going
and weeping: they shall go and seek the Lord their God. They shall
ask the way to Zion with their faces thitherward, saying, Come
and let us join ourselves to the Lord in a perpetual covenant that
shall not be forgotten" (Jer 1:4,5).
2. This coming to Christ, it is called a running to him, as flying
to him; a flying to him from wrath to come. By all which terms
is set forth the sense of the man that comes; to wit, That he is
affected with the sense of his sin, and the death due thereto; that
he is sensible that the avenger of blood pursues him, and that,
therefore, he is thus off, if he makes not speed to the Son of God
for life (Matt 3:7; Psa 143:9). Flying is the last work of a man
in danger; all that are in danger do not fly; no, not all that see
themselves in danger; flying is the last work of a man in danger;
all that hear of danger will not fly. Men will consider if there
be no other way of escape before they fly. Therefore, as I said,
flying is the last thing. When all refuge fails, and a man is made
to see that there is nothing left him but sin, death, and damnation,
unless he flies to Christ for life; then he flies, and not till
then.
3. That the true coming is from a sense of an absolute need of
Jesus Christ to save, &c., is evident by the outcry that is made
by them to come, even as they are coming to him, "Lord, save me,"
or I perish; "Men and brethren, what shall we do?" "Sirs, what must
I do to be saved?" and the like (Matt 14:30; Acts 2:37; 16:30).
This language doth sufficiently discover that the truly-coming souls
are souls sensible of their need of salvation by Jesus Christ; and,
moreover, that there is nothing else that can help them but Christ.
4. It is yet further evident by these few things that follow: It
is said that such are "pricked in their heart," that is, with the
sentence of death by the law; and the least prick in the heart
kills a man (Acts 2:37). Such are said, as I said before, to weep,
to tremble, and to be astonished in themselves at the evident and
unavoidable danger that attends them, unless they fly to Jesus
Christ (Acts 9:16).
5. Coming to Christ is attended with an honest and sincere forsaking
of all for him. "If any man come to me, and hate not his father and
mother, and wife, and children, and brethren, and sisters, yea, and
his own life also, he cannot be my disciple. And whosoever doth
not bear his cross, and come after me, cannot be my disciple" (Luke
14:26,27).
By these and the like expressions elsewhere, Christ describeth the
true comer, or the man that indeed is coming to him; he is one that
casteth all behind his back; he leaveth all, he forsaketh all, he
hateth all things that would stand in his way to hinder his coming
to Jesus Christ. There are a great many pretended comers to Jesus
Christ in the world; and they are much like to the man you read of
in Matthew 21:30, that said to his father's bidding, "I go, Sir,
and went not." I say, there are a great many such comers to Jesus
Christ; they say, when Christ calls by his gospel, I come, Sir;
but still they abide by their pleasures and carnal delights. They
come not at all, only they give him a courtly compliment; but he
takes notice of it, and will not let it pass for any more than a
lie. He said, "I go, Sir, and went not;" he dissembled and lied.
Take heed of this, you that flatter yourselves with your own
deceivings. Words will not do with Jesus Christ. Coming is coming,
and nothing else will go for coming with him.
[Objections that usually lie in the way of coming to Christ.]
Before I speak to the other head, I shall answer some objections
that usually lie in the way of those that in truth are coming to
Jesus Christ.
Objection 1. Though I cannot deny but my mind runs after Christ,
and that too as being moved thereto from a sight and consideration
of my lost condition, for I see without him I perish; yet I fear
my ends are not right in coming to him.
Quest. Why, what is thine end in coming to Christ?
Answ. My end is, that I might have life, and be saved by Jesus
Christ.
This is the objection; well, let me tell thee, that to come to Christ
for life, and to be saved, although at present thou hast no other
end, is a lawful and good coming to Jesus Christ. This is evident,
because Christ propoundeth life as the only argument to prevail
with sinners to come to him, and so also blameth them because they
come not to him for life. "And ye will not come to me, that ye might
have life" (John 5:40). Besides, there are many other scriptures
whereby he allureth sinners to come to him, in which he propoundeth
nothing to them but their safety. As, "whosoever believeth in him
should not perish;" he that believeth is "passed from death unto
life." "He that believeth--shall be saved." "He that believeth on
him is not condemned." And believing and coming are all one. So
that you see, to come to Christ for life, is a lawful coming and
good. In that he believeth, that he alone hath made atonement for
sin (Rom 2). And let me add over and above, that for a man to come
to Christ for life, though he comes to him for nothing else but
life, it is to give much honour to him.
1. He honoureth the word of Christ, and consenteth to the truth of
it; and that in these two general heads. (1.) He consenteth to the
truth of all those sayings that testify that sin is most abominable
in itself, dishonourable to God, and damnable to the soul of man;
for thus saith the man that cometh to Jesus Christ (Jer 44:4; Rom
2:23; 6:23; 2 Thess 2:12). (2.) In that he believeth, as the word
hath said, that there is in the world's best things, righteousness
and all, nothing but death and damnation; for so also says the
man that comes to Jesus Christ for life (Rom 7:24,25; 8:2,3; 2 Cor
3:6-8).
2. He honoureth Christ's person, in that he believeth that there
is life in him, and that he is able to save him from death, hell,
the devil, and damnation; for unless a man believes this, he will
not come to Christ for life (Heb 7:24,25).
3. He honoureth him, in that he believeth that he is authorized
of the Father to give life to those that come to him for it (John
5:11,12; 17:1-3).
4. He honoureth the priesthood of Jesus Christ. (1.) In that
he believeth that Christ hath more power to save from sin by the
sacrifice that he hath offered for it, than hath all law, devils,
death, or sin to condemn. He that believes not this, will not come
to Jesus Christ for life (Acts 13:38; Heb 2:14,15; Rev 1:17,18).
(2.) In that he believeth that Christ, according to his office,
will be most faithful and merciful in the discharge of his office.
This must be included in the faith of him that comes for life to
Jesus Christ (1 John 2:1-3; Heb 2:17,18).
5. Further, He that cometh to Jesus Christ for life, taketh part with
him against sin, and against the ragged and imperfect righteousness
of the world; yea, and against false Christs, and damnable errors,
that set themselves against the worthiness of his merits and
sufficiency. This is evident, for that such a soul singleth Christ
out from them all, as the only one that can save.
6. Therefore as Noah, at God's command, thou preparest this ark,
for the saving of thyself, by which also thou condemnest the world,
and art become heir of the righteousness which is by faith (Heb
11:7). Wherefore, coming sinner, be content; he that cometh to
Jesus Christ, believeth too that he is willing to show mercy to,
and have compassion upon him, though unworthy, that comes to him
for life. And therefore thy soul lieth not only under a special
invitation to come, but under a promise too of being accepted and
forgiven (Matt 11:28).
All these particular parts and qualities of faith are in that
soul that comes to Jesus Christ for life, as is evident to any
indifferent judgment. For, will he that believeth not the testimony
of Christ concerning the baseness of sin, and the insufficiency
of the righteousness of the world, come to Christ for life? No. He
that believeth not this testimony of the word, comes not. He that
believeth that there is life anywhere else, comes not. He that
questions whether the Father hath given Christ power to forgive,
comes not. He that thinketh that there is more in sin, in the law,
in death, and the devil, to destroy, than there is in Christ to
save, comes not. He also that questions his faithful management of
his priesthood for the salvation of sinners, comes not.
Thou, then, that art indeed the coming sinner, believest all this.
True, perhaps thou dost not believe with that full assurance, nor
hast thou leisure to take notice of thy faith as to these distinct
acts of it; but yet all this faith is in him coming to Christ for
life. And the faith that thus worketh, is the faith of the best
and purest kind; because this man comes alone as a sinner, and as
seeing that life is, and is to be had only in Jesus Christ.
Before I conclude my answer to this objection, take into thy
consideration these two things.
1st. [Consider] that the cities of refuge were erected for those
that were dead in law, and that yet would live by grace; even for
those that were to fly thither for life from the avenger of blood
that pursueth after them. And it is worth your noting, that those
that were upon their flight thither, are in a peculiar manner called
the people of God: "Cast ye up, cast ye up," saith God; "prepare
the way; take up the stumblingblock out of the way of my people"
(Isa 57:14). This is meant of preparing the way to the city of
refuge, that the slayers might escape thither; which flying slayers
are here, by way of specialty, called the people of God; even those
of them that escaped thither for life.
2dly. [Consider] that of Ahab, when Benhadad sent to him for life,
saying, "Thus saith thy servant Benhadad, I pray thee let me live."
Though Benhadad had sought the crown, kingdom, yea, and also the
life of Ahab, yet how effectually doth Benhadad prevail with him!
Is Benhadad yet alive? saith Ahab; He is my brother; yea, go ye,
bring him to me. So he made him ride in his chariot (1 Kings 20).
Coming sinner, what thinkest thou? If Jesus Christ had as little
goodness in him as Ahab, he might grant an humble Benhadad life;
thou neither beggest of him his crown and dignity; life, eternal
life, will serve thy turn. How much more then shalt thou have it,
since thou hast to deal with him who is goodness and mercy itself!
yea, since thou art also called upon, yea, greatly encouraged
by a promise of life, to come unto him for life! Read also these
Scriptures, Numbers 35:11,14,15, Joshua 20:1-6, Hebrews 6:16-21.
Object. 2. When I say I only seek myself, I mean I do not find that
I do design God's glory in mine own salvation by Christ, and that
makes me fear I do not come aright.
Answ. Where doth Christ Jesus require such a qualification of those
that are coming to him for life? Come thou for life, and trouble
not thy head with such objections against thyself, and let God and
Christ alone to glorify themselves in the salvation of such a worm
as thou art. The Father saith to the Son, "Thou art my servant,
O Israel, in whom I will be glorified." God propoundeth life to
sinners, as the argument to prevail with them to come to him for
life; and Christ says plainly, "I am come that they might have
life" (John 10:10). He hath no need of thy designs, though thou
hast need of his. Eternal life, pardon of sin, and deliverance from
wrath to come, Christ propounds to thee, and these be the things
that thou hast need of; besides, God will be gracious and merciful
to worthless, undeserving wretches; come then as such an one, and
lay no stumblingblocks in the way to him, but come to him for life,
and live (John 5:34; 10:10; 3:36; Matt 1:21; Prov 8:35,36; 1 Thess
1:10; John 11:25,26).
When the jailer said, "Sirs, What must I do to be saved?" Paul did
not so much as once ask him, What is your end in this question?
do you design the glory of God, in the salvation of your soul? He
had more wit; he knew that such questions as these would have been
but fools' babbles about, instead of a sufficient salve5 "Which
Cambell seeing, though he could not salve, to so weighty a question
as this. Wherefore, since this poor wretch lacked salvation by Jesus
Christ, I mean to be saved from hell and death," which he knew, now,
was due to him for the sins that he had committed, Paul bids him,
like a poor condemned sinner as he was, to proceed still in this
his way of self-seeking, saying, "Believe on the Lord Jesus Christ,
and thou shalt be saved" (Acts 16:30-32). I know that afterwards
thou wilt desire to glorify Christ by walking in the way of his
precepts; but at present thou wantest life; the avenger of blood
is behind thee, and the devil like a roaring lion is behind thee;
well, come now, and obtain life from these; and when thou hast
obtained some comfortable persuasion that thou art made partaker
of life by Christ, then, and not till then, thou wilt say, "Bless
the Lord, O my soul, and all that is within me bless his holy
name. Bless the Lord, O my soul, and forget not all his benefits:
6 who forgiveth all thine iniquities, who healeth all thy diseases;
who redeemeth thy life from destruction; who crowneth thee with
lovingkindness and tender mercies" (Psa 103:1-4).
Object. 3. But I cannot believe that I come to Christ aright, because
sometimes I am apt to question his very being and office to save.
Thus to do is horrible; but mayest thou not judge amiss in this
matter? How can I judge amiss, when I judge as I feel? Poor soul!
Thou mayest judge amiss for all that. Why, saith the sinner, I think
that these questionings come from my heart. Let me answer. That
which comes from thy heart, comes from thy will and affections, from
thy understanding, judgment, and conscience, for these must acquiesce
in thy questioning, if thy questioning be with thy heart. And how
sayest thou, for to name no more, dost thou with thy affection and
conscience thus question? Answ. No, my conscience trembles when
such thoughts come into my mind; and my affections are otherwise
inclined.
Then I conclude, that these things are either suddenly injected
by the devil, or else are the fruits of that body of sin and death
that yet dwells within thee, or perhaps from both together.
If they come wholly from the devil, as they seem, because thy
conscience and affections are against them, or if they come from
that body of death that is in thee, and be not thou curious in
inquiring from whether of them they come, the safest way is to lay
enough at thy own door; nothing of this should hinder thy coming,
nor make thee conclude thou comest not aright. 7 And before I leave
thee, let me a little query with thee about this matter.
1. Dost thou like these wicked blasphemies? Answ. No, no, their
presence and working kills me.
2. Dost thou mourn for them, pray against them, and hate thyself
because of them? Answ. Yes, yes; but that which afflicts me is, I
do not prevail against them.
3. Dost thou sincerely choose, mightest thou have thy choice, that
thy heart might be affected and taken with the things that are
best, most heavenly, and holy? Answ. With all my heart, and death
the next hour, if it were God's will, rather than thus to sin
against him.
Well then, thy not liking of them, thy mourning for them, thy
praying against them, and thy loathing thyself because of them,
with thy sincere choosing of those thoughts for thy delectation
that are heavenly and holy, clearly declares, that these things are
not countenanced either with thy will, affections, understanding,
judgment, or conscience; and so, that thy heart is not in them, but
that rather they come immediately from the devil, or arise from the
body of death that is in thy flesh, of which thou oughtest thus to
say, "Now, then, it is no more I that do it, but sin that dwelleth
in me" (Rom 7:17).
I will give thee a pertinent instance. In Deuteronomy 22, thou
mayest read of a betrothed damsel, one betrothed to her beloved,
one that had given him her heart and mouth, as thou hast given
thyself to Christ; yet was she met with as she walked in the field,
by one that forced her, because he was stronger than she. Well, what
judgment now doth God, the righteous judge, pass upon the damsel
for this? "The man only that lay with her," saith God, "shall die.
But unto the damsel thou shalt do nothing; there is in the damsel
no sin worthy of death. For, as when a man riseth against his
neighbour, and slayeth him, even so is this matter; for he found
her in the field, and the betrothed damsel cried, and there was
none to save her" (Deut 22:25-27).
Thou art this damsel. The man that forced thee with these blasphemous
thoughts, is the devil; and he lighteth upon thee in a fit place,
even in the field, as thou art wandering after Jesus Christ; but
thou criest out, and by thy cry did show, that thou abhorrest such
wicked lewdness. Well, the Judge of all the earth will do right;
he will not lay the sin at thy door, but at his that offered the
violence. And for thy comfort take this into consideration, that he
came to heal them "that were oppressed of the devil" (Acts 10:38).
Object. 4. But, saith another, I am so heartless, so slow, and, as
I think, so indifferent in my coming, that, to speak truth, I know
not whether my kind of coming ought to be called a coming to Christ.
Answ. You know that I told you at first, that coming to Christ is
a moving of the heart and affections towards him.
But, saith the soul, my dullness and indifferency in all holy duties,
demonstrate my heartlessness in coming; and to come, and not with
the heart, signifies nothing at all.
1. The moving of the heart after Christ is not to be discerned,
at all times, by thy sensible affectionate performance of duties,
but rather by those secret groanings and complaints which thy soul
makes to God against that sloth that attends thee in duties.
2. But grant it to be even as thou sayest it is, that thou comest
so slowly, &c., yet, since Christ bids them come that come not at
all, surely they may be accepted that come, though attended with
those infirmities which thou at present groanest under. He saith,
"and him that cometh;" he saith not, If they come sensible; so
fast; but, "and him that cometh to me I will in no wise cast out."
He saith also in the ninth of Proverbs, "As for him that wanteth
understanding," that is, an heart (for oftentimes the understanding
is taken for the heart), "come, eat of my bread, and drink of the
wine which I have mingled."
3. Thou mayest be vehement in thy spirit in coming to Jesus Christ,
and yet be plagued with sensible sloth; so was the church when she
cried, "Draw me, we will run after thee;" and Paul, when he said,
"When I would do good, evil is present with me" (Song 14; Rom 7;
Gal 5:19). The works, strugglings, and oppositions of the flesh,
are more manifest than are the works of the Spirit in our hearts,
and so are sooner felt than they. What then? Let us not be
discouraged at the sight and feeling of our own infirmities, but
run the faster to Jesus Christ for salvation.
4. Get thy heart warmed with the sweet promise of Christ's acceptance
of the coming sinner, and that will make thee make more haste unto
him. Discouraging thoughts they are like unto cold weather, they
benumb the senses, and make us go ungainly about our business;
but the sweet and warm gleads8 of promise are like the comfortable
beams of the sun, which liven and refresh. 9 You see how little
the bee and fly do play in the air in winter; why, the cold hinders
them from doing it; but when the wind and sun is warm, who so busy
as they?
5. But again, he that comes to Christ, flies for his life. Now,
there is no man that flies for his life, that thinks he speeds
fast enough on his journey; no, could he, he would willingly take
a mile at a step. O my sloth and heartlessness, sayest thou! "Oh
that I had wings like a dove! for then would I fly away, and be
at rest. I would hasten my escape from the windy storm and tempest"
(Psa 55:6,8).
Poor coming soul, thou art like the man that would ride full
gallop, whose horse will hardly trot! Now, the desire of his mind
is not to be judged of by the slow pace of the dull jade he rides
on, but by the hitching, and kicking, and spurring, as he sits
on his back. Thy flesh is like this dull jade; it will not gallop
after Christ; it will be backward, though thy soul and heaven lie
at stake. 10 But be of good comfort, Christ judgeth not according
to the fierceness of outward motion (Mark 10:17) but according to
the sincerity of the heart and inward parts (John 1:47; Psa 51:6;
Matt 26:41).
6. Ziba, in appearance, came to David much faster than did
Mephibosheth; but yet his heart was not so upright in him to David
as was his. It is true, Mephibosheth had a check from David; for,
said he, "Why wentest not thou with me, Mephibosheth?" But when
David came to remember that Mephibosheth was lame, for that was
his plea--"thy servant is lame" (2 Sam 19), he was content, and
concluded, he would have come after him faster than he did; and
Mephibosheth appealed to David, who was in those days as an angel
of God, to know all things that are done in the earth, if he did
not believe that the reason of his backwardness lay in his lameness,
and not in his mind. Why, poor coming sinner, thou canst not come
to Christ with that outward swiftness of a courier as many others
do; but doth the reason of thy backwardness lie in thy mind and
will, or in the sluggishness of the flesh? Canst thou say sincerely,
"The spirit indeed is willing, but the flesh is weak" (Matt 26:41).
Yea, canst thou appeal to the Lord Jesus, who knoweth perfectly the
very inmost thought of thy heart, that this is true? Then take this
for thy comfort, he hath said, "I will assemble her that halteth--I
will make her that halted a remnant," (Micah 4:6), "and I will save
her that halteth" (Zeph 3:19). What canst thou have more from the
sweet lips of the Son of God? But,
7. I read of some that are to follow Christ in chains; I say, to
come after him in chains. "Thus saith the Lord, The labour of Egypt,
and merchandise of Ethiopia and of the Sabeans, men of stature,
shall come over unto thee, and they shall be thine: they shall
come after thee: in chains they shall come over, and they shall
fall down unto thee: they shall make supplication unto thee,
saying--Surely there is none else" to save (Isa 45:14). Surely they
that come after Christ in chains, come to him in great difficulty,
because their steps, by the chains, are straitened. And what chains
are so heavy as those that discourage thee? Thy chain, which is
made up of guilt and filth, is heavy; it is a wretched bond about
thy neck, by which thy strength doth fail (Lam 1:14; 3:18). But come,
though thou comest in chains; it is glory to Christ that a sinner
comes after him in chains. The chinking of thy chains, though
troublesome to thee, are not, nor can be obstruction to thy salvation;
it is Christ's work and glory to save thee from thy chains, to
enlarge thy steps, and set thee at liberty. The blind man, though
called, surely could not come apace to Jesus Christ, but Christ
could stand still, and stay for him (Mark 10:49). True, "He rideth
upon the wings of the wind;" but yet he is long-suffering, and
his long-suffering is salvation to him that cometh to him (2 Peter
3:9).
8. Hadst thou seen those that came to the Lord Jesus in the days of
his flesh, how slowly, how hobblingly, they came to him, by reason
of their infirmities; and also how friendly, and kindly, and
graciously, he received them, and gave them the desire of their
hearts, thou wouldest not, as thou dost, make such objections
against thyself, in thy coming to Jesus Christ.
Object. 5. But, says another, I fear I come too late; I doubt I
have staid too long; I am afraid the door is shut.
Answ. Thou canst never come too late to Jesus Christ, if thou dost
come. This is manifest by two instances.
1. By the man that came to him at the eleventh hour. This man was
idle all the day long. He had a whole gospel day to come in, and
he played it all away save only the last hour thereof. But at last,
at the eleventh hour, he came, and goes into the vineyard to work
with the rest of the labourers, that had borne the burden and
heat of the day. Well, but how was he received by the lord of the
vineyard? Why, when pay-day came, he had even as much as the rest;
yea, had his money first. True, the others murmured at him; but
what did the Lord Jesus answer them? "Is thine eye evil, because
I am good? I will give unto this last, even as unto thee" (Matt
20:14,15).
2. The other instance is, the thief upon the cross. He came late
also, even as at an hour before his death; yea, he stayed from
Jesus Christ as long as he had liberty to be a thief, and longer
too; for could he have deluded the judge, and by lying words have
escaped his just condemnation, for ought I know, he had not come
as yet to his Saviour; but being convicted, and condemned to die,
yea, fastened to the cross, that he might die like a rogue, as he
was in his life; behold the Lord Jesus, when this wicked one, even
now, desireth mercy at his hands, tells him, and that without the
least reflection upon him, for his former misspent life, "To-day
shalt thou be with me in paradise" (Luke 23:43). Let no man turn
this grace of God into wantonness. My design is now to encourage
the coming soul.
Object. But is not the door of mercy shut against some before they
die?
Answ. Yea; and God forbids that prayers should be made to him for
them (Jer 6:16; Jude 22).
Quest. Then, why may not I doubt that I may be one of these?
Answ. By no means, if thou art coming to Jesus Christ; because
when God shuts the door upon men, he gives them no heart to come
to Jesus Christ. "None come but those to whom it is given of the
Father." But thou comest, therefore it is given to thee of the
Father.
Be sure, therefore, if the Father hath given thee an heart to come
to Jesus Christ, the gate of mercy yet stands open to thee. For it
stands not with the wisdom of God to give strength to come to the
birth, and yet to shut up the womb, (Isa 66:9); to give grace to
come to Jesus Christ, and yet shut up the door of his mercy upon
thee. "Incline your ear," saith he, "and come unto me: hear, and
your soul shall live; and I will make an everlasting covenant with
you, even the sure mercies of David" (Isa 55:3).
Object. But it is said, that some knocked when the door was shut.
Answ. Yes; but the texts in which these knockers are mentioned, are
to be referred unto the day of judgment, and not to the coming of
the sinner to Christ in this life. See the texts, Matthew 15:11, Luke
13:24,25. These, therefore, concern thee nothing at all, that art
coming to Jesus Christ, thou art coming NOW! "Now is the accepted
time; behold, now is the day of salvation" (2 Cor 6:2). Now God is
upon the mercy-seat; now Christ Jesus sits by, continually pleading
the victory of his blood for sinners; and now, even as long as this
world lasts, this word of the text shall still be free, and fully
fulfilled; "And him that cometh to me I will in no wise cast out."
Sinner, the greater sinner thou art, the greater need of mercy thou
hast, and the more will Christ be glorified thereby. Come then, come
and try; come, taste and see how good the Lord is to an undeserving
sinner!
Object. 6. But, says another, I am fallen since I began to come to
Christ; therefore I fear I did not come aright, and so consequently
that Christ will not receive me.
Answ. Falls are dangerous, for they dishonour Christ, wound the
conscience, and cause the enemies of God to speak reproachfully.
But it is no good argument, I am fallen, therefore I was not coming
aright to Jesus Christ. If David, and Solomon, and Peter, had thus
objected against themselves, they had added to their griefs; and
yet, at least they had as much cause as thou. A man whose steps
are ordered by the Lord, and whose goings the Lord delights in,
may yet be overtaken with a temptation that may cause him to fall
11 (Psa 37:23,24). Did not Aaron fall; yea, and Moses himself?
What shall we say of Hezekiah and Jehosaphat? There are, therefore,
falls and falls; falls pardonable and falls unpardonable. Falls
unpardonable are falls against light, from the faith, to the despising
of, and trampling upon Jesus Christ and his blessed undertakings
(Heb 6:2-5; 10:28,29). Now, as for such, there remains no more
sacrifice for sin. Indeed, they have no heart, no mind, no desire
to come to Jesus Christ for life, therefore they must perish. Nay,
says the Holy Ghost, "It is impossible that they should be renewed
again unto repentance." Therefore these God had no compassion for,
neither ought we; but for other falls though they be dreadful,
and God will chastise his people for them, they do not prove thee
a graceless man, one not coming to Jesus Christ for life.
It is said of the child in the gospel, that while "he was yet a
coming, the devil threw him down, and tare him" (Luke 9:42). Dejected
sinner, it is no wonder that thou hast caught a fall in coming to
Jesus Christ. Is it not rather to be wondered at, that thou hast not
caught before this a thousand times a thousand falls? considering,
1. What fools we are by nature. 2. What weaknesses are in us. 3.
What mighty powers the fallen angels, our implacable enemies, are.
4. Considering also how often the coming man is benighted in his
journey; and also what stumblingblocks do lie in his way. 5. Also
his familiars, that were so before, now watch for his halting, and
seek by what means they may to cause him to fall by the hand of
their strong ones.
What then? Must we, because of these temptations, incline to fall?
No. Must we not fear falls? Yes. "Let him that thinketh he standeth
take heed lest he fall" (1 Cor 10:12). Yet let him not utterly be
cast down; "The Lord upholdeth all that fall, and raiseth up those
that are bowed down." Make not light of falls! Yet, hast thou
fallen? "Ye have," said Samuel, "done all this wickedness; yet turn
not aside from following the Lord," but serve him with a perfect
heart, and turn not aside, "for the Lord will not forsake his
people," and he counteth the coming sinner one of them, "because
it hath pleased the Lord to make you his people" (1 Sam 12:20-22).
[WHAT FORCE THERE IS IN THE PROMISE TO MAKE THEM COME TO CHRIST.]
SECOND, "Shall come to me." Now we come to show WHAT FORCE THERE
IS IN THIS PROMISE TO MAKE THEM COME TO HIM. "All that the Father
giveth me shall come to me." I will speak to this promise, First,
In general. Second, In particular.
[First], In general. This word SHALL is confined to these ALL that
are given to Christ. "All that the Father giveth me shall come to
me." Hence I conclude,
1. That coming to Jesus Christ aright is an effect of their being,
of God, given to Christ before. Mark, They shall come. Who? Those
that are given. They come, then, because they were given, "thine
they were, and thou gavest them me." Now, this is indeed a singular
comfort to them that are coming in truth to Christ, to think that
the reason why they come is, because they were given of the Father
before to him. Thus, then, may the coming soul reason with himself
as he comes. Am I coming, indeed, to Jesus Christ? This coming of
mine is not to be attributed to me or my goodness, but to the grace
and gift of God to Christ. God gave first my person to him, and,
therefore, hath now given me a heart to come.
2. This word, shall come, maketh thy coming not only the fruit of
the gift of the Father, but also of the purpose of the Son; for these
words are a Divine purpose; they show us the heavenly determination
of the Son. "The Father hath given them to me, and they shall;
yea, they shall come to me." Christ is as full in his resolution to
save those given to him as is the Father in giving of them. Christ
prizeth the gift of his Father; he will lose nothing of it; he is
resolved to save it every whit by his blood, and to raise it up
again at the last day; and thus he fulfills his Father's will, and
accomplisheth his own desires (John 6:39).
3. These words, shall come, make thy coming to be also the effect
of an absolute promise; coming sinner, thou art concluded in a
promise; thy coming is the fruit of the faithfulness of an absolute
promise. It was this promise, by the virtue of which thou at first
receivedst strength to come; and this is the promise, by the virtue
of which thou shalt be effectually brought to him. It was said to
Abraham, "At this time will I come, and Sarah shall have a son."
This son was Isaac. Mark! "Sarah shall have a son;" there is
the promise. And Sarah had a son; there was the fulfilling of the
promise; and, therefore, was Isaac called the child of the promise
(Gen 17:19; 18:10; Rom 9:9).
Sarah shall have a son. But how, if Sarah be past age? Why, still
the promise continues to say, Sarah shall have a son. But how, if
Sarah be barren? Why, still the promise says, Sarah shall have a
son. But Abraham's body is now dead? Why, the promise is still the
same, Sarah shall have a son. Thus, you see what virtue there is
in an absolute promise; it carrieth enough in its own bowels to
accomplish the thing promised, whether there be means or no in us
to effect it. Wherefore, this promise in the text, being an absolute
promise, by virtue of it, not by virtue of ourselves, or by our
own inducements, do we come to Jesus Christ: for so are the words
of the text: "All that the Father giveth me shall come to me."
Therefore is every sincere comer to Jesus Christ called also a child
of the promise. "Now we, brethren, as Isaac was, are the children
of promise," (Gal 4:28); that is, we are the children that God hath
promised to Jesus Christ, and given to him; yea, the children that
Jesus Christ hath promised shall come to him. "All that the Father
giveth me shall come."
4. This word, shall come, engageth Christ to communicate all manner
of grace to those thus given him to make them effectually to come
to him. "They shall come;" that is, not if they will, but if grace,
all grace, if power, wisdom, a new heart, and the Holy Spirit, and
all joining together, can make them come. I say, this word, shall
come, being absolute, hath no dependence upon our own will, or
power, or goodness; but it engageth for us even God himself, Christ
himself, the Spirit himself. When God had made that absolute promise
to Abraham, that Sarah "should have a son," Abraham did not at all
look at any qualification in himself, because the promise looked
at none; but as God had, by the promise, absolutely promised him
a son; so he considered now not his own body now dead, nor yet the
barrenness of Sarah's womb. "He staggered not at the promise of
God through unbelief; but was strong in faith, giving glory to God;
and being fully persuaded that what he had promised he was able
also to perform" (Rom 4:20,21). He had promised, and had promised
absolutely, Sarah shall have a son. Therefore, Abraham looks that
he, to wit, God, must fulfil the condition of it. Neither is this
expectation of Abraham disapproved by the Holy Ghost, but accounted
good and laudable; it being that by which he gave glory to God.
The Father, also, hath given to Christ a certain number of souls
for him to save; and he himself hath said, "They shall come to
him." Let the church of God then live in a joyful expectation of
the utmost accomplishment of this promise; for assuredly it shall
be fulfilled, and not one thousandth part of a tittle thereof shall
fail. "They SHALL come to me."
[Second, In particular.] And now, before I go any further, I will
more particularly inquire into the nature of an absolute promise.
1. We call that an absolute promise that is made without any
condition; or more fully thus: That is an absolute promise of God,
or of Christ, which maketh over to this or that man any saving,
spiritual blessing, without a condition to be done on our part for
the obtaining thereof. And this we have in hand is such an one. Let
the best Master of Arts on earth show me, if he can, any condition
in this text depending upon any qualification in us, which is not
by the same promise concluded, shall be by the Lord Jesus effected
in us.
2. An absolute promise therefore is, as we say, without if or and;
that is, it requireth nothing of us, that itself might be accomplished.
It saith not, They shall, if they will; but they shall: not, they
shall, if they use the means; but, they shall. You may say, that
a will and the use of the means is supposed, though not expressed.
But I answer, No, by no means; that is, as a condition of this
promise. If they be at all included in the promise, they are included
there as the fruit of the absolute promise, not as if it expected
the qualification to arise from us. "Thy people shall be willing
in the day of thy power" (Psa 110:3). That is another absolute
promise. But doth that promise suppose a willingness in us, as
a condition of God's making us willing? They shall be willing, if
they are willing; or, they shall be willing, if they will be willing.
This is ridiculous; there is nothing of this supposed. The promise
is absolute as to us; all that it engageth for its own accomplishment
is, the mighty power of Christ and his faithfulness to accomplish.
3. The difference, therefore, betwixt the absolute and conditional
promise is this:
(1.) They differ in their terms. The absolute promises say, I
will, and you shall: the other, I will, if you will; or, Do this,
and thou shalt live (Jer 4:1; 31:31-33; Eze 18:30-32; 36:24-34;
Heb 8:7-13; Matt 19:21).
(2.) They differ in their way of communicating of good things to
men; the absolute ones communicate things freely, only of grace;
the other, if there be that qualification in us, that the promise
calls for, not else.
(3.) The absolute promises therefore engage God, the other engage
us: I mean, God only, us only.
(4.) Absolute promises must be fulfilled; conditional may, or may
not be fulfilled. The absolute ones must be fulfilled, because
of the faithfulness of God; the other may not, because of the
unfaithfulness of men.
(5.) Absolute promises have therefore a sufficiency in themselves
to bring about their own fulfilling; the conditional have not so.
The absolute promise is therefore a big-bellied promise, because it
hath in itself a fullness of all desired things for us; and will,
when the time of that promise is come, yield to us mortals that
which will verily save us; yea, and make us capable of answering
of the demands of the promise that is conditional.
4. Wherefore, though there be a real, yea, an eternal difference,
in these things, with others, betwixt the conditional and absolute
promise; yet again, in other respects, there is a blessed harmony
betwixt them; as may be seen in these particulars. The conditional
promise calls for repentance, the absolute promise gives it (Acts
5:31). The conditional promise calls for faith, the absolute promise
gives it (Zeph 3:12; Rom 15:12). The conditional promise calls for
a new heart, the absolute promise gives it (Eze 36:25,26). The
conditional promise calleth for holy obedience, the absolute promise
giveth it, or causeth it (Eze 36:27).
5. And as they harmoniously agree in this, so again the conditional
promise blesseth the man, who by the absolute promise is endued
with its fruit. As, for instance, the absolute promise maketh men
upright; and then the conditional follows, saying, "Blessed are
the undefiled in the way, who walk in the law of the Lord" (Psa
119:1). The absolute promise giveth to this man the fear of the
Lord; and then the conditional followeth, saying, "Blessed is every
one that feareth the Lord" (Psa 128:1). The absolute promise giveth
faith, and then this conditional follows, saying, "Blessed is she
that believed" (Zeph 3:12; Luke 1:45). The absolute promise brings
free forgiveness of sins; and then says the condition, "Blessed
are they whose iniquities are forgiven, and whose sins are covered"
(Rom 4:7). The absolute promise says, that God's elect shall hold
out to the end; then the conditional follows with his blessings,
"He that shall endure unto the end, the same shall be saved" (1
Peter 1:4-6; Matt 24:13).
Thus do the promises gloriously serve one another and us, in this
their harmonious agreement.
Now, the promise under consideration is an absolute promise. "All
that the Father giveth me shall come to me."
This promise therefore is, as is said, a big-bellied promise, and
hath in itself all those things to bestow upon us that the conditional
calleth for at our hands. They shall come! Shall they come? Yes,
they shall come. But how, if they want those things, those graces,
power, and heart, without which they cannot come? Why, Shall-come
answereth all this, and all things else that may in this manner be
objected. And here I will take the liberty to amplify things.
[Objections to the absoluteness of this promise (the force of
SHALL-COME) answered.]
Object. 1. But they are dead, dead in trespasses and sins, how
shall they then come?
Answ. Why, Shall-come can raise them from this death. "The hour is
coming, and now is, when the dead shall hear the voice of the Son
of God, and they that hear shall live." Thus, therefore, is this
impediment by Shall-come removed out of the way. They shall heal,
they shall live.
Object. 2. But they are Satan's captives; he takes them captive at
his will, and he is stronger than they: how then can they come?
Answ. Why, Shall-come hath also provided an help for this. Satan
had bound that daughter of Abraham so, that she could by no means
lift up herself; but yet Shall-come set her free both in body and
soul. Christ will have them turned from the power of Satan to God.
But what! Must it be, if they turn themselves, or do something to
merit of him to turn them? No, he will do it freely, of his own good
will. Alas! Man, whose soul is possessed by the devil, is turned
whithersoever that governor listeth, is taken captive by him,
notwithstanding its natural powers, at his will; but what will he
do? Will he hold him when Shall-come puts forth itself, will he
then let12 him, for coming to Jesus Christ? No, that cannot be!
His power is but the power of a fallen angel, but Shall-come is
the Word of God. Therefore Shall-come must be fulfilled; "and the
gates of hell shall not prevail against it."
There were seven devils in Mary Magdalene, too many for her to get
from under the power of; but when the time was come that Shall-come
was to be fulfilled upon her, they give place, fly from her, and
she comes indeed to Jesus Christ, according as it is written, "All
that the Father giveth me shall come to me."
The man that was possessed with a legion, (Mark 5), was too much
by them captivated for him by human force to come; yea, had he had,
to boot, all the men under heaven to help him, had he that said,
He shall come, withheld his mighty power: but when this promise
was to be fulfilled upon him, then he comes; nor could all their
power hinder his coming. It was also this Shall-come that preserved
him from death; when by these evil spirits he was hurled hither
and thither; and it was by the virtue of Shall-come that at last
he was set at liberty from them, and enabled indeed to come to
Christ. "All that the Father giveth me shall come to me."
Object. 3. They shall, you say; but how if they will not; and, if
so, then what can Shall-come do?
Answ. True, there are some men say, "We are lords; we will come
no more unto thee" (Jer 2:31). But as God says in another case,
if they are concerned in Shall-come to me, they "shall know whose
words shall stand, mine or theirs" (Jer 41:28). Here, then, is the
case; we must now see who will be the liar, he that saith, I will
not; or he that saith, He shall come to me. You shall come, says
God; I will not come, saith the sinner. Now, as sure as he is
concerned in this Shall-come, God will make that man eat his own
words; for I will not, is the unadvised conclusion of a crazy-headed
sinner; but Shall-come was spoken by him that is of power to perform
his word. "Son, go work to-day in my vineyard," said the Father.
But he answered, and said, I will not come. What now? will he be
able to stand to his refusal? will he pursue his desperate denial?
No, "he afterwards repented and went." But how came he by that
repentance? Why, it was wrapped up for him in the absolute promise;
and therefore, notwithstanding he said, "I will not, he afterwards
repented and went." By this parable Jesus Christ sets forth the
obstinacy of the sinners of the world, as touching their coming
to him; they will not come, though threatened: yea, though life be
offered them upon condition of coming.
But now, when Shall-come, the absolute promise of God, comes to
be fulfilled upon them, then they come; because by that promise a
cure is provided against the rebellion of their will. "Thy people
shall be willing in the day of thy power"(Psa 110:3). Thy people,
what people? Why, the people that thy Father hath given thee. The
obstinacy and plague that is in the will of that people, shall be
taken away; and they shall be made willing; Shall-come will make
them willing to come to thee.
He that had seen Paul in the midst of his outrages against Christ,
his gospel, and people, would hardly have thought that he would
ever have been a follower of Jesus Christ, especially since he went
not against his conscience in his persecuting of them. He thought
verily that he ought to do what he did. But we may see what
Shall-come can do, when it comes to be fulfilled upon the soul of
a rebellious sinner: he was a chosen vessel, given by the Father to
the Son; and now the time being come that Shall-come was to take
him in hand, behold, he is over-mastered, astonished, and with
trembling and reverence, in a moment becomes willing to be obedient
to the heavenly call (Acts 9).
And were not they far gone, that you read of, (Acts 2) who had
their hands and hearts in the murder of the Son of God; and to show
their resolvedness never to repent of that horrid fact, said, "His
blood be on us and on our children?" But must their obstinacy rule?
Must they be bound to their own ruin, by the rebellion of their
stubborn wills? No, not those of these the Father gave to Christ;
wherefore, at the times appointed, Shall-come breaks in among
them; the absolute promise takes them in hand; and then they come
indeed, crying out to Peter, and the rest of the apostles, "Men
and brethren, what shall we do?" No stubbornness of man's will can
stand, when God hath absolutely said the contrary; Shall-come can
make them come "as doves to their windows," that had afore resolved
never to come to him.
The Lord spake unto Manasseh, and to his people, by the prophets,
but would he hear? No, he would not. But shall Manasseh come off
thus? No, he shall not. Therefore, he being also one of those whom
the Father had given to the Son, and so falling within the bounds
and reach of Shall-come, at last Shall-come takes him in hand,
and then he comes indeed. He comes bowing and bending; he humbles
himself greatly, and made supplication to the Lord, and prayed unto
him; and he was entreated of him, and had mercy upon him (2 Chron
30:10).
The thief upon the cross, at first, did rail with his fellow upon
Jesus Christ; but he was one that the Father had given to him, and,
therefore, Shall-come must handle him and his rebellious will. And
behold, so soon as he is dealt withal, by virtue of that absolute
promise, how soon he buckleth, leaves his railing, falls to supplicating
of the Son of God for mercy; "Lord," saith he, "Remember me when
thou comest into thy kingdom" (Matt 27:44; Luke 23:40-42).
Object. 4. They shall come, say you, but how if they be blind, and
see not the way? For some are kept off from Christ, not only by the
obstinacy of their will, but by the blindness of their mind. Now,
if they be blind, how shall they come?
Answ. The question is not, Are they blind? But, Are they within the
reach and power of Shall-come? If so, that Christ that said, they
shall come, will find them eyes, or a guide or both, to bring them
to himself. "Must is for the king." If they shall come, they shall
come. No impediment shall hinder.
The Thessalonians' darkness did not hinder them from being the
children of light; "I am come," said Christ, "that they which see
not might see." And if he saith, See, ye "blind that have eyes,"
who shall hinder it? (Eph 5:8; John 9:39; Isa 29:18; 43:8).
This promise, therefore, is, as I said, a big-bellied promise, having
in the bowels of it, all things that shall occur to the complete
fulfilling of itself. They shall come. But it is objected, that they
are blind. Well, Shall-come is still the same, and continueth to
say, "They shall come to me." Therefore he saith again, "I will
bring the blind by a way that they know not, I will lead them in
paths that they have not known; I will make darkness light before
them, and crooked things straight. These things will I do unto
them, and not forsake them" (Isa 42:16).
Mark, I will bring them, though they be blind; I will bring them
by a way they know not; I will--I will; and therefore "they shall
come to me."
Object. 5. But how, if they have exceeded many in sin, and so made
themselves far more abominable? They are the ringleading sinners
in the county, the town, or family.
Answ. What then? Shall that hinder the execution of Shall-come? It
is not transgressions, nor sins, nor all their transgressions in
all their sins, if they by the Father are given to Christ to save
them, that shall hinder this promise, that it should not be fulfilled
upon them. "In those days, and in that time," saith the Lord, "the
iniquity of Israel shall be sought for, and there shall be none;
and the sins of Judah, and they shall not be found" (Jer 50:20).
Not that they had none, for they abounded in transgression, (2 Chron
33:9; Eze 16:48), but God would pardon, cover, hide, and put them
away, by virtue of his absolute promise, by which they are given
to Christ to save them. "And I will cleanse them from all their
iniquity, whereby they have sinned against me; and I will pardon
all their iniquities, whereby they have transgressed against me.
And it shall be to me a name of joy, a praise, and an honour before
all the nations of the earth, which shall bear all the good that I
do unto them; and they shall fear and tremble for all the goodness
and for all the prosperity that I procure unto it" (Jer 33:8,9).
Object. 6. But how, if they have not faith and repentance? How
shall they come then?
Answ. Why, he that saith, They shall come, shall he not make it
good? If they shall come, they shall come; and he that hath said,
they shall come, if faith and repentance be the way to come, as
indeed they are, then faith and repentance shall be given to them!
for Shall-come must be fulfilled on them.
1. Faith shall be given them. "I will also leave in the midst of
thee an afflicted and poor people, and they shall trust in the name
of the Lord." "There shall be a root of Jesse, and he that shall
rise to reign over the Gentiles; in him shall the Gentiles trust"
(Zeph 3:12; Rom 15:12).
2. They shall have repentance. He is exalted to give repentance.
"They shall come weeping, and seeking the Lord their God." And
again, "With weeping and supplication will I lead them" (Acts 5:31;
Jer 31:9).
I told you before, that an absolute promise hath all conditional
ones in the belly of it, and also provision to answer all those
qualifications, that they propound to him that seeketh for their
benefit. And it must be so; for if Shall-come be an absolute
promise, as indeed it is, then it must be fulfilled upon every of
those concerned therein. I say, it must be fulfilled, if God can
by grace, and his absolute will, fulfil it. Besides, since coming
and believing is all one, according to John 6:35, "He that cometh
to me shall never hunger, and he that believeth on me shall never
thirst," then, when he saith they shall come, it is as much as to
say, they shall believe, and consequently repent, to the saving of
the soul.
So then the present want of faith and repentance cannot make this
promise of God of none effect; because that this promise hath in
it to give what others call for and expect. I will give them an
heart, I will give them my Spirit, I will give them repentance, I
will give them faith. Mark these words: "If any man be in Christ,
he is a new creature." But how came he to be a "new creature,"
since none can create but God? Why, God indeed doth make them "new
creatures." "Behold," saith he, "I make all things new." And hence
it follows, even after he had said they are "new creatures," "and
all things are of God;" that is, all this new creation standeth
in the several operations, and special workings of the Spirit of
grace, who is God (2 Cor 5:17,18).
Object. 7. But how shall they escape all those dangerous and damnable
opinions, that, like rocks and quicksands, are in the way in which
they are going?
Answ. Indeed this age is an age of errors, if ever there was an
age of errors in the world; but yet the gift of the Father, laid
claim to by the Son in the text, must needs escape them, and in
conclusion come to him. There are a company of Shall-comes in the
Bible that doth secure them; not but that they may be assaulted
by them; yea, and also for the time entangled and detained by them
from the Bishop of their souls, but these Shall-comes will break
those chains and fetters, that those given to Christ are entangled
in, and they shall come, because he hath said they shall come to
him.
Indeed, errors are like that whore of whom you read in the Proverbs,
that sitteth in her seat in the high places of the city, "to call
passengers who go right on their ways" (Prov 9:13-16). But the
persons, as I said, that by the Father are given to the Son to save
them, are, at one time or other, secured by "shall come to me."
And therefore of such it is said, God will guide them with his eye,
with his counsels, by his Spirit, and that in the way of peace;
by the springs of water, and into all truth (Psa 32:8; 73:24; John
16:13; Luke 1:79; Isa 49:10). So then he that hath such a guide,
and all that the Father giveth to Christ shall have it, he shall
escape those dangers, he shall not err in the way; yea, though
he be a fool, he shall not err therein, (Isa 35:8), for of every
such an one it is said, "Thine ears shall hear a word behind thee,
saying, This is the way, walk ye in it, when ye turn to the right
hand, and when ye turn to the left" (Isa 30:21).
There were thieves and robbers before Christ's coming, as there
are also now; but, said he, "The sheep did not hear them." And why
did they not hear them, but because they were under the power of
Shall-come, that absolute promise, that had that grace in itself
to bestow upon them, as could make them able rightly to distinguish
of voices, "My sheep hear my voice." But how came they to hear it?
Why, to them it is given to know and to hear, and that distinguishingly
(John 10:8,16; 5:25; Eph 5:14).
Further, The very plain sentence of the text makes provision against
all these things; for, saith it, "All that the Father giveth me
shall come to me;" that is, shall not be stopped, or be allured to
take up anywhere short of ME, nor shall they turn aside, to abide
with any besides ME.
[Import of the words TO ME.]
"Shall come TO ME."--To me. By these words there is further
insinuated, though not expressed, a double cause of their coming
to him. First. There is in Christ a fullness of all-sufficiency of
that, even of all that which is needful to make us happy. Second.
Those that indeed come to him, do therefore come to him that they
may receive it at his hand.
First. For the first of these, there is in Christ a fullness of
all-sufficiency of all that, even of all that which is needful to
make us happy. Hence it is said, "For it pleased the Father that
in him should all fullness dwell" (Col 1:19). And again, "Of his
fullness have all we received, and grace for grace" (John 1:16).
It is also said of him, that his riches are unsearchable--"the
unsearchable riches of Christ" (Eph 3:8). Hear what he saith of
himself, "Riches and honour are with me; yea, durable riches and
righteousness. My fruit is better than gold, yea, than fine gold;
and my revenue than choice silver. I lead in the way of righteousness,
in the midst of the paths of judgment; that I may cause those that
love me to inherit substance. And I will fill their treasures"
(Prov 8:18-21).
This in general. But, more particularly,
1. There is that light in Christ, that is sufficient to lead them
out of, and from all that darkness, in the midst of which all
others, but them that come to him, stumble, and fall and perish: "I
am the light of the world," saith he, "he that followeth me shall
not walk in darkness, but shall have the light of life" (John
8:12). Man by nature is in darkness, and walketh in darkness, and
knows not whither he goes, for darkness hath blinded his eyes;
neither can anything but Jesus Christ lead men out of this darkness.
Natural conscience cannot do it; the ten commandments, though in
the heart of man, cannot do it. This prerogative belongs only to
Jesus Christ.
2. There is that life in Christ, that is to be found nowhere else
(John 5:40). Life, as a principle in the soul, by which it shall
be acted and enabled to do that which through him is pleasing to
God. "He that believeth in," or cometh to, "me," saith he, as the
Scripture hath said, "out of his belly shall flow rivers of living
water" (John 7:38). Without this life a man is dead, whether he
be bad, or whether he be good; that is, good in his own, and other
men's esteem. There is no true and eternal life but what is in the
ME that speaketh in the text.
There is also life for those that come to him, to be had by faith
in his flesh and blood. "He that eateth me, even he shall live by
me" (John 6:57). And this is a life against that death that comes
by the guilt of sin, and the curse of the law, under which all men
are, and for ever must be, unless they eat the ME that speaks in
the text. "Whoso findeth ME," saith he, "findeth life;" deliverance
from that everlasting death and destruction, that, without me, he
shall be devoured by (Prov 8:35). Nothing is more desirable than
life, to him that hath in himself the sentence of condemnation;
and here only is life to be found. This life, to wit, eternal life,
this life is in his Son; that is, in him that saith in the text,
"All that the Father hath given me shall come to me" (1 John 5:10).
3. The person speaking in the text, is he alone by whom poor sinners
have admittance to, and acceptance with the Father, because of
the glory of his righteousness, by and in which he presenteth them
amiable and spotless in his sight; neither is there any way besides
him so to come to the Father: "I am the way," says he, "and the
truth, and the life; no man cometh to the Father but by me" (John
14:6). All other ways to God are dead and damnable; the destroying
cherubim stand with flaming swords, turning every way to keep all
others from his presence (Gen 3:24). I say, all others but them
that come by him. "I am the door; by me," saith he, "if any man
enter in, he shall be saved" (John 10:9).
The person speaking in the text is HE, and only HE, that can give
stable and everlasting peace; therefore, saith he, "My peace I give
unto you." My peace, which is a peace with God, peace of conscience,
and that of an everlasting duration. My peace, peace that cannot
be matched, "not as the world giveth, give I unto you;" for the
world's peace is but carnal and transitory, but mine is Divine and
eternal. Hence it is called the peace of God, and that passeth all
understanding.
4. The person speaking in the text hath enough of all things truly
spiritually good, to satisfy the desires of every longing soul.
"Jesus stood and cried, saying, If any man thirst, let him come
unto me, and drink." And to him that is athirst, "I will give of
the fountain of the water of life freely" (John 7:37, Rev 21:6).
5. With the person speaking in the text is power to perfect and
defend, and deliver those that come to him for safe-guard. "All
power," saith he, "is given unto me in heaven and earth" (Matt
28:18).
Thus might I multiply instances in this nature in abundance. But,
Second. They that in truth do come to him, do therefore come to him
that they might receive it at his hand. They come for light, they
come for life, they come for reconciliation with God: they also
come for peace, they come that their soul may be satisfied with
spiritual good, and that they may be protected by him against all
spiritual and eternal damnation; and he alone is able to give them
all this, to the filling of their joy to the full, as they also
find when they come to him. This is evident,
1. From the plain declaration of those that already are come to
him. "Being justified by faith, we have peace with God through our
Lord Jesus Christ, by whom also we have access by faith into this
grace wherein we stand, and rejoice in hope of the glory of God"
(Rom 5:1,2).
2. It is evident also, in that while they keep their eyes upon him,
they never desire to change him for another, or to add to themselves
some other thing, together with him, to make up their spiritual
joy. "God forbid," saith Paul, "that I should glory, save in the
cross of our Lord Jesus Christ." "Yea, doubtless, and I count all
things but loss for the excellency of the knowledge of Christ Jesus
my Lord: for whom I have suffered the loss of all things, and do
count them but dung, that I may win Christ, and be found in him,
not having mine own righteousness, which is of the law, but that
which is through the faith of Christ, the righteousness which is
of God by faith" (Phil 3:8,9).
3. It is evident also, by their earnest desires that others might
be made partakers of their blessedness. "Brethren," said Paul, "my
heart's desire and prayer to God for Israel is, that they might be
saved." That is, that way that he expected to be saved himself. As
he saith also to the Galatians, "Brethren," saith he, "I beseech
you, be as I am; for I am as ye are;" that is, I am a sinner as you
are. Now, I beseech you, seek for life, as I am seeking of it; as
who should say, For there is a sufficiency in the Lord Jesus both
for me and you.
4. It is evident also, by the triumph that such men make over all
their enemies, both bodily and ghostly: "Now thanks be unto God,"
said Paul, "which always causeth us to triumph in Christ." And,
"who shall separate us from the love of Christ" our Lord? and again,
"O death, where is thy sting? O grave, where is thy victory? The
sting of death is sin, and the strength of sin is the law; but
thanks be to God, which giveth us the victory through our Lord
Jesus Christ" (2 Cor 2:14; Rom 8:35; 1 Cor 15:55,56).
5. It is evident also, for that they are made by the glory of that
which they have found in him, to suffer and endure what the devil
and hell itself hath or could invent, as a means to separate them
from him. Again, "Who shall separate us from the love of Christ?
Shall tribulation, or distress, or persecution, or famine,
or nakedness, or peril, or sword? as it is written, For thy sake
we are killed all the day long, we are accounted as sheep for the
slaughter. Nay, in all these things we are more than conquerors,
through him that loved us. For I am persuaded, that neither death,
nor life, nor angels, nor principalities, nor powers, nor things
present, nor things to come, nor height, nor depth, nor any other
creature, shall be able to separate us from the love of God which
is in Christ Jesus our Lord" (Rom 8:35-39).
"Shall come TO ME." Oh! the heart-attracting glory that is in Jesus
Christ, when he is discovered, to draw those to him that are given
to him of the Father; therefore those that came of old, rendered
this as the cause of their coming to him: "And we beheld his glory,
as of the only begotten of the Father" (John 1:14). And the reason
why others come not, but perish in their sins, is for want of a
sight of his glory: "If our gospel be hid, it is hid to them that
are lost: in whom the God of this world hath blinded the minds of
them that believe not, lest the light of the glorious gospel of
Christ, who is the image of God, should shine unto them" (2 Cor
4:3,4).
There is therefore heart-pulling glory in Jesus Christ, which,
when discovered, draws the man to him; wherefore by shall come to
me, Christ may mean, when his glory is discovered, then they must
come, then they shall come to me. Therefore, as the true comers
come with weeping and relenting, as being sensible of their own
vileness, so again it is said, that "the ransomed of the Lord shall
return, and come to Zion with songs and everlasting joy upon their
heads; they shall obtain joy and gladness, and sorrow and sighing
shall flee away." That is, at the sight of the glory of that grace
that shows itself to them now in the face of our Lord Jesus Christ,
and in the hopes that they now have of being with him in the heavenly
tabernacles. Therefore it saith again, "With gladness and rejoicing
shall they be brought; they shall enter into the King's palace"
(Isa 35:10; 51:11; Psa 45:15). There is therefore heart-attracting
glory in the Lord Jesus Christ, which, when discovered, subjects
the heart to the Word, and makes us come to him.
It is said of Abraham, that when he dwelt in Mesopotamia, "the God
of glory appeared unto him," saying, "Get thee out of thy country."
And what then? Why, away he went from his house and friends, and
all the world could not stay him. "Now," as the Psalmist says, "Who
is this King of glory?" he answers, "The Lord, mighty in battle"
(Psa 24:8). And who was that, but he that "spoiled principalities
and powers," when he did hang upon the tree, triumphing over them
thereon? And who was that but Jesus Christ, even the person speaking
in the text? Therefore he said of Abraham, "He saw his day. Yea,"
saith he to the Jews, "your father Abraham rejoiced to see my day,
and he saw it, and was glad" (Col 2:15; James 2:23; John 8:56).
Indeed, the carnal man says, at least in his heart, "There is
no form or comeliness in Christ; and when we shall see him, there
is no beauty that we should desire him," (Isa 53:2); but he lies.
This he speaks, as having never seen him. But they that stand in
his house, and look upon him through the glass of his Word, by the
help of his Holy Spirit, they will tell you other things. "But we
all," say they, "with open face, beholding as in a glass the glory
of the Lord, are changed into the same image from glory to glory"
(2 Cor 3:18). They see glory in his person, glory in his undertakings,
glory in the merit of his blood, and glory in the perfection
of his righteousness; yea, heart-affecting, heart-sweetening, and
heart-changing glory!
Indeed, his glory is veiled, and cannot be seen but as discovered
by the Father (Matt 11:27). It is veiled with flesh, with meanness
of descent from the flesh, and with that ignominy and shame that
attended him in the flesh; but they that can, in God's light, see
through these things, they shall see glory in him; yea, such glory
as will draw and pull their hearts unto him.
Moses was the adopted son of Pharaoh's daughter; and for aught I
know, had been king at last, had he now conformed to the present
vanities that were there at court; but he could not, he would not
do it. Why? What was the matter? Why! he saw more in the worst of
Christ (bear with the expression), than he saw in the best of all
the treasures of the land of Egypt. He "refused to be called the
son of Pharaoh's daughter; choosing rather to suffer affliction
with the people of God, than to enjoy the pleasures of sin for a
season; esteeming the reproach of Christ greater riches than the
treasures in Egypt; for he had respect unto the recompence of the
reward. He forsook Egypt, not fearing the wrath of the king." But
what emboldened him thus to do? Why, "he endured;" for he had a
sight of the person speaking in the text. "He endured, as seeing
him who is invisible." But I say, would a sight of Jesus have thus
taken away Moses' heart from a crown, and a kingdom, &c., had he
not by that sight seen more in him than was to be seen in them?
(Heb 11:24-26).
Therefore, when he saith, shall come to me, he means, they shall
have a discovery of the glory of the grace that is in him; and the
beauty and glory of that is of such virtue, that it constraineth,
and forceth, with a blessed violency, the hearts of those that are
given to him.
Moses, of whom we spake before, was no child when he was thus taken
with the beauteous glory of his Lord. He was forty years old, and
so consequently was able, being a man of that wisdom and opportunity
as he was, to make the best judgment of the things, and of the
goodness of them that was before him in the land of Egypt. But he,
even he it was, that set that low esteem upon the glory of Egypt,
as to count it not worth the meddling with, when he had a sight of
this Lord Jesus Christ. This wicked world thinks, that the fancies
of a heaven, and a happiness hereafter, may serve well enough to
take the heart of such, as either have not the world's good things
to delight in; or that are fools, and know not how to delight
themselves therein. But let them know again, that we have had men
of all ranks and qualities, that have been taken with the glory
of our Lord Jesus, and have left all to follow him. As Abel, Seth,
Enoch, Noah, Abraham, Isaac, Jacob, Moses, Samuel, David, Solomon;
and who not, that had either wit or grace, to savour heavenly
things? Indeed none can stand off from him, nor any longer hold
out against him to whom he reveals the glory of his grace.
[THE PROMISE TO THOSE COMING TO CHRIST.]
"AND HIM THAT COMETH TO ME I will in no wise cast out."
By these words our Lord Jesus doth set forth yet more amply the
great goodness of his nature towards the coming sinner. Before, he
said, They shall come; and here he declareth, That with heart and
affections he will receive them. But, by the way, let me speak
one word or two to the seeming conditionality of this promise with
which now I have to do. "And him that cometh to me I will in no
wise cast out." Where it is evident, may some say, that Christ's
receiving us to mercy depends upon our coming, and so our salvation
by Christ is conditional. If we come, we shall be received; if
not, we shall not; for that is fully intimated by the words. The
promise of reception is only to him that cometh. "And him that
cometh." I answer, that the coming in these words mentioned, as
a condition of being received to life, is that which is promised,
yea, concluded to be effected in us by the promise going before.
In those latter words, coming to Christ is implicitly required of
us; and in the words before, that grace that can make us come is
positively promised to us. "All that the Father giveth me shall
come to me; and him that cometh to me I will in no wise cast out"
thence. We come to Christ, because it is said, We shall come;
because it is given to us to come. So that the condition which is
expressed by Christ in these latter words is absolutely promised in
the words before. And, indeed, the coming here intended is nothing
else but the effect of "shall come to me. They shall come, and I
will not cast them out."
"AND HIM THAT COMETH."
He saith not, and him that is come, but him that cometh. To speak
to these words, First, In general. Second, More particularly.
[First.] In general. They suggest unto us these four things:--
1. That Jesus Christ doth build upon it, that since the Father gave
his people to him, they shall be enabled to come unto him. "And him
that cometh." As who should say, I know that since they are given
to me, they shall be enabled to come unto me. He saith not, if they
come, or I suppose they will come; but, "and him that cometh." By
these words, therefore, he shows us that he addresseth himself to
the receiving of them whom the Father gave to him to save them. I
say, he addresseth himself, or prepareth himself to receive them.
By which, as I said, he concludeth or buildeth upon it, that they
shall indeed come to him. He looketh that the Father should bring
them into his bosom, and so stands ready to embrace them.
2. Christ also suggesteth by these words, that he very well knoweth
who are given to him; not by their coming to him, but by their
being given to him. "All that the Father giveth me shall come to
me; and him that cometh," &c. This him he knoweth to be one of them
that the Father hath given him; and, therefore, he received him,
even because the Father hath given him to him (John 10). "I know
my sheep," saith he. Not only those that already have knowledge of
him, but those, too, that yet are ignorant of him. "Other sheep I
have," said he, "which are not of this fold," (John 10:16); not of
the Jewish church, but those that lie in their sins, even the rude
and barbarous Gentiles. Therefore, when Paul was afraid to stay
at Corinth, from a supposition that some mischief might befall him
there; "Be not afraid," said the Lord Jesus to him, "but speak,
and hold not thy peace--for I have much people in this city" (Acts
18:9,10). The people that the Lord here speaks of were not at this
time accounted his, by reason of a work of conversion that already
had passed upon them, but by virtue of the gift of the Father; for
he had given them unto him. Therefore was Paul to stay here, to
speak the word of the Lord to them, that, by his speaking, the Holy
Ghost might effectually work over their souls, to the causing them
to come to him, who was also ready, with heart and soul, to receive
them.
3. Christ, by these words, also suggesteth, that no more come unto
him than, indeed, are given him of the Father. For the him in this
place is one of the all that by Christ was mentioned before. "All
that the Father giveth me shall come to me;" and every him of that
all, "I will in no wise cast out." This the apostle insinuateth,
where he saith, "He gave some, apostles; and some, prophets; and
some, evangelists; and some, pastors and teachers; for the perfecting
of the saints, for the work of the ministry, for the edifying of
the body of Christ; till we all come in the unity of the faith,
and of the knowledge of the Son of God, unto a perfect man, unto
the measure of the stature of the fullness of Christ" (Eph 4:11-13).
Mark, as in the text, so here he speaketh of all. "Until we all
come." We all! all who? Doubtless, "All that the Father giveth to
Christ." This is further insinuated, because he called this ALL
the body of Christ; the measure of the stature of the fullness of
Christ. By which he means the universal number given; to wit, the
true elect church, which is said to be his body and fullness (Eph
1:22,23).
4. Christ Jesus, by these words, further suggesteth, that he is well
content with this gift of the Father to him. "All that the Father
giveth me shall come to me; and him that cometh to me I will in no
wise cast out." I will heartily, willingly, and with great content
of mind, receive him.
They show us, also, that Christ's love in receiving is as large as
his Father's love in giving, and no larger. Hence, he thanks him
for his gift, and also thanks him for hiding of him and his things
from the rest of the wicked (Matt 11:25; Luke 10:21). But,
Secondly, and more particularly, "And HIM that cometh."
[Import of the word HIM.]
"And him." This word him; by it Christ looketh back to the gift
of the Father; not only in the lump and whole of the gift, but to
the every him of that lump. As who should say, I do not only accept
of the gift of my Father in the general, but have a special regard
to every of them in particular; and will secure not only some, or
the greatest part, but every him, every dust. Not a hoof of all
shall be lost or left behind. And, indeed, in this he consenteth
to his Father's will, which is that of all that he hath given him,
he should lose nothing (John 6:39).
"And him." Christ Jesus, also, by his thus dividing the gift of
his Father into hims, and by his speaking of them in the singular
number, shows what a particular work shall be wrought in each one,
at the time appointed of the Father. "And it shall come to pass in
that day," saith the prophet, "that the Lord shall beat off from
the channel of the river unto the stream of Egypt, and ye shall be
gathered one by one, O ye children of Israel." Here are the hims,
one by one, to be gathered to him by the Father (Isa 27:12).
He shows also hereby that no lineage, kindred, or relation, can
at all be profited by any outward or carnal union with the person
that the Father hath given to Christ. It is only him, the given
HIM, the coming him, that he intends absolutely to secure. Men make
a great ado with the children of believers; and oh the children
of believers! 13 But if the child of the believer is not the him
concerned in this absolute promise, it is not these men's great cry,
nor yet what the parent or child can do, that can interest him in
this promise of the Lord Christ, this absolute promise.
AND HIM. There are divers sorts of persons that the Father hath
given to Jesus Christ; they are not all of one rank, of one quality;
some are high, some are low; some are wise, some fools; some are
more civil, and complying with the law; some more profane, and
averse to him and his gospel. Now, since those that are given to
him are, in some sense, so diverse; and again, since he yet saith,
"And him that cometh," &c., he, by that, doth give us to understand
that he is not, as men, for picking and choosing, to take a best
and leave a worst, but he is for him that the Father hath given
him, and that cometh to him. "He shall not alter it, nor change
it, a good for a bad, or a bad for a good," (Lev 27:10); but will
take him as he is, and will save his soul.
There is many a sad wretch given by the Father to Jesus Christ;
but not one of them all is despised or slighted by him. It is said
of those that the Father hath given to Christ that they have done
worse than the heathen; that they were murderers, thieves, drunkards,
unclean persons, and what not; but he has received them, washed
them, and saved them. A fit emblem of this sort is that wretched
instance mentioned in the 16th of Ezekiel, that was cast out in a
stinking condition, to the loathing of its person, in the days that
it was born; a creature in such a wretched condition, that no eye
pitied, to do any of the things there mentioned unto it, or to have
compassion upon it; no eye but his that speaketh in the text.
AND HIM. Let him be as red as blood, let him be as red as crimson.
Some men are blood-red sinners, crimson-sinners, sinners of a double
die; dipped and dipped again, before they come to Jesus Christ.
Art thou that readest these lines such an one? Speak out, man! Art
thou such an one? and art thou now coming to Jesus Christ for the
mercy of justification, that thou mightest be made white in his
blood, and be covered with his righteousness? Fear not; forasmuch
as this thy coming betokeneth that thou art of the number of them
that the Father hath given to Christ; for he will in no wise cast
thee out. "Come now," saith Christ, "and let us reason together;
though your sins be as scarlet, they shall be as white as snow;
though they be red like crimson, they shall be as wool" (Isa 1:18).
AND HIM. There was many a strange HIM came to Jesus Christ, in the
days of his flesh; but he received them all, without turning any
away; speaking unto them "of the kingdom of God, and healed them
that had need of healing" (Luke 9:11; 4:40). These words, AND HIM,
are therefore words to be wondered at. That not one of them who,
by virtue of the Father's gift, and drawing, are coming to Jesus
Christ, I say, that not one of them, whatever they have been,
whatever they have done, should be rejected or set by, but admitted
to a share in his saving grace. It is said in Luke, that the people
"wondered at the gracious words which proceeded out of his mouth"
(4:22). Now this is one of his gracious words; these words are like
drops of honey, as it is said, "Pleasant words are as an honey-comb,
sweet to the soul, and health to the bones" (Prov 16:24). These
are gracious words indeed, even as full as a faithful and merciful
High-priest could speak them. Luther saith, "When Christ speaketh,
he hath a mouth as wide as heaven and earth." That is, to speak
fully to the encouragement of every sinful him that is coming to
Jesus Christ. And that his word is certain, hear how himself confirms
it: "Heaven and earth," saith he, "shall pass away; but my words
shall not pass away" (Isa 51:6; Matt 24:35).
It is also confirmed by the testimony of the four evangelists,
who gave faithful relation of his loving reception of all sorts
of coming sinners, whether they were publicans, harlots, thieves,
possessed of devils, bedlams, and what not (Luke 19:1-10; Matt
21:31; Luke 15; 23:43; Mark 16:9; 5:1-9).
This, then, shows us, 1. "The greatness of the merits of Christ."
2. The willingness of his heart to impute them for life to the
great, if coming, sinners.
1. This shows us the greatness of the merits of Christ; for it must
not be supposed, that his words are bigger than his worthiness.
He is strong to execute his word. He can do, as well as speak. He
can do exceeding abundantly more than we ask or think, even to the
uttermost, and outside of his word (Eph 3:20). Now, then, since he
concludeth any coming HIM; it must be concluded, that he can save
to the uttermost sin, any coming HIM.
Do you think, I say, that the Lord Jesus did not think before he
spake? He speaks all in righteousness, and therefore by his word
we are to judge how mighty he is to save (Isa 63:1). He speaketh
in righteousness, in very faithfulness, when he began to build this
blessed gospel-fabric, the text; it was for that he had first sat
down, and counted the cost; and for that, he knew he was able to
finish it! What, Lord, any him? any him that cometh to thee? This
is a Christ worth looking after, this is a Christ worth coming to!
This, then, should learn us diligently to consider the natural
force of every word of God; and to judge of Christ's ability to
save, not by our sins, or by our shallow apprehensions of his grace;
but by his word, which is the true measure of grace. And if we do
not judge thus, we shall dishonour his grace, lose the benefit of
his word, and needlessly fright ourselves into many discouragements
though coming to Jesus Christ. Him, any him that cometh, hath
sufficient from this word of Christ, to feed himself with hopes
of salvation. As thou art therefore coming, O thou coming sinner,
judge thou, whether Christ can save thee by the true sense of
his words: judge, coming sinner, of the efficacy of his blood, of
the perfection of his righteousness, and of the prevalency of his
intercession, by his word. "And him," saith he, "that cometh to
me I will in no wise cast out." "In no wise," that is, for no sin.
Judge therefore by his word, how able he is to save thee. It is
said of God's sayings to the children of Israel, "There failed not
aught of any good thing which the Lord had spoken unto the house of
Israel; all came to pass" (Josh 21:45). And again, "Not one thing
hath failed of all the good things which the Lord your God spake
concerning you, all are come to pass unto you; and not one thing
hath failed thereof" (Josh 23:14).
Coming sinner, what promise thou findest in the word of Christ,
strain it whither thou canst, so thou dost not corrupt it, and his
blood and merits will answer all; what the word saith, or any true
consequence that is drawn therefrom, that we may boldly venture upon.
As here in the text he saith, "And him that cometh," indefinitely,
without the least intimation of the rejection of any, though never
so great, if he be a coming sinner. Take it then for granted, that
thou, whoever thou art, if coming, art intended in these words;
neither shall it injure Christ at all, if, as Benhadad's servants
served Ahab, thou shalt catch him at his word. "Now," saith the
text, "the man did diligently observe whether anything would come
from him," to wit, any word of grace; "and did hastily catch it."
And it happened that Ahab had called Benhadad his brother. The
man replied, therefore, "Thy brother Benhadad!" (1 Kings 20:33),
catching him at his word. Sinner, coming sinner, serve Jesus
Christ thus, and he will take it kindly at thy hands. When he in
his argument called the Canaanitish woman dog, she catched him at
it, and saith, "Truth, Lord; yet the dogs eat of the crumbs which
fall from their master's table." I say, she catched him thus in his
words, and he took it kindly, saying, "O woman great is thy faith;
be it unto thee even as thou wilt" (Matt 15:28). Catch him, coming
sinner, catch him in his words, surely he will take it kindly, and
will not be offended at thee.
2. The other thing that I told you is showed from these words, is
this: The willingness of Christ's heart to impute his merits for
life to the great, if coming sinner. "And him that cometh to me I
will in no wise cast out."
The awakened coming sinner doth not so easily question the power of
Christ, as his willingness to save him. Lord, "if thou wilt, thou
canst," said one (Mark 1:40). He did not put the if upon his power,
but upon his will. He concluded he could, but he was not as fully
of persuasion that he would. But we have the same ground to believe
he will, as we have to believe he can; and, indeed, ground for both
is the Word of God. If he was not willing, why did he promise? Why
did he say he would receive the coming sinner? Coming sinner, take
notice of this; we use to plead practices with men, and why not
with God likewise? I am sure we have no more ground for the one
than the other; for we have to plead the promise of a faithful
God. Jacob took him there: "Thou saidst," said he, "I will surely
do thee good" (Gen 32:12). For, from this promise he concluded,
that it followed in reason, "He must be willing."
The text also gives some ground for us to draw the same conclusion.
"And him that cometh to me I will in no wise cast out." Here is his
willingness asserted, as well as his power suggested. It is worth
your observation, that Abraham's faith considered rather God's
power than his willingness; that is, he drew his conclusion, "I
shall have a child," from the power that was in God to fulfil the
promise to him. For he concluded he was willing to give him one,
else he would not have promised one. "He staggered not at the promise
of God through unbelief; but was strong in faith, giving glory to
God; and being fully persuaded that what he had promised he was able
also to perform" (Rev 4:20,21). But was not his faith exercised,
or tried, about his willingness too? No, there was no show of
reason for that, because he had promised it. Indeed, had he not
promised it, he might lawfully have doubted it; but since he had
promised it, there was left no ground at all for doubting, because
his willingness to give a son was demonstrated in his promising him
a son. These words, therefore, are sufficient ground to encourage
any coming sinner that Christ is willing to his power to receive
him; and since he hath power also to do what he will, there is no
ground at all left to the coming sinner any more to doubt; but to
come in full hope of acceptance, and of being received unto grace
and mercy. "And him that cometh." He saith not, and him that is
come; but, and him that cometh; that is, and him whose heart begins
to move after me, who is leaving all for my sake; him who is looking
out, who is on his journey to me. We must, therefore, distinguish
betwixt coming, and being come to Jesus Christ. He that is come to
him has attained of him more sensibly what he felt before that he
wanted, than he has that but yet is coming to him.
[Advantages to the man that is come to Christ.]
A man that is come to Christ hath the advantage of him that is but
coming to him; and that in seven things.
1. He that is come to Christ is nearer to him than he that is but
coming to him; for he that is but coming to him is yet, in some
sense, at a distance from him; as it is said of the coming prodigal,
"And while he was yet a great way off" (Luke 15:20). Now he that
is nearer to him hath the best sight of him; and so is able to make
the best judgment of his wonderful grace and beauty, as God saith,
"Let them come near, then let them speak" (Isa 41:1). And as
the apostle John saith, "And we have seen and do testify that the
Father sent the Son to be the Saviour of the world" (1 John 4:14).
He that is not yet come, though he is coming, is not fit, not being
indeed capable to make that judgment of the worth and glory of the
grace of Christ, as he is that is come to him, and hath seen and
beheld it. Therefore, sinner, suspend thy judgment till thou art
come nearer.
2. He that is come to Christ has the advantage of him that is but
coming, in that he is eased of his burden; for he that is but coming
is not eased of his burden (Matt 11:28). He that is come has cast
his burden upon the Lord. By faith he hath seen himself released
thereof; but he that is but coming hath it yet, as to sense and
feeling, upon his own shoulders. "Come unto me, all ye that labour
and are heavy laden," implies, that their burden, though they are
coming, is yet upon them, and so will be till indeed they are come
to him.
3. He that is come to Christ has the advantage of him that is but
coming in this also, namely, he hath drank of the sweet and soul
refreshing water of life; but he that is but coming hath not. "If
any man thirst, let him come unto me and drink" (John 7:37).
Mark, He must come to him before he drinks: according to that of
the prophet, "Ho! every one that thirsteth, come ye to the waters."
He drinketh not as he cometh, but when he is come to the waters
(Isa 55:1).
4. He that is come to Christ hath the advantage of him that as yet
is but coming in this also, to wit, he is not so terrified with
the noise, and, as I may call it, hue and cry, which the avenger
of blood makes at the heels of him that yet is but coming to him.
When the slayer was on his flight to the city of his refuge, he had
the noise or fear of the avenger of blood at his heels; but when
he was come to the city, and was entered thereinto, that noise
ceased. Even so it is with him that is but coming to Jesus Christ,
he heareth many a dreadful sound in is ear; sounds of death and
damnation, which he that is come is at present freed from. Therefore
he saith, "Come, and I will give you rest." And so he saith again,
"We that have believed, do enter into rest," as he said, &c. (Heb
4).
5. He, therefore, that is come to Christ, is not so subject to those
dejections, and castings down, by reason of the rage and assaults
of the evil one, as is the man that is but coming to Jesus Christ,
though he has temptations too. "And as he was yet a-coming, the devil
threw him down, and tare him" (Luke 9:42). For he has, though Satan
still roareth upon him, those experimental comforts and refreshments,
to wit, in his treasury, to present himself with, in times of
temptation and conflict; which he that is but coming has not.
6. He that is come to Christ has the advantage of him that is but
coming to him, in this also, to wit, he hath upon him the wedding
garment, &c., but he that is coming has not. The prodigal, when
coming home to his father, was clothed with nothing but rags, and
was tormented with an empty belly; but when he was come, the best
robe is brought out, also the gold ring, and the shoes, yea, they
are put upon him, to his great rejoicing. The fatted calf was killed
for him; the music was struck up to make him merry; and thus also
the Father himself sang of him, "This my son was dead, and is alive
again; was lost and is found" (Luke 15:18,19).
7. In a word, he that is come to Christ, his groans and tears, his
doubts and fears, are turned into songs and praises; for that he
hath now received the atonement, and the earnest of his inheritance;
but he that is but yet a-coming, hath not those praises nor songs
of deliverance with him; nor has he as yet received the atonement
and earnest of his inheritance, which is, the sealing testimony of
the Holy Ghost, through the sprinkling of the blood of Christ upon
his conscience, for he is not come (Rom 5:11; Eph 1:13; Heb 12:22-24).
[Import of the word COMETH.]
"And him that COMETH." There is further to be gathered from this
word cometh, these following particulars:--
1. That Jesus Christ hath his eye upon, and takes notice of, the
first moving of the heart of a sinner after himself. Coming sinner,
thou canst not move with desires after Christ, but he sees the
working of those desires in thy heart. "All my desire," said David,
"is before thee; and my groaning is not hid from thee" (Psa 38:9).
This he spake, as he was coming, after he had backslidden, to the
Lord Jesus Christ. It is said of the prodigal, that while he was
yet a great way off, his father saw him, had his eye upon him, and
upon the going out of his heart after him (Luke 15:20).
When Nathanael was come to Jesus Christ, the Lord said to them
that stood before him, "Behold an Israelite indeed, in whom is no
guile." But Nathanael answered him, "Whence knowest thou me?" Jesus
answered, "Before that Philip called thee, when thou wast under
the fig-tree, I saw thee." There, I suppose, Nathanael was pouring
out of his soul to God for mercy, or that he would give him good
understanding about the Messias to come; and Jesus saw all the
workings of his honest heart at that time (John 1:47,48).
Zaccheus also had some secret movings of heart, such as they were,
towards Jesus Christ, when he ran before, and climbed up the tree
to see him; and the Lord Jesus Christ had his eye upon him: therefore,
when he was come to the place, he looked up to him, bids him come
down, "For today," said he, "I must abide at thy house;" to wit,
in order to the further completing the work of grace in his soul
(Luke 19:1-9). Remember this, coming sinner.
2. As Jesus Christ hath his eye upon, so he hath his heart open
to receive, the coming sinner. This is verified by the text: "And
him that cometh to me I will in no wise cast out." This is also
discovered by his preparing of the way, in his making of it easy
(as may be) to the coming sinner; which preparation is manifest by
those blessed words, "I will in no wise cast out;" of which more
when we come to the place. And while "he was yet a great way off,
his Father saw him, and had compassion, and ran, and fell on his
neck, and kissed him" (Luke 15:20). All these expressions do strongly
prove that the heart of Christ is open to receive the coming sinner.
3. As Jesus Christ has his eye upon, and his heart open to receive,
so he hath resolved already that nothing shall alienate his heart
from receiving the coming sinner. No sins of the coming sinner,
nor the length of the time that he hath abode in them, shall by
any means prevail with Jesus Christ to reject him. Coming sinner,
thou art coming to a loving Lord Jesus!
4. These words therefore are dropped from his blessed mouth, on
purpose that the coming sinner might take encouragement to continue
on his journey, until he be come indeed to Jesus Christ. It was
doubtless a great encouragement to blind Bartimeus, that Jesus
Christ stood still and called him, when he was crying, "Jesus, thou
Son of David, have mercy on me;" therefore, it is said, he cast
away his garment, "rose, and came to Jesus" (Mark 10:46). Now, if
a call to come hath such encouragement in it, what is a promise
of receiving such, but an encouragement much more? And observe it,
though he had a call to come, yet not having a promise, his faith
was forced to work upon a mere consequence, saying, He calls me;
and surely since he calls me, he will grant me my desire. Ah! but
coming sinner, thou hast no need to go so far about as to draw (in
this matter) consequences, because thou hast plain promises: "And
him that cometh to me I will in no wise cast out." Here is full,
plain, yea, what encouragement one can desire; for, suppose thou
wast admitted to make a promise thyself, and Christ should attest
that he would fulfil it upon the sinner that cometh to him, Couldst
thou make a better promise? Couldst thou invent a more full, free,
or larger promise? a promise that looks at the first moving of
the heart after Jesus Christ? a promise that declares, yea, that
engageth Christ Jesus to open his heart to receive the coming sinner?
yea, further, a promise that demonstrateth that the Lord Jesus is
resolved freely to receive, and will in no wise cast out, nor means
to reject, the soul of the coming sinner! For all this lieth fully
in this promise, and doth naturally flow therefrom. Here thou needest
not make use of far-fetched consequences, nor strain thy wits, to
force encouraging arguments from the text. Coming sinner, the words
are plain: "And him that cometh to me I will in no wise cast out."
[TWO SORTS OF SINNERS COMING TO CHRIST.]
"And him that COMETH." There are two sorts of sinners that are
coming to Jesus Christ. First, Him that hath never, while of late,
14 at all began to come. Second, Him that came formerly, and after
that went back; but hath since bethought himself, and is now coming
again. Both these sorts of sinners are intended by the HIM in the
text, as is evident; because both are now the coming sinners. "And
him that cometh."
First. [The newly-awakened comer.]--For the first of these:
the sinner that hath never, while of late, began to come, his way
is more easy; I do not say, more plain and open to come to Christ
than is the other--those last not having the clog of a guilty
conscience, for the sin of backsliding, hanging at their heels.
But all the encouragement of the gospel, with what invitations are
therein contained to coming sinners, are as free and as open to
the one as to the other; so that they may with the same freedom and
liberty, as from the Word, both alike claim interest in the promise.
"All things are ready;" all things for the coming backsliders, as
well as for the others: "Come to the wedding." "And let him that
is athirst come" (Matt 22:1-4; Rev 22:17).
Second. [The returning backslider.]--But having spoke to the first
of these already, I shall here pass it by; and shall speak a word
or two to him that is coming, after backsliding, to Jesus Christ
for life. Thy way, O thou sinner of a double dye, thy way is open
to come to Jesus Christ. I mean thee, whose heart, after long
backsliding, doth think of turning to him again. Thy way, I say,
is open to him, as is the way of the other sorts of comers; as
appears by what follows:--
1. Because the text makes no exception against thee. It doth not
say, And any him but a backslider, any him but him. The text doth
not thus object, but indefinitely openeth wide its golden arms
to every coming soul, without the least exception; therefore thou
mayest come. And take heed that thou shut not that door against
thy soul by unbelief, which God has opened by his grace.
2. Nay, the text is so far from excepting against thy coming, that
it strongly suggesteth that thou art one of the souls intended,
O thou coming backslider; else what need that clause have been so
inserted, "I will in no wise cast out?" As who should say, Though
those that come now are such as have formerly backslidden, I will
in "no wise" cast away the fornicator, the covetous, the railer, the
drunkard, or other common sinners, nor yet the backslider neither.
3. That the backslider is intended is evident,
(1.) For that he is sent to by name, "Go, tell his disciples and
Peter" (Mark 16:7). But Peter was a godly man. True, but he was also
a backslider, yea, a desperate backslider: he had denied his Master
once, twice, thrice, cursing and swearing that he knew him not.
If this was not backsliding, if this was not an high and eminent
backsliding, yea, a higher backsliding than thou art capable of,
I have thought amiss.
Again, when David had backslidden, and had committed adultery and
murder in his backsliding, he must be sent to by name: "And," saith
the text, "the Lord sent Nathan unto David." And he sent him to
tell him, after he had brought him to unfeigned acknowledgment,
"The Lord hath also put away, or forgiven thy sin" (2 Sam 12:1,13).
This man also was far gone: he took a man's wife, and killed her
husband, and endeavoured to cover all with wicked dissimulation. He
did this, I say, after God had exalted him, and showed him great
favour; wherefore his transgression was greatened also by the
prophet with mighty aggravations; yet he was accepted, and that
with gladness, at the first step he took in his returning to Christ.
For the first step of the backslider's return is to say, sensibly
and unfeignedly, "I have sinned;" but he had no sooner said thus,
but a pardon was produced, yea, thrust into his bosom: "And Nathan
said unto David, The Lord hath also put away thy sin."
(2.) As the person of the backslider is mentioned by name, so also
is his sin, that, if possible, thy objections against thy returning
to Christ may be taken out of thy way; I say, thy sin also is
mentioned by name, and mixed, as mentioned, with words of grace and
favour: "I will heal their backsliding, I will love them freely"
(Hosea 14:4). What sayest thou now, backslider?
(3.) Nay, further, thou art not only mentioned by name, and thy
sin by the nature of it, but thou thyself, who art a returning
backslider, put, (a) Amongst God's Israel, "Return, thou backsliding
Israel, saith the Lord; and I will not cause mine anger to fall
upon you; for I am merciful, saith the Lord, and I will not keep
anger for ever" (Jer 3:12). (b) Thou art put among his children;
among his children to whom he is married. "Turn, O backsliding
children, for I am married unto you" (verse 14). (c) Yea, after
all this, as if his heart was so full of grace for them, that he
was pressed until he had uttered it before them, he adds, "Return,
ye backsliding children, and I will heal your backslidings" (verse
22).
(4.) Nay, further, the Lord hath considered, that the shame of thy
sin hath stopped thy mouth, and made thee almost a prayerless man;
and therefore he saith unto thee, "Take with you words, and turn
to the Lord: say unto him, Take away all iniquity, and receive
us graciously." See his grace, that himself should put words of
encouragement into the heart of a backslider; as he saith in another
place, "I taught Ephraim to go, taking him by the arms." This is
teaching him to go indeed, to hold him up by the arms; by the chin,
as we say (Hosea 14:2; 11:3).
From what has been said, I conclude, even as I said before, that
the him in the text, and him that cometh, includeth both these
sorts of sinners, and therefore both should freely come.
Quest. 1. But where doth Jesus Christ, in all the word of the New
Testament, expressly speak to a returning backslider with words
of grace and peace? For what you have urged as yet, from the New
Testament, is nothing but consequences drawn from this text. Indeed
it is a full text for carnal ignorant sinners that come, but to
me, who am a backslider, it yieldeth but little relief.
Answ. How! but little encouragement from the text, when it is said,
"I will in now wise cast out"! What more could have been said? What
is here omitted that might have been inserted, to make the promise
more full and free? Nay, take all the promises in the Bible, all
the freest promises, with all the variety of expressions of what
nature or extent soever, and they can but amount to the expressions
of this very promise, "I will in no wise cast out;" I will for
nothing, by no means, upon no account, however they have sinned,
however they have backslidden, however they have provoked, cast
out the coming sinner. But,
Quest. 2. Thou sayest, Where doth Jesus Christ, in all the words
of the New Testament, speak to a returning backslider with words
of grace and peace, that is under the name of a backslider?
Answ. Where there is such plenty of examples in receiving backsliders,
there is the less need for express words to that intent; one promise,
as the text is, with those examples that are annexed, are instead
of many promises. And besides, I reckon that the act of receiving
is of as much, if not of more encouragement, than is a bare promise
to receive; for receiving is as the promise, and the fulfilling of
it too; so that in the Old Testament thou hast the promise, and in
the New, the fulfilling of it; and that in divers examples.
1. In Peter. Peter denied his master, once, twice, thrice, and
that with open oath; yet Christ receives him again without any the
least hesitation or stick. Yea, he slips, stumbles, falls again,
in downright dissimulation, and that to the hurt and fall of many
others; but neither of this doth Christ make a bar to his salvation,
but receives him again at his return, as if he knew nothing of the
fault (Gal 2).
2. The rest of the disciples, even all of them, did backslide
and leave the Lord Jesus in his greatest straits. "Then all the
disciples forsook him and fled," (Matt 26:56), they returned, as he
had foretold, every one to his own, and left him alone; but this
also he passes over as a very light matter. Not that it was so
indeed in itself, but the abundance of grace that was in him did
lightly roll it away; for after his resurrection, when first he
appeared unto them, he gives them not the least check for their
perfidious dealings with him, but salutes them with words of
grace, saying, "All hail! be not afraid, peace be to you; all power
in heaven and earth is given unto me." True, he rebuked them for
their unbelief, for the which also thou deservest the same. For it
is unbelief that alone puts Christ and his benefits from us (John
16:52; Matt 28:9-11; Luke 24:39; Mark 16:14).
3. The man that after a large profession lay with his father's
wife, committed a high transgression, even such a one that at that
day was not heard of, no, not among the Gentiles. Wherefore this
was a desperate backsliding; yet, at his return, he was received,
and accepted again to mercy (1 Cor 5:1,2; 2 Cor 2:6-8).
4. The thief that stole was bid to steal no more; not at all doubting
but that Christ was ready to forgive him this act of backsliding
(Eph 4:28).
Now all these are examples, particular instances of Christ's readiness
to receive the backsliders to mercy; and, observe it, examples and
proofs that he hath done so are, to our unbelieving hearts, stronger
encouragements than bare promises that so he will do.
But again, the Lord Jesus hath added to these, for the encouragement
of returning backsliders, to come to him. (1.) A call to come,
and he will receive them (Rev 2:1-5; 14-16; 20-22; 3:1-3; 15-22).
Wherefore New Testament backsliders have encouragement to come.
(2.) A declaration of readiness to receive them that come, as here
in the text, and in many other places, is plain. Therefore, "Set
thee up waymarks, make thee high heaps," of the golden grace of
the gospel, "set thine heart toward the highway, even the way which
thou wentest." When thou didst backslide; "turn again, O virgin of
Israel, turn again to these thy cities" (Jer 31:21).
"And him that cometh." He saith not, and him that talketh, that
professeth, that maketh a show, a noise, or the like; but, him that
cometh. Christ will take leave to judge, who, among the many that
make a noise, they be that indeed are coming to him. It is not him
that saith he comes, nor him of whom others affirm that he comes;
but him that Christ himself shall say doth come, that is concerned
in this text. When the woman that had the bloody issue came to
him for cure, there were others as well as she, that made a great
bustle about him, that touched, yea, thronged him. Ah, but Christ
could distinguish this woman from them all; "And he looked round
about" upon them all, "to see her that had done this thing" (Mark
5:25-32). He was not concerned with the thronging, or touchings of
the rest; for theirs were but accidental, or at best, void of that
which made her touch acceptable. Wherefore Christ must be judge
who they be that in truth are coming to him; Every man's ways are
right in his own eyes, "but the Lord weigheth the spirits" (Prov
16:2). It standeth therefore every one in hand to be certain of
their coming to Jesus Christ; for as thy coming is, so shall thy
salvation be. If thou comest indeed, thy salvation shall be indeed;
but if thou comest but in outward appearance, so shall thy salvation
be; but of coming, see before, as also afterwards, in the use and
application.
"And him that cometh TO ME." These words to me are also well to
be heeded; for by them, as he secureth those that come to him, so
also he shows himself unconcerned with those that in their coming
rest short, to turn aside to others; for you must know, that every
one that comes, comes not to Jesus Christ; some that come, come to
Moses, and to his law, and there take up for life; with these Christ
is not concerned; with these his promise hath not to do. "Christ
is become of no effect unto you; whosoever of you are justified
by the law, ye are fallen from grace" (Gal 5:4). Again, some that
came, came no further than to gospel ordinances, and there stay;
they came not through them to Christ; with these neither is he
concerned; nor will their "Lord, Lord," avail them anything in the
great and dismal day. A man may come to, and also go from the place
and ordinances of worship, and yet not be remembered by Christ.
"So I saw the wicked buried," said Solomon, "who had come and gone
from the place of the holy, and they were forgotten in the city
where they had so done; this is also vanity" (Eccl 8:10).
"TO ME." These words, therefore, are by Jesus Christ very warily put
in, and serve for caution and encouragement; for caution, lest we
take up in our coming anywhere short of Christ; and for encouragement
to those that shall in their coming, come past all; till they come
to Jesus Christ. "And him that cometh to me I will in no wise cast
out."
Reader, if thou lovest thy soul, take this caution kindly at the
hands of Jesus Christ. Thou seest thy sickness, thy wound, thy
necessity of salvation. Well, go not to king Jareb, for he cannot
heal thee, nor cure thee of thy wound (Hosea 5:13). Take the caution,
I say, lest Christ, instead of being a Saviour unto thee, becomes
a lion, a young lion, to tear thee, and go away (Hosea 5:14).
There is a coming, but not to the Most High; there is a coming,
but not with the whole heart, but as it were feignedly; therefore
take the caution kindly (Jer 3:10; Hosea 7:16).
"And him that cometh TO ME;" Christ as a Saviour will stand alone,
because his own arm alone hath brought salvation unto him. He will
not be joined with Moses, nor suffer John Baptist to be tabernacled
by him. I say they must vanish, for Christ will stand alone (Luke
9:28-36). Yea, God the Father will have it so; therefore they must
be parted from him, and a voice from heaven must come to bid the
disciples hear only the beloved Son. Christ will not suffer any
law, ordinance, statute, or judgment, to be partners with him in
the salvation of the sinner. Nay, he saith not, and him that cometh
to my WORD; but, and him that cometh to ME. The words of Christ,
even his most blessed and free promises, such as this in the text,
are not the Saviour of the world; for that is Christ himself,
Christ himself only. The promises, therefore, are but to encourage
the coming sinner to come to Jesus Christ, and not to rest in them,
short of salvation by him. "And him that cometh TO ME." The man,
therefore, that comes aright, casts all things behind his back,
and looketh at, nor hath his expectations from ought, but the Son
of God alone; as David said, "My soul, wait thou only upon God; for
my expectation is from him. He only is my rock, and my salvation;
he is my defence; I shall not be moved" (Psa 62:5,6). His eye is
to Christ, his heart is to Christ, and his expectation is from him,
from him only.
Therefore the man that comes to Christ, is one that hath had deep
considerations of his own sins, slighting thoughts of his own
righteousness, and high thoughts of the blood and righteousness
of Jesus Christ; yea, he sees, as I have said, more virtue in the
blood of Christ to save him, than there is in all his sins to damn
him. He therefore setteth Christ before his eyes; there is nothing
in heaven or earth, he knows, that can save his soul and secure
him from the wrath of God, but Christ; that is, nothing but his
personal righteousness and blood.
[Import of the words IN NO WISE.]
"And him that cometh to me, I will in no wise cast out." IN NO
WISE: by these words there is [First,] Something expressed; and
[Second,] Something implied.
First, That which is expressed is Christ Jesus, his unchangeable
resolution to save the coming sinner; I will in no wise reject him,
or deny him the benefit of my death and righteousness. This word,
therefore, is like that which he speaks of the everlasting damnation
of the sinner in hell-fire; "He shall by no means depart thence;"
that is, never, never come out again, no, not to all eternity (Matt
5:26; 25:46). So that as he that is condemned into hell-fire hath
no ground of hope for his deliverance thence; so him that cometh
to Christ, hath no ground to fear he shall ever be cast in thither.
"Thus saith the Lord, If heaven above can be measured, and the
foundations of the earth searched out beneath, I will also cast
off all the seed of Israel, for all that they have done, saith
the Lord" (Jer 31:37). "Thus saith the Lord, If my covenant be not
with day and night, and if I have not appointed the ordinances of
heaven and earth, then will I cast away the seed of Jacob" (Jer
33:25,26). But heaven cannot be measured, nor the foundations of
the earth searched out beneath; his covenant is also with day and
night, and he hath appointed the ordinances of heaven; therefore
he will not cast away the seed of Jacob, who are the coming ones,
but will certainly save them from the dreadful wrath to come (Jer
50:4,5). By this, therefore, it is manifest, that it was not the
greatness of sin, nor the long continuance in it, no, nor yet the
backsliding, nor the pollution of thy nature, that can put a bar
in against, or be an hindrance of, the salvation of the coming
sinner. For, if indeed this could be, then would this solemn and
absolute determination of the Lord Jesus, of itself, fall to the
ground, and be made of none effect. But his "counsel shall stand,
and he will do all his pleasure;" that is, his pleasure in this;
for his promise, as to this irreversible conclusion, ariseth of
his pleasure; he will stand to it, and will fulfil it, because it
is his pleasure (Isa 46:10,11).
Suppose that one man had the sins, or as many sins as an hundred,
and another should have an hundred times as many as he; yet, if
they come, this word, "I will in no wise cast out," secures them
both alike.
Suppose a man hath a desire to be saved, and for that purpose is
coming in truth to Jesus Christ; but he, by his debauched life,
has damned many in hell; why, the door of hope is by these words
set as open for him, as it is for him that hath not the thousandth
part of his transgressions. "And him that cometh to me I will in
no wise cast out."
Suppose a man is coming to Christ to be saved, and hath nothing but
sin, and an ill-spent life, to bring with him; why, let him come,
and welcome to Jesus Christ, "And he will in no wise cast him out"
(Luke 7:42). Is not this love that passeth knowledge? Is not this
love the wonderment of angels? And is not this love worthy of all
acceptation at the hands and hearts of all coming sinners?
[Hindrances in coming to Christ.]
Second, That which is implied in the words is, 1. The coming souls
have those that continually lie at Jesus Christ15 to cast them off.
2. The coming souls are afraid that those will prevail with Christ
to cast them off. For these words are spoken to satisfy us, and to
stay up our spirits against these two dangers: "I will in no wise
cast out."
1. For the first, Coming souls have those that continually lie at
Jesus Christ to cast them off. And there are three things that thus
bend themselves against the coming sinner.
(1.) There is the devil, that accuser of the brethren, that accuses
them before God, day and night (Rev 12:10). This prince of darkness
is unwearied in this work; he doth it, as you see, day and night;
that is, without ceasing. He continually puts in his caveats against
thee, if so be he may prevail. How did he ply16 it against that
good man Job, if possibly he might have obtained his destruction
in hell-fire? He objected against him, that he served not God for
nought, and tempted God to put forth his hand against him, urging,
that if he did it, he would curse him to his face; and all this,
as God witnesseth, "he did without a cause" (Job 1:9-11; 2:4,5).
How did he ply it with Christ against Joshua the high-priest? "And
he showed me Joshua," said the prophet, "the high-priest, standing
before the angel of the Lord, and Satan standing at his right hand
to resist him" (Zech 3:1).
To resist him; that is, to prevail with the Lord Jesus Christ
to resist him; objecting the uncleanness and unlawful marriage of
his sons with the Gentiles; for that was the crime that Satan laid
against them (Ezra 10:18). Yea, and for aught I know, Joshua was
also guilty of the fact; but if not of that, of crimes no whit
inferior; for he was clothed with filthy garments, as he stood
before the angel. Neither had he one word to say in vindication of
himself, against all that this wicked one had to say against him.
But notwithstanding that, he came off well; but he might for it thank
a good Lord Jesus, because he did not resist him, but contrariwise,
took up his cause, pleaded against the devil, excusing his infirmity,
and put justifying robes upon him before his adversary's face.
"And the Lord said unto Satan, The Lord rebuke thee, O Satan, even
the Lord that hath chosen Jerusalem, rebuke thee. Is not this a
brand plucked out of the fire? And he answered and spoke to those
that stood before him, saying, Take away the filthy garments from
him; and unto him he said, Behold, I have caused thine iniquity
to pass from thee, and I will clothe thee with change of raiment"
(Zech 3:2-4).
Again, how did Satan ply it against Peter, when he desired to have
him, that he might sift him as wheat? that is, if possible, sever
all grace from his heart, and leave him nothing but flesh and filth,
to the end that he might make the Lord Jesus loathe and abhor him.
"Simon, Simon," said Christ, "Satan hath desired to have you, that
he may sift you as wheat." But did he prevail against him? No: "But
I have prayed for thee, that thy faith fail not." As who should
say, Simon, Satan hath desired me that I would give thee up to him,
and not only thee, but all the rest of thy brethren--for that the
word you imports--but I will not leave thee in his hand: I have
prayed for thee, thy faith shall not fail; I will secure thee to
the heavenly inheritance (Luke 22:30-32).
(2.) As Satan, so every sin of the coming sinner, comes in with a
voice against him, if perhaps they may prevail with Christ to cast
off the soul. When Israel was coming out of Egypt to Canaan, how
many times had their sins thrown them out of the mercy of God, had
not Moses, as a type of Christ, stood in the breach to turn away
his wrath from them! (Psa 106:23). Our iniquities testify against
us, and would certainly prevail against us, to our utter rejection
and damnation, had we not an advocate with the Father, Jesus Christ
the righteous (1 John 2:1,2).
The sins of the old world cried them down to hell; the sins of Sodom
fetched upon them fire from heaven, which devoured them; the sins
of the Egyptians cried them down to hell, because they came not
to Jesus Christ for life. Coming sinner, thy sins are no whit less
than any; nay, perhaps, they are as big as all theirs. Why is it
then, that thou livest when they are dead, and that thou hast a
promise of pardon when they had not? "Why, thou art coming to Jesus
Christ;" and therefore sin shall not be thy ruin.
(3.) As Satan and sin, so the law of Moses, as it is a perfect
holy law, hath a voice against you before the face of God. "There
is one that accuseth you, even Moses," his law (John 5:45). Yea,
it accuseth all men of transgression that have sinned against it;
for as long as sin is sin, there will be a law to accuse for sin.
But this accusation shall not prevail against the coming sinner;
because it is Christ that died, and that ever lives, to make
intercession for them that "come to God by him" (Rom 8; Heb 7:25).
These things, I say, do accuse us before Christ Jesus; yea, and
also to our own faces, if perhaps they might prevail against us.
But these words, "I will in no wise cast out," secureth the coming
sinner from them all.
The coming sinner is not saved, because there is none that comes
in against him; but because the Lord Jesus will not hear their
accusations, will not cast out the coming sinner. When Shimei came
down to meet king David, and to ask for pardon for his rebellion,
up starts Abishai, and puts in his caveat, saying, Shall not Shimei
die for this? This is the case of him that comes to Christ. He hath
this Abishai, and that Abishai, that presently steps in against
him, saying, Shall not this rebel's sins destroy him in hell? Read
further. But David answered, "What have I to do with you, ye sons
of Zeruiah, that ye should this day be adversaries unto me? Shall
there any man be put to death this day in Israel, for do not I know,
that I am king this day over Israel?" (2 Sam 19:16-22). That is
Christ's answer by the text, to all that accuse the coming Shimeis.
What have I to do with you, that accuse the coming sinners to me?
I count you adversaries, that are against my showing mercy to them.
Do not I know that I am exalted this day to be king of righteousness,
and king of peace? "I will in no wise cast them out."
2. But again, these words do closely imply, that the coming souls
are afraid that these accusers will prevail against them, as is
evident, because the text is spoken for their relief and succour.
For that need not be, if they that are coming were not subject to
fear and despond upon this account. Alas, there is guilt, and the
curse lies upon the conscience of the coming sinner!
Besides, he is conscious to himself what a villain, what a wretch
he hath been against God and Christ. Also he now knows, by woeful
experience, how he hath been at Satan's beck, and at the motion
of every lust. He hath now also new thoughts of the holiness and
justice of God. Also he feels, that he cannot forbear sinning
against him. For the motions of sins, which are by the law, doth
still work in his members, to bring forth fruit unto death (Rom
7:5). But none of this needs be [a discouragement] since we have
so good, so tender-hearted, and so faithful a Jesus to come to,
who will rather overthrow heaven and earth, than suffer a tittle
of this text to fail. "And him that cometh to me I will in no wise
cast out."
[Import of the words TO CAST OUT.]
Now, we have yet to inquire into two things that lie in the words,
to which there hath yet been nothing said. As, FIRST, What it is
to cast out. SECOND, How it appears that Christ hath power to save
or cast out?
[WHAT IT IS TO CAST OUT.]
FIRST. For the first of these, What it is to cast out. To this I
will speak, First, Generally. Second, More particularly.
[First, Generally.]
1. To cast out, is to slight and despise, and contemn; as it is
said of Saul's shield, "it was vilely cast away," (2 Sam 1:21),
that is, slighted and contemned. Thus it is with the sinners that
come not to Jesus Christ. He slights, despises, and contemns them;
that is, "casts them away."
2. Things cast away are reputed as menstruous cloths, and as the
dirt of the street (Isa 3:24; Psa 18:42; Matt 5:13; 15:17). And
thus it shall be with the men that come not to Jesus Christ, they
shall be counted as menstruous, and as the dirt in the streets.
3. To be cast out, or off, it is to be abhorred, not to be pitied;
but to be put to perpetual shame (Psa 44:9; 89:38; Amos 1:11). But,
Second, More particularly, to come to the text. The casting out
here mentioned is not limited to this or the other evil: therefore
it must be extended to the most extreme and utmost misery. Or thus:
He that cometh to Christ shall not want anything that may make him
gospelly-happy in this world, or that which is to come; nor shall
he want anything that cometh not, that may make him spiritually and
eternally miserable. But further, As it is to be generally taken
[as respecteth the things that are now], so it respecteth things
that shall be hereafter.
I. For the things that are now, they are either, 1. More general:
Or, 2. More particular.
1. More general, thus:
(1.) It is "to be cast out" of the presence and favour of God.
Thus was Cain cast out: "Thou has driven," or cast "me out this
day; from thy face," that is, from thy favour "shall I be hid." A
dreadful complaint! But the effect of a more dreadful judgment!
(Gen 4:14; Jer 23:39; 1 Chron 28:9).
(2.) "To be cast out," is to be cast out of God's sight. God will
look after them no more, care for them no more; nor will he watch
over them any more for good (2 Kings 17:20; Jer 7:15). Now they
that are so, are left like blind men, to wander and fall into the
pit of hell. This, therefore, is also a sad judgment! therefore
here is the mercy of him that cometh to Christ. He shall not be
left to wander at uncertainties. The Lord Jesus Christ will keep
him, as a shepherd doth his sheep (Psa 23). "Him that cometh to me
I will in no wise cast out."
(3.) "To be cast out," is to be denied a place in God's house, and
to be left as fugitives and vagabonds, to pass a little time away
in this miserable life, and after that to go down to the dead (Gal
4:30; Gen 4:13,14; 21:10). Therefore here is the benefit of him that
cometh to Christ, he shall not be denied a place in God's house.
They shall not be left like vagabonds in the world. "Him that
cometh to me I will in no wise cast out." See Proverbs 14:26, Isaiah
56:3-5, Ephesians 1:1922, 1 Corinthians 3:21-23.
(4.) In a word, "To be cast out," is to be rejected as are the
fallen angels. For their eternal damnation began at their being
cast down from heaven to hell. So then, not to be cast out, is to
have a place, a house, and habitation there; and to have a share
in the privileges of elect angels.
These words, therefore, "I will not cast out," will prove great
words one day to them that come to Jesus Christ (2 Peter 2:4; John
20:31; Luke 20:35).
2. Second, and more particularly,
(1.) Christ hath everlasting life for him that cometh to him, and
he shall never perish; "For he will in no wise cast him out;" but
for the rest, they are rejected, "cast out," and must be damned
(John 10:27,28).
(2.) Christ hath everlasting righteousness to clothe them with that
come to him, and they shall be covered with it as with a garment,
but the rest shall be found in the filthy rags of their own stinking
pollutions, and shall be wrapt up in them, as in a winding-sheet,
and so bear their shame before the Lord, and also before the angels
(Dan 9:27; Isa 57:20; Rev 3:4-18, 15, 16).
(3.) Christ hath precious blood, that, like an open fountain, stands
free for him to wash in, that comes to him for life; "And he will
in no wise cast him out;" but they that come not to him are rejected
from a share therein, and are left to ireful vengeance for their
sins (Zech 13:1; 1 Peter 1:18,19; John 13:8; 3:16).
(4.) Christ hath precious promises, and they shall have a share in
them that come to him for life; for "he will in no wise cast them
out." But they that come not can have no share in them, because
they are true only in him; for in him, and only in him, all the
promises are yea and amen. Wherefore they that come not to him,
are no whit the better for them (Psa 50:16; 2 Cor 1:20,21).
(5.) Christ hath also fullness of grace in himself for them that
come to him for life: "And he will in no wise cast them out." But
those that come not unto him are left in their graceless state;
and as Christ leaves them, death, hell, and judgment finds them.
"Whoso findeth me," saith Christ, "findeth life, and shall obtain
favour of the Lord. But he that sinneth against me wrongeth his
own soul: all they that hate me love death" (Prov 8:35,36).
(6.) Christ is an Intercessor, and ever liveth to make intercession
for them that come to God by him: "But their sorrows shall be
multiplied, that hasten after another," or other gods, their sins
and lusts. "Their drink-offerings will I not offer, nor take up
their names into his lips" (Psa 16:4; Heb 7:25).
(7.) Christ hath wonderful love, bowels, and compassions, for those
that come to him; for "he will in no wise cast them out." But the
rest will find him a lion rampant; he will one day tear them all
to pieces. "Now consider this," saith he, "ye that forget God, lest
I tear you in pieces, and there be none to deliver" (Psa 50:22).
(8.) Christ is one by and for whose sake those that come to him
have their persons and performances accepted of the Father: "And
he will in no wise cast them out;" but the rest must fly to the
rocks and mountains for shelter, but all in vain, to hide them from
his face and wrath (Rev 6:15-17).
II. But again, These words, CAST OUT, have a special look to what
will be hereafter, even at the day of judgment. For then, and not
till then, will be the great anathema and casting out made manifest,
even manifest by execution. Therefore here to speak to this, and
that under these two heads. As, First, Of the casting out itself.
Second, Of the place into which they shall be cast, that shall then
be cast out.
First, The casting out itself standeth in two things. 1. In a
preparatory work. 2. In the manner of executing the act.
1. The preparatory work standeth in these three things.
(1.) It standeth in their separation that have not come to him,
from them that have, at that day. Or thus: At the day of the great
casting out, those that have not NOW come to him, shall be separated
from them that have; for them that have "he will not cast out."
"When the Son of man shall come in his glory, and all the holy
angels with him, then shall he sit upon the throne of his glory;
and before him shall be gathered all nations, and he shall separate
them one from another, as a shepherd divideth his sheep from the
goats" (Matt 25:31,32). This dreadful separation, therefore, shall
then be made betwixt them that NOW come to Christ, and them that
come not. And good reason; for since they would not with us come to
him now they have time, why should they stand with us when judgment
is come?
(2.) They shall be placed before him according to their condition:
they that have come to him, in great dignity, even at his right
hand; "For he will in no wise cast them out": but the rest shall
be set at his left hand, the place of disgrace and shame; for they
did not come to him for life. Distinguished also shall they be by
fit terms: these that come to him he calleth the sheep, but the rest
are frowish goats, "and he shall separate them one from another, as
a shepherd divideth his sheep from the goats;" and the sheep will
be set on the right hand--next heaven gate, for they came to him--but
the goats on his left, to go from him into hell, because they are
not of his sheep.
(3.) Then will Christ proceed to conviction of those that came not
to him, and will say, "I was a stranger, and ye took me not in,"
or did not come unto me. Their excuse of themselves he will slight
as dirt, and proceed to their final judgment.
2. Now when these wretched rejecters of Christ shall thus be set
before him in their sins, and convicted, this is the preparatory
work upon which follows the manner of executing the act which will
be done.
(1.) In the presence of all the holy angels.
(2.) In the presence of all them that in their lifetime came to him,
by saying unto them, "Depart from me, ye cursed, into everlasting
fire, prepared for the devil and his angels": with the reason annexed
to it. For you were cruel to me and mine, particularly discovered
in these words, "For I was an hungered, and ye gave me no meat; I
was thirsty, and ye gave me no drink; I was a stranger, and ye took
me not in; naked, and ye clothed me not: sick, and in prison, and
ye visited me not" (Matt 25:41-43).
Second, Now it remains that we speak of the place into which these
shall be cast, which, in the general, you have heard already,
to wit, the first prepared for the devil and his angels. But, in
particular, it is thus described:--
1. It is called Tophet: "For Tophet is ordained of old, yea, for
the king," the Lucifer, "it is prepared; he hath made it deep and
large; the pile thereof is fire and much wood; the breath of the
Lord, like a stream of brimstone, doth kindle it" (Isa 30:32).
2. It is called hell. "It is better for thee to enter halt" or lame
"into life, than having two feet to be cast into hell" (Mark 9:45).
3. It is called the wine-press of the wrath of God. "And the angel
thrust in his sickle into the earth, and gathered the vine of the
earth," that is, them that did not come to Christ, "and cast it
into the great wine-press of the wrath of God" (Rev 14:19).
4. It is called a lake of fire. "And whosoever was not found written
in the book of life was cast into the lake of fire" (Rev 20:15).
5. It is called a pit. "Thou hast said in thy heart, I will ascend
into heaven, I will exalt my throne above the stars of God: I will
sit also upon the mount of the congregation, in the sides of the
north. Yet thou shalt be brought down to hell, to the sides of the
pit" (Isa 14:13-15).
6. It is called a bottomless pit, out of which the smoke and the
locust came, and into which the great dragon was cast; and it is
called bottomless, to show the endlessness of the fall that they
will have into it, that come not, in the acceptable time, to Jesus
Christ (Rev 9:1,2; 20:3). . 7. It is called outer darkness. "Bind
him hand and foot--and cast him into outer darkness," "and cast
ye the unprofitable servant into outer darkness," "there shall be
weeping and gnashing of teeth" (Matt 22:13; 25:30).
8. It is called a furnace of fire. "As therefore the tares are
gathered and burned in the fire; so shall it be in the end of this
world. The Son of man shall send forth his angels, and they shall
gather out of his kingdom all things that offend, and them which do
iniquity; and shall cast them into a furnace of fire: there shall
be wailing and gnashing of teeth." And again, "So shall it be at
the end of the world: the angels shall come forth, and sever the
wicked from among the just, and shall cast them into the furnace of
fire: there shall be wailing and gnashing of teeth" (Matt 13:40-51).
9. Lastly, It may not be amiss, if, in the conclusion of this,
I show in few words to what the things that torment them in this
state are compared. Indeed, some of them have been occasionally
mentioned already; as that they are compared,
(1.) To wood that burneth.
(2.) To fire.
(3.) To fire and brimstone: But,
(4.) It is compared to a worm, a gnawing worm, a never-dying gnawing
worm; They are cast into hell, "where their worm dieth not" (Mark
9:44).
(5.) It is called unquenchable fire; "He will gather his wheat into
the garner; but he will burn up the chaff with unquenchable fire"
(Matt 3:12; Luke 3:17).
(6.) It is called everlasting destruction; "The Lord Jesus shall be
revealed from heaven with his mighty angels in flaming fire, taking
vengeance on them that know not God, and that obey not the gospel
of our Lord Jesus Christ; who shall be punished with everlasting
destruction from the presence of the Lord, and from the glory of
his power" (2 Thess 1:7-9).
(7.) It is called wrath without mixture, and is given them in the
cup of his indignation. "If any man worship the beast, and his
image, and receive his mark in his forehead, or in his hand, the
same shall drink of the wine of the wrath of God, which is poured
out without mixture, into the cup of his indignation; and he shall
be tormented with fire and brimstone in the presence of the holy
angels, and in the presence of the Lamb" (Rev 14:9,10).
(8.) It is called the second death. "And death and hell were cast
into the lake of fire. This is the second death. Blessed and holy
is he that hath part in the first resurrection: on such the second
death hath no power" (Rev 20:6,14).
(9.) It is called eternal damnation. "But he that shall blaspheme
against the Holy Ghost, hath never forgiveness, but is in danger of
eternal damnation." Oh! these three words! Everlasting punishment!
Eternal damnation! And For ever and ever! How will they gnaw and
eat up all the expectation of the end of the misery of the cast-away
sinners. "And the smoke of their torment ascendeth up for ever
and ever; and they have no rest day nor night," &c., (Rev 14:11).
Their behaviour in hell is set forth by four things as I know
of;--(a.) By calling for help and relief in vain; (b.) By weeping;
(c.) By wailing; (d.) By gnashing of teeth.
[THE POWER OF CHRIST TO SAVE, OR TO CAST OUT.]
SECOND. And now we come to the second thing that is to be inquired
into, namely, How it appears that Christ hath power to save, or
to cast out. For by these words, "I will in no wise cast out," he
declareth that he hath power to do both. Now this inquiry admits
us to search into the things: First, How it appears that he hath
power to save; Second, How it appears that he hath power to cast
out.
First, That he hath power to save, appears by that which follows:--
1. To speak only of him as he is mediator: he was authorized to
this blessed work by his Father, before the world began. Hence the
apostle saith, "He hath chosen us in him before the foundation of
the world" (Eph 1:4). With all those things that effectually will
produce our salvation. Read the same chapter, with 2 Timothy 1:9.
2. He was promised to our first parents, that he should, in the
fullness of time, bruise the serpent's head; and, as Paul expounds
it, redeem them that were under the law. Hence, since that time,
he hath been reckoned as slain for our sins. By which means all
the fathers under the first testament were secured from the wrath
to come; hence he is called, "The Lamb slain from the foundation
of the world" (Rev 13:8; Gen 3:15; Gal 4:4,5).
3. Moses gave testimony of him by the types and shadows, and bloody
sacrifices, that he commanded from the mouth of God to be in use for
the support of his people's faith, until the time of reformation;
which was the time of this Jesus his death (Heb 9, 10).
4. At the time of his birth it was testified of him by the angel,
"That he should save his people from their sins" (Matt 1:21).
5. It is testified of him in the days of his flesh, that he had
power on earth to forgive sins (Mark 2:5-12).
6. It is testified also of him by the apostle Peter, that "God hath
exalted him with his own right hand, to be a prince and a Saviour,
for to give repentance to Israel, and forgiveness of sins" (Acts
5:31).
7. In a word, this is everywhere testified of him, both in the Old
Testament and the New. And good reason that he should be acknowledged
and trusted in, as a Saviour.
(1.) He came down from heaven to be a Saviour (John 6:38-40).
(2.) He was anointed when on earth to be a Saviour (Luke 3:22).
(3.) He did the works of a Saviour. As, (a.) He fulfilled the law,
and became the end of it for righteousness, for them that believe
in him (Rom 10:3,4). (b.) He laid down his life as a Saviour; he
gave his life as "a ransom for many" (Matt 20:28; Mark 10:45; 1 Tim
2:6). (c.) He hath abolished death, destroyed the devil, put away
sin, got the keys of hell and death, is ascended into heaven; is
there accepted of God, and bid sit at the right hand as a Saviour;
and that because his sacrifice for sins pleased God (2 Tim 1:10;
Heb 2:14,15; 10:12,13; Eph 4:7,8; John 16:10,11; Acts 5:30,31).
(4.) God hath sent out and proclaimed him as a Saviour, and tells
the world that we have redemption through his blood, that he will
justify us, if we believe in his blood, and that he can faithfully
and justly do it. Yea, God doth beseech us to be reconciled to
him by his Son; which could not be, if he were not anointed by him
to this very end, and also if his works and undertakings were not
accepted of him considered as a Saviour (Rom 3:24,25; 2 Cor 5:18-21).
(5.) God hath received already millions of souls into his paradise,
because they have received this Jesus for a Saviour; and is resolved
to cut them off, and to cast them out of his presence, that will
not take him for a Saviour (Heb 12:22-26).
I intend brevity here; therefore a word to the second, and so
conclude.
Second, How it appears that he hath power to cast out. This appears
also by what follows:--
1. The Father, for the service that he hath done him as Saviour,
hath made him Lord of all, even Lord of quick and dead. "For to
this end Christ both died, and rose, and revived, that he might be
Lord both of the dead and living" (Rom 14:9).
2. The Father hath left it with him to quicken whom he will, to
wit, with saving grace, and to cast out whom he will, for their
rebellion against him (John 5:21).
3. The Father hath made him judge of quick and dead, hath committed
all judgment unto the Son, and appointed that all should honour
the Son, even as they honour the Father (John 5:22,23).
4. God will judge the world by this man: the day is appointed for
judgment, and he is appointed for judge. "He hath appointed a day
in the which he will judge the world in righteousness by that man"
(Acts 17:31). Therefore we must all appear before the judgment
seat of Christ, that every one may receive for the things done in
the body, according to what they have done. If they have closed with
him, heaven and salvation; if they have not, hell and damnation!
And for these reasons he must be judge:--
(1.) Because of his humiliation, because of his Father's word he
humbled himself, and he became obedient unto death, even the death
of the cross. "Wherefore God also hath highly exalted him, and
given him a name which is above every name: that at the name of
Jesus every knee should bow, of things in heaven, and things in
earth, and things under the earth; and that every tongue should
confess that Jesus Christ is Lord, to the glory of God the Father."
This hath respect to his being judge, and his sitting in judgment
upon angels and men (Phil 2:7-11; Rom 14:10,11).
(2.) That all men might honour the Son, even as they honour the
Father. "For the Father judgeth no man, but hath committed all
judgment unto the Son; that all men should honour the Son, even as
they honour the Father" (John 5:22,23).
(3.) Because of his righteous judgment, this work is fit for no
creature; it is only fit for the Son of God. For he will reward
every man according to his ways (Rev 22:12).
(4.) Because he is the Son of man. He "hath given him authority to
execute judgment also, because he is the Son of man" (John 5:27).
[SECOND, THE TEXT TREATED BY WAY OF OBSERVATION.]
Thus have I in brief passed through this text by way of explications.
My next work is to speak to it by way of observation. But I shall
be also as brief in that as the nature of the thing will admit. "All
that the Father giveth me shall come to me; and him that cometh to
me I will in no wise cast out" (John 6:37).
And now I come to some observations, and a little briefly to speak
to them, and then conclude the whole. The words thus explained
afford us many, some of which are these. 1. That God the Father,
and Christ his Son, are two distinct persons in the Godhead. 2. That
by them, not excluding the Holy Ghost, is contrived and determined
the salvation of fallen mankind. 3. That this contrivance resolved
itself into a covenant between these persons in the Godhead, which
standeth in giving on the Father's part, and receiving on the
Son's. "All that the Father giveth me," &c. 4. That every one that
the Father hath given to Christ, according to the mind of God in
the text, shall certainly come to him. 5. That coming to Jesus
Christ is therefore not by the will, wisdom, or power of man; but
by the gift, promise, and drawing of the Father. "All that the
Father giveth me shall come." 6. That Jesus Christ will be careful
to receive, and will not in any wise reject those that come, or are
coming to him. "And him that cometh to me I will in no wise cast
out." There are, besides these, some other truths implied in the
words. As, 7. They that are coming to Jesus Christ are ofttimes
heartily afraid that he will not receive them. 8. Jesus Christ would
not have them that in truth are coming to him once think that he
will cast them out.
These observations lie all of them in the words, and are plentifully
confirmed by the Scriptures of truth; but I shall not at this time
speak to them all, but shall pass by the first, second, third,
fourth, and sixth, partly because I design brevity, and partly
because they are touched upon in the explicatory part of the text.
I shall therefore begin with the fifth observation, and so make
that the first in order, in the following discourse.
[COMING TO CHRIST NOT BY THE POWER OF MAN, BUT BY THE DRAWING OF
THE FATHER.]
OBSERVATION FIRST. First, then, coming to Christ is not by the will,
wisdom, or power of man, but by the gift, promise, and drawing of
the Father. This observation standeth of two parts. First, The coming
to Christ is not by the will, wisdom, or power of man; Second, But
by the gift, promise, and drawing of the Father.
That the text carrieth this truth in its bosom, you will find if
you look into the explication of the first part thereof before. I
shall, therefore, here follow the method propounded, viz: show,
First, That coming to Christ is not by the will, wisdom, or power
of man. This is true, because the Word doth positively say it is
not.
1. It denieth it wholly to be by the will of man. "Not of blood,
nor of the will of the flesh, nor of the will of man" (John 1:13).
And again, "It is not of him that willeth, nor of him that runneth"
(Rom 9:16).
2. It denieth it to be of the wisdom of man, as is manifest from
these considerations:
(1.) In the wisdom of God it pleased him, that the world by wisdom
should not know him. Now, if by their wisdom they cannot know him,
it follows, by that wisdom, they cannot come unto him; for coming
to him is not before, but after some knowledge of him (1 Cor 1:21;
Acts 13:27; Psa 9:10).
(2.) The wisdom of man, in God's account, as to the knowledge of
Christ, is reckoned foolishness. "Hath not God made foolish the
wisdom of this world?" (1 Cor 1:20). And again, The wisdom of this
world is foolishness with God (2:14). If God hath made foolish the
wisdom of this world; and again, if the wisdom of this world is
foolishness with him, then verily it is not likely, that by that
a sinner should become so prudent as to come to Jesus Christ,
especially if you consider,
(3.) That the doctrine of a crucified Christ, and so of salvation
by him, is the very thing that is counted foolishness to the wisdom
of the world. Now, if the very doctrine of a crucified Christ be
counted foolishness by the wisdom of this world, it cannot be that,
by that wisdom, a man should be drawn out in his soul to come to
him (1 Cor 3:19; 1:18,23).
(4.) God counted the wisdom of this world one of his greatest enemies;
therefore, by that wisdom no man can come to Jesus Christ. For it
is not likely that one of God's greatest enemies should draw a man
to that which best of all pleaseth God, as coming to Christ doth.
Now, that God counteth the wisdom of this world one of his greatest
enemies, is evident, (a.) For that it casteth the greatest contempt
upon his Son's undertakings, as afore is proved, in that it counts
his crucifixion foolishness; though that be one of the highest
demonstrations of Divine wisdom (Eph 1:7,8). (b.) Because God hath
threatened to destroy it, and bring it to nought, and cause it to
perish; which surely he would not do, was it not an enemy, would
it direct men to, and cause them to close with Jesus Christ (Isa
29:14; 1 Cor 1:19). (c.) He hath rejected it from helping in the
ministry of his Word, as a fruitless business, and a thing that
comes to nought (1 Cor 2:4,6,12,13). (d.) Because it causeth to
perish, those that seek it, and pursue it (1 Cor 1:18,19). (e.)
And God has proclaimed, that if any man will be wise in this world,
he must be a fool in the wisdom of this world, and that is the way
to be wise in the wisdom of God. "If any man seemeth to be wise
in this world, let him become a fool that he may be wise. For the
wisdom of this world is foolishness with God" (1 Cor 3:18-20).
3. Coming to Christ is not by the power of man. This is evident
partly,
(1.) From that which goeth before. For man's power in the putting
forth of it, in this matter, is either stirred up by love, or sense
of necessity; but the wisdom of this world neither gives man love
to, or sense of a need of, Jesus Christ; therefore, his power lieth
still, as from that.
(2.) What power has he that is dead, as every natural man spiritually
is, even dead in trespasses and sins? Dead, even as dead to God's
New Testament things as he that is in his grave is dead to the
things of this world. What power hath he, then, whereby to come to
Jesus Christ? (John 5:25; Eph 2:1; Col 2:13).
(3.) God forbids the mighty man's glorying in his strength; and
says positively, "By strength shall no man prevail;" and again,
"Not by might, nor by power, but by my Spirit, saith the Lord" (Jer
9:23,24; 1 Sam 2:9; Zech 4:6; 1 Cor 1:27-31).
(4.) Paul acknowledgeth that man, nay, converted man, of himself,
hath not a sufficiency of power in himself to think a good thought;
if not to do that which is least, for to think is less than to
come; then no man, by his own power, can come to Jesus Christ (2
Cor 2:5).
(5.) Hence we are said to be made willing to come, by the power of
God; to be raised from a state of sin to a state of grace, by the
power of God; and to believe, that is to come, through the exceeding
working of his mighty power (Psa 110:3; Col 2:12; Eph 1:18,20; Job
23:14). But this needed not, if either man had power or will to
come; or so much as graciously to think of being willing to come,
of themselves, to Jesus Christ.
Second, I should now come to the proof of the second part of the
observation [namely, the coming to Christ is by the gift, promise,
and drawing of the Father], but that is occasionally done already,
in the explicatory part of the text, to which I refer the reader;
for I shall here only give thee a text or two more to the same
purpose, and so come to the use and application.
1. It is expressly said, "No man can come to me, except the Father
which hath sent me draw him" (John 6:44). By this text, there is
not only insinuated that in man is want of power, but also of will,
to come to Jesus Christ: they must be drawn; they come not if they
be not drawn. And observe, it is not man, no, nor all the angels
in heaven, that can draw one sinner to Jesus Christ. No man cometh
to me, except the Father which hath sent me draw him.
2. Again, "No man can come unto me, except it were given unto him
of my Father" (John 6:65). It is an heavenly gift that maketh man
come to Jesus Christ.
3. Again, "It is written in the prophets, And they shall be all
taught of God. Every man, therefore, that hath heard, and hath
learned of the Father, cometh unto me" (John 6:45).
I shall not enlarge, but shall make some use and application, and
so come to the next observation.
[Use and Application of Observation First.]
Use First. Is it so? Is coming to Jesus Christ not by the will,
wisdom, or power of man, but by the gift, promise, and drawing of
the Father? Then they are to blame that cry up the will, wisdom,
and power of man, as things sufficient to bring men to Christ.
There are some men who think they may not be contradicted, when
they plead for the will, wisdom, and power of man in reference to
the things that are of the kingdom of Christ; but I will say to
such a man, he never yet came to understand, that himself is what
the Scripture teacheth concerning him; neither did he ever know
what coming to Christ is, by the teaching, gift, and drawing of the
Father. He is such a one that hath set up God's enemy in opposition
to him, and that continueth in such acts of defiance; and what his
end, without a new birth, will be, the Scripture teacheth also;
but we will pass this.
Use Second. Is it so? Is coming to Jesus Christ by the gift,
promise, and drawing of the Father? Then let saints here learn to
ascribe their coming to Christ to the gift, promise, and drawing of
the Father. Christian man, bless God, who hath given thee to Jesus
Christ by promise; and again, bless God for that he hath drawn thee
to him. And why is it thee? Why not another? O that the glory of
electing love should rest upon thy head, and that the glory of the
exceeding grace of God should take hold of thy heart, and bring
thee to Jesus Christ!
Use Third. Is it so, that coming to Jesus Christ is by the Father,
as aforesaid? Then this should teach us to set a high esteem upon
them that indeed are coming to Jesus Christ; I say, an high esteem
on them, for the sake of him by virtue of whose grace they are made
to come to Jesus Christ.
We see that when men, by the help of human abilities, do arrive
at the knowledge of, and bring to pass that which, when done, is a
wonder to the world, how he that did it, is esteemed and commended;
yea, how are his wits, parts, industry, and unweariedness in all
admired, and yet the man, as to this, is but of the world, and his
work the effect of natural ability; the things also attained by
him end in vanity and vexation of spirit. Further, perhaps in the
pursuit of these his achievements, he sins against God, wastes his
time vainly, and at long-run loses his soul by neglecting of better
things; yet he is admired! But I say, if this man's parts, labour,
diligence, and the like, will bring him to such applause and esteem
in the world, what esteem should we have of such an one that is by
the gift, promise, and power of God, coming to Jesus Christ?
1. This is a man with whom God is, in whom God works and walks; a
man whose motion is governed and steered by the mighty hand of God,
and the effectual working of his power. Here is a man!
2. This man, by the power of God's might, which worketh in him,
is able to cast a whole world behind him, with all the lusts and
pleasures of it, and to charge through all the difficulties that
men and devils can set against him. Here is a man.
3. This man is travelling to Mount Zion, the heavenly Jerusalem,
the city of the living God, and to an innumerable company of angels,
and the spirits of just men made perfect, to God the Judge of all,
and to Jesus. Here is a man!
4. This man can look upon death with comfort, can laugh at destruction
when it cometh, and longs to hear the sound of the last trump,
and to see his Judge coming in the clouds of heaven. Here is a man
indeed!
Let Christians, then, esteem each other as such. I know you do it;
but do it more and more. And that you may, consider these two or
three things. (1.) These are the objects of Christ's esteem (Matt
12:48,49; 15:22-28; Luke 7:9). (2.) These are the objects of the
esteem of angels (Dan 9:12; 10:21,22; 13:3,4; Heb 2:14). (3.) These
have been the objects of the esteem of heathens, when but convinced
about them (Dan 5:10,11; Acts 5:15; 1 Cor 14:24,25). "Let each [of
you, then,] esteem [each] other better than themselves" (Phil 2:2).
Use Fourth. Again, Is it so, that no man comes to Jesus Christ by
the will, wisdom, and power of man, but by the gift, promise, and
drawing of the Father? Then this shows us how horribly ignorant of
this such are, who make the man that is coming to Christ the object
of their contempt and rage. These are also unreasonable and wicked
men; men in whom is no faith (2 Thess 3:2). Sinners, did you but
know what a blessed thing it is to come to Jesus Christ, and that
by the help and drawing of the Father, they do indeed come to him;
you would hang and burn in hell a thousand years, before you would
turn your spirits as you do, against him that God is drawing to
Jesus Christ, and also against the God that draws him.
But, faithless sinner, let us a little expostulate the matter. What
hath this man done against thee, that is coming to Jesus Christ?
Why dost thou make him the object of thy scorn? doth his coming to
Jesus Christ offend thee? doth his pursuing of his own salvation
offend thee? doth his forsaking of his sins and pleasures offend
thee?
Poor coming man! "Shall we sacrifice the abomination of the Egyptians
before their eyes, and will they not stone us?" (Exo 8:26).
But, I say, why offended at this? Is he ever the worse for coming
to Jesus Christ, or for his loving and serving of Jesus Christ? Or
is he ever the more a fool, for flying from that which will drown
thee in hell-fire, and for seeking eternal life? Besides, pray,
Sirs, consider it; this he doth, not of himself, but by the drawing
of the Father. Come, let me tell thee in thine ear, thou that wilt
not come to him thyself, and him that would, thou hinderest--
1. Thou shalt be judged for one that hath hated, maligned, and
reproached Jesus Christ, to whom this poor sinner is coming.
2. Thou shalt be judged, too, for one that hath hated the Father,
by whose powerful drawing this sinner doth come.
3. Thou shalt be taken and judged for one that has done despite to
the Spirit of grace in him that is, by its help, coming to Jesus
Christ. What sayest thou now? Wilt thou stand by thy doings? Wilt
thou continue to contemn and reproach the living God? Thinkest thou
that thou shalt weather it out well enough at the day of judgment?
"Can thine heart endure, or can thine hands be strong, in the days
that I shall deal with thee," saith the Lord? (Eze 22:14, John
15:18-25; Jude 15; 1 Thess 4:8).
Use Fifth. Is it so, that no man comes to Jesus Christ by the will,
wisdom, and power of man, but by the gift, promise, and drawing of
the Father? Then this showeth us how it comes to pass, that weak
means are so powerful as to bring men out of their sins to a hearty
pursuit after Jesus Christ. When God bid Moses speak to the people,
he said, "I will give thee counsel, and God shall be with thee"
(Exo 18:19). When God speaks, when God works, who can let it?
None, none; then the work goes on! Elias threw his mantle upon
the shoulders of Elisha; and what a wonderful work followed! When
Jesus fell in with the crowing of a cock, what work was there! O
when God is in the means, then shall that means--be it never so
weak and contemptible in itself--work wonders (1 Kings 19:19; Matt
26:74,75; Mark 14:71,72; Luke 22:60-62). The world understood not,
nor believed, that the walls of Jericho should fall at the sound of
rams' horns; but when God will work, the means must be effectual.
A word weakly spoken, spoken with difficulty, in temptation, and in
the midst of great contempt and scorn, works wonders, if the Lord
thy God will say so too.
Use Sixth. Is it so? Doth no man come to Jesus Christ by the will,
wisdom, and power of man, but by the gift, promise, and drawing of
the Father? Then here is room for Christians to stand and wonder
at the effectual working of God's providences, that he hath made
use of, as means to bring them to Jesus Christ.
For although men are drawn to Christ by the power of the Father,
yet that power putteth forth itself in the use of means: and these
means are divers, sometimes this, sometimes that; for God is at
liberty to work by which, and when, and how he will; but let the
means be what they will, and as contemptible as may be, yet God
that commanded the light to shine out of darkness, and that out
of weakness can make strong, can, nay, doth oftentimes make use
of very unlikely means to bring about the conversion and salvation
of his people. Therefore, you that are come to Christ--and that
by unlikely means--stay yourselves, and wonder, and, wondering,
magnify almighty power, by the work of which the means hath been
made effectual to bring you to Jesus Christ.
What was the providence that God made use of as a means, either
more remote or more near, to bring thee to Jesus Christ? Was it the
removing of thy habitation, the change of thy condition, the loss
of relations, estate, or the like? Was it thy casting of thine eye
upon some good book, thy hearing of thy neighbours talk of heavenly
things, the beholding of God's judgments as executed upon others,
or thine own deliverance from them, or thy being strangely cast under
the ministry of some godly man? O take notice of such providence or
providences! They were sent and managed by mighty power to do thee
good. God himself, I say, hath joined himself unto this chariot:
yea, and so blessed it, that it failed not to accomplish the thing
for which he sent it.
God blesseth not to every one his providences in this manner. How
many thousands are there in this world, that pass every day under
the same providences! but God is not in them, to do that work by
them as he hath done for thy poor soul, by his effectually working
with them. O that Jesus Christ should meet thee in this providence,
that dispensation, or the other ordinance! This is grace indeed!
At this, therefore, it will be thy wisdom to admire, and for this
to bless God.
Give me leave to give you a taste of some of those providences
that have been effectual, through the management of God, to bring
salvation to the souls of his people.
(1.) The first shall be that of the woman of Samaria. It must
happen, that she must needs go out of the city to draw water, not
before nor after, but just when Jesus Christ her Saviour was come
from far, and set to rest him, being weary, upon the well. What
a blessed providence was this! Even a providence managed by the
almighty wisdom, and almighty power, to the conversion and salvation
of this poor creature. For by this providence was this poor creature
and her Saviour brought together, that that blessed work might be
fulfilled upon the woman, according to the purpose before determined
by the Father (John 4).
(2.) What providence was it that there should be a tree in the way
for Zaccheus to climb, thereby to give Jesus opportunity to call
that chief of the publicans home to himself, even before he came
down therefrom (Luke 19).
(3.) Was it not also wonderful that the thief, which you read of in
the gospel, should, by the providence of God, be cast into prison,
to be condemned even at that session that Christ himself was to
die; nay, and that it should happen, too, that they must be hanged
together, that the thief might be in hearing and observing of
Jesus in his last words, that he might be converted by him before
his death! (Luke 23).
(4.) What a strange providence was it, and as strangely managed by
God, that Onesimus, when he was run away from his master, should
be taken, and, as I think, cast into that very prison where Paul
lay bound for the Word of the gospel; that he might there be by him
converted, and then sent home again to his master Philemon! Behold
"all things work together for good to them that love God, to them
who are the called according to his purpose" (Rom 8:28).
Nay, I have myself known some that have been made to go to hear the
Word preached against their wills; others have gone not to hear,
but to see and to be seen; nay, to jeer and flout others, as also
to catch and carp at things. Some also to feed their adulterous
eyes with the sight of beautiful objects; and yet God hath made use
even of these things, and even of the wicked and sinful proposals
of sinners, to bring them under the grace that might save their
souls.
Use Seventh. Doth no man come to Jesus Christ but by the drawing,
&c., of the Father? Then let me here caution those poor sinners,
that are spectators of the change that God hath wrought in them that
are coming to Jesus Christ, not to attribute this work and change
to other things and causes.
There are some poor sinners in the world that plainly see a change,
a mighty change, in their neighbours and relations that are coming
to Jesus Christ. But, as I said, they being ignorant, and not
knowing whence it comes and whither it goes, for "so is every one
that is born of the Spirit," (John 3:8), therefore they attribute
this change to others causes: as melancholy; to sitting alone; to
overmuch reading; to their going to too many sermons; to too much
studying and musing on what they hear.
Also they conclude, on the other side, that it is for want of merry
company; for want of physic; and therefore they advise them to
leave off reading, going to sermons, the company of sober people;
and to be merry, to go a gossiping, to busy themselves in the
things of this world, not to sit musing alone, &c. But come, poor
ignorant sinner, let me deal with thee. It seems thou art turned
counsellor for Satan: I tell thee thou knowest not what thou dost.
Take heed of spending thy judgment after this manner; thou judgest
foolishly, and sayest in this, to every one that passeth by, thou
art a fool. What! count convictions for sin, mournings for sin,
and repentance for sin, melancholy? This is like those that on the
other side said, "These men are [drunk with] full of new wine," &c.
Or as he that said Paul was mad (Acts 2:13, 26:24). Poor ignorant
sinner! canst thou judge no better? What! is sitting alone, pensive
under God's hand, reading the Scriptures, and hearing of sermons,
&c., the way to be undone? The Lord open thine eyes, and make thee
to see thine error! Thou hast set thyself against God, thou hast
despised the operation of his hands, thou attemptest to murder
souls. What! canst thou give no better counsel touching those whom
God hath wounded, than to send them to the ordinances of hell for
help? Thou biddest them be merry and lightsome; but dost thou not
know that "the heart of fools is in the house of mirth?" (Eccl
7:4).
Thou biddest them shun the hearing of thundering preachers; but
is it not "better to hear the rebuke of the wise, than for a man
to hear the song of fools?" (Eccl 7:5). Thou biddest them busy
themselves in the things of this world; but dost thou not know that
the Lord bids, "Seek first the kingdom of God, and his righteousness?"
(Matt 6:33). Poor ignorant sinner! hear the counsel of God to such,
and learn thyself to be wiser. "Is any afflicted? let him pray. Is
any merry? let him sing psalms" (James 5:13). "Blessed is the man
that heareth me" (Prov 8:32). And hear for time to come, "Save
yourselves from this untoward generation" (Acts 2:40). "Search the
Scriptures" (John 5:39). "Give attendance to reading" (1 Tim 4:13).
"It is better to go to the house of mourning" (Eccl 7:2,3).
And wilt thou judge him that doth thus? Art thou almost like Elymas
the sorcerer, that sought to turn the deputy from the faith? Thou
seekest to pervert the right ways of the Lord. Take heed lest some
heavy judgment overtake thee (Acts 13:8-13). What! teach men to
quench convictions; take men off from a serious consideration of
the evil of sin, of the terrors of the world to come, and how they
shall escape the same? What! teach men to put God and his Word
out of their minds, by running to merry company, by running to the
world, by gossiping? &c. This is as much as to bid them to say to
God, "Depart from us, for we desire not the knowledge of thy ways;"
or, "What is the Almighty that we should serve him? or what profit
have we if we keep his ways?" Here is a devil in grain! What! bid
man walk "according to the course of this world, according to the
prince of the power of the air, the spirit that now worketh in the
children of disobedience" (Eph 2:2).
[Two objections answered.]
Object. 1. But we do not know that such are coming to Jesus Christ;
truly we wonder at them, and think they are fools.
Answ. Do you not know that they are coming to Jesus Christ? then
they may be coming to him, for aught you know; and why will ye be
worse than the brute, to speak evil of the things you know not?
What! are ye made to be taken and destroyed? must ye utterly perish
in your own corruptions? (2 Peter 2:12). Do you not know them? Let
them alone then. If you cannot speak good of them, speak not bad.
"Refrain from these men, and let them alone; for if this counsel or
this work be of men, it will come to nought; but if it be of God,
ye cannot overthrow it, lest haply ye be found even to fight against
God" (Acts 5:38,39). But why do you wonder at a work of conviction
and conversion? Know you not that this is the judgment of God
upon you, "ye despisers, to behold, and wonder, and perish?" (Acts
13:40,41). But why wonder, and think they are fools? Is the way of
the just an abomination to you? See that passage, and be ashamed,
"He that is upright in the way is abomination to the wicked"
(Prov 29:27). Your wondering at them argues that you are strangers
to yourselves, to conviction for sin, and to hearty desires to be
saved; as also to coming to Jesus Christ.
Object. 2. But how shall we know that such men are coming to Jesus
Christ?
Answ. Who can make them see that Christ has made blind? (John 2:8,9).
Nevertheless, because I endeavour thy conviction, conversion, and
salvation, consider: Do they cry out of sin, being burthened with
it, as of an exceeding bitter thing? Do they fly from it, as from
the face of a deadly serpent? Do they cry out of the insufficiency
of their own righteousness, as to justification in the sight of
God? Do they cry out after the Lord Jesus, to save them? Do they
see more worth and merit in one drop of Christ's blood to save them,
than in all the sins of the world to damn them? Are they tender of
sinning against Jesus Christ? Is his name, person, and undertakings,
more precious to them, than is the glory of the world? Is this word
more dear unto them? Is faith in Christ (of which they are convinced
by God's Spirit of the want of, and that without it they can never
close with Christ) precious to them? Do they savour Christ in his
Word, and do they leave all the world for his sake? And are they
willing, God helping them, to run hazards for his name, for the
love they bear to him? Are his saints precious to them? If these
things be so, whether thou seest them or no, these men are coming
to Jesus Christ (Rom 7:914; Psa 38:3-8; Heb 6:18-20; Isa 64:6; Phil
3:7,8; Psa 54:1; 109:26; Acts 16:30; Psa 51:7,8; 1 Peter 1:18,19;
Rom 7:24; 2 Cor 5:2; Acts 5:41; James 2:7; Song 5:10-16; Psa 119;
John 13:35; 1 John 4:7; 3:14; John 16:9; Rom 14:23; Heb 11:6; Psa
19:10,11; Jer 15:16; Heb 11:24-27; Acts 20:22-24; 21:13; Titus
3:15; 2 John 1; Eph 4:16; Phile 7; 1 Cor 16:24).
[COMERS OFTTIMES AFRAID THAT CHRIST WILL NOT RECEIVE THEM.]
OBSERVATION SECOND.--I come now to the second observation propounded
to be spoken to, to wit, That they that are coming to Jesus Christ,
are ofttimes heartily afraid that Jesus Christ will not receive
them.
I told you that this observation is implied in the text; and I
gather it,
First, From the largeness and openness of the promise: "I
will in no wise cast out." For had there not been a proneness in
us to "fear casting out," Christ needed not to have, as it were,
waylaid our fear, as he doth by this great and strange expression,
"In no wise;" "And him that cometh to me I will in no wise cast
out." There needed not, as I may say, such a promise to be invented
by the wisdom of heaven, and worded at such a rate, as it were on
purpose to dash in pieces at one blow all the objections of coming
sinners, if they were not prone to admit of such objections, to
the discouraging of their own souls. For this word, "in no wise,"
cutteth the throat of all objections; and it was dropped by the
Lord Jesus for that very end; and to help the faith that is mixed
with unbelief. And it is, as it were, the sum of all promises;
neither can any objection be made upon the unworthiness that thou
findest in thee, that this promise will not assoil.
But I am a great sinner, sayest thou. "I will in no wise cast out,"
says Christ. But I am an old sinner, sayest thou. "I will in no wise
cast out," says Christ. But I am a hard-hearted sinner, sayest thou.
"I will in no wise cast out," says Christ. But I am a backsliding
sinner, sayest thou. "I will in no wise cast out," says Christ. But
I have served Satan all my days, sayest thou. "I will in no wise
cast out," says Christ. But I have sinned against light, sayest
thou. "I will in no wise cast out," says Christ. But I have sinned
against mercy, sayest thou. "I will in no wise cast out," says
Christ. But I have no good thing to bring with me, sayest thou. "I
will in no wise cast out," says Christ.
Thus I might go on to the end of things, and show you, that still
this promise was provided to answer all objections, and doth answer
them. But I say, what need it be, if they that are coming to Jesus
Christ are not sometimes, yea, oftentimes, heartily afraid, "that
Jesus Christ will cast them out?"
Second, I will give you now two instances that seem to imply the
truth of this observation.
In the ninth of Matthew, at the second verse, you read of a man
that was sick of the palsy; and he was coming to Jesus Christ,
being borne upon a bed by his friends: he also was coming himself,
and that upon another account than any of his friends were aware
of; even for the pardon of sins, and the salvation of his soul. Now,
so soon as ever he was come into the presence of Christ, Christ
bids him "be of good cheer." It seems then, his heart was fainting;
but what was the cause of his fainting? Not his bodily infirmity,
for the cure of which his friends did bring him to Christ; but the
guilt and burden of his sins, for the pardon of which himself did
come to him; therefore he proceeds, "Be of good cheer, thy sins be
forgiven thee." I say, Christ saw him sinking in his mind, about
how it would go with his most noble part; and therefore, first, he
applies himself to him upon that account. For though his friends
had faith enough as to the cure of the body, yet he himself had
little enough as to the cure of his soul: therefore Christ takes
him up as a man falling down, saying, "Son, be of good cheer, thy
sins be forgiven thee."
That about the Prodigal seems pertinent also to this matter: "When
he came to himself, he said, How many hired servants of my father's
have bread enough and to spare, and I perish with hunger! I will
arise and go to my father." Heartily spoken; but how did he perform
his promise? I think not so well as he promised to do; and my ground
for my thoughts is, because his father, so soon as he was come to
him, fell upon his neck and kissed him; implying, methinks, as if
the prodigal by this time was dejected in his mind; and therefore
his father gives him the most sudden and familiar token of
reconciliation. And kisses were of old time often used to remove
doubts and fears. Thus Laban and Esau kiss Jacob. Thus Joseph
kissed his brethren; and thus also David kissed Absalom (Gen 31:55;
33:1-4; 48:9,10; 2 Sam 14:33). It is true, as I said, at first
setting out, he spake heartily, as sometimes sinners also do in
their beginning to come to Jesus Christ; but might not he, yea,
in all probability he had, between the first step he took, and the
last, by which he accomplished that journey, many a thought, both
this way and that; as whether his father would receive him or no?
As thus: I said, "I would go to my Father." But how, if when I come
at him he should ask me, Where I have all this while been? What
must I say then? Also, if he ask me, What is become of the portion
of goods that he gave me? What shall I say then? If he asks me, Who
have been my companions? What shall I say then? If he also shall
ask me, What hath been my preferment in all the time of my absence
from him? What shall I say then? Yea, and if he ask me, Why I came
home no sooner? What shall I say then? Thus, I say, might he reason
with himself, and being conscious to himself, that he could give
but a bad answer to any of these interrogatories, no marvel if he
stood in need first of all of a kiss from his father's lips. For
had he answered the first in truth, he must say, I have been a
haunter of taverns and ale-houses; and as for my portion, I spent
it in riotous living; my companions were whores and drabs; as for
my preferment, the highest was, that I became a hog-herd; and as
for my not coming home till now, could I have made shift to have
staid abroad any longer, I had not lain at thy feet for mercy now.
I say, these things considered, and considering, again, how prone
poor man is to give way, when truly awakened, to despondings and
heart misgivings, no marvel if he did sink in his mind, between the
time of his first setting out, and that of his coming to his Father.
Third, But, thirdly, methinks I have for the confirmation of this
truth the consent of all the saints that are under heaven, to wit,
That they that are coming to Jesus Christ, are ofttimes heartily
afraid that he will not receive them.
Quest. But what should be the reason? I will answer to this question
thus:
1. It is not for want of the revealed will of God, that manifesteth
grounds for the contrary, for of that there is a sufficiency; yea,
the text itself hath laid a sufficient foundation for encouragement,
for them that are coming to Jesus Christ. "And him that cometh to
me I will in no wise cast out."
2. It is not for want of any invitation to come, for that is full
and plain. "Come unto me, all ye that labour and are heavy laden,
and I will give you rest" (Matt 11:28).
3. Neither is it for want of a manifestation of Christ's willingness
to receive, as those texts above named, with that which follows,
declareth, "If any man thirst, let him come unto me, and drink"
(John 7:37).
4. It is not for want of exceeding great and precious promises to
receive them that come. "Wherefore come out from among them, and
be ye separate, saith the Lord, and touch not the unclean thing,
and I will receive you, and will be a Father unto you, and ye shall
be my sons and daughters, saith the Lord Almighty" (2 Cor 6:17,18).
5. It is not for want of solemn oath and engagement to save them
that come. "For--because he could swear by no greater, he sware by
himself--that by two immutable things, in which it was impossible
for God to lie, we might have a strong consolation, who have fled
for refuge to lay hold upon the hope set before us" (Heb 6:13-18).
6. Neither is it for want of great examples of God's mercy, that
have come to Jesus Christ, of which we read most plentifully in
the Word. Therefore, it must be concluded, it is for want of that
which follows.
[What it is that prevents the coming to Christ.]
First, It is for want of the knowledge of Christ. Thou knowest but
little of the grace and kindness that is in the heart of Christ;
thou knowest but little of the virtue and merit of his blood; thou
knowest but little of the willingness that is in his heart to save
thee; and this is the reason of the fear that ariseth in thy heart,
and that causeth thee to doubt that Christ will not receive thee.
Unbelief is the daughter of Ignorance. Therefore Christ saith, "O
fools, and slow of heart to believe" (Luke 24:25).
Slowness of heart to believe, flows from thy foolishness in the
things of Christ; this is evident to all that are acquainted with
themselves, and are seeking after Jesus Christ. The more ignorance,
the more unbelief. The more knowledge of Christ, the more faith.
"They that know thy name will put their trust in thee" (Psa 9:10).
He, therefore, that began to come to Christ but the other day, and
hath yet but little knowledge of him, he fears that Christ will not
receive him. But he that hath been longer acquainted with him, he
"is strong, and hath overcome the wicked one" (1 John 2:13). When
Joseph's brethren came into Egypt to buy corn, it is said, "Joseph
knew his brethren, but his brethren knew not him." What follows?
Why, great mistrust of heart about their speeding well; especially,
if Joseph did but answer them roughly, calling them spies, and
questioning their truth and the like. And observe it, so long as
their ignorance about their brother remained with them, whatsoever
Joseph did, still they put the worse sense upon it. For instance,
Joseph upon a time bids the steward of his house bring them home,
to dine with him, to dine even in Joseph's house. And how is this
resented by them? Why, they are afraid. "And the men were afraid,
because they were brought unto" their brother "Joseph's house."
And they said, He seeketh occasion against us, and will fall upon
us, and take us for bondmen, and our asses (Gen 42, 43). What!
afraid to go to Joseph's house? He was their brother; he intended
to feast them; to feast them, and to feast with them. Ah! but
they were ignorant that he was their brother. And so long as their
ignorance lasted, so long their fear terrified them. Just thus
it is with the sinner that but of late is coming to Jesus Christ.
He is ignorant of the love and pity that is in Christ to coming
sinners. Therefore he doubts, therefore he fears, therefore his
heart misgives him.
Coming sinner, Christ inviteth thee to dine and sup with him. He
inviteth thee to a banquet of wine, yea, to come into his wine-cellar,
and his banner over thee shall be love (Rev 3:20; Song 2:5). But
I doubt it, says the sinner: but, it is answered, he calls thee,
invites thee to his banquet, flagons, apples; to his wine, and to
the juice of his pomegranate. "O, I fear, I doubt, I mistrust, I
tremble in expectation of the contrary!" Come out of the man, thou
dastardly ignorance! Be not afraid, sinner, only believe; "He that
cometh to Christ he will in no wise cast out."
Let the coming sinner, therefore, seek after more of the good
knowledge of Jesus Christ. Press after it, seek it as silver, and
dig for it as for hid treasure. This will embolden thee; this will
make thee wax stronger and stronger. "I know whom I have believed,"
I know him, said Paul; and what follows? Why, "and I am persuaded
that he is able to keep that which I have committed unto him,
against that day" (2 Tim 1:12). What had Paul committed to Jesus
Christ? The answer is, He had committed to him his soul. But why
did he commit his soul to him? Why, because he knew him. He knew
him to be faithful, to be kind. He knew he would not fail him, nor
forsake him; and therefore he laid his soul down at his feet, and
committed it to him, to keep against that day. But,
Second, Thy fears that Christ will not receive thee may be also a
consequent of thy earnest and strong desires after thy salvation by
him. For this I observe, that strong desires to have, are attended
with strong fears of missing. What man most sets his heart upon,
and what his desires are most after, he ofttimes most fears he shall
not obtain. So the man, the ruler of the synagogue, had a great
desire that his daughter should live; and that desire was attended
with fear, that she should not. Wherefore, Christ saith unto him,
"Be not afraid" (Mark 5:36).
Suppose a young man should have his heart much set upon a virgin
to have her to wife, if ever he fears he shall not obtain her, it
is when he begins to love; now, thinks he, somebody will step in
betwixt my love and the object of it; either they will find fault
with my person, my estate, my conditions, or something! Now thoughts
begin to work; she doth not like me, or something. And thus it is
with the soul at first coming to Jesus Christ, thou lovest him,
and thy love produceth jealousy, and that jealousy ofttimes begets
fears.
Now thou fearest the sins of thy youth, the sins of thine old age,
the sins of thy calling, the sins of thy Christian duties, the sins
of thine heart, or something; thou thinkest something or other will
alienate the heart and affections of Jesus Christ from thee; thou
thinkest he sees something in thee, for the sake of which he will
refuse thy soul. But be content, a little more knowledge of him
will make thee take better heart; thy earnest desires shall not be
attended with such burning fears; thou shalt hereafter say, "This
is my infirmity" (Psa 77:10).
Thou art sick of love, a very sweet disease, and yet every disease
has some weakness attending of it: yet I wish this distemper, if it
be lawful to call it so, was more epidemical. Die of this disease
I would gladly do; it is better than life itself, though it be
attended with fears. But thou criest, I cannot obtain: well, be
not too hasty in making conclusions. If Jesus Christ had not put
his finger in at the hole of the lock, thy bowels would not have
been troubled for him (Song 5:4). Mark how the prophet hath it,
"They shall walk after the Lord; he shall roar like a lion; when
he shall roar, then the children shall tremble from the west, they
shall tremble as a bird out of Egypt, and as a dove out of the land
of Assyria" (Hosea 11:10,11). When God roars (as ofttimes the coming
soul hears him roar), what man that is coming can do otherwise than
tremble? (Amos 3:8). But trembling he comes: "He sprang in, and
came trembling, and fell down before Paul and Silas" (Acts 16:29).
Should you ask him that we mentioned but now, How long is it since
you began to fear you should miss of this damsel you love so? The
answer will be, Ever since I began to love her. But did you not
fear it before? No, nor should I fear it now, but that I vehemently
love her. Come, sinner, let us apply it: How long is it since thou
began to fear that Jesus Christ will not receive thee? Thy answer
is, Ever since I began to desire that he would save my soul. I
began to fear, when I began to come; and the more my heart burns
in desires after him, the more I feel my heart fear I shall not
be saved by him. See now, did not I tell thee that thy fears were
but the consequence of strong desires? Well, fear not, coming sinner,
thousands of coming souls are in thy condition, and yet they will
get safe into Christ's bosom: "Say," says Christ, "to them that
are of a fearful heart, Be strong, fear not; your God will come
and save you" (Isa 35:4; 63:1).
Third, Thy fear that Christ will not receive thee may arise from
a sense of thine own unworthiness. Thou seest what a poor, sorry,
wretched, worthless creature thou art; and seeing this, thou fearest
Christ will not receive thee. Alas, sayest thou, I am the vilest
of all men; a town-sinner, a ringleading sinner! I am not only a
sinner myself, but have made others twofold worse the children of
hell also. Besides, now I am under some awakenings and stirrings of
mind after salvation, even now I find my heart rebellious, carnal,
hard, treacherous, desperate, prone to unbelief, to despair: it
forgetteth the Word; it wandereth; it runneth to the ends of the
earth. There is not, I am persuaded, one in all the world that hath
such a desperate wicked heart as mine is; my soul is careless to
do good, but none more earnest to do that which is evil.
Can such a one as I am, live in glory? Can a holy, a just, and a
righteous God, once think (with honour to his name) of saving such
a vile creature as I am? I fear it. Will he show wonders to such a
dead dog as I am? I doubt it. I am cast out to the loathing of my
person, yea, I loath myself; I stink in mine own nostrils. How can
I then be accepted by a holy and sin-abhorring God? (Psa 38:5-7;
Eze 11; 20:42,44). Saved I would be; and who is there that would
not, were they in my condition? Indeed, I wonder at the madness
and folly of others, when I see them leap and skip so carelessly
about the mouth of hell! Bold sinner, how darest thou tempt God,
by laughing at the breach of his holy law? But alas! they are not
so bad one way, but I am worse another: I wish myself were anybody
but myself; and yet here again, I know not what to wish. When I
see such as I believe are coming to Jesus Christ, O I bless them!
But I am confounded in myself, to see how unlike, as I think, I am
to every good man in the world. They can read, hear, pray, remember,
repent, be humble, do everything better than so vile a wretch as
I. I, vile wretch, am good for nothing but to burn in hell-fire,
and when I think of that, I am confounded too!
Thus the sense of unworthiness creates and heightens fears in the
hearts of them that are coming to Jesus Christ; but indeed it should
not; for who needs the physician but the sick? or who did Christ
come into the world to save, but the chief of sinners? (Mark 2:17;
1 Tim 1:15). Wherefore, the more thou seest thy sins, the faster
fly thou to Jesus Christ. And let the sense of thine own unworthiness
prevail with thee yet to go faster. As it is with the man that
carrieth his broken arm in a sling to the bone-setter, still as he
thinks of his broken arm, and as he feels the pain and anguish, he
hastens his pace to the man. And if Satan meets thee, and asketh,
Whither goest thou? tell him thou art maimed, and art going to the
Lord Jesus. If he objects thine own unworthiness, tell him, That
even as the sick seeketh the physician; as he that hath broken bones
seeks him that can set them; so thou art going to Jesus Christ for
cure and healing for thy sin sick soul. But it ofttimes happeneth
to him that flies for his life, he despairs of escaping, and
therefore delivers himself up into the hand of the pursuer. But
up, up, sinner; be of good cheer, Christ came to save the unworthy
ones: be not faithless, but believe. Come away, man, the Lord Jesus
calls thee, saying, "And him that cometh to me I will in no wise
cast out."
Fourth. Thy fear that Christ will not receive thee, may arise from
a sense of the exceeding mercy of being saved; sometimes salvation
is in the eyes of him that desires so great, so huge, so wonderful
a thing, that the very thoughts of the excellency of it, engenders
unbelief about obtaining it, in the heart of those that unfeignedly
desire it. "Seemeth it to you," saith David, "a light thing to be
a king's son-in-law?" (1 Sam 18:23). So the thoughts of the greatness
and glory of the thing propounded, as heaven, eternal life, eternal
glory, to be with God, and Christ, and angels; these are great
things, things too good, saith the soul that is little in his own
eyes; things too rich, saith the soul that is truly poor in spirit,
for me.
Besides, the Holy Ghost hath a way to greaten heavenly things to
the understanding of the coming sinner; yea, and at the same time
to greaten, too, the sin and unworthiness of that sinner. Now the
soul staggeringly wonders, saying, What! to be made like angels,
like Christ, to live in eternal bliss, joy, and felicity! This is
for angels, and for them that can walk like angels! If a prince,
a duke, an earl, should send (by the hand of his servant) for some
poor, sorry, beggarly scrub, to take her for his master to wife,
and the servant should come and say, My lord and master, such an
one hath sent me to thee, to take thee to him to wife; he is rich,
beautiful, and of excellent qualities; he is loving, meek, humble,
well-spoken, &c. What now would this poor, sorry, beggarly creature
think? What would she say? or how would she frame an answer? When
king David sent to Abigail upon this account, and though she was a
rich woman, yet she said, "Behold, let thine handmaid be a servant
to wash the feet of the servants of my lord" (1 Sam 25:40,41). She
was confounded, she could not well tell what to say, the offer was
so great, beyond what could in reason be expected.
But suppose this great person should second his suit, and send to
this sorry creature again, what would she say now? Would she not
say, You mock me? But what if he affirms that he is in good earnest,
and that his lord must have her to wife; yea, suppose he should
prevail upon her to credit his message, and to address herself for
her journey; yet, behold every thought of her pedigree confounds
her; also her sense of want of beauty makes her ashamed; and if she
doth but think of being embraced, the unbelief that is mixed with
that thought whirls her into tremblings; and now she calls herself
fool, for believing the messenger, and thinks not to go; if she
thinks of being bold, she blushes; and the least thought that she
shall be rejected, when she comes at him, makes her look as if she
would give up the ghost.
And is it a wonder, then, to see a soul that is drowned in the sense
of glory and a sense of its own nothingness, to be confounded in
itself, and to fear that the glory apprehended is too great, too
good, and too rich, for such an one? That thing, heaven and eternal
glory, is so great, and I that would have it, so small, so sorry
a creature, that the thoughts of obtaining it confounds me.
Thus, I say, doth the greatness of the things desired, quite dash
and overthrow the mind of the desirer. O, it is too big! it is too
big! it is too great a mercy! But, coming sinner, let me reason
with thee. Thou sayest, it is too big, too great. Well, will things
that are less satisfy thy soul? Will a less thing than heaven, than
glory and eternal life, answer thy desires? No, nothing less; and
yet I fear they are too big, and too good for me, ever to obtain.
Well, as big and as good as they are, God giveth them to such as
thou; they are not too big for God to give; no, not too big to give
freely. Be content; let God give like himself; he is that eternal
God, and giveth like himself. When kings give, they do not use to
give as poor men do. Hence it is said, that Nabal made a feast in
his house like the feast of a king; and again, "All these things
did Araunah, as a king, give unto David" (1 Sam 25:36; 2 Sam 24:23).
Now, God is a great king, let him give like a king; nay, let him
give like himself, and do thou receive like thyself. He hath all,
and thou hast nothing. God told his people of old, that he would
save them in truth and in righteousness, and that they should return
to, and enjoy the land, which before, for their sins, had spewed
them out; and then adds, under a supposition of their counting the
mercy too good, or too big, "If it be marvellous in the eyes of the
remnant of this people in these days, should it also be marvellous
in mine eyes? saith the Lord of hosts" (Zech 8:6).
As who should say, they are now in captivity, and little in their
own eyes; therefore they think the mercy of returning to Canaan is
a mercy too marvellously big for them to enjoy; but if it be so in
their eyes, it is not so in mine; I will do for them like God, if
they will but receive my bounty like sinners. Coming sinner, God
can give his heavenly Canaan, and the glory of it, unto thee; yea,
none ever had them but as a gift, a free gift. He hath given us his
Son, "How shall he not with him also freely give us all things?"
(Rom 8:32).
It was not the worthiness of Abraham, or Moses, or David or Peter,
or Paul, but the mercy of God, that made them inheritors of heaven.
If God thinks thee worthy, judge not thyself unworthy; but take
it, and be thankful. And it is a good sign he intends to give thee,
if he hath drawn out thy heart to ask. "Lord, thou hast heard the
desire of the humble; thou wilt prepare their heart; thou wilt
cause thine ear to hear" (Psa 10:17).
When God is said to incline his ear, it implies an intention to
bestow the mercy desired. Take it therefore; thy wisdom will be
to receive, not sticking at thy own unworthiness. It is said, "He
raiseth up the poor out of the dust, and lifteth up the beggar from
the dunghill, to set them among princes, and to make them inherit
the throne of glory." Again, "He raiseth up the poor out of the
dust, and lifteth the needy out of the dunghill, that he may set
him with princes, even with the princes of his people" (1 Sam 2:8;
Psa 113:7,8). You see also when God made a wedding for his Son, he
called not the great, nor the rich, nor the mighty; but the poor,
the maimed, the halt, and the blind (Matt 12; Luke 14).
Fifth. Thy fears that Christ will not receive thee may arise from
the hideous roaring of the devil, who pursues thee. He that hears
him roar, must be a mighty Christian, if he can at that time deliver
himself from fear. He is called a roaring lion; and then to allude
to that in Isaiah, "If one look" into them, they have "darkness
and sorrow, and the light is darkened in the heavens thereof" (1
Peter 5:8; Isa 5:3).
[Two of the devil's objections.]--There are two things among many
that Satan useth to roar out after them that are coming to Jesus
Christ. 1. That they are not elected. Or, 2. That they have sinned
the sin against the Holy Ghost. To both these I answer briefly--
1. [Election.]--Touching election, out of which thou fearest thou
art excluded. Why, coming sinner, even the text itself affordeth
thee help against this doubt, and that by a double argument.
(1.) That coming to Christ is by virtue of the gift, promise, and
drawing of the Father; but thou art a-coming; therefore God hath
given thee, promised thee, and is drawing thee to Jesus Christ.
Coming sinner, hold to this; and when Satan beginneth to roar
again, answer, But I feel my heart moving after Jesus Christ; but
that would not be, if it were not given by promise, and drawing to
Christ by the power of the Father.
(2.) Jesus Christ hath promised, "That him that cometh to him he
will in no wise cast out." And if he hath said it, will he not make
it good, I mean even thy salvation? For, as I have said already, not
to cast out, is to receive and admit to the benefit of salvation.
If then the Father hath given thee, as is manifest by thy coming;
and if Christ will receive thee, thou coming soul, as it is plain
he will, because he hath said, "He will in no wise cast out;" then
be confident, and let those conclusions, that as naturally flow
from the text as light from the sun, or water from the fountain,
stay thee.
If Satan therefore objecteth, But thou art not elected; answer,
But I am coming, Satan, I am coming; and that I could not be, but
that the Father draws me; and I am coming to such a Lord Jesus,
as will in no wise cast me out. Further, Satan, were I not elect,
the Father would not draw me, nor would the Son so graciously
open his bosom to me. I am persuaded, that not one of the nonelect
shall ever be able to say, no, not in the day of judgment, I did
sincerely come to Jesus Christ. Come they may, feignedly, as Judas
and Simon Magus did; but that is not our question. Therefore, O
thou honest-hearted coming sinner, be not afraid, but come.
2. [Of the sin against the Holy Ghost.]--As to the second part of
the objection, about sinning the sin against the Holy Ghost, the
same argument overthrows that also. But I will argue thus:
(1.) Coming to Christ is by virtue of a special gift of the Father;
but the Father giveth no such gift to them that have sinned that
sin; therefore thou that art coming hast not committed that sin.
That the Father giveth no such gift to them that have sinned that
sin is evident--(a.) Because such have sinned themselves out of
God's favour; "They shall never have forgiveness" (Matt 12:32).
But it is a special favour of God to give unto a man, to come to
Jesus Christ; because thereby he obtaineth forgiveness. Therefore he
that cometh hath not sinned that sin. (b.) They that have sinned
the sin against the Holy Ghost, have sinned themselves out of
an interest in the sacrifice of Christ's body and blood; "There
remaineth [for such] no more sacrifice for sins" (Heb 10:26). But
God giveth not grace to any of them to come to Christ, that have
no share in the sacrifice of his body and blood. Therefore, thou
that art coming to him, hast not sinned that sin.
(2.) Coming to Christ is by the special drawing of the Father; "No
man can come to me except the Father which hath sent me draw him"
(John 6:44). But the Father draweth not him to Christ, for whom
he hath not allotted forgiveness by his blood; therefore they that
are coming to Jesus Christ have not committed that sin, because he
hath allotted them forgiveness by his blood. That the Father cannot
draw them to Jesus Christ, for whom he hath not allotted forgiveness
of sins, is manifest to sense: for that would be a plain mockery,
a flam, 17 neither becoming his wisdom, justice, holiness, nor
goodness.
(3.) Coming to Jesus Christ lays a man under the promise of forgiveness
and salvation. But it is impossible that he that hath sinned that
sin should ever be put under a promise of these. Therefore, he that
hath sinned that sin can never have heart to come to Jesus Christ.
(4.) Coming to Jesus Christ lays a man under his intercession.
"For he ever liveth to make intercession for them that come" (Heb
7:25). Therefore, he that is coming to Jesus Christ cannot have
sinned that sin. Christ has forbidden his people to pray for them
that have sinned that sin; and, therefore, will not pray for them
himself, but he prays for them that come.
(5.) He that hath sinned that sin, Christ is to him of no more worth
than is a man that is dead; "For he hath crucified to himself the
Son of God;" yea, and hath also counted his precious blood as the
blood of an unholy thing. (Heb 6, 10) Now, he that hath this low
esteem of Christ will never come to him for life; but the coming
man has an high esteem of his person, blood, and merits. Therefore,
he that is coming has not committed that sin.
(6.) If he that has sinned this sin might yet come to Jesus Christ,
then must the truth of God be overthrown; which saith in one place,
"He hath never forgiveness;" and in another, "I will in no wise
cast him out." Therefore, that he may never have forgiveness, he
shall never have heart to come to Jesus Christ. It is impossible
that such an one should be renewed, either to or by repentance (Heb
6). Wherefore, never trouble thy head nor heart about this matter;
he that cometh to Jesus Christ cannot have sinned against the Holy
Ghost.
Sixth, Thy fears that Christ will not receive thee may arise from
thine own folly, in inventing, yea, in thy chalking out to God, a
way to bring thee home to Jesus Christ. Some souls that are coming
to Jesus Christ are great tormentors of themselves upon this account;
they conclude, that if their coming to Jesus Christ is right, they
must needs be brought home thus and thus.
As to instance: 1. Says one, If God be bringing of me to Jesus
Christ, then will he load me with the guilt of sin till he makes
me roar again. 2. If God be indeed a-bringing me home to Jesus
Christ, then must I be assaulted with dreadful temptations of the
devil. 3. If God be indeed a-bringing me to Jesus Christ, then,
even when I come at him, I shall have wonderful revelations of him.
This is the way that some sinners appoint for God; but, perhaps,
he will not walk therein; yet will he bring them to Jesus Christ.
But now, because they come not the way of their own chalking out,
therefore they are at a loss. They look for heavy load and burden;
but, perhaps, God gives them a sight of their lost condition, and
addeth not that heavy weight and burden. They look for fearful
temptations of Satan; but God sees that yet they are not fit for
them, nor is the time come that he should be honoured by them in
such a condition. They look for great and glorious revelations of
Christ, grace, and mercy; but, perhaps, God only takes the yoke
from off their jaws, and lays meat before them. And now again they
are at a loss, yet a-coming to Jesus Christ; "I drew them," saith
God, "with cords of a man, with bands of love--I took the yoke from
off their jaws, and laid meat unto them" (Hosea 11:4).
Now, I say, If God brings thee to Christ, and not by the way that
thou hast appointed, then thou art at a loss; and for thy being
at a loss, thou mayest thank thyself. God hath more ways than thou
knowest of to bring a sinner to Jesus Christ; but he will not give
thee beforehand an account by which of them he will bring thee to
Christ (Isa 40:13; Job 33:13). Sometimes he hath his ways in the
whirlwind; but sometimes the Lord is not there (Nahum 1:3; 1 Kings
19:11). If God will deal more gently with thee than with others
of his children, grudge not at it; refuse not the waters that go
softly, lest he bring upon thee the waters of the rivers, strong
and many, even these two smoking firebrand, the devil and guilt of
sin (Isa 8:6,7). He saith to Peter, "Follow me." And what thunder
did Zaccheus hear or see? Zaccheus, "Come down," said Christ; "and
he came down," says Luke, "and received him joyfully."
But had Peter or Zaccheus made the objection that thou hast made,
and directed the Spirit of the Lord as thou hast done, they might
have looked long enough before they had found themselves coming
to Jesus Christ. Besides, I will tell thee, that the greatness of
sense of sin, the hideous roaring of the devil, yea, and abundance
of revelations, will not prove that God is bringing thy soul to
Jesus Christ; as Balaam, Cain, Judas, and others, can witness.
Further, consider that what thou hast not of these things here, thou
mayest have another time, and that to thy distraction. Wherefore,
instead of being discontent, because thou art not in the fire, because
thou hearest not the sound of the trumpet and alarm of war, "Pray
that thou enter not into temptation;" yea, come boldly to the
throne of grace, and obtain mercy, and find grace to help in that
time of need (Psa 88:15; Matt 26:41; Heb 4:16).
Poor creature! thou criest, if I were tempted, I could come faster
and with more confidence to Christ. Thou sayest thou knowest not
what. What says Job? "Withdraw thine hand far from me: and let not
thy dread make me afraid. Then call thou, and I will answer: or
let me speak, and answer thou me" (Job 13:21,22). It is not the
overheavy load of sin, but the discovery of mercy; not the roaring
of the devil, but the drawing of the Father, that makes a man come
to Jesus Christ; I myself know all these things.
True, sometimes, yea, most an end, 18 they that come to Jesus
Christ come the way that thou desirest; the loading, tempted way;
but the Lord also leads some by the waters of comfort. If I was to
choose when to go a long journey, to wit, whether I would go it in
the dead of winter or in the pleasant spring, though, if it was a
very profitable journey, as that of coming to Christ is, I would
choose to go it through fire and water before I would choose lose
the benefit. But, I say, if I might choose the time, I would choose
to go it in the pleasant spring, because the way would be more
delightsome, the days longer and warmer, the nights shorter and not
so cold. And it is observable, that that very argument that thou
usest to weaken thy strength in the way, that very argument Christ
Jesus useth to encourage his beloved to come to him: "Rise up,"
saith he, "my love, my fair one, and come away." Why? "For lo, the
winter is past, the rain is over and gone; the flowers appear on
the earth, the time of the singing of birds is come, and the voice
of the turtle is heard in our land; the fig-tree putteth forth her
green figs, and the vines with the tender grape give a good smell.
Arise, my love, my fair one, and come away" (Song 2:10-13).
Trouble not thyself, coming sinner. If thou seest thy lost condition
by original and actual sin; if thou seest thy need of the spotless
righteousness of Jesus Christ; if thou art willing to be found in
him, and to take up thy cross and follow him; then pray for a fair
wind and good weather, and come away. Stick no longer in a muse and
doubt about things, but come away to Jesus Christ. Do it, I say,
lest thou tempt God to lay the sorrows of a travailing woman upon
thee. Thy folly in this thing may make him do it. Mind what follows:
"The sorrows of a travailing woman shall come upon him." Why? "He
is an unwise son; for he should not stay long in the place of the
breaking forth of children" (Hosea 13:13).
Seventh, Thy fears that Christ will not receive thee may arise
from those decays that thou findest in thy soul, even while thou
art coming to him. Some, even as they are coming to Jesus Christ,
do find themselves grow worse and worse; and this is indeed a sore
trial to the poor coming sinner.
[Fears that we do not run fast enough.]
To explain myself. There is such an one a coming to Jesus Christ
who, when at first he began to look out after him, was sensible,
affectionate, and broken in spirit; but now is grown dark,
senseless, hard-hearted, and inclining to neglect spiritual duties,
&c. Besides, he now finds in himself inclinations to unbelief,
atheism, blasphemy, and the like; now he finds he cannot tremble
at God's Word, his judgment, nor at the apprehension of hell fire;
neither can he, as he thinketh, be sorry for these things. Now,
this is a sad dispensation. The man under the sixth head complaineth
for want of temptations, but thou hast enough of them; art thou
glad of them, tempted, coming sinner? They that never were exercised
with them may think it a fine thing to be within the range, but he
that is there is ready to sweat blood for sorrow of heart, and to
howl for vexation of spirit! This man is in the wilderness among
wild beasts. Here he sees a bear, there a lion, yonder a leopard,
a wolf, a dragon; devils of all sorts, doubts of all sorts, fears
of all sorts, haunt and molest his soul. Here he sees smoke, yea,
feels fire and brimstone, scattered upon his secret places. He
hears the sound of an horrible tempest. O! my friends, even the Lord
Jesus, that knew all things, even he saw no pleasure in temptations,
nor did he desire to be with them; wherefore, one text saith, "he
was led," and another, "he was driven," of the Spirit into the
wilderness, to be tempted of the devil (Matt 4:1; Mark 1:12).
But to return. Thus it happeneth sometimes to them that are coming
to Jesus Christ. A sad hap indeed! One would think that he that is
flying from wrath to come has little need of such clogs as these.
And yet so it is, and woeful experience proves it. The church of
old complained that her enemies overtook her between the straits;
just between hope and fear, heaven and hell (Lam 1).
This man feeleth the infirmity of his flesh, he findeth a proneness
in himself to be desperate. Now, he chides with God, flings
and tumbles like a wild bull in a net, and still the guilt of all
returns upon himself, to the crushing of him to pieces. Yet he feeleth
his heart so hard, that he can find, as he thinks, no kind falling
under any of his miscarriages. Now, he is a lump of confusion in
his own eyes, whose spirit and actions are without order.
Temptations serve the Christian as the shepherd's dog serveth the
silly sheep; that is, coming behind the flock, he runs upon it,
pulls it down, worries it, wounds it, and grievously bedabbleth
it with dirt and wet, in the lowest places of the furrows of the
field, and not leaving it until it is half dead, nor then neither,
except God rebuke.
Here is now room for fears of being cast away. Now I see I am
lost, says the sinner. This is not coming to Jesus Christ, says
the sinner; such a desperate, hard, and wretched heart as mine is,
cannot be a gracious one, saith the sinner. And bid such an one be
better, he says, I cannot; no, I cannot.
[Why temptations assail God's people.]
Quest. But what will you say to a soul in this condition?
Answ. I will say, That temptations have attended the best of
God's people. I will say, That temptations come to do us good; and
I will say also, That there is a difference betwixt growing worse
and worse, and thy seeing more clearly how bad thou art.
There is a man of an ill-favoured countenance, who hath too high
a conceit of his beauty; and, wanting the benefit of a glass, he
still stands in his own conceit; at last a limner is sent unto him,
who draweth his ill-favoured face to the life; now looking thereon,
he begins to be convinced that he is not half so handsome as he
thought he was. Coming sinner, thy temptations are these painters;
they have drawn out thy ill-favoured heart to the life, and have
set it before thine eyes, and now thou seest how ill-favoured
thou art. Hezekiah was a good man, yet when he lay sick, for aught
I know, he had somewhat too good an opinion of his heart; and for
aught I know also, the Lord might, upon his recovery, leave him to
a temptation, that he might better know all that was in his heart.
Compare Isaiah 38:1-3, with 2 Chronicles 32:31.
Alas! we are sinful out of measure, but see it not to be the full,
until an hour of temptation comes. But when it comes, it doth as
the painter doth, draweth out our heart to the life: yet the sight
of what we are should not keep us from coming to Jesus Christ.
There are two ways by which God lets a man into a sight of the
naughtiness of his heart; one is, by the light of the Word and
Spirit of God; and the other is, by the temptations of the devil.
But, by the first, we see our naughtiness one way; and, by the
second, another. By the light of the Word and Spirit of God, thou
hast a sight of thy naughtiness; and by the light of the sun, thou
hast a sight of the spots and defilements that are in thy house or
raiment. Which light gives thee to see a necessity of cleansing,
but maketh not the blemishes to spread more abominably. But when
Satan comes, when he tempts, he puts life and rage into our sins,
and turns them, as it were, into so many devils within us. Now,
like prisoners, they attempt to break through the prison of our
body; they will attempt to get out at our eyes, mouth, ears, any
ways, to the scandal of the gospel, and reproach of religion, to
the darkening of our evidences, and damning of our souls.
But I shall say, as I said before, this hath ofttimes been the lot
of God's people. And, "There hath no temptation overtaken you but
such as is common to man; but God is faithful, who will not suffer
you to be tempted above that ye are able" (1 Cor 10:13). See the
Book of Job, the Book of Psalms, and that of the Lamentations. And
remember further, that Christ himself was tempted to blaspheme,
to worship the devil, and to murder himself, (Matt 4; Luke 4);
temptations worse than which thou canst hardly be overtaken with.
But he was sinless, that is true. And he is thy Saviour, and that
is as true! Yea, it is as true also, that by his being tempted, he
became the conqueror of the tempter, and a succourer of those that
are tempted (Col 2:14,15; Heb 2:15; 4:15,16).
Quest. But what should be the reason that some that are coming to
Christ should be so lamentably cast down and buffeted with temptations?
Answ. It may be for several causes.
1. Some that are coming to Christ cannot be persuaded, until the
temptation comes, that they are so vile as the Scripture saith they
are. True, they see so much of their wretchedness as to drive them
to Christ. But there is an over and above of wickedness which
they see not. Peter little thought that he had had cursing, and
swearing, and lying, and an inclination in his heart to deny his
Master, before the temptation came; but when that indeed came upon
him, then he found it there to his sorrow (John 13:36-38; Mark
14:36-40; 68-72).
2. Some that are coming to Jesus Christ are too much affected
with their own graces, and too little taken with Christ's person;
wherefore God, to take them off from doting upon their own jewels,
and that they might look more to the person, undertaking, and merits
of his Son, plunges them into the ditch by temptations. And this I
take to be the meaning of Job, "If I wash myself," said he, "with
snow-water, and make my hands never so clean, yet shalt thou plunge
me in the ditch, and mine own clothes shall abhor me" (Job 9:30).
Job had been a little too much tampering with his own graces, and
setting his excellencies a little too high; as these texts make
manifest: Job 33:8-13, 34:5-10, 35:2,3, 38:1,2, 40:105, 42:3-6.
But by that the temptations were ended, you find him better taught.
Yea, God doth ofttimes, even for this thing, as it were, take our
graces from us, and so leave us almost quite to ourselves and to
the tempter, that we may learn not to love the picture more than
the person of his Son. See how he dealt with them in the 16th of
Ezekiel, and the second of Hosea.
3. Perhaps thou hast been given too much to judge thy brother, to
condemn thy brother, because a poor tempted man. And God, to bring
down the pride of thy heart, letteth the tempter loose upon thee,
that thou also mayst feel thyself weak. For "pride goeth before
destruction, and an haughty spirit before a fall" (Prov 16:18).
4. It may be thou hast dealt a little too roughly with those that
God hath this way wounded, not considering thyself, lest thou also
be tempted. And therefore God hath suffered it to come unto thee
(Gal 6:1).
5. It may be thou wast given to slumber and sleep, and therefore
these temptations were sent to awake thee. You know that Peter's
temptation came upon him after his sleeping; then, instead of
watching and praying, then he denied, and denied, and denied his
Master (Matt 26).
6. It may be thou hast presumed too far, and stood too much
in thine own strength, and therefore is a time of temptation come
upon thee. This was also one cause why it came upon Peter--Though
all men forsake thee, yet will not I. Ah! that is the way to be
tempted indeed (John 13:36-38).
7. It may be God intends to make thee wise, to speak a word in
season to others that are afflicted; and therefore he suffereth
thee to be tempted. Christ was tempted that he might be able to
succour them that are tempted (Heb 2:18).
8. It may be Satan hath dared God to suffer him to tempt thee;
promising himself, that if he will but let him do it, thou wilt
curse him to his face. Thus he obtained leave against Job; wherefore
take heed, tempted soul, lest thou provest the devil's sayings true
(Job 1:11).
9. It may be thy graces must be tried in the fire, that that rust
that cleaveth to them may be taken away, and themselves proved,
both before angels and devils, to be far better than of gold that
perisheth; it may be also, that thy graces are to receive special
praises, and honour, and glory, at the coming of the Lord Jesus to
judgment, for all the exploits that thou hast acted by them against
hell, and its infernal crew, in the day of thy temptation (1 Peter
1:6,7).
10. It may be God would have others learn by thy sighs, groans,
and complaints, under temptation, to beware of those sins for the
sake of which thou art at present delivered to the tormentors.
But to conclude this, put the worst to the worst--and then things
will be bad enough--suppose that thou art to this day without the
grace of God, yet thou art but a miserable creature, a sinner, that
hath need of a blessed Saviour; and the text presents thee with one
as good and kind as heart can wish; who also for thy encouragement
saith, "And him that cometh to me I will in no wise cast out."
[Application of Observation Second.]
To come, therefore, to a word of application. Is it so, that they
that are coming to Jesus Christ are ofttimes heartily afraid that
Jesus Christ will not receive them? Then this teacheth us these
things--
1. That faith and doubting may at the same time have their residence
in the same soul. "O thou of little faith, wherefore didst thou
doubt?" (Matt 14:31). He saith not, O thou of no faith! but, O thou
of little faith! because he had a little faith in the midst of his
many doubts. The same is true even of many that are coming to
Jesus Christ. They come, and fear they come not, and doubt they come
not. When they look upon the promise, or a word of encouragement
by faith, then they come; but when they look upon themselves, or
the difficulties that lie before them, then they doubt. "Bid me
come," said Peter; "Come," said Christ. So he went down out of the
ship to go to Jesus, but his hap was to go to him upon the water;
there was the trial. So it is with the poor desiring soul. Bid me
come, says the sinner; Come, says Christ, and I will in no wise
cast thee out. So he comes, but his hap is to come upon the water,
upon drowning difficulties; if, therefore, the wind of temptations
blow, the waves of doubts and fears will presently arise, and this
coming sinner will begin to sink, if he has but little faith. But
you shall find here in Peter's little faith, a twofold act; to wit,
coming and crying. Little faith cannot come all the way without
crying. So long as its holy boldness lasts, so long it can come
with peace; but when it is so, it can come no further, it will go
the rest of the way with crying. Peter went as far as his little
faith would carry him: he also cried as far as his little faith would
help, "Lord, save me, I perish!" And so with coming and crying he
was kept from sinking, though he had but a little faith. "Jesus
stretched forth his hand, and caught him, and said unto him, O thou
of little faith, wherefore didst thou doubt?"
2. Is it so, that they that are coming to Jesus Christ are ofttimes
heartily afraid that Jesus Christ will not receive them? Then
this shows us a reason of that dejection, and those castings down,
that very often we perceive to be in them that are coming to Jesus
Christ. Why, it is because they are afraid that Jesus Christ will
not receive them. The poor world they mock us, because we are a
dejected people; I mean, because we are sometimes so: but they do
not know the cause of our dejection. Could we be persuaded, even
then, when we are dejected, that Jesus Christ would indeed receive
us, it would make us fly over their heads, and would put more
gladness into our hearts than in the time in which their corn,
wine, and oil increases (Psa 4:6,7). But,
3. It is so, That they that are coming to Jesus Christ are ofttimes
heartily afraid that he will not receive them. Then this shows that
they that are coming to Jesus Christ are an awakened, sensible,
considering people. For fear cometh from sense, and consideration
of things. They are sensible of sin, sensible of the curse due
thereto; they are also sensible of the glorious majesty of God,
and of what a blessed, blessed thing it is to be received of Jesus
Christ. The glory of heaven, and the evil of sin, these things
they consider, and are sensible of. "When I remember, I am afraid."
"When I consider, I am afraid" (Job 21:6; 23:15).
These things dash their spirits, being awake and sensible. Were
they dead, like other men, they would not be afflicted with fear
as they are. For dead men fear not, feel not, care not, but the
living and sensible man, he it is that is ofttimes heartily afraid
that Jesus Christ will not receive him. I say, the dead and senseless
are not distressed. They presume; they are groundlessly confident.
Who so bold as blind Bayard? These indeed should fear and be
afraid, because they are not coming to Jesus Christ. O! the hell,
the fire, the pit, the wrath of God, and torment of hell, that
are prepared for poor neglecting sinners! "How shall we escape if
we neglect so great salvation?" (Heb 3:3). But they want sense of
things, and so cannot fear.
4. Is it so, that they that are coming to Jesus Christ are ofttimes
heartily afraid that he will not receive them? Then this should
teach old Christians to pity and pray for young comers. You know
the heart of a stranger; for you yourselves were strangers in the
land of Egypt. You know the fears, and doubts, and terrors, that take
hold of them; for that they sometimes took hold of you. Wherefore
pity them, pray for them, encourage them; they need all this: guilt
hath overtaken them, fears of the wrath of God hath overtaken them.
Perhaps they are within the sight of hell-fire; and the fear of
going thither is burning hot within their hearts. You may know,
how strangely Satan is suggesting his devilish doubts unto them, if
possible he may sink and drown them with the multitude and weight
of them. Old Christians, mend up the path for them, take the
stumblingblocks out of the way; lest that which is feeble and weak
be turned aside, but let it rather be healed (Heb 12).
[CHRIST WOULD HAVE COMERS NOT ONCE THINK THAT HE WILL CAST THEM
OUT.]
OBSERVATION THIRD.--I come now to the next observation, and shall
speak a little to that; to wit, That Jesus Christ would not have
them, that in truth are coming to him, once think that he will cast
them out.
The text is full of this: for he saith, "And him that cometh to
me I will in no wise cast out." Now, if he saith, I will not, he
would not have us think he will. This is yet further manifest by
these considerations.
First, Christ Jesus did forbid even them that as yet were not
coming to him, once to think him such an one. "Do not think," said
he, "that I will accuse you to the Father" (John 5:45).
These, as I said, were such, that as yet were not coming to him.
For he saith of them a little before, "And ye will not come to me;"
for the respect they had to the honour of men kept them back. Yet,
I say, Jesus Christ gives them to understand, that though he might
justly reject them, yet he would not, but bids them not once to
think that he would accuse them to the Father. Now, not to accuse,
with Christ, is to plead for: for Christ in these things stands
not neuter between the Father and sinners. So then, if Jesus Christ
would not have them think, that yet will not come to him, that he
will accuse them; then he would not that they should think so, that
in truth are coming to him. "And him that cometh to me I will in
no wise cast out."
Second, When the woman taken in adultery, even in the very act,
was brought before Jesus Christ, he so carried it both by words and
actions, that he evidently enough made it manifest, that condemning
and casting out were such things, for the doing of which he came
not into the world. Wherefore, when they had set her before him,
and had laid to her charge her heinous fact, he stooped down, and
with his finger wrote upon the ground, as though he heard them not.
Now what did he do by this his carriage, but testify plainly that
he was not for receiving accusations against poor sinners, whoever
accused by? And observe, though they continue asking, thinking at
last to force him to condemn her; yet then he so answered, so that
he drove all condemning persons from her. And then he adds, for
her encouragement to come to him; "Neither do I condemn thee; go,
and sin no more" (John 8:1-11).
Not but that he indeed abhorred the fact, but he would not condemn
the woman for the sin, because that was not his office. He was
not sent "into the world to condemn the world; but that the world
through him might be saved" (John 3:17). Now if Christ, though
urged to it, would not condemn the guilty woman, though she was far
at present from coming to him, he would not that they should once
think that he will cast them out, that in truth are coming to him.
"And him that cometh to me I will in no wise cast out."
Third, Christ plainly bids the turning sinner come; and forbids him
to entertain any such thought as that he will cast him out. "Let
the wicked forsake his way, and the unrighteous man his thoughts;
and let him return unto the Lord, and he will have mercy upon him;
and to our God, for he will abundantly pardon" (Isa 4:7). The Lord,
by bidding the unrighteous forsake his thoughts, doth in special
forbid, as I have said, viz., those thoughts that hinder the coming
man in his progress to Jesus Christ, his unbelieving thoughts.
Therefore he bids him not only forsake his ways, but his thoughts.
"Let the wicked forsake his way, and the unrighteous man his
thoughts." It is not enough to forsake one if thou wilt come to
Jesus Christ; because the other will keep thee from him. Suppose
a man forsakes his wicked ways, his debauched and filthy life;
yet if these thoughts, that Jesus Christ will not receive him, be
entertained and nourished in his heart; these thoughts will keep
him from coming to Jesus Christ.
Sinner, coming sinner, art thou for coming to Jesus Christ? Yes,
says the sinner. Forsake thy wicked ways then. So I do, says the
sinner.
Why comest thou then so slowly? Because I am hindered. What hinders?
Has God forbidden thee? No. Art thou not willing to come faster?
Yes, yet I cannot. Well, prithee be plain with me, and tell me
the reason and ground of thy discouragement. Why, says the sinner,
though God forbids me not, and though I am willing to come faster,
yet there naturally ariseth this, and that, and the other thought
in my heart, that hinders my speed to Jesus Christ. Sometimes I
think I am not chosen; sometimes I think I am not called; sometimes
I think I am come too late; and sometimes I think I know not what
it is to come. Also one while I think I have no grace; and then
again, that I cannot pray; and then again, I think that I am a very
hypocrite. And these things keep me from coming to Jesus Christ.
Look ye now, did not I tell you so? There are thoughts yet remaining
in the heart, even of those who have forsaken their wicked ways;
and with those thoughts they are more plagued than with anything
else; because they hinder their coming to Jesus Christ; for the sin
of unbelief, which is the original of all these thoughts, is that
which besets a coming sinner more easily, than doth his ways (Heb
12:1-4). But now, since Jesus Christ commands thee to forsake these
thoughts, forsake them, coming sinner; and if thou forsake them
not, thou transgressest the commands of Christ, and abidest thine
own tormentor, and keepest thyself from establishment in grace.
"If ye will not believe, surely ye shall not be established" (Isa
7:9). Thus you see how Jesus Christ setteth himself against such
thoughts, that any way discourage the coming sinner; and thereby
truly vindicates the doctrine we have in hand; to wit, that Jesus
Christ would not have them, that in truth are coming to him, once
think that he will cast them out. "And him that cometh to me I will
in no wise cast out."
[Reasons of Observation Third.]
I come now to the reasons of the observation.
1. If Jesus Christ should allow thee once to think that he will
cast thee out, he must allow thee to think that he will falsify his
word; for he hath said, "I will in no wise cast out." But Christ
would not that thou shouldst count him as one that will falsify
his word; for he saith of himself, "I am the truth;" therefore he
would not that any that in truth are coming to him, should once
think that he will cast them out.
2. If Jesus Christ should allow the sinner that in truth is coming
to him, once to think that he will cast him out, then he must allow,
and so countenance the first appearance of unbelief; the which he
counteth his greatest enemy, and against which he hast bent even
his holy gospel. Therefore Jesus Christ would not that they that
in truth are coming to him, should once think that he will cast
them out. See Matthew 14:31, 21:21, Mark 11:23, Luke 24:25.
3. If Jesus Christ should allow the coming sinner once to think
that he will cast him out; then he must allow him to make a question,
Whether he is willing to receive his Father's gift; for the
coming sinner is his Father's gift; as also says the text; but he
testifieth, "All that the Father giveth me shall come to me; and
him that cometh to me I will in no wise cast out." Therefore Jesus
Christ would not have him, that in truth is coming to him, once to
think that he will cast him out.
4. If Jesus Christ should allow them once to think, that indeed
are coming to him, that he will cast them out, he must allow them
to think that he will despise and reject the drawing of his Father.
For no man can come to him but whom the Father draweth. But it
would be high blasphemy, and damnable wickedness once to imagine
thus. Therefore, Jesus Christ would not have him that cometh once
think that he will cast him out.
5. If Jesus Christ should allow those that indeed are coming to
him, once to think that he will cast them out, he must allow them
to think that he will be unfaithful to the trust and charge that
his Father hath committed to him; which is to save, and not to lose
anything of that which he hath given unto him to save (John 6:39).
But the Father hath given him a charge to save the coming sinner;
therefore it cannot be, that he should allow, that such an one
should once think that he will cast him out.
6. If Jesus Christ should allow that they should once think that are
coming to him, that he will cast them out, then he must allow them
to think that he will be unfaithful to his office of priesthood; for,
as by the first part of it, he paid price for, and ransomed souls,
so by the second part thereof, he continually maketh intercession
to God for them that come (Heb 7:25). But he cannot allow us to
question his faithful execution of his priesthood. Therefore he
cannot allow us once to think that the coming sinner shall be cast
out.
7. If Jesus Christ should allow us once to think that the coming
sinner shall be cast out, then he must allow us to question his
will, or power, or merit to save. But he cannot allow us once to
question any of these; therefore not once to think, that the coming
sinner shall be cast out. (1.) He cannot allow them to question
his will; for he saith in the text, "I WILL in no wise cast out."
(2.) He cannot allow us to question his power; for the Holy Ghost
saith HE IS ABLE to save to the uttermost them that come. (3.) He
cannot allow them to question the efficacy of his merit; for the
blood of Christ cleanseth the comer from all sin, (1 John 1:7),
therefore he cannot allow that he that is coming to him should once
think that he will cast them out.
8. If Jesus Christ should allow the coming sinner once to think
that he will cast him out, he must allow him to give the lie to
the manifest testimony of the Father, Son, and Spirit; yea, to the
whole gospel contained in Moses, the prophets, the book of Psalms,
and that commonly called the New Testament. But he cannot allow of
this; therefore, not that the coming sinner should once think that
he will cast him out.
9. Lastly, If Jesus Christ should allow him that is coming to him,
once to think that he will cast him out, he must allow him to
question his Father's oath, which he in truth and righteousness
hath taken, that they might have a strong consolation, who have fled
for refuge to Jesus Christ. But he cannot allow this; therefore he
cannot allow that the coming sinner should once think that he will
cast him out (Heb 6).
[USE AND APPLICATION.]
I come now to make some GENERAL USE AND APPLICATION OF THE WHOLE,
and so to draw towards a conclusion.
USE FIRST.--The first use--A USE OF INFORMATION; and,
First, It informeth us that men by nature are far off from Christ.
Let me a little improve this use, by speaking to these three
questions. 1. Where is he that is coming [but has not come], to
Jesus Christ? 2. What is he that is not coming to Jesus Christ? 3.
Whither is he to go that cometh not to Jesus Christ?
1. Where is he?
[Answ.] (1.) He is far from God, he is without him, even alienate
from him both in his understanding, will, affections, judgment,
and conscience (Eph 2:12; 4:18). (2.) He is far from Jesus Christ,
who is the only deliverer of men from hell fire (Psa 73:27). (3.)
He is far from the work of the Holy Ghost, the work of regeneration,
and a second creation, without which no man shall see the kingdom
of heaven (John 3:3). (4.) He is far more righteous, 19 from that
righteousness that should make him acceptable in God's sight (Isa
46:12,13). (5.) He is under the power and dominion of sin; sin
reigneth in and over him; it dwelleth in every faculty of his soul,
and member of his body; so that from head to foot there is no place
clean (Isa 1:6; Rom 3:9-18). (6.) He is in the pest-house with
Uzziah and excluded the camp of Israel with the lepers (2 Chron
26:21; Num 5:2; Job 36:14). (7.) His "life is among the unclean."
He is "in the gall of bitterness, and in the bond of iniquity"
(Acts 8:28). (8.) He is "in sin," "in the flesh," "in death," "in
the snare of the devil," and is "taken captive by him at his will"
(1 Cor 15:17; Rom 8:8; 1 John 3:14; 2 Tim 2:26). (9.) He is under
the curse of the law, and the devil dwells in him, and hath the
mastery of him (Gal 3:13; Eph 2:2,3; Acts 26:18). (10.) He is in
darkness, and walketh in darkness, and knows not whither he goes;
for darkness has blinded his eyes. (11.) He is in the broad way
that leadeth to destruction; and holding on, he will assuredly go
in at the broad gate, and so down the stairs to hell.
2. What is he that cometh not to Jesus Christ?
[Answ.] (1.) He is counted one of God's enemies (Luke 19:14; Rom
8:7). (2.) He is a child of the devil, and of hell; for the devil
begat him, as to his sinful nature, and hell must swallow him
at last, because he cometh not to Jesus Christ (John 8:44; 1 John
3:8; Matt 23:15; Psa 9:17). (3.) He is a child of wrath, an heir of
it; it is his portion, and God will repay it him to his face (Eph
2:1-3; Job 21:29-31). (4.) He is a self-murderer; he wrongeth his
own soul, and is one that loveth death (Prov 1:18; 8:36). (5.) He
is a companion for devils and damned men (Prov 21:16; Matt 25:41).
3. Whither is he like to go that cometh not to Jesus Christ?
[Answ.] (1.) He that cometh not to him, is like to go further from
him; so every sin is a step further from Jesus Christ (Hosea 11).
(2.) As he is in darkness, so he is like to go on in it; for Christ
is the light of the world, and he that comes not to him, walketh in
darkness (John 8:12). (3.) He is like to be removed at last as far
from God, and Christ, and heaven, and all felicity, as an infinite
God can remove him (Matt 12:41). But,
Second, This doctrine of coming to Christ informeth us where poor
destitute sinners may find life for their souls, and that is in
Christ. This life is in his Son; he that hath the Son, hath life.
And again, "Whoso findeth me findeth life, and shall obtain favour
of the Lord" (Prov 8:35). Now, for further enlargement, I will also
here propound three more questions: 1. What life is in Christ? 2.
Who may have it? 3. Upon what terms?
1. What life is in Jesus Christ?
[Answ.] (1.) There is justifying life in Christ. Man by sin is
dead in law; and Christ only can deliver him by his righteousness
and blood from this death into a state of life. "For God sent his
Son into the world, that we might live through him" (1 John 4:9).
That is, through the righteousness which he should accomplish, and
the death that he should die. (2.) There is eternal life in Christ;
life that is endless; life for ever and ever. "He hath given
us eternal life, and this life is in his Son" (1 John 5:11). Now,
justification and eternal salvation being both in Christ, and
nowhere else to be had for men, who would not come to Jesus Christ?
2. Who may have this life?
I answer, Poor, helpless, miserable sinners. Particularly, (1.)
Such as are willing to have it. "Whosoever will, let him take the
water of life" (Rev 22:17). (2.) He that thirsteth for it. "I will
give unto him that is athirst of the fountain of the water of life"
(Rev 21:6). (3.) He that is weary of his sins. "This is the rest
wherewith ye may cause the weary to rest; and this is the refreshing"
(Isa 28:12). (4.) He that is poor and needy. "He shall spare the
poor and needy, and shall save the souls of the needy" (Psa 72:13).
(5.) He that followeth after him, crieth for life. "He that followeth
me shall not walk in darkness, but shall have the light of life"
(John 8:12).
3. Upon what terms may he have this life?
[Answ.] Freely. Sinner, dost thou hear. Thou mayest have it
freely. Let him take the water of life freely. I will give him of
the fountain of the water of life freely. "And when they had nothing
to pay, he frankly forgave them both" (Luke 7:42). Freely, without
money, or without price. "Ho! every one that thirsteth, come ye to
the waters, and he that hath no money, come ye, buy and eat; yea,
come, buy wine and milk without money and without price" (Isa 55:1).
Sinner, art thou thirsty? art thou weary? art thou willing? Come,
then, and regard not your stuff; for all the good that is in Christ
is offered to the coming sinner, without money and without price.
He has life to give away to such as want it, and that hath not a
penny to purchase it; and he will give it freely. Oh what a blessed
condition is the coming sinner in! But,
Third, This doctrine of coming to Jesus Christ for life, informeth
us, that it is to be had nowhere else. Might it be had anywhere
else, the text, and him that spoke it, would be but little set by;
for what greater matter is there in "I will in no wise cast out,"
if another stood by that could receive them? But here appears the
glory of Christ, that none but he can save. And here appears his
love, that though none can save but he, yet he is not coy in saving.
"But him that comes to me," says he, "I will in no wise cast out."
That none can save but Jesus Christ, is evident from Acts 4:12:
"Neither is there salvation in any other;" and "he hath given to us
eternal life, and this life is in his Son" (1 John 5:11). If life
could have been had anywhere else, it should have been in the law.
But it is not in the law; for by the deeds of the law, no man living
shall be justified; and if not justified, then no life. Therefore
life is nowhere to be had but in Jesus Christ (Gal 3).
[Quest.] But why would God so order it, that life should be had
nowhere else but in Jesus Christ?
[Answ.] There is reason for it, and that both with respect to God
and us.
1. With respect to God.
(1.) That it might be in a way of justice as well as mercy. And
in a way of justice it could not have been, if it had not been by
Christ; because he, and he only, was able to answer the demand of
the law, and give for sin what the justice thereof required. All
angels had been crushed down to hell for ever, had that curse been
laid upon them for our sins, which was laid upon Jesus Christ; but
it was laid upon him, and he bare it; and answered the penalty, and
redeemed his people from under it, with that satisfaction to Divine
justice that God himself doth now proclaim, That he is faithful
and just to forgive us, if by faith we shall venture to Jesus, and
trust to what he has done for life (Rom 3:24-26; John 1:4). (2.)
Life must be by Jesus Christ, that God might be adored and magnified,
for finding out this way. This is the Lord's doings, that in all
things he might be glorified through Jesus Christ our Lord. (3.)
It must be by Jesus Christ, that life might be at God's dispose,
who hath great pity for the poor, the lowly, the meek, the broken
in heart, and for them that others care not for (Psa 34:6; 138:6;
25; 51:17; 147:3). (4.) Life must be in Christ, to cut off boasting
from the lips of men. This also is the apostle's reason in Romans
3:19,27 (Eph 2:8-10).
2. Life must be in Jesus Christ with respect to us.
(1.) That we might have it upon the easiest terms, to wit, freely:
as a gift, not as wages. Was it in Moses' hand, we should come
hardly at it. Was it in the pope's hand, we should pay soundly
for it. 20 But thanks be to God, it is in Christ, laid up in him,
and by him to be communicated to sinners upon easy terms, even
for receiving, accepting, and embracing with thanksgiving; as the
Scriptures plainly declare (John 1:11,12; 2 Cor 11:4; Heb 11:13;
Col 3:13-15). (2.) Life is in Christ FOR US, that it might not be
upon so brittle a foundation, as indeed it would had it been anywhere
else. The law itself is weak because of us, as to this. But Christ
is a tried stone, a sure foundation, one that will not fail to bear
thy burden, and to receive thy soul, coming sinner. (3.) Life is
in Christ, that it might be sure to all the seed. Alas! the best
of us, was life left in our hand, to be sure we should forfeit it,
over, and over, and over; or, was it in any other hand, we should,
by our often backslidings, so offend him, that at last he would
shut up his bowels in everlasting displeasure against us. But now
it is in Christ, it is with one that can pity, pray for, pardon,
yea, multiply pardons; it is with one that can have compassion
upon us, when we are out of the way; with one that hath an heart to
fetch us again, when we are gone astray; with one that can pardon
without upbraiding. Blessed be God, that life is in Christ! For
now it is sure to all the seed. But,
Fourth, This doctrine of coming to Jesus Christ for life informs
us of the evil of unbelief; that wicked thing that is the only or
chief hindrance to the coming sinner. Doth the text say, "Come?"
Doth it say, "and him that cometh to me I will in no wise cast
out?" Then what an evil is that that keepeth sinners from coming
to Jesus Christ! And that evil is unbelief: for by faith we come;
by unbelief we keep away. Therefore it is said to be that by which
a soul is said to depart from God; because it was that which at
first caused the world to go off from him, and that also that keeps
them from him to this day. And it doth it the more easily, because
it doth it with a wile.
[Of the Sin of Unbelief.]--This sin may be called the white devil,
for it oftentimes, in its mischievous doings in the soul, shows as
if it was an angel of light: yea, it acteth like a counsellor of
heaven. Therefore a little to discourse of this evil disease.
1. It is that sin, above all others, that hath some show of reason
in its attempts. For it keeps the soul from Christ by pretending
its present unfitness and unpreparedness; as want of more sense
of sin, want of more repentance, want of more humility, want of a
more broken heart.
2. It is the sin that most suiteth with the conscience: the conscience
of the coming sinner tells him that he hath nothing good; that
he stands inditeable for ten thousand talents; that he is a very
ignorant, blind, and hard-hearted sinner, unworthy to be once taken
notice of by Jesus Christ. And will you, says Unbelief, in such a
case as you now are, presume to come to Jesus Christ?
3. It is the sin that most suiteth with our sense of feeling. The
coming sinner feels the workings of sin, of all manner of sin and
wretchedness in his flesh; he also feels the wrath and judgment
of God due to sin, and ofttimes staggers under it. Now, says
Unbelief, you may see you have no grace; for that which works in
you is corruption. You may also perceive that God doth not love
you, because the sense of his wrath abides upon you. Therefore,
how can you bear the face to come to Jesus Christ?
4. It is that sin, above all others, that most suiteth with the
wisdom of our flesh. The wisdom of our flesh thinks it prudent to
question awhile, to stand back awhile, to hearken to both sides
awhile; and not to be rash, sudden, or unadvised, in too bold
a presuming upon Jesus Christ. And this wisdom unbelief falls in
with.
5. It is that sin, above all other, that continually is whispering
the soul in the ear with mistrusts of the faithfulness of God,
in keeping promise to them that come to Jesus Christ for life. It
also suggests mistrust about Christ's willingness to receive it,
and save it. And no sin can do this so artificially as unbelief.
6. It is also that sin which is always at hand to enter an objection
against this or that promise that by the Spirit of God is brought
to our heart to comfort us; and if the poor coming sinner is not
aware of it, it will, by some evasion, slight, trick, or cavil,
quickly wrest from him the promise again, and he shall have but
little benefit of it.
7. It is that, above all other sins, that weakness our prayers,
our faith, our love, our diligence, our hope, and expectations: it
even taketh the heart away from God in duty.
8. Lastly, This sin, as I have said even now, it appeareth in the
soul with so many sweet pretences to safety and security, that it
is, as it were, counsel sent from heaven; bidding the soul be wise,
wary, considerate, well-advised, and to take heed of too rash a
venture upon believing. Be sure, first, that God loves you; take
hold of no promise until you are forced by God unto it; neither be
you sure of your salvation; doubt it still, though the testimony
of the Lord has been often confirmed in you. Live not by faith,
but by sense; and when you can neither see nor feel, then fear and
mistrust, then doubt and question all. This is the devilish counsel
of unbelief, which is so covered over with specious pretences, that
the wisest Christian can hardly shake off these reasonings.
[Qualities of unbelief as opposed to faith.]--But to be brief. Let
me here give thee, Christian reader, a more particular description
of the qualities of unbelief, by opposing faith unto it, in these
twenty-five particulars:--
1. Faith believeth the Word of God; but unbelief questioneth the
certainty of the same (Psa 106:24).
2. Faith believeth the Word, because it is true; but unbelief
doubteth thereof, because it is true (1 Tim 4:3; John 8:45).
3. Faith sees more in a promise of God to help, than in all other
things to hinder; but unbelief, notwithstanding God's promise, saith,
How can these things be? (Rom 4:19-21; 2 Kings 7:2; John 3:11,12).
4. Faith will make thee see love in the heart of Christ, when with
his mouth he giveth reproofs; but unbelief will imagine wrath in
his heart, when with his mouth and Word he saith he loves us (Matt
15:22,28; Num 13; 2 Chron 14:3).
5. Faith will help the soul to wait, though God defers to give; but
unbelief will take huff and throw up all, if God makes any tarrying
(Psa 25:5; Isa 8:17; 2 Kings 6:33; Psa 106:13,14).
6. Faith will give comfort in the midst of fears; but unbelief
causeth fears in the midst of comfort (2 Chron 20:20,21; Matt 8:26;
Luke 24:26,27).
7. Faith will suck sweetness out of God's rod; but unbelief can
find no comfort in his greatest mercies (Psa 23:4; Num 21).
8. Faith maketh great burdens light; but unbelief maketh light ones
intolerably heavy (2 Cor 4:1; 14-18; Mal 1:12,13).
9. Faith helpeth us when we are down; but unbelief throws us down
when we are up (Micah 7:8-10; Heb 4:11).
10. Faith bringeth us near to God when we are far from him; but
unbelief puts us far from God when we are near to him (Heb 10:22;
3:12,13).
11. Where faith reigns, it declareth men to be the friends of God;
but where unbelief reigns, it declareth them to be his enemies
(John 3:23; Heb 3:18; Rev 21:8).
12. Faith putteth a man under grace; but unbelief holdeth him
under wrath (Rom 3:24-26; 14:6; Eph 2:8; John 3:36; 1 John 5:10;
Heb 3:17; Mark 16:16).
13. Faith purifieth the heart; but unbelief keepeth it polluted
and impure (Acts 15:9; Titus 1:15,16).
14. By faith, the righteousness of Christ is imputed to us; but
by unbelief, we are shut up under the law to perish (Rom 4:23,24;
11:32; Gal 3:23).
15. Faith maketh our work acceptable to God through Christ; but
whatsoever is of unbelief is sin. For without faith it is impossible
to please him (Heb 11:4; Rom 14:23; Heb 6:6).
16. Faith giveth us peace and comfort in our souls; but unbelief
worketh trouble and tossings, like the restless waves of the sea
(Rom 5:1; James 1:6).
17. Faith maketh us to see preciousness in Christ; but unbelief
sees no form, beauty, or comeliness in him (1 Peter 2:7; Isa 53:2,3).
18. By faith we have our life in Christ's fullness; but by unbelief
we starve and pine away (Gal 2:20).
19. Faith gives us the victory over the law, sin, death, the devil,
and all evils; but unbelief layeth us obnoxious to them all (1 John
5:4,5; Luke 12:46).
20. Faith will show us more excellency in things not seen, than
in them that are; but unbelief sees more in things that are seen,
than in things that will be hereafter;. (2 Cor 4:18; Heb 11:24-27;
1 Cor 15:32).
21. Faith makes the ways of God pleasant and admirable; but unbelief
makes them heavy and hard (Gal 5:6; 1 Cor 12:10,11; John 6:60; Psa
2:3).
22. By faith Abraham, Isaac, and Jacob possessed the land of promise;
but because of unbelief, neither Aaron, nor Moses, nor Miriam could
get thither (Heb 11:9; 3:19).
23. By faith the children of Israel passed through the Red Sea;
but by unbelief the generality of them perished in the wilderness
(Heb 11:29; Jude 5).
24. By faith Gideon did more with three hundred men, and a few
empty pitchers, than all the twelve tribes could do, because they
believed not God (Judg 7:16-22; Num 14:11,14).
25. By faith Peter walked on the water; but by unbelief he began
to sink (Matt 14:28-30).
Thus might many more be added, which, for brevity's sake, I omit;
beseeching every one that thinketh he hath a soul to save, or be
damned, to take heed of unbelief; lest, seeing there is a promise
left us of entering into his rest, any of us by unbelief should
indeed come short of it.
USE SECOND. The second use--A USE OF EXAMINATION.
We come now to a use of examination. Sinner, thou hast heard of the
necessity of coming to Christ; also of the willingness of Christ
to receive the coming soul; together with the benefit that they by
him shall have that indeed come to him. Put thyself now upon this
serious inquiry, Am I indeed come to Jesus Christ?
Motives plenty I might here urge, to prevail with thee to
a conscientious performance of this duty. As, 1. Thou art in sin,
in the flesh, in death, in the snare of the devil, and under the
curse of the law, if you are not coming to Jesus Christ. 2. There
is no way to be delivered from these, but by coming to Jesus Christ.
3. If thou comest, Jesus Christ will receive thee, and will in no
wise cast thee out. 4. Thou wilt not repent it in the day of judgment,
if now thou comest to Jesus Christ. 5. But thou wilt surely mourn
at last, if now thou shalt refuse to come. 6. And lastly, Now thou
hast been invited to come; now will thy judgment be greater, and
thy damnation more fearful, if thou shalt yet refuse, than if thou
hadst never heard of coming to Christ.
Object. But we hope we are come to Jesus Christ.
Answ. It is well if it proves so. But lest thou shouldst speak
without ground, and so fall unawares into hell-fire, let us examine
a little.
First, Art thou indeed come to Jesus Christ? What hast thou left
behind thee? What didst thou come away from, in thy coming to Jesus
Christ?
When Lot came out of Sodom, he left the Sodomites behind him (Gen
19). When Abraham came out of Chaldea, he left his country and
kindred behind him (Gen 12; Acts 7). When Ruth came to put her trust
under the wings of the Lord God of Israel, she left her father and
mother, her gods, and the land of her nativity, behind her (Ruth
1:15-17; 2:11,12). When Peter came to Christ, he left his nets
behind him (Matt 4:20). When Zaccheus came to Christ, he left the
receipt of custom behind him (Luke 19). When Paul came to Christ,
he left his own righteousness behind him (Phil 3:7,8). When those
that used curious arts came to Jesus Christ, they took their
curious books and burned them; though, in another man's eye, they
were counted worth fifty thousand pieces of silver (Acts 19:18-20).
What sayest thou, man? Hast thou left thy darling sins, thy Sodomitish
pleasures, thy acquaintance and vain companions, thy unlawful gain,
thy idol-gods, thy righteousness, and thy unlawful curious arts,
behind thee? If any of these be with thee, and thou with them, in
thy heart and life, thou art not yet come to Jesus Christ.
Second, Art thou come to Jesus Christ? Prithee tell me what moved
thee to come to Jesus Christ?
Men do not usually come or go to this or that place, before they
have a moving cause, or rather a cause moving them thereto. No
more do they come to Jesus Christ--I do not say, before they have
a cause, but--before that cause moveth them to come. What sayest
thou? Hast thou a cause moving thee to come? To be at present in
a state of condemnation, is cause sufficient for men to come to
Jesus Christ for life. But that will not do, except the cause move
them; the which it will never do, until their eyes be opened to
see themselves in that condition. For it is not a man's being under
wrath, but his seeing it, that moveth him to come to Jesus Christ.
Alas! all men by sin are under wrath; yet but few of that all come
to Jesus Christ. And the reason is, because they do not see their
condition. "Who hath warned you to flee from the wrath to come?"
(Matt 3:7). Until men are warned, and also receive the warning,
they will not come to Jesus Christ.
Take three or four instances for this. Adam and Eve came not to
Jesus Christ until they received the alarm, the conviction of their
undone state by sin. (Gen 3) The children of Israel cried not out
for a mediator before they saw themselves in danger of death by the
law (Exo 20:18,19). Before the publican came, he saw himself lost
and undone (Luke 18:13). The prodigal came not, until he saw death
at the door, ready to devour him (Luke 15:17,18). The three thousand
came not, until they knew not what to do to be saved (Acts 2:37-39).
Paul came not, until he saw himself lost and undone (Acts 9:3-8,11).
Lastly, Before the jailer came, he saw himself undone (Acts 16:29-31).
And I tell thee, it is an easier thing to persuade a well man to
go to the physician for cure, or a man without hurt to seek for
a plaster to cure him, than it is to persuade a man that sees not
his soul-disease, to come to Jesus Christ. The whole have no need
of the physician; then why should they go to him? The full pitcher
can hold no more; then why should it go to the fountain? And if
thou comest full, thou comest not aright; and be sure Christ will
send thee empty away. "But he healeth the broken in heart, and
bindeth up their wounds" (Mark 2:17; Psa 147:3; Luke 1:53).
Third, Art thou coming to Jesus Christ? Prithee tell me, What seest
thou in him to allure thee to forsake all the world, to come to
him?
I say, What hast thou seen in him? Men must see something in Jesus
Christ, else they will not come to him. 1. What comeliness hast
thou seen in his person? thou comest not, if thou seest no form
nor comeliness in him (Isa 53:1-3). 2. Until those mentioned in
the Song were convinced that there was more beauty, comeliness,
and desirableness in Christ, than in ten thousand, they did not
so much as ask where he was, nor incline to turn aside after him
(Song 5, 6).
There be many things on this side heaven that can and do carry away
the heart; and so will do, so long as thou livest, if thou shalt
be kept blind, and not be admitted to see the beauty of the Lord
Jesus.
Fourth, Art thou come to the Lord Jesus? What hast thou found in
him, since thou camest to him?
Peter found with him the word of eternal life (John 6:68). They
that Peter makes mention of, found him a living stone, even such
a living stone as communicated life to them (1 Peter 2:4,5). He
saith himself, they that come to him, &c., shall find rest unto
their souls; hast thou found rest in him for thy soul? (Matt 11:28).
Let us go back to the times of the Old Testament.
1. Abraham found THAT in him, that made him leave his country for
him, and become for his sake a pilgrim and stranger in the earth
(Gen 12; Heb 11).
2. Moses found THAT in him, that made him forsake a crown, and a
kingdom for him too.
3. David found so much in him, that he counted to be in his house
one day was better than a thousand; yea, to be a door-keeper therein
was better, in his esteem, than to dwell in the tents of wickedness
(Psa 84:10).
4. What did Daniel and the three children find in him, to make
them run the hazards of the fiery furnace, and the den of lions,
for his sake? (Dan 3, 6).
Let us come down to martyrs.
1. Stephen found that in him that made him joyful, and quietly
yield up his life for his name (Acts 7).
2. Ignatius found that in Christ that made him choose to go through
the torments of the devil, and hell itself, rather than not to have
him.--Fox's Acts and Monuments, vol. 1, p. 52, Anno. 111. Edit.
1632.
3. What saw Romanus in Christ, when he said to the raging Emperor,
who threatened him with fearful torments, Thy sentence, O Emperor,
I joyfully embrace, and refuse not to be sacrificed by as cruel
torments as thou canst invent?--Fox, vol. 1, p. 116.
4. What saw Menas, the Egyptian, in Christ, when he said, under most
cruel torments, There is nothing in my mind that can be compared to
the kingdom of heaven; neither is all the world, if it was weighed
in a balance, to be preferred with the price of one soul? Who is
able to separate us from the love of Jesus Christ our Lord? And
I have learned of my Lord and King not to fear them that kill the
body, &c. P. 117.
5. What did Eulalia see in Christ, when she said, as they were
pulling her one joint from another, Behold, O Lord, I will not forget
thee. What a pleasure it is for them, O Christ! that remember thy
triumphant victory? P. 121.
6. What think you did Agnes see in Christ, when rejoicingly she
went to meet the soldier that was appointed to be her executioner.
I will willingly, said she, receive into my paps the length of this
sword, and into my breast will draw the force thereof, even to the
hilts; that thus I, being married to Christ my spouse, may surmount
and escape all the darkness of this world? P. 122.
7. What do you think did Julitta see in Christ, when, at the
Emperor's telling of her, that except she would worship the gods,
she should never have protection, laws, judgments, nor life, she
replied, Farewell life, welcome death; farewell riches, welcome
poverty: all that I have, if it were a thousand times more, would
I rather lose, than to speak one wicked and blasphemous word against
my Creator? P. 123.
8. What did Marcus Arethusius see in Christ, when after his enemies
had cut his flesh, anointed it with honey, and hanged him up in a
basket for flies and bees to feed on, he would not give, to uphold
idolatry, one halfpenny to save his life? P. 128.
9. What did Constantine see in Christ, when he used to kiss the
wounds of them that suffered for him? P. 135.
10. But what need I give thus particular instances of words and
smaller actions, when by their lives, their blood, their enduring
hunger, sword, fire, pulling asunder, and all torments that the
devil and hell could devise, for the love they bare to Christ,
after they were come to him?
What hast THOU found in him, sinner?
What! come to Christ, and find nothing in him!--when all things
that are worth looking after are in him!--or if anything, yet not
enough to wean thee from thy sinful delights, and fleshly lusts!
Away, away, thou art not coming to Jesus Christ.
He that has come to Jesus Christ, hath found in him, that, as I
said, that is not to be found anywhere else. As,
1. He that is come to Christ hath found God in him reconciling the
world unto himself, not imputing their trespasses to them. And so
God is not to be found in heaven and earth besides (2 Cor 5:19,20).
2. He that is come to Jesus Christ hath found in him a fountain
of grace, sufficient, not only to pardon sin, but to sanctify the
soul, and to preserve it from falling, in this evil world.
3. He that is come to Jesus Christ hath found virtue in him; THAT
virtue, that if he does but touch thee with his Word, or thou him
by faith, life is forthwith conveyed into thy soul. It makes thee
wake as one that is waked out of his sleep; it awakes all the powers
of the soul (Psa 30:11,12; Song 6:12).
4. Art thou come to Jesus Christ? Thou hast found glory in him,
glory that surmounts and goes beyond. "Thou art more glorious--than
the mountains of prey" (Psa 76:4).
5. What shall I say? Thou hast found righteousness in him; thou
hast found rest, peace, delight, heaven, glory, and eternal life.
Sinner, be advised; ask thy heart again, saying, Am I come to Jesus
Christ? For upon this one question, Am I come, or, am I not? hangs
heaven and hell as to thee. If thou canst say, I am come, and God
shall approve that saying, happy, happy, happy man art thou! But
if thou art not come, what can make thee happy? yea, what can make
that man happy that, for his not coming to Jesus Christ for life,
must be damned in hell?
USE THIRD.--The third use--A USE OF ENCOURAGEMENT.
Coming sinner, I have now a word for thee; be of good comfort, "He
will in no wise cast out." Of all men, thou art the blessed of the
Lord; the Father hath prepared his Son to be a sacrifice for thee,
and Jesus Christ, thy Lord, is gone to prepare a place for thee
(John 1:29; Heb 10). What shall I say to thee?
[First,] Thou comest to a FULL Christ; thou canst not want anything
for soul or body, for this world or that to come, but it is to
be had in or by Jesus Christ. As it is said of the land that the
Danites went to possess, so, and with much more truth, it may be
said of Christ; he is such an one with whom there is no want of any
good thing that is in heaven or earth. A full Christ is thy Christ.
1. He is full of grace. Grace is sometimes taken for love; never
any loved like Jesus Christ. Jonathan's love went beyond the love
of women; but the love of Christ passes knowledge. It is beyond the
love of all the earth, of all creatures, even of men and angels.
His love prevailed with him to lay aside his glory, to leave
the heavenly place, to clothe himself with flesh, to be born in a
stable, to be laid in a manger, to live a poor life in the world,
to take upon him our sicknesses, infirmities, sins, curse, death,
and the wrath that was due to man. And all this he did for a base,
undeserving, unthankful people; yea, for a people that was at
enmity with him. "For when we were yet without strength, in due
time Christ died for the ungodly. For scarcely for a righteous man
will one die; yet peradventure for a good man some would even dare
to die. But God commendeth his love toward us, in that while we
were yet sinners, Christ died for us. Much more, then, being now
justified by his blood, we shall be saved from wrath through him.
For if, when we were enemies, we were reconciled to God by the death
of his Son, much more, being reconciled, we shall be saved by his
life" (Rom 5:6-10).
2. He is full of truth. Full of grace and truth. Truth, that is,
faithfulness in keeping promise, even this of the text, with all
other, "I will in no wise cast out" (John 14:6). Hence it is said,
that his words be true, and that he is the faithful God, that keepeth
covenant. And hence it is also that his promises are called truth:
"Thou wilt fulfil thy truth unto Jacob, and thy mercy unto Abraham,
which thou hast sworn unto our fathers from the days of old."
Therefore it is said again, that both himself and words are truth:
"I am the truth, the Scripture of truth" (Dan 10:21). "Thy word is
truth," (John 17:17; 2 Sam 7:28); "thy law is truth," (Psa 119:142);
and "my mouth," saith he, "shall speak truth," (Prov 8:7); see
also Ecclesiastes 12:10, Isaiah 25:1, Malachi 2:6, Acts 26:25, 2
Timothy 2:12,13. Now, I say, his word is truth, and he is full of
truth to fulfil his truth, even to a thousand generations. Coming
sinner, he will not deceive thee; come boldly to Jesus Christ.
3. He is full of wisdom. He is made unto us of God wisdom; wisdom
to manage the affairs of his church in general, and the affairs
of every coming sinner in particular. And upon this account he is
said to be "head over all things," (1 Cor 1; Eph 1), because he
manages all things that are in the world by his wisdom, for the
good of his church; all men's actions, all Satan's temptations,
all God's providences, all crosses, and disappointments; all things
whatever are under the hand of Christ--who is the wisdom of God--and
he ordereth them all for good to his church. And can Christ help
it--and be sure he can--nothing shall happen or fall out in the
world, but it shall, in despite of all opposition, have a good
tendency to his church and people.
4. He is full of the Spirit, to communicate it to the coming
sinner; he hath therefore received it without measure, that he
may communicate it to every member of his body, according as every
man's measure thereof is allotted him by the Father. Wherefore
he saith, that he that comes to him, "Out of his belly shall flow
rivers of living water" (John 3:34; Titus 3:5,6; Acts 2; John
7:33-39).
5. He is indeed a storehouse full of all the graces of the Spirit.
"Of his fullness have all we received, and grace for grace"
(John 1:16). Here is more faith, more love, more sincerity, more
humility, more of every grace; and of this, even more of this, he
giveth to every lowly, humble, penitent coming sinner. Wherefore,
coming soul, thou comest not to a barren wilderness when thou comest
to Jesus Christ.
6. He is full of bowels and compassion: and they shall feel and find
it so that come to him for life. He can bear with thy weaknesses,
he can pity thy ignorance, he can be touched with the feeling of
thy infirmities, he can affectionately forgive they transgressions,
he can heal thy backslidings, and love thee freely. His compassions
fail not; "and he will not break a bruised reed, nor quench the
smoking flax; he can pity them that no eye pities, and be afflicted
in all thy afflictions" (Matt 26:41; Heb 5:2; 2:18; Matt 9:2;
Hosea 14:4; Eze 16:5,6; Isa 63:9; Psa 78:38; 86:15; 111:4; 112:4;
Lam 3:22; Isa 42:3).
7. Coming soul, the Jesus that thou art coming to, is full of might
and terribleness for thy advantage; he can suppress all thine
enemies; he is the Prince of the kings of the earth; he can bow all
men's designs for thy help; he can break all snares laid for thee
in the way; he can lift thee out of all difficulties wherewith thou
mayest be surrounded; he is wise in heart, and mighty in power.
Every life under heaven is in his hand; yea, the fallen angels
tremble before him. And he will save thy life, coming sinner (1
Cor 1:24; Rom 8:28; Matt 28:18; Rev 4; Psa 19:3; 27:5,6; Job 9:4;
John 17:2; Matt 8:29; Luke 8:28; James 2:19).
8. Coming sinner, the Jesus to whom thou art coming is lowly in
heart, he despiseth not any. It is not thy outward meanness, nor
thy inward weakness; it is not because thou art poor, or base, or
deformed, or a fool, that he will despise thee: he hath chosen the
foolish, the base, and despised things of this world, to confound
the wise and mighty. He will bow his ear to thy stammering prayers
he will pick out the meaning of thy inexpressible groans; he will
respect thy weakest offering, if there be in it but thy heart (Matt
11:20; Luke 14:21; Prov 9:4-6; Isa 38:14,15; Song 5:15; John 4:27;
Mark 12:33,34; James 5:11). Now, is not this a blessed Christ, coming
sinner? Art thou not like to fare well, when thou hast embraced
him, coming sinner? But,
Second. Thou hast yet another advantage by Jesus Christ, thou art
coming to him, for he is not only full, BUT FREE. He is not sparing
of what he has; he is open-hearted and open-handed. Let me in a
few particulars show thee this:
1. This is evident, because he calls thee; he calls upon thee to come
unto him; the which he would not do, was he not free to give; yea,
he bids thee, when come, ask, seek, knock. And for thy encouragement,
adds to every command a promise, "Seek, and ye shall find; ask,
and ye shall have; knock, and it shall be opened unto you." If
the rich man should say thus to the poor, would not he be reckoned
a free-hearted man? I say, should he say to the poor, Come to
my door, ask at my door, knock at my door, and you shall find and
have; would he not be counted liberal? Why, thus doth Jesus Christ.
Mind it, coming sinner (Isa 55:3; Psa 50:15; Matt 7:7-9).
2. He doth not only bid thee come, but tells thee, he will heartily
do thee good; yea, he will do it with rejoicing; "I will rejoice
over them, to do them good--with my whole heart, and with my whole
soul" (Jer 32:41).
3. It appeareth that he is free, because he giveth without twitting.
21 "He giveth to all men liberally, and upbraideth not" (James 1,
5). There are some that will not deny to do the poor a pleasure,
but they will mix their mercies with so many twits, that the persons
on whom they bestow their charity shall find but little sweetness
in it. But Christ doth not do so, coming sinner; he casteth all thine
iniquities behind his back (Isa 38:17). Thy sins and iniquities he
will remember no more (Heb 8:12).
4. That Christ is free, is manifest by the complaints that he
makes against them that will not come to him for mercy. I say, he
complains, saying, "O Jerusalem, Jerusalem! how often would I have
gathered thy children together, even as a hen gathereth her chickens
under her wings, and ye would not!" (Matt 23:37). I say, he speaks
it by way of complaint. He saith also in another place, "But thou
hast not called upon me, O Jacob" (Isa 43:22). Coming sinner, see
here the willingness of Christ to save; see here how free he is
to communicate life, and all good things, to such as thou art. He
complains, if thou comest not; he is displeased, if thou callest
not upon him. Hark, coming sinner, once again; when Jerusalem would
not come to him for safeguard, "he beheld the city, and wept over
it, saying, If thou hadst known, even thou, at least in this thy
day, the things which belong unto thy peace; but now they are hid
from thine eyes" (Luke 19:41,42).
5. Lastly, He is open and free-hearted to do thee good, as is seen
by the joy and rejoicing that he manifesteth at the coming home
of poor prodigals. He receives the lost sheep with rejoicing; the
lost goat with rejoicing; yea, when the prodigal came home, what
joy and mirth, what music and dancing, was in his father's house!
(Luke 15).
Third. Coming sinner, I will add another encouragement for thy
help.
1. God hath prepared a mercy-seat, a throne of grace to sit on;
that thou mayest come thither to him, and that he may from thence
hear thee, and receive thee. "I will commune with thee," saith he,
"from above the mercy-seat" (Exo 25:22). As who shall say, sinner,
When thou comest to me, thou shalt find me upon the mercy-seat,
where also I am always found of the undone coming sinner. Thither
I bring my pardons; there I hear and receive their petitions, and
accept them to my favour.
2. God hath also prepared a golden altar for thee to offer thy prayers
and tears upon. A golden altar! It is called a "golden altar," to
show what worth it is of in God's account: for this golden altar
is Jesus Christ; this altar sanctifies thy gift, and makes thy
sacrifice acceptable. This altar, then, makes thy groans golden
groans; thy tears golden tears; and thy prayers golden prayers,
in the eye of that God thou comest to, coming sinner (Rev 8; Matt
23:19; Heb 10:10; 1 Peter 2:5).
3. God hath strewed all the way, from the gate of hell, where thou
wast, to the gate of heaven, whither thou art going, with flowers
out of his own garden. Behold how the promises, invitations, calls,
and encouragements, like lilies, lie round about thee! take heed
that thou dost not tread them under foot, sinner. With promises,
did I say? Yea, he hath mixed all those with his own name, his
Son's name; also, with the name of mercy, goodness, compassion,
love, pity, grace, forgiveness, pardon, and what not, that may
encourage the coming sinner.
4. He hath also for thy encouragement laid up the names, and set
forth the sins, of those that have been saved. In this book they
are fairly written, that thou, through patience and comfort of
the Scriptures, mightest have hope. (1.) In this book is recorded
Noah's maim and sin; and how God had mercy upon him. (2.) In this
record is fairly written the name of Lot, and the nature of his
sin; and how the Lord had mercy upon him. (3.) In this record thou
hast also fairly written the names of Moses, Aaron, Gideon, Samson,
David, Solomon, Peter, Paul, with the nature of their sins; and how
God had mercy upon them; and all to encourage thee, coming sinner.
Fourth. I will add yet another encouragement for the man that is
coming to Jesus Christ. Art thou coming? Art thou coming, indeed?
Why,
1. Then this thy coming is by virtue of God's call. Thou art called.
Calling goes before coming. Coming is not of works, but of him that
calleth. "He goeth up into a mountain, and calleth unto him whom
he would; and they came unto him" (Mark 3:13).
2. Art thou coming? This is also by virtue of illumination. God has
made thee see; and, therefore, thou art coming. So long as thou
wast darkness, thou lovedst darkness, and couldst not abide to
come, because thy deeds were evil; but being now illuminated and
made to see what and where thou art, and also what and where thy
Saviour is, now thou art coming to Jesus Christ; "Blessed art thou,
Simon Barjona: for flesh and blood hath not revealed it unto thee,"
saith Christ, "but my Father which is in heaven" (Matt 16:17).
3. Art thou coming? This is because God hath inclined thine heart
to come. God hath called thee, illuminated thee, and inclined thy
heart to come; and, therefore, thou comest to Jesus Christ. It
is God that worketh in thee to will, and to come to Jesus Christ.
Coming sinner, bless God for that he hath given thee a will to come
to Jesus Christ. It is a sign that thou belongest to Jesus Christ,
because God has made thee willing to come to him (Psa 110:3). Bless
God for slaying the enmity of thy mind; had he not done it, thou
wouldst as yet have hated thine own salvation.
4. Art thou coming to Jesus Christ? It is God that giveth thee
power: power to pursue thy will in the matters of thy salvation,
is the gift of God. "It is God which worketh in you both to will
and to do" (Phil 2:13). Not that God worketh will to come, where
he gives no power; but thou shouldest take notice, that power is
an additional mercy. The church saw that will and power were two
things, when she cried, "Draw me, we will run after thee" (Song
1:4). And so did David too, when he said, "I will run the way of
thy commandments, when thou shalt enlarge my heart" (Psa 119:32).
Will to come, and power to pursue thy will, is double mercy, coming
sinner.
5. All thy strange, passionate, sudden rushings forward after Jesus
Christ, coming sinners know what I mean, they also are thy helps
from God. Perhaps thou feelest at some times more than at others,
strong stirrings up of heart to fly to Jesus Christ; now thou hast
at this time a sweet and stiff gale of the Spirit of God, filling
thy sails with the fresh gales of his good Spirit; and thou ridest
at those times as upon the wings of the wind, being carried out
beyond thyself, beyond the most of thy prayers, and also above all
thy fear and temptations.
6. Coming sinner, hast thou not now and then a kiss of the sweet
lips of Jesus Christ, I mean some blessed word dropping like a
honey-comb upon thy soul to revive thee, when thou art in the midst
of thy dumps?
7. Does not Jesus Christ sometimes give thee a glimpse of himself,
though perhaps thou seest him not so long a time as while one may
tell twenty.
8. Hast thou not sometimes as it were the very warmth of his wings
overshadowing the face of thy soul, that gives thee as it were
a gload22 upon thy spirit, as the bright beams of the sun do upon
thy body, when it suddenly breaks out of a cloud, though presently
all is gone away? Well, all these things are the good hand of thy
God upon thee, and they are upon thee to constrain, to provoke,
and to make thee willing and able to come, coming sinner, that thou
mightest in the end be saved.
FOOTNOTES:
1 "My grace is sufficient for thee," and the language of the church,
conscious of its own weakness and the Lord's all-sufficiency, is,
"Draw me, we will run after thee" (Song 1:4).--Mason.
2 No outward profession is accepted, except it springs from inward
love to Christ.--Ed.
3 How clearly is every seeming difficulty explained by Bunyan. The
Father entered into covenant with the Son, in eternity, to save his
elect; and, in time, as they appear upon earth, the Father giveth
them to Christ by effectual calling, and he brings them to eternal
glory.--Ed.
4 To come unto Christ, in its proper sense, is to receive him as
he is offered to us in the Word; to believe in him, as a suitable
and all-sufficient Saviour; to submit to his government, in both
suffering and doing his will, with all lowly-mindedness and humility;
and this by the powerful operation of the Holy Spirit upon the
soul.--Mason.
5 "Salve;" relief, aid, or help.
'Which Cambell seign, though he could not salve,
He done undoe, yet for to salve his name
And purchase honour to his friend's behalve,
This goodly counterfesaunce he did frame."
--Spenser's Faery Queen.
6 We cannot remember all God's benefits, but how prone we are to
forget them all!--Ed.
7 Christian, in the Valley of the Shadow of Death, was thus exercised:
--"I took notice that now poor Christian was so confounded that he
did not know his own voice; and thus I perceived it:--Just when he
was come over against the mouth of the burning pit, one of the wicked
ones got behind him, and stepped up softly to him, and whisperingly
suggested many grievous blasphemies to him, which he verily thought
had proceeded from his own mind." See also Grace Abounding, No.
100-102.--Ed.
8 "Warm gleads;" from Saxon glow, anything heated or hot.
"My destiny to behold her doth me leade,
And yet I know I runne into the gleade."--Wyatt.--Ed.
9 Many misspend their time in poring upon their own hearts, to find
out some evidence of their interest in Christ, when they should
rather be employed in receiving Christ, and walking in him, by a
confident faith grounded on the Divine testimony.--Mason.
10 How striking are Bunyan's illustrations! The devil, as a roaring
lion, is in pursuit of the flying sinner; he would flee faster
than his infirmities will let him. We cannot wonder that modern
preachers borrowed so vivid and truthful a figure.--Ed.
11 A Christian is "never safe but when watchful;" he should keep a
jealous eye on his own weakness, and a believing eye on the promise
and power of Christ, and he shall be preserved from falling.--Mason.
12 "Let him;" hinder him. See 2 Thessalonians 2:7. Obsolete.--Imperial
Dictionary.--Ed.
13 "The Scripture contains many gracious promises in behalf of the
children of believing parents; but grace is not hereditary. It is
the parent's part to pray with and for, admonish, and piously train
up his children; but, after all, must recommend them to the tender
mercies of God, which the children of many prayers often happily
experience."--Mason. O that all persons may solemnly consider this
searching truth! especially the children of believers. The coming
of your father or mother to Christ cannot be imputed to you; come
for yourself, or you must perish. As you love your souls, believe
not that awful delusion, that any ceremony could make you a child
of God.--Ed.
14 "While of late;" until of late.--Ed.
15 "Lie at Jesus Christ;" to lay down, lie at the feet of Jesus
Christ, to persevere like the Syrophenician woman, Mark 7:25.--Ed.
16 "Ply;" to solicit importunately.--Ed.
17 "A flam;" a fable, an imposition.
18 "Most an end;" continually, perpetually.
19 How awful is the confidence of the self-righteous pharisee; he
considers himself more righteous than the poor penitent, who is
clothed in Christ's righteousness, the garments of salvation.
The self-righteous says:--"Stand by, I am holier than thou. Thank
God, I am not like this publican." While in God's sight, poor
wretched boaster, thou art clothed in filthy rags.--Ed.
20 This nation now pays some eight or ten millions sterling a year.
Had God sanctioned this diabolical trade in souls, all Christendom
would have been divided into two classes-priests and slaves.--Ed.
21 "Twitting;" taunting, or rebuking.--Ed.
22 "A gload;" a warm, eager, passionate gazing: now obsolete.--Ed.
***
JUSTIFICATION BY AN IMPUTED RIGHTEOUSNESS;
OR,
NO WAY TO HEAVEN BUT BY JESUS CHRIST.
ADVERTISEMENT BY THE EDITOR.
This is one of those ten excellent manuscripts which were found among
Bunyan's papers after his decease in 1688. It had been prepared by
him for publication, but still wanted a few touches of his masterly
hand, and a preface in his characteristic style. He had, while a
prisoner for nonconformity, in 1672, published a treatise upon this
subject, in reply to Mr. Fowler, who was soon after created Bishop
of Gloucester; but that was more peculiarly intended to prove that
those who are justified by faith in Christ are placed in a safer,
more honourable, and more glorious state than that possessed by
Adam before his fall. Mr. Fowler took the popular view, that the
sufferings of the Saviour were intended to replace man in a similar
position to that of Adam when in a state of innocence; and to
give him powers, which, if properly used, would enable him to save
himself.
It is of important that we should understand the meaning of the term
'justification' as here used. It is an acquittal, on being tried
by the law; or a proof that, upon the most penetrating scrutiny,
we have, through life, fulfilled and performed all its requirements
in word, thought, and deed, without the slightest deviation or
taint of error. This is essential to salvation, and must be done,
either personally, or by the imputation of the Saviour's obedience
to us. Multitudes vainly imagine that this can be attained by our
partial obedience, aided, where we fail, by the imputation of so
much of the Saviour's obedience as, being placed to our account,
will make up the deficiency. Upon justification must depend the
salvation of the soul. Bunyan was convinced that the sinner's only
hope was by the imputation of Christ's righteousness, which alone
could justify him from ALL things, and without which he must perish.
As 'by the deeds of the law there shall no flesh be justified,'
it becomes an important inquiry whether the law, by which all must
be tried, and justified or condemned, is opposed to the gospel or
glad tidings of salvation? God forbid that we should for a moment
entertain such a thought! they both proceed from the same Divine
source, and the gospel confirms and establishes the law. This is
clearly shown in the following treatise. Every Christian forms a
part of that one mystical body, of which Christ is the head, and
in which alone can be fulfilled every jot and tittle of the law.
Bunyan's controversy is with an opinion, held by many, that a man
may, in his own person, by an imperfect obedience to some of the
requirements of the law, procure, or aid in obtaining, justification.
There can be no subject more intensely interesting than the means
of a sinner's justification before that God whose law is perfect,
and who is of purer eyes than to behold iniquity except with
abhorrence; nor is there one upon which more fatal mistakes have
been made.
The great delusion which like a deadly leprosy, has involved man
in uncertainty and darkness in all his conceptions of purity and
holiness, is the fallacious hope of producing some good works to
blot out transgressions; or that man is not so polluted, but that
he may justify himself by works performed through some kind of
ability communicated by the Saviour--an ability which he might or
might not use, but upon the proper use of which he considers that his
salvation depends; leaving him in the most distressing uncertainty
and doubt upon this all-important subject. All these Bunyan considered
to be specious and most dangerous devices of Satan, unscriptural,
and contrary to the simplicity and design of the gospel.
In this treatise very powerful arguments are used to counteract
these errors, and to place the doctrine of justification in all its
glorious purity. It is essentially the source of the glad tidings
of great joy made known by the Christian dispensation; showing
that the redemption of believers is perfect and finished, neither
needing nor suffering any human additions. The righteousness of
Christ fully justifies all that believe, while the fountain that
he opened washes away all their defilements, and presents them at
the judgment-seat, without spot or blemish, their robes being washed
and made white in the blood of the Lamb.
To prevent this doctrine from being impeached with a tendency to
weaken man in the discharge of his moral duties, the same Divine
power which thus pardoned sin has decreed that a sense of pardoning
love should impel the redeemed to walk in newness of life--and that
it is only while thus walking in holy obedience that they have an
evidence of being members of Christ's mystical body. For, 'whom
he did foreknow, he also did predestinate to be conformed to the
image of his Son; whom he did predestinate, them he also called;
and whom he called, them he also justified.' So full is this
of consolation and felicity that the apostle exclaims, 'If God be
for us, who can be against us?' Thus, salvation by free grace is
inseparably connected with good works. The righteousness of the
second Adam, the Lord from heaven, imputed to his members, justifies
them, in the same manner as the disobedience of the first Adam,
imputed to all his members or posterity, makes them sinners. To
use the expressive words of Bunyan, 'The sinner is justified from
the curse, in the sight of God, while a sinner in himself.' This
is a startling fact. That Rahab or Mary Magdalene, and even Saul,
the murderous persecutor, were, in the sight and purposes of God,
justified, while they were, in the esteem of God's saints, in a
state of the vilest sin, is a doctrine revolting to the pride of
human nature. But we should recollect that, in the sight of God, a
thousand years are but as one day; while one day may be magnified
into a thousand years; and that the purposes of God are concealed
to us while sin blinds our eyes. Rahab and Magdalene were wretched
before their conversion, nor could Saul have been much less wretched,
while carrying misery into the hearts and families of God's saints.
There can be no real happiness without spiritual life--holy obedience
to the Divine will, and a scriptural hope of justification before
God and his law. These are the means he uses to make known to us his
secret purposes. No man has lived in the world, since the inspired
writers, more capable of detecting the devil's sophistry upon
this subject than John Bunyan. He had passed through a furnace of
experience while seeking justification. He well knew that, upon
keeping the moral law of God, the peace of the world and our personal
happiness depended. How is this great object to be accomplished?
If we attempt to keep it, in order to gain eternal life, we shall
fail, as all others have done. In every attempt thus to keep it,
to use Bunyan's expression 'The guilt of sin, which is by the law,
makes such a noise and horror in my conscience that I can neither
hear nor see the word of peace, unless it is spoken with a voice
from heaven!' Our polluted nature leads to sin; a mist is before
our eyes; we 'go astray speaking lies.' The strong natural bias to
break the law will prevail; we see its effects in the great bulk
of those who are taught to rely upon ceremonies and upon keeping
the law. Who are so lawless, so little advanced in civilization,
as the poor Irish, Spaniards, or Italians? while those who seek
justification as the free gift of God, influenced by gratitude and
love, are found walking in obedience to the Divine law; their only
regret is, that they cannot live more to the glory of their Saviour.
The doctrines of grace, as exhibited in this treatise, have ever
produced glory to God, on earth peace, and goodwill to men; although
that spirit which called Christ a gluttonous man and a wine-bibber,
still charges these doctrines as having a tendency to licentiousness.
Christian, be not offended with the humbling, but scriptural views,
which Bunyan entertained of every church of Christ 'An hospital of
sick, wounded, and afflicted people.' None but such as feel their
need of the Physician of souls are fit for church membership, or are
safely on the road to heaven. Leaving this solemn and interesting
subject to the prayerful attention of the reader, I shall conclude
my advertisement by quoting from a characteristic specimen of
Bunyan's style of writing, and it was doubtless his striking mode
of preaching:--'Faith doth the same against the devil that unbelief
doth to God. Doth unbelief count God a liar? Faith counts the devil
a liar. Doth unbelief hold the soul from the mercy of God? Faith
holds the soul from the malice of the devil. Doth unbelief quench
thy graces? Faith kindleth them even into a flame. Doth unbelief
fill the soul full of sorrow? Faith fills it full of the joy of
the Holy Ghost. In a word, Doth unbelief bind down thy sins upon
thee? Why, faith in Jesus Christ releaseth thee of them all.'
GEO. OFFOR.
JUSTIFICATION BY AN IMPUTED RIGHTEOUSNESS
JUSTIFICATION is to be diversly taken in the Scripture. Sometimes
it is taken for the justification of persons; sometimes for the
justification of actions; and sometimes for the justification of
the person and action too.
It is taken for the justification of persons, and that, as to
justification with God; or, as to justification with men.
As to justification with God; that is, when a man stands clear,
quit, free, or, in a saved condition before him, in the approbation
of his holy law.
As to justification with men; that is, when a man stands clear and
quit from just ground of reprehension with them.
Justification also is to be taken with reference to actions; and
that may be when they are considered, as flowing from true faith;
or, because the act done fulfils some transient law.[1]
As actions flow from faith, so they are justified, because done
before God in, and made complete through, the perfections of Jesus
Christ (1 Peter 2:5; Heb 13:15; Rev 8:1-4).
As by the doing of the act some transient law is fulfilled; as
when Jehu executed judgment upon the house of Ahab. 'Thou hast done
well,' said God to him, 'in executing that which is right in mine
eyes, and hast done to the house of Ahab according to all that was
in mine heart' (2 Kings 10:30). As to such acts, God may or may
not look at the qualification of those that do them; and it is
clear that he had not respect to any good that was in Jehu in the
justifying of this action; nor could he; for Jehu stuck close yet
to the sins of Jeroboam, but 'took no heed to walk in the law of
the Lord God of Israel' (2 Kings 10:29,31).
I might hence also show you that a man may be justified even then
when his action is condemned; also that a man may be in a state
of condemnation when his action may be justified. But with these
distinctions I will not take up time, my intention being to treat
of justification as it sets a man free or quit from sin, the curse
and condemnation of the law in the sight of God, in order to eternal
salvation.
And that I may with the more clearness handle this point before
you, I will lay down and speak to this
PROPOSITION.
THAT THERE IS NO OTHER WAY FOR SINNERS TO BE JUSTIFIED FROM THE
CURSE OF THE LAW IN THE SIGHT OF GOD, THAN BY THE IMPUTATION OF
THAT RIGHTEOUSNESS LONG AGO PERFORMED BY, AND STILL RESIDING WITH,
THE PERSON OF JESUS CHRIST.
The terms of this proposition are easy; yet if it will help, I will
speak a word or two for explication. First. By a sinner, I mean
one that has transgressed the law; 'for sin is the transgression
of the law' (1 John 3:4). Second. By the curse of the law, I mean
that sentence, judgment, or condemnation which the law pronounceth
against the transgressor (Gal 3:10). Third. By justifying righteousness,
I mean that which stands in the doing and suffering of Christ when
he was in the world (Rom 5:19). Fourth. By the residing of this
righteousness in Christ's person, I mean it still abides with him
as to the action, though the benefit is bestowed upon those that
are his. Fifth. By the imputation of it to us, I mean God's making
of it ours by an act of his grace, that we by it might be secured
from the curse of the law. Sixth. When I say there is no other
way to be justified. I cast away TO THAT END the law, and all the
works of the law as done by us.[2]
Thus I have opened the terms of the proposition.
First and Second. Now the two first--to wit, what sin and the
curse is--stand clear in all men's sight, unless they be atheists
or desperately heretical. I shall, therefore, in few words, clear
the other four.
Third. Therefore justifying righteousness is the doing and suffering
of Christ when he was in the world. This is clear, because we are
said to be 'justified by his obedience,' by his obedience to the
law (Rom 5:19). Hence he is said again to be the end of the law for
that very thing--'Christ is the end of the law for righteousness,'
&c. (Rom 10:4). The end, what is that? Why, the requirement or
demand of the law. But what are they? Why, righteousness, perfect
righteousness (Gal 3:10). Perfect righteousness, what to do? That
the soul concerned might stand spotless in the sight of God (Rev
1:5). Now this lies only in the doings and sufferings of Christ; for
'by his obedience many are made righteous'; wherefore as to this,
Christ is the end of the law, that being found in that obedience,
that becomes to us sufficient for our justification. Hence we are
said to be made righteous by his obedience; yea, and to be washed,
purged, and justified by his blood (Heb 9:14; Rom 5:18,19).
Fourth. That this righteousness still resides in and with the
person of Christ, even then when we stand just before God thereby,
is clear, for that we are said, when justified, to be justified
'in him.' 'In the Lord shall all the seed of Israel be justified.'
And again, 'Surely, shall one say, In the Lord have I righteousness,'
&c. (Isa 45:24,25). And again, 'But of him are ye in Christ Jesus,
who of God is made unto us--righteousness' (1 Cor 1:30).
Mark, the righteousness is still 'in him,' not 'in us,' even then
when we are made partakers of the benefit of it; even as the wing
and feathers still abide in the hen when the chickens are covered,
kept, and warmed thereby.
For as my doings, though my children are fed and clothed thereby,
are still my doings, not theirs; so the righteousness wherewith
we stand just before God from the curse, still resides in Christ,
not in us. Our sins, when laid upon Christ, were yet personally ours,
not his; so his righteousness, when put upon us, is yet personally
his, not ours. What is it, then? Why, 'he was made to be sin for
us, who knew no sin; that we might be made the righteousness of
God in him' (2 Cor 5:21).[3]
Fifth. It is, therefore, of a justifying virtue, only by imputation,
or as God reckoneth it to us; even as our sins made the Lord Jesus
a sinner--nay, 'sin,' by God's reckoning of them to him.
It is absolutely necessary that this be known of us; for if the
understanding be muddy as to this, it is impossible that such should
be sound in the faith; also in temptation, that man will be at a
loss that looketh for a righteousness for justification in himself,
when it is to be found nowhere but in Jesus Christ. The apostle,
who was his craftsmaster as to this, was always 'looking to Jesus,'
that he 'might be found in him,' knowing that nowhere else could
peace or safety be had (Phil 3:6-9). And, indeed, this is one of
the greatest mysteries in the world; namely, that a righteousness
that resides with a person in heaven should justify me, a sinner,
on earth!
Sixth. Therefore the law and the works thereof, as to this, must by
us be cast away; not only because they here are useless, but also
they being retained are a hindrance. That they are useless is
evident, for that salvation comes by another name (Acts 4:12). And
that they are a hindrance, it is clear; for the very adhering to
the law, though it be but a little, or in a little part, prevents
justification by the righteousness of Christ (Rom 9:31,32).
What shall I say? As to this, the moral law is rejected, the
ceremonial law is rejected, and man's righteousness is rejected,
for that they are here both weak and unprofitable (Rom 8:2,3; Gal
3:21; Heb 10:1-12). Now if all these and their works as to our
justification, are rejected, where, but in Christ, is righteousness
to be found?
Thus much, therefore, for the explication of the proposition--namely,
that there is no other way for sinners to be justified from the
curse of the law in the sight of God, than by the imputation of
that righteousness long ago performed by, and still residing with,
the person of Jesus Christ.
[Two Positions.]
Now, from this proposition I draw these two positions--FIRST.
THAT MEN ARE JUSTIFIED FROM THE CURSE OF THE LAW BEFORE GOD WHILE
SINNERS IN THEMSELVES. SECOND. THAT THIS CAN BE DONE BY NO OTHER
RIGHTEOUSNESS THAN THAT LONG AGO PERFORMED BY, AND RESIDING WITH,
THE PERSON OF JESUS CHRIST.
[FIRST POSITION]
FIRST. Let us, then, now enter into the consideration of the first
of these--namely, THAT MEN ARE JUSTIFIED FROM THE CURSE OF THE
LAW BEFORE GOD WHILE SINNERS IN THEMSELVES. This I shall manifest,
FIRST, By touching upon the mysterious acts of our redemption;
SECOND, By giving of you plain texts which discover it; and, THIRD,
By reasons drawn from the texts.
FIRST. For the first of these; to wit, the mysterious act of our
redemption: and that I shall speak to under these two heads--First,
I shall show you what that is; and, Second, How we are concerned
therein.
First. [What that is.] That which I call, and that rightly,
the mysterious act of our redemption, is Christ's sufferings as a
common,[4] though a particular person and as a sinner, though always
completely righteous.
That he suffered as a common person is true. By common, I mean a
public person, or one that presents the body of mankind in himself.
This a multitude of scriptures bear witness to, especially that fifth
chapter to the Romans, where, by the apostle, he is set before us
as the head of all the elect, even as Adam was once head of all the
world. Thus he lived, and thus he died; and this was a mysterious
act. And that he should die as a sinner, when yet himself did 'no
sin,' nor had any 'guile found in his mouth,' made this act more
mysterious (1 Pet 1:19, 2:22, 3:18). That he died as a sinner is
plain--'He hath made him to be sin. And the Lord laid upon him the
iniquity of us all' (Isa 53). That, then, as to his own person he
was completely sinless is also as truly manifest, and that by a
multitude of scriptures. Now, I say, that Christ Jesus should be
thus considered, and thus die, was the great mystery of God. Hence
Paul tells us, that when he preached 'Christ crucified,' he preached
not only the 'wisdom of God,' but the 'wisdom of God in a mystery,'
even his 'hidden wisdom,' for, indeed, this wisdom is hidden, and
kept close from the 'fowls of the air' (1 Cor 1:24, 2:7,8; Job
28:20,21).
It is also so mysterious, that it goes beyond the reach of all men,
except those to whom an understanding is given of God to apprehend
it (1 John 5:20). That one particular man should represent all
the elect in himself, and that the most righteous should die as a
sinner, yea, as a sinner by the hand of a just and holy God, is a
mystery of the greatest depth!
Second. And now I come to show you how the elect are concerned
therein; that is, in this mysterious act of this most blessed One;
and this will make this act yet more mysterious to you.
Now, then, we will speak of this first, as to how Christ prepared
himself thus mysteriously to act. He took hold of our nature. I
say, he took hold of us, by taking upon him flesh and blood. The
Son of God, therefore, took not upon him a particular person, though
he took to him a human body and soul; but that which he took was,
as I may call it, a lump of the common nature of man; and by that,
hold of the whole elect seed of Abraham; 'For verily he took not on
him the nature of angels, but he took on him the seed of Abraham'
(Heb 2:16) Hence he, in a mystery, became us, and was counted as
all the men that were or should be saved. And this is the reason why
we are said to do, when only Jesus Christ did do. As for instance--
1. When Jesus Christ fulfilled the righteousness of the law, it
is said it was fulfilled in us, because indeed fulfilled in our
nature: 'For what the law could not do, in that it was weak through
the flesh, God sending his own Son in the likeness of sinful flesh,
and for sin, condemned sin in the flesh, that the righteousness
of the law might be fulfilled in us,' &c. (Rom 8:3,4). But because
none should appropriate this unto themselves that have not had passed
upon them a work of conversion, therefore he adds, 'Who walk not
after the flesh, but after the Spirit' (v. 4). For there being
a union between head and members, though things may be done by
the head, and that for the members, the things are counted to the
members, as if not done only by the head. 'The righteousness of the
law is fulfilled in us'; and that truly, because fulfilled in that
common nature which the Son of God took of the Virgin. Wherefore,
in this sense we are said to do what only was done by him; even
as the client doth by his lawyer, when his lawyer personates him;
the client is said to do, when it is the lawyer only that does;
and to overcome by doing, when it is the lawyer that overcomes; the
reason is, because the lawyer does in the client's name. How much
more then may it be said we do, when only Christ does; since he
does what he does, not in our name only, but in our nature too;
'for the law of the spirit of life in Christ.' not in me, 'hath
made me free from the law of sin and death' (Rom 8:2); he doing in
his common flesh what could not be done in my particular person,
that so I might have the righteousness of the law fulfilled in me,
[that is, in] my flesh assumed by Christ; though impossible to be
done [by me], because of the weakness of my person. The reason of
all this is, because we are said to be in him in his doing, in him
by our flesh, and also by the election of God. So, then, as all
men sinned when Adam fell, so all the elect did righteousness when
Christ wrought and fulfilled the law; 'for as in Adam all die, even
so in Christ shall all be made alive' (1 Cor 15:22).
2. As we are said to do by Christ, so we are said to suffer by
him, to suffer with him. 'I am crucified with Christ,' said Paul.
And again, 'Forasmuch then as Christ hath suffered for us in the
flesh, arm yourselves likewise with the same mind; for he that hath
suffered in the flesh hath ceased from sin' (1 Peter 4:1). Mark how
the apostle seems to change the person. First he says, it is Christ
that suffered; and that is true; but then he insinuates that it is
us that suffered, for the exhortation is to believers, to 'walk in
newness of life' (Rom 6:4). And the argument is, because they have
suffered in the flesh, 'For he that hath suffered in the flesh hath
ceased from sin; that he no longer should live the rest of his time
in the flesh to the lusts of men, but to the will of God' (1 Peter
4:1,2). We then suffered, when Christ suffered; we then suffered
in his flesh, and also our 'old man was crucified with him' (Rom
6:6); that is, in his crucifixion; for when he hanged on the cross,
all the elect hanged there in their common flesh which he assumed,
and because he suffered there as a public man.
3. As we are said to suffer with him, so we are said to die, to be
dead with him; with him, that is, by the dying of his body. 'Now,
if we be dead with Christ, we believe that we shall also live with
him' (Rom 6:8). Wherefore he saith in other places, 'Brethren,
ye are become dead to the law by the body of Christ'; for indeed
we died then to it by him. To the law--that is, the law now has
nothing to do with us; for that it has already executed its curse
to the full upon us by its slaying of the body of Christ; for the
body of Christ was our flesh: upon it also was laid our sin. The
law, too, spent that curse that was due to us upon him, when it
condemned, killed, and cast him into the grave. Wherefore, it having
thus spent its whole curse upon him as standing in our stead, we
are exempted from its curse for ever; we are become dead to it by
that body (Rom 7:4). It has done with us as to justifying righteousness.
Nor need we fear its damning threats any more; for by the death of
this body we are freed from it, and are for ever now coupled to a
living Christ.
4. As we are said thus to be dead, so we are said also to rise
again by him--'Thy dead men,' saith he to the Father, 'shall live,
together with my dead body shall they arise' (Isa 26:19).[5] And
again, 'After two days he will revive us; in the third day--we
shall live in his sight' (Hosea 6:2).
Both these scriptures speak of the resurrection of Christ, of the
resurrection of his body on the third day; but behold, as we were
said before to suffer and be dead with him, so now we are said also
to rise and live in God's sight by the resurrection of his body.
For, as was said, the flesh was ours; he took part of our flesh
when he came into the world; and in it he suffered, died, and rose
again (Heb 2:14). We also were therefore counted by God, in that
God-man, when he did this; yea, he suffered, died, and rose as a
common head.[6]
Hence also the New Testament is full of this, saying, 'If ye be
dead with Christ' (Col 2:20). 'If ye be risen with Christ' (3:1).
And again, 'He hath quickened us together with him' (2:13). 'We are
quickened together with him.' 'Quickened,' and 'quickened together
with him.' The apostle hath words that cannot easily be shifted
or evaded. Christ then was quickened when he was raised from the
dead. Nor is it proper to say that he was ever quickened either
before or since. This text also concludes that we--to wit, the
whole body of God's elect, were also quickened then, and made to
live with him together. True, we also are quickened personally by
grace the day in the which we are born unto God by the gospel; yet
afore that, we are quickened in our Head; quickened when he was
raised from the dead, quickened together with him.
5. Nor are we thus considered--to wit, as dying and rising, and so
left; but the apostle pursues his argument, and tells us that we
also reap by him, as being considered in him, the benefit which
Christ received, both in order to his resurrection, and the blessed
effect thereof.
(1.) We received, by our thus being counted in him, that benefit
which did precede his rising from the dead; and what was that but
the forgiveness of sins? For this stands clear to reason, that if
Christ had our sins charged upon him at his death, he then must
be discharged of them in order to his resurrection. Now, though it
is not proper to say they were forgiven to him, because they were
purged from him by merit; yet they may be said to be forgiven us,
because we receive this benefit by grace. And this, I say, was done
precedent to his resurrection from the dead. 'He hath quickened
us together with him, HAVING forgiven us all trespasses.' He could
not be 'quickened' till we were 'discharged'; because it was not
for himself, but for us, that he died. Hence we are said to be at
that time, as to our own personal estate, dead in our sins, even
when we are 'quickened together with him' (Col 2:13).
Therefore both the 'quickening' and 'forgiveness' too, so far
as we are in this text concerned, is to him, as we are considered
in him, or to him, with respect to us. 'Having forgiven you ALL
trespasses.' For necessity so required; because else how was it
possible that the pains of death should be loosed in order to his
rising, so long as one sin stood still charged to him, as that for
the commission of which God had not received a plenary satisfaction?
As therefore we suffered, died, and rose again by him, so, in
order to his so rising, he, as presenting of us in his person and
suffering, received for us remission of all our trespasses. A full
discharge therefore was, in and by Christ, received of God of all
our sins afore he rose from the dead, as his resurrection truly
declared; for he 'was delivered for our offences, and was raised
again for our justification' (Rom 4:25). This therefore is one
of the privileges we receive by the rising again of our Lord, for
that we were in his flesh considered, yea, and in his death and
suffering too.
(2.) By this means also we have now escaped death. 'Knowing that
Christ being raised from the dead dieth no more; death hath no more
dominion over him. For in that he died, he died unto,' or for, 'sin
once; but in that he liveth, he liveth unto God' (Rom 6:9,10). Now
in all this, considering what has been said before, we that are
of the elect are privileged, for that we also are raised up by the
rising of the body of Christ from the dead. And thus the apostle
bids us reckon: 'Likewise reckon ye also yourselves to be dead
indeed unto sin, but alive unto God through Jesus Christ' (Rom 6:11).
Hence Christ says, 'I am the resurrection and the life,' for that
all his are safe in him, suffering, dying, and rising. He is the
life, 'our life'; yea, so our life, that by him the elect do live
before God, even then when as to themselves they yet are dead in
their sins. Wherefore, hence it is that in time they partake of
quickening grace from this their Head, to the making of them also
live by faith, in order to their living hereafter with him in glory;
for if Christ lives, they cannot die that were sharers with him in
his resurrection.[7] Hence they are said to 'live,' being 'quickened
together with him.' Also, as sure as at his resurrection they lived
by him, so sure at his coming shall they be gathered to him; nay,
from that day to this, all that, as aforesaid, were in him at
his death and resurrection, are already, in the 'dispensation of
the fulness of times,' daily 'gathering to him.' For this he hath
purposed, wherefore none can disannul it--'In the dispensation of
the fulness of times he might gather together in one all things in
Christ, both which are in heaven and which are in earth; even in
him' (Eph 1:10).
(3.) To secure this the more to our faith that believe, as we are
said to be 'raised up together' with him, so we are said to be 'made
to sit together in heavenly places in Christ Jesus' (Eph 2:6). We
died by him, we rose by him, and are together, even all the elect,
set down 'together' in 'heavenly places in Christ Jesus'; for still,
even now he is on the right hand of God, he is to be considered as
our public man, our Head, and so one in whom is concluded all the
elect of God. We then are by him already in heaven; in heaven,
I say, by him; yea, set down there in our places of glory by him.
Hence the apostle, speaking of us again, saith, That as we are
predestinate, we are called, justified, and glorified; called,
justified, glorified; all is done, already done, as thus considered
in Christ (Rom 8:30). For that in his public work there is nothing
yet to do as to this. Is not HE called? Is not HE justified? Is not
HE glorified? And are we not in him, in him, even as so considered?
Nor doth this doctrine hinder or forestal the doctrine of
regeneration or conversion; nay, it lays a foundation for it; for
by this doctrine we gather assurance that Christ will have his own;
for if already they live in their head, what is that but a pledge
that they shall live in their persons with him? and, consequently,
that to that end they shall, in the times allotted for that end,
be called to a state of faith, which God has ordained shall precede
and go before their personal enjoyment of glory. Nor doth this
hinder their partaking of the symbol of regeneration,[8] and of
their other privileges to which they are called in the day of grace;
yea, it lays a foundation for all these things; for if I am dead
with Christ, let me be like one dead with him, even to all things
to which Christ died when he hanged on the tree; and then he died
to sin, to the law, and to the rudiments of this world (Rom 6:10,
7:4; Col 2:20). And if I be risen with Christ, let me live, like
one born from the dead, in newness of life, and having my mind
and affections on the things where Christ now sitteth on the right
hand of God. And indeed he professes in vain that talketh of these
things, and careth not to have them also answered in himself. This
was the apostle's way, namely, to covet to 'know him, and the power
of his resurrection, and the fellowship of his sufferings, being
made conformable unto his death' (Phil 3:10). And when we are thus,
that thing is true both in him and us. Then as is the heavenly,
such are they that are heavenly; for he that saith he is in him,
and by being in him, a partaker of these privileges by him, 'ought
himself also so to walk, even as he walked' (1 Cor 15:48; 1 John
2:6).
But to pass this digression, and to come to my argument, namely,
that men are justified from the curse of the law, before God, while
sinners in themselves; this is evident by what hath already been
said; for if the justification of their persons is by, in, and
through Christ; then it is not by, in, and through their own doings.
Nor was Christ engaged in this work but of necessity, even because
else there had not been salvation for the elect. 'O my father,'
saith he, 'if it be possible, let this cup pass from me' (Matt
26:39). If what be possible? Why, that my elect may be saved, and
I not spill my blood. Wherefore he saith again, Christ ought to
suffer (Luke 24:26). 'Christ must needs have suffered,' for 'without
shedding of blood is no remission' of sin (Acts 17:3; Heb 9:22).[9]
[Proofs of the first position.]
SECOND. We will now come to the present state and condition of those
that are justified; I mean with respect to their own qualifications,
and so prove the truth of this our great position. And this I
will do, by giving of you plain texts that discover it, and that
consequently prove our point. And after that, by giving of you
reasons drawn from the texts.
First. 'Speak not thou in thine heart,' no, not in thine heart,
'after that the Lord thy God hath cast them out [thine enemies] before
thee, saying, For my righteousness--do I possess this land.--Not
for thy righteousness, or for the uprightness of thine heart, dost
thou go to possess their land.--Understand, therefore, that the
Lord thy God giveth thee not this good land to possess it for thy
righteousness; for thou art a stiff-necked people' (Deut 9:4-6).
In these words, very pat for our purpose, two things are worthy
our consideration. 1. The people here spoken to were the people
of God; and so by God himself are they here twice acknowledged to
be--'The Lord thy God, the Lord thy God.' So then, the righteousness
here intended is not the righteousness that is in the world, but
that which the people of God perform. 2. The righteousness here
intended is not some, but all, and every whit of that the church
performs to God: Say not in thine heart, after the Lord hath brought
thee in, It was for my righteousness. No, all thy righteousness,
from Egypt to Canaan, will not purchase Canaan for thee.
That this is true is evident, because it is thrice rejected--Not
for thy righteousness--not for thy righteousness--not for thy
righteousness, dost thou possess the land. Now, if the righteousness
of the people of God of old could not merit for them Canaan, which
was but a type of heaven, how can the righteousness of the world
now obtain heaven itself? I say again, if godly men, as these were,
could not by their works purchase the type of heaven, then must
the ungodly be justified, if ever they be justified from the curse
and sentence of the law, while sinners in themselves. The argument
is clear; for if good men, by what they do, cannot merit the less,
bad men, by what they do, cannot merit more.
Second. 'Remember me, O my God, concerning this; and wipe not out
my good deeds that I have done' (Neh 13:14).
These words were spoken by holy Nehemiah, and that at the end of
all the good that we read he did in the world. Also, the deeds here
spoken of were deeds done for God, for his people, for his house,
and for the offices thereof. Yet godly Nehemiah durst not stand
before God in these, nor yet suffer them to stand to his judgment
by the law; but prays to God to be merciful both to him and them,
and to spare him 'according to the greatness of his mercy' (v 22).
God blots out no good but for the sake of sin;[10] and forasmuch
as this man prays God would not blot out his, it is evident that
he was conscious to himself that in his good works were sin. Now,
I say, if a good man's works are in danger of being overthrown
because there is in them a tang of sin, how can bad men think to
stand just before God in their works, which are in all parts full
of sin? Yea, if the works of a sanctified man are blameworthy, how
shall the works of a bad man set him clear in the eyes of Divine
justice?
Third. 'But we are all as an unclean thing, and all our
righteousnesses are as filthy rags; and we all do fade as a leaf;
and our iniquities, like the wind, have taken us away' (Isa 64:6).
In these words we have a relation both of persons and things. 1.
Of persons. And they are a righteous people, a righteous people
put all together--'We, we all are,' &c. 2. The condition of this
people, even of ALL of them, take them at the best, are, and that by
their own confession, 'as an unclean thing.' 3. Again; the things
here attending this people are their good things, put down under
this large character, 'Righteousnesses, ALL our righteousnesses.'
These expressions therefore comprehend all their religious duties,
both before and after faith too. But what are all these righteousnesses?
Why, they are all as 'filthy rags' when set before the justice of
the law; yea, it is also confessed, and that by these people, that
their iniquities, notwithstanding all their righteousnesses, like
the wind, if grace prevent not, would 'carry them away.' This
being so, how is it possible for one that is in his sins, to work
himself into a spotless condition by works done before faith,
by works done by natural abilities? or to perform a righteousness
which is able to look God in the face, his law in the face, and
to demand and obtain the forgiveness of sins, and the life that is
eternal? It cannot be: 'men must therefore be justified from the
curse, in the sight of God while sinners in themselves,' or not at
all.[11]
Fourth. 'There is not a just man upon earth, that doeth good, and
sinneth not' (Eccl 7:20; 1 Kings 8:46).
Although the words before are large, yet these seem far larger;
there is not a man, not a just man, not a just man upon the earth,
that doeth good, and sinneth not. Now, if no good man, if no good
man upon earth doth good, and sinneth not; then no good man upon
earth can set himself by his own actions justified in the sight of
God, for he has sin mixed with his good. How then shall a bad man,
any bad man, the best bad man upon earth, think to set himself by
his best things just in the sight of God? And if the tree makes
the fruit either good or evil, then a bad tree--and a bad man is
a bad tree--can bring forth no good fruit, how then shall such an
one do that that shall 'cleanse him from his sin,' and set him as
'spotless before the face of God?' (Matt 7:16).
Fifth. 'Hearken unto me, ye stout-hearted, that are far from
righteousness: I bring near my righteousness,' &c. (Isa 46:12-13).
1. This call is general, and so proves, whatever men think of themselves,
that in the judgment of God there is none at all righteous. Men,
as men, are far from being so. 2. This general offer of righteousness,
of the righteousness of God, declares that it is in vain for men to
think to be set just and righteous before God by any other means.
3. There is here also insinuated, that for him that thinks himself
the worst, God has prepared a righteousness, and therefore would not
have him despair of life that sees himself far from righteousness.
From all these scriptures, therefore, it is manifest, 'that men
must be justified from the curse of the law, in the sight of God,
while sinners in themselves.'
Sixth. 'Come unto me, all ye that labour and are heavy laden, and
I will give you rest' (Matt 11:28).
Here we have a labouring people, a people labouring for life; but
by all their labour, you see, they cannot ease themselves; their
burden still remains upon them; they yet are heavy laden. The load
here is, doubtless, guilt of sin, such as David had when he said
by reason thereof, he was not able to look up (Psa 38:3-5). Hence,
therefore, you have an experiment set before you of those that are
trying what they can do for life; but behold, the more they stir,
the more they sink under the weight of the burden that lies upon
them.[12] And the conclusion--to wit, Christ's call to them to come
to him for rest--declares that, in his judgment, rest was not to
be had elsewhere. And I think, one may with as much safety adhere
to Christ's judgment as to any man's alive; wherefore, 'men must
be justified from the curse, in the sight of God, while sinners in
themselves.'
Seventh. 'There is none righteous, no, not one: there is none that
understandeth, there is none that seeketh after God. They are all
gone out of the way, they are together become unprofitable; there
is none that doeth good, no, not one' (Rom 3:10-12).
These words have respect to a righteousness which is justified by
the law; and they conclude that none by his own performances is
righteous with such a righteousness; and it is concluded from five
reasons--1. Because they are not good; for a man must be good
before he doth good, and perfectly good before he doth good and
sinneth not. 2. Because they understand not. How then should they
do good? for a man must know before he does, else how should he
divert[13] himself to do? 3. Because they want a heart; they seek
not after God according to the way of his own appointment. 4. They
are all gone out of the way; how then can they walk therein? 5.
They are together become unprofitable. What worth or value then can
there be in any of their doings? These are the reasons by which
he proveth that there is 'none righteous, no, not one.' And the
reasons are weighty, for by them he proves the tree is not good;
how then can it yield good fruit?
Now, as he concludes from these five reasons that not one indeed
is righteous, so he concludes by five more that none can do good to
make him so--1. For that internally they are as an open sepulchre,
as full of dead men's bones. Their minds and consciences are defiled;
how then can sweet and good proceed from thence? (v 13). 2. Their
throat is filled with this stink; all their vocal duties therefore
smell thereof. 3. Their mouth is full of cursing and bitterness;
how then can there be found one word that should please God? 4.
Their tongue, which should present their praise to God, has been
used to work deceit; how then, until it is made a new one, should
it speak in righteousness? 5. The poison of asps is under their lips;
therefore whatever comes from them must be polluted (Rom 3:11-14;
Matt 23:27; Titus 1:15; Jer 44:17, 17:9). Thus, you see, he sets
forth their internal part, which being a true report, as to be sure
it is, it is impossible that any good should so much as be framed
in such an inward part, or come clean out of such a throat, by such
a tongue, through such lips as these.
And yet this is not all. He also proves, and that by five reasons
more, that it is not possible they should do good--1. 'Their feet
are swift to shed blood' (Rom 3:15). This implies an inclination,
an inward inclination to evil courses; a quickness of motion to
do evil, but a backwardness to do good. 2. 'Destruction and misery
are in their ways' (v16). Take 'ways' for their 'doings,' and in
the best of them destruction lurks, and misery yet follows them at
the heels. 3. 'The way of peace have they not known'; that is far
above out of their sight (v 17). Wherefore the labour of these
foolish ones will weary every one of them, because they know not
the way that goes to the city (Eccl 10:15). 4. 'There is no fear
of God before their eyes' (v 18). How then can they do anything
with that godly reverence of his holy Majesty that is and must be
essential to every good work? for to do things, but not in God's
fear, to what will it amount? will it avail? 5. All this while they
are under a law that calls for works that are perfectly good; that
will accept of none but what are perfectly good; and that will
certainly condemn them because they neither are nor can be perfectly
good. 'For what things soever the law saith, it saith it to them
who are under the law; that every mouth may be stopped, and all
the world may become guilty before God' (v 19).
Thus you see that Paul here proves, by fifteen reasons, that none
are, nor can be, righteous before God by works that they can do;
therefore 'men must be justified from the curse, in the sight of
God, while sinners in themselves.'
Eighth. 'But now the righteousness of God without the law is
manifested, being witnessed by the law and the prophets' (v 21).
This text utterly excludes the law--what law? The law of works,
the moral law, (v 27)--and makes mention of another righteousness,
even a righteousness of God; for the righteousness of the law is
the righteousness of men, men's 'own righteousness' (Phil 3:9).
Now, if the law, as to a justifying righteousness, is rejected;
then the very matter upon and by which man should work is rejected;
and if so, then he must be justified by the righteousness of
God, or not at all; for he must be justified by a righteousness
that is without the law; to wit, the righteousness of God. Now,
this righteousness of God, whatever it is, to be sure it is not a
righteousness that flows from men; for that, as I said, is rejected,
and the righteousness of God opposed unto it, being called
a righteousness that is without the law, without our personal
obedience to it. The righteousness of God, or a righteousness of
God's completing, a righteousness of God's bestowing, a righteousness
that God also gives unto, and puts upon all them that believe (Rom
3:22), a righteousness that stands in the works of Christ, and that
is imputed both by the grace and justice of God (v 24-26). Where,
now, is room for man's righteousness, either in the whole, or as
to any part thereof? I say, where, as to justification with God?
Ninth. 'What shall we then say that Abraham, our father as pertaining
to the flesh, hath found?' (Rom 4:1)
Now, the apostle is at the root of the matter; for Abraham is
counted the father of the faithful; consequently, the man whose
way of attaining justification must needs be exemplary to all the
children of Abraham. Now, the question is, how Abraham found? how
he found that which some of his children sought and missed? (Rom
9:32); that is, how he found justifying righteousness; for it was
that which Israel sought and attained not unto (11:7). 'Did he
find it,' saith Paul, 'by the flesh?' or, as he was in the flesh?
or, by acts and works of the flesh? But what are they? why, the
next verse tells you 'they are the works of the law' (Rom 4).
'If Abraham was justified by works'; that is, as pertaining to the
flesh; for the works of the law are none other but the best sort
of the works of the flesh. And so Paul calls all they that he had
before his conversion to Christ: 'If any other man,' saith he,
'thinketh he hath whereof he might trust in the flesh, I more.'
And then he counteth up several of his privileges, to which he at
last adjoineth the righteousness of the moral law, saying, 'Touching
the righteousness which is in the law, [I was] blameless' (Phil
3:4-6). And it is proper to call the righteousness of the law the
work of the flesh, because it is the work of a man, of a man in
the flesh; for the Holy Ghost doth not attend the law, or the work
thereof, as to this, in man, as man; that has confined itself to
another ministration, whose glorious name it bears (2 Cor 3:8).
I say it is proper to call the works of the law the works of the
flesh, because they are done by that self-same nature in and out of
which comes all those things that are more grossly so called (Gal
5:19,20); to wit, from the corrupt fountain of fallen man's polluted
nature (James 3:10).
This, saith Paul, was not the righteousness by which Abraham found
justification with God--'For if Abraham was justified by works,
he hath whereof to glory; but not before God. For what saith the
Scripture? Abraham believed God, and it was counted to him for
righteousness' (Rom 4:2-3). This 'believing' is also set in flat
opposition to 'works,' and to the 'law of works'; wherefore, upon
pain of great contempt to God, it must not be reckoned as a work
to justify withal, but rather as that which receiveth and applieth
that righteousness. From all this, therefore, it is manifest 'that
men must be justified from the curse of the law, in the sight of
God, while sinners in themselves.' But,
Tenth. 'Now to him that worketh is the reward not reckoned of grace,
but of debt' (Rom 4:4).
These words do not only back what went before, as to the rejection
of the law for righteousness as to justification with God, but supposing
the law was of force to justify, life must not be admitted to come
that way, because of the evil consequences that will unavoidably
flow therefrom. 1. By this means, grace, and justification by grace,
would be rejected; and that would be a foul business; it would not
be reckoned of grace. 2. By this, God would become the debtor, and
so the underling; and so we in this the more honourable.
It would not be reckoned of grace, but of debt; and what would follow
from hence? Why, (1.) By this we should frustrate the design of
Heaven, which is, to justify us freely by grace, through a redemption
brought in by Christ (Rom 3:24-26; Eph 2:8-13). (2.) By this we
should make ourselves the saviours, and jostle Christ quite out of
doors (Gal 5:2-4). (3.) We should have heaven at our own dispose,
as a debt, not by promise, and so not be beholden to God for it (Gal
3:18). It must, then, be of grace, not of works, for the preventing
of these evils.
Again, it must not be of works, because if it should, then God would
be the debtor, and we the creditor. Now, much blasphemy would flow
from hence; as, (1.) God himself would not be his own to dispose
of; for the inheritance being God, as well as his kingdom (for so
it is written, 'heirs of God' (Rom 8:17)), himself, I say, must
needs be our purchase. (2.) If so, then we have right to dispose
of him, of his kingdom and glory, and all--'Be astonished, O heavens,
at this!'--for if he be ours by works, then he is ours of debt; if
he be ours of debt, then he is ours by purchase; and then, again,
if so, he is no longer his own, but ours, and at our disposal.
Therefore, for these reasons, were there sufficiency in our personal
works to justify us, it would be even inconsistent with the being
of God to suffer it. So then, 'men are justified from the curse,
in the sight of God, while sinners in themselves.'
Eleventh. 'But to him that worketh not, but believeth on him that
justifieth the ungodly, his faith is counted for righteousness'
(Rom 4:5).
These words show how we must stand just in the sight of God from
the curse of the law, both as it respecteth justification itself,
as also the instrument or means that receiveth that righteousness
which justifieth.
1. As for that righteousness that justifieth, it is not personal
performances in us; for the person here justified stands, in that
respect, as one that worketh not, as one that is ungodly. 2. As
it respecteth the instrument that receiveth it, that faith, as in
the point of justifying righteousness, will not work, but believe,
but receive the works and righteousness of another; for works and
faith in this are set in opposition. He doth not work, he doth
believe' (Gal 3:12). He worketh not, but believeth on him who
justifieth us, ungodly. As Paul also saith in another place, The
law is not of faith (Rom 10:5,6). And again, Works saith on this
wise; faith, far different. The law saith, Do this, and live. But
the doctrine of faith saith, 'If thou shalt confess with thy mouth
the Lord Jesus, and shalt believe in thine heart that God hath
raised him from the dead, thou shalt be saved. For with the heart
man believeth unto righteousness,' &c. (Rom 10:9,10).
Object. But faith is counted for righteousness.
Answ. True, but yet consider, that by faith we do oft understand
the doctrine of remission of sins, as well as the act of believing.
But again; faith when it hath received the Lord Jesus, it hath
done that which pleaseth God; therefore, the very act of believing
is the most noble in the world; believing sets the crown upon the
head of grace; it seals to the truth of the sufficiency of the
righteousness of Christ, and giveth all the glory to God (John
3:33). And therefore it is a righteous act; but Christ himself,
he is the Righteousness that justifieth' (Rom 4:20,25). Besides,
faith is a relative, and hath its relation as such. Its relation
is the righteousness that justifieth, which is therefore called the
righteousness of faith, or that with which faith hath to do (Rom
10:6). Separate these two, and justification cannot be, because
faith now wants his righteousness. And hence it is you have so often
such sayings as these--'He that believeth in me; he that believeth
on him; believe in the Lord Jesus Christ, and thou shalt be saved'
(John 6:35,40). Faith, then, as separate from Christ, doth nothing;
nothing, neither with God nor man; because it wants its relative;
but let it go to the Lord Jesus--let it behold him as dying, &c.,
and it fetches righteousness, and life, and peace out of the virtue
of his blood, &c. (Acts 10:29,31,33). Or rather, sees it there as
sufficient for me to stand just thereby in the sight of Eternal
Justice For him 'God hath set forth to be a propitiation through
faith [belief] in his blood,' with intent to justify him that
believeth in Jesus (Rom 3:25,26).
Twelfth. 'Even as David also describeth the blessedness of the man
to whom God imputeth righteousness without works' (Rom 4:6).
Did our adversaries understand this one text, they would not
so boldly affirm, as they do, that the words, 'impute, imputed,
imputeth, imputing,' &c., are not used in scripture but to express
men really and personally to be that which is imputed unto them;
for men are not really and personally faith, yet faith is imputed
to men; nay, they are not really and personally sin, nor really and
personally righteousness, yet these are imputed to men: so, then,
both good things and bad may sometimes be imputed to men, yet
themselves be really and personally neither. But to come to the
point: what righteousness hath that man that hath no works? Doubtless
none of his own; yet God imputeth righteousness to him. Yea, what
works of that man doth God impute to him that he yet justifies as
ungodly?
Further, He that hath works as to justification from the curse before
God, not one of them is regarded of God; so, then, it mattereth
not whether thou hast righteousness of thine own, or none. 'Blessed
is the man to whom the Lord imputeth righteousness without works.'
Man's blessedness, then, the blessedness of justification from the
curse in the sight of God, lieth not in good works done by us,
either before or after faith received, but in a righteousness which
God imputeth without works; as we 'work not' as we 'are ungodly.'
'Blessed are they whose iniquities are forgiven, and whose sin is
covered' (v 7). To forgive and to cover are acts of mercy, not the
cause of our merit. Besides, where sin is real, there can be no
perfect righteousness; but the way of justification must be through
perfect righteousness, therefore by another than our own, 'Blessed
is the man to whom the Lord will not impute sin' (v 8). The first
cause, then, of justification before God, dependeth upon the will
of God, who will justify because he will; therefore the meritorious
cause must also be of his own providing, else his will cannot
herein be absolute; for if justification depend upon our personal
performances, then not upon the will of God. He may not have mercy
upon whom he will, but on whom man's righteousness will give him leave.
But his will, not ours, must rule here; therefore his righteousness,
and his only (Rom 9:15,18). So, then, 'men are justified from the
curse, in the sight of God, while sinners in themselves.'
Having passed over these few scriptures, I shall come to particular
instances of persons who have been justified; and shall briefly
touch their qualifications in the act of God's justifying them.
First, By the Old Testament types. Second, By the New.
[First Position illustrated by Scripture types.]
First. By the Old [Testament types]. First. 'Unto Adam also and to
his wife did the Lord God make coats of skins, and clothed them'
(Gen 3:21).
In the beginning of this chapter you find these two persons reasoning
with the serpent, the effect of which discourse was, they take of
the forbidden fruit, and so break the command of God (vv 7-15).
This done, they hide themselves, and cover their nakedness with
aprons. But God finds out their sin, from the highest branch even
to the roots thereof. What followeth? Not one precept by which
they should by works obtain the favour of God, but the promise of
a Saviour; of which promise this twenty-first verse is a mystical
interpretation: 'The Lord God made them coats of skins, and clothed
them.'
Hence observe--1. That these coats were made, not before, but after
they had made themselves aprons; a plain proof their aprons were
not sufficient to hide their shame from the sight of God. 2. These
coats were made, not of Adam's inherent righteousness, for that
was lost before by sin, but of the skins of the slain, types of the
death of Christ, and of the righteousness brought in thereby--'By
whose stripes we are healed' (Isa 53).[14] 3. This is further
manifest; for the coats, God made them; and for the persons, God
clothed them therewith; to show that as the righteousness by which
we must stand just before God from the curse is a righteousness of
Christ's performing, not of theirs; so he, not they, must put it on
them also, for of God we are in Christ, and of God his righteousness
is made ours (1 Cor 1:30).
But, I say, if you would see their antecedent qualifications, you
find them under two heads--rebellion [and] hypocrisy. Rebellion,
in breaking God's command; hypocrisy, in seeking how to hide their
faults from God. Expound this by gospel language, and then it
shows 'that men are justified from the curse, in the sight of God,
while sinners in themselves.'
Second. 'The Lord had respect unto Abel and to his offering' (Gen
4:4).
By these words we find the person first accepted: 'The Lord
had respect unto Abel.' And indeed, where the person is not first
accepted, the offering will not be pleasing; the altar sanctifies
the gift, and the temple sanctifieth the gold; so the person, the
condition of the person, is that which makes the offering either
pleasing or despising (Matt 23:16-21). In the epistle to the
Hebrews it is said, 'By faith Abel offered unto God a more excellent
sacrifice than Cain, by which he obtained witness that he was
righteous' (Heb 11:4). Righteous before he offered his gift, as
his sacrifice testified; for God accepted of it.
'By faith he offered.' Wherefore faith was precedent, or before
he offered. Now faith hath to do with God through Christ; not with
him through our works of righteousness. Besides, Abel was righteous
before he offered, before he did do good, otherwise God would not
have testified of his gift. 'By faith he obtained witness that he
was righteous,' for God approved of his gifts. Now faith, I say,
as to our standing quit before the Father, respects the promise
of forgiveness of sins through the undertaking of the Lord Jesus.
Wherefore Abel's faith as to justifying righteousness before God
looked not forward to what should be done by himself, but back to
the promise of the seed of the woman, that was to destroy the power
of hell, and 'to redeem them that were under the law' (Gen 3:15;
Gal 4:4,5). By this faith he shrouds himself under the promise of
victory, and the merits of the Lord Jesus. Now being there, God
finds him righteous; and being righteous, 'he offered to God a
more excellent sacrifice than his brother'; for Cain's person was
not first accepted through the righteousness of faith going before,
although he seemed foremost as to personal acts of righteousness
(Gen 4). Abel therefore was righteous before he did good works;
but that could not be but alone through that respect God had to him
for the sake of the Messias promised before (3:15). But the Lord's
so respecting Abel presupposeth that at that time he stood in
himself by the law a sinner, otherwise he needed not to be respected
for and upon the account of another. Yea, Abel also, forasmuch as
he acted faith before he offered sacrifice, must thereby entirely
respect the promise, which promise was not grounded upon a condition
of works to be found in Abel, but in and for the sake of the seed
of the woman, which is Christ; which promise he believed, and so
took it for granted that this Christ should break the serpent's
head--that is, destroy by himself the works of the devil; to wit,
sin, death, the curse, and hell (Gal 4:4). By this faith he stood
before God righteous, because he had put on Christ; and being thus,
he offered; by which act of faith God declared he was pleased with
him, because he accepted of his sacrifice.
Third. 'And the Lord said unto her, The elder shall serve the
younger' (Gen 25:23).
These words, after Paul's exposition, are to be understood of
justification in the sight of God, according to the purpose and
decree of electing love, which had so determined long before, that
one of these children should be received to eternal grace; but mark,
not by works of righteousness which they should do, but 'before
they had done either good or evil'; otherwise 'the purpose of God
according to election,' not of works, but of him that calleth,
'could not stand,' but fall in pieces (Rom 9:10-12). But none are
received into eternal mercy but such as are just before the Lord
by a righteousness that is complete; and Jacob having done no good,
could by no means have that of his own, and therefore it must be
by some other righteousness, 'and so himself be justified from the
curse, in the sight of God, while a sinner in himself.'
Fourth. The same may be said concerning Solomon, whom the Lord
loved with special love, as soon as born into the world; which he
also confirmed with signal characters. 'He sent,' saith the Holy
Ghost, 'by the hand of Nathan the prophet, and he called his name
Jedidiah, because the Lord loved him (2 Sam 12:24,25).[15] Was
this love of God extended to him because of his personal virtues?
No, verily; for he was yet an infant.[16] He was justified then in
the sight of God from the curse by another than his own righteousness.
Fifth. 'And when I passed by thee, and saw thee polluted in thine
own blood, I said unto thee when thou wast in thy blood, Live; yea,
I said unto thee when thou wast in thy blood, Live' (Eze 16:6).
The state of this people you have in the former verses described,
both as to their rise and practice in the world (vv 1-5). 1. As
to their rise. Their original was the same with Canaan, the men of
God's curse (Gen 9:25). 'Thy birth and thy nativity is of the land
of Canaan'; the same with other carnal men (Rom 3:9). 'Thy father
was an Amorite, and thy mother an Hittite' (Eze 16:3). Their
condition, that is showed us by this emblem--(1.) They had not been
washed in water. (2.) They had not been swaddled. (3.) They had
not been salted. (4.) They brought filth with them into the world.
(5.) They lay stinking in their cradle. (6.) They were without
strength to help themselves. Thus they appear and come by generation.
2. Again, as to their practice--(1.) They polluted themselves in
their own blood. (2.) They so continued till God passed by--'And when
I passed by thee, and saw thee polluted in thine own blood';--'in
thy blood, in thy blood'; it is doubled. Thus we see they were
polluted born, they continued in their blood till the day that the
Lord looked upon them; polluted, I say, to the loathing of their
persons, &c. Now this was the time of love--'And when I passed by
thee, and saw thee polluted in thine own blood, I said unto thee
when thou wast in thy blood, Live; yea, I said unto thee when thou
wast in thy blood, Live' (Eze 16:6).
Quest. But how could a holy God say, 'Live,' to such a sinful
people?
Answ. Though they had nought but sin, yet he had love and righteousness.
He had love to pity them; righteousness to cover them--'Now when
I passed by thee, and looked upon thee, behold, thy time was the
time of love' (Eze 16:8). What follows? (1) 'I spread my skirt
over thee'; and (2) 'Covered thy nakedness'; yea, (3) 'I sware unto
thee'; and (4) 'Entered into covenant with thee'; and (5) 'Thou
becamest mine.' My love pitied thee; my skirt covered thee. Thus
God delivered them from the curse in his sight. 'Then I washed thee
with water, after thou wast justified; yea, I thoroughly washed
away thy blood from thee, and anointed thee with oil' (v 9).
Sanctification, then, is consequential, justification goes before.
The Holy Ghost by this scripture setteth forth to the life, free
grace to the sons of men, while they themselves are sinners. I say,
while they are unwashed, unswaddled, unsalted, but bloody sinners;
for by these words, 'not washed, not salted, not swaddled,' he
setteth forth their unsanctified state; yea, they were not only
unsanctified, but also cast out, without pity, to the loathing of
their persons; yea, 'no eye pitied them, to do any of these things
for them'; no eye but his, whose glorious grace is unsearchable;
no eye but his, who could look and love; all others looked and
loathed; but blessed be God that hath passed by us in that day
that we wallowed in our own blood; and blessed be God for the skirt
of his glorious righteousness wherewith he covered us when we lay
before him naked in blood. It was when we were in our blood that
he loved us; when we were in our blood he said, Live. Therefore,
'men are justified from the curse, in the sight of God, while
sinners in themselves.'
Sixth. 'Now Joshua was clothed with filthy garments, and stood
before the angel' (Zech 3:3).
The standing of Joshua here is as men used to stand that were
arraigned before a judge. 'Joshua stood before the angel of the
Lord, and Satan standing at his right hand to resist him' (v 1).
The same posture as Judas stood in when he was to be condemned. 'Set
thou,' said David, 'a wicked man over him; and let Satan stand at
his right hand' (Psa 109:6). Thus, therefore, Joshua stood. Now
Joshua was clothed, not with righteousness, but with filthy rags!
Sin upon him, and Satan by him, and this before the angel! What
must he do now? Go away? No; there he must stand! Can he speak for
himself? Not a word; guilt had made him dumb! (Isa 53:12). Had he
no place clean? No; he was clothed with filthy garments! But his
lot was to stand before Jesus Christ, that maketh intercession
for transgressors. 'And the Lord said unto Satan, The Lord rebuke
thee, O Satan; even the Lord that hath chosen Jerusalem, rebuke
thee' (Zech 3:2). Thus Christ saveth from present condemnation
those that be still in their sin and blood.[17]
But is he now quit? No; he standeth yet in filthy garments; neither
can he, by aught that is in him, or done by him, clear himself from
him. How then? Why, the Lord clothes him with change of raiment.
The iniquities were his own, the raiment was the Lord's. 'This is
the heritage of the servants of the Lord, and their righteousness
is of me, saith the Lord' (Isa 54:17). We will not here discourse
of Joshua's sin, what it was, or when committed; it is enough to
our purpose that he was clothed with filthy garments; and that the
Lord made a change with him, by causing his iniquity to pass from
him, and by clothing him with change of raiment. But what had
Joshua antecedent to this glorious and heavenly clothing? The devil
at his right hand to resist him, and himself in filthy garments.
'Now Joshua was clothed with filthy garments, and stood before the
angel. And he answered and spake unto those that stood before him,
saying, Take away the filthy garments from him. And unto him he
said, Behold, I have caused thine iniquity to pass from thee, and
I will clothe thee with change of raiment' (Zech 3: 3,4).
Second. But to pass [from] the Old Testament types, and to come to
the New.
First. 'And when he was come into the ship, he that had been possessed
with the devil prayed him that he might be with him. Howbeit Jesus
suffered him not, but saith unto him, Go home to thy friends, and
tell them how great things God hath done for thee, and hath had
compassion on thee' (Mark 5:18,19).
The present state of this man is sufficiently declared in these
particulars--1. He was possessed with a devil; with devils, with
many; with a whole legion, which some say is six thousand, or
thereabouts (Matt 8). 2. These devils had so the mastery of him
as to drive him from place to place into the wilderness among the
mountains, and so to dwell in the tombs among the dead (Luke 8). 3.
He was out of his wits; he would cut his flesh, break his chains;
nay, 'no man could tame him' (Mark 5:4-5). 4. When he saw Jesus, the
devil in him, as being lord and governor there, cried out against
the Lord Jesus (v 7). In all this, what qualification shows itself
as precedent to justification? None but such as devils work, or as
rank bedlams have. Yet this poor man was dispossessed, taken into
God's compassion, and was bid to show it to the world. 'Go home
to thy friends, and tell them how great things the Lord hath done
for thee, and hath had compassion on thee' (v 19); which last words,
because they are added over and above his being dispossessed of
the devils, I understand to be the fruit of electing love. 'I will
have compassion on whom I will have compassion,' which blesseth
us with the mercy of a justifying righteousness; and all this, as
by this is manifest, without the least precedent qualification of
ours.
Second. 'And when they had nothing to pay, he frankly forgave them
both' (Luke 7:42).
The occasion of these words was, for that the Pharisee murmured
against the woman that washed Jesus' feet, because 'she was a sinner';
for so said the Pharisee, and so saith the Holy Ghost (v 37). But,
saith Christ, Simon, I will ask thee a question, 'A certain man
had two debtors: the one owed him five hundred pence, and the other
fifty. And when they had nothing to pay, he frankly forgave them
both' (v 38).
Hence I gather these conclusions--1. That men that are wedded to their
own righteousness understand not the doctrine of the forgiveness of
sins. This is manifested by the poor Pharisee; he objected against
the woman because she was a sinner. 2. Let Pharisees murmur still,
yet Christ hath pity and mercy for sinners. 3. Yet Jesus doth not
usually manifest mercy until the sinner hath nothing to pay. 'And
when they had nothing to pay, he frankly,' or freely, or heartily,
'forgave them both.' If they had nothing to pay, then they were
sinners; but he forgiveth no man but with respect to a righteousness;
therefore that righteousness must be another's; for in the very
act of mercy they are found sinners. They had nothing but debt,
nothing but sin, nothing to pay [with]. Then they were 'justified
freely by his grace, through the redemption that is in Christ
Jesus.' So, then, 'men are justified from the curse, in the sight
of God, while sinners in themselves.'
Third. 'And when he saw their faith, he said unto the man, Thy sins
are forgiven thee' (Luke 5:20).
This man had not righteousness to stand just before God withal,
for his sins as yet remained unforgiven; wherefore, seeing guilt
remained until Christ remitted him, he was discharged while ungodly.
And observe it, the faith here mentioned is not to be reckoned so
much the man's, as the faith of them that brought him; neither did
it reach to the forgiveness of sins, but to the miracle of healing;
yet this man, in this condition, had his sins forgiven him.
But again; set the case, the faith was only his, as it was not,
and that it reached to the doctrine of forgiveness, yet it did it
without respect to righteousness in himself; for guilt lay still
upon him, he had now his sins forgiven him. But this act of grace
was a surprisal; it was unlooked for. 'I am found of them that
sought me not' (Isa 65:1). They came for one thing, he gave them
another; they came for a cure upon his body, but, to their amazement,
he cured first his soul. 'Thy sins are forgiven thee.' Besides,
to have his sins forgiven betokeneth an act of grace; but grace
and works as to this are opposite (Rom 11:6). Therefore 'men are
justified from the curse, in the sight of God, while sinners in
themselves.'
Fourth. 'Father, I have sinned against heaven, and in thy sight,
and am no more worthy to be called thy son' (Luke 15:21).
What this man was is sufficiently declared in verse 13, &c. As 1.
A riotous spender of all--of time, talent, body, and soul. 2. He
added to this his rebellion, great contempt of his father's house--he
joined himself to a stranger, and became an associate with swine (vv
15,17). At last, indeed, he came to himself. But then observe--(1.) He
sought not justification by personal performances of his own; (2.)
Neither did he mitigate his wickedness; (3.) Nor excuse himself
before his father; but first resolveth to confess his sin; and
coming to his father, did confess it, and that with aggravating
circumstances. 'I have sinned against heaven; I have sinned against
thee; I am no more worthy to be called thy son' (v 18). Now what
he said was true or false. If true, then he had not righteousness.
If false, he could not stand just in the sight of his father
by virtue of his own performances. And, indeed, the sequel of the
parable clears it. His 'father said to his servant, Bring forth
the best robe,' the justifying righteousness, 'and put it on him;
and put a ring on his hand, and shoes on his feet' (v 22). This best
robe, then, being in the father's house, was not in the prodigal's
heart; neither stayed the father for further qualifications, but
put it upon him as he was, surrounded with sin and oppressed with
guilt. Therefore 'men are justified from the curse, in the sight
of God, while sinners in themselves.'
Fifth. 'For the Son of man is come to seek and to save that which
was lost' (Luke 19:10).
The occasion of these words was, for that the Pharisees murmured
because 'Jesus was gone to be guest to one that was a sinner,' yea,
a sinner of the publicans, and are most fitly applied to the case
in hand. For though Zaccheus climbed the tree, yet Jesus Christ
found him first, and called him down by his name; adding withal,
'For to-day I must abide at thy house' (v 5); which being opened
by verse 9, is as much as to say, I am come to be thy salvation.
Now this being believed by Zaccheus, 'he made haste and came down,
and received him joyfully.' And not only so, but to declare to all
the simplicity of his faith, and that he unfeignedly accepted of
this word of salvation, he said unto the Lord, and that before all
present, 'Behold, Lord, the half of my goods I give to the poor;
and if I have taken anything from any man by false accusation,' a
supposition intimating an affirmative, 'I restore him fourfold.'[18]
This being thus, Christ doubleth his comfort, saying to him also,
and that before the people, 'This day is salvation come to this
house.' Then, by adding the next words, he expounds the whole of
the matter, 'For I am come to seek and save that which was lost';
to seek it till I find it, to save it when I find it. He finds
them that sought him not (Rom 10:20); and saith, Zaccheus, Behold
me! to a people that asked not after him. So, then, seeing Jesus
findeth this publican first, preaching salvation to him before he
came down from the tree, it is evident he received this as he was
a sinner; from which faith flowed his following words and works as
a consequence.
Sixth. 'Jesus saith unto him, Verily I say unto thee, To-day shalt
thou be with me in paradise' (Luke 23:43).
This was spoken to the thief upon the cross, who had lived in
wickedness all his days; neither had he so much as truly repented--no,
not till he came to die; nay, when he first was hanged he then fell
to railing on Christ; for though Luke leaves it out, beginning but
at his conversion; yet by Matthew's relating the whole tragedy,
we find him at first as bad as the other (Matt 27:44). This man,
then, had no moral righteousness, for he had lived in the breach
of the law of God. Indeed, by faith he believed Christ to be King,
and that when dying with him. But what was this to a personal
performing the commandments? or of restoring what he had oft taken
away? Yea, he confesseth his death to be just for his sin; and so
leaning upon the mediation of Christ he goeth out of the world. Now
he that truly confesseth and acknowledgeth his sin, acknowledgeth
also the curse to be due thereto from the righteous hand of God. So
then, where the curse of God is due, that man wanteth righteousness.
Besides, he that makes to another for help, hath by that condemned
his own, had he any, of utter insufficiency. But all these did
this poor creature; wherefore he must stand 'just from the law in
the sight of God, while sinful in himself.'
Seventh. 'Lord, what wilt thou have me to do?' (Acts 9:6).
What wilt thou have me to do? Ignorance is here set forth to the
full. Paul hitherto knew not Jesus, neither what he would have him
to do; yet a mighty man for the law of works, and for zeal towards
God according to that. Thus you see that he neither knew that Christ
was Lord, nor what was his mind and will--'I did it ignorantly, in
unbelief' (1 Tim 1:13-15). I did not know him; I did not believe
he was to save us; I thought I must be saved by living righteously,
by keeping the law of God. This thought kept me ignorant of Jesus,
and of justification from the curse by him. Poor Saul! how many
fellows hast thou yet alive!--every man zealous of the law of works,
yet none of them know the law of grace; each of them seeking for
life by doing the law, when life is to be had by nought but believing
in Jesus Christ.
Eighth. 'Believe in the Lord Jesus Christ, and thou shalt be saved'
(Acts 16:31).
A little before, we find Paul and Silas in the stocks for preaching
of Jesus Christ; in the stocks, in the inward prison, by the hands
of a sturdy jailer; but at midnight, while Paul and his companion
sang praises to God, the foundations of the prison shook, and every
man's bands were loosed. Now the jailer being awakened by the noise
of this shaking, and supposing he had lost his prisoners, drew his
sword, with intent to kill himself; 'But Paul cried out, Do thyself
no harm; for we are all here. Then he called for a light, and sprang
in, and came trembling, and fell down before Paul and Silas, and
brought them out, and said, Sirs, what must I do to be saved?'
In all this relation here is not aught that can justify the jailer.
For, 1. His whole life was idolatry, cruelty, and enmity to God.
Yea, 2. Even now, while the earthquake shook the prison, he had
murder in his heart--yea, and in his intentions too; murder, I
say, and that of a high nature, even to have killed his own body
and soul at once.[19] Well, 3. When he began to shake under the
fears of everlasting burnings, yet then his heart was wrapped up
in ignorance as to the way of salvation by Jesus Christ: 'What must
I do to be saved?' He knew not what; no, not he. His condition,
then, was this: he neither had righteousness to save him, nor knew
he how to get it. Now, what was Paul's answer? Why, 'Believe in the
Lord Jesus Christ,' look for righteousness in Christ, 'and then
thou shalt be saved.' This, then, still holdeth true, 'men are
justified from the curse, in the sight of God, whilst sinners in
themselves.'
[Reasons for the first position drawn from the texts.]
THIRD. I should now come to the second conclusion, viz., that this
can be done by no other righteousness than that long ago performed
by, and remaining with, the person of Christ. But before I speak to
that, I will a little further press this, by urging for it several
reasons.
The First Reason.--Men must be justified from the curse while
sinners in themselves, because by nature all are under sin--'All
have sinned, and come short of the glory of God. He hath concluded
all in unbelief; he hath concluded all under sin' (Rom 3:23, 11:32;
Gal 3:22). Now having sinned, they are in body and soul defiled,
and become an unclean thing. Wherefore, whatever they touch, with
an intent to work out righteousness thereby, they defile that also
(Titus 1:15; Lev 15:11; Isa 64:6). And hence, as I have said, all
the righteousness they seek to accomplish is but as a menstruous
cloth and filthy rags; therefore they are sinners still.' Indeed,
to some men's thinking, the Pharisee is holier than the Publican;
but in God's sight, in the eyes of Divine justice, they stand alike
condemned. 'All have sinned'; there is the poison! Therefore, as
to God, without Christ, all throats are an open sepulchre (Matt
23:27; Rom 3:13).
The world in general is divided into two sorts of sinners--the
open profane, and the man that seeks life by the works of the law.
The profane is judged by all; but the other by a few. Oh! but God
judgeth him.
1. For a hypocrite; because that notwithstanding he hath sinned,
he would be thought to be good and righteous. And hence it is
that Christ calls such kind of holy ones, 'Pharisees, hypocrites!
Pharisees hypocrites!' because by their gay outside they deceived
those that beheld them. But, saith he, God sees your hearts; you
are but like painted sepulchres, within you are full of dead men's
bones (Prov 30:12; Matt 23:27-30; Luke 11:26, 16:15). Such is the
root from whence flows all their righteousness. But doth the blind
Pharisee think his state is such? No; his thoughts of himself are
far otherwise--'God, I thank thee,' saith he, 'I am not as other
men, extortioners, unjust, adulterers, or even like this publican'
(Luke 18:11,12). Aye, but still God judgeth him for a hypocrite.
2. God judgeth him for one that spurneth against Christ, even by
every such work he doth. And hence it is, when Paul was converted
to Jesus Christ, that he calls the righteousness he had before,
madness, blasphemy, injury; because what he did to save himself
by works was in direct opposition to grace by Jesus Christ (Phil
3:7,8; Acts 22:3,4, 26:4; 1 Tim 1:14,15). Behold, then, the evil
that is in a man's own righteousness! (1.) It curseth and condemneth
the righteousness of Christ. (2.) It blindeth the man from seeing
his misery. (3.) It hardeneth his heart against his own salvation.
3. But again, God judgeth such, for those that condemn him of
foolishness--'The preaching of the cross,' that is, Christ crucified,
'is to them that perish foolishness' (1 Cor 1:18,23). What, saith
the merit-monger, will you look for life by the obedience of
another man? Will you trust to the blood that was shed upon the
cross, that run down to the ground, and perished in the dust? Thus
deridingly they scoff at, stumble upon, and are taken in the gin
that attends the gospel; not to salvation, but to their condemnation,
because they have condemned the Just, that they might justify their
own filthy righteousness (Isa 8:14).
But, I say, if all have sinned, if all are defiled, if the best
of a man's righteousness be but madness, blasphemy, injury; if
for their righteousness they are judged hypocrites, condemned as
opposers of the gospel, and as such have counted God foolish for
sending his Son into the world; then must the best of 'men be justified
from the curse in the sight of God while sinners in themselves';
because they still stand guilty in the sight of God, their hearts
are also still filthy infected--'Though thou wash thee with nitre,
and take thee much soap, yet thine iniquity is marked before ME,
saith the Lord God' (Jer 2:22). It stands marked still before God.
So, then, what esteem soever men have of the righteousness of the
world, yet God accounts it horrible wickedness, and the greatest
enemy that Jesus hath. Wherefore, this vine is the vine of Sodom;
these clusters are the clusters of Gomorrah; these grapes are
grapes of gall; these clusters are bitter, they are the poison of
dragons, and the cruel venom of asps (Matt 3:7; 23). No marvel,
then, if John in his ministry gives the first rebuke and jostle to
such, still calling them serpents and vipers, and concluding it
is almost impossible they should escape the damnation of hell; for
of all sin, man's own righteousness, in special, bids defiance to
Jesus Christ.
The Second Reason.--A second reason why men must stand just in
the sight of God from the curse, while sinners in themselves, is,
because of the exactions of the law. For were it granted that men's
good works arose from a holy root, and were perfect in their kind,
yet the demand of the law--for that is still beyond them--would
leave them sinners before the justice of God. And hence it is that
holy men stand just in the sight of God from the curse; yet dare
not offer their gifts by the law, but through Jesus Christ; knowing
that not only their persons, but their spiritual service also,
would else be rejected of the heavenly Majesty (1 Peter 2:5; Rev
7:14-16; Heb 8:7,8).[20]
For the law is itself so perfectly holy and good as not to admit of
the least failure, either in the matter or manner of obedience--'Cursed
is every one that continueth not in all things that are written in
the book of the law to do them' (Gal 3:10). For they that shall keep
the whole law, and yet offend in one point, are guilty of all, and
convicted of the law as transgressors (James 2:9,10). 'Tribulation,'
therefore, 'and anguish, upon every soul of man that doth evil,
of the Jew first, and also of the Gentile' (Rom 2:9). And observe,
the law leaveth thee not to thy choice, when, or when not, to
begin to keep it; but requireth thy obedience so soon as concerned,
exactly, both as to the matter and manner, and that before thou
hast sinned against it; for the first sin breaks the law. Now, if
thou sinnest before thou beginnest to do, thou art found by the
law a transgressor, and so standest by that convicted of sin; so,
then, all thy after-acts of righteousness are but the righteousness
of a sinner, of one whom the law hath condemned already (John 3:18).
'The law is spiritual, but thou art carnal, sold under sin' (Rom
7:14).
Besides, the law being absolutely perfect, doth not only respect
the matter and manner as to outward acts, but also the rise and
root, the heart, from whence they flow; and an impediment there
spoils all, were the executive part never so good--'Thou shalt
love the Lord thy God with ALL thy heart, with ALL thy soul, with
ALL thy mind, and with ALL thy strength' (Mark 12:30). Mark the
repetition, with all, with all, with all, with all; with all thy
heart, with all thy soul, in all things, at all times, else thou
hadst as good do nothing. But 'every imagination of the thought of
the heart of man is only evil continually' (Gen 6:5). The margin
hath it, 'the whole imagination, the purposes, and desires'; so
that a good root is here wanting. 'The heart is deceitful above
all things, and desperately wicked: who can know it?' (Jer 17:9).
What thoughts, words, or actions can be clean, sufficiently to answer
a perfect law that flows from this original? It is impossible. 'Men
must therefore be justified from the curse, in the sight of God,
while sinners in themselves.' But further yet to open the case.
There are several things that make it impossible that a man should
stand just in the sight of God but while sinful in himself.
1. Because the law under which he at present stands, holds him
under the dominion of sin; for sin by the law hath dominion over
all that are under the law (Rom 6:14). Dominion, I say, both as
to guilt and filth. Guilt hath dominion over him, because he is
under the curse: and filth, because the law giveth him no power,
neither can he by it deliver his soul. And for this cause it is
that it is called beggarly, weak, unprofitable; imposing duty, but
giving no strength (Gal 3:2, 4:9). Expecting the duty should be
complete, yet bendeth not the heart to do the work; to do it, I say,
as is required (Rom 8:3). And hence it is again that it is called
a 'voice of words' (Heb 12:19);[21] for as words that are barely
such are void of spirit and quickening life, so are the impositions
of the law of works. Thus far, therefore, the man remains a sinner.
But,
2. The law is so far from giving life or strength to do it, that
it doth quite the contrary.[22]
(1.) It weakeneth, it discourageth, and dishearteneth the sinner,
especially when it shows itself in its glory; for then it is the
ministration of death, and killeth all the world. When Israel saw
this, they fled from the face of God; they could not endure that
which was commanded (Exo 20:18,19); yea, so terrible was the sight,
that Moses said, 'I exceedingly fear and quake' (Heb 12:20,21).
Yea, almost forty years after, Moses stood amazed to find himself
and Israel yet alive, 'Did ever people,' said he, 'hear the voice
of God speaking out of the midst of the fire, as thou hast heard,
and live?' (Deut 4:32,33). Alas! he who boasteth himself in the
works of the law, he doth not hear the law; when that speaks, it
shakes Mount Sinai, and writeth death upon all faces, and makes
the church itself cry out, A mediator! else we die (Exo 20:19; Deut
5:25-27, 18:15,19).
(2.) It doth not only thus discourage, but abundantly increaseth
every sin. Sin takes the advantage of being by the law; the motions
of sin are by the law. Where no law is, there is no transgression
(Rom 4:15, 7:5). Sin takes an occasion to live by the law: 'When
the commandment came, sin revived; for without the law, sin was
dead' (Rom 7:8,9). Sin takes an occasion to multiply by the law: 'The
law entered, that the offence might abound' (Rom 5:20). 'And the
strength of sin is the law' (1 Cor 15:56). 'That sin by the commandment
might become' outrageous, 'exceeding sinful' (Rom 7:13). 'What shall
we say then? Is the law sin? God forbid. Nay, I had not known sin,
but by the law: for I had not known lust, except the law had said,
Thou shalt not covet. But sin, taking occasion by the commandment,
wrought in me all manner of concupiscence. For without the law,
sin was dead' (Rom 7:7,8)
These things, then, are not infused or operated by the law from its
own nature or doctrine, but are occasioned by the meeting of, and
having to do with, a thing directly opposite. 'The law is spiritual,
I am carnal'; therefore every imposition is rejected and rebelled
against. Strike a steel against a flint, and the fire flies about
you; strike the law against a carnal heart, and sin appears, sin
multiplies, sin rageth, sin is strengthened! And hence ariseth all
these doubts, murmurings, and sinful complainings that are found
in the hearts of the people of God; they have too much to do with
the law; the law of works is now in the conscience, imposing duty
upon the carnal part. This is the reason of the noise that you
hear, and of the sin that you see, and of the horror that you feel
in your own souls when tempted. But to pass this digression.
The law, then, having to do with carnal men, by this they become worse
sinners than before; for their heart now recoileth desperately,
opposeth blasphemously; it giveth way to despair; and then
to conclude there is no hope for hereafter; and so goeth on in a
sordid, ungodly course of life, till his time is come to die and be
damned, unless a miracle of grace prevent. From all this I conclude,
that 'a man cannot stand just from the curse, in the sight of God
but while sinful in himself.' But,
3. As the law giveth neither strength nor life to keep it, so it
neither giveth nor worketh repentance unto life if thou break it.
Do this and live, break it and die; this is the voice of the law.
All the repentance that such men have, it is but that of themselves,
the sorrow of the world, that endeth in death, as Cain's and Judas'
did, even such a repentance as must be repented of either here or
in hell-fire (2 Cor 7:10).
4. As it giveth none, so it accepteth none of them that are under
the law (Gal 5:4). Sin and die, is for ever its language; there is
no middle way in the law; they must bear their judgment, whosoever
they be, that stand and fall to the law. Therefore Cain was a
vagabond still, and Judas hangeth himself; their repentance could
not save them, they fell headlong under the law. The law stays no
man from the due reward of his deeds; it hath no ears to hear nor
heart to pity its penitent ones (Gen 4:9-11; Matt 27:3).
5. By the law, God will show no mercy; for, 'I will be merciful
to their unrighteousness,' is the tenor of another covenant (Heb
8:9,10,12). But by the law I regard them not, saith the Lord. For,
6. All the promises annexed to the law are, by the first sin, null
and void. Though, then, a man should live a thousand years twice
told, and all that while fulfil the law, yet having sinned first,
he is not at all the better. Our legalists, then, begin to talk too
soon of having life by the law; let them first begin without sin,
and so throughout continue to death, and then if God will save them,
not by Christ, but works, contrary to the covenant of grace, they
may hope to go to heaven.
7. But, lastly, to come close to the point. Thou hast sinned; the
law now calls for passive as well as active obedience; yea, great
contentedness in all thou sufferest for thy transgressing against
the law. So, then, wilt thou live by the law? Fulfil it, then,
perfectly till death, and afterwards go to hell and be damned, and
abide there till the law and curse for thy sin be satisfied for;
and then, but not till then, thou shalt have life by the law. Tell
me, now, you that desire to be under the law, can you fulfil all
the commands of the law, and after answer all its demands? Can you
grapple with the judgment of God? Can you wrestle with the Almighty?
Are you stronger than he that made the heavens, and that holdeth
angels in everlasting chains? 'Can thine heart endure, or can thy
hands be strong in the day that I shall deal with thee? I the Lord
have spoken it, and will do it' (Eze 22:14). O, it cannot be! 'These
must go away into everlasting punishment' (Matt 25:46). So, then,
men must stand just from the curse, in the sight of God, while
sinners in themselves, or not at all.
Objection [to the second reason]. But the apostle saith, 'That the
doers of the law shall be justified' (Rom 2). Plainly intimating
that, notwithstanding all you say, some by doing the law may stand
just before God thereby; and if so, then Christ fulfilled it for
us but as our example.
Answer. The consequences are not true; for by these words, 'The
doers of the law shall be justified,' there is no more proof of a
possibility of saving thyself by the law than there is by these:
'For by the works of the law shall no man living be justified in
his sight' (Gal 2:16). The intent, then, of the text objected, is
not to prove a possibility of man's salvation by the law, but to
insinuate rather an impossibility, by asserting what perfections
the law requireth. And were I to argue against the pretended
sufficiency of man's own righteousness, I would choose to frame
mine argument upon such a place as this--'The hearers of the law
are not just before God'; therefore the breakers of the law are not
just before God; not just, I say, by the law; but all have sinned
and broken the law; therefore none by the law are just before
God. For if all stand guilty of sin by the law, then that law that
judgeth them sinners cannot justify them before God. And what if the
apostle had said, 'Blessed are they that continue in all things,'
instead of pronouncing a curse for the contrary, the conclusion had
been the same; for where the blessing is pronounced, he is not the
better that breaks the condition; and where the curse is pronounced,
he is not the worse that keeps it. But neither doth the blessing
nor curse in the law intend a supposition that men may be just by
the law, but rather to show the perfection of the law, and that
though a blessing be annexed thereto, no man by it can obtain that
blessing; for not the hearers of the law are justified before God,
but the doers, when they do it, shall be justified. None but doers
can by it be just before God: but none do the law, no, not one,
therefore none by it can stand just before God (Rom 3:10,11).
And whereas it is said Christ kept the law as our example, that we
by keeping it might get to heaven, as he; it is false, as before
was showed--'He is the end of the law,' or, hath perfectly finished
it, 'for righteousness to every one that believeth' (Rom 10:4). But
a little to travel with this objection; no man can keep the moral
law as Christ, unless he be first without sin, as Christ; unless he
be God and man, as Christ. And again; Christ cannot be our pattern
in keeping the law for life, because of the disproportion that is
between him and us; for if we do it as he, when yet we are weaker
than he; what is this but to out-vie, outdo, and go beyond Christ?
Wherefore we, not he, have our lives exemplary: exemplary, I say,
to him; for who doth the greatest work, they that take it in hand
in full strength, as Christ; or he that takes it in hand in weakness,
as we? Doubtless the last, if he fulfils it as Christ. So, then,
by this doctrine, while we call ourselves his scholars, we make
ourselves indeed the masters. But I challenge all the angels in
heaven, let them but first sin as we have done, to fulfil the law,
as Christ, if they can!
But again; if Christ be our pattern in keeping the law for life from
the curse before God, then Christ fulfilled the law for himself;
if so, he was imperfect before he fulfilled it. And how far short
this is of blasphemy let sober Christians judge; for the righteousness
he fulfilled was to justify from sin; but if it was not to justify
us from ours, you know what remaineth (Dan 9:26; Isa 53:8-10).
But when must we conclude we have kept the law? Not when we begin,
because we have sinned first; nor when we are in the middle, for
we may afterwards miscarry. But what if a man in this his progress
hath one sinful thought? I query, is it possible to come up to the
pattern for justification with God? If yea, then Christ had such;
if no, then who can fulfil the law as he? But should I grant that
which is indeed impossible--namely, that thou art justified by the
law; what then? Art thou now in the favour of God? No, thou art
fallen by this thy perfection, from the love and mercy of God:
'Whosoever of you are justified by the law are fallen from grace'
(Gal 5:4). He speaks not this to them that are doing, but to such
as think they have done it, and shows that the blessing that these
have got thereby is to fall from the favour of God. Being fallen
from grace, Christ profits them nothing, and so they still stand
debtors to do the whole law. So, then, they must not be saved by
God's mercy, nor Christ's merits, but alone by the works of the
law! But what should such men do in that kingdom that comes by gift,
where grace and mercy reigns? Yea, what should they do among that
company that are saved alone by grace, through the redemption that
is in Jesus Christ? Let them go to that kingdom that God hath prepared
for them that are fallen from grace. 'Cast out the bond-woman and
her son; for he shall not be heir with the son of the free-woman'
and of promise (Gal 4:30).[23]
But to pass this objection. Before I come to the next reason, I
shall yet for the further clearing of this, urge these scriptures
more.
[Further scriptures to prove the second reason.]
1. The first is that in Galatians 3:10, 'As many as are of the
works of the law are under the curse.'
Behold how boldly Paul asserts it! And observe it, he saith not
here, so many as sin against the law--though that be true--but, 'As
many as are of the works of the law.' But what, then, are the works
of the law? Not whoredom, murder, theft, and the like; but works
that are holy and good, the works commanded in the ten commandments,
as to love God, abhor idols, reverence the name of God, keeping the
Sabbath, honouring thy parents, abstaining from adultery, murder,
theft, false-witness, and not to covet what is thy neighbour's--these
are the works of the law. Now he, saith Paul, that is of these is
under the curse of God. But what is it then to be of these? Why,
to be found in the practice of them, and there resting; this is the
man that is under the curse: not because the works of the law are
wicked in themselves, but because the man that is in the practice
of them comes short of answering the exactness of them, and therefore
dies for his imperfections (Rom 2:17).
2. The second scripture is that of the eleventh verse of the same
chapter, 'But that no man is justified by the law in the sight of
God, it is evident; for, The just shall live by faith.'
These words, 'the just shall live by faith,' are taken out of the
Old Testament, and are thrice used by this apostle in the New.
(1.) To show that nothing of the gospel can be apprehended but by
faith: 'For therein is the righteousness of God revealed from faith
to faith.' 'As it is written, The just shall live by faith' (Rom
1:17). (2.) To show that the way to have relief and succour under
temptation is then to live by faith: 'Now the just shall live by
faith' (Heb 10:38) (3.) But in this of the Galatians it is urged
to show that how holy and just soever men be in themselves, yet as
such they are dead, and condemned to death by the law before God.
But that no man is justified by the law, in the sight of God, is
evident; for, 'the just shall live by faith.'
The word 'just,' therefore, in this place in special, respecteth
a man that is just, or that so esteems himself by the law, and is
here considered in a double capacity; first, what he is before men;
secondly, what he is before God. (1.) As he stands before men, he
is just by the law; as Paul before his conversion (Phil 3:4). (2.)
As he stands in the sight of God; so, without the faith of Christ,
he cannot be just, as is evident; for 'the just shall live,' not
by his justice or righteousness by the law.
This is the true intent of this place. Because they carry with them
a supposition that the just here intended may be excluded life,
he falling within the rejection asserted within the first part of
the verse. No man is just by the law in the sight of God; for 'the
just shall live by faith': his justice cannot make him live, he
must live by the faith of Christ.[24] Again, the words are a reason
dissuasive, urged to put a stop to those that are seeking life by
the law; as if the apostle had said, Ye Galatians! what are you
doing? Would you be saved by keeping the law? Would you stand just
before God thereby? Do you not hear the prophets, how they press
faith in Jesus, and life by faith in him? Come, I will reason with
you, by way of supposition. Were it granted that you all loved
the law, yet that for life, will avail you nothing; for, 'the just
shall live by faith.'
Were it granted that you kept the law, and that no man on earth
could accuse you; were you therefore just before God? No; neither
can you live by works before him; for 'the just shall live by faith.'
Why not live before him? Because when we have done our best, and
are applauded of all the world for just, yet then God sees sin in
our hearts: 'He putteth no trust in his saints; yea, the heavens
are not clean in his sight' (Job 15:15, 4:18). There is then a just
man that perisheth in his righteousness, if he want the faith of
Christ, for that no man is justified by the law, in the sight of
God, is evident; for, 'the just shall live by faith'; and the law
is not of faith.
3. The third Scripture is this--'We who are Jews by nature, and
not sinners of the Gentiles, knowing that a man is not justified
by the works of the law, but by the faith of Jesus Christ, even we
have believed in Jesus Christ, that we might be justified by the
faith of Christ, and not by the works of the law; for by the works
of the law shall no flesh be justified' (Gal 2:15,16).
These words are the result of the experienced Christians in
the primitive times; yea, of those among them that had given up
themselves before to the law, to get life and heaven thereby; the
result, I say, of believing Jews--We who are Jews by nature. But
how are they distinguished from the Gentiles? Why, they are such
that rest in the law, and make their boast of God; that know his
will, and approve the things that are excellent; that are guides
to the blind, and a light to them that are in darkness; that are
instructors of the foolish, teachers of babes, and which have the
form of knowledge, and of the truth of the law (Rom 2:17-19). How
far these attained we find by that of the Pharisee--I pray, I fast,
I give tithes of all (Luke 18:11,12); and by the young man in the
gospel--'All these have I kept from my youth up'; and by that of
Paul--'Touching the righteousness which is in the law, blameless'
(Phil 3:6). This was the Jew by nature, to do and trust in this.[25]
Now these attaining afterwards the sound knowledge of sin, the
depravedness of nature, and the exactions of the law, fled from the
command of the law to the Lord Jesus for life. 'We knowing' is--We
that are taught of God, and that have found it by sad experience,
we, even we, have believed in Jesus Christ, that we might be
justified by the faith of Christ, and not by the works of the law.
Surely, if righteousness had come by the law, Paul and the Jews
had found it, they being by many privileges far better than the
sinners of the Gentiles; but these, when they received the word of
the gospel, even these now fly to Christ from the law, that they
might be justified by the faith of Christ, and not by the works of
the law.
To conclude this. If righteous men, through the knowledge of the
gospel, are made to leave the law of God, as despairing of life
thereby, surely righteousness is not to be found in the law; I mean
that which can justify thee before God from the curse who livest
and walkest in the law. I shall, therefore, end this second reason
with what I have said before--'Men must be justified from the curse
in the sight of God while sinful in themselves.'
The Third Reason.--Another reason why not one under heaven can be
justified by the law, or by his own personal performances to it,
is, because since sin was in the world, God hath rejected the law
and the works thereof for life (Rom 7:10).
It is true, before man had sinned, it was ordained to be unto life;
but since, and because of sin, the God of love gave the word of
grace. Take the law, then, as God hath established it; to wit, to
condemn all flesh (Gal 3:21); and then there is room for the promise
and the law, the one to kill, the other to heal; and so the law is
not against the promises; but make the law a justifier, and faith
is made void, and the promise is made of none effect (Rom 4:14);
and the everlasting gospel, by so doing, thou endeavourest to root
out of the world. Methinks, since it hath pleased God to reject the
law and the righteousness thereof for life, such dust and ashes as
we are should strive to consent to his holy will, especially when
in the room of this [covenant] of works there is established a better
covenant, and that upon better promises. The Lord hath rejected the
law, for the weakness and unprofitableness thereof; for, finding
fault with them of the law, 'The days come, saith the Lord, when I
will make a new covenant with the house of Israel,' &c. (Heb 8:8).
Give God leave to find fault with us, and to condemn our personal
performances to death, as to our justification before him thereby;
let him do it, I say; and the rather, because he doth by the gospel
present us with a better. And certainly, if ever he be pleased
with us, it will be when he findeth us in that righteousness that
is of his own appointing.
[Six things that incline the heart to seek to the law for life.]
To conclude. Notwithstanding all that hath or can be said, there
are six things that have great power with the heart to bend it to
seek life before God by the law; of all which I would caution that
soul to beware, that would have happiness in another world.
First. Take heed thou be not made to seek to the law for life,
because of that name and majesty of God which thou findest upon the
doctrine of the law (Exo 20:1). God indeed spake all the words of
the law, and delivered them in that dread and majesty to men that
shook the hearts of all that heard it. Now this is of great authority
with some, even to seek for life and bliss by the law. 'We know,'
said some, 'that God spake to Moses' (John 9:29). And Saul rejected
Christ even of zeal towards God (Acts 22:3). What zeal? Zeal towards
God according to the law, which afterwards he left and rejected,
because he had found out a better way. The life that he once lived,
it was by the law; but afterwards, saith he, 'The life which I now
live,' it is by faith, 'by the faith of Jesus Christ' (Gal 2:20).
So that though the law was the appointment of God, and had also
his name and majesty upon it, yet now he will not live by the law.
Indeed, God is in the law, but yet only as just and holy, not as
gracious and merciful; so he is only in Jesus Christ. 'The law,'
the word of justice, 'was given by Moses, but grace and truth came
by Jesus Christ' (John 1:17). Wherefore, whatever of God thou findest
in the law, yet seeing grace and mercy is not there, let neither
the name of God, nor that majesty that thou findest of him in the
law, prevail with thee to seek life by all the holy commandments
of the law.
Second. Take heed that the law, by taking hold on thy conscience,
doth not make thee seek life by the law (Rom 2:13-15). The heart
of man is the seat of the law. This being so, the understanding
and conscience must needs be in danger of being bound by the law.
Man is a law unto himself, and showeth that the works of the law
are written in his heart. Now, the law being thus nearly related
to man, it easily takes hold of the understanding and conscience;
by which hold, if it be not quickly broken off by the promise and
grace of the gospel, it is captivated to the works of the law;
for conscience is such a thing, that if it once be possessed with
a doctrine, yea, though but with the doctrine of an idol, it will
cleave so fast thereto that nothing but a hand from heaven can
loosen it; and if it be not loosed, no gospel can be there embraced
(1 Cor 8:7). Conscience is Little-ease, if men resist it, whether
it be rightly or wrongly informed.[26] How fast, then, will it
hold when it knows it cleaves to the law of God! Upon this account,
the condition of the unbeliever is most miserable; for not having
faith in the gospel of grace, through which is tendered the forgiveness
of sins, they, like men a-drowning, hold fast that they have found;
which being the law of God, they follow it; but because righteousness
flies from them, they at last are found only accursed and condemned
to hell by the law. Take heed, therefore, that thy conscience be
not entangled by the law (Rom 9:31,32).
Third. Take heed of fleshly wisdom. Reasoning suiteth much with
the law. 'I thought verily that I ought to do many things against
the name of Jesus,' and so to have sought for life by the law; my
reason told me so. For thus will reason say: Here is a righteous
law, the rule of life and death; besides, what can be better than
to love God, and my neighbour as myself? Again; God hath thus
commanded, and his commands are just and good; therefore, doubtless,
life must come by the law. Further, to love God and keep the law
are better than to sin and break it; and seeing men lost heaven
by sin, how should they get it again but by working righteousness?
Besides, God is righteous, and will therefore bless the righteous.
O the holiness of the law! It mightily swayeth with reason when
a man addicteth himself to religion; the light of nature teacheth
that sin is not the way to heaven; and seeing no word doth more
condemn sin than the words of the ten commandments, it must needs
be, therefore, the most perfect rule for holiness; wherefore, saith
reason, the safest way to life and glory is to keep myself close
to the law. But a little here to correct. Though the law indeed be
holy, yet the mistake as to the matter in hand is as wide as the
east from the west; for therefore the law can do thee no good,
because it is holy and just; for what can he that hath sinned
expect from a law that is holy and just? Nought but condemnation.
Let them lean to it while they will, 'there is one that accuseth
you,' saith Christ, 'even Moses, in whom you trust' (John 5:45).
Fourth. Man's ignorance of the gospel suiteth well with the
doctrine of the law; they, through their being ignorant of God's
righteousness, fall in love with that (Rom 10:1-4). Yea, they do
not only suit, but, when joined in act, the one strengtheneth the
other; that is, the law strengtheneth our blindness, and bindeth
the veil more fast about the face of our souls. The law suiteth
much our blindness of mind; for until this day remains the veil
untaken away in the reading of the Old Testament; especially in the
reading of that which was written and engraven on stones; to wit,
the ten commandments, that perfect rule for holiness; which veil
was done away in Christ (2 Cor 3:15,16). But 'even to this day, when
Moses is read, the veil is over their hearts'; they are blinded
by the duties enjoined by the law from the sight and hopes of
forgiveness of sins by grace. 'Nevertheless when IT,' the heart,
'shall turn to the Lord, the veil shall be taken away.' The law,
then, doth veil the heart from Christ, and holds the man so down to
doing and working for the kingdom of heaven, that he quite forgets
the forgiveness of sins by mercy through Christ. Now this veiling
or blinding by the law is occasioned--
1. By reason of the contrariety of doctrine that is in the law to
that which was in the gospel. The law requireth obedience to all
its demands upon pain of everlasting burnings; the gospel promiseth
forgiveness of sins to him that worketh not, but believeth. Now
the heart cannot receive both these doctrines; it must either let
go doing or believing. If it believe, it is dead to doing; if it
be set to doing for life, it is dead to believing.[27] Besides, he
that shall think both to do and believe for justification before
God from the curse, he seeks for life but as it were by the law,
he seeks for life but as it were by Christ; and he being not direct
in either, shall for certain be forsaken of either. Wherefore?
Because he seeks it not by faith, but as it were by the works of
the law' (Rom 9:32).
2. The law veils and blinds by that guilt and horror for sin that
seizeth the soul by the law; for guilt, when charged close upon
the conscience, is attended with such aggravations, and that with
such power and evidence, that the conscience cannot hear, nor see,
nor feel anything else but that. When David's guilt for murder and
blood did roar by the law in his conscience, notwithstanding he
knew much of the grace of the gospel, he could hear nothing else
but terror, the sound of blood; the murder of Uriah was the only
noise that he heard; wherefore he crieth to God that he would make
him hear the gospel. 'Make me to hear joy and gladness, that the
bones which thou hast broken may rejoice' (Psa 51:8). And as he
could not hear, so neither could he see; the law had struck him
deaf and blind. 'I am,' saith he, 'not able to look up'; not up to
Christ for mercy. As if David had said, O Lord, the guilt of sin,
which is by the law, makes such a noise and horror in my conscience,
that I can neither hear nor see the word of peace unless it is
spoken with a voice from heaven! The serpents that bit the people
in the days of old were types of guilt and sin (Num 21:6). Now,
these were fiery serpents, and such as, I think, could fly (Isa
14:29). Wherefore, in my judgment, they stung the people about
their faces, and so swelled up their eyes, which made it the more
difficult for them to look up to the brazen serpent, which was the
type of Christ (John 3:14). Just so doth sin by the law do now.
It stings the soul, the very face of the soul, which is the cause
that looking up to Jesus, or believing in him, is so difficult a
task in time of terror of conscience.[28]
3. This is not only so at present, but so long as guilt is on the
conscience, so long remains the blindness; for guilt standing before
the soul, the grace of God is intercepted, even as the sun is hid
from the sight of mine eyes by the cloud that cometh between. 'My
sin,' said David, 'is ever before me,' and so kept other things
out of his sight; sin, I say, when applied by the law (Psa 51:3).
When the law came to Paul, he remained without sight until the good
man came unto him with the word of forgiveness of sins (Acts 9).
4. Again; where the law comes with power, there it begetteth many
doubts against the grace of God; for it is only a revealer of sin,
and the ministration of death; that is, a doctrine that sheweth
sin, and condemneth for the same; hence, therefore, as was hinted
before, the law being the revealer of sin, where that is embraced,
there sin must needs be discovered and condemned, and the soul for
the sake of that. Further, it is not only a revealer of sin, but
that which makes it abound; so that the closer any man sticks to
the law for life, the faster sin doth cleave to him. 'That law,'
saith Paul, 'which was ordained to be unto life, I found to be unto
death,' for by the law I became a notorious sinner; I thought to
have obtained life by obeying the law, 'but sin taking occasion by
the commandment, deceived me, and by it slew me' (Rom 7:10-14). A
strange way of deceivableness, and it is hid from the most of men;
but, as I have already told you, you see how it comes to pass.
(1.) Man by nature is carnal, and the law itself is spiritual: now
betwixt these two ariseth great difference; the law is exceeding
good, the heart exceeding bad; these two opposites, therefore, the
heart so abiding, can by no means agree. (2.) Therefore, at every
approach of the law to the heart with intent to impose duty, or to
condemn for the neglect thereof; at every such approach the heart
starteth back, especially when the law comes home indeed, and is
heard in his own language. This being thus, the conscience perceiving
this is a fault, begins to tremble at the sense of judgment; the
law still continueth to command to duty, and to condemn for the
neglect thereof. From this struggling of these two opposites ariseth,
I say, those doubts and fears that drive the heart into unbelief,
and that make it blind to the word of the gospel, that it can neither
see nor understand anything but that it is a sinner, and that the
law must be fulfilled by it, if ever it be saved.
[Fifth.] But again; another thing that hath great influence upon
the heart to make it lean to the law for life is, the false names
that Satan and his instruments have put upon it; such as these--to
call the law the gospel; conscience, the Spirit of Christ; works,
faith; and the like: with these, weak consciences have been
mightily pestered; yea, thousands deluded and destroyed. This was
the way whereby the enemy attempted to overthrow the church of
Christ of old; as, namely, those in Galatia and at Corinth, &c. (2
Cor 11:3,4,13,14). I say, by the feigned notion that the law was
the gospel, the Galatians were removed from the gospel of Christ;
and Satan, by appropriating to himself and his ministers the names
and titles of the ministers of the Lord Jesus, prevailed with many
at Corinth to forsake Paul and his doctrine. Where the Lord Jesus
hath been preached in truth, and something of his doctrine known,
it is not there so easy to turn people aside from the sound of the
promise of grace, unless it be by the noise and sound of a gospel.
Therefore, I say, the false apostles came thus among the churches:
'another gospel, another gospel'; which, in truth, saith Paul,
'is not another; but some would pervert the gospel of Christ,' and
thrust that out of doors, by gilding the law with that glorious name
(Gal 1:6-8).[29] So again, for the ministers of Satan, they must
be called the apostles of Christ, and ministers of righteousness;
which thing, I say, is of great force, especially being accompanied
with so holy and just a doctrine as the word of the law is; for
what better to the eye of reason than to love God above all, and
our neighbour as ourselves, which doctrine, being the scope of the
ten words given on Sinai, no man can contradict; for, in truth,
they are holy and good.
But here is the poison; to set this law in the room of a mediator,
as those do that seek to stand just before God thereby; and then
nothing is so dishonourable to Christ, nor of so soul-destroying a
nature as the law; for that, thus placed, hath not only power when
souls are deluded, but power to delude, by its real holiness, the
understanding, conscience, and reason of a man; and by giving the
soul a semblance of heaven, to cause it to throw away Christ, grace,
and faith. Wherefore it behoveth all men to take heed of names,
and of appearances of holiness and goodness.
[Sixth.] Lastly, Satan will yet go further; he will make use
of something that may be at a distance from a moral precept, and
therewith bring souls under the law. Thus he did with some of old;
he did not make the Galatians fall from Christ by virtue of one of
the ten words, but by something that was aloof off; by circumcision,
days, and months, that were Levitical ceremonies; for he knows it
is no matter, nor in what Testament he found it, if he can therewith
hide Christ from the soul--'Behold, I Paul say unto you, that if
ye be circumcised, Christ shall profit you nothing. For I testify
again to every man that is circumcised, that he is a debtor to do the
whole law' (Gal 5:2,3). Why so, seeing circumcision is not one of
the ten words [commandments]? Why, because they did it in conscience
to God, to stand just before him thereby. Now here we may behold
much cunning of the devil; he begins with some at a distance from
that law which curseth, and so by little and little bringeth them
under it; even as by circumcision the Galatians were at length
brought under the law that condemneth all men to the wrath and
judgment of God. I have often wondered when I have read how God
crieth out against the Jews, for observing his own commandment
(Isa 1:11-14). But I perceive by Paul that by these things a man
may reject and condemn the Lord Jesus; which those do, that for
life set up aught, whether moral or other institution, besides the
faith of Jesus. Let men therefore warily distinguish betwixt names
and things, betwixt statute and commandment, lest they by doing the
one transgress against the other (2 Cor 1:19,20). Study, therefore,
the nature and end of the law with the nature and end of the
gospel; and if thou canst keep them distinct in thy understanding
and conscience, neither names nor things, neither statutes nor
commandments, can draw thee from the faith of the gospel. And
that thou mayest yet be helped in this matter, I shall now come to
speak to the second conclusion.
[THE SECOND POSITION.]
SECOND. THAT MEN CAN BE JUSTIFIED FROM THE CURSE BEFORE GOD, WHILE
SINNERS IN THEMSELVES, BY NO OTHER RIGHTEOUSNESS THAN THAT LONG
AGO PERFORMED BY, AND REMAINING WITH, THE PERSON OF CHRIST.
For the better prosecuting of this position I shall observe two
things--FIRST, That the righteousness by which we stand just before
God, from the curse, was performed by the person of Christ. SECOND,
That this righteousness is inherent only in him.
FIRST. As to the first of these, I shall be but brief. Now, that
the righteousness that justifieth us was performed long ago by the
person of Christ, besides what hath already been said, is further
manifest thus--
First. He is said to have purged our sins by himself--'When he had
by himself purged our sins, he sat down on the right hand of God'
(Heb 1:3). I have showed that in Christ, for the accomplishing of
righteousness, there was both doing and suffering; doing, to fulfil
all the commands of the law; suffering, to answer its penalty for
sin. This second is that which in this to the Hebrews is in special
intended by the apostle, where he saith he hath purged our sins,
that is, by his precious blood; for it is that alone can purge our
sins, either out of the sight of God or out of the sight of the
soul (Heb 9:14). Now this was done by himself, saith the apostle;
that is, in or by his personal doings and sufferings. And hence it
is that when God had rejected the offerings of the law, he said,
'Lo, I come. A body hast thou prepared me,--to do thy will, O God'
(Heb 10:5-8). Now by this will of God, saith the Scripture, we are
sanctified. By what will? Why, by the offering up of the body of
Jesus Christ; for that was God's will, that thereby we might be a
habitation for him; as he saith again--'Jesus also, that he might
sanctify the people with his own blood, suffered without the gate'
(Heb 13:12).
Second. As it is said, he hath purged our sins by himself, so it
was by himself at once--'For by one offering he hath perfected for
ever them that are sanctified' (10:14). Now by this word 'at once,'
or by 'one offering,' is cut off all those imaginary sufferings of
Christ which foolish men conceive of; as that he in all ages hath
suffered or suffereth for sin in us.[30] No; he did this work but
once. 'Nor yet that he should offer himself often, as the high priest
entereth into the holy place every year with blood of others; for
then must he often have suffered since the foundation of the world:
but now once in the end of the world,' in the time of Pilate,
'hath he appeared to put away sin by the sacrifice of himself' (Heb
9:25,26). Mark how to the purpose the Holy Ghost expresseth it: he
hath suffered but once; and that once, now; now once; now he is God
and man in one person; now he hath taken the body that was prepared
of God; now once in the end of the world hath he appeared to put
away sin by the sacrifice of himself; by the offering up of the
body of Jesus Christ once for all.
Third. It further appears, in that by his resurrection from the
dead the mercies of God are made sure to the soul, God declaring by
that, as was said before, how well pleased he is by the undertaking
of his Son for the salvation of the world: 'And as concerning that
he raised him up from the dead, now no more to return to corruption,
he said on this wise, I will give you the sure mercies of David'
(Acts 13:34). For Christ being clothed with man's flesh, and
undertaking for man's sins, did then confirm all sure to us by
his resurrection from the dead. So that by the rising of that man
again, mercy and grace are made sure to him that hath believed on
Jesus. Wherefore, from these things, together with what hath been
discovered about his addressing himself to the work, I conclude 'that
men can be justified from the curse, before God, while sinners in
themselves, by no other righteousness than that long ago performed
by the person of Christ.' Now the conclusion is true from all show
of contradiction; for the Holy Ghost saith he hath done it; hath
done it by himself, and that by the will of God, at once, even
then when he took the prepared body upon him--'By the will of God
we are sanctified, through the offering up of the body of Jesus
Christ once for all.'
[SECOND.] This being so, the second position is also manifest--namely,
that the righteousness by which we stand just from the curse, before
God, is only inherent in Jesus Christ. For if he hath undertaken to
bring in a justifying righteousness, and that by works and merits
of his own, then that righteousness must of necessity be inherent
in him alone, and ours only by imputation; and hence it is called,
in that fifth to the Romans, the gift, the 'gift of righteousness';
because neither wrought nor obtained by works of ours, but bestowed
upon us, as a garment already prepared, by the mercy of God in
Christ (Rom 5:17; Isa 61:10). There are four things that confirm
this for a truth--
First. This righteousness is said to be the righteousness of one,
not of many; I mean of one properly and personally, as his own
particular personal righteousness. The gift of grace, which is
the gift of righteousness, it is 'by one man, Jesus Christ.' 'Much
more they which receive abundance of grace and of the gift of
righteousness shall reign in life by ONE, Jesus Christ. Therefore
as by the offence of one, judgment came upon all to condemnation;
even so by the righteousness of ONE, the free gift came upon all
men unto justification of life. For as by one man's disobedience
many were made sinners, so by the obedience of ONE shall many
be made righteous' (Rom 5:15-19). Mark, the righteousness of one,
the obedience of one; the righteousness of one man, of one man,
Jesus.[31] Wherefore, the righteousness that justifieth a sinner,
it is personally and inherently the righteousness of that person
only who, by works and acts of obedience, did complete it, even
the obedience of one, of one man, Jesus Christ; and so ours only by
imputation. It is improper to say, Adam's eating of the forbidden
fruit was personally and inherently an act of mine. It was personally
his, and imputatively mine; personally his, because he did it;
imputatively mine, because I was then in him. Indeed, the effects
of his personal eating is found in my person; to wit, defilement
and pravity. The effects also of the imputation of Christ's personal
righteousness are truly found in those that are in him by electing
love and unfeigned faith, even holy and heavenly dispositions; but
a personal act is one thing, and the effects of that another. The
act may be done by, and be only inherent in one; the imputation of
the merit of the act, as also the effects of the same, may be in
a manner universal, extending itself unto the most, or all. This
the case of Adam and Christ doth manifest. The sin of one is imputed
to his posterity; the righteousness of the other is reckoned the
righteousness of those that are his.
Second. The righteousness by which we stand just before God from the
curse is called, 'The righteousness of the Lord--the righteousness
of God--the righteousness of Jesus Christ,' &c. (Phil 3:6-9);
and that by way of opposition to the righteousness of God's
own holy law--'That I might be found in him, not having on my own
righteousness, which is of the law, but that which is through the
faith of Christ, the righteousness which is of God by faith.' Now,
by this opposition, as by what was said before, the truth is made
exceeding clear; for by these words, 'not having my own righteousness,'
are not only excluded what qualifications we suppose to be in us,
but the righteousness through which we stand just in the sight of
God by them is limited and confined to a person absolutely distinct.
Distinct, I say, as to his person and performances, who here is
called God and Jesus Christ; as he saith also in the prophet Isaiah,
'In the Lord shall all the seed of Israel be justified, and shall
glory' (Isa 45:25). In the Lord, not in the law; in the Lord, not
in themselves. 'And their righteousness is of me, saith the Lord.' Of
me, not of themselves; of me, not of the law (54:17). And again;
'Surely, shall one say, in the Lord have I righteousness and strength'
(45:24). Now, as I have already said, all this is to be understood
of the righteousness that was fulfilled by acts and works of obedience,
which the person of the Son of God accomplished in the days of his
flesh in the world; by that man, I say, 'The Lord our righteousness' (Jer
23:5). Christ, indeed, is naturally and essentially righteousness;
but as he is simply such, so he justifieth no man; for then he
need not to bear our sins in his flesh, and become obedient in all
points of the law for us; but the righteousness by which we stand
just before God is righteousness consisting of works and deeds, of
the doings and sufferings, of such a person who also is essentially
righteousness. And hence, as before I have hinted, we are said to
be justified by the obedience and blood of the Lord Jesus Christ,
by the doings and sufferings of the Son of God. And hence, again,
it is that he first is called King of righteousness; that is, a
King of righteousness as God-man, which of necessity supposeth his
personal performances; and after that, 'King of peace' (Heb 7:1-3).
For what he is naturally and eternally in his Godhead, he is not
to us, but himself; but what he is actively and by works, he is not
to himself, but to us; so, then, he is neither King of righteousness
nor of peace to us, as he is only the eternal Son of the Father,
without his being considered as our priest and undertaker. He hath
'obtained,' by works of righteousness, 'eternal redemption for
us' (Heb 9:12). So then, the righteousness by which we stand just
before God is a righteousness inherent only in Christ, because a
righteousness performed by him alone.
Now, that righteousness by which we stand just before God must be
a righteousness consisting of personal performances; the reason is,
because persons had sinned; this the nature of justice requireth,
that 'since by man came death, by man' should come 'also the
resurrection from the dead' (1 Cor 15:21). The angels, therefore, for
this very reason, abide under the chains of everlasting darkness,
because he 'took not hold on them' (Heb 2:16,17); that is,
by fulfilling righteousness for them in their nature. That is a
blessed word, to you. 'To you is born this day in the city of David
a Saviour, which is Christ the Lord.' To YOU, not to angels; to
you is born a Saviour (Luke 2:11).
Third. It is yet further evident that the righteousness by which we
stand just before God from the curse, is a righteousness inherent,
not in us, but Christ; because it is a righteousness besides, and
without the law itself. Now take away the law, and you take away
the rule of righteousness. Again; take away the rule, and the act
as to us must cease. 'But now the righteousness of God without the
law is manifested, being witnessed by the law and the prophets'
(Rom 3:21). So then, by such a righteousness we are justified as
is not within the power of the law to command of us.
Quest. But what law is that which hath not power to command our
obedience in the point of our justification with God?
Answ. The moral law, or that called the ten commandments. Therefore
we are neither commanded to love God, or our neighbour, as the
means or part of our justifying righteousness; nay, he that shall
attempt to do these things to be delivered from the curse thereby,
by the scripture is holden accursed of God. 'As many as are of
the works,' or duties, 'of the law, are under the curse,' &c. (Gal
3:10). Because we are justified not by that of the law, but by the
righteousness of God without the law; that is, without its commanding
of us, without our obedience to it--'Freely by his grace, through
the redemption that is in Christ Jesus; whom God hath set forth to
be a propitiation, through faith in his blood' (Rom 3:24,25). This
is the righteousness of God without the law; that is, without any
of our obedience to the law. Wherefore the righteousness by which
we stand just, in the sight of God, cannot be inherent in us, but
in Christ the King thereof.
Fourth. This is further made apparent, by the capacity that God will
consider that soul in, to whom he imputeth justifying righteousness;
and that is, 'as one that worketh not,' as one that stands ungodly
in the judgment of the law (Rom 4:4,5). But this I have handled
before, and therefore shall pass it here.
Fifth. To conclude. If any works of ours could justify us before
God, they would be works after faith received; but it is evident
that these do not; therefore the righteousness that justifies us from
the curse before God is a righteousness inherent only in Christ.
That works after faith do not justify us from the curse, in the
sight of God, is evident--
1. Because no works of the saints can be justified by the moral
law, considering it as the law of works for life (Gal 3:10). For
this must stand a truth for ever--Whatsoever justifieth us must be
justified by the moral law, for that is it that pronounceth the
curse; unless, then, that curse be taken away by the work, the
work cannot justify us before God (Rom 3:21). But the curse cannot
be taken away but by a righteousness that is first approved of by
that law that so curseth; for if that shall yet complain for want
of a full satisfaction, the penalty remaineth. This is evident to
reason, and confirmed by the authority of God's Word, as hath been
already proved; because the law, once broken, pronounceth death,
expecteth death, and executeth the same on him that will stand to
the judgment of the law; but no work of a believer is capable of
answering this demand of the law; therefore none of his works can
justify him before God; for the law, that notwithstanding, complaineth.
2. No works of faith can justify us from the curse before God,
because of the want of perfection that is in the greatest faith
in us. Now, if faith be not perfect, the work cannot be perfect;
I mean with that perfection as to please Divine justice. Consider
the person, one that hath to do with God immediately by himself.
Now, that faith is not capable of this kind of perfection, it is
evident, because when men here know most, they know but in part.
Now he that knows but in part, can do but in part; and he that doth
but in part, hath a part wanting in the judgment of the justice of
God. So then, when thou hast done all thou canst, thou hast done
but part of thy duty, and so art short of justification from the
curse by what thou hast done (1 Cor 8:2, 13:12).
3. Besides, it looks too like a monster that the works of faith
should justify us before God; because then faith is turned, as it
were, with its neck behind it.[32] Faith, in its own nature and
natural course, respecteth the mercy of God through the Mediator,
Jesus Christ; and as such, its virtue and excellency is to expect
justification by grace through him; but by this doctrine faith is
turned round about, and now makes a life out of what itself hath
done; but, methinks, faith should be as noble as its fruits, that
being the first, and they but the fruits of that.
Besides, seeing the work is only good because it floweth from
faith (for faith purifieth the heart), therefore faith is it that
justifies all its works (Acts 15:9). If, then, we be justified by
either, it is by faith, and not by his works; unless we will say
there is more virtue in the less than in the greater. Now, what
is faith but a believing, a trusting, or relying act of the soul?
What, then, must it rely upon or trust in? Not in itself; that is,
without Scripture; not in its works, they are inferior to itself;
besides, this is the way to make even the works of faith the
mediator between God and the soul, and so by them thrust Christ
out of doors; therefore it must trust in Christ; and if so, then
no man can be justified from the curse, before God, by the works
that flow from faith.
4. To put all out of doubt; the saint, when he hath done what he
can to bring forth good works by faith, yet he dares not show these
works before God but as they pass through the Mediator Christ, but
as they are washed in the blood of the Lamb. And therefore Peter
saith, those sacrifices of ours that are truly spiritual are only
then accepted of God, when offered up by Jesus Christ (1 Peter 2:5).
And therefore it is said again, that the prayers of the saints,
which are the fruits of faith, come up before the throne of God
through the angel's hand; that is, through the hand of Christ, through
his golden censer, perfumed with his incense, made acceptable by
his intercession (Rev 8:3,4). It is said in the Book of Revelation,
that it is granted to the bride, the Lamb's wife, that she should
be 'arrayed in fine linen, clean and white; which white linen is
the righteousness of saints.' This fine linen, in my judgment, is
the works of godly men, their works that sprang from faith. But
how came they clean? How came they white? Not simply because they
were the works of faith. But mark, they 'washed their robes, and
made them white in the blood of the Lamb.' And 'therefore they
stand before the throne of God' (Rev 7:14,15). Yea, therefore it
is that their good works stand there too.
I conclude, then, 'our persons are justified while we are sinners
in ourselves.' Our works, even the works of faith, are no otherwise
accepted but as they come through Jesus Christ, even through his
intercession and blood. So then, Christ doth justify both our person
and works, not by way of approbation, as we stand in ourselves or
works before God, but by presenting of us to his Father by himself,
washing what we are and have from guilt in his blood, and clothing
us with his own performances. This is the cause of our acceptance
with God, and that our works are not cast forth of his presence.
THE USE.
USE FIRST.--Is justifying righteousness to be found in the person
of Christ only? Then this should admonish us to take heed of seeking
it in ourselves; that is, of working righteousness, thereby to appease
the justice of God, lest by so doing we affront and blaspheme the
righteousness of Christ. He that shall go about to establish his
own righteousness, he, as yet, doth defiance to that which is of
God, of God's appointing, of God's providing; and that only wherewith
the justice of the law must be well pleased. Wherefore take heed,
I say, of doing such a thing, lest it provoke the eyes of the Lord's
glory--'When I shall say to the righteous, that he shall surely
live; if he trust to his own righteousness, and commit iniquity, all
his righteousnesses shall not be remembered; but for his iniquity
that he hath committed, he shall die for it' (Eze 33:13). Mark,
though he be righteous, yea, though he have a promise of life,
yet he shall die. But why? Because he sinned against the Lord by
trusting to his own righteousness, therefore he must die for it.
There are some things that will preserve a man from splitting upon
this rock. As,
First. Get good acquaintance with the covenant of grace, and of the
persons concerned in the conditions of that covenant. The conditions
of that covenant are, that a righteousness shall be brought into
the world that shall please the justice of God, and answer and so
remove the curse of the law. Now he that doth perform this condition
is Christ; therefore the covenant is not immediately with man, but
with him that will be the Mediator betwixt God and man: 'As for
thee also, by the blood of thy covenant, I have sent forth thy
prisoners,' speaking of Christ (Zech 9:11). So then, Christ, the
Man Christ, is he who was to bring in these conditions; to wit,
everlasting righteousness. And hence it is that God hath said,
Christ shall be the covenant of the people--that is, he shall be
our conditions to Godward (Dan 9:23,24). He, therefore, is all our
righteousness as to the point of our justification before God; he
is the covenant of the people, as well as the light of the Gentiles;
for as no man can see but in the light of his Spirit, so no man
can stand but in and by him; he is the covenant of the people, the
conditions and qualifications of the people (Isa 52:6). So that to
Godward Christ is all in all, and no man anything at all. He hath
made with me an everlasting covenant; with me, as I stand in my head,
Christ, who, because he hath brought in everlasting righteousness,
therefore hath removed the curse of the law; wherefore he adds, this
covenant 'is ordered in all things, and sure,' because all points
that concern me, as to redemption from the curse, are taken away
by Christ, as before is discoursed (2 Sam 23:5). Look, then, upon
Christ as the man, the mediator, undertaker, and accomplisher of
that righteousness in himself, wherein thou must stand just before
God; and that he is the covenant or conditions of the people to
Godward, always having in himself the righteousness that the law
is well pleased with, and always presenting himself before God as
our only righteousness.
Second. That this truth may be the more heartily inquired into by
thee, consider thine own perfections;[33] I say, study how polluted
thou art, even from the heart throughout. No man hath a high esteem
of the Lord Jesus that is a stranger to his own sore. Christ's
church is an hospital of sick, wounded, and afflicted people; even
as when he was in the world, the afflicted and distressed set the
highest price upon Jesus Christ. Why? They were sick, and he was
the Physician; but the whole had no need of him. And just thus
it is now: Christ is offered to the world to be the righteousness
and life of sinners, but no man will regard him save he that seeth
his own pollution; he that seeth he cannot answer the demands of
the law, he that sees himself from top to toe polluted, and that
therefore his service cannot be clean as to justify him from the
curse before God--he is the man that must needs die in despair and
be damned, or must trust in Jesus Christ for life.
Further, This rule I would have all receive that come to Jesus
Christ for life and salvation--
1. Not to stick at the acknowledgment of sin, but to make that of
it which the law makes of it: 'Acknowledge thine iniquity,' saith
the Lord (Jer 3:13). This is a hard pinch, I know what I say, for
a man to fall down under the sense of sins by acknowledging them
to be what the Lord saith they are; to acknowledge them, I say,
in their own defiling and polluting nature; to acknowledge them in
their unreasonable and aggravating circumstances; to acknowledge
them in their God-offending and soul-destroying nature, especially
when the conscience is burdened with the guilt of them. Yet
this is duty: 'If we confess our sins, he is faithful and just to
forgive' (1 John 1:9). Yea, to this is annexed the promise, 'He that
confesseth and forsaketh them shall find mercy.' This made David,
as it were, lay claim to the mercy of God--'Wash me thoroughly,'
said he, 'from mine iniquity, and cleanse me from my sin; for I
acknowledge my transgression, and my sin is ever before me.' Though,
then, thou art to blush and be ashamed when thou rememberest thy
sins and iniquities, yet do not hide them--'He that covereth his
sins shall not prosper.' Do not lessen them; do not speak of them
before God after a mincing way--'Acknowledge thine iniquities, that
thou hast transgressed against the Lord thy God, and hast scattered
thy ways to the strangers under every green tree; and ye have not
obeyed my voice, saith the Lord' (Jer 3:13).
2. If we would come to Christ aright, we must only acknowledge our
sins; we must ONLY acknowledge them, and there stop; stop, I say,
from attempting to do aught to present us good before God, but only
to receive the mercy offered. 'Only acknowledge thine iniquities.'
Men are subject to two extremes, either to confess sins notionally
and by the halves; or else, together with the confession of them,
to labour to do some holy work, thereby to ease their burdened
consciences, and beget faith in the mercy of God (Hosea 5:15).
Now both these are dangerous, and very ungodly--dangerous, because
the wound is healed falsely; and ungodly, because the command is
transgressed: 'Only acknowledge thy sin,' and there stand, as David,
'till thy guilt is taken away.' Joshua stood before the angel, from
top to toe in filthy garments, till the Lord put other clothes upon
him (Zech 3:3-5). In the matter of thy justification thou must know
nothing, see nothing, hear nothing, but thine own sins and Christ's
righteousness--'Only acknowledge thine iniquities.' Now the Saviour
and the soul comes rightly together; the Saviour to do his work,
which is to spread his skirt over the sinner; and the sinner to
receive, by believing this blessed imputed righteousness. And hence
the church, when she came to God, lieth down in her shame, and her
confusion covereth her; and so lieth till pardon comes (Jer 3:25).
USE SECOND.--I come now to the second use--Have faith in Christ.
But what are we to understand by faith?
Answ. Faith importeth as much as to say, Receive, embrace, accept
of, or trust in, the benefit offered. All which are, by holy men
of God, words used on purpose to show that the mercy of God, the
forgiveness of sins, and eternal life, are not to be had by doing,
or by the law; but by receiving, embracing, accepting, or trusting
to the mercy of God through Christ: 'We believe that through the
grace of our Lord Jesus Christ we shall be saved, even as they'
(Acts 15:11; John 1:12; 2 Cor 4:1, 11:4; Col 2:6; Heb 11:13; 1
Tim 1:15; Eph 1:12-13). Thus you see what the gospel is, and what
faith doth do in the salvation of the soul. Now, that faith might
be helped in this work, for great are they that oppose it, therefore
the Scriptures, the Word of truth, hath presented us with the
invitation in most plain and suitable sentences: as, 'That Christ
came into the world to save sinners--Christ died for our sins--Christ
gave himself for our sins--Christ bare our sins in his body on the
tree--and that God, for Christ's sake, hath forgiven you.' Further,
as the invitations are plain and easy, so the threatenings to the
opposers are sore and astonishing: 'He that believeth not shall be
damned--Because they received not the love of the truth, that they
might be saved, God gave them up to strong delusions, that they
all might be damned' (Mark 16:16; 2 Thess 2:10-12).
Object. But faith is said to be an act of obedience.
Answ. And well it may, for it is the most submitting act that a man
can do; it throweth out all our righteousness; it makes the soul
poor in itself; it liveth upon God and Christ, as the almsman doth
upon his lord; it consenteth to the gospel that it is true; it
giveth God and Christ the glory of their mercy and merit; it loveth
God for his mercy, and Jesus Christ for his service; whatever good
it doth, it still crieth, Hereby am I not justified, but he that
justifieth me is the Lord. Well, but is there in truth such a thing
as the obedience of faith? Then let Christians labour to understand
it, and distinguish it aright, and to separate it from the law
and all man's righteousness; and remember that it is a receiving of
mercy, an embracing of forgiveness, an accepting of the righteousness
of Christ, and a trusting to these for life. Remember, again,
that it putteth the soul upon coming to Christ as a sinner, and to
receive forgiveness as a sinner, as such. We now treat of justification.
But a little to insert at large a few more of the excellencies of
it, and so draw towards a conclusion. The more thou believest for
remission of sins, the more of the light of the glorious gospel of
Christ thou receivest into thy soul--'For therein is the righteousness
of God revealed from faith to faith' (Rom 1:17). That is, according
to the degree of faith. Little faith seeth but little but great
faith seeth much; and therefore he saith again, that by faith we
have 'access into the grace of God' (Rom 5:2). The reason is,
1. Because faith, having laid hold upon Christ, hath found him 'in
whom are hid all the treasures of wisdom and knowledge' (Col 2:3).
In him therefore it finds and sees those heights and depths of
gospel mysteries that are nowhere else to be found; nay, let a man
be destitute of faith, and it is not possible he should once think
of some of them.
2. By this means the Holy Spirit is plentifully received (Gal 3:1-3).
Now the Spirit of God is a spirit of wisdom and revelation; but yet
so as in the knowledge of Christ; otherwise the Spirit will show
to man not any mighty thing, its great delight being to open Christ
and to reveal him unto faith (Eph 1:17). Faith indeed can see him,
for that is the eye of the soul; and the Spirit alone can reveal
him, that being the searcher of the deep things of God; by these
therefore the mysteries of heaven are revealed and received. And
hence it is that the mystery of the gospel is called the 'mystery
of faith,' or the mystery with which faith only hath to do (1 Tim
3:9).
Wouldst thou, then, know the greatest things of God? Accustom
thyself to the obedience of faith,[34] live upon thy justifying
righteousness, and never think that to live always on Christ for
justification is a low and beggarly thing, and as it were a staying
at the foundation; for let me tell you, depart from a sense of
the meritorious means of your justification with God, and you will
quickly grow light, and frothy, and vain. Besides, you will always
be subject to errors and delusions; for this is not to hold the
head from or through which nourishment is administered (Col 2:19).
Further, no man that buildeth forsakes the good foundation; that
is the ground of his encouragement to work, for upon that is laid
the stress of all; and without it nothing that is framed can be
supported, but must inevitably fall to the ground.
Again; why not live upon Christ alway? and especially as he standeth
the mediator between God, and the soul, defending thee with the
merit of his blood, and covering thee with his infinite righteousness
from the wrath of God and curse of the law. Can there be any
greater comfort ministered to thee than to know thy person stands
just before God? Just and justified from all things that would
otherwise swallow thee up? Is peace with God and assurance of
heaven of so little respect with thee that thou slightest the very
foundation thereof, even faith in the blood and righteousness of
Christ? and are notions and whimsies of such credit with thee that
thou must leave the foundation to follow them? But again; what
mystery is desirable to be known that is not to be found in Jesus
Christ, as Priest, Prophet, or King of saints? In him are hid all
the treasures of them, and he alone hath the key of David to open
them (Col 2:1,2; Rev 3:7). Paul was so taken with Jesus Christ,
and the knowledge of this, that he was crucified for us, that
he desired, nay, determined not to know any thing else among the
Corinthians, that itched after other wisdom (1 Cor 2:2).
Object. But I see not that in Christ now, that I have seen in him
in former days. Besides, I find the Spirit lead me forth to study
other things.
Answ. To the first part of this objection I would answer several
things.--The cause why thou seest not that in Christ now, which
thou hast seen in him in former days, is not in Christ, but in
thy faith; he is the same, as fresh, and as good, and as full of
blessedness, as when thou didst most rejoice in him (Heb 1:11,12).
And why not now, as well as formerly? God is never weary of being
delighted with Jesus Christ; his blood is always precious with God;
his merits being those in which justice hath everlasting rest, why
shouldst thou wander or go about to change thy way? (Prov 8:30;
Jer 2:36). Sin is the same as ever, and so is the curse of the law.
The devil is as busy as ever; and beware of the law in thy members.
Return, therefore, to thy rest, O soul! for he is thy life, and the
length of thy days. Guilt is to be taken off now, as it was years
ago; and whether thou seest it or no, thou sinnest in all thy
works. How, then, canst thou stand clear from guilt in thy soul who
neglectest to act faith in the blood of the Lamb? There thou must
wash thy robes, and there thou must make them white (Rev 7:14,15).
I conclude, then, thou art a polluted, surfeited, corrupted, hardened
creature, whosoever thou art, that thus objectest.
But I find, sayest thou, as if the Spirit led me forth to study
other matters.
Answ.--First. What other matters? What matters besides, above, or
beyond the glorious gospel of Jesus Christ, and of our acceptance
with God through him? What spirit, or doctrine, or wisdom soever it
be that centres not in, that cometh not from, and that terminates
not within, the bonds of the gospel of Jesus Christ, is not worthy
the study of the sons of God; neither is it food for the faith of
Jesus Christ, for that is the flesh of Christ, and that is eternal
life (John 6:5). Whither will you go? Beware of the spirit of
Antichrist; for 'many false spirits are gone out into the world.'
I told you before, that the Spirit of God is 'the Spirit of wisdom
and revelation in the knowledge of Christ,' and that without and
besides the Lord Jesus it discovereth nothing (Eph 1:17). It is sent
to testify of him; it is sent to bring his words to our remembrance;
it is sent to take of his things and show them unto us (John
14,15,16). Wherefore, never call that the Spirit of Jesus which
leads you away from the blood and righteousness of Christ; that is
but the spirit of delusion and of the devil, whose teachings end
in perdition and destruction. Tempt not Christ as they of old did.
But how did they tempt him? Why, in loathing the manna, which was
the type of his flesh and blood, which we are to eat of by believing.
I say, tempt him not, lest you be destroyed by the serpents, by
the gnawing guilt of sin; for, take away Christ, and sin remains,
and there is no more sacrifice for sin: if so, thou wilt be destroyed
by the destroyer (Num 21:5-7; 1 Cor 10:10). But again--
Second. Living by faith begets in the heart a son-like boldness
and confidence to God-ward in all our gospel duties, under all our
weaknesses, and under all our temptations. It is a blessed thing
to be privileged with a holy boldness and confidence God-ward, that
he is on our side, that he taketh part with us and that he will
plead our cause 'with them that rise up against us' (2 Cor 2:14,
4:17,18; Gal 2:20). But this boldness faith helpeth us to do, and
also manageth in our heart. This is that which made Paul always
triumph and rejoice in God and the Lord Jesus (Phil 3:3; Rom 5:11).
He lived the life of faith; for faith sets a man in the favour of
God by Christ, and makes a man see that what befals him in this life,
it shall, through the wisdom and mercy of God, not only prove for
his forwarding to heaven, but to augment his glory when he comes
there. This man now stands on high, he lives, he is rid of slavish
fears and carking cares, and in all his straits he hath a God to go
to! Thus David, when all things looked awry upon him, 'encouraged
himself in the Lord his God' (1 Sam 30:6). Daniel also believed in
his God, and knew that all his trouble, losses, and crosses, would
be abundantly made up in his God (Dan 6:23). And David said, 'I had
fainted unless I had believed' (Psa 27:13). Believing, therefore,
is a great preservative against all such impediments, and makes us
confident in our God, and with boldness to come into his presence,
claiming privilege in what he is and hath (Jonah 3:4,5). For
by faith, I say, he seeth his acceptance through the Beloved, and
himself interested in the mercy of God, and riches of Christ, and
glory in the world to come (Heb 10:22,23; Eph 1:4-7). This man can
look upon all the dangers in hell and earth without paleness of
countenance; he shall meditate terror with comfort, 'because he
beholds the King in his beauty' (Isa 33:17,18). Again--
Third. Living by faith makes a man exercise patience and quietness
under all his afflictions; for faith shows him that his best part
is safe, that his soul is in God's special care and protection,
purged from sin in the blood of Christ. Faith also shows him that
after a little while he shall be in the full enjoyment of that which
now he believes is coming: 'We, through the Spirit, wait for the
hope of righteousness by faith' (Gal 5:5). Wherefore, upon this
ground it is that James exhorteth the saints to whom he wrote,
to patience, because they knew the harvest would in due time come
(James 5:7-11). Faith lodgeth the soul with Christ: 'I know,' saith
Paul, 'on whom I have believed,' and to whom I have committed my
soul, 'and am persuaded,' I believe it, 'that he is able to keep
that which I have committed unto him against that day'; therefore
it were no shame to him to wear a chain for his name and sake (2
Tim 1:12). O! it is a blessed thing to see, I say, by the faith
of the Lord Jesus, that we are embarked in the same ship with him;
this will help us greatly 'both to hope and quietly wait for the
salvation of the Lord' (Psa 46:1-6; Lam 3:26). Further--
Fourth. I might add, that living by faith is the way to receive
fresh strength from heaven, thereby to manage thine every day's work
with life and vigour; yea, every look by faith upon Jesus Christ,
as thine, doth this great work. It is said, when Paul saw the
brethren that came to meet him, 'he thanked God, and took courage'
(Acts 28:15). O! how much more, then, shall the Christian be blessed
with fresh strength and courage even at the beholding of Christ;
whom 'beholding as in a glass,' we 'are changed,' even by beholding
of him by faith in the word, 'into the same image, from glory to
glory, even as by the Spirit of the Lord' (2 Cor 3:18). But to be
brief.
Fifth. Make conscience of the duty of believing, and be as afraid
of falling short here as in any other command of God. 'This is his
commandment, that you believe' (1 John 3:23). Believe, therefore,
in the name of the Lord Jesus. This is the will of God, that
you believe. Believe, therefore, to the saving of the soul (John
6:46). Unbelief is a fine-spun thread, not so easily discerned as
grosser sins; and therefore that is truly 'The sin that doth so
easily beset us' (Heb 12:1). The light of nature will show those
sins that are against the law of nature; but the law of faith is
a command beyond what flesh or nature teacheth; therefore to live
by faith is so much the harder work; yet it must be done, otherwise
thine other duties profit thee nothing. For if a man give way to
unbelief, though he be most frequent in all other duties besides, so
often as he worshippeth God in these, he yet saith, God is a liar
in the other, even because he hath not believed: 'He that believeth
not God, hath made him a liar; because he believeth not the record
that God gave of his Son. And this is the record, that God hath
given to us eternal life, and this life is in his Son' (1 John
5:10,11). So then, when thou givest way to unbelief; when thou dost
not venture the salvation of thy soul upon the justifying life that
is in Christ--that is, in his blood, &c.,--at once, thou givest
the lie to the whole testament of God; yea, thou tramplest upon
the promise of grace, and countest this precious blood an unholy
and unworthy thing (Heb 10:29). Now how, thou doing thus, the Lord
should accept of thy other duties, of prayer, alms, thanksgiving,
self-denial, or any other, will be hard for thee to prove. In the
meantime remember, that faith pleaseth God; and that without faith
it is impossible to please him. Remember also, that for this cause
it was that the offering of Cain was not accepted: 'By faith Abel
offered unto God a more excellent sacrifice than Cain'; for by
faith Abel first justified the promise of the Messias, by whom a
conquest should be obtained over the devil, and all the combination
of hell against us: then he honoured Christ by believing that he
was able to save him; and in token that he believed these things
indeed, he presented the Lord with the firstlings of his flock, as
a remembrance before God that he believed in his Christ (Heb 11:4).
And therefore it is said, 'By faith he offered'; by which means the
offering was accepted of God; for no man's offering can be accepted
with God but his that stands righteous before him first. But unbelief
holdeth men under their guilt, because they have not believed in
Christ, and by that means put on his righteousness. Again; he that
believeth not, hath made invalid--what in him lies--the promise of
God and merits of Christ, of whom the Father hath spoken so worthily;
therefore what duties or acts of obedience soever he performeth,
God by no means can be pleased with him.
By this, therefore, you see the miserable state of the people that
have not faith--'Whatever they do, they sin'; if they break the
law, they sin; if they endeavour to keep it, they sin. They sin, I
say, upon a double account: first, because they do it but imperfectly;
and, secondly, because they yet stay upon that, resisting that which
is perfect, even that which God hath appointed. It mattereth not,
as to justification from the curse, therefore; men wanting faith,
whether they be civil or profane, they are such as stand accursed
of the law, because they have not believed, and because they have
given the lie to the truth, and to the God of truth. Let all men,
therefore, that would please God make conscience of believing;
on pain, I say, of displeasing him; on pain of being, with Cain,
rejected, and on pain of being damned in hell. 'He that believeth
not shall be damned' (Mark 16:16). Faith is the very quintessence
of all gospel obedience, it being that which must go before other
duties, and that which also must accompany whatever I do in the
worship of God, if it be accepted of him.[35] Here you may see a
reason why the force and power of hell is so bent against believing.
Satan hateth all the parts of our Christian obedience, but the best
and chiefest most. And hence the apostle saith to the Thessalonians,
that he sent to know their faith, lest by some means the tempter
have tempted them, and so his labour had been in vain (1 Thess
3:5). Indeed, where faith is wanting, or hath been destroyed, all
the labour is in vain, nothing can profit any man, neither as to
peace with God, nor the acceptance of any religious duty; and this,
I say, Satan knows, which makes him so bend his force against us.
There are three things in the act of believing which make this
grace displeasing to the wicked one--
1. Faith discovereth the truth of things to the soul; the truth of
things as they are, whether they be things that are of this world,
or of that which is to come; the things and pleasures above, and
also those beneath. Faith discovereth to the soul the blessedness,
and goodness, and durableness of the one; the vanity, foolishness,
and transitoriness of the other. Faith giveth credit to all things
that are written in the law and in the prophets (Acts 24:14),
both as to the being, nature, and attributes of God; the blessed
undertaking of the Lord Jesus Christ; the glory of heaven and torments
of hell; the sweetness of the promise and terror of the threatenings
and curses of the Word; by which means Satan is greatly frustrated in
his assaults when he tempteth either to love this world or slight
that which is to come, for he can do no great matter in these
things to any but those who want the faith. 'In vain is the snare
laid in the sight of any bird' (Prov 1:17); therefore he must
first blind, and hold blind, the minds of men, 'that the light of
the glorious gospel of Christ, who is the image of God, should not
shine unto them,' else he can do no harm to the soul (2 Cor 4:4).
Now, faith is the eye of the godly man, and that sees the truth
of things, whatever Satan suggests, either about the glory of this
world, the sweetness of sin, the uncertainty of another world, or
the like (1 John 5:4,5; Heb. 11:27).
2. Faith wraps the soul up in the bundle of life with God;
it encloseth it in the righteousness of Jesus, and presents it so
perfect in that, that whatever he can do, with all his cunning,
cannot render the soul spotted or wrinkled before the justice of
the law; yea, though the man, as to his own person and acts, be
full of sin from top to toe, Jesus Christ covereth all; faith sees
it, and holds the soul in the godly sense and comfort of it. The
man, therefore, standing here, stands shrouded under that goodly
robe that makes him glisten in the eye of justice. Yea, all the
answer that Satan can get from God against such a soul is, that he
'doth not see iniquity in Jacob, nor behold perverseness in Israel';
for here 'Israel hath not been forsaken, nor Judah of his God, of
the Lord of hosts, though,' as to their own persons, 'their land
was filled with sin against the Holy One of Israel' (Num 23:21-23;
Jer 51:5; Rom 6:14; Deut 33:12). Thus, therefore, the soul believing,
is hid from all the power of the enemy, and dwells safely under
the dominion of grace.
3. Faith keeps the soul from giving credit to any of his insinuations;
for whatever Satan saith, either about the acceptance of my person
or performances, so long as I believe that both are accepted of
God for Christ's sake, he suggesteth to the wind; wherefore faith
doth the same against the devil that unbelief doth to God. Doth
unbelief count God a liar? Faith counts the devil a liar. Doth
unbelief hold the soul from the mercy of God? Faith holds the soul
from the malice of the devil. Doth unbelief quench thy graces?
Faith kindleth them even into a flame. Doth unbelief fill the soul
full of sorrow? Faith fills it full of the joy of the Holy Ghost.
In a word, doth unbelief bind down thy sins upon thee? Why, faith
in Jesus Christ releaseth thee of them all.
4. As faith keeps the soul from giving credit to the insinuations
of Satan, so, when he makes his assaults, it over-masters him,
and makes him retreat; 'Resist the devil, and he will flee from
you.--Whom resist steadfast in the faith' (James 4:7; 1 Peter
5:9). Believe, as I have already said, that God loveth you, that
the blood of Christ was shed for you, that your person is presented
complete before him, through the righteousness of Christ, and Satan
must give place; thy crediting of the gospel makes him fly before
thee; but thou must do it steadfast in the faith; every waverer
giveth him advantage. And, indeed, this is the reason that the godly
are so foiled with his assaults, they do not resist him steadfast
in the faith; they often stagger through unbelief. Now, at every
stagger he recovereth lost ground again, and giveth battle another
time. Besides, by this and the other stagger he taketh heart
to attempt by other means, and so doubleth the affliction with
manifold temptations. This is, I say, for want of being steadfast.
'Above all, taking the shield of faith, wherewith you shall be able
to quench all the fiery darts of the wicked' (Eph 6:16). To quench
them, though they come from him as kindled with the very fire
of hell. None knows, save him that feels it, how burning hot the
fiery darts of Satan are; and how, when darted, they kindle upon
our flesh and unbelief; neither can any know the power and worth
of faith to quench them but he that hath it, and hath power to act
it.
5. Lastly, if justifying righteousness be alone to be found in the
person of Jesus Christ, then this shows us the sad condition of
two sorts of men--1. Of those that hang in doubt betwixt Christ
and the law. 2. Of those that do professedly make denial of the
sufficiency of this most blessed righteousness.
First. The first sort, though they may seek life, yet, thus continuing,
are never like to find it. Wherefore? Because they seek it not by
faith, but, as it were, by the works of the law. Indeed, they will
not be merit-mongers; they will not wholly trust to the law; they
will partly venture on Christ, and partly trust to the law. Well,
but therefore they shall be damned, because they trust to Christ
but in part, and in part, as it were, to the works of the law; for
such sinners make Christ but a Saviour in part--why, then, should
he be their Saviour in whole? No; because they halt between Christ
and the law, therefore they shall fall between Christ and the law;
yea, because they will trust to their works in part, they shall be
but almost saved by Christ. Let not that man think that he shall
obtain any thing from the Lord. What man? Why, he that doubteth or
wavereth in his mind about the truth of the mercy of God in Christ.
Therefore the exhortation is, 'But let him ask in faith.--For he
that wavereth,' or, that halteth between the law and Christ for
life, 'is like a wave of the sea, driven of the wind and tossed'
(James 1:6). In conclusion, he resteth nowhere--'a double-minded
man is unstable in all his ways' (v 8). This man, therefore, must
miscarry; he must not see the good land that flows with milk and
honey; no, let him not have a thought of life in his heart; let
not that man think that he shall receive any thing of the Lord.[36]
This was the case of many in the primitive times, for whose sake
this caution was written; for the devout and religious Jew and
proselyte, when they fell away from the word of the gospel, they
did not fall to those gross and abominable pollutions in which the
open profane, like sows and swine, do wallow, but they fell from
the grace of God to the law; or, at least, did rest betwixt them
both, doubting of the sufficiency of either; and thus, being fearful,
they distrust; wherefore, being found at length unbelieving, they
are reputed of God abominable, as murderers, whoremongers, sorcerers,
idolators, and liars, and so must have their portion in the lake,
with them, that burns with fire and brimstone (Rev 21:8). The
reason is, because where Christ is rejected sin remaineth, and so
the wrath of God for sin. Neither will he be a Saviour in part; he
must be all thy salvation, or none. 'Let not that man think that
he shall receive any thing of the Lord' (James 1:7; John 3:36).
Not any thing. There is no promise for him, no pardon for him,
no heaven for him, no salvation for him, no escaping of his fire!
What condition is this man in? Yet he is a religious man, for he
prays; he is a seeking man, a desiring man, for he prays; but he
halts between two, he leaneth to his righteousness, and committeth
iniquity. He is afraid to venture all upon the Lord Jesus Christ.
Let not that man think of receiving any thing from the Lord!
Yet the words suggest that he is apt to think he shall receive
something, because God is merciful, because his promise is great;
but this expectation is by this word cut off, and this sinner is
cast away. Let not that man think, let him forbear to think, of
having anything at the hand of God. The Israelites thought to go
up to the land the day after they had despised it. Agag thought
the bitterness of death was past even that day in which he was hewn
to pieces. Rechab and Baanah his brother thought to have received
reward of David that day they were hanged over the pool in Hebron.
Let not that man think that he shall receive anything of the Lord'
(Num 14:40-45; 1 Sam 15:32,33; 2 Sam 4:12).
Second. As for those that do professedly make denial of the
sufficiency of this most blessed righteousness, the whole book is
conviction to them, and shall assuredly, if it comes to their hands,
rise up in judgment against them. They have rejected the wisdom
and mercy of God; they have rejected the means of their salvation;
they have trampled upon the blood of the Son of God; wherefore
judgment waiteth for them, and fiery indignation, which shall devour
the adversaries.
[A word to neglecters of Christ.]
To conclude. One word also to you that are neglecters of Jesus
Christ: 'How shall we escape if we neglect so great salvation?'
Here then, we may see how we ought to judge of all such persons as
neglect the Lord Jesus, under what guise, name, or notion soever
they be. We ought, I say, to judge of such, that they are at present
in a state of condemnation; of condemnation, 'because they have
not believed in the only-begotten Son of God' (John 3:18). It is
true, there is no man more at ease in his mind, with such ease as
it is, than the man that hath not closed with the Lord Jesus, but
is shut up in unbelief. O! but that is the man that stands convict
before God, and that is bound over to the great assize; that is
the man whose sins are still his own, and upon whom the wrath of
God abideth (v 36); for the ease and peace of such, though it keep
them far from fear, is but like to that of the secure thief, that
is ignorant that the constable standeth at the door; the first sight
of an officer makes his peace to give up the ghost (1 John 5:12).
Ah, how many thousands that can now glory that they never were
troubled for sin against God; I say, how many be there that God will
trouble worse than he troubled cursed Achan, because their peace,
though false, and of the devil, was rather chosen by them than peace
by Jesus Christ, than 'peace with God by the blood of his cross'
(Col 1:20). Awake, careless sinners, awake! and arise from the
dead, and Christ shall give you light. Content not yourselves either
with sin or righteousness, if you be destitute of Jesus Christ,
but cry, cry, O cry to God for light to see your condition by;
for light in the Word of God, for therein is the righteousness
of God revealed (Eph 5:14). Cry, therefore, for light to see this
righteousness by; it is a righteousness of Christ's finishing, of
God's accepting, and that which alone can save the soul from the
stroke of eternal justice! (Rom 1:17).
There are six things that on man's part are the cause he receiveth
not the gospel of Christ, and so life by him--1. They see not their
state by nature, how polluted they are with original sin (Eph 2:2).
2. They see not the justice of God against sin; they know not him
that hath said, 'Vengeance belongeth unto me, I will recompense'
(Heb 10:30). 3. They cannot see the beauty of Jesus Christ (2 Cor
4:4). 4. Unbelief being mighty in them, they dare not venture their
souls with Jesus Christ. They dare not trust to his righteousness,
and to that only (Rev 21:8). For, 5. Their carnal reason also sets
itself against the word of faith, and cannot stoop to the grace
of Jesus Christ (1 Cor 2:14). 6. They love to have honour one
of another, they love to be commended for their own vain-glorious
righteousness; and the fools think that because they are commended
of men, they shall be commended of God also: 'How can ye believe,
which receive honour one of another, and seek not the honour that
cometh from God only?' (John 5:44). This last thing--to wit, desire
of vain-glory, is the bane of thousands; it is the legalist's bane,
it is the civilian's[37] bane, it is the formalist's bane, yea,
which yet is stranger, it is the bane of the vicious and debauched
also;[38] for though there be a generation that, to one's thinking,
have not regard to righteousness, yet watch them narrowly, and
they have their times of doing something that looks like good, and
though possibly it be but seldom, yet this wretch counteth that,
for the sake of that, God accepteth him, and counteth his, glorious
righteousness. I might add a seventh cause, which is, want of
serious meditation upon eternal judgment, and what shall follow.
This consideration, did it take a deep place in the heart, would
doubtless produce these workings of spirit after Jesus Christ for
justification that now are wanting in the most of men. This made
Felix, yea, it makes the devils, tremble; and would, I say, couldst
thou deeply meditate, make thee start and turn thy wanton thoughts
into heavy sighs after God's mercy in Jesus Christ, lest thou also
come into their place of torment.
Before I conclude this use, I would lay down a few motives, if so
be thou mayest be prevailed with to look after thine own everlasting
state.
1. Consider, God hath put man above all the creatures in this
visible world, into a state of abiding for ever; they cannot be
annihilated, they shall never again be turned into nothing, but
must live with God or the devil for ever and ever. And though the
scripture saith, 'Man hath not pre-eminence over a beast in his
death,' yet the beast hath pre-eminence above many men, for he
shall not rise again to come into judgment as man must, nor receive
that dismal sentence for sin and transgression as man shall; this,
therefore, is worthy to be considered with seriousness of all
that have souls to be saved or damned--'They must one day come to
judgment,' there to stand before that Judge of all the earth whose
eyes are like a flame of fire, from the sight of which thou canst
not hide one of thy words, or thoughts, or actions, because thou
wantest the righteousness of God. The fire of his justice shall
burn up all thy rags of righteousness wherewith by the law thou
hast clothed thyself, and will leave thee nothing but a soul full
of sin to bemoan, and eternal burnings to grapple with. O the
burnings that will then beset sinners on every side, and that will
eat their flesh and torment their spirit with far more terror than
if they were stricken with scorpions! And observe it, the torment
will there be higher than other where there is the guilt of neglecting
Jesus Christ, he being indeed the Saviour, and him that was sent
on purpose to deliver men from the wrath to come.
2. Consider, once past grace, and ever past grace. When the door
is shut against thee, it will open no more, and then repentings,
desires, wishings, and wouldings, come all too late (Luke 13).
Good may be done to others, but to thee, none; and this shall be
because, even because thou hast withstood the time of thy visitation,
and not received grace when offered: 'My God will cast them away,
because they did not hearken unto him' (Luke 19:41-43; Hosea 9:17).
Cain was driven out from the presence of God, for aught I know,
some hundreds of years before his death; Ishmael was cast away after
seventeen years of age; Esau lived thirty or forty years after he
had sold his birthright. O! many, very many are in this condition!
for though God be gracious, yet he will not be slighted nor abused
always; there are plenty of sinners in the world--if one will not,
another will. Christ was soon repulsed by and sent away from the
country of the Gadarenes; but on the other side of the sea there
were many ready with joy to receive him (Luke 8:37,40). So, when
the Jews contradicted and blasphemed, 'the Gentiles gladly received
the word' (Acts 13:46-48). Look to it, sinner, here is life and
death set before thee; life, if it be not too late to receive it;
but if it be, it is not too late for death to swallow thee up.
And tell me, will it not be dreadful to be carried from under the
gospel to the damned, there to lie in endless torment, because thou
wouldst not be delivered therefrom?[39] Will it be comfort to thee
to see the Saviour turn Judge? to see him that wept and died for
the sin of the world now ease his mind on Christ-abhorring sinners
by rendering to them the just judgment of God? For all their
abominable filthiness, had they closed with Christ, they had been
shrouded from the justice of the law, and should not have come into
condemnation. 'But had been passed from death to life'; but they
would not take shelter there; they would venture to meet the justice
of God in its fury, wherefore now it shall swallow them up for ever
and ever. And let me ask further, is not he a madman who, being
loaded with combustible matter, will run headlong into the fire
upon a bravado? or that, being guilty of felony or murder, will
desperately run himself into the hand of the officer, as if the law,
the judge, the sentence, execution, were but a jest, or a thing to
be played withal? And yet thus mad are poor, wretched, miserable
sinners, who, flying from Christ as if he were a viper, they are
overcome, and cast off for ever by the just judgment of the law.
But ah! how poorly will these be able to plead the virtues of the
law to which they have cleaved, when God shall answer them, 'Whom
dost thou pass in beauty? go down, and be thou laid with the
uncircumcised' (Eze 32:19). Go down to hell, and there be laid with
those that refused the grace of God.
Sinners, take my advice, with which I shall conclude this use--Call
often to remembrance that thou hast a precious soul within thee; that
thou art in the way to thine end, at which thy precious soul will
be in special concerned, it being then time to delay no longer,
the time of reward being come. I say again, bring thy end home; put
thyself in thy thoughts into the last day thou must live in this
world, seriously arguing thus--How if this day were my last? How if
I never see the sun rise more? How if the first voice that rings
to-morrow morning in my heavy ears be, 'Arise, ye dead, and come
to judgment?' Or how, if the next sight I see with mine eyes be
the Lord in the clouds, with all his angels, raining floods of fire
and brimstone upon the world? Am I in a case to be thus near mine
end? to hear this trump of God? or to see this great appearance of
this great God, and the Lord Jesus Christ? Will my profession, or
the faith I think I have, carry me through all the trials of God's
tribunal? Cannot his eyes, which are as a flame of fire, see in my
words, thoughts, and actions enough to make me culpable of the wrath
of God? O how serious should sinners be in this work of remembering
things to come, of laying to their heart the greatness and terror
of that notable day of God Almighty, and in examining themselves,
how it is like to go with their souls when they shall stand before the
Judge indeed! To this end, God make this word effectual. Amen.[40]
FOOTNOTES:
1. These are most important distinctions, upon which depends a
right understanding of this doctrine. God sees the soul either in
Christ or in sin. He may see apparently good works arising from the
foulest motives. Uriah doubtless thought himself highly honoured
as a confidential messenger of great king David; God saw the murder
and adultery in David's heart. He was justified in the sight of
man for the very act that condemned him in the sight of God; and
for which he was sorely punished in this world, although saved by
the blood of atonement.--Ed.
2. Let not a scoffer say, 'See how Christians cast away the law of
God!' They are under the law to Christ; bound by the most sacred
obligations to obey all its requirements; not to merit pardon, but
to prove, to the comfort of their souls, that they have received
pardon, and are living under a sense of the unmerited grace of God
in Christ.--Ed.
3. This is a clear statement of a most important truth. The sins
of believers were laid upon Christ, or imputed to him, and he bore
them away, but was undefiled. His righteousness covers us, and we
are justified, but it is still HIS. Not unto us, but unto his name,
be all the glory.--Ed.
4. By 'common,' is here meant that Christ is the federal head
of all his saints; they have an equal or common right equally to
participate in his merits.--Ed.
5. How full of consolation is this voice from the tomb! Lowth's
translation is very striking--'Thy dead shall live, my deceased;
they SHALL arise. Awake and sing, ye that dwell in the dust; for
thy dew is as the dew of the dawn! But the earth shall cast forth,
as an abortion, thy deceased tyrants.' Antichrist shall 'cease from
troubling,' and be only seen afar off in torments.--Ed.
6. Christ (amazing love!) 'was made a curse for us,' and thereby
redeemed us from the curse of the law. He subjected himself to the
law in active as well as passive obedience, and his obedience even
to death was for our justification.--Mason.
7. Those whom God justifies, he also glorifies; and because Christ
lives, blessed be God! we shall live also. Nevertheless, the
strongest believer has as much need to come to Christ every day
for fresh strength, as if he had never believed before; and if he
were to depend on his own faithfulness, and not on the faithfulness
of the Son of God, he would soon desert the Lord Jesus Christ.--Mason.
8. The symbol of regeneration, or water baptism. Although the
regenerate believer feels an assurance that he forms part of Christ's
mystical body, and is saved by grace, and loves God because God
first loved him, this does not prevent, but approves, his following
the example of his Redeemer, in a symbolical or water baptism. Thus
he publicly puts on Christ; he is buried with him in baptism, and
rises to newness of life. Colossians 2:12, 13.--Ed.
9. Believer, if thou art rejoicing in this great and finished
salvation, never forget that thine only evidence is--sorrow for
thy sins, which caused the shedding of this precious blood, and a
love of holiness. If sin be deplored, not only art thou redeemed
from its curse, but also delivered from its power. The grace that
justifies quickens us to good works, that we may walk therein.--Ed.
10. Because it is tainted by sin.--Ed.
11. The best righteousness that can be produced by fallen man is
impressively designated by Isaiah, 'A bed shorter than a man can
stretch himself on, and a covering narrower than he can wrap himself
in.'--Ed.
12. The way of salvation by works was blasted by the curse upon
Adam's sin, so that it cannot work life in us, or holiness, but
only death.--Ed.
13. To divert or turn aside from an intended course; not to divert
or amuse.--Ed.
14. Bunyan, in his Creation Spiritualized, or Exposition on Genesis,
has shown that the fig-leaf aprons are a type of man's attempt to
cover his sins by his own good works, which soon fade, become dung,
or are burned up. But the righteousness that God provides endureth
for ever. See vol. i., p. 440.--Ed.
15. The marginal notes to the Bible are exceedingly valuable,
especially to the unlearned. There we find that Jedidiah means
'beloved of the Lord.'--Ed.
16. The birth of a babe is a period of excitement. Parents should
hope that the new comer is a Jedidiah. On such occasions, it is a
delightful service when the father, mother, and family specially
attend public worship, to bless God for his mercies, and to beseech
grace that they may train up the child for heaven. Such is the
practice among the Baptists. But even in this, watchfulness is
requisite, lest it degenerate into mere parade.--Ed.
17. The non-imputation of sin, and the imputation of Christ's
righteousness, always go together. David knew this; while he describes
the blessedness of the man to whom the Lord will not impute sin,
he, at the same time, describes the blessedness of the man to whom
God imputeth Christ's righteousness.--Mason.
18. However excellent the conduct of Zaccheus, still he was a sinner,
and under the curse. His curiosity leads him to climb a tree to
see Jesus, and most unexpectedly salvation is brought to one who
sought it not. Christ called, and he instantly obeyed. O may our
hearts be so inclined to receive the invitations of his gospel!.--Ed.
19. We are all, by nature and practice, in a spiritual sense, robbers,
idolaters, and murderers. God make us to know and feel it! We may
adopt the language of the poet, and say--
'Sinful soul, what hast thou done?
Murder'd God's eternal Son!'--Mason.
20. Works justify us from such accusations of men as will deny us
to have justification by faith--not as being our righteousness, or
conditions of our having Christ's righteousness, or as qualifying
us for it.--Mason.
21. Every edition of Bunyan's works calls this a 'void of words,'
and gives a false reference to Hebrews 12:14.--Ed.
22. The law condemns all sinners, and strikes them dead as with a
thunderbolt; adjudging them to shame and misery, instead of glory
and happiness. None can fulfil its strict terms, neither Jew nor
Gentile. There is no hope, if free grace restore them not. Romans
3:20, 2:6-29; 8:7.--Mason.
23. Hagar, by which is meant the law or covenant of works. This
is said to gender unto bondage, because it makes them bondmen who
look to be saved and justified thereby. It is called the 'ministration
of death' (2 Cor 3:6). Whereas the gospel and new covenant is a
dispensation of liberty and life.--Mason.
24. We will hold and extol this faith which doubteth not of God,
nor of the Divine promises, nor of the forgiveness of sins through
Christ; that we may dwell sure and safe in this our object Christ,
and may keep still before our eyes the passion and blood of the
Mediator and all his benefits.--Luther on Galatians 3:11.
25. Multitudes of professors set up their rest in outward duties,
and repose a carnal confidence in ordinances, without endeavouring
after any lively communion with Father, Son, or Holy Spirit, in
the exercise of faith and love.--Mason.
26. Conscience, if resisted, is little case, whether rightly or
wrongly informed. By little ease, is meant a prison not large enough
either to lie down or stand upright in, with spikes in the walls;
places of torment well known in former times of persecution for
conscience sake.--Ed.
27. Ye cannot serve God and mammon. We must either, as lost sinners,
fall into the arms of Divine mercy, and receive pardon as a free
gift through the merits of the Saviour, or we must perish. It is
a solemn, searching consideration.--Ed.
28. Difficult at any time, and impossible without Divine power; but
most difficult when all the faculties of the soul become harrowed
by a 'certain fearful looking for of judgment and fiery indignation'
(Heb 10:27).--Ed.
29. If we seek salvation by works, such as sincere obedience or
Christian perfection, we thereby bring ourselves under the law, and
become debtors to fulfil all its requirements, though we intended
to engage ourselves to fulfil it only in part (Gal 5:3). Let this
be seriously considered.--Mason.
30. These 'foolish men' were a sect which sprung up in Bunyan's
time, and soon became extinct. They believed that the sufferings
of Christ, to his death on Calvary, were only typical of what he
suffers in the body of every believer. This was as contrary to the
express declaration of Holy Writ, 'He was ONCE offered' (Heb 9:28),
as is the absurd notion of the Papists in the mass, or continual
sacrifice of Christ. What impious mortal dares pretend to offer up
Christ to his Father.--Ed.
31. As the carnal Adam, having lost his original righteousness,
imparts a corrupt nature to all his descendants; so the spiritual
Adam, Christ Jesus, by his obedience unto death, conveys spiritual life
to us; believers are made 'the righteousness of God in him.'--Mason.
32. 'Neck' is from hniga, to bend or incline. In Bunyan's time,
these ancient words were well understood by the peasantry. To have
the neck turned, so as to bend the back of the head towards the
back of the body, would be as absurd as for faith to look to its
own works for justification. This would indeed be bowing backward,
instead of bending before, and looking to Jesus and his finished
work for justification.--Ed.
33. Modern editors have altered this to 'imperfections,' but Bunyan
would have us look to the most perfect of our works, and see how
polluted they are.--Ed.
34. Faith looks at things which be not, as though they were. Sense
judges from what it sees and feels, faith from what God says;
sense looks inward to self, faith looks outward to Christ and his
fullness.--Mason.
35. How strangely does the world mistake the source of good works!
The common and fatal error is, that if salvation is all of faith,
then good works will fail; whereas faith is the prolific fountain,
yea, the only source of really good works and holy obedience.--Ed.
36. How universal to fallen nature is that soul-destroying heresy--the
attempt to justify ourselves partly by our own good works, and to
make up the deficiency by the merits of the Saviour! Ye might as
well attempt to serve God and mammon, as to unite our impure works
with those of the pure and holy Jesus. We must, as perishing sinners,
fall into the arms of Divine mercy, and receive pardon as a free
gift, wholly through the merits of the Saviour, or we must for ever
perish. It is an awful consideration.--Ed.
37. 'The civilian'; one who is versed in law and government. See
Imperial Dictionary.--Ed.
38. When the pilgrims Christian and Hopeful had wandered in By-path
Meadow, one that walked before them said that the way led to the
celestial gate. 'He therefore that went before, Vain-confidence by
name, not seeing the way before him, fell into a deep pit, which
was on purpose there made by Giant Despair to catch vain-glorious
fools withal, and was dashed in pieces with his fall.' Beware, O
legalist, civilian, or formalist!--Ed.
39. How deplorably and inexcusably they will perish, who perish by
their own willful unbelief under the gospel! It will be dreadful
indeed to be driven, as it were, from the very gate of heaven to
the lowermost and hottest hell. Lord, send forth thy light, truth,
and power, that sinners may be saved and comforted by coming unto
thee for life and peace!--Mason.
40. This is a striking and soul-searching appeal. O that the Holy
Spirit may 'search me and try me, and see if there be any wicked
way in me, and lead me in the way everlasting,' before we go hence
into the eternal state!--Ed.
***
SAVED BY GRACE;
OR,
A DISCOURSE OF THE GRACE OF GOD:
SHOWING--
I. WHAT IT IS TO BE SAVED. II. WHAT IT IS TO BE SAVED BY GRACE.
III. WHO THEY AEE THAT ABE SAVED BY GRACE. IV. HOW IT APPEARS THAT
THEY ARE SAVED BY GRACE. V. WHAT SHOULD BE THE REASON THAT GOD SHOULD
CHOOSE TO SAVE SINNERS BY GRACE RATHER THAN BY ANY OTHER MEANS.
ADVERTISEMENT BY THE EDITOR.
THIS admirable Treatise upon the most important of all subjects,
that of the soul's salvation, was first published in a pocket volume,
in the year 1675. This has become very rare, but it is inserted in
every edition of the author's collected works. Our copy is reprinted
from the first edition published after the author's decease, in
a small folio volume of his works, 1691. Although it is somewhat
encumbered with subdivisions, it is plain, practical, and written
in Bunyan's strong and energetic style; calculated to excite the
deepest attention, and to fix the mind upon those solemn realities
which alone can unite earth with heaven.
Ho extensive is the meaning of that little sentance, 'Saved by
Grace!' It includes in it redemption from the curse of sin, which
oppresses the poor sinner with the fears of everlasting burnings;
while it elevates the body, soul, and spirit, to an eternal and an
exceeding weight of glory--to the possession of infinite treasures,
inconceivable, and that never fade away.
Bunyan, in opening and deeply investigating this subject, shows his
master hand in every page. It was a subject which, from his first
conviction of sin, while playing a gat at cat on a Sunday, ahd
excited his feelings to an intense degree, absorbing all the powers
of his soul. It was eminently to him the one thing needful--the
sum and substance of human habbiness. He felt that it included the
preservation and re-structure of the body--raised from filth and
vileness--from sickness, pain, and disease--from death and the
grave--to be perfected in immortality like the Saviour's glorious
body. That included in this salvation, is the death ofdeath, and the
swallowing up of the grave, to be no more seen for ever. The soul
will be perfect, and, re-united with the body, be filled 'with
bliss and glory, as much as ever it can hold;' all jars and discord
between sould and body will be finished; and the perfect man be
clothed with righteousness; in a word, be like Christ and with him.
All this is the work of grace, performed by the ever-blessed Trinity.
In displaying the feelings and experience of the inquiring, alarmed,
quickened sinner, we are instructed by a continual illustration of
the Grace Abounding to the Chief of Sinners. He manifests profound
knowledge of the devices of Satan--the workings of unbelief--the
difficulties thrown by the wicked one in the way of the sinner,
to prevent his approach to Christ. He fastens conviction upon
conviction--gives blow upon blow to human pride; proving that there
can be found nothing in our fallen nature to recommend the sinner
to God--all is of grace--from the foundation to the top-stone of a
sinner's salvation. And above all, he clearly shows that salvation
by grace is the most sin-killing doctrine in the world, as well as
the most consoling tidings that can be brought to a sin-sick soul.
'O, when a God of grace is upon a throne of grace, and a poor sinner
stands by and begs for grace, and that in the name of a gracious
Christ, in and by the help of the Spirit of grace, can it be otherwise
but that such a sinner must obtain mercy and grace to help in time
of need? O, then, COME BOLDLY!' p. 360.
But I must not detain the reader from entering upon this solemn
subject; only for a moment, while I quote another passage conceived
in all the ardour of Bunyan's feelings:--'O Son of God! grace was
in all thy tears--grace came out where the. whip smote thee, where
the thorns pricked thee, where the nails and spear pierced thee! O
blessed Son of God! Here is grace indeed!' Unsearchable riches of
grace! Grace to make angels wonder, grace to make sinners happy,
grace to astonish devils! And what will become of them that trample
under foot this Son of God?'
Reader, may this searching, comforting, reviving subject be blessed
to our well-grounded consolation!
GEO. OFFOR.
TO THE READER.
COURTEOUS READER,
In this little book thou art presented with a discourse of the
GRACE of God, and of salvation by that grace. In which discourse,
thou shalt find how each Person in the Godhead doth his part in
the salvation of the sinner. I. The Father putteth forth his grace,
thus. II. The Son putteth forth his grace, thus. III. And the Spirit
putteth forth his grace, thus. Which things thou shalt find here
particularly handled.
Thou shalt also find, in this small treatise, the way of God with
the sinner, as to his CONVERSATION, 1 and the way of the sinner with
God in the same; where[in] the grace of God, and the wickedness of
the sinner, do greatly show themselves.
If thou findest me short in things, impute that [to] my love to
brevity. If thou findest me besides the truth in aught, impute that
to mine infirmity. But if thou findest anything here that serveth
to thy furtherance and joy of faith, impute that to the mercy of
God bestowed on thee and me.
Thine to serve thee with that little I have,
J.B.
SAVED BY GRACE.
"BY GRACE YE ARE SAVED."--EPHESIANS 2:5.
In the first chapter, from the fourth to the twelfth verse, the
apostle is treating of the doctrine of election, both with respect
to the act itself, the end, and means conducing thereto. The act,
he tells us, was God's free choice of some (verse 4,5,11). The end
was God's glory in their salvation (verse 6,14). The means conducing
to that end was Jesus Christ himself--"In whom we have redemption
through his blood, the forgiveness of sins, according to the riches
of his grace" (verse 7). This done, he treateth of the subjection
of the Ephesians to the faith, as it was held forth to them in the
Word of the truth of the gospel, as also of their being sealed by
the Holy Spirit of God unto the day of redemption (verse 12-14).
Moreover, he telleth them how he gave thanks to God for them,
making mention of them in his prayers, even that he would make them
see "what is the hope of his calling, and what the riches of the
glory of his inheritance in the saints, and what is the exceeding
greatness of his power to usward who believe, according to the
working of his mighty power, which he wrought in Christ, when he
raised him from the dead," &c. (verse 15-20).
And lest the Ephesians, at the hearing of these their so many
privileges, should forget how little they deserved them, he tells
them that in time past they were dead in trespasses and sins, and
that then they walked in them "according to the course of this
world, according to the prince of the power of the air, the spirit
that now worketh in the children of disobedience" (Eph 2:2,3).
Having thus called them back to the remembrance of themselves--to
wit, what they were in their state of unregeneracy, he proceedeth
to show them that their first quickening was by the resurrection
of Christ their Head, in whom they before were chosen, and that
by him they were already set down in heavenly places, (verse 5,6);
inserting, by the way, the true cause of all this blessedness,
with what else should be by us enjoyed in another world; and that
is, the love and grace of God: "But God, who is rich in mercy, for
his great love wherewith he loved us, even when we were dead in sins,
hath quickened us together with Christ [by grace ye are saved]."
These last words seen to be the apostle's conclusion rightly drawn
from the premises; as who should say, If you Ephesians were indeed
dead in trespasses and sins; if indeed you were by nature the children
of wrath, even as others, then you deserve no more than others. 2
Again, if God hath chosen you, if God hath justified and saved you
by his Christ, and left others as good as you by nature to perish
in their sins, then the true cause of this your blessed condition
is, the free grace of God. But just thus it is, therefore by grace
ye are saved; therefore all the good which you enjoy more than
others, it is of mere goodwill.
"BY GRACE YE ARE SAVED."
The method that I shall choose to discourse upon these words shall
be this--I will propound certain questions upon the words, and
direct particular answers to them; in which answers I hope I shall
answer also, somewhat at least, the expectation of the godly and
conscientious reader, and so shall draw towards a conclusion.
THE QUESTIONS ARE--
I. What is it to be saved? II. What is it to be saved by grace? III.
Who are they that are saved by grace? IV. How it appears that they
that are saved, are saved by grace? V. What might be the reasons
which prevailed with God to save us by grace, rather than by any
other means?
Now the reason why I propound these five questions upon the words,
it is, because the words themselves admit them; the first three
are grounded upon the several phrases in the text, and the two last
are to make way for demonstration of the whole.
QUEST. I.--WHAT IS IT TO BE SAVED?
This question supposeth that there is such a thing as damnation
due to man for sin; for to save supposeth the person to be saved to
be at present in a sad condition; saving, to him that is not lost,
signifies nothing, neither is it anything in itself. "To save, to
redeem, to deliver," are in the general terms equivalent, and they
do all of them suppose us to be in a state of thraldom and misery;
therefore this word "saved," in the sense that the apostle here
doth use it, is a word of great worth, forasmuch as the miseries
from which we are saved is the misery of all most dreadful.
The miseries from which they that shall be saved shall by their
salvation be delivered, are dreadful; they are no less than sin,
the curse of God, and flames of hell for ever. What more abominable
than sin? What more insupportable than the dreadful wrath of an
angry God? And what more fearful than the bottomless pit of hell?
I say, what more fearful than to be tormented there for ever with
the devil and his angels? Now, to "save," according to my text, is
to deliver the sinner from these, with all things else that attend
them. And although sinners may think that it is no hard matter to
answer this question, yet I must tell you there is no man, that can
feelingly know what it is to be saved, that knoweth not experimentally
something of the dread of these three things, as is evident, because
all others do even by their practice count it a thing of no great
concern, when yet it is of all other of the highest concern among
men; "For what is a man profited if he shall gain the whole world,
and lose his own soul?" (Matt 16:26).
But, I say, if this word "saved" concludeth our deliverance from
sin, how can he tell what it is to be saved that hath not in his
conscience groaned under the burden of sin? yea, it is impossible
else that he should ever cry out with all his heart, "Men and
brethren, what shall we do?"--that is, do to be saved (Acts 2:37).
The man that hath no sores or aches cannot know the virtue of the
salve; I mean, not know it from his own experience, and therefore
cannot prize, nor have that esteem of it, as he that hath received
cure thereby. Clap a plaster to a well place, and that maketh not its
virtue to appear; neither can he to whose flesh it is so applied,
by that application understand its worth. Sinners, you, I mean, that
are not wounded with guilt, and oppressed with the burden of sin,
you cannot--I will say it again--you cannot know, in this senseless
condition of yours, what it is to be saved.
Again; this word "saved," as I said, concludeth deliverance from
the wrath of God. How, then, can he tell what it is to be saved
that hath not felt the burden of the wrath of God? He--he that is
astonished with, and that trembleth at, the wrath of God--he knows
best what it is to be saved (Acts 16:29).
Further, this word "saved," it concludeth deliverance from death and
hell. How, then, can he tell what it is to be saved that never was
sensible of the sorrows of the one, nor distressed with the pains
of the other? The Psalmist says, "The sorrows of death compassed
me, and the pains of hell gat hold upon me: I found trouble and
sorrow. Then called I upon the name of the Lord"--(mark, then),
"then called I upon the name of the Lord; O Lord, I beseech thee,
deliver my soul,"--then, in my distress. When he knew what it was
to be saved, then he called, because, I say, then he knew what it
was to be saved (Psa 18:4,5; 116:3,4). I say, this is the man, and
this only, that knows what it is to be saved. And this is evident,
as is manifest by the little regard that the rest have to saving,
or the little dread they have of damnation. Where is he that seeks
and groans for salvation? I say, where is he that hath taken his
flight for salvation, because of the dread of the wrath to come? "O
generation of vipers, who hath warned you to flee from the wrath to
come?" (Matt 3:7). Alas! do not the most set light by salvation?--as
for sin, how do they love it, embrace it, please themselves with
it, hide it still within their mouth, and keep it close under their
tongue. Besides, for the wrath of God, they feel it not, they fly
not from it; and for hell, it is become a doubt to many if there
be any, and a mock to those whose doubt is resolved by atheism.
But to come to the question--What is it to be saved? To be saved
may either respect salvation in the whole of it, or salvation in
the parts of it, or both. I think this text respecteth both--to
wit, salvation completing, and salvation completed; for "to save"
is a work of many steps; or, to be as plain as possible, "to save"
is a work that hath its beginning before the world began, and shall
not be completed before it is ended.
First, then, we may be said to be saved in the purpose of God before
the world began. The apostle saith that "he saved us, and called
us with an holy calling, not according to our works, but according
to his own purpose and grace, which was given us in Christ Jesus
before the world began" (2 Tim 1:9). This is the beginning of
salvation, and according to this beginning all things concur and
fall out in conclusion--"He hath saved us according to his eternal
purpose, which he purposed in Christ Jesus." God in thus saving
may be said to save us by determining to make those means effectual
for the blessed completing of our salvation; and hence we are said
"to be chosen in Christ to salvation." And again, that he hath in
that choice given us that grace that shall complete our salvation.
Yea, the text is very full, "He hath blessed us with all spiritual
blessings in heavenly places in Christ, according as he hath chosen
us in him before the foundation of the world" (Eph 1:3,4).
Second. As we may be said to be saved in the purpose of God before
the foundation of the world, so we may be said to be saved before
we are converted, or called to Christ. And hence "saved" is put
before "called"; "he hath saved us, and called us"; he saith not,
he hath called us, and saved us; but he puts saving before calling
(2 Tim 1:9). So again, we are said to be "preserved in Christ and
called"; he saith not, called and preserved (Jude 1). And therefore
God saith again, "I will pardon them whom I reserve"--that is, as
Paul expounds it, those whom I have "elected and kept," and this part
of salvation is accomplished through the forbearance of God (Jer
50:20; Rom 11:4,5). God beareth with is own elect, for Christ's sake,
all the time of their unregeneracy, until the time comes which he
hath appointed for their conversion. The sins that we stood guilty
of before conversion, had the judgment due to them been executed
upon us, we had not now been in the world to partake of a heavenly
calling. But the judgment due to them hath been by the patience
of God prevented, and we saved all the time of our ungodly and
unconverted state, from that death, and those many hells, that for
our sins we deserved at the hands of God.
And here lies the reason that long life is granted to the elect
before conversion, and that all the sins they commit and all the
judgments they deserve, cannot drive them out of the world before
conversion. Manasseh, you know, was a great sinner, and for the
trespass which he committed he was driven from his own land, and
carried to Babylon; but kill him they could not, though his sins
had deserved death ten thousand times. But what was the reason?
Why, he was not yet called; God had chosen him in Christ, and laid
up in him a stock of grace, which must be given to Manasseh before
he dies; therefore Manasseh must be convinced, converted, and saved.
That legion of devils that was in the possessed, with all the sins
which he had committed in the time of his unregeneracy, could not
take away his life before his conversion (Mark 5). How many times
was that poor creature, as we may easily conjecture, assaulted for
his life by the devils that were in him, yet could they not kill
him, yea, though his dwelling was near the sea-side, and the devils
had power to drive him too, yet could they not drive him further
than the mountains that were by the sea-side; yea, they could help
him often to break his chains and fetters, and could also make him
as mad as a bedlam, 3 they could also prevail with him to separate
from men, and cut himself with stones, but kill him they could
not, drown him they could not; he was saved to be called; he was,
notwithstanding all this, preserved in Christ, and called. As it
is said of the young lad in the gospel, he was by the devil cast
oft into the fire, and oft into the water, to destroy him, but it
could not be; even so hath he served others, but they must be "saved
to be called" (Mark 9:22). How many deaths have some been delivered
from and saved out of before conversion! Some have fallen into
rivers, some into wells, some into the sea, some into the hands
of men; yea, they have been justly arraigned and condemned, as
the thief upon the cross, but must not die before they have been
converted. They were preserved in Christ, and called.
Called Christian, how many times have thy sins laid thee upon
a sick-bed, and, to thine and others' thinking, at the very mouth
of the grave? yet God said concerning thee, Let him live, for he
is not yet converted. Behold, therefore, that the elect are saved
before they are called. 4 "God, who is rich in mercy, for his great
love wherewith he loved us, even when we were dead in sins," hath
preserved us in Christ, and called us (Eph 2:4,5).
Now this "saving" of us arises from six causes. 1. God hath chosen
us unto salvation, and therefore will not frustrate his own purposes
(1 Thess 5:9). 2. God hath given us to Christ; and his gift, as
well as his calling, is without repentance (Rom 11:29; John 6:37).
3. Christ hath purchased us with his blood (Rom 5:8,9). 4. They
are, by God, counted in Christ before they are converted (Eph
1:3,4). 5. They are ordained before conversion to eternal life;
yea, to be called, to be justified, to be glorified, and therefore
all this must come upon them (Rom 8:29,30). 6. For all this, he
hath also appointed them their portion and measure of grace, and
that before the world began; therefore, that they may partake of all
these privileges, they are saved and called, preserved in Christ,
and called.
Third. To be saved is to be brought to, and helped to lay hold on,
Jesus Christ by faith. And this is called saving by grace through
faith. "For by grace are ye saved through faith; and that not of
yourselves, it is the gift of God" (Eph 2:8).
1. They must be brought unto Christ, yea, drawn unto him; for "no
man," saith Christ, "can come to me, except the Father which hath
sent me draw him" (John 6:44). Men, even the elect, have too many
infirmities to come to Christ without help from heaven; inviting
will not do. "As they called them, so they went from them," therefore
he "drew them with cords" (Hosea 11:2,4).
2. As they must be brought to, so they must be helped to lay hold
on Christ by faith; for as coming to Christ, so faith, is not in our
own power; therefore we are said to be raised up with him "through
the faith of the operation of God." And again, we are said to
believe, "according to the working of his mighty power, which he
wrought in Christ, when he raised him from the dead" (Col 2:12; Eph
1:19,20). Now we are said to be saved by faith, because by faith
we lay hold of, venture upon, and put on Jesus Christ for life.
For life, I say, because God having made him the Saviour, hath
given him life to communicate to sinners, and the life that he
communicates to them is the merit of his flesh and blood, which
whoso eateth and drinketh by faith, hath eternal life, because that
flesh and blood hath merit in it sufficient to obtain the favour of
God. Yea, it hath done so [since] that day it was offered through
the eternal Spirit a sacrifice of a sweet-smelling savour to him;
wherefore God imputeth the righteousness of Christ to him that
believeth in him, by which righteousness he is personally justified,
and saved from that just judgment of the law that was due unto him
(John 5:26, 6:53-58; Eph 4:32; 5:2; Rom 4:23-25).
"Saved by faith." For although salvation beginneth in God's purpose,
and comes to us through Christ's righteousness, yet is not faith
exempted from having a hand in saving of us. Not that it meriteth
aught, but is given by God to those which he saveth, that thereby
they may embrace and put on that Christ by whose righteousness they
must be saved. Wherefore this faith is that which here distinguisheth
them that shall be saved from them that shall be damned. Hence it
is said, "He that believeth not, shall be damned"; and hence again
it is that the believers are called "the children, the heirs, and
the blessed with faithful Abraham;" that the promise by faith in
Jesus Christ might be given to them that believe (Gal 3:6-9,26;
Rom 4:13,14).
And here let Christians warily distinguish betwixt the meritorious
and the instrumental cause of their justification. Christ, with
what he hath done and suffered, is the meritorious cause of our
justification; therefore he is said to be made to us of God, "wisdom
and righteousness;" and we are said to be "justified by his blood,
and saved from wrath through him," for it was his life and blood
that were the price of our redemption (1 Cor 1:30; Rom 5:9,10).
"Redeemed," says Peter, "not with corruptible things, as silver
and gold," alluding to the redemption of money under the law, "but
with the precious blood of Christ." Thou art, therefore, as I have
said, to make Christ Jesus the object of thy faith for justification;
for by his righteousness thy sins must be covered from the sight
of the justice of the law. "Believe on the Lord Jesus Christ, and
thou shalt be saved." "For he shall save his people from their
sins" (Acts 16:31; Matt 1:21).
Fourth. To be saved is to be preserved in the faith to the end.
"He that shall endure unto the end, the same shall be saved" (Matt
24:13). Not that perseverance is an accident in Christianity, or
a thing performed by human industry; they that are saved "are kept
by the power of God, through faith unto salvation" (1 Peter 1:3-6).
But perseverance is absolutely necessary to the complete saving
of the soul, because he that falleth short of the state that they
that are saved are possessed of, as saved, cannot arrive to that
saved state. He that goeth to sea with a purpose to arrive at
Spain, cannot arrive there if he be drowned by the way; wherefore
perseverance is absolutely necessary to the saving of the soul,
and therefore it is included in the complete saving of us--"Israel
shall be saved in the Lord with an everlasting salvation: ye shall
not be ashamed nor confounded world without end" (Isa 45:17).
Perseverance is here made absolutely necessary to the complete
saving of the soul.
But, as I said, this part of salvation dependeth not upon human
power, but upon him that hath begun a good work in us (Phil 1:6).
This part, therefore, of our salvation is great, and calleth for
no less than the power of God for our help to perform it, as will
be easily granted by all those that consider--
1. That all the power and policy, malice and rage, of the devils
and hell itself are against us. Any man that understandeth this will
conclude that to be saved is no small thing. The devil is called
a god, a prince, a lion, a roaring lion; it is said that he hath
death and the power of it, &c. But what can a poor creature, whose
habitation is in flesh, do against a god, a prince, a roaring lion,
and the power of death itself? Our perseverance, therefore, lieth
in the power of God; "the gates of hell shall not prevail against
it."
2. All the world is against him that shall be saved. But what
is one poor creature to all the world, especially if you consider
that with the world is terror, fear, power, majesty, laws, jails,
gibbets, hangings, burnings, drownings, starvings, banishments,
and a thousand kinds of deaths? (1 John 5:4,5; John 16:33).
3. Add to this, that all the corruptions that dwell in our flesh
are against us, and that not only in their nature and being, but
they lust against us, and war against us, to "bring us into captivity
to the law of sin and death" (Gal 5:17; 1 Peter 2:11; Rom 7:23).
4. All the delusions in the world are against them that shall be
saved, many of which are so cunningly woven, so plausibly handled,
so rarely5 polished with Scripture and reason, that it is ten
thousand wonders that the elect are not swallowed up with them;
and swallowed up they would be, were they not elect, and was not
God himself engaged, either by power to keep them from falling, or
by grace to pardon if they fall, and to lift them up again (Matt
24:24; Eph 4:14; Rom 3:12).
5. Every fall of the saved is against the salvation of his soul;
but a Christian once fallen riseth not but as helped by Omnipotent
power--"O Israel, thou hast fallen by thine iniquity," "but in me
is thy help," says God (Hosea 13:9; 14:1; Psa 37:23).
Christians, were you awake, here would be matter of wonder to you,
to see a man assaulted with all the power of hell, and yet to come
off a conqueror! Is it not a wonder to see a poor creature, who
in himself is weaker than the moth, to stand against and overcome
all devils, all the world, all his lusts and corruptions? (Job
4:19). Or if he fall, is it not a wonder to see him, when devils
and guilt are upon him, to rise again, stand upon his feet again,
walk with God again, and persevere after all this in the faith and
holiness of the gospel? He that knows himself, wonders; he that
knows temptation, wonders; he that knows what falls and guilt mean,
wonders; indeed, perseverance is a wonderful thing, and is managed
by the power of God; for he only "is able to keep you from falling,
and to present you faultless before the presence of his glory with
exceeding joy" (Jude 24). Those of the children of Israel that went
from Egypt, and entered the land of Canaan, how came they thither?
Why, the text says, that "as an eagle spreadeth abroad her wings,
so the Lord alone did lead them." And again, "he bore them, and
carried them all the days of old" (Deu 32:11,12; Isa 63:9). David
also tells us that mercy and goodness should follow him all the
days of his life, and so he should dwell in the house of the Lord
for ever (Psa 23:6).
Fifth. To be saved calls for more than all this; he that is saved,
must, when this world can hold him no longer, have a safe-conduct
to heaven, for that is the place where they that are saved must to
the full enjoy their salvation. This heaven is called "the end of
our faith," because it is that which faith looks at; as Peter says,
"Receiving the end of your faith, even the salvation of your souls."
And again, "But we are not of them who draw back unto perdition;
but of them that believe to the saving of the soul" (1 Peter 1:9;
Heb 10:39). For, as I said, heaven is the place for the saved to
enjoy their salvation in, with that perfect gladness that is not
attainable here. Here we are saved by faith and hope of glory;
but there, we that are saved shall enjoy the end of our faith and
hope, even the salvation of our souls. There is "Mount Zion, the
heavenly Jerusalem, the general assembly and church of the firstborn;"
there is the "innumerable company of angels, and the spirits of
just men made perfect;" there is "God the judge of all, and Jesus
the Mediator of the new covenant;" there shall our soul have
as much of heaven as it is capable of enjoying, and that without
intermission; wherefore, when we come there we shall be saved indeed!
But now for a poor creature to be brought hither, this is the life
of the point. But how shall I come hither? there are heights and
depths to hinder (Rom 8:38,39).
Suppose the poor Christian is now upon a sick-bed, beset with a
thousand fears, and ten thousand at the end of that; sick-bed fears!
and they are sometimes dreadful ones; fears that are begotten by
the review of the sin, perhaps, of forty years' profession; fears
that are begotten by dreadful and fearful suggestions of the devil,
the sight of death, and the grave, and it may be of hell itself;
fears that are begotten by the withdrawing and silence of God and
Christ, and by, it may be, the appearance of the devil himself;
some of these made David cry, "O spare me" a little, "that I may
recover strength before I go hence, and be no more" (Psa 39:13).
"The sorrows of death," said he, "compassed me, and the pains of
hell gat hold upon me; I found trouble and sorrow" (Psa 116:3).
These things, in another place, he calls the bands that the godly
have in their death, and the plagues that others are not aware of.
"They are not in trouble as other men; neither are they plagued
like other men" (Psa 73:9). But now, out of all these, the Lord
will save his people; not one sin, nor fear, nor devil shall hinder;
nor the grave nor hell disappoint thee. But how must this be? Why,
thou must have a safe-conduct to heaven? 6 What conduct? A conduct
of angels: "Are they not all ministering spirits, sent forth to
minister for them who shall be heirs of salvation?" (Heb 1:14).
These angels, therefore, are not to fail them that are the saved;
but must, as commissioned of God, come down from heaven to do this
office for them; they must come, I say, and take the care and charge
of our soul, to conduct it safely into Abraham's bosom. It is not
our meanness in the world, nor our weakness of faith, that shall
hinder this; nor shall the loathsomeness of our diseases make these
delicate spirits shy of taking this charge upon them. Lazarus the
beggar found this a truth; a beggar so despised of the rich glutton
that he was not suffered to come within his gate; a beggar full
of sores and noisome putrefaction; yet, behold, when he dies, the
angels come from heaven to fetch him thither: "And it came to pass
that the beggar died, and was carried by the angels into Abraham's
bosom" (Luke 16:22). True, sick-bed temptations are ofttimes the
most violent, because then the devil plays his last game with us,
he is never to assault us more; besides, perhaps God suffereth it
thus to be, that the entering into heaven may be the sweeter, and
ring of this salvation the louder! O it is a blessed thing for
God to be our God and our guide even unto death, and then for his
angels to conduct us safely to glory; this is saving indeed. And
he shall save Israel "out of all his troubles;" out of sick-bed
troubles as well as others (Psa 25:22; 34:6; 48:14).
Sixth. To be saved, to be perfectly saved, calls for more than all
this; the godly are not perfectly saved when their soul is possessed
of heaven. True, their spirit is made perfect, and hath as much of
heaven as at present it can hold, but man, consisting of body and
soul, cannot be said to be perfectly saved so long as but part of
him is in the heavens; his body is the price of the blood of Christ
as well as his spirit; his body is the temple of God, and a member
of the body, and of the flesh, and of the bones of Christ; he cannot,
then, be completely saved until the time of the resurrection of the
dead (1 Cor 6:13-19; Eph 5:30). Wherefore, when Christ shall come
the second time, then will he save the body from all those things
that at present make it incapable of the heavens. "For our conversation
is in heaven; from whence also we look for the Saviour, the Lord
Jesus Christ; who shall change" this "our vile body, that it may
be fashioned like unto his glorious body" (Phil 3:20,21). O what a
great deal of good God hath put into this little word "saved"! We
shall not see all the good that God hath put into this word "saved"
until the Lord Jesus comes to raise the dead. "It doth not yet
appear what we shall be" (1 John 3:2). But till it appears what we
shall be, we cannot see the bottom of this word "saved." True, we
have the earnest of what we shall be, we have the Spirit of God,
"which is the earnest of our inheritance until the redemption of the
purchased possession" (Eph 1:14). The possession is our body--it is
called "a purchased possession," because it is the price of blood;
now the redemption of this purchased possession is the raising
of it out of the grave, which raising is called the redemption of
our body (Rom 8:23). And when this vile body is made like unto his
glorious body, and this body and soul together possessed of the
heavens, then shall we be every way saved.
There are three things from which this body must be saved--1. There
is that sinful filth and vileness that yet dwells in it, under
which we groan earnestly all our days (2 Cor 5:1-3). 2. There
is mortality, that subjecteth us to age, sickness, aches, pains,
diseases, and death. 3. And there is the grave and death itself,
for death is the last enemy that is to be destroyed. "So when this
corruptible shall have put on incorruption, and this mortal shall
have put on immortality, then shall be brought to pass the saying
that is written, Death is swallowed up in victory" (1 Cor 15:54).
So then, when this comes to pass, then we shall be saved; then
will salvation, in all the parts of it, meet together in our glory;
then we shall be every way saved--saved in God's decree, saved
in Christ's undertakings, saved by faith, saved in perseverance,
saved in soul, and in body and soul together in the heavens, saved
perfectly, everlastingly, gloriously.
[Of the state of our body and soul in heaven.]
Before I conclude my answer to the first question, I would discourse
a little of the state of our body and soul in heaven, when we shall
enjoy this blessed state of salvation.
First. Of the soul; it will then be filled in all the faculties of
it with as much bliss and glory as ever it can hold.
1. The understanding shall then be perfect in knowledge--"Now
we know but in part;" we know God, Christ, heaven, and glory, but
in part; "but when that which is perfect is come, then that which
is in part shall be done away" (1 Cor 13:10). Then shall we have
perfect and everlasting visions of God, and that blessed one his
Son Jesus Christ, a good thought of whom doth sometimes so fill us
while in this world, that it causeth "joy unspeakable and full of
glory." 2. Then shall our will and affections be ever in a burning
flame of love to God and his Son Jesus Christ; our love here hath
ups and downs, but there it shall be always perfect with that
perfection which is not possible in this world to be enjoyed. 3.
Then will our conscience have that peace and joy that neither tongue
nor pen of men or angels can express. 4. Then will our memory be
so enlarged to retain all things that happened to us in this world,
so that with unspeakable aptness we shall call to mind all God's
providences, all Satan's malice, all our own weaknesses, all the
rage of men, and how God made all work together for his glory and
our good, to the everlasting ravishing of our hearts.
Second. For our body; it shall be raised in power, in incorruption,
a spiritual body and glorious (1 Cor 15:44). The glory of which is
set forth by several things--1. It is compared to "the brightness
of the firmament," and to the shining of the stars "for ever and
ever" (Dan 12:3; 1 Cor 15:41,42). 2. It is compared to the shining
of the sun--"Then shall the righteous shine forth as the sun in
the kingdom of their Father. Who hath ears to hear, let him hear"
(Matt 13:43). 3. Their state is then to be equally glorious with
angels; "But they which shall be counted worthy to obtain that
world, and the resurrection from the dead, neither marry, nor are
given in marriage; neither can they die any more, for they are equal
unto the angels" (Luke 20:35,36). 4. It is said that then this our
vile body shall be like the glorious body of Jesus Christ (Phil
3:20,21; 1 John 3:2,3). 5. And now, when body and soul are thus
united, who can imagine what glory they both possess? They will now
be both in capacity, without jarring, to serve the Lord with shouting
thanksgivings, and with a crown of everlasting joy upon their head. 8
In this world there cannot be that harmony and oneness of body
and soul as there will be in heaven. Here the body sometimes sins
against the soul, and the soul again vexes and perplexes the body
with dreadful apprehensions of the wrath and judgment of God. While
we be in this world, the body oft hangs this way, and the soul the
quite contrary; but there, in heaven, they shall have that perfect
union as never to jar more; but now the glory of the body shall so
suit with the glory of the soul, and both so perfectly suit with
the heavenly state, that it passeth words and thoughts.
Third. Shall I now speak of the place that this saved body and soul
shall dwell in?
Why, 1. It is a city (Heb 11:16; Eph 2:19,22). 2. It is called
heaven (Heb 10:34). 3. It is called God's house (John 14:1-3). 4.
It is called a kingdom (Luke 12:32). 5. It is called glory (Col
3:4; Heb 2:10). 6. It is called paradise (Rev 2:7). 7. It is called
everlasting habitations (Luke 16:9).
Fourth. Shall I speak of their company?
Why, 1. They shall stand and live in the presence of the glorious
God, the Judge of all (Heb 12:23). 2. They shall be with the Lamb,
the Lord Jesus. 3. They shall be with an innumerable company of
holy angels (Heb 12:22). 4. They shall be with Abraham, Isaac, and
Jacob, and all the prophets, in the kingdom of heaven (Luke 13:28).
Fifth. Shall I speak of their heavenly raiment?
1. It is salvation; they shall be clothed with the garment of
salvation (Psa 132:16; 149:4; Isa 61:10). 2. This raiment is called
white raiment, signifying their clean and innocent state in heaven.
"And they," says Christ, "shall walk with me in white, for they
are worthy" (Rev 3:4; 19:8; Isa 57:2). 3. It is called glory--"When
he shall appear, we shall appear with him in glory" (Col 3:4). 4.
They shall also have crowns of righteousness, everlasting joy and
glory (Isa 35:10; 2 Tim 4:8; 1 Peter 5:4).
Sixth. Shall I speak of their continuance in this condition?
1. It is for ever and ever. "And they shall see his face, and his
name shall be in their foreheads; and they shall reign for ever and
ever" (Rev 22:4,5). 2. It is everlasting. "And this is the will of
him that sent me, that every one which seeth the Son, and believeth
on him, may have everlasting life" (John 6:40,47). 3. It is life
eternal. "My sheep hear my voice, and I know them, and they follow
me; and I give unto them eternal life" (John 10:27,28). 4. It is
world without end. "But Israel shall be saved in the Lord with an
everlasting salvation; ye shall not be ashamed nor confounded world
without end" (Isa 45:17; Eph 3:20,21).
O sinner! what sayest thou? How dost thou like being saved? Doth
not thy mouth water? Doth not thy heart twitter at being saved? Why,
come then: "The Spirit and the bride say, Come. And let him that
heareth say, Come. And let him that is athirst come. And whosoever
will, let him take the water of life freely" (Rev 22:17).
QUEST. II.--WHAT IS IT TO BE SAVED BY GRACE?
Now I come to the second question--to wit, What is it to be saved
by grace? For so are the words of the text, "By grace ye are saved."
But,
First. I must touch a little upon the word GRACE, and show you
how diversely it is taken. Sometimes it is taken for the goodwill
and favour of men (Esth 2:17: Ruth 2:2: 1 Sam 1:18: 2 Sam 16:4).
Sometimes it is taken for those sweet ornaments that a life
according to the Word of God putteth about the neck 9 (Prov 1:9;
3:22). Sometimes it is taken for the charity of the saints, as 2
Corinthians 9:6-8.
But "grace" in the text is taken for God's goodwill, "the goodwill of
him that dwelt in the bush;" and is expressed variously. Sometimes
it is called "his good pleasure." Sometimes, "the good pleasure
of his will," which is all one with "the riches of his grace" (Eph
1:7). Sometimes it is expressed by goodness, pity, love, mercy,
kindness, and the like (Rom 2:4; Isa 63:9; Titus 3:4,5). Yea, he
styles himself, "The Lord, the Lord God, merciful and gracious,
long-suffering, and abundant in goodness and truth, keeping mercy
for thousands, forgiving iniquity and transgression and sin, and
that will by no means clear the guilty" (Exo 34:6,7).
Second. As the word "grace" signifieth all these, so it intimates
to us that all these are free acts of God, free love, free mercy,
free kindness; hence we have other hints in the Word about the nature
of grace, as, 1. It is an act of God's will, which must needs be
free; an act of his own will, of the good pleasure of his will; by
each of these expressions is intimated that grace is a free act of
God's goodness towards the sons of men. 2. Therefore it is expressly
said--"Being justified freely by his grace" (Rom 3:24). 3. "And
when they had nothing to pay, he frankly forgave them both" (Luke
7:42). 4. And again, "Not for your sakes do I this, saith the Lord
God, be it known unto you" (Eze 36:32; Deu 9:5). 5. And therefore
"grace," and the deservings of the creature, are set in flat
opposition one to another--"And if by grace, then is it no more
of works; otherwise grace is no more grace. But if it be of works,
then is it no more grace; otherwise work is no more work" (Rom
11:6).
The word "grace," therefore, being understood, doth most properly
set forth the true cause of man's happiness with God, not but that
those expressions, love, mercy, goodness, pity, kindness, &c., and
the like, have their proper place in our happiness also. Had not
God loved us, grace had not acted freely in our salvation; had not
God been merciful, good, pitiful, kind, he would have turned away
from us when he saw us in our blood (Eze 16).
So then, when he saith, "By grace ye are saved," it is all one as
if he had said, By the goodwill, free mercy, and loving-kindness
of God ye are saved; as the words conjoined with the text do also
further manifest: "But God," saith Paul, "who is rich in mercy,
for his great love wherewith he loved us, even when we were dead
in sins, hath quickened us together with Christ [by grace ye are
saved]."
[Third.] The words thus understood admit us these few conclusions--1.
That God, in saving of the sinner, hath no respect to the sinner's
goodness; hence it is said he is frankly forgiven, and freely
justified (Luke 7:42; Rom 3:24). 2. That God doth this to whom
and when he pleases, because it is an act of his own good pleasure
(Gal 1:15,16). 3. This is the cause why great sinners are saved,
for God pardoneth "according to the riches of his grace" (Eph
1:7). 4. This is the true cause that some sinners are so amazed and
confounded at the apprehension of their own salvation; his grace
is unsearchable; and by unsearchable grace God oft puzzles and
confounds our reason (Eze 16:62,63; Acts 9:6). 5. This is the cause
that sinners are so often recovered from their backslidings, healed
of their wounds that they get by their falls, and helped again to
rejoice in God's mercy. Why, he will be gracious to whom he will
be gracious, and he will have compassion on whom he will have
compassion (Rom 9:15).
[Fourth.] But I must not here conclude this point. We are here
discoursing of the grace of God, and that by it we are saved; saved,
I say, by the grace of God.
Now, God is set forth in the Word unto us under a double consideration--1.
He is set forth in his own eternal power and Godhead; and as thus
set forth, we are to conceive of him by his attributes of power,
justice, goodness, holiness, everlastingness, &c. 2. But then, we
have him set forth in the Word of truth as consisting of Father,
Son, and Spirit; and although this second consideration containeth
in it the nature of the Godhead, yet the first doth not demonstrate
the persons in the Godhead. We are saved by the grace of God--that
is, by the grace of the Father, who is God; by the grace of the
Son, who is God; and by the grace of the Spirit, who is God.
Now, since we are said to be "saved by grace," and that the grace
of God; and since also we find in the Word that in the Godhead
there are Father, Son, and Holy Ghost, we must conclude that it is
by the grace of the Father, Son, and Spirit that we are saved; wherefore
grace is attributed to the Father, Son, and Holy Ghost distinctly.
1. Grace is attributed to the Father, as these scriptures testify;
Romans 7:25, 1 Corinthians 1:3, 2 Corinthians 1:2, Galatians 1:3,
Ephesians 1:2, Philippians 1:2, Colossians 1:2, 1 Thessalonians
1:1, 2 Thessalonians 1:2, 1 Timothy 1:2, 2 Timothy 1:2, Titus 1:4,
Philemon 3. 2. Grace is also attributed to the Son, and I first
manifest it by all those texts above-mentioned, as also by these
that follow: 2 Corinthians 8:9, 13:14, Galatians 6:18, Philippians
4:23, 1 Thessalonians 5:28, 2 Thessalonians 3:18, Philemon 25,
Revelation 22:21. 3. It is also attributed to the Holy Ghost. Now,
he is here called the Spirit of grace, because he is the author of
grace as the Father, and the Son (Zech 12:10; Heb 10:29).
So then, it remaineth that I show you, FIRST, How we are saved by
the grace of the Father. SECOND, How we are saved by the grace of
the Son. And, THIRD, How we are saved by the grace of the Spirit.
Of the Father's grace.
FIRST. How we are saved by the grace of the Father. Now this will
I open unto you thus--
1. The Father by his grace hath bound up them that shall go to
heaven in an eternal decree of election; and here, indeed, as was
showed at first, is the beginning of our salvation (2 Tim 1:9). And
election is reckoned not the Son's act, but the Father's--"Blessed
be the God and Father of our Lord Jesus Christ, who hath blessed
us with all spiritual blessings in heavenly places in Christ,
according as he hath chosen us in him before the foundation of the
world" (Eph 1:3,4). Now this election is counted an act of grace--"So
then, at this present time also, there is a remnant according to
the election of grace" (Rom 11:5).
2. The Father's grace ordaineth and giveth the Son to undertake
for us our redemption. The Father sent the Son to be the Saviour
of the world--"In whom we have redemption through his blood, the
forgiveness of sins, according to the riches of his grace; that in
the ages to come he might shew the exceeding riches of his grace,
in his kindness toward us through Christ Jesus" (Eph 1:7; 2:7; 1
John 4:14; John 3:16; 6:32,33; 12:49).
3. The Father's grace giveth us to Christ to be justified by his
righteousness, washed in his blood, and saved by his life. This
Christ mentioneth, and tells us it is his Father's will that they
should be safe-coming at the last day, and that he had kept them
all the days of his life, and they shall never perish (John 6:37-39;
17:2,12).
4. The Father's grace giveth the kingdom of heaven to those that
he hath given to Jesus Christ--"Fear not, little flock, for it is
your Father's good pleasure to give you the kingdom" (Luke 12:32).
5. The Father's grace provideth and layeth up in Christ, for those
that he hath chosen, a sufficiency of all spiritual blessings, to
be communicated to them at their need, for their preservation in the
faith, and faithful perseverance through this life; "not according
to our works, but according to his own purpose and grace, which
was given us in Christ Jesus before the world began" (2 Tim 1:9;
Eph 1:3,4).
6. The Father's grace saveth us by the blessed and effectual call
that he giveth us to the fellowship of his Son Jesus Christ (1 Col
1:9; Gal 1:15).
7. The Father's grace saveth us by multiplying pardons to us, for
Christ's sake, day by day--"In whom we have redemption through
his blood, the forgiveness of sins, according to the riches of his
grace" (Eph 1:7).
8. The Father's grace saves us by exercising patience and forbearance
towards us all the time of our unregeneracy (Rom 3:24).
9. The Father's grace saveth us by holding of us fast in his hand,
and by keeping of us from all the power of the enemy--"My Father,"
said Christ, "that gave them me, is greater than all, and no man
is able to pluck them out of my Father's hand" (John 10:29).
10. What shall I say? The Father's grace saveth us by accepting of
our persons and services, by lifting up the light of his countenance
upon us, by manifesting of his love unto us, and by sending of his
angels to fetch us to himself, when we have finished our pilgrimage
in this world.
Of the grace of the Son.
SECOND. I come now to speak of the grace of the Son; for as the
Father putteth forth his grace in the saving of the sinner, so doth
the Son put forth his--"For ye know the grace of our Lord Jesus
Christ, that, though he was rich, yet for your sakes he became
poor, that ye through his poverty might be rich" (2 Cor 8:9).
Here you see also that the grace of our Lord Jesus Christ is brought
in as a partner with the grace of his Father in the salvation of
our souls. Now this is the grace of our Lord Jesus Christ; he was
rich, but for our sakes he became poor, that we through his poverty
might be made rich.
To inquire, then, into this grace, this condescending grace of
Christ, and that by searching out how rich Jesus Christ was, and
then how poor he made himself, that we through his poverty might
have the riches of salvation.
First. How rich was Jesus Christ? To which I answer--1. Generally;
2. Particularly.
1. Generally. He was rich as the Father--"All things that the Father
hath," saith he, "are mine." Jesus Christ is the Lord of all, God
over all, blessed for ever. "He thought it not robbery to be equal
with God," being naturally and eternally God, as the Father, but
of his Godhead he could not strip himself (John 10:30; 16:15; Acts
10:36; Phil 2:6; Rom 9:4,5).
2. Particularly. Jesus Christ had glory with the Father; yea, a
manifold glory with him, which he stripped himself of.
(1.) He had the glory of dominion, he was Lord of all the creatures;
they were under him upon a double account--(a) as he was their
Creator (Col 1:16); (b) as he was made the heir of God (Heb 1:2).
(2.) Therefore the glory of worship, reverence, and fear from all
creatures, was due unto him; the worship, obedience, subjection,
and service of angels were due unto him; the fear, honour, and glory
of kings, and princes, and judges of the earth were due unto him;
the obedience of the sun, moon, stars, clouds, and all vapours,
were due unto him; all dragons, deeps, fire, hail, snow, mountains
and hills, beasts, cattle, creeping things, and flying fowls, the
service of them all, and their worship, were due unto him (Psa
148).
(3.) The glory of the heavens themselves was due unto him; in a
word, heaven and earth were his.
(4.) But above all, the glory of communion with his Father was his;
I say, the glory of that unspeakable communion that he had with the
Father before his incarnation, which alone was worth ten thousand
worlds, that was ever his.
(5.) But again; as Jesus Christ was possessed with this, so,
besides, he was Lord of life; this glory also was Jesus Christ's:
"In him was life," therefore he is called the Prince of it; because
it was in him originally as in the Father (Acts 3:15). He gave to
all life and breath, and all things; angels, men, beasts, they had
all their life from him.
(6.) Again, as he was Lord of glory, and Prince of life, so he was
also Prince of peace, (Isa 9:6); and by him was maintained that
harmony and goodly order which were among things in heaven and
things on earth.
Take things briefly in these few particulars--(a.) The heavens were
his, and he made them. (b.) Angels were his, and he made them. (c.)
The earth was his, and he made it. (d.) Man was his, and he made
him.
[Second. How poor he made himself.] Now this heaven he forsook for
our sakes--"He came into the world to save sinners" (1 Tim 1:15).
[1.] He was made lower than the angels, for the suffering of death
(Heb 2:9). When he was born, he made himself, as he saith, a worm,
or one of no reputation; he became the reproach and byword of the
people; he was born in a stable, laid in a manger, earned his bread
with his labour, being by trade a carpenter (Psa 22:6; Phil 2:7;
Luke 2:7; Mark 6:3). When he betook himself to his ministry, he
lived upon the charity of the people; when other men went to their
own houses, Jesus went to the Mount of Olives. Hark what himself
saith for the clearing of this--"Foxes have holes, and birds of
the air have nests, but the Son of man hath not where to lay his
head." He denied himself of this world's good (Luke 8:2,3; 9:58;
John 7:35; 8:1).
[2.] Again, as he was Prince of life, so he for our sakes laid
down that also; for so stood the matter, that he or we must die;
but the grace that was in his heart wrought with him to lay down
his life: "He gave his life a ransom for many." He laid down his
life that we might have life; he gave his flesh and blood for the
life of the world; he laid down his life for his sheep.
[3.] Again; he was Prince of peace, but he forsook his peace also.
(1.) He laid aside peace with the world, and chose upon that account
to be a man of sorrows and acquainted with grief, and therefore
was persecuted from his cradle to his cross, by kings, rulers, &c.
(2.) He laid aside his peace with his Father, and made himself the
object of his Father's curse, insomuch that the Lord smote, struck,
and afflicted him; and, in conclusion, hid his face from him (as
he expressed, with great crying) at the hour of his death.
[Object.] But perhaps some may say, What need was there that Jesus
Christ should do all this? Could not the grace of the Father save
us without this condescension of the Son?
Answ. As there is grace, so there is justice in God; and man
having sinned, God concluded to save him in a way of righteousness;
therefore it was absolutely necessary that Jesus Christ should put
himself into our very condition, sin only excepted. 1. Now by sin
we had lost the glory of God, therefore Jesus Christ lays aside the
glory that he had with the Father (Rom 3:23; John 17:5). 2. Man by
sin had shut himself out of an earthly paradise, and Jesus Christ
will leave his heavenly paradise to save him (Gen 3:24; 1 Tim 1:15;
John 6:38,39). 3. Man by sin had made himself lighter than vanity,
and this Lord God, Jesus Christ, made himself lower than the angels
to redeem him (Isa 40:17; Heb 2:7). 4. Man by sin lost his right to
the creatures, and Jesus Christ will deny himself of a whole world
to save him (Luke 9:58). 5. Man by sin had made himself subject to
death; but Jesus Christ will lose his life to save him (Rom 6:23).
6. Man by sin had procured to himself the curse of God; but Jesus
Christ will bear that curse in his own body to save him (Gal 3:13).
7. Man by sin had lost peace with God; but this would Jesus Christ
lose also, to the end man might be saved. 8. Man should have been
mocked of God, therefore Christ was mocked of men. 9. Man should
have been scourged in hell; but, to hinder that, Jesus was scourged
on earth. 10. Man should have been crowned with ignominy and shame;
but, to prevent that, Jesus was crowned with thorns. 11. Man should
have been pierced with the spear of God's wrath; but, to prevent
that, Jesus was pierced both by God and men. 12. Man should have
been rejected of God and angels; but, to prevent that, Jesus was
forsaken of God, and denied, hated, and rejected of men (Isa 48:22;
Prov 1:24-26; Matt 27:26,39,46; Psa 9:17; 11:6; 22:7; Dan 12:2;
John 19:2-5,37; Num 24:8; Zech 12:10; Luke 9:22).
I might thus enlarge, and that by authority from this text--"He became
poor, that ye through his poverty might be rich." All the riches
he stripped himself of, it was for our sakes; all the sorrows he
underwent, it was for our sakes; to the least circumstance of the
sufferings of Christ there was necessity that so it should be, all
was for our sakes: "For our sakes he became poor, that ye through
his poverty might be rich."
And you see the argument that prevailed with Christ to do this
great service for man, the grace that was in his heart; as also
the prophet saith, "In his love and in his pity he redeemed them."
According to this in the Corinthians, "Ye know the grace of our
Lord Jesus Christ"; both which agree with the text, "By grace ye
are saved."
I say, this was the grace of the Son, and the exercise thereof. The
Father therefore shows his grace one way, and the Son his another.
It was not the Father, but the Son, that left his heaven for
sinners; it was not the Father, but the Son, that spilt his blood
for sinners. The Father indeed gave the Son, and blessed be the
Father for that; and the Son gave his life and blood for us, and
blessed be the Son for that.
But methinks we should not yet have done with this grace of
the Son. Thou Son of the Blessed, what grace was manifest in thy
condescension! Grace brought thee down from heaven, grace stripped
thee of thy glory, grace made thee poor and despicable, grace made
thee bear such burdens of sin, such burdens of sorrow, such burdens
of God's curse as are unspeakable. O Son of God! grace was in all
thy tears, grace came bubbling out of thy side with thy blood,
grace came forth with every word of thy sweet mouth (Psa 45:2; Luke
4:22). Grace came out where the whip smote thee, where the thorns
pricked thee, where the nails and spear pierced thee. O blessed
Son of God! Here is grace indeed! Unsearchable riches of grace!
Unthought-of riches of grace! Grace to make angels wonder, grace to
make sinners happy, grace to astonish devils. And what will become
of them that trample under foot this Son of God?
Of the grace of the Spirit. THIRD. I come now to speak of the grace
of the Spirit; for he also saveth us by his grace. The Spirit, I
told you, is God, as the Father and the Son, and is therefore also
the author of grace; yea, and it is absolutely necessary that he
put forth his grace also, or else no flesh can be saved. The Spirit
of God hath his hand in saving of us many ways; for they that go
to heaven, as they must be beholding to the Father and the Son,
so also to the Spirit of God. The Father chooseth us, giveth us to
Christ, and heaven to us, and the like. The Son fulfills the law
for us, takes the curse of the law from us, bears in his own body
our sorrows, and sets us justified in the sight of God. The Father's
grace is showed in heaven and earth; the Son's grace is showed on
the earth, and on the cross; and the Spirit's grace must be showed
in our souls and bodies, before we come to heaven.
Quest. But some may say, Wherein doth the saving grace of the Spirit
appear?
Answ. In many things.
In taking possession of us for his own, in his making of us his
house and habitation, so that though the Father and the Son have
both gloriously put forth gracious acts in order to our salvation,
yet the Spirit is the first that makes seizure of us (1 Cor 3:16;
6:19; Eph 2:21,22). Christ, therefore, when he went away, said not
that he would send the Father, but the Spirit, and that he should
be in us for ever--"If I depart," said Christ, "I will send him,
the Spirit of truth, the Comforter" (John 14:16; 16:7,13).
The Holy Spirit coming into us, and dwelling in us, worketh out
many salvations for us now, and each of them in order also to our
being saved for ever.
1. He saveth us from our darkness by illuminating of us; hence he
is called "the Spirit of revelation," because he openeth the blind
eyes, and so consequently delivereth us from that darkness which
else would drown us in the deeps of hell (Eph 1:17,19).
2. He it is that convinceth us of the evil of our unbelief, and
that shows us the necessity of our believing in Christ; without
the conviction of this we should perish (John 16:9).
3. This is that finger of God by which the devil is made to give
place unto grace, by whose power else we should be carried headlong
to hell (Luke 11:20-22).
4. This is he that worketh faith in our hearts, without which
neither the grace of the Father nor the grace of the Son can save
us, "For he that believeth not, shall be damned" (Mark 16:16; Rom
15:13).
5. This is he by whom we are born again; and he that is not so born
can neither see nor inherit the kingdom of heaven (John 3:3-7).
6. This is he that setteth up his kingdom in the heart, and by that
means keepeth out the devil after he is cast out, which kingdom of
the Spirit, whoever wanteth, they lie liable to a worse possession
of the devil than ever (Matt 12:43-45; Luke 11:24,25).
7. By this Spirit we come to see the beauty of Christ, without
a sight of which we should never desire him, but should certainly
live in the neglect of him, and perish (John 16:14; 1 Cor 2:9-13;
Isa 53:1,2).
8. By this Spirit we are helped to praise God acceptably, but
without it, it is impossible to be heard unto salvation (Rom 8:26;
Eph 6:18; 1 Cor 14:15).
9. By this blessed Spirit the love of God is shed abroad in our
hearts, and our hearts are directed into the love of God (Rom 5:5;
2 Thess 2:13).
10. By this blessed Spirit we are led from the ways of the flesh
into the ways of life, and by it our mortal body, as well as our
immortal soul, is quickened in the service of God (Gal 5:18,25;
Rom 8:11).
11. By this good Spirit we keep that good thing, even the seed of
God, that at the first by the Word of God was infused into us, and
without which we are liable to the worst damnation (1 John 3:9; 1
Peter 1:23; 2 Tim 1:14).
12. By this good Spirit we have help and light against all the
wisdom and cunning of the world, which putteth forth itself in its
most cursed sophistications to overthrow the simplicity that is in
Christ (Matt 10:19,20; Mark 13:11; Luke 12:11,12).
13. By this good Spirit our graces are maintained in life and
vigour, as faith, hope, love, a spirit of prayer, and every grace
(2 Cor 4:13; Rom 15:13; 2 Tim 1:7; Eph 6:18; Titus 3:5).
14. By this good Spirit we are sealed to the day of redemption (Eph
1:14).
15. And by this good Spirit we are made to wait with patience until
the redemption of the purchased possession comes (Gal 5:5).
Now all these things are so necessary to our salvation, that I
know not which of them can be wanting; neither can any of them be
by any means attained but by this blessed Spirit.
And thus have I in few words showed you the grace of the Spirit,
and how it putteth forth itself towards the saving of the soul.
And verily, Sirs, it is necessary that you know these things
distinctly--to wit, the grace of the Father, the grace of the Son,
and the grace of the Holy Ghost; for it is not the grace of one,
but of all these three, that saveth him that shall be saved indeed.
The Father's grace saveth no man without the grace of the Son;
neither doth the Father and the Son save any without the grace
of the Spirit; for as the Father loves, the Son must die, and the
Spirit must sanctify, or no soul must be saved.
Some think that the love of the Father, without the blood of the
Son, will save them, but they are deceived; for "without shedding
of blood is no remission" (Heb 9:22).
Some think that the love of the Father and blood of the Son will
do, without the holiness of the Spirit of God; but they are deceived
also; for "if any man have not the Spirit of Christ, he is none of
his"; and again, "without holiness no man shall see the Lord" (Rom
8:9; Heb 12:14).
There is a third sort, that think the holiness of the Spirit is
sufficient of itself; but they (if they had it) are deceived also;
for it must be the grace of the Father, the grace of the Son, and
the grace of the Spirit, jointly, that must save them.
But yet, as these three do put forth grace jointly and truly in the
salvation of a sinner, so they put it forth, as I also have showed
you before, after a diverse manner. The Father designs us for heaven,
the Son redeems from sin and death, and the Spirit makes us meet
for heaven; not by electing, that is the work of the Father; not
by dying, that is the work of the Son; but by his revealing Christ,
and applying Christ to our souls, by shedding the love of God abroad
in our hearts, by sanctifying of our souls, and taking possession
of us as an earnest of our possession of heaven.
QUEST. III.--WHO ARE THEY THAT ARE TO BE SAVED BY GRACE?
I come now to the third particular--namely, to show you who they
are that are to be saved by grace.
[Who are not saved.]
First. Not the self-righteous, not they that have no need of the
physician. "The whole have no need of the physician," saith Christ.
"I came not to call the righteous, but sinners to repentance" (Mark
2:17). And again, "He hath filled the hungry with good things, and
the rich he hath sent empty away" (Luke 1:53). Now when I say not
the self-righteous nor the rich, I mean not that they are utterly
excluded; for Paul was such an one; but he saveth not such without
he first awaken them to see they have need to be saved by grace.
Second. The grace of God saveth not him that hath sinned the unpardonable
sin. There is nothing left for him "but a certain fearful looking
for of judgment,--which shall devour the adversaries" (Heb 10:26,27).
Third. That sinner that persevereth in final impenitency and unbelief
shall be damned (Luke 13:3,5; Rom 2:2-5; Mark 16:15,16).
Fourth. That sinner whose mind the god of this world hath blinded,
that the glorious light of the gospel of Christ, who is the image
of God, can never shine into him, is lost, and must be damned (2
Cor 4:3,4).
Fifth. The sinner that maketh religion his cloak for wickedness, he
is a hypocrite, and, continuing so, must certainly be damned (Psa
125:5; Isa 33:14; Matt 24:50,51).
Sixth. In a word, every sinner that persevereth in his wickedness,
shall not inherit the kingdom of heaven--"Know ye not that the
unrighteous shall not inherit the kingdom of God? Be not deceived:
neither fornicators, nor idolaters, nor adulterers, nor effeminate,
nor abusers of themselves with mankind, nor thieves, nor covetous,
nor drunkards, nor revilers, nor extortioners, shall inherit
the kingdom of God." "Let no man deceive you with vain words; for
because of these things cometh the wrath of God upon the children
of disobedience" (1 Cor 6:9-12; Eph 5:5,6).
[Who are saved.] Question. But what kind of sinners shall then be
saved?
Answ. Those of all these kinds that the Spirit of God shall bring
[to] the Father by Jesus Christ; these, I say, and none but these,
can be saved, because else the sinners might be saved without the
Father, or without the Son, or without the Spirit.
Now, in all that I have said, I have not in the least suggested
that any sinner is rejected because his sins, in the nature of them,
are great; Christ Jesus came into the world to save the chief of
sinners. It is not, therefore, the greatness of, but the continuance
in, sins that indeed damneth the sinner. But I always exclude him
that hath sinned against the Holy Ghost. That it is not the greatness
of sin that excludeth the sinner is evident--
1. From the words before the text, which doth give an account
of what kind of sinners were here saved by grace, as namely, they
that were dead in trespasses and sins, those that walked in these
sins, "according to the course of this world, according to the
prince of the power of the air, the spirit that now worketh in the
children of disobedience: among whom also we all had our conversation
in times past in the lusts of our flesh, fulfilling the desires
of the flesh and of the mind; and were by nature the children of
wrath, even as others" (Eph 2:2,3).
2. It is evident also from the many sinners that we find to be saved,
by the revealed will of God. For in the Word we have mention made
of the salvation of great sinners, where their names and their
sins stand recorded for our encouragement; as, (1.) You read of
Manasseh, who was an idolater, a witch, a persecutor, yea, a rebel
against the word of God, sent unto him by the prophets; and yet
this man was saved (2 Chron 33:2-13; 2 Kings 21:16). (2.) You read
of Mary Magdalene, in whom were seven devils; her condition was
dreadful, yet she was saved (Luke 8:2; John 20). (3.) You read
of the man that had a legion of devils in him. O how dreadful was
his condition! and yet by grace he was saved (Mark 5:1-10). (4.)
You read of them that murdered the Lord Jesus, and how they were
converted and saved (Acts 2:23). (5.) You read of the exorcists,
how they closed with Christ, and were saved by grace (Acts 19:13).
(6.) You read of Saul the persecutor, and how he was saved by grace
(Acts 9:15).
Object. But, thou sayest, I am a backslider.
Answ. So was Noah, and yet he found grace in the eyes of the Lord
(Gen 9:21,22). So was Lot, and yet God saved him by grace (Gen
19:35; 2 Peter 2:7-9). So was David, yet by grace he was forgiven
his iniquities (2 Sam 12:7-13). So was Solomon, and a great one
too; yet by grace his soul was saved (Psa 89:28-34). So was Peter,
and that a dreadful one; yet by grace he was saved (Matt 26:69-74;
Mark 16:7; Acts 15:7-11). Besides, for further encouragement, read
Jeremiah 3, 33:25,26, 51:5, Ezekiel 36:25, Hosea 14:1-4; and stay
thyself, and wonder at the riches of the grace of God.
Quest. But how should we find out what sinners shall be saved? All,
it seems, shall not. Besides, for aught can be gathered by what
you have said, there is as bad saved as damned, set him that hath
sinned the unpardonable sin aside.
Answ. True, there are as bad saved as damned; but to this question:
They that are effectually called, are saved. They that believe on
the Son of God shall be saved. They that are sanctified and preserved
in Christ shall be saved. They that take up their cross daily, and
follow Christ, shall be saved.
Take a catalogue of them thus: "Believe on the Lord Jesus Christ,
and thou shalt be saved" (Mark 16:16; Acts 16:31). "If thou shalt
confess with thy mouth the Lord Jesus, and shalt believe in thine
heart that God hath raised him from the dead thou shalt be saved"
(Rom 10:9). Be justified by the blood of Christ, and thou shalt
be saved (Rom 5:9). Be reconciled to God by the death of his Son,
and thou shalt be saved by his life (Rom 5:10). "And it shall come
to pass, that whosoever shall call on the name of the Lord shall
be saved" (Acts 2:21).
See some other scriptures. "He shall save the humble person" (Job
22:29). "Thou wilt save the afflicted people" (Psa 18:27). "He
shall save the children of the needy" (Psa 72:4). "He shall save
the souls of the needy" (Psa 72:13). "O thou, my God, save thy
servant that trusteth in thee" (Psa 86:2). "He will fulfill the
desire of them that fear him, he also will hear their cry, and will
save them" (Psa 145:19).
[Caution.] But, sinner, if thou wouldst indeed be saved, beware of
these four things--
1. Beware of delaying repentance; delays are dangerous and
damnable; they are dangerous, because they harden the heart; they
are damnable, because their tendency is to make thee outstand the
time of grace (Psa 95:7; Heb 3-12).
2. Beware of resting in the word of the kingdom, without the spirit
and power of the kingdom of the gospel; for the gospel coming in
word only saves nobody, for the kingdom of God or the gospel, where
it comes to salvation, is not in word but in power (1 Thess 1:4-6;
1 Cor 4:19).
3. Take heed of living in a profession, a life that is provoking
to God; for that is the way to make him cast thee away in his anger.
4. Take heed that thy inside and outside be alike;, and both
conformable to the Word of his grace; labour to be like the living
creatures which thou mayest read of in the book of the prophet
Ezekiel, whose appearance and themselves were one 10 (Eze 10:22).
In all this, I have advertised you not to be content without the
power and Spirit of God in your hearts, for without him you partake
of none of the grace of the Father or Son, but will certainly miss
of the salvation of the soul.
QUEST. IV.--HOW IT APPEARS THAT THEY THAT ARE SAVED, ARE SAVED BY
GRACE?
This fourth question requireth that some demonstration be given of
the truth of this doctrine--to wit, that they that are saved are
saved by grace.
What hath been said before hath given some demonstration of the
truth; wherefore, first repeating in few words the sum of what hath
been said already, I shall come to further proof. 1. That this is
true, the Scriptures testify, because God chose them to salvation
before they had done good (Rom 9:11). 2. Christ was ordained to be
their Saviour before the foundation of the world (Eph 1:4; 1 Peter
1:19-21). 3. All things that concur and go to our salvation were
also in the same laid up in Christ, to be communicated in the
dispensation of the fullness of times, to them that shall be saved
(Eph 1:3,4; 2 Tim 1:9; Eph 1:10; 3:8-11; Rom 8:30).
[That salvation is by grace appears in its contrivance.] Again,
as their salvation was contrived by God, so, as was said, this
salvation was undertaken by one of the three; to wit, the Son of
the Father (John 1:29; Isa 48:16).
Had there been a contrivance in heaven about the salvation of
sinners on earth, yet if the result of that contrivance had been
that we should be saved by our own good deeds, it would not have
been proper for an apostle, or an angel, to say, "By grace ye
are saved." But now, when a council is held in eternity about the
salvation of sinners in time, and when the result of that council
shall be, that the Father, the Son, and the Holy Ghost will
themselves accomplish the work of this salvation, this is grace,
this is naturally grace, grace that is rich and free; yea, this
is unthought-of grace. I will say it again, this is unthought-of
grace; for who could have thought that a Saviour had been in the
bosom of the Father, or that the Father would have given him to be
the Saviour of men, since he refused to give him to be the Saviour
of angels? (Heb 2:16,17).
[Grace appears in the Son's undertaking this work.] Again; could
it have been thought that the Father would have sent his Son to be
the Saviour, we should, in reason, have thought also that he would
never have taken the work wholly upon himself, especially that
fearful, dreadful, soul-astonishing, and amazing part thereof!
Who could once have imagined that the Lord Jesus would have made
himself so poor as to stand before God in the nauseous rags of our
sins, and subject himself to the curse and death that were due to
our sin? but thus he did to save us by grace.
"Blessed be the God and Father of our Lord Jesus Christ, who hath
blessed us with all spiritual blessings in heavenly places in Christ:
according as he hath chosen us in him before the foundation of the
world, that we should be holy and without blame before him in love:
having predestinated us unto the adoption of children by Jesus
Christ to himself, according to the good pleasure of his will,
to the praise of the glory of his grace, wherein he hath made us
accepted in the Beloved; in whom we have redemption through his
blood, the forgiveness of sins, according to the riches of his
grace" (Eph 1:3-7).
[Grace appears in the terms and conditions on which salvation is
made over.] Again; if we consider the terms and conditions upon
which this salvation is made over to them that are saved, it will
further appear we are saved by grace.
1. The things that immediately concern our justification and
salvation, they are offered, yea, given to us freely, and we are
commanded to receive them by faith. Sinner, hold up thy lap. God
so loved the world, that he giveth his Son, that he giveth his
righteousness, that he giveth his Spirit, and the kingdom of heaven
(John 3:16; Rom 5:17; 2 Cor 1:21,22; Luke 12:32).
2. He also giveth repentance, he giveth faith, and giveth everlasting
consolation, and good hope through grace (Acts 5:30,31; Phil 1:29;
2 Thess 2:16).
3. He giveth pardon, and giveth more grace, to keep us from sinking
into hell, than we have sin to sink us in thither (Acts 5:31; Prov
3:34; John 4:6; 1 Peter 5:5).
4. He hath made all these things over to us in a covenant of grace.
We call it a covenant of grace, because it is set in opposition to
the covenant of works, and because it is established to us in the
doings of Christ, founded in his blood, established upon the best
promises made to him, and to us by him. "For all the promises of
God in him are yea, and in him amen, to the glory of God by us" (2
Cor 1:20).
But to pass these, and to come to some other demonstrations for
the clearing of this--
Let us a little consider,
What man is, upon whom the Father, the Son, and the Spirit bestows
this grace.
1. [An enemy to God.] By nature he is an enemy to God, an enemy
in his mind. "The carnal mind is enmity against God, for it is not
subject to the law of God, neither indeed can be" (Rom 8:7; Col
1:21).
2. [A slave to sin.] So that the state of man was this--he was not
only over persuaded on a sudden to sin against God, but he drank
this sin, like water, into his very nature, mingled it with every
faculty of his soul and member of his body; by the means of which he
became alienated from God, and an enemy to him in his very heart;
and wilt thou, O Lord, as the Scripture hath it, "And dost thou
open thine eyes upon such an one?" (Job 14:3). Yea, open thy heart,
and take this man, not into judgment, but into mercy with thee?
3. [In covenant with death and hell.] Further, man by his sin had
not only given himself to be a captive slave to the devil, but,
continuing in his sin, he made head against his God, struck up a
covenant with death, and made an agreement with hell; but for God
to open his eyes upon such an one, and to take hold of him by riches
of grace, this is amazing (Isa 28:16-18).
See where God found the Jew when he came to look upon him to save
him--"As for thy nativity," says God, "in the day thou wast born
thy navel was not cut, neither wast thou washed in water to supple
thee; thou wast not salted at all, nor swaddled at all. None eye
pitied thee, to do any of these unto thee, to have compassion upon
thee; but thou wast cast out in the open field, to the loathing of
thy person, in the day that thou wast born. And when I passed by
thee, and saw thee polluted in thine own blood, I said unto thee,
when thou wast in thy blood, Live; yea, I said unto thee, when thou
wast in thy blood, Live.--Now when I passed by thee, and looked
upon thee, behold, thy time was the time of love; and I spread my
skirt over thee, and covered thy nakedness; yea, I sware unto thee,
and entered into a covenant with thee, saith the Lord God, and thou
becamest mine." Sinner, see further into the chapter, Ezekiel 16.
All this is the grace of God; every word in this text smells of
grace.
But before I pass this, let us a little take notice of
The carriage of God to man, and again of man to God, in his
conversion.
FIRST. OF GOD'S CARRIAGE TO MAN. He comes to him while he is in his
sins, in his blood; he comes to him now, not in the heat and fire
of his jealousy, but "in the cool of the day," in unspeakable
gentleness, mercy, pity, and bowels of love; not in clothing himself
with vengeance, but in a way of entreaty, and meekly beseecheth
the sinner to be reconciled unto him (2 Cor 5:19,20).
It is expected among men that he which giveth the offence should
be the first in seeking peace; but, sinner, betwixt God and man it
is not so; not that we loved God, not that we chose God; but "God
was in Christ, reconciling the world unto himself, not imputing
their trespasses unto them." God is the first that seeketh peace;
and, as I said, in a way of entreaty he bids his ministers pray you
in Christ's stead; "as though God did beseech you by us, we pray
you, in Christ's stead, be ye reconciled to God." O sinner, wilt
thou not open? Behold, God the Father and his Son Jesus Christ
stand both at the door of thy heart, beseeching there for favour
from thee, that thou wilt be reconciled to them, with promise, if
thou wilt comply, to forgive thee all thy sins. O grace! O amazing
grace! To see a prince entreat a beggar to receive an alms would
be a strange sight; to see a king entreat the traitor to accept of
mercy would be a stranger sight than that; but to see God entreat
a sinner, to hear Christ say, "I stand at the door and knock," with
a heart full and a heaven full of grace to bestow upon him that
opens, this is such a sight as dazzles the eyes of angels. What
sayest thou now, sinner? Is not this God rich in mercy? Hath not
this God great love for sinners? Nay, further, that thou mayest not
have any ground to doubt that all this is but complementing, thou
hast also here declared that God hath made his Christ "to be sin
for us, who knew no sin, that we might be made the righteousness
of God in him." If God would have stuck at anything, he would have
stuck at the death of his Son; but he "delivered him up for us"
freely; "how shall he not with him also freely give us all things?"
(Rom 8:32). 11
But this is not all. God doth not only beseech thee to be reconciled
to him, but further, for thy encouragement, he hath pronounced,
in thy hearing, exceeding great and precious promises; "and hath
confirmed it by an oath, that by two immutable things, in which it
was impossible for God to lie, we might have a strong consolation,
who have fled for refuge to lay hold upon the hope set before us"
(Heb 6:18,19; Isa 1:18; 55:6,7; Jer 51:5).
SECOND. OF MAN'S CARRIAGE TO GOD. Let us come now to the carriage
of these sinners to God, and that from the first day he beginneth
to deal with their souls, even to the time that they are to be
taken up into heaven. And,
First. To begin with God's ordinary dealing with sinners, when at
first he ministereth conviction to them by his Word, how strangely
do they behave themselves! They love not to have their consciences
touched; they like not to ponder upon what they have been, what they
are, or what is like to become of them hereafter; such thoughts they
count unmanly, hurtful, disadvantageous; therefore "they refused
to hearken, and pulled away the shoulder, and stopped their ears,
that they should not hear" (Zech 7,11). And now they are for anything
rather than the Word; an alehouse, a whorehouse, a playhouse, sports,
pleasures, sleep, the world, and what not so they may stave12 off
the power of the word of God.
Second. If God now comes up closer to them, and begins to fasten
conviction upon the conscience, though such conviction be the first
step to faith and repentance, yea, and to life eternal, yet what
shifts will they have to forget them, and wear them off! Yea,
although they now begin to see that they must either turn or burn,
13 yet oftentimes even then they will study to wave a present
conversion: they object, they are too young to turn yet; seven
years hence time enough, when they are old, or come upon a sick-bed.
O what an enemy is man to his own salvation! I am persuaded that
God hath visited some of you often with his Word, even twice and
thrice, and you have thrown water as fast as he hath by the Word
cast fire upon your conscience. 14
Christian, what had become of thee if God had taken thy denial
for an answer, and said, Then will I carry the word of salvation
to another, and he will hear it? Sinner, turn, says God. Lord, I
cannot tend15 it, says the sinner. Turn or burn, says God. I will
venture that, says the sinner. Turn, and be saved, says God. I cannot
leave my pleasures, says the sinner: sweet sins, sweet pleasures,
sweet delights, says the sinner. But what grace is it in God thus
to parley with the sinner! O the patience of God to a poor sinner!
What if God should now say, Then get thee to thy sins, get thee to
thy delights, get thee to thy pleasures, take them for thy portion,
they shall be all thy heaven, all thy happiness, and all thy portion?
Third. But God comes again, and shows the sinner the necessity of
turning now; now or not at all; yea, and giveth the sinner this
conviction so strongly, that he cannot put it off. But behold, the
sinner has one spark of enmity still. If he must needs turn now,
he will either turn from one sin to another, from great ones to
little ones, from many to few, or from all to one, and there stop.
But perhaps convictions will not thus leave him. Why, then, he will
turn from profaneness to the law of Moses, and will dwell as long
as God will let him upon his own seeming goodness. And now observe
him, he is a great stickler for legal performance; now he will be
a good neighbour, he will pay every man his own, will leave off his
swearing, the alehouse, his sports, and carnal delights; he will
read, pray, talk of Scripture, and be a very busy one in religion,
such as it is; now he will please God, and make him amends for all
the wrong he hath done him, and will feed him with chapters, and
prayers, and promises, and vows, and a great many more such dainty
dishes as these, persuading himself that now he must needs be fair
for heaven, and thinks besides that he serveth God as well as any
man in England can. 16
But all this while he is as ignorant of Christ as the stool he sits
on, and no nearer heaven than was the blind Pharisee; only he has
got in a cleaner way to hell than the rest of his neighbours are
in--"There is a generation that are pure in their own eyes, and
yet is not washed from their filthiness" (Prov 30:12).
Might not God now cut off this sinner, and cast him out of his
sight; might he not leave him here to his own choice, to be deluded
by, and to fall in his own righteousness, because he "trusteth to
it, and commits iniquity"? (Eze 33:13). But grace, preventing grace,
preserves him. It is true, this turn of the sinner, as I said, is
a turning short of Christ; but,
Fourth. God in this way of the sinner will mercifully follow him,
and show him the shortness of his performances, the emptiness of
his duties, and the uncleanness of his righteousness (Isa 28:20;
64:6). Thus I speak of the sinner, the salvation of whose soul is
graciously intended and contrived of God; for he shall by gospel
light be wearied out of all; he shall be made to see the vanity of
all, and that the personal righteousness of Jesus Christ, and that
only, is it which of God is ordained to save the sinner from the
due reward of his sins. But behold, the sinner now, at the sight
and sense of his own nothingness, falleth into a kind of despair;
for although he hath it in him to presume of salvation, through
the delusiveness of his own good opinion of himself, yet he hath it
not in himself to have a good opinion of the grace of God in the
righteousness of Christ; wherefore he concludeth, that if salvation be
alone of the grace of God, through the righteousness of Christ, and
that all of a man's own is utterly rejected, as to the justification
of his person with God, then he is cast away. Now the reason of this
sinking of heart is the sight that God hath given him, a sight of
the uncleanness of his best performance; the former sight of his
immoralities did somewhat distress him, and make him betake himself
to his own good deeds to ease his conscience, wherefore this was
his prop, his stay; but behold, now God hath taken this from under
him, and now he falls; wherefore his best doth also now forsake
him, and flies away like the morning dew, or a bird, or as the chaff
that is driven with the whirlwind, and the smoke out of a chimney
(Hosea 9:11; 13:3). Besides, this revelation of the emptiness of
his own righteousness, brings also with it a further discovery of
the naughtiness of his heart, in its hypocrisies, pride, unbelief,
hardness of heart, deadness, and backwardness to all gospel and
new-covenant obedience, which sight of himself lies like millstones
upon his shoulders, and sinks him yet further into doubts and fears of
damnation. For, bid him now receive Christ, he answers he cannot,
he dares not. Ask him why he cannot, he will answer he has no faith,
nor hope in his heart. Tell him that grace is offered him freely,
he says, but I have no heart to receive it; besides, he finds not,
as he thinks, any gracious disposition in his soul, and therefore
concludes he doth not belong to God's mercy, nor hath an interest
in the blood of Christ, and therefore dares not presume to believe;
wherefore, as I said, he sinks in his heart, he dies in his thoughts,
he doubts, he despairs, and concludes he shall never be saved.
Fifth. But behold, the God of all grace leaveth him not in this
distress, but comes up now to him closer than ever; he sends the
Spirit of adoption, the blessed Comforter, to him, to tell him,
"God is love," and therefore not willing to reject the broken in
heart; bids him cry and pray for an evidence of mercy to his soul,
and says, "Peradventure you may be hid in the day of the Lord's
anger." At this the sinner takes some encouragement, yet he can get
no more than that which will hang upon a mere probability, which
by the next doubt that ariseth in the heart is blown quite away,
and the soul left again in his first plight, or worse, where he
lamentably bewails his miserable state, and is tormented with a
thousand fears of perishing, for he hears not a word from heaven,
perhaps for several weeks together. Wherefore unbelief begins to
get the mastery of him, and takes off the very edge and spirit of
prayer, and inclination to hear the Word any longer; yea, the devil
also claps in with these thoughts, saying that all your prayers,
and hearing, and reading, and godly company which you frequent,
will rise up in judgment against you at last; therefore better it
is, if you must be damned, to choose as easy a place in hell as
you can. The soul at this, being quite discouraged, thinks to do
as it hath been taught, and with dying thoughts it begins to faint
when it goeth to prayer or to hear the word; but behold, when
all hope seems to be quite gone, and the soul concludes, I DIE, I
PERISH, in comes, on a sudden, the Spirit of God again, with some
good word of God, which the soul never thought of before, which
word of God commands a calm in the soul, makes unbelief give place,
encourageth to hope and wait upon God again; perhaps it gives some
little sight of Christ to the soul, and of his blessed undertaking
for sinners. But behold, so soon as the power of things does again
begin to wear off the heart, the sinner gives place to unbelief,
questions God's mercy, and fears damning again; he also entertains
hard thoughts of God and Christ, and thinks former encouragements
were fancies, delusions, or mere think-so's. And why doth not God
now cast the sinner to hell for his thus abusing his mercy and
grace. O no! "He will have mercy on whom he will have mercy, and
he will have compassion on whom he will have compassion"; wherefore
"goodness and mercy shall follow him all the days of his life, that
he may dwell in the house of the Lord for ever" (Psa 23:6).
Sixth. God, therefore, after all these provocations, comes by his
Spirit to the soul again, and brings sealing grace and pardon to
the conscience, testifying to it that its sins are forgiven, and
that freely, for the sake of the blood of Christ; and now has the
sinner such a sight of the grace of God in Christ as kindly breaks
his heart with joy and comfort; now the soul knows what it is to
eat promises; it also knows what it is to eat and drink the flesh
and blood of Jesus Christ by faith; now it is driven by the power
of his grace to its knees, to thank God for forgiveness of sins
and for hopes of an inheritance amongst them that are sanctified
by faith which is in Christ; now it hath a calm and sunshine; now
"he washeth his steps with butter, and the rock pours him out rivers
of oil" (Job 29:6).
Seventh. But after this, perhaps the soul grows cold again, it
also forgets this grace received, and waxeth carnal, begins again
to itch after the world, loseth the life and savour of heavenly
things, grieves the Spirit of God, woefully backslides, casteth off
closet duties quite, or else retains only the formality of them, is
a reproach to religion, grieves the hearts of them that are awake,
and tender of God's name, &c. But what will God do now? Will
he take this advantage to destroy the sinner? No. Will he let him
alone in his apostasy? No. Will he leave him to recover himself by
the strength of his now languishing graces? No. What then? Why, he
will seek this man out till he finds him, and bring him home to
himself again: "For thus saith the Lord God, Behold, I, even I, will
both search my sheep, and seek them out. As a shepherd seeketh out
his flock in the day that he is among the sheep that are scattered;
so will I seek out my sheep, and will deliver them out of all places
where they have been scattered.--I will seek that which was lost,
and bring again that which was driven away, and will bind up that
which was broken, and will strengthen that which was sick" (Eze
34:11,16).
Thus he dealt with the man that went down from Jerusalem to Jericho,
and fell among thieves; and thus he dealt with the prodigal you
read of also (Luke 10:30-35; 15:20).
Of God's ordinary way of fetching the backslider home I will not
now discourse--namely, whether he always breaketh his bones for his
sins, as he broke David's; or whether he will all the days of their
life, for this, leave them under guilt and darkness; or whether
he will kill them now, that they may not be damned in the day of
judgment, as he dealt with them at Corinth (1 Cor 11:30-32). He is
wise, and can tell how to embitter backsliding to them he loveth.
He can break their bones, and save them; he can lay them in the
lowest pit, in darkness, in the deep, and save them; he can slay
them as to this life, and save them. And herein again appears
wonderful grace, that "Israel is not forsaken, nor Judah of his
God, though their land was filled with sin against the Holy One of
Israel" (Jer 51:5).
Eighth. But suppose God deals not either of these ways with the
backslider, but shines upon him again, and seals up to him the
remission of his sins a second time, saying, "I will heal their
backslidings, and love them freely," what will the soul do now?
Surely it will walk humbly now, and holily all its days. It will
never backslide again, will it? It may happen it will not, it may
happen it will; it is just as his God keeps him; for although his
sins are of himself, his standing is of God; I say, his standing,
while he stands, and his recovery, if he falls, are both of God;
wherefore, if God leaves him a little, the next gap he finds, away
he is gone again. "My people," says God, "are bent to backsliding
from me." How many times did David backslide; yea, Jehoshaphat and
Peter! (2 Sam 11,24; 2 Chron 19:1-3; 20:1-5; Matt 26:69-71; Gal
2:11-13). As also in the third of Jeremiah it is said, "But thou hast
played the harlot with many lovers, yet return unto me, saith the
Lord" (verse 1). Here is grace! So many time as the soul backslides,
so many times God brings him again--I mean, the soul that must be
saved by grace--he renews his pardons, and multiplies them. "Lo,
all these things worketh God oftentimes with man" (Job 33:29).
Ninth. But see yet more grace. I will speak here of heart-wanderings,
and of daily miscarriages--I mean, of these common infirmities that
are incident to the best of saints, and that attend them in their
best performances; not that I intend, for I cannot, mention them
particularly, that would be a task impossible; but such there are,
worldly thoughts, unclean thoughts, too low thoughts of God, of
Christ, of the Spirit, words, ways, and ordinances of God, by which
a Christian transgresses many times; may I not say, sometimes many
hundred times a day; yea, for aught I know, there are some saints,
and them not long-lived either, that must receive, before they
enter into life, millions of pardons from God for these; and every
pardon is an act of grace, through the redemption that is in Christ's
blood. 17
Seventy times seven times a day we sometimes sin against our
brother; but how many times, in that day, do we sin against God?
Lord, "who can understand his errors? cleanse thou me from secret
faults" [sins], said David. And again, "If thou, Lord, shouldest
mark iniquities, O Lord, who shall stand? But there is forgiveness
with thee that thou mayest be feared" (Matt 18:21,22; Psa 19:12;
130:3,4).
But to mention some of them. Sometimes they question the very being
of God, or foolishly ask how he came to be at first; sometimes they
question the truth of his Word, and suspect the harmony thereof,
because their blind hearts and dull heads cannot reconcile it; yea,
all fundamental truths lie open sometimes to the censure of their
unbelief and atheism; as, namely, whether there be such an one as
Christ, such a thing as the day of judgment, or whether there will
be a heaven or hell hereafter, and God pardons all these by his
grace. When they believe these things, even then they sin, by not
having such reverent, high, and holy thoughts of them as they ought;
they sin also by having too, too good thoughts of themselves, of
sin, and the world; sometimes, let me say, often, they wink too much
at known sin, they bewail not, as they should, the infirmities of
the flesh; the itching inclinations which they find in their hearts
after vanity go too often from them unrepented of. I do not say
but they repent them in the general. But all these things, O how
often doth God forgive, through the riches of his grace!
They sin by not walking answerably to mercies received; yea, they
come short in their thanks to God for them, even then when they
most heartily acknowledge how unworthy they are of them; also, how
little of the strength of them is spent to his praise, who freely
poureth them into their bosoms; but from all these sins are they
saved by grace. They sin in their most exact and spiritual performance
of duties; they pray not, they hear not, they read not, they give
not alms, they come not to the Lord's table, or other holy appointments
of God, but in and with much coldness, deadness, wanderings of
heart, ignorance, misapprehensions, &c. They forget God while they
pray unto him; they forget Christ while they are at his table; they
forget his Word even while they are reading of it.
How often do they make promises to God, and afterwards break them!
Yea, or if they keep promise in show, how much doth their heart even
grudge the performing of them; how do they shuck18 at the cross;
and how unwilling are they to lose that little they have for God,
though all they have was given them to glorify him withal! 19
All these things, and a thousand times as many more, dwell in the
flesh of man; and they may as soon go away from themselves as from
these corruptions; yea, they may sooner cut the flesh from their
bones than these motions of sin from their flesh; these will be
with them in every duty--I mean, some or other of them; yea, as
often as they look, or think, or hear, or speak. These are with
them, especially when the man intends good in so doing: "When
I would do good," says Paul, "evil is present with me." And God
himself complains that "every imagination of the thoughts of the
heart of man is only evil," and that "continually" (Rom 7:21; Gen
6:5).
By these things, therefore, we continually defile ourselves,
and every one of our performances--I mean, in the judgment of the
law--even mixing iniquity with those things which we hallow unto
the Lord. "For from within, out of the heart of men, proceed evil
thoughts, adulteries, fornications, murders, thefts, covetousness,
wickedness, deceit, lasciviousness, an evil eye, blasphemy, pride,
foolishness; all these evil things come from within, and defile
the man" (Mark 7:21-23). Now what can deliver the soul from these
but grace? "By grace ye are saved." QUEST. V.--WHAT MIGHT BE THE
REASON MOVED GOD TO ORDAIN AND CHOOSE TO SAVE THOSE THAT HE SAVETH
BY HIS GRACE, RATHER THAN BY ANY OTHER MEANS?
I come now to answer the fifth question; namely, to show why God
saveth those that he saveth by grace, rather than by any other
means.
First. God saveth us by grace, because since sin is in the world,
he can save us no other way; sin and transgression cannot be removed
but by the grace of God through Christ; sin is the transgression
of the law of God, who is perfectly just. Infinite justice cannot
be satisfied with the recompence that man can make; for if it could,
Christ Jesus himself needed not to have died; besides, man having
sinned, and defiled himself thereby, all his acts are the acts of
a defiled man; nay, further, the best of his performances are also
defiled by his hands; these performances, therefore, cannot be a
recompence for sin. Besides, to affirm that God saveth defiled man
for the sake of his defiled duties--for so, I say, is every work
of his hand--what is it but to say, God accepteth of one sinful act
as a recompence and satisfaction for another? (Hag 2:14). But God,
even of old, hath declared how he abominates imperfect sacrifices,
therefore we can by no means be saved from sin but by grace (Rom
3:24).
Second. To assert that we may be saved any other way than by
the grace of God, what is it but to object against the wisdom and
prudence of God, wherein he aboundeth towards them whom he hath
saved by grace? (Eph 1:5-8). His wisdom and prudence found out no
other way, therefore he chooseth to save us by grace.
Third. We must be saved by grace, because else it follows that God
is mutable in his decrees, for so hath he determined before the
foundation of the world; therefore he saveth us not, nor chooseth
to save us by any other way, than by grace (Eph 1:3,4; 3:8-11; Rom
9:23).
Fourth. If man should be saved any other way than by grace, God
would be disappointed in his design to cut off boasting from his
creature; but God's design to cut off boasting from his creature
cannot be frustrated or disappointed; therefore he will save man
by no other means than by grace; he, I say, hath designed that
no flesh should glory in his presence, and therefore he refuseth
their works; "Not of works, lest any man should boast." "Where is
boasting then? It is excluded. By what law? of works? Nay; but by
the law of faith" (Eph 2:8,9; Rom 3:24-28).
Fifth. God hath ordained that we should be saved by grace, that he
might have the praise and glory of our salvation; that we should
be "to the praise of the glory of his grace, wherein he hath made
us accepted in the Beloved" (Eph 1:6). Now God will not lose his
praise, and his glory he will not give to another; therefore God
doth choose to save sinners but by his grace.
Sixth. God hath ordained, and doth choose to save us by grace,
because, were there another way apparent, yet this is the way that
is safest, and best secureth the soul. "Therefore it is of faith,
that it might be by grace; to the end the promise [the promise of
eternal inheritance, (Heb 9:14-16)] might be sure to all the seed"
(Rom 4:16). No other way could have been sure. This is evident in
Adam, the Jews, and, I will add, the fallen angels, who being turned
over to another way than grace, you see in short time what became
of them.
To be saved by grace supposeth that God hath taken the salvation
of our souls into his own hand; and to be sure it is safer in God's
hand than ours. Hence it is called the salvation of the Lord, the
salvation of God, and salvation, and that of God.
When our salvation is in God's hand, himself is engaged to accomplish
it for us. 1. Here is the mercy of God engaged for us (Rom 9:15).
2. Here is the wisdom of God engaged for us (Eph 1:7,8). 3. Here
is the power of God engaged for us (1 Peter 1:3-5). 4. Here is the
justice of God engaged for us (Rom 3:24,25). 5. Here is the holiness
of God engaged for us (Psa 89:30-35). 6. Here is the care of God
engaged for us, and his watchful eye is always over us for our good
(1 Peter 5:7; Isa 27:1-3).
What shall I say? Grace can take us into favour with God, and that
when we are in our blood (Eze 16:7,8). Grace can make children of
us, though by nature we have been enemies to God (Rom 9:25,26).
Grace can make them God's people which were not God's people (1
Peter 2:9,10). Grace will not trust our own salvation in our own
hands--"He putteth no trust in his saints" (Job 15:15). Grace can
pardon our ungodliness, justify us with Christ's righteousness;
it can put the spirit of Jesus Christ within us, it can help us
up when we are down, it can heal us when we are wounded, it can
multiply pardons, as we, through frailty, multiply transgressions.
What shall I say? Grace and mercy are everlasting. They are built
up for ever. They are the delight of God. They rejoice against
judgment. And therefore it is the most safe and secure way of
salvation, and therefore hath God chosen to save us by his grace
and mercy rather than any other way (Isa 43:25; Rom 3:24,25; Isa
44:2,4; Psa 37:23; Luke 10:33,34; Isa 55:7,8; Psa 136; 89:2; Mal
3:18; James 2:13).
Seventh. We must be saved by the grace of God, or else God will
not have his will. They that are saved are "predestinated unto the
adoption of children by Jesus Christ to himself, according to the
good pleasure of his will, to the praise of the glory of his grace"
(Eph 1:5,6).
1. But if it be his will that men should be saved by grace, then
to think of another way is against the will of God. Hence they that
seek to establish their own righteousness are such as are accounted
to stand out in defiance against, and that do not submit to, the
righteousness of God--that is, to the righteousness that he hath
willed to be that through which alone we are saved by grace (Rom
10:3).
2. If it be his will that men should be saved through grace, then
it is his will that men should be saved by faith in that Christ
who is the contrivance of grace; therefore they that have sought
to be justified another way have come short of, and perished
notwithstanding, that salvation that is provided of God for men by
grace (Rom 9:31-33).
3. God is not willing that faith should be made void, and the
promise of none effect; therefore they of the righteousness of the
law are excluded: "for if the inheritance be of the law, it is no
more of promise, but God gave it to Abraham by promise" (Rom 4:14
Gal 3:18).
4. God is not willing that men should be saved by their own natural
abilities; but all the works of the law which men do to be saved
by, they are the works of men's natural abilities, and are therefore
called the work of the flesh, but God is not willing that men should
be saved by these, therefore no way but by his grace (Rom 4:1; Gal
3:1-3; Phil 3:3).
Eighth. We must be saved by grace, or else the main pillars and
foundations of salvation are not only shaken, but overthrown--to
wit, election, the new covenant, Christ, and the glory of God; but
these must not be overthrown; therefore we must be saved by grace.
1. Election, which layeth hold of men by the grace of God, God
hath purposed that that shall stand--the election of God standeth
sure; therefore men must be saved by virtue of the election of
grace (Rom 9:11; 2 Tim 2:19).
2. The covenant of grace, that must stand--"Brethren, I speak after
the manner of men. Though it be but a man's covenant, yet if it be
confirmed [as this is, by the death of the testator, (Heb 9:16,17)]
no man disannulleth, or addeth thereto"; therefore man must be
saved by virtue of a covenant of grace (Gal 3:15).
3. Christ, who is the gift of the grace of God to the world, he
must stand, because he is a sure foundation, "the same yesterday,
to-day, and for ever"; therefore men must be saved by grace, through
the redemption that is in Christ (Isa 28:16; Heb 13:8).
4. God's glory, that also must stand; to wit, the glory of his
grace; for that he will not give to another; therefore men must
so be saved from the wrath to come, that in their salvation praise
may redound to the glory of his grace.
Ninth. There can be but one will the master in our salvation; but
that shall never be the will of man, but of God; therefore man must
be saved by grace (John 1:13; Rom 9:16).
Tenth. There can be but one righteousness that shall save a
sinner; but that shall never be the righteousness of men, but of
Christ (therefore men must be saved by grace), that imputeth this
righteousness to whom he will.
Eleventh. There can be but one covenant by which men must be saved;
but that shall never be the covenant of the law, for the weakness
and unprofitableness thereof; therefore men must be saved by the covenant
of grace, by which God will be merciful to our unrighteousnesses,
and our sins and iniquities will remember no more (Heb 8:6-13).
POSTSCRIPT.
A few words by way of use, and so I shall conclude.
THE FIRST USE.
First. Is the salvation of the sinner by the grace of God? Then
here you see the reason why God hath not respect to the personal
virtues of men in the bringing of them to glory. Did I say, personal
virtues? How can they have any to Godward that are enemies to him
in their minds by wicked works? Indeed, men one to another seem
to be, some better, some worse, by nature, but to God they are all
alike, dead in trespasses and sins. 20
We will, therefore, state it again--Are men saved by grace? Then
here you may see the reason why conversion runs at that rate among
the sons of men, that none are converted for their good deeds,
nor rejected for their bad, but even so many of both, and only so
many, are brought home to God as grace is pleased to bring home to
him.
1. None are received for their good deeds; for then they would not
be saved by grace, but by works. Works and grace, as I have showed,
are in this matter opposite each to other; if he be saved by works,
then not by grace; if by grace, then not by works (Rom 11). That
none are received of God for their good deeds is evident, not
only because he declares his abhorrence of the supposition of such
a thing, but hath also rejected the persons that have at any time
attempted to present themselves to God in their own good deeds for
justification. This I have showed you before.
2. Men are not rejected for their bad deeds. This is evident by
Manasseh, by the murderers of our Lord Jesus Christ, by the men
that you read of in the nineteenth of the Acts, with many others,
whose sins were of as deep a dye as the sins of the worst of men
(2 Chron 33:2,13; Acts 2:23,41; 19:19).
Grace respecteth, in the salvation of a sinner, chiefly the purpose
of God; wherefore those that it findeth under that purpose, those
it justifies freely, through the redemption that is in Jesus Christ.
At Saul's conversion, Ananias of Damascus brought in a most dreadful
charge against him to the Lord Jesus Christ, saying, "Lord, I have
heard by many of this man, how much evil he hath done to thy saints
at Jerusalem; and here he hath authority from the chief priests to
bind all that call on thy name." But what said the Lord unto him?
"Go thy way, for he is a chosen vessel unto me" (Acts 9:13-15). This
man's cruelty and outrage must not hinder his conversion, because
he was a chosen vessel. Men's good deeds are no argument with God
to convert them; men's bad deeds are no argument with him to reject
them. I mean, those that come to Christ, by the drawings of the
Father; besides, Christ also saith, "I will in no wise cast" such
"out." (John 6:37-44).
Second. Is the salvation of the sinner by the grace of God? Then
here you see the reason why some sinners, that were wonderfully
averse to conversion by nature, are yet made to stoop to the God
of their salvation. Grace takes them to do, because grace hath
designed them to this very thing. Hence some of the Gentiles were
taken from among the rest; God granted them repentance unto life,
because he had taken them from among the rest, both by election
and calling, for his name (Acts 11:18; 15:14). These men that were
not a people, are thus become the people of God; these men that
were not beloved for their works, were yet beloved by the grace
of God. "I will call them my people which were not my people; and
her beloved which was not beloved." But their minds are averse.
But are they the people on whom God doth magnify the riches of
his grace? Why, then, they shall be, in the day of his power, made
willing, and be able to believe through grace (Psa 110:3; Rom 9:25;
Acts 18:27). But doth the guilt and burden of sin so keep them
down that they can by no means lift up themselves? Why, God will,
by the exceeding greatness of that power by which he raised Christ
from the dead, work in their souls also by the Spirit of grace, to
cause them to believe and to walk in his ways (Eph 1:18-20).
Paul tells us, in that epistle of his to the Corinthians, that it
was by grace he was what he was--"By the grace of God I am what
I am," says he, "and his grace which was bestowed upon me was not
in vain" (1 Cor 15:10). This man kept always in his mind a warm
remembrance of what he was formerly by nature, and also how he had
added to his vileness by practice; yea, moreover, he truly concluded
in his own soul, that had not God, by unspeakable grace, put a
stop to his wicked proceedings, he had perished in his wickedness;
hence he lays his call and conversion at the door of the grace
of God--"When it pleased God," says he, "who separated me from my
mother's womb, and called me by his grace, to reveal his Son in me"
(Gal 1:15,16). and hence it is, again, that he saith, "He obtained
grace and apostleship"; grace to convert his soul, and the gifts
and authority of an apostle, to preach the gospel of the grace of
God.
This blessed man ascribes all to the grace of God. 1. His call he
ascribes to the grace of God. 2. His apostleship he ascribes to the
grace of God. 3. And all his labour in that charge he also ascribes
to the grace of God.
This grace of God it was that which saved from the beginning.
1. Noah found grace in the eyes of the Lord, and was therefore
converted and preserved from the flood (Gen 6:8). 2. Abraham found
grace in the sight of the Lord, and therefore he was called out of
his country (Gen 12:1,2). 3. Moses found grace in the eyes of the
Lord, and therefore he must not be blotted out of God's book (Exo
33:12,17).
Neither may it be imagined that these men were, before grace laid
hold on them, better than other men; for then they would not have
been saved by grace; grace should not have had the dominion and
glory of their salvation. But, as Paul says of himself, and of
those that were saved by grace in his day, "What then? are we better
than they? No, in no wise; for we have before proved both Jews and
Gentiles that they are all under sin" (Rom 3:9). So it may be said
of these blessed ones; for indeed this conclusion is general, and
reacheth all the children of men, Christ Jesus alone only excepted.
But,
Third. Is the salvation of the sinner by the grace of God? Then
here you may see the reason why one backslider is recovered, and
another left to perish in his backsliding.
There was grace for Lot, but none for his wife; therefore she was
left in her transgression, but Lot was saved notwithstanding. There
was grace for Jacob, but none for Esau; therefore Esau was left in
his backsliding, but Jacob found mercy notwithstanding. There was
grace for David, but none for Saul; therefore David obtained mercy,
and Saul perished in his backsliding. There was grace for Peter,
but none for Judas; therefore Judas is left to perish in his
backsliding, and Peter is saved from his sin. That text stands
good to none but those that are elect by grace--"Sin shall not have
dominion over you; for ye are not under the law, but under grace"
(Rom 6:14).
It will be said, repentance was found in one, but not in the other.
Well, but who granted and gave the one repentance; The Lord turned,
and looked upon Peter; he did not turn and look upon Judas; yea,
the Lord told Peter before he fell that he should follow him to
the kingdom of heaven, but told him that he should deny him first;
but withal told him also he should not let his heart be troubled,
that is, utterly dejected, for he would go and prepare a place
for him, and come again and receive him to himself (John 13:36-38;
14:1-3). That is a blessed word of God, "The steps of a good man
are ordered by the Lord, and he delighteth in his way. Though he
fall, he shall not be utterly cast down; for the Lord upholdeth
him with his hand" (Psa 37:23,24).
THE SECOND USE.
My second use shall be to them that are dejected in their souls at
the sight and sense of their sins.
First. Are they that are saved, saved by grace? Then they that
would have their guilty consciences quieted, they must study the
doctrine of grace.
It is Satan's great design either to keep the sinner senseless of
his sins, or if God makes him sensible of them, then to hide and
keep from his thoughts the sweet doctrine of the grace of God, by
which alone the conscience getteth health and cure; "for everlasting
consolation, and good hope" is given "through grace" (1 Thess 2:16).
How then shall the conscience of the burdened sinner by rightly
quieted, if he perceiveth not the grace of God?
Study, therefore, this doctrine of the grace of God. Suppose thou
hast a disease upon thee which is not to be cured but by such or
such medicines, the first step to thy cure is to know the medicines.
I am sure this is true as to the case in hand; the first step to
the cure of a wounded conscience is for thee to know the grace of
God, especially the grace of God as to justification from the curse
in his sight.
A man under a wounded conscience naturally leaneth to the works of
the law, and thinks God must be pacified by something that he should
do, whereas the Word says, "I will have mercy and not sacrifice:
for I am not come to call the righteous, but sinners to repentance"
(Matt 9:13).
Wherefore thou must study the grace of God. "It is a good thing,"
saith the apostle, "that the heart be established with grace";
thereby insinuating that there is no establishment in the soul that
is right but by the knowledge of the grace of God (Heb 13:9).
I said, that when a man is wounded in his conscience, he naturally
leaneth to the works of the law; wherefore thou must therefore
be so much the more heedful to study the grace of God; yea, so to
study it as rightly, not only in notion, but in thy practices, to
distinguish it from the law. "The law was given by Moses, but grace
and truth came by Jesus Christ" (John 1:17). Study it, I say, so
as to distinguish it, and that, not only from the law, but from
all those things that men blasphemously call this grace of God.
There are many things which men call the grace of God, that are
not.
1. The light and knowledge that are in every man. 2. That natural
willingness that is in man to be saved. 3. That power that is in man
by nature to do something, as he thinketh, towards his own salvation.
I name these three; there are also many other which some will have
entitled the grace of God. But do thou remember that the grace
of God is his goodwill and great love to sinners in his Son Jesus
Christ; "by the which" good "will we are sanctified, through the
offering of the body of Jesus Christ once for all" (Heb 10:10).
Again; when thou hast smelt out this grace of God, and canst
distinguish it from that which is not, then labour to strengthen
thy soul with the blessed knowledge of it. "Thou therefore, my
son," said Paul, "be strong in the grace that is in Christ Jesus"
(2 Tim 2:1). Fortify thy judgment and understanding; but especially
labour to get down all into thy conscience, that that may be "purged
from dead works, to serve the living God."
[Second.] And to enforce this use upon thee yet further, consider,
a man gets yet more advantage by the knowledge of, and by growing
strong in, this grace of God.
1. It ministereth to him matter of joy; for he that knows this grace
aright, he knows God is at peace with him, because he believeth
in Jesus Christ, who by grace tasted death for every man; "by whom
also we have access by faith into this grace wherein we stand, and
rejoice in hope of the glory of God" (Rom 5:2). And indeed what
joy or what rejoicing is like rejoicing here? To rejoice in hope of
the glory of God, it is to rejoice in hope to enjoy him for ever,
with that eternal glory that is in him.
2. As it manifesteth matter of joy and rejoicing, so it causeth
much fruitfulness in all holiness and godliness. "For the grace of
God that bringeth salvation hath appeared to all men, teaching us
that, denying ungodliness and worldly lusts, we should live soberly,
righteously, and godly in this present world" (Titus 2:11,12). Yea,
it so naturally tendeth this way, that it can no sooner appear to
the soul, but it causeth this blessed fruit in the heart and life.
"We ourselves also were sometimes foolish, disobedient, deceived,
serving divers lusts and pleasures, living in malice and envy,
hateful, and hating one another. But after that the kindness and
love of God our Saviour appeared"--what then? Why then, he that
believeth, being justified by his grace, and expecting to be an
heir according to the hope of eternal life, is "careful to maintain
good works" (Titus 3:3-8). See also that in Paul's epistle to the
Colossians--"We give thanks," says he, "to God and the Father of
our Lord Jesus Christ, praying always for you, since we heard of
your faith in Christ Jesus, and of the love which ye have to all
the saints, for the hope which is laid up for you in heaven, whereof
ye heard before in the word of the truth of the gospel; which is
come unto you, as it is in all the world; and bringeth forth fruit,
as it doth also in you, since the day ye heard of it, and knew the
grace of God in truth" (Col 1:3-6).
3. The knowledge of, and strength that comes by, the grace of God
is a sovereign antidote against all, and all manner of delusions
that are or may come into the world. Wherefore Peter, exhorting
the believers to take heed that they were not carried away with
the errors of the wicked, and so fall from their own steadfastness,
adds, as their only help, this exhortation--"But grow in grace,
and in the knowledge of our Lord and Saviour Jesus Christ" (2 Peter
3:18).
(1.) Suppose it should be urged, that man's own righteousness saveth
the sinner; why, then, we have this at hand--God "hath saved us,
and called us, not according to our works, but according to his own
purpose and grace, which was given us in Christ" &c. (2 Tim 1:9).
(2.) Suppose it should be urged, that by the doctrine of free grace
we must not understand God's extending free forgiveness as far as
we have or do sin; the answer is--"But where sin abounded, grace
did much more abound: that as sin hath reigned unto death, even so
might grace reign through righteousness," through the justice of
God being satisfied by his Son, "unto eternal life" (Rom 5:20,21).
(3.) Suppose it should be urged, that this is a doctrine tending
to looseness and lasciviousness; the answer is ready--"What shall
we say then? Shall we continue in sin, that grace may abound?
God forbid. How shall we, that are dead to sin, live any longer
therein?" for the doctrine of free grace believed is the most
sin-killing doctrine in the world (Rom 6:1,2).
(4.) Suppose men should attempt to burden the church of God with
unnecessary ceremonies, and impose them, even as the false apostles21
urged circumcision of old, saying, Unless you do these things, ye
cannot be saved; why, the answer is ready--"Why tempt ye God, to put
a yoke upon the necks of the disciples, which neither our fathers
nor we were able to bear? But we believe that through the grace
of the Lord Jesus Christ we shall be saved, even as they" (Acts
15:1,10,11). But not to enlarge, 22
[Third.] This doctrine, "By grace ye are saved," it is the only
remedy against despairing thoughts at the apprehension of our own
unworthiness; as,
1. Thou criest out, O cursed man that I am! my sins will sink me
into hell.
Answ. Hold, man; there is a God in heaven that is "the God of all
grace" (1 Peter 5:10). Yet thou art not the man of all sin. If God
be the God of all grace, then if all the sins in the world were
thine, yet the God of all grace can pardon, or else it should seem
that sin is stronger in a man penitent, to damn, than the grace of
God can be to save.
2. But my sins are of the worst sort--blasphemy, adultery,
covetousness, murder, &c.
Answ. "All manner of sins and blasphemy shall be forgiven unto men,
wherewithsoever they shall blaspheme.--Let the wicked forsake his
way, and the unrighteous man his thoughts; and let him return unto
the Lord, and he will have mercy upon him; and to our God, for he
will abundantly pardon" (Matt 12:31; Mark 3:28; Isa 55:7,8).
3. But I have a stout and rebellious heart, a heart that is far
from good.
Answ. "Hearken unto me," saith God, "ye stout-hearted, that are
far from righteousness: I bring near my righteousness"; that is,
the righteousness of Christ, by which stout-hearted sinners are
justified, though ungodly (Isa 46:12,13; Phil 3:7,8; Rev 4:5).
4. But I have a heart as hard as any stone.
Answ. "A new heart also will I give you," says God, "and a new
spirit will I put within you: and I will take away the stony heart
out of your flesh, and I will give you a heart of flesh" (Eze
36:26).
5. But I am as blind as a beetle; I cannot understand anything of
the gospel.
Answ. "I will bring the blind by a way that they know not; I will
lead them in paths that they have not known: I will make darkness
light before them, and crooked things straight. These things will
I do unto them, and not forsake them" (Isa 42:16).
6. But my heart will not be affected with the sufferings and blood
of Christ.
Answ. "I will pour upon the house of David, and upon the inhabitants
of Jerusalem, the Spirit of grace and of supplications: and they
shall look upon me whom they have pierced, and they shall mourn for
him, as one mourneth for his only son, and shall be in bitterness
for him, as one that is in bitterness for his first-born" (Zech
12:10).
7. But though I see what is like to become of me if I find
not Christ, yet my spirit, while I am thus, will be running after
vanity, foolishness, uncleanness, wickedness.
Answ. "Then will I sprinkle clean water upon you, and ye shall be
clean: from all your filthiness, and from all your idols will I
cleanse you" (Eze 36:25).
8. But I cannot believe in Christ.
Answ. But God hath promised to make thee believe. "I will also
leave in the midst of thee an afflicted and poor people, and they
shall trust in the name of the Lord." And again, "There shall be a
root of Jesse, and he that shall rise to reign over the Gentiles,
in him shall the Gentiles trust" (Zeph 3:12; Rom 15:12).
9. But I cannot pray to God for mercy.
Answ. But God hath graciously promised a spirit of prayer--"Yea,
many people and strong nations shall come to seek the Lord of hosts
in Jerusalem, and to pray before the Lord.--They shall call on my
name, and I will hear them: I will say, It is my people; and they
shall say, The Lord is my God" (Zech 8:22; 12:10; 13:9).
10. But I cannot repent. Answ. "The God of our fathers raised up
Jesus, whom ye slew and hanged on a tree. Him hath God exalted with
his right hand to be a Prince and a Saviour, for to give repentance
to Israel, and forgiveness of sins" (Acts 5:30,31).
Thus might I enlarge, for the holy Bible is full of this exceeding
grace of God. O these words, "I will" and "you shall"! they are
the language of a gracious God; they are promises by which our God
has engaged himself to do that for poor sinners which would else
be left undone for ever.
THE THIRD USE.
Are they that are saved, saved by grace? Then let Christians labour
to advance God's grace. FIRST. In heart. SECOND. In life.
FIRST. In heart; and that in this manner--
First. Believe in God's mercy through Jesus Christ, and so advance
the grace of God; I mean, venture heartily, venture confidently,
for there is a sufficiency in the grace of God. Abraham magnified
the grace of God when "he considered not his own body now dead,--neither
yet the deadness of Sarah's womb: he staggered not at the promise
of God through unbelief; but was strong in faith, giving glory to
God" (Rom 4:19,20).
Second. Advance it by heightening of it in thy thoughts. Have always
good and great thoughts of the grace of God; narrow and slender
thoughts of it are a great disparagement to it.
And to help thee in this matter, consider--1. This grace is compared
to a sea--"And thou will cast all their sins into the depths of the
sea" (Micah 7:19). Now a sea can never be filled by casting into
it. 23
2. This grace is compared to a fountain, to an open fountain--"In
that day there shall be a fountain opened to the house of David,
and to the inhabitants of Jerusalem, for sin and for uncleanness."
Now a fountain can never be drawn dry (Zech 12:1). 3. The Psalmist
cries out concerning the grace and mercy of God, "It endureth for
ever"; he says so twenty-six times in one psalm. Surely he saw
a great deal in it, surely he was taken a great deal with it (Psa
136). 4. Paul says the God of all grace can do more than "we ask
or think" (Eph 3:20). 5. Therefore as God's Word says, so thou
shouldst conclude of the grace of God.
Third. Come boldly to the throne of grace by hearty prayer; for this
is the way also to magnify the grace of God. This is the apostle's
exhortation, "Let us therefore come boldly unto the throne of grace,
that we may obtain mercy, and find grace to help in time of need"
(Heb 4:16). See here a little, and wonder.
We have been all this while discoursing of the grace of God; and
now we are come to his throne, as Job says, "even to his seat";
and behold, "that is a throne of grace." O, when a God of grace is
upon a throne of grace, and a poor sinner stands by and begs for
grace, and that in the name of a gracious Christ, in and by the
help of the Spirit of grace, can it be otherwise but such a sinner
must obtain mercy and grace to help in time of need? But not to
forget the exhortation, "Come boldly." Indeed, we are apt to forget
this exhortation; we think, seeing we are such abominable sinners,
we should not presume to come boldly to the throne of grace; but
yet so we are bidden to do; and to break a commandment here is as
bad as to break it in another place.
You may ask me, What is it to come boldly? [I] answer--
1. It is to come confidently--"Let us draw near with a true heart,
in full assurance of faith, having our hearts sprinkled from an
evil conscience, and our bodies washed with pure water" (Heb 10:22).
2. To come boldly, it is to come frequently--"At morning, at noon,
and at night, will I pray." We use to count them bold beggars that
come often to our door.
3. To come boldly, it is to ask for great things when we come.
That is the bold beggar that will not only ask, but also choose
the thing that he asketh.
4. To come boldly, it is to ask for others as well as ourselves, to
beg mercy and grace for all the saints of God under heaven as well
as for ourselves--"Praying always with all prayer and supplication
in the Spirit--for all saints" (Eph 6:18).
5. To come boldly, it is to come and take no nay; thus Jacob came
to the throne of grace--"I will not let thee go except thou bless
me" (Gen 32:26).
6. To come boldly, it is to plead God's promises with him both in
a way of justice and mercy, and to take it for granted God will
give us--because he hath said it--whatever we ask in the name of
his Son.
Fourth. Labour to advance God's grace in thy heart, by often
admiring, praising, and blessing God in secret for it; God expects
it--"Whoso offereth praise glorifieth me," says he. "By Jesus Christ
therefore let us offer the sacrifice of praise to God continually;
that is, the fruit of our lips, giving thanks to his name" (Psa
50:23; Heb 13:15).
SECOND. [In life.] But again; as we should advance this grace
in our hearts, so we should do it in our life. We should in our
conversation adorn the doctrine of God our Saviour in all things.
It is a great word of the apostle, "Only let your conversation be
as it becometh the gospel of Christ," which is the gospel of the
grace of God (Phil 1:27). God expecteth that there should in our
whole life be a blessed tang24 of the gospel, or that in our life
among men there should be preached to them the grace of the gospel
of God.
The gospel shows us that God did wonderfully stoop and condescend
for our good; and to do accordingly, it is to stoop and condescend
to others.
The gospel shows us that there was abundance of pity, love, bowels,
and compassion in God towards us; and accordingly we should be full
of bowels, pity, love, and compassion to others.
The gospel shows us that in God there is a great deal of willingness
to do good to others.
The gospel shows us that God acteth towards us according to his
truth and faithfulness, and so should we be in all our actions one
to another.
By the gospel, God declares that he forgiveth us ten thousand
talents, and we ought likewise to forgive our brother the hundred
pence.
And now, before I conclude this use, let me give you a few
heart-endearing considerations to this so good and so happy a work.
[Heart-endearing Considerations.]
First. Consider, God hath saved thee by his grace. Christian,
God hath saved thee, thou hast escaped the lion's mouth, thou art
delivered from wrath to come; advance the grace that saves thee,
in thy heart and life.
Second. Consider, God left millions in their sins that day he saved
thee by his grace; he left millions out, and pitched upon thee;
it may be hundreds also, yea, thousands, were in the day of thy
conversion lying before him under the preaching of the word as thou
wert, yet he took thee. 25 Considerations of this nature affected
David much; and God would have them affect thee, to the advancing
of his grace in thy life and conversation (Psa 78:67-72; Deu 7:7).
Third. Consider, perhaps the most part of those that God refused
that day that he called thee by his grace were, as to conversation,
far better than ever thou wert--I was a blasphemer, I was a
persecutor, I was an injurious person, but I obtained mercy! O this
should affect thy heart, this should engage thy heart to study to
advance this grace of God (1 Tim 1:14,15).
Fourth. Perhaps in the day of thy conversion thou wast more unruly
than many. Like a bullock unaccustomed to the yoke, hardly tamed,
thou wast brought home by strong hands; thou wouldst not drive,
the Lord Jesus must take thee up, lay thee upon his shoulder, and
carry thee home to his Father's house. This should engage thy heart
to study to advance the grace of God (Luke 15:1-6).
Fifth. It may be many did take even offence at God in his converting
and saving of thee by his grace, even as the elder son was offended
with his father for killing the fatted calf for his brother, and
yet that did not hinder the grace of God, nor make God abate his
love to thy soul. This should make thee study to advance the grace
of God in thy heart and life (Luke 15:21-32).
Sixth. Consider again, that God hath allowed thee but a little
time for this good work, even the few days that thou hast now to
live--I mean, for this good work among sinful men, and then thou
shalt go to receive that wages that grace also will give thee for
thy work to thy eternal joy.
Seventh. Let this also have some place upon thy heart--every man
shows subjection to the god that he serveth; yea, though that god be
none other but the devil and his lusts; and wilt not thou, O man!
saved of the Lord, be much more subject "to the Father of spirits,
and live"?26
Alas! they are pursuing their own damnation, yet they sport it,
and dance all the way they go. They serve that "god" (Satan) with
cheerfulness and delight, who at last will plunge them into the
everlasting gulf of death, and torment them in the fiery flames
of hell; but thy God is the God of salvation, and to God thy Lord
belong the issues from death. Wilt not thou serve him with joyfulness
in the enjoyment of all good things, even him by whom thou art to
be made blessed for ever?
Object. This is that which kills me--honour God I cannot; my heart
is so wretched, so spiritless, and desperately wicked, I cannot.
Answ. What dost thou mean by cannot? 1. If thou meanest thou hast
no strength to do it, thou hast said an untruth, for "greater is he
that is in you, than he that is in the world" (1 John 4:4). 2. If
thou meanest thou hast no will, then thou art out also; for every
Christian, in his right mind, is a willing man, and the day of
God's power hath made him so (Psa 110:3). 3. If thou meanest that
thou wantest wisdom, that is thine own fault--"If any man lack
wisdom, let him ask of God, that giveth to all men liberally, and
upbraideth not" (James 1:5).
Object. I cannot do things as I would.
Answ. No more could the best of the saints of old--"To will is
present with me," said Paul; "but how to perform that which is good
I find not." And again, "The flesh lusteth against the Spirit, and
the Spirit against the flesh: and these are contrary the one to the
other, so that ye cannot do the things that ye would" (Rom 7:18;
Gal 5:17).
And here indeed lies a great discovery of this truth, "ye are saved
by grace"; for the children of God whilst here, notwithstanding
their conversion to God, and salvation by Christ through grace, are
so infirm and weak by reason of a body of death that yet remaineth
in them, that should even the sin that is in the best of their
performances be laid to their charge, according to the tenor of a
covenant of works, they would find it impossible ever to get into
glory. But why do I talk thus? It is impossible that those that
are saved by grace should have their infirmities laid to their
charge as afore, "for they are not under the law"; they are included
by the grace of God in the death and blood of the Son of God, who
ever liveth to make intercession for them at the right hand of God;
whose intercession is so prevalent with the Father as to take away
the iniquity of our holy things from his sight, and to present
us holy, and unreprovable, and unblamable in his sight. To him,
by Christ Jesus, through the help of the blessed Spirit of grace,
be given praise, and thanks, and glory, and dominion, by all his
saints, now and for ever. Amen.
FOOTNOTES:
1 General course of manners, behaviour, deportment, especially as
it regards morals (see Phil 1:27, 1 Peter 1:15).
2 Their conduct proved to the living that they were dead, they
themselves having no feeling or sense of spiritual life; but,
when quickened, their penitence and good works were brought into
existence by Divine power; they feel the joys of salvation, but
feel also their total unworthiness of this new creating power, and
sing, "O to grace how great a debtor!"--Ed.
3 The hospital of St. Mary Bethlem, vulgarly called "Bedlam,"
bestowed, in 1545, upon the citizens of London, who appropriated
it to the reception of lunatics. It being the only public hospital
for that class of the afflicted in England, it gave the name of
"bedlam" to all whose conduct could only be accounted for on the
score of madness.--Ed.
4 The person who writes this, was a singular instance of the truth
of our author's remark; having been twice providentially preserved
from drowning, and once from the fatal effects of a violent fever,
before effectual saving grace had reached his soul. The same rich
and abundant mercy follows all the elect, quickens them when dead,
saves them when lost, and restores them when ruined. God hath
chosen us unto salvation, and enables us to live holily on earth,
in order to a life of happiness in heaven. The Father's good will
and pleasure is the only fountain from whence the salvation of
believers flows; and such as are given to Christ by the Father he
considers as his charge, and stands engaged for their preservation;
and the death of Christ for sinners, is an evident demonstration
of the love of God the Father, and the Lord Jesus Christ, towards
them; this love manifested in time was in and upon the heart of God
before the world began.--Mason. What a multitude of unseen dangers,
both spiritual and temporal, the Christian escapes before he is
called!--Ed.
5 "Rarely," finely, nicely.
6 A safe-conduct is a military term, either a convoy or guard for
protection in an enemy's land, or a passport, by the sovereign of
a country, to enable a subject to travel with safety.--Imperial
Dict.--Ed.
7 What amazing love! Christ visited this poor beggar, yea, was formed
in him the hope of glory; his body, so miserable in the sight of
man, was a temple of the Holy Ghost, and the angels carry his soul
to heaven. O the riches of grace!--Ed.
8 What heart can conceive the glorious worship of heaven? The new
song shall be as the voice of many waters, and a great thunder,
when the "ten thousand times ten thousand and thousand of thousands"
shall sing, "Worthy is the Lamb that was slain, to receive power,
and riches, and wisdom, and strength, and honour, and blessing."
O that my poor voice may join that celestial choir!--Ed.
9 The fear of the Lord--an ornament of grace unto thy head, and
chains about thy neck, and life unto thy soul.--Solomon.
10 "Their appearance and themselves"; this beautiful illustration
might escape the reader's notice, unless specially directed to it.
The living creatures were always the same, although seen under
different circumstances, and in diverse places. Inside and out they
were the same; without deviation or turning, they went straight
forward. It is well said that Bunyan has here snatched a grace
beyond the reach of art, and has applied it to exalt and beautify
consistency of Christian character.--Ed.
11 This is one of Bunyan's peculiarly affecting representations,
which in preaching went to the heart, producing intense interest,
and tears of contrition over the stubbornness of human nature.
Reader, Bunyan, being dead, yet speaketh; can you feel unaffected
under such an appeal?--Ed.
12 "To stave," to thrust, to push, to delay.--Ed.
13 These terms are taken from Foxe's Martyrology. It was frequently
the brutal remark of the Judges, You must turn or burn. Bunyan here
applies it to turning from sin or burning in hell.--Ed.
14 This treatise having been written some years after the Pilgrim's
Progress, Bunyan very naturally refers to the well-known scene in
the Interpreter's House, where the fire is kept burning by oil from
behind the wall, in spite of all the water thrown upon its flames.--Ed.
15 "To tend," to watch, to guard, to attend.--Ed.
16 How pointedly, how admirably, does this illustrate the fond
absurdities, the extreme follies of the human heart! "To serve God
with such dainty dishes," the cleanest being befouled with sin. "A
cleaner way to hell than our neighbours!"--Ed.
17 O how humbling a consideration! Our sins are numberless, of
omission, of commission, openly and secretly; nay, in a thousand
cases they escape the sinner's observation. "Cleanse thou me from
secret faults."--Ed.
18 "Shuck," to shake or start back.--Ed.
19 In Bunyan's time, the saints of God were sorely tormented by
penalties, fines, and imprisonments. It required great faith in a
mother, who saw all her goods seized, for not going to church, the
incarnate devils throwing the milk that was warming for her infant
on the dunghill, and the skillet in which it was contained into the
cart, answering her prayers for mercy on her babe. Let the brat of
a heretic starve.--Ed.
20 How abasing and humbling to human pride is it thus to conceive,
that all have sinned, and, in the sight of God, are hell-deserving.
What! says the honourable man, must I take mercy upon no higher
consideration than the thief on the cross? Or the highly virtuous
dame, Must I sue for mercy upon the same terms as the Magdalene?
The faithful answer to both is, YES, or you must perish.--Ed.
21 "False apostles," mentioned in Acts 15, who would have blended
Jewish observances with Christianity, and have brought the converts
into misery and thraldom. They are specially referred to in 2
Corinthians 11:13, "false apostles," deceitful workers, that devour
you and take from you (verse 20). In contradistinction to Paul,
who was "chargeable to no man" (verse 9).--Ed.
22 We must not for a moment imagine that Bunyan was afraid of
temporal consequences, which prevents his enlarging upon this part
of his subject. His contemptuous answer to Fowler for attacking
the doctrine of justification, although a great man with the state,
and soon afterwards made a bishop, is a proof that he was a stranger
to the fear of man. He had said enough, and therefore there was no
need to enlarge.--Ed.
23 How does Bunyan here exhibit the perfection as well as the
freeness of the pardon that Micah celebrates! That which is sunk
in the depths of the sea is lost for ever.--Ed.
24 "Tang," taste, touch, savour, flavour, relish, tone, sound.
A word of extensive meaning, but now nearly obsolete. "No tang of
prepossession or fancy appears in the morality of our Saviour or
his apostles."--Locke.--Ed.
25 What can I render unto thee, my God, for such unspeakable
blessedness? The cattle upon a thousand hills, yea, all creation,
all that I have and am, is thine: all that I can do is "to take
the cup of salvation and call upon the name of the Lord." Not unto
us, but unto thy name, be all the praise and honour of salvation!--Ed.
26 In the edition of 1692, this sentence is "subject to the Father
of spirits and love." It is a very singular mode of expression to call
God "the Father of love." God is love, and that author and source
of all holy love. Bunyan was at all times governed by Scripture
phrases, with which his mind was so richly imbued as to cause him,
if we may so speak, to live in a scriptural atmosphere; and this
sentence bears a great affinity to Hebrews 12:9, "Shall we not
much rather be in subjection to the Father of spirits, and live."
I have been, for these reasons, induced to consider the letter o in
"love" a typographical error, and have altered the word to "live,"
but could not take such a liberty without a public notice.--Ed.
***
THE STRAIT GATE;
OR,
GREAT DIFFICULTY OF GOING TO HEAVEN:
PLAINLY PROVING, BY THE SCRIPTURES, THAT NOT ONLY THE RUDE AND
PROFANE, BUT MANY GREAT PROFESSORS, WILL COME SHORT OF THAT KINGDOM.
"Enter ye in at the strait gate; for wide is the gate, and broad
is the way that leadeth to destruction, and many there be which
go in thereat: because strait is the gate, and narrow is the way
which leadeth unto life, and few there be that find it."--Matthew
7:13, 14
ADVERTISEMENT BY THE EDITOR.
If any uninspired writer has been entitled to the name of Boanerges,
or a son of thunder, it is the author of the following treatise.
Here we have a most searching and faithful display of the straitness
or exact dimensions of that all-important gate, which will not suffer
many professors to pass into the kingdom of heaven, encumbered as
they are with fatal errors. Still "it is no little pinching wicket,
but wide enough for all the truly gracious and sincere lovers
of Jesus Christ; while it is so strait, that no others can by any
means enter in." This is a subject calculated to rouse and stimulate
all genuine professors to solemn inquiry; and it was peculiarly
intended to dart at, and fix convictions upon, the multitudes of
hypocritical professors who abounded in Bunyan's time, especially
under the reigns of the later Stuarts.
During the Protectorate, wickedness was discountenanced, and skulked
in the holes and corners of Mansoul; but when a debauched monarch,
who had taken refuge in the most licentious court in Europe, was
called to occupy the throne of his fathers, the most abandoned
profligacy and profaneness were let loose upon the nation. Vice
was openly patronized, while virtue and religion were as openly
treated with mockery and contempt. Bunyan justly says, "The text
calls for sharpness, so do the times." "With those whose religion
lieth in some circumstantials, the kingdom swarms at this day."
When they stand at the gate, they will "shake like a quagmire--their
feigned faith, pretended love, shows of gravity, and holiday words,
will stand them in little stead; some professors do with religion
just as people do with their best apparel--hang it on the wall all
the week, and put it on on Sundays; they save it till they go to
a meeting, or meet with a godly chapman." This state of society
called for peculiar sharpness, and Bunyan preached and published,
in 1676, this awful alarm to professors. No subject could be more
peculiarly applicable than "The Gate of heaven," and "the difficulties
of entering in thereat"; a subject of the deepest interest to all
mankind--to stimulate the careless to find, and to enter the gate
of this the only city of refuge from eternal misery--to fill the
heart of God's children with love and joy in their prospects of
a blessed immortality--and to sting the hypocrites with the awful
thought of finding the gate shut against them for ever. Their cries
and tears will be too late; they will stand without and vehemently
cry, "Lord, Lord, open unto us"; in vain will be their outcry,
"the devils are coming; Lord, Lord, the pit opens her mouth upon
us; Lord, Lord, there is nothing but hell and damnation left us, if
thou hast not mercy upon us." These were professors who pretended
to have found the gate and way to heaven; who passed for pilgrims
who were seeking a better, even a heavenly country; such deluded
victims must be, of all men, the most miserable.
Faithfulness becomes the ministers of Christ in dealing with the
souls of men; and pre-eminently faithful is John Bunyan in this
treatise. Reader, he will be clear of thy blood. Enter upon the
solemn inquiry, Have I sought the gate? Shall I be admitted into,
or shut out from, that blessed kingdom? The openly profane can have
no hope. Are you a professor?--there is danger sill. In vain will
it be to urge, "We have prophesied in thy name, and in thy name
cast out devils." To the secretly profane, whatever may be their
profession, there can be no well-grounded hope of entrance in at
this gate. Those only will be admitted whom the Lord knows to be
his--the sheep of his pasture, who have heard his voice, and obeyed
it. Against all others the door will be shut, and the awful words,
"I know you not--depart, ye cursed," will hurry them to eternal
darkness. The question, "Are there few that be saved?" will suggest
itself to our minds; may the answer fix upon our conscience, "STRIVE
to enter in." It is very probable that it was in preaching upon
this text, Bunyan was assailed with a want of charity. The anecdote
is thus narrated by Mr. Doe in The Struggler:--"As Mr. Bunyan was
preaching in a barn, and showing the fewness of those that should
be saved, there stood one of the learned to take advantage of his
words; and having done preaching, the schoolman said to him, You
are a deceiver, a person of no charity, and therefore not fit to
preach; for he that [in effect] condemneth the greatest part of his
hearers hath no charity, and therefore is not fit to preach. Then
Mr. Bunyan answered, The Lord Jesus Christ preached in a ship to
his hearers on the shore (Mat 13), and showed that they were as
four sorts of ground, the highway, the stony, the thorny, and the
good ground, but those represented by the good ground were the only
persons to be saved. And your position is, That he that in effect
condemneth the greatest part of his hearers, hath no charity, and
therefore is not fit to preach the gospel. But here the Lord Jesus
Christ did so, then your conclusion is, The Lord Jesus Christ wanted
charity, and therefore was not fit to preach the gospel. Horrid
blasphemy; away with your hellish logic, and speak Scripture." Of
one thing we are certain, that while hollow-hearted hypocritical
professors will ever complain of faithful dealing with their soul's
eternal interests; the sincere and humble Christina will be most
thankful for searching inquiries, that, if wrong, he may be set
right before his final destiny is irrevocably fixed. May our souls
submit to a scriptural measurement of this gate, and the terms upon
which alone it can be opened unto us.
The difficulties that prevent "the many" from entering in are, 1.
Forgetfulness that we can only enter heaven by the permission of
the law--every jot and tittle must be fulfilled. Now, if we could
live from our conversion to our death in the holiest obedience to
all its precepts, yet, having previously violated them, the stain
must not only be washed away in the blood of atonement, but we, as
part of the body of Christ, must, in him, render perfect obedience.
2. In addition to the disinclination of our hearts to submit to
this perfect righteousness, we have outward storms of temptation
and persecution. "The world will seek to keep thee out of heaven
with mocks, flouts, taunts, threats, jails, gibbets, halters,
burnings, and a thousand deaths; therefore strive! Again, if it
cannot overcome thee with these, it will flatter, promise, allure,
entice, entreat, and use a thousand tricks on this hand to destroy
thee; and many that have been stout against the threats of the world
have yet been overcome with the bewitching flatteries of the same.
O that we may by grace escape all these enemies, and so strive as
to enter into the joy of our Lord."
GEO. OFFOR.
TO THE READER.
COURTEOUS READER,
God, I hope, hath put it into my heart to write unto thee another
time, and that about matters of greatest moment--for now we discourse
not about things controverted among the godly, but directly about
the saving or damning of the soul; yea, moreover, this discourse is
about the fewness of them that shall be saved, and it proves that
many a high professor will come short of eternal life; wherefore
the matter must needs be sharp, and so disliked by some, but let
it not be rejected by thee. The text calls for sharpness, so do
the times, yea, the faithful discharge of my duty towards thee hath
put me upon it.
I do not now pipe, but mourn; and it will be well for thee if thou
canst graciously lament. (Matt 11:17) Some, say they, make the
gate of heaven too wide, and some make it too narrow; for my part,
I have here presented thee with as true a measure of it as by the
Word of God I can. Read me, therefore, yea, read me, and compare
me with the Bible; and if thou findest my doctrine and that book
of God concur, embrace it, as thou wilt answer the contrary in the
day of judgment. This awakening work--if God will make it so--was
prepared for thee: if there be need, and it wounds, get healing by
blood: if it disquiets, get peace by blood: if it takes away all
thou hast, because it was naught (for this book is not prepared to
take away true grace from any), then buy of Christ "gold tried in
the fire, that thou mayest be rich, and white raiment, that thou
mayest be clothed, and that the shame of thy nakedness do not appear,
and anoint thine eyes with eye-salve, that thou mayest see." (Rev
3:18) Self-flatteries, self-deceivings, are easy and pleasant,
but damnable. The Lord give thee a heart to judge right of thyself,
right of this book, and so to prepare for eternity, that thou
mayest not only expect entrance, but be received into the kingdom
of Christ and of God. Amen.
So prays thy Friend,
JOHN BUNYAN.
THE STRAIT GATE.
"STRIVE TO ENTER IN AT THE STRAIT GATE; FOR MANY, I SAY UNTO YOU,
WILL SEEK TO ENTER IN, AND SHALL NOT BE ABLE."--LUKE 13:24
These are the words of our Lord Jesus Christ, and are, therefore,
in especial manner to be heeded; besides, the subject matter of the
words is the most weighty, to wit, how we should attain salvation,
and therefore also to be heeded.
The occasion of the words was a question which one that was at
this time in the company of the disciples put to Jesus Christ; the
question was this, "Lord, are there few that be saved?" (verse 23)
A serious question, not such as tended to the subversion of the
hearers, as too many now-a-days do; but such as in its own nature
tended to the awakening of the company to good, and that called
for such an answer that might profit the people also. This question
also well pleased Jesus Christ, and he prepareth and giveth such an
answer as was without the least retort, or show of distaste; such
an answer, I say, as carried in it the most full resolve to the
question itself, and help to the persons questioning. "And he said
unto them, Strive to enter in," &c. The words are an answer, and
an instruction also. First. An answer, and that in the affirmative;
the gate is strait--many that seek will not be able, therefore
but few shall be saved. Second. The answer is an instruction also;
"strive to enter in," &c., good counsel and instruction; pray God
help me, and my reader, and all that love their own salvation, to
take it.
My manner of handling the words will be--[FIRST], By way of
explication; and then [SECOND], By way of observation.
[FIRST. THE WORDS BY WAY OF EXPLICATION.]
The words are to be considered, [FIRST], with reference to their
general scope; and then [SECOND], with reference to their several
phrases.
FIRST. The general scope of the text is to be considered, and that
is that great thing--salvation; for these words do immediately look
at, point to, and give directions about salvation: "Are there few
that be saved? Strive to enter in at the strait gate."
The words, I say, are to direct us not only to talk of, or to wish
for, but to understand how we shall, and to seek that we may be,
effectually saved, and therefore of the greatest importance. To be
saved! what is like being saved? To be saved from sin, from hell,
from the wrath of God, from eternal damnation, what is like it? To
be made an heir of God, of his grace, of his kingdom, and eternal
glory, what is like it? and yet all this is included in this word
saved, and in the answer to that question, "Are there few that be
saved?" Indeed this word SAVED is but of little use in the world,
save to them that are heartily afraid of damning. This word lies
in the Bible as excellent salves lie in some men's houses, thrust
into a hole, and not thought on for many months, because the household
people have no wounds nor sores. In time of sickness, what so set
by as the doctor's glasses and gally-pots full of his excellent
things? but when the person is grown well, the rest is
thrown to the dunghill. 1
O when men are sick of sin, and afraid of damning, what a text is
that where this word saved is found! Yea, what a word of worth,
and goodness, and blessedness, is it to him that lies continually
upon the wrath of a guilty conscience? "But the whole need not a
physician"; he therefore, and he only, knows what saved means, that
knows what hell, and death, and damnation means. "What shall I do
to be saved?" is the language of the trembling sinner. "Lord save
me," is the language of the sinking sinner; and none admire the
glory that is in that word saved, but such as see, without being
saved, all things in heaven and earth are emptiness to them. They
also that believe themselves privileged in all the blessedness
that is wrapt up in that word, bless and admire God that hath saved
them. Wherefore, since the thing intended, both in the question
and the answer, is no less than the salvation of the soul, I beseech
you to give the more earnest heed. (Heb 12) But,
SECOND. To come to the particular phrases in the words, and to
handle them orderly, in the words I find four things. First. An
intimation of the kingdom of heaven. Second. A description of the
entrance into it. Third. An exhortation to enter into it. And,
Fourth, A motive to enforce that exhortation.
[AN INTIMATION OF THE KINGDOM OF HEAVEN.]
First. An intimation of the kingdom of heaven; for when he saith,
"Strive to enter in," and in such phrases, there is supposed a place
or state, or both, to be enjoyed. "Enter in"; enter into what, or
whither, but into a state or place, or both? and therefore when
you read this word, "enter in," you must say there is certainly
included in the text that good thing that yet is not expressed.
"Enter in"; into heaven, that is the meaning, where the saved are,
and shall be; into heaven, that place, that glorious place, where
God, and Christ, and angels are, and the souls or spirits of just
men made perfect. "Enter in"; that thing included, though not
expressed in the words, is called in another place, the Mount Zion,
the heavenly Jerusalem, the general assembly and church of the
first-born which are written in heaven. (Heb 12:23) And therefore
the words signify unto us, that there is a state most glorious,
and that when this world is ended; and that this place and state
are likewise to be enjoyed, and inherited by a generation of men
for ever. Besides, this word, "enter in," signifieth that salvation
to the full is to be enjoyed only there, and that there only
is eternal safety; all other places and conditions are hazardous,
dangerous, full of snares, imperfections, temptations, and afflictions,
but there all is well; there is no devil to tempt, no desperately
wicked heart to deliver us up, no deceitful lust to entangle, nor
any enchanting world to bewitch us. There all shall be well to all
eternity. Further, all the parts of, and circumstances that attend
salvation, are only there to be enjoyed; there only is immortality
and eternal life; there is the glory and fulness of joy, and the
everlasting pleasures; there is God and Christ to be enjoyed by
open vision, and more; there are the angels and the saints; further,
there is no death, nor sickness, no sorrow nor sighing for ever;
there is no pain, nor persecutor, nor darkness, to eclipse our
glory. O this Mount Zion! O this heavenly Jerusalem! (2 Cor 5:1-4,
Psa 16:11, Luke 20:35,36, Heb 12:22-24)
Behold, therefore, what a great thing the Lord Jesus hath included
by this little word, "IN." In this word is wrapt up a whole heaven
and eternal life; even as there is also by other little words in
the holy Scriptures of truth: as where he saith, "Knock, and it
shall be opened unto you," and "the election hath obtained it."
This should teach us, not only to read, but to attend in reading;
not only to read, but to lift up our hearts to God in reading; for
if we be not heedful, if he gives us not light and understanding,
we may easily pass over, without any great regard, such a word as
may have a glorious kingdom and eternal salvation in the bowels
of it; yea, sometimes, as here, a whole heaven is intimated, where
it is not at all expressed. The apostles of old did use to fetch
great things out of the Scriptures, even out of the very order and
timing of the several things contained therein. See Romans 4:9-11,
Galatians 3:16,17, Hebrews 8:13. But,
[DESCRIPTION OF THE ENTRANCE INTO THIS KINGDOM.]
Second. As we have here an intimation of the kingdom of heaven, so
we have a description of the entrance into it, and that by a double
similitude: I. It is called a gate; II. A strait gate--"Strive to
enter in at the strait gate."
[It is called a gate.]
I. It is set forth by the similitude of a gate. A gate, you know,
is of a double use. It is to open and shut, and so, consequently,
to let in or to keep out; and to do both these at the season; as
he said, "Let not the gates of Jerusalem be opened until the sun
be hot"; and again, "I commanded that the gates should be shut,
and charged that they should not be opened till after the Sabbath."
(Neh 7:3, 13:19,20) And so you find of this gate of heaven, when
the five wise virgins came, the gate was opened; but afterwards
came the other virgins, and the door was shut. (Matt 25) So then,
the entrance into heaven is called a gate, to show there is a time
when there may be entrance, and there will come a time when there
shall be none; and, indeed, this is a chief truth contained in the
text--"Strive to enter in at the strait gate; for many, I say unto
you, will seek to enter in, and shall not be able." I read in the
Scriptures of two gates or doors, through which they that
go to heaven must enter. 2
1. There is the door of faith, the door which the grace of God hath
opened to the Gentiles. This door is Jesus Christ, as also himself
doth testify, saying, "I am the door," &c. (John 10:9, Acts 14:27)
By this door men enter into God's favour and mercy, and find
forgiveness through faith in his blood, and live in hope of eternal
life; and therefore himself also hath said, "I am the door; by me
if any man enter in, he shall be saved"; that is, received to mercy,
and inherit eternal life. But,
2. There is another door or gate--for that which is called in the
text a gate, is twice in the next verse called a door--there is,
I say, another gate, and that is the passage into the very heaven
itself; the entrance into the celestial mansion-house, and that is
the gate mentioned in the text, 3 and the door mentioned twice in
the verse that follows. And this Jacob called it, when he said,
Bethel was the house of God, and this is the gate of heaven; that
is, the entrance, for he saw the entrance into heaven. One end of
Jacob's ladder stands in Bethel, God's house, and the other end
reacheth up to the gate of heaven. (Gen 28:10-17) Jacob's ladder
was the figure of Christ, which ladder was not the gate of heaven,
but the way from the church to that gate which he saw above at the
top of the ladder. (Gen 28:12, John 1:51) But again, that the gate
in the text is the gate or entrance into heaven, consider--
(1.) It is that gate that letteth men into, or shutteth men out
of that place or kingdom where Abraham, and Isaac, and Jacob is,
which place is that paradise where Christ promised the thief that
he should be that day, that he asked to be with him in his kingdom;
it is that place into which Paul said he was caught, when he heard
words unlawful or impossible for a man to utter. (Luke 13:28, 23:42,
2 Cor 12:1-6)
Quest. But is not Christ the gate or entrance into this heavenly
place?
Answ. He is he without whom no man can get thither, because by his
merits men obtain that world, and also because he, as the Father,
is the donor and disposer of that kingdom to whom he will. Further,
this place is called his house, and himself the Master of it--"When
once the Master of the house is risen up, and hath shut to the
door." (Luke 13:25) But we use to say, that the master of the house
is not the door. Men enter into heaven, then, by him, not as he is
the gate, or door, or entrance, into the celestial mansion-house,
but as he is the giver and disposer of that kingdom to them whom
he shall count worthy, because he hath obtained it for them.
(2.) That this gate is the very passage into heaven, consider the
text hath special reference to the day of judgment, when Christ
will have laid aside his mediatory office, which before he exercised
for the bringing to the faith his own elect; and will then act,
not as one that justifieth the ungodly, but as one that judgeth
sinners. He will now be risen up from the throne of grace, and
shut up the door against all the impenitent, and will be set upon
the throne of judgment, from thence to proceed with ungodly sinners.
Object. But Christ bids strive: "Strive" now "to enter in at the
strait gate"; but if that gate be as you say, the gate or entrance
into heaven, then it should seem that we should not strive till
the day of judgment, for we shall not come at that gate till then.
Answ. Christ, by this exhortation, Strive, &c., doth not at all
admit of, or countenance delays, or that a man should neglect his
own salvation; but putteth poor creatures upon preparing for the
judgment, and counselleth them now to get those things that will
then give them entrance into glory. This exhortation is much like
these: "Therefore be ye also ready, for in such an hour as ye think
not the Son of man cometh.--And they that were ready went in with
him to the marriage, and the door was shut." (Matt 24:44, 25:10)
So that when he saith, "Strive to enter in," it is as if he should
say, Blessed are they that shall be admitted another day to enter
into the kingdom of heaven; but they that shall be counted worthy
of so unspeakable a favour, must be well prepared and fitted for it
beforehand. Now, the time to be fitted is not the day of judgment,
but the day of grace; not then, but now. Therefore, strive now for
those things that will then give you entrance into the heavenly
kingdom. But,
[It is called a strait gate.]
II. As it is called a gate, so it is called a strait gate--"Strive
to enter in at the strait gate."
The straitness of this gate is not to be understood carnally, but
mystically. You are not to understand it, as if the entrance into
heaven was some little pinching wicket; no, the straitness of this
gate is quite another thing. This gate is wide enough for all them
that are the truly gracious and sincere lovers of Jesus Christ,
but so strait, as that not one of the other can by any means enter
in: "Open to me the gates of righteousness: I will go into them,
and I will praise the Lord: this gate of the Lord, into which the
righteous shall enter." (Psa 118:19,20) By this word, therefore,
Christ Jesus hath showed unto us, that without due qualifications
there is no possibility of entering into heaven; the strait gate
will keep all others out. When Christ spake this parable, he had
doubtless his eye upon some passage or passages of the Old Testament,
with which the Jews were well acquainted. I will mention two, and
so go on.
1. The place by which God turned Adam and his wife out of paradise.
Possibly our Lord might have his eye upon that; for though that
was wide enough for them to come out at, yet it was too strait for
them to go in at. But what should be the reason of that? Why, they
had sinned; and therefore God "placed at the east of that garden
cherubims, and a flaming sword, which turned every way, to keep
the way of the tree of life." (Gen 3:24) The cherubims, and the
flaming sword, they made the entrance too strait for them to enter
in. Souls, there are cherubims and a flaming sword at the gates
of heaven to keep the way of the tree of life; therefore none but
them that are duly fitted for heaven can enter in at this strait
gate; the flaming sword will keep all others out. "Know ye not
that the unrighteous shall not inherit the kingdom of God? Be not
deceived, neither fornicators, nor idolaters, nor adulterers, nor
effeminate, nor abusers of themselves with mankind, nor thieves,
nor covetous, nor drunkards, nor revilers, nor extortioners, shall
inherit the kingdom of God." (1 Cor 6:9,10)
(2.) Perhaps our Lord might have his eye upon the gates of the temple
when he spoke this word unto the people; for though the gates of
the temple were six cubits wide, yet they were so strait, that none
that were unclean in anything might enter in thereat (Eze 40:48),
because there were placed at these gates, porters, whose office
was to look that none but those that had right to enter might go in
thither. And so it is written, Jehoiada set "porters at the gates
of the house of the Lord, that none which was unclean in anything
should enter in." (2 Chron 23:19) Souls, God hath porters at the
gates of the temple, at the gate of heaven; porters, I say, placed
there by God, to look that none that are unclean in anything may
come in thither. In at the gate of the church, none may enter now
that are openly profane, and scandalous to religion; no, though
they plead they are beloved of God: "What hath my beloved to do
in mine house," saith the Lord, "seeing she hath wrought lewdness
with many?" (Jer 11:15)
I say, I am very apt to believe that our Lord Jesus Christ had his
thoughts upon these two texts, when he said the gate is strait:
and that which confirms me the more in the things is this, a little
below the text he saith, "There shall be weeping and gnashing of
teeth, when ye shall see Abraham, and Isaac, and Jacob, and all
the prophets, in the kingdom of heaven, and you yourselves thrust
out." (Luke 13:28) Thrust out, which signifieth a violent act,
resisting with striving those that would--though unqualified--enter.
The porters of the temple were, for this very thing, to wear arms,
if need were, and to be men of courage and strength, lest the
unsanctified or unprepared should by some means enter in. We read,
in the book of Revelations, of the holy city, and that it had twelve
gates, and at the gates twelve angels; but what did they do there?
Why, amongst the rest of their service, this was one thing, that
there might "in no wise enter in to it any thing that defileth, or
worketh abomination, or that maketh a lie." (Rev 21:27)
[Three things that make this gate so strait.]
But more particularly, to show what it is that maketh this gate
so strait. There are three things that make it strait--1. There is
sin. 2. There is the word of the law. 3. There are the angels of
God.
1. There is sin; the sin of the profane, and the sin of the professor.
(1.) The sin of the profane. But this needs not be enlarged upon,
because it is concluded upon at all hands, where there is the
common belief of the being of God, and the judgment to come, that
"the wicked shall be turned into hell, and all the nations that
forget God." (Psa 9:17)
(2.) But there is the sin of professors; or take it rather thus,
there is a profession that will stand with an unsanctified heart
and life. The sin of such will overpoise the salvation of their
souls, the sin end being the heaviest end of the scale; I say,
that being the heaviest end which hath sin in it, they tilt over,
and so are, notwithstanding their glorious profession, drowned in
perdition and destruction; for none such hath any inheritance in
the kingdom of Christ and of God; therefore "let no man deceive
you with vain words; for because of these things cometh the wrath
of God upon the children of disobedience"; neither will a profession
be able to excuse them. (Eph 5:3-6) The gate will be too strait for
such as these to enter in thereat. A man may partake of salvation
in part, but not of salvation in whole. God saved the children of
Israel out of Egypt, but overthrew them in the wilderness:--"I will
therefore put you in remembrance, though ye once knew this, how
that the Lord, having saved the people out of the land of Egypt,
afterward destroyed them that believed not." (Jude 5) So we see
that, notwithstanding their beginning, "they could not enter in,
because of unbelief." (Heb 3:19)
2. There is the word of the law, and that will make the gate strait
also. None must go in thereat but those that can go in by the leave
of the law; for though no man be, or can be, justified by the works
of the law, yet unless the righteousness and holiness by which they
attempt to enter into this kingdom be justified by the law, it is
in vain once to think of entering in at this strait gate. Now the
law justifieth not, but upon the account of Christ's righteousness;
if therefore thou be not indeed found in that righteousness, thou
wilt find the law lie just in the passage into heaven to keep thee
out. Every man's work must be tried by fire, that it may be manifest
of what sort it is. There are two errors in the world about the
law; one is, when men think to enter in at the strait gate by the
righteousness of the law; the other is, when men think they may enter
into heaven without the leave of the law. Both these, I say, are
errors; for as by the works of the law no flesh shall be justified;
so without the consent of the law, no flesh shall be saved. "Heaven
and earth shall pass away, before one jot or tittle of the law
shall fail, till all be fulfilled." He therefore must be damned
that cannot be saved by the consent of the law. And, indeed, this
law is the flaming sword that turneth every way; yea, that lieth
to this day in the way to heaven, for a bar to all unbelievers and
unsanctified professors; for it is taken out of the way for the
truly gracious only. It will be found as a roaring lion to devour
all others. Because of the law, therefore, the gate will be found
too strait for the unsanctified to enter in. When the apostle had
told the Corinthians that "the unrighteous should not inherit the
kingdom of God," and that such were some of them, he adds, "But ye
are washed, but ye are sanctified, but ye are justified, in the name
of the Lord Jesus, and by the Spirit of our God." (1 Cor 6:9-11)
Closely concluding, that had they not been washed, and sanctified,
and justified, in the name of the Lord Jesus, the law, for their
transgressions, would have kept them out; it would have made the
gate too strait for them to enter in.
3. There are also the angels of God, and by reason of them the gate
is strait. The Lord Jesus calleth the end of the world his harvest;
and saith, moreover, that the angels are his reapers. These angels
are therefore to gather his wheat into his barn, but to gather
the ungodly into bundles to burn them. (Matt 13:39,41,49) Unless,
therefore, the man that is unsanctified can master the law, and
conquer angels; unless he can, as I may say, pull them out of the
gateway of heaven, himself is not to come thither for ever. No man
goeth to heaven but by the help of the angels--I mean at the day
of judgment. For the Son of man "shall send his angels with a great
sound of a trumpet, and they shall gather together his elect from
the four winds, from one end of heaven to the other." (Matt 24:31)
If those that shall enter in at the strait gate shall enter in
thither by the conduct of the holy angels, pray when do you think
those men will enter in thither, concerning whom the angels are
commanded to gather them, to "bind them in bundles to burn them?"
This, therefore, is a third difficulty. The angels will make this
entrance strait; yea, too strait for the unjustified and unsanctified
to enter in thither.
[AN EXHORTATION TO STRIVE TO ENTER INTO THIS KINGDOM.]
Third. I come not to the exhortation, which is, to strive to enter
in. "Strive to enter in at the strait gate." These words are fitly
added; for since the gate is strait, it follows that they that will
enter in must strive.
"Strive." This word strive supposeth that great idleness is natural
to professors; they think to get to heaven by lying, as it were, on
their elbows. It also suggesteth that many will be the difficulties
that professors will meet with, before they get to heaven. It also
concludeth that only the labouring Christian, man or woman, will
get in thither. "Strive," &c.
Three questions I will propound upon the word, an answer to which
may give us light into the meaning of it: I. What doth
this word strive import? 4
II. How should we strive? III. Why should we strive?
[Import of the word STRIVE.]
I. What doth this word strive import? Answer,
1. When he saith, Strive, it is as much as to say, Bend yourselves
to the work with all your might. "Whatsoever thy hand findeth to
do, do it with thy might; for there is no work, nor device, nor
knowledge, nor wisdom in the grave, whither thou goest." (Eccl 9:10)
Thus Samson did when he set himself to destroy the Philistines;
"He bowed himself with all his might." (Judg 16:30) Thus David did
also, when he made provision for the building and beautifying of
the temple of God. (1 Chron 29:2) And thus must thou do, if ever
thou enterest into heaven.
2. When he saith, Strive, he calleth for the mind and will, that
they should be on his side, and on the side of the things of his
kingdom; for none strive indeed, but such as have given the Son of
God their heart; of which the mind and will are a principal part;
for saving conversion lieth more in the turning of the mind and
will to Christ, and to the love of his heavenly things, than in
all knowledge and judgment. And this the apostle confirmeth, when
he saith, "Stand fast in one spirit, with one mind striving," &c.
(Phil 1:27)
3. And, more particularly, this word strive is expressed by several
other terms; as, (1.) It is expressed by that word, "So run that
ye may obtain." (1 Cor 9:24,25) (2.) It is expressed by that word,
"Fight the good fight of faith, lay hold on eternal life." (1 Tim
6:12) (3.) It is expressed by that word, "Labour not for the meat
which perisheth, but for that meat which endureth unto everlasting
life." (John 6:27) (4.) It is expressed by that word, "We wrestle--with
principalities and powers, and the rulers of the darkness of this
world." (Eph 6:12) Therefore, when he saith, Strive, it is as much
as to say, Run for heaven, Fight for heaven, Labour for heaven,
Wrestle for heaven, or you are like to go without it.
[How should we strive?]
II. The second question is, How should we strive?
Answ. The answer in general is, Thou must strive lawfully. "and if
a man also strive for masteries, yet is he not crowned, except he
strive lawfully." (2 Tim 2:5) But you will say, What is it to strive
lawfully? [I] answer--
1. To strive against the things which are abhorred by the Lord
Jesus; yea, to resist to the spilling of your blood, striving against
sin. (Heb 12:4) To have all those things that are condemned by the
Word; yea, though they be thine own right hand, right eye, or right
foot, in abomination; and to seek by all godly means the utter
suppressing of them. (Mark 9:43,45,47)
2. To strive lawfully, is to strive for those things that are
commanded in the Word.--"But thou, O man of God, flee the world,
and follow after," that is, strive for, "righteousness, godliness,
faith, love, patience, meekness; fight the good fight of faith,
lay hold on eternal life," &c. (1 Tim 6:11,12)
3. He that striveth lawfully, must be therefore very temperate in
all the good and lawful things of this life. "And every man that
striveth for the mastery is temperate in all things. Now they do
it to obtain a corruptible crown; but we an incorruptible." (1 Cor
9:25) Most professors give leave to the world and the vanity of
their hearts, to close with them, and to hang about their necks, and
make their striving to stand rather in an outcry of words, than a
hearty labour against the lusts and love of the world, and their
own corruptions; but this kind of striving is but a beating of the
air, and will come to just nothing at last. (1 Cor 9:26)
4. He that striveth lawfully, must take God and Christ along with
him to the work, otherwise he will certainly be undone. "Whereunto,"
said Paul, "I also labour, striving according to his working, which
worketh in me mightily." (Col 1:29) And for the right performing
of this, he must observe these following particulars:--
(1.) He must take heed that he doth not strive about things, or
words, to no profit; for God will not then be with him. "Of these
things," saith the apostle, "put them in remembrance; charging them
before the Lord, that they strive not about words to no profit, but
to the subverting of the hearers." (2 Tim 2:14) But, alas! how many
professors in our days are guilty of this transgression, whose
religion stands chiefly, if not only, in a few unprofitable questions
and vain wranglings about words and things to no profit, but to
the destruction of the hearers!
(2.) He must take heed that whilst he strives against one sin, he
does not harbour and shelter another; or that whilst he cries out
against other men's sin, he does not countenance his own.
(3.) In the striving, strive to believe, strive for the faith of
the gospel; for the more we believe the gospel, and the reality of
the things of the world to come, with the more stomach and courage
shall we labour to possess the blessedness. (Phil 1:27) "Let us
labour therefore to enter into that rest, lest any man fall after
the same example of unbelief." (Heb 4:11)
(4.) As we should strive for, and by faith, so we should strive
by prayer, by fervent and effectual prayer. (Romans 15:30) O the
swarms of our prayerless professors! What do they think of themselves?
Surely the gate of heaven was heretofore as wide as in these our
days; but what striving by prayer was there then among Christians
for the thing that gives admittance into this kingdom, over [what]
there is in these latter days!
(5.) We should also strive by mortifying our members that are upon
the earth. "I therefore so run," said Paul, "not as uncertainly;
so fight I, not as one that beateth the air; but I keep under my
body, and bring it into subjection, lest that by any means, when I
have preached the gospel to others, I myself should be a cast-away."
(1 Cor 9:26,27) But all this is spoken principally to professors;
so I would be understood.
[Why should we strive?]
III. I come now to the third question, namely, But why should we
strive? Answer--
1. Because the thing for which you are here exhorted to strive,
it is worth the striving for; it is for not less than for a whole
heaven, and an eternity of felicity there. How will men that have
before them a little honour, a little profit, a little pleasure,
strive? I say again, how will they strive for this? Now they do
it for a corruptible crown, but we an incorruptible. Methinks this
word heaven, and this eternal life, ought verily to make us strive,
for what is there again either in heaven or earth like them to
provoke a man to strive?
2. Strive, because otherwise the devil and hell will assuredly
have thee. He goes about like a roaring lion, seeking whom he may
devour. (1 Peter 5:8) These fallen angels, they are always watchful,
diligent, unwearied; they are also mighty, subtle, and malicious,
seeking nothing more than the damnation of thy soul. O thou that
art like the artless dove, strive!
3. Strive, because every lust strives and wars against thy soul.
"The flesh lusteth against the Spirit." (Gal 5:17) "Dearly beloved,
I beseech you," said Peter, "as strangers and pilgrims, abstain
from fleshly lusts, which war against the soul." (1 Peter 2:11)
It is a rare thing to see or find out a Christian that indeed can
bridle his lusts; but no strange thing to see such professors that
are "not only bridled, but saddled too," yea, and ridden from lust
to sin, from one vanity to another, by the very devil himself, and
the corruptions of their hearts.
4. Strive, because thou hast a whole world against thee. The world
hateth thee if thou be a Christian; the men of the world hate
thee; the things of the world are snares for thee, even thy bed and
table, thy wife and husband, yea, thy most lawful enjoyments have
that in them that will certainly sink thy soul to hell, if thou
dost not strive against the snares that are in them. (Rom 11:9)
The world will seek to keep thee out of heaven with mocks, flouts,
taunts, threatenings, jails, gibbets, halters, burnings, and
a thousand deaths; therefore strive! Again, if it cannot overcome
thee with these, it will flatter, promise, allure, entice, entreat,
and use a thousand tricks on this hand to destroy thee; and observe,
many that have been stout against the threats of the world, have
yet been overcome with the bewitching flatteries of the same. 5
There ever was enmity betwixt the devil and the church, and betwixt
his seed and her seed too; Michael and his angels, and the dragon
and his angels, these make war continually. (Gen 3, Rev 12) There
hath been great desires and endeavours among men to reconcile
these two in one, to wit, the seed of the serpent and the seed of
the woman, but it could never yet be accomplished. The world says,
they will never come over to us; and we again say, by God's grace,
we will never come over to them. But the business hath not ended
in words; both they and we have also added our endeavours to make
each other submit, but endeavours have proved ineffectual too. They,
for their part, have devised all manner of cruel torments to make
us submit, as slaying with the sword, stoning, sawing asunder,
flames, wild beasts, banishments, hunger, and a thousand miseries.
We again, on the other side, have laboured by prayers and tears,
by patience and long-suffering, by gentleness and love, by sound
doctrine and faithful witness-bearing against their enormities,
to bring them over to us; but yet the enmity remains; so that they
must conquer us, or we must conquer them. One side must be overcome;
but the weapons of our warfare are not carnal, but mighty through
God.
5. Strive, because there is nothing of Christianity got by idleness.
Idleness clothes a man with rags, and the vineyard of the slothful
is grown over with nettles. (Prov 23:21, 24:30-32) Profession that
is not attended with spiritual labour cannot bring the soul to
heaven. The fathers before us were "not slothful in business," but
"fervent in spirit, serving the Lord." Therefore "be not slothful,
but followers of them who through faith and patience inherit the
promises." (Rom 12:11, Heb 6:12)
"Strive to enter in." Methinks the words, at the first reading,
do intimate to us, that the Christian, in all that ever he does in
this world, should carefully heed and regard his soul--I say, in
all that ever he does. Many are for their souls by fits and starts;
but a Christian indeed, in all his doing and designs which he
contriveth and manageth in this world, should have a special eye to
his own future and everlasting good; in all his labours he should
strive to enter in: "Wisdom [Christ] is the principal thing;
therefore get wisdom: and with all thy getting get understanding."
(Prov 4:7) Get nothing, if thou canst not get Christ and grace, and
further hopes of heaven in that getting; get nothing with a bad
conscience, with the hazard of thy peace with God, and that in
getting it thou weakenest thy graces which God hath given thee;
for this is not to strive to enter in. Add grace to grace, both by
religious and worldly duties; "For so an entrance shall be ministered
unto you abundantly into the everlasting kingdom of our Lord and
Saviour Jesus Christ." (2 Peter 1:8-11) Religious duties are not
the only striving times; he that thinks so is out. Thou mayest help
thy faith and thy hope in the godly management of thy calling, and
mayest get further footing in eternal life, by studying the glory
of God in all thy worldly employment. I am speaking now to Christians
that are justified freely by grace, and am encouraging, or rather
counselling of them to strive to enter in; for there is an entering
in by faith and good conscience now, as well as our entering in
body and soul hereafter; and I must add, that the more common it
is to thy soul to enter in now by faith, the more steadfast hope
shalt thou have of entering in hereafter in body and soul.
"Strive to enter in." By these words also the Lord Jesus giveth
sharp rebuke to those professors that have not eternal glory, but
other temporal things in their eye, by all the bustle that they
make in the world about religion. Some there be, what a stir they
make, what a noise and clamour, with their notions and forms, and
yet perhaps all is for the loaves; because they have eaten of the
loaves, and are filled. (John 6:26) These strive indeed to enter,
but it is not into heaven; they find religion hath a good trade at
the end of it, or they find that it is the way to credit, repute,
preferment, and the like, and therefore they strive to enter into
these. But these have not the strait gate in their eye, nor yet
in themselves have they love to their poor and perishing souls;
wherefore this exhortation nippeth such, by predicting of their
damnation.
"Strive to enter in." These words also sharply rebuke them who
content themselves as the angel of the church of Sardis, did, to
wit, "to have a name to live, and be dead" (Rev 3:1), or as they
of the Laodiceans, who took their religion upon trust, and were
content with a poor, wretched, lukewarm profession; for such as
these do altogether unlike to the exhortation in the text, that
says, Strive, and they sit and sleep; that says, Strive to enter
in, and they content themselves with a profession that is never
like to bring them thither.
"Strive to enter in." Further, these words put us upon proving the
truth of our graces now; I say, they put us upon the proof of the
truth of them now; for if the strait gate be the gate of heaven,
and yet we are to strive to enter into it now, even while we live,
and before we come thither, then doubtless Christ means by this
exhortation, that we should use all lawful means to prove our
graces in this world, whether they will stand in the judgment or
no. Strive to enter in; get those graces now that will prove true
graces then, and therefore try those you have; and if, upon trial,
they prove not right, cast them away, and cry for better, lest they
cast thee away, when better are not to be had. "Buy of me gold tried
in the fire"; mark that. (Rev 3:18) Buy of me faith and grace that
will stand in the judgment; strive for that faith; buy of me that
grace, and also white raiment, that thou mayest be clothed, that
the shame of thy wickedness doth not appear, and anoint thine eyes
with eye-salve, that thou mayest see. Mind you this advice; this
is right striving to enter in.
But you will say, How should we try our graces? Would you have us
run into temptation, to try if they be sound or rotten? Answ. You
need not run into trials; God hath ordained that enough of them
shall overtake thee to prove thy graces either rotten or sound before
the day of thy death; sufficient to the day is the evil thereof,
if thou hast but a sufficiency of grace to withstand. I say, thou
shalt have trials enough overtake thee, to prove thy grace sound
or rotten. Thou mayest, therefore, if God shall help thee, see how
it is like to go with thee before thou goest out of this world, to
wit, whether thy graces be such as will carry thee in at the gates
of heaven or no.
But how should we try our graces now? Answ. (a.) How dost thou find
them in outward trials? See Hebrews 11:15,16. (b.) How dost thou
find thyself in the inward workings of sin? (Rom 7:24) (c.) How
dost thou find thyself under the most high enjoyment of grace in
this world? (Phil 3:14)
But what do you mean by these three questions? I mean graces show
themselves at these their seasons, whether they be rotten or sound.
(a.) How do they show themselves to be true under the first of
these? Answ. By mistrusting our own sufficiency, by crying to God
for help, by desiring rather to die than to bring any dishonour to
the name of God, and by counting that, if God be honoured in the
trial, thou hast gained more than all the world could give thee.
(2 Chron 20:12, 14:11, Acts 4, 20:22, 2 Cor 4:17,18, Heb 11:24,25)
(b.) How do they show themselves to be true under the second? Answ.
By mourning, and confessing, and striving, and praying, against
them; by not being content, shouldst thou have heaven, if they live,
and defile thee; and by counting of holiness the greatest beauty
in the world; and by flying to Jesus Christ for life. (Zech 12:10,
John 19, Heb 12:14, Psa 19:12)
(c.) How do they show themselves to be true under the third? Answ.
By prizing the true graces above all the world, by praying heartily
that God will give thee more; by not being content with all the
grace thou canst be capable of enjoying on this side heaven and
glory. (Psa 84:10, Luke 17:5, Phil 3)
"Strive to enter in." The reason why Christ addeth these words,
"to enter in," is obvious, to wit, because there is no true and
lasting happiness on this side heaven; I say, none that is both
true and lasting, I mean, as to our sense and feeling as there
shall [be]; "For here have we no continuing city, but we seek one
to come." (Heb 13:14) The heaven is within, strive therefore to
enter in; the glory is within, strive therefore to enter in; the
Mount Zion is within, strive therefore to enter in; the heavenly
Jerusalem is within, strive therefore to enter in; angels and saints
are within, strive therefore to enter in; and, to make up all, the
God and Father of our Lord Jesus Christ, and that glorious Redeemer,
is within, strive therefore to enter in.
"Strive to enter in." "For without are dogs, and sorcerers, and
whoremongers, and murderers, and idolaters, and whosoever loveth and
maketh a lie." Without are also the devils, and hell, and death,
and all damned souls; without is howling, weeping, wailing, and
gnashing of teeth; yea, without are all the miseries, sorrows, and
plagues that an infinite God can in justice and power inflict upon
an evil and wicked generation; "Strive therefore to enter in at the
strait gate." (Rev 22:15, Matt 25:41, Rev 12:9, Is 65:13,14, Matt
22:13, Deu 29:18-20)
"Strive to enter in at the strait gate; for many, I say unto you,
will seek to enter in, and shall not be able."
[MOTIVE TO STRIVE TO ENTER INTO THIS KINGDOM.]
Fourth. We are come now to the motive which our Lord urges to
enforce his exhortation.
He told us before that the gate was strait; he also exhorted us to
strive to enter in thereat, or to get those things now that will
further our entrance then, and to set ourselves against those things
that will hinder our entering in.
In this motive there are five things to be minded.
1. That there will be a disappointment to some at the day of
judgment; they will seek to enter in, and shall not be able.
2. That not a few, but many, will meet with this disappointment;
"For many will seek to enter in, and shall not be able."
3. This doctrine of the miscarriage of many then, it standeth upon
the validity of the word of Christ; "For many, I say, will seek to
enter in, and shall not be able."
4. Professors shall make a great heap among the many that shall
fall short of heaven; "For many, I say unto you, will seek to enter
in, and shall not be able."
5. Where grace and striving are wanting now, seeking and contending
to enter in will be unprofitable then; "For many, I say unto you,
will seek to enter in, and shall not be able."
But I will proceed in my former method, to wit, to open the words
unto you.
[Import of the words FOR MANY.]
"For many," &c. If he had said, For some will fall short, it had
been a sentence to be minded; if he had said, For some that seek
will fall short, it had been very awakening; but when he saith,
Many, many will fall short, yea, many among professors will fall
short, this is not only awakening, but dreadful!
[Various applications of the word MANY.]--"For many," &c. I find
this word many variously applied in Scripture.
1. Sometimes it intendeth the open profane, the wicked and ungodly
world, as where Christ saith, "Wide is the gate, and broad is the
way, that leadeth to destruction, and many there be which go in
thereat." (Matt 7:13) I say, by the many here, he intends those
chiefly that go on in the broad way of sin and profaneness, bearing
the "tokens" of their damnation in their foreheads, those whose
daily practice proclaims that their "feet go down to death, and
their steps take hold on hell." (Job 21:29,30, Isa 3:9, Prov 4)
2. Sometimes this word many intendeth those that cleave to the
people of God deceitfully, and in hypocrisy, or, as Daniel hath it,
"Many shall cleave to them with flatteries." (Dan 11:34) The word
many in this text includeth all those who feign themselves better
than they are in religion; it includeth, I say, those that have
religion only for a holiday suit6 to set them out at certain times,
and when they come among suitable company.
3. Sometimes this word many intendeth them that apostatize from
Christ; such as for a while believe, and in time of temptation fall
away; as John saith of some of Christ's disciples: "From that time
many of his disciples went back, and walked no more with him."
(John 6:66)
4. Sometimes this word many intendeth them that make a great noise,
and do many great things in the church, and yet want saving grace:
"Many," saith Christ, "will say unto me in that day, Lord, Lord,
have we not prophesied in thy name? and in thy name have cast out
devils? and in thy name done many wonderful works?" (Matt 7:22)
Mark, there will be many of these.
5. Sometimes this word many intendeth those poor, ignorant, deluded
souls that are led away with every wind of doctrine; those who are
caught with the cunning and crafty deceiver, who lieth in wait to
beguile unstable souls: "And many shall follow their pernicious
ways, by reason of whom the way of truth shall be evil spoken of."
(2 Peter 2:2)
6. Sometimes this word many includeth all the world, good and bad:
"And many of them that sleep in the dust of the earth shall awake,
some to everlasting life, and some to shame and everlasting contempt."
(Dan 12:2) Compare with John 5:28,29.
7. Lastly. Sometimes this word many intendeth the good only, even
them that shall be saved. (Luke 1:16, 2:34)
[How MANY is applied in the text.] Since then that the word is so
variously applied, let us inquire how it must be taken in the text.
And,
1. It must not be applied to the sincerely godly, for they shall never
perish. (John 10:27,28) 2. It cannot be applied to all the world,
for then no flesh should be saved. 3. Neither is it to be applied
to the open profane only, for then the hypocrite is by it excluded.
4. But by the many in the text our Lord intendeth in special the
professor; the professor, I say, how high soever he seems to be
now, that shall be found without saving grace in the day of judgment.
Now that the professor is in special intended in this text,
consider, so soon as the Lord had said, "Many will seek to enter
in, and shall not be able," he pointeth, as with his finger, at
the many that then he in special intendeth; to wit, them among whom
he had taught; them that had eat and drunken in his presence; them
that had prophesied, and cast out devils in his name, and in his
name had done many wonderful works. (Luke 13:26, Matt 7:22) These
are the many intended by the Lord in this text, though others also
are included under the sentence of damnation by his word in other
places. "For many," &c. Matthew saith, concerning this strait gate,
that there are but few that find it. But it seems the cast-always
in my text did find it; for you read, that they knocked at it, and
cried, "Lord, open unto us." So then, the meaning may seem to be
this--many of the few that find it will seek to enter in, and shall
not be able. I find, at the day of judgment, some will be crying
to the rocks to cover them, and some at the gates of heaven for
entrance. Suppose that those that cry to the rocks to cover them,
are they whose conscience will not suffer them once to look God
in the face, because they are fallen under present guilt, and the
dreadful fears of the wrath of the Lamb. (Rev 6:16) And that those
that stand crying at the gate of heaven, are those whose confidence
holds out to the last,--even those whose boldness will enable them
to contend even with Jesus Christ for entrance; them, I say, that
will have profession, casting out of devils, and many wonderful
works, to plead; of this sort are the many in my text: "For many,
I say unto you, will seek to enter in, and shall not be able."
Could we compare the professors of the times with the everlasting
word of God, this doctrine would more easily appear to the children
of men. How few among the many, yea, among the swarms of professors,
have heart to make conscience of walking before God in this world,
and to study his glory among the children of men! How few, I say,
have his name lie nearer their hearts than their own carnal concerns!
Nay, do not many make his Word, and his name, and his ways,
a stalking-horse to their own worldly advantages? 7
God calls for faith, good conscience, moderation, self-denial,
humility, heavenly-mindedness, love to saints, to enemies, and for
conformity in heart, in word, and life, to his will: but where is
it? (Mark 11:22, 1 Peter 3:16, Heb 13:5, Phil 4:5, Matt 10:37-39,
Col 3:1-4, Micah 6:8, Rev 2:10, John 15:17, 1 John 4:21, Matt 5:44,
Prov 23:26, Col 4:6)
[Import of the words I SAY UNTO YOU.]
"For many, I say unto you." These latter words carry in them a
double argument to prove the truth asserted before: First, in that
he directly pointeth at his followers: "I say unto you": Many, I say
unto you, even to you that are my disciples, to you that have eat
and drunk in my presence. I know that sometimes Christ hath directed
his speech to his disciples, not so much upon their accounts, as
upon the accounts of others; but here it is not so; the "I say unto
you," in this place, it immediately concerned some of themselves:
I say unto you, ye shall begin to stand without, and to knock,
"saying, Lord, Lord, open unto us, and he shall answer and say unto
you, I know you not whence ye are; then shall ye begin to say, We
have eaten and drunk in thy presence, and thou hast taught in our
streets. But he shall say, I tell you, I know you not whence ye
are; depart from me, all ye workers of iniquity"; it is you, you,
YOU, that I mean! "I say unto you." It is common with a professing
people, when they hear a smart and a thundering sermon, to say, Now
has the preacher paid off the drunkard, the swearer, the liar, the
covetous, and adulterer; forgetting that these sins may be committed
in a spiritual and mystical way. There is spiritual drunkenness,
spiritual adultery, and a man may be a liar that calls God his Father
when he is not, or that calls himself a Christian, and is not. 8
Wherefore, perhaps all these thunders and lightnings in this terrible
sermon may more concern thee than thou art aware of: "I say unto
you"; unto you, professors, may be the application of all this
thunder. (Rev 2:9, 3:9)
"I say unto you!" Had not the Lord Jesus designed by these words
to show what an overthrow will one day be made among professors,
he needed not to have you'd it at this rate, as in the text, and
afterwards, he has done; the sentence had run intelligible enough
without it; I say, without his saying, "I say unto you." But the
truth is, the professor is in danger; the preacher and the hearer,
the workers of miracles, and workers of wonders, may all be in
danger of damning, notwithstanding all their attainments. And to
awaken us all about this truth, therefore, the text must run thus:
"For many, I say unto YOU, shall seek to enter in, and shall not
be able."
See you not yet that the professor is in danger, and that those
words, "I say unto you," are a prophecy of the everlasting perdition
of some that are famous in the congregation of saints? I say, if
you do not see it, pray God your eyes may be opened, and beware
that thy portion be not as the portion of one of those that are
wrapped up in the 28th verse of the chapter: "There shall be weeping
and gnashing of teeth, when ye shall see Abraham, and Isaac, and
Jacob, and all the prophets, in the kingdom of heaven, and you
yourselves thrust out."
"For many, I say unto you." These words, I told you, carry in them
a double argument for confirmation of the truth asserted before:
first, that professors are here particularly pointed at; and,
secondly, it is the saying of the Truth himself: for these words,
"I say," are words full of authority; I say it, I say unto you, says
Christ, as he saith in another place, "It is I that speak; behold
it is I!" The person whose words we have now under consideration
was no blundering raw-headed preacher, 9 but the very wisdom of
God, his Son, and him that hath lain in his bosom from everlasting,
and consequently had the most perfect knowledge of his Father's
will, and how it would fare with professors at the end of this
world. And now hearken what himself doth say of the words which he
hath spoken; "Heaven and earth shall pass away, but my words shall
not pass away." (Matt 24:35)
"I say unto you." The prophets used not to speak after this manner,
nor yet the holy apostles; for thus to speak, is to press things
to be received upon their own authority. They used to say, Thus
saith the Lord, or Paul, or Peter, an apostle, or a servant of God.
But now we are dealing with the words of the Son of God; it is HE
that hath said it; wherefore we find the truth of the perishing
of many professors asserted, and confirmed by Christ's own mouth.
This consideration carrieth great awakening in it; but into such
a fast sleep are many now-a-days fallen, that nothing will awaken
them but that shrill and terrible cry, "Behold, the Bridegroom
cometh; go ye out to meet him."
[Two things that befall Professors.]
"I SAY UNTO YOU." There are two things upon which this assertion
may be grounded--1. There is in the world a thing like grace, that
is not. 2. There is a sin called the sin against the Holy Ghost,
from which there is no redemption. And both these things befall
professors.
1. There is in the world a thing like grace, that is not. (1.)
This is evident, because we read that there are some that not only
"make a fair show in the flesh," that "glory in appearance," that
"appear beautiful outward," that do as God's people, but have not
the grace of God's people. (Gal 6:12, 2 Cor 5:12, Matt 23:27, Isa
57:3,4) (2.) It is evident also from those frequent cautions that
are everywhere in the Scriptures given us about this thing: "Be
not deceived: Let a man examine himself: Examine yourselves whether
ye be in the faith." (Gal 6:7, 1 Cor 11:28, 2 Cor 13:5) All these
expressions intimate to us that there may be a show of, or a thing
like grace, where there is no grace indeed. (3.) This is evident
from the conclusion made by the Holy Ghost upon this very thing:
"For if a man think himself to be something, when he is nothing,
he deceiveth himself." (Gal 6:3) The Holy Ghost here concludeth,
that a man may think himself to be something, may think he hath
grace, when he hath none; may think himself something for heaven
and another world, when indeed he is just nothing at all with
reference thereto. The Holy Ghost also determines upon this point,
to wit, that they that do so deceive themselves: "For if a man think
himself to be something when he is nothing, he deceiveth himself";
he deceiveth his own soul, he deceiveth himself of heaven and
salvation. So again: "Let no man beguile you of your reward." (Col
2:18) (4.) It is manifest from the text; "For many, I say unto you,
will seek to enter in, and shall not be able." Alas! great light,
great parts, great works, and great confidence of heaven, may be
where there is no faith of God's elect, no love of the Spirit, no
repentance unto salvation, no sanctification of the Spirit, and so
consequently no saving grace. But,
2. As there is a thing like grace, which is not, so there is a
sin, called the sin against the Holy Ghost, from which there is no
redemption; and this sin doth more than ordinarily befall professors.
There is a sin, called the sin against the Holy Ghost, from which
there is no redemption. This is evident both from Matthew and Mark:
"But whosoever speaketh against the Holy Ghost, it shall not be
forgiven him, neither in this world, neither in the world to come."
"But he that shall blaspheme against the Holy Ghost hath never
forgiveness, but is in danger of eternal damnation." (Matt 12:32,
Mark 3:29) Wherefore, when we know that a man hath sinned this sin,
we are not to pray for him, or to have compassion on him. (1 John
5:16, Jude 22)
This sin doth most ordinarily befall professors; for there are
few, if any, that are not professors, that are at present capable
of sinning this sin. They which "were once enlightened, and have
tasted of the heavenly gift, and were made partakers of the Holy
Ghost, and have tasted the good word of God, and the powers of the
world to come," of this sort are they that commit this sin. (Heb
6:4,5) Peter also describes them to be such, that sin the unpardonable
sin. "For if, after they have escaped the pollutions of the world
through the knowledge of the Lord and Saviour Jesus Christ, they
are again entangled therein, and overcome, the latter end is worse
with them than the beginning." (2 Peter 2:20) The other passage in
the tenth of Hebrews holdeth forth the same thing. "For if we sin
willfully after that we have received the knowledge of the truth,
there remaineth no more sacrifice for sins, but a certain fearful
looking for of judgment and fiery indignation, which shall devour
the adversaries." (Heb 10:26,27) THESE, therefore, are the persons
that are the prey for this sin; this sin feedeth upon PROFESSORS,
and they that are such do very often fall into the mouth of
this eater. Some fall into the mouth of the sin by delusions and
doctrines of devils; and some fall into the mouth of it by returning
with the dog to his own vomit again, and with the sow that was
washed to her wallowing in the mire. (2 Peter 2:22) I shall not
here give you a particular description of this sin--that I have
done elsewhere; 10 but such a sin there is, and they that commit it
shall never have forgiveness. And I say again, there be professors
that commit this unpardonable sin, yea, more than most are aware
of. Let all, therefore, look about them. The Lord awaken them
that they may so do; for what with a profession without grace, and
by the venom of the sin against the Holy Ghost, many will seek to
enter in, and shall not be able.
[Import of the words WILL SEEK TO ENTER IN.]
"Will seek to enter in." This kingdom, at the gate of which the
reprobate will be stopped, will be, at the last judgment, the desire
of all the world; and they, especially THEY in my text, will seek
to enter in; for then they will see that the blessedness is to
those that shall get into this kingdom, according to that which
is written, "Blessed are they that do his commandments, that they
may have right to the tree of life, and may enter in through the
gates into the city." (Rev 21:14) To prove that they will seek,
although I have done it already, yet read these texts at your
leisure--Matthew 25:11, 7:22, Luke 13:28. And, in a word, to give
you the reason why they will seek to enter in.
[Why they will seek to enter in.]
1. Now they will see what a kingdom it is, what glory there is in
it, and now they shall also see the blessedness which they shall
have that shall then be counted worthy to enter in. The reason why
this kingdom is so little regarded, it is because it is not seen;
the glory of it is hid from the eyes of the world. "Their eye hath
not seen, nor their ear heard," &c. Aye, but then they shall hear
and see too; and when this comes to pass, then, even then, he that
now most seldom thinks thereof will seek to enter in.
2. They will now see what hell is, and what damnation in hell is,
more clear than ever. They will also see how the breath of the
Lord, like a stream of brimstone, doth kindle it. O the sight of
the burning fiery furnace, which is prepared for the devil and his
angels! This, this will make work in the souls of cast-always at
that day of God Almighty, and then they will seek to enter in.
3. Now they will see what the meaning of such words as these are,
hell-fire, everlasting fire, devouring fire, fire that never shall
be quenched. Now they will see what "for ever" means, what eternity
means; now they will see what this word means, "the bottomless
pit"; now they will hear roaring of sinners in this place, howling
in that, some crying to the mountains to fall upon them, and others
to the rocks to cover them; now they will see blessedness is nowhere
but within!
4. Now they will see what glory the godly are possessed with; how
they rest in Abraham's bosom, how they enjoy eternal glory, how
they walk in their white robes, and are equal to the angels. O the
favour, and blessedness, and unspeakable happiness that now God's
people shall have! and this shall be seen by them that are shut
out, by them that God hath rejected for ever; and this will make
them seek to enter in. (Luke 16:22,23, 13:28)
[How will they seek to enter in.]
"Will seek to enter in." Quest. But some may say, How will they
seek to enter in? [I] answer,
1. They will put on all the confidence they can, they will trick
and trim up their profession, and adorn it with what bravery they
can. Thus the foolish virgins sought to enter in; they did trim
up their lamps, made themselves as fine as they could. They made
shift to make their lamps to shine awhile; but the Son of God
discovering himself, their confidence failed, their lamps went out,
the door was shut upon them, and they were kept out. (Matt 25:1-12)
2. They will seek to enter in by crowding themselves in among the
godly. Thus the man without the wedding garment sought to enter in.
He goes to the wedding, gets into the wedding chamber, sits close
among the guests, and then, without doubt, concluded he should escape
damnation. But, you know, one black sheep is soon seen, though it
be among a hundred white ones. Why, even thus it fared with this
poor man. "And when the king came in to see the guests, he saw there
a man that had not on a wedding garment." He spied him presently,
and before one word was spoken to any of the others, he had this
dreadful salutation, "Friend, how camest thou in hither, not having
on a wedding garment?" 11
"And he was speechless"; though he could swagger it out among the
guests, yet the master of the feast, at first coming in, strikes
him dumb; and having nothing to say for himself, the king had
something to say against him. "Then the king said to the servants,"
the angels, "Bind him hand and foot, and take him away, and cast
him into outer darkness; there shall be weeping and gnashing of
teeth." (Matt 22:11-13)
3. They will seek to enter in by pleading their profession and
admittance to the Lord's ordinances when they were in the world.
"Lord, we have eaten and drunk in thy presence, and thou hast
taught in our streets"; we sat at thy table, and used to frequent
sermons and Christian assemblies; we were well thought of by thy
saints, and were admitted into thy churches; we professed the same
faith as they did; "Lord, Lord, open unto us."
4. They will seek to enter in by pleading their virtues; how they
subjected [themselves] to this ministry, how they wrought for him,
what good they did in the world, and the like, but neither will
this help them; the same answer that the two former had, the same
have these--"Depart from me, ye that work iniquity." (Matt 7:22)
5. They will seek to enter in by pleading excuses where they cannot
evade conviction. The slothful servant went this way to work,
when he was called to account for not improving his Lord's money.
"Lord," says he, "I knew thee that thou art an hard man, reaping
where thou hast not sown, and gathering where thou hast not strawed,
and I was afraid," &c., either that I should not please in laying
out thy money, or that I should put it into hands out of which I
should not get it again at thy need, "and I went a hid thy talent
in the earth; lo, there thou hast that is thine"; as if he had said,
True, Lord, I have not improved, I have not got; but consider also
I have not embezzled, I have not spent nor lost thy money; lo,
there thou hast what is thine. (Matt 25:24-28) There are but few
will be able to say these last words at the day of judgment. The
most of professors are for embezzling, misspending, and slothing
away their time, their talents, their opportunities to do good in.
But, I say, if he that can make so good an excuse as to say, Lo,
there thou hast that is thine; I say, if such an one shall be called
a wicked and slothful servant, if such an one shall be put to shame
at the day of judgment, yea, if such an one shall, notwithstanding
this care to save his Lord's money, be cast as unprofitable into
outer darkness, where shall be weeping and gnashing of teeth, what
will they do that have neither taken care to lay out, nor care to
keep what was committed to their trust?
6. They will seek to enter in by pleading that ignorance was the
ground of their miscarrying in the things wherein they offended.
Wherefore, when Christ charges them with want of love to him,
and with want of those fruits that should prove their love to be
true--as, that they did not feed him, did not give him drink, did
not take him in, did not clothe him, visit him, come unto him, and
the like--they readily reply, "Lord, when saw we thee an hungered,
or athirst, or a stranger, or naked, or sick, or in prison, and did
not minister unto thee?" (Matt 25:44) As who should say, Lord, we
are not conscious to ourselves that this charge is worthily laid at
our door! God forbid that we should have been such sinners. But,
Lord, give an instance; when was it, or where? True, there was
a company of poor sorry people in the world, very inconsiderable,
set by with nobody; but for thyself, we professed thee, we loved
thee, and hadst thou been with us in the world, wouldst thou have
worn gold, wouldst thou have eaten the sweetest of the world, we
would have provided it for thee; and therefore, Lord, Lord, open to
us! But will the plea do? No. Then shall he answer them, "Inasmuch
as ye did it not to one of the least of these" my brethren, "ye
did it not to me." This plea, then, though grounded upon ignorance,
which is one of the strangest pleas for neglect of duty, would not
give them admittance into the kingdom. "These shall go away into
everlasting punishment, but the righteous into life eternal."
I might add other things by which it will appear how they will seek
to enter in. As,
1. They will make a stop at this gate, this beautiful gate of heaven.
They will begin to stand without at the gate, as being loath to
go any further. Never did malefactor so unwillingly turn off the
ladder when the rope was about his neck, as these will turn away
in that day from the gates of heaven to hell.
2. They will not only make a stop at the gate; but there they will
knock and call. This also argueth them willing to enter. They will
begin to stand without, and to knock at the gate, saying, Lord, Lord,
open to us. This word, Lord, being doubled, shows the vehemency of
their desires, "Lord, Lord, open unto us." The devils are coming;
Lord, Lord, the pit opens her mouth upon us; Lord, Lord, there is
nothing but hell and damnation left us, if, Lord, Lord, thou hast
not mercy upon us; "Lord, Lord, open unto us!"
3. Their last argument for entrance is their tears, when groundless
confidence, pleading of virtues, excuses, and ignorance, will not
do; when standing at the gate, knocking, and calling, "Lord, Lord,
open unto us," will not do, then they betake themselves to their
tears. Tears are sometimes the most powerful arguments, but they
are nothing worth here. Esau also sought it carefully with tears,
but it helped him nothing at all. (Heb 12:17) There shall be
weeping and gnashing of teeth; for the gate is shut for ever, mercy
is gone for ever, Christ hath rejected them for ever. All their
pleas, excuses, and tears will not make them able to enter into
this kingdom. "For many, I say unto you, will seek to enter in,
and shall not be able."
[Import of the words SHALL NOT BE ABLE.]
I come now to the latter part of the words, which closely show
us the reason of the rejection of these many that must be damned;
"They will seek to enter in, and shall not be able."
A hypocrite, a false professor, may go a great way; they may pass
through the first and second watch, to wit, may be approved of
Christians and churches; but what will they do when they come at
this iron gate that leadeth into the city? "There the workers of
iniquity are fallen, they are cast down, and shall not be able to
rise!" (Psa 36:12)
"And shall not be able." The time, as I have already hinted, which
my text respecteth, it is the day of judgment, a day when all masks
and vizards shall be taken off from all faces. It is a day wherein
God "will bring to light the hidden things of darkness, and will
make manifest the counsel of the hearts." (1 Cor 4:5) It is also
the day of his wrath, the day in which he will pay vengeance, even
a recompence to his adversaries.
At this day, those things that now these "many" count sound and good,
will then shake like a quagmire, even all their naked knowledge,
their feigned faith, pretended love, glorious shows of gravity in
the face, their holiday words and specious carriages, will stand
them in little stead. I call them holiday ones, for I perceive that
some professors do with religion just as people do with their best
apparel--hang it against the wall all the week, and put it on on
Sundays. For as some scarce ever put on a suit but when they go
to a fair or a market, so little house religion will do with some;
they save religion till they go to a meeting, or till they meet
with a godly chapman. O poor religion! O poor professor! What wilt
thou do at this day, and the day of thy trial and judgment? Cover
thyself thou canst not; go for a Christian thou canst not; stand
against the Judge thou canst not! What wilt thou do? "The ungodly
shall not stand in the judgment, nor sinners in the congregation
of the righteous." 12 "And shall not be able." The ability here
intended is not that which standeth in carnal power or fleshly
subtlety, but in the truth and simplicity of those things for the
sake of which God giveth the kingdom of heaven to his people.
There are five things, for the want of which this people will not
be able to enter.
1. This kingdom belongs to the elect, to those for whom it
was prepared from the foundation of the world. (Matt 25:34) Hence
Christ saith, when he comes, he will send forth his angels with a
great sound of trumpet, and they shall gather together his elect
from the four winds, from one end of heaven to another. (Matt 24:31)
And hence he saith again, "I will bring forth a seed out of Jacob,
and out of Judah an inheritor of my mountains, and mine elect
shall inherit it, and my servants shall dwell there." "They shall
deceive, if it were possible, the very elect." "But the election
hath obtained it, and the rest were blinded." (Rom 11:7)
2. They will not be able to enter, because they will want the
birthright. The kingdom of heaven is for the heirs--and if children, then
heirs; if born again, then heirs. Wherefore it is said expressly,
"Except a man be born again, he cannot see the kingdom of God."
By this one word, down goes all carnal privilege of being born of
flesh and blood, and of the will of man. Canst thou produce the
birthright? But art thou sure thou canst? For it will little profit
thee to think of the blessed kingdom of heaven, if thou wantest
a birthright to give thee inheritance there. Esau did despise his
birthright, saying, What good will this birthright do me? And there
are many in the world of his mind to this day. "Tush," say they,
"they talk of being born again; what good shall a man get by that?
They say, no going to heaven without being born again. But God is
merciful; Christ died for sinners; and we will turn when we can
tend it, 13 and doubt not but all will be well at last." But I will
answer thee, thou child of Esau, that the birthright and blessing
go together; miss of one, and thou shalt never have the other! Esau
found this true; for, having first despised the birthright, when
he would afterwards "have inherited the blessing, he was rejected;
for he found no place of repentance, though he sought it carefully
with tears." (Gen 25, Heb 12:16,17)
3. They shall not be able to enter in who have not believed with
the faith of God's operation; the faith that is most holy, even
the faith of God's elect. "He that believeth on the Son of God hath
everlasting life; and he that believeth not the Son shall not see
life; but the wrath of God abideth on him." (John 3:36) But now
this faith is the effect of electing love, and of a new birth.
(John 1:11-13) Therefore, all the professors that have not faith
which floweth from being born of God, will seek to enter in, and
shall not be able.
4. They shall not be able to enter in that have not gospel-holiness.
Holiness that is the effect of faith is that which admits into the
presence of God, and into his kingdom too. "Blessed and holy is
he that hath part in the first resurrection, on such the second
death," that is, hell and eternal damnation, "hath no power." (Rev
20:6,14) Blessed and holy, with the holiness that flows from faith
which is in Christ; for to these the inheritance belongs. "That
they may receive forgiveness of sins, and inheritance among them
which are sanctified, by faith," saith Christ, "that is in me."
(Acts 26:18) This holiness, which is the natural effect of faith
in the Son of God, Christ Jesus the Lord will, at this day of
judgment, distinguish from all other shows of holiness and sanctity,
be they what they will, and will admit the soul that hath this
holiness into his kingdom, when the rest will seek to enter in,
and shall not be able.
5. They shall not be able to enter in that do not persevere in this
blessed faith and holiness; not that they that have them indeed can
finally fall away, and everlastingly perish; but it hath pleased
Jesus Christ to bid them that have the right to hold fast that
they have: to endure to the end; and then tells them they shall be
saved--though it is as true that none is of power to keep himself;
but God worketh together with his children, and they are "kept by
the power of God, through faith unto salvation," which is also laid
up in heaven for them. (1 Peter 1:3-5)
"The foolish shall not stand in thy sight; thou hatest all workers
of iniquity." (Psa 5:5) The foolish are the unholy ones, that
neither have faith, nor holiness, nor perseverance in godliness,
and yet lay claim to the kingdom of heaven; but "better is a little
with righteousness, than great revenues without right." (Prov 16:8)
What is it for me to claim a house, or a farm, without right? or
to say, all this is mine, but have nothing to show for it? This
is but like the revenues of the foolish; his estate lieth in his
conceit. He hath nothing by birthright and law, and therefore shall
not be able to inherit the possession. "For many, I say unto you,
will seek to enter in, and shall not be able."
Thus you see, that the non-elect shall not be able to enter, that
he that is not born again shall not be able to enter, that he
that hath not saving faith, with holiness and perseverance flowing
therefrom, shall not be able to enter; wherefore consider of what
I have said.
[SECOND. THE WORDS BY WAY OF OBSERVATION.]
I come now to give you some observations from the words, and they
may be three.
FIRST. When men have put in all the claim they can for heaven,
but few will have it for their inheritance. "For many, I say unto
you, will seek to enter in, and shall not be able." SECOND. Great,
therefore, will be the disappointment that many will meet with at
the day of judgment: "For many will seek to enter in, and shall
not be able." THIRD. Going to heaven, therefore, will be no trivial
business; salvation is not got by a dream; they that would then
have that kingdom must now strive lawfully to enter: "For many, I
say unto you, will seek to enter in, and shall not be able."
FIRST. I shall speak chiefly, and yet but briefly, to the first
of these observations; to wit, That when men have put in all the
claim they can to the kingdom of heaven, but few will have it for
their inheritance. The observation standeth of two parts. First.
That the time is coming, when every man will put in whatever claim
they can to the kingdom of heaven. Second. There will be but few
of them that put in claim thereto, that shall enjoy it for their
inheritance.
[First. ALL WILL PUT IN WHAT CLAIM THEY CAN TO THE KINGDOM OF
HEAVEN.]
I shall speak but a word or two to the first part of the observation,
because I have prevented my enlargement thereon by my explication
upon the words; but you find in the 25th of Matthew, that all they
on the left hand of the Judge did put in all the claim they could
for this blessed kingdom of heaven. If you should take them on the
left hand as most do, for all the sinners that shall be damned,
then that completely proveth the first part of the observation;
for it is expressly said, "Then shall they," all of them jointly,
and every one apart, "also answer him, saying, Lord, when saw
we thus and thus, and did not minister unto thee?" (Matt 25:44) I
could here bring you in the plea of the slothful servant, the cry
of the foolish virgins; I could also here enlarge upon that passage,
"Lord, Lord, have we not eaten and drunk in thy presence, and thou
hast taught in our streets?" But these things are handled already
in the handling of which this first part of the observation is
proved; wherefore, without more words, I will, God assisting by
his grace, descend to the second part thereof, to wit,
[Second. THERE WILL BE BUT FEW OF THEM THAT PUT IN CLAIM THERETO
THAT WILL ENJOY IT FOR THEIR INHERITANCE.]
I shall speak distinctly to this part of the observation, and shall
first confirm it by a Scripture or two. "Strait is the gate, and
narrow is the way, which leadeth unto life, and few there be that
find it." (Matt 7:14) "Fear not, little flock, for it is your
Father's good pleasure to give you the kingdom." (Luke 12:32) By
these two texts, and by many more that will be urged anon, you may
see the truth of what I have said.
To enlarge, therefore, upon the truth; and, First, more generally;
Second, more particularly. More generally, I shall prove that in
all ages but few have been saved. More particularly, I shall prove
but few of them that profess have been saved.
[First, Generally--in all ages but few have been saved.]
1. In the old world, when it was most populous, even in the days
of Noah, we read but of eight persons that were saved out of it;
well, therefore, might Peter call them but few; but how few? why,
but eight souls; "wherein few, that is, eight souls, were saved by
water." (1 Peter 3:20) He touches a second time upon this truth,
saying, He "spared not the old world, but saved Noah the eighth
person, a preacher of righteousness, bringing in the flood upon the
world of the ungodly." (2 Peter 2:5) Mark, all the rest are called
the ungodly, and there were also a world of them. These are also
taken notice of in Job, and go there also by the name of wicked
men: "Hast thou marked the old way which wicked men have trodden?
which were cut down out of time, whose foundation was overflown
with a flood, which said unto God, Depart from us, and what can
the Almighty do for them?" (Job 22:15-17)
There were therefore but eight persons that escaped the wrath of
God, in the day that the flood came upon the earth; the rest were
ungodly; there was also a world of them, and they are to this day
in the prison of hell. (Heb 11:7, 1 Peter 3:19,20) Nay, I must
correct my pen, there were but seven of the eight that were good;
for Ham, though he escaped the judgment of the water, yet the curse
of God overtook him to his damnation. 2. When the world began again
to be replenished, and people began to multiply therein: how few,
even in all ages, do we read of that were saved from the damnation
of the world!
(1.) One Abraham and his wife, God called out of the land of the
Chaldeans; "I called," said God, "Abraham alone." (Isa 51:2)
(2.) One Lot out of Sodom and Gomorrah, out of Admah and Zeboim;
one Lot out of four cities! Indeed his wife and two daughters went
out of Sodom with him; but they all three proved naught, as you
may see in the 19th of Genesis. Wherefore Peter observes, that Lot
only was saved: "He turned the cities of Sodom and Gomorrah into
ashes, condemning them with an overthrow, making them an example
unto those that after should live ungodly, and delivered just Lot,
that righteous man." (Read 2 Peter 2:6-8) Jude says, that in this
condemnation God overthrew not only Sodom and Gomorrah, but the
cities about them also; and yet you find none but Lot could be
found that was righteous, either in Sodom or Gomorrah, or the cities
about them; wherefore they, all of them, suffer the vengeance of
eternal fire. (verse 7)
(3.) Come we now to the time of the Judges, how few then were godly,
even then when the inhabitants of the villages ceased, they ceased
in Israel! "the highways" of God "were" then "unoccupied." (Judg
5:6,7)
(4.) There were but few in the days of David: "Help, Lord," says
he, "for the godly man ceaseth, for the faithful fail from among
the children of men." (Psa 12:1)
(5.) In Isaiah's time the saved were come to such a few, that he
positively says that there were a very small number left: "God had
made them like Sodom, and they had been like unto Gomorrah." (Isa
1:8,9)
(6.) It was cried unto them in the time of Jeremiah, that they
should "run to and fro through the streets of Jerusalem, and see
now, and know, and seek in the broad places thereof, if ye can
find a man, if there be any that executeth judgment, that seeketh
the truth, and I will pardon it." (Jer 5:1)
(7.) God showed his servant Ezekiel how few there would be saved
in his day, by the vision of a few hairs saved out of the midst of
a few hairs; for the saved were a few saved out of a few. (Eze 5:5)
(8.) You find in the time of the prophet Micah, how the godly
complain, that as to number they then were so few, that he compares
them to those that are left behind when they had gathered the
summer-fruit. (Micah 7:1)
(9.) When Christ was come, how did he confirm this truth, that but
few of them that put in claim for heaven will have it for their
inheritance! But the common people could not hear it, and therefore,
upon a time when he did but a little hint at this truth, the people,
even all in the synagogue where he preached it, "were filled with
wrath, rose up, thrust him out of the city, and led him unto the
brow of the hill," whereon their city was built, "that they might
cast him down headlong." (Luke 4:24-29)
(10.) John, who was after Christ, saith, "The whole world lieth in
wickedness; that all the world wondered after the beast; and that
power was given to the beast over all kindreds, tongues, and nations."
Power to do what? Why, to cause all, both great and small, rich
and poor, bond and free, to receive his mark, and to be branded
for him. (1 John 5:10, Rev 13:3,7,16)
(11.) Should we come to observation and experience, the show of
the countenance of the bulk of men doth witness against them; "they
declare their sin as Sodom, they hide it not." (Isa 3:9) Where is
the man that maketh the Almighty God his delight, and that designeth
his glory in the world? Do not even almost all pursue this world,
their lusts and pleasures? and so, consequently, say unto God,
"Depart from us, for we desire not the knowledge of thy ways; or,
What is the Almighty that we should serve him? It is in vain to
serve God," &c.
So that without doubt it will appear a truth in the day of God,
that but few of them that shall put in their claim to heaven will
have it for their inheritance.
Before I pass this head, I will show you to what the saved are
compared in the Scriptures.
[To what the saved are compared in Scripture.]
1. They are compared to a handful: "There shall be a handful of
corn in the earth upon the top of the mountains," &c. (Psa 72:16)
This corn is nothing else but them that shall be saved. (Matt 3:12,
13:30) But mark, "There shall be a handful": What is a handful,
when compared with the whole heap? or, what is a handful out of
the rest of the world?
2. As they are compared to a handful, so they are compared to
a lily among the thorns, which is rare, and not so commonly seen:
"As the lily among thorns," saith Christ, "so is my love among the
daughters." (Cant 2:2) By thorns, we understand the worst and best
of men, even all that are destitute of the grace of God, for "the
best of them is a brier, the most upright" of them "as a thorn-hedge."
(Micah 7:4, 2 Sam 23:6) I know that she may be called a lily amongst
thorns also, because she meets with the pricks of persecution. (Eze
2:6, 28:24) She may also be thus termed, to show the disparity that
is betwixt hypocrites and the church. (Luke 8:14, Heb 8) But this
is not all; the saved are compared to a lily among thorns, to show
you that they are but few in the world; to show you that they are
but few and rare; for as Christ compares her to a lily among thorns,
so she compares him to an apple-tree among the trees of the wood,
which is rare and scarce; not common.
3. They that are saved are called but one of many; for though
there be "threescore queens, and fourscore concubines, and virgins
without number," yet my love, saith Christ, is but one, my undefiled
is but one. (Cant 6:8,9) According to that of Jeremiah, "I will
take you one of a city." (Jer 3:14) That saying of Paul is much
like this, "Know ye not that they which run in a race run all, but
one receiveth the prize?" (1 Cor 9:24) But one, that is, few of
many, few of them that run; for he is not here comparing them that
run with them that sit still, but with them that run, some run and
lose, some run and win; they that run and win are few in comparison
with them that run and lose: "They that run in a race run all, but
one receives the prize"; let there then be "threescore queens, and
fourscore concubines, and virgins without number," yet the saved
are but few.
4. They that are saved are compared to the gleaning after the vintage
is in: "Woe is me," said the church, "for I am as when they have
gathered the summer-fruits, as the grape-gleanings" after the
vintage is in. (Micah 7:1) The gleanings! What are the gleanings
to the whole crop? and yet you here see, to the gleanings are
the saved compared. It is the devil and sin that carry away the
cartloads, while Christ and his ministers come after a gleaning. But
the gleaning of the grapes of Ephraim are better than the vintage
of Abiezer. (Judg 8:2) Them that Christ and his ministers glean up
and bind up in the bundle of life, are better than the loads that
go the other way. You know it is often the cry of the poor in
harvest, Poor gleaning, poor gleaning. And the ministers of the
gospel they also cry, Lord, "who hath believed our report? and to
whom is the arm of the Lord revealed?" (Isa 53:1) When the prophet
speaks of the saved under this metaphor of gleaning, how doth he
amplify the matter? "Gleaning-grapes shall be left," says he, "two
or three berries in the top of the uppermost bough, four or five
in the outmost fruitful branches thereof, saith the Lord." (Isa
17:6) Thus you see what gleaning is left in the vineyard, after the
vintage is in; two or three here, four or five there. Alas! they
that shall be saved when the devil and hell have had their due,
they will be but as the gleaning, they will be but few; they that
go to hell, go thither in clusters, but the saved go not so to
heaven. (Matt 13:30, Micah 7) Wherefore when the prophet speaketh
of the saved, he saith there is no cluster; but when he speaketh of
the damned, he saith they are gathered by clusters. (Rev 14:18,19)
O sinners! but few will be saved! O professors! but few will be
saved!
5. They that shall be saved are compared to jewels: "and they shall
be mine, saith the Lord of hosts, in that day when I make up my
jewels." (Mal 3:17) Jewels, you know, are rare things, things that
are not found in every house. Jewels will lie in little room, being
few and small, though lumber takes up much. In almost every house,
you may find brass, and iron, and lead; and in every place you may
find hypocritical professors, but the saved are not these common
things; they are God's peculiar treasure. (Psa 135:4) Wherefore Paul
distinguisheth betwixt the lumber and the treasure in the house.
There is, saith he, in a great house, not only vessels of gold and
silver, but also of wood and of earth, and some to honour, and some
to dishonour. (2 Tim 2:20) Here is a word for wooden and earthy
professors; the jewels and treasures are vessels to honour, they
of wood and earth are vessels of dishonour, that is, vessels for
destruction. (Rom 9:21) 6. They that shall be saved are compared
to a remnant: "Except the Lord of hosts had left unto us a very
small remnant, we should have been as Sodom, and we should have
been like unto Gomorrah." (Isa 1:9) A remnant, a small remnant, a
very small remnant! O how doth the Holy Ghost word it! and all to
show you how few shall be saved. Every one knows what a remnant
is, but this is a small remnant, a very small remnant. So again,
"Sing with gladness for Jacob, and shout among the chief of the
nations: publish ye, praise ye, and say, O Lord, save thy people,
the remnant of Israel." (Jer 31:7) What shall I say? the saved
are often in Scripture called a remnant. (Eze 9:4,8, Isa 10:20-22,
11:11,16, Jer 23:3, Joel 2:32) But what is a remnant to the whole
piece? What is a remnant of people to the whole kingdom? or what
is a remnant of wheat to the whole harvest?
7. The saved are compared to the tithe or tenth part; wherefore
when God sendeth the prophet to make the hearts of the people fat,
their ears dull, and to shut their eyes, the prophet asketh, "How
long?" to which God answereth, "Until the cities be wasted without
inhabitant, and the houses without man, and the land be utterly
desolate, and the Lord have removed men far away, and there be a
great forsaking in the midst of the land. But yet," as God saith
in another place, "I will not make a full end," "in it shall be
a tenth,--so the holy seed shall be the substance thereof." (Isa
6:10-13) But what is a tenth? What is one in ten? And yet so speaks
the Holy Ghost, when he speaks of the holy seed, of those that were
to be reserved from the judgment. And observe it, the fattening
and blinding of the rest, it was to their everlasting destruction;
and so both Christ and Paul expounds it often in the New Testament.
(Matt 13:14,15, Mark 4:12, Luke 8:10, John 12:40, Acts 28:26, Rom
11:8) So that those that are reserved from them that perish will
be very few, one in ten: "A tenth shall return, so the holy seed
shall be the substance thereof." 14
I shall not add more generals at this time. I pray God that the
world be not offended at these. But without doubt, but few of them
that shall put in their claim for heaven will have it for their
inheritance; which will yet further appear in the reading of that
which follows.
[Second. Particularly--but few of them that profess have been
saved.]
Therefore I come more particularly to show you that but few shall
be saved. I say, but few of professors themselves will be saved;
for that is the truth that the text doth more directly look at
and defend. Give me, therefore, thy hand, good reader, and let us
soberly walk through the rest of what shall be said; and let us
compare as we go each particular with the holy Scripture.
1. It is said, "The daughter of Zion is left as a cottage in a
vineyard, as a lodge in a garden of cucumbers, as a besieged city."
(Isa 1:8) The vineyard was the church of Israel, the cottage in that
vineyard was the daughter of Zion, or the truly gracious amongst,
or in that church. (Isa 5:1) A cottage; God had but a cottage there,
but a little habitation in the church, a very few that were truly
gracious amongst that great multitude that professed; and had it
not been for these, for this cottage, the rest had been ruined as
Sodom: "Except the Lord of hosts had left unto us," in the church,
a very few, they had been as Sodom. (Isa 1:9) Wherefore, among
the multitude of them that shall be damned, professors will make
a considerable party.
2. "For though thy people Israel be as the sand of the sea,
a remnant of them shall return," "a remnant shall be saved." (Isa
10:22, Rom 9:27) For though thy people Israel, whom thou broughtest
out of Egypt, to whom thou hast given church-constitution, holy laws,
holy ordinances, holy prophets, and holy covenants; thy people by
separation from all people, and thy people by profession; though
this thy people be as the sand of the sea, "a remnant shall be
saved"; wherefore, among the multitude of them that shall be damned,
professors will make a considerable party.
3. "Reprobate silver shall men call them, because the Lord hath
rejected them." (Jer 6:30) The people here under consideration
are called, in verse 27, God's people, his people by profession:
"I have set thee for a tower and a fortress among my people, that
thou mayest know, and try their way." What follows? They are all
grievous revolters, walking with slanders, reprobate silver; the
Lord hath rejected them. In chapter 7, verse 29, they are called
also the generation of his wrath: "For the Lord hath rejected and
forsaken the generation of his wrath." This, therefore, I gather
out of these holy Scriptures,--that with reference to profession
and church-constitution, a people may be called the people of God;
but, with reference to the event and final conclusion that God
will make with some of them, they may be truly the generation of
his wrath.
4. In the fifth of Isaiah, you read again of the vineyard of God,
and that it was planted on a very fruitful hill, planted with
the choicest vines, had a wall, a tower, a wine-press belonging
to it, and all things that could put it into right order and good
government, as a church; but this vineyard of the Lord of hosts
brought forth wild grapes, fruits unbecoming her constitution and
government, wherefore the Lord takes from her his hedge and wall,
and lets her be trodden down. Read Christ's exposition upon it in
Matthew 21:33, &c. Look to it, professors, these are the words of
the text, "For many, I say unto you, will seek to enter in, and
shall not be able."
5. "Son of man," said God to the prophet, "the house of Israel is
to me become dross, all they are brass and tin, and iron and lead,
in the midst of the furnace they even are the dross of silver." (Eze
22:18) God had silver there, some silver, but it was but little;
the bulk of that people was but the dross of the church, though
they were the members of it. But what doth he mean by the dross?
why, he looked upon them as no better, notwithstanding their
church-membership, than the rabble of the world, that is, with
respect to their latter end; for to be called dross, it is to be
put amongst the rest of the sinners of the world, in the judgment
of God, though at present they abide in his house: "Thou puttest
away all the wicked of the earth like dross; therefore I love thy
testimonies." (Psa 119:119)
God saith of his saved ones, "He hath chosen them in the furnace
of affliction." The refiner, when he putteth his silver into his
furnace, he puts lead in also among it; now this lead being ordered
as he knows how, works up the dross from the silver, which dross,
still as it riseth, he putteth by, or taketh away with an instrument.
And thus deals God with his church; there is silver in his church,
aye, and there is also dross: now the dross are the hypocrites and
graceless ones that are got into the church, and these will God
discover, and afterwards put away as dross. So that it will without
doubt prove a truth of God, that many of their professors that
shall put in claim for heaven, will not have it for their inheritance.
6. It is said of Christ, his "fan is in his hand, and he will
thoroughly purge his floor, and will gather his wheat into the
garner, but he will burn up the chaff with unquenchable fire."
(Matt 3:12) The floor is the church of God: "O my threshing, and
the corn of my floor!" said God by the prophet, to his people. (Isa
21:10) The wheat are these good ones in his church that shall be
undoubtedly saved; therefore he saith, "Gather my wheat into my
garner." The chaff groweth upon the same stalk and ear, and so is
in the same visible body with the wheat, but there is not substance
in it: wherefore in time they must be severed one from the other;
the wheat must be gathered into the garner, which is heaven; and
the chaff, or professors that want true grace, must be gathered into
hell, that they may be burned up with unquenchable fire. Therefore
let professors look to it! 15
7. Christ Jesus casts away two of the three grounds that are said
to receive the word. (Luke 8)
The stony ground received it with joy, and the thorny ground brought
forth fruit almost to perfection. Indeed the highway ground was to
show us that the carnal, whilst such, receive not the word at all;
but here is the pinch, two of the three that received it, fell
short of the kingdom of heaven; for but one of the three received
it so as to bring forth fruit to perfection. Look to it, professors!
8. The parable of the unprofitable servant, the parable of the man
without a wedding garment, and the parable of the unsavoury salt,
do each of them justify this for truth. (Matt 25:24,29, 22:11-13,
5:13) That of the unprofitable servant is to show us the sloth
and idleness of some professors; that of the man without a wedding
garment is to show us how some professors have the shame of their
wickedness seen by God, even when they are among the children of
the bridegroom; and that parable of the unsavoury salt is to show,
that as the salt that hath lost its savour is fit for nothing, no,
not for the dunghill, but to be trodden under foot of men; so some
professors, yea, and great ones too, for this parable reached one
of the apostles, will in God's day be counted fit for nothing but
to be trodden down as the mire in the streets. O the slothful, the
naked, and unsavoury professors, how will they be rejected of God
and his Christ in the judgment! Look to it, professors!
9. The parable of the tares also giveth countenance to this truth:
for though it be said the field is the world, yet it is said, the
tares were sown even in the church. "And while men slept, his enemy
came and sowed tares among the wheat, and went his way." (Matt
13:24,25) Object. But some may object, The tares might be sown in
the world among the wheat, though not in the churches. Answ. But
Christ, by expounding this parable, tells us the tares were sown
in his kingdom; the tares, that is, the children of the devil. "As
therefore the tares are gathered and burned in the fire; so shall
it be in the end of this world. The Son of man shall send forth
his angels, and they shall gather out of his kingdom all things
that offend, and them which do iniquity, and shall cast them into
a furnace of fire; there shall be wailing and gnashing of teeth."
(verse 30,39-43) Look to it, professors!
10. The parable of the ten virgins also suiteth our purpose; these
ten are called the kingdom of heaven, that is, the church of Christ,
the visible rightly-constituted church of Christ; for they went
all out of the world, had all lamps, and all went forth to meet
the bridegroom; yet behold what an overthrow the one-half of them
met with at the gate of heaven; they were shut out, bid to depart,
and Christ told them he did not know them. (Matt 25:1-13) Tremble,
professors! Pray, professors!
11. The parable of the net that was cast into the sea, that also
countenanceth this truth. The substance of that parable is to
show that souls may be gathered by the gospel--there compared to a
net--may be kept in that net, drawn to shore, to the world's end,
by that net, and yet may then prove bad fishes, and be cast away.
The parable runs thus:--"The kingdom of heaven," the gospel, "is like
unto a net which was cast into the sea," the world, "and gathered
of every kind," good and bad, "which when it was full, they drew
to shore," to the end of the world, "and sat down," in judgment,
"and gathered the good into vessels, but cast the bad away." Some
bad fishes, nay, I doubt a great many, will be found in the net of
the gospel, at the day of judgment. (Matt 13:47,49) Watch and be
sober, professors!
12. "And--many shall come from the east and from the west, and
shall sit down with Abraham, and Isaac, and Jacob, in the kingdom
of heaven. But the children of the kingdom shall be cast out."
(Matt 8:11,12) The children of the kingdom, whose privileges were
said to be these, "to whom pertaineth the adoption, and the glory,
and the covenants, and the giving of the law, and the service of
God, and the promises." (Rom 9:4) I take liberty to harp the more
upon the first church, because that that happened to them, happened
as types and examples, intimating, there is ground to think, that
things of as dreadful a nature are to happen among the church of
the Gentiles. (1 Cor 10:11,12) Neither, indeed, have the Gentile
churches security from God that there shall not as dreadful things
happen to them. And concerning this very thing, sufficient caution
is given to us also. (1 Cor 6:9,10, Gal 5:19-21, Eph 5:3-6, Phil
3:17,19, 2 Thess 2:11,12, 2 Tim 2:20,21, Heb 6:4-8, 10:26-28, 2
Peter 2, 3, 1 John 5:10, Rev 2:20-22)
13. The parable of the true vine and its branches confirm what I
have said. By the vine there I understand Christ, Christ as head;
by the branches, I understand this church. Some of these branches
proved fruitless cast-always, were in time cast out of the church,
were gathered by men, and burned. (John 15:1-6)
14. Lastly, I will come to particular instances.
(1.) The twelve had a devil among them. (John 6:70) (2.) Ananias
and Sapphira were in the church of Jerusalem. (Acts 5) (3.) Simon
Magus was among them at Samaria. (Acts 8) (4.) Among the church of
Corinth were them that had not the knowledge of God. (1 Cor 15:34)
(5.) Paul tells the Galatians that false brethren crept in unawares;
and so does the apostle Jude, and yet they were as quick-sighted to
see as any now-a-days. (Gal 2:4, Jude 4) (6.) The church in Sardis
had but a few names in her, to whom the kingdom of heaven belonged.
"Thou hast a few names, even in Sardis, which have not defiled
their garments, and they shall walk with me in white, for they are
worthy." (Rev 3:4) (7.) As for the church of the Laodiceans, it is
called "wretched, and miserable, and poor, and blind, and naked."
(Rev 3:17) So that put all things together, and I may boldly say,
as I also have said already, that among the multitude of them that
shall be damned, professors will make a considerable party; or,
to speak in the words of the observation, "when men have put in
all the claim they can for heaven, but few will have it for their
inheritance."
[REASONS WHY FEW ARE SAVED.]
I will show you some reasons of the point, besides those five that
I showed you before. And, First, I will show you why the poor,
carnal, ignorant world miss of heaven; and then, Second, why the
knowing professors miss of it also.
[First, Why the poor, carnal, ignorant world miss heaven.]
1. The poor, carnal, ignorant world miss of heaven even because
they love their sins, and cannot part with them. "Men loved darkness
rather than light, because their deeds were evil." (John 3:19) The
poor ignorant world miss of heaven, because they are enemies in
their minds to God, his Word, and holiness; they must be all damned
who take pleasure in unrighteousness. (2 Thess 2:10-12) The poor
ignorant world miss of heaven, because they stop their ears against
convictions, and refuse to come when God calls. "Because I have
called, and ye refused, I have stretched out my hand, and no man
regarded, but ye have set at nought all my counsel, and would none
of my reproof; I also will laugh at your calamity; I will mock
when your fear cometh--as desolation, and your destruction--as a
whirlwind, when distress and anguish cometh upon you; then shall
they call upon me, but I will not answer; they shall seek me early,
but they shall not find me." (Prov 1:24-29)
2. The poor ignorant world miss of heaven, because the god of this
world hath blinded their eyes, that they can neither see the evil
and damnable state they are in at present, nor the way to get out
of it; neither do they see the beauty of Jesus Christ, nor how
willing he is to save poor sinners. (2 Cor 4:2,3)
3. The poor ignorant world miss of heaven, because they put off
and defer coming to Christ, until the time of God's patience and
grace is over. Some, indeed, are resolved never to come; but some,
again, say, We will come hereafter; and so it comes to pass, that
because God called, and they did not hear; so they shall cry, and
I will not hear, saith the Lord. (Zech 7:11-13)
4. The poor ignorant world miss of heaven, because they have false
apprehensions of God's mercy. They say in their hearts, We shall
have peace, though we walk in the imagination of our heart, to add
drunkenness to thirst. But what saith the Word? "The Lord will not
spare him; but then the anger of the Lord, and his jealousy, shall
smoke against that man, and all the curses that are written in this
book shall lie upon him, and the Lord shall blot out his name from
under heaven." (Deu 29:19-21)
5. The poor ignorant world miss of heaven, because they make light
of the gospel that offereth mercy to them freely, and because they
lean upon their own good meanings, and thinkings, and doings. (Matt
22:1-5, Rom 9:30,31)
6. The poor carnal world miss of heaven because by unbelief, which
reigns in them, they are kept for ever from being clothed with
Christ's righteousness, and from washing in his blood, without which
there is neither remission of sin, nor justification. But to pass
these till anon.
[Second.] I come, in the next place, to show you some reasons why
the professor falls short of heaven.
First. In the general, they rest in things below special grace; as
in awakenings that are not special, in faith16 that is not special,
&c.; and, a little to run a parallel betwixt the one and the other,
that, if God will, you may see and escape.
1. Have they that shall be saved, awakenings about their state by
nature? So have they that shall be damned. They that never go to
heaven may see much of sin, and of the wrath of God due thereto.
This had Cain and Judas, and yet they came short of the kingdom.
(Gen 4, Matt 27:4) The saved have convictions, in order to their
eternal life; but the others' convictions are not so. The convictions
of the one doth drive them sincerely to Christ; the convictions of
the other doth drive them to the law, and the law to desperation
at last.
2. There is a repentance that will not save, a repentance to
be repented of; and a repentance to salvation, not to be repented
of. (2 Cor 7:10) Yet so great a similitude and likeness there is
betwixt the one and the other, that most times the wrong is taken
for the right, and through this mistake professors perish. As,
(1.) In saving repentance there will be an acknowledgment of sin;
and one that hath the other repentance may acknowledge his sins also.
(Matt 27:4) (2.) In saving repentance there is a crying out under
sin; but one that hath the other repentance may cry out under sin
also. (Gen 4:13) (3.) In saving repentance there will be humiliation
for sin; and one that hath the other repentance may humble himself
also. (1 Kings 21:29) (4.) Saving repentance is attended with
self-loathing; but he that hath the other repentance may have
loathing of sin too; a loathing of sin, because it is sin, that
he cannot have; but a loathing of sin, because it is offensive to
him, that he may have. The dog doth not loath that which troubleth
his stomach because it is there, but because it troubleth him; when
it has done troubling of him, he can turn to it again, and lick it
up as before it troubled him. (2 Peter 2:22) (5.) Saving repentance
is attended with prayers and tears; but he that hath none but the
other repentance, may have prayers and tears also. (Gen 27:34,35,
Heb 12:16,17) (6.) In saving repentance there is fear and reverence
of the Word and ministers that bring it; but this may be also where
there is none but the repentance that is not saving; for Herod
feared John, knowing that he was a just man and holy, and observed
him; when he heard him, he did many things, and heard him gladly.
(Mark 6:20) (7.) Saving repentance makes a man's heart very tender
of doing anything against the Word of God. But Balaam could say,
"If Balak would give me his house full of silver and gold, I cannot
go beyond the commandment of the Lord." (Num 24:13)
Behold, then, how far a man may go in repentance, and yet be short
of that which is called, "Repentance unto salvation, not to be
repented of." (a.) He may be awakened; (b.) He may acknowledge his
sin; (c.) He may cry out under the burden of sin; (d.) He may have
humility for it; (e.) He may loath it; (f.) May have prayers and
tears against it; (g.) may delight to do many things of God; (h.)
May be afraid of sinning against him--and, after all this, may
perish, for want of saving repentance.
Second. Have they that shall be saved, faith? Why, they that shall
not be saved may have faith also; yea, a faith in many things so
like the faith that saveth, that they can hardly be distinguished,
though they differ both in root and branch. To come to particulars.
1. Saving faith hath Christ for its object, and so may the faith
have that is not saving. Those very Jews of whom it is said they
believed on Christ, Christ tells them, and that after their believing,
"Ye are of your father the devil, and the lusts of your father ye
will do." (John 8:30-44) 2. Saving faith is wrought by the Word
of God, and so may the faith be that is not saving. (Luke 8:13)
3. Saving faith looks for justification without works, and so may
a faith do that is not saving. (James 2:18) 4. Saving faith will
sanctify and purify the heart, and the faith that is not saving may
work a man off from the pollutions of the world, as it did Judas,
Demas, and others. (2 Peter 2) 5. Saving faith will give a man
tastes of the world to come, and also joy by those tastes, and so
will the faith do that is not saving. (Heb 6:4,5, Luke 8:13) 6.
Saving faith will help a man, if called thereto, to give his body
to be burned for his religion, and so will the faith do that is
not saving. (1 Cor 13:1-5) 7. Saving faith will help a man to look
for an inheritance in the world to come, and that may the faith do
that is not saving. All those virgins "took their lamps, and went
forth to meet the bridegroom." (Matt 25:1) 8. Saving faith will
not only make a man look for, but prepare to meet the bridegroom,
and so may the faith do that is not saving. "Then all those virgins
arose, and trimmed their lamps." (Matt 25:7) 9. Saving faith will
make a man look for an interest in the kingdom of heaven with
confidence, and the faith that is not saving will even demand
entrance of the Lord. "Lord, Lord, open to us." (Matt 25:11) 10.
Saving faith will have good works follow it into heaven, and the
faith that is not saving may have great works follow it, as far as
to heaven gates. "Lord, have we not prophesied in thy name? and in
thy name have cast out devils? and in thy name done many wonderful
works?" (Matt 7:22)
Now, then, if the faith that is not saving may have Christ for
its object, be wrought by the Word, look for justification without
works, work men off from the pollutions of the world, and give men
tastes of, and joy in the things of another world--I say again,
if it will help a man to burn for his judgment, and to look for an
inheritance in another world; yea, if it will help a man to prepare
for it, claim interest in it; and if it can carry great works, many
great and glorious works, as far as heaven gates, then no marvel
if abundance of people take this faith for the saving faith, and
so fall short of heaven thereby. Alas, friends! There are but few
that can produce such [works] for repentance; and such faith, as
yet you see I have proved even reprobates have had in several ages
of the church. 17
But,
Third. They that go to heaven are a praying people; but a man may
pray that shall not be saved. Pray! He may pray, pray daily; yea,
he may ask of God the ordinances of justice, and may take delight
in approaching to God; nay, further, such souls may, as it were,
cover the altar of the Lord with tears, with weeping and crying
out. (Isa 28:2, Mal 2:13)
Fourth. Do God's people keep holy fasts? They that are not his
people may keep fasts also--may keep fasts often--even twice a
week. "The Pharisee stood, and prayed thus with himself: God, I
thank thee that I am not as other men are, extortioners, unjust,
adulterers, or even as this publican. I fast twice in the week, I
give tithes of all that I possess." (Luke 18:11,12) I might enlarge
upon things, but I intend but a little book. I do not question but
many Balaamites will appear before the judgment-seat to condemnation;
men that have had visions of God, and that knew the knowledge of
the Most High; men that have had the Spirit of God come upon them,
and that have by that been made other men; yet these shall go to
the generations of their fathers, they shall never see light. (Num
24:2,4,16, 1 Sam 10:6,10, Psa 49:19)
I read of some men whose excellency in religion mounts up to the
heavens, and their heads reach unto the clouds, who yet shall perish
for ever like their own dung; and he that in this world hath seen
them, shall say at the judgment, Where are they? (Job 20:5-7) There
will be many a one, that were gallant professors in this world, be
wanting among the saved in the day of Christ's coming; yea, many
whose damnation was never dreamed of. Which of the twelve ever
thought that Judas would have proved a devil? Nay, when Christ
suggested that one among them was naught, they each were more
afraid of themselves than of him. (Matt 26:21-23) Who questioned
the salvation of the foolish virgins? The wise ones did not; they
gave them the privilege of communion with themselves. (Matt 25) The
discerning of the heart, and the infallible proof of the truth of
saving grace, is reserved to the judgment of Jesus Christ at his
coming. The church and best of saints sometimes hit, and sometimes
miss in their judgments about this matter; and the cause of our
missing in our judgment is, 1. Partly because we cannot infallibly,
at all times, distinguish grace that saveth from that which doth
but appear to do so. 2. Partly also because some men have the art
to give right names to wrong things. 3. And partly because we,
being commanded to receive him that is weak, are afraid to exclude
the least Christian. By a hid means hypocrites creep into the
churches. But what saith the Scripture? "I the Lord search the
heart, I try the reins." And again, "All the churches shall know
that I am he which searcheth the reins and hearts; and I will give
unto every one of you according to your works." (Jer 11:20, 17:10,
Rev 2:23) To this Searcher of hearts is the time of infallible
discerning reserved, and then you shall see how far grace that is
not saving hath gone; and also how few will be saved indeed. The
Lord awaken poor sinners by my little book.
[USE AND APPLICATION OF THE WHOLE.]
I come now to make some brief use and application of the whole:
and
[USE FIRST.]--My first word shall be to the open profane.
Poor sinner, thou readest here that but a few will be saved; that
many that expect heaven will go without heaven. What sayest thou
to this, poor sinner? Let me say it over again. There are but few
to be saved, but very few. Let me add, but few professors--but
few eminent professors. What sayest thou now, sinner? If judgment
begins at the house of God, what will the end of them be that obey
not the gospel of God? This is Peter's question. Canst thou answer
it, sinner? Yea, I say again, if judgment must begin at them, will
it not make thee think, What shall become of me? And I add, when
thou shalt see the stars of heaven to tumble down to hell, canst
thou think that such a muck-heap of sin as thou art shall be lifted
up to heaven? Peter asks thee another question, to wit, "If the
righteous scarcely be saved, where shall the ungodly and the sinner
appear?" (1 Peter 4:18) Canst thou answer this question, sinner?
Stand among the righteous thou mayest not: "The ungodly shall
not stand in the judgment, nor sinners in the congregation of the
righteous." (Psa 1:5) Stand among the wicked thou then wilt not
dare to do. Where wilt thou appear, sinner? To stand among the
hypocrites will avail thee nothing. The hypocrite "shall not come
before him," that is, with acceptance, but shall perish. (Job
13:16) Because it concerns thee much, let me over with it again!
When thou shalt see less sinners than thou art, bound up by angels
in bundles, to burn them, where wilt thou appear, sinner? Thou mayest
wish thyself another man, but that will not help thee, sinner. Thou
mayest wish, Would I had been converted in time; but that will not
help thee either. And if, like the wife of Jeroboam, thou shouldst
feign thyself to be another woman, the Prophet, the Lord Jesus,
would soon find thee out! What wilt thou do, poor sinner? Heavy
tidings, heavy tidings, will attend thee, except thou repent, poor
sinner! (1 Kings 14:2,5,6, Luke 13:3,5) O the dreadful state of
a poor sinner, of an open profane sinner! Everybody that hath but
common sense knows that this man is in the broad way to death, yet
he laughs at his own damnation.
Shall I come to particulars with thee?
1. Poor unclean sinner, the "harlot's house is the way to hell,
going down to the chambers of death." (Prov 2:18, 5:5, 7:27)
2. Poor swearing and thievish sinner, God hath prepared the curse,
that "every one that stealeth shall be cut off as on this side
according to it; and every one that sweareth shall be cut off as
on that side, according to it." (Zech 5:3)
3. Poor drunken sinner, what shall I say to thee? "Woe to the
drunkards of Ephraim," "woe unto them that are mighty to drink
wine, and men of--strong drink; they shall not inherit the kingdom
of heaven." (Isa 28:1, 5:22, 1 Cor 6:9,10)
4. Poor covetous worldly man, God's Word says, that "the covetous
the Lord abhorreth"; that the "covetous man is an idolater"; and
that the covetous "shall not inherit the kingdom of God." (Psa
10:3, Eph 5:5, John 2:15, 1 Cor 6:9,10)
5. And thou liar, what wilt thou do? "All liars shall have their part
in the lake which burneth with fire and brimstone." (Rev 21:8,27)
I shall not enlarge, poor sinner, let no man deceive thee; "for
because of these things cometh the wrath of God upon the children
of disobedience." (Eph 5:6) I will therefore give thee a short
call, and so leave thee.
Sinner, awake: yea, I say unto thee, awake! Sin lieth at thy door,
and God's axe lieth at thy root, and hell-fire is right underneath
thee. (Gen 4:7) I say again, Awake! "Therefore every tree which
bringeth not forth good fruit is hewn down, and cast into the fire."
(Matt 3:10)
Poor sinner, awake; eternity is coming, and HIS SON, they are both
coming to judge the world; awake, art yet asleep, poor sinner? let
me set the trumpet to thine ear once again! The heavens will be
shortly on a burning flame; the earth, and the works thereof, shall
be burned up, and then wicked men shall go into perdition; dost
thou hear this, sinner? (2 Peter 3) Hark again, the sweet morsels
of sin will then be fled and gone, and the bitter burning fruits
of them only left. What sayest thou now, sinner? Canst thou drink
hell-fire? Will the wrath of God be a pleasant dish to thy taste?
This must be thine every day's meat and drink in hell, sinner!
I will yet propound to thee God's ponderous question, and then for
this time leave thee: "Can thine heart endure, or can thine hands
be strong, in the days that I shall deal with thee?" saith the Lord.
(Eze 22:14) What sayest thou? Wilt thou answer this question now,
or wilt thou take time to do it? or wilt thou be desperate, and
venture all? And let me put this text in thine ear to keep it open;
and so the Lord have mercy upon thee: "Upon the wicked shall the
Lord rain snares, fire and brimstone, and an horrible tempest; this
shall be the portion of their cup." (Psa 11:6) Repent, sinners!
[USE SECOND.]--My second word is to them that are upon the potter's
wheel; concerning whom we know not as yet whether their convictions
and awakenings will end in conversion or not. Several things I
shall say to you, both to further your convictions, and to caution
you from staying anywhere below or short of saving grace.
1. Remember that but few shall be saved; and if God should count
thee worthy to be one of that few, what a mercy would that be!
2. Be thankful, therefore, for convictions; conversion begins at
conviction, though all conviction doth not end in conversion. It
is a great mercy to be convinced that we are sinners, and that we
need a Saviour; count it therefore a mercy, and that thy convictions
may end in conversion, do thou take heed of stifling of them. It
is the way of poor sinners to look upon convictions as things that
are hurtful; and therefore they use to shun the awakening ministry,
and to check a convincing conscience. Such poor sinners are much
like to the wanton boy that stands at the maid's elbow, to blow out
her candle as fast as she lights it at the fire. Convinced sinner,
God lighteth thy candle, and thou puttest it out; God lights it
again, and thou puttest it out. Yea, "how oft is the candle of the
wicked put out?" (Job 21:17) At last, God resolveth he will light
thy candle no more; and then, like the Egyptians, you dwell all
your days in darkness, and never see light more, but by the light
of hell-fire; wherefore give glory to God, and if he awakens thy
conscience, quench not thy convictions. Do it, saith the prophet,
"before he cause darkness, and before your feet stumble upon the
dark mountains, and he turn" your convictions "into the shadow of
death, and make them gross darkness." (Jer 13:16)
(1.) Be willing to see the worst of thy condition. It is better
to see it here than in hell; for thou must see thy misery here or
there. (2.) Beware of little sins; they will make way for great
ones, and they again will make way for bigger, upon which God's
wrath will follow; and then may thy latter end be worse than thy
beginning. (2 Peter 2:20) (3.) Take heed of bad company, and evil
communication, for that will corrupt good manners. God saith, evil
company will turn thee away from following him, and will tempt
thee to serve other gods, devils. "So the anger of the Lord will
be kindled against you, and destroy thee suddenly." (Deu 7:4) (4.)
Beware of such a thought as bids thee delay repentance, for that is
damnable. (Prov 1:24, Zech 7:12,13) (5.) Beware of taking example
by some poor, carnal professor, whose religion lies in the tip of
his tongue. Beware, I say, of the man whose head swims with notions,
but "his life is among the unclean." (Job 36:14) "He that walketh
with wise men shall be wise; but a companion of fools shall be
destroyed." (Prov 13:20) (6.) Give thyself much to the Word, and
prayer, and good conference. (7.) Labour to see the sin that cleaveth
to the best of thy performances, and know that all is nothing if
thou be not found in Jesus Christ. (8.) Keep in remembrance that
God's eye is upon thy heart, and upon all thy ways. "Can any hide
himself in secret places that I shall not see him? saith the Lord.
Do not I fill heaven and earth? saith the Lord." (Jer 23:24) (9.)
Be often meditating upon death and judgment. (Eccl 11:9, 12:14) (10.)
Be often thinking what a dreadful end sinners that have neglected
Christ will make at that day of death and judgment. (Heb 10:31) (11.)
Put thyself often, in thy thoughts, before Christ's judgment-seat,
in thy sins, and consider with thyself, Were I now before my Judge,
how should I look, how should I shake and tremble? (12.) Be often
thinking of them that are now in hell, past all mercy; I say, be
often thinking of them, thus: They were once in the world, as I
now am; they once took delight in sin, as I have done; they once
neglected repentance, as Satan would have me do. But now they are
gone; now they are in hell, now the pit hath shut her mouth upon
them!
Thou mayest also doubt18 thy thoughts of the damned thus: If these
poor creatures were in the world again, would they sin as they did
before? would they neglect salvation as they did before? If they
had sermons, as I have; if they had the Bible, as I have; if they
had good company, as I have; yea, if they had a day of grace, as
I have, would they neglect it as they did before?
Sinner, couldst thou soberly think of these things, they might
help, God blessing them, to awaken thee, and to keep thee awake
to repentance, to the repentance that is to salvation, never to be
repented of.
Object. But you have said few shall be saved; and some that go a great
way, yet are not saved. At this, therefore, I am even discouraged
and weakened; I think I had as good go no further. I am, indeed,
under conviction, but I may perish; and if I go on in my sins, I
can but perish; and it is ten, twenty, and an hundred to one if I
be saved, should I be ever so earnest for heaven.
Answ. That few will be saved must needs be a truth, for Christ hath
said it; that many go far, and come short of heaven, is as true,
being testified by the same hand. But what then? "Why, then had
I as good never seek." Who told thee so? Must nobody seek because
few are saved? This is just contrary to the text, that bids us
therefore strive; strive to enter in, because the gate is strait,
and because many will seek to enter in, and shall not be able. But
why go back again, seeing that is the next way to hell? Never go
over hedge and ditch to hell. If I must needs go thither, I will
go the furthest way about. But who can tell, though there should
not be saved so many as there shall, but thou mayest be one of that
few? They that miss of life perish, because they will not let go
their sins, or because they take up a profession short of the saving
faith of the gospel. They perish, I say, because they are content
with such things as will not prove graces of a saving nature when
they come to be tried in the fire. Otherwise, the promise is free,
and full, and everlasting--"Him that cometh to me," saith Christ,
"I will in no wise cast out"; "for God so loved the world, that he
gave his only begotten Son, that whosoever believeth in him should
not perish, but have everlasting life." (John 6:37, 3:16) Wherefore
let not this thought, Few shall be saved, weaken thy heart; but let
it cause thee to mend thy pace, to mend thy cries, to look well to
thy grounds for heaven; let it make thee fly faster from sin to
Christ; let it keep thee awake, and out of carnal security, and
thou mayest be saved.
[USE THIRD.]--My third word is to professors. Sirs, give me leave
to set my trumpet to your ears again a little. When every man hath
put in all the claim they can for heaven, but few will have it
for their inheritance; I mean but few professors, for so the text
intendeth, and so I have also proved. "For many, I say unto you,
will seek to enter in, and shall not be able." Let me, therefore, a
little expostulate the matter with you, O ye thousands of professors!
1. I begin with you whose religion lieth only in your tongues;
I mean you who are little or nothing known from the rest of the
rabble of the world, only you can talk better than they. Hear me
a word or two. If "I speak with the tongues of men and of angels,
and have not charity," that is, love to God, and Christ, and saints,
and holiness, "I am nothing"; no child of God, and so have nothing
to do with heaven. (1 Cor 13:1,2) A prating tongue will not unlock
the gates of haven, nor blind the eyes of the Judge. Look to it.
"The wise in heart will receive commandments; but a prating fool
shall fall." 19 (Prov 10:8)
2. Covetous professor, thou that makest a gain of religion, that
usest thy profession to bring grist to thy mill, look to it also.
Gain is not godliness. Judas' religion lay much in the bag, but
his soul is now burning in hell. All covetousness is idolatry; but
what is that, or what will you call it, when men are religious for
filthy lucre's sake? (Eze 33:31)
3. Wanton professors, I have a word for you; I mean you that
can tell how to misplead Scripture, to maintain your pride, your
banqueting, and abominable idolatry. Read what Peter says. You are
the snare and damnation of others. You "allure through the lust of
the flesh, through much wantonness, those that were clean escaped
from them who live in error." (2 Peter 2:18) Besides, the Holy
Ghost hath a great deal against you, for your feastings, and eating
without fear, not for health, but gluttony. (Jude 12) Further, Peter
says, that you that count it pleasure to riot in the day-time are
spots and blemishes, sporting yourselves with your own deceivings.
(2 Peter 2:13) And let me ask, Did God give his Word to justify
your wickedness? or doth grace teach you to plead for the flesh,
or the making provision for the lusts thereof? Of these also are
they that feed their bodies to strengthen their lusts, under pretence
of strengthening frail nature. But pray, remember the text, "Many,
I say unto you, will seek to enter in, and shall not be able."
4. I come next to the opinionist; I mean, to him whose religion
lieth in some circumstantials of religion. With this sort this
kingdom swarms at this day. These think all out of the way that
are not of their mode, when themselves may be out of the way in the
midst of their zeal for their opinions. Pray, do you also observe
the text; "Many, I say unto you, will seek to enter in, and shall
not be able."
5. Neither is the formalist exempted from this number. He is a man
that hath lost all but the shell of religion. He is hot, indeed,
for his form; and no marvel, for that is his all to contend for.
But his form being without the power and spirit of godliness, it
will leave him in his sins; nay, he standeth now in them in the
sight of God, and is one of the many that "will seek to enter in,
and shall not be able." (2 Tim 3:5)
6. The legalist comes next, even him that hath no life but what he
makes out of his duties. This man hath chosen to stand or fall by
Moses, who is the condemner of the world. "There is one that accuseth
you, even Moses, in whom ye trust." (John 5:45)
7. There is, in the next place, the libertine--he that pretendeth
to be against forms and duties, as things that gender to bondage,
neglecting the order of God. This man pretends to pray always, but,
under that pretence, prays not at all; he pretends to keep every
day a Sabbath, but this pretence serves him only to cast off all
set times for the worship of God. This is also one of the many that
"will seek to enter in, and shall not be able." (Titus 1:16)
8. There is the temporizing latitudinarian. He is a man that hath
no God but his belly, nor any religion but that by which his belly
is worshipped. His religion is always, like the times, turning
this way and that way, like the cock on the steeple; neither hath
he any conscience but a benumbed and seared one, and is next door
to a downright atheist; and also is one of the many that "will seek
to enter in, and shall not be able."
9. There is also the willfully ignorant professor, or him that is
afraid to know more, for fear of the cross. He is for picking and
choosing of truth, and loveth not to hazard his all for that worthy
name by which he would be called. When he is at any time overset by
arguments, or awakenings of conscience, he uses to heal all by--I
was not brought up in this faith; as if it were unlawful for Christians
to know more than hath been taught them at first conversion. There
are many Scriptures that lie against his man, as the mouths of
great guns, and he is one of the many that "will seek to enter in,
and shall not be able."
10. We will add to all these, the professor that would prove
himself a Christian, by comparing himself with others, instead of
comparing himself with the Word of God. This man comforts himself,
because he is as holy as such and such; he also knows as such as
that old professor, and then concludes he shall go to heaven: as
if he certainly knew, that those with whom he compareth himself
would be undoubtedly saved; but how if he should be mistaken? nay,
may they not both fall short? But to be sure he is in the wrong that
hath made the comparison; and a wrong foundation will not stand in
the day of judgment. (2 Cor 10:12) This man, therefore, is one of
the many that "will seek to enter in, and shall not be able."
11. There is yet another professor; and he is for God and for Baal
too; he can be anything for any company; he can throw stones with
both hands; his religion alters as fast as his company; he is a
frog of Egypt, and can live in the water and out of the water; he
can live in religious company, and again as well out. Nothing that
is disorderly comes amiss to him; he will hold with the hare, and
run with the hound; he carries fire in the one hand, and water in
the other; he is a very anything but what he should be. This is
also one of the many that "will seek to enter in, and shall not be
able." 20
12. There is also that free-willer, who denies to the Holy Ghost the
sole work in conversion; and that Socinian, who denieth to Christ
that he hath made to God satisfaction for sin; and that Quaker,
who takes from Christ the two natures in his person: and I might
add as many more, touching whose damnation, they dying as they are,
the Scripture is plain: these "will seek to enter in, and shall
not be able." But,
[USE FOURTH.]--If it be so, what a strange disappointment will
many professors meet with at the day of judgment! I speak not now
to the open profane; everybody, as I have said, that hath but common
understanding between good and evil, knows that they are in the
broad way to hell and damnation, and they must needs come thither;
nothing can hinder it but repentance unto salvation, except God
should prove a liar to save them, and it is hard venturing of that.
Neither is it amiss, if we take notice of the examples that are
briefly mentioned in the Scriptures, concerning professors that
have miscarried. 1. Judas perished from among the apostles. (Acts
1) 2. Demas, as I think, perished from among the evangelists. (2
Tim 4:10) 3. Diotrephes from among the ministers, or them in office
in the church. (3 John 9) 4. And s for Christian professors, they
have fallen by heaps, and almost by whole churches. (2 Tim 1:15,
Rev 3:4,15-17) 5. Let us add to these, that the things mentioned in
the Scriptures about these matters, are but brief hints and items
of what is afterwards to happen; as the apostle said, "Some men's
sins are open beforehand, going before to judgment; and some men
they follow after." (1 Tim 5:24)
So that, fellow-professors, let us fear, lest a promise being left
us of entering into this rest, any of us should seem to come short
of it. O! to come short! nothing kills like it, nothing will burn
like it. I intend not discouragements, but awakenings; the churches
have need of awakening, and so have all professors. Do not despise
me, therefore, but hear me over again. What a strange disappointment
will many professors meet with at the day of God Almighty!--a
disappointment, I say, and that as to several things.
(1.) They will look to escape hell, and yet fall just into the
mouth of hell: what a disappointment will be here! (2.) They will
look for heaven, but the gate of heaven will be shut against them:
what a disappointment is here! (3.) They will expect that Christ
should have compassion for them, but will find that he hath shut
up all bowels of compassion form them: what a disappointment is
here! Again,
[USE FIFTH.]--As this disappointment will be fearful, so certainly
it will be very full of amazement.
1. Will it not amaze them to be unexpectedly excluded from life
and salvation? 2. Will it not be amazing to them to see their own
madness and folly, while they consider how they have dallied with
their own souls, and took lightly for granted that they had that
grace that would save them, but hath left them in a damnable state?
3. Will they not also be amazed one at another, while they remember
how in their lifetime they counted themselves fellow-heirs of
life? To allude to that of the prophet, "They shall be amazed one
at another, their faces shall be as flames." (Isa 13:8) 4. Will it
not be amazing to some of the damned themselves, to see some come
to hell that then they shall see come thither? to see preachers of
the Word, professors of the Word, practisers in the Word, to come
thither. What wondering was there among them at the fall of the king
of Babylon, since he thought to have swallowed up all, because he
was run down by the Medes and Persians! "How art thou fallen from
heaven, O Lucifer, son of the morning! How art thou cut down to
the ground which didst weaken the nations!" If such a thing as this
will with amazement surprise the damned, what an amazement will
it be to them to see such a one as he whose head reached to the
clouds, to see him come down to the pit, and perish for ever like
his own dung. "Hell from beneath is moved for thee, to meet thee
at thy coming; it stirreth up the dead for thee, even all the chief
ones of the earth." (Isa 14) They that see thee shall narrowly look
upon thee, and consider thee, saying, Is this the man? Is this he
that professed, and disputed, and forsook us; but now he is come to
us again? Is this he that separated from us, but now he is fallen
with us into the same eternal damnation with us?
[USE SIXTH.]--Yet again, one word more, if I may awaken professors.
Consider, though the poor carnal world shall certainly perish, yet
they will want these things to aggravate their sorrow, which thou
wilt meet with in every thought that thou wilt have of the condition
thou wast in when thou wast in the world.
1. They will not have a profession, to bite them when they come
thither. 2. They will not have a taste of a lost heaven, to bite
them when they come thither. 3. They will not have the thoughts
of, "I was almost at heaven," to bite them when they come thither.
4. They will not have the thoughts of, how they cheated saints,
ministers, churches, to bite them when they come thither. 5. They
will not have the dying thoughts of false faith, false hope, false
repentance, and false holiness, to bite them when they come thither.
I was at the gates of heaven, I looked into heaven, I thought
I should have entered into heaven; O how will these things sting!
They will, if I may call them so, be the sting of the sting of
death in hell-fire.
[USE SEVENTH.]--Give me leave now in a word to give you a little
advice.
1. Dost thou love thine own soul? then pray to Jesus Christ for
an awakened heart, for a heart so awakened with all the things of
another world, that thou mayest be allured to Jesus Christ. 2. When
thou comest there, beg again for more awakenings about sin, hell,
grace, and about the righteousness of Christ. 3. Cry also for a
spirit of discerning, that thou mayest know that which is saving
grace indeed. 4. Above all studies apply thyself to the study of
those things that show thee the evil of sin, the shortness of man's
life, and which is the way to be saved. 5. Keep company with the
most godly among professors. 6. When thou hearest what the nature
of true grace is, defer not to ask thine own heart if this grace
be there. And here take heed--
(1.) That the preacher himself be sound, and of good life. (2.) That
thou takest not seeming graces for real ones, nor seeming fruits
for real fruits. (3.) Take heed that a sin in thy life goes
not unrepented of; for that will make a flaw in thine evidence, a
wound in thy conscience, and a breach in thy peace; and a hundred
to one, if at last it doth not drive all the grace in thee into
so dark a corner of thy heart, that thou shalt not be able, for a
time, by all the torches that are burning in the gospel, to find
it out to thine own comfort and consolation. 21
FOOTNOTES:
1 However homely this illustration, yet how striking. No family
has been many years without that uneasy anxiety--earnest seeking
the doctor to alleviate their sufferings, or those of a beloved
relative, and then the trembling hope that "his excellent things"
may produce the desired effect. Reader, have you had, at any time,
equal anxiety for your soul's health and salvation? What has been
the result?--Ed.
2 How delightfully but solemnly is this illustrated in the "Pilgrim's
Progress." The wicket-gate, at the head of the way, at which the
poor burdened sinner must knock and obtain an entrance by Christ
the door. It may be like Mercy, with a trembling but sure hope.
And then the glorious entrance into the Celestial City itself,
after crossing the river which has no bridge. This was opened to
Christian, but shut against Ignorance and against Turnaway of the
Town of Apostasy.--Ed.
3 Much confusion appears to exist in the minds of many in reference
to the "strait gate" mentioned in the text, as this passage
is frequently introduced into exhortations to the unconverted. It
is addressed exclusively to professors of religion--to those who
profess to have set out for the Celestial City, and seems to say,
Beware of the form of godliness without its power--of the profession
without the possession! For, as old Mason truly said, "They fall
deepest into hell that fall backward." The "striving" here alluded
to refers to the whole course of the believers' life, with its end
in view--"We labour to be accepted of him" "Give diligence," by
adding to faith virtue, &c., "to make your calling and election
sure; for so an entrance shall be ministered unto you abundantly
into the everlasting kingdom of our Lord and Saviour Jesus Christ."
(2 Peter 1:5-11)
4 How well does our unlettered author give the meaning of strive,
agonize.--Ed.
5 Reader, while we bless God for being mercifully relieved from
those bodily privations and sufferings through which our pilgrim
fathers passed, forget not that Satan plies all his arts to allure
our souls from the narrow path. If we are saved from tedious
imprisonments in damp dungeons--if Antichrist has lost much of his
power, the flatterer is ever at hand to entangle us in his net--the
atheist is ever ready, by his derision and scorn, to drive us back
to the City of Destruction.--Ed.
6 In the edition printed 1692, "an holiday saint" is used. Saints'
days were holidays upon which the gayest dress was put on; but the
outward affectation of religion in pious company is better expressed
by "holiday suit," and I have followed all the modern editors in
concluding that the word "saint" is a typographical error.--Ed.
7 See the character of By-ends and his companions in the "Pilgrim's
Progress."
8 O how few professors feel that the judgment of man is as nothing
in comparison with that of a heart-searching God. Thousands would
tremble at the thought of outwardly committing these great crimes,
but who inwardly, in spirit, are daily guilty of them before God.
He who is kept by Divine power from spiritual sins, is alone safe
from the commission of carnal sins.--Ed.
9 It is an awful fact that in every age of the church these
"blundering raw-headed preachers" have abounded. It is a singular
appellation to make use of to those who strut in black, and vainly
pride themselves upon being descended from the apostles. Alas!
how many are those whose hearts and heads are raw indeed as to any
influences of vital religion, and whose whole ministry is calculated
to mislead the souls of their fellow-sinners as to their eternal
hopes. Reader, how solemn is our duty to examine what we hear by
the unerring Word--to try all things, and hold fast that only which
is good.--Ed.
10 More particularly in the "Jerusalem Sinner Saved"--"He that
would be saved by Jesus Christ, through faith in his blood, cannot
be counted for such," &c. The sin against the Holy Ghost is an
abandonment of Christianity--"to crucify the Son of God afresh, and
put him to an open shame." (Heb 6:6) Poor trembler, wouldst thou
crucify the Son of God afresh? If thy conscience says, Never! never!
thou hast not committed this unpardonable sin.--Ed.
11 The wedding garments being provided by the host, this man must
have refused it, and insults his King by sitting among the guests
in his ordinary apparel. O reader, before you take a seat at the
Lord's table, take prayerful care to be clothed with the robe of
righteousness, otherwise you will eat to your utter condemnation
and may, after all, be cast into outer darkness.--Ed.
12 May these searching words make an indelible impression upon the
heart of every reader. How striking, and alas! how true, is this
delineation of character. Religious when in company with
professors--profane when with the world; pretending to be a
Christian on a Sunday; striving to climb with Christian the Hill
Difficulty--every other day running down the hill with Timorous
and Mistrust. Such may get to the bottom of the hill, and hide
themselves in the world; but they can never lie concealed from God's
anger, either in this world, or in the bottomless pit, whither they
are hurrying to destruction.
"Sinner, O why so thoughtless grown? Why in such dreadful hast to
die?"--Ed.
13 "Tend it," or attend to it. What madness does sin engender and
foster! The trifles of time entirely occupy the attention, while
the momentous affairs of eternity are put off to a more convenient
opportunity.--Ed.
14 Lowth's translation of this passage in Isaiah 6:13 not only confirms
Bunyan, but exhibits his view in a more prominent light:--"And
though there be a tenth part remaining in it, even this shall
undergo a repeated destruction; yet as the ilex and the oak, though
cut down, hath its stock remaining, a holy seed shall be the stock
of the nation."--Ed.
15 How solemn the thought--there is but little wheat in comparison
with all the grass and vegetable produce of the earth; and in the
harvest how much chaff and straw, which grew with the wheat, will
be cast out! Well may it be said, Look to it, professors.--Ed.
16 The word "faith" was changed in 1737 for "repentance," which has
been continued in subsequent editions; "faith" is right. Awakenings
and repentance are classed together under the first head, and faith
under the second.--Ed.
17 Many readers will cry out, Who then can be saved? Without
charity, or the love of Christ in the heart, all faith and works
are but dross. Love is the touchstone of faith and works--not
to glorify ourselves, but him who has bought us with his own most
precious blood. Carry the solemn inquiry to the throne of grace,
Have I passed from death unto life? for whosoever thus liveth
believeth in Christ, and amidst the fatal wreck of professors, he
shall never die.--Ed.
18 "To doubt"; to suspect, make a question of, reconsider.--Ed.
19 When Talkative asked Faithful what difference there is between
crying out against and abhorring sin, he answered, "O! a great
deal; a man may cry out against sin of policy, but he cannot abhor
it but by virtue of a godly antipathy against it. I have heard
many cry out against sin in the pulpit, who yet can abide it well
enough in the heart, house, and conversation."--Pilgrim's Progress.
20 Similar to By-ends who never strove for heaven against wind
or weather; was most zealous when religion walked in his silver
slippers, and walked with him in the streets, while the sun shone,
and people applauded him.--Pilgrim's Progress.
21 The striving inculcated in this treatise reminds us of Hopkins'
bold appeal to conscience. He says, "There must be a holy roughness
and violence, to break through all that stands in our way; neither
caring for allurements, nor fearing opposition, but by a pious
obstinacy and frowardness, we must thrust away the one and bear down
the other. This is the Christian who will carry heaven by force,
when the whining pusillanimous professor, who only complains of
difficulty, but never attempts to conquer it, will be for ever shut
out!"--Ed.
***
LIGHT FOR THEM THAT SIT IN DARKNESS;
OR,
A DISCOURSE OF JESUS CHRIST:
AND THAT HE UNDERTOOK TO ACCOMPLISH BY HIMSELF THE ETERNAL REDEMPTION
OF SINNERS:
ALSO, HOW THE LORD JESUS ADDRESSED HIMSELF TO THIS WORK; WITH
UNDENIABLE DEMONSTRATIONS THAT HE PERFORMED THE SAME.
OBJECTIONS TO THE CONTRARY ANSWERED.
'Christ hath redeemed us from the curse of the law, being made a
curse for us.'--Galatians 3:13.
by John Bunyan--1674
ADVERTISEMENT BY THE EDITOR.
This solemn and searching treatise was first published in 1674, a
copy of which is in the Editor's possession. The author's object
is to correct some fatal errors which then peculiarly abounded,
and to recommend the gospel in its purity to the acceptation of his
fellow-sinners. Possessing that inward peace, serenity, happiness,
and safety, arising from a scriptural knowledge of Christ and him
crucified, he proclaims, 'I have ventured my own soul thereon with
gladness,' and 'if all the souls in the world were mine, I would
venture them all.' His prayer is that others may receive the same
light and life by faith.
Every age has had its peculiar delusions for the trial of the
spirit--mysticism in Bunyan's time, Puseyism in our days. Prior to
the Reformation, the clergy, called the church, claimed implicit
obedience from the laity as essential to salvation, and taught
that inquiry was the high road to eternal ruin. After the Bible had
been extensively circulated, many regarded it as the letter which
killeth--that it was of no importance, compared with the light
within, which alone was essential. These were not the notions of any
one or two sects, but had spread their influence to a considerable
extent over the Christian church. To check the growth of these
errors, and to recover those who had been misled by them, Bunyan
published this 'Light for them that sit in darkness.' His object
is to prove that all our knowledge of the Saviour must be received
directly from the written Word--that to understand these holy oracles,
we must seek and obtain Divine light. By this light we shall find
that Christ took upon himself our nature, and, by his holy and perfect
obedience to the law, and sacrifice of himself as a sin-atoning
offering, he redeemed all his saints, paid the FULL price of their
redemption, and will present them unblameable, unreprovable, and
acceptable to him that is of purer eyes than to behold iniquity.
Their robes are washed and made white in the blood of the Lamb;
they are perfect as Christ is perfect; there is no condemnation to
them; their salvation is sure. To those whose spirits are dismayed
under a fear that they have sinned the unpardonable sin, the
arguments on the following pages are most consoling. Those who are
under that awful curse are sunk in a deathly state of insensibility,
while they sit in the seat of the scorner. To be alarmed with the
fear of having so offended the Saviour, is the best evidence that
no such sin can have been committed. The closing chapter is full
of striking solemnity. May its beneficial effects be felt, to the
glory of God and the reader's solid peace.
GEO. OFFOR.
THE AUTHOR TO THE READER.
Gentle Reader,
It was the great care of the apostle Paul to deliver his gospel to
the churches in its own simplicity, because so it is the power of
God unto salvation to every one that believeth. And if it was his
care so to deliver it to us, it should be ours to seek so to continue
it; and the rather, because of the unaptness of the minds, even
of the saints themselves, to retain it without commixture. For, to
say nothing of the projects of hell, and of the cunning craftiness
of some that lie in wait to deceive even the godly themselves, as
they are dull of hearing, so much more dull in receiving and holding
fast the simplicity of the gospel of Jesus Christ. From their sense,
and reason, and unbelief, and darkness, arise many imaginations
and high thoughts, which exalt themselves against the knowledge of
God and the obedience of Jesus Christ, wherefore they themselves
have much ado to stand complete in all the will of God. And were
they not concerned in electing love, by which they are bound up
in the bundle of life, and blessed with the enjoyment of saving
grace, which enlighteneth their souls and maintaineth their fath
and hope, they would not only be assaulted and afflicted with their
own corruptions, but, as others, overcome thereby.
Alas! how ordinary a thing is it for professors to fall from the
knowledge they have had of the glorious gospel of the blessed God,
and to be turned unto fables, seducing spirits, and doctrines of
devils, through the intoxications of delusions and the witchcraft
of false preachers.
Now, this their swerving from the gospel ariseth, 1. Either from
their not having, or, having, not retaining, the true knowledge of
the person of the Lord Jesus Christ; or, 2. From their not believing
the true causes of his coming into the world, with his doing and
suffering there. Upon one or both these accounts, I say, it is that
they everlastingly perish; for if they have not, and do not also
retain the knowledge of his person, they want the HE, on whom, if
they believe not, they must die in their sins; and if they know
not the reason of his coming, doing, and suffering, they are in
the same condition also.
Now, those professors that have had some knowledge of these things,
and yet have lost them, it hath come thus to pass with them because
they first lost the knowledge of themselves and of their sins.
They know not themselves to be such nothing ones as the Scriptures
reporteth them to be, nor their sins to be so heinous as the
law hath concluded; therefore they either turn again with the dog
to his vomit, or adhere to a few of the rags of their own fleshly
righteousness, and so become pure in their own eyes, yet are not
purged by blood from their filthiness.
For the person and doings of Jesus Christ are only precious to them
that get and retain the true knowledge of themselves, and the due
reward of their sins by the law. These are desolate, being driven
out of all; these embrace the rock instead of a shelter. The sensible
sinner receiveth him joyfully.
And because a miscarriage in this great truth is the most dangerous
and damning miscarriage, therefore should professors be the more
fearful of swerving aside therefrom. The man that rejecteth the true
knowledge of the person of the Lord Jesus, and the causes of his
doing and suffering in the world, takes the next way to be guilty
of that transgression that is not to be purged with sacrifice for
ever; that fearful transgression for which is left no offering at
all, nor anything to be expected by the person transgressing but
fearful judgment and fiery indignation, which shall devour the
adversary.
Now, for their sakes that have not sinned this sin, for their sakes
that are in danger thereof, but yet not overcome, for their sakes
have I written this little book, wherein is largely, and yet with
few words, discovered the doctrine of the person, and doings, and
sufferings of Christ, with the true cause thereof, also a removal
of those objections that the crafty children of darkness have framed
against the same.
And I have been the more plain and simple in my writing, because
the sin against the Holy Ghost is in these days more common than
formerly, and the way unto it more beautified with colour and
pretence of truth. I may say of the way to this sin, it is, as was
once the way to Jerusalem, strewed with boughs and branches; and
by some there is cried a kind of hosanna to them that are treading
these steps to hell. O the plausible pretences, the golden names,
the feigned holiness, the demure behaviours, mixed with damnable
hypocrisy, that attend the persons that have forsaken the Lord Jesus,
that have despised his person, trampled upon him, and counted the
blood of the covenant wherewith he was sanctified an unholy thing!
They have crucified him to themselves, and think that they can go
to heaven without him; yea, pretend they love him, when they hate
him; pretend they have him, when they have cast him off; pretend
they trust in him, when they bid defiance to his undertakings for
the world.
Reader, let me beseech thee to hear me patiently; read, and consider,
and judge. I have presented thee with that which I have received
from God; and the holy men of God, who spake as they were moved by
the Holy Ghost, do bear me witness. Thou wilt say, All pretend to
this. Well, but give me the hearing, take me to the Bible, and let
me find in thy heart no favour if thou find me to swerve from the
standard.
I say again, receive my doctrine; I beseech thee, in Christ's stead,
receive it; I know it to be the way of salvation. I have ventured
my own soul thereon with gladness; and if all the souls in the
world were mine, as mine own soul is, I would, through God's grace,
venture every one of them there. I have not writ at a venture,
nor borrowed my doctrine from libraries. I depend upon the sayings
of no man. I found it in the Scriptures of truth, among the true
sayings of God.
I have done, when I have exhorted thee to pray, and give heed to the
words of God as revealed in the Holy Writ. The Lord Jesus Christ
himself give thee light and life by faith in him; to whom, with
the Father and the good Spirit of grace, be glory and dominion,
now and for ever. Amen.
JOHN BUNYAN.
LIGHT FOR THEM THAT SIT IN DARKNESS.
'OF THIS MAN'S SEED HATH GOD, ACCORDING TO HIS PROMISE, RAISED UNTO
ISRAEL A SAVIOUR, JESUS.'--ACTS 13:23.
These words are part of a sermon which Paul preached to the people
that lived at Antioch in Pisidia, where also inhabited many of the
Jews. The preparation to his discourse he thus begins--'Men of
Israel, and ye that fear God, give audience' (v 16); by which having
prepared their minds to attend, he proceeds and gives a particular
relation of God's peculiar dealings with his people Israel, from Egypt
to the time of David their king, of whom he treateth particularly--
That he was the son of Jesse, that he was a king, that God raised
him up in mercy, that God gave testimony of him, that he was a man
after God's own heart, that he should fulfil all his will (v 22).
And this he did of purpose both to engage them the more to attend,
and because they well knew that of the fruit of his loins God hath
promised the Messiah should come.
Having thus therefore gathered up their minds to hearken, he presenteth
them with his errand--to wit, that the Messiah was come, and that
the promise was indeed fulfilled that a Saviour should be born to
Israel--'Of this man's seed,' saith he, 'hath God, according to
his promise, raised unto Israel a Saviour, Jesus.'
In this assertion he concludeth--1. That the promise had kept its
due course in presenting a Saviour to Israel--to wit, in David's
loins--'Of this man's seed.' 2. That the time of the promise was
come, and the Saviour was revealed--'God hath raised unto Israel a
Saviour.' 3. That Jesus of Nazareth, the son of Joseph, was he--'He
hath raised unto Israel a Saviour, Jesus.'
From these things we may inquire, for the explication of the words,
First. What this Jesus is? Second. What it was for this Jesus to
be of the seed of David? Third. What it was for Jesus to be of this
man's seed according to the promise? And, Fourth, what it was for
him to be raised unto Israel? These things may give us light into
what shall be spoken after.
Quest. First. What this Jesus is?
He is God, and had personal being from before all worlds; therefore
not such an one as took being when he was formed in the world; he is
God's natural Son, the Eternal Son of his begetting and love--'God
sent forth his Son.' He was, and was his Son, before he was
revealed--'What is his name, and what is his Son's name, if thou
canst tell?' (Prov 30:4; Eze 21:10). He hath an eternal generation,
such as none can declare, not man, not angel (Isa 53:8). He was the
delight of his Father before he had made either mountain or hill.
While as yet he had not made the earth or the fields, or the highest
part of the dust of the world, all things were made by him, and
without him was not anything made that was made, and he is before
all things, and by him all things consist. It is he with whom the
Father consulted when he was about to make man, when he intended
to overthrow Babel, and when he sent Isaiah to harden the hearts of
Israel (Prov 8:26; John 1:3; Heb 1:2,3; Col 1:17; Gen 1:26, 11:7;
Isa 6:8). This is the person intended in the text. Hence also he
testifies of himself that he came down from the Father; that he
had glory with him before the world was. And 'what and if ye shall
see the Son of man ascend up where he was before?' (John 6:62,
16:28, 17:5).
Quest. Second. What was it for Jesus to be of David's seed?
To be of David's seed is to spring from his loins, to come of his
race according to the flesh; and therefore as he is David's God,
so likewise is he David's Son; the root and also the offspring of
David. And this the Lord himself acknowledgeth, saying, 'I am the
root,' or God, 'and the offspring,' and Son, 'of David, and the
bright and morning star' (Rev 22:16). This is indeed the great
mystery, the mystery of godliness. 'If David then call him Lord,
how is he his Son?' (Matt 22:45; Luke 2:4; Rom 1:3; 2 Tim 2:8). And
hence it is that he is said to be 'wonderful,' because he is both
God and man in one person--'Unto us a child is born, unto us a
Son is given; and the government shall be upon his shoulder, and
his name shall be called Wonderful' (Isa 9:6). Wonderful indeed!
Wonderful God, Wonderful man, Wonderful God-man, and so a Wonderful
Jesus and Saviour. He also hath wonderful love, bore wonderful
sorrows for our wonderful sins, and obtained for HIS a wonderful
salvation.
Quest. Third. What was it for Jesus to be of this man's seed
according to the promise?
This word 'promise' doth sometimes comprehend all the promises
which God made to our fathers, from the first promise to the last,
and so the Holy Ghost doth call them--'The promise made unto the
fathers, God hath fulfilled the same unto us their children' (Acts
13:32,33). But the word 'promise' here doth in special intend that
which God made to David himself--'Men and brethren,' said Peter,
'let me freely speak unto you of the patriarch David, that he is
both dead and buried, and his sepulchre is with us unto this day.
Therefore being a prophet, and knowing that God had sworn with
an oath to him, that of the fruit of his loins, according to the
flesh, he would raise up Christ to sit on his throne; he seeing this
before, spake of the resurrection of Christ,' &c. (Acts 2:29,30).
Quest. Fourth. What was it for Jesus to be raised thus up of God
to Israel?
Here we have two things to consider of--1. Who Israel is. 2. What
it was for Jesus to be raised up unto them.
1. Who Israel is. By 'Israel' sometimes we should understand the
whole stock of Jacob, the natural children of his flesh; for that
name they have of him, for he obtained it when he wrestled with
the angel, and prevailed, and it remained with his seed in their
generations (Gen 32). By 'Israel' we are to understand all those
that God hath promised to Christ--'The children of the promise
are counted for the seed,' the elect Jews and Gentiles. These are
called 'the Israel of God,' and the seed of Abraham, whom Jesus in
special regarded in his undertaking the work of man's redemption
(Rom 9:8; Gal 6:16; Heb 2:14-16).
2. What it was for Jesus to be raised up unto them. This word
'raised up' is diversely taken in the Scripture. (1.) It is taken
for 'sending'; as when he saith he raised them up judges, saviours,
and prophets, he means he sent them such, and thus he raised up
Jesus--that is, 'he sent him' (Judg 2:16,18, 3:9,15; Amos 2:11).
'I have not spoken of myself; but the Father which sent me, he gave
me a commandment' (John 12:49). (2.) To be raised up, intimateth
one invested with power and authority. Thus he raised up David to
be the king of Israel, he anointed him and invested him with kingly
power (1 Sam 16:13; Acts 13:22). And thus was Jesus Christ raised
up. Hence he is called 'the horn of salvation'--'He hath raised
up an horn of salvation for us in the house of his servant David'
(Luke 1:69). (3.) To be raised up, intimateth quickening and
strengthening, to oppose and overcome all opposition. Thus was
Jesus raised up from under sin, death, the rage of the world, and
hell, that day that God raised him out of the grave.
Thus, therefore, was Jesus raised up to Israel--that is, he was
sent, authorized, and strengthened to, and in the work of, their
salvation, to the completing of it.
The words thus opened do lay before us these two observations--FIRST.
That in all ages God gave his people a promise, and so ground for
a believing remembrance, that he would one day send them a Saviour.
SECOND. That when Jesus was come into the world, then was that
promise of God fulfilled.
[OBSERVATION FIRST.]
To begin with the first, THAT IN ALL AGES GOD GAVE HIS PEOPLE A
PROMISE, AND SO GROUND FOR A BELIEVING REMEMBRANCE, THAT HE WOULD
ONE DAY SEND THEM A SAVIOUR.
This Zacharias testifies when he was filled with the Holy Ghost;
for, speaking of the Messiah or the Saviour, he saith that God spake
of him by the mouth of all the prophets which have been since the
world began; to which I will add that of Peter, 'Yea, and all the
prophets from Samuel, and those that follow after, as many as have
spoken, have likewise foretold of these days' (Luke 1:69,70; Acts
3:24).
From these texts it is evident that in every generation or age of
the world God did give his people a promise, and so ground for a
believing remembrance, that he would one day send them a Saviour;
for indeed the promise is not only a ground for a remembrance, but
for a believing remembrance. What God saith is sufficient ground for
faith, because he is truth, and cannot lie or repent. But that is
not all; his heart was engaged, yea, all his heart, in the promise
which he spoke of sending us a Saviour.
From this observation I shall make inquiry into these three
things--FIRST. What it is to be a Saviour. SECOND. How it appears
that God in all ages gave his people a promise that he would one
day send them a Saviour. THIRD. That this was ground for believing
remembrance that a Saviour should one day come.
FIRST. What it is to be a Saviour.
First. This word 'Saviour' is easy to be understood, it being all
one with Deliverer, Redeemer, &c. 'A Saviour, Jesus,' both words
are of the same signification, and are doubled, perhaps to teach
us that the person mentioned in the text is not called 'Jesus'
only to distinguish him from other men--for names are given to
distinguish--but also and especially to specify his office; his
name is Saviour, because it was to be his work, his office, his
business in the world. His name shall be called Jesus, 'for he
shall save his people from their sins' (Matt 1:21).
Second. This word 'Saviour' is a word so large that it hath place
in all the undertakings of Christ: for whatever he doth in his
mediation he doth as a Saviour. He interposeth between God and man
as a Saviour; he engageth against sin, the devil, death, and hell,
as a Saviour, and triumphed over them by himself as a Saviour.
Third. The word 'Saviour,' as I said, is all one with Redeemer,
Deliverer, Reconciler, Peace-maker, or the like; for though there
be variation in the terms, yet Saviour is the intendment of them
all. By redeeming he becomes a Saviour, by delivering he becomes
a Saviour, by reconciling he becomes a Saviour, and by making peace
he becometh a Saviour. But I pass this now, intending to speak more
to the same question afterwards.
SECOND. How it appears that God in all ages gave his people a
promise that he would one day send them a Saviour.
It appears evidently; for so soon as man had sinned, God came to
him with a heart full of promise, and continued to renew, and renew,
till the time of the promised Messiah to be revealed was come.
[First.] He promised him under the name of 'the seed of the women,'
after our first father had sinned--'I will also put enmity between
thee and the woman, and between thy seed and her seed. He shall
bruise thy head, and thou shalt bruise his heel' (Gen 3:15).[1] This
the apostle hath his eye upon when he saith, 'When the fulness of
the time was come, God sent forth his Son, made of a woman, made
under the law, to redeem them that were under the law' (Gal 4:4,5).
Second. God renewed this promise to Abraham, and there tells him
Christ should be his seed, saying, 'In thy seed shall all families
of the earth be blessed' (Gen 12:3). 'Now,' saith Paul, 'to Abraham
and his seed were the promises made. He saith not, And to seeds,
as of many; but as of one, And to thy seed, which is Christ' (Gal
3:16).
Third. He was promised in the time of Moses under the name of
a 'prophet'--'I will raise them up,' saith God to him, 'a prophet
from among their brethren like unto thee' (Deut 18:18). This
Peter expounds of Christ, 'For Moses truly said unto the fathers,
A prophet shall the Lord your God raise up unto you of your brethren,
like unto me; him shall ye hear in all things whatsoever he shall
say unto you' (Acts 3:22).
Fourth. He promised him to David under the title of a 'son,' saying,
'I will be his Father, and he shall be my Son' (2 Sam 7:14). For
this the apostle expounded of the Saviour, saying, 'Thou art my
Son, this day have I begotten thee'; and again, 'I will be to him
a Father, and he shall be to me a Son' (Heb 1:5).
Fifth. He was promised in the days of Uzziah, Jotham, Ahaz, and
Hezekiah, kings of Judah--
1. By the name of a 'branch'--'In that day shall the branch of the
Lord be beautiful and glorious' (Isa 4:2).
2. Under the name of the 'son of a virgin'--'Therefore the Lord
himself shall give you a sign; Behold, a virgin shall conceive,
and bear a son, and shall call his name Immanuel.' This Matthew
expounds of Christ (Isa 7:14; Matt 1:23).
3. He was promised under the name of a 'rod'--'There shall come
forth a rod out of the stem of Jesse, and a branch shall grow out
of his roots, and the Spirit of the Lord shall rest upon him.' This
answereth the text, David was the son of Jesse, and Christ the Son
of David (Isa 11:1,2).
4. He is promised under the title of a 'king'--'Behold, a king
shall reign in righteousness,--and a man shall be as an hiding-place
from the wind, and a covert from the tempest; as rivers of water
in a dry place, as the shadow of a great rock in a weary land' (Isa
32:1,2).
5. He was promised under the name of an 'elect servant'--'Behold
my servant, whom I uphold; mine elect, in whom my soul delighteth;
I have put my Spirit upon him: he shall bring forth judgment to
the Gentiles. He shall not cry, nor lift up, nor cause his voice
to be heard in the street. A bruised reed shall he not break, and
the smoking flax shall he not quench' (Isa 42:1-3; Matt 12:17-20).
6. He was promised to Jeremiah under the name of 'the Lord our
Righteousness'--'Behold, the days come, saith the Lord, that I
will raise unto David a righteous Branch, and a King shall reign
and prosper; and shall execute judgment--in the earth. In his days
Judah shall be saved, and Israel shall dwell safely; and this is
his name whereby he shall be called, THE LORD OUR RIGHTEOUSNESS'
(Jer 23:5,6).
7. He was promised by the prophet Ezekiel under the name of 'David,
a shepherd'--'And I will set up one shepherd over them, and he
shall feed them, even my servant David; he shall feed them, and he
shall be their shepherd. And I the Lord will be their God, and my
servant David a prince among them; I the Lord have spoken it' (Eze
24:23; John 10:1-3).
8. He was promised by the prophet Daniel under the name of 'Messiah,
or Christ, the most holy'--'And after threescore and two weeks
shall the Messiah be cut off, but not for himself' (Dan 9:26).
9. He was promised by the prophet Micah under the name of the 'ruler
in Israel'--'But thou, Bethlehem-Ephratah, though thou be little
among the thousands of Judah, yet out of thee shall he come--that
is to be ruler in Israel' (Micah 5:2; Matt 2:6).
10. He was promised to Haggai as 'the desire of all nations'--'I
will shake all nations, and the desire of all nations shall come,
and I will fill this house with glory, saith the Lord of hosts'
(Hagg 2:7).
11. He was promised by Zechariah under the name of 'servant and
branch'--'For, behold, I will bring forth my servant the BRANCH.'
And again, 'Behold the man whose name is the BRANCH; and he shall
grow up out of his place, and he shall build the temple of the
Lord; and he shall bear the glory' (Zech 3:8, 6:12,13).
12. He was promised by Malachi under the name of 'the Lord, and
the messenger of the covenant'--'Behold, I will send my messenger,
and he shall prepare the way before me: and the Lord, whom ye
seek, shall suddenly come to his temple, even the messenger of the
covenant, whom ye delight in: behold, he shall come, saith the Lord
of hosts' (Mal 3:1).
Indeed, the Scriptures of the Old Testament are filled with promises
of the Messias to come, prophetical promises, typical promises;
for all the types and shadows of the Saviour are virtually so many
promises.
Sixth. Having therefore touched upon the prophetical, I will
briefly touch the typical promises also; for as God spake at sundry
times to the fathers, so also in diverse manners, prophetically,
providentially, typically, and all of the Messias (Heb 1:1). The
types of the Saviour were various--1. Sometimes he was typed out
by men; 2. Sometimes by beasts; 3. Sometimes by insensible creatures.
1. He was typed forth sometimes by men. Adam was his type in many
things, especially as he was the head and father of the first world.
He was 'the figure of him that was to come' (Rom 5:14). Moses was
his type as Mediator, and as builder of the tabernacle (Heb 3:2,3).
Aaron was his type as he was high-priest, and so was Melchisedec
before him (Heb 5:4,5, 7:1,21). Samson was his type in the effects
of his death; for as Samson gave his life for the deliverance of
Israel from the Philistines, Christ gave his life to deliver us from
sin and devils. Joshua was his type in giving the land of Canaan
to Israel, as Jesus will give the kingdom of heaven to the elect
(Heb 4:8). David was his type in many things, especially in his
subduing of Israel's enemies, and feeding them [Israel]: hence he
is sometimes called David their king, and David their shepherd (Eze
34:23,24). Solomon was his type in his building the temple, and in
his peaceable kingdom. Hence it is said, 'He shall build the temple
of the Lord'; and again, 'Of his government and peace there shall
be no end.'
2. Beasts were his types. To instance some--
(1.) The paschal lamb was his type (Exo 12). In its spotlessness;
Christ was 'a lamb without blemish and without spot' (1 Peter
1:18,19). In its being roasted it was a figure of the cursed death
of Christ; for to be roasted bespake one accursed (Jer 29:22;
Gal 3:13). In that it was to be eaten--'Whoso eateth my flesh and
drinketh my blood,' saith Christ, 'hath eternal life' (John 6:54).
In that its blood was to be sprinkled upon the doors of their
houses, for the destroying angel to look on; the blood of Christ
is sprinkled upon the elect for the justice of God to look on (Heb
9; 1 Peter 1:2). By eating the paschal lamb, the people went out
of Egypt; by feeding upon Christ by faith we come from under the
Egyptian darkness, tyranny of Satan, &c.
(2.) The red cow was his type (Num 19:2, &c.).[2] In that she was
to be without blemish. In that she was to be slain without the
camp--'Jesus also, that he might sanctify the people with his own
blood, suffered without the gate' (Heb 13:12). In that her flesh
was to be burnt; a type of the grievous death of Christ. Her ashes
were to be carried into a clean place without the camp; a type of
the clean sepulchre where the body of Jesus was laid (John 19:38-41).
There were also divers other sacrifices, as bulls, goats, and birds,
which were types of him, which I here omit.
3. Insensible creatures were his types. As,
(1.) The man in the wilderness (Exo 16). And that as it came down
from heaven, for so did Christ--'I came down from heaven,' saith
he; and again, 'I am the living bread which came down from heaven'
(John 6:51). The manna was to be eaten; so is Christ by faith--'If
any man eat of this bread, he shall live for ever; and the bread
that I will give is my flesh, which I will give for the life of
the world' (John 6:51). The manna was to be gathered daily; so is
Christ to be daily eaten. The manna was all the bread that Israel
had in the wilderness; Christ is all the bread that believers have
in this life for their souls. The manna came not by Moses' law,
neither comes Christ by our merits--'Moses gave you not that bread
from heaven, but my Father giveth you the true bread from heaven'
(John 6:32).
(2.) Again; the rock that gave them out water for their thirst
was a type of him (Num 20). They 'did all drink the same spiritual
drink, for they drank of that spiritual Rock that followed them;
and that Rock was Christ' (1 Cor 10:4). This rock was his type in
four things--
(a.) It gave drink to the people in the wilderness when they were
come out of Egypt; Christ gives drink to them that forsake the
world for him. (b.) The rock yielded water by being smitten by
Moses' rod; Christ giveth drink, even his blood, by being stricken
by Moses' law (Num 20:11; Isa 53). (c.) The water out of this rock
was given to the thirsty--'I will give unto him that is athirst,'
saith Christ, 'of the fountain of the water of life freely' (Rev
21:6). (d.) The water of the rock in the wilderness ran after the
people; they drank of that rock that followed them--'He opened the
rock, and the waters gushed out, they ran in the dry places like
a river' (Psa 110:41). Christ also is said by that type to follow
us--'They drank of that spiritual Rock that followed them; and that
Rock was Christ' (1 Cor 10:4).
(3.) Again, the mount Moriah was his type. That mount stood in
Jerusalem; Christ also stands in his church. Upon that rock was
built the temple (2 Chron 3:1)--'And upon this rock,' said Christ,
'I will build my church, and the gates of hell shall not prevail
against it' (Matt 16:18).
Other things might be urged, but these being virtually of the
force of the promises, and also as a key to open them, therefore
I thought good to place them here with the promises; because, as
they are standing with them, so they are written to beget faith in
the same Lord Jesus Christ.
THIRD. I come now to the third thing--to wit, That these promises
were ground for a believing remembrance that a Saviour should one
day come.
There is a remembering, and a believing remembering, or such
a remembering that begetteth and maintaineth faith in the heart.
Jacob had a believing remembrance when he said, 'I have waited for
thy salvation, O Lord' (Gen 49:18). And so had David when he cried,
'O that the salvation of Israel were come out of Zion' (Psa 53:6).
These, with Simeon and Anna, had not a remembrance only, but a
believing remembrance that God would send them a Saviour. They had
the promise not in the book only, but in their hearts; this gospel
was mixed in them with faith; therefore they with their fellows
remembered and believed, or made the promise the ground of their
believing that God would one day send them a Saviour.
Let me make some
Use of this Doctrine.
Here we may see how much the heart of God was set upon the salvation
of sinners--he studied it, contrived it, set his heart on it, and
promised, and promised, and promised to complete it, by sending
one day his Son for a Saviour (2 Same 14:14; Eph 1:3; Titus 1:2).
No marvel, therefore, if when he treateth of the new covenant, in
which the Lord Jesus is wrapped, and presented in a word of promise
to the world, that he saith, I will do it 'assuredly with my whole
heart, and with my whole soul' (Jer 32:41).
Now this is of singular comfort to sensible sinners; yea, what
greater ground of consolation to such than to hear that the God
against whom they have sinned should himself take care to provide
them a Saviour. There are some poor sinners in the world that have
given such way to discouragement, from the sense of the greatness
of their sins, that they dare not think upon God, nor the sins which
they have committed; but the reason is, because they are ignorant
that God's heart was wrapt up in this good work of providing and
sending a Saviour. Let such hearken now to the call of God--'Return
unto me, for I have redeemed thee' (Isa 44:22). Ho! turn again,
hearken; the heart of God is much set upon mercy; from the beginning
of the world he resolved and promised, aye, and sware we should
have a Saviour.
[OBSERVATION SECOND.]
I now proceed to the second observation--THAT WHEN JESUS WAS COME
INTO THE WORLD, THEN WAS THE PROMISE OF GOD FULFILLED--namely, THAT
HE WOULD ONE DAY SEND US A SAVIOUR.
Take three texts for the confirmation of this point--1. 'This is of
a truth that prophet that should come into the world' (John 6:14).
These words were spoken of them that were present at that miracle
of Jesus, when he fed five thousand with five barley loaves, which
a lad had about him in the company; for these men, when they had
seen the marvel, being amazed at it, made confession of him to be
the Saviour. 2. 'Lord, I believe that thou art the Christ, the Son
of God, which should come into the world' (John 11:27). 3. 'This
is a faithful saying, and worthy of all acceptation, that Christ
Jesus came into the world to save sinners' (1 Tim 1:15).
For the explaining of this observation I will briefly handle three
questions--FIRST. How this Jesus is to be distinguished from others
of that name. SECOND. What it was for this Jesus to come into the
world. THIRD. What it was for him to come to be a Saviour.
[HOW THIS JESUS IS TO BE DISTINGUISHED FROM OTHERS.]
QUEST. FIRST. For the first, the Jesus in the text is distinguished
from all others of that name.
First. By the manner of his birth; he was born of a virgin, a virgin
espoused to a man whose name was Joseph; but he 'knew her not till
she had brought forth her first-born son, and he called his name
JESUS' (Matt 1:25).
Second. He is distinguished from others of that name by the place
of his birth--to wit, Bethlehem, the city of David; there he must
be born, there he was born (John 7:42; Matt 2:4-6).
Third. He is distinguished by his lineage--he came 'of the house
and lineage of David' (Luke 2:4-6).
Fourth. He is distinguished by the time of his birth--to wit, the
time of the prophets prefixed (Gal 4:4).
Fifth. But his common distinction is Jesus of Nazareth; by this name
he is distinguished one and twenty times in the New Testament--1.
His enemies called him 'Jesus of Nazareth' (Matt 26:71; Mark 14:67;
John 18:5). 2. His disciples called him 'Jesus of Nazareth' (Matt
21:11; Luke 24:19; John 1:45; Acts 2:22). 3. The angels called him
'Jesus of Nazareth' (Mark 16:6). 4. And he calleth himself 'Jesus
of Nazareth' (Acts 22:8). 5. Yea, and he goeth also by the name of
'Jesus of Nazareth' among the devils (Mark 1:24; Luke 4:34).
He was called 'Jesus of Nazareth' because he dwelt there with his
mother Mary and her husband. Nazareth was his city, where he had
been brought up, whither for shelter Joseph carried him when he
came out of Egypt with him; in Nazareth was his common abode until
the time that John was cast into prison; wherefore he might well
say, 'I am Jesus of Nazareth' (Luke 4:16; Matt 2:23, 4:12,13). Yea,
though he was now in heaven, for heaven shall not make us forget
what countrymen we were when we lived in the world. Jesus, you see
here, though glorified in heaven, yet forgets not what countryman
he was when he dwelt in the world. 'I am Jesus of Nazareth,' saith
he; I am the Jesus that thou persecutest; and that thou mayest
know I am he, I tell thee I dwelt once in the city of Nazareth in
Galilee; Joseph and my mother Mary brought me up there, and there
I dwelt with them many years. 'I am Jesus of Nazareth, whom thou
persecutest' (Acts 22:8).
[WHAT IT WAS FOR JESUS TO COME INTO THE WORLD.]
QUEST. SECOND. What it was for Jesus to come into the world.
Answ. Not his coming in, or by his Spirit in his people; for so
he was never out of the world. Neither is it his appearance in his
ordinances. Nor that coming of his by which he destroyeth Antichrist.
Nor his appearing in his dreadful providences or judgments. But by
the coming of Jesus, according to the text, we are to understand
that, or such a coming, whereby he was manifest to be God-man in
one person; God in our flesh without us, or distinct in his own
person by himself; such a coming by which he was manifested to be
in all points like as men are, sin only excepted; such a coming
wherein, or by which, the Son of God became also the Son of man.
[First.] For the further clearing of this, you find it expressly
said, he was 'born into the world'; Mary, 'of whom was born Jesus.'
Now, when Jesus was born, it is said, 'Where is he that is born
King of the Jews?' Herod 'demanded of them where Christ should be
born' (Matt 1:16, 2:1,2,4; Luke 1:35, 2:11).
Now, that this was fulfilled according to the very word of the text,
without any juggle, evasion, or cunningly-devised fable, consider--
1. He is called the first-born of this woman; the male child that
opened her womb (Luke 2:7,23).
2. He was not born till nourished in her womb the full time,
according to the time of life: 'And so it was, that while they were
there [at Bethlehem], the days were accomplished that she should
be delivered. And she brought forth her first-born son, and wrapped
him in swaddling-clothes, and laid him in a manger' (Luke 2:6,7).
3. She also continued in her separation at the birth of Jesus,
as other women at the birth of their children, until 'the days of
her purification according to the law of Moses were accomplished'
(Luke 2:22).
4. Himself also, as other Hebrew children, was brought to Jerusalem
to present him unto the Lord--'As it is written in the law of the
Lord, Every male that openeth the womb shall be called holy to the
Lord' (Luke 2:23,24).
5. Thus Jesus also, as other Hebrew children, when the set day was
come, was circumcised--'And when eight days were accomplished for
the circumcising of the child, his name was called JESUS, which was
so named of the angel before he was conceived in the womb' (Luke
2:21).
6. After this he is often called the young child, the child Jesus;
and further, it is said of him, that he grew, that he increased in
wisdom and stature (Matt 2:20,21; Luke 2:40,52).
Behold with what diligence, even to a circumstance, the Holy Ghost
sets forth the birth of the Lord Jesus, and all to convince the
incredulous world of the true manner of the coming of the Saviour
into the world.
Second. The reality of the manhood of this Lord Jesus is yet further
manifest, and that, 1. By those natural infirmities that attend
human flesh; 2. By the names the prophets gave him in the days of
the Old Testament and the New.
1. By those natural infirmities that attend human flesh. As, at
his birth he could not go but as carried by his parents. He was
sensible of hunger (Luke 4:2). He was sensible of thirst (John
19:28). He was sensible of weariness (John 4:6). He was nourished
by sleep (Mark 4:38). He was subject to grief (Mark 3:5). He was
subject to anger (Mark 3:5). He was subject to weep (John 11:35;
Luke 19:41). He had joy as a man, and rejoiced (Matt 11:25; Luke
10:21). These things, I say, Jesus was subject to as a man, as the
son of the Virgin.
2. The reality of his manhood is yet made manifest by the names the
prophets gave him, both in the Old Testament and in the New. As,
(1.) He is called the 'seed'--the seed of the woman, the seed of
Abraham, the seed of David, by which is meant he was to come of
their children (Gen 3:15, 12, 22; Gal 3:16,17; Rom 1:3).
(2.) Therefore it is added (where mention is made of the fathers),
'of whom as concerning the flesh Christ came.' He was made of the
seed of David according to the flesh; and hence again he calleth
himself the offspring of David; therefore, I say, he is said to
be of their flesh, their loins, and is called their Son (Rom 1:3,
4:5; Acts 2:30; Rev 22:16).
(3.) He therefore is frequently called 'a man, and the Son of
man'--'Then shall you see the Son of man coming in the clouds of
heaven.' 'When the Son of man shall come in his glory, and all the
holy angels with him.' 'This man, because he continueth ever, hath
an unchangeable priesthood.' 'Wherefore, it is necessary that this
man have somewhat also to offer' (Matt 25:31, 26:64; Heb 7:24, 8:3,
10:12).
(4.) What shall I say? He himself gave undeniable demonstration of
all this when he said he 'was dead'; when he called to Thomas to
put his finger to, and behold his hands, to reach to him his hand
and thrust it into his side, and bid him he should not be faithless,
but believing. At another time, when he stood in the midst of the
eleven, as they were troubled with the thoughts of unbelief, he
said, 'Behold my hands and my feet, that it is I myself; handle
me, and see, for a spirit hath not flesh and bones, as ye see me
have' (John 20:27; Luke 24:39).
Thus have I showed you what it was for Jesus to come into the
world--namely, to be born of a woman, to take flesh, and to become
God-man in one person. I come now to the third question; but before
I speak particularly to that, I will produce further testimony that
we find upon record concerning the truth of all this.
Particular testimonies that this coming of Jesus is his coming to
save us.
The Testimony of Simeon.--Simeon the Just gives testimony of him:
'And the Holy Ghost was upon him. And it was revealed unto him by
the Holy Ghost that he should not see death, before he had seen
the Lord's Christ. And he came by the Spirit into the temple; and
when the parents brought in the child Jesus, to do for him after the
custom of the law, then took he him up in his arms, and blessed God,
and said, Lord, now lettest thou thy servant depart in peace,--for
mine eyes have seen thy salvation' (Luke 2:25-32).
The Testimony of Anna.--Anna, a prophetess, one 'of a great age,--which
departed not from the temple, but served God with fasting and
prayers night and day. And she, coming in at that instant, gave
thanks likewise unto the Lord, and spake of him to all them that
looked for redemption in Jerusalem' (Luke 2:36-38).
The Testimony of John Baptist.--John Baptist, as he fulfilled his
ministry, he cried concerning this Jesus, 'Behold the Lamb of God,
which taketh away the sin of the world.--And he,' saith John, 'that
sent me to baptize with water, the same said unto me, Upon whom
thou shalt see the Spirit descending, and remaining' or abiding,
'the same is he which baptizeth with the Holy Ghost. And I saw,
and bare record that this is the Son of God' (John 1:29-34).
The Testimony of the Star and Wise Men.--The star that appeared at
his birth in the east, and that coasted through the heavens till
it came over the place where the young child Jesus was, that star
gave testimony that he was the Saviour. This star alarmed many,
especially the wise men of the east, who were brought by it from
afar to worship him: 'And lo, the star which they saw in the east,
went before them till it came and stood over where the young child
was. When they saw the star, they rejoiced with exceeding great
joy. And when they were come into the house, they saw the young
child, with Mary his mother, and fell down and worshipped him;
and when they had opened their treasures, they presented unto him
gifts, gold, and frankincense, and myrrh' (Matt 2:9-11).
The Testimony of the Angels.--1. To Mary herself--'And in the sixth
month the angel Gabriel was sent from God unto a city of Galilee,
named Nazareth, to a virgin espoused to a man whose name was Joseph,
-and the virgin's name was Mary. And the angel came in unto her,
and said, Hail, thou that art highly favoured.--And the angel said
unto her, Fear not, Mary; for thou hast found favour with God. And,
behold, thou shalt conceive in thy womb, and bring forth a son, and
shalt call his name JESUS. He shall be great, and shall be called
the Son of the Highest; and the Lord God shall give unto him the
throne of his father David, and he shall reign over the house of
Jacob for ever; and of his kingdom there shall be no end' (Luke
1:26-33). 2. The angels' testimony to the shepherds, as they were
feeding their flocks in the fields by night--'And, lo, the angel
of the Lord came upon them, and the glory of the Lord shone round
about them; and they were sore afraid. And the angel said unto
them, Fear not: for, behold, I bring you good tidings of great joy,
which shall be to all people. For unto you is born this day in the
city of David a Saviour, which is Christ the Lord' (Luke 2:9-11).
3. How the angels solemnized his birth among themselves--'And
suddenly there was with the angel a multitude of the heavenly host
praising God, and saying, Glory to God in the highest, and on earth
peace, goodwill towards men' (vv 13,14).
The Testimony of God the Father.--1. When he was baptized--'And
Jesus, when he was baptized, went up straightway out of the water;
and, lo, the heavens were opened unto him, and he saw the Spirit
of God descending like a dove, and lighting upon him: and, lo,
a voice from heaven, saying, This is my beloved Son, in whom I am
well pleased' (Matt 3:16,17). 2. The Father's testimony of him at
his transfiguration--'And he took Peter and John and James, and went
up into a mountain to pray. And as he prayed, the fashion of his
countenance was altered, and his raiment was white and glistering.'
And there appeared Moses and Elias talking with him, and a cloud
from heaven overshadowed them; at which the three disciples began
to be afraid. Then 'there came a voice out of the cloud, saying, This
is my beloved Son, hear him' (Luke 9:28-35). This is that testimony
of God which Peter speaks of, saying, 'We have not followed cunningly
devised fables, when we made known unto you the power and coming
of our Lord Jesus Christ, but were eye-witnesses of his majesty.
For he received from God the Father honour and glory, when there
came such a voice to him from the excellent glory, This is my
beloved Son, in whom I am well pleased. And this voice which came
from heaven we heard, when we were with him in the holy mount'
(2 Peter 1:16-18). 3. God gave testimony of him by signs and
wonders--'Believest thou not that I am in the Father, and the Father
in me? The words that I speak unto you I speak not of myself: but
the Father, that dwelleth in me, he doeth the works.' 'God also
bearing them witness,' that preached salvation by Jesus, 'both with
signs and wonders, and with divers miracles and gifts of the Holy
Ghost, according to his own will' (John 14:10; Heb 2:4).
Concerning Jesus, how he put himself upon the test among his
adversaries.
The Lord Jesus also putteth himself upon the test among his
adversaries divers ways.
First. He urgeth the time of the appearing of the Messias to be
come--'The time is fulfilled, and the kingdom of God is at hand:
repent ye, and believe the gospel' (Mark 1:15).
For this he had a threefold proof--1. The heathens had invaded
and taken the land, according to that of Daniel (9:25,26). 2. The
sceptre was departed from Judah, according to that of Jacob (Gen
49:10). To which also suited that prophecy: 'Before the child shall
know to refuse the evil, and choose the good, the land that thou
abhorrest shall be forsaken of both her kings' (Isa 7:16). 3. The
Roman emperor had not only subdued the nation, and put down the
kingly race of the Jews, but had set up and established his own
power over them. In the fifteenth year of the reign of Tiberius
Caesar, Pontius Pilate was governor of Judea; Herod was tetrarch
of Galilee; Philip, tetrarch of Iturea; and Lysanias, tetrarch of
Abilene; all heathens, and of Tiberius' making.
Besides, the kingly race of Judah was at this time become so low
by reason of the Roman oppression, that the chief of them were put
to get their living by their own hands; even Joseph, the supposed
father of Jesus, was then become a carpenter. Poor man! when Jesus
was born, he was fain to thrust into a stable, for there was in
the inn no room for such guests as they. The offering also which
was brought unto God at the time when Jesus was presented unto
the Lord, was two turtle-doves, or two young pigeons--a sacrifice
allowed only for them that were poor, and could provide no bigger--'And if
she be not able to bring a lamb, then she shall bring two turtles,
or two young pigeons, the one for the burnt-offering, and the
other for a sin-offering' (Lev 12:8). Besides, Jesus himself saith,
'Foxes have holes, and birds of the air have nests; but the Son of
man hath not where to lay his head.'
Now, I say, all these things were so apparent to the Jews, that
they could not object; they felt the Romans were come, they knew
the sceptre was gone, they smarted under the Roman tyranny, and
knew the kingly race of Judea was overthrown. How, then, could they
object that the time was not come for Christ to be born?
Further, the people were generally convinced that the time was come,
and therefore, saith the text, they were in expectation. 'And as
the people were in expectation, and all men mused in their hearts
of John, whether he were the Christ or not' (Luke 3:15). The unbiased
people, observing the face of things, could do no other but look
for the Messias. And hence it is that the Lord Jesus gives the
Pharisees, those mortal enemies of his, such sore rebukes, saying,
'O ye hypocrites, ye can discern the face of the sky, but can ye not
discern the signs of the times?' The kingdom is lost, the heathens
are come, and the sceptre is departed from Judah. 'Ye hypocrites,
ye can discern the face of the sky, and of the earth, but how is
it that ye do not discern this time?' (Matt 16:3; Luke 12:56).
Second. He yet again puts himself upon the test by the miracles
which he wrought before them--'Believe me, that I am in the Father,
and the Father in me, or else believe me for the very works'
sake' (John 14:11). 'For the works which the Father hath given me
to finish, the same works that I do, bear witness of me, that the
Father hath sent me' (John 5:36.)
This proof they could not withstand, but granted that he did many
miracles, while they did nothing. 'Then gathered the chief priests
and the Pharisees a council, and said, What do we? for this man
doeth many miracles. If we let him thus alone, all men will believe
on him, and the Romans shall come, and take away both our place
and nation' (John 11:47,48).
Yea, so did Jesus confound them, that by their own records and
laws, by which they were to prove persons clean or unclean, they,
in reading their lectures, did justify him, and overthrow themselves.
For instance, it was written in their law, 'If he that hath an
issue spit upon him that is clean,' that spittle should make him
unclean (Lev 15:8). Now Jesus, whom they counted most unclean,
because he said he was the Son of God, as they thought, speaking
blasphemy, he spits upon people, and makes them whole. He spat,
and made clay with the spittle, and with that clay made a blind man
see (John 9:6). Also he spat on the eyes of another, and made him
see (Mark 8:23-25). Again, he spat, and with his spittle touched
the tongue of one that was dumb, and made him speak immediately
(Mark 7:33-35). Thus he proved himself clear of their accusations,
and maintained before them that by their law he was guiltless, and
the Son of God; for the miracles which he wrought were to prove
him so to be.
Again, in their law it was written that whoso toucheth the altar
of incense should be holy (Exo 29:37). A woman with a bloody issue
touched him, and is whole of her plague (Mark 5:28). Yea, they
brought to him many diseased persons, 'and besought him that they
might only touch the hem of his garment; and as many as touched
were made perfectly whole' (Matt 14:36).
Thus was he justified before them out of their own law, and had his
glory manifest before their faces, to their everlasting confusion
and contempt.
Indeed, the Jews did make one objection against Jesus Christ that
seemed to them to have weight in it, and that was, because he first
began to appear and manifest his glory in Cana of Galilee. At this,
I say, they stumbled. It was their sore temptation; for still, as
some affirmed him to be the Christ, others as fast objected, 'Shall
Christ come out of Galilee?' 'Art thou also of Galilee? Search and
look; for out of Galilee ariseth no prophet' (John 2:1,11, 7:40-42,52).
But this their stumble might arise either from the cruelty of
Herod, or from their own not observing and keeping mind the alarm
that God gave them at his birth.
1. It might arise or be occasioned through the cruelty of Herod;
for Jesus was born in Bethlehem, the city where David dwelt. But
when Herod sent out to kill him, and for his sake killed all the
young children in Bethlehem, then was Joseph warned by an angel of
God to take the young child and his mother, and fly into Egypt, and
so he did, and was there till the death of Herod (Matt 2:1,13,16).
After this, the angel comes to them in Egypt, and bids them take
the young child, and return into the land of Israel; wherefore they
arose and went. But hearing that Herod's son, that tyrant, ruled
in the room of his father, they were afraid to go to Bethlehem, but
turned aside into the parts of Galilee, where they remained till
the time of his showing to Israel (Matt 2:19-23).
2. This stumble of theirs might arise from their not observing and
keeping in mind the alarm that God gave them of his birth. (1.)
God began to give them the alarm at the birth of John the Baptist,
where was asserted that he was to go before the face of the Lord
Jesus, and to prepare his ways. 'And fear came on all that dwelt
round about them, and all these sayings were noised abroad throughout
all the hill country of Judea' (Luke 1:65). (2.) Again, what a
continuation of this alarm was there also at the birth of Jesus,
which was about three months after John Baptist was born? Now come
the angels from heaven. Now comes a strange star over the country
to lead the men of the east to the stable where Jesus was born; now
was Herod, the priests, the scribes, and also the city of Jerusalem,
awakened and sore troubled; for it was noised by the wise men that
Christ the King and Saviour was born. Besides the shepherds, Simeon
and Anna gave notice of him to the people. They should, therefore,
have retained the memory of these things, and have followed God
in all his dark providences, until his Sun of Righteousness should
arise among them with healing under his wings.
3. I may add another cause of their stumble--they did not understand
the prophecies that went before of him. (1.) He was to come to
them out of Egypt--'Out of Egypt have I called my Son' (Matt 2:15;
Hosea 11:1). (2.) He turned aside into Cana of Galilee, and dwelt
in the city of Nazareth, 'that it might be fulfilled which was spoken
by the prophets, He shall be called a Nazarene' (Matt 2:23). (3.)
That saying also was to be fulfilled, 'The land of Zabulon, and the
land of Nephthalim, by the way of the sea, beyond Jordan, Galilee
of the Gentiles; the people which sat in darkness saw great light,
and to them which sat in the region and shadow of death light is
sprung up' (Matt 4:15,16; Isa 9:2, 42:7).
At these things, then, they stumbled, and it was a great judgment
of God upon them. Besides, there seemed to be a contradiction in
the prophecies of the Scripture concerning his coming. He was to
be born in Bethlehem, and yet to come out of Egypt. How should he
be the Christ, and yet come out of Galilee, out of which ariseth
no prophet? Thus they stumbled.
Hence note, that though the prophecies and promises be full and plain
as these were, that he should be born in Bethlehem, yet men's sins
may cause them to be fulfilled in such obscurity, that instead
of having benefit thereby, they may stumble and split their souls
thereat. Take heed then; hunt not Christ from plain promises with
Herod, hunt him not from Bethlehem, lest he appear to your amazement
and destruction from Egypt, or in the land of Zabulon! But this
much to the second question; to wit, What it was for Jesus to come
into the world.
I come now to the third question.
[WHAT IT WAS FOR JESUS TO COME TO BE A SAVIOUR.]
QUEST. THIRD. What it was for him to come to be a Saviour.
For the further handling of this question I must show--First. What
it is to be a Saviour. Second. What it is to come to be a Saviour.
Third. What it is for Jesus to come to be a Saviour. To these three
briefly--
First. What it is TO BE a Saviour. 1. A saviour supposeth some in
misery, and himself one that is to deliver them. 2. A saviour is
either such an one ministerially or meritoriously.
Ministerially is, when one person engageth or is engaged by virtue
of respect or command from superiors, to go and obtain, by conquest
or the king's redemption, the captives, or persons grieved by
the tyranny of an enemy. And thus were Moses and Joshua, and the
judges and kings of Israel, saviours--'Thou deliveredst them into
the hands of their enemies, who vexed them: and in the time of
their trouble, when they cried unto thee, thou heardest them from
heaven; and according to thy manifold mercies thou gavest them
saviours, who saved them out of the hand of their enemies' (Neh
9:27). Thus was Jesus Christ a Saviour; he was engaged by virtue of
respect and command from God to obtain, by conquest and redemption,
the captives or persons grieved. God sent his Son to be 'the Saviour
of the world' (John 4:42).
Meritoriously is, when the person engaging shall, at his own
proper cost and charge, give a sufficient value or price for those
he redeemeth. Thus those under the law were redeemed by the money
called the redemption-money--'And Moses gave the money of those that
were redeemed unto Aaron and to his sons' (Num 3:46-51). And thus
was Jesus Christ a Saviour. He paid full price to Divine justice
for sinners, even his own precious blood--'Forasmuch as ye know
that ye were not redeemed with corruptible things, as silver and
gold, from your vain conversation, received by tradition from your
fathers, but with the precious blood of Christ' (1 Peter 1:18,19).
And forasmuch as, in man's redemption, the undertaker must have
respect, not only to the paying of a price, but also to the getting
of a victory; for there is not only justice to satisfy, but death,
devil, hell, and the grave, to conquer; therefore hath he also by
himself gotten the victory over these. He hath abolished death (2
Tim 1:10). He hath destroyed the devil (Heb 2:14,15). He hath been
the destruction of the grave (Hosea 13:14). He hath gotten the keys
of hell (Rev 1:18). And this, I say, he did by himself, at his own
proper cost and charge, when he triumphed over them upon his cross
(Col 2:14,15).
Second. What it is TO COME to be a Saviour.
1. To come to be one, supposeth one ordained and fore-prepared for
that work--'Then said he, Lo, I come, a body hast thou prepared
me' (Heb 10).
2. To come to be a Saviour supposeth one commissionated or authorized
to that work--'The Spirit of the Lord is upon me, because he hath
anointed me,' authorized me, 'to preach the gospel to the poor;
he hath sent met to heal the broken-hearted, to preach deliverance
to the captives, and recovering of sight to the blind, to set at
liberty them that are bruised' (Luke 4:18). And upon this account
it is that he is so often called Christ, or the Anointed One;
the anointed Jesus, or Jesus the Anointed Saviour. 'Thou art the
Christ, the Son of God, which should come into the world.' 'This
Jesus whom I preach unto you is Christ.' He 'testified to the Jews
that Jesus was Christ,' 'and confounded the Jews which dwelt at
Damascus, proving' by the Scriptures 'that this is very Christ'
(John 11:27; Acts 9:22, 17:3, 18:5); the very anointed of God, or
he whom God authorized and qualified to be the Saviour of the world.
3. To come to be a Saviour supposeth a resolution to do that work
before he goeth back--'I will ransom them from the power of the
grave; I will redeem them from death: O death, I will be thy plagues;
O grave, I will be thy destruction; repentance shall be hid from
mine eyes' (Hosea 13:14).
And as he resolved, so he hath done. He hath purged our sins (Heb
1:3). By one offering he hath perfected for ever them that are
sanctified (Heb 10:14). He hath obtained eternal redemption for
them (Heb 9:12; 2 Tim 1:10; Heb 9:26; Col 2:15; Heb 6:18-20).
Third. I come now to the third question--What it is for JESUS to
come to be a Saviour.
1. It is the greatest discovery of man's misery and inability to
save himself therefrom that ever was made in the world. Must the Son
of God himself come down from heaven? or can there be no salvation?
Cannot one sinner save another? Cannot man by any means redeem his
brother, nor give to God a ransom for him? Cannot an angel do it?
Cannot all the angels do it? No; Christ must come and die to do
it.
2. It is the greatest discovery of the love of God that ever the
world had, for God so to love the world as to send his Son! For
God so to commend his love to the world as to send it to them in
the blood of his Son! Amazing love! (John 3:16; Rom 5:8).
3. It is the greatest discovery of the condescension of Christ
that ever the world had, that he should not come 'to be ministered
unto, but to minister, and to give his life a ransom for many'
(Matt 20:28). That he should be manifest for this purpose, 'that he
might destroy the works of the devil' (1 John 3:8). That he should
come that we 'might have life, and that we might have it more
abundantly' (John 10:10). That the Son of God should 'come to seek
and to save that which was lost' (Luke 19:10). That he should not
come 'to judge the world, but to save the world' (John 12:47). That
'Christ Jesus should come into the world to save sinners, of whom
I am the chief' (1 Tim 1:15). That he should 'love us, and wash us
from our sins in his own blood' (Rev 1:5). What amazing condescension
and humility is this! (Phil 2:6-9).
HOW JESUS CHRIST ADDRESSED HIMSELF TO THE WORK OF OUR REDEMPTION.
I come, then, in the next place, to show you how Jesus Christ
addressed himself to the work of man's redemption.
The Scripture saith, 'he became poor,' that he made himself of no
reputation, and took upon him the form of a servant, that he humbled
himself unto death, even the death of the cross. But particularly,
FIRST. He took upon him our flesh. SECOND. He was made under the
law. THIRD. He took upon him our sins. FOURTH. He bore the curse
due to our sins.
[HE TOOK UPON HIM OUR FLESH.]
FIRST. He took upon him our flesh. I showed you before that he came
in our flesh, and now I must show you the reason of it--namely,
because that was the way to address himself to the work of our
redemption.
Wherefore, when the apostle treated of the incarnation of Christ,
he added withal the reason--to wit, that he might be capable to
work out the redemption of men.
There are three things to be considered in this first head. First.
That he took our flesh for this reason--that he might be a Saviour.
Second. How he took flesh, that he might be our Saviour. Third.
That it was necessary that he should take our flesh, if indeed he
will be our Saviour.
[He took our flesh, that he might be a Saviour.]
[First.] For the first. That he took our flesh for this reason--that
he might be a Saviour: 'For what the law could not do, in that it
was weak through the flesh, God, sending his own Son in the likeness
of sinful flesh, and for sin, condemned sin in the flesh' (Rom
8:3).
The sum of the words is, Forasmuch as the law could do us no good,
by reason of the inability that is in our flesh to do it--for the
law can do us no good until it be fulfilled--and because God had a
desire that good should come to us, therefore did he send his Son
in our likeness, clothed with flesh, to destroy, by his doing the
law, the tendency of the sin that dwells in our flesh. He therefore
took our flesh, that our sin, with its effects, might by him be
condemned and overcome.
The reason, therefore, why he took flesh is, because he would be
our Saviour--'Forasmuch, then, as the children are partakers of
flesh and blood, he also himself likewise took part of the same;
that through death he might destroy him that had the power of death,
that is, the devil; and deliver them who through fear of death were
all their lifetime subject to bondage' (Heb 2:14,15).
In these words it is asserted that he took our flesh for certain
reasons.
1. Because the children, the heirs of heaven, are partakers of
flesh and blood--'Forasmuch, then, as the children are partakers
of flesh and blood, he also himself took part of the same.' Had the
children, the heirs, been without flesh, he himself had not taken
it upon him; had the children been angels, he had taken upon him
the nature of angels; but because the children were partakers of
flesh, therefore leaving angels, or refusing to take hold of angels,
he took flesh and blood, the nature of the children, that he might
put himself into a capacity to save and deliver the children;
therefore it follows, that 'through death he might destroy him that
had the power of death, that is, the devil.'
2. This, therefore, was another reason--that he might destroy the
devil.
The devil had bent himself against the children; he is their
adversary, and goeth forth to make war with them--'Your adversary,
the devil.--And he went to make war with the remnant of her seed'
(1 Peter 5:8; Rev 12:17). Now the children could not destroy him,
because he had already cast them into sin, defiled their nature,
and laid them under the wrath of God. Therefore Christ puts himself
among the children, and into the nature of the children, that he
might, by means of his dying in their flesh, destroy the devil--that
is, take away sin, his [the devil's] work, that he might destroy
the works of the devil; for sin is the great engine of hell, by
which he overthroweth all that perish. Now this did Christ destroy
by taking on him the similitude of sinful flesh; of which more
anon.
3. 'That he might destroy him that had the power of death, that is,
the devil, and deliver them.' This was the thing in chief intended,
that he might deliver the children, that he might deliver them
from death, the fruit of their sin, and from sin, the sting of that
death--'That he might deliver them who through fear of death were
all their lifetime subject to bondage.'
He took flesh, therefore, because the children had it; he took it
that he might die for the children; he took it that he might deliver
the children from the works of the devil--'that he might deliver
them.' No deliverance had come to the children if the Son of God
had not taken their flesh and blood; therefore he took our flesh,
that he might be our Saviour.
Again, in a Saviour there must be not only merit, but compassion and
sympathy, because the children are yet to live by faith, are not
yet come to the inheritance--'Wherefore it behoved him in all things
to be made like unto his brethren, that he might be a merciful
and faithful High-priest in things pertaining to God, to make
reconciliation for the sins of the people' (Heb 2:17,18).
Two reasons are rendered in this text why he must take flesh--namely,
that he might be their priest to offer sacrifice, to wit, his body
and blood for them; and that he might be merciful and faithful, to
pity and preserve them unto the kingdom appointed for them.
Mark you, therefore, how the apostle, when he asserteth that
the Lord Jesus took our flesh, urgeth the reason why he took our
flesh--that he might destroy the devil and death, that he might
deliver them. It behoveth him to be made like unto his brethren, that
he might be merciful and faithful, that he might make reconciliation
for the sins of the people. The reason, therefore, why he took our
flesh is declared--to wit, that he might be our Saviour. And hence
you find it so often recorded. He hath 'abolished in his flesh the
enmity.' He hath 'slain the enmity' by his flesh. 'And you that
were sometimes alienated and enemies in your mind by wicked works,
yet now hath he reconciled in the body of his flesh through death,
to present you holy and unblameable--in his sight' (Eph 2:15,16;
Col 1:21,22).
How he took flesh.
Second. I come now to the second question--to wit, How he took our
flesh. This must be inquired into; for his taking flesh was not
after the common way; never any took man's flesh upon him as he,
since the foundation of the world.
1. He took not our flesh like Adam, who was formed out of the
ground; 'who was made of the dust of the ground' (Gen 2:7, 3:19).
2. He took not our flesh as we do, by carnal generation. Joseph
knew not his wife, neither did Mary know any man, till she had
brought forth her first-born son (Matt 1:25; Luke 1:34). 3. He took
flesh, then, by the immediate working and overshadowing of the Holy
Ghost. And hence it is said expressly, 'She was found with child
of the Holy Ghost.' 'Now the birth of Jesus Christ was on this
wise: When as his mother Mary was espoused to Joseph, before they
came together, she was found with child of the Holy Ghost' (Matt
1:18). And hence again, when Joseph doubted of her honesty, for
he perceived she was with child, and knew he had not touched her,
the angel of God himself comes down to resolve his doubt, and
said, 'Joseph, thou son of David, fear not to take unto thee Mary
thy wife, for that which is conceived in her is of the Holy Ghost'
(Matt 1:20).
But again, though the Holy Ghost was that by which the child Jesus
was formed in the womb, so as to be without carnal generation, yet
was he not formed in her without, but by, her conception--'Behold,
thou shalt conceive in they womb, and bring forth a son, and shalt
call his name JESUS' (Luke 1:31). Wherefore he took flesh not only
in, but of, the Virgin. Hence he is called her son, the seed of the
woman; and hence it is also that he is called the seed of Abraham,
the seed of David; their seed, according to the flesh (Gen 12,
13:15, 22; Luke 1:31, 2:7; Rom 1:3, 9:5; Gal 3:16, 4:4).
And this, the work he undertook, required, 1. It required that
he should take our flesh. 2. It required that he should take our
flesh without sin, which could not be had he taken it by reason
of a carnal generation; for so all children are conceived in, and
polluted with, sin (Psa 51). And the least pollution, either of
flesh or spirit, had utterly disabled him for the work, which to
do, he came down from heaven. Therefore, 'such an High-priest became
us, who is holy, harmless, undefiled, separate from sinners, and
made higher than the heavens' (Heb 7:26).
This mystery of the incarnation of the Son of God was thus completed,
I say, that he might be in all points like as we are, yet without
sin; for sin in the flesh disableth and maketh incapable to do
the commandment. Therefore was he thus made, thus made of a woman;
and this the angel assigneth as the reason of this his marvellous
incarnation. 'The Holy Ghost,' saith he, 'shall come upon thee,
and the power of the Highest shall overshadow thee; therefore also
that holy thing that shall be born of thee shall be called the Son
of God' (Luke 1:35).
The overshadowing of the Holy Ghost and the power of the Highest--the
Father and the Holy Ghost--brought this wonderful thing to pass,
for Jesus is a wonderful one in his conception and birth. This
mystery is that next to the mystery of three persons in one God;
it is a great mystery. 'Great is the mystery of godliness: God was
manifest in the flesh.'
The conclusion is, that Jesus Christ took our flesh that he might
be our Saviour; and that he might be our Saviour indeed, he thus
took our flesh.
That it was necessary that he should take our flesh if he will be
our Saviour.
Third. I come now to the third thing--namely, that it was necessary
that he should take our flesh if he will be our Saviour.
1. And that, first, from the nature of the work; his work was to
save, to save man, sinking man, man that was 'going down to the
pit' (Job 33:24). Now, he that will save him that is sinking must
take hold on him. And since he was not to save a man, but men,
therefore it was necessary that he should take hold, not of one
person, but of the common nature, clothing himself with part of the
same. He took not hold of angels, 'but he took on him the seed of
Abraham' (Heb 2:16). For that flesh was the same with the whole
lump of the children to whom the promise was made, and comprehended
in it the body of them that shall be saved, even as in Adam was
comprehended the whole world at first (Rom 5).
Hence we are said to be chosen in him, to be gathered, being in
him, to be dead by him, to be risen with him, and to be set with
him, or in him, in heavenly places already (Rom 7:4; Eph 1:4,10;
Col 2:12,13, 3:1-3). This, then, was the wisdom of the great God,
that the Eternal Son of his love should take hold of, and so secure
the sinking souls of perishing sinners by assuming their flesh.
2. The manner of his doing the work of a Saviour did call for his
taking of our flesh.
He must do the work by dying. 'Ought not Christ to have suffered?
Christ must needs have suffered,' or else no glory follows (Luke
24:26; Acts 17:3). 'The prophets testified beforehand the sufferings
of Christ, and the glory that should follow' (1 Peter 1:11). Yea,
they did it by the Spirit, even by the Spirit of Christ himself.
This Spirit, then, did bid them tell the world, yea, testify,
that Christ must suffer, or no man be blest with glory; for the
threatening of death and the curse of the law lay in the way between
heaven gates and the souls of the children, for their sins; wherefore
he that will save them must answer Divine justice, or God must
lie, in saving them without inflicting the punishment threatened.
Christ, then, must needs have suffered; the manner of the work laid
a necessity upon him to take our flesh upon him; he must die, he
must die for us, he must die for our sins. And this was effectually
foretold by all the bloody sacrifices that were offered under the
law--the blood of bulls, the blood of lambs, the blood of rams,
the blood of calves, and the blood of goats and birds. These bloody
sacrifices, what did they signify, what were they figures of, but
of the bloody sacrifice of the body of Jesus Christ? their blood
being a shadow of his blood, and their flesh being a shadow of his
flesh.
Therefore, when God declared that he took no pleasure in them,
because they could not make the worshippers perfect as pertaining
to the conscience, then comes Jesus Christ to offer his sinless body
and soul for the sin of the people--'For it is not possible that
the blood of bulls and of goats should take away sin. Wherefore,
when he cometh into the world, he saith, Sacrifices and offering thou
wouldest not, but a body hast thou prepared me; in burnt-offerings
and sacrifices for sin thou hast had no pleasure. Then said I, Lo,
I come, in the volume of the book it is written of me, to do thy
will, O God.' Since burnt-offerings cannot do thy will, my body
shall; since the blood of bulls and goats cannot do thy will, my
blood shall. Then follows, By the will of God 'we are sanctified,
through the offering up of the body of Jesus Christ once for all'
(Heb 10:4-10).
3. The end of the work required that Christ, if he will be our
Saviour, should take upon him our flesh.
The end of our salvation is, that we might enjoy God, and that he
by us might be glorified for ever and ever.
(1.) That we might enjoy God. 'I will dwell in them, and they shall
be my people, and I will be their God.' This indwelling of God, and
consequently our enjoyment of him, begins first in its eminency by
his possessing our flesh in the person of Jesus Christ. Hence his
name is called 'Immanuel, God with us'; and 'the Word was made
flesh, and dwelt among us.' The flesh of Christ is the tabernacle
which the Lord pitched, according to that saying, 'The tabernacle
of God is with men, and he will dwell with them, and they shall be
his people, and God himself shall be with them, and be their God'
(Rev 21:3). Here God beginneth to discover his glory, and to be
desirable to the sons of men.
God could not communicate himself to us, nor take us into the
enjoyment of himself, but with respect to that flesh which his Son
took of the Virgin, because sin stood betwixt. Now this flesh only
was the holy lump, in this flesh God could dwell; and forasmuch
as this flesh is the same with ours, and was taken up with intent
that what was done in and by that, should be communicated to all
the children; therefore through that doth God communicate of himself
unto his people--'God was in Christ, reconciling the world unto
himself' (2 Cor 5:19). And 'I am the way,' saith Christ, 'no man
cometh unto the Father but by me' (John 14:6).
That passage to the Hebrews is greatly to our purpose. We have
boldness, brethren, 'to enter into the holiest,' the place where
God is, 'by the blood of Jesus, by a new and living way, which
he hath consecrated for us, through the veil, that is to say, his
flesh' (Heb 10:19,20).
Wherefore by the flesh and blood of Christ we enter into the holiest;
through the veil, saith he, that is to say, his flesh.
(2.) As the end of our salvation is that we might enjoy God, so
also it is that he by us might be glorified for ever--'That God in
all things might be glorified, through Jesus Christ our Lord.'
Here indeed will the mystery of his grace, wisdom, justice, power,
holiness, and glory, inhabit eternal praise, while we that are
counted worthy of the kingdom of God shall admire at the mystery,
and see ourselves, without ourselves, even by the flesh and blood
of Christ through faith therein, effectually and eternally saved.
Oh, this will be the burden of our eternal joy--God loved us, and
gave his Son for us; Christ loved us, and gave his flesh for our
life, and his blood for our eternal redemption and salvation!
THAT CHRIST WAS MADE UNDER THE LAW.
SECOND. But, secondly CHRIST WAS MADE UNDER THE LAW--'When the
fulness of the time was come, God sent forth his Son, made of a
woman, made under the law' (Gal 4:4).
Of right, being found in flesh, he must needs be under the law,
for that there is not any creature above or without law to God; but
this is not to the point in hand. Christ was not therefore under
the law because he was found in flesh, but he took flesh, and
designedly put himself, or was made under the law; wherefore it
is added, He was made under the law to 'redeem,' to redeem them
that were under that law. Wherefore, here is a design, a heavenly
contrivance and device on foot; Christ is made--that is, by design
subjected--under the law, for the sake and upon the account of
others, 'to redeem them that were under the law.'
Made under the law--that is, put himself into the room of sinners,
into the condition of sinners; made himself subject to the same
pains and penalties we were obnoxious to. We were under the law,
and it had dominion over us, bound us upon pain of eternal damnation
to do completely all things written in the law. This condition
Christ put himself into that 'he might redeem'; for assuredly we
had else perished.
The law had dominion over us, and since we had sinned, of right
it pronounced the curse, and made all men subject to the wrath of
God. Christ, therefore, did not only come into our flesh, but also
into our condition, into the valley and shadow of death where we
were, and where we are, as we are sinners. He that is under the
law is under the edge of the axe. When David was to go to visit
his brethren, and to save them from the hand of Goliath, he was
to look how his brethren fared, and to 'take their pledge' (1 Sam
17:18). This is true of Jesus Christ when he came to save us from
the hand of death and the law; he looked how his brethren fared,
took to heart their deplorable condition, and put himself into the
same plight--to wit, under the law, that he might redeem them that
were under the law.
I told you before that he came sinless into the world, that he had
a miraculous conception, and wonderful birth; and here you see a
reason for it, he was to be put, or made, under the law, 'to redeem.'
He that will be made under the law to redeem, had need be sinless
and spotless himself; for the law findeth fault with the least,
and condemneth man for the first beginning of, sin.
Without this, then, there could not have been redemption, nor any
the sons of God by adoption: no redemption, because the sentence
of death had already passed upon all; no sons by adoption, because
that is the effect of redemption. 'God sent forth his Son, made
of a woman, made under the law, to redeem them that were under the
law, that we might receive the adoption of sons.' Christ, then, by
being made under the law, hath recovered his from under the law,
and obtained for them the privilege of the adoption of sons.
For, as I told you before, Christ stood a common[3] person,
presenting in himself the whole lump of the promised seed, or the
children of the promise; wherefore he comes under the law for them,
takes upon him to do what the law required of them, takes upon him
to do it for them.
He began, therefore, at the first tittle of the law, and going in
man's flesh, for man, through the law, he becomes 'the end of the
law for righteousness to every one that believeth.' The END of the
law--what is the end of the law but perfect and sinless obedience?
that is the end of the law, both with respect to its nature, and
the cause of its being imposed. God gave the law, that complete
righteousness should by that be found upon men; but because sin was
got into man's flesh, therefore this righteousness, by us, could
not be completed. Now comes Christ the Lord into the world, clothes
himself with the children's flesh, addresseth himself to the work
of their redemption, is made under the law; and going through every
part of the law without sin, he becometh 'the end of the law for'
justifying 'righteousness to every one that believeth' (Rom 10:4).
For he obeyed not the law for himself, he needed no obedience
thereto; it was we that needed obedience, it was we that wanted to
answer the law; we wanted it but could not obtain it, because then
the law was weak through the flesh; therefore God sent his own
Son, and he did our duty for us, even to become the end of the law
to every one that believeth. In this, therefore, Christ laboured
for us, he was made under the law to redeem. Therefore, as I said
before, it behoved him to be sinless, because the law binds over
to answer for sin at the bar of the judgment of God. Therefore did
his Godhead assume our human flesh, in a clean and spotless way,
that he might come under 'the law, to redeem them that were under
the law.'
For, consisting of two natures, and the personality lying in the
Godhead, which gave value and worth to all things done for us by
the manhood, the obedience takes denomination from thence, to be
the obedience of God. The Son's righteousness, the Son's blood; the
righteousness of God, the blood of God (Heb 5:8,9; Phil 3:9; Acts
20:28; 1 John 3:16).
Thus Jesus Christ came into the world under the law to redeem, not
simply as God, but God-man, both natures making one Christ. The
Godhead, therefore, did influence and give value to the human flesh
of Christ in all its obedience to the law, else there would have
been wanting that perfection of righteousness which only could
answer the demands and expectation of the justice of God; to wit,
perfect righteousness by flesh.
But the second Person in the Godhead, the Son, the Word, coming
under the law for men in their flesh, and subjecting himself by
that flesh to every tittle and demand of the law; all and every
whit of what was acted and done by Jesus Christ, God-man, for us,
it was and is the righteousness of God; and since it was not done
for himself, but for us, as he saith in the text, 'to redeem,' the
righteousness by which we are set free from the law is none other
but the righteousness that alone resideth in the person of the Son
of God.
And that it is absolutely necessary thus it should be, is evident,
both with respect to God and also with respect to man.
With respect to God. The righteousness is demanded by God; therefore
he that comes to redeem must present before God a righteousness
absolutely perfect; this can be done by none but God.
With respect to man. Man was to present this righteousness to God;
therefore must the undertaker be man. Man for man, and God for God,
God-man between God and man. This daysman can lay his hand upon us
both, and bring God and man together in peace (Job 9:33).
Quest. But some may say, what need of the righteousness of one
that is naturally God? Had Adam, who was but a mere man, stood in
his innocency, and done his duty, he had saved himself and all his
posterity.
Answ. Had Adam stood, he had so long secured himself from the wages
of sin, and posterity so long as they were in him. But had Adam
sinned, yea, although he had not defiled his nature with filth,
he could never after that have redeemed himself from the curse of
the law, because he was not equal with God; for the curse of the
law is the curse of God; but no man can deliver himself from the
curse of God, having first transgressed. This is evident, because
angels, for sin, lie bound in chains, and can never deliver
themselves. He, therefore, that redeemeth man from under the law
must not only do all the good that the law requireth, but bear all
the penalty that is due by the law for sin.
Should an angel assume human flesh, and in that flesh do the law,
this righteousness would not redeem a sinner; it would be but the
righteousness of an angel, and so, far short of such a righteousness
as can secure a sinner from the wrath of God. But 'thou shalt love
the Lord thy God with all thy soul, with all thy heart, with all
thy mind, with all thy strength.' If there were no more required
of us now to redeem ourselves, it would be utterly impossible for
us to do it, because in the best there is sin, which will intermix
itself with every duty of man. This being so, all the heart, all the
soul, all the strength, and all the mind, to the exact requirement
of the justice of the law, can never be found in a natural man.
Besides, for this work there is required a perfect memory, always
to keep in mind the whole duty of man, the whole of every tittle of
all the law, lest sin come in by forgetfulness; a perfect knowledge
and judgment, lest sin come in by ignorance; an everlasting
unweariedness in all, lest sin and continual temptation tire the
soul, and cause it to fail before the whole be done.
For the accomplishing of this last, he must have--1. A perfect
willingness, without the least thought to the contrary. 2. Such a
hatred of sin as is not to be found but in the heart of God. 3. A
full delight in every duty, and that in the midst of all temptations.
4. A continuing in all things to the well-pleasing of the justice
of God.
I say, should the penalty of the law be taken off, should God
forgive the penalty and punishment due to sins that are past, and
only demand good works now, according to the tenor of the law, no
man could be saved; there would not be found that heart, that soul,
that mind, and that strength, anywhere in the world.
This, therefore, must cease for ever, unless the Son of God will
put his shoulder to the work; but, blessed be God, he hath done
it--'When the fulness of the time was come, God sent forth his
Son, made of a woman, made under the law, to redeem them that were
under the law.'
CHRIST TOOK UPON HIM OUR SINS.
THIRD. But thirdly, CHRIST OUR SAVIOUR TAKES UPON HIM OUR SINS.
This is another step to the work of our redemption. 'He hath made
him to be sin for us.' Strange doctrine! A fool would think it
blasphemy; but Truth hath said it. Truth, I say, hath said, not
that he was made to sin, but that God made him to be sin--'He hath
made him to be sin for us' (2 Cor 5:21).
This, therefore, showeth us how effectually Christ Jesus undertook
the work of our redemption--He was made to be sin for us. Sin is the
great block and bar to our happiness; sin is the procurer of all
miseries to men both here and for ever. Take away sin, and nothing
can hurt us; for death temporal, death spiritual, and death eternal,
are the wages of sin (Rom 6:23).
Sin, then, and man for sin, is the object of the wrath of God. If
the object of the wrath of God, then is his case most dreadful; for
who can bear, who can grapple with the wrath of God? Men cannot,
angels cannot, the whole world cannot. All, therefore, must sink
under sin, but he who is made to be sin for us; he only can bear
sins, he only can bear them away, and therefore were they laid
upon him--'The Lord hath laid upon him the iniquity of us all' (Isa
53:6).
Mark, therefore, and you shall find that the reason why God made
him to be sin for us was, 'that we might be made the righteousness
of God in him.' He took our flesh, he was made under the law, and
was made to be sin for us, that the devil might be destroyed, that
the captives might be redeemed, and made the righteousness of God
in him.
And forasmuch as he saith that God 'hath made him to be sin,' it
declareth that the design of God and the mystery of his will and
grace was in it. 'He hath made him to be sin.' God hath done it,
that we might be made the righteousness of God in him. There was no
other way; the wisdom of heaven could find no other way; we could
not by other means stand just before the justice of God.
Now, what remains but that we who are reconciled to God by faith
in his blood are quit, discharged, and set free from the law of sin
and death? Yea, what encouragement to trust in him, when we read
that God 'made him to be sin for us.'
Quest. But how was Jesus Christ made of God to be sin for us?
Answ. Even so as if himself had committed all our sins; that is,
they were as really charged upon him as if himself had been the actor
and committer of them all. 'He hath made him to be sin,' not only
as a sinner, but as sin itself. He was as the sin of the world that
day he stood before God in our stead. Some, indeed, will not have
Jesus Christ our Lord to be made sin for us; their wicked reasons
think this to be wrong judgment in the Lord; it seems, supposing
that because they cannot imagine how it should be, therefore God,
if he does it, must do it at his peril, and must be charged with
doing wrong judgment, and so things that become not his heavenly
Majesty; but against this duncish sophistry[4] we set Paul and
Isaiah, the one telling us still, 'the Lord hath laid on him the
iniquity of us all'; and the other, that 'God made him to be sin
for us.'
But these men, as I suppose, think it enough for Christ to die
under that notion only, not knowing nor feeling the burden of sin,
and the wrath of God due thereto. These make him as senseless in
his dying, and as much without reason, as a silly sheep or goat,
who also died for sin, but so as in name, in show, in shadow only.
They felt not the proper weight, guilt, and judgment of God for
sin. But thou, sinner, who art so in thine own eyes, and who feelest
guilt in thine own conscience, know thou that Jesus Christ, the Son
of the living God in flesh, was made to be sin for thee, or stood
sensibly guilty of all thy sins before God, and bare them in his
own body upon the cross.
God charged our sins upon Christ, and that in their guilt and burden,
what remaineth but that the charge was real or feigned? If real,
then he hath either perished under them, or carried them away from
before God; if they were charged but feignedly, then did he but
feignedly die for them, then shall we have but feigned benefit by
his death, and but a feigned salvation at last--not to say how this
cursed doctrine chargeth God and Christ with hypocrisy, the one in
saying, He made Christ to be sin; the other in saying that he bare
our sin; when, in deed and in truth, our guilt and burden never
was really upon him.
Quest. But might not Christ die for our sins but he needs must bear
their guilt or burden?
Answ. He that can sever sin and guilt, sin and the burden, each from
other, laying sin and no guilt, sin and no burden on the person
that dieth for sin, must do it only in his own imaginative head.
No scripture, nor reason, nor sense, understandeth or feeleth sin
when charged without its guilt and burden.
And here we must distinguish between sin charged and sin forgiven.
Sin forgiven may be seen without guilt or burden, though I think
not without shame in this world; but sin charged, and that by the
justice of God--for so it was upon Christ--this cannot be but guilt
and the burden, as inseparable companions, must unavoidably lie on
that person. Poor sinner, be advised to take heed of such deluded
preachers who, with their tongues smoother than oil, would rob
thee of that excellent doctrine, 'God hath made him to be sin for
us'; for such, as I said, do not only present thee with a feigned
deliverance and forgiveness, with a feigned heaven and happiness,
but charge God and the Lord Jesus as mere impostors, who, while
they tell us that Christ was made of God to be sin for us, affirm
that it was not so really, suggesting this sophistical reason,
'No wrong judgment comes from the Lord.' I say again, this wicked
doctrine is the next way to turn the gospel in thy thoughts to no
more than a cunningly-devised fable (2 Peter 1:16), and to make
Jesus Christ, in his dying for our sins, as brutish as the paschal
lamb in Moses' law.
Wherefore, distressed sinner, when thou findest it recorded in
the Word of truth that Christ died for our sins, and that God hath
made him to be sin for us, then do thou consider of sin as it is a
transgression against the law of God, and that as such it procureth
the judgment of God, torments and afflicts the mind with guilt,
and bindeth over the soul to answer it. Sever not sin and guilt
asunder, lest thou be an hypocrite like these wicked men, and rob
Christ of his true sufferings. Besides, to see sin upon Christ, but
not its guilt; to see sin upon Christ, but not the legal punishment,
what is this but to conclude that either there is no guilt and
punishment in sin, or that Christ bare our sin, but we the punishment?
for the punishment must be borne, because the sentence is gone out
from the mouth of God against sin.
Do thou therefore, as I have said, consider of sin as a transgression
of the law (1 John 3:4), and a provoker of the justice of God;
which done, turn thine eye to the cross, and behold those sins, in
the guilt and punishment of them, sticking in the flesh of Christ.
'God condemned sin in the flesh' of Christ (Rom 8:3). He 'bare our
sins in his own body on the tree' (1 Peter 2:24).
I would only give thee this caution--Not sin in the nature of
sin--sin was not so in the flesh of Christ; but sin in the natural
punishment of it--to wit, guilt, and the chastising hand of justice.
'He was wounded for our transgressions, he was bruised for our
iniquities; the chastisement of our peace was upon him, and with
his stripes we are healed' (Isa 53:5).
Look, then, upon Christ crucified to be as the sin of the world,
as if he only had broken the law; which done, behold him perfectly
innocent in himself, and so conclude that for the transgression
of God's people he was stricken; that when the Lord made him to be
sin, he made him to be sin for us.[5]
HE WAS MADE A CURSE FOR US.
FOURTH. As he was made flesh under the law, and also sin, SO HE
WAS MADE A CURSE FOR US--'Christ hath redeemed us from the curse
of the law, being made a curse for us; as it is written, Cursed
is every one that hangeth on a tree.' This sentence is taken out
of Moses, being passed there upon them that for sin are worthy
of death--'And if a man have committed a sin worthy of death, and
thou hang him on a tree, his body shall not remain all night upon
the tree, but thou shalt in anywise bury him that day, for he that
is hanged is accursed of God' (Deut 21:22,23). By this sentence
Paul concludeth that Jesus Christ was justly hanged, because sin
worthy of death was upon him; sin, not of his own, but ours. Since,
then, he took our sins, he must be cursed of God; for sin is sin
wherever it lies, and justice is justice wherever it finds it;
wherefore since Jesus Christ will bear our sin, he must be 'numbered
with the transgressors,' and counted worthy to die the death.
He that committeth sin is worthy of death. This, though Christ did
not personally do, his members, his body, which is his church did;
and since he would undertake for them with God, and stand in their
sins before the eyes of his justice, he must die the death by the
law.
Sin and the curse cannot be severed. Sin must be followed with the
curse of God. Sin therefore being removed from us to the back of
Christ, thither goes also the curse; for if sin be found upon him,
he is the person worthy to die--worthy by our sins.
Wherefore Paul here setteth forth Christ clothed with our sins,
and so taking from us the guilt and punishment. What punishment,
but the wrath and displeasure of God?--'Christ hath redeemed us
from the curse of the law, being made a curse for us.'
In this word 'curse' are two things comprised,
1. The reality of sin; for there can be no curse where there is
no sin, either of the person's own, or made to be his by his own
consent or the imputation of Divine justice. And since sins are made
to be Christ's by imputation, they are his, though not naturally,
yet really, and consequently the wages due. He hath made him to be
sin; he was made a curse for us.
2. This word 'curse' compriseth, therefore, the punishment of sin,
that punishment properly due to sin from the hand of God's justice,
which punishment standeth in three things--(1.) In charging sin
upon the body and soul of the person concerned; and hence we read
that both the body and soul of Christ 'were made an offering for
sin' (Isa 53:10; Heb 10:10). (2.) The punishment standeth in God's
inflicting of the just merits of sin upon him that standeth charged
therewith, and that is death in its own nature and strength; to
wit, death with the sting thereof--'The sting of death is sin.'
This death did Christ die because he died for our sins. (3.) The
sorrows and pains of this death, therefore, must be undergone by
Jesus Christ.
Now there are divers sorrows in death--such sorrows as brutes are
subject to; such sorrows as persons are subject to that stand in
sin before God; such sorrows as those undergo who are swallowed up
of the curse and wrath of God for ever.
Now so much of all kinds of sorrow as the imputation of our sin
could justly bring from the hand of Divine justice, so much of it
he had. He had death. He had the sting of death, which is sin. He
was forsaken of God; but could not by any means have those sorrows
which they have that are everlastingly swallowed up of them. 'It
was not possible that he should be holden of it' (Acts 2:24).
For where sin is charged and borne, there must of necessity follow
the wrath and curse of God. Now where the wrath and curse of God is,
there must of necessity follow the effects, the natural effects--I
say, the natural effects--to wit, the sense, the sorrowful sense
of the displeasure of an infinite Majesty, and his chastisements
for the sin that hath provoked him. There are effects natural,
and effects accidental; those accidental are such as flow from
our weakness, whilst we wrestle with the judgment of God--to wit,
hellish fear, despair, rage, blasphemy, and the like; these were
not incident to Jesus Christ, he being in his own person every
way perfect. Neither did he always endure the natural effects; his
merits relieved and delivered him. God loosed the pains of death,
'because it was not possible that he should be holden of it.'
Christ then was made a curse for us, for he did bear our sin; the
punishment therefore from the revenging hand of God must needs fall
upon him.
Wherefore by these four things we see how Christ became our
Saviour--he took hold of our nature, was born under the law, was
made to be sin, and the accursed of God for us. And observe it--all
this, as I said before, was the handiwork of God. God made him
flesh, made him under the law, God made him to be sin, and also
a curse for us. The Lord bruised him, the Lord put him to grief,
the Lord made his soul an offering for sin (Isa 53:10). Not for
that he hated him, considering him in his own harmless, innocent,
and blessed person, for he was daily his delight; but by an act
of grace to us-ward, were our iniquities laid upon him, and he in
our stead was bruised and chastised for them. God loved us, and
made him a curse for us. He was made a curse for us, 'that the
blessing of Abraham might come on the Gentiles through [faith in]
Jesus Christ' (Gal 3:14).
FURTHER DEMONSTRATION OF THIS TRUTH.
Before I pass this truth, I will present thee, courteous reader,
with two or three demonstrations for its further confirmation.
First. That Christ did bear our sins and curse is clear, because
he died, and that without a mediator.
He died--'The wages of sin is death' (Rom 6:23). Now if death
be the wages of sin, and that be true that Christ did die and not
sin, either the course of justice is perverted, or else he died for
our sins; there was 'no cause of death in him,' yet he died (Acts
13:28). He did no evil, guile was not found in his mouth, yet he
received the wages of sin (1 Peter 2:22). Sin, therefore, though
not of his own, was found upon him, and laid to his charge, because
'he died.' 'Christ died for our sins,' Christ 'gave himself for
our sins' (1 Cor 15:1-3; Gal 1:4).
He, then, that will conclude that Christ did not bear our sin,
chargeth God foolishly, for delivering him up to death; for laying
on him the wages, when in no sense he deserved the same. Yea, he
overthroweth the whole gospel, for that hangeth on this hinge--'Christ
died for our sins.'
Object. But all that die do not bear the curse of God for sin.
Answ. But all that die without a mediator do. Angels died the
cursed death because Christ took not hold of them; and they for whom
Christ never prayeth, they die the cursed death, for they perish
everlastingly in the unutterable torments of hell. Christ, too,
died that death which is the proper wages of sin, for he had none
to stand for him. 'I looked,' saith he, 'and there was none to
help; and I wondered that there was none to uphold: therefore mine
own arm brought salvation unto me.--And he saw that there was no
man, and wondered that there was no intercessor; therefore his arm
brought salvation unto him, and his righteousness it sustained him'
(Isa 63:5, 54:16).
Christ then died, or endured the wages of sin, and that without an
intercessor, without one between God and him; he grappled immediately
with the eternal justice of God, who inflicted on him death, the
wages of sin; there was no man to hold off the hand of God; justice
had his full blow at him, and made him a curse for sin. He died
for sin without a mediator, he died the cursed death.
Second. A second thing that demonstrateth that Christ died the
cursed death for sin; it is, the frame of spirit that he was in at
the time that he was to be taken.
Never was poor mortal so beset with the apprehensions of approaching
death, as was this Lord Jesus Christ; amazement beyond measure,
sorrow that exceeded, seized upon his soul. 'My soul,' saith he,
'is exceeding sorrowful, even unto death.' 'And he began,' saith
Mark, 'to be sore amazed, and to be very heavy' (Matt 26:38; Mark
14:33).
Add to this, that Jesus Christ was better able to grapple with
death, even better able to do it alone, than the whole world joined
all together. 1. He was anointed with the Spirit without measure
(John 3:34). 2. He had all grace perfect in him (John 1:16). 3.
Never none so soaked in the bosom of his Father's love as himself
(Prov 8:23-30). 4. Never none so harmless and without sin as he
was, and, consequently, never man had so good a conscience as he
had (Heb 7:26). 5. Never none prepared such a stock of good works
to bear him company at the hour of death as he. 6. Never none had
greater assurance of being with the Father eternally in the heavens
than he. And yet, behold, when he comes to die, how weak is he,
how amazed at death, how heavy, how exceeding sorrowful! and, I
say, no cause assigned but the approach of death.
Alas! how often is it seen that we poor sinners can laugh at
destruction when it cometh; yea, and 'rejoice exceedingly when we
find the grave,' looking upon death as a part of our portion; yea,
as that which will be a means of our present relief and help (Job
3:22; 1 Cor 3:22). This Jesus Christ could not do, considered as
dying for our sin, but the nearer death, the more heavy and oppressed
with the thoughts of the revenging hand of God. Wherefore he falls
into an agony, and sweats; not after the common rate as we do when
death is severing body and soul--'His sweat was as it were great
drops [clodders] of blood falling down to the ground' (Luke 22:44).
What, I say, should be the reason, but that death assaulted him
with his sting? If Jesus Christ had been to die for his virtues
only, doubtless he would have borne it lightly, and so he did
as he died, bearing witness to the truth, 'He endured the cross,
despising the shame' (Heb 12:2). How have the martyrs despised
death, and, as it were, not been careful of that, having peace with
God by Jesus Christ, scorning the most cruel torments that hell and
men could devise and invent! but Jesus Christ could not do so, as
he was a sacrifice for sin; he died for sin, he was made a curse
for us. O my brethren, Christ died many deaths at once, he made
his grave with the wicked, and with the rich in his death. Look
how many thousands shall be saved--so many deaths did Jesus die;
yet it was but once he died. He died thy death, and my death, and
so many deaths as all our sins deserved who shall be saved from
the wrath to come.
Now, to feign that these sorrows and this bloody agony, was not
real, but in show only, what greater condemnation can be passed
upon Jesus Christ, who loved to do all things in the most unfeigned
simplicity? It was, therefore, because of sin, the sin that was put
into the death he died, and the curse of God that was due to sin,
that made death so bitter to Jesus Christ--'It is Christ that died.'
The apostle speaks as if never any died but Christ, nor indeed did
there, so wonderful a death as he (Rom 8:34). Death, considered
simply as it is a deprivation of natural life, could not have these
effects in a person, personally more righteous than an angel. Yea,
even carnal, wicked men, not awakened in their conscience, how
securely can they die! It must therefore also be concluded that the
sorrows and agony of Jesus Christ came from a higher cause, even
from the guilt of sin, and from the curse of God that was now
approaching for that sin.
It cannot be attributed to the fear of men; their terror could not
make him afraid; that was contrary to his doctrine, and did not
become the dignity of his person; it was sin, sin, sin, and the
curse due to sin.
Third. It is evident that Christ did bear and die the cursed death
for sin, from the carriage and dispensations of God towards him.
1. From the carriage of God. God now becomes as an enemy to him.
(1.) He forsakes him--'My God, my God, why hast thou forsaken me?'
Yea, the sense of the loss of God's comfortable presence abode
with him even till he gave up the ghost. (2.) He dealeth with him
as with one that hath sinned, he chastiseth him, he bruiseth him,
he striketh and smiteth him, and was pleased--that is, his justice
was satisfied--in so doing. 'It pleased the Lord to bruise him; he
hath put him to grief' (Isa 53:10).
These things could not be, had he only considered him in his own
personal standing. Where was the righteous forsaken? Without the
consideration of sin, he doth not willingly afflict nor grieve the
children of men--that is, not out of pleasure, or without sufficient
cause.
Jesus Christ, then, since he is under this withdrawing, chastising,
bruising, and afflicting displeasure of God, he is all that time
under sin, under our sins, and therefore thus accursed of God, his
God.
2. Not only the carriage of God, but his dispensations, his visible
dispensations, plainly declare that he stood before God in our
sins. Vengeance suffered him not to live. Wherefore God delivered
him up--'He spared not his own Son, but delivered him up for us
all' (Rom 8:32). (1.) He delivered him into the hands of men (Mark
9:31). (2.) He was delivered into the hands of sinners (Luke 24:7).
(3.) He was delivered unto death (Rom 4:25). (4.) Yea, so delivered
up as that they both had him to put him to death, and God left him
for that purpose in their hands; yea, was so far off from delivering
him, that he gave way to all things that had a tendency to take
his life from the earth.
Now many men do what they will with him, he was delivered to their
will--Judas may sell him; Peter may deny him; all his disciples
forsake him; the enemy apprehends him, binds him, they have him
away like a thief to Caiaphas the high-priest, in whose house he
is mocked, spit upon, his beard is twitched from his cheeks; now
they buffet him and scornfully bow the knee before him; yea, 'his
visage was so marred more than any man, and his form more than the
sons of men' (Isa 52:14).
Now he is sent to the governor, defaced with blows and blood;
who delivereth him into the hand of his soldiers; they whip him,
crown him with thorns, and stick the points of the thorns fast in
his temples by a blow with a staff in their hand; now he is made
a spectacle to the people, and then sent away to Herod, who, with
his men of war, set him at nought, no God appearing for his help.
In fine, they at last condemn him to death, even to the death of
the cross, where they hang him up by wounds made through his hands
and his feet, between the earth and the heavens, where he hanged
for the space of six hours--to wit, from nine in the morning till
three in the afternoon. No God yet appears for his help; while
he hangs there some rail at him, others wag their heads, others
tauntingly say, 'He saved others, himself he cannot save'; some
divide his raiment, casting lots for his garments before his face;
others mockingly bid him come down from the cross, and when he
desireth succour, they give him vinegar to drink. No God yet appears
for his help.
Now the earth quakes, the rocks are rent, the sun becomes black,
and Jesus still cries out that he was forsaken of God; and presently
boweth his head and dies (Matt 26, 27; Mark 14, 15; Luke 22, 23;
John 18, 19).
And for all this there is no cause assigned from God but sin--'He
was wounded for our transgressions, he was bruised for our iniquities;
the chastisement of our peace was upon him, and with his stripes
we are healed' (Isa 53:5).
The sum then is, that Jesus Christ the Lord, by taking part of
our flesh, became a public person, not doing or dying in a private
capacity, but in the room and stead of sinners, whose sin deserved
death and the curse of God; all which Jesus Christ bare in his
own body upon the tree. I conclude, then, that my sin is already
crucified and accursed in the death and curse Christ underwent.
[Objections to this doctrine.]
I come now to some objections.
Objection First. Christ never was a sinner, God never supposed him
to be a sinner, neither did our sins become really his; God never
reputed him so to have been; therefore hate or punish him as a
sinner he could not; for no false judgment can belong to the Lord.
Answer.--First. That Christ was not a sinner personally, by acts
or doings of his own, is granted; and in this sense it is true that
God did never suppose him to be a sinner, nor punished him as such
a sinner, nor did he really, if by really you understand naturally,
become our sin, nor did God ever repute him so. Second. But that
Christ stood before God in our sins, and that God did not only
suppose him so to stand, but set him in them, put them upon him,
and counted them as his own, is so true that he cannot at present
be a Christian that denies it--'The Lord hath laid upon him the
iniquities of us all' (Isa 53:6; 1 Peter 2:22). Third. So, then,
though God did not punish him for sin of his own committing, yet
he punished him for sin of our committing--'The just suffered for
the unjust' (1 Peter 3:18). Fourth. Therefore it is true, that
though Christ did never really become sin of his own, he did really
become our sin, did really become our curse for sin. If this be
denied, it follows that he became our sin but feignedly, that he
was made our curse, or a curse for us but in appearance, show, or
in dissimulation; but no such action or work can proceed of the
Lord. He did then really lay our sin and his curse upon him for
our sin.
Objection Second. But if Christ indeed hath suffered for our sins,
and endured for them that curse that of justice is due thereto,
then hath he also endured for us the proper torments of hell, for
they are the wages of our sins.
Answer. Many things might be said in answer to this objection; but
briefly--First. What God chargeth upon the soul for sin is one
thing, and what followeth upon that charge is another. Second.
A difference in the person suffering may make a difference in the
consequences that follow upon the charge. Let us then consider of
both these things.
First. The charge is sin--God charge him with our sins. The person
then stands guilty before the judgment of God. The consequences
are--1. The person charged sustains or suffereth the wrath of God.
2. This wrath of God is expressed and inflicted on body and soul.
The consequences are--God forsaketh the person charged, and being
left, if he cannot stand, he falleth under the power of guilt and
horror of the same.
If the person utterly fall under this charge, as not being able to
wrestle with and overcome this wrath of God, then despair, horror
of hell, rage, blasphemy, darkness, and damnable anguish, immediately
swallow him up, and he lieth for ever and ever in the pains of
hell, a monument of eternal vengeance.
Now that Christ underwent the wrath of God it is evident, because he
bare our curse; that God forsook him, he did with strong crying and
tears acknowledge; and therefore that he was under the soul-afflicting
sense of the loss of God's favour, and under the sense of his
displeasure, must needs flow from the premises.
[Second.] But now, because Christ Jesus the Lord was a person
infinitely differing from all others that fall under the wrath of
God, therefore those things that flow from damned sinners could
not flow from him.
1. Despair would not rise in his heart, for his flesh did rest in
hope; and said, even when he suffered, 'Thou wilt not leave my soul
in hell' (Acts 2:27).
2. The everlastingness of the punishment, therefore, nor the terrors
that accompany such, could not fasten upon him; for he knew at last
that God would justify him, or approve of his works that they were
meritorious.
And mark, everlasting punishment is not the proper wages of sin
but under a supposition that the person suffering be not able to
pay the debt--'Thou shalt not depart thence, till thou hast paid
the very last mite' (Luke 12:59).
The difference, then, of the persons suffering may make a difference,
though not in the nature of the punishment, yet in the duration
and consequences of it.
Christ under the sentence was, as to his own personal acts only,
altogether innocent; the damned only altogether sinners. Christ had
in him even then the utmost perfection of all graces and virtues; but
the damned, the perfection of sin and vileness. Christ's humanity
had still union with his Godhead; the damned, union only with sin.
Now, an innocent person, perfect in all graces, as really God as
man, can better wrestle with the curse for sin than either sinful
men or angels.
While they despair, Christ hopes. While they blaspheme, Christ
submits. While they rage, Christ justifies God. While they sink
under the burden of sin and wrath, Christ recovereth by virtue of
his worthiness--'Thou wilt not leave my soul in hell, neither wilt
thou suffer thine Holy One to see corruption.' He was God's Holy
One, and his holiness prevailed.
So that it follows not, that because Christ did undergo the curse
due to our sins, he therefore must have those accidental consequences
which are found to accompany damned souls.
Objection Third. But the Scripture saith, that the wages of sin is
everlasting punishment: 'Depart from me, ye cursed, into everlasting
fire, prepared for the devil and his angels' (Matt 25:41).
Answer. This objection is partly answered already in the answer to
that foregoing. But further,
First. Consider, the wages of sin is death, and punishment under
the wrath of God--till those that die the death for sin have paid
the utmost farthing (Matt 5:26; Luke 12:58,59).
Second. So, then, the everlastingness of the punishment lieth here,
if the person suffering be not able to make amends to justice for
the sins for which he suffereth; else justice neither would nor
could, because it is just, keep such still under punishment.
Third. The reason, then, why fallen angels and damned souls have
an everlastingness of punishment allotted them is, because, by what
they suffer, they cannot satisfy the justice of God.
Fourth. The conclusion then is, though the rebukes of God for sin
by death, and punishment after, be the rebukes of eternal vengeance,
yet the eternity of that punishment is for want of merit. Could
the damned merit their own deliverance, justice would let them go.
Fifth. It is one thing, therefore, to suffer for sin by the stroke
of eternal justice, and another thing to abide for ever a sufferer
there: Christ did the first, the damned do the second.
Sixth. His rising, therefore, from the dead the third day doth
nothing invalidate his sufferings, but rather showeth the power of
his merit. And here I would ask a question, Had Christ Jesus been
more the object of faith, if weakness and endless infirmity had
kept him under the curse, than by rising again from the dead; want
of merit causing the one, sufficiency thereof causing the other?
Seventh. If men will not believe that Christ hath removed the
curse because he is risen again, they would much more strongly have
doubted it had he been still in the grave. But, O amazing darkness!
to make that an argument that his sufferings wanted merit, which
to God himself is sufficient proof that he hath purged our sins for
ever--'For this man, after he had offered one sacrifice for sins
for ever, sat down on the right hand of God' (Heb 10:12).
Objection Fourth. But the Scripture saith, Christ is our example,
and that in his very death (1 Peter 2:21).
Answer. Christ in his sufferings and death is both sacrifice and
example.
First. A sacrifice--'Christ our passover is sacrificed for us.'
And again, 'He gave himself for us, an offering and a sacrifice to
God, for a sweet-smelling savour.' And thus he made reconciliation
for iniquity, and brought in everlasting righteousness (1 Cor 5:7;
Eph 5:1,2; Dan 9:24).
Second. He was also in his sufferings exemplary, and that in several
particulars--(1.) In his meek deportment while he was apprehended
(Isa 53:7). (2.) In doing them good that sought his life (Luke
22:50,51). (3.) In his praying for his enemies when they were in
their outrage (Luke 23:34). (4.) 'When he was reviled, he reviled
not again; when he suffered, he threatened not; but committed
himself to him that judgeth righteously' (1 Peter 2:23).
In these respects, I say, he was exemplary, and brought honour to
his profession by his good behaviour; and O how beautiful would
Christianity be in the eyes of men, if the disciples of our Lord
would more imitate him therein!
But what? because Christ is our pattern, is he not our passover?
or, because we should in these things follow his steps, died he
not for our sins? Thus to conclude would not only argue thee very
erroneous, but such a conclusion would overthrow the gospel, it
being none other but a great sleight of Satan to shut out the whole
by a part, and to make us blasphemers while we plead for holiness.
Look, then, upon the death of Christ under a double consideration--1.
As he suffered from the hand of God. 2. As he suffered from the
hand of men. Now, as he suffered by God's hand, so he suffered for
sin; but as he suffered from men, so he suffered for righteousness'
sake.
Observe, then, that as he suffered for sin, so no man took away
his life; but as he suffered for righteousness, so they slew him
by wicked hands. What is it then? Christ must needs have suffered,
and the wisdom of God had so ordained that 'those things which God
before had showed by the mouth of all his prophets, that Christ
should suffer, he hath so fulfilled' (Acts 3:18). Thus, therefore,
we ought to distinguish of the causes and ends of the death of
Christ.
Again; as Christ suffered for sin, so he would neither be taken at
man's pleasure, nor die at man's time. 1. Not at man's pleasure;
and hence it was that they so often sought his life in vain, 'for
his hour was not yet come'--to wit, the hour in which he was to be
made a sacrifice for our sin (John 13, 17:1,2, 18:1,2). 2. Not at
their time; but, contrary to all expectation, when the due time
was come, 'he bowed his head and gave up the ghost' (John 19:30).
And for this last work, he had power given him of God--that is,
power to die when he would. 'I have power,' said he, 'to lay down
my life, and I have power to take it again.' This power never man
had before. This made the centurion wonder, and made Pontius Pilate
marvel; and indeed well they might, for it was as great a miracle
as any he wrought in his life; it demonstrated him to be the Son
of God (Mark 15:38,39). The centurion, knowing that according to
nature he might have lived longer, concluded therefore that his
dying at that instant was not but miraculously. And when he 'saw
that he so cried out, and gave up the ghost, he said, Truly this
man was the Son of God.'
And the reason why he had power to die was, that he might offer
his offering willingly, and at the season. 1. Willingly--'If his
offering be a burnt sacrifice of the herd, let him offer a male
without blemish: he shall offer it of his own voluntary will, at
the door of the tabernacle of the congregation before the Lord'
(Lev 1:3). 2. He must offer it at the season--'Thou shalt keep this
ordinance,' the passover, 'in his season' (Exo 13:10).
Now, both these offerings having immediate respect to the offering
of the body of Christ for sin--for he came in the room of all burnt
sacrifices--the passover also was a type of him (Heb 10:3-6; 1 Cor
5:7,8). Therefore, he being now the priest as well as sacrifice,
must have power and will to offer his sacrifice with acceptation;
and this the Scripture testifieth he did, where it saith, 'In due
time Christ died for the ungodly' (Rom 5:6). In due time, that is,
at the time appointed, at the acceptable time.
Thou must, therefore, unless thou art willing to be deceived, look
upon the sufferings of Christ under a double consideration, and
distinguish between his sufferings as our example and his suffering
for our sins. And know, that as he suffered as our example, so
he suffered only for righteousness' sake from the hands of wicked
men; but as he suffered for our sins, so he suffered, as being by
God imputed wicked, the punishment that was due to sin, even the
dreadful curse of God. Not that Christ died two deaths, one after
another; but he died at the same time upon a double account--for
his righteousness' sake from men, for our sins from the hand of
God. And, as I said before, had he only suffered for righteousness'
sake, death had not so amazed him, nor had he been so exceeding
heavy in the thoughts of it; that had never put him into an agony,
nor made him sweat as it were great drops of blood. Besides, when
men suffer only for righteousness' sake, God doth not use to hide
his face from them, to forsake them, and make them accursed; 'but
Christ hath delivered us from the curse of the law, being made a
curse for us.'
Objection Fifth. But if indeed Christ hath paid the full price for
us by his death, in suffering the punishment that we should have
done, wherefore is the Scripture so silent as not to declare that
by his death he hath made satisfaction?
Answer. No man may teach God knowledge; he knoweth best how to
deliver his mind in such words and terms as best agree with his
eternal wisdom, and the consciences of those that are truly desirous
of salvation, being overburdened with the guilt of sin. Perhaps the
word 'satisfaction' will hardly be found in the Bible; and where
is it said in so many words, 'God is dissatisfied with our sins?'
yet it is sufficiently manifest that there is nothing that God
hateth but sin, and sinners for the sake of sin. What meant he by
turning Adam out of paradise, by drowning the old world, by burning
up Sodom with fire and brimstone from heaven? What meant he by
drowning of Pharaoh, by causing the ground to swallow up Korah and
his company, and by his destroying Israel in the wilderness, if
not to show that he was dissatisfied with sin? That God is also
satisfied, yea, more than satisfied, by Christ's sufferings for
our sins, is apparent; for, granting that he died for them as these
scriptures declare--Isaiah 49:4-6, 53; 1 Corinthians 5:8, 15:1-4;
2 Corinthians 5:21; Galatians 1:4, 3:13; 1 Peter 2:24, 3:18; 1 John
2:2, 3:16, 4:14; Revelation 1:5, 5:9.--
First. It is apparent, because it is said that God smelled in
that offering of the body of Christ for our sins a sweet-smelling
savour--'He gave himself for us an offering and a sacrifice to God,
for a sweet-smelling savour' (Eph 5:2).
Second. It is apparent, because it is said expressly that God
for Christ's sake doth now forgive--'Be ye kind one to another,
tender-hearted, forgiving one another, even as God for Christ's
sake hath forgiven you' (Eph 4:32).
Third. It is apparent that God is satisfied with Christ's blood for
our sins, because he hath declared that he can justify those that
believe in, or rely upon, that blood for life, in a way of justice
and righteousness--'Being justified freely by his grace, through
the redemption that is in Christ Jesus: whom God hath set forth
to be a propitiation through faith in his blood, to declare his
righteousness for the remission of sins that are past, through the
forbearance of God; to declare, I say, at this time his righteousness:
that he might be just, and the justifier of him that believeth in
Jesus' (Rom 3:24-26).
Now, I say, to object against such plain testimonies, what is it
but to deny that Christ died for sin; or to conclude, that having
so done, he is still in the grave; or, that there is no such thing
as sin; or, no such thing as revenging justice in God against it;
or, that we must die ourselves for our sins; or, that sin may be
pardoned without a satisfaction; or, that every man may merit his
own salvation? But 'without shedding of blood is no remission' (Heb
9:22).
To avoid, therefore, these cursed absurdities, it must be granted
that Jesus Christ by his death did make satisfaction for sin.
But the word 'satisfaction' may not be used by the Holy Ghost,
perhaps for that it is too short and scanty a word to express the
blessedness that comes to sinners by the blood of Christ.
1. To make satisfaction amounts to no more than completely to
answer a legal demand for harms and injuries done. Now this, when
done to the full, leaveth the offender there where he was before
he committed the injury. Now, if Christ had done no more than this,
he had only paid our debt, but had not obtained eternal redemption
for us.
2. For a full satisfaction given by this man for harms done by
another may neither obtain the love of the person offended, nor
the smallest gift which the person offending hath not deserved.
Suppose I owe to this man ten thousand talents, and another should
pay him every farthing, there remaineth over and above by that
complete satisfaction not one single halfpenny for me. Christ hath
therefore done more than to make satisfaction for sin by his blood.
He hath also 'made us kings and priests unto God and his Father,'
and we 'shall reign with him for ever and ever' (Rev 1:6, 22:5).
[Additional scriptures in proof of this doctrine.]
But take a few more scriptures for the proof of the doctrine before
asserted.
First. 'We have redemption through his blood' (Col 1:14). 1. Redemption
from sin (Eph 1:7). 2. Redemption from death (Heb 2:14,15; Hosea
13:14). 3. Redemption from Satan (Heb 2:14). 4. Redemption from
the world (Gal 1:4). 5. Redemption to God (Rev 5:9). 6. Eternal
redemption--'Neither by the blood of goats and calves, but by his
own blood, he entered in once into the holy place, having obtained
eternal redemption for us' (Heb 9:12).
Second. We are said also to be washed in his blood. 1. Our persons
are washed--He 'loved us, and washed us from our sins in his own
blood' (Rev 1:5). 2. His blood washeth also our performances--'Our
robes are washed, and made white in the blood of the Lamb' (Rev
7:14).
Third. We are said to be purged by his blood. 1. Purged from sin
before God--'When he had by himself purged our sins, he sat down on
the right hand of God' (Heb 1:3). 2. Purged from evil consciences--'How
much more shall the blood of Christ, who through the eternal Spirit
offered himself without spot to God, purge your conscience from
dead works to serve the living God?' (Heb 9:14).
Fourth. We are said to be made nigh to God by his blood--'But now
in Christ Jesus, ye who sometimes were far off, are made nigh by
the blood of Christ' (Eph 2:13).
Fifth. Peace is said to be made by his blood. 1. Peace with God
(Col 1:20). 2. Peace of conscience (Heb 10:19-23). 3. Peace one
with another (Eph 2:14).
Sixth. We are said to be justified by his blood. 'Much more then,
being now justified by his blood, we shall be saved from wrath
through him' (Rom 5:9). Justified, that is, acquitted--1. Acquitted
before God (Eph 5:26,27). 2. Acquitted before angels (Matt 28:5-8).
3. Acquitted by the law (Rom 3:21-23). 4. Acquitted in the court
of conscience (Heb 9:14).
Seventh. We are said to be saved by his blood (Rom 5:8,9).
Eighth. We are said to be reconciled by his blood (Col 1:20-22).
Ninth. We are said to be sanctified by his blood (Heb 13:12).
Tenth. We are said to be admitted into the holiest by his blood
(Heb 10:19).
Eleventh. We are said to have eternal redemption by his blood (Heb
9:12).
Yea, lastly, this blood which was once spilt upon the cross, will
be the burden of our song in heaven itself for ever and ever (Rev
5:9).
Now, if we be redeemed, washed, purged, made nigh to God, have
peace with God; if we stand just before God, are saved, reconciled,
sanctified, admitted into the holiest; if we have eternal redemption
by his blood, and if his blood will be the burden of our song for
ever; then hath Christ paid the full price for us by his death,
then hath he done more than made satisfaction for our sins.
SEVERAL DEMONSTRATIONS MORE, PROVING THE FORMER DOCTRINE.
But before I conclude this answer, I will give you nine or ten more
undeniable demonstrations to satisfy you, if God will bless them
to you, in the truth of this great doctrine--to wit, that Jesus
Christ, by what he hath done, hath paid the full price to God for
the souls of sinners, and obtained eternal redemption for them.
THE FIRST DEMONSTRATION.
FIRST. And, first, I begin with his resurrection. That God that
delivered him up unto death, and that made him a curse for sin,
that God raised him up from the dead--'But God raised him from the
dead' (Acts 3:15, 13:30). Now, considering that at his death he was
charged with our sins, and accursed to death for our sins, that
justice that delivered him up for them must have amends made to
him before he acquits him from them; for there can be no change
in justice. Had he found him in our sins in the grave, as he found
him in them upon the tree (for he had them in his body on the tree),
he had left him there as he had left him upon the tree; yea, he
had as surely rotted in the grave, as ever he died on the tree (1
Peter 2:24). But when he visited Christ in the grave, he found him
a holy, harmless, undefiled, and spotless Christ, and therefore
he raised him up from the dead--'He raised him up from the dead,
having loosed the pains of death; because it was not possible that
he should be holden of it' (Acts 2:24).
Quest. But why not possible now to be holden of death?
Answ. Because the cause was removed. Sin was the cause--'He died
for our sins.--He gave himself for our sins' (1 Cor 15:1-3; Gal
1:4). These sins brought him to death; but when God, that had
made him a curse for us, looked upon him in the grave, he found
him there without sin, and therefore loosed the pains of death;
for justice saith, this is not possible, because not lawful, that
he who lieth sinless before God should be swallowed up of death;
therefore he raised him up.
Quest. But what did he do with our sins, for he had them upon his
back?
Answ. It is said he took them away--'Behold the Lamb of God which
taketh away the sin of the world.' It is said he put them away--'Now
once in the end of the world hath he appeared to put away sin by
the sacrifice of himself' (John 1:29; Heb 9:26). That is, by the
merit of his undertaking he brought into the world, and set before
the face of God, such a righteousness that outweigheth and goeth far
beyond that sin, and so did hide sin from the sight of God; hence,
he that is justified is said to have his sins hid and covered--'Blessed
is he whose transgression is forgiven, whose sin is covered' (Psa
32:1). Covered with the righteousness of Christ--'I spread my skirt
over thee, and covered thy nakedness,' thy sins (Eze 16:8). Christ
Jesus, therefore, having by the infiniteness of his merit taken
away, put away, or hidden our sins from the face of God, therefore
he raised him up from the dead.
You find in that sixteenth of Leviticus mention made of two goats,
one was to be slain for a sin-offering, the other to be left
alive; the goat that was slain was a type of Christ in his death,
the goat that was not slain was a type of Christ in his merit. Now
this living goat, he carried away the sins of the people into the
land of forgetfulness--'And Aaron shall lay both his hands upon the
head of the live goat, and confess over him all the iniquities of
the children of Israel, and all their transgressions in all their
sins, putting them upon the head of the goat, and shall send him
away by the hands of a fit man into the wilderness; and the goat
shall bear upon him all their iniquities unto a land not inhabited'
(Lev 16:21,22). Thus did Jesus Christ bear away by the merit of
his death the sins and iniquities of them that believe; wherefore,
when God came to him in the grave, he found him holy and undefiled,
and raised him up from the dead.
And observe it, as his death was for our sin, so his rising again
was for our discharge; for both in his death and resurrection he
immediately respected our benefits; he died for us, he rose from
the dead for us--'He was delivered for our offences, and was raised
again for our justification' (Rom 4:25). By his death he carried
away our sins, by his rising he brought to us justifying righteousness.
There are five circumstances also attending his resurrection that
show us how well pleased God was with his death.
First. It must be solemnized with the company, attendance, and
testimony of angels (Matt 28:1-8; Luke 24:3-7; John 20:11,12).
Second. At, or just upon, his resurrection, the graves where many
of the saints for whom he died lay asleep, did open, and they
followed their Lord in full triumph over death--'The graves were
opened, and many bodies of the saints which slept arose, and came
out of the graves after his resurrection, and went into the holy
city, and appeared unto many' (Matt 27:52,53). These saints coming
out of their graves after him, what a testimony is it that he for
them had taken away sin, and destroyed him that had the power of
death; yea, what a testimony was it that he had made amends to God
the Father, who granted him at his resurrection to have presently
out of the grave, of the price of his blood, even the bodies of
many of the saints which slept! He was declared to be the Son of
God with power by the Spirit of holiness, and the resurrection from
the dead (Rom 1:4). It saith not, by his resurrection, though that
be true; but by the resurrection, meaning the resurrection of the
bodies of the saints which slept, because they rose by virtue of
his blood; and by that he was with power declared to be the Son of
God. They, I say, were part of his purchase, some of them for whom
Christ died. Now for God to raise them, and that upon and by virtue
of his resurrection, what is it but an open declaration from heaven
that Christ by his death hath made amends for us, and obtained
eternal redemption for us?
Third. When he was risen from the dead, God, to confirm his
disciples in the faith of the redemption that Christ had obtained
by his blood, brings him to the church, presents him to them alive,
shows him openly, sometimes to two or three, sometimes to eleven
or twelve, and once to above five hundred brethren at once (Acts
1:3, 10:40; Luke 24:13-16; John 20:19, 21:1-23; 1 Cor 15:3-8).
Fourth. At his resurrection, God gives him the keys of hell and
of death (Rev 1:18). Hell and death are the effects and fruits of
sin. 'The wicked shall be turned into hell,' and the wages of sin
is death. But what then are sinners the better for the death and
blood of Christ? O! they that dare venture upon him are much the
better, for they shall not perish, unless the Saviour will damn
them, for he hath the keys of hell and of death. 'Fear not,' saith
he, 'I am the first and the last, I am he that liveth, and was
dead, and, behold, I am alive for evermore, and have the keys of
hell and death.' These were given him at his resurrection, as if
God had said, My Son, thou hast spilt thy blood for sinners, I am
pleased with it, I am delighted in thy merits, and in the redemption
which thou hast wrought; in token hereof I give thee the keys of
hell and of death; I give thee all power in heaven and earth; save
who thou wilt, deliver who thou wilt, bring to heaven who thou
wilt.
Fifth. At Christ's resurrection, God bids him ask the heathen of
him, with a promise to give him the uttermost parts of the earth
for his possession. This sentence is in the second Psalm, and
is expounded by Paul's interpretation of the words before, to be
spoken to Christ at his resurrection--'Thou art my Son, this day
have I begotten thee.' I have begotten thee--that is, saith Paul,
from the dead (Acts 13:33,34).
He hath raised up Jesus again, as it is also written in the second
Psalm--'Thou art my Son, this day have I begotten thee.' Now mark,
at his raising him from the dead, he bids him ask, 'Ask of me,'
and that 'the heathen'; as if God had said, My Son, thy blood hath
pacified and appeased my justice; I can now in justice, for thy
sake, forgive poor mortals their sin. Ask them of me; ask them,
though they be heathens, and I will give them to thee, to the utmost
ends of the earth. This is, then, the first demonstration to prove
that Jesus Christ, by what he hath done, hath paid full price to
God for the souls of sinners, and obtained eternal redemption for
them--namely, his being raised again from the dead.
THE SECOND DEMONSTRATION.
SECOND. A second thing that demonstrateth this truth is, that he
ascended and was received up into heaven. 'So then, after the Lord
had spoken to them, he was received up into heaven' (Mark 16:19).
This demonstration consisteth of two parts--First, Of his ascending.
Second, Of his being received.
First. For his ascending--'He ascended up on high' (Eph 4:8). This
act of ascending answereth to the high-priest under the law, who,
after they had killed the sacrifice, he was to bring the blood into
the most holy place--to wit, the inner temple, the way to which
was ascending or going up (2 Chron 9).
Now, consider the circumstances that attended his ascending, when
he went to carry his blood to present it before the mercy-seat,
and you will find they all say amends is made to God for us.
1. At this he is again attended and accompanied with angels (Acts
1:10,11).
2. He ascendeth with a shout, and with the sound of a trumpet, with
'Sing praises, sing praises, sing praises' (Psa 47:6).
3. The enemies of man's salvation are now tied to his chariot-wheels--'When
he ascended up on high, he led captivity captive' (Eph 4:8). That
is, he led death, devils, and hell, and the grave, and the curse,
captive, for these things were our captivity. And thus did Deborah
prophesy of him when she cried, 'Arise, Barak, and lead thy captivity
captive, thou son of Abinoam' (Judg 5:12). This David also foresaw
when he said, 'Thou hast ascended on high, thou hast led captivity
captive' (Psa 68:18).
4. The apostles must be the beholders of his going up, and must
see the cloud receive him out of their sight (Acts 1:9-12).
The consideration of these things strongly enforceth this conclusion,
that he hath spoiled what would have spoiled us, had he not by his
blood shed taken them away. And I say, for God to adorn him with
all this glory in his ascension, thus to make him ride conqueror up
into the clouds, thus to go up with sound of trumpet, with shout of
angels, and with songs of praises, and, let me add, to be accompanied
also with those that rose from the dead after his resurrection,
who were the very price of his blood; this doth greatly demonstrate
that Jesus Christ, by what he hath done, hath paid full price to
God for the souls of sinners, and obtained eternal redemption for
them; he had not else rode thus in triumph to heaven.
Second. I come now to his being received--'He was received up into
heaven.' The high-priest under the law, when he ascended into the
holiest, he was there to offer the blood, which holiest was the
type of heaven (Exo 19:10,11; Heb 9:24). But because the sacrifices
under the law could not make them that did the service perfect as
pertaining to the conscience, therefore they were to stand, not
to sit; to come out again, not tarry there. 'For it is not possible
that the blood of bulls and of goats should take away sins.
Wherefore, when he cometh into the world, he saith, Sacrifice and
offering thou wouldest not, but a body hast thou prepared me: in
burnt offerings and sacrifices for sin thou hast had no pleasure.
Then said I, Lo, I come (in the volume of the book it is written
of me), to do thy will, O God' (Heb 10:4-6).
Christ, therefore, in his entering into heaven, did it as high-priest
of the church of God; therefore neither did he go in without
blood. Wherefore, when he came to be 'an high-priest of good things
to come, by a greater and more perfect tabernacle, not made with
hands, that is to say, not of this building; neither by the blood
of goats and calves, but by his own blood; he entered in once into
the holy place, having obtained eternal redemption for us' (Heb
9:12-14). He entered in, having obtained, or because he obtained,
eternal redemption for us. But to pass that.
[Glorious circumstances attending his entrance into heaven.]
Consider ye now also those glorious circumstances that accompany
his approach to the gates of the everlasting habitation.
First. The everlasting gates are set, yea, bid stand open--Be ye
open, 'ye everlasting doors, and the King of glory shall come in.'
This King of glory is Jesus Christ, and the words are a prophecy
of his glorious ascending into the heavens, when he went up as the
high-priest of the church, to carry the price of his blood into
the holiest of all. 'Lift up your heads, O ye gates; even lift them
up, ye everlasting doors; and the King of glory shall come in' (Psa
24:7,9).
Second. At his entrance he was received, and the price accepted
which he paid for our souls. Hence it is said, he entered in by
his blood--that is, by the merit of it. 'To receive' is an act of
complacency and delight, and includeth well-pleasedness in the person
receiving, who is God the Father; and considering that this Jesus
now received is to be received upon our account, or as undertaking
the salvation of sinners--for he entered into the heavens for
us--it is apparent that he entered thither by virtue of his infinite
righteousness, which he accomplished for us upon the earth.
Third. At his reception he received glory, and that also for our
encouragement--'God raised him up, and gave him glory, that your
faith and hope might be in God' (1 Peter 1:19-21). He gave him glory,
as a testimony that his undertaking the work of our redemption was
accepted of him.
1. He gave glory to his person, in granting him to sit at his own
right hand; and this he had, I say, for or upon the account of the
work he accomplished for us in the world. When he had offered up
one sacrifice for sins for ever, he sat down on the right hand of
God, and this by God's appointment--'Sit thou at my right hand'
(Heb 10:12,13). This glory is the highest; it is above all kings,
princes, and potentates in this world; it is above all angels,
principalities, and powers in heaven. 'He is gone into heaven,
and is on the right hand of God, angels and authorities and powers
being made subject unto him' (1 Peter 3:32).
2. He gave glory to his name, to his name Jesus, that name being
exalted above every name--'He hath given him a name above every
name, that at the name of Jesus every knee should bow, of things in
heaven, and things in earth, and things under the earth; and that
every tongue should confess that Jesus Christ is Lord, to the glory
of God the Father' (Phil 2:9-11).
This name is said, in another place, to be a name above every name
that is named, 'not only in this world, but also in that which is
to come' (Eph 1:21).
But should JESUS have been such a name, since he undertook for
sinners, had this undertaker failed in his work, if his work had
not been accepted with God, even the work of our redemption by
his blood? No, verily; it would have stunk in the nostrils both of
God and man; it would have been the most abhorred name. But Jesus
is the name; Jesus he was called, in order to his work--'His name
shall be called JESUS, for he shall save'; he was so named of the
angel before he was conceived in the womb; and he goeth by that
name now he is in heaven; by the name Jesus--'Jesus of Nazareth,'
because he once dwelt there. This name, I say, is the highest name,
the everlasting name, the name that he is to go by, to be known
by, to be worshipped by, and to be glorified by; yea, the name by
which also most glory shall redound to God the Father. Now, what
is the signification of this name but SAVIOUR? This name he hath,
therefore, for his work's sake; and because God delighted in his
undertaking, and was pleased with the price he had paid for us,
therefore the Divine Majesty hath given him it, hath made it high,
and hath commanded all angels to bow unto it; yea, it is the name in
which he resteth, and by which he hath magnified all his attributes.
(1.) This is the name by which sinners should go to God the Father.
(2.) This is the name through which they obtain forgiveness of
sins, and 'anything'--'If ye shall ask anything in my name, I will
do it' (John 14:14).
(3.) This is the name through which our spiritual services and
sacrifices are accepted, and by which an answer of peace is returned
into our bosoms (1 Peter 2). But more of this anon.
(4.) At this name devils tremble, at this name angels bow the head,
at this name God's heart openeth, at this name the godly man's
heart is comforted; this name, none but devils hate it, and none
but those that must be damned despise it. 'No man speaking by the
Spirit of God calleth Jesus accursed,' or accounteth him still
dead, and his blood ineffectual to save the world.
3. He hath also given him the glory of office.
(1.) He is there a priest for ever, intercepting betwixt the Divine
presence and all that hate us, by his blood; sin, Satan, death, hell,
the law, the grave, or the like, cannot be heard, if his blood be
presented to God as the atonement for us. This is called the blood
of sprinkling, that speaketh better things than the blood of Abel
(Heb 12:24). By this blood he entered into heaven, by this blood
he secureth from wrath 'all that come unto God by him.' But should
his blood have had a voice in heaven to save withal, had it not
merited first, even in the shedding of it, the ransom and redemption
of souls? It is true, a man whose blood cannot save, may, with
Abel's, cry out for vengeance and wrath on the head of him that shed
it. But this blood speaks for better things, this blood speaks for
souls, for sinners, for pardon, 'having obtained eternal redemption
for us.'
(2.) He is there a forerunner for us--'Whither the forerunner is
for us entered, even Jesus' (Heb 6:20). This office of harbinger is
distinct from, though it comes by virtue of, his priestly office;
therefore they are both mentioned in the text--'Whither the
forerunner is for us entered, even Jesus, made an high-priest for
ever, after the order of Melchisedec.' He is therefore our forerunner
by virtue of his priesthood, his blood giving worth to all he does.
In this office of harbinger or forerunner, he prepareth for believers
their dwelling-places in the heavens; their dwelling-places according
to their place, state, calling, service, or work, in his body, the
church--'In my Father's house,' saith he, 'are many mansions; if
it were not so, I would have told you. I go to prepare a place for
you' (John 14:2).
This is that mentioned in the forty-seventh Psalm--'He shall choose
our inheritance for us, the excellency of Jacob, whom he loved.'
But should he have had power to choose our inheritance for us, to
prepare for us our dwelling-places; should he have power to give
even heaven itself to a company of poor men, had he not in the first
place obtained by his blood the deliverance of our souls from death?
(3.) He is there a prophet for us, by which office of his he hath
received to communicate the whole will of the eternal God, so far
as is fit for us to know in this world, or in that which is to come.
Hence he is called the prophet of the church--'The Lord shall raise
you up a prophet,' 'and this is of a truth that prophet that should
come into the world.' But this office he hath also now in heaven,
by virtue of the blood he shed for us upon earth. Hence the new
testament is called, 'the new testament in his blood'; and his blood
is said to be 'the blood of the everlasting covenant' or testament;
yea, such virtue doth his blood give to the new testament, or
covenant of grace, as that severed from that it is nothing worth;
'for a testament is of force after men are dead; otherwise it is of
no strength at all while the testator liveth' (Heb 9:17). So that
every word of God which he hath by Christ given to us for our
everlasting consolation, is dipped in blood, is founded in blood,
and stands good to sinners purely--I mean with respect to merit--upon
the account of blood, or because his blood that was shed for us on
the cross prevailed for us for the remission of our sins. Let not
man think to receive any benefit by Christ's prophetical office,
by any of the good words of grace, and forgiveness of sins that
are sprinkled up and down in the new testament; that looketh not
for that good to come to him for the sake of that blood by which
this testament is established; for 'neither was the first testament
dedicated without blood; for when Moses had spoken every precept
to all the people according to the law, he took the blood of calves
and of goats, with water, and scarlet wool, and hyssop, and sprinkled
both the book, and all the people, saying, This is the blood of
the testament which God hath enjoined unto you' (Heb 9:18-20).
The prophetical office of Christ standeth of two parts--first, in
promises of grace: secondly, in directions of worship. But neither
is this last--to wit, the doctrine of worship, or our subjection
to that worship--of any value any further than as sprinkled also
with his blood; for as in the first testament, the tabernacle and
all the vessels of the ministry were sprinkled with blood, and it was
necessary that so it should be, so the heavenly things themselves
must be also purified with sacrifices, but yet 'with better sacrifices
than these'; for now, not Moses, but Christ, doth sprinkle, not
with blood of calves, but with his own blood; neither as entered
into places made with hands, but from heaven doth Jesus sprinkle
all that doctrine of worship, and subjection of his saints thereto,
which is of his own instituting and commanding (Heb 9:23-26).
(4.) He hath received there the office of a king, by which he ruleth
in the church, and over all things for her sake. 'The government
shall be upon his shoulder'; the Lord God hath given him the throne
of his father David. Hence it is that he saith, 'All power is given
unto me in heaven and in earth'; but now this kingly office, he
hath it by his blood, because he humbled himself to death, therefore
God hath highly exalted him, and given him the highest name. And
hence, again, he is called a Lamb upon the throne--'In the midst
of the throne, and of the four beasts, and in the midst of the
elders, stood a Lamb as it had been slain, having seven horns';
a demonstration of kingly power. But mark, he was a Lamb upon the
throne, he had his horns as a lamb. Now by 'Lamb' we are to understand,
not only his meek and sweet disposition, but his sacrifice; for
he was as a lamb to be slain and sacrificed; and so his having a
throne and seven horns, as a lamb, giveth us to understand that he
obtained this dignity of king by his blood (Rev 5). 'When he had
by himself purged our sins, he sat down on the right hand of the
Majesty on high' (Heb 1:3). When 'he had offered one sacrifice for
sins for ever, he sat down on the right hand of God' (Heb 10:12).
Now, put all these together--to wit, his resurrection from the
dead, his ascension, and exaltation to office; and remember also
that the person thus exalted is the same Jesus of Nazareth that
sometime was made accursed of God for sin, and also that he obtained
this glory by virtue of the blood that was shed for us, and it must
unavoidably follow that Jesus Christ, by what he hath done, hath
paid a full price to God for sinners, and obtained eternal redemption
for them.
THE THIRD DEMONSTRATION.
THIRD. But to proceed. A third demonstration that Jesus Christ,
by what he hath done, hath paid full price to God for sinners, and
obtained eternal redemption for them, is, because he hath received
for them the Holy Spirit of God.
'This Jesus hath God raised up, whereof,' said Peter, 'we all are
witnesses. Therefore, being by the right hand of God exalted, and
having received of the Father the promise of the Holy Ghost, he
hath shed forth this, which ye now see and hear' (Acts 2:32,33).
The receiving of the Holy Ghost at the hand of the Father, who
had bruised him before for the transgressions of his people; the
receiving of it, I say, upon his resurrection, and that to give them
for whom, just before, he had spilt his blood to make an atonement
for their souls, argueth that the Divine Majesty found rest and
content in that precious blood, and found it full price for the
sinners for whom he shed it.
And if you consider the necessity of the giving of this good Spirit
to men, and the benefit that they receive by his coming upon them,
you will see yet more into the truth now contended for. First, then,
Of the necessity of giving this good Spirit; and then, Second, Of
the benefit which we receive at his coming.
First. Of the necessity of its being given.
1. Otherwise, Jesus could never have been proved to be the Saviour;
for the promise was, that Messias should have the Spirit given
him; given him to communicate--'As for me, this is my covenant with
them, saith the Lord, My Spirit that is upon thee, and my words
which I have put in thy mouth,' meaning the Redeemer, 'shall not
depart out of thy mouth, nor out of the mouth of thy seed, nor out
of the mouth of thy seed's seed, saith the Lord, from henceforth
and for ever' (Isa 59:20,21).
Here is the promise of the Spirit to be given to Christ, and by
him to his seed for ever. And this was signified long before in
the anointing of Aaron and his sons--'And thou shalt anoint Aaron
and his sons, and consecrate them' (Exo 30:30).
This Spirit Jesus promised to send unto his at his exaltation on
the right hand of God; the Spirit, I say, in the plentiful pourings
of it out. True, the church in all ages had something of it by
virtue of the suretyship of the Lord Jesus; but this, in comparison
of what was to come into the church after his resurrection, is not
reckoned a pouring forth; therefore pourings forth are reserved
to the time of the ascension and exaltation of this Jesus. 'I will
pour out of my Spirit in those days.'
Hence Jesus reserves it till his going away, and it is expressly
said, 'The Holy Ghost was not yet given, because that Jesus was
not yet glorified.' Accordingly did the apostles wait after his
resurrection for the pouring forth of the Holy Ghost, and at the
set time did receive it; by the giving of which he declared himself
to be the Son of God and Saviour of the world (John 7:39, 14:26,
15:26, 16:7; Acts 1:4,5, 2:16,17; Joel 2:28; Rom 1:4).
2. Without the giving of the Holy Ghost, there had wanted a testimony
that his gospel was the gospel of Messias. Moses' ministration was
confirmed by signs and wonders and mighty deeds, both in Egypt,
in the wilderness, and at the Red Sea; wherefore it was necessary
that the doctrine of redemption by blood, which is the doctrine
of the gospel of this Jesus, should be also 'confirmed with signs
following.' Hence both himself and apostles did as frequently work
miracles and do mighty deeds as his ministers now do preach; which
signs and miracles and wonders confirmed their doctrine, though
themselves, both master and scholar, were in appearance the
most considerable mean [in outward show the meanest of men]; yea,
they by the means of the Holy Ghost have so ratified, confirmed,
and settled the gospel in the world, that no philosopher, tyrant,
or devil, hath been able hitherto to move it out of its place. He
confirmed 'the word with signs following' (Mark 16:20; Heb 2:4).
3. As the giving of the Holy Ghost was necessary thus, so was
it necessary also to strengthen them that were intrusted with the
gospel, (1.) To preach it effectually; (2.) To stand to it boldly;
and (3.) To justify it to be the doctrine of Messias incontrollably.
(1.) To preach it effectually, in demonstration of the Spirit (1
Cor 2:4; John 16:8,9; Acts 8:13). (2.) To stand to it boldly--'Then
Peter, filled with the Holy Ghost, said.' 'And they saw the boldness
of Peter and John' (2 Cor 6:4-6; Acts 4:8,13). (3.) To justify the
doctrine incontrollably--'I will give you a mouth and wisdom which
all your adversaries shall not be able to gainsay nor resist' (Luke
21:15). 'And they were not able to resist the wisdom and spirit by
which he spake' (Acts 6:10).
Now I say, that God should give the Holy Ghost to Jesus to confirm
this gospel, redemption from sin by his blood, what is it but
that by his blood he hath paid full price to God for sinners, and
obtained eternal redemption for them?
[Second.] But again; the benefit which we receive at the coming
of the Holy Ghost doth more demonstrate this truth; hath Christ
purchased sinners, and are they the price of his blood? Yes. But
how doth that appear? Why, because by the Holy Ghost which he hath
received to give us, we are fitted for the inheritance which by
his blood is prepared for us.
1. By the Spirit of God we are quickened and raised from a state
of sin, but that we could not be were it not that an atonement
is made for us first, by the blood of Christ our Saviour. This is
true; for they that are quickened by the Holy Ghost are quickened
by it through the word of the gospel, which offereth justification
to sinners through faith in his blood; yea, we are said to be
quickened together with him, dead and risen with him, yet so as by
the Spirit of God.
2. We are not only quickened by the Holy Ghost, but possessed
therewith; it is given to dwell in our hearts--'Because ye are
sons, God hath sent forth the Spirit of his Son into your hearts'
(Gal 4:6). Which Spirit is also our earnest for heaven, until the
redemption of the purchased possession--that is, until our body,
which is the purchased possession, be redeemed also out of the
grave by the power of the same mighty Spirit of God (Eph 1:13,14).
3. By this Holy Spirit we are made to believe (Rom 15:13).
4. By this Holy Spirit we are helped to pray and call God Father.
5. By this Holy Spirit we are helped to understand and apply the
promises.
6. By this Holy Spirit the joy of heaven and the love of God is
shed abroad in the heart of the saved.
7. By this Holy Spirit we are made to wait for the hope of righteousness
by faith; that is, to stand fast through our Lord Jesus in the day
when he shall judge the world.
And all this is the fruit of redemption by blood, of redemption by
the blood of Christ.
This is yet further evident, (1.) Because the work of the Spirit is
to lead us into the sayings of Christ, which, as to our redemption
from death, are such as these--'I lay down my life, that you may
have life'; 'I give my life a ransom for many'; and, 'The bread
that I will give is my flesh, which I will give for the life
of the world' (John 6:51). (2.) Because the Spirit, in the wisdom
of heaven, is not counted a sufficient testimony on earth, but as
joined with the blood of Christ--'There are three that bear witness
on earth, the Spirit, the water, and the blood'; these are the
witnesses of God. The Spirit, because it quickeneth; the blood,
because it hath merited; and the water--to wit, the word--because
by that we are clean as to life and conversation (1 John 5:8; Eph
5:26; Rom 8:16; Psa 119:9). (3.) Because, as by the Spirit, so we
are sanctified by faith in the blood of Jesus (Heb 13:12). (4.)
Because, when most full of the Spirit, and when that doth work
most mightily in us, we are then most in the belief and admiring
apprehensions of our deliverance from death by the blood of Jesus
(Rev 5:9, 15). (5.) The Holy Ghost breatheth nowhere so as in the
ministry of this doctrine, this doctrine is sent with the Holy Ghost
from heaven; yea, as I have hinted, one of the great works of the
Holy Ghost, under the Old Testament, was to testify 'of the sufferings
of Christ, and the glory that should follow' (1 Peter 1:11,12).
Put all these things together, and see if Jesus Christ, by what
he hath done, hath not paid full price to God for sinners, if he
'hath not obtained eternal redemption for them?'
THE FOURTH DEMONSTRATION.
FOURTH. That Jesus Christ, by what he hath done, hath paid full
price to God for sinners, and obtained eternal redemption for them,
is evident, if you consider how the preaching thereof hath been,
from that time to this, a mighty conqueror over all kinds of
sinners. What nation, what people, what kind of sinners have not
been subdued by the preaching of a crucified Christ? He upon the
white horse with his bow and his crown hath conquered, doth conquer,
and goeth forth yet 'conquering and to conquer' (Rev 6:2). 'And
I,' saith he, 'if I be lifted up from the earth, will draw all men
unto me' (John 12:32). But what was it to be lifted up from the
earth? Why, it may be expounded by that saying, 'As Moses lifted
up the serpent in the wilderness, even so must the Son of man be
lifted up, that whosoever believeth in him should not perish, but
have eternal life' (John 3:14,15).
He was then lifted up when he was hanged upon a tree between the
heavens and the earth, as the accursed of God for us. The revelation
of this, it conquers all nations, tongues, and people. 'And they
sung a new song, saying, Thou art worthy to take the book, and to
open the seals thereof: for thou wast slain, and hast redeemed us
to God by thy blood, out of every kindred, and tongue, and people,
and nation' (Rev 5:9). Hence the apostle Paul chose above all
doctrines to preach up a crucified Christ, and resolved so to do;
'for I determined,' saith he, 'not to know anything among you, save
Jesus Christ and him crucified' (1 Cor 2:2).
First. The doctrine of forgiveness of sin conquered his very
murderers; they could not withstand the grace; those bloody ones
that would kill him, whatever it cost them, could stand no longer,
but received his doctrine, fell into his bosom, and obtained the
salvation which is in Christ Jesus--'They shall look upon me whom
they have pierced, and they shall mourn for him as one mourneth
for his only son, and shall be in bitterness for him, as one that
is in bitterness for his first-born' (Zech 12:10). Now was this
scripture eminently fulfilled, when the kindness of a crucified
Christ broke to pieces the hearts of them that had before been his
betrayers and murderers. Now was there a great mourning in Jerusalem;
now was there wailing and lamentation, mixed with joy and rejoicing.
Second. Though Paul was mad, exceeding mad against Jesus Christ of
Nazareth; yea, though he was his avowed enemy, seeking to put out
his name from under heaven, yet the voice from heaven, 'I am Jesus,'
&c., 'I am the Saviour,' how did it conquer him, make him throw down
his arms, fall down at his feet, and accept of the forgiveness of
sins freely by grace, through redemption by faith in his blood!
Third. They at Samaria (though before Philip preached to them)
worshipped and admired the devil in Magus, yet when they believed
Philip's preaching of Christ unto them, and forgiveness of sins
through faith in his name, great joy was amongst them, and they
were baptized, both men and woman (Acts 8). 'He preached,' saith
the text, 'the things concerning the kingdom of God, and the name
of Jesus Christ'--that is, all the blessings of life, through the
name of Jesus Christ; for he is the Mediator, and without his blood
come no spiritual blessings to men.
Fourth. How was the sturdy jailer overcome by a promise of
forgiveness of sins by faith in Jesus Christ! It stopped his hand
of self-murder, it eased him of the gnawings of a guilty conscience
and fears of hell-fire, and filled his soul with rejoicing in God
(Acts 16:30-34).
Fifth. How were those that used curious arts, that were next to,
if not witches indeed; I say, how were they prevailed upon and
overcome by the word of God, which is the gospel of good tidings,
through faith in the blood of Christ! (Acts 19:17,18).
Sixth. How were the Ephesians, who were sometimes far from God;
how, I say, were they made nigh by the blood of Christ! (Eph 2:13).
Seventh. The Colossians, though sometimes dead in their sins, yet
how were they quickened by God, through the forgiveness of all
their trespasses; and they had that through his blood! (Col 1:14,
2:13).
What shall I say? No man could as yet stand before and not fall
under the revelation of the forgiveness of sins through a crucified
Christ, as hanged, as dying, as accursed for sinners; he draws all
men unto him, men of all sorts, of all degrees.
Shall I add, how have men broken through the pricks to Jesus when
he hath been discovered to them! Neither lions, nor fires, nor sword,
nor famine, nor nakedness, nor peril, 'neither death, nor life,
nor angels, nor principalities, nor powers, nor things present,
nor things to come, nor height, nor depth, nor any other creature,
shall be able to separate us from the love of God, which is in
Christ Jesus our Lord' (Rom 8:35-39).
THE FIFTH DEMONSTRATION.
FIFTH. That Jesus Christ, by what he hath done, hath paid full price
to God for sinners, and obtained eternal redemption for them, is
evident, by the peace and holiness that by that doctrine possesseth
men's souls; the souls of men awakened, and that continue so. By
awakened men I mean such as, through the revelation of their sin
and misery, groan under the want of Jesus to save them, and that
continue sensible that they needs must perish if his benefits be
not bestowed upon them; for otherwise the gospel ministereth neither
peace nor holiness to any of the souls of the sons of men; that
is to say, not saving peace and holiness. The gospel of grace and
salvation is above all doctrines the most dangerous, if in word
only it be received by graceless men; if it be not attended with
a revelation of men's need of a Saviour; if it be not accompanied
in the soul by the power of the Holy Ghost. For such men as have
only the notions of it are of all men liable to the greatest sins,
because there wanteth in their notions the power of love, which
alone can constrain them to love Jesus Christ. And this is the reason
of these scriptures--They turn the grace of God into wantonness.
'They turn the grace of our God into lasciviousness' (Jude 4).
For some, when they hear of the riches of grace through Christ,
that hearing not being attended with the faith and love which is in
Christ Jesus, those men receive the notions of this good doctrine
only to cloak their wickedness, and to harden themselves in their
villainies.
Others, when they hear, being leavened before with the leaven
of some other doctrine, some doctrine of the righteousness of the
world, or doctrine of devils, forthwith make head against and speak
evil of the blessed doctrine; and because some that profess it are
not cleansed from their filthiness of flesh and spirit, and do not
perfect holiness in the fear of God, therefore others conclude that
all that profess it are such, and that the doctrine itself tendeth
to encourage, or at least to tolerate, licentiousness, as they
imagined and affirmed of Paul that he should say, 'Let us do evil,
that good may come' (Rom 3:8).
The ground of that wicked conclusion of theirs was, because he by
the allowance of God affirmed that, as sin had reigned unto death,
so grace reigned unto life in a way of righteousness by Jesus Christ
our Lord. Nay, then, says the adversary, we may be as unholy as we
will, and that by the doctrine you preach; for if where sin abounds
grace abounds more, the consequence of a wicked life is but the
heightening, advancing, and magnifying of grace. But what saith the
apostle? My conclusions are true that grace doth reign above sin,
but to say, 'Let us therefore sin,' that man's damnation is just;
because such an one abuseth and maketh the most devilish use of
the blessedest doctrine that ever was heard of in the world amongst
men. Besides, it is evident that such know not the power thereof,
nor have felt or savoured its blessedness; for where this gospel
cometh in truth, it naturally produceth peace and holiness.
First. Peace. He is our peace, he is the Prince of peace, he giveth
peace in his high places. This word 'peace' hath in it a double
respect.
1. It respecteth God--He hath 'made peace by the blood of his cross';
that is, he hath made peace for us with God, having appeased the
rigour of his law, and satisfied justice for us. Hence it is said,
'The peace of God, which passeth all understanding, shall keep your
hearts and minds through Christ Jesus' (Col 1:20; Phil 4:7). 'The
peace of God'--that is, the doctrine of reconciliation by Christ's
being made to be sin for us, THAT shall keep the heart--that is, from
despair or fainting, under apprehensions of weakness and justice.
But yet this peace of God cannot be apprehended, nor be of any
comfort to the heart, but as the man looks for it through Christ
Jesus; therefore that clause is added, 'through Christ Jesus';
for he is peace-maker, it is he that reconcileth us to God 'in the
body of his flesh through death'; for by his doing and suffering
he presented God with everlasting righteousness, with everlasting
righteousness for sinners. Upon this we have peace with God. Hence
Christ is called King of righteousness first; 'first being by
interpretation King of righteousness, and after that also King of
Salem, which is, King of peace' (Heb 7:1,2). For he could not make
peace with God betwixt us and him but by being first the Lord of
righteousness, the Lord our righteousness; but having first completed
righteousness, he then came and preached peace, and commanded his
ambassadors to make proclamation of it to the world, for it was
want of righteousness that caused want of peace (2 Cor 5:19-21).
Now, then, righteousness being brought in, it followeth that he
hath made peace. 'For he is our peace, who hath made both one, and
hath broken down the middle wall of partition between us; having
abolished in his flesh the enmity, even the law of commandments
contained in ordinances; for to make in himself of twain one new
man, so making peace; and that he might reconcile both unto God in
one body by the cross, having slain the enmity thereby: and came
and preached peace to you which were afar off, and to them that
were nigh. For through him we both have access by one Spirit unto
the Father' (Eph 2:14-18).
2. This word 'peace' respecteth our inward quietness of heart which
we obtain by beholding this reconciliation made by Christ with God
for us--'Being justified by faith, we have peace with God, through
our Lord Jesus Christ' (Rom 5:1). 'The God of peace fill you with
all joy and peace in believing' (Rom 15:13).
This peace is expressed diversely--(1.) Sometimes it is called
'quietness,' for it calms the soul from those troublous fears of
damning because of sin--'And the work of righteousness shall be
peace, and the effect of righteousness, quietness and assurance
for ever' (Isa 32:17). (2.) Sometimes it is called 'boldness'; for
by the blood of Christ a man hath encouragement to approach unto
God--'Having, brethren, boldness to enter into the holiest by the
blood of Jesus, by a new and living way, which he hath consecrated
for us, through the veil, that is to say, his flesh' (Heb 10:19,20).
(3.) It is sometimes called 'confidence'; because by Jesus Christ
we have not only encouragement to come to God, but confidence, that
if we ask anything according to his will, he not only heareth, but
granteth the request which we put up to him (1 John 5:14,15). 'In
whom we have boldness and access with confidence, by the faith of
Jesus' (Eph 3:12). (4.) Sometimes this peace is expressed by 'rest';
because a man having found a sufficient fulness to answer all his
wants, he sitteth down, and looks no further for satisfaction--'Come
unto me, all ye that labour and are heavy laden, and I will give
you rest' (Matt 11:28). (5.) It is also expressed by 'singing';
because the peace of God when it is received into the soul by faith
putteth the conscience into a heavenly and melodious frame. 'And
the ransomed of the Lord shall return, and come to Zion with songs
and everlasting joy upon their heads; they shall obtain joy and
gladness, and sorrow and sighing shall flee away' (Isa 35:10). (6.)
Sometimes it is expressed or discovered by a heavenly glorying and
boasting in Jesus Christ; because this peace causeth the soul to
set its face upon its enemies with faith of a victory over them
for ever by its Lord Jesus--'Let him that glorieth, glory in the
Lord' (Jer 9:23,24). And, 'My soul shall make her boast in the
Lord; the humble shall hear thereof, and be glad' (Psa 34:2). (7.)
Sometimes it is expressed or discovered by joy, 'joy unspeakable':
because the soul, having seen itself reconciled to God, hath not
only quietness, but such apprehensions do now possess it of the
unspeakable benefits it receiveth by Christ with respect to the
world to come, that it is swallowed up with them--'Whom having not
seen, ye love; in whom, though now ye see him not, yet believing,
ye rejoice with joy unspeakable, and full of glory' (1 Peter 1:8).
(8.) Lastly, it is expressed or discovered by the triumph that
ariseth sometimes in the hearts of the believers, for they at times
are able to see death, sin, the devil, and hell, and all adversity,
conquered by, and tied as captives at the chariot-wheels of Jesus
Christ; taken captive, I say, and overthrown for ever. 'Thanks
be unto God which always causeth us to triumph in Christ' (2 Cor
2:14). 'O clap your hands, all ye people; shout unto God with the
voice of triumph' (Psa 47:1).
[The Authors of this peace.]--Now that all this should be a cheat
is impossible--that is, it is impossible that believers should thus
have peace with God through the blood of his cross, he having not
paid full price to God for them; especially if you consider that
the authors of this peace are all the three in the Godhead, and
that upon a double account.
1. In that they have given us a gospel of peace (Rom 10:15). Or a
new testament which propoundeth peace with God through the redemption
that is in Christ. Now as this is called the gospel of peace, so
it is called the gospel of God (1 Thess 2:9). The gospel of Christ
(Rom 15:19; 2 Thess 1:8). A gospel indited by the Holy Ghost (1
Thess 4:8). I say, therefore, that redemption and salvation being
that through Christ, and the truth thereof proclaimed by the
Father, the Word, and the Holy Ghost, in the word of the truth of
the gospel, it must needs be that we who believe shall be saved,
'if we hold fast the confidence and the rejoicing of the hope firm
unto the end.'
2. As the three in the Godhead are the authors of this peace by
inditing for us the gospel of peace, or the good tidings of salvation
by Jesus Christ, so they are the authors of our peace by working
with that word of the gospel in our hearts. And hence, (1.) The
Father is called the God of peace, 'Now the God of peace be with
you all' (Rom 15:33). 'And the very God of peace sanctify you'
(1 Thess 5:23). And because he is the God of peace, therefore he
filleth those that believe in his Christ with joy and peace through
believing (Rom 15:13). (2.) Again, Christ is called the Prince of
peace; therefore the prayer is, 'Grace unto you, and peace, from
God our Father, and the Lord Jesus Christ' (2 Thess 1:2). (3.) The
Holy Ghost also is the author of this peace, this inward peace, even
'righteousness and peace, and joy in the Holy Ghost' (Rom 14:17).
And I say, as I also already have said, the procuring or meritorious
cause of this peace is the doings and sufferings of Christ; therefore
by his doings and sufferings he paid full price to God for sinners,
and obtained eternal redemption for them; else God would never have
indited a proclamation of peace for them, and the tenor of that
proclamation to be the worthiness of the Lord Jesus; yea, he would
never have wrought with that word in the heart of them that believe,
to create within them peace, peace.
Second. [Holiness.] As peace with God is an evidence--the blood of
Christ being the cause thereof--that Christ hath by it paid full
price to God for sinners, so holiness in their hearts, taking its
beginning from this doctrine, makes its fifth demonstration of
double strength.
1. That holiness, true gospel holiness, possesseth our hearts by
this doctrine it is evident, because the ground of holiness, which
is the Spirit of God in us, is ministered to us by this doctrine.
When the apostle had insinuated that the Galatians were bewitched
because they had turned from the doctrine of Christ crucified, he
demands of them whether 'they received the Spirit by the works of
the law, or by the hearing of faith?' (Gal 3:1-4). That is, whether
the Spirit took possession of their souls by their obedience to
the ten commandments, or by their giving credit to the doctrine of
the forgiveness of their sins by faith in this crucified Christ,
strongly concluding, not by the law, but by the hearing or preaching
of faith--that is, of the Lord Jesus as crucified, who is the object
of faith.
2. As this doctrine conveyeth the ground or groundwork, which is
the Spirit, so also it worketh in the heart those three graces,
faith, hope, love, all which as naturally purify the heart from
wickedness as soap and nitre cleanseth the cloth. He purified 'their
hearts by faith,' by faith in Christ's blood. 'And every man that
hath this hope in him, purifieth himself, even as he is pure.' And
also love, you shall see what that doth if you look into the text
(Acts 15:9; 1 John 3:3,4; 1 Cor 13). Now, I say, this faith groundeth
itself in the blood of Christ; hope waiteth for the full enjoyments
of the purchase of it in another world; and love is begot, and
worketh by the love that Christ hath expressed by his death, and by
the kindness he presented us with in his heart's blood (Rom 3:24;
1 Cor 15:19; 2 Cor 5:14).
Besides, what arguments so prevailing as such as are purely gospel?
To instance a few--(1.) What stronger than a free forgiveness of
sins? 'A certain man had two debtors, the one owed five hundred
pence, and the other fifty; and when they had nothing to pay, he
frankly forgave them both; tell me therefore which of them will
love him most?' (Luke 7:41,42,47). (2.) What stronger argument to
holiness than to see that though forgiveness comes free to us, yet
it cost Christ Jesus heart-blood to obtain it for us. 'Herein is
love, not that we loved God, but that he loved us, and sent his
Son to be the propitiation for our sins.' And this love of God
in giving his Christ, and of Christ in dying for us, there is no
argument stronger to prevail with a sensible and awakened sinner
to judge 'he should live to him that died for him, and rose again'
(2 Cor 5:15). (3.) What stronger argument to holiness than this:
'If any man sin, we have an advocate with the Father, Jesus Christ
the righteous?' (1 John 2:1). Unsanctified and graceless wretches
know not how to use these words of God; the hypocrites also fly in
our faces because we thus urge them; but a heart that is possessed
with gospel ingenuity, or, to speak more properly, that is possessed
with gospel grace, and with divine considerations, cries, If it
be thus, O let me never sin against God, 'for the love of Christ
constraineth me' (2 Cor 5:14). (4.) What greater argument to
holiness than to see the holy Scriptures so furnished with promises
of grace and salvation by Christ, that a man can hardly cast his
eye into the Bible but he espieth one or other of them? Who would
not live in such a house, or be servant to such a prince, who,
besides his exceeding in good conditions, hath gold and silver as
common in his palace as stones are by the highway side? 'Having,
therefore, these promises, dearly beloved, let us cleanse ourselves
from all filthiness of the flesh and spirit, perfecting holiness
in the fear of God' (2 Cor 7:1). (5.) What greater argument
to holiness than to have our performances, though weak and infirm
from us, yet accepted of God in Jesus Christ (1 Peter 2:4-6). (6.)
What greater argument to holiness than to have our soul, our body,
our life, hid and secured with Christ in God? 'Mortify therefore
your members which are upon the earth, fornication, uncleanness,
inordinate affection, evil concupiscence, and covetousness, which
is idolatry' (Col 3:1-5). (7.) What greater argument to holiness
than to be made the members of the body, of the flesh, and of the
bones of Jesus Christ? 'Shall I then take the members of Christ,
and make them the members of an harlot? God forbid' (Eph 5:30; 1
Cor 6:15).
Now all these, and five times as many more, having their foundation
in the love, blood, and righteousness of Christ, and operating in
the soul by faith, are the great arguments unto that holiness to
which is annexed eternal life. It is worth our observing, that in
Acts 26:18, the inheritance belongs 'to them which are sanctified
by faith in Jesus Christ'; for all other pretences to holiness, they
are but a stolen semblance of that which is true and acceptable,
though it is common for even that which is counterfeit to be called
by the deluded the true, and to be reckoned to be in them that are
utter strangers to faith, and the holiness that comes by faith. 'But
whosoever compoundeth any like it, or whosoever putteth any of it
upon a stranger, shall even be cut off from his people' (Exo 30:23).
God knoweth which is holiness that comes by faith in forgiveness of
sins, and acceptance with God through Christ; and God knows which
is only such feignedly; and accordingly will he deal with sinners
in that great day of God Almighty.
THE SIXTH DEMONSTRATION.
SIXTH. That Jesus Christ, by what he hath done, hath paid full price
to God for sinners, and obtained eternal redemption for them, is
evident, because prayers are accepted of God only upon the account
and for the sake of the name of Jesus Christ--'Verily, verily,
I say unto you, whatsoever ye shall ask the Father in my name, he
will give it you' (John 16:23). In my name, in the name of Jesus
Christ of Nazareth, in the name of him that came into the world
to save sinners, by dying for them a grievous, bloody death; in
his name that hath by himself put away sin, and brought unto God
acceptable righteousness for sinners; in his name. Why in his name,
if he be not accepted of God? why in his name if his undertakings
for us are not well-pleasing to God? But by these words, 'in
my name,' are insinuated that his person and performances, as our
undertaker, are accepted by the Father of spirits. We may not go
in our own names, because we are sinners; not in the name of one
another, because all are sinners. But why not in the name of an
angel? Because they are not those that did undertake for us; or
had they, they could not have done our work for us. 'He putteth no
trust in his saints, yea, the heavens are not clean in his sight'
(Job 4:18, 15:15). It may further be objected--
Since Jesus Christ is God, equal with the Father, and so hath
naturally the same power to give us the Father, why should the
Father rather than the Son be the great giver to the sinners of the
world? and why may we not go to Christ in the name of the Father,
as well as to the Father in the name of Christ? I say, how can
these things be solved, but by considering that sin and justice
put a necessity upon it that thus must our salvation be obtained.
Sin and justice could not reconcile, nor could a means be found out
to bring the sinner and a holy God together, but by the intercepting
of the Son, who must take upon him to answer justice, and that by
taking our sins from before the face of God by bloody sacrifice, not
by blood of others, as the high-priests under the law--'For every
high-priest is ordained to offer gifts and sacrifices; wherefore
it is of necessity that this man have somewhat also to offer' (Heb
8:3). Which offering and sacrifice of his being able to perfect
for ever them that are sanctified and set apart for eternal life,
therefore the name of the person that offered--even Jesus, made of
God a high-priest--is acceptable with God; yea, therefore is he
made for ever, by his doing for us, the appeaser of the justice
of God, and the reconciler of sinners to him. Hence it is that HIS
name is that which it behoveth us to mention when we come before
God, for what God hath determined in his counsels of grace to bestow
upon sinners, because for his name's sake he forgiveth them. 'I
write unto you, little children, because your sins are forgiven you
for his name's sake' (1 John 2:12). 'To him give all the prophets
witness, that through his name, whosoever believeth in him shall
receive remission of sins' (Acts 10:43).
They therefore that would obtain the forgiveness of sins must ask
it of God, through the name of Jesus; and he that shall sensibly
and unfeignedly do it, he shall receive the forgiveness of
them--'Whatsoever ye shall ask the Father in my name, he will give
it you.' Hence it is evident that he hath not only paid full price
to God for them, but also obtained eternal redemption for them.
And it is observable, the Lord Jesus would have his disciples
make a proof of this, and promiseth that if they do, they shall
experimentally find it so--'Hitherto,' saith he, 'have ye asked
nothing in my name: ask, and ye shall receive, that your joy may
be full' (John 16:24). As who should say, O my disciples, you have
heard what I have promised to you, even that my Father shall do
for you whatsoever ye shall ask him in my name. Ask now, therefore,
and prove me, if I shall not make my words good: ask, I say, what
you need, and see if you do not receive it to the joying of your
hearts. 'At that day ye shall ask in my name, and I say not unto
you that I will pray the Father for you.' I do not bid you ask in
my name as if the Father was yet hard to be reconciled, or unwilling
to accept you to mercy; my coming into the world was the design
of my Father, and the effect of his love to sinners; but there is
sin in you and justice in God; therefore that you to him might be
reconciled, I am made of my Father mediator; wherefore ask in my
name, for 'there is none other name under heaven given among men
whereby we must be saved' (Acts 4:12). Ask in my name; love is
let out to you through me; it is let out to you by me in a way of
justice, which is the only secure way for you. Ask in my name, and
my Father will love you--'The Father himself loveth you, because
ye have loved me, and have believed that I came out from God' (John
16:27). My Father's love is set first upon me, for my name is chief
in his heart, and all that love me are beloved of my Father, and
shall have what they need, if they ask in my name.
But, I say, what cause would there be to ask in his name more than
in the name of some other, since justice was provoked by our sin,
if he had not undertook to make up the difference that by sin was
made betwixt justice and us? For though there be in this Jesus
infinite worth, infinite righteousness, infinite merit, yet if he
make not with these interest for us, we get no more benefit thereby
than if there were no mediator. But this worth and merit is in him
for us, for he undertook to reconcile us to God; it is therefore
that his name is with God so prevailing for us poor sinners, and
therefore that we ought to go to God in his name. Hence, therefore,
it is evident that Jesus Christ hath paid full price to God for
sinners, and obtained eternal redemption for them.
THE SEVENTH DEMONSTRATION.
SEVENTH. That Jesus Christ, by what he hath done, hath paid full
price to God for sinners, &c., is evident, because we are commanded
also to give God thanks in his name--'By him, therefore, let us offer
the sacrifice of praise to God continually, that is, the fruit of
our lips, giving thanks to his name' (Heb 3:15).
'By him therefore.' Wherefore? Because he also, that he might
'sanctify us with his own blood, suffered without the gate' (v 12).
He sanctified us with his blood; but why should the Father have
thanks for this? Even because the Father gave him for us, that he
might die to sanctify us with his blood--'Giving thanks unto the
Father, which hath made us meet to be partakers of the inheritance
of the saints in light; who hath delivered us from the power of
darkness, and hath translated us into the kingdom of his dear Son;
in whom we have redemption through his blood, even the forgiveness
of sins' (Col 1:12-14). The Father is to be thanked, for the
contrivance was also his; but the blood, the righteousness, or
that worthiness, for the sake of which we are accepted of God, is
the worthiness of his own dear Son. As it is meet, therefore, that
God should have thanks, so it is necessary that he have it in his
name for whose sake we indeed are accepted of him.
Let us therefore by him offer praise first for the gift of his Son,
and for that we stand quit through him in his sight, and that in
despite of all inward weakness, and that in despite of all outward
enemies.
When the apostle had taken such a view of himself as to put himself
into a maze, with an outcry also, 'Who shall deliver me?' he quiets
himself with this sweet conclusion, 'I thank God through Jesus
Christ' (Rom 7:24,25). He found more in the blood of Christ to
save him than he found in his own corruptions to damn him; but that
could not be, had he not paid full price for him, had he not obtained
eternal redemption for him. And can a holy and just God require
that we give thanks to him in his name, if it was not effectually
done for us by him?
Further, when the apostle looks upon death and the grave, and
strengtheneth them by adding to them sin and the law, saying, 'The
sting of death is sin, and the strength of sin is the law,' he
presently addeth, 'But thanks be to God, which giveth us the victory,
through Jesus Christ' (1 Cor 15)--the victory over sin, death, and
the law, the victory over these through our Lord Jesus Christ: but
God hath given us the victory; but it is through our Lord Jesus
Christ, through his fulfilling the law, through his destroying death,
and through his bringing in everlasting righteousness. Elisha said
to the king of Israel, that had it not been that he regarded the
presence of Jehoshaphat, he would not look to him nor regard him
(2 Kings 3:14); nor would God at all have looked to or regarded
thee, but that he respected the person of Jesus Christ.
'Let the peace of God [therefore] rule in our hearts, to the which
also ye are called in one body; and be ye thankful' (Col 3:15). The
peace of God, of that we have spoken before. But how should this
rule in our hearts? He by the next words directs you--'Let the
word of Christ dwell in you richly'--that is, the word that makes
revelation of the death and blood of Christ, and of the peace that
is made with God for you thereby.
'Giving thanks always for all things unto God and the Father,
in the name of our Lord Jesus Christ' (Eph 5:20). For all things;
for all things come to us through this name Jesus--redemption,
translation, the kingdom, salvation, with all the good things
wherewith we are blessed.
These are the works of God; he gave his Son, and he brings us to
him, and puts us into his kingdom--that is, his true body, which
Jeremiah calleth a putting among the children, and a 'giving us a
goodly heritage of the hosts of nations' (Jer 3:19; John 6).
'Now thanks be unto God, which always causeth us to triumph in
Christ' (2 Cor 2:14).
See here our cause of triumph is through Christ Jesus; and God causeth
us through him to triumph, first and chiefly, because Christ Jesus
hath done our work for us, hath pleased God for our sins, hath
spoiled the powers of darkness. God gave Jesus Christ to undertake
our redemption; Christ did undertake it, did engage our enemies,
and spoiled them--He 'spoiled principalities and powers, and made
a show of them openly, triumphing over them' upon the cross (Col
2:14,15). Therefore it is evident that he paid full price to God
for sinners with his blood, because God commands us to give thanks
to him in his name, through his name--'And whatsoever ye do in
word or deed, do all in the name of the Lord Jesus, giving thanks
to God and the Father by him' (Col 3:17).
Take this conclusion from the whole: no thanks are accepted of God
that come not to him in the name of his Son; his Son must have the
glory of conveying our thanks to God, because he was he that by
his blood conveyeth his grace to us.
THE EIGHTH DEMONSTRATION.
EIGHTH. In the next place, that Jesus Christ, by what he hath
done, hath paid full price to God for sinners, and obtained eternal
redemption for them, is evident, because we are exhorted to wait
for, and to expect, the full and glorious enjoyment of that eternal
redemption, at the second coming of the Lord from heaven--'Let your
loins by girded about, and your lights burning; and ye yourselves
like unto men that wait for their Lord,--that when he cometh and
knocketh, they may open unto him immediately' (Luke 12:35,36).
Jesus Christ hath obtained by his blood eternal redemption for
us, and hath taken it up now in the heavens, is, as I have showed,
preparing for us there everlasting mansions of rest; and then he
will come again for us. This coming is intended in this text, and
this coming we are exhorted to wait for; and that I may more fully
show the truth of this demonstration, observe these following
texts--
First. It is said, he shall choose our inheritance for us--'He
shall choose our inheritance for us; the excellency of Jacob whom
he loved. Selah. God is gone up with a shout,' &c. (Psa 47:4,5). These
latter words intend the ascension of Jesus Christ; his ascension,
when he had upon the cross made reconciliation for iniquity; his
ascension into the heavens to prepare our mansions of glory for
us; for our inheritance is in the heavens; our house, our hope, our
mansion-house, and our incorruptible and undefiled inheritance is
in heaven (2 Cor 5:1,2; Col 1:5,6; John 14:1,2; 1 Peter 1:3-5).
This is called the eternal inheritance, of which we that are called
have received the promise already (Heb 9:14,15).
This inheritance, I say, he is gone to choose for us in the heavens,
because by his blood he obtained it for us (Heb 9:12). And this
we are commanded to wait for; but how ridiculous, yea, how great
a cheat would this be, had he not by his blood obtained it for us.
Second. 'We wait for his Son from heaven, whom he raised from the
dead, even Jesus [Christ], which delivered us from the wrath to
come' (1 Thess 1:10). He delivered us by his blood, and obtained
the kingdom of heaven for us, and hath promised that he would go
and prepare our places, and come again and fetch us thither--'And
if I go and prepare a place for you, I will come again, and receive
you unto myself, that where I am, there ye may be also' (John
14:3). This, then, is the cause that we wait for him, we look for
the reward of the inheritance at his coming who have served the
Lord Christ in this world.
Third. 'For our conversation is in heaven, from whence also we
look for the Saviour, the Lord Jesus Christ' (Phil 3:20). We look
for him to come yet as a Saviour--a Saviour he was at his first
coming, and a Saviour he will be at his second coming. At his first
coming, he bought and paid for us; at his second coming, he will
fetch us to himself. At his first coming, he gave us promise of
the kingdom; at his second coming, he will give us possession of
the kingdom. At his first coming, he also showed us how we should
be, by his own transfiguration; at his second coming, 'he will
change our vile body, that it may be fashioned like unto his glorious
body' (Phil 3:21).
Fourth. Hence therefore it is that his coming is called our blessed
hope--'Looking for that blessed hope, and the glorious appearing
of the great God and our Saviour Jesus Christ' (Titus 2:13). A
blessed hope indeed, if he hath bought our persons with his blood,
and an eternal inheritance for us in the heavens; a blessed hope
indeed, if also at his coming we be certainly carried thither.
No marvel, then, if saints be bid to wait for it, and if saints
themselves long for it. But what a disappointment would these
waiting believers have, should all their expectations be rewarded
with a fable! and the result of their blessed hope can amount to
no more, if our Saviour the Lord Jesus Christ either denieth to
come, or coming, bringeth not with him the hope, the blessed hope
that is laid up for us in heaven, whereof we have certainly been
informed by 'the word of the truth of the gospel' (Col 1:5).
Fifth. 'For Christ was once offered to bear the sins of many; and
unto them that look for him shall he appear the second time without
sin unto salvation' (Heb 9:28). Here we have it promised that he
shall come, that he shall appear the second time, but not with sin,
as he did before--to wit, with and in the sin of his people, when
he bare them in his own body; but now without sin, for he before
did put them away by the sacrifice of himself. Now, then, let the
saints look for him, not to die for the purchasing of their persons
by blood, but to bring to them, and to bring them also to that
salvation that before when he died he obtained of God for them by
his death.
These things are to be expected therefore by them that believe in
and love Jesus Christ, and that from faith and love serve him in
this world; they are to be expected by them, being obtained for
them by Jesus Christ. And he shall give the crown, saith Paul,
'not to me only, but to all them also that love his appearing' (2
Tim 4:8,9).
Now forasmuch as this inheritance in the heavens is the price,
purchase, and reward of his blood, how evidently doth it appear
that he hath paid full price to God for sinners! Would God else
have given him the heaven to dispose of to us that believe, and
would he else have told us so? Yea, and what comfort could we have
to look for his coming, and kingdom, and glory as the fruits of
his death, if his death had not for that purpose been sufficiently
efficacious? O 'the sufferings of Christ, and the glory that shall
follow!' (1 Peter 1:11).
THE NINTH DEMONSTRATION.
NINTH. That Jesus Christ, by what he hath done, hath paid full price
to God for sinners, and obtained eternal redemption for sinners, is
evident, because of the threatenings wherewith God hath threatened,
and the punishments wherewith he punisheth those that shall refuse
to be saved by Christ, or seek to make insignificant the doctrine
of righteousness by faith in him.
This demonstration consisteth of three parts--First. It suggesteth
that some refuse to be justified or saved by Christ, and also seek
to make insignificant the doctrine of righteousness by faith in
him. Second. That God doth threaten these. Third. That God will
punish these.
[First.] That some refuse to be saved by Christ is evident from
many texts. He is the stone which the builders have rejected; he is
also disallowed of men; the Jews stumble at him, and to the Greeks
he is foolishness; both saying, This man shall not rule over us,
or, How can this man save us? (Psa 118:22; Matt 21:44; Luke 19:14;
1 Cor 1:23; 1 Peter 2:4).
The causes of men's refusing Christ are many--1. Their love to sin.
2. Their ignorance of his excellency. 3. Their unbelief. 4. Their
deferring to come to him in the acceptable time. 5. Their leaning
to their own righteousness. 6. Their entertaining damnable doctrines.
7. Their loving the praise of men. 8. The meanness of his ways, his
people, &c. 9. The just judgment of God upon them. 10. The kingdom
is given to others.
Now these, as they all refuse him, so they seek, more or less, some
practically, others in practice and judgment also, to make insignificant
the doctrine of righteousness by faith in him. One does it by
preferring his sins before him. Another does it by preferring his
righteousness before him. Another dies it by preferring his delusions
before him. Another does it by preferring the world before him.
Now these God threateneth, these God punisheth.
Second. God threateneth them.
1. Whosoever shall 'not hear that prophet shall be destroyed from
amongst the people' (Acts 3:23). The prophet is Jesus Christ; the
doctrine that he preached was, that he would lay down his life for
us, that he would give us his flesh to eat, and his blood to drink
by faith; and promised, that if we did eat his flesh, and drink his
blood, we should have eternal life. He therefore that seeth not,
or that is afraid to venture his soul for salvation on the flesh
and blood of Christ by faith, he refuseth this prophet, he heareth
not this prophet, and him God hath purposed to cut off. But would
God thus have threatened, if Christ by his blood, and the merits of
the same, had not paid full price to God for sinners, and obtained
eternal redemption for them?
2. 'Sit thou at my right hand, until I make thine enemies thy
footstool' (Psa 110:1; Matt 22:44; Heb 1:13). The honour of sitting
at God's right hand was given him because he died, and offered his
body once for all. 'This man, after he had offered one sacrifice for
sins for ever, sat down on the right hand of God, from henceforth
expecting till his enemies be made his footstool' (Heb 10:12,13).
Expecting, since God accepted his offering, that those that refused
him should be trodden under foot; that is, sunk by him into and
under endless and insupportable vengeance. But would God have given
the world such an account of his sufferings, that by one offering
he did perfect for ever them that are sanctified? yea, and would he
have threatened to make those foes his footstool that shall refuse
to venture themselves upon his offering--for they are indeed his
foes--had not his eternal Majesty been well pleased with the price
he paid to God for sinners; had he not obtained eternal redemption
for them?
3. He shall come 'from heaven with his mighty angels, in flaming
fire, taking vengeance on them that know not God, and that obey
not the gospel of our Lord Jesus Christ' (2 Thess 1:7,8).
Here he expressly telleth us wherefore they shall be punished;
because 'they know not God, and obey not the gospel of our Lord
Jesus Christ'; where also is notably intimated that he that obeyeth
not the gospel of Christ knoweth not God, neither in his justice
nor mercy. But what is the gospel of our Lord Jesus Christ but
good tidings of good things--to wit, forgiveness of sins by faith
in his blood, an inheritance in heaven by faith in his blood, as
the whole of all the foregoing discourse hath manifested? Now, I
say, can it be imagined that God would threaten to come upon the
world with this flaming, fiery vengeance to punish them for their
non-subjection to his Son's gospel, if there had not been by
himself paid to God full price for the souls of sinners, if he had
not obtained eternal redemption by his blood for sinners?
4. 'And Enoch also, the seventh from Adam, prophesied of these,
saying, Behold, the Lord cometh with ten thousand of his saints,
to execute judgment upon all, and to convince all that are ungodly
among them of all their ungodly deeds, which they have ungodly
committed, and of all their hard speeches which ungodly sinners
have spoken against him' (Jude 14,15).
The Lord that is here said to come with ten thousands of his saints
is Jesus Christ himself; and they that come with him are called
his saints, because given to him by the Father, for the sake of the
shedding of his blood. Now in that he is said to come to execute
judgment upon all, and especially those that speak hard speeches
against him, it is evident that the Father tendereth his name,
which is Jesus, a Saviour, and his undertaking for our redemption;
and as evident that the hard speeches intended by the text are
such as vilify him as Saviour, counting the blood of the covenant
unholy, and trampling him that is Prince of the covenant under the
feet of their reproachful language; this is counted a putting of
him to open shame, and a despising the riches of his goodness (Heb
6:10; Rom 2). Time would fail to give you a view of the revilings,
despiteful sayings, and of the ungodly speeches which these
abominable children of hell let fall in their pamphlets, doctrines,
and discourses against the Lord the King. But the threatening is,
he shall 'execute judgment upon them for all their ungodly deeds,
and for all the hard speeches which ungodly sinners have spoken
against him.'
5. 'Beware therefore, lest that come upon you which is spoken of in
the prophets; Behold, ye despisers, and wonder, and perish: for I
work a work in your days, a work which you shall in no wise believe,
though a man declare it unto you' (Acts 13:40,41).
This work is the same we have been all this while treating of--to
wit, redemption by the blood of Christ for sinners, or that Christ
hath paid full price to God for sinners, and obtained eternal
redemption for them. This is manifest from verses 23 to 29 of this
chapter.
Now, observe, there are and will be despisers of this doctrine, and
they are threatened with the wrath of God--'Behold, ye despisers,
and wonder, and perish.' But would God so carefully have cautioned
sinners to take heed of despising this blessed doctrine, and have
backed his caution with a threatening that they shall perish, if
they persist, had not he himself received by the blood of Christ
full price for the souls of sinners?
Third. As God threateneth, so he punisheth those that refuse his
Son, or that seek to vilify or make insignificant the doctrine of
righteousness by faith in him.
1. He punished them with the abidings of his wrath--'He that believeth
not the Son shall not see life, but the wrath of God abideth on
him' (John 3:36).
The wrath of God for men; for sin stands already condemned by
the law; and the judgment is, that they who refuse the Lord Jesus
Christ shall have this wrath of God for ever lie and abide upon
them; for they want a sacrifice to pacify wrath for the sin they
have committed, having resisted and refused the sacrifice of the
body of Christ. Therefore it cannot be that they should get from
under their present condition who have refused to accept of the
undertaking of Christ for them.
Besides, God, to show that he taketh it ill at the hands of sinners
that they should refuse the sacrifice of Christ, hath resolved
that there shall be no more sacrifice for sin. Therefore 'if we sin
willfully after that we have received the knowledge of the truth,
there remaineth no more sacrifice for sins' (Heb 10:26). God doth
neither appoint another, neither will he accept another, whoever
brings it. And here those sayings are of their own natural force:
'How shall we escape if we neglect so great salvation?' And again,
'See that ye refuse not him that speaketh. For if they escaped not
who refused him that spake on earth (Moses), much more shall not
we escape, if we turn away from him (Christ) that speaketh from
heaven' (Heb 2:3, 12:25).
This therefore is a mighty demonstration that Christ by what he
hath done hath paid full price to God for the souls of sinners,
because God so severely threateneth, and also punisheth them that
refuse to be justified by his blood: he threateneth, as you have
heard, and punisheth, by leaving such men in their sins, under his
heavy and insupportable vengeance here.
2. 'He that believeth not shall be damned,' damned in hell-fire
(Mark 16:16). 'He that believeth not.' But what should he believe?
Why,
(1.) That Jesus is the Saviour. 'If,' saith he, 'ye believe not
that I am he, ye shall die in your sins.'
(2.) He that believeth not that he [Jesus] hath undertaken and
completely perfected righteousness for us, shall die in his sins,
shall be damned, and perish in hell-fire; for such have no cloak for
their sin, but must stand naked to the show of their shame before
the judgment of God, that fearful judgment. Therefore, after he
had said, 'there remaineth' for such 'no more sacrifice for sin,'
he adds, 'but a certain fearful looking for of judgment'; there
is for them left nothing but the judgment of God, and his fiery
indignation, which shall devour the adversaries. 'He that despised
Moses' law died without mercy under two or three witnesses; of how
much sorer punishment, suppose ye, shall he be thought worthy, who
hath trodden under foot the Son of God, and hath counted the blood
of the covenant, wherewith he was sanctified, an unholy thing, and
hath done despite unto the Spirit of grace' (Heb 10:28,29).
See here, if fury comes not up now into the face of God; now is
mention made of his fearful judgment and fiery indignation. Now, I
say, is mention made thereof, when it is suggested that some have
light thoughts of him, count his blood unholy, and trample his
sacrificed body under the feet of their reproaches; now is he a
consuming fire, and will burn to the lowest hell. 'For we know him
that hath said, Vengeance belongeth unto me, I will recompense,
saith the Lord. And again, The Lord shall judge his people' (Heb
10:30). These words are urged by the Holy Ghost on purpose to beget in
the hearts of the rebellious reverend thoughts, and a high esteem
of the sacrifice which our Lord Jesus offered once for all upon
Mount Calvary unto God the Father for our sins; for that is the
very argument of the whole epistle.
It is said to this purpose, in one of Paul's epistles to the
Thessalonians, that because men receive not the love of the truth,
that they might be saved; 'for this cause God shall send them
strong delusion, that they should believe a lie; that they might
be damned' (2 Thess 2:11,12).
'The truth' mentioned in this place is Jesus Christ. 'I am the
truth,' saith he (John 14:6). The love of the truth is none else
but the love and compassion of Jesus Christ in shedding his blood
for man's redemption. 'Greater love hath no man than this, that a
man lay down his life for his friends' (John 15:13). This, then, is
the love of the Truth (of Jesus), that he hath laid down his life
for us. Now, that the rejecters of this love should by this their
rejecting procure such wrath of God against them, that rather than
they shall miss of damnation, himself will choose their delusions
for them, and also give them up to the effectual working of these
delusions, what doth this manifest but that God is displeased with
them that accept not of Jesus Christ for righteousness, and will
certainly order that their end shall be everlasting damnation?
therefore Jesus Christ hath paid full price to God for sinners,
and obtained eternal redemption for them.
THE USE OF THE DOCTRINE.
I come now to make some use of and to apply this blessed doctrine
of the undertaking of Jesus Christ, and of his paying full price to
God for sinners, and of his obtaining eternal redemption for them.
THE FIRST USE.
[FIRST.] By this doctrine we come to understand many things which
otherwise abide obscure and utterly unknown, because this doctrine
is accompanied with the Holy Ghost, that revealer of secrets, and
searcher of the deep things of God (1 Peter 1:2; Eph 1:17; 1 Cor
2). The Holy Ghost comes down with this doctrine as that in which
it alone delighteth; therefore is it called 'the Spirit of wisdom
and revelation in the knowledge' of Jesus Christ. He giveth also
'the light of the knowledge of the glory of God in the face of Jesus
Christ' (2 Cor 4:6). Little of God is known in the world where the
gospel is rejected; the religious Jew and the wise Gentile may see
more of God in a crucified Christ than in heaven and earth besides;
for in him 'are hid all the treasures of wisdom and knowledge,' not
only in his person as God, but also in his undertakings as Mediator
(Col 2:3). Hence Paul telleth us, that he 'determined not to know
anything among' the Corinthians but 'Jesus Christ and him crucified'
(1 Cor 2:2). I say, more of God is revealed to us in this doctrine
than we can see of him in heaven and earth without it.
First. Here is more of his WISDOM seen than in his making and
upholding all the creatures. His wisdom, I say, in devising means
to reconcile sinners to a holy and infinite Majesty; to be a just God,
and YET a Saviour; to be just to his law, just to his threatening,
just to himself, and yet save sinners, can no way be understood
till thou understandest why Jesus Christ did hang on the tree; for
here only is the riddle unfolded, 'Christ died for our sins,' and
therefore can God in justice save us (Isa 45:21). And hence is Christ
called the Wisdom of God, not only because he is so essentially,
but because by him is the greatest revelation of his wisdom towards
man. In redemption, therefore, by the blood of Christ, God is said
to abound towards us in all wisdom (Eph 1:7,8). Here we see the
highest contradictions reconciled, here justice kisseth the sinner,
here a man stands just in the sight of God while confounded at
his own pollutions, and here he that hath done no good hath yet a
sufficient righteousness, even the righteousness of God, which is
by faith of Jesus Christ.
Second. The JUSTICE of God is here more seen than in punishing all
the damned. 'He spared not his own Son,' is a sentence which more
revealeth the nature of the justice of God than if it had said,
He spared not all the world. True, he cast angels from heaven, and
drowned the old world; he turned Sodom and Gomorrah into ashes, with
many more of like nature; but what were all these to the cursing
of his Son? Yea, what were ten thousand such manifestations of his
ireful indignation against sin, to that of striking, afflicting,
chastising, and making the darling of his bosom the object of his
wrath and judgment? Here it is seen he respecteth not persons, but
judgeth sin, and condemneth him on whom it is found; yea, although
on Jesus Christ his well-beloved (Rom 8:32; Gal 3:13).
Third. The mystery of God's WILL is here more seen than in hanging
the earth upon nothing, while he condemneth Christ, though righteous,
and justifieth us, though sinners, while he maketh him to be sin
for us, and us the righteousness of God in him (1 Peter 3:18; 2
Cor 5:20).
Fourth. The POWER of God is here more seen than in making of
heaven and earth; for one to bear, and get the victory over sin,
when charged by the justice of an infinite majesty, in so doing he
showeth the height of the highest power; for where sin by the law
is charged, and that by God immediately, there an infinite majesty
opposeth, and that with the whole of his justice, holiness, and
power; so then, he that is thus charged and engaged for the sin of
the world, must not only be equal with God, but show it by overcoming
that curse and judgment that by infinite justice is charged upon
him for sin.
When angels and men had sinned, how did they fall and crumble before
the anger of God! they had not power to withstand the terror, nor
could there be worth found in their persons or doings to appease
displeased justice. But behold here stands the Son of God before
him in the sin of the world; his Father, finding him there, curseth
and condemns him to death; but he, by the power of his Godhead, and
the worthiness of his person and doings, vanquisheth sin, satisfieth
God's justice, and so becomes the Saviour of the world. Here, then,
is power seen: sin is a mighty thing, it crusheth all in pieces save
him whose Spirit is eternal (Heb 9:14). Set Christ and his sufferings
aside, and you neither see the evil of sin nor the displeasure
of God against it; you see them not in their utmost. Hadst thou
a view of all the legions that are now in the pains of hell, yea,
couldst thou hear their shrieks and groans together at once, and
feel the whole of all their burden, much of the evil of sin and of
the justice of God against it would be yet unknown by thee, for
thou wouldest want power to feel and bear the utmost. A giant shows
not his power by killing of a little child, nor yet is his might
seen by the resistance that such a little one makes, but then
he showeth his power when he dealeth with one like himself; yea,
and the power also of the other is then made manifest in saving
himself from being swallowed up with his wrath. Jesus Christ also
made manifest his eternal power and Godhead, more by bearing and
overcoming our sins, than in making or upholding the whole world;
hence Christ crucified is called 'the power of God' (1 Cor 1:23,24).
Fifth. The LOVE and MERCY of God are more seen in and by this
doctrine than any other way. Mercy and love are seen, in that God
gives us rain and fruitful seasons, and in that he filleth our
hearts with food and gladness; from that bounty which he bestoweth
upon us as men, as his creatures. O! but herein is love made manifest,
in that 'Christ laid down his life for us.' 'And God commendeth
his love toward us, in that, while we were yet sinners, Christ died
for us' (1 John 3:16; Rom 5:8).
Never love like this, nor did God ever give such discovery of his
love from the beginning to this day. 'Herein is love, not that
we loved God, but that he loved us, and sent his Son to be the
propitiation for our sins' (1 John 4:10).
Here is love, that God sent his Son, his darling, his Son that never
offended, his Son that was always his delight! Herein is love, that
he sent him to save sinners, to save them by bearing their sins,
by bearing their curse, by dying their death, and by carrying their
sorrows! Here is love, in that while we were yet enemies, Christ
died for us; yea, here is love, in that while 'we were yet without
strength, Christ died for the ungodly' (Rom 5:6).
THE SECOND USE.
[SECOND.] But as this doctrine giveth us the best discovery of
God, so also it giveth us the best discovery of ourselves and our
own things.
First. It giveth us the best discovery of ourselves. Wouldst thou
know, sinner, what thou art? look up to the cross, and behold a
weeping, bleeding, dying Jesus: nothing could do but that, nothing
could save thee but his blood; angels could not, saints could not,
God could not, because he could not lie, because he could not deny
himself. What a thing is sin, that it should sink all that bear
its burden! yea, it sunk the Son of God himself into death and the
grave, and had also sunk him into hell-fire for ever had he not
been the Son of God, had he not been able to take it on his back,
and bear it away! O this Lamb of God! Sinners were going to hell,
Christ was the delight of his Father, and had a whole heaven to
himself; but that did not content him, heaven could not hold him;
he must come into the world to save sinners (1 Tim 1:15). Aye, and
had he not come, thy sins had sunk thee, thy sins had provoked the
wrath of God against thee, to thy perdition and destruction for
ever. There is no man but is a sinner, there is no sin but would
damn an angel, should God lay it to his charge. Sinner, the doctrine
of Christ crucified crieth therefore aloud unto thee, that sin
hath made thy condition dreadful. See yourselves, your sin, and
consequently the condition that your souls are in, by the death and
blood of Christ; Christ's death giveth us the most clear discovery
of the dreadful nature of our sins. I say again, if sin be so
dreadful a thing as to break the heart of the Son of God, for so he
said it did, how shall a poor, wretched, impenitent, damned sinner
wrestle with the wrath of God? Awake, sinners; you are lost, you
are undone, you are damned, hell-fire is your portion for ever,
if you abide in your sins, and be found without a Saviour in the
dreadful day of judgment.
Second. For your good deeds cannot help you; the blood of Christ
tells you so. For by this doctrine, 'Christ died for our sins,'
God damneth to death and hell the righteousness of the world.
Christ must die, or man be damned. Where is now any room for the
righteousness of men? room, I say, for man's righteousness, as to
his acceptance and justification? Bring, then, thy righteousness
to the cross of Jesus Christ, and in his blood behold the demands
of justice; behold them, I say, in the cries and tears, in the
blood and death of Jesus Christ. Look again, and behold the person
dying; such an one as never sinned nor offended at any time, yet
he dies. Could a holy life, an innocent, harmless conversation,
have saved one from death, Jesus had not died. But he must die;
sin was charged, therefore Christ must die.
Men, therefore, need to go no further to prove the worth of their
own righteousness than to the death of Christ; they need not be
waiting to seek in that matter till they stand before the judgment-seat.
Quest. But how should I prove [or try] the goodness of mine own
righteousness by the death and blood of Christ?
Answ. Thus: if Christ must die for sin, then all thy righteousness
cannot save thee. 'If righteousness come by the law, then Christ
is dead in vain' (Gal 2:21). By this text it is manifest that
either Christ died in vain, or thy righteousness is vain. If thy
righteousness can save thee, then Christ died in vain; if nothing
below or besides the death of Christ could save thee, then thy
righteousness is in vain; one of the two must be cast away, either
Christ's or thine. Christ crucified to save the world, discovereth
two great evils in man's own righteousness; I mean, when brought
for justification and life. 1. It opposeth the righteousness of
Christ. 2. It condemneth God of foolishness.
1. It opposeth the righteousness of Christ, in that it seeketh
itself to stand where should the righteousness of Christ--to wit,
in God's affection for the justification of thy person; and this
is one of the highest affronts to Christ that poor man is capable
to give him: right worthily, therefore, doth the doctrine of the
gospel damn the righteousness of men, and promiseth the kingdom of
God to publicans and harlots rather.
2. It condemneth God of foolishness; for if works of righteousness
which we can do can justify from the curse of the law in the sight
of God, then are not all the treasures of wisdom found in the heart
of God and Christ; for this dolt-headed sinner hath now found out
a way of his own, unawares to God, to secure his soul from wrath
and vengeance; I say, unawares to God, for he never imagined that
such a thing could be; for had he, he would never have purposed
before the world began to send his Son to die for sinners. Christ
is the wisdom of God, as you have heard, and that as he is our
justifying righteousness. God was manifest in the flesh to save us,
is the great mystery of godliness. But wherein lieth the depth of
this wisdom of God in our salvation, if man's righteousness can
save him? (Job 40:10-14).
Yea, wherefore hath God also given it out that there is none other
name given to men under heaven whereby we must be saved? I say again,
why is it affirmed 'without shedding of blood is no remission,' if
man's good deeds can save him?
This doctrine, therefore, of the righteousness of Christ being
rightly preached, and truly believed, arraigneth and condemneth
man's righteousness to hell; it casteth it out as Abraham cast out
Ishmael. Blood, blood, the sound of blood, abaseth all the glory
of it! When men have said all, and showed us what they can, they
have no blood to present God's justice with; yet it is blood that
maketh an atonement for the soul, and nothing but blood can wash
away from us our sins (Lev 17:11; Rev 1:5; Heb 9).
Justice calls for blood, sins call for blood, the righteous law
calls for blood, yea, the devil himself must be overcome by blood.
Sinner, where is now thy righteousness? Bring it before a consuming
fire, for our God is a consuming fire; bring it before the justice
of the law; yea, try if aught but the blood of Christ can save thee
from thy sins, and devils; try it, I say, by this doctrine; go not
one step further before thou hast tried it.
Third. By this doctrine we are made to see the worth of souls. It
cannot be but that the soul is of wonderful price, when the Son of
God will not stick to spill his blood for it. O sinners, you that
will venture your souls for a little pleasure, surely you know not
the worth of your souls. Now, if you would know what your souls
are worth, and the price which God sets them at, read that price by
the blood of Christ. The blood of Christ was spilt to save souls.
'For ye are bought with a price,' and that price none other than
the blood of Christ; 'therefore glorify God in your body and in
your spirit, which are God's (1 Cor 6:20). Sinners, you have souls,
can you behold a crucified Christ, and not bleed, and not mourn,
and not fall in love with him?
THE THIRD USE.
[THIRD.] By this doctrine sinners, as sinners, are encouraged to
come to God for mercy, for the curse due to sin is taken out of
the way. I speak now to sinners that are awake, and see themselves
sinners.
There are two things in special when men begin to be awakened, that
kill their thoughts of being saved. 1. A sense of sin. 2. The wages
due thereto. These kill the heart; for who can bear up under the
guilt of sin? 'If our sins be upon us, and we pine away in them,
how should we then live?' (Eze 33:10). How indeed! it is impossible.
So neither can man grapple with the justice of God. 'Can thine heart
endure, or can thine hands be strong?' They cannot (Eze 22:14).
'A wounded spirit who can bear?' (Prov 18:14). Men cannot, angels
cannot. Wherefore, if now Christ be hid, and the blessing of faith
in his blood denied, woe be to them; such go after Saul and Judas,
one to the sword, and the other to the halter, and so miserably
end their days; for come to God they dare not; the thoughts of that
eternal Majesty strike them through.
But now, present such poor dejected sinners with a crucified Christ,
and persuade them that the sins under which they shake and tremble
were long ago laid upon the back of Christ, and the noise and sense
and fear of damning begins to cease, depart, and fly away; dolors
and terrors fade and vanish, and that soul conceiveth hopes of
life; for thus the soul argueth, Is this indeed the truth of God,
that Christ was made to be sin for me? was made the curse of God for
me? Hath he indeed borne all my sins, and spilt his blood for my
redemption! O Blessed tidings! O welcome grace! 'Bless the Lord,
O my soul, and all that is within me, bless his holy name.' Now is
peace come; now the face of heaven is altered; 'Behold, all things
are become new.' Now the sinner can abide God's presence, yea,
sees unutterable glory and beauty in him; for here he sees justice
smite. While Jacob was afraid of Esau, how heavily did he drive
even towards the promised land? but when killing thoughts were
turned into kissing, and the fears of the sword's point turned into
brother embraces, what says he?--'I have seen thy face as though
it had been the face of God, and thou wast pleased with me' (Gen
33:10).
So and far better is it with a poor distressed sinner at
the revelation of the grace of God through Jesus Christ. 'God was
in Christ, reconciling the world unto himself, not imputing their
trespasses unto them.' O what work will such a word make upon a
wounded conscience, especially when the next words follow--'For he
hath made him to be sin for us, who knew no sin, that we might be
made the righteousness of God in him!'
Now, the soul sees qualifications able to set him quit in the sight
of God; qualifications prepared already. Prepared, I say, already;
and that by God through Christ; even such as can perfectly answer
the law. What doth the law require? If obedience, here it is; if
bloody sacrifice, here it is; if infinite righteousness, here it
is! Now, then, the law condemns him that believes before God no
more; for all its demands are answered, all its curses are swallowed
up in the death and curse Christ underwent.
Object. But reason saith, since personal sin brought the death,
surely personal obedience must bring us life and glory.
Answ. True reason saith so, and so doth the law itself (Rom 10:5);
but God, we know, is above them both, and he in the covenant of
grace saith otherwise; to wit, that 'if thou shalt confess with
thy mouth the Lord Jesus, and shalt believe in thine heart that
God hath raised him from the dead, thou shalt be saved' (Rom 10:9).
Let reason, then, hold its tongue, yea, let the law with all its
wisdom subject itself to him that made it; let it look for sin
where God hath laid it; let it approve the righteousness which
God approveth; yea, though it be not that of the law, but that by
faith of Jesus Christ.
God hath made him our righteousness, God hath made him our sin, God
hath made him our curse, God hath made him our blessing; methinks
this word, 'God hath made it so,' should silence all the world.
THE FOURTH USE.
[FOURTH.] By this doctrine, sufficiency of argument is ministered
to the tempted to withstand hereby the assaults of the devil.
When souls begin to seek after the Lord Jesus, then Satan begins
to afflict and distress, as the Canaanites did the Gibeonites, for
making peace with Joshua (Josh 10:1,6).
There are three things that do usually afflict the soul that is
earnestly looking after Jesus Christ. First. Dreadful accusations
from Satan. Second. Grievous defiling and infectious thoughts.
Third. A strange readiness in our nature to fall in with both.
First. By the first of these, the heart is made continually to
tremble. Hence his temptations are compared to the roaring of a
lion, for as the lion by roaring killeth the heart of his prey, so
doth Satan kill the spirit of these that hearken to him (1 Peter
5:8); for when he tempteth, especially by way of accusation, he
doth to us as Rabshakeh did to the Jews; he speaks to us in our own
language; he speaks our sin at every word, our guilty conscience
knows it; he speaks our death at every word, our doubting conscience
feels it.
Second. Besides this, there doth now arise, even in the heart,
such defiling and foul infectious thoughts that putteth the tempted
to their wits' end; for now it seems to the soul that the very
flood-gates of the flesh are opened, and that to sin there is no
stop at all; now the air seems to be covered with darkness, and
the man is as if he was changed into the nature of a devil; now if
ignorance and unbelief prevail, he concludeth that he is a reprobate,
made to be taken and destroyed.
Third. Now also he feeleth in him a readiness to fall in with every
temptation; a readiness, I say, continually present (Rom 7:21). This
throws all down. Now despair begins to swallow him up; now he can
neither pray, nor read, nor hear, nor meditate on God, but fire
and smoke continually bursteth forth of the heart against him. Now
sin and great confusion puts forth itself in all; yea, the more the
sinner desireth to do a duty sincerely, the further off it always
find itself; for by how much the soul struggleth under these distresses,
by so much the more doth Satan put forth himself to resist, still
infusing more poison, that if possible it might never struggle
more, for strugglings are also as poison to Satan. The fly in the
spider's web is an emblem of the soul in such a condition--the fly
is entangled in the web; at this the spider shows himself; if the
fly stir again, down comes the spider to her, and claps a foot
upon her; if yet the fly makes a noise, then with poisoned mouth
the spider lays hold upon her; if the fly struggle still, then
he poisons her more and more. What shall the fly do now? Why, she
dies, if somebody does not quickly release her. This is the case
of the tempted; they are entangled in the web, their feet and wings
are entangled; now Satan shows himself; if the soul now struggleth,
Satan laboureth to hold it down; if it now shall make a noise, then
he bites with blasphemous mouth, more poisonous than the gall of
a serpent; if it struggle again, then he poisoneth more and more,
insomuch that it needs, at last, must die in the net, if the man,
the lord Jesus, help not out.[6]
The afflicted conscience understands my words.
Further, though the fly in the web is altogether incapable of
looking for relief, yet this awakened, tempted Christian is not.
What must he do therefore? How should he contain hopes of life? If
he look to his heart, there is blasphemy; if he look to his duties,
there is sin; if he strive to mourn and lament, perhaps he cannot;
unbelief and hardness hinder. Shall this man lie down and despair?
No. Shall he trust to his duties? No. Shall he stay from Christ
till his heart is better? No. What then? Let him NOW look to Jesus
Christ crucified, then shall he see his sins answered for, then
shall he see death a-dying, then shall he see guilt borne by another,
and there shall he see the devil overcome. This sight destroys the
power of the first temptation, purifies the heart, and inclines
the mind to all good things.
And to encourage thee, tempted creature, to this most gospel duty,
consider that when Jesus Christ read his commission upon the entering
into his ministry, he proclaimed, 'The Spirit of the Lord is upon
me, because he hath anointed me to preach the gospel to the poor;
he hath sent me to heal the broken-hearted, to preach deliverance
to the captives, and recovering of sight to the blind, to set at
liberty them that are bruised, to preach the acceptable year of
the Lord' (Luke 4:18,19).
These things therefore should the tempted believe; but believing
is now sweating work; for Satan will hold as long as possible, and
only steadfast faith can make him fly. But O, the toil of a truly
gracious heart in this combat! If faith be weak, he can scarce get
higher than his knees; Lord, help! Lord, save! and then down again,
till an arm from heaven takes him up, until Jesus Christ be evidently
set forth crucified for him, and cursed for his sin; for then, and
not till then, the temptation rightly ceaseth, at leastwise for a
season. Now the soul can tend to look about it, and thus consider
with itself: if Christ hath borne my sin and curse, then it is taken
away from me; and seeing thus to take away sin was the contrivance
of the God of heaven, I will bless his name, hope in his mercy, and
look upon death and hell with comfort. 'Thine heart shall meditate
terror,' thou shalt see the land that is very far off (Isa 33:16-18).
THE FIFTH USE.
[FIFTH.] this doctrine makes Christ precious to the believers--'Unto
you therefore which believe, he is precious' (1 Peter 2:7).
This head might be greatly enlarged upon, and branched out into
a thousand particulars, and each one full of weight and glory. 1.
By considering what sin is. 2. By considering what hell is. 3. By
considering what wrath is. 4. By considering what eternity is. 5.
By considering what the loss of a soul is. 6. What the loss of God
is. 7. What the loss of heaven is. 8. And what it is to be in utter
darkness with devils and damned souls for ever and ever. And after
all to conclude, from all the miseries the Lord Jesus delivered
me.
Further, this makes Christ precious, if I consider, in the next
place,
1. How he did deliver me; it was with his life, his blood; it cost
him tears, groans, agony, separation from God; to do it he endured
his Father's wrath, bore his Father's curse, and died thousands of
deaths at once.
2. He did this while I was his enemy, without my desires, without
my knowledge, without my deserts; he did it unawares to me.
3. He did it freely, cheerfully, yea, he longed to die for me;
yea, heaven would not hold him for the love he had to my salvation,
which also he hath effectually accomplished for me at Jerusalem.
Honourable Jesus! precious Jesus! loving Jesus! Jonathan's kindness
captivated David, and made him precious in his eyes for ever. 'I am
distressed for thee, my brother Jonathan,' said he; 'very pleasant
hast thou been unto me; thy love to me was wonderful, passing the
love of women' (2 Sam 1:26). Why, what had Jonathan done? O, he had
delivered David from the wrath of Saul. But how much more should he
be precious to me who hath saved me from death and hell! who hath
delivered me from the wrath of God! 'The love of Christ constraineth
us.' Nothing will so edge the spirit of a Christian as, 'Thou wast
slain, and hast redeemed us to God by thy blood.' This makes the
heavens themselves ring with joy and shouting. Mark the words,
'Thou wast slain, and hast redeemed us to God by thy blood, out of
every kindred, and tongue, and people, and nation; and hast made us
unto our God kings and priests: and we shall reign on the earth.'
What follows now? 'And I beheld, and I heard the voice of many
angels round about the throne, and the beasts and the elders: and
the number of them was ten thousand times ten thousand, and thousands
of thousands; saying with a loud voice, Worthy is the Lamb that
was slain, to receive power, and riches, and wisdom, and strength,
and honour, and glory, and blessing. And every creature which is
in heaven, and on the earth, and under the earth, and such as are
in the sea, and all that are in them, heard I saying, Blessing,
and honour, and glory, and power, be unto him that sitteth upon
the throne, and unto the Lamb, for ever and ever' (Rev 5:9-14).
Thus also is the song, that new song that is said to be sung by
the hundred forty and four thousand which stand with the Lamb upon
Mount Sion, with his Father's name written in their foreheads. These
are also called harpers, harping with their harps: 'And they sung
as it were a new song before the throne, and before the four beasts,
and the elders: and no man could learn that song but the hundred
and forty and four thousand, which were redeemed from the earth'
(Rev 14:1-3).
But why could they not learn that song? Because they were not
redeemed: none can sing of this song but the redeemed; they can
give glory to the Lamb, the Lamb that was slain, and that redeemed
them to God by his blood. It is faith in his blood on earth that
will make us sing this song in heaven. These shoutings and heavenly
songs must needs come from love put into a flame by the sufferings
of Christ.
THE LAST USE.
If all these things be true, what follows but a demonstration of
the accursed condition of those among the religious in these nations
whose notions put them far off from Jesus, and from venturing their
souls upon his bloody death? I have observed such a spirit as this
in the world that careth not for knowing of Jesus; the possessed
therewith do think that it is not material to salvation to venture
upon a crucified Christ, neither do they trouble their heads or
hearts with inquiring whether Christ Jesus be risen and ascended
into heaven, or whether they see him again or no, but rather are
for concluding that there will be no such thing: these men speak
not by the Holly Ghost, for in the sum they call Jesus accursed;
but I doubt not to say that many of them are anathematized of God,
and shall stand so, till the coming of the Lord Jesus, to whom be
glory for ever and ever. Amen.[7]
FOOTNOTES:
1. In this quotation, Bunyan has followed the Genevan or Puritan
version. It was a favourite version with our pilgrim forefathers,
and is in many texts more faithful than our authorized translation;
but, in this passage, our present version is more literal. The same
Hebrew word, to 'break' or 'bruise,' is used as to Satan's head
and the Saviour's heel.--Ed.
2. Genevan or Puritan version.--Ed.
3. 'Common' means public. 'Not doing nor dying in a private capacity,
but in the room and stead of sinners.'--Ed.
4. It was common with the Reformers and Puritans, when condemning
the absurdities of Aquinas and the schoolmen, to call it 'Dunsish
sophistry,' from one of the chief of these writers named Duns,
usually called, from the place of his birth, Duns Scotus.--Ed.
5. The apostle evidently means by 'Christ made sin for us,' that
he was made an offering or sacrifice for our sins. He was made sin
who knew no sin. Our sins were laid upon him; he bore them away
in his own body on the tree. The clean animals sacrificed by the
patriarchs, and under the law, were types of this great sacrifice
of Christ.--Ed.
6. 'I hid myself when I for flies do wait, So doth the devil when
he lays his bait; If I do fear the losing of my prey, I stir me,
and more snares upon her lay, This way and that her wings and legs
I tie, That sure as she is caught, so she must die.'--Bunyan's
Divine Emblems, No. XVIII. 'Dialogue between a spider and a sinner.'
7. Here is faithful dealing! This is a most solemn and awful
appeal to the consciences of those who, forsaking the fountain of
salvation, venture to build their hopes of pardon upon some other
foundation than Jesus Christ, the Rock of Ages. They seek refuge
in lies, which, at the great and trying day, will be fearfully and
swiftly swept away, leaving them, with all their guilt upon their
heads, to suffer under the curse. Reader, do not indulge in vain
imaginations as to whether any sect is here alluded to; Bunyan's
appeal is to persons--to you and me. If WE, either by secret or
open sins, or by carelessness of eternal realities, or by departing
from a simple and entire reliance by faith in the work and merits
of Christ--we trample under foot the blood of the covenant, there
is nothing left us but a fearful looking for of judgment, and
fiery indignation to devour us. May we appeal to our God, Lord, is
it I? Lord, thou knowest that I love thee. O lead me in the way
everlasting.--Ed
***
A TREATISE OF THE FEAR OF GOD;
SHOWING
WHAT IT IS, AND HOW DISTINGUISHED FROM THAT WHICH IS NOT SO.
ALSO, WHENCE IT COMES; WHO HAS IT; WHAT ARE THE EFFECTS; AND WHAT
THE PRIVILEGES OF THOSE THAT HAVE IT IN THEIR HEARTS.
London: Printed for N. Ponder, at the Peacock in the Poultry, over
against the Stocks market: 1679.
ADVERTISEMENT BY THE EDITOR.
"The fear of the Lord is the beginning of wisdom," and "a fountain
of life"--the foundation on which all wisdom rests, as well as the
source from whence it emanates. Upon a principle so vastly important,
all the subtle malignity of Satan has been directed, if possible
to mislead the very elect; while the ungodly and impenitent fall
under his devices. To the mind enlightened by Divine truth, the
difference between a filial fear of offending God and the dread of
punishment is very plain. Still, by the devil's sophistry, some of
the most pious Christians have been puzzled and bewildered. Bunyan
was not ignorant of Satan's devices, and he has roused the energies
of his powerful mind, guided by Divine truth, to render this important
doctrine so clear and easy to be understood, that the believer may
not err.
This rare volume, first published in 1679, soon became so scarce
that Chandler, Wilson, Whitefield, and others, omitted it from
their editions of Bunyan's works. At length it appeared in the more
complete collection by Ryland and Mason, about 1780. Since then,
it has been reprinted, somewhat modernized, by the Tract Society,
from an original copy, discovered by that ardent lover of Bunyan,
the Rev. Joseph Belcher. Of this edition, four thousand copies have
been printed.
The great line of distinction that Bunyan draws is between that
terror and dread of God, as the infinitely Holy One, before whom
all sin must incur the intensity of punishment; and the love of
God, as the Father of mercies, and fountain of blessedness, in the
gift of his Son, and a sense of adoption into his family; by the
influences of which the soul fears to offend him. This fear is purely
evangelical; for if the slightest dependence is placed upon any
supposed good works of our own, the filial fear of God is swallowed
up in dread and terror--for salvation depends upon the perfection
of holiness, without which none can enter heaven, and which can
only be found in Christ.
Mr. Mason, on reading this treatise, thus expressed his feelings--"When
the fear of the Lord is a permanent principle, inwrought in the
soul by the Divine Spirit, it is an undoubted token of election
to life eternal; for the most precious promises are made to God's
fearers, even the blessings of the everlasting covenant. Such are
sure to be protected from every enemy; to be guided by unerring
counsel; and what will crown all, to be beloved of God the Father,
Son, and Holy Ghost; till, by almighty and effectual grace, he will
be translated to those mansions of glory and blessedness prepared
for him, where he will sing the praises of his covenant-God while
eternity endures."
May this be the blessed experience of all those who prayerfully
read this important treatise.
Geo. Offor.
A TREATISE ON THE FEAR OF GOD
"BLESSED IS EVERY ONE THAT FEARETH THE LORD."--PSALM 128:1
"FEAR GOD."--REVELATION 14:7
This exhortation is not only found here in the text, but is in
several other places of the Scripture pressed, and that with much
vehemency, upon the children of men, as in Ecclesiastes 12:13; 1
Peter 1:17, &c. I shall not trouble you with a long preamble, or
forespeech to the matter, nor shall I here so much as meddle with
the context, but shall immediately fall upon the words themselves,
and briefly treat of the fear of God. The text, you see, presenteth
us with matter of greatest moment, to wit, with God, and with the
fear of him.
First they present us with God, the true and living God, maker of
the worlds, and upholder of all things by the word of his power:
that incomprehensible majesty, in comparison of whom all nations
are less than the drop of a bucket, and than the small dust of the
balance. This is he that fills heaven and earth, and is everywhere
present with the children of men, beholding the evil and the good;
for he hath set his eyes upon all their ways.
So that, considering that by the text we have presented to our
souls the Lord God and Maker of us all, who also will be either
our Saviour or Judge, we are in reason and duty bound to give the
more earnest heed to the things that shall be spoken, and be the
more careful to receive them, and put them in practice; for, as I
said, as they present us with the mighty God, so they exhort us to
the highest duty towards him; to wit, to fear him. I call it the
highest duty, because it is, as I may call it, not only a duty in
itself, but, as it were, the salt that seasoneth every duty. For
there is no duty performed by us that can by any means be accepted
of God, if it be not seasoned with godly fear. Wherefore the apostle
saith, "Let us have grace, whereby we may serve God acceptably, with
reverence and godly fear." Of this fear, I say, I would discourse
at this time; but because this word fear is variously taken in
the Scripture, and because it may be profitable to us to see it in
its variety, I shall therefore choose this method for the managing
of my discourse, even to show you the nature of the word in its
several, especially of the chiefest, acceptations. FIRST. Then by
this word fear we are to understand even God himself, who is the
object of our fear. SECOND. By this word fear we are to understand
the Word of God, the rule and director of our fear. Now to speak
to this word fear, as it is thus taken.
[THIS WORD FEAR AS TAKEN FOR GOD HIMSELF.]
FIRST. Of this word "fear," AS IT RESPECTETH GOD HIMSELF, who is
the object of our fear.
By this word fear, as I said, we are to understand God himself,
who is the object of our fear: For the Divine majesty goeth often
under this very name himself. This name Jacob called him by, when
he and Laban chid together on Mount Gilead, after that Jacob had
made his escape to his father's house; "Except," said he, "the
God of my father, the God of Abraham, and the fear of Isaac had
been with me, surely thou hadst sent me away now empty." So again,
a little after, when Jacob and Laban agree to make a covenant of
peace each with other, though Laban, after the jumbling way of the
heathen by his oath, puts the true God and the false together, yet
"Jacob sware by the fear of his father Isaac" (Gen 31:42,53).[1]
By the fear, that is, by the God of his father Isaac. And, indeed,
God may well be called the fear of his people, not only because they
have by his grace made him the object of their fear, but because
of the dread and terrible majesty that is in him. "He is a mighty
God, a great and terrible, and with God is terrible majesty" (Dan
7:28, 10:17; Neh 1:5, 4:14, 9:32; Job 37:22). Who knows the power
of his anger? "The mountains quake at him, the hills melt, and
the earth is burned at his presence, yea, the world, and all that
dwell therein. Who can stand before his indignation? who can abide
in the fierceness of his anger? his fury is poured out like fire,
and the rocks are thrown down by him" (Nahum 1:5,6). His people
know him, and have his dread upon them, by virtue whereof there is
begot and maintained in them that godly awe and reverence of his
majesty which is agreeable to their profession of him. "Let him be
your fear, and let him be your dread." Set his majesty before the
eyes of your souls, and let his excellency make you afraid with
godly fear (Isa 8:13).
There are these things that make God to be the fear of his people.
First. His presence is dreadful, and that not only his presence
in common, but his special, yea, his most comfortable and joyous
presence. When God comes to bring a soul news of mercy and salvation,
even that visit, that presence of God, is fearful. When Jacob went
from Beersheba towards Haran, he met with God in the way by a dream,
in the which he apprehended a ladder set upon the earth, whose top
reached to heaven; now in this dream, from the top of this ladder,
he saw the Lord, and heard him speak unto him, not threateningly;
not as having his fury come up into his face; but in the most sweet
and gracious manner, saluting him with promise of goodness after
promise of goodness, to the number of eight or nine; as will appear
if you read the place. Yet I say, when he awoke, all the grace that
discovered itself in this heavenly vision to him could not keep him
from dread and fear of God's majesty. "And Jacob awaked out of his
sleep, and he said, Surely the Lord is in this place, and I knew it
not; and he was afraid and said, How dreadful is this place! this
is none other but the house of God, and this is the gate of heaven"
(Gen 28:10-17).
At another time, to wit, when Jacob had that memorable visit from
God, in which he gave him power as a prince to prevail with him;
yea, and gave him a name, that by his remembering it he might
call God's favour the better to his mind; yet even then and there
such dread of the majesty of God was upon him, that he went away
wondering that his life was preserved (Gen 32:30). Man crumbles to
dust at the presence of God; yea, though he shows himself to us in
his robes of salvation. We have read how dreadful and how terrible
even the presence of angels have been unto men, and that when they
have brought them good tidings from heaven (Judg 13:22; Matt 28:4;
Mark 16:5,6). Now, if angels, which are but creatures, are, through
the glory that God has put upon them, so fearful and terrible in
their appearance to men, how much more dreadful and terrible must
God himself be to us, who are but dust and ashes! When Daniel had
the vision of his salvation sent him from heaven, for so it was,
"O Daniel," said the messenger, "a man greatly beloved"; yet behold
the dread and terror of the person speaking fell with that weight
upon this good man's soul, that he could not stand, nor bear up under
it. He stood trembling, and cries out, "O my lord, by the vision
my sorrows are turned upon me, and I have retained no strength. For
how can the servant of this my lord talk with this my lord? for as
for me, straightway there remained no strength in me" (Dan 10:16-17).
See you here if the presence of God is not a dreadful and a fearful
thing; yea, his most gracious and merciful appearances; how much
more then when he showeth himself to us as one that disliketh our
ways, as one that is offended with us for our sins?
And there are three things that in an eminent manner make his
presence dreadful to us.
1. The first is God's own greatness and majesty; the discovery
of this, or of himself thus, even as no poor mortals are able to
conceive of him, is altogether unsupportable. The man dies to whom
he thus discovers himself. "And when I saw him," says John, "I fell
at his feet as dead" (Rev 1:17). It was this, therefore, that Job
would have avoided in the day that he would have approached unto
him. "Let not thy dread," says he, "make me afraid. Then call
thou, and I will answer; or let me speak, and answer thou me" (Job
13:21,22). But why doth Job after this manner thus speak to God?
Why! it was from a sense that he had of the dreadful majesty of
God, even the great and dreadful God that keepeth covenant with his
people. The presence of a king is dreadful to the subject, yea,
though he carries it never so condescendingly; if then there be
so much glory and dread in the presence of the king, what fear and
dread must there be, think you, in the presence of the eternal God?
2. When God giveth his presence to his people, that his presence
causeth them to appear to themselves more what they are, than at
other times, by all other light, they can see. "O my lord," said
Daniel, "by the vision my sorrows are turned upon me"; and why
was that, but because by the glory of that vision, he saw his own
vileness more than at other times. So again: "I was left alone,"
says he, "and saw this great vision"; and what follows? Why, "and
there remained no strength in me; for my comeliness was turned
into corruption, and I retained no strength" (Dan 10:8,16). By the
presence of God, when we have it indeed, even our best things, our
comeliness, our sanctity and righteousness, all do immediately turn
to corruption and polluted rags. The brightness of his glory dims
them as the clear light of the shining sun puts out the glory of
the fire or candle, and covers them with the shadow of death. See
also the truth of this in that vision of the prophet Isaiah. "Wo
is me," said he, "for I am undone, because I am a man of unclean
lips, and I dwell in the midst of a people of unclean lips." Why,
what is the matter? how came the prophet by this sight? Why, says
he, "mine eyes have seen the King, the Lord of hosts" (Isa 6:5).
But do you think that this outcry was caused by unbelief? No; nor
yet begotten by slavish fear. This was to him the vision of his
Saviour, with whom also he had communion before (vv 2-5). It was
the glory of that God with whom he had now to do, that turned, as
was noted before of Daniel, his comeliness in him into corruption,
and that gave him yet greater sense of the disproportion that was
betwixt his God and him, and so a greater sight of his defiled and
polluted nature.
3. Add to this the revelation of God's goodness, and it must needs
make his presence dreadful to us; for when a poor defiled creature
shall see that this great God hath, notwithstanding his greatness,
goodness in his heart, and mercy to bestow upon him: this makes
his presence yet the more dreadful. They "shall fear the Lord and
his goodness" (Hosea 3:5). The goodness as well as the greatness
of God doth beget in the heart of his elect an awful reverence of
his majesty. "Fear ye not me? saith the Lord; will ye not tremble
at my presence?" And then, to engage us in our soul to the duty,
he adds one of his wonderful mercies to the world, for a motive,
"Fear ye not me?" Why, who are thou? He answers, Even I, "which have"
set, or "placed the sand for the bound of the sea by a perpetual
decree, that it cannot pass it; and though the waves thereof toss
themselves, yet can they not prevail; though they roar, yet can
they not pass over it?" (Jer 5:22). Also, when Job had God present
with him, making manifest the goodness of his great heart to him,
what doth he say? how doth he behave himself in his presence? "I
have heard of thee," says he, "by the hearing of the ear, but now
mine eye seeth thee; wherefore I abhor myself, and repent in dust
and ashes" (Job 42:5,6).
And what mean the tremblings, the tears, those breakings and shakings
of heart that attend the people of God, when in an eminent manner
they receive the pronunciation of the forgiveness of sins at his
mouth, but that the dread of the majesty of God is in their sight
mixed therewith? God must appear like himself, speak to the soul like
himself; nor can the sinner, when under these glorious discoveries
of his Lord and Saviour, keep out the beams of his majesty from the
eyes of his understanding. "I will cleanse them," saith he, "from
all their iniquity, whereby they have sinned against me, and I will
pardon all their iniquities whereby they have sinned, and whereby
they have transgressed against me." And what then? "And they shall
fear and tremble for all the goodness, and for all the prosperity
that I procure unto it" (Jer 33:8,9). Alas! there is a company of
poor, light, frothy professors in the world, that carry it under
that which they call the presence of God, more like to antics,
than sober sensible Christians; yea, more like to a fool of a play,
than those that have the presence of God. They would not carry it
so in the presence of a king, nor yet of the lord of their land,
were they but receivers of mercy at his hand. They carry it even
in their most eminent seasons, as if the sense and sight of God,
and his blessed grace to their souls in Christ, had a tendency in
them to make men wanton: but indeed it is the most humbling and
heart-breaking sight in the world; it is fearful.[2]
Object. But would you not have us rejoice at the sight and sense
of the forgiveness of our sins?
Answ. Yes; but yet I would have you, and indeed you shall, when God
shall tell you that your sins are pardoned indeed, "rejoice with
trembling" (Psa 2:11). For then you have solid and godly joy; a
joyful heart, and wet eyes, in this will stand very well together;
and it will be so more or less. For if God shall come to you indeed,
and visit you with the forgiveness of sins, that visit removeth
the guilt, but increaseth the sense of thy filth, and the sense of
this that God hath forgiven a filthy sinner, will make thee both
rejoice and tremble. O, the blessed confusion that will then cover
thy face whilst thou, even thou, so vile a wretch, shalt stand
before God to receive at his hand thy pardon, and so the firstfruits
of thy eternal salvation--"That thou mayest remember, and be
confounded, and never open thy mouth any more because of thy shame
(thy filth), when I am pacified toward thee for all that thou hast
done, saith the Lord God" (Eze 16:63). But,
Second. As the presence, so the name of God, is dreadful and
fearful: wherefore his name doth rightly go under the same title,
"That thou mayest fear this glorious and fearful name, THE LORD
THY GOD" (Deut 28:58). The name of God, what is that, but that by
which he is distinguished and known from all others? Names are to
distinguish by; so man is distinguished from beasts, and angels
from men; so heaven from earth, and darkness from light; especially
when by the name, the nature of the thing is signified and expressed;
and so it was in their original, for then names expressed the
nature of the thing so named. And therefore it is that the name of
God is the object of our fear, because by his name his nature is
expressed: "Holy and reverend is his name" (Psa 111:9). And again,
he proclaimed the name of the Lord, "The Lord, the Lord God, merciful
and gracious, long-suffering, and abundant in goodness and truth;
keeping mercy for thousands, forgiving iniquity, and transgression,
and sin, and that will by no means clear the guilty" (Exo 34:6,7).
Also his name, I am, Jah, Jehovah, with several others, what is
by them intended but his nature, as his power, wisdom, eternity,
goodness, and omnipotency, &c., might be expressed and declared.
The name of God is therefore the object of a Christian's fear. David
prayed to God that he would unite his heart to fear his name (Psa
86:11). Indeed, the name of God is a fearful name, and should
always be reverenced by his people: yea his "name is to be feared
for ever and ever," and that not only in his church, and among
his saints, but even in the world and among the heathen--"So the
heathen shall fear the name of the Lord, and all kings thy glory"
(Psa 102:15). God tells us that his name is dreadful, and that he
is pleased to see men be afraid before his name. Yea, one reason
why he executeth so many judgments upon men as he doth, is that
others might see and fear his name. "So shall they fear the name of
the Lord from the west, and his glory from the rising of the sun"
(Isa 59:19; Mal 2:5).
The name of a king is a name of fear--"And I am a great king,
saith the Lord of hosts" (Mal 1:14). The name of master is a name
of fear--"And if I be a master, where is my fear? saith the Lord" (v
6). Yea, rightly to fear the Lord is a sign of a gracious heart.
And again, "To you that fear my name," saith he, "shall the Sun
of righteousness arise with healing in his wings" (Mal 4:2). Yea,
when Christ comes to judge the world, he will give reward to his
servants the prophets, and to his saints, "and to them that fear his
name, small and great" (Rev 11:18). Now, I say, since the name of
God is that by which his nature is expressed, and since he naturally
is so glorious and incomprehensible, his name must needs be the
object of our fear, and we ought always to have a reverent awe
of God upon our hearts at what time soever we think of, or hear
his name, but most of all, when we ourselves do take his holy and
fearful name into our mouths, especially in a religious manner,
that is, in preaching, praying, or holy conference. I do not by
thus saying intend as if it was lawful to make mention of his name
in light and vain discourses; for we ought always to speak of it
with reverence and godly fear, but I speak it to put Christians
in mind that they should not in religious duties show lightness of
mind, or be vain in their words when yet they are making mention
of the name of the Lord--"Let every one that nameth the name of
Christ depart from iniquity" (2 Tim 2:19).
Make mention then of the name of the Lord at all times with great
dread of his majesty upon our hearts, and in great soberness and
truth. To do otherwise is to profane the name of the Lord, and to
take his name in vain; and "the Lord will not hold him guiltless
that taketh his name in vain." Yea, God saith that he will cut off
the man that doth it; so jealous is he of the honour due unto his
name (Exo 20:7; Lev 20:3). This therefore showeth you the dreadful
state of those that lightly, vainly, lyingly, and profanely make use
of the name, this fearful name of God, either by their blasphemous
cursing and oaths, or by their fraudulent dealing with their
neighbour; for some men have no way to prevail with their neighbour
to bow under a cheat, but by calling falsely upon the name of the
Lord to be witness that the wickedness is good and honest; but how
these men will escape, when they shall be judged, devouring fire and
everlasting burnings, for their profaning and blaspheming of the
name of the Lord, becomes them betimes to consider of (Jer 14:14,15;
Eze 20:39; Exo 20:7).[3]
But,
Third. As the presence and name of God are dreadful and fearful in
the church, so is his worship and service. I say his worship, or
the works of service to which we are by him enjoined while we are
in this world, are dreadful and fearful things. This David conceiveth,
when he saith, "But as for me, I will come into thy house in the
multitude of thy mercy, and in thy fear will I worship toward thy
holy temple" (Psa 5:7). And again, saith he, "Serve the Lord with
fear." To praise God is a part of his worship. But, says Moses, "Who
is a God like unto thee, glorious in holiness, fearful in praises,
doing wonders?" (Exo 15:11). To rejoice before him is a part of
his worship; but David bids us "rejoice with trembling" (Psa 2:11).
Yea, the whole of our service to God, and every part thereof, ought
to be done by us with reverence and godly fear. And therefore let
us, as Paul saith again, "Cleanse ourselves from all filthiness of
the flesh and spirit, perfecting holiness in the fear of God" (2
Cor 7:1; Heb 12).
1. That which makes the worship of God so fearful a thing, is, for
that it is the worship of GOD: all manner of service carries more
or less dread and fear along with it, according as the quality
or condition of the person is to whom the worship and service is
done. This is seen in the service of subjects to their princes,
the service of servants to their lords, and the service of children
to their parents. Divine worship, then, being due to God, for it is
now of Divine worship we speak, and this God so great and dreadful
in himself and name, his worship must therefore be a fearful thing.
2. Besides, this glorious Majesty is himself present to behold his
worshippers in their worshipping him. "When two or three of you
are gathered together in my name, I am there." That is, gathered
together to worship him, "I am there," says he. And so, again, he
is said to walk "in the midst of the seven golden candlesticks"
(Rev 1:13). That is, in the churches, and that with a countenance
like the sun, with a head and hair as white as snow, and with eyes
like a flame of fire. This puts dread and fear into his service;
and therefore his servants should serve him with fear.
3. Above all things, God is jealous of his worship and service.
In all the ten words, he telleth us not anything of his being a
jealous God, but in the second, which respecteth his worship (Exo
20). Look to yourselves therefore, both as to the matter and manner
of your worship; "for I the Lord thy God," says he, "am a jealous
God, visiting the iniquity of the fathers upon the children." This
therefore doth also put dread and fear into the worship and service
of God.
4. The judgments that sometimes God hath executed upon men for
their want of godly fear, while they have been in his worship and
service, put fear and dread upon his holy appointments. (1.) Nadab
and Abihu were burned to death with fire from heaven, because they
attempted to offer false fire upon God's altar, and the reason
rendered why they were so served, was, because God will be sanctified
in them that come nigh him (Lev 10:1-3). To sanctify his name
is to let him be thy dread and thy fear, and to do nothing in his
worship but what is well-pleasing to him. But because these men had
not grace to do this, therefore they died before the Lord. (2.)
Eli's sons, for want of this fear, when they ministered in the
holy worship of God, were both slain in one day by the sword of the
uncircumcised Philistines (see 1 Sam 2). (3.) Uzzah was smitten,
and died before the Lord, for but an unadvised touching of the
ark, when the men forsook it (1 Chron 13:9,10). (4.) Ananias and
Sapphira his wife, for telling a lie in the church, when they were
before God, were both stricken dead upon the place before them all,
because they wanted the fear and dread of God's majesty, name, and
service, when they came before him (Acts 5).
This therefore should teach us to conclude, that, next to God's
nature and name, his service, his instituted worship, is the most
dreadful thing under heaven. His name is upon his ordinances, his
eye is upon the worshippers, and his wrath and judgment upon those
that worship not in his fear. For this cause some of those at Corinth
were by God himself cut off, and to others he has given the back,
and will again be with them no more (1 Cor 11:27-32).[4]
This also rebuketh three sorts of people.
[Three sorts of people rebuked.]
1. Such as regard not to worship God at all; be sure they have
no reverence of his service, nor fear of his majesty before their
eyes. Sinner, thou dost not come before the Lord to worship him;
thou dost not bow before the high God; thou neither worshippest
him in thy closet nor in the congregation of saints. The fury of
the Lord and his indignation must in short time be poured out upon
thee, and upon the families that call not upon his name (Psa 79:6;
Jer 10:25).
2. This rebukes such as count it enough to present their body in
the place where God is worshipped, not minding with what heart, or
with what spirit they come thither. Some come into the worship of
God to sleep there; some come thither to meet with their chapmen,
and to get into the wicked fellowship of their vain companions.
Some come thither to feed their lustful and adulterous eyes with
the flattering beauty of their fellow-sinners. O what a sad account
will these worshippers give, when they shall count for all this,
and be damned for it, because they come not to worship the Lord
with that fear of his name that became them to come in, when they
presented themselves before him![5]
3. This also rebukes those that care not, so they worship, how they
worship; how, where, or after what manner they worship God. Those,
I mean, whose fear towards God "is taught by the precept of men."
They are hypocrites; their worship also is vain, and a stink in
the nostrils of God. "Wherefore the Lord said, Forasmuch as this
people draw near me with their mouth, and with their lips do honour
me, but have removed their heart far from me, and their fear toward
me is taught by the precept of men: therefore, behold I will proceed
to do a marvellous work among this people, even a marvellous work
and a wonder: for the wisdom of their wise men shall perish, and
the understanding of their prudent men shall be hid" (Isa 29:13,14;
Matt 15:7-9; Mark 7:6,7).[6] Thus I conclude this first thing,
namely, that God is called our dread and fear.
OF THIS WORD FEAR AS IT IS TAKEN FOR THE WORD OF GOD.
I shall now come to the second thing, to wit, to the rule and
director of our fear.
SECOND. But again, this word FEAR is sometimes to be taken for THE
WORD, the written Word of God; for that also is, and ought to be,
the rule and director of our fear. So David calls it in the nineteenth
Psalm: "the fear of the Lord," saith he, "is clean, enduring for
ever." The fear of the Lord, that is, the Word of the Lord, the
written word; for that which he calleth in this place the fear
of the Lord, even in the same place he calleth the law, statutes,
commandments, and judgments of God. "The law of the Lord is perfect,
converting the soul: the testimony of the Lord is sure, making
wise the simple: the statutes of the Lord are right, rejoicing the
heart: the commandment of the Lord is pure, enlightening the eyes:
the fear of the Lord is clean, enduring for ever: the judgments of
the Lord are true and righteous altogether." All these words have
respect to the same thing, to wit, to the Word of God, jointly
designing the glory of it. Among which phrases, as you see, this
is one, "The fear of the Lord is clean, enduring for ever." This
written Word is therefore the object of a Christian's fear. This
is that also which David intended when he said, "Come, ye children,
hearken unto me, I will teach you the fear of the Lord" (Psa
34:11). I will teach you the fear, that is, I will teach you the
commandments, statutes, and judgments of the Lord, even as Moses
commanded the children of Israel--"Thou shalt teach them diligently
unto thy children, and shalt talk of them when thou sittest in
thine house, and when thou walkest by the way, and when thou liest
down, and when thou risest up" (Deut 6:4-7).
That also in the eleventh of Isaiah intends the same, where the
Father saith of the Son, that he shall be of quick understanding
in the fear of the Lord; that he may judge and smite the earth with
the rod of his mouth. This rod in the text is none other but the
fear, the Word of the Lord; for he was to be of a quick understanding,
that he might smite, that is, execute it according to the will of
his Father, upon and among the children of men. Now this, as I said,
is called the fear of the Lord, because it is called the rule and
director of our fear. For we know not how to fear the Lord in a
saving way without its guidance and direction. As it is said of the
priest that was sent back from the captivity to Samaria to teach
the people to fear the Lord, so it is said concerning the written
Word; it is given to us, and left among us, that we may read
therein all the days of our life, and learn to fear the Lord (Deut
6:1-3,24, 10:12, 17:19). And here it is that, trembling at the
Word of God, is even by God himself not only taken notice of, but
counted as laudable and praiseworthy, as is evident in the case of
Josiah (2 Chron 34:26,27). Such also are the approved of God, let
them be condemned by whomsoever: "Hear the word of the Lord, ye
that tremble at his word; Your brethren that hated you, that cast
you out for my name's sake, said, Let the Lord be glorified; but
he shall appear to your joy, and they shall be ashamed" (Isa 66:5).
Further, such shall be looked to, by God himself cared for,
and watched over, that no distress, temptation, or affliction may
overcome them and destroy them--"To this man will I look," saith
God, "even to him that is poor and of a contrite spirit, and that
trembleth at my word." It is the same in substance with that in
the same prophet in chapter 57: "For thus saith the high and lofty
One that inhabiteth eternity, whose name is Holy; I dwell in the
high and holy place, with him also that is of a contrite and humble
spirit, to revive the spirit of the humble, and to revive the heart
of the contrite ones." Yea, the way to escape dangers foretold,
is to hearken to, understand, and fear the Word of God--"He that
feared the word of the Lord among the servants of Pharaoh, made
his servants and his cattle flee into the houses," and they were
secured; but "he that regarded not the word of the Lord, left his
servants and his cattle in the field," and they were destroyed of
the hail (Exo 9:20-25).
If at any time the sins of a nation or church are discovered and
bewailed, it is by them that know and tremble at the word of God.
When Ezra heard of the wickedness of his brethren, and had a desire
to humble himself before God for the same, who were they that would
assist him in that matter, but they that trembled at the word of
God?--"Then," saith he, "were assembled unto me every one that trembled
at the words of the God of Israel, because of the transgression of
those that had been carried away" (Ezra 9:4). They are such also
that tremble at the Word that are best able to give counsel in the
matters of God, for their judgment best suiteth with his mind and
will: "Now therefore," said he, "let us make a covenant with our
God to put away all the (strange) wives,--according to the counsel
of my Lord, and of those that tremble at the commandment of our
God, and let it be done according to the law" (Ezra 10:3). Now
something of the dread and terror of the Word lieth in these things.
First. As I have already hinted, from the author of them, they are
the words of God. Therefore you have Moses and the prophets, when
they came to deliver their errand, their message to the people,
still saying, "Hear the word of the Lord," "Thus saith the Lord,"
and the like. So when Ezekiel was sent to the house of Israel, in
their state of religion, thus was he bid to say unto them, "Thus
saith the Lord God"; "Thus saith the Lord God" (Eze 2:4, 3:11).
This is the honour and majesty, then, that God hath put upon his
written Word, and thus he hath done even of purpose, that we might
make them the rule and directory of our fear, and that we might
stand in awe of, and tremble at them. When Habakkuk heard the word
of the Lord, his belly trembled, and rottenness entered into his
bones. "I trembled in myself," said he, "that I might rest in the
day of trouble" (Hab 3:16). The word of a king is as the roaring
of a lion; where the word of a king is, there is power. What is it,
then, when God, the great God, shall roar out of Zion, and utter
his voice from Jerusalem, whose voice shakes not only the earth,
but also heaven? How doth holy David set it forth; "The voice of
the Lord is powerful, the voice of the Lord is full of majesty,"
&c. (Psa 29).
Second. It is a Word that is fearful, and may well be called the
fear of the Lord, because of the subject matter of it; to wit, the
state of sinners in another world; for that is it unto which the
whole Bible bendeth itself, either more immediately or more mediately.
All its doctrines, counsels, encouragements, threatenings, and
judgments, have a look, one way or other, upon us, with respect to
the next world, which will be our last state, because it will be
to us a state eternal. This word, this law, these judgments, are
they that we shall be disposed of by--"The word that I have spoken,"
says Christ, "it shall judge you (and so consequently dispose of
you) in the last day" (John 12:48). Now, if we consider that our
next state must be eternal, either eternal glory or eternal fire,
and that this eternal glory or this eternal fire must be our portion,
according as the words of God, revealed in the holy Scriptures,
shall determine; who will not but conclude that therefore the words
of God are they at which we should tremble, and they by which we
should have our fear of God guided and directed, for by them we
are taught how to please him in everything?
Third. It is to be called a fearful Word, because of the truth and
faithfulness of it. The Scriptures cannot be broken. Here they are
called the Scriptures of truth, the true sayings of God, and also
the fear of the Lord, for that every jot and tittle thereof is
for ever settled in heaven, and stand more steadfast than doth the
world--"Heaven and earth," saith Christ, "shall pass away, but my
words shall not pass away" (Matt 24:35). Those, therefore, that are
favoured by the Word of God, those are favoured indeed, and that
with the favour that no man can turn away; but those that by the
word of the Scriptures are condemned, those can no man justify and
set quit in the sight of God. Therefore what is bound by the text,
is bound, and what is released by the text, is released; also the
bond and release is unalterable (Dan 10:21; Rev 19:9; Matt 24:35;
Psa 119:89; John 10:35). This, therefore, calleth upon God's people
to stand more in fear of the Word of God than of all the terrors
of the world.[7] There wanteth even in the hearts of God's people
a greater reverence of the Word of God than to this day appeareth
among us, and this let me say, that want of reverence of the
Word is the ground of all disorders that are in the heart, life,
conversation, and in Christian communion. Besides, the want of
reverence of the Word layeth men open to the fearful displeasure
of God--"Whoso despiseth the word shall be destroyed; but he that
feareth the commandment shall be rewarded" (Prov 13:13).
All transgression beginneth at wandering from the Word of God; but,
on the other side, David saith, "Concerning the works of men, by
the word of thy lips I have kept me from the paths of the destroyer"
(Psa 17:4). Therefore Solomon saith, "My son, attend to my words;
incline thine ear unto my sayings; let them not depart from thine
eyes; keep them in the midst of thine heart; for they are life
unto those that find them, and health to all their flesh" (Prov
4:20-22). Now, if indeed thou wouldest reverence the Word of the
Lord, and make it thy rule and director in all things, believe that
the Word is the fear of the Lord, the Word that standeth fast for
ever; without and against which God will do nothing, either in
saving or damning of the souls of sinners. But to conclude this,
1. Know that those that have no due regard to the Word of the Lord,
and that make it not their dread and their fear, but the rule of
their life is the lust of their flesh, the desire of their eyes,
and the pride of life, are sorely rebuked by this doctrine, and
are counted the fools of the world; for "lo, they have rejected
the word of the Lord, and what wisdom is in them?" (Jer 8:9). That
there are such a people is evident, not only by their irregular
lives, but by the manifest testimony of the Word. "As for the word
of the Lord," said they to Jeremiah, "that thou hast spoken to us
in the name of the Lord, we will not hearken unto thee, but we will
certainly do whatsoever thing goeth forth out of our own mouth"
(Jer 44:16). Was this only the temper of wicked men then? Is not
the same spirit of rebellion amongst us in our days? Doubtless
there is; for there is no new thing--"The thing that hath been, it
is that which shall be, and that which is done is that which shall
be done; and there is no new thing under the sun" (Eccl 1:9).
Therefore, as it was then, so it is with many in this day.
As for the Word of the Lord, it is nothing at all to them; their
lusts, and whatsoever proceedeth out of their own mouths, that they
will do, that they will follow. Now, such will certainly perish
in their own rebellion; for this is as the sin of witchcraft; it
was the sin of Korah and his company, and that which brought upon
them such heavy judgments; yea, and they are made a sign that thou
shouldest not do as they, for they perished (because they rejected
the word, the fear of the Lord) from among the congregation of
the Lord, "and they became a sign." The word which thou despisest
still abideth to denounce its woe and judgment upon thee; and
unless God will save such with the breath of his word--and it is
hard trusting to that--they must never see his face with comfort
(1 Sam 15:22,23; Num 26:9,10).
2. Are the words of God called by the name of the fear of the
Lord? Are they so dreadful in their receipt and sentence? Then
this rebukes them that esteem the words and things of men more than
the words of God, as those do who are drawn from their respect of,
and obedience to, the Word of God, by the pleasures or threats of
men. Some there be who verily will acknowledge the authority of
the Word, yet will not stoop their souls thereto. Such, whatever
they think of themselves, are judged by Christ to be ashamed of the
Word; wherefore their state is damnable as the other. "Whosoever,"
saith he, "shall be ashamed of me and of my words, in this adulterous
and sinful generation, of him also shall the Son of man be ashamed,
when he cometh in the glory of the Father, with the holy angels"
(Mark 8:38).
3. And if these things be so, what will become of those that mock
at, and professedly contemn, the words of God, making them as a
thing ridiculous, and not to be regarded? Shall they prosper that do
such things? From the promises it is concluded that their judgment
now of a long time slumbereth not, and when it comes, it will devour
them without remedy (2 Chron 36:15). If God, I say, hath put that
reverence upon his Word as to call it the fear of the Lord, what will
become of them that do what they can to overthrow its authority,
by denying it to be his Word, and by raising cavils against
its authority? Such stumble, indeed, at the Word, being appointed
thereunto, but it shall judge them in the last day (1 Peter 2:8;
John 12:48). But thus much for this.
OF SEVERAL SORTS OF FEAR OF GOD IN THE HEART OF THE CHILDREN OF
MEN.
Having thus spoken of the object and rule of our fear, I should come
now to speak of fear as it is a grace of the Spirit of God in the
hearts of his people; but before I do that, I shall show you that
there are divers sorts of fear besides. For man being a reasonable
creature, and having even by nature a certain knowledge of God,
hath also naturally something of some kind of fear of God at times,
which, although it be not that which is intended in the text,
yet ought to be spoken to, that that which is not right may be
distinguished from that that is.
There is, I say, several sorts or kinds of fear in the hearts of
the sons of men, I mean besides that fear of God that is intended
in the text, and that accompanieth eternal life. I shall here make
mention of three of them. FIRST. There is a fear of God that flows
even from the light of nature. SECOND. There is a fear of God that
flows from some of his dispensations to men, which yet is neither
universal nor saving. THIRD. There is a fear of God in the heart
of some men that is good and godly, but doth not for ever abide so.
To speak a little to all these, before I come to speak of fear, as
it is a grace of God in the hearts of his children, And,
FIRST. To the first, to wit, that there is a fear of God that flows
even from the light of nature. A people may be said to do things
in a fear of God, when they act one towards another in things
reasonable, and honest betwixt man and man, not doing that to others
they would not have done to themselves. This is that fear of God
which Abraham thought the Philistines had destroyed in themselves,
when he said of his wife to Abimelech, "She is my sister." For when
Abimelech asked Abraham why he said of his wife, She is my sister;
he replied, saying, "I thought surely the fear of God is not in
this place, and they will slay me for my wife's sake" (Gen 20:11).
I thought verily that in this place men had stifled and choked that
light of nature that is in them, at least so far forth as not to
suffer it to put them in fear, when their lusts were powerful in
them to accomplish their ends on the object that was present before
them. But this I will pass by, and come to the second thing, namely--
SECOND. To show that there is a fear of God that flows from some
of his dispensations to men, which yet is neither universal nor
saving. This fear, when opposed to that which is saving, may be
called an ungodly fear of God. I shall describe it by these several
particulars that follow--
First. There is a fear of God that causeth a continual grudging,
discontent, and heart-risings against God under the hand of God;
and that is, when the dread of God in his coming upon men, to
deal with them for their sins, is apprehended by them, and yet by
this dispensation they have no change of heart to submit to God
thereunder. The sinners under this dispensation cannot shake God out
of their mind, nor yet graciously tremble before him; but through
the unsanctified frame that they now are in, they are afraid with
ungodly fear, and so in their minds let fly against him. This fear
oftentimes took hold of the children of Israel when they were in
the wilderness in their journey to the promised land; still they
feared that God in this place would destroy them, but not with
that fear that made them willing to submit, for their sins, to the
judgment which they fear, but with that fear that made them let fly
against God. This fear showed itself in them, even at the beginning
of their voyage, and was rebuked by Moses at the Red Sea, but it
was not there, nor yet at any other place, so subdued, but that
it would rise again in them at times to the dishonour of God, and
the anew making of them guilty of sin before him (Exo 14:11-13;
Num 14:1-9). This fear is that which God said he would send before
them, in the day of Joshua, even a fear that should possess the
inhabitants of the land, to wit, a fear that should arise for that
faintness of heart that they should be swallowed up of, at their
apprehending of Joshua in his approaches towards them to destroy
them. "I will send my fear before thee, and will destroy all the
people to whom thou shalt come, and I will make all thine enemies
turn their backs unto thee" (Exo 23:27). "This day," says God,
"will I begin to put the dread of thee, and the fear of thee upon
the nations that are under the whole heaven who shall hear report
of thee, and shall tremble, and be in anguish because of thee"
(Deut 2:25, 11:25).
Now this fear is also, as you here see, called anguish, and in
another place, an hornet; for it, and the soul that it falls upon,
do greet each other, as boys and bees do. The hornet puts men in
fear, not so as to bring the heart into a sweet compliance with
his terror, but so as to stir up the spirit into acts of opposition
and resistance, yet withal they flee before it. "I will send hornets
before thee, which shall drive out the Hivite," &c. (Exo 23:28).
Now this fear, whether it be wrought by misapprehending of the
judgments of God, as in the Israelites, or otherwise as in the
Canaanites, yet ungodliness is the effect thereof, and therefore
I call it an ungodly fear of God, for it stirreth up murmurings,
discontents, and heart-risings against God, while he with his
dispensations is dealing with them.
Second. There is a fear of God that driveth a man away from God--I
speak not now of the atheist, nor of the pleasurable sinner, nor
yet of these, and that fear that I spoke of just now--I speak now
of such who through a sense of sin and of God's justice fly from
him of a slavish ungodly fear. This ungodly fear was that which
possessed Adam's heart in the day that he did eat of the tree
concerning which the Lord has said unto him, "In the day that thou
eatest thereof, thou shalt surely die." For then was he possessed
with such a fear of God as made him seek to hide himself from his
presence. "I heard," said he, "thy voice in the garden, and I was
afraid, because I was naked; and I hid myself" (Gen 3:10). Mind it,
he had a fear of God, but it was not godly. It was not that that
made him afterwards submit himself unto him; for that would have
kept him from not departing from him, or else have brought him to
him again, with bowed, broken, and contrite spirit. But this fear,
as the rest of his sin, managed his departing from his God, and
pursued him to provoke him still so to do; by it he kept himself
from God, by it his whole man was carried away from him. I call
it ungodly fear, because it begat in him ungodly apprehensions of
his Maker; because it confined Adam's conscience to the sense of
justice only, and consequently to despair.
The same fear also possessed the children of Israel when they heard
the law delivered to them on Mount Sinai; as is evident, for it
made them that they could neither abide his presence nor hear his
word. It drove them back from the mountain. It made them, saith
the apostle to the Hebrews, that "they could not endure that which
was commanded" (Heb 12:20). Wherefore this fear Moses rebukes,
and forbids their giving way thereto. "Fear not," said he; but had
that fear been godly, he would have encouraged it, and not forbid
and rebuke it as he did. "Fear not," said he, "for God is come to
prove you"; they thought otherwise. "God," saith he, "is come to
prove you, and that his fear may be before your faces." Therefore
that fear that already had taken possession of them, was not the
fear of God, but a fear that was of Satan, of their own misjudging
hearts, and so a fear that was ungodly (Exo 20:18-20). Mark you,
here is a fear and a fear, a fear forbidden, and a fear commended;
a fear forbidden, because it engendered their hearts to bondage,
and to ungodly thoughts of God and of his word; it made them that
they could not desire to hear God speak to them any more (vv 19-21).
Many also at this day are possessed with this ungodly fear; and
you may know them by this,--they cannot abide conviction for sin,
and if at any time the word of the law, by the preaching of the
word, comes near them, they will not abide that preacher, nor such
kind of sermons any more. They are, as they deem, best at ease,
when furthest off of God, and of the power of his word. The word
preached brings God nearer to them than they desire he should come,
because whenever God comes near, their sins by him are manifest, and
so is the judgment too that to them is due. Now these not having
faith in the mercy of God through Christ, nor that grace that
tendeth to bring them to him, they cannot but think of God amiss,
and their so thinking of him makes them say unto him, "Depart
from us, for we desire not the knowledge of thy ways" (Job 21:14).
Wherefore their wrong thoughts of God beget in them this ungodly fear;
and again, this ungodly fear doth maintain in them the continuance
of these wrong and unworthy thoughts of God, and therefore, through
that devilish service wherewith they strengthen one another, the
sinner, without a miracle of grace prevents him, is drowned in
destruction and perdition.
It was this ungodly fear of God that carried Cain from the presence
of God into the land of Nod, and that put him there upon any carnal
worldly business, if perhaps he might by so doing stifle convictions
of the majesty and justice of God against his sin, and so live
the rest of his vain life in the more sinful security and fleshly
ease. This ungodly fear is that also which Samuel perceived at the
people's apprehension of their sin, to begin to get hold of their
hearts; wherefore he, as Moses before him, quickly forbids their
entertaining of it. "Fear not," said he, "ye have done all this
wickedness, yet turn not aside from following the Lord." For to
turn them aside from following of him, was the natural tendency of
this fear. "But fear not," said he, that is, with that fear that
tendeth to turn you aside. Now, I say, the matter that this fear
worketh upon, as in Adam, and the Israelites mentioned before, was
their sin. You have sinned, says he, that is true, yet turn not
aside, yet fear not with that fear that would make you so do (1 Sam
12:20). Note by the way, sinner, that when the greatness of thy
sins, being apprehended by thee, shall work in thee that fear of
God, as shall incline thy heart to fly from him, thou art possessed
with a fear of God that is ungodly, yea, so ungodly, that not any
of thy sins for heinousness may be compared therewith, as might be
made manifest in many particulars, but Samuel having rebuked this
fear, presently sets before the people another, to wit, the true
fear of God; "fear the Lord," says he, "serve him--with all your
heart" (v 24). And he giveth them this encouragement so to do, "for
the Lord will not forsake his people." This ungodly fear is that
which you read of in Isaiah 2, and in many other places, and God's
people should shun it, as they would shun the devil, because its
natural tendency is to forward the destruction of the soul in which
it has taken possession.[8]
Third. There is a fear of God, which, although it hath not in it that
power as to make men flee from God's presence, yet it is ungodly,
because, even while they are in the outward way of God's ordinances,
their hearts are by it quite discouraged from attempting to exercise
themselves in the power of religion. Of this sort are they which
dare not cast off the hearing, reading, and discourse of the word
as others; no, nor the assembly of God's children for the exercise
of other religious duties, for their conscience is convinced this
is the way and worship of God. But yet their heart, as I said,
by this ungodly fear, is kept from a powerful gracious falling in
with God. This fear takes away their heart from all holy and godly
prayer in private, and from all holy and godly zeal for his name
in public, and there be many professors whose hearts are possessed
with this ungodly fear of God; and they are intended by the slothful
one. He was a servant, a servant among the servants of God, and had
gifts and abilities given him, therewith to serve Christ, as well
as his fellows, yea, and was commanded too, as well as the rest,
to occupy till his master came. But what does he? Why, he takes his
talent, the gift that he was to lay out for his master's profit,
and puts it in a napkin, digs a hole in the earth, and hides his
lord's money, and lies in a lazy manner at to-elbow all his days,
not out of, but in his lord's vineyard;[9] for he came among the
servants also at last. By which it is manifest that he had not cast
off his profession, but was slothful and negligent while he was in
it. But what was it that made him thus slothful? What was it that
took away his heart, while he was in the way, and that discouraged
him from falling in with the power and holy practice of religion
according to the talent he received? Why, it was this, he gave way
to an ungodly fear of God, and that took away his heart from the
power of religious duties. "Lord," said he, "behold, here is thy
pound, which I have kept, laid up in a napkin, for I feared thee."
Why, man, doth the fear of God make a man idle and slothful? No,
no; that is, if it be right and godly. This fear was therefore
evil fear; it was that ungodly fear of God which I have here been
speaking of. For I feared thee, or as Matthew hath it, "for I
was afraid." Afraid of what? Of Christ, "that he was an hard man,
reaping where he sowed not, and gathering where he had not strawed."
This his fear, being ungodly, made him apprehend of Christ contrary
to the goodness of his nature, and so took away his heart from
all endeavours to be doing of that which was pleasing in his sight
(Luke 19:20; Matt 25:24, 25). And thus do all those that retain
the name and show of religion, but are neglecters as to the power
and godly practice of it. These will live like dogs and swine in
the house; they pray not, they watch not their hearts, they pull
not their hands out of their bosoms to work, they do not strive
against their lusts, nor will they ever resist unto blood, striving
against sin; they cannot take up their cross, or improve what
they have to God's glory. Let all men therefore take heed of this
ungodly fear, and shun it as they shun the devil, for it will
make them afraid where no fear is. It will tell them that there is
a lion in the street, the unlikeliest place in the world for such
a beast to be in; it will put a vizard upon the face of God, most
dreadful and fearful to behold, and then quite discourage the soul
as to his service; so it served the slothful servant, and so it
will serve thee, poor sinner, if thou entertainest it, and givest
way thereto. But,
Fourth. This ungodly fear of God shows itself also in this. It
will not suffer the soul that is governed thereby to trust only to
Christ for justification of life, but will bend the powers of the
soul to trust partly to the works of the law. Many of the Jews
were, in the time of Christ and his apostles, possessed with this
ungodly fear of God, for they were not as the former, to wit, as
the slothful servant, to receive a talent and hide it in the earth
in a napkin, but they were an industrious people, they followed
after the law of righteousness, they had a zeal of God and of the
religion of their fathers; but how then did they come to miscarry?
Why, their fear of God was ungodly; it would not suffer them
wholly to trust to the righteousness of faith, which is the imputed
righteousness of Christ. They followed after the law of righteousness,
but attained not to the law of righteousness. Wherefore? because
they sought it not by faith, but as it were by the works of the
law. But what was it that made them join their works of the law
with Christ, but their unbelief, whose foundation was ignorance and
fear? They were afraid to venture all in one bottom, they thought
two strings to one bow would be best, and thus betwixt two stools
they came to the ground. And hence, to fear and to doubt, are
put together as being the cause one of another; yea, they are put
ofttimes the one for the other; thus ungodly fear for unbelief:
"Be not afraid, only believe," and therefore he that is overruled
and carried away with this fear, is coupled with the unbeliever that
is thrust out from the holy city among the dogs. But the fearful
and unbelievers, and murderers are without (Rev 21:8). "The fearful
and unbelieving," you see, are put together; for indeed fear, that
is, this ungodly fear, is the ground of unbelief, or, if you will,
unbelief is the ground of fear, this fear: but I stand not upon
nice distinctions. This ungodly fear hath a great hand in keeping
of the soul from trusting only to Christ's righteousness for
justification of life.
Fifth. This ungodly fear of God is that which will put men upon
adding to the revealed will of God their own inventions, and their
own performances of them, as a means to pacify the anger of God.
For the truth is, where this ungodly fear reigneth, there is no end
of law and duty. When those that you read of in the book of Kings
were destroyed by the lions, because they had set up idolatry in
the land of Israel, they sent for a priest from Babylon that might
teach them the manner of the God of the land; but behold when they
knew it, being taught it by the priest, yet their fear would not
suffer them to be content with that worship only. "They feared
the Lord," saith the text, "and served their own gods." And again,
"So these nations feared the Lord, and served their graven images"
(2 Kings 17). It was this fear also that put the Pharisees upon
inventing so many traditions, as the washing of cups, and beds,
and tables, and basins, with abundance of such other like gear,[10]
none knows the many dangers that an ungodly fear of God will drive
a man into (Mark 7). How has it racked and tortured the Papists
for hundreds of years together! for what else is the cause but this
ungodly fear, at least in the most simple and harmless of them,
of their penances, as creeping to the cross, going barefoot on
pilgrimage, whipping themselves, wearing of sackcloth, saying so
many Pater-nosters, so many Ave-marias, making so many confessions
to the priest, giving so much money for pardons, and abundance of
other the like, but this ungodly fear of God? For could they be
brought to believe this doctrine, that Christ was delivered for our
offences, and raised again for our justification, and to apply it
by faith with godly boldness to their own souls, this fear would
vanish, and so consequently all those things with which they so
needlessly and unprofitably afflicted themselves, offend God, and
grieve his people. Therefore, gentle reader, although my text doth
bid that indeed thou shouldest fear God, yet it includeth not, nor
accepteth of any fear; no, not of any [or every] fear of God. For
there is, as you see, a fear of God that is ungodly, and that is to
be shunned as their sin. Wherefore thy wisdom and thy care should
be, to see and prove thy fear to be godly, which shall be the next
thing that I shall take in hand.
THIRD. The third thing that I am to speak to is, that there is a
fear of God in the heart of some men that is good and godly, but
yet doth not for ever abide so. Or you may take it thus--There
is a fear of God that is godly but for a time. In my speaking to,
and opening of this to you, I shall observe this method. First. I
shall show you what this fear is. Second. I shall show you by whom
or what this fear is wrought in the heart. Third. I shall show you
what this fear doth in the soul. And, Fourth, I shall show you when
this fear is to have an end.
First. For the first, this fear is an effect of sound awakenings
by the word of wrath which begetteth in the soul a sense of its
right to eternal damnation; for this fear is not in every sinner;
he that is blinded by the devil, and that is not able to see that
his state is damnable, he hath not this fear in his heart, but he
that is under the powerful workings of the word of wrath, as God's
elect are at first conversion, he hath this godly fear in his
heart; that is, he fears that that damnation will come upon him,
which by the justice of God is due unto him, because he hath broken
his holy law. This is the fear that made the three thousand cry
out, "Men and brethren, what shall we do?" and that made the jailer
cry out, and that with great trembling of soul, "Sirs, what must
I do to be saved?" (Acts 2, 16). The method of God is to kill and
make alive, to smite and then heal; when the commandment came to
Paul, sin revived, and he died, and that law which was ordained
to life, he found to be unto death; that is, it passed a sentence
of death upon him for his sins, and slew his conscience with that
sentence. Therefore from that time that he heard that word, "Why
persecutest thou me?" which is all one as if he had said, Why dost
thou commit murder? he lay under the sentence of condemnation by
the law, and under this fear of that sentence in his conscience.
He lay, I say, under it, until that Ananias came to him to comfort
him, and to preach unto him the forgiveness of sin (Acts 9). The
fear therefore that now I call godly, it is that fear which is
properly called the fear of eternal damnation for sin, and this
fear, at first awakening, is good and godly, because it ariseth in
the soul from a true sense of its very state. Its state by nature
is damnable, because it is sinful, and because he is not one that
as yet believeth in Christ for remission of sins: "He that believeth
not shall be damned."--"He that believeth not is condemned already,
and the wrath of God abideth on him" (Mark 16:16; John 3:18,36).
The which when the sinner at first begins to see, he justly fears
it; I say, he fears it justly, and therefore godly, because by
this fear he subscribes to the sentence that is gone out against
him for sin.
Second. By whom or by what is this fear wrought in the heart? To
this I shall answer in brief. It is wrought in the heart by the
Spirit of God, working there at first as a spirit of bondage, on
purpose to put us in fear. This Paul insinuateth, saying, "Ye have
not received the spirit of bondage again to fear" (Rom 8:15). He
doth not say, Ye have not received the spirit of bondage; for that
they had received, and that to put them in fear, which was at their
first conversion, as by the instances made mention of before is
manifest; all that he says is, that they had not received it again,
that is, after the Spirit, as a spirit of adoption, is come; for
then, as a spirit of bondage, it cometh no more. It is then the
Spirit of God, even the Holy Ghost, that convinceth us of sin,
and so of our damnable state because of sin (John 16:8,9). For it
cannot be that the Spirit of God should convince us of sin, but it
must also show us our state to be damnable because of it, especially
if it so convinceth us, before we believe, and that is the intent
of our Lord in that place, "of sin," and so of their damnable state
by sin, because they believe not on me. Therefore the Spirit of
God, when he worketh in the heart as a spirit of bondage, he doth
it by working in us by the law, "for by the law is the knowledge
of sin" (Rom 3:20). And he, in this his working, is properly called
a spirit of bondage.
1. Because by the law he shows us that indeed we are in bondage to
the law, the devil, and death and damnation; for this is our proper
state by nature, though we see it not until the Spirit of God shall
come to reveal this our state of bondage unto our own senses by
revealing to us our sins by the law.
2. He is called, in this his working, "the spirit of bondage,"
because he here also holds us; to wit, in this sight and sense of
our bondage-state, so long as is meet we should be so held, which
to some of the saints is a longer, and to some a shorter time. Paul
was held in it three days and three nights, but the jailer and the
three thousand, so far as can be gathered, not above an hour; but
some in these later times are so held for days and months, if not
years.[11] But, I say, let the time be longer or shorter, it is
the Spirit of God that holdeth him under this yoke; and it is good
that a man should be in HIS time held under it, as is that saying
of the lamentation, "It is good for a man that he bear the yoke in
his youth" (Lam 3:27). That is, at his first awakening; so long as
seems good to this Holy Spirit to work in this manner by the law.
Now, as I said, the sinner at first is by the Spirit of God held
in this bondage, that is, hath such a discovery of his sin and of
his damnation for sin made to him, and also is held so fast under
the sense thereof, that it is not in the power of any man, nor
yet of the very angels in heaven, to release him or set him free,
until the Holy Spirit changeth his ministration, and comes in the
sweet and peaceable tidings of salvation by Christ in the gospel
to his poor, dejected, and afflicted conscience.
Third. I now come to show you what this fear doth in the soul.
Now, although this godly fear is not to last always with us, as I
shall further show you anon, yet it greatly differs from that which
is wholly ungodly of itself, both because of the author, and also
of the effects of it. Of the author I have told you before; I now
shall tell you what it doth.
1. This fear makes a man judge himself for sin, and to fall down
before God with a broken mind under this judgment; the which is
pleasing to God, because the sinner by so doing justifies God in
his saying, and clears him in his judgment (Psa 51:1-4).
2. As this fear makes a man judge himself, and cast himself down
at God's foot, so it makes him condole and bewail his misery before
him, which is also well-pleasing in his sight: "I have surely heard
Ephraim bemoaning himself," saying, "Thou hast chastised me, and
I was chastised, as a bullock unaccustomed to the yoke," &c. (Jer
31:18,19).
3. This fear makes a man lie at God's foot, and puts his mouth in
the dust, if so be there may be hope. This also is well-pleasing
to God, because now is the sinner as nothing, and in his own eyes
less than nothing, as to any good or desert: "He sitteth alone
and keepeth silence," because he hath now this yoke upon him; "he
putteth his mouth in the dust, if so be there may be hope" (Lam
3:28,29).
4. This fear puts a man upon crying to God for mercy, and that
in most humble manner; now he sensibly cries, now he dejectedly
cries, now he feels and cries, now he smarts and criest out, "God
be merciful to me a sinner" (Luke 18:13).
5. This fear makes a man that he cannot accept of that for support
and succour which others that are destitute thereof will take up,
and be contented with. This man must be washed by God himself, and
cleansed from his sin by God himself (Psa 51).
6. Therefore this fear goes not away until the Spirit of God doth
change his ministration as to this particular, in leaving off
to work now by the law, as afore, and coming to the soul with the
sweet word of promise of life and salvation by Jesus Christ. Thus
far this fear is godly, that is, until Christ by the Spirit in the
gospel is revealed and made over unto us, and no longer.
Thus far this fear is godly, and the reason why it is godly is
because the groundwork of it is good. I told you before what this
fear is; namely, it is the fear of damnation. Now the ground for
this fear is good, as is manifest by these particulars. 1. The soul
feareth damnation, and that rightly, because it is in its sins.
2. The soul feareth damnation rightly, because it hath not faith
in Christ, but is at present under the law. 3. The soul feareth
damnation rightly now, because by sin, the law, and for want of
faith, the wrath of God abideth on it. But now, although thus far
this fear of God is good and godly, yet after Christ by the Spirit
in the word of the gospel is revealed to us, and we made to accept
of him as so revealed and offered to us by a true and living faith;
this fear, to wit, of damnation, is no longer good, but ungodly.
Nor doth the Spirit of God ever work it in us again. Now we do not
receive the spirit of bondage again to fear, that is to say, to
fear damnation, but we have received the spirit of adoption, whereby
we cry, Father, Father. But I would not be mistaken, when I say,
that this fear is no longer godly. I do not mean with reference to
the essence and habit of it, for I believe it is the same in the
seed which shall afterwards grow up to a higher degree, and into
a more sweet and gospel current and manner of working, but I mean
reference to this act of fearing damnation, I say it shall never
by the Spirit be managed to that work; it shall never bring forth
that fruit more. And my reasons are,
[Reasons why the Spirit of God cannot work this ungodly fear.]
1. Because that the soul by closing through the promise, by the
Spirit, with Jesus Christ, is removed off of that foundation upon
which it stood when it justly feared damnation. It hath received
now forgiveness of sin, it is now no more under the law, but in
Jesus Christ by faith; there is "therefore now no condemnation to
it" (Acts 26:18; Rom 6:14, 8:1). The groundwork, therefore, being
now taken away, the Spirit worketh that fear no more.
2. He cannot, after he hath come to the soul as a spirit of adoption,
come again as a spirit of bondage to put the soul into his first
fear; to wit, a fear of eternal damnation, because he cannot say
and unsay, do and undo. As a spirit of adoption he told me that
my sins were forgiven me, that I was included in the covenant of
grace, that God was my Father through Christ, that I was under the
promise of salvation, and that this calling and gift of God to me
is permanent, and without repentance. And do you think, that after
he hath told me this, and sealed up the truth of it to my precious
soul, that he will come to me, and tell me that I am yet in my
sins, under the curse of the law and the eternal wrath of God? No,
no, the word of the gospel is not yea, yea; nay, nay. It is only
yea, and amen; it is so, "as God is true" (2 Cor 1:17-20).
3. The state therefore of the sinner being changed, and that, too,
by the Spirit's changing his dispensation, leaving off to be now
as a spirit of bondage to put us in fear, and coming to our heart
as the spirit of adoption to make us cry, Father, Father, he cannot
go back to his first work again; for if so, then he must gratify,
yea, and also ratify, that profane and popish doctrine, forgiven
to-day, unforgiven to-morrow--a child of God to-day, a child of
hell to-morrow; but what saith the Scriptures? "Now therefore ye
are no more strangers and foreigners, but fellow-citizens with the
saints, and of the household of God; and are built upon the foundation
of the apostles and prophets, Jesus Christ himself being the chief
corner stone; in whom all the building fitly framed together groweth
unto an holy temple in the Lord; in whom ye also are builded together
for an habitation of God through the Spirit" (Eph 2:19-22).
Object. But this is contrary to my experience. Why, Christian, what
is thy experience? Why, I was at first, as you have said, possessed
with a fear of damnation, and so under the power of the spirit of
bondage. Well said, and how was it then? Why, after some time of
continuance in these fears, I had the spirit of adoption sent to
me to seal up to my soul the forgiveness of sins, and so he did;
and was also helped by the same Spirit, as you have said, to call
God Father, Father. Well said, and what after that? Why, after that
I fell into as great fears as ever I was in before.[12]
Answ. All this may be granted, and yet nevertheless what I have
said will abide a truth; for I have not said that after the spirit
of adoption is come, a Christian shall not again be in as great fears,
for he may have worse than he had at first; but I say, that after
the spirit of adoption is come, the spirit of bondage, as such, is
sent of God no more, to put us into those fears. For, mark, for we
"have not received the spirit of bondage again to fear." Let the
word be true, whatever thy experience is. Dost thou not understand
me?
After the Spirit of God has told me, and also helped me to believe
it, that the Lord for Christ's sake hath forgiven mine iniquities:
he tells me no more that they are not forgiven. After the Spirit
of God has helped me, by Christ, to call God my Father, he tells
me no more that the devil is my father. After he hath told me that
I am not under the law, but under grace, he tells me no more that
I am not under grace, but under the law, and bound over by it, for
my sins, to the wrath and judgment of God; but this is the fear that
the Spirit, as a spirit of bondage, worketh in the soul at first.
Quest. Can you give me further reason yet to convict me of the
truth of what you say?
Answ. Yes.
1. Because as the Spirit cannot give himself the lie, so he cannot
overthrow his own order of working, nor yet contradict that testimony
that his servants, by his inspiration, hath given of his order of
working with them. But he must do the first, if he saith to us--and
that after we have received his own testimony, that we are under
grace--that yet we are under sin, the law, and wrath.
And he must do the second, if--after he hath gone through the first
work on us as a spirit of bondage, to the second as a spirit of
adoption--he should overthrow as a spirit of bondage again what
before he had built as a spirit of adoption.
And the third must therefore needs follow, that is, he overthroweth
the testimony of his servants; for they have said, that now we
receive the spirit of bondage again to fear no more; that is, after
that we by the Holy Ghost are enabled to call God Father, Father.
2. This is evident also, because the covenant in which now the soul
is interested abideth, and is everlasting, not upon the supposition
of my obedience, but upon the unchangeable purpose of God, and the
efficacy of the obedience of Christ, whose blood also hath confirmed
it. It is "ordered in all things, and sure," said David; and this,
said he, "is all my salvation" (2 Sam 23:5). The covenant then is
everlasting in itself, being established upon so good a foundation,
and therefore standeth in itself everlastingly bent for the good
of them that are involved in it. Hear the tenor of the covenant,
and God's attesting of the truth thereof--"This is the covenant
that I will make with the house of Israel, after those days, saith
the Lord; I will put my laws into their mind, and write them in
their hearts; and I will be to them a God, and they shall be to
me a people; and they shall not teach every man his neighbour, and
every man his brother, saying, Know the Lord; for all shall know
me, from the least to the greatest; for I will be merciful to
their unrighteousness, and their sins and their iniquities I will
remember no more" (Heb 8:10-12). Now if God will do thus unto those
that he hath comprised in his everlasting covenant of grace, then
he will remember their sins no more, that is, unto condemnation--for
so it is that he doth forget them; then cannot the Holy Ghost, who
also is one with the Father and the Son, come to us again, even
after we are possessed with these glorious fruits of this covenant,
as a spirit of bondage, to put us in fear of damnation.
3. The Spirit of God, after it has come to me as a spirit of adoption,
can come to me no more as a spirit of bondage, to put me in fear,
that is, with my first fears; because, by that faith that he, even
he himself, hath wrought in me, to believe and call God "Father,
Father," I am united to Christ, and stand no more upon mine
own legs, in mine own sins, or performances; but in his glorious
righteousness before him, and before his Father; but he will not
cast away a member of his body, of his flesh, and of his bones; nor
will he, that the Spirit of God should come as a spirit of bondage
to put him into a grounded fear of damnation, that standeth complete
before God in the righteousness of Christ; for that is an apparent
contradiction.[13]
Quest. But may it not come again as a spirit of bondage, to put me
into my first fears for my good?
Answ. The text saith the contrary; for we "have not received the
spirit of bondage again to fear." Nor is God put to it for want of
wisdom, to say and unsay, do and undo, or else he cannot do good.
When we are sons, and have received the adoption of children, he
doth not use to send the spirit after that to tell us we are slaves
and heirs of damnation, also that we are without Christ, without
the promise, without grace, and without God in the world; and yet
this he must do if it comes to us after we have received him as a
spirit of adoption, and put us, as a spirit of bondage, in fear as
before.
[This ungodly fear wrought by the spirit of the devil.]
Quest. But by what spirit is it then that I am brought again into
fears, even into the fears of damnation, and so into bondage?
Answ. By the spirit of the devil, who always labours to frustrate
the faith, and hope, and comfort of the godly.
Quest. How doth that appear?
Answ. 1. By the groundlessness of such fears. 2. By the unseasonableness
of them. 3. By the effects of them.
1. By the groundlessness of such fears. The ground is removed;
for a grounded fear of damnation is this--I am yet in my sins, in
a state of nature, under the law, without faith, and so under the
wrath of God. This, I say, is the ground of the fear of damnation,
the true ground to fear it; but now the man that we are talking of,
is one that hath the ground of this fear taken away by the testimony
and seal of the spirit of adoption. He is called, justified, and
has, for the truth of this his condition, received the evidence of
the spirit of adoption, and hath been thereby enabled to call God
"Father, Father." Now he that hath received this, has the ground of
the fear of damnation taken from him; therefore his fear, I say,
being without ground, is false, and so no work of the Spirit of
God.
2. By the unseasonableness of them. This spirit always comes too
late. It comes after the spirit of adoption is come. Satan is always
for being too soon or too late. If he would have men believe they
are children, he would have them believe it while they are slaves,
slaves to him and their lusts. If he would have them believe they
are slaves, it is when they are sons, and have received the spirit
of adoption, and the testimony, by that, of their sonship before.
And this evil is rooted even in his nature--"He is a liar, and the
father of it"; and his lies are not known to saints more than in
this, that he labours always to contradict the work and order of
the Spirit of truth (John 8).
3. It also appears by the effects of such fears. For there is a
great deal of difference betwixt the natural effects of these fears
which are wrought indeed by the spirit of bondage, and those which
are wrought by the spirit of the devil afterwards. The one, to
wit, the fears that are wrought by the spirit of bondage, causeth
us to confess the truth, to wit, that we are Christless, graceless,
faithless, and so at present; that is, while he is so working in
a sinful and damnable case; but the other, to wit, the spirit of
the devil, when he comes, which is after the spirit of adoption is
come, he causeth us to make a lie; that is, to say we are Christless,
graceless, and faithless. Now this, I say, is wholly, and in all
part of it, a lie, and HE is the father of it.
Besides, the direct tendency of the fear that the Spirit of God,
as a spirit of bondage, worketh in the soul, is to cause us to come
repenting home to God by Jesus Christ, but these latter fears tend
directly to make a man, he having first denied the work of God, as
he will, if he falleth in with them, to run quite away from God, and
from his grace to him in Christ, as will evidently appear if thou
givest but a plain and honest answer to these questions following.
[This fear driveth a man from God.]
Quest. 1. Do not these fears make thee question whether there was
ever a work of grace wrought in thy soul? Answ. Yes, verily, that
they do. Quest. 2. Do not these fears make thee question whether
ever thy first fears were wrought by the Holy Spirit of God? Answ.
Yes, verily, that they do. Quest. 3. Do not these fears make thee
question whether ever thou hast had, indeed, any true comfort from
the Word and Spirit of God? Answ. Yes, verily, that they do. Quest.
4. Dost thou not find intermixed with these fears plain assertions
that thy first comforts were either from thy fancy, or from the
devil, and a fruit of his delusions? Answ. Yes, verily, that I do.
Quest. 5. Do not these fears weaken thy heart in prayer? Answ.
Yes, that they do. Quest. 6. Do not these fears keep thee back
from laying hold of the promise of salvation by Jesus Christ? Answ.
Yes; for I think if I were deceived before, if I were comforted by
a spirit of delusion before, why may it not be so again? so I am
afraid to take hold of the promise. Quest. 7. Do not these fears
tend to the hardening of thy heart, and to the making of thee
desperate? Answ. Yes, verily, that they do. Quest. 8. Do not these
fears hinder thee from profiting in hearing or reading of the Word?
Answ. Yes, verily, for still whatever I hear or read, I think
nothing that is good belongs to me. Quest. 9. Do not these fears
tend to the stirring up of blasphemies in thy heart against God?
Answ. Yes, to the almost distracting of me. Quest. 10. Do not these
fears make thee sometimes think, that it is in vain for thee to
wait upon the Lord any longer? Answ. Yes, verily; and I have many
times almost come to this conclusion, that I will read, pray, hear,
company with God's people, or the like, no longer.
Well, poor Christian, I am glad that thou hast so plainly answered
me; but, prithee, look back upon thy answer. How much of God dost
thou think is in these things? how much of his Spirit, and the grace
of his Word? Just none at all; for it cannot be that these things
can be the true and natural effects of the workings of the Spirit
of God: no, not as a spirit of bondage. These are not his doings.
Dost thou not see the very paw of the devil in them; yea, in every
one of thy ten confessions? Is there not palpably high wickedness
in every one of the effects of this fear? I conclude, then, as I
began, that the fear that the spirit of God, as a spirit of bondage,
worketh, is good and godly, not only because of the author, but
also because of the ground and effects; but yet it can last no
longer as such, as producing the aforesaid conclusion, than till
the Spirit, as the spirit of adoption, comes; because that then
the soul is manifestly taken out of the state and condition into
which it had brought itself by nature and sin, and is put into
Christ, and so by him into a state of life and blessedness by grace.
Therefore, if first fears come again into thy soul, after that the
spirit of adoption hath been with thee, know they come not from
the Spirit of God, but apparently from the spirit of the devil,
for they are a lie in themselves, and their effects are sinful and
devilish.
Object. But I had also such wickedness as those in my heart at my
first awakening, and therefore, by your argument, neither should
that be but from the devil.
Answ. So far forth as such wickedness was in thy heart, so far did
the devil and thine own heart seek to drive thee to despair, and
drown thee there; but thou hast forgot the question; the question
is not whether then thou wast troubled with such iniquities, but
whether thy fears of damnation at that time were not just and good,
because grounded upon thy present condition, which was, for that
thou wast out of Christ, in thy sins, and under the curse of the
law; and whether now, since the spirit of adoption is come unto thee,
and hath thee, and hath done that for thee as hath been mentioned;
I say, whether thou oughtest for anything whatsoever to give way
to the same fear, from the same ground of damnation; it is evident
thou oughtest not, because the ground, the cause, is removed.
Object. But since I was sealed to the day of redemption, I have
grievously sinned against God, have not I, therefore, cause to
fear, as before? may not, therefore, the spirit of bondage be sent
again to put me in fear, as at first? Sin was the first cause, and
I have sinned now.
Answ. No, by no means; for we have not received the spirit of
bondage again to fear; that is, God hath not given it us, "for God
hath not given us the spirit of fear; but of power, and of love,
and of a sound mind" (2 Tim 1:7). If, therefore, our first fears
come upon us again, after that we have received at God's hands the
spirit of love, of power, and of a sound mind, it is to be refused,
though we have grievously sinned against our God. This is manifest
from 1 Samuel 12:20; "Fear not; ye have done all this wickedness."
That is, not with that fear which would have made them fly from God,
as concluding that they were not now his people. And the reason
is, because sin cannot dissolve the covenant into which the sons of
God, by his grace, are taken. "If his children forsake my law, and
walk not in my judgments; if they break my statutes, and keep not
my commandments; then will I visit their transgressions with the rod,
and their iniquity with stripes. Nevertheless, my loving-kindness
will I not utterly take from him, nor suffer my faithfulness to
fail" (Psa 89:30-33). Now, if sin doth not dissolve the covenant;
if sin doth not cast me out of this covenant, which is made personally
with the Son of God, and into the hands of which by the grace of
God I am put, then ought I not, though I have sinned, to fear with
my first fears.
Sin, after that the spirit of adoption is come, cannot dissolve
the relation of Father and son, of Father and child. And this the
church did rightly assert, and that when her heart was under great
hardness, and when she had the guilt of erring from his ways, saith
she. "Doubtless thou art our Father" (Isa 63:16,17). Doubtless
thou art, though this be our case, and though Israel should not
acknowledge us for such.
That sin dissolveth not the relation of Father and son is further
evident--"When the fulness of the time was come, God sent forth
his Son, made of a woman, made under the law, to redeem them that
were under the law, that we might receive the adoption of sons.
And because ye are sons, God hath sent forth the Spirit of his Son
into your hearts, crying, [Abba, or] Father, Father." Now mark,
"wherefore thou art no more a servant"; that is, no more under the
law of death and damnation, "but a son; and if a son, then an heir
of God through Christ" (Gal 4:4-7).
Suppose a child doth grievously transgress against and offend his
father, is the relation between them therefore dissolved? Again,
suppose the father should scourge and chasten the son for such
offence, is the relation between them therefore dissolved? Yea,
suppose the child should now, through ignorance, cry, and say,
This man is now no more my father; is he, therefore, now no more
his father? Doth not everybody see the folly of such arguings? Why,
of the same nature is that doctrine that saith, that after we have
received the spirit of adoption, that the spirit of bondage is sent
to us again to put us in fear of eternal damnation.
Know then that thy sin, after thou hast received the spirit of adoption
to cry unto God, Father, Father, is counted the transgression of a
child, not of a slave, and that all that happeneth to thee for that
transgression is but the chastisement of a father--and "what son is
he whom the father chasteneth not?" It is worth your observation,
that the Holy Ghost checks those who, under their chastisements
for sin, forget to call God their Father--"Ye have," said Paul,
"forgotten the exhortation which speaketh unto you as unto children,
My son, despise not thou the chastening of the Lord, nor faint
when thou art rebuked of him." Yea, observe yet further, that God's
chastising of his children for their sin, is a a sign of grace and
love, and not of his wrath, and thy damnation; therefore now there
is no ground for the aforesaid fear--"For whom the Lord loveth he
chasteneth, and scourgeth every son whom he receiveth" (Heb 12).
Now, if God would not have those that have received the Spirit of
the Son, however he chastises them, to forget the relation that by
the adoption of sons they stand in to God, if he checks them that
do forget it, when his rod is upon their backs for sin, then it
is evident that those fears that thou hast under a colour of the
coming again of the Spirit, as a spirit of bondage, to put thee
in fear of eternal damnation, is nothing else but Satan disguised,
the better to play his pranks upon thee.
I will yet give you two or three instances more, wherein it will be
manifest that whatever happeneth to thee, I mean as a chastisement
for sin, after the spirit of adoption is come, thou oughtest to hold
fast by faith the relation of Father and son. The people spoken
of by Moses are said to have lightly esteemed the rock of their
salvation, which rock is Jesus Christ, and that is a grievous sin
indeed, yet, saith he, "Is not God thy Father that hath bought
thee?" and then puts them upon considering the days of old (Deut
32:6). They in the prophet Jeremiah had played the harlot with
many lovers, and done evil things as they could; and, as another
scripture hath it, gone a-whoring from under their God, yet God calls
to them by the prophet, saying, "Wilt thou not from this time cry
unto me, My Father, thou art the guide of my youth?" (Jer 3:4).
Remember also that eminent text made mention of in 1 Samuel 12:20,
"Fear not; ye have done all this wickedness"; and labour to maintain
faith in thy soul, of thy being a child, it being true that thou hast
received the spirit of adoption before, and so that thou oughtest
not to fall under thy first fears, because the ground is taken
away, of thy eternal damnation.
Now, let not any, from what hath been said, take courage to live
loose lives, under a supposition that once in Christ, and ever
in Christ, and the covenant cannot be broken, nor the relation of
Father and child dissolved; for they that do so, it is evident,
have not known what it is to receive the spirit of adoption. It is
the spirit of the devil in his own hue that suggesteth this unto
them, and that prevaileth with them to do so. Shall we do evil that
good may come? shall we sin that grace may abound? or shall we be
base in life because God by grace hath secured us from wrath to
come? God forbid; these conclusions betoken one void of the fear
of God indeed, and of the spirit of adoption too. For what son is
he, that because the father cannot break the relation, nor suffer
sin to do it--that is, betwixt the Father and him--that will
therefore say, I will live altogether after my own lusts, I will
labour to be a continual grief to my Father?
[Considerations to prevent such temptations.]
Yet lest the devil (for some are "not ignorant of his devices" ),
should get an advantage against some of the sons, to draw them away
from the filial fear of their Father, let me here, to prevent such
temptations, present such with these following considerations.
First. Though God cannot, will not, dissolve the relation which
the spirit of adoption hath made betwixt the Father and the Son,
for any sins that such do commit, yet he can, and often doth, take
away from them the comfort of their adoption, not suffering children
while sinning to have the sweet and comfortable sense thereof on
their hearts. He can tell how to let snares be round about them,
and sudden fear trouble them. He can tell how to send darkness that
they may not see, and to let abundance of waters cover them (Job
22:10,11).
Second. God can tell how to hide his face from them, and so to
afflict them with that dispensation, that it shall not be in the
power of all the world to comfort them. "When he hideth his face,
who then can behold him?" (Job 23:8,9, 34:29).
Third. God can tell how to make thee again to possess the sins
that he long since hath pardoned, and that in such wise that things
shall be bitter to thy soul. "Thou writest bitter things against
me," says Job, "and makest me to possess the iniquities of my
youth." By this also he once made David groan and pray against it
as an insupportable affliction (Job 13:26; Psa 25:7).
Fourth. God can lay thee in the dungeon in chains, and roll a stone
upon thee, he can make thy feet fast in the stocks, and make thee
a gazing-stock to men and angels (Lam 3:7,53,55; Job 13:27; Nahum
3:6).
Fifth. God can tell how to cause to cease the sweet operations
and blessed influences of his grace in thy soul, and to make those
gospel showers that formerly thou hast enjoyed to become now to
thee nothing but powder and dust (Psa 51; Deut 28:24).
Sixth. God can tell how to fight against thee "with the sword of
his mouth," and to make thee a butt for his arrows; and this is a
dispensation most dreadful (Rev 2:16; Job 6:4; Psa 38:2-5).
Seventh. God can tell how so to bow thee down with guilt and distress
that thou shalt in no wise be able to lift up thy head (Psa 40:12).
Eighth. God can tell how to break thy bones, and to make thee by
reason of that to live in continual anguish of spirit: yea, he can
send a fire into thy bones that shall burn, and none shall quench
it (Psa 51:8; Lam 3:4, 1:13; Psa 102:3; Job 30:30).
Ninth. God can tell how to lay thee aside, and make no use of thee
as to any work for him in thy generation. He can throw thee aside
"as a broken vessel" (Psa 31:12; Eze 44:10-13).
Tenth. God can tell how to kill thee, and to take thee away from
the earth for thy sins (1 Cor 11:29-32).
Eleventh. God can tell how to plague thee in thy death, with great
plagues, and of long continuance (Psa 78:45; Deut 28).
Twelfth. What shall I say? God can tell how to let Satan loose upon
thee; when thou liest a dying he can license him then to assault
thee with great temptations, he can tell how to make thee possess
the guilt of all thy unkindness towards him, and that when thou,
as I said, art going out of the world, he can cause that thy life
shall be in continual doubt before thee, and not suffer thee to
take any comfort day nor night; yea, he can drive thee even to a
madness with his chastisements for thy folly, and yet all shall be
done by him to thee, as a father chastiseth his son (Deut 28:65-67).
Thirteenth. Further, God can tell how to tumble thee from off thy
deathbed in a cloud, he can let thee die in the dark; when thou art
dying thou shalt not know whither thou art going, to wit, whether
to heaven or to hell. Yea, he can tell how to let thee seem to come
short of life, both in thine own eyes, and also in the eyes of them
that behold thee. "Let us therefore fear," says the apostle,--though
not with slavish, yet with filial fear--"lest a promise being left
us of entering into his rest, any of you should seem to come short
of it" (Heb 4:1).
Now all this, and much more, can God do to his as a Father by his
rod and fatherly rebukes; ah, who know but those that are under
them, what terrors, fears, distresses, and amazements God can bring
his people into; he can put them into a furnace, a fire, and no
tongue can tell what, so unsearchable and fearful are his fatherly
chastisements, and yet never give them the spirit of bondage again
to fear. Therefore, if thou art a son, take heed of sin, lest all
these things overtake thee, and come upon thee.
Object. But I have sinned, and am under this high and mighty hand
of God.
Answ. Then thou knowest what I say is true, but yet take heed of
hearkening unto such temptations as would make thee believe thou
art out of Christ, under the law, and in a state of damnation; and
take heed also, that thou dost not conclude that the author of
these fears is the Spirit of God come to thee again as a spirit
of bondage, to put thee into such fears, lest unawares to thyself
thou dost defy the devil, dishonour thy Father, overthrow good
doctrine, and bring thyself into a double temptation.
Object. But if God deals thus with a man, how can he otherwise think
but that he is a reprobate, a graceless, Christless, and faithless
one?
Answ. Nay, but why dost thou tempt the Lord thy God? Why dost
thou sin and provoke the eyes of his glory? Why "doth a living man
complain, a man for the punishment of his sins?" (Lam 3:39). He
doth not willingly afflict nor grieve the children of men; but if
thou sinnest, though God should save thy soul, as he will if thou
art an adopted son of God, yet he will make thee know that sin is
sin, and his rod that he will chastise thee with, if need be, shall
be made of scorpions; read the whole book of the Lamentations; read
Job's and David's complaints; yea, read what happened to his Son,
his well-beloved, and that when he did but stand in the room of
sinners, being in himself altogether innocent, and then consider,
O thou sinning child of God, if it is any injustice in God, yea, if
it be not necessary, that thou shouldest be chastised for thy sin.
But then, I say, when the hand of God is upon thee, how grievous soever
it be, take heed, and beware that thou give not way to thy first
fears, lest, as I said before, thou addest to thine affliction; and
to help thee here, let me give you a few instances of the carriages
of some of the saints under some of the most heavy afflictions that
they have met with for sin.
[Carriages of some of the saints under heavy afflictions for sin.]
First. Job was in great affliction and that, as he confessed, for
sin, insomuch that he said God had set him for his mark to shoot
at, and that he ran upon him like a giant, that he took him by the
neck and shook him to pieces, and counted him for his enemy; that
he hid his face from him, and that he could not tell where to find
him; yet he counted not all this as a sign of a damnable state, but
as a trial, and chastisement, and said, when he was in the hottest
of the battle, "when he hath tried me I shall come forth as gold."
And again, when he was pressed upon by the tempter to think that
God would kill him, he answers with greatest confidence, "Though
he slay me, yet will I trust in him" (Job 7:20, 13:15, 14:12, 16,
19:11, 23:8-10).
Second. David complained that God had broken his bones, that he
had set his face against his sins, and had taken from him the joy
of his salvation: yet even at this time he saith, "O God, thou God
of my salvation" (Psa 51:8,9,12,14).
Third. Heman complained that his soul was full of troubles, that
God had laid him in the lowest pit, that he had put his acquaintance
far from him, and was casting off his soul, and had hid his face
from him. That he was afflicted from his youth up, and ready to die
with trouble: he saith, moreover, that the fierce wrath of God went
over him, that his terrors had cut him off; yea, that by reason
of them he was distracted; and yet, even before he maketh any of
these complaints, he takes fast hold of God as his, saying, "O Lord
God of my salvation" (Psa 88).
Fourth. The church in the Lamentations complains that the Lord had
afflicted her for her transgressions, and that in the day of his
fierce anger; also that he had trodden under foot her mighty men,
and that he had called the heathen against her; she says, that he
had covered her with a cloud in his anger, that he was an enemy,
and that he had hung a chain upon her; she adds, moreover, that he
had shut out her prayer, broken her teeth with gravel stones, and
covered her with ashes, and in conclusion, that he had utterly
rejected her. But what doth she do under all this trial? doth she
give up her faith and hope, and return to that fear that begot the
first bondage? No: "The Lord is my portion, saith my soul, therefore
will I hope in him"; yea, she adds, "O Lord, thou hast pleaded the
causes of my soul, thou hast redeemed my life" (Lam 1:5, 2:1,2,5,
3:7,8,16, 5:22, 3:24,31,58).
These things show, that God's people even after they have received
the spirit of adoption, have fell foully into sin, and have been
bitterly chastised for it; and also, that when the rod was most
smart upon them, they made great conscience of giving way to their
first fears wherewith they were made afraid by the Spirit as it
wrought as a spirit of bondage; for indeed there is no such thing
as the coming of the spirit of bondage to put us in fear the second
time, as such, that is, after he is come as the spirit of adoption
to the soul.
I conclude then, that that fear that is wrought by the spirit of
bondage is good and godly, because the ground for it is sound; and
I also conclude, that he comes to the soul as a spirit of bondage
but once, and that once is before he comes as a spirit of adoption:
and if therefore the same fear doth again take hold of thy heart,
that is, if after thou hast received the spirit of adoption thou
fearest again the damnation of thy soul, that thou art out of Christ
and under the law, that fear is bad and of the devil, and ought by
no means to be admitted by thee.
[How the devil worketh these fears.]
1. Quest. But since it is as you say, how doth the devil, after
the spirit of adoption is come, work the child of God into those
fears of being out of Christ, not forgiven, and so an heir of
damnation again?
Answ. 1. By giving the lie, and by prevailing with us to give it
too, to the work of grace wrought in our hearts, and to the testimony
of the Holy Spirit of adoption. Or, 2. By abusing of our ignorance
of the everlasting love of God to his in Christ, and the duration
of the covenant of grace. Or, 3. By abusing some scripture that
seems to look that way, but doth not. Or, 4. By abusing our senses
and reason. Or, 5. By strengthening of our unbelief. Or, 6. By
overshadowing of our judgment with horrid darkness. Or, 7. By giving
of us counterfeit representations of God. Or, 8. By stirring up,
and setting in a rage, our inward corruptions. Or, 9. By pouring
into our hearts abundance of horrid blasphemies. Or, 10. By putting
of wrong constructions on the rod, and chastising hand of God. Or,
11. By charging upon us, that our ill behaviours under the rod,
and chastising hand of God, is a sign that we indeed have no grace,
but are downright graceless reprobates. By these things and other
like these, Satan, I say, Satan bringeth the child of God, not only
to the borders, but even into the bowels of the fears of damnation,
after it hath received a blessed testimony of eternal life, and
that by the Holy Spirit of adoption.
[The people of God should fear his rod.]
Quest. But would you not have the people of God stand in fear of
his rod, and be afraid of his judgments?
Answ. Yes, and the more they are rightly afraid of them, the less
and the seldomer will they come under them; for it is want of fear
that brings us into sin, and it is sin that brings us into these
afflictions. But I would not have them fear with the fear of slaves;
for that will add no strength against sin; but I would have them
fear with the reverential fear of sons, and that is the way to
depart from evil.
Quest. How is that?
Answ. Why, having before received the spirit of adoption; still
to believe that he is our father, and so to fear with the fear
of children, not as slaves fear a tyrant. I would therefore have
them to look upon his rod, rebukes, chidings, and chastisements,
and also upon the wrath wherewith he doth inflict, to be but the
dispensations of their Father. This believed, maintains, or at least
helps to maintain, in the heart, a son-like bowing under the rod.
It also maintains in the soul a son-like confession of sin, and a
justifying of God under all the rebukes that he grieveth us with.
It also engageth us to come to him, to claim and lay hold of former
mercies, to expect more, and to hope a good end shall be made of
all God's present dispensations towards us (Micah 7:9; Lam 1:18;
Psa 77:10-12; Lam 3:31-34).[14]
Now God would have us thus fear his rod, because he is resolved
to chastise us therewith, if so be we sin against him, as I have
already showed; for although God's bowels turn within him, even
while he is threatening his people, yet if we sin, he will lay on
the rod so hard as to make us cry, "Woe unto us that we have sinned"
(Lam 5:16); and therefore, as I said, we should be afraid of his
judgments, yet only as afore is provided as of the rod, wrath, and
judgment of a Father.
[Five considerations to move to child-like fear.]
Quest. But have you yet any other considerations to move us to fear
God with child-like fear?
Answ. I will in this place give you five. 1. Consider that God thinks
meet to have it so, and he is wiser in heart than thou; he knows
best how to secure his people from sin, and to that end hath given
them law and commandments to read, that they may learn to fear him
as a Father (Job 37:24; Eccl 3:14; Deut 17:18,19). 2. Consider he
is mighty in power; if he touch but with a fatherly touch, man nor
angel cannot bear it; yea, Christ makes use of that argument, he
"hath power to cast into hell; Fear him" (Luke 12:4,5). 3. Consider
that he is everywhere; thou canst not be out of his sight or
presence; nor out of the reach of his hand. "Fear ye not me? saith
the Lord." "Can any hide himself in secret places that I shall not
see him? saith the Lord. Do not I fill heaven and earth? saith the
Lord" (Jer 5:22, 23:24). 4. Consider that he is holy, and cannot
look with liking upon the sins of his own people. Therefore, says
Peter, be "as obedient children, not fashioning yourselves according
to the former lusts in your ignorance, but as he which hath called
you is holy, so be ye holy in all manner of conversation, because
it is written, Be ye holy, for I am holy. And if ye call on the
Father, who without respect of persons judgeth according to every
man's work, pass the time of your sojourning here in fear." 5.
Consider that he is good, and has been good to thee, good in that
he hath singled thee out from others, and saved thee from their
death and hell, though thou perhaps wast worse in thy life than
those that he left when he laid hold on thee. O this should engage
thy heart to fear the Lord all the days of thy life. They "shall
fear the Lord, and his goodness in the latter days" (Hosea 3:5).
And now for the present, I have done with that fear, I mean as to
its first workings, to wit, to put me in fear of damnation, and
shall come, in the next place, to treat
OF THE GRACE OF FEAR MORE IMMEDIATELY INTENDED IN THE TEXT.
I shall now speak to this fear, which I call a lasting godly fear;
first, by way of explication; by which I shall show, FIRST. How by
the Scripture it is described. SECOND. I shall show you what this
fear flows from. And then, THIRD. I shall also show you what doth
flow from it.
[How this Fear is described by the Scripture.]
FIRST. For the first of these, to wit, how by the Scripture this
fear is described; and that, First. More generally. Second. More
particularly.
First. More generally.
1. It is called a grace, that is, a sweet and blessed work of the
Spirit of grace, as he is given to the elect by God. Hence the
apostle says, "let us have grace, whereby we may serve God acceptably,
with reverence and godly fear" (Heb 12:28). For as that fear that
brings bondage is wrought in the soul by the Spirit as a spirit of
bondage, so this fear, which is a fear that we have while we are
in the liberty of sons, is wrought by him as he manifesteth to us
our liberty; "where the Spirit of the Lord is, there is liberty,"
that is, where he is as a spirit of adoption, setting the soul
free from that bondage under which it was held by the same Spirit
while he wrought as a spirit of bondage. Hence as he is called
a spirit working bondage to fear, so he, as the Spirit of the Son
and of adoption, is called "the Spirit of the fear of the Lord"
(Isa 11:2). Because it is that Spirit of grace that is the author,
animater, and maintainer of our filial fear, or of that fear that
is son-like, and that subjecteth the elect unto God, his word, and
ways; unto him, his word, and ways, as a Father.
2. This fear is called also the fear of God, not as that which is
ungodly is, nor yet as that may be which is wrought by the Spirit
as a spirit of bondage, but by way of eminency; to wit, as a
dispensation of the grace of the gospel, and as a fruit of eternal
love. "I will put my fear in their hearts, that they shall not
depart from me" (Jer 32:38-41).
3. This fear of God is called God's treasure, for it is one of his
choice jewels, it is one of the rarities of heaven, "The fear of
the Lord is his treasure" (Isa 33:6). And it may well go under such
a title; for as treasure, so the fear of the Lord is not found in
every corner. It is said all men have not faith, because that also
is more precious than gold; the same is said about this fear--"There
is no fear of God before their eyes"; that is, the greatest part
of men are utterly destitute of this godly jewel, this treasure,
the fear of the Lord. Poor vagrants, when they come straggling to
a lord's house, may perhaps obtain some scraps and fragments, they
may also obtain old shoes, and some sorry cast-off rags, but they
get not any of his jewels, they may not touch his choicest treasure;
that is kept for the children, and those that shall be his heirs.
We may say the same also of this blessed grace of fear, which is
called here God's treasure. It is only bestowed upon the elect,
the heirs and children of the promise; all others are destitute of
it, and so continue to death and judgment.
4. This grace of fear is that which maketh men excel and go beyond
all men, in the account of God; it is that which beautifies a man,
and prefers him above all other; "Hast thou," says God to Satan,
"considered my servant Job, that there is none like him in the earth,
a perfect and an upright man, one that feareth God, and escheweth
evil?" (Job 1:8, 2:3). Mind it, "There is none like him, none alike
him in the earth." I suppose he means either [that Job was the
only most perfect and upright man] in those parts, or else he was
the man that abounded in the fear of the Lord; none like him to fear
the Lord, he only excelled others with respect to his reverencing
of God, bowing before him, and sincerely complying with his will;
and therefore is counted the excellent man. It is not the knowledge
of the will of God, but our sincere complying therewith, that proveth
we fear the Lord; and it is our so doing that putteth upon us the
note of excelling; hereby appears our perfection, herein is manifest
our uprightness. A perfect and an upright man is one that feareth
God, and that because he escheweth evil. Therefore this grace of
fear is that without which no part or piece of service which we do
to God, can be accepted of him. It is, as I may call it, the salt
of the covenant, which seasoneth the heart, and therefore must not
be lacking there; it is also that which salteth, or seasoneth all
our doings, and therefore must not be lacking in any of them (Lev
2:13).
5. I take this grace of fear to be that which softeneth and mollifieth
the heart, and that makes it stand in awe both of the mercies and
judgments of God. This is that that retaineth in the heart that due
dread, and reverence of the heavenly majesty, that is meet should
be both in, and kept in the heart of poor sinners. Wherefore when
David described this fear, in the exercise of it, he calls it an
awe of God. "Stand in awe," saith he, "and sin not"; and again, "my
heart standeth in awe of thy word"; and again, "Let all the earth
fear the Lord"; what is that? or how is that? why? "Let all the
inhabitants of the world stand in awe of him" (Psa 4:4, 119:161,
33:8). This is that therefore that is, as I said before, so excellent
a thing in the eyes of God, to wit, a grace of the Spirit, the fear
of God, his treasure, the salt of the covenant, that which makes
men excel all others; for it is that which maketh the sinner to
stand in awe of God, which posture is the most comely thing in us,
throughout all ages. But,
Second. And more particularly.
1. This grace is called "the beginning of knowledge," because by the
first gracious discovery of God to the soul, this grace is begot:
and again, because the first time that the soul doth apprehend God
in Christ to be good unto it, this grace is animated, by which the
soul is put into an holy awe of God, which causeth it with reverence
and due attention to hearken to him, and tremble before him (Prov
1:7). It is also by virtue of this fear that the soul doth inquire
yet more after the blessed knowledge of God. This is the more
evident, because, where this fear of God is wanting, or where the
discovery of God is not attended with it, the heart still abides
rebellious, obstinate, and unwilling to know more, that it might
comply therewith; nay, for want of it, such sinners say rather, As
for God, let him "depart from us," and for the Almighty, "we desire
not the knowledge of his ways."
2. This fear is called "the beginning of wisdom," because then,
and not till then, a man begins to be truly spiritually wise;
what wisdom is there where the fear of God is not? (Job 28:28; Psa
111:10). Therefore the fools are described thus, "For that they
hated knowledge and did not choose the fear of the Lord" (Prov
1:29). The Word of God is the fountain of knowledge, into which
a man will not with godly reverence look, until he is endued with
the fear of the Lord. Therefore it is rightly called "the beginning
of knowledge; but fools despise wisdom and instruction" (Prov
1:7). It is therefore this fear of the Lord that makes a man wise
for his soul, for life, and for another world. It is this that
teacheth him how he should do to escape those spiritual and eternal
ruins that the fool is overtaken with, and swallowed up of for
ever. A man void of this fear of God, wherever he is wise, or in
whatever he excels, yet about the matters of his soul, there is
none more foolish than himself; for through the want of the fear of
the Lord, he leaves the best things at sixes and sevens, and only
pursueth with all his heart those that will leave him in the snare
when he dies.
3. This fear of the Lord is to hate evil. To hate sin and vanity.
Sin and vanity, they are the sweet morsels of the fool, and such
which the carnal appetite of the flesh runs after; and it is only
the virtue that is in the fear of the Lord that maketh the sinner
have an antipathy against it (Job 20:12). "By the fear of the Lord
men depart from evil" (Prov 16:6). That is, men shun, separate
themselves from, and eschew it in its appearances. Wherefore it is
plain that those that love evil, are not possessed with the fear
of God.
There is a generation that will pursue evil, that will take it in,
nourish it, lay it up in their hearts, hide it, and plead for it,
and rejoice to do it. These cannot have in them the fear of the
Lord, for that is to hate it, and to make men depart from it: where
the fear of God and sin is, it will be with the soul, as it was
with Israel when Omri and Tibni strove to reign among them both at
once, one of them must be put to death, they cannot live together
(see 1 Kings 16): sin must down, for the fear of the Lord begetteth
in the soul a hatred against it, an abhorrence of it, therefore
sin must die, that is, as to the affections and lusts of it; for
as Solomon says in another case, "where no wood is, the fire goeth
out." So we may say, where there is a hatred of sin, and where men
depart from it, there it loseth much of its power, waxeth feeble,
and decayeth. Therefore Solomon saith again, "Fear the Lord, and
depart from evil" (Prov 3:7). As who should say, Fear the Lord,
and it will follow that you shall depart from evil: departing from
evil is a natural consequence, a proper effect of the fear of the
Lord where it is. By the fear of the Lord men depart from evil,
that is, in their judgment, will, mind, and affections. Not that
by the fear of the Lord sin is annihilated, or has lost its being
in the soul; there still will those Canaanites be, but they are
hated, loathed, abominated, fought against, prayed against, watched
against, striven against, and mortified by the soul (Rom 7).
4. This fear is called a fountain of life--"The fear of the Lord
is a fountain of life, to depart from the snares of death" (Prov
14:27). It is a fountain, or spring, which so continually supplieth
the soul with variety of considerations of sin, of God, of death,
and life eternal, as to keep the soul in continual exercise of
virtue and in holy contemplation. It is a fountain of life; every
operation thereof, every act and exercise thereof, hath a true and
natural tendency to spiritual and eternal felicity. Wherefore the
wise man saith in another place, "The fear of the Lord tendeth to
life, and he that hath it shall abide satisfied; he shall not be
visited with evil" (Prov 19:23). It tendeth to life; even as of
nature, everything hath a tendency to that which is most natural
to itself; the fire to burn, the water to wet, the stone to fall,
the sun to shine, sin to defile, &c. Thus I say, the fear of the Lord
tendeth to life; the nature of it is to put the soul upon fearing
of God, of closing with Christ, and of walking humbly before him.
"It is a fountain of life, to depart from the snares of death." What
are the snares of death, but sin, the wiles of the devil, &c. From
which the fear of God hath a natural tendency to deliver thee, and
to keep thee in the way that tendeth to life.
5. This fear of the Lord, it is called "the instruction of wisdom"
(Prov 15:33). You heard before that it is the beginning of wisdom,
but here you find it called the instruction of wisdom; for indeed
it is not only that which makes a man begin to be wise, but to
improve, and make advantage of all those helps and means to life,
which God hath afforded to that end; that is, both to his own, and
his neighbour's salvation also. It is the instruction of wisdom;
it will make a man capable to use all his natural parts, all his
natural wisdom to God's glory, and his own good. There lieth, even
in many natural things, that, into which if we were instructed,
would yield us a great deal of help to the understanding of spiritual
matters; "For in wisdom has God made all the world"; nor is there
anything that God has made, whether in heaven above, or on earth
beneath, but there is couched some spiritual mystery in it. The
which men matter no more than they do the ground they tread on,
or than the stones that are under their feet, and all because they
have not this fear of the Lord; for had they that, that would teach
them to think, even from that knowledge of God, that hath by the
fear of him put into their hearts, that he being so great and so
good, there must needs be abundance of wisdom in the things he hath
made: that fear would also endeavour to find out what that wisdom
is; yea, and give to the soul the instruction of it. In that it
is called the instruction of wisdom, it intimates to us that its
tendency is to keep all even, and in good order in the soul. When
Job perceived that his friends did not deal with him in an even
spirit and orderly manner, he said that they forsook "the fear of
the Almighty" (Job 6:14). For this fear keeps a man even in his
words and judgment of things. It may be compared to the ballast of
the ship, and to the poise of the balance of the scales; it keeps
all even, and also makes us steer our course right with respect to
the things that pertain to God and man.
What this fear of God flows from.
SECOND. I come now to the second thing, to wit, to show you what
this fear of God flows from.
First. This fear, this grace of fear, this son-like fear of God,
it flows from the distinguishing love of God to his elect. "I will
be their God," saith he, "and I will put my fear in their hearts."
None other obtain it but those that are enclosed and bound up
in that bundle. Therefore they, in the same place, are said to be
those that are wrapt up in the eternal or everlasting covenant of
God, and so designed to be the people that should be blessed with
this fear. "I will make an everlasting covenant with them" saith
God, "that I will not turn away from them to do them good, but I
will put my fear in their hearts, that they shall not depart from
me" (Jer 32:38-40). This covenant declares unto men that God hath,
in his heart, distinguishing love for some of the children of men;
for he saith he will be their God, that he will not leave them, nor
yet suffer them to depart, to wit, finally, from him. Into these
men's hearts he doth put his fear, this blessed grace, and this
rare and effectual sign of his love, and of their eternal salvation.
Second. This fear flows from a new heart. This fear is not in men
by nature; the fear of devils they may have, as also an ungodly
fear of God; but this fear is not in any but where there dwelleth
a new heart, another fruit and effect of this everlasting covenant,
and of this distinguishing love of God. "A new heart also will I
give them"; a new heart, what a one is that? why, the same prophet
saith in another place, "A heart to fear me," a circumcised one, a
sanctified one (Jer 32:39; Eze 11:19, 36:26). So then, until a man
receive a heart from God, a heart from heaven, a new heart, he
has not this fear of God in him. New wine must not be put into old
bottles, lest the one, to wit, the bottles, mar the wine, or the
wine the bottles; but new wine must have new bottles, and then
both shall be preserved (Matt 9:17). This fear of God must not be,
cannot be found in old hearts; old hearts are not bottles out of
which this fear of God proceeds, but it is from an honest and good
heart, from a new one, from such an one that is also an effect of
the everlasting covenant, and love of God to men.
" I will give them one heart" to fear me; there must in all actions
be heart, and without heart no action is good, nor can there be
faith, love, or fear, from every kind of heart. These must flow
from such an one, whose nature is to produce, and bring forth such
fruit. Do men gather grapes of thorns, or figs of thistles? so
from a corrupt heart there cannot proceed such fruit as the fear of
God, as to believe in God, and love God (Luke 6:43-45). The heart
naturally is deceitful above all things, and desperately wicked;
how then should there flow from such an one the fear of God? It
cannot be. He, therefore, that hath not received at the hands of
God a new heart, cannot fear the Lord.
Third. This fear of God flows from an impression, a sound impression,
that the Word of God maketh on our souls; for without an impress of
the Word, there is no fear of God. Hence it is said that God gave
to Israel good laws, statutes, and judgments, that they might learn
them, and in learning them, learn to fear the Lord their God.
Therefore, saith God, in another place, "Gather the people together,
men, and women, and children, and thy stranger that is within thy
gates, that they may hear, and that they may learn and fear the Lord
your God" (Deut 6:1,2, 31:12). For as a man drinketh good doctrine
into his soul, so he feareth God. If he drinks it in much, he
feareth him greatly; if he drinketh it in but little, he feareth
him but little; if he drinketh it not in at all, he feareth him
not at all. This, therefore, teacheth us how to judge who feareth
the Lord; they are those that learn, and that stand in awe of the
Word. Those that have by the holy Word of God the very form of
itself engraven upon the face of their souls, they fear God (Rom
6:17).[15]
But, on the contrary, those that do not love good doctrine, that
give not place to the wholesome truths of the God of heaven, revealed
in his Testament, to take place in their souls, but rather despise
it, and the true possessors of it, they fear not God. For, as
I said before, this fear of God, it flows from a sound impression
that the Word of God maketh upon the soul; and therefore,
Fourth. This godly fear floweth from faith; for where the Word
maketh a sound impression on the soul, by that impression is faith
begotten, whence also this fear doth flow. Therefore right hearing
of the Word is called "the hearing of faith" (Gal 3:2). Hence it
is said again, "By faith Noah, being warned of God of things not
seen as yet, moved with fear, prepared an ark to the saving of his
house, by the which he condemned the world, and became heir of the
righteousness which is by faith" (Heb 11:7). The Word, the warning
that he had from God of things not seen as yet, wrought, through
faith therein, that fear of God in his heart that made him prepare
against unseen dangers, and that he might be an inheritor of unseen
happiness. Where, therefore, there is not faith in the Word of God,
there can be none of this fear; and where the Word doth not make
sound impression on the soul, there can be none of this faith. So that
as vices hang together, and have the links of a chain, dependence
one upon another, even so the graces of the Spirit also are the
fruits of one another, and have such dependence on each other,
that the one cannot be without the other. No faith, no fear of God;
devil's faith, devil's fear; saint's faith, saint's fear.
Fifth. This godly fear also floweth from sound repentance for and
from sin; godly sorrow worketh repentance, and godly repentance
produceth this fear--"For behold," says Paul, "this self-same thing,
that ye sorrowed after a godly sort, what carefulness it wrought
in you! yea, what clearing of yourselves! yea, what indignation!
yea, what fear!" (2 Cor 7:10,11). Repentance is the effect of sorrow,
and sorrow is the effect of smart, and smart the effect of faith.
Now, therefore, fear must needs be an effect of, and flow from
repentance. Sinner, do not deceive thyself; if thou art a stranger
to sound repentance, which standeth in sorrow and shame before God
for sin, as also in turning from it, thou hast no fear of God; I
mean none of this godly fear; for that is the fruit of, and floweth
from, sound repentance.
Sixth. This godly fear also flows from a sense of the love and
kindness of God to the soul. Where there is no sense of hope of
the kindness and mercy of God by Jesus Christ, there can be none
of this fear, but rather wrath and despair, which produceth that
fear that is either devilish, or else that which is only wrought
in us by the Spirit, as a spirit of bondage; but these we do
not discourse of now; wherefore the godly fear that now I treat
of, it floweth from some sense or hope of mercy from God by Jesus
Christ--"If thou, Lord," says David, "shouldest mark iniquities,
O Lord, who shall stand? But there is forgiveness with thee that
thou mayest be feared" (Psa 130:3,4). "There is mercy with thee";
this the soul hath sense of, and hope in, and therefore feareth
God. Indeed nothing can lay a stronger obligation upon the heart
to fear God, than sense of, or hope in mercy (Jer 33:8,9). This
begetteth true tenderness of heart, true godly softness of spirit;
this truly endeareth the affections to God; and in this true
tenderness, softness, and endearedness of affection to God, lieth
the very essence of this fear of the Lord, as is manifest by the
fruit of this fear when we shall come to speak of it.
Seventh. This fear of God flows from a due consideration of the
judgments of God that are to be executed in the world; yea, upon
professors too. Yea further, God's people themselves, I mean as
to themselves, have such a consideration of his judgments towards
them, as to produce this godly fear. When God's judgments are in
the earth, they effect the fear of his name, in the hearts of his
own people--"My flesh trembleth for fear of thee, and I am," said
David, "afraid of thy judgments" (Psa 119:120). When God smote
Uzzah, David was afraid of God that day (1 Chron 13:12). Indeed,
many regard not the works of the Lord, nor take notice of the
operation of his hands, and such cannot fear the Lord. But others
observe and regard, and wisely consider of his doings, and of the
judgments that he executeth, and that makes them fear the Lord.
This God himself suggesteth as a means to make us fear him. Hence
he commands the false prophet to be stoned, "that all Israel might
hear and fear." Hence also he commanded that the rebellious son
should be stoned, "that all Israel might hear and fear." A false
witness was also to have the same judgment of God executed upon
him, "that all Israel might hear and fear." The man also that did
ought presumptuously was to die, "that all Israel might hear and
fear" (Deut 13:11, 21:21, 17:13, 19:20). There is a natural tendency
in judgments, as judgments, to beget a fear of God in the heart
of man, as man; but when the observation of the judgment of God is
made by him that hath a principle of true grace in his soul, that
observation being made, I say, by a gracious heart, produceth a
fear of God in the soul of its own nature, to wit, a gracious or
godly fear of God.
Eighth. This godly fear also flows from a godly remembrance of our
former distresses, when we were distressed with our first fears; for
though our first fears were begotten in us by the Spirit's working
as a spirit of bondage, and so are not always to be entertained
as such, yet even that fear leaveth in us, and upon our spirits,
that sense and relish of our first awakenings and dread, as also
occasioneth and produceth this godly fear. "Take heed," says God,
"and keep thy soul diligently, lest thou forget the things which
thine eyes have seen, and lest they depart from thy heart all the
days of thy life, but teach them thy sons, and thy son's sons."
But what were the things that their eyes had seen, that would so
damnify them should they be forgotten? The answer is, the things
which they saw at Horeb; to wit, the fire, the smoke, the darkness,
the earthquake, their first awakenings by the law, by which they
were brought into a bondage fear; yea, they were to remember this
especially--"Specially," saith he, "the day that thou stoodest before
the Lord thy God in Horeb, when the Lord said unto me, Gather me
the people together, and I will make them hear my words, that they
may learn to fear me all the days that they shall live upon the
earth" (Deut 4:9-11). The remembrance of what we saw, felt, feared,
and trembled under the sense of, when our first fears were upon us,
is that which will produce in our hearts this godly filial fear.
Ninth. This godly fear flows from our receiving of an answer
of prayer, when we supplicated for mercy at the hand of God. See
the proof for this--"If there be in the land famine, if there be
pestilence, blasting, mildew, locust, or if there be caterpillar;
if their enemy besiege them in the land of their cities, whatsoever
plague, whatsoever sickness there be: what prayer and supplication
soever be made by any man, or by all thy people Israel, which shall
know every man the plague of his own heart, and spread forth his
hands toward this house: then hear thou in heaven thy dwelling-place,
and forgive, and do, and give to every man according to his ways,
whose heart thou knowest (for thou, even thou only, knowest the
hearts of all the children of men). That they may fear thee all the
days of their life, that they live in the land which thou gavest
unto our fathers" (1 Kings 8:37-40).
Tenth. This grace of fear also flows from a blessed conviction of
the all-seeing eye of God; that is, from a belief that he certainly
knoweth the heart, and seeth every one of the turnings and returnings
thereof; this is intimated in the text last mentioned--"Whose heart
thou knowest, that they may fear thee," to wit, so many of them as
be, or shall be convinced of this. Indeed, without this conviction,
this godly fear cannot be in us; the want of this conviction made
the Pharisees such hypocrites--"Ye are they," said Christ, "which
justify yourselves before men, but God knoweth your hearts" (Luke
16:15). The Pharisees, I say, were not aware of this; therefore they
so much preferred themselves before those that by far were better
than themselves, and it is for want of this conviction that men go
on in such secret sins as they do, so much without fear either of
God or his judgments.[16]
Eleventh. This grace of fear also flows from a sense of the
impartial judgment of God upon men according to their works. This
also is manifest from the text mentioned above. And give unto every
man according to his works or ways, "that they may fear thee," &c.
This is also manifest by that of Peter--"And if ye call on the
Father, who without respect of persons judgeth according to every
man's work, pass the time of your sojourning here in fear" (1 Peter
1:17). He that hath godly conviction of this fear of God, will
fear before him; by which fear their hearts are poised, and works
directed with trembling, according to the will of God. Thus you see
what a weighty and great grace this grace of the holy fear of God
is, and how all the graces of the Holy Ghost yield mutually their
help and strength to the nourishment and life of it; and also how
it flows from them all, and hath a dependence upon every one of
them for its due working in the heart of him that hath it. And thus
much to show you from whence it flows. And now I shall come to the
third thing, to wit, to show you
What flows from this godly fear.
THIRD. Having showed you what godly fear flows from, I come now, I
say, to show you what proceedeth or flows from this godly fear of
God, where it is seated in the heart of man. And,
First. There flows from this godly fear a godly reverence of God.
"He is great," said David, "and greatly to be feared in the assembly
of his saints." God, as I have already showed you, is the proper
object of godly fear; it is his person and majesty that this fear
always causeth the eye of the soul to be upon. "Behold," saith David,
"as the eyes of servants look unto the hand of their masters, and
as the eyes of a maiden unto the hand of her mistress; so our eyes
wait upon the Lord our God, until that he have mercy upon us" (Psa
123:2). Nothing aweth the soul that feareth God so much as doth the
glorious majesty of God. His person is above all things feared by
them; "I fear God," said Joseph (Gen 42:18). That is, more than any
other; I stand in awe of him, he is my dread, he is my fear, I do
all mine actions as in his presence, as in his sight; I reverence
his holy and glorious majesty, doing all things as with fear and
trembling before him. This fear makes them have also a very great
reverence of his Word; for that also, I told you, was the rule of
their fear. "Princes," said David, "persecuted me without a cause,
but my heart standeth in awe," in fear, "of thy word." This grace
of fear, therefore, from it flows reverence of the words of God; of
all laws, that man feareth the word; and no law that is not agreeing
therewith (Psa 119:116). There flows from this godly fear tenderness
of God's glory. This fear, I say, will cause a man to afflict his
soul, when he seeth that by professors dishonour is brought to the
name of God and to his Word. Who would not fear thee, said Jeremiah,
O king of nations, for to thee doth it appertain? He speaks it as
being affected with that dishonour, that by the body of the Jews
was continually brought to his name, his Word, and ways; he also
speaks it of a hearty wish that they once would be otherwise minded.
The same saying in effect hath also John in the Revelation--"Who
shall not fear thee, O Lord," said he, "and glorify thy name?"
(Rev 15:4); clearly concluding that godly fear produceth a godly
tenderness of God's glory in the world, for that appertaineth unto
him; that is, it is due unto him, it is a debt which we owe unto
him. "Give unto the Lord," said David, "the glory due unto his name."
Now if there be begotten in the heart of the godly, by this grace
of fear, a godly tenderness of the glory of God, then it follows
of consequence, that where they that have this fear of God do see
his glory diminished by the wickedness of the children of men,
there they are grieved and deeply distressed. "Rivers of waters,"
said David, "run down mine eyes, because they keep not thy law"
(Psa 119:136). Let met give you for this these following instances--
How was David provoked when Goliath defied the God of Israel (1
Sam 17:23-29,45,46). Also, when others reproached God, he tells us
that that reproach was even as "a sword in his bones" (Psa 42:10).
How was Hezekiah afflicted when Rabshakeh railed upon his God (Isa
37). David also, for the love that he had to the glory of God's
word, ran the hazard and reproach "of all the mighty people" (Psa
119:151, 89:50). How tender of the glory of God was Eli, Daniel, and
the three children in their day. Eli died with fear and trembling
of heart when he heard that "the ark of God was taken" (1 Sam
4:14-18). Daniel ran the danger of the lions' mouths, for the tender
love that he had to the word and worship of God (Dan 6:10-16). The
three children ran the hazard of a burning fiery furnace, rather than
they would dare to dishonour the way of their God (Dan 3:13,16,20).
This therefore is one of the fruits of this godly fear, to wit, a
reverence of his name and tenderness of his glory.
Second. There flows from this godly fear, watchfulness. As it is
said of Solomon's servants, they "watched about his bed, because
of fear in the night," so it may be said of them that have this
godly fear--it makes them a watchful people. It makes them watch
their hearts, and take heed to keep them with all diligence, lest
they should, by one or another of its flights, lead them to do that
which in itself is wicked (Prov 4:23; Heb 12:15). It makes them
watch, lest some temptation from hell should enter into their heart
to the destroying of them (1 Peter 5:8). It makes them watch their
mouths, and keep them also, at sometimes, as with a bit and bridle,
that they offend not with their tongue, knowing that the tongue is
apt, being an evil member, soon to catch the fire of hell, to the
defiling of the whole body (James 3:2-7). It makes them watch over
their ways, look well to their goings, and to make straight steps
for their feet (Psa 39:1; Heb 12:13). Thus this godly fear puts the
soul upon its watch, lest from the heart within, or from the devil
without, or from the world, or some other temptation, something
should surprise and overtake the child of God to defile him, or
to cause him to defile the ways of God, and so offend the saints,
open the mouths of men, and cause the enemy to speak reproachfully
of religion.
Third. There flows from this fear a holy provocation to a reverential
converse with saints in their religious and godly assemblies, for
their further progress in the faith and way of holiness. "Then they
that feared the Lord spake often one to another." Spake, that is,
of God, and his holy and glorious name, kingdom, and works, for
their mutual edification; "a book of remembrance was written before
him for them that feared the Lord, and that thought upon his name"
(Mal 3:16). The fear of the Lord in the heart provoketh to this
in all its acts, not only of necessity, but of nature: it is the
natural effect of this godly fear, to exercise the church in the
contemplation of God, together and apart. All fear, good and bad,
hath a natural propenseness in it to incline the heart to contemplate
upon the object of fear, and though a man should labour to take
off his thoughts from the object of his fear, whether that object
was men, hell, devils, &c., yet do what he could the next time his
fear had any act in it, it would return again to its object. And
so it is with godly fear; that will make a man speak of, and think
upon, the name of God reverentially (Psa 89:7); yea, and exercise
himself in the holy thoughts of him in such sort that his soul
shall be sanctified, and seasoned with such meditations. Indeed,
holy thoughts of God, such as you see this fear doth exercise the
heart withal, prepare the heart to, and for God. This fear therefore
it is that David prayed for, for the people, when he said, "O Lord
God of Abraham, Isaac, and of Israel our fathers, keep this for
ever in the imagination of the thoughts of the heart of thy people,
and prepare their heart unto thee" (1 Chron 29:18).
Fourth. There flows from this fear of God great reverence of his
majesty, in and under the use and enjoyment of God's holy ordinances.
His ordinances are his courts and palaces, his walks and places,
where he giveth his presence to those that wait upon him in them,
in the fear of his name. And this is the meaning of that of the
apostle: "Then had the churches rest throughout all Judea, and
Galilee, and Samaria, and were edified; and, walking in the fear
of the Lord, and in the comfort of the Holy Ghost, were multiplied"
(Acts 9:31). "And walking"--that word intendeth their use of the
ordinances of God. They walked in all the commandments and ordinances
of the Lord blameless. This, in Old Testament language, is called,
treading God's courts, and walking in his paths. This, saith
the text, they did here, in the fear of God. That is, in a great
reverence of that God whose ordinances they were. "Ye shall keep
my Sabbaths, and reverence my sanctuary; I am the Lord" (Lev 19:30,
26:2).
It is one thing to be conversant in God's ordinances, and another
to be conversant in them with a due reverence of the majesty and
name of that God whose ordinances they are: it is common for men
to do the first, but none can do the last without this fear. "In
thy fear," said David, "will I worship" (Psa 5:7). It is this fear
of God, therefore, from whence doth flow that great reverence that
his saints have in them, of his majesty, in and under the use and
enjoyment of God's holy ordinances; and, consequently, that makes
our service in the performance of them acceptable to God through
Christ (Heb 12). For God expects that we serve him with fear and
trembling, and it is odious among men, for a man in the presence,
or about the service of his prince, to behave himself lightly, and
without due reverence of that majesty in whose presence and about
whose business he is. And if so, how can their service to God have
anything like acceptation from the hand of God, that is done, not
in, but without the fear of God? This service must needs be an
abomination to him, and these servers must come off with rebuke.
Fifth. There flows from this godly fear of God, self-denial. That
is, a holy abstaining from those things that are either unlawful or
inexpedient; according to that of Nehemiah, "The former governors
that had been before me, were chargeable unto the people, that had
taken of them bread and wine, beside forty shekels of silver, yea,
even their servants bare rule over the people: but so did not I,
because of the fear of God" (Neh 5:15).[17]
Here not was self-denial; he would not do as they did that went
before him, neither himself, nor should his servants; but what was
it that put him upon these acts of self-denial? The answer is, the
fear of God: "but so did not I, because of the fear of God."
Now, whether by the fear of God in this place be meant his Word, or
the grace of fear in his heart, may perhaps be a scruple to some,
but in my judgment the text must have respect to the latter, to wit,
to the grace of fear, for without that being indeed in the heart,
the word will not produce that good self-denial in us, that here
you find this good man to live in the daily exercise of. The fear
of God, therefore, that was the cause of his self-denial, was
this grace of fear in his heart. This made him to be, as was said
before, tender of the honour of God, and of the salvation of his
brother: yea, so tender, that rather than he would give an occasion
to the weak to stumble, or be offended, he would even deny himself
of that which others never sticked to do. Paul also, through the
sanctifying operations of this fear of God in his heart, did deny
himself even of lawful things, for the profit and commodity of his
brother--"I will eat no flesh while the world standeth, lest I make
my brother to offend"; that is, if his eating of it would make his
brother to offend (1 Cor 8:13).
Men that have not this fear of God in them, will not, cannot deny
themselves--of love to God, and the good of the weak, who are
subject to stumble at indifferent things--but where this grace of
fear is, there follows self-denial; there men are tender of offending;
and count that it far better becomes their profession to be of a
self-denying, condescending conversation and temper, than to stand
sturdily to their own liberty in things inexpedient, whoever is
offended thereat. This grace of fear, therefore, is a very excellent
thing, because it yieldeth such excellent fruit as this. For this
self-denial, of how little esteem soever it be with some, yet the
want of it, if the words of Christ be true, as they are, takes
quite away from even a professor the very name of a disciple (Matt
10:37,38; Luke 14:26,27,33). They, says Nehemiah, lorded it over
the brethren, but so did not I. They took bread and wine, and
forty shekels of silver of them, but so did not I; yea, even their
servants bare rule over the people, "but so did not I, because of
the fear of God."
Sixth. There flows from this godly fear of God "singleness of heart"
(Col 3:22). Singleness of heart both to God and man; singleness of
heart, that is it which in another place is called sincerity and
godly simplicity, and it is this, when a man doth a thing simply
for the sake of him or of the law that commands it, without respect
to this by-end,[18]
or that desire of praise or of vain-glory from others; I say, when
our obedience to God is done by us simply or alone for God's sake,
for his Word's sake, without any regard to this or that by-end or
reserve, "not with eye-service, as men-pleasers, but in singleness
of heart, fearing God." A man is more subject to nothing than to
swerve from singleness of heart in his service to God, and obedience
to his will. How doth the Lord charge the children of Israel, and
all their obedience, and that for seventy years together, with
the want of singleness of heart towards him--"When ye fasted and
mourned in the fifth and seventh month, even those seventy years,
did ye at all fast unto me, even to me? And when ye did eat, and
when ye did drink, did not ye eat for yourselves, and drink for
yourselves?" (Zech 7:5,6).
They wanted this singleness of heart in their fasting, and in their
eating, in their mourning, and in their drinking; they had double
hearts in what they did. They did not as the apostle bids; "whether
ye eat or drink, or whatsoever ye do, do all to the glory of
God." And the reason of their want of this thing was, they wanted
this fear of God; for that, as the apostle here saith, effecteth
singleness of heart to God, and makes a man, as John said of Gaius,
"do faithfully whatsoever he doth" (3 John 5). And the reason is,
as hath been already urged, for that grace of fear of God retaineth
and keepeth upon the heart a reverent and awful sense of the dread
majesty and all-seeing eye of God, also a due consideration of the
day of account before him; it likewise maketh his service sweet
and pleasing, and fortifies the soul against all discouragements;
by this means, I say, the soul, in its service to God or man, is
not so soon captivated as where there is not this fear, but through
and by it its service is accepted, being single, sincere, simple,
and faithful; when others, with what they do, are cast into hell
for their hypocrisy, for they mix not what they do with godly fear.
Singleness of heart in the service of God is of such absolute
necessity, that without it, as I have hinted, nothing can be accepted;
because where that is wanting, there wanteth love to God, and to
that which is true holiness indeed. It was this singleness of heart
that made Nathanael so honourable in the eyes of Jesus Christ.
"Behold," said he, "an Israelite indeed, in whom there is no
guile" (John 1:47). And it was the want of it that made him so much
abhor the Pharisees. They wanted sincerity, simplicity, and godly
sincerity in their souls, and so became an abhorrence in his esteem.
Now, I say, this golden grace, singleness of heart, it flows from
this godly fear of God.
Seventh. There flows from this godly fear of God, compassion and
bowels to those of the saints that are in necessity and distress.
This is manifest in good Obadiah; it is said of him, "That he took
an hundred" of the Lord's "prophets, and hid them by fifty in a
cave, and fed them with bread and water," in the days when Jezebel,
that tyrant, sought their lives to destroy them (1 Kings 18:3,4).
But what was it that moved so upon his heart, as to cause him to
do this thing? Why, it was this blessed grace of the fear of God.
"Now Obadiah," saith the text, "feared the Lord greatly, for it
was so, when Jezebel cut off the prophets of the Lord, that Obadiah
took an hundred prophets, and hid them by fifty in a cave, and fed
them with bread and water." This was charity to the distressed,
even to the distressed for the Lord's sake.
Had not Obadiah served the Lord, yea, had he not greatly feared him,
he would not have been able to do this thing, especially as the
case then stood with him, and also with the church at that time,
for then Jezebel sought to slay all that indeed feared the Lord;
yea, and the persecution prevailed so much at that time, that even
Elijah himself thought that she had killed all but him. But now,
even now, the fear of God in this good man's heart put forth itself
into acts of mercy though attended with so imminent danger. See
here, therefore, that the fear of God will put forth itself in the
heart where God hath put it, even to show kindness, and to have
compassion upon the distressed servants of God, even under Jezebel's
nose; for Obadiah dwelt in Ahab's house, and Jezebel was Ahab's
wife, and a horrible persecutor, as was said before: yet Obadiah
will show mercy to the poor because he feared God, yea, he will
venture her displeasure, his place, and neck, and all, but he will
be merciful to his brethren in distress. Cornelius, also, being
a man possessed with this fear of God, became a very free-hearted
and open-handed man to the poor--"He feared God, and gave much
alms to the people." Indeed this fear, this godly fear of God, it
is a universal grace; it will stir up the soul unto all good duties.
It is a fruitful grace; from it, where it is, floweth abundance of
excellent virtues; nor without it can there be anything good, or
done well, that is done. But,
Eighth. There flows from this fear of God hearty, fervent, and
constant prayer. This also is seen in Cornelius, that devout man.
He feared God; and what then? why, he gave much alms to the people,
"and prayed to God alway" (Acts 10:1,2).
Did I say that hearty, fervent, and constant prayer flowed from
this fear of God? I will add, that if the whole duty, and the
continuation of it, be not managed with this fear of God, it profiteth
nothing at all. It is said of our Lord Jesus Christ himself, "He
was heard in that he feared." He prayed, then, because he feared,
because he feared God, and therefore was his prayer accepted of
him, even because he feared--"He was heard in that he feared" (Heb
5:7). This godly fear is so essential to right prayer, and right
prayer is such an inseparable effect and fruit of this fear, that
you must have both or none; he that prayeth not feareth not God,
yea, he that prayeth not fervently and frequently feareth him not;
and so he that feareth him not cannot pray; for if prayer be the
effect of this fear of God, then without this fear, prayer, fervent
prayer, ceaseth. How can they pray or make conscience of the duty
that fear not God? O prayerless man, thou fearest not God! Thou
wouldest not live so like a swine or a dog in the world as thou
dost, if thou fearest the Lord.
Ninth. There floweth from this fear of God a readiness or
willingness, at God's call, to give up our best enjoyments to his
disposal. This is evident in Abraham, who at God's call, without
delay, rose early in the morning to offer up his only and well-beloved
Isaac a burnt-offering in the place where God should appoint him.
It was a rare thing that Abraham did; and had he not had this rare
grace, this fear of God, he would not, he could not have done to
God's liking so wonderful a thing. It is true the Holy Ghost also
makes this service of Abraham to be the fruit of his faith--"By
faith Abraham offered up Isaac, and he that had received the promises
offered up his only-begotten son" (Heb 11; James 2). Aye, and
without doubt love unto God, in Abraham, was not wanting in this
his service, nor was this grace of fear; nay, in the story where
it is recorded. There it is chiefly accounted for the fruit of his
godly fear, and that by an angel from heaven--"And the angel called
out of heaven, and said, Abraham, Abraham. And he said, Here am
I. And he said, Lay not thine hand upon the lad, neither do thou
anything unto him, for now I know that thou fearest God, seeing thou
hast not withheld thy son, thine only son, from me" (Gen 22:11,12).
Now I know it; now, now thou hast offered up thine only Isaac, thine
all, at the bidding of thy God. Now I know it. The fear of God is
not presently discerned in the heart and life of a man. Abraham had
long before this done many a holy duty, and showed much willingness
of heart to observe and do the will of God; yet you find not, as
I remember, that he had this testimony from heaven that he feared
God till now; but now he has it, now he has it from heaven. "Now I
know that thou fearest God." Many duties may be done--though I do
not say that Abraham did them--without the fear of God; but when
a man shall not stick at, or withhold, his darling from God, when
called upon by God to offer it up unto him, that declareth, yea,
and gives conviction to angels, that now he feareth God.
Tenth. There floweth from this godly fear humility of mind. This
is evident, because, when the apostle cautions the Romans against
the venom of spiritual pride, he directs them to the exercise of
this blessed grace of fear as its antidote. "Be not high-minded,"
saith he, "but fear" (Rom 11:20). Pride, spiritual pride, which is
here set forth by the word "high-minded," is a sin of a very high
and damnable nature; it was the sin of the fallen angels, and is
that which causeth men to fall into the same condemnation--"Lest
being lifted up with pride, he fall into the condemnation of the
devil." Pride, I say, it damns a professor with the damnation of
devils, with the damnation of hell, and therefore it is a deadly,
deadly sin. Now against this deadly sin is set the grace of
humility; that comely garment, for so the apostle calls it, saying,
"be clothed with humility." But the question is now, how we should
attain to, and live in, the exercise of this blessed and comely
grace? to which the apostle answers, Fear; be afraid with godly fear,
and thence will flow humility--"Be not high-minded, but fear." That
is, Fear, or be continually afraid and jealous of yourselves, and
of your own naughty hearts, also fear lest at some time or other
the devil, your adversary, should have advantage of you. Fear,
lest by forgetting what you are by nature, you also forget the need
that you have of continual pardon, support, and supplies from the
Spirit of grace, and so grow proud of your own abilities, or of
what you have received of God, and fall into the condemnation of
the devil. Fear, and that will make you little in your own eyes,
keep you humble, put you upon crying to God for protection, and
upon lying at his foot for mercy; that will also make you have low
thoughts of your own parts, your own doings, and cause you to prefer
your brother before yourself, and so you will walk in humiliation,
and be continually under the teachings of God, and under his conduct
in your way. The humble, God will teach--"The meek will he guide
in judgment, the meek will he teach his way." From this grace of
fear then flows this excellent and comely thing, humility; yea, it
also is maintained by this fear. Fear takes off a man from trusting
to himself, it puts a man upon trying of all things, it puts a man
upon desiring counsel and help from heaven, it makes a man ready
and willing to hear instruction, and makes a man walk lowly, softly,
and so securely in the way.
Eleventh. There flows from this grace of fear, hope in the mercy
of God--"The Lord taketh pleasure in them that fear him, in them
that hope in his mercy" (Psa 147:11). The latter part of the text
is an explanation of the former: as if the psalmist had said, They
be the men that fear the Lord, even they that hope in his mercy;
for true fear produceth hope in God's mercy. And it is further
manifest thus. Fear, true fear of God inclineth the heart to a
serious inquiry after that way of salvation which God himself hath
prescribed; now the way that God hath appointed, by the which the
sinner is to obtain the salvation of his soul, is his mercy as so
and so set forth in the Word, and godly fear hath special regard
to the Word. To this way, therefore, the sinner with this godly
fear submits his soul, rolls himself upon it, and so is delivered
from that death into which others, for want of this fear of God,
do headlong fall.
It is, as I also hinted before, the nature of godly fear to be very
much putting the soul upon the inquiry which is, and which is not,
the thing approved of God, and accordingly to embrace it or shun
it. Now I say, this fear having put the soul upon a strict and
serious inquiry after the way of salvation, at last it finds it to
be by the mercy of God in Christ; therefore this fear putteth the
soul upon hoping also in him for eternal life and blessedness; by
which hope he doth not only secure his soul, but becomes a portion
of God's delight--"The Lord takes pleasure in them that fear him,
in them that hope in his mercy."
Besides, this godly fear carrieth in it self-evidence that the state
of the sinner is happy, because possessed with this happy grace.
Therefore, as John saith, "We know we have passed from death unto
life, because we love the brethren" (1 John 3:14). So here, "The
Lord taketh pleasure in them that fear him, in them that hope in
his mercy." If I fear God, and if my fearing of him is a thing in
which he taketh such pleasure, then may I boldly venture to roll
myself for eternal life into the bosom of his mercy, which is
Christ. This fear also produceth hope; if therefore, poor sinner,
thou knowest thyself to be one that is possessed with this fear of
God, suffer thyself to be persuaded therefore to hope in the mercy
of God for salvation, for the Lord takes pleasure in thee. And it
delights him to see thee hope in his mercy.
Twelfth. There floweth from this godly fear of God an honest and
conscientious use of all those means which God hath ordained, that
we should be conversant in for our attaining salvation. Faith and
hope in God's mercy is that which secureth our justification and
hope, and as you have heard, they do flow from this fear. But now,
besides faith and hope, there is a course of life in those things
in which God hath ordained us to have our conversation, without
which there is no eternal life. "Ye have your fruit unto holiness,
and the end everlasting life"; and again, "without holiness no man
shall see the Lord." Not that faith and hope are deficient, if they
be right, but they are both of them counterfeit when not attended
with a reverent use of all the means: upon the reverent use of which
the soul is put by this grace of fear. "Wherefore, beloved," said
Paul, "as ye have always obeyed, not as in my presence only, but
now much more in mine absence, work out your own salvation with
fear and trembling" (Rom 6:22; Heb 12:14; Phil 2:11).
There is a faith and hope of mercy that may deceive a man (though
the faith of God's elect, and the hope that purifies the heart
never will), because they are alone, and not attended with those
companions that accompany salvation (Heb 6:3-8). But now this godly
fear carries in its bowels, not only a moving of the soul to faith
and hope in God's mercy, but an earnest provocation to the holy
and reverent use of all the means that God has ordained for a man
to have his conversation in, in order to his eternal salvation.
"Work out your salvation with fear." Not that work is meritorious,
or such that can purchase eternal life, for eternal life is obtained
by hope in God's mercy; but this hope, if it be right, is attended
with this godly fear, which fear putteth the soul upon a diligent
use of all those means that may tend to the strengthening of hope,
and so to the making of us holy in all manner of conversation, that
we may be meet to be partakers of the inheritance of the saints in
light. For hope purifieth the heart, if fear of God shall be its
companion, and so maketh a man a vessel of mercy prepared unto
glory. Paul bids Timothy to fly pride, covetousness, doting about
questions, and the like, and to "follow after righteousness,
godliness, faith, love, patience; to fight the good fight of faith,
and to lay hold on eternal life" (1 Tim 6).
So Peter bids that we "add to our faith virtue; and to virtue
knowledge; and to knowledge temperance; and to temperance patience;
and to patience godliness; and to godliness brotherly kindness;
and to brotherly kindness charity"; adding, "for if these things
be in you and abound, they make you that ye shall neither be barren
nor unfruitful in the knowledge of our Lord Jesus Christ. Wherefore
the rather, brethren, give diligence to make your calling and
election sure; for if ye do these things, ye shall never fall. For
so an entrance shall be ministered unto you abundantly into the
everlasting kingdom of our Lord and Saviour Jesus Christ" (2 Peter
1:5-11). The sum of all which is that which was mentioned before;
to wit, "to work out our own salvation with fear and trembling."
For none of these things can be conscientiously done, but by and
with the help of this blessed grace of fear.
Thirteenth. There flows from this fear, this godly fear, a great delight
in the holy commands of God, that is, a delight to be conformable
unto them. "Blessed is the man that feareth the Lord, that delighteth
greatly in his commandments" (Psa 112:1). This confirmeth that
which was said before, to wit, that this fear provoketh to a holy
and reverent use of the means; for that cannot be, when there is
not an holy, yea, a great delight in the commandments. Wherefore
this fear maketh the sinner to abhor that which is sin, because that
is contrary to the object of his delight. A man cannot delight
himself at the same time in things directly opposite one to another,
as sin and the holy commandment is; therefore Christ saith of the
servant, he cannot love God and mammon--"Ye cannot serve God and
mammon." If he cleaves to the one, he must hate and despise the
other; there cannot at the same time be service to both, because
that themselves are at enmity one with the other. So is sin
and the commandment. Therefore if a man delighteth himself in the
commandment, he hateth that which is opposite, which is sin: how
much more when he greatly delighteth in the commandment? Now, this
holy fear of God it taketh the heart and affections from sin, and
setteth them upon the holy commandment. Therefore such a man is
rightly esteemed blessed. For no profession makes a man blessed
but that which is accompanied with an alienation of the heart from
sin, nor doth anything do that when this holy fear is wanting.
It is from this fear then, that love to, and delight in, the holy
commandment floweth, and so by that the sinner is kept from those
falls and dangers of miscarrying that other professors are so
subject to: he greatly delights in the commandment.
Fourteenth. Lastly, There floweth from this fear of God, enlargement
of heart. "Then thou shalt see, and flow together, and thine heart
shall fear, and be enlarged" (Isa 60:5). "Thine heart shall fear,
and be enlarged," enlarged to God-ward, enlarged to his ways,
enlarged to his holy people, enlarged in love after the salvation
of others. Indeed when this fear of God is wanting, though the
profession be never so famous, the heart is shut up and straitened,
and nothing is done in that princely free spirit which is called
"the spirit of the fear of the Lord" (Psa 51:12; Isa 11:2). But with
grudging, legally, or with desire of vain-glory, this enlargedness
of heart is wanting, for that flows from this fear of the Lord.
Thus have I showed you both what this fear of God is, what it flows
from, and also what doth flow from it. I come now to show you some
OF THE PRIVILEGES OF THEM THAT THUS DO FEAR THE LORD.
Having thus briefly handled in particular thus far this fear of
God, I shall now show you certain of the excellent privileges of
them that fear the Lord, not that they are not privileges that have
been already mentioned; for what greater privileges than to have
this fear producing in the soul such excellent things so necessary
for us for good, both with reference to this world, and that which
is to come? But because those fourteen above named do rather flow
from this grace of fear where it is, than from a promise to the
person that hath it, therefore I have chosen rather to discourse
of them as the fruits and effects of fear, than otherwise. Now,
besides all these, there is entailed by promise to the man that hath
this fear many other blessed privileges, the which I shall now in
a brief way lay open unto you.
First Privilege, then. That man that feareth the Lord, has a grant
and a license "to trust in the Lord," with an affirmation that
he is their help, and their shield--"Ye that fear the Lord, trust
in the Lord; he is their help and their shield" (Psa 115:11). Now
what a privilege is this! an exhortation in general to sinners, as
sinners, to trust in him, is a privilege great and glorious; but
for a man to be singled out from his neighbours, for a man to be
spoken to from heaven, as it were by name, and to be told that God
hath given him a license, a special and peculiar grant to trust in
him, this is abundantly more; and yet this is the grant that God
hath given that man! He hath, I say, a license to do it--a license
indicted by the Holy Ghost, and left upon record for those to be
born that shall fear the Lord, to trust in him. And not only so, but
as the text affirmeth, "he is their help and their shield." Their
help under all their weaknesses and infirmities, and a shield to
defend them against all the assaults of the devil and this world.
So then, the man that feareth the Lord is licensed to make the
Lord his stay and God of his salvation, the succour and deliverer
of his soul. He will defend him because his fear is in his heart.
O ye servants of the Lord, ye that fear him, live in the comfort of
this; boldly make use of it when you are in straits, and put your
trust under the shadow of his wings, for indeed he would have you
do so, because you do fear the Lord.
Second Privilege. God hath also proclaimed concerning the man that
feareth the Lord, that he will also be his teacher and guide in
the way that he shall choose, and hath moreover promised concerning
such, that their soul shall dwell at ease--"What man is he that
feareth the Lord?" says David, "him shall he teach in the way that
he shall choose" (Psa 25:12). Now, to be taught of God, what like
it? yea, what like to be taught in the way that thou shalt choose?
Thou hast chosen the way to life, God's way; but perhaps thy
ignorance about it is so great, and those that tempt thee to turn
aside so many and so subtle, that they seem to outwit thee and
confound thee with their guile. Well, but the Lord whom thou fearest
will not leave thee to thy ignorance, nor yet to thine enemies'
power or subtlety, but will take it upon himself to be thy teacher
and thy guide, and that in the way that thou hast chosen. Hear,
then, and behold thy privilege, O thou that fearest the Lord; and
whoever wanders, turns aside, and swerveth from the way of salvation,
whoever is benighted, and lost in the midst of darkness, thou shalt
find the way to the heaven and the glory that thou hast chosen.
Further, He doth not only say, that he will teach them the way, for
that must of necessity be supplied, but he says also that he will
teach such in it--"Him shall he teach in the way that he shall
choose." This argueth that, as thou shalt know, so the way shall
be made, by the communion that thou shalt have with God therein,
sweet and pleasant to thee. For this text promiseth unto the man
that feareth the Lord, the presence, company, and discovery of the
mind of God, while he is going in the way that he hath chosen. It
is said of the good scribe, that he is instructed unto, as well as
into, the way of the kingdom of God (Matt 13:52). Instructed unto;
that is, he hath the heart and mind of God still discovered to him
in the way that he hath chosen, even all the way from this world
to that which is to come, even until he shall come to the very gate
and door of heaven. What the disciples said was the effect of the
presence of Christ, to wit, "that their hearts did burn within
them while he talked to them by the way," shall be also fulfilled
in thee, he will meet with thee in the way, talk with thee in the
way; he will teach thee in the way that thou shalt choose (Luke
24:32).
Third Privilege. Dost thou fear the Lord? he will open his secret
unto thee, even that which he hath hid and keeps close from all
the world, to wit, the secret of his covenant and of thy concern
therein--"The secret of the Lord is with them that fear him, and
he will shew them his covenant" (Psa 25:14). This, then, further
confirmeth what was said but just above; his secret shall be with
them, and his covenant shall be showed unto them. His secret, to
wit, that which hath been kept hid from ages and generations; that
which he manifesteth only to the saints, or holy ones; that is, his
Christ, for he it is that is hid in God, and that no man can know
but he to whom the Father shall reveal him (Matt 11:27).
But O! what is there wrapped up in this Christ, this secret of God?
why, all treasures of life, of heaven, and happiness--"In him are
hid all the treasures of wisdom and knowledge." And "in him dwelleth
all the fulness of the Godhead bodily" (Col 2).
This also is that hidden One, that is so full of grace to save
sinners, and so full of truth and faithfulness to keep promise and
covenant with them, that their eyes must needs convey, even by
every glance they make upon his person, offices, and relation, such
affecting ravishments to the heart, that it would please them that
see him, even to be killed with that sight. This secret of the
Lord shall be, nay is, with them that fear him, for he dwelleth in
their heart by faith. "And he will shew them his covenant." That is,
the covenant that is confirmed of God in Christ, that everlasting
and eternal covenant, and show him too that he himself is wrapped
up therein, as in a bundle of life with the Lord his God. These
are the thoughts, purposes, and promises of God to them that fear
him.
Fourth Privilege. Dost thou fear the Lord? his eye is always over
thee for good, to keep thee from all evil--"Behold the eye of the
Lord is upon them that fear him, upon them that hope in his mercy;
to deliver their soul from death, and to keep them alive in famine"
(Psa 33:18,19). His eye is upon them; that is, to watch over them
for good. He that keepeth Israel neither slumbers nor sleeps. His
eyes are upon them, and he will keep them as a shepherd doth his
sheep; that is, from those wolves that seek to devour them, and
to swallow them up in death. His eyes are upon them; for they are
the object of his delight, the rarities of the world, in whom, saith
he, is all my delight. His eye is upon them, as I said before, to
teach and instruct them--"I will instruct thee and teach thee in
the way which thou shalt go; I will guide thee with mine eye" (Psa
32:8; 2 Chron 7:15,16). The eye of the Lord, therefore, is upon
them, not to take advantage of them, to destroy them for their sins,
but to guide, to help, and deliver them from death; from that death
that would feed upon their souls--"To deliver their soul from
death and to keep them alive in famine." Take death here for death
spiritual, and death eternal; and the famine here, not for that
that is for want of bread and water, but for that which comes on
many for want of the Word of the Lord (Rev 20:14; Amos 8:11,12);
and then the sense is this, the man that feareth the Lord shall
neither die spiritually nor eternally; for God will keep him with
his eye from all those things that would in such a manner kill
him. Again, should there be a famine of the Word; should there want
both the Word and them that preach it in the place that thou dost
dwell, yet bread shall be given thee, and thy water shall be sure;
thou shalt not die of the famine, because thou fearest God. I say,
that man shall not, behold he shall not, because he feareth God,
and this the next head doth yet more fully manifest.
Fifth Privilege. Dost thou fear God? fear him for this advantage
more and more--"O fear the Lord, ye his saints, for there is no want
to them that fear him. The young lions do lack and suffer hunger,
but they that seek the Lord," that fear him, "shall not want any
good thing" (Psa 34:9,10). Not anything that God sees good for them
shall those men want that fear the Lord. If health will do them
good, if sickness will do them good, if riches will do them good,
if poverty will do them good, if life will do them good, if death
will do them good, then they shall not want them, neither shall any
of these come nigh them, if they will not do them good. The lions,
the wicked people [19] of the world that fear not God, are not
made sharers in this great privilege; all things fall out to them
contrary, because they fear not God. In the midst of their sufficiency,
they are in want of that good that God puts into the worst things
that the man that feareth God doth meet with in the world.
Sixth Privilege. Dost thou fear God? he hath given charge to the
armies of heaven to look after, take charge of, to camp about,
and to deliver thee--"The angel of the Lord encampeth round about
them that fear him, and delivereth them" (Psa 34:7). This also is
a privilege entailed to them that in all generations fear the Lord.
The angels, the heavenly creatures, have it in commission to take
the charge of them that fear the Lord; one of them is able to slay of
men in one night 185,000. These are they that camped about Elisha
like horses of fire, and chariots of fire, when the enemy came
to destroy him. They also helped Hezekiah against the band of the
enemy, because he feared God (2 Kings 6:17; Isa 37:36; Jer 26:19).
"The angel of the Lord encampeth round about them"; that is, lest
the enemy should set upon them on any side; but let him come where
he will, behind or before, on this side or that, the angel of the
Lord is there to defend them. "The angel." It may be spoken in the
singular number, perhaps, to show that every one that feareth God
hath his angel to attend on him, and serve him. When the church,
in the Acts, was told that Peter stood at the door and knocked; at
first they counted the messenger mad, but when she did constantly
affirm it, they said, It is his angel (Acts 12:13-15). So Christ
saith of the children that came unto him, "their angels behold
the face of my Father which is in heaven." Their angels; that is,
those of them that feared God, had each of them his angel, who had
a charge from God to keep them in their way. We little think of
this, yet this is the privilege of them that fear the Lord; yea,
if need be, they shall all come down to help them and to deliver
them, rather than, contrary to the mind of their God, they should
by any be abused--"Are they not all ministering spirits, sent forth
to minister for them who shall be heirs of salvation?" (Heb 1:14).
[Quest.] But how do they deliver them? for so says the text--"The
angel of the Lord encampeth round about them that fear him, and
delivereth them." Answ. The way that they take to deliver them
that fear the Lord, is sometimes by smiting of their enemies with
blindness, that they may not find them; and so they served the
enemies of Lot (Gen 19:10,11). Sometimes by smiting of them with
deadly fear; and so they served those that laid siege against
Samaria (2 Kings 7:6). And sometimes by smiting of them even with
death itself; and thus they served Herod, after he had attempted
to kill the apostle James, and also sought to vex certain others of
the church (Acts 12). These angels that are servants to them that
fear the Lord, are them that will, if God doth bid them, revenge
the quarrel of his servants upon the stoutest monarch on earth.
This, therefore, is a glorious privilege of the men that fear the
Lord. Alas! they are, some of them, so mean that they are counted
not worth taking notice of by the high ones of the world; but their
betters do respect them. The angels of God count not themselves
too good to attend on them, and camp about them to deliver them.
This, then, is the man that hath his angel to wait upon him, even
he that feareth God.
Seventh Privilege. Dost thou fear the Lord? salvation is nigh unto
thee--"Surely his salvation is nigh them that fear him, that glory
may dwell in our land" (Psa 85:9). This is another privilege for
them that fear the Lord. I told you before, that the angel of the
Lord did encamp about them, but now he saith, "his salvation is
also nigh them"; the which although it doth not altogether exclude
the conduct of angels,[20] but include them; yet it looketh further.
"Surely his salvation," his saving, pardoning grace, "is nigh them
that fear him"; that is, to save them out of the hand of their
spiritual enemies. The devil, and sin, and death, do always wait
even to devour them that fear the Lord, but to deliver them from
these his salvation doth attend them. So then, if Satan tempts,
here is their salvation nigh; if sin, by breaking forth, beguiles
them, here is God's salvation nigh them; yea, if death itself shall
suddenly seize upon them, why, here is their God's salvation nigh
them.
I have seen that great men's little children must go no whither
without their nurses be at hand. If they go abroad, their nurses
must go with them; if they go to meals, their nurses must go with
them; if they go to bed, their nurses must go with them; yea, and
if they fall asleep, their nurses must stand by them. O my brethren,
those little ones that fear the Lord, they are the children of the
highest, therefore they shall not walk alone, be at their spiritual
meats alone, go to their sick-beds, or to their graves alone; the
salvation of their God is nigh them, to deliver them from the evil.
This is then the glory that dwells in the land of them that fear
the Lord.
Eighth Privilege. Dost thou fear the Lord? hearken yet again--"The
mercy of the Lord is from everlasting to everlasting upon them
that fear him, and his righteousness unto children's children" (Psa
103:17). This still confirms what was last asserted, that is, that
his salvation is nigh unto them. His salvation, that is, pardoning
mercy, that is nigh them. But mind it, there he says it is nigh
them; but here it is upon them. His mercy is upon them, it covereth
them all over, it encompasseth them about as with a shield. Therefore
they are said in another place to be clothed with salvation,
and covered with the robe of righteousness. The mercy of the Lord
is upon them, that is, as I said, to shelter and defend them. The
mercy, the pardoning preserving mercy, the mercy of the Lord is
upon them, who is he then that can condemn them? (Rom 8).
But there yet is more behind, "The mercy of the Lord is from
everlasting to everlasting upon them." It was designed for them
before the world was, and shall be upon them when the world itself
is ended; from everlasting to everlasting it is on them that fear
him. This from everlasting to everlasting is that by which, in another
place, the eternity of God himself is declared--"From everlasting
to everlasting, thou art God" (Psa 90:2). The meaning, then, may
be this; that so long as God hath his being, so long shall the
man that feareth him find mercy at his hand. According to that
of Moses--"The eternal God is thy refuge, and underneath are the
everlasting arms; and he shall thrust out the enemy from before
thee, and shall say, Destroy them" (Deut 33:27).
Child of God, thou that fearest God, here is mercy nigh thee, mercy
enough, everlasting mercy upon thee. This is long-lived mercy. It
will live longer than thy sin, it will live longer than temptation,
it will live longer than thy sorrows, it will live longer than thy
persecutors. It is mercy from everlasting to contrive thy salvation,
and mercy to everlasting to weather it out with all thy adversaries.
Now what can hell and death do to him that hath this mercy of God
upon him? And this hath the man that feareth the Lord. Take that
other blessed word, and O thou man that fearest the Lord, hang it
like a chain of gold about thy neck--"As the heaven is high above
the earth, so great is his mercy toward them that fear him" (Psa
103:11). If mercy as big, as high, and as good as heaven itself
will be a privilege, the man that feareth God shall have a privilege.
Ninth Privilege. Dost thou fear God?--"Like as a father pitieth
his children, so the Lord pitieth them that fear him" (Psa 103:13).
" The Lord pitieth them that fear him"; that is, condoleth and is
affected, feeleth and sympathizeth with them in all their afflictions.
It is a great matter for a poor man to be in this manner in the
affections of the great and mighty, but for a poor sinner to be
thus in the heart and affections of God, and they that fear him are
so, this is astonishing to consider. "In his love and in his pity
he redeemed them." In his love and in his pity! "In all their
affliction he was afflicted, and the angel of his presence saved
them; in his love and in his pity he redeemed them, and he bare
them, and carried them all the days of old" (Isa 63:9). I say, in
that he is said to pity them, it is as much as to say, he condoleth,
feeleth, and sympathizeth with them in all their afflictions and
temptations. So that this is the happiness of him that feareth God,
he has a God to pity him and to be touched with all his miseries.
It is said in Judges, "His soul was grieved for the misery of
Israel" (Judg 10:16). And in the Hebrews, he is "touched with the
feeling of our infirmities," and can "succour them that are tempted"
(4:15, 2:17,18).
But further, let us take notice of the comparison. "As a father
pitieth his children, so the Lord pitieth them that fear him." Here
is not only pity, but the pity of a relation, a father. It is said
in another place; "Can a woman," a mother, "forget her sucking
child, that she should not have compassion on the son of her womb?
yea, they may, yet will not I forget thee." The pity of neighbours
and acquaintance helpeth in times of distress, but the pity of
a father and a mother is pity with an over and above. "The Lord,"
says James, "is very pitiful, and of tender mercy." Pharaoh called
Joseph his tender father,[21] because he provided for him against
the famine, but how tender a father is God! how full of bowels!
how full of pity! (James 5:11; Gen 41:43). It is said, that when
Ephraim was afflicted, God's bowels were troubled for him, and turned
within him towards him. O that the man that feareth the Lord did
but believe the pity and bowels that are in the heart of God and
his father towards him (Jer 31:18-20).
Tenth Privilege. Dost thou fear God?--"He will fulfil the desire
of them that fear him; he also will hear their cry, and will save
them" (Psa 145:19). Almost all those places that make mention of
the men that fear God, do insinuate as if they still were under
affliction, or in danger by reason of an enemy. But I say, here
is still their privilege, their God is their father and pities
them--"He will fulfil the desire of them that fear him." Where now
is the man that feareth the Lord? let him hearken to this. What
sayest thou, poor soul? will this content thee, the Lord will fulfil
thy desires? It is intimated of Adonijah, that David his father
did let him have his head and his will in all things. "His father,"
says the text, "had not displeased him at any time in (so much as)
saying, Why hast thou done so?" (1 Kings 1:6). But here is more,
here is a promise to grant thee the whole desire of thy heart,
according to the prayer of holy David, "The Lord grant thee, according
to thine own heart, and fulfil all thy counsel." And again, "The
Lord fulfil all thy petitions" (Psa 20).
O thou that fearest the Lord, what is thy desire? All my desire,
says David, is all my salvation (2 Sam 23:5), so sayest thou, "All
my salvation" is "all my desire." Well, the desire of thy soul is
granted thee, yea, God himself hath engaged himself even to fulfil
this thy desire--"He will fulfil the desire of them that fear him,
he also will hear their cry, and will save them." O this desire when
it cometh, what a tree of life will it be to thee! Thou desirest
to be rid of thy present trouble; the Lord shall rid thee out of
trouble. Thou desirest to be delivered from temptation; the Lord
shall deliver thee out of temptation. Thou desirest to be delivered
from thy body of death; and the Lord shall change this thy vile
body, that it may be like to his glorious body. Thou desirest to
be in the presence of God, and among the angels in heaven. This
thy desire also shall be fulfilled, and thou shalt be made equal
to the angels (Exo 6:6; 2 Peter 2:9; Phil 3:20,21; Luke 16:22,
20:35,36). O but it is long first! Well, learn first to live upon
thy portion in the promise of it, and that will make thy expectation
of it sweet. God will fulfil thy desires, God will do it, though
it tarry long. Wait for it, because it will surely come, it will
not tarry.
Eleventh Privilege. Dost thou fear God?--"The Lord taketh pleasure
in them that fear him" (Psa 147:11). They that fear God are among
his chief delights. He delights in his Son, he delights in his works,
and takes pleasure in them that fear him. As a man takes pleasure
in his wife, in his children, in his gold, in his jewels; so the
man that fears the Lord is the object of his delight. He takes
pleasure in their prosperity, and therefore sendeth them health from
the sanctuary, and makes them drink of the river of his pleasures
(Psa 35:27). "They shall be abundantly satisfied with the fatness
of thy house; and thou shalt make them drink of the river of thy
pleasures" (Psa 36:8). That or those that we take pleasure in,
that or those we love to beautify and adorn with many ornaments.
We count no cost too much to be bestowed on those in whom we place
our delight, and whom we make the object of our pleasure. And even
thus it is with God. "For the Lord taketh pleasure in his people,"
and what follows? "he will beautify the meek with salvation" (Psa
149:4).
Those in whom we delight, we take pleasure in their actions; yea,
we teach them, and give them such rules and laws to walk by, as may
yet make them that we love more pleasurable in our eyes. Therefore
they that fear God, since they are the object of his pleasure, are
taught to know how to please him in everything (1 Thess 4:1). And
hence it is said, that he is ravished with their looks, that he
delighteth in their cry, and that he is pleased with their walking
(Can 4:9; Prov 15:8, 11:20).
Those in whom we delight and take pleasure, many things we will
bear and put up that they do, though they be not according to our
minds. A man will suffer that in, and put up that at, the hand
of the child or wife of his pleasure, that he will not pass by nor
put up in another. They are my jewels, says God, even them that
fear me; and I will spare them, in all their comings-short of my
will, "even as a man spareth his own son that serveth him" (Mal
3:16,17). O how happy is the man that feareth God! His good thoughts,
his good attempts to serve him, and his good life pleases him,
because he feareth God.
You know how pleasing in our eyes the actions of our children are,
when we know that they do what they do even of a reverent fear and
awe of us; yea, though that which they do amounts but to little, we
take it well at their hands, and are pleased therewith. The woman
that cast in her two mites into the treasury, cast in not much, for
they both did but make one farthing; yet how doth the Lord Jesus
trumpet her up,[22] he had pleasure in her, and in her action (Mark
12:41-44). This, therefore, that the Lord taketh pleasure in them
that fear him, is another of their great privileges.
Twelfth Privilege. Dost thou fear God? the least dram of that fear
giveth the privilege to be blessed with the biggest saint--"He will
bless them that fear the Lord, small and great" (Psa 115:13). This
word small may be taken three ways--1. For those that are small
in esteem, for those that are but little accounted of (Judg 6:15;
1 Sam 18:23). Art thou small or little in this sense, yet if thou
fearest God, thou art sure to be blessed. "He will bless them that
fear him, small and great," be thou never so small in the world's
eyes, in thine own eyes, in the saints' eyes, as sometimes one saint
is little in another saint's eye; yet thou, because thou fearest
God, art put among the blessed. 2. By small, sometimes is meant
those that are but small of stature, or young in years, little
children, that are easily passed by and looked over: as those that
sang Hosanna in the temple were, when the Pharisees deridingly said
of them to Christ, "Hearest thou what these say?" (Matt 21:16).
Well, but Christ would not despise them, of them that feared God,
but preferred them by the Scripture testimony far before those that
did contemn them. Little children, how small soever, and although
of never so small esteem with men, shall also, if they fear the
Lord, be blessed with the greatest saints--"He will bless them
that fear him, small and great." 3. By small may sometimes be meant
those that are small in grace or gifts; these are said to be the
least in the church, that is, under this consideration, and so are
by it least esteemed (Matt 25:45). Thus also is that of Christ to
be understood, "Inasmuch as ye did it not to one of the least of
these, ye did it not to me" (1 Cor 6:4).
Art thou in thine own thoughts, or in the thoughts of others, of
these last small ones, small in grace, small in gifts, small in
esteem upon this account, yet if thou fearest God, if thou fearest
God indeed, thou art certainly blessed with the best of saints. The
least star stands as fixed, as the biggest of them all, in heaven.
"He will bless them that fear him, small and great." He will bless
them, that is, with the same blessing of eternal life. For the
different degrees of grace in saints doth not make the blessing,
as to its nature, differ. It is the same heaven, the same life,
the same glory, and the same eternity of felicity that they are
in the text promised to be blessed with. That is observable which
I mentioned before, where Christ at the day of judgment particularly
mentioneth and owneth the least--"Inasmuch as ye did it not to one
of the least." The least then was there, in his kingdom and in his
glory, as well as the biggest of all. "He will bless them that fear
him, small and great." The small are named first in the text, and
are so the first in rank; it may be to show that though they may
be slighted and little set by in the world, yet they are much set
by in the eyes of the Lord.
Are great saints only to have the kingdom, and the glory everlasting?
Are great works only to be rewarded? works that are done by virtue
of great grace, and the abundance of the gifts of the Holy Ghost?
No: "Whosoever shall give to drink unto one of these little ones
a cup of cold water only, in the name of a disciple, verily I say
unto you, he shall in no wise lose his (a disciple's) reward." Mark,
here is but a little gift, a cup of cold water, and that given to
a little saint, but both taken special notice of by our Lord Jesus
Christ (Matt 10:42). "He will give reward to his servants the
prophets, and to his saints, and to them that fear his name, small
and great" (Rev 11:18). The small, therefore, among them that
fear God, are blessed with the great, as the great, with the same
salvation, the same glory, and the same eternal life; and they
shall have, even as the great ones also shall, as much as they can
carry; as much as their hearts, souls, bodies, and capacities can
hold.
Thirteenth Privilege. Dost thou fear God? why, the Holy Ghost
hath on purpose indited for thee a whole psalm to sing concerning
thyself. So that thou mayest even as thou art in thy calling, bed,
journey, or whenever, sing out thine own blessed and happy condition
to thine own comfort and the comfort of thy fellows. The psalm is
called the 128th Psalm; I will set it before thee, both as it is
in the reading[23] and in the singing Psalms--
" Blessed is every one that feareth the Lord, that walketh in his
ways. For thou shalt eat the labour of thine hands: happy shalt
thou be, and it shall be well with thee. Thy wife shall be as a
fruitful vine by the sides of thine house; thy children, like olive
plants round about thy table. Behold, that thus shall the man be
blessed that feareth the Lord. The Lord shall bless thee out of
Zion; and thou shalt see the good of Jerusalem all the days of thy
life. Yea, thou shalt see thy children's children, and peace upon
Israel."
AS IT IS SUNG.
Blessed art thou that fearest God, And walkest in his way: For of
thy labour thou shalt eat; Happy art thou, I say! Like fruitful
vines on thy house side, So doth thy wife spring out; Thy children
stand like olive plants Thy table round about.
Thus art thou blest that fearest God, And he shall let thee see
The promised Jerusalem, And her felicity. Thou shalt thy children's
children see, To thy great joy's increase; And likewise grace on
Israel, Prosperity and peace.[24]
And now I have done with the privileges when I have removed one
objection.
Object. But the Scripture says, "perfect love casteth our fear";
and therefore it seems that saints, after that a spirit of adoption
is come, should not fear, but do their duty, as another Scripture
saith, without it (1 John 4:18; Luke 1:74,75).
Answ. Fear, as I have showed you, may be taken several ways. 1.
It may be taken for the fear of devils. 2. It may be taken for the
fear of reprobates. 3. It may be taken for the fear that is wrought
in the godly by the Spirit as a spirit of bondage; or, 4. It may
be taken for the fear that I have been but now discoursing of.
Now the fear that perfect love casts out cannot be that son-like,
gracious fear of God, that I have in this last place been treating
of; because that fear that love casts out hath torment, but so has
not the son-like fear. Therefore the fear that love casts out is
either that fear that is like the fear of devils and reprobates,
or that fear that is begot in the heart by the Spirit of God as a
spirit of bondage, or both; for, indeed, all these kinds of fear
have torment, and therefore may be cast out; and are so by the
spirit of adoption, which is called the spirit of faith and love,
when he comes with power into the soul; so that without this fear
we should serve him. But to argue from these texts that we ought
not to fear God, or to mix fear with our worship of him, is as much
as to say that by the spirit of adoption we are made very rogues;
for not to fear God is by the Scripture applied to such (Luke
23:40). But for what I have affirmed the Scripture doth plentifully
confirm, saying, "Happy is the man that feareth alway." And again,
"It shall be well with them that fear God, which fear before him."
Fear, therefore; the spirit of the fear of the Lord is a grace
that greatly beautifies a Christian, his words, and all his ways:
"Wherefore now let the fear of the Lord be upon you; take heed, and
do it, for there is no iniquity with the Lord our God, nor respect
of persons, nor taking of gifts" (2 Chron 19:7).
I come now to make some use and application of this doctrine.
THE USE OF THIS DOCTRINE.
Having proceeded thus far about this doctrine of the fear of God,
I now come to make some use and application of the whole; and my
[USE FIRST, of Examination.]
FIRST USE shall be a USE OF EXAMINATION. Is this fear of God such
an excellent thing? Is it attended with so many blessed privileges?
Then this should put us, every soul of us, upon a diligent examination
of ourselves, to wit, whether this grace be in us or not, for if
it be, then thou art one of these blessed ones to whom belong these
glorious privileges, for thou hast an interest in every of them;
but if it shall appear that this grace is not in thee, then thy
state is fearfully miserable, as hath partly been manifest already,
and will further be seen in what comes after. Now, the better to
help thee to consider, and not to miss in finding out what thou art
in thy self-examination, I will speak to this--First. In general.
Second. In particular.
First. In general. No man brings this grace into the world with
him. Every one by nature is destitute of it; for naturally none
fear God, there is no fear of God, none of this grace of fear before
their eyes, they do not so much as know what it is; for this fear
flows, as was showed before, from a new heart, faith, repentance
and the like; of which new heart, faith, and repentance, if thou be
void, thou art also void of this godly fear. Men must have a mighty
change of heart and life, or else they are strangers to this fear
of God. Alas, how ignorant are the most of this! Yea, and some
are not afraid to say they are not changed, nor desire so to be.
Can these fear God? can these be possessed with this grace of fear?
No: "Because they have no changes, therefore they fear not God"
(Psa 55:19; Psa 36:1; Rom 3:18).
Wherefore, sinner, consider whoever thou art that art destitute
of this fear of God, thou art void of all other graces; for this
fear, as also I have showed, floweth from the whole stock of grace
where it is. There is not one of the graces of the Spirit, but
this fear is in the bowels of it; yea, as I may say, this fear is
the flower and beauty of every grace; neither is there anything,
let it look as much like grace as it will, that will be counted so
indeed, if the fruit thereof be not this fear of God; wherefore,
I say again, consider well of this matter, for as thou shalt be
found with reference to this grace, so shall thy judgment be. I
have but briefly treated of this grace, yet have endeavoured, with
words as fit as I could, to display it in its colours before thy
face, first by showing you what this fear of God is, then what it
flows from, as also what doth flow from it; to which, as was said
before, I have added several privileges that are annexed to this
fear, that by all, if it may be, thou mayest see it if thou hast
it, and thyself without it if thou hast it not. Wherefore I refer
thee thither again for information in this thing; or if thou art
loath to give the book a second reading, but wilt go on to the end
now thou art gotten hither; then
Second and particularly, I conclude with these several propositions
concerning those that fear not God.
1. That man that is proud, and of a high and lofty mind, fears not
God. This is plain from the exhortation, "Be not high-minded, but
fear" (Rom 11:20). Here you see that a high mind and the fear of
God are set in direct opposition the one to the other; and there
is in them, closely concluded by the apostle, that where indeed
the one is, there cannot be the other; where there is a high mind,
there is not the fear of God; and where there is the fear of God,
the mind is not high but lowly. Can a man at the same time be a
proud man, and fear God too? Why, then, is it said God beholdeth
every one that is proud, and abases him? and again, He beholds the
proud afar off? He therefore that is proud of his person, of his
riches, of his office, of his parts, and the like, feareth not God.
It is also manifest further, for God resisteth the proud, which he
would not do, if he feared him, but in that he sets him at such a
distance from him, in that he testifies that he will abase him and
resist him, it is evident that he is not the man that hath this
grace of fear; for that man, as I have showed you, is the man of
God's delight, the object of his pleasure (Psa 138:6; James 4:6;
1 Peter 5:5; Mal 4:1).
2. The covetous man feareth not God. This also is plain from
the Word, because it setteth covetousness and the fear of God in
direct opposition. Men that fear God are said to hate covetousness
(Exo 18:21). Besides, the covetous man is called an idolater, and
is said to have no part in the kingdom of Christ and of God. And
again, "The wicked boasteth of his heart's desire, and blesseth the
covetous, whom the Lord abhorreth" (Eze 33:31; Eph 5:5; Psa 10:3).
Hearken to this, you that hunt the world to take it, you that care
not how you get, so you get the world. Also you that make even
religion your stalking-horse to get the world, you fear not God.
And what will you do whose hearts go after your covetousness? you
who are led by covetousness up and down, as it were by the nose;
sometimes to swear, to lie, to cozen, and cheat and defraud, when
you can get the advantage to do it. You are far, very far, from the
fear of God. "Ye adulterers and adulteresses," for so the covetous
are called, "know ye not that the friendship of the world is enmity
with God? whosoever, therefore, will be a friend of the world, is
the enemy of God" (James 4:4).
3. The riotous eaters of flesh have not the fear of God. For this
is done "without fear" (Jude 12). Gluttony is a sin little taken
notice of, and as little repented of by those that use it, but
yet it is odious in the sight of God, and the practice of it a
demonstration of the want of his fear in the heart: yea, so odious
is it, that God forbids that his people should so much as company
with such. "Be not," saith he, "among wine-bibbers, among riotous
eaters of flesh" (Prov 23:20). And he further tells us, that they
that are such, are spots and blemishes to those that keep them
company, for indeed they fear not God (2 Peter 2:13; Rom 13:13;
1 Peter 4:4). Alas! some men are as if they were for nought else
born but to eat and to drink, and pamper their carcasses with the
dainties of this world, quite forgetting why God sent them hither;
but such, as is said, fear not God, and so consequently are of the
number of them upon whom the day of judgment will come at unawares
(Luke 21:34).
4. The liar is one that fears not God. This also is evident from
the plain text, "Thou hast lied," saith the Lord, "and hast not
remembered me, nor laid it to thy heart: have not I held my peace
even of old," saith the Lord, "and thou fearest me not?" (Isa
57:11). What lie this was is not material; it was a lie, or a course
of lying that is here rebuked, and the person or persons in this
practice, as is said, were such as feared not God; a course of lying
and the fear of God cannot stand together. This sin of lying is a
common sin, and it walketh in the world in several guises. There
is the profane scoffing liar, there is the cunning artificial liar,
there is the hypocritical religious liar, with liars of other ranks
and degrees. But none of them all have the fear of God, nor shall
any of them, they not repenting, escape the damnation of hell--"All
liars shall have their part in the lake which burneth with fire
and brimstone" (Rev 21:8). Heaven and the New Jerusalem are not a
place for such--"And there shall in no wise enter into it anything
that defileth, neither whatsoever worketh abomination, or maketh
a lie" (v 27). Therefore another scripture says that all liars are
without--"For without are dogs, and sorcerers, and whoremongers,
and murderers, and idolaters, and whosoever loveth and maketh a
lie" (Rev 22:15). But this should not be their sentence, judgment,
and condemnation, if they that are liars were such as had in them
this blessed fear of God.
5. They fear not God who cry unto him for help in the time of their
calamity, and when they are delivered, they return to their former
rebellion. This, Moses, in a spirit of prophecy, asserteth at the
time of the mighty judgment of the hail. Pharaoh then desired him
to pray to God that he would take away that judgment from him. Well,
so I will, said Moses, "But as for thee and thy servants, I know
that ye will not yet fear the Lord God" (Exo 9:30). As who should
say, I know that so soon as this judgment is removed, you will to
your old rebellion again. And what greater demonstration can be
given that such a man feareth not God, than to cry to God to be
delivered from affliction to prosperity, and to spend that prosperity
in rebellion against him? This is crying for mercies that they may
be spent, or that we may have something to spend upon our lusts,
and in the service of Satan (John 4:1-3). Of these God complains in
the sixteenth of Ezekiel, and in the second of Hosea--"Thou hast,"
saith God, "taken thy fair jewels of my gold and of my silver, which
I had given thee, and madest to thyself images" &c. (Eze 16:17).
This was for want of the fear of God. Many of this kind there be
now in the world, both of men, and women, and children; art not
thou that readest this book of this number? Hast thou not cried
for health when sick, for wealth when poor, when lame for strength,
when in prison for liberty, and then spent all that thou gottest
by thy prayer in the service of Satan, and to gratify thy lusts?
Look to it, sinner, these things are signs that with thy heart thou
fearest not God.
6. They fear not God that way-lay his people and seek to overthrow
them, or to turn them besides the right path, as they are journeying
from hence to their eternal rest. This is evident from the plain
text, "Remember," saith God, "what Amalek did unto thee by the way
when ye were come forth out of Egypt; how he met thee by the way,
and smote the hindmost of thee, even all that were feeble behind
thee, when thou wast faint and weary, and he feared not God" (Deut
25:17,18). Many such Amalekites there be now in the world that set
themselves against the feeble of the flock, against the feeble of
the flock especially, still smiting them, some by power, some with
the tongue, some in their lives and estates, some in their names and
reputations, by scandals, slanders, and reproach, but the reason
of this their ungodly practice is this, they fear not God. For did
they fear him, they would be afraid to so much as think, much more
of attempting to afflict and destroy, and calumniate the children
of God; but such there have been, such there are, and such there
will be in the world, for all men fear not God.
7. They fear not God who see his hand upon backsliders for their
sins, and yet themselves will be backsliders also. "I saw," saith
God, "when for all the causes whereby backsliding Israel committed
adultery, I had put her away, and given her a bill of divorce,
yet her treacherous sister Judah feared not, but went and played
the harlot also" (Jer 3:8, 2:19). Judah saw that her sister was
put away, and delivered by God into the hands of Shalmaneser, who
carried her away beyond Babylon, and yet, though she saw it, she
went and played the harlot also--a sign of great hardness of heart,
and of the want of the fear of God indeed. For this fear, had it
been in her heart, it would have taught her to have trembled at
the judgment that was executed upon her sister, and not to have
gone and played the harlot also: and not to have done it while
her sister's judgment was in sight and memory. But what is it that
a heart that is destitute of the fear of God will not do? No sin
comes amiss to such: yea, they will sin, they will do that themselves,
for the doing of which they believe some are in hell-fire, and all
because they fear not God.
But pray observe, if those that take not warning when they see the
hand of God upon backsliders, are said to have none of the fear
of God, have they it, think you, that lay stumbling-blocks in the
way of God's people, and use devices to cause them to backslide,
yea, rejoice when they can do this mischief to any? and yet many
of this sort there are in the world, that even rejoice when they
see a professor fall into sin, and go back from his profession, as
if they had found some excellent thing.
8. They fear not God who can look upon a land as wallowing in
sin, and yet are not humbled at the sight thereof. "Have ye," said
God by the prophet to the Jews, "forgotten the wickedness of your
fathers, and the wickedness of the kings of Judah, and the wickedness
of their wives, which they have committed in the land of Judah
and in the streets of Jerusalem? They are not humbled to this day,
neither have they feared, nor walked in my law" (Jer 44:9,10).
Here is a land full of wickedness, and none to bewail it, for they
wanted the fear of God, and love to walk in his law. But how say
you, if they that are not humbled at their own and others' wickedness
are said not to fear, or have the fear of God, what shall we think
or say of such that receive, that nourish and rejoice in such
wickedness? Do they fear God? Yea, what shall we say of such that
are the inventors and promoters of wickedness, as of oaths, beastly
talk, or the like? Do they, do you think, fear God? Once again,
what shall we say of such that cannot be content to be wicked
themselves, and to invent and rejoice in other men's wickedness,
but must hate, reproach, vilify and abuse those that they cannot
persuade to be wicked? Do they fear God?
9. They that take more heed to their own dreams than to the Word
of God, fear not God. This also is plain from the Word--"For in
the multitude of dreams, there are also divers vanities, but fear
thou God"; that is, take heed unto his Word (Eccl 5:7; Isa 8:20).
Here the fearing of God is opposed to our overmuch heeding dreams:
and there is implied, that it is for want of the fear of God that
men so much heed those things. What will they say to this that give
more heed to a suggestion that ariseth from their foolish hearts,
or that is cast in thither by the devil, than they do to the holy
Word of God? These are "filthy dreamers." Also, what shall we
say to those that are more confident of the mercy of God to their
soul, because he hath blessed them with outward things, than they
are afraid of his wrath and condemnation, though the whole of the
Word of God doth fully verify the same? These are "filthy dreamers"
indeed.
A dream is either real, or so by way of semblance, and so some
men dream sleeping, and some waking (Isa 29:7). And as those that
a man dreams sleeping are caused either by God, Satan, business,
flesh, or the like; so are they that a man dreams waking, to pass
by those that we have in our sleep. Men, when bodily awake, may
have dreams, that is, visions from heaven; such are all they that
have a tendency to discover to the sinner his state, or the state
of the church according to the Word. But those that are from Satan,
business, and the flesh, are such--especially the first and last,
to wit, from Satan and the flesh--as tend to embolden men to hope
for good in a way disagreeing with the Word of God.[25]
These Jude calls "filthy dreamers," such whose principles were
their dreams, and they led them "to defile the flesh," that is, by
fornication and uncleanness; "to despise dominion," that the reins
might be laid upon the neck of their lusts; "to speak evil of
dignities," of those that God had set over them, for their governing
in all the law and testament of Christ, these dreamt that to live
like brutes, to be greedy of gain, and to take away for it, as Cain
and Balaam did by their wiles, the lives of the owners thereof,
would go for good coin in the best of trials. These also Peter
speaks of (2 Peter 2). And he makes their dreams, that Jude calls
so, their principle and errors in life and doctrine; you may read
of them in that whole chapter, where they are called cursed children,
and so by consequence such as fear not God.
10. They fear not God, who are sorcerers, adulterers, false swearers,
and that oppress the hireling of his wages. It is a custom with some
men to keep back by fraud from the hireling that which by covenant
they agreed to pay for their labour; pinching, I say, and paring
from them their due that of right belongs to them, to the making of
them cry in "the ears of the Lord of sabaoth" (James 5:4). These
fear not God; they are reckoned among the worst of men, and in
their day of account God himself will bear witness against them.
"And I," saith God, "will come near to you to judgment; and I will
be a swift witness against the adulterers, and against the false
swearers, and against those that oppress the hireling in his wages,
the widow and the fatherless, and that turn aside the stranger from
his right, and fear not me, saith the Lord" (Mal 3:5).
11. They fear not God, who instead of pitying of, rail at God's
people in their affliction, temptations, and persecutions, and
rather rejoice and skip for joy, than sympathize with them in their
sorrow. Thus did David's enemies, thus did Israel's enemies, and
thus did the thief, he railed at Christ when he hanged upon the
cross, and was for that, even by his fellow, accounted for one
that feared not God (Luke 23:40; Psa 35:1,22-26. Read Oba 10-15;
Jer 48:2-6). This is a common thing among the children of men, even
to rejoice at the hurt of them that fear God, and it ariseth even
of an inward hatred to godliness. They hate you, saith Christ,
because they hated me. Therefore Christ takes what is done to his,
in this, as done unto himself, and so to holiness of life. But
this falls hard upon such as despise at, and rejoice to see, God's
people in their griefs, and that take the advantage, as dogged
Shimei did, to augment the griefs and afflictions of God's people
(2 Sam 16:5-8). These fear not God, they do this of enmity, and
their sin is such as will hardly be blotted out (1 Kings 2:8,9).
12. They fear not God, who are strangers to the effects of fear.
"If I be a master, where is my fear?" That is, show that I am so
by your fear of me in the effects of your fear of me. "You offer
polluted bread upon mine altar." This is not a sign that you fear
me, ye offer the blind for sacrifices, where is my fear? ye offer
the lame and the sick, these are not the effects of the fear of
God (Mal 1:6-8). Sinner, it is one thing to say, I fear God, and
another to fear him indeed. Therefore, as James says, show me thy
faith by thy works, so here God calls for a testimony of thy fear
by the effects of fear. I have already showed you several effects
of fear; if thou art a stranger to them, thou art a stranger to this
grace of fear. Therefore, to conclude this, it is not a feigned
profession that will do; nothing is good here, but what is salted
with this fear of God, and they that fear him are men of truth,
men of singleness of heart, perfect, upright, humble, holy men;
wherefore, reader, examine, and again, I say examine, and lay the
Word and thy heart together, before that thou concludest that thou
fearest God.
What! fear God, and in a state of nature? fear God without a change
of heart and life? What! fear God and be proud, and covetous,
a wine-bibber, and a riotous eater of flesh? How! fear God and a
liar, and one that cries for mercies to spend them upon thy lusts?
This would be strange. True, thou mayest fear as devils do, but
what will that profit? Thou mayest by thy fear be driven away from
God, from his worship, people, and ways, but what will that avail?
It may be thou mayest so fear at present, as to be a little stopped
in thy sinful course; perhaps thou hast got a knock from the Word
of God, and are at present a little dazzled and hindered from being
in thy former and full career after sin; but what of that? if by
the fear that thou hast, thy heart is not united to God, and to the
love of his Son, Word, and people, thy fear is nothing worth.[26]
Many men also are forced to fear God, as underlings are forced to
fear those that are by force above them. If thou only thus fearest
God, it is but a false fear; it flows not from love to God: this
fear brings not willing subjection, which indeed brings the effect
of right fear; but being over-mastered like an hypocrite, thou
subjected thyself by feigned obedience, being forced, I say, by
mere dread to do it (Psa 66:3).
It is said of David, "that the fame of him went out into all lands,
and the Lord brought the fear of him upon all nations" (1 Chron
14:17). But what, did they now love David? did they now choose him
to be their king? no verily; they, many of them, rather hated him,
and, when they could, made resistance against him. They did even
as thou dost--feared, but did not love; feared, but did not choose
his government that ruled over them. It is also said of Jehoshaphat,
when God had subdued before him Ammon, Moab, and mount Seir, that
"the fear of God was on all the kingdoms of these countries, when
they had heard that the Lord fought against the enemies of Israel"
(2 Chron 20:29). But, I say, was this fear, that is called now the
fear of God, anything else, but a dread of the greatness of power
of the king? No verily, nor did that dread bring them into a willing
subjection to, and liking of his laws and government; it only made
them like slaves and underlings, stand in fear of his executing
the vengeance of God upon them.
Therefore still, notwithstanding this fear, they were rebels to him
in their hearts, and when occasion and advantage offered themselves,
they showed it by rising in rebellion against Israel. This fear
therefore provoked but feigned and forced obedience, a right emblem
of the obedience of such, who being still enemies in their minds to
God, are forced by virtue of present conviction to yield a little,
even of fear to God, to his Word, and to his ordinances. Reader,
whoever thou art, think of this, it is thy concern, therefore
do it, and examine, and examine again, and look diligently to thy
heart in thine examination, that it beguile thee not about this
thy so great concern, as indeed the fear of God is.
One thing more, before I leave thee, let me warn thee of. Take
heed of deferring to fear the Lord. Some men, when they have had
conviction upon their heart that the fear of God is not in them,
have through the overpowering of their corruptions yet deferred
and put off the fear of God from them, as it is said of them in
Jeremiah: "This people hath a revolting and a rebellious heart;
they are revolted and gone. Neither say they in their heart, Let
us now fear the Lord" (Jer 5:23,24). They saw that the judgments
of God attended them because they did not yet fear God, but that
conviction would not prevail with them to say, "Let us now fear
the Lord." They were for deferring to fear him still; they were for
putting off his fear from them longer. Sinner, hast thou deferred
to fear the Lord? is thy heart still so stubborn as not to say
yet, "Let us fear the Lord?" O! the Lord hath taken notice of this
thy rebellion, and is preparing some dreadful judgment for thee.
"Shall I not visit for these things? saith the Lord; shall not
my soul be avenged on such a nation as this?" (v 29). Sinner, why
shouldest thou pull vengeance down upon thee? why shouldest thou
pull vengeance down from heaven upon thee? Look up, perhaps thou
hast already been pulling this great while, to pull it down upon
thee. O! pull no longer; why shouldest thou be thine own executioner?
Fall down upon thy knees, man, and up with thy heart and thy hands
to the God that dwells in the heavens; cry, yea cry aloud, Lord,
unite mine heart to fear thy name, and do not harden mine heart
from thy fear. Thus holy men have cried before thee, and by crying
have prevented judgment.
[A few things that may provoke thee to fear the Lord.]
Before I leave this use, let me give thee a few things, that, if
God will, may provoke thee to fear the Lord.
1. The man that feareth not God, carrieth it worse towards him than
the beast, the brute beast, doth carry it towards that man. "The
fear of you, and the dread of you, shall be upon every beast of the
earth," yea, "and upon every fowl of the air," and "upon all that
moveth upon the earth, and upon all the fishes of the sea" (Gen
9:2).
Mark, all my creatures shall fear you, and dread you, says God.
None of them shall be so hardy as to cast of all reverence of you.
But what a shame is this to man, that God should subject all his
creatures to him, and he should refuse to stoop his heart to God?
The beast, the bird, the fish, and all, have a fear and dread of
man, yea, God has put it in their hearts to fear man, and yet man
is void of fear and dread, I mean of godly fear of him, that thus
lovingly hath put all things under him. Sinner, art thou not ashamed,
that a silly cow, a sheep, yea, a swine, should better observe the
law of his creation, than thou dost the law of thy God?
2. Consider, he that will not fear God, God will make him fear him
whether he will or no. That is, he that doth not, will not now so
fear him, as willingly to bow before him, and put his neck into his
yoke. God will make him fear him when he comes to take vengeance
on him. Then he will surround him with terror, and with fear on
every side, fear within, and fear without; fear shall be in the
way, even in the way that thou goest when thou art going out of
this world; and that will be dreadful fear (Eccl 12:5). "I will
bring their fears upon them," saith the Lord (Isa 66:4).
3. He that fears not God now, the Lord shall laugh at his fears
then. Sinner, God will be even with all them that choose not to
have his fear in their hearts: for as he calls and they hear not
now, so they shall cry, yea, howl then, and he will laugh at their
fears. "I will laugh," saith he, "at their destruction; I will mock
when their fear cometh, when your fear cometh as desolation and
your destruction cometh as a whirlwind, when distress and anguish
cometh upon you; then shall they call upon me, but I will not
answer: they shall seek me early, but they shall not find me, for
that they hated knowledge, and did not choose the fear of the Lord"
(Prov 1:27-29).
Sinner! thou thinkest to escape the fear; but what wilt thou do
with the pit? Thou thinkest to escape the pit; but what wilt thou
do with the snare? The snare, say you, what is that? I answer, it
is even the work of thine own hands. "The wicked is snared in the
work of his own hands," he is "snared by the transgression of his
lips" (Psa 9:16; Prov 12:13).
Sinner! what wilt thou do when thou comest into this snare; that
is, into the guilt and terror that thy sins will snaffle[27] thee
with, when they, like a cord, are fastened about thy soul? This
snare will bring thee back again to the pit, which is hell, and
then how wilt thou do to be rid of thy fear? The fear, pit, and
the snare shall come upon thee, because thou fearest not God.
Sinner! art thou one of them that hast cast off fear? poor man,
what wilt thou do when these three things beset thee? whither wilt
thou fly for help? And where wilt thou leave thy glory? If thou
fliest from the fear, there is the pit; if thou fliest from the
pit, there is the snare.
[USE SECOND, an exhortation to fear God.]
SECOND USE. My next word shall be AN EXHORTATION TO FEAR GOD.
I mean an exhortation to saints--"O fear the Lord, ye his saints,
for there is no want to them that fear him." Not but that every
saint doth fear God, but as the apostle saith in another case, "I
beseech you, do it more and more." The fear of the Lord, as I have
showed you, is a grace of the new covenant, as other saving graces
are, and so is capable of being stronger or weaker, as other graces
are. Wherefore I beseech you, fear him more and more.
It is said of Obadiah, that he feared the Lord greatly: every saint
fears the Lord, but every saint does not greatly fear him. O there
are but few Obadiahs in the world, I mean among the saints on
earth: see the whole relation of him (1 Kings 18). As Paul said
of Timothy, "I have none like-minded," so it may be said of some
concerning the fear of the Lord; they have scarce a fellow. So it
was with Job, "There is none like him in the earth, one that feareth
God," &c. (Job 1:8). There was even none in Job's day that feared
God like him, no, there was not one like him in all the earth, but
doubtless there were more in the world that feared God; but this
fearing of him greatly, that is the thing that saints should do,
and that was the thing that Job did do, and in that he did outstrip
his fellows. It is also said of Hananiah, that "he was a faithful
man, and feared God above many" (Neh 7:2). He also had got, as to
the exercise of, and growth in, this grace, the start of many of
his brethren. He "feared God above many." Now then, seeing this
grace admits of degrees, and is in some stronger, and in some weaker,
let us be all awakened as to other graces, so to this grace also.
That like as you abound in everything, in faith, in utterance,
in knowledge, and in all diligence, and in your love to us, see
that ye abound in this grace also. I will labour to enforce this
exhortation upon you by several motives.
First. Let God's distinguishing love to you be a motive to you to
fear him greatly. He hath put his fear in thy heart, and hath not
given that blessing to thy neighbour; perhaps not to thy husband,
thy wife, thy child, or thy parent. O what an obligation should
this consideration lay upon thy heart greatly to fear the Lord!
Remember also, as I have showed in the first part of this book,
that this fear of the Lord is his treasure, a choice jewel, given
only to favourites, and to those that are greatly beloved. Great
gifts naturally tend to oblige, and will do so, I trust, with thee,
when thou shalt ingeniously consider it. It is a sign of a very
bad nature when the contrary shows itself; could God have done more
for thee than to have put his fear in thy heart? This is better
than to have given thee a place even in heaven without it. Yea,
had he given thee all faith, all knowledge, and the tongue of men
and angels, and a place in heaven to boot, they had all been short
of this gift, of the fear of God in thy heart. Therefore love it,
nourish it, exercise it, use all means to cause it to increase and
grow in thy heart, that it may appear it is set by at thy hand,
poor sinner.
Second. Another motive to stir thee up to grow in this grace of the
fear of God may be the privileges that it lays thee under. What or
where wilt thou find in the Bible, so many privileges so affectionately
entailed to any grace, as to this of the fear of God? God speaks
of this grace, and of the privileges that belong unto it, as if,
to speak with reverence, he knew not how to have done blessing of
the man that hath it. It seems to me as if this grace of fear is
the darling grace, the grace that God sets his heart upon at the
highest rate. As it were, he embraces the hugs, and lays the man
in his bosom, that hath, and grows strong in this grace of the fear
of God. See again the many privileges in which the man is interested
that hath this grace in his heart: and see also that there are
but few of them, wherever mentioned, but have entailed to them the
pronunciation of a blessing, or else that man is spoken of by way
of admiration.
Third. Another motive may be this: The man that groweth in this
grace of the fear of the Lord will escape those evils that others
will fall into. Where this grace is, it keepeth the soul from final
apostasy, "I will put my fear in their hearts, that they shall not
depart from me" (Jer 32:40). But yet, if there be not an increase
in this grace, much evil may attend, and be committed notwithstanding.
There is a child that is healthy, and hath its limbs, and can go,
but it is careless; now the evil of carelessness doth disadvantage
it very much; carelessness is the cause of stumblings, of falls,
of knocks, and that it falls into the dirt, yea, that sometimes
it is burned, or almost drowned. And thus it is, even with God's
people that fear him, because they add not to their fear a care
of growing more in the fear of God, therefore they reap damage;
whereas, were they more in his fear, it would keep them better,
deliver them more, and preserve them from these snares of death.
Fourth. Another motive may be this: To grow in this grace of
the fear of God, is the way to be kept always in a conscientious
performance of Christian duties. An increase in this grace, I say,
keeps every grace in exercise, and the keeping of our graces in
their due exercise, produceth a conscientious performance of duties.
Thou hast a watch perhaps in thy pocket, but the hand will not
as yet be kept in any good order, but does always give the lie as
to the hour of the day; well, but what is the way to remedy this,
but to look well to the spring, and the wheels within? for if they
indeed go right, so will the hand do also. This is thy case in
spiritual things; thou art a gracious man, and the fear of God is
in thee, but yet for all that, one cannot well tell, by thy life,
what time of day it is.[28] Thou givest no true and constant sign
that thou art indeed a Christian; why, the reason is, thou dost
not look well to this grace of the fear of God. Thou dost not grow
and increase in that, but sufferest thy heart to grow careless,
and hard, and so thy life remiss and worldly: Job's growing great
in the fear of God made him eschew evil (Job 1, 2:3).
Fifth. Another motive is: This is the way to be wise indeed. A
wise man feareth and departeth from evil. It doth not say a wise
man hath the grace of fear, but a wise man feareth, that is, putteth
this grace into exercise. There is no greater sign of wisdom than
to grow in this blessed grace. Is it not a sign of wisdom to depart
from sins, which are the snares of death and hell? Is it not a
sign of wisdom for a man yet more and more to endeavour to interest
himself in the love and protection of God? Is it not a high point
of wisdom for a man to be always doing of that which lays him under
the conduct of angels? Surely this is wisdom. And if it be a blessing
to have this fear, is it not wisdom to increase in it? Doubtless it
is the highest point of wisdom, as I have showed before, therefore
grow therein.
Sixth. Another motive may be this: It is seemly for saints to
fear, and increase in this fear of God. He is thy Creator; is it
not seemly for creatures to fear and reverence their Creator? He
is thy King; is it not seemly for subjects to fear and reverence
their King? He is thy Father; is it not seemly for children to
reverence and fear their Father? yea, and to do it more and more?
Seventh. Another motive may be: It is honourable to grow in this
grace of fear; "When Ephraim spake trembling, he exalted himself in
Israel" (Hosea 13:1). Truly, to fear, and to about in this fear, is
a sign of a very princely spirit; and the reason is, when I greatly
fear my God, I am above the fear of all others, nor can anything
in this world, be it never so terrible and dreadful, move me at all
to fear them. And hence it is that Christ counsels us to fear--"And
I say unto you, my friends," saith he, "be not afraid of them
that kill the body, and after that have no more that they can do."
Aye, but this is a high pitch, how should we come by such princely
spirits? well, I will forewarn you whom you shall fear, and by
fearing of him, arrive to this pitch, "Fear him, which after he
hath killed, hath power to cast into hell; yea, I say unto you,
fear him" (Luke 12:4,5). Indeed this true fear of God sets a man
above all the world. And therefore it saith again, "Neither fear
ye their fear,"--but "sanctify the Lord God" in your hearts, "and
let him be your fear, and let him be your dread" (Isa 8:12,13).
Your great ranting, swaggering, roysters,[29] that are ignorant of
the nature of the fear of God, count it a poor, sneaking, pitiful,
cowardly spirit in men to fear and tremble before the Lord; but
whoso looks back to jails and gibbets, to the sword and burning
stake, shall see, that there, in them, has been the most mighty
and invincible spirit that has been in the world!
Yea, see if God doth not count that the growth of his people in
this grace of fear is that which makes them honourable, when he
positively excludeth those from a dwelling-place in his house, that
do not honour them that fear him (Psa 15:4). And he saith moreover,
"A woman that feareth the Lord, she shall be praised." If the world
and godless men will not honour these, they shall be honoured some
way else. Such, saith he, "that honour me I will honour," and they
shall be honoured in heaven, in the churches, and among the angels.
Eighth. Another motive to grow in this fear of God may be: This
fear, and the increase of it, qualifies a man to be put in trust
with heavenly and spiritual things, yea, and with earthly things
too.
1. For heavenly and spiritual things. "My covenant," saith God,
"was with [Levi] of life and peace, and I gave them to him, for the
fear wherewith he feared me, and was afraid before my name" (Mal
2:5).
Behold what a gift, what a mercy, what a blessing this Levi is
intrusted with; to wit, with God's everlasting covenant, and with
the life and peace that is wrapped up in this covenant. But why is
it given to him? the answer is, "for the fear wherewith he feared
me, and was afraid before my name." And the reason is good, for
this fear of God teaches a man to put a due estimation upon every
gift of God bestowed upon us; also it teaches us to make use of
the same with reverence of his name, and respect to his glory in
most godly-wise, all which becomes him that is intrusted with any
spiritual gift. The gift here was given to Levi to minister to his
brethren doctrinally thereof, for he, saith God, shall teach Jacob
my statutes and Israel my law. See also Exodus 18:21 and Nehemiah
7:2, with many other places that might be named, and you will find
that men fearing God and hating covetousness; that men that fear
God above others, are intrusted by God, yea, and by his church
too, with the trust and ministration of spiritual things before
any other in the world.
2. For earthly things. This fear of God qualifies a man to be put
in trust with them rather than with another. Therefore God made
Joseph lord of all Egypt; Obadiah, steward of Ahab's house; Daniel,
Mordecai, and the three children, were set over the province of
Babylon; and this by the wonderful working hand of God, because
he had to dispose of earthly things now, not only in a common way,
but for the good of his people in special. True, when there is
no special matter or thing to be done by God in a nation for his
people, then who will (that is, whether they have grace or no)
may have the disposal of those things; but if God has anything in
special to bestow upon his people of this world's goods, then he
will intrust it in the hands of men fearing God. Joseph must now
be made lord of Egypt, because Israel must be kept from starving;
Obadiah must now be made steward of Ahab's house, because the Lord's
prophets must be hid from and fed in despite of the rage and bloody
mind of Jezebel; Daniel, with his companions, and Mordecai also,
they were all exalted to earthly and temporal dignity, that they
might in that state, they being men that abounded in the fear of God,
be serviceable to their brethren in their straits and difficulties
(Gen 42:18, 41:39; 1 Kings 18:3; Esth 6:10; Dan 2:48, 3:30, 5:29,
6:1-3).
Ninth. Another motive to grow in this grace of fear is, Where the
fear of God in the heart of any is not growing, there no grace
thrives, nor duty done as it should.
There no grace thrives, neither faith, hope, love, nor any grace.
This is evident from that general exhortation, "Perfecting holiness
in the fear of God" (2 Cor 7:1). Perfecting holiness, what is that?
but as James says of patience, let every grace have its perfect
work, that ye may be perfect and entire, lacking nothing (James
1:4).
But this cannot be done but in the fear of God, yea, in the exercise
of that grace, and so consequently in the growth of it, for there
is no grace but grows by being exercised. If then you would be
perfect in holiness, if you would have every grace that God has
put into your souls, grow and flourish into perfection; lay them,
as I may say, a-soak in this grace of fear,[30] and do all in the
exercise of it; for a little done in the fear of the Lord is better
than the revenues of the wicked. And again, the Lord will not suffer
the soul of the righteous, the soul that liveth in the fear of the
Lord, to famish, but he casteth away the abundance of the wicked.
Bring abundance to God, and if it be not seasoned with godly fear,
it shall not be acceptable to him, but loathsome and abominable
in his sight; for it doth not flow from the spirit of the fear of
the Lord.
Therefore, where there is not a growth in this fear, there is no
duty done so acceptably. This flows from that which goes before,
for if grace rather decays than grows, where this grace of fear is
not in the growth and increase thereof, then duties in their glory
and acceptableness decay likewise.
Tenth. Another motive to stir thee up to grow in the increase of
this grace of fear is, It is a grace, do but abound therein, that
will give thee great boldness both with God and men. Job was a man
a none-such in his day for one that feared God; and who so bold with
God as Job? who so bold with God, and who so bold with men as he?
How bold was he with God, when he wishes for nothing more than that
he might come even to his seat, and concludes that if he could come
at him, he would approach even as a prince unto him, and as such
would order his cause before him (Job 23:3-7, 31:35-37). Also before
his friends, how bold was he? For ever as they laid to his charge
that he was an hypocrite, he repels them with the testimony of a good
conscience, which good conscience he got, and kept, and maintained
by increasing in the fear of God; yea, his conscience was kept so
good by this grace of fear, for it was by that that he eschewed
evil, that it was common with him to appeal to God when accused,
and also to put himself for his clearing under most bitter curses
and imprecations (Job 13:3-9, 18, 19:23,24, 31).
This fear of God is it that keeps the conscience clean and tender,
and so free from much of that defilement that even a good man may
be afflicted with, for want of his growth in this fear of God.
Yea, let me add, if a man can with a good conscience say that he
desires to fear the name of God, it will add boldness to his soul
in his approaches into the presence of God. "O Lord," said Nehemiah,
"I beseech thee, let now thine ear be attentive to the prayer of
thy servant, and servants, who desire to fear thy name" (Neh 1:11).
He pleaded his desire of fearing the name of God, as an argument
with God to grant him his request; and the reason was, because God
had promised before "to bless them that fear him, both small and
great" (Psa 115:13).
Eleventh. Another motive to stir you up to fear the Lord, and to
grow in this fear is, By it thou mayest have thy labours blessed,
to the saving of the souls of others. It is said of Levi, of whom
mention was made before, that he feared God and was afraid before
his name--that he saved others from their sins. "The law of truth
was in his mouth, and he walked with me in peace and equity, and
did turn away many from iniquity" (Mal 2:6). The fear of God that
dwelt in his heart, showed its growth in the sanctifying of the Lord
by his life and words, and the Lord also blessed this his growth
herein, by blessing his labours to the saving of his neighbours.
Wouldest thou save thy husband, thy wife, thy children, &c., then
be greatly in the fear of God.
This Peter teaches, "Wives," saith he, "be in subjection to your
own husbands, that, if any obey not the word, they also may without
the word be won by the conversation of the wives, while they behold
your chaste conversation, coupled with fear" (1 Peter 3:1,2). So
then, if wives and children, yea, if husbands, wives, children,
servants, &c., did but better observe this general rule of Peter,
to wit, of letting their whole conversation be coupled with fear,
they might be made instruments in God's hand of much more good than
they are. But the misery is, the fear of God is wanting in actions,
and that is the cause that so little good is done by those that profess.
It is not a conversation that is coupled with a profession--for a
great profession may be attended with a life that is not good, but
scandalous; but it is a conversation coupled with fear of God--that
is, with the impressions of the fear of God upon it--that is convincing
and that ministereth the awakenings of God to the conscience, in
order to saving the unbeliever. O they are a sweet couple, to wit,
a Christian conversation coupled with fear.
The want of this fear of God is that that has been a stumbling-block
to the blind oftentimes. Alas, the world will not be convinced by
your talk, by your notions, and by the great profession that you
make, if they see not, therewith mixed, the lively impressions of
the fear of God; but will, as I said, rather stumble and fall, even
at your conversation and at your profession itself. Wherefore, to
prevent this mischief, that is, of stumbling of souls while you
make your profession of God, by a conversation not becoming your
profession, God bids you fear him; implying that a good conversation,
coupled with fear, delivers the blind world from those falls that
otherwise they cannot be delivered from. "Thou shalt not curse the
deaf, nor put a stumbling-block before the blind, but shalt fear
thy God: I am the Lord" (Lev 19:14). But shalt fear thy God, that
is the remedy that will prevent their stumbling at you, at what
else soever they stumble. Wherefore Paul says to Timothy, "Take
heed unto thyself, and unto the doctrine; continue in them; for in
doing this thou shalt both save thyself and them that hear thee"
(1 Tim 4:16).
Twelfth. Another motive to fear, and to grow in this fear of God
is, This is the way to engage God to deliver thee from many outward
dangers, whoever falls therein (Psa 34:7). This is proved from that
of the story of the Hebrew midwives. "The midwives," said Moses,
"feared God," and did not drown the men-children as the king
had commanded, but saved them alive. And what follows? "Therefore
God dealt well with the midwives; and it came to pass because the
midwives feared God, that he made them houses" (Exo 1). That is,
he sheltered them and caused them to be hid from the rage and fury
of the king, and that perhaps in some of the houses of the Egyptians
themselves for why might not the midwives be there hid as well
as was Moses even in the king's court?[31] And how many times are
they that fear God said to be delivered both by God and his holy
angels? as also I have already showed.
Thirteenth. Another motive to fear and to grow in this fear of
God is, This is the way to be delivered from errors and damnable
opinions. There are some that perish in their righteousness, that
is an error; there be some that perish in their wickedness, and
that is an error also. Some again prolong their lives by their
wickedness, and others are righteous over-much, and also some are
over-wise, and all these are snares, and pits, and holes. But then,
sayest thou, how shall I escape? Indeed that is the question, and
the Holy Ghost resolves it thus, "He that feareth God shall come
forth of them all" (Eccl 7:18).
Fourteenth. Another motive to fear, and to grow in this fear of
God, is, Such as have leave, be they never so dark in their souls,
to come boldly to Jesus Christ, and to trust in him for life. I told
you before, that they that fear God have in the general a license
to trust in him; but now I tell you, and that in particular, that
they, and they especially, may do it, and that though in the dark;
you that sit in darkness and have no light, if this grace of fear
be alive in your hearts, you have this boldness--"Who is among you
that feareth the Lord," mark, that feareth the Lord, "that obeyeth
the voice of his servant, that walketh in darkness, and hath no
light? let him trust in the name of the Lord, and stay upon his
God" (Isa 50:10). It is no small advantage, you know, when men
have to deal in difficult matters, to have a patent or license to
deal; now to trust in the Lord is a difficult thing, yet the best
and most gainful of all. But then, some will say, since it is
so difficult, how may we do without danger? Why, the text gives a
license, a patent to them to trust in his name, that have his fear
in their hearts--"Let him trust in the name of the Lord, and stay
upon his God." [32]
Fifteenth. Another motive to fear and grow in this grace of fear,
is, God will own and acknowledge such to be his, whoever he rejecteth.
Yea he will distinguish and separate them from all others, in
the day of his terrible judgments. He will do with them as he did
by those that sighed for the abominations that were done in the
land--command the man that hath his ink-horn by his side "to set
a mark upon their foreheads," that they might not fall in that
judgment with others (Eze 9). So God said plainly of them that
feared the Lord, and that thought upon his name, that they should
be writ in his book--"A book of remembrance was written before
him for them that feared the Lord, and that thought upon his name;
and they shall be mine, saith the Lord of hosts, in that day when
I make up my jewels, and I will spare them as a man spareth his
own son that serveth him" (Mal 3:16,17). Mark, he both acknowledges
them for his, and also promises to spare them, as a man would spare
his own son; yea, and moreover, will wrap them up as his chief
jewels with himself in the bundle of life. Thus much for the motives.
How to grow in this fear of God.
Having given you these motives to the duty of growing in this fear
of God, before I leave this use, I will, in a few words, show you
how you may grow in this fear of God.
First. Then, if thou wouldest grow in this fear of God, learn aright
to distinguish of fear in general. I mean, learn to distinguish
between that fear that is godly, and that which in itself is indeed
ungodly fear of God; and know them well the one from the other,
lest the one, the fear that in itself indeed is ungodly, get the
place, even the upper hand of that which truly is godly fear. And
remember the ungodly fear of God is by God himself counted an enemy
to him, and hurtful to his people, and is therefore most plentifully
forbidden in the Word (Gen 3:15, 26:24, 46:3; Exo 14:13, 20:20;
Num 14:9, 21:34; Isa 41:10,14, 43:1, 44:2,8; 54:4; Jer 30:10; Dan
10:12,19; Joel 2:21; Hagg 2:5; Zech 8:13).
Second. If thou wouldest grow in this godly fear, learn rightly
to distinguish it from that fear, in particular, that is godly but
for a time; even from that fear that is wrought by the Spirit, as
a spirit of bondage. I say, learn to distinguish this from that,
and also perfectly to know the bounds that God hath set to that
fear that is wrought by the Spirit, as a spirit of bondage; lest,
instead of growing in the fear that is to abide with thy soul for
ever, thou be over-run again with that first fear, which is to
abide with thee but till the spirit of adoption come. And that thou
mayest not only distinguish them one from the other, but also keep
each in its due place and bounds, consider in general of what hath
already been said upon this head, and in particular that the first
fear is no more wrought by the Holy Spirit, but by the devil, to
distress thee, and make thee to live, not like a son, but a slave.
And for thy better help in this matter, know that God himself hath
set bounds to this fear, and has concluded that after the spirit
of adoption is come, that other fear is wrought in thy heart by
him no more (Rom 8:15; 2 Tim 1:7).
Again, before I leave this, let me tell thee that if thou dost not
well bestir thee in this matter, this bondage fear, to wit, that
which is like it, though not wrought in thee by the Holy Ghost,
will, by the management and subtlety of the devil, the author
of it, haunt, disturb, and make thee live uncomfortably, and that
while thou art an heir of God and his kingdom. This is that fear
that the apostle speaks of, that makes men "all their lifetime
subject to bondage" (Heb 2:14,15). For though Christ will deliver
thee indeed at last, thou having embraced him by faith, yet thy
life will be full of trouble; and death, though Jesus hath abolished
it, will be always a living bugbear to thee in all thy ways and
thoughts, to break thy peace, and to make thee to draw thy loins
heavily after him.
Third. Wouldest thou grow in this godly fear? then, as thou shouldest
learn to distinguish of fears, so thou shouldest make conscience
of which to entertain and cherish. If God would have his fear--and
it is called HIS fear by way of eminency--"that his fear may be
before you, that ye sin not" (Exo 20:20; Jer 32:40)--I say, if God
would have his fear be with thee, then thou shouldest make conscience
of this, and not so lightly give way to slavish fear, as is common
for Christians to do.
There is utterly a fault among Christians about this thing; that
is, they make not that conscience of resisting of slavish fear as
they ought; they rather cherish and entertain it, and so weaken
themselves, and that fear that they ought to strengthen.
And this is the reason that we so often lie grabbling[33] under
the black and amazing thoughts that are engendered in our hearts
by unbelief; for this fear nourisheth unbelief; that is, now it
doth, to wit, if we give way to it after the spirit of adoption is
come, and readily closeth with all the fiery darts of the wicked.
But Christians are ready to do with this fear as the horse does
when the tines[34] of the fork are set against his side; even lean
to it until it entereth into his belly. We lean naturally to this
fear, I mean, after God has done good to our souls; it is hard
striving against it, because it has even our sense and feeling of
its side. But I say, if thou wouldest be a growing Christian--growing, I
say, in the fear that is godly, in the fear that is always so--then
make conscience of striving against the other, and against all
these things that would bring thee back to it. "Wherefore should
I fear," said David, "in the day of evil, when the iniquity of my
heels shall compass me about?" (Psa 49:5).
What! not fear in the day of evil? What! not when the iniquity of
thy heels compasseth thee about? No, not then, saith he, that is,
not with that fear that would bring him again into bondage to the
law; for he had received the spirit of adoption before. Indeed, if
ever a Christian has ground to give way to slavish fear, it is at
these two times, to wit, in the day of evil, and when the iniquity
of his heels compasseth him about; but you see, David would not
then, no, not then, give way thereto, nor did he see reason why
he should. "Wherefore should I," said he? Aye, wherefore indeed?
since now thou art become a son of God through Christ, and hast
received the Spirit of his Son into thy heart, crying, Father,
Father.
Fourth. Wouldest thou grow in this grace of godly fear? then grow
in the knowledge of the new covenant, for that is indeed the girdle
of our reins, and the strength of our souls. Hear what Zacharias
saith: God, says he, "hath raised up an horn of salvation for
us in the house of his servant David, as he spake by the mouth of
his holy prophets which have been since the world began." But what
was it? what was it that he spake? Why, "That he would grant unto
us, that we, being delivered out of the hand of our enemies, might
serve him without fear," without this slavish bondage fear, "in
holiness and righteousness before him all the days of our life."
But upon what is this princely fearless service of God grounded?
Why, upon the holy covenant of God, upon the oath that he swore
unto Abraham (Luke 1:69-74). Now in this covenant is wrapped up all
thy salvation; in it is contained all thy desire, and I am sure,
that then it containeth the complete salvation of thy soul; and I
say, since this covenant is confirmed by promise, by oath, and by
the blood of the Son of God, and that on purpose that thou mightest
serve thy God without slavish fear, then the knowledge and faith
of this covenant is of absolute necessity to bring us into this
liberty, and out of our slavish terrors, and so, consequently, to
cause us to grow in that son-like, godly fear, which became even
the Son of God himself, and becomes all his disciples to live in
the growth and exercise of.
Fifth. Wouldest thou grow in this godly fear? then labour even always
to keep thine evidences for heaven and of thy salvation alive upon
thy heart; for he that loseth his evidences for heaven, will hardly
keep slavish fear out of heart; but he that hath the wisdom and
grace to keep them alive, and apparent to himself, he will grow in
this godly fear. See how David words it, "From the end of the earth,"
saith he, "will I cry unto thee; when my heart is overwhelmed, lead
me to the rock that is higher than I. For thou hast been a shelter
for me, and a strong tower from the enemy: I will abide in thy
tabernacle for ever. For thou, O God, hast heard my vows; thou hast
given me the heritage of those that fear thy name" (Psa 61:2-5).
Mark a little, David doth by these words, in the first place,
suggest that sometimes, to his thinking, he was as far off of his
God as the ends of the earth are asunder, and that at such times he
was subject to be overwhelmed, afraid: [And] second, the way that
he took at such times, to help himself, was to cry to God to lead
him again to Jesus Christ--"lead me to the rock that is higher
than I"; for indeed without faith in him, and the renewing of that
faith, there can be no evidence for heaven made to appear unto the
soul. This therefore he prays for first. Then he puts that faith
into exercise, and that with respect to the time that was past,
and also of the time that was to come. For the time past, says
he, "Thou hast been a shelter to me, and a strong tower from the
enemy"; and for the time to come, he said, "I will abide in thy
tabernacle," that is, in thy Christ by faith, and in thy way of
worship by love, "forever." And observe it, he makes the believing
remembrance of his first evidences for heaven the ground of this
his cry and faith, "For thou," says he, "O God, hast given me the
heritage of those that fear thy name." Thou hast made me meet to
be a partaker of the mercy of thy chosen, and hast put me under
the blessing of goodness wherewith thou hast blessed those that
fear thee. Thus you see how David, in his distresses, musters up
his prayers, faith, and evidences for eternal life, that he might
deliver himself from being overwhelmed, that is, with slavish
fear, and that he might also abound in that son-like fear of
his fellow-brethren, that is not only comely, with respect to our
profession, but profitable to our souls.
Sixth. Wouldest thou grow in this fear of God? then set before
thine eyes the being and majesty of God; for that both begetteth,
maintaineth, and increaseth this fear. And hence it is called the
fear of God, that is, an holy and awful dread and reverence of his
majesty. For the fear of God is to stand in awe of him, but how
can that be done if we do not set him before us? And again, if we
would fear him more, we must abide more in the sense and faith of
his glorious majesty. Hence this fear and God's name is so often
put together: as fear God, fear the Lord, fear thy God, do this in
the fear of the Lord, and thou shalt fear thy God, I am the Lord.
For these words, "I am the Lord thy God," and the like, are on
purpose put in, not only to show us whom we should fear, but also
to beget, maintain, and increase in us that fear that is due from
us to that "glorious and fearful name, the Lord our God" (Deut
28:58).
Seventh. Wouldest thou grow in this grace of fear? then keep
always close to thy conscience the authority of the Word; fear the
commandment as the commandment of a God both mighty and glorious,
and as the commandment of a father, both loving and pitiful; let
this commandment, I say, be always with thine eye, with thine ear,
and with thine heart; for then thou wilt be taught, not only to
fear, but to abound in the fear of the Lord. Every grace is nourished
by the Word, and without it there is no thrift in the soul (Prov
13:13, 4:20-22; Deut 6:1,2).
Eighth. Wouldest thou grow in this grace of fear? then be much in
the faith of the promise, of the promise that maketh over to thy
soul an interest in God by Christ, and of all good things. The
promise naturally tendeth to increase in us the fear of the Lord,
because this fear, it grows by goodness and mercy; they shall fear
the Lord, and his goodness; now this goodness and mercy of God,
it is wrapt up in, and made over to us by promise; for God gave it
to Abraham by promise. Therefore the faith and hope of the promise
causeth this fear to grow in the soul--"Having therefore these
promises, dearly beloved, let us cleanse ourselves from all filthiness
of the flesh and spirit, perfecting holiness in the fear of God"
(2 Cor 7:1). "Perfecting holiness in the fear of God"; therefore
that fear by the promise must needs grow mighty, for by, with, and
in it, you see holiness is perfected.
Ninth. Wouldest thou grow in this grace of fear? then remember
the judgments of God that have, or shall certainly overtake, those
professors, that have either been downright hypocrites, or else
unwatchful Christians. For both these sorts partake of the judgments
of God; the one, to wit, the true Christian, for his unwatchfulness,
for his correction; the other, to wit, the hypocrite, for his
hypocrisy, to his destruction. This is a way to make thee stand in
awe, and to make thee tremble, and grow in the grace of fear before
thy God.
Judgments! you may say, what judgments? Answ. Time will fail me
here to tell thee of the judgments that sometimes overtake God's
people, and that always certainly overtake the hypocrite for his
transgressions. For those that attend God's people, I would have
thee look back to the place in this book where they are particularly
touched upon. And for those that attend the hypocrite, in general
they are these. 1. Blindness of heart in this world. 2. The death
of their hope at the day of their death. 3. And the damnation
of their souls at the day of judgment (Matt 23:15-19; Job 8:13,
11:20, 18:14, 20:4-7, Matt 23:33, 24:51; Luke 20:47). The godly
consideration of these things tend to make men grow in the fear of
God.
Tenth. Wouldest thou grow in this grace of fear? then study the
excellencies of the grace of fear, and what profit it yieldeth
to them that have it, and labour to get thy heart into the love,
both of the exercise of the grace itself, and also of the fruit
it yieldeth; for a man hardly grows in the increase of any grace,
until his heart is united to it, and until it is made lovely in
his eyes (Psa 119:119,120). Now the excellencies of this grace of
fear have also been discoursed of in this book before, where by
reading thou shalt find the fruit it bears, and the promises that
are annexed to it, which, because they are many, I refer thee also
thither for thy instruction.
Eleventh. Wouldest thou grow in this grace of fear? then remember
what a world of privileges do belong to them that fear the Lord,
as also I have hinted; namely, that such shall not be hurt, shall
want no good thing, shall be guarded by angels, and have a special
license, though in never so dreadful a plight, to trust in the name
of the Lord, and stay upon their God.
Twelfth. Wouldest thou grow in this grace of fear? then be much in
prayer to God for abundance of the increase thereof. To fear God
is that which is according to his will, and if we ask anything
according to his will, he heareth us. Pray therefore that God will
unite thy heart to fear his name; this is the way to grow in the
grace of fear.
Lastly, Wouldest thou grow in this grace of fear? then devote
thyself to it (Psa 119:38). Devote myself to it, you will say, how
is that? I answer, why, give thyself to it, addict thyself to it.
Solace thyself in the contemplation of God, and of a reverence of
his name, and word, and worship. Then wilt thou fear, and grow in
this grace of fear.
What things they are that have a tendency in them to hinder the
growth of the fear of God in our hearts.
And that I may yet be helpful to thee, reader, I shall now give
thee caution of those things that will, if way be given to them,
hinder thy growth in this fear of God, the which, because they are
very hurtful to the people of God, I would have thee be warned by
them. And they are these which follow:
First. If thou wouldest grow in this grace of fear, take heed of
A HARD HEART, for that will hinder thy growth in this grace. "Why
hast thou hardened our heart from thy fear?" was a bitter complaint
of the church heretofore; for it is not only the judgment that in
itself is dreadful and sore to God's people, but that which greatly
hindereth the growth of this grace in the soul (Isa 63:17). A hard
heart is but barren ground for any grace to grow in, especially
for the grace of fear: there is but little of this fear where the
heart is indeed hard; neither will there ever be much therein.
Now if thou wouldest be kept from a hard heart, 1. Take heed of the
beginnings of sin. Take heed, I say, of that, though it should be
never so small; "A little leaven leaveneth the whole lump." There
is more in a little sin to harden, than in a great deal of grace
to soften. David's look upon Bathsheba was, one would think, but
a small matter; yet that beginning of sin contracted such hardness
of heart in him, that it carried him almost beyond all fear of
God. It did carry him to commit lewdness with her, murder upon the
body of Uriah, and to abundance of wicked dissimulation; which are
things, I say, that have direct tendency to quench and destroy all
fear of God in the soul.
2. If thou hast sinned, lie not down without repentance; for the
want of repentance, after one has sinned, makes the heart yet harder
and harder. Indeed a hard heart is impenitent, and impenitence
also makes the heart harder and harder. So that if impenitence be
added to hardness of heart, or to the beginning of sin which makes
it so, it will quickly be with that soul, as is said of the house
of Israel, it will have a whore's forehead, it will hardly be
brought to shame (Jer 3:3).
3. If thou wouldest be rid of a hard heart, that great enemy to the
growth of the grace of fear, be much with Christ upon the cross in
thy meditations; for that is an excellent remedy against hardness
of heart: a right sight of him, as he hanged there for thy sins,
will dissolve thy heart into tears, and make it soft and tender.
"They shall look upon me whom they have pierced,--and mourn" (Zech
12:10). Now a soft, a tender, and a broken heart, is a fit place
for the grace of fear to thrive in. But,
Second. If thou wouldest have the grace of fear to grow in thy soul,
take heed also of A PRAYERLESS HEART, for that is not a place for
this grace of fear to grow in. Hence he that restraineth prayer
is said to cast off fear. "Thou castest off fear," said one of his
friends to Job. But how must he do that? Why the next words show,
"Thou restrainest prayer before God" (Job 15:4). Seest thou a
professor that prayeth not? that man thrusteth the fear of God away
from him. Seest thou a man that prays but little, that man feareth
God but little; for it is the praying soul, the man that is mighty
in praying, that has a heart for the fear of God to grow in. Take
heed, therefore, of a prayerless heart, if you would grow in this
grace of the fear of God. Prayer is as the pitcher that fetcheth
water from the brook, therewith to water the herbs; break the pitcher,
and it will fetch no water, and for want of water the garden withers.
Third. Wouldest thou grow in this grace of fear? then take heed of
A LIGHT AND WANTON HEART, for neither is such a heart good ground
for the fear of God to grow in. Wherefore it is said of Israel,
"She feared not, but went and played the harlot also." She was
given to wantonness, and to be light and vain, and so her fear of
God decayed (Jer 3:8). Had Joseph been as wanton as his mistress,
he had been as void of the fear of God as she; but he was of a
sober, tender, godly, considerate spirit, therefore he grew in the
fear of God.
Fourth. Wouldest thou grow in this grace of fear? then take heed
of A COVETOUS HEART, for neither is that which is such an one good
ground for this grace of fear to grow in. Therefore this covetousness
and the fear of God are as enemies, set the one in opposition to the
other: one that feareth God and hateth covetousness (Exo 18:21).
And the reason why covetousness is such an obstruction to the growth
of this grace of fear, is because covetousness casteth those things
out of the heart which alone can nourish this fear. It casteth out
the Word and love of God, without which no grace can grow in the
soul; how then should the fear of God grow in a covetous heart?
(Eze 33:30-32; 1 John 2:15).
Fifth. Wouldest thou grow in this grace of fear? then take heed of
AN UNBELIEVING HEART, for an unbelieving heart is not good ground
for this grace of fear to grow in. An unbelieving heart is called
"an evil heart," because from it flows all the wickedness that is
committed in the world (Heb 3:12). Now it is faith, or a believing
heart, that nourisheth this fear of God, and not the other; and
the reason is, for that faith brings God, heaven, and hell, to the
soul, and maketh it duly consider of them all (Heb 11:7). This is
therefore the means of fear, and that which will make it grow in
the soul; but unbelief is a bane thereto.
Sixth. Wouldest thou grow in this grace of fear? then take heed of
A FORGETFUL HEART. Such a heart is not a heart where the grace of
fear will flourish, "when I remember, I am afraid," &c. Therefore
take heed of forgetfulness; do not forget but remember God, and
his kindness, patience, and mercy, to those that yet neither have
grace, nor special favour from him, and that will beget and nourish
his fear in thy heart, but forgetfulness of this, or of any other
of his judgments, is a great wound and weakening to this fear (Job
21:6). When a man well remembers that God's judgments are so great
a deep and mystery, as indeed they are, that remembrance puts a man
upon such considerations of God and of his judgments as to make him
fear--"Therefore," said Job, "I am afraid of him." See the place,
Job 23:15. "Therefore am I troubled at his presence; when I consider,
I am afraid of him"--when I remember and consider of the wonderful
depths of his judgments towards man.
Seventh. Wouldest thou grow in this grace of fear? then take heed
of A MURMURING AND REPINING HEART, for that is not a heart for
this grace of fear to grow in. As for instance, when men murmur and
repine at God's hand, at his dispensations, and at the judgments that
overtake them, in their persons, estates, families, or relations,
that their murmuring tendeth to destroy fear; for a murmuring
spirit is such an one as seems to correct God, and to find fault
with his dispensations, and where there is that, the heart is far
from fear. A murmuring spirit either comes from that wisdom that
pretends to understand that there is a failure in the nature and
execution of things, or from an envy and spite at the execution of
them. Now if murmurings arise from this pretended wisdom of the
flesh, then instead of fearing of God, his actions are judged to be
either rigid or ridiculous, which yet are done in judgment, truth,
and righteousness. So that a murmuring heart cannot be a good one
for the fear of God to grow in. Alas! the heart where that grows
must be a soft one; as you have it in Job 23:15, 16; and a heart
that will stoop and be silent at the most abstruse of all his
judgments--"I was dumb, because THOU didst it." The heart in which
this fear of God doth flourish is such, that it bows and is mute,
if it can but espy the hand, wisdom, justice, or holiness of God in
this or the other of his dispensations, and so stirs up the soul
to fear before him. But if this murmuring ariseth from envy and
spite, that looketh so like to the spirit of the devil, that nothing
need be said to give conviction of the horrible wickedness of it.
Eighth. Wouldest thou grow in this grace of fear? then take heed
of A HIGH AND CAPTIOUS SPIRIT, for that is not good ground for the
fear of God to grow in. A meek and quiet spirit is the best, and
there the fear of God will flourish most; therefore Peter puts
meekness and fear together, as being most suited in their nature
and natural tendency one to another (1 Peter 3:15). Meekness of
spirit is like that heart that hath depth of earth in it in which
things may take root and grow; but a high and captious spirit is
like to the stony ground, where there is not depth of earth, and
consequently, where this grace of fear cannot grow; therefore take
heed of this kind of spirit, if thou wouldest that the fear of God
should grow in thy soul.
Ninth. Wouldest thou grow in this grace of fear? then take heed
of AN ENVIOUS HEART, for that is not a good heart for the fear of
God to grow in. "Let not thine heart envy sinners; but be thou in
the fear of the Lord all the day long" (Prov 23:17). To envy any
is a sign of a bad spirit, and that man takes upon him, as I have
already hinted, to be a controller and a judge, yea, and a malicious
executioner too, and that of that fury that ariseth from his own
lusts and revengeful spirit, upon (perhaps) the man that is more
righteous than himself. But suppose he is a sinner that is the object
of thine envy, why, the text sets that envy in direct opposition
to the fear of God; "Envy not sinners, but be thou in the fear of
God." These two, therefore, to wit, envy to sinners and fearing of
God, are opposites. Thou canst not fear God, and envy sinners too.
And the reason is, because he that envieth a sinner, hath forgotten
himself, that he is as bad; and how can he then fear God? He that
envies sinners rejects his duty of blessing of them that curse,
and praying for them that despitefully use us; and how can he that
hath rejected this, fear God? He that envieth sinners, therefore,
cannot be of a good spirit, nor can the fear of God grow in his
heart.
Tenth. Lastly, Wouldest thou grow in this grace of fear? then take
heed of HARDENING THY HEART at any time against convictions to
particular duties, as to prayer, alms, self-denial, or the like.
Take heed also of hardening thy heart, when thou art under any
judgment of God, as sickness, losses, crosses, or the like. I bid
you before to beware of a hard heart, but now I bid you beware of
hardening your soft ones. For to harden the heart is to make it
worse than it is; harder, more desperate, and bold against God,
than at the present it is. Now, I say, if thou wouldest grow in this
grace of fear, take heed of hardening thy heart, and especially of
hardening of it against convictions to good; for those convictions
are sent of God like seasonable showers of rain, to keep the tillage of
thy heart in good order, that the grace of fear may grow therein;
but this stifling of convictions makes the heart as hard as a
piece of the nether millstone. Therefore happy is he that receiveth
conviction, for so he doth keep in the fear of God, and that fear
thereby nourished in his soul; but cursed is he that doth
otherwise--"Happy is the man that feareth alway; but he that
hardeneth his heart shall fall into mischief" (Prov 28:14).
USE THIRD, of encouragement.
USE THIRD. I come now to A USE OF ENCOURAGEMENT to those that are
blessed with this grace of fear. The last text that was mentioned
saith, "Happy is the man that feareth alway," and so doth many
more. Happy already, because blessed with this grace; and happy
for time to come, because this grace shall abide, and continue till
the soul that hath it is brought unto the mansion-house of glory.
"I will put my fear in their hearts, that they shall not depart from
me." Therefore, as here it saith, Happy is he, so it saith also,
It shall go well with him, that is, in time to come. "It shall be
well with them that fear God" (Eccl 8:12).
First. Had God given thee all the world, yet cursed hadst thou been,
if he had not given thee the fear of the Lord; for the fashion of
this world is a fading thing, but he that feareth the Lord shall
abide for ever and ever. This therefore is the first thing that I
would propound for thy encouragement, thou man that fears the Lord.
This grace will dwell in thy heart, for it is a new covenant grace,
and will abide with thee for ever. It is sent to thee from God,
not only to join thy heart unto him, but to keep thee from final
apostasy--"I will put my fear in their hearts, that they shall not
depart from me" (Jer 32:40). That thou mayest never forsake God,
is his design, and therefore, to keep thee from that wicked thing,
he hath put his fear in thy heart. Many are the temptations,
difficulties, snares, traps, trials, and troubles that the people
of God pass through in the world, but how shall they be kept, how
shall they be delivered, and escape? Why, the answer is, The fear
of God will keep them--"He that feareth God shall come forth of
them all."
Is it not therefore a wonderful mercy to be blessed with this
grace of fear, that thou by it mayest be kept from final, which
is damnable apostasy? Bless God, therefore, thou blessed man, that
hast this grace of fear in thy soul. There are five things in this
grace of fear that have a direct tendency in them to keep thee from
final apostasy.
1. It is seated in the heart, and the heart is, as I may call it,
the main fort in the mystical world, man. It is not placed in the
head, as knowledge is; nor in the mouth, as utterance is, but in
the heart, the seat of all, "I will put my fear in their hearts."
If a king will keep a town secure to himself, let him be sure to
man sufficiently the main fort thereof. If he have twenty thousand
men well armed, yet if they lie scattered here and there, the town
may be taken for all that, but if the main fort be well manned, then
the town is more secure. What if a man had all the parts, yea, all
the arts of men and angels? That will not keep the heart to God.
But when the heart, this principal fort, is possessed with the fear
of God, then he is safe, but not else.
2. As the heart in general, so the will in special. That chief and
great faculty of the soul is the principle that is acted by this
fear. The will, which way that goes, all goes; if it be to heaven
or hell. Now the will, I say, is that main faculty that is governed
by this fear that doth possess the soul, therefore all is like
to go well with it. This Samuel insinuateth, where he saith, "If
ye will fear the Lord." Fearing of God is a voluntary act of the
will, and that being so, the soul is kept from rebellion against
the commandment, because by the will where this fear of God is
placed, and which it governeth, is led all the rest of the powers
of the soul (1 Sam 12:14). In this will, then, is this fear of God
placed, that this grace may the better be able to govern the soul,
and so by consequence the whole man; for as I said before, look
what way the will goes, look what the will does, thither goes, and
that does, the whole man (Psa 110:3). Man, when his will is alienate
from God, is reckoned rebellious throughout, and that not without
ground, for the will is the principal faculty of the soul as to
obedience, and therefore things done without the will are as if
they were not done at all. The spirit is willing; if ye be willing;
"she hath done what she could," and the like; by these and such-like
sayings the goodness of the heart and action is judged, as to the
subjective part thereof. Now this fear that we have been speaking
of, is placed in the soul, and so consequently in the will, that the
man may thereby the better be kept from final and damnable apostasy.
3. This fear, as I may say, even above every other grace, is God's
well-wisher; and hence it is called, as I also have showed you, his
fear. As he also says in the text mentioned above, "I will put my
fear in their hearts." These words, his and my, they are intimate
and familiar expressions, bespeaking not only great favour to man,
but a very great trust put in him. As who should say, this fear
is my special friend, it will subject and bow the soul, and the
several faculties thereof, to my pleasure; it is my great favourite,
and subdueth sinners to my pleasure. You shall rarely find faith
or repentance, or parts, go under such familiar characters as this
blessed fear of the Lord doth. Of all the counsellors and mighties
that David had, Hushai only was called the king's friend (2 Sam
15:37, 16:16). So of all the graces of the Spirit this of the fear
of God goes mostly, if not always, by the title of MY fear, God's
fear, HIS fear, &c. I told you before, if the king will keep a town,
the main fort therein must be sufficiently manned: and now I will
add, that if he have not to govern those men some trusty and special
friend, such as Hushai was to David, he may find it lost when it
should stand him in greatest stead. If a soul should be possessed
with all things possible, yet if this fear of God be wanting, all
other things will give place in time of rebellion, and the soul
shall be found in, and under the conduct of hell, when it should
stand up for God and his truth in the world. This fear of God, it
is God's special friend, and therefore it has given unto it the
chief seat of the heart, the will, that the whole man may now be,
and also be kept hereafter, in the subjection and obedience of the
gospel. For,
4. This grace of fear is the softest and most tender of God's honour
of any other grace. It is that tender, sensible, and trembling
grace, that keepeth the soul upon its continual watch. To keep a
good watch is, you know, a wonderful safety to a place that is in
continual danger because of the enemy. Why, this is the grace that
setteth the watch, and that keepeth the watchmen awake (Can 3:7,8).
A man cannot watch as he should, if he be destitute of fear: let him
be confident, and he sleeps; he unadvisedly lets into the garrison
those that should not come there. Israel's fault when they came to
Canaan was, that they made a covenant with the inhabitants of the
land, to wit, the Gibeonites, without asking counsel of God. But
would they have done so, think you, if at the same time the fear
of God had had its full play in the soul, in the army? no, they at
that time forgot to fear. The grace of fear had not at that time
its full stroke and sway among them.
5. This grace of fear is that which, as I may so say, first affects
the hearts of saints with judgments, after we have sinned, and so
is as a beginning grace to bring again that to rights that by sin
is put out of frame. O it is a precious grace of God! I know what
I say in this matter, and also where I had been long ago, through
the power of my lusts, and the wiles of the devil, had it not been
for the fear of God.
Second. But secondly, another encouragement for those that are
blessed with this blessed grace of fear is this,--this fear fails
not to do this work for the soul, if there in truth, be it never
so small in measure. A little of this leaven "leaveneth the whole
lump." True, a little will not do, or help the soul to do those
worthy exploits in the heart or life as well as a bigger measure
thereof; nor, indeed, can a little of any grace do that which
a bigger measure will; but a little will preserve the soul from
final apostasy, and deliver it into the arms of the Son of God at
the final judgment. Wherefore, when he saith, "I will put my fear
in their hearts," he says not, I will put so much of it there, such
a quantity, or such a degree; but, "I will put my fear there." I
speak not this in the least to tempt the godly man to be content
with the least degree of the fear of God in his heart. True, men
should be glad that God hath put even the least degree of this
grace into their souls, but they should not be content therewith;
they should earnestly covet more, pray for more, and use all lawful,
that is, all the means of God's appointing, that they may get more.
There are, as I have said already, several degrees of this grace of
fear, and our wisdom is to grow in it, as in all the other graces
of the Spirit. The reasons why, I have showed you, and also the way
to grow therein; but the least measure thereof will do as I said,
that is, keep the soul from final apostasy. There are, as I have
showed you, those that greatly fear the Lord, that fear exceedingly,
and that fear him above many of their brethren; but the small in
this grace are saved as well as those that are great therein: "He
will bless" or save "them that fear him, both small and great."
This fear of the Lord is the pulse of the soul; and as some pulses
beat stronger, some weaker, so is this grace of fear in the soul.
They that beat best are a sign of best life, but they that beat
worst show that life is [barely] present. As long as the pulse
beats, we count not that the man is dead, though weak; and this
fear, where it is, preserves to everlasting life. Pulses there are
also that are intermitting; to wit, such as have their times for
a little, a little time to stop, and beat again; true, these are
dangerous pulses, but yet too a sign of life. This fear of God also
is sometimes like this intermitting pulse; there are times when it
forbears to work, and then it works again. David had an intermitting
pulse, Peter had an intermitting pulse, as also many other of the
saints of God. I call that an intermitting pulse, with reference
to the fear we speak of, when there is some obstruction by the
workings of corruptions in the soul; I say, some obstruction from,
and hindrance of, the continual motion of this fear of God; yet
none of these, though they are various, and some of them signs
of weakness, are signs of death, but life. "I will put my fear in
their hearts, that they shall not depart from me."
Quest. But you may say, How shall I know that I fear God?
Answ. If I should say that desires, true sincere desires to fear
him, is fear itself. I should not say amiss (Neh 1:11). For although
a desire to be, or do so and so, makes not a man to be in temporal
or natural things what he desires to be--for a sick, or poor,
or imprisoned man may desire to be well, to be rich, or to be
at liberty, and yet be as they are, sick, poor, or in prison--yet
in spirituals, a man's desire to be good, to believe, to love, to
hope, and fear God, doth flow from the nature of grace itself.
I said before, that in temporals a man could not properly be said
to be what he was not; yet a man, even in naturals or temporals,
shows his love to that thing that he desires, whether it be health,
riches, or liberty; and in spirituals, desires of, from love to
this or that grace of God, sincere desires of it flow from the root
of the grace itself--"Thy servants who desire to fear thy name."
Nehemiah bore himself before God upon this, "that he desired to
fear his name." And hence again it is said concerning desires, true
desires, "The desire of man is his kindness" (Prov 19:22). For a
man shows his heart, his love, his affections, and his delights,
in his desires; and since the grace of the fear of God is a grace
so pleasant in the sight of God, and of so sanctifying a nature
in the soul where it is, a true sincere desire to be blessed with
that grace must needs flow from some being of this grace in the
soul already.
True desires are lower than higher acts of grace, but God will not
overlook desires--"But now they desire a better country, that is,
an heavenly; wherefore God is not ashamed to be called their God;
for he hath prepared for them a city." Mark, they desire a country,
and they shall have a city. At this low place, to wit, sincere
desires, God will meet the soul and will tell him that he hath
accepted of his desires, that his desires are his kindness, and
flow from grace itself: "He will fulfil the desire of them that fear
him." Therefore desires are not rejected of God; but they would,
if they did not flow from a principle of grace already in the soul;
therefore desires, sincere desires to fear God, flow from grace
already in the soul. Therefore, since thou fearest God, and it is
evident by thy desires that thou dost so do, thou art happy now
in this thy fear, and shalt be happy for ever hereafter in the
enjoyment of that which God in another world hath laid up for them
that fear him.
Third. Another encouragement for those that have this grace of fear
is this; this grace can make that man, that in many other things
is not capable of serving of God, serve him better than those that
have all without it. Poor Christian man, thou hast scarce been able
to do anything for God all thy days, but only to fear the Lord.
Thou art no preacher, and so canst not do him service that way;
thou art no rich man, and so canst not do him service with outward
substance; thou art no wise man, and so canst not do anything that
way; but here is thy mercy, thou fearest God. Though thou canst
not preach, thou canst fear God. Though thou hast no bread to feed
the belly, nor fleece to clothe the back of the poor, thou canst
fear God. O how "blessed is the man that feareth the Lord"; because
this duty of fearing of God is an act of the mind, and may be
done by the man that is destitute of all things but that holy and
blessed mind.
Blessed therefore is that man, for God hath not laid the comfort
of his people in the doing of external duties, nor the salvation
of their souls, but in believing, loving, and fearing God. Neither
hath he laid these things in actions done in their health nor in the
due management of their most excellent parts, but in the receiving
of Christ, and fear of God. The which, good Christian, thou mayest
do, and do acceptably, even though thou shouldest lie bed-rid all
thy days; thou mayest also be sick and believe; be sick and love,
be sick and fear God, and so be a blessed man. And here the poor
Christian hath something to answer them that reproach him for his
ignoble pedigree, and shortness of the glory of the wisdom of the
world. True, may that man say, I was taken out of the dunghill, I
was born in a base and low estate, but I fear God. I have no worldly
greatness, nor excellency of natural parts, but I fear God.
When Obadiah met with Elijah, he gave him no worldly and fantastical
compliment, nor did he glory in his promotion by Ahab the king of
Israel, but gravely, and after a gracious manner, said, "I thy servant
fear the Lord from my youth." Also when the mariners inquired of
Jonah, saying, "What is thine occupation, and whence comest thou?
what is thy country, and of what people art thou?" This was the
answer he gave them, "I am a Hebrew, and I fear the Lord, the God
of heaven, which hath made the sea and the dry land" (Jonah 1:8,9).
Indeed this answer is the highest, and most noble in the world,
nor are there any, save a few, that in truth can thus express
themselves, though other answers they had enough; most can say,
I have wisdom, or might, or riches, or friends, or health, or the
like; these are common, and are greatly boasted in by the most;
but he is the man that feareth God, and he that can say, when they
say to him, What art thou? "I thy servant fear the Lord," he is
the man of many, he is to be honoured of men: though this, to wit,
that he feareth the Lord, is all that he hath in the world. He
hath the thing, the honour, the life, and glory that is lasting;
his blessedness will abide when all men's but his is buried in the
dust, in shame and contempt.[35]
A word to hypocrites.
Hypocrites, my last word is to you; the hypocrite is one that would
appear to be that in men's eyes that is nothing of in God's--thou
hypocrite, that wouldest be esteemed to be one that loves and that
fears God, but does not; I have this to say to thee, thy condition
is damnable, because thou art a hypocrite, and seekest to deceive
both God and man with guises, vizards, masks, shows, pretences, and
thy formal, carnal, feigned subjection to the outside of statutes,
laws, and commandments; but within thou art full of rottenness and
all excess.
Hypocrite, thou mayest by thy cunning shifts be veiled and hid from
men, but thou art naked before the eyes of God, and he knoweth that
his fear is not in thy heart (Luke 16:15).
Hypocrite, be admonished that there is not obedience accepted of
God, where the heart is destitute of this grace of fear. Keeping
of the commandments is but one part of the duty of man, and Paul
did that, even while he was a hypocrite (Phil 3). To "fear God and
keep his commandments, this is the whole duty of man" (Eccl 12:13).
This--fear God--the hypocrite, as a hypocrite, cannot do, and
therefore, as such, cannot escape the damnation of hell.
Hypocrite, thou must fear God first, even before thou dost offer to
meddle with the commandments, that is, as to the keeping of them.
Indeed, thou shouldest read therein, that thou mayest learn to fear
the Lord, but yet, "fear God" goes before the command to keep his
commandments. And if thou dost not fear God first, thou transgressest,
instead of keeping of the commandments.
Hypocrite, this word, FEAR GOD, is that which the hypocrite quite
forgets, although it is that which sanctifies the whole duty of
man. For this is that, and nothing without it, that can make a man
sincere in his obedience; the hypocrite looks for applause abroad,
and forgets that he is condemned at home, and both these he does
because he wanteth the fear of God.
Hypocrite, be admonished that none of the privileges that are
spoken of in the former part of the book belongs to thee, because
thou art a hypocrite; and if thou hope, thy hope shall be cut off,
and if thou lean upon thy house, both thou and it shall fall into
hell-fire. Triumph then, thy triumph is but for awhile. Joy then,
but the joy of the hypocrite is but for a moment (Job 8:13,15,
20:4-6).
Perhaps thou wilt not let go now, what, as a hypocrite, thou hast
got; but "what is the hope of the hypocrite, when God taketh away
his soul?" (Job 27:8). Hypocrite, thou shouldest have chosen the
fear of God, as thou hast chosen a profession without it, but thou
hast cast off fear, because thou art a hypocrite; and because thou
art such, thou shalt have the same measure that thou metest; God
will cast thee off, because thou art a hypocrite. God hath prepared
a fear for thee because thou didst not choose the fear of God, and
that fear shall come upon thee like desolation, and like an armed
man, and shall swallow thee up, thou and all that thou art (Prov
1:27).
Hypocrite, read this text and tremble--"The sinners in Zion are
afraid, fearfulness hath surprised the hypocrites. Who among us
shall dwell with the devouring fire? who among us shall dwell with
everlasting burnings?" (Isa 33:13,14).
Hypocrite, thou art not under the fatherly protection of God,
because thou art a hypocrite, and wantest his fear in thine heart.
The eyes of the Lord are upon them that fear him, to deliver them.
But the fearless man or hypocrite is left to the snares and wiles
of the devil, to be caught therein and overcome, because he is
destitute of the fear of God.
Hypocrite, thou art like to have no other reward of God for thy
labour than that which the goats shall have;[36] the hypocrite,
because he is a hypocrite, shall not stand in God's sight. The
gain of thy religion thou spendest as thou gettest it. Thou wilt
not have one farthing overplus at death and judgment.
Hypocrite, God hath not intrusted thee with the least dram of his
saving grace, nor will he, because thou art a hypocrite: and as for
what thou hast, thou hast stolen it, even every man of you from his
neighbour; still pilfering out of their profession, even as Judas
did out of the bag. Thou comest like a thief into thy profession,
and like a thief thou shalt go out of the same. Jesus Christ hath
not counted thee faithful to commit to thee any of his jewels to
keep, because thou fearest him not. He hath given his "banner to
them that fear him, that it may be displayed because of the truth"
(Psa 60:4).
Hypocrite, thou art not true to God nor man, nor thine own soul,
because thou art a hypocrite! How should the Lord put any trust
in thee? Why should the saints look for any good from thee? Should
God give thee his Word, thou wilt sell it. Should men commit their
souls to thee, thou wilt destroy them, by making merchandise of
them, for thy own hypocritical designs. Yea, if the sun waxes hot,
thou wilt throw all away, and not endure the heat, because thou
art a hypocrite!
FOOTNOTES:
[1]This is a very remarkable illustration of godly fear. Jacob does
not swear by the omnipresence or omniscience of God--nor by his
omnipotence--nor by his love or mercy in his covenant--nor by the
God of Abraham, but by the "fear of his father Isaac"--the sole
object of his adoration. A most striking and solemn appeal to
Jehovah, fixing upon our hearts that Divine proverb, "The fear of
the Lord is the beginning of wisdom"--the source of all happiness,
both in time and in eternity.--Ed.
[2] It is of solemn importance that we feel the vast difference
between holy and unholy familiarity with God. Has he adopted us into
his family? Can we, by a new birth, say "Our Father?" Still he is
in heaven, we on earth. He is infinite in purity; Holy, Holy, Holy
is his name. We are defiled, and can only approach his presence
in the righteousness of the Saviour and Mediator. Then, O my soul,
if it is thy bliss to draw near to the throne of grace with holy
boldness, let it be with reverence and godly fear.--Ed.
[3] It is an awful thing to appeal to God for the truth of a lie!
All appeals to God, not required by law, are worse than useless;
they are wicked, and cast a doubt on the veracity of those who make
them--Ed.
[4] "To give the back"; to forsake, to depart, to treat with
contempt. See Imperial Dictionary, vol. i. p. 145.--Ed.
[5] The genuine disciple "who thinketh no evil" will say, Can this
be so now? Yes, reader, it is. Some go to God's house to worship
their ease and forgetfulness in sleep; some for worldly purposes;
some to admire the beauty of the frail body; but many to worship God
in spirit and in truth. Reader, inquire to which of these classes
you belong.--Ed.
[6] They worshipped God, not according to his appointment, but
their own inventions--the direction of their false prophets, or
their idolatrous kings, or the usages of the nations round about
them. The tradition of the elders was of more value and validity
with them than God's laws by Moses. This our Saviour applies to the
Jews in his time, who were formal in their devotions, and wedded to
their own inventions; and pronounces concerning them that in vain
do they worship God. How many still in worship regard the inventions
of man, and traditions of the church, more than the commands of
God.--Ed.
[7] The Word is the decree upon which we must depend or perish. In
vain, poor sinner, is any reliance upon churches or men; neither
Papist nor Protestant have any power "committed unto them" to
forgive sins. If they claim it, believe them not, but pity their
pride and delusion. Christ is the Rock, and not poor erring Peter,
as some have vainly imagined. Peter is dead, awaiting the resurrection
of his body, and the great day of judgment; but Christ ever liveth
at all times, and in all places, able to save unto the uttermost.
Put no trust in man, but in thy broken spirit seek the blessing of
Christ, that he may pardon thy sins.--Ed.
[8] The fear of the wicked arises from a corrupt, sinful,
self-condemning conscience; they fear God as an angry judge, and
therefore consider him as their enemy. As they love and will not part
with their sins, so they are in continual dread of punishment.--Mason.
[9] "To-elbow all his days in his lord's vineyard"; to sit or stand
idly resting upon his elbows, instead of labouring in the vineyard.
"A sovereign shame so elbows him."--King Lear, Act iv, Scene 3.--Ed.
[10] "Gear"; apparel, furniture, implements. "The apostles were
not fixed in their residence, but were ready in their gears to move
whither they were called."--Barrow.--Ed.
[11] God does not limit himself as to his mode of calling poor
sinners. The three thousand he convinced at one hour, and they
immediately made a profession, but Bunyan was for years in a state
of alarming uncertainty; some are driven by fiery terrors, others
by a still small voice. Reader, our anxious inquiry should be,
Have we entered in by Christ the gate? Are our fruits meet for
repentance? Let no one vaunt of his experience, because he go
well bedaubed with the dirt of the slough. Every soul that enters
the gate is equally a miracle of grace.--Ed.
[12] This is remarkably instanced in Bunyan's Grace Abounding.--Ed.
[13] Those who are adopted into the family of heaven are "justified
from all things"; being delivered from sin, the curse, and wrath,
"there is now no condemnation for them"; and trusting to Jesus'
precious blood of pardon, to his righteousness for acceptance, and
to his grace for sanctification, they are, by the indwelling of
the Spirit which adopted them, possessed of that love which casteth
out fear, and rejoiceth in hope of the glory of God. And to those
who, through their manifold infirmities and departures, are often
beset with unbelieving fears, the Lord says, for their encouragement,
"Fear thou not, for I am with thee; I will help thee; yea, I will uphold
thee with the right hand of my righteousness" (Isa 41:10).--Mason.
[14] Effectual grace in the soul is accompanied by doubts and
fears, owing to the remains of indwelling corruption; hence arises
a continual warfare. Believer, how needful is it ever to retain
your confidence and assurance of your Lord's love to you! Rely on
his faithfulness, persevere steadfastly in the way of duty, looking
to Jesus, and living upon his fulness.--Mason. How does all this
reasoning remind us of Bunyan's own experience, recorded in his
Grace Abounding; he was not ignorant of Satan's devices.--Ed.
[15] Alas! how few attain to this most blessed state. To delight
so in the Word--to make it so much our daily study, and the object
of our meditations at night, as to have "its very form engraven
upon the face of our souls." Happy is the man that is in such a
case. O my soul, why is it not thy case?--Ed.
[16] The filial fear of God is most prevalent when the heart
is impressed with a lively sense of the love of God manifested in
Christ. As a dutiful and obedient child fears to offend an affectionate
parent, or as a person of grateful heart would be extremely careful
not to grieve a kind and bountiful friend, who is continually loading
him with favours and promoting his true happiness; so, and much
more, will the gracious soul be afraid of displeasing the Lord,
his bountiful and unwearied benefactor, who is crowning him with
loving kindness and tender mercies.--Mason.
[17] It is no new thing for those who are in public places, to
seek themselves more than the public welfare; nay, and to serve
themselves by the public loss.--Henry.
[18] How does this remind us of the character of By-ends in the
"Pilgrim's Progress" !--Ed.
[19] So Ainsworth understands, p. 134, vol. 10. He renders it,
"lurking lions, which are lusty, strong-toothed, fierce, roaring,
and ravenous. And hereby," says he, "may be meant the rich and mighty
of the world, whom God often bringeth to misery." "They that are
ravenous, and prey on all about them, shall want, but the meek shall
inherit the earth; they shall not want who, with quiet obedience,
work and mind their own business; plain-hearted Jacob has pottage
enough, when Esau, the cunning hunter, is ready to perish."
Henry.--Ed.
[20] "The conduct of angels" means not merely their guiding pilgrims
in the way, but also, in a military sense, a guard, or what is now
called a convoy.--Ed.
[21] See margin, Genesis 41:43, and 40:8.--Ed.
[22] To publish by sound of trumpet, to trumpet good tidings. In
Bunyan's time it was never used ironically.--Ed.
[23] This if from the Bible, and not from the inferior version in
the Book of Common Prayer, commonly called the reading Psalms.--Ed.
[24] Sternhold and Hopkin's edit. 1635.--The propriety of singing
in public worship was strongly debated by some of the Nonconformists.
There were very weighty reasons, in persecuting times, for meetings
being held as quietly as possible. The Quakers to this day do not
admit singing in their assemblies. The introduction of this psalm
proves that Bunyan was acquainted with the "singing" Psalms, and,
in all probability, practised singing in public worship. When
James I. improved this version for church use, called the Psalms
of KING David, translated by KING James, his last four lines are--
Thou of Jerusalem shalt see
While as thou liv'st the good,
Thou shalt thy children's children see,
And peace on Israel's brood.
How blessed are we in our day with the poetry of Watts, Wesley,
and a host of others, who have supplied the church with beautiful
soul-inspiring compositions, without fear to restrain us in using
them.--Ed.
[25] No one can charge Bunyan with a superstitious notion of dreams,
whether asleep or as if asleep. Such a mode of interpretation
as he recommends is both rational and scriptural. To dream awake
is thus explained--"They dream on in a course of reading without
digesting."--Locke.--Ed.
[26] Whoever thou art, beseech the Lord to weigh thee in the
balances of the sanctuary. No fear of God--no grace in the soul.
Of this class is the proud, the covetous, the glutton, the liar,
the apostate, the perverter of God's people from the right way;
obstinate and incorrigible backsliders; those who neither mourn
nor sigh for the wickedness of the land; they that prefer their
own fancies, dreams, frames, and feelings, to the Word of God;
swearers, adulterers, perjured persons, and oppressors of the poor;
they that insult the godly, and rejoice at their sufferings; they
that have no love, gratitude, nor sense of duty to God, as the
fountain of their unmerited mercies. O reader, give God no rest
until, by his Word and Spirit, he imparts to thee this holy fear as
the earnest of glory hereafter; without it you are perishing.--Mason.--Ed.
[27] "Snaffle"; a loose bridle with a curb. "To snaffle"; to be
easily led.
"The third o' the' world is yours, which with a snaffle,
You may pace easy, but not such a wise."
Antony and Cleopatra.--Ed.
[28] How familiar but striking an illustration. Reader, look well
to the mainspring, and see also that the wheels are not clogged.
We ought to be living epistles, known and read of all men.--Ed.
[29] "A royster"; a violent, riotous, blustering, turbulent,
fellow--a species of men now much out of date, as are jails and
gibbets, sword and burning stake. How great and true that courage
which could look at, and expect, such trials, without shrinking,
when they were threatened as a reward for love to Christ and holy
obedience to his gospel!--Ed.
[30] This is a very strong and striking expression. "To soak,"
means to imbibe as much as we can contain; and as to the influence
of godly fear, happy shall we be in proportion as we are enabled
to follow Bunyan's advice.--Ed.
[31] The words, "he made them houses," we humbly suggest, may not
only mean that these God-fearing women had safe dwelling-places,
but, in a more extensive sense, God made them the heads of honourable
families, see 1 Samuel 2:35; 2 Samuel 7:11, 13, 27, 29; 1 Kings
2:24, 11:28. So David's prayer was, "Let my house be established
before thee; thou, O my God, wilt build me an house" (1 Chron
17:24,25).--Ed.
[32] Royal patents, in Bunyan's time, were lucrative but most oppressive,
conferring upon favourites, or their nominees, an exclusive right
to deal in any article of manufacture. But the patent to God's
fearers, to trust in him when involved in darkness and distress,
is a blessed privilege, injurious to none.--Ed.
[33] "Grabbling"; sprawling along, drawing the body, by the hands,
through a small aperture in a mine.--Ed.
[34] "Tines"; from the Saxon; the teeth or spikes in the rowel of
a spur.--Ed.
[35] "Blessed is the man that feareth the Lord." Blessedness
shall attend him all the way to heaven, in proportion as that fear
abounds. It is a heaven on earth to live in the constant fear of
God--to have a reverential awe and fear of his majesty immovably
fixed and implanted in the soul. The grace of fear has an eminent
influence in a Christian's sanctification; it is a powerful restraint
from sin. A holy fear of God, and a humble fear of ourselves,
which are alike of Divine operation, will preserve us from sin and
engage us to obedience. God will be our protector and instructor,
our guide and our everlasting deliverer from all evil. Let us not
rest satisfied with the greatest attainments short of "perfecting
holiness in the fear of God."--Mason.
[36] By the goats we are to understand the hypocrites and the
finally impenitent, who will depart into everlasting fire, prepared
for the devil and his angels; see Matthew 25:32, 33-41.--Ed.
***
THE DOCTRINE
OF
THE LAW AND GRACE UNFOLDED;
OR,
A DISCOURSE TOUCHING THE LAW AND GRACE; THE NATURE OF THE ONE, AND
THE NATURE OF THE OTHER; SHOWING WHAT THEY ARE, AS THEY ARE THE
TWO COVENANTS; AND LIKEWISE, WHO THEY BE, AND WHAT THEIR CONDITIONS
ARE, THAT BE UNDER EITHER OF THESE TWO COVENANTS:
Wherein, for the better understanding of the reader, there are
several questions answered touching the law and grace, very easy to
be read, and as easy to be understood, by those that are the sons
of wisdom, the children of the second covenant.
"For the law made nothing perfect, but the bringing in of a better
hope did; by the which we draw nigh unto God" (Heb 7:19).
"Therefore we conclude that a man is justified by faith without
the deeds of the law" (Rom 3:28).
"To him [therefore] that worketh not, but believeth on Him that
justifieth the ungodly, his faith is counted for righteousness"
(Rom 4:5).
ADVERTISEMENT BY THE EDITOR.
It is difficult to understand those peculiar trials which called
forth the mighty energies of Bunyan's mind, unless we are acquainted
with the times in which he lived. The trammels of statecraft and
priestcraft had been suddenly removed from religion, and men were
left to form their own opinions as to rites and ceremonies. In this
state of abrupt liberty, some wild enthusiasts ran into singular
errors; and Bunyan's first work on "Gospel Truths" was published
to correct them. Then followed that alarm to thoughtless souls--"A
Few Sighs from Hell"; and, in 1659, as a further declaration of the
most important truths of revelation, this work on the two covenants
was sent forth to chastise error, and comfort the saints of God.
It was published many times during the author's life; and since
then, to a late period, very large impressions have been circulated.
Upon a subject of such vast importance--upon which hangs all our
eternal interests--all our indescribable joys or sorrows in a future
and never-ending state--the requirements of our Creator--and His
gracious provision of pardoning mercy, upon our failing to keep
His Law--these are subjects of intense interest. How important is
it that all our researches into these solemn realities should be
guided simply by the revealed will of God! That was the fountain
at which Bunyan drunk in all his knowledge; and with simplicity,
and most earnest desire to promote the glory of God in the salvation
of sinners, he here gives the result of his patient, prayerful,
painful investigation. The humble dependence upon Divine mercy which
the author felt is very striking. He was sensible of his want of
education; "no vain, whimsical, scholar-like terms"--no philosophy
from Plato or Aristotle. He felt, as to human teaching, his weakness,
but proved that, "when he was weak, then was he strong." He claimed
an interest in the fervent prayers of his fellow saints--"My heart
is vile, the devil lieth at watch, trust myself I dare not; if
God do not help me, my heart will deceive me." This was the proper
spirit in which to enter upon so solemn a subject; and the aid he
sought was vouchsafed to him, and appears throughout this important
work. His first object is to define what is the Law, a strict
obedience to which is exacted upon all mankind. It was given to
Adam, and was afterwards more fully developed upon Mount Sinai.
It commands implicit, universal, perfect obedience, upon pain of
eternal ruin. He shows us that man, under the influence of that
law, and while a stranger to the Law of Grace, may repent and reform
his conduct, become a member of a Christian church, be a virgin
waiting for his Lord, "but not step even upon the lowest round of
the ladder that reacheth to heaven." While man is a stranger to the
new birth, "his destiny is the lion's den; yea, worse than that,
to be thrown into Hell to the very devils." Bunyan in this, as
well as all other of his works, is awfully severe upon those who
say, "Let us sin that grace may abound," perverting the consolatory
doctrine of Divine grace to their souls' destruction. "What!
because Christ is a Saviour, wilt thou be a sinner! because His
grace abounds, therefore thou wilt abound in sin! O wicked wretch!
rake Hell all over, and surely I think thy fellow will scarce
be found. If Christ will not serve their turn, but they must have
their sins too, take them, Devil; if Heaven will not satisfy them,
take them, Hell; devour them, burn them, Hell!" "Tell the hogs of
this world what a hog-sty is prepared for them, even such an one
as a God hath prepared to put the devil and his angels into."
To the distressed, sin-beaten Christian, this book abounds with
consolation, and instructions how to overcome the devices of Satan,
who will plant the Ten Commandments, like ten great guns, to destroy
thy hopes. "Learn to outshoot the devil in his own bow, and to cut
off his head with his own sword. Doth Satan tell thee thou prayest
but faintly and with cold devotions? Answer him, I am glad you told
me, I will trust the more to Christ's prayers, and groan, sigh,
and cry more earnestly at the Throne of Grace." To such readers
as have been driven to the verge of despair by a fear of having
committed the unpardonable sin, here is strong consolation, and a
very explicit scriptural definition of that awful crime. Want of
space prevents me adding more than my earnest desire that the reading
of this treatise may be productive of solid peace and comfort.--ED.
THE EPISTLE TO THE READER
READER,
If at any time there be held forth by the preacher the freeness
and fullness of the Gospel, together with the readiness of the Lord
of Peace to receive those that have any desire thereto, presently
it is the spirit of the world to cry out, Sure this man disdains
the law, slights the law, and counts that of none effect; and all
because there is not, together with the Gospel, mingled the doctrine
of the law, which is not a right dispensing of the Word according
to truth and knowledge. Again; if there be the terror, horror, and
severity of the law discovered to a people by the servants of Jesus
Christ, though they do not speak of it to the end people should
trust to it, by relying on it as it is a covenant of works; but
rather that they should be driven further from that covenant, even
to embrace the tenders and privileges of the second, yet, poor
souls, because they are unacquainted with the natures of these
two covenants, or either of them, therefore, "they say," "Here
is nothing but preaching of the law, thundering of the law"; when,
alas, if these two be not held forth--to wit, the Covenant of
Works and the Covenant of Grace, together with the nature of the
one and the nature of the other--souls will never be able either to
know what they are by nature or what they lie under. Also, neither
can they understand what grace is, nor how to come from under the
law to meet God in and through that other most glorious covenant,
through which and only through which, God can communicate of Himself
grace, glory, yea, even all the good things of another world.
I, having considered these things, together with others, have made
bold to present yet once more to thy view, my friend, something of
the mind of God, to the end, if it shall be but blessed to thee,
thou mayest be benefited thereby; for verily these things are not
such as are ordinary and of small concernment, but do absolutely
concern thee to know, and that experimentally too, if ever thou
do partake of the glory of God through Jesus Christ, and so escape
the terror and insupportable vengeance that will otherwise come
upon thee through His justice, because of thy living and dying in
thy transgressions against the Law of God. And therefore, while
thou livest here below, it is thy duty, if thou wish thyself happy
for the time to come, to give up thyself to the studying of these
two covenants treated of in the ensuing discourse; and so to study
them until thou, through grace, do not only get the notion of the
one and of the other in thy head, but until thou do feel the very
power, life, and glory of the one and of the other: for take this
for granted, he that is dark as touching the scope, intent, and
nature of the law, is also dark as to the scope, nature, and glory
of the Gospel; and also he that hath but a notion of the one, will
barely have any more than a notion of the other.
And the reason is this: because so long as people are ignorant of
the nature of the law, and of their being under it--that is, under
the curse and condemning power of it, by reason of their sin against
it--so long they will be careless, and negligent as to the inquiring
after the true knowledge of the Gospel. Before the commandment
came--that is, in the spirituality of it--Paul was alive--that is,
thought himself safe; which is clear, (Rom 7:9,10 compared with
Phil 3:5-11, etc). But when that came, and was indeed discovered
unto him by the Spirit of the Lord, then Paul dies (Rom 7) to all
his former life (Phil 3) and that man which before could content
himself to live, though ignorant of the Gospel, cries out now, "I
count all things but loss for the excellency of the knowledge of
Christ Jesus my Lord" (verse 8). Therefore, I say, so long they will
be ignorant of the nature of the Gospel, and how glorious a thing
it is to be found within the bounds of it; for we use to say, that
man that knoweth not himself to be sick, that man will not look
out for himself a physician; and this Christ knew full well when
He saith, "The whole have no need of the physician, but the sick";1
that is, none will in truth desire the physician unless they know
they be sick. That man also that hath got but a notion of the
law--a notion, that is, the knowledge of it in the head, so as to
discourse and talk of it--if he hath not felt the power of it, and
that effectually too, it is to be feared will at the best be but a
notionist in the Gospel; he will not have the experimental knowledge
of the same in his heart; nay, he will not seek nor heartily desire
after it; and all because, as I said before, he hath not experience
of the wounding, cutting, killing nature of the other.
I say, therefore, if thou wouldst know the authority and power of
the Gospel, labour first to know the power and authority of the law;
for I am verily persuaded that the want of this one thing--namely,
the knowledge of the law, is one cause why so many are ignorant of
the other. That man that doth know the law doth not know in deed
and in truth that he is a sinner; and that man that doth not know
he is a sinner, doth not know savingly that there is a Saviour.
Again; that man that doth not know the nature of the law, that man
doth not know the nature of sin; and that man that knoweth not the
nature of sin, will not regard to know the nature of a Saviour;
this is proved (John 8:31-36). These people were professors, and
yet did not know the truth--the Gospel; and the reason was, because
they did not know themselves, and so not the law. I would not have
thee mistake me, Christian reader; I do not say that the law of
itself will lead any soul to Jesus Christ; but the soul being killed
by the law, through the operation of its severity seizing on the
soul, then the man, if he be enlightened by the Spirit of Christ
to see where remedy is to be had, will not, through grace, be
contented without the real and saving knowledge through faith of
Him.
If thou wouldst, then, wash thy face clean, first take a glass and
see where it is dirty; that is, if thou wouldst indeed have thy
sins washed away by the blood of Christ, labour first to see them
in the glass of the law, and do not be afraid to see thy besmeared
condition, but look on every spot thou hast; for he that looks on
the foulness of his face by the halves, will wash by the halves;
even so, he that looks on his sins by the halves, he will seek for
Christ by the halves. Reckon thyself, therefore, I say, the biggest
sinner in the world, and be persuaded that there is none worse than
thyself; then let the guilt of it seize on thy heart, then also
go in that case and condition to Jesus Christ, and plunge thyself
into His merits and the virtue of His blood; and after that, thou
shalt speak of the things of the law and of the Gospel experimentally,
and the very language of the children of God shall feelingly drop
from thy lips, and not till then (James 1).
Let this therefore learn thee thus much: he that hath not seen his
lost condition hath not seen a safe condition; he that did never
see himself in the devil's snare, did never see himself in Christ's
bosom. "This my Son was dead, and is alive again: he was lost, and
is found." "Among whom we also had our conversation in time past."
2 "But now are (so many of us as believe) returned unto" Jesus
Christ, "the" chief "Shepherd and Bishop of your souls."
I say, therefore, if thou do find in this treatise, in the first
place, something touching the nature, end, and extent of the law,
do not thou cry out, therefore, all of a sudden, saying, "Here is
nothing but the terror, horror, and thundering sentences of the
law."
Again; if thou do find in the second part of this discourse
something of the freeness and fullness of the Gospel, do not thou
say neither, "Here is nothing but grace, therefore, surely, an
undervaluing of the law." No; but read it quite through, and so
consider of it; and I hope thou shalt find the two covenants--which
all men are under, either the one or the other--discovered, and
held forth in their natures, ends, bounds, together with the state
and condition of them that are under the one, and of them that are
under the other.
There be some that through ignorance do say how that such men as
preach terror and amazement to sinners are beside the book, and
are ministers of the letter--the law, and not of the Spirit--the
Gospel; but I would answer them, citing them to the Sixteenth of
Luke, from the nineteenth verse to the end; and (1 Cor 6:9,10; Gal
3:10; Rom 3:9-19) only this caution I would give by the way, how
that they which preach terror to drive souls to the obtaining of
salvation by the works of the law, that preaching is not the right
Gospel preaching; yet when saints speak of the sad state that man
are in by nature, to discover to souls their need of the Gospel,
this is honest preaching, and he that doth do so, he doth the work
of a Gospel minister (Rom 3:9-25).
Again, there are others that say, because we do preach the free,
full, and exceeding grace discovered in the Gospel, therefore we
make void the law; when indeed, unless the Gospel be held forth in
the glory thereof without confusion, by mingling the Covenant of
Works therewith, the law cannot be established. "Do we then make
void the law through faith," or preaching of the Gospel; nay, stay,
saith Paul, "God forbid: yea, we establish the law" (Rom 3:31).
And verily, he that will indeed establish the law, or set it in
its own place, for so I understand the words, must be sure to hold
forth the Gospel in its right colour and nature; for if a man be
ignorant of the nature of the Gospel and the Covenant of Grace,
they, or he, will be very apt to remove the law out of its place,
and that because they are ignorant, not knowing "what they say,
nor whereof they affirm."
And let me tell you, if a man be ignorant of the Covenant of Grace,
and the bounds and boundlessness of the Gospel, though he speak and
make mention of the name of the Father, and of the Son, and also
of the name of the new covenant, and the blood of Christ, yet at
this very time, and in these very words, he will preach nothing
but the law, and that as a Covenant of Works.
Reader, I must confess it is a wonderfully mysterious thing, and
he had need have a wiser spirit than his own that can rightly set
these two covenants in their right places, that when he speaks of
the one he doth not jostle the other out of its place. O, to be so
well enlightened as to speak of the one--that is, the law--for to
magnify the Gospel; and also to speak of the Gospel so as to establish,
and yet not to idolize, the law, nor any particular thereof! It is
rare, and to be heard and found but in very few men's breasts.
If thou shouldst say, What is it to speak to each of these two
covenants so as to set them in their right places, and also to use
the terror of the one so as to magnify and advance the glory of
the other? To this I shall answer also, read the ensuing discourse,
but with an understanding heart, and it is like thou wilt find a
reply therein to the same purpose, which may be to thy satisfaction.
Reader, if thou do find this book empty of fantastical expressions,
and without light, vain, whimsical, scholar-like terms, thou must
understand it is because I never went to school to Aristotle,
or Plato, but was brought up at my father's house, in a very mean
condition, among a company of poor countrymen. But if thou do find
a parcel of plain, yet sound, true, and home sayings, attribute that
to the Lord Jesus His gifts and abilities, which He hath bestowed
upon such a poor creature as I am and have been. And if thou,
being a seeing Christian, dost find me coming short, though rightly
touching at some things, attribute that either to my brevity, or,
if thou wilt, to my weaknesses, for I am full of them. A word or
two more, and so I shall have done with this.
First. And the first is, Friend, if thou do not desire the salvation
of thy soul, yet I pray thee to read this book over with serious
consideration; it may be it will stir up in thee some desires to
look out after it, which at present thou mayest be without.
Secondly, If thou dost find any stirrings in thy heart by thy reading
such an unworthy man's works as mine are, be sure that in the first
place thou give glory to God, and give way to thy convictions,
and be not too hasty in getting them off from thy conscience; but
let them so work till thou dost see thyself by nature void of all
graces, as faith, hope, knowledge of God, Christ, and the Covenant
of Grace.
Thirdly, Then, in the next place, fly in all haste to Jesus Christ,
thou being sensible of thy lost condition without Him, secretly
persuading of thy soul that Jesus Christ standeth open-armed
to receive thee, to wash away thy sins, to clothe thee with His
righteousness, and is willing, yea, heartily willing, to present thee
before the presence of the glory of God and among the innumerable
company of angels with exceeding joy. This being thus, in the next
place, do not satisfy thyself with these secret and first persuasions,
which do or may encourage thee to come to Jesus Christ; but be
restless till thou dost find by blessed experience the glorious
glory of this the second covenant extended unto thee, and sealed
upon thy soul with the very Spirit of the Lord Jesus Christ. And
that thou mayest not slight this my counsel, I beseech thee, in
the second place, consider these following things--
First, If thou dost get off thy convictions, and not the right
way (which is by seeing thy sins washed away by the blood of Jesus
Christ), it is a question whether ever God will knock at thy heart
again or no; but rather say, such an one "is joined to idols, let
him alone" (Hosea 4:17). Though he be in a natural state, "let him
alone." Though he be in or under the curse of the law, "let him
alone." Though he be in the very hand of the devil, "let him alone."
Though he be a-going post-haste to Hell, "let him alone." Though
his damnation will not only be damnation for sins against the law,
but also for slighting the Gospel, yet "let him alone." My Spirit,
My ministers, My Word, My grace, My mercy, My love, My pity, My
common providences, shall no more strive with him; "let him alone."
O sad! O miserable! who would slight convictions that are on their
souls, which (if not slighted) tend so much for their good?
Secondly, If thou shalt not regard how thou do put off convictions,
but put them off without the precious blood of Christ being savingly
applied to thy soul, thou art sure to have the mis-spending of that
conviction to prove the hardening of thy heart against the next
time thou art to hear the Word preached or read. This is commonly
seen, that those souls that have not regarded those convictions
that are at first set upon their spirits, do commonly, and that by
the just judgments of God upon them, grow more hard, more senseless,
more seared and sottish in their spirits; for some, who formerly
would quake and weep, and relent under the hearing of the Word, do
now for the present sit so senseless, so seared, and hardened in
their consciences, that certainly if they should have hell-fire
thrown in their faces, as it sometimes cried up in their ears, they
would scarce be moved; and this comes upon them as a just judgment
of God (2 Thess 2:11,12).
Thirdly, If thou do slight these, or those convictions that may
be set upon thy heart by reading of this discourse, or hearing of
any other good man preach the Word of God sincerely, thou wilt have
the stifling of these or those convictions to account and answer
for at the day of judgment; not only thy sins, that are commonly
committed by thee in thy calling and common discourse, but thou shalt
be called to a reckoning for slighting convictions, disregarding
of convictions, which God useth as a special means to make poor
sinners see their lost condition and the need of a Saviour. Now
here I might add many more considerations besides these, to the
end thou mayest be willing to tend and listen to convictions; as,
First, Consider thou hast a precious soul, more worth than the whole
world; and this is commonly worked upon, if ever it be saved, by
convictions.
Secondly, This soul is for certain to go to Hell, if thou shalt be
a slighter of convictions.
Thirdly, If that go to Hell, thy body must go thither too, and then
never to come out again. "Now consider this, ye that" are apt to
"forget God," and His convictions, "lest He tear you in pieces,
and there be none to deliver" (Psa 50:22).
But if thou shalt be such an one that shall, notwithstanding thy
reading of thy misery, and also of God's mercy, shall persist to
go on in thy sins, know, in the first place, that here thou shalt
be left, by the things that thou readest, without excuse; and in
the world to come thy damnation will be exceedingly aggravated for
thy not regarding of them, and turning from thy sins, which were
not only reproved by them, but also for rejecting of that Word of
Grace that did instruct thee how and which way thou shouldst be
saved from them. And so farewell; I shall leave thee, and also this
discourse, to God, who I know will pass a righteous judgment both
upon that and thee. I am yours, though not to serve your lusts
and filthy minds, yet to reprove, instruct, and, according to that
proportion of faith and knowledge which God hath given me, to declare
unto you the way of life and salvation. Your judgings, railings,
surmisings, and disdaining of me, that I shall leave till the fiery
judgment comes, in which the offender shall not go unpunished, be
he you or me; yet I shall pray for you, wish well to you, and do
you what good I can. And that I might not write or speak in vain,
Christian, pray for me to our God with much earnestness, fervency,
and frequently, in all your knockings at our Father's door, because
I do very much stand in need thereof; for my work is great, my heart
is vile, the devil lieth at watch, the world would fain be saying,
"Aha, aha, thus we would have it"; and of myself, keep myself I
cannot; trust myself I dare not; if God do not help me, I am sure
it will not be long before my heart deceive me, and the world would
have their advantage of me, and so God be dishonoured by me, and
thou also ashamed to own me. O, therefore, be much in prayer for
me, thy fellow! I trust, in that glorious grace that is conveyed
from Heaven to sinners, by which they are not only sanctified here
in this world, but shall be glorified in that which is to come;
unto which, the Lord of His mercy bring us all.
John Bunyan. ___________________
These are several titles which are set over the several TRUTHS
contained in this book, for thy sooner finding of them--
THE FIRST PART
1. The words of the text opened, and the doctrines laid down. [This
doctrine, that there are some that are under the law, or under the
Covenant of Works.] 2. What the Covenant of Works is, and when it
is given. 3. What it is to be under the Covenant of Works. 4. Who
they are that are under the Covenant of Works. 5. What men may
attain to that are under this Covenant of Works.
THE SECOND PART
1. The doctrine proved. 2. The new covenant made with Christ. 3.
The conditions of the new covenant. 4. The suretiship of Christ. 5.
Christ the Messenger of the new covenant. 6. Christ the Sacrifice
of the new covenant. 7. Christ the High Priest of the new covenant.
8. Christ completely fulfilled the conditions of the new covenant.
9. The Covenant of Grace unchangeable; the opposers answered. 10.
Who, and how men are actually brought into the new covenant. 11.
A word of experience. 12. The privileges of the new covenant. 13.
Two Hell-bred objections answered. 14. A use of examination about
the old covenant. 15. A legal spirit. 16. The use of the new covenant.
17. The unpardonable sin. 18. Objections answered for their comfort
who would have their part in the new covenant. ___________________
THE DOCTRINE OF THE LAW AND GRACE UNFOLDED; OR, A DISCOVERY OF THE
LAW AND GRACE; THE NATURE OF THE ONE, AND THE NATURE OF THE OTHER,
AS THEY ARE THE TWO COVENANTS, ETC.
"FOR YE ARE NOT UNDER THE LAW, BUT UNDER GRACE" (Rom 6:14).
[THE WORDS OF THE TEXT OPENED, AND THE DOCTRINES LAID DOWN.]
In the three former chapters, the Apostle is pleading for the
salvation of sinners by grace without the works of the law, to the
end he might confirm the saints, and also that he might win over
all those that did oppose the truth of this doctrine, or else leave
them the more without excuse; and that he might so do, he taketh
in hand, first, to show the state of all men naturally, or as they
come into the world by generation, saying, in the Third Chapter, "There
is none righteous, no, not one; there is none that understandeth;
there is none that doeth good," etc. As if he had said, It seems there
is a generation of men that think to be saved by the righteousness
of the law; but let me tell them that they are much deceived, in that
they have already sinned against the law; for by the disobedience
of one, many, yea all, were brought into a state of condemnation
(Rom 5:12-20). Now, in the Sixth Chapter he doth, as if he had
turned him round to the brethren, and said, My brethren, you see
now that it is clear and evident that it is freely by the grace of
Christ that we do inherit eternal life. And again, for your comfort,
my brethren, let me tell you that your condition is wondrous safe,
in that you are under grace; for, saith he, "Sin shall not have
dominion over you"; that is, neither the damning power, neither the
filthy power, so as to destroy your souls: "For ye are not under
the law"; that is, you are not under that that will damn you for
sin; "but" you are "under grace," or stand thus in relation to
God, that though you have sinned, yet you shall be pardoned. "For
ye are not under the law, but under grace." If any should ask what
is the meaning of the word "under," I answer, it signifieth, you
are not held, kept, or shut up by it so as to appear before God
under that administration, and none but that; or thus, you are
not now bound by the authority of the law to fulfill it and obey
it, so as to have no salvation without you so do; or thus, if you
transgress against any one tittle of it, you by the power of it
must be condemned. No, no, for you are not so under it; that is,
not thus under the law. Again, "For ye are not under the law." What
is meant by this word "law"? The word "law," in Scripture, may be
taken more ways than one, as might be largely cleared. There is the
law of faith, the law of sin, the law of men, the law of works,
otherwise called the Covenant of Works, or the first or old
covenant. "In that He saith a new covenant," which is the grace of
God, or commonly called the Covenant of Grace, "He hath made the
first old," that is, the Covenant of Works, or the law (Heb 8:13).
I say, therefore, the word "law" and the word "grace," in this
Sixth of the Romans, do hold forth the two covenants which all men
are under; that is, either the one or the other. "For ye are not
under the law"--that is, you to whom I do now write these words,
who are and have been effectually brought into the faith of Jesus,
you are not under the law, or under the Covenant of Works. He
doth not, therefore, apply these words to all, but to some, when
he saith, "But ye"; mark, ye, ye believers, ye converted persons,
ye saints, ye that have been born. (YE) "for ye are not under the
law," implying others are that are in their natural state, that
have not been brought in to the Covenant of Grace by faith in Jesus
Christ.
The words, therefore, being thus understood, there is discovered
these two truths in them--DOCTRINE FIRST. That there are some in
Gospel times that are under the Covenant of Works. DOCTRINE SECOND.
That there is never a believer under the law, as it is the Covenant
of Works, but under grace through Christ. "For ye," you believers,
you converted persons, ye "are not under the law but under grace";
or, for you are delivered and brought into or under the Covenant
of Grace.
DOCTRINE FIRST.
For the first, THAT THERE ARE SOME THAT ARE UNDER THE LAW, OR UNDER
THE COVENANT OF WORKS, see, I pray you, that Scripture in the Third
of the Romans, where the Apostle, speaking before of sins against
the law, and of the denunciations thereof against those that are
in that condition, he saith, "What things soever the law saith, it
saith to them who are under the law"; mark, "it saith to them who
are under the law, that every mouth may be stopped, and all the
world become guilty before God" (Rom 3:19). That is, all those that
are under the law as a Covenant of Works, that are yet in their
sins, and unconverted, as I told you before. Again he saith, "But
if ye be led by the Spirit, ye are not under the law" (Gal 5:18).
Implying again, that those which are for sinning against the law,
or the works of the law, either as it is the old covenant, these
are under the law, and not under the Covenant of Grace. Again he
saith, "For as many as are of the works of the law are under the
curse" (Gal 3:10). That is, they that are under the law are under
the curse; for mark, they that are under the Covenant of Grace are
not under the curse. Now, there are but two covenants, therefore,
it must needs be that they that are under the curse are under the
law, seeing those that are under the other covenant are not under
the curse, but under the blessing. "So, then, they which be of
faith are blessed with faithful Abraham," but the rest are under
the law (Gal 3:9).
Now I shall proceed to what I do intend to speak unto. FIRST.
I shall show you what the Covenant of Works, or the law, is, and
when it was first given, together with the nature of it. SECOND. I
shall show you what it is to be under the law, or Covenant of Works,
and the miserable state of all those that are under it. THIRD. I
shall show you who they are that are under this covenant, or law.
FOURTH. I shall show you how far a man may go and yet be under
this covenant, or law.
[WHAT THE COVENANT OF WORKS IS, AND WHEN IT WAS GIVEN.]
FIRST. What this Covenant of Works is, and when it was given. [What
this covenant is.] The Covenant of Works or the law, here spoken
of, is the law delivered upon Mount Sinai to Moses, in two tables
of stone, in ten particular branches or heads; for this see Galatians
4. The Apostle, speaking there of the law, and of some also that
through delusions of false doctrine were brought again, as it were,
under it, or at least were leaning that way (verse 21) he saith,
As for you that desire to be under the law, I will show you the
mystery of Abraham's two sons, which he had by Hagar and Sarah;
these two do signify the two covenants; the one named Hagar signifies
Mount Sinai, where the law was delivered to Moses on two tables of
stone (Exo 24:12; 34:1; Deu 10:1). Which is that, that whosoever
is under, he is destitute of, and altogether without the grace of
Christ in his heart at the present. "For I testify again to every
man," saith he, speaking to the same people, that "Christ has become
of no effect unto you, whosoever of you are justified by the law,"
namely, that given on Mount Sinai--"ye are fallen from grace" (Gal
5:3,4). That is, not that any can be justified by the law; but this
meaning is, that all those that seek justification by the works of
the law, they are not such as seek to be under the second covenant,
the Covenant of Grace. Also the Apostle, speaking again of these
two covenants, saith, "But if the ministration of death," or the
law, for it is all one, "written and engraven in stones," mark that,
"was glorious, how shall not the ministration of the Spirit," or
the Covenant of Grace, "be rather glorious?" (2 Cor 3:7,8). As if
he had said, It is true, there was a glory in the Covenant of Works,
and a very great excellency did appear in it--namely, in that given
in the stones on Sinai--yet there is another covenant, the Covenant
of Grace, that doth exceed it for comfort and glory.
[When it was given.] But, though this law was delivered to Moses
from the hands of angels in two tables of stones, on Mount Sinai,
yet this was not the first appearing of this law to man; but even
this in substance, though possibly not so openly, was given to the
first man, Adam, in the Garden of Eden, in these words: "And the
LORD God commanded the man, saying, Of every tree of the garden
thou mayest freely eat: but of the tree of the knowledge of good
and evil, thou shalt not eat of it; for in the day that thou eatest
thereof thou shalt surely die" (Gen 2:16,17). Which commandment
then given to Adam did contain in it a forbidding to do any of
those things that was and is accounted evil, although at that time
it did not appear so plainly, in so many particular heads, as it
did when it was again delivered on Mount Sinai; but yet the very
same. And that I shall prove thus--
God commanded Adam in Paradise to abstain from all evil against
the first covenant, and not from some sins only; but if God had
not commanded Adam to abstain from the sins spoken against in the
Ten Commandments, He had not commanded to abstain from all, but
from some; therefore it must needs be that He then commanded to
abstain from all sins forbidden in the law given on Mount Sinai. Now
that God commanded to abstain from all evil or sin against any of
the Ten Commandments, when He gave Adam the command in the garden,
it is evident that He did punish the sins that were committed
against those commands that were then delivered on Mount Sinai,
before they were delivered on Mount Sinai, which will appear as
followeth--
The First, Second, and Third Commandments were broken by Pharaoh and
his men; for they had false gods which the Lord executed judgment
against (Exo 12:12); and blasphemed their true God (Exo 5:2) which
escaped not punishment (Exo 7:17-25). For their gods could neither
deliver themselves nor their people from the hand of God; but
"in the thing wherein they dealt proudly, He was above them" (Exo
18:11).
Again; some judge that the Lord punished the sin against the
Second Commandment, which Jacob was in some measure guilty of in
not purging his house from false gods, with the defiling of his
daughter Dinah (Gen 34:2).
Again; we find that Abimelech thought the sin against the Third
Commandment so great, that he required no other security of Abraham
against the fear of mischief that might be done to him by Abraham,
his son, and his son's son, but only Abraham's oath (Gen 21:23).
The like we see between Abimelech and Isaac (Gen 31:53). The like
we find in Moses and the Israelites, who durst not leave the bones
of Joseph in Egypt, because of the oath of the Lord, whose name,
by so doing, would have been abused (Exo 13:19).
And we find the Lord rebuking His people for the breach of the
Fourth Commandment (Exo 16:27-29).
And for the breach of the Fifth, the curse came upon Ham (Gen
9:25-27). And Ishmael dishonouring his father in mocking Isaac
was cast out, as we read (Gen 21:9,10). The sons-in-law of Lot for
slighting their father perish in the overthrow of Sodom (Gen 19:14).
The Sixth Commandment was broken by Cain, and so dreadful a curse
and punishment came upon him that it made him cry out, "My punishment
is greater than I can bear" (Gen 4:13).
Again; when Esau threatened to slay his brother, Rebecca sent him
away, saying, "Why should I be deprived also of you both in one
day?" hinting unto us, that she knew murder was to be punished
with death (Gen 27:45) which the Lord Himself declared likewise to
Noah (Gen 9:6).3 Again; a notable example of the Lord's justice in
punishing murder we see in the Egyptians and Pharaoh, who drowned
the Israelites' children in the river (Exo 1:22); and they themselves
were drowned in the sea (Exo 14:27).
The sin against the Seventh Commandment was punished in the Sodomites,
etc., with the utter destruction of their city and themselves (Gen
19:24,25). Yea, they suffer "the vengeance of eternal fire" (Jude
7). Also the male Shechemites, for the sin committed by Hamor's
son, were all put to the sword (Gen 34:25,26).
Our first parents sinned against the Eighth Commandment in taking
the forbidden fruit, and so brought the curse on themselves and
their posterity (Gen 3:16). Again; the punishment due to the breach
of this Commandment was by Jacob accounted death (Gen 31:30,32).
And also by Jacob's sons (Gen 44:9,10).
Cain sinning against the Ninth Commandment as in Genesis 4:9, was
therefore cursed as to the earth (Verse 11). And Abraham, though
the friend of God, was blamed for false-witness by Pharaoh, and
sent out of Egypt (Gen 12:18-20) and both he and Sarah reproved by
Abimelech (Gen 20:9,10,16).
Pharaoh sinned against the Tenth Commandment, and was therefore
plagued with great plagues (Gen 12:15,17). Abimelech coveted
Abraham's wife, and the Lord threatened death to him and his, except
he restored her again; yea, though he had not come near her, yet
for coveting and taking her the Lord fast closed up the wombs of
his house (Gen 20:3,18).
[Further Arguments.] I could have spoken more fully to this, but
that I would not be too tedious, but speak what I have to say with
as much brevity as I can. But before I pass it, I will besides
this give you an argument or two more for the further clearing of
this, that the substance of the law delivered on Mount Sinai was,
before that, delivered by the Lord to man in the garden. As, first,
"death reigned over them that had not sinned after the similitude
of Adam's transgression"--that is, though they did not take the
forbidden fruit as Adam did; but had the transgression been no
other, or had their sin been laid to the charge of none but those
that did eat of that fruit, then those that were born to Adam
after he was shut out of the garden had not had sin, in that they
did not actually eat of that fruit, and so had not been slaves to
death; but, in that death did reign from Adam to Moses, of from
the time of his transgression against the first giving of the law,
till the time the law was given on Mount Sinai, it is evident that
the substance of the Ten Commandments was given to Adam and his
posterity under that command, "Eat not of the tree that is in the
midst of the garden." But yet, if any shall say that it was because
of the sin of their father that death reigned over them, to that I
shall answer, that although original sin be laid to the charge of
his posterity, yet it is also for their sins that they actually
committed that they were plagued. And again, saith the Apostle,
"For where no law is, there is no transgression" (Rom 4:15). For
"sin is not imputed when there is no law; nevertheless death reigned
from Adam to Moses." saith he (Rom 5:13,14). But if there had been
no law, then there had been no transgression, and so no death to
follow after as the wages thereof; for death is the wages of sin
(Rom 6:23) and sin is the breach of the law; an actual breach in
our particular persons, as well as an actual breach in
our public person (1 John 3:4). 4
Again; there are no other sins than those against that law given
on Sinai, for the which those sins before mentioned were punished;
therefore the law given before by the Lord to Adam and his posterity
is the same with that afterwards given on Mount Sinai. Again; the
conditions of that on Sinai and of that in the garden are all one;
the one saying, "Do this and live," the other saying the same. Also
judgment denounced against men in both kinds alike; therefore this
law it appeareth to be the very same that was given on Mount Sinai.
Again; the Apostle speaketh but of two covenants--to wit, grace
and works--under which two covenants all are; some under one, and
some under the other. Now this to Adam is one, therefore that on
Sinai is one, and all one with this; and that this is a truth, I
say, I know, because the sins against that on Sinai were punished
by God for the breech thereof before it was given there; so it doth
plainly appear to be a truth; for it would be unrighteous with God
for to punish for that law that was not broken; therefore it was
all one with that on Sinai.
Now the law given on Sinai was for the more clear discovery of
those sins that were before committed against it; for though the
very substance of the Ten Commandments were given in the garden
before they were received from Sinai, yet they lay so darkly in
the heart of man, that his sins were not so clearly discovered as
afterwards they were; therefore, saith the Apostle, the law was
added (Gal 3:19). Or, more plainly, given on Sinai, on tables of
stone, "that the offence might abound,"--that is, that it might
the more clearly be made manifest and appear (Rom 5:20).
Again; we have a notable resemblance of this at Sinai, even in giving
the law; for, first, the law was given twice on Sinai, to signify
that indeed the substance of it was given before. And, secondly,
the first tables that were given on Sinai were broken at the foot
of the mount, and the others were preserved whole, to signify that
though it was the true law that was given before, with that given
on Sinai, yet it was not so easy to be read and to be taken notice
of, in that the stones were not whole, but broken, and so the law
written thereon somewhat defaced and disfigured.
[Object.] But if any object and say, though the sins against the
one be the sins against the other, and so in that they do agree,
yet it doth not appear that the same is therefore the same Covenant
of Works with the other.
Answ. That which was given to Adam in Paradise you will grant was
the Covenant of Works; for it runs thus: Do this and live; do it
not and die; nay, "Thou shalt surely die." Now there is but one
Covenant of Works. If therefore I prove that that which was delivered
on Mount Sinai is the Covenant of Works, then all will be put out
of doubt. Now that this is so it is evident--
1. Consider the two covenants are thus called in Scripture, the
one the administration of death, and the other the administration
of life; the one the Covenant of Works, the other of grace; but
that delivered on Sinai is called the ministration of death; that,
therefore, is the Covenant of Works. "But if," saith he, "the
ministration of death, written and engraven on stones was glorious,"
(2 Cor 3:7).
2. The Apostle, writing to the Galatians, doth labour to beat
them off from trusting in the Covenant of Works; but when he comes
to give a discovery of that law or covenant--he labouring to take
them off from trusting in it--he doth plainly tell them it is that
which was given on Sinai (Gal 4:24,25). Therefore that which was
delivered in two tables of stone on Mount Sinai, is the very same
thing that was given before to Adam in Paradise, they running both
alike; that in the garden saying, Do this and live; but in the day
thou eatest thereof--or dost not do this--thou shalt surely die.
And so is this on Sinai, as is evident when he saith, "the man
which doeth those things shall live by them" (Rom 10:5). And in
case they break them, even any of them, it saith, "Cursed is every
one that continueth not in all things which are written in the
(whole) book of the law to do them" (Gal 3:10). Now this being thus
cleared, I shall proceed.
[WHAT IT IS TO BE UNDER THE COVENANT OF WORKS.]
SECOND. A second thing to be spoken to is this: to show what it is
to be under the law as it is a Covenant of Works; to which I shall
speak, and that thus--
To be under the law as it is a Covenant of Works, is to be bound,
upon pain of eternal damnation, to fulfill, and that completely
and continually, every particular point of the Ten Commandments, by
doing them--Do this, and then thou shalt live; otherwise, "cursed
is every one that continueth not in all," in every particular thing
or "things which are written in the book for the law to do them"
(Gal 3:10). That man that is under the first covenant stands thus,
and only thus, as he is under that covenant, or law. Poor souls,
through ignorance of the nature of that Covenant of Works, the law
that they are under, they do not think their state to be half so
bad as it is; when, alas! there is none in the world in such a sad
condition again besides themselves; for, indeed, they do not understand
these things. He that is under the law, as it is a Covenant of
Works, is like the man that is bound by the law of his king, upon
pain of banishment, or of being hanged, drawn, and quartered, not
to transgress any of the commandments of the king; so here, they
that are under the Covenant of Works, they are bound, upon pain of
eternal banishment and condemnation, to keep within the compass of
the law of the God of Heaven. The Covenant of Works may, in this
case, be compared to the laws of the Medes and Persians, which being
once made, cannot be altered. Daniel 6:8. You find that when there
was a law made and given forth that none should ask a petition of
any, God or man, but of the king only; this law being established
by the king (verse 9). Daniel breaking of it, let all do whatever
they can, Daniel must go into the lions' den (verse 16). So here,
I say, there being a law given, and sealed with the Truth and the
Word of God,--how that "the soul that sinneth, it shall die" (Eze
18:4). Whosoever doth abide under this covenant, and dieth under
the same, they must and shall go into the lion's den; yea, worse
than that, for they shall be thrown into Hell, to the very devils.
But to speak in a few particulars for thy better understanding
herein, know,
First. That the Law of God, or Covenant of Works, doth not contain
itself in one particular branch of the law, but doth extend itself
into many, even into all the Ten Commandments, and those ten into
very many more, as might be showed; so that the danger doth not
lie in the breaking of one or two of these ten only, but it doth
lie even in the transgression of any one of them. As you know, if
a king should give forth ten particular commands to be obeyed by
his subjects upon pain of death; now if any man doth transgress
against any one of these ten, he doth commit treason, as if he had
broke them all, and lieth liable to have the sentence of the law
as certainly passed on him as if he had broken every particular of
them.
Second. Again; you know that the laws being given forth by the
king, which if a man keep and obey for a long time, yet if at the
last he slips and breaks those laws, he is presently apprehended,
and condemned by that law. These things are clear as touching the
Law of God, as it is a Covenant of Works. If a man doth fulfill nine
of the Commandments, and yet breaketh but one, that being broken
will as surely destroy him and shut him out from the joys of Heaven
as if he had actually transgressed against them all; for indeed,
in effect, so he hath. There is a notable Scripture for this in
the Epistle of James, Second Chapter, at the tenth verse, that runs
thus:--"For whosoever shall keep the whole law, and yet offend in
one point, he is guilty of all,"--that is, he hath in effect broken
them all, and shall have the voice of them all cry out against him.
And it must needs be so, saith James, because "He that said," or
that law which said, "Do not commit adultery, said also, Do not kill.
Now, if thou commit no adultery, yet if thou kill, thou art become
a transgressor of the law" (Verse 11). As thus; it may be thou didst
never make to thyself a god of stone or wood, or at least not to
worship them so greatly and so openly as the heathen do, yet if
thou hast stolen, born false witness, or lusted after a woman in
thy heart (Matt 5:28) thou hast transgressed the law, and must for
certain, living and dying under that covenant, perish for ever by
the law; for the law hath resolved on that before-hand, saying,
"Cursed is every one that continueth not in ALL things"; mark,
I pray you, "in all things"; that is the Word, and that seals the
doctrine.
Third. Again; though a man doth not covet, steal, murder, worship
gods of wood and stone, etc., yet if he do take the Lord's name in
vain, he is for ever gone, living and dying under that covenant.
"Thou shalt not take the name of the LORD thy God in vain"; there
is the command. But how if we do? Then he saith, "the LORD will not
hold him guiltless that taketh His name in vain." No; though thou
live as holy as ever thou canst, and walk as circumspectly as ever
any did, yet if thou dost take the Lord's name in vain, thou art
gone by that covenant: "For I will not," mark "I will not," let
him be in never so much danger, "I will not hold him guiltless that
taketh My name in vain" (Exo 20:7). And so likewise for any other
of the ten, do but break them, and thy state is irrecoverable, if
thou live and die under that covenant.
Fourth. Though thou shouldest fulfill this covenant, or law, even
all of it, for a long time, ten, twenty, forty, fifty, or threescore
years, yet if thou do chance to slip and break one of them but once
before thou die, thou art also gone and lost by that covenant; for
mark, "Cursed is every one that continueth not in all things," that
continueth not in ALL things, mark that, "which are written in the
book of the law to do them." But if a man doth keep all the Law of
God his whole lifetime, and only sin one time before he dies, that
one sin is a breach of the law, and he hath not continued in doing
the things contained therein. For, so to continue, according to the
sense of this Scripture, is to hold on without any failing, either
in thought, word, or deed; therefore, I say, though a man doth walk
up to the law all his lifetime, but only at the very last sin one
time before he die, he is sure to perish for ever, dying under that
covenant. For, my friends, you must understand that the Law of God
is "yea," as well as the Gospel; and as they that are under the
Covenant of Grace shall surely be saved by it, so, even so, they that
are under the Covenant of Works and the law, they shall surely be
damned by it, if continuing there. This is the Covenant of Works
and the nature of it--namely, not to abate anything, no, not a mite,
to him that lives and dies under it: "I tell thee," saith Christ,
"thou shalt not depart thence," that is, from under the curse,
"till thou hast paid the very last mite" (Luke 12:59).
Fifth. Again; you must consider that this law doth not only condemn
words and actions, as I said before, but it hath authority to
condemn the most secret thoughts of the heart, being evil; so that
if thou do not speak any word that is evil, as swearing, lying,
jesting, dissembling, or any other word that tendeth to, or
savoureth of sin, yet if there should chance to pass but one vain
thought through thy heart but once in all thy lifetime, the law
taketh hold of it, accuseth, and also will condemn thee for it. You
may see one instance for all in (Matt 5:27,28) where Christ saith,
that though a man doth not lie with a woman carnally, yet if he doth
but look on her, and in his heart lust after her, he is counted by
the law, being rightly expounded, such an one that hath committed
the sin, and thereby hath laid himself under the condemnation of
the law. And so likewise of all the rest of the commands; if there
be any thought that is evil do but pass through thy heart, whether
it be against God or against man in the least measure, though
possibly not discerned of thee, or by thee, yet the law takes hold
of thee therefore, and doth by its authority, both cast, condemn,
and execute thee for thy so doing. "The thought of foolishness is
sin" (Prov 24:9).
Sixth. Again; the law is of that nature and severity, that it
doth not only inquire into the generality of thy life as touching
several things, whether thou art upright there or no; but the law
doth also follow thee into all thy holy duties, and watcheth over
thee there, to see whether thou dost do all things aright there--that
is to say, whether when thou dost pray thy heart hath no wandering
thoughts in it; whether thou do every holy duty thou doest perfectly
without the least mixture of sin; and if it do find thee to slip,
or in the least measure to fail in any holy duty that thou dost
perform, the law taketh hold on that, and findeth fault with that,
so as to render all the holy duties that ever thou didst unavailable
because of that. I say, if, when thou art a hearing, there is but
one vain thought, or in praying, but one vain thought, or in any
other thing whatsoever, let it be civil or spiritual, one vain
thought once in all thy lifetime will cause the law to take such
hold on it, that for that one thing it doth even set open all the
floodgates of God's wrath against thee, and irrecoverably by that
covenant it doth bring eternal vengeance upon thee; so that, I say,
look which ways thou wilt, and fail wherein thou wilt, and do it as
seldom as ever thou canst, either in civil or spiritual things, as
aforesaid--that is, either in the service of God, or in thy employments
in the world, as thy trade or calling, either in buying or selling
any way, in anything whatsoever; I say, if in any particular it
find thee tardy, or in the least measure guilty, it calleth thee
an offender, it accuseth thee to God, it puts a stop to all the
promises thereof that are joined to the law, and leaves thee there
as a cursed transgressor against God, and a destroyer of thy own soul. 5
Here I would have thee, by the way, for to take notice, that it is
not my intent at this time to enlarge on the several commands in
particular--for that would be very tedious both for me to write
and thee to read; only thus much I would have thee to do at the
reading hereof--make a pause, and sit still one quarter of an hour,
and muse a little in thy mind thus with thyself, and say, Did I
ever break the law; yea or no? Had I ever, in all my lifetime, one
sinful thought passed through my heart since I was born; yea or
no? And if thou findest thyself guilty, as I am sure thou canst
not otherwise choose but do, unless thou shut thy eyes against thy
every day's practice, then, I say, conclude thyself guilty of the
breach of the first covenant. And when that this is done, be sure,
in the next place, thou do not straightway forget it and put it
out of thy mind, that thou art condemned by the same covenant; and
then do not content thyself until thou do find that God hath sent
thee a pardon from Heaven through the merits of our Lord Jesus
Christ, the mediator of the second covenant. And if God shall but
give thee a heart to take this my counsel, I do make no question
but these words spoken by me, will prove an instrument for the
directing of thy heart to the right remedy for the salvation of
thy soul.
Thus much now touching the law, and the severity of it upon the person
that is found under it, having offended or broken any particular
of it, either in thought, word, or action; and now, before I do
proceed to the next thing, I shall answer four objections that do
lie in my way, and also, such as do stumble most part of the world.
[Four Objections.]
Object. First. But you will say, Methinks you speak very harsh;
it is enough to daunt a body. Set the case, therefore, that a man,
after he hath sinned and broken the law, repenteth of his wickedness
and promiseth to do so no more, will not God have mercy then, and
save a poor sinner then?
Answ. I told you before, that the covenant, once broken, will
execute upon the offender that which it doth threaten to lay upon
him; and as for your supposing that your repenting and promising to
do so no more may help well, and put you in a condition to attain
the mercy of God by the law, these thoughts do flow from gross
ignorance both of the nature of sin, and also of the nature of the
justice of God. And if I were to give you a description of one in
a lost condition for the present, I would brand him out with such
a mark of ignorance as this is.
Answ. 2. [The first answer is expounded by the second]. The law,
as it is a Covenant of Works, doth not allow of any repentance unto
life to those that live and die under it; for the law being once
broken by thee, never speaks good unto thee, neither doth God at
all regard thee, if thou be under that covenant, notwithstanding
all thy repenting and also promises to do so no more. No, saith
the law, thou hast sinned, therefore I must curse thee; for it is
My nature to curse, even, and nothing else but curse, every one
that doth in any point transgress against Me (Gal 3:10). They brake
My covenant "and I regarded them not, saith the Lord" (Heb 8:9).
Let them cry, I will not regard them; let them repent, I will not
regard them; they have broken My covenant, and done that in which
I delighted not; therefore, by that covenant I do curse, and not
bless; damn, and not save; frown, and not smile; reject, and not
embrace; charge sin and not forgive it. They brake My covenant
"and I regarded them not"; so that I say, if thou break the law,
the first covenant, and thou being found there, God looking on
thee through that, He hath no regard on thee, no pity for thee, no
delight in thee.
Object. Second. But hath not the law promises as well as threatenings?
saying, "The man which doeth these things shall live," mark, he
shall live, "by them," or in them (Rom 10:5; Gal 3:12).
Answ. 1. To break the Commandments is not to keep or fulfill the
same; but thou hast broken them, therefore the promise doth not
belong to thee by that covenant. 2. The promises that are of the
law are conditional, and so not performed unless there be a full
and continual obedience to every particular of it, and that without
the least sin. "Do this"--mark, do this--and afterwards thou shalt
live; but if thou break one point of it once in all thy life, thou
hast not done the law; therefore the promises following the law
do not belong unto thee if one sin hath been committed by thee. As
thus, I will give you a plain instance--"Set the case, there be a
law made by the king, that if any man speak a word against him he
must be put to death, and this must not be revoked, but must for
certain be executed on the offender; though there be a promise made
to them that do not speak a word against him, that they should have
great love from him; yet this promise is nothing to the offender;
he is like to have no share in it, or to be ever the better for it;
but contrariwise, the law that he hath offended must be executed
on him; for his sin shutteth him out from a share of, or in, the
promises." So it is here, there is a promise made indeed, but to
whom? Why, it is to none but those that live without sinning against
the law; but if thou, I say, sin one time against it in all thy
lifetime, thou art gone, and not one promise belongs to thee if
thou continue under this covenant. Methinks the prisoners at the
bar, having offended the law, and the charge of a just judge towards
them, do much hold forth the law, as it is a Covenant of Works,
and how it deals with them that are under it. The prisoner having
offended, cries out for mercy; Good, my lord, mercy, saith he,
pray, my lord, pity me. The judge saith, What canst thou say for
thyself that sentence of death should not be passed upon thee?
Why, nothing but this, I pray my lord be merciful. But he answers
again, Friend, the law must take place, the law must not be broken.
The prisoner saith, Good, my lord, spare me, and I will never do
so any more. The judge, notwithstanding the man's outcries and sad
condition, must, according to the tenor of the law, pass judgment
upon him, and the sentence of condemnation must be read to the
prisoner, though it makes him fall down dead to hear it, if he
executes the law as he ought to do. And just thus it is concerning
the Law of God.
Object. Third. Ay, but sometimes, for all your haste, the judge doth
also give some pardons, and forgives some offenders, notwithstanding
their offences, though he be a judge.
Answ. It is not because the law is merciful, but because there is
manifested the love of the judge, not the love of the law. I beseech
you to mark this distinction; for if a man that hath deserved
death by the law be, notwithstanding this, forgiven his offence,
it is not because the law saith, "spare him"; but it is the love
of the judge or chief magistrate that doth set the man free from
the condemnation of the law. But mark; here the law of men and
the Law of God do differ; the law of man is not so irrevocable;
but if the Supreme please he may sometimes grant a pardon without
satisfaction given for the offence; but the Law of God is of this
nature, that if a man be found under it, and a transgressor, or
one that hath transgressed against it, before that prisoner can be
released there must be a full and complete satisfaction given to
it, either by the man's own life or by the blood of some other man;
for "without shedding of blood is no remission" (Heb 9:22); that
is, there is no deliverance from under the curse of the Law of God;
and therefore, however the law of man may be made of none effect
sometimes by showing mercy without giving of a full satisfaction,
yet the Law of God cannot be so contented, nor at the least give
way, that the person offending that should escape the curse and not
be damned, except some one do give a full and complete satisfaction
to it for him, and bring the prisoner into another covenant--to
wit, the Covenant of Grace, which is more easy, and soul-refreshing,
and sin-pardoning.
I say, therefore, you must understand that if there be a law made
that reaches the life, to take it away for the offence given by
the offender against it, then it is clear that if the man be spared
and saved, it is not the law that doth give the man this advantage,
but it is the mere mercy of the king, either because he hath a ransom
or satisfaction some other way, or being provoked thereto out of
his own love to the person whom he saveth. Now, thou also having
transgressed and broken the Law of God, if the law be not executed
upon thee, it is not because the law is merciful, or can pass by
the least offence done by thee, but thy deliverance comes another
way; therefore, I say, however it be by the laws of men where they
be corrupted and perverted, yet the Law of God is of that nature,
that if it hath not thy own blood or the blood of some other
man--for it calls for no less, for to ransom thee from the curse
of it, being due to thee for thy transgression, and to satisfy the
cries, the doleful cries, thereof, and ever for to present thee
pure and spotless before God, notwithstanding this fiery law--thou
art gone if thou hadst a thousand souls; for "without shedding
of blood there is no remission" (Heb 9:22); no forgiveness of the
least sin against the law.
Object. Fourth. But, you will say, "I do not only repent me of
my former life, and also promise to do so no more, but now I do
labour to be righteous, and to live a holy life; and now, instead
of being a breaker of the law, I do labour to fulfill the same.
What say you to that?"
Answ. Set the case, thou couldst walk like an angel of God; set
the case, thou couldst fulfill the whole law, and live from this
day to thy life's end without sinning in thought, word, or deed,
which is impossible; but, I say, set the case it should be so, why,
thy state is as bad, if thou be under the first covenant, as ever
it was. For, first, I know thou darest not say but thou hast at
one time or other sinned; and if so, then the law hath condemned
thee; and if so, then I am sure that thou, with all thy actions
and works of righteousness, canst not remove the dreadful and
irresistible curse that is already laid upon thee by that law which
thou art under, and which thou hast sinned against; though thou
livest the holiest life that any man can live in this world, being
under the law of works, and so not under the Covenant of Grace,
thou must be cut off without remedy; for thou hast sinned, though
afterwards thou live never so well.
The reasons for this that hath been spoken are these--
First, The nature of God's justice calls for it--that is, it calls
for irrecoverable ruin on them that transgress against this law;
for justice gave it, and justice looks to have it completely and
continually obeyed, or else justice is resolved to take place, and
execute its office, which is to punish the transgressor against it.
You must understand that the justice of God is as unchangeable as
His love; His justice cannot change its nature; justice it is, if
it be pleased; and justice it is, if it be displeased. The justice
of God in this case may be compared to fire; there is a great fire
made in some place; if thou do keep out of it, it is fire; if thou
do fall into it, thou wilt find it fire; and therefore the Apostle
useth this as an argument to stir up the Hebrews to stick close
to Jesus Christ, lest they fall under the justice of God by these
words, "For our God is a consuming fire" (Heb 12:29); into which,
if thou fall, it is not for thee to get out again, as it is with
some that fall into a material fire; no, but he that falls into
this, he must lie there for ever; as it is clear where he saith,
"Who among us shall dwell with everlasting burnings, and with
devouring fire?" (Isa 33:14). For justice once offended knoweth
not how to show any pity or compassion to the offender, but runs on
him like a lion, takes him by the throat, throws him into prison,
and there he is sure to lie, and that to all eternity, unless
infinite satisfaction be given to it, which is impossible to be
given by any of us the sons of Adam.
Secondly, The faithfulness of God calls for irrecoverable ruin to
be poured out on those that shall live and die under this covenant.
If thou, having sinned but one sin against this covenant, and shouldst
afterwards escape damning, God must be unfaithful to Himself and
to His Word, which both agree as one. First, he would be unfaithful
to Himself; to Himself, that is, to His justice, holiness,
righteousness, wisdom, and power, if He should offer to stop the
running out of His justice for the damning of them that have offended
it. And secondly, He would be unfaithful to His Word, His written
Word, and disown, deny, and break that, of which He hath said, "It
is easier for Heaven and earth to pass, than one tittle of the law
to fail," or be made of none effect (Luke 16:17). Now, if He should
not, according to His certain declarations therein, take vengeance
on those that fall and die within the threat and sad curses denounced,
in that His Word could not be fulfilled.
Thirdly, Because otherwise he would disown the sayings of His
Prophets, and gratify the sayings of His enemies; His Prophets say
He will take vengeance; His enemies say He will not; His Prophets
say He will remember their iniquities, and recompense them into
their bosom; but His enemies say they should do well, and they
shall have peace, though they walk after the imaginations of their
own hearts, and be not so strict as the Word commands, and do not
as it saith (Deu 29:19,20). But let me tell thee, hadst thou a
thousand souls, and each of them was worth a thousand worlds, God
would set them all on a light by fire, if they fall within the
condemnings of His Word, and thou die without a Jesus, even the
right Jesus; "for the Scriptures cannot be broken." What! dost thou
think that God, Christ, Prophets, and Scriptures, will all lie for
thee? and falsify their words for thee? It will be but ill venturing
thy soul upon that.
And the reasons for it are these:--First, Because God is God; and
secondly, Because man is man.
First, Because God is perfectly just and eternally just, perfectly holy
and eternally holy, perfectly faithful and eternally faithful; that
is, without any variableness or shadow of turning, but perfectly
continueth the same, and cannot as well cease to be God as to alter
or change the nature of His Godhead. As He is thus the perfection
of all perfections, He gave out His Law to be obeyed; but if
any offend it, then they fall into the hands of this His eternal
justice, and so must drink of His irrevocable wrath, which is the
execution of the same justice. I say, this being thus, the law being
broken, justice takes place, and so faithfulness followeth to see
that execution be done, and also to testify that He is true, and
doth denounce His unspeakable, insupportable, and unchangeable
vengeance on the party offending.
Secondly, Because thou art not as infinite as God, but a poor created
weed, that is here today and gone tomorrow, and not able to answer
God in His essence, being, and attributes; thou art bound to fall
under Him, for thy soul or body can do nothing that is infinite
in such a way as to satisfy this God, which is an infinite God in
all His attributes.
[Misery of man by this law.]
But to declare unto you the misery of man by this law to purpose,
I do beseech you to take notice of these following particulars,
besides what has been already spoken:--First, I shall show the danger
of them by reason of the law, as they come from Adam; Second, as
they are in their own persons particularly under it.
[First, The danger of them by reason of the law, as they come from
Adam.]
1. As they come from Adam, they are in a sad condition, because he
left them a broken covenant. Or take it thus: because they, while
they were in him, did with him break that covenant. O! this was the
treasure that Adam left to his posterity; it was a broken covenant,
insomuch that death reigned over all his children, and doth still
to this day, as they come from him, both natural and eternal death
(Rom 5). It may be, drunkard, swearer, liar, thief, thou dost not
think of this.
2. He did not only leave them a broken covenant, but also made
them himself sinners against it. He [Adam] made them sinners--"By
one man's disobedience many were made sinners" (Rom 5:19). And this
is worse than the first.
3. Not only so, but he did deprive them of their strength, by which
at first they were enabled to stand, and left them no more than
dead men. O helpless state! O how beggarly and miserable are the
sons of Adam!
4. Not only so, but also before he left them he was the conduit
pipe through which the devil did convey off his poisoned spawn
and venom nature into the hearts of Adam's sons and daughters, by
which they are at this day so strongly and so violently carried
away, that they fly as fast to Hell, and the devil, by reason of
sin, as chaff before a mighty wind.
5. In a word, Adam led them out of their paradise, that is one
more; and put out their eyes, that is another; and left them to the
leading of the devil. O sad! Canst thou hear this, and not have thy
ears to tingle and burn on thy head? Canst thou read this, and not
feel thy conscience begin to throb and dag? If so, surely it is
because thou art either possessed with the devil, or besides thyself.
[Second.] But I pass this, and come to the second thing, which is,
the cause of their being in a sad condition, which is by reason of
their being in their particular persons under it.
1. Therefore, they that are under the law, they are in a sad
condition, because they are under that which is more ready, through
our infirmity, to curse than to bless; they are under that called
the ministration of condemnation, that is, they are under that
dispensation, or administration, whose proper work is to curse and
condemn, and nothing else (2 Cor 3).
2. Their condition is sad who are under the law, because they are
not only under that ministration that doth condemn, but also that
which doth wait an opportunity to condemn; the law doth not wait
that it might be gracious, but it doth wait to curse and condemn;
it came on purpose to discover sin, "The law entered," saith
the Apostle, "that the offence might abound" (Rom 5:20) or appear
indeed to be that which God doth hate, and also to curse for that
which hath been committed; as he saith, "Cursed is every one that
continueth not in all things which are written in the book of the
law to do them" (Gal 3:10).
3. They are in a sad condition, because that administration they
are under that are under the law doth always find fault with the
sinner's obedience as well as his disobedience, if it be not done
in a right spirit, which they that are under that covenant cannot
do, by reason of their being destitute of faith; therefore, I say,
it doth control them, saying, "This was not well done, this was
done by the halves, this was not done freely, and that was not
done perfectly, and out of love to God." And hence it is that some
men, notwithstanding they labour to live as holy as ever they can
according to the law, yet they do not live a peaceable life, but
are full of condemnings, full of guilt and torment of conscience,
finding themselves to fail here, and to fall short there, omitting
this good which the law commands, and doing that evil which the law
forbids, but never giveth them one good word for all their pains.
4. They that are under the law are in a sad condition, because they
are under that administration that will never be contented with
what is done by the sinner. If thou be under this covenant, work
as hard as thou canst, the law will never say, "Well done"; never
say, "My good servant"; no; but always it will be driving thee
faster, hastening of thee harder, giving thee fresh commands, which
thou must do, and upon pain of damnation not to be left undone.
Nay, it is such a master that will curse thee, not only for thy
sins, but also because thy good works were not so well done as they
ought to be.
5. They that are under this covenant or law, their state is very
sad, because this law doth command impossible things of him that
is under it; and yet doth but right in it, seeing man at the first
had in Adam strength to stand, if he would have used it, and the
law was given them, as I said before, when man was in his full
strength; and therefore no inequality if it commands the same still,
seeing God that gave thee strength did not take it away. I will
give you a similitude for the clearing of it. Set the case that I
give to my servant ten pounds, with this charge, Lay it out for my
best advantage, that I may have my own again with profit; now if
my servant, contrary to my command, goeth and spends my money in a
disobedient way, is it any inequality in me to demand of my servant
what I gave him at first? Nay, and though he have nothing to pay, I
may lawfully cast him into prison, and keep him there until I have
satisfaction. So here; the law was delivered to man at the first
when he was in a possibility to have fulfilled it; now, then, though
man have lost his strength, yet God is just in commanding the same
work to be done. Ay, and if they do not do the same things, I say,
that are impossible for them to do, it is just with God to damn
them, seeing it was they themselves that brought themselves into
this condition; therefore, saith the Apostle, "What things soever
the law (or commands) saith, it saith to them who are under the
law; that every mouth may be stopped, and all the world may become
guilty before God" (Rom 3:19). And this is thy sad condition that
art under the law (Gal 3:10).
But if any should object, and say, But the law doth not command
impossible things of natural man,--
I should answer in this case as the Apostle did in another very
much like unto it, saying, "Understanding neither what they say,
nor whereof they affirm." For doth not the law command thee to love
the Lord thy God with all thy soul, with all they strength, with
all thy might, etc., and can the natural man do this? How can those
that are accustomed to do evil, do that which is commanded in this
particular? "Can the Ethiopian change his skin, or the leopard his
spots?" (Jer 12:23).
Doth the law command thee to do good, and nothing but good, and that
with all thy soul, heart, and delight? which the law as a Covenant
of Works calleth for; and canst thou, being carnal, do that? But
there is no man that hath understanding, if he should hear thee
say so, but would say that thou wast either bewitched or stark mad.
6. They that are under the law are in a sad condition, because that
though they follow the law, or Covenant of Works; I say, though they
follow it, it will not lead them to Heaven; no, but contrariwise,
it will lead them under the curse. It is not possible, saith Paul,
that any should be justified by the law, or by our following of it;
for by that "is the knowledge of sin," and by it we are condemned
for the same, which is far from leading us to life, being the
ministration of death (2 Cor 3). And again; "Israel, which followeth
after the law of righteousness, hath not attained to the law of
righteousness. Wherefore? Because they sought it not by faith, but
by the law, and by the works thereof" (Rom 9:30-32).
7. They that are under the law are in a sad condition, because they
do not know whether ever they shall have any wages for their work
or no; they have no assurance of the pardon of their sins, neither
any hopes of eternal life; but poor hearts as they are, they work
for they do not know what, even like a poor horse that works hard
all day, and at night hath a dirty stable for his pains; so thou
mayest work hard all the days of thy life, and at the day of death,
instead of having a glorious rest in the Kingdom of Heaven, thou
mayest, nay, thou shalt, have for thy sins the damnation of thy
soul and body in Hell to all eternity; forasmuch, as I said before,
that the law, if thou sinnest, it doth not take notice of any good
work done by thee, but takes its advantage to destroy and cut off
thy soul for the sin thou hast committed.
8. They that are under the law are in a sad condition, because
they are under that administration; upon whose souls God doth not
smile, they dying there; for the administration that God doth smile
upon His children through, is the Covenant of Grace, they being in
Jesus Christ, the Lord of life and consolation; but contrariwise
to those that are under the law; for they have His frowns, His
rebukes, His threatenings, and with much severity they must be dealt
withal--"For they continued not in My covenant, and I regarded them
not, saith the Lord" (Heb 8:9).
9. They are in a sad condition, because they are out of the faith of
Christ; they that are under the law have not the faith of Christ
in them; for that dispensation which they are under is not the
administration of faith. The law is not of faith, saith the Apostle
(Gal 3:12).
10. Because they have not received the Spirit; for that is received
by the hearing of faith, and not by the law, nor the works thereof
(Gal 3:2).
11. In a word, if thou live and die under that covenant, Jesus
Christ will neither pray for thee, neither let thee have one drop
of His blood to wash away thy sins, neither shalt thou be so much
as one of the least in the Kingdom of Heaven; for all these privileges
come to souls under another covenant, as the Apostle saith--"For
such are not under the law, but under grace"--that is, such as have
a share in the benefits of Jesus Christ, or such as are brought from
under the first covenant into the second; or from under the law
into the grace of Christ's Gospel, without which Covenant of Grace,
and being found in that, there is no soul can have the least hope
of eternal life, no joy in the Holy Ghost, no share in the privileges
of saints, because they are tied up from them by the limits and
bonds of the Covenant of Works. For you must understand that these
two covenants have their several bounds and limitations, for the
ruling and keeping in subjection, or giving of freedom, to the
parties under the said covenants. Now they that are under the law
are within the compass and the jurisdiction of that, and are bound
to be in subjection to that; and living and dying under that, they
must stand and fall to that, as Paul saith, "To his own master he
standeth or falleth." The Covenant of Grace doth admit to those that
are under it also liberty and freedom, together with commanding of
subjection to the things contained in it, which I shall speak to
further hereafter. [For what purpose the Law was added and given.]
But now, that the former things may be further made to appear--that
is, what the sad condition of all them that are under the law is,
as I have shown you something of the nature of the law, so also shall
I show that the law was added and given for this purpose, that it
might be so with those that are out of the Covenant of Grace.
First, God did give the law that sin might abound, not that
it should take away sin in any, but to discover the sin which is
already begotten, or that may be hereafter begotten, by lust and
Satan (Rom 5:20). I say, this is one proper work of the law, to
make manifest sin; it is sent to find fault with the sinner, and it
doth also watch that it may do so, and it doth take all advantages
for the accomplishing of its work in them that give ear thereto, or
do not give ear, if it have the rule over them. I say, it is like
a man that is sent by his lord to see and pry into the labours
and works of other men, taking every advantage to discover their
infirmities and failings, and to chide them? yea, to throw them
out of the Lord's favour for the same.
Second. Another great end why the Lord did add or give the law, it
was that no man might have anything to lay to the charge of the
Lord for His condemning of them that do transgress against the same.
You know that if a man should be had before an officer or judge,
and there be condemned, and yet by no law, he that condemns him
might be very well reprehended or reproved for passing the judgment;
yea, the party himself might have better ground to plead for his
liberty than the other to plead for the condemning of him; but this
shall not be so in the judgment-day, but contrariwise; for then
every man shall be forced to lay his hand on his mouth, and hold
his tongue at the judgment of God when it is passed upon them;
therefore saith the Apostle, "What things soever the law saith, it
saith to them who are under the law"; that is, all the commands,
all the cursings and threatenings that are spoken by it, are spoken,
saith he, "that every mouth may be stopped"; mark, I beseech you,
"it saith," saith he, "that every mouth may be stopped, and all
the world may become guilty before God" (Rom 3:19). So that now,
in case any in the judgment-day should object against the judgment
of God, as those in the 25th of Matthew do, saying, Lord, when saw
we Thee thus and thus? and why dost Thou pass such a sad sentence
of condemnation upon us? surely this is injustice, and not equity:
now for the preventing of this the law was given; ay, and that it
might prevent thee to purpose, God gave it betimes, before either
thy first father had sinned, or thou wast born. So that again, if
there should be these objections offered against the proceedings
of the Lord in justice and judgment, saying, Lord, why am I thus
condemned, I did not know it was sin? Now against these two was
the law given and that betimes, so that both these are answered. If
the first come in and say, Why am I judged? why am I damned? then
will the law come in, even all the Ten Commandments, with every one
of their cries against thy soul; the First saying, He hath sinned
against Me, damn him; the Second saying also, He hath transgressed
against Me, damn him; the Third also saying the same, together with
the Fourth, Fifth, Sixth, Seventh, Eighth, Ninth, Tenth; even all
of them will discharge themselves against thy soul if thou die under
the first covenant, saying, He or they have transgressed against
us, damn them, damn them: and I tell thee also, that these ten great
guns, the Ten Commandments, will, with discharging themselves in
justice against thy soul, so rattle in thy conscience, that thou
wilt in spite of thy teeth be immediately put to silence, and have
thy mouth stopped. And let me tell thee further, that if thou shalt
appear before God to have the Ten Commandments discharge themselves
against thee, thou hadst better be tied to a tree, and have ten,
yea, ten thousand of the biggest pieces of ordnance in the world
to be shot off against thee; for these could go no further but only
to kill the body; but they, both body and soul, to be tormented in
Hell with the devil to all eternity.
Third, Again; if the second thing should be objected, saying, But
Lord, I did not think this had been sin, or the other had been sin,
for nobody told me so; then also will the giving of the law take
off that, saying, Nay, But I was given to thy father Adam before
he had sinned, or before thou wast born, and have ever since been
in thy soul to convince thee of thy sins, and to control thee for
doing the thing that was not right. Did not I secretly tell thee
at such a time, in such a place, when thou wast doing of such a
thing, with such an one, or when thou was all alone, that this was
a sin, and that God did forbid it, therefore if thou didst commit
it, God would be displeased with thee for it: and when thou was
thinking to do such a thing at such a time, did not I say, Forbear,
do not so? God will smite thee, and punish thee for it if thou dost
do it. And besides, God did so order it that you had me in your
houses, in your Bibles, and also you could speak and talk of me;
thus pleading the truth, thou shalt be forced to confess it is
so; nay, it shall be so in some sort with the very Gentiles and
barbarous people that fall far short of that light we have in these
parts of the world; for, saith the Apostle, "The Gentiles which have
not the law, do by nature the things contained in the law, these,
having not the law," that is, not written as we have, yet they "are
a law unto themselves: which show the works of the law written in
their hearts" (Rom 2:14,15). That is, they have the law of works
in them by nature, and therefore they shall be left without excuse;
for their own consciences shall stand up for the truth of this
where he saith, "Their conscience also bearing witness, and their
thoughts the meanwhile accusing or else excusing one another." Ay,
but when? Why, "in the day when God shall judge the secrets of men
by Jesus Christ according to my Gospel" (Rom 2:15,16). So this, I
say, is another end for which the Lord did give the law--namely,
that God might pass a sentence in righteousness, without being
charged with any injustice by those that shall fall under it in
the judgment.
Fourth, A fourth end why the Lord did give the law it was, because
they that die out of Jesus Christ might not only have their mouths
stopped, but also that their persons "might become guilty before
God" (Rom 3:19). And indeed this will be the ground of silencing,
as I said before, they finding themselves guilty, their consciences
backing the truth of the judgment of God passed upon them, "they
shall become guilty"--that is, they shall be fit vessels for the
wrath of God to be poured out into, being filled with guilt by
reason of transgressions against the commandments; thus, therefore,
shall the parties under the first covenant be "fitted to destruction"
(Rom 9:22) even as wood or straw, being well dried, is fitted
for the fire; and the law was added and given, and speaks to this
very end, that sins might be shown, mouths might be stopped from
quarreling, and that "all the world," mark, "the world may become
guilty before God," and so be in justice for ever and ever overthrown
because of their sins.
And this will be so for these reasons--
1. Because God hath a time to magnify His justice and holiness,
as well as to show His forbearance and mercy. We read in Scripture
that His eyes are too pure to behold iniquity, and then we shall
find it true (Hab 1:13). We read in Scripture that He will magnify
the law, and make it honourable, and then He will do it indeed.
Now, because the Lord doth not strike so soon as He is provoked by
sin, therefore poor souls will not know nor regard the justice of
God, neither do they consider the time in which it must be advanced,
which will be when men drop under the wrath of God as fast as hail
in a mighty storm (2 Peter 3:9; Psa 50:21,22). Now, therefore, look
to it all you that count the long-suffering and forbearance of God
slackness; and because for the present He keepeth silence, therefore
to think that He is like unto yourselves. No, no; but know that
God hath His set time for every purpose of His, and in its time it
shall be advanced most marvelously, to the everlasting astonishment
and overthrow of that soul that shall be dealt withal by justice
and the law. O! how will God advance His justice! O! how will
God advance His holiness! First, by showing men that He in justice
cannot, will not regard them, because they have sinned; and,
secondly, in that His holiness will not give way for such unclean
wretches to abide in His sight, His eyes are so pure.
2. Because God will make it appear that He will be as good as His
Word to sinners. Sinners must not look to escape always, though they
may escape awhile, yet they shall not go far all adoe unpunished;
no, but they shall have their due to a farthing, when every
threatening and curse shall be accomplished and fulfilled on the
head of the transgressor. Friend, there is never an idle word that
thou speakest but God will account with thee for it; there is never
a lie thou tellest, but God will reckon with thee for it; nay, there
shall not pass so much as one passage in all thy lifetime but God,
the righteous God, will have it in the trial by His law, if thou
die under it, in the judgment-day.
[WHO THE ARE THAT ARE UNDER THE COVENANT OF WORKS.]
THIRD. But you will say--"But who are those that are thus under
the law?"
Answ. Those that are under the law may be branched out into three
ranks of men; either, first, such as are grossly profane, or such
as are more refined; which may be two ways, some in a lower sort,
and some in a more eminent way.
First, Then they are under the law as a Covenant of Works who are
open profane, and ungodly wretches, such as delight not only in
sin, but also make their boast of the same, and brag at the thoughts
of committing of it. Now, as for such as these are, there is a
Scripture in the First Epistle of Paul to Timothy Chapter 1, verses
9, 10, which is a notable one to this purpose, "The law," saith
he, "is not made for a righteous man," not as it is a Covenant of
Works, "but for the" unrighteous or "lawless and disobedient, for
the ungodly and for sinners, for unholy and profane, for murderers
of fathers and murderers of mothers, for manslayers, for whoremongers,
for them that defile themselves with mankind, for menstealers,
for liars," look to it, liars, "for perjured persons, and," in a
word, "if there be any other thing that is not according to sound
doctrine." These are one sort of people that are under the law,
and so under the curse of the same, whose due is to drink up the
brimful cup of God's eternal vengeance, and therefore I beseech you
not to deceive yourselves; for "know ye not that the unrighteous
shall not inherit the kingdom of God? Neither fornicators, nor
idolaters, nor adulterers, nor effeminate, nor abusers of themselves
with mankind, nor thieves, nor covetous, nor drunkards, nor revilers,
nor extortioners, shall inherit the kingdom of God" (1 Cor 6:9,10).
Poor souls, you think that you may have your sins, your lusts, and
pleasures, and yet you shall do pretty well, and be let to go free
in the judgment-day; but see what God saith of such in Deuteronomy
29:19, 20--which shall "bless himself in his heart, saying, I shall
have peace," I shall be saved, I shall do as well as others, in
the day when God shall judge the world by Jesus Christ; but, saith
God, I will not spare them, no, but My anger and My jealousy shall
smoke against them. How far? Even to the executing all the curses
that are written in the Law of God upon them. Nay, saith God, I
will be even with them, "for I will blot out their names from under
Heaven." And indeed it must of necessity be so, because such souls
are unbelievers, in their sins, and under the law, which cannot,
will not, show any mercy on them; for it is not the administration
of mercy and life, but the administration of death and destruction,
as you have it (2 Cor 3:7,9); and all those, every one of them,
that are open profane, and scandalous wretches are under it, and
have been so ever since they came into the world to this day; and
they will for certain live and die under the same dispensation,
and then be damned to all eternity, if they be not converted from
under that covenant into and under the Covenant of Grace, of which
I shall speak in its place; and yet for all this, how brag and crank
6 are our poor wantons and wicked ones in this day of forbearance!
as if God would never have a reckoning with them, as if there was
no law to condemn them, as if there was no hellfire to put them
into. But O how will they be deceived when they shall see Christ
sitting upon the judgment-seat, having laid aside his priestly and
prophetical office, and appearing only as a judge to the wicked?
when they shall see all the records of Heaven unfolded and laid
open; when they shall see each man his name in the Book of Life,
and in the book of the law; when they shall see God in His majesty,
Christ in His majesty, the saints in their dignity, but themselves
in their impurity. What will they say then? whither will they fly
then? where will they leave their glory? O sad state! (Isa 10:3).
Second. They are under the law also who do not only so break and
disobey the law, but follow after the law as hard as ever they
can, seeking justification thereby--that is, though a man should
abstain from the sins against the law, and labour to fulfill the
law, and give up himself to the law, yet if he look no further
than the law he is still under the law, and for all his obedience
to the law, the righteous Law of God, he shall be destroyed by that
law. Friend, you must not understand that none but profane persons
are under the law; no, but you must understand that a man may be
turned from a vain, loose, open, profane conversation and sinning
against the law, to a holy, righteous, religious life, and yet be
in the same state, under the same law, and as sure to be damned as
the other that are more profane and loose. And though you may say
this is very strange, yet I shall both say it and prove it to be
true. Read with understanding that Scripture in Romans 9:30-31,
where the Apostle, speaking of the very thing, saith, "But Israel,
which followed after the law of righteousness"; mark, that followed
after the law of righteousness; they notwithstanding their earnest
pursuit, or hunting after the law of righteousness, "hath not
attained to the law of righteousness." It signifies thus much to
us, that let a man be never so earnest, so fervent, so restless,
so serious, so ready, so apt and willing to follow the law and the
righteousness thereof, if he be under that covenant, he is gone,
he is lost, he is deprived of eternal life, because he is not under
the ministration of life if he die there. Read also that Scripture,
Galatians 3:10, which saith, "For as many as are of the works of
the law are under the curse"; mark, they that are of the works of
the law. Now, for to be of the works of the law, it is to be of the
works of the righteousness thereof--that is, to abstain from sins
against the law, and to do the commands thereof as near as ever
they can for their lives, or with all the might they have: and
therefore I beseech you to consider it, for men's being ignorant of
this is the cause why so many go on supposing they have a share in
Christ, because they are reformed, and abstain from the sins against
the law, who, when all comes to all, will be damned notwithstanding,
because they are not brought out from under the Covenant of Works,
and put under the Covenant of Grace.
Object. "But can you in very deed make these things manifestly
evident from the Word of God? Methinks to reason thus is very
strange, that a man should labour to walk up according to the Law
of God as much as ever he can, and yet that man notwithstanding
this, should be still under the curse. Pray clear it."
Answ. Truly this doth seem very strange, I do know full well, to
the natural man, to him that is yet in his unbelief, because he
goeth by beguiled reason; but for my part, I do know it is so, and
shall labour also to convince thee of the truth of the same.
1. Then, the law is thus strict and severe, that if a man do sin but
once against it, he, I say, is gone for ever by the law, living and
dying under that covenant. If you would be satisfied as touching the
truth of this, do but read Galatians 3:10, where it saith "Cursed
is every one," that is, not a man shall miss by that covenant, "that
continueth not in all," mark, in all "things which are written in
the book of the law to do them." (1.) Pray mark, here is a curse,
in the first place, if all things written in the book of the law be
not done, and that, continually too--that is, without any failing
or one slip, as I said before. Now there is never a one in the world
but before they did begin to yield obedience to the least command,
they in their own persons did sin against it by breaking of it.
The Apostle, methinks, is very notable for the clearing of this
in Romans 3:5. In the one he endeavours for to prove that all
had transgressed in the first Adam as he stood a common person,
representing both himself and us in his standing and falling.
"Wherefore," saith he, "as by one man sin entered into the world,
and death by sin; and so death passed upon all men," mark that; but
why? "for that all have sinned" (Rom 5:12). That is, forasmuch as
all naturally are guilty of original sin, the sin that was committed
by us in Adam; so this is one cause why none can be justified by
their obedience to the law, because they have in the first place
broken it in their first parents. But, (2.) in case this should be
opposed and rejected by quarrelsome persons, though there be no
ground for it, Paul hath another argument to back his doctrine,
saying, For we have proved (already) that both Jews and Gentiles
are all under sin. "As it is written, There is none righteous, no,
not one." "They are all gone out of the way, they are together,"
mark, together, "become unprofitable, there is none that doeth
good, no, not one." "Their throat is an open sepulchre; with their
tongues they have used deceit, the poison of asps is under their
lips." Their "mouths are full of cursing and bitterness." "Their
feet are swift to shed blood." In a word, "Destruction and misery
are in their ways; and the way of peace have they not known." Now
then, saith he, having proved these things so clearly, the conclusion
of the whole is this, "That what things soever the law saith," in
both showing of sin, and cursing for the same, "it saith" all "to
them who are under the law that every mouth may be stopped, and
all the world may become guilty before God" (Rom 3:10,19). So that
here, I say, lieth the ground of our not being justified by the
law, even because, in the first place, we have sinned against it;
for know this for certain, that if the law doth take the least
advantage of thee by thy sinning against it, all that ever thou
shalt afterwards hear from it is nothing but Curse, curse, curse
him, "for not continuing in all things which are written in the
book of the law to do them."
2. Thou canst not be saved by the righteous Law of God, the first
covenant, because that, together with this thy miserable state, by
original and actual sins, before thou didst follow the law, since
thy turning to the law thou hast committed several sins against the
law--"In many things we offend all." So that now thy righteousness
to the law being mixed with sometimes the lust of concupiscence,
fornication, covetousness, pride, heart-risings against God, coldness
of affection towards Him, backwardness to good duties, speaking
idle words, having of strife in your hearts, and such like; I say,
these things being thus, the righteousness of the law is become
too weak through this our flesh (Rom 8:3), and so, notwithstanding
all our obedience to the law, we are yet through our weakness under
the curse of the law; for, as I said before, the law is so holy,
so just, and so good, that it cannot allow that any failing or slip
should be done by them that look for life by the same. "Cursed is
every one that continuteth not in everything" (Gal 3:10). And this
Paul knew full well, which made him throw away all his righteousness.
But you will say, that was his own. Answ. But it was even that which
while he calls it his own, he also calls it the righteousness of
the law (Phil 3:7-10) and to account it but dung, but as dirt on
his shoes, and that, that he might be found in Christ, and so be
saved by Him "without the deeds of the law" (Rom 3:28). But,
3. Set the case, the righteousness of the law which thou hast was
pure and perfect, without the least flaw or fault, without the
least mixture of the least sinful thought, yet this would fall far
short of presenting of thee blameless in the sight of God. And that
I prove by these arguments--(1.) The first argument is, that that
which is not Christ cannot redeem souls from the curse, it cannot
completely present them before the Lord; now the law is not Christ;
therefore the moral law cannot, by all our obedience to it, deliver
us from the curse that is due to us (Acts 4:12). (2.) The second
argument is, that that righteousness that is not the righteousness
of faith, that is, by believing in Jesus Christ, cannot please
God; now the righteousness of the law as a Covenant of Works is
not the righteousness of faith; therefore the righteousness of the
law as acted by us, being under that covenant, cannot please God.
The first is proved in Hebrews 11:6, "But without faith it is
impossible to please Him"; mark, it is impossible. The second thus,
"The law is not of faith" (Gal 3:12; Rom 10:5,6), compared with
Galatians 3:11. "But that no man is justified by the law in the
sight of God, it is evident; for, The just shall live by faith.
And the law is not of faith."
But for the better understanding of those that are weak of
apprehension, I shall prove it thus--1. The soul that hath eternal
life, he must have it by right of purchase or redemption (Heb 9:12;
Eph 1:7). 2. This purchase of redemption must be through the blood
of Christ. "We have redemption through His blood." "Without shedding
of blood is no remission." Now the law is not in a capacity to die,
and so to redeem sinners by the purchase of blood, which satisfaction
justice calls for. Read the same Scriptures (Heb 9:22). Justice
calls for satisfaction, because thou hast transgressed and sinned
against it, and that must have satisfaction; therefore all that
ever thou canst do cannot bring in redemption, though thou follow
the law up the to the nail-head, as I may say, because all this
is not shedding of blood; for believe it, and know it for certain,
that though thou hadst sinned but one sin before thou didst turn
to the law, that one sin will murder thy soul, if it be not washed
away by blood, even by the precious blood of Jesus Christ, that
was shed when He did hang upon the cross on Mount Calvary.
Object. But you will say, "Methinks, that giving of ourselves up
to live a righteous life should make God like the better of us,
and so let us be saved by Christ, because we are so willing to obey
His law."
Answ. The motive that moveth God to have mercy upon sinners is not
because they are willing to follow the law, but because He is willing
to save them. "Not for thy righteousness, or for the uprighteous
of thine heart dost thou go to possess their land" (Deu 9:4-6).
Now understand this: if thy will to do righteousness was the first
moving cause why God had mercy on thee through Christ, then it must
not be freely by grace--I say, freely. But the Lord loves thee and
saves thee upon free terms, having nothing beforehand to make Him
accept of thy soul, but only the blood of Christ; therefore to allow
of such a principle it is to allow that grace is to be obtained
by the works of the law, which is as gross darkness as lies in
the darkest dungeon in Popery, and is also directly opposite to
Scripture--For we are "justified freely by His grace, through the
redemption that is in Christ"; not through the good that is in our
selves, or done by us, no, "but by faith, without"--mark that--"without
the deeds of the law" (Rom 3:24-28). Again, "Not of works, least
any man should boast" (Eph 2:9). No, no, saith he, "Not according
to our works," or righteousness, "but according to His own purpose";
mark "according to His own purpose and grace, which was" a free
gift, "given us in Christ Jesus," not lately, but "before the world
began" (2 Tim 1:9).
Object. But you will say, "Then why did God give the law, if we
cannot have salvation by following of it?"
Answ. I told you before that the law was given for these following
reasons--1. That thou mightest be convinced by it of thy sins, and
that thy sins might indeed appear very sinful unto thee, which is
done by the law these ways--(1.) By showing of thee what a holy God
He is that did give the law; and, (2.) By showing thee thy vileness
and wickedness, in that thou, contrary to this holy God, hast
transgressed against and broken this His holy Law; therefore, saith
Paul, "the law entered, that the offence might abound," that is, by
showing the creature the holiness of God, and also its own vileness
(Rom 5:20). 2. That thou mayest know that God will not damn thee for
nothing in the judgment-day. 3. Because He would have no quarreling
at His just condemning of them at that day. 4. Because He will make
thee to know that He is a holy God and pure.
WHAT MEN MAY ATTAIN TO THAT ARE UNDER THIS COVENANT OF WORKS.
[FOURTH] Quest. "But seeing you have spoken thus far, I wish you
would do so much as to show in some particulars, both what men
have done, and how far they have gone, and what they have received,
being yet under this covenant, which you call the ministration of
condemnation."
Answ. This is somewhat a difficult question, and had need be not only
warily, but also home and soundly answered. The question consists
of three particulars--First, What men have done; Second, How far
men have gone; Third, What they have received, and yet to be under
the law, or Covenant of Works, and so in a state of condemnation.
[First.] As for the first, I have spoken something in general to
that already; but for thy better understanding I shall yet speak
more particularly.
1. A man hath and may be convinced and troubled for his sins, and
yet be under this covenant, and that in a very heavy and dreadful
manner, insomuch that he find the weight of them to be intolerable
and too heavy for him to bear, as it was with Cain, "My punishment,"
saith he, "is greater than I can bear" (Gen 4:13).
2. A man living thus under a sense of his sins may repent and be
sorry for them, and yet be under this covenant, and yet be in a
damned state. And when he, Judas, saw what was done, he "repented"
(Matt 27:3).
3. Men may not only be convinced, and also repent for their sins,
but they may also desire the prayers of the children of God for
them too, and yet be under this covenant and curse, "Then Pharaoh
called for Moses and Aaron, in haste, and he said, I have sinned;
entreat the LORD your God that He may take away from me this death"
(Exo 10:16, 17).
4. A man may also humble himself for his offences and disobedience
against his God, and yet be under this covenant (1 Kings 21:24-19).
5. A man may make restitution unto men for the offence he hath done
unto them, and yet be under this covenant.
6. A man may do much work for God in his generation, and yet be
under this first covenant; as Jehu, who did do that which God bid
him (2 Kings 9:25, 26). And yet God threateneth even Jehu, because
though he did do the thing that the Lord commanded him, yet he did
it not from a right principle; for had he, the Lord would not have
said, "Yet a little while, and I will avenge the blood of Jezreel
upon the house of Jehu" (Hosea 1:4).
7. Men may hear and fear the servants of the Lord, and reverence
them very highly; yea, and when they hear, they may not only hear,
but hear and do, and that gladly too, not one or two things, but
many; mark, many things gladly, and yet be lost, and yet be damned,
"For Herod feared John," why? not because he had any civil power
over him, but because "he was a just man and an holy, and observed
him; and when he heard him, he did many things, and heard him gladly"
(Mark 6:20). It may be that thou thinkest that because thou hearest
such and such, therefore thou art better than thy neighbours; but
know for certain that thou mayest not only hear, but thou mayest
hear and do, and that not with a backward will, but gladly--mark,
"gladly"--and yet be Herod still, an enemy to the Lord Jesus still.
Consider this, I pray you.
Second. But to the second thing, which is this, How far may such
an one go? To what may such an one attain? Whither may he arrive,
and yet be an undone man, under this covenant? [1] answer--
1. Such an one may be received into fellowship with the saints, as
they are in a visible way of walking one with another; they may
walk hand in hand together, "The Kingdom of Heaven," that is, a
visible company of professors of Christ, is likened to ten virgins,
which took their lamps, and went forth to meet the Bridegroom, "five
of them were wise, and five were foolish" (Matt 25:1,2). These,
in the first place, are called virgins--that is, such as are clear
from the pollutions of the world; secondly, they are said to go
forth--that is, from the rudiments and traditions of men; thirdly,
they do agree to take their lamps with them--that is, to profess
themselves the servants of Jesus Christ, that wait upon Him, and
for Him; and yet when He came, He found half of them, even the
virgins, that had lamps, that also went forth from the pollutions
of the world and the customs of men, to be such as lost their
precious souls (verse 12) which they should not have done, had they
been under the Covenant of Grace, and so not under the law.
2. They may attain to a great deal of honour in the said company
of professors, that which may be accounted honour, insomuch that
they may be put in trust with church affairs, and bear the bag, as
Judas did. I speak not this to shame the saints, but, being beloved,
I warn them; yet I speak this on purpose that it might, if the Lord
will, knock at the door of the souls of professors. Consider Demas!
3. They may attain to speak of the Word as ministers, and become
preachers of the Gospel of Jesus Christ, insomuch that the people
where they dwell may even take up a proverb concerning them, saying,
"Is he among the prophets?" his gifts may be so rare, his tongue
may be so fluent, and his matter may be so fit, that he may speak
with a tongue like an angel, and speak of the hidden mysteries,
yea, of them all; mark that, and yet be nothing, and yet be none
of the Lord's anointed ones, with the Spirit of grace savingly,
but may live and die under the curse of the law (1 Cor 13:1-4).
4. They may go yet further; they may have the gifts of the Spirit
of God, which may enable them to cast out devils, to remove the
biggest hills or mountains in the world; nay, thou mayest be so
gifted as to prophesy of things to come, the most glorious things,
even the coming of the Lord Jesus Christ to reign over all His
enemies, and yet be but a Balaam, a wicked and a mad prophet (2
Peter 2:16; Num 24:16-25).
5. There may not only stand thus for awhile, for a little season,
but they may stand thus till the coming of our Lord Jesus Christ
with His holy angels; ay, and not be discovered of the saints till
that very day. "Then all those virgins arose,"--the wise and the
foolish; then! when? why, when this voice was heard, "Behold the
Bridegroom cometh, go ye out to meet him" (Matt 25:1-6). And yet
were out of the Lord Jesus Christ, and yet were under the law.
6. Nay, further, they may not only continue in a profession till
then, supposing themselves to be under the grace of the Gospel,
when indeed they are under the curse of the law, but even when the
Bridegroom is come, they may still be so confident of their state
to be good, that they will even reason out the case with Christ why
they are not let into the kingdom of glory, saying, "Lord, Lord,
we have eaten and drunk in Thy presence; and Thou hast taught in
our streets." Nay, further, "Have we not prophesied in Thy name?
and in Thy name have cast out devils?" Nay, not only thus, but,
"done many," mark, we have "done many wonderful works." Nay, further,
they were so confident, that they commanded, in a commanding way,
saying, "Lord, open to us." See here, I beseech you, how far these
went; they thought they had had intimate acquaintance with Jesus
Christ, they thought He could not choose but save them; they had eat
and drunk with Him, sat at the table with Him, received power from
Him, executed the same power. In Thy name have we done thus and thus;
even wrought many wonderful works (Matt 7:22; Luke 13:25,26). And
yet these poor creatures were shut out of the kingdom. O consider
this, I beseech you, before it be too late, lest you say, Lord, let
us come in, when Christ saith, Thrust him out (Verse 28). Hears you
cry, "Lord open to us," when He saith, "Depart, I know you not";
lest though you think of having joy, you have "weeping and gnashing
of teeth."
Third. But the third thing touched in the question was this--What
may such an one receive of God who is under the curse of the law?
1. They may receive an answer to their prayers from God at some
times, for some things as they do stand in need of. I find in
Scripture that God did hear these persons that the Apostle saith
were cast out (Gen 21:17). "And God heard the voice of the lad,"
even of cast-out Ishmael; "and the angel of God called to Hagar"
which was the bond-woman, and under the law (Gal 4:30). "out of
heaven, and said unto her, Fear not; for God hath heard the voice
of the lad where he is." Friends, it may be you may think, because
you have your prayers answered in some particular things, therefore
you may suppose that as to your eternal state your condition is very
good. But you must know that God doth hear the cry of a company of
Ishmaelites, the sons of the bondwomen, who are under the law as a
Covenant of Works. I do not say He hears them as to their eternal
state, but He heareth them as to several straits that they go through
in this life, ay, and gives them ease and liberty from their trouble.
Here this poor wretch was almost perished for a little water, and
he cried, and God heard him, yea, He heard him out of Heaven. Read
also Psalm 107:23-29. "He gave them their desire, but He
sent leanness into their soul" (Psa 106:15). 7
But some may say, Methinks this is yet more strange that God should
hear the prayers, the cries of those that are under the law, and
answer them. Answ. I told you before, He doth not hear them as to
their eternal state, but as to their temporal state; for God as
their Creator hath a care for them, and causeth the sun to shine
upon them, and the rain to distill upon their substance (Matt
5:45). Nay, He doth give the beasts in the field their appointed
food, and doth hear the young ravens when they cry, which are far
inferior to man (Psa 147:9). I say, therefore, that God doth hear
the cries of His creatures, and doth answer them too, though not
as to their eternal state; but may damn them nevertheless when they
die for all that.
2. They may receive promises from the mouth of the Lord. There are
many that have promises made to them by the Lord in a most eminent
way, and yet, as I said before, are such as are cast out and called
the children of the bond-woman, which is the law--"And the angel
of God called to Hagar out of Heaven," that was the bond-woman,
saying, "Fear not; for God hath heard the voice of the lad where
he is. Arise, lift up the lad, and hold him in thine hand; FOR
I WILL MAKE HIM,"--mark, there is the promise,--"for I will make
him," of the son of the bond-woman, "a great nation" (Gen 21:17,18).
3. Nay, they may go further; for they may receive another heart
than they had before, and yet be under the law. There is no man,
I think, but those that do not know what they say, that will think
or say that Saul was under the Covenant of Grace; yet after he had
talked with Samuel, and had turned his back to go from him, saith
the Scripture, "God gave him another heart" (1 Sam 10:9). Another
heart, mark that, and yet an out-cast, a rejected person (1 Sam
15:26,29). Friends, I beseech you, let not these things offend
you, but let them rather beget in your hearts an inquiring into
the truth of your condition, and be willing to be searched to
the bottom; and also, that everything which hath not been planted
by the Lord's right hand may be rejected, and that there may be a
reaching after better things, even the things that will not only
make thy soul think thy state is good now, but that thou mayest be
able to look sin, death, Hell, the curse of the law, together with
the Judge, in the face with comfort, having such a real, sound,
effectual work of God's grace in thy soul, that when thou hearest
the trumpet sound, seest the graves fly open, and the dead
come creeping forth out of their holes; when thou shalt see the
judgment set, the books opened, and all the world standing before
the judgment-seat; I say, that then thou mayest stand, and have
that blessed sentence spoken to thy soul, "Come, ye blessed of My
Father, inherit the kingdom prepared for you from the foundation
of the world" (Matt 25:34).
[Objection to this head.] But, you will say, for all this, We cannot
believe that we are under the law, for these reasons--As, First.
Because we have found a change in our hearts. Second. Because we
do deny that the Covenant of Works will save any. Third. Because,
for our parts, we judge ourselves far from legal principles; for we
are got up into as perfect a Gospel order, as to matter of practice
and discipline in church affairs, as any this day in England, as
we judge.
[Answer to reason first.] That man's belief that is grounded upon
anything done in him, or by him only, that man's belief is not grounded
upon the death, burial, resurrection, ascension, and intercession
of Jesus Christ; for that man that hath indeed good ground of his
eternal salvation, his faith is settled upon that object which God
is well pleased or satisfied withal, which is that man that was
born of Mary, even her first-born Son--that is, he doth apply by
faith to his soul the virtues of His death, blood, righteousness,
etc., and doth look for satisfaction of soul nowhere else than from
that, neither doth the soul seek to give God any satisfaction as
to justification any other ways; but doth willingly and cheerfully
accept of and embrace the virtues of Christ's death, together with
the rest of His things done by Himself on the cross as a sacrifice,
and since also as a priest, advocate, mediator, etc.; and doth
so really and effectually receive the glories of the same, that
thereby--mark that--thereby he is "changed into the same image,
from glory to glory" (2 Cor 3:18). Thus in general; but yet more
particular--
1. To think that your condition is good because there is some
change in you from a loose profane life, to a more close, honest,
and civil life and conversation; I say, to think this testimony
sufficient to ground the stress of thy salvation upon is very
dangerous. First, because such a soul doth not only lay the stress
of its salvation besides the man Christ Jesus that died upon the
cross; but secondly, because that his confidence is not grounded
upon the Saviour of sinners, but upon his turning from gross sins
to a more refined life,--and it may be to the performance of some
good duties--which is no Saviour; I say, this is very dangerous;
therefore read it, and the Lord help you to understand it; for
unless you lay the whole stress of the salvation of your souls upon
the merits of another man--namely, Jesus--and that by what He did
do and is adoing without you, for certain, as sure as God is in
Heaven, your souls will perish. And this must not be notionally
neither, as with an assenting of the understanding only; but it must
be by the wonderful, invisible, invincible power of the Almighty
God, working in your souls by His Spirit such a real, saving, holy
faith, that can, through the operation of the same Spirit by which
it is wrought, lay hold on and apply these most heavenly, most
excellent, most meritorious benefits of the man Christ Jesus, not
only to your heads and fancies, but to your very souls and consciences,
so effectually, that you may be able by the same faith to challenge
the power, madness, malice, rage, and destroying nature either of
sin, the law, death, the devil, together with Hell and all other
evils, throwing your souls upon the death, burial, resurrection,
and intercession of that man Jesus without (Rom 8:32-39). But,
2. Do you think that there was no change in the five foolish
virgins spoken of (Matt 25:1-3). Yes; there was such a change in
those very people, that the five wise ones could give them admittance
of walking with them in the most pure ways and institutions of the
Gospel of Christ, and yet but foolish; nay, they walked with them,
or shall walk with them, until the Lord Jesus Christ shall break
down from Heaven, and yet be but foolish virgins, and yet but under
the law, and so under the curse, as I said before.
[Second part of objection.] But, say you, We have disowned the
Covenant of Works, and turned from that also.
[Answer to reason second.] This is sooner said than done. Alas, alas!
poor souls think because they say, "Grace, grace, it is freely by
grace," therefore they are under the Covenant of Grace. A very wide
mistake. You must understand thus much, that though you be such as
can speak of the grace of the Gospel, yet if you yourselves be not
brought under the very Covenant of Grace, you are yet, notwithstanding
your talk and profession, very far wide of a sense and of a share
in the Covenant of the Grace of God held forth in the Gospel.
The Jews were of a clearer understanding many of them than to
conclude that the law, and only the law, was the way to salvation;
for they, even they that received not the Christ of God, did expect
a Saviour should come (John 7:27,41-43). But they were men that
had not the Gospel Spirit, which alone is able to lead them to the
very life, marrow, or substance of the Gospel in right terms; and
so being muddy in their understandings, being between the thoughts
of a Saviour and the thoughts of the works of the law, thinking
that they must be accomplished for the obtaining of a Saviour, and
His mercy towards them; I say, between these they fell short of a
Saviour. As many poor souls in these days, they think they must be
saved alone by the Saviour, yet they think there is something to
be done on their parts for the obtaining of the good-will of the
Saviour, as their humiliation for sin, their turning from the same,
their promises, and vows, and resolutions to become new men, join
in church-fellowship, and what not; and thus they, bringing this
along with them as a means to help them, they fall short of eternal
salvation if they are not converted; see that Scripture (Rom
9:30-32). The Apostle saith there, that they that sought not did
obtain, when they that did seek fell short. "What shall we say then?"
saith he. "That the Gentiles which sought not after righteousness,
have attained to righteousness," yea, "even the righteousness
which is of faith." And what else? Why, "but Israel which followed
after the law of righteousness, hath not attained to the law of
righteousness." How came that to pass? "Because," saith he, "they
sought it not by faith, but as it were"--mark, he doth not say,
altogether, no, "but as it were"--that is, because as they sought,
they did a little by the bye lean upon the works of the law. And
let me tell you, that this is such a hard thing to beat men off of,
that though Paul himself did take the work in hand, he did find
enough to do touching it; how is he fain to labour in the ten
first chapters of his Epistle to the Romans, for the establishing
of those that did even profess largely in the doctrine of grace, and
also in that Epistle to the Galatians; and yet lost many, do what
he could. Now, the reason why the doctrine of grace doth so hardly
down--even with professors--in truth, effectually, it is because
there is a principle naturally in man that doth argue against the
same, and that thus: Why, saith the soul, I am a sinner, and God
is righteous, holy, and just; His holy Law, therefore, having been
broken by me, I must, by all means, if ever I look to be saved,
in the first place, be sorry for my sins; secondly, turn from the
same; thirdly, follow after good duties, and practise the good
things of the law and ordinances of the Gospel, and so hope that
God for Christ's sake may forgive all my sins; which is not the
way to God as a Father in Christ, but the way, the very way to come
to God by the Covenant of Works, or the law, which things I shall
more fully clear when I speak to the second doctrine.
Again, therefore, those that this day profess the Gospel, for
the generality of them they are such, that, notwithstanding their
profession, they are very ignorant of that glorious influence and
lustre of the same; I say, they are ignorant of the virtue and
efficacy of the glorious things of Christ held forth by and in
the Gospel, which doth argue their not being under the Covenant of
Grace, but rather under the law or old covenant (2 Cor 4:3). As,
for instance, if you do come among some professors of the Gospel,
in general you shall have them pretty busy and ripe; also able to
hold you in a very large discourse in several points of the same
glorious Gospel; but if you come to the same people and ask them
concerning heart-work, or what work the Gospel hath wrought on
them, and what appearance they have had of the sweet influences and
virtues on their souls and consciences, it may be they will give
you such an answer as this--I do find by the preaching thereof that
I am changed, and turned from my sins in a good measure, and also
have learned (but only in tongue), to distinguish between the law
and the Gospel, so that for the one--that is, for the Gospel--I
can plead, and also can show the weakness and unprofitableness of
the other. And thus far, it is like they may go, which is not far
enough to prove them under the Covenant of Grace, though they may
have their tongues so largely tipped with the profession of the
same (2 Peter 2:20) where he saith "For if after they have escaped
the pollutions of the world through the knowledge of the Lord and
Saviour Jesus Christ," which was not a saving knowledge, "they are
again entangled therein, and overcome, the latter end" of that man
"is worse than the beginning" (Matt 25:1-4, etc.; Matt 7:22).
Object. But, you will say, is not this a fair declaring of the work
of grace, or doth it not discover that, without all gainsaying,
we are under the Covenant of Grace, when we are able, not only to
speak of the glorious Gospel of Jesus Christ, but also to tell,
and that by experience, that we have been changed from worse to
better, from sin to a holy life, by leaving of the same, and that
by hearing of the Word preached?
Answer 1. A man may, in the first place, be able to talk of all
the mysteries of the Gospel, and that like an angel of God, and yet
be no more in God's account than the sounding of a drum, brass, or
the tinkling of a cymbal, which are things that, notwithstanding
their sound and great noise, are absolutely void of life and motion,
and so are accounted with God as nothing--that is, no Christians,
no believers, not under the Covenant of Grace for all that (1 Cor
13:1-4). 2. Men may not only do this, but may also be changed in
reality, for a season, from what they formerly were, and yet be
nothing at all in the Lord's account as to an eternal blessing.
Read 2 Peter 2:20, the Scripture which I mentioned before; for,
indeed, that one Scripture is enough to prove all that I desire to
say as to this very thing; for, if you observe, there is enfolded
therein these following things--(1.) That reprobates may attain to
a knowledge of Christ. (2.) This knowledge may be of such weight
and force, that, for the present, it may make them escape the
pollutions of the world, and this by hearing the Gospel. "For if
after they have escaped the pollutions of the world through the
knowledge of the Lord and Saviour Jesus Christ, they are again
entangled therein, and overcome, the latter end of that man is worse
than the beginning." [Some professors, take them at the best, they
are but like dogs, spewing out their filth for a time.] Now that
they are reprobates, dogs, or sows, read further; "But," saith he,
"it is happened unto them according to the true proverb, The dog
is turned to his own vomit again; and the sow that was washed to
her wallowing in the mire" (Verse 22).
[Third part of objection.] The last part of the objection. But, say
you, our practices in the worship of God shall testify for us that
we are not under the law; for we have by God's goodness attained to
as exact a way of waking in the ordinances of God, and as near the
examples of the Apostles, as ever any churches since the primitive
times, as we judge.
[Answer to reason third.] What then? Do you think that the walking
in the order of the churches of old, as to matter of outward worship,
is sufficient to clear you of your sins at the judgment-day? or, do
you think that God will be contented with a little bodily subjection
to that which shall vanish and fade like a flower, when the Lord
shall come from Heaven in flaming fire, with His mighty angels (2
Thess 1:7,8). Alas, alas, how will such professors as these are fall
before the judgment-seat of Christ! Then such a question as this,
"Friend, how camest thou in hither, not having a wedding garment?"
will make them be speechless, and fall down into everlasting
burnings, thousands on a heap; for you must know that it is not
then your crying, Lord, Lord, that will stand you in stead; not
your saying, We have ate and drank in Thy presence, that will keep
you from standing on the left hand of Christ. It is the principle
as well as the practice that shall be inquired into at that day.
Quest. The principle, you will say, what do you mean by that?
Answ. My meaning is, the Lord Jesus Christ will then inquire
and examine whether the spirit from which you acted was legal or
evangelical--that is, whether it was the Spirit of adoption that
did draw you out to the thing you took in hand, or a mere moral
principle, together with some shallow and common illuminations into
the outward way of the worship of God, according to Gospel rule.
Quest. But, you will say, it is like, How should this be made
manifest and appear?
Answ. I shall speak briefly in answer hereunto as followeth--First,
then, that man that doth take up any of the ordinances of God--namely,
as prayer, baptism, breaking of bread, reading, hearing, alms-deeds,
or the like; I say, he that doth practise any of these, or such like,
supposing thereby to procure the love of Christ to his own soul,
he doth do what he doth from a legal, and not from an evangelical
or Gospel spirit: as thus--for a man to suppose that God will hear
him for his prayer's sake, for his alm's sake, for his humiliation's
sake, or because he hath promised to make God amends hereafter,
whereas there is no such thing as a satisfaction to be made to God
by our prayers or whatever we can do; I say, there is no such way
to have reconciliation with God in. And so also for men to think,
because they are got into such and such an ordinance, and have
crowded themselves into such and such a society, that therefore
they have got pretty good shelter from the wrath of the Almighty;
when, alas, poor souls, there is no such thing. No, but God will
so set His face against such professors, that His very looks will
make them to tear their very flesh; yea, make them to wish would
they had the biggest millstone in the world hanged about their
neck, and they cast into the midst of the sea. For, friends, let me
tell you, though you can now content yourselves without the holy,
harmless, undefiled, perfect righteousness of Christ; yet there
is a day a-coming in which there is not one of you shall be saved
but those that are and shall be found clothed with that righteousness;
God will say to all the rest, "Take them, bind them hand and foot,
and cast them into outer darkness; there shall be weeping and gnashing
of teeth" (Matt 22:13). For Christ will not say unto men in that
day, Come, which of you made a profession of Me, and walked in
church-fellowship with My saints: no; but then it shall be inquired
into, who have the reality of the truth of grace wrought in their
hearts. And, for certain, he that misseth of that shall surely be
cast into the Lake of Fire, there to burn with the devils and damned
men and women; there to undergo the wrath of an eternal God, and
that not for a day, a month, a year, but for ever, for ever, for
ever and ever; there is that which cutteth to the quick. Therefore,
look to it, and consider now what you do, and whereon you hang your
souls; for it is not every pin that will hold in the judgment, not
every foundation that will be able to hold up the house against
those mighty, terrible, soul-drowning floods and destroying tempests
which then will roar against the soul and body of a sinner (Luke
6:47-49). And, if the principle be rotten, all will fall, all
will come to nothing. Now, the principle is this--Not to do things
because we would be saved, but to do them from this--namely, because
we do really believe that we are and shall be saved. But do not
mistake me; I do not say we should slight any holy duties; God
forbid; but I say, he that doth look for life because he doth do
good duties, he is under the Covenant of Works, the law; let his
duties be never so eminent, so often, so fervent, so zealous. Ay,
and I say, as I said before, that if any man or men, or multitudes
of people, do get into never so high, so eminent; and clear practices
and Gospel order, as to church discipline, if it be done to this
end I have been speaking of, from this principle, they must and
shall have these sad things fall to their share which I have made
mention of.
Object. But, you will say, can a man use Gospel ordinances with a
legal spirit?
Answ. Yes, as easily as the Jews could use and practise circumcision,
though not the moral or Ten Commandments. For this I shall be
bold to affirm, that it is not the commands of the New Testament
administration that can keep a man from using of its self [that
administration] in a legal spirit; for know this for certain, that
it is the principle, not the command, that makes the subjector to
the same either legal or evangelical, and so his obedience from
that command to be from legal convictions or evangelical principles.
Now, herein the devil is wondrous subtle and crafty, in suffering
people to practise the ordinances and commands of the Gospel, if
they do but do them in a legal spirit, [I beseech you, do not think
because I say this, therefore I am against the ordinances of the
Gospel, for I do honour them in their places, yet would not that
any of them should be idolized, or done in a wrong spirit,] from
a spirit of works; for he knows then, that if he can but get the
soul to go on in such a spirit, though they do never so many duties,
he shall hold them sure enough; for he knows full well that thereby
they do set up something in the room of, or, at the least, to have
some, though but a little, share with the Lord Jesus Christ in
their salvation; and if he can but get thee here, he knows that he
shall cause thee by thy depending a little upon the one, and so
thy whole dependence being not upon the other, that is, Christ, and
taking of him upon his own terms, thou wilt fall short of life by
Christ, though thou do very much busy thyself in a suitable walking,
in an outward conformity to the several commands of the Lord Jesus
Christ. And let me tell you plainly, that I do verily believe
that as Satan by his instruments did draw many of the Galatians
by circumcision (though, I say, it was none of the commands of the
moral law) to be debtors to do upon pain of eternal damnation the
whole of the moral law, so also Satan, in the time of the Gospel,
doth use even the commands laid down in the Gospel, some of them,
to bind the soul over to do the same law; the thing being done
and walked in, by and in the spirit; for, as I said before, it is
not the obedience to the command that makes the subjector thereto
evangelical, or of a Gospel spirit; but, contrariwise, the principle
that leads out the soul to the doing of the command, that makes
the persons that do thus practise any command, together with the
command by them practised, either legal or evangelical. As, for
instance, prayer--it is a Gospel command; yet if he that prays
doth it in a legal spirit, he doth make that which in itself is a
Gospel command an occasion of leading him into a Covenant of Works,
inasmuch as he doth it by and in that old covenant spirit.
Again; giving of alms is a Gospel command; yet if I do give alms
from a legal principle, the command to me is not Gospel, but legal,
and it binds me over, as aforesaid, to do the whole law--"For
he is not a Jew," nor a Christian, "which is one outwardly"--that
is, one only by an outward subjection to the ordinances of prayer,
hearing, reading, baptism, breaking of bread, etc.--"But he is a
Jew," a Christian, "which is one inwardly," who is rightly principled,
and practiseth the ordinances of the Lord from the leadings forth
of the Spirit of the Lord, from a true and saving faith in the
Lord (Rom 2:28,29). Those men spoken of in the 7th of Matthew, for
certain, for all their great declaration, did not do what they did
from a right Gospel spirit; for had they, no question but the Lord
would have said, "Well done, good and faithful servant." But in
that the Lord Jesus doth turn them away into Hell, notwithstanding
their great profession of the Lord, and of their doing in His name,
it is evident that notwithstanding all that they did do, they were
still under the law, and not under that covenant as true believers
are--to wit, the Covenant of Grace; and if so, then all their duties
that they did, of which they boasted before the Lord, was not in
and by a right evangelical principle or spirit.
Again, saith the Apostle, "Whatsoever is not of faith is sin," (Rom
14:23); but there are some that do even practise baptism, breaking
of bread, together with other ordinances, and yet are unbelievers;
therefore unbelievers doing these things, they are not done in
faith but sin. Now to do these things in sin, or without faith, it
is not to do things in an evangelical or Gospel spirit; also they
that do these things in a legal spirit, the very practising of them
renders them not under the law of Christ, as Head of His Church,
but the works they do are so much contradiction to the Gospel of
God, or the Covenant of Grace, that they that do them thus do even
set up against the Covenant of Grace; and the very performance of
them is of such force that it is sufficient to drown them that are
subjects thereunto, even under the Covenant of Works; but this poor
souls are not aware of, and there is their misery.
Quest. But have you no other way to discover the things of the
Gospel, how they are done with a legal principle, but those you
have already made mention of?
Answ. That thou mightest be indeed satisfied herein, I shall show
you the very manner and way that a legal, or old-covenant-converted
professor, bear with the terms, doth take both in the beginning,
middle, and the end of his doing of any duty or command, or whatsoever
it be that he doth do. 1. He thinking this or that to be his duty,
and considering of the same, he is also presently persuaded in
his own conscience that God will not accept of him if he leave it
undone; he seeing that he is short of his duty, as he supposeth,
while this is undone by him, and also judging that God is angry with
him until the thing be done, he, in the second place, sets to the
doing of the duty, to the end he may be able to pacify his conscience
by doing of the same, persuading of himself that now the Lord is
pleased with him for doing of it. 2. Having done it, he contents
himself, sits down at his ease, until some further convictions of
his duty to be done, which when he seeth and knoweth, he doth do
it as aforesaid, from the same principle as he did the former, and
so goeth on in his progress of profession. This is to do things
from a legal principle, and from an old-covenant spirit; for thus
runs that covenant, "The man that doth these things shall live in
them," of "by them" (Lev 18:5; Gal 3:12; Rom 10:5). But more of
this in the use of this doctrine.
Object. But, you will say, by these words of yours you do seem
to deny that there are conditional promises in the Gospel, as is
clear, in that you strike at such practices as are conditional,
and commanded to be done upon the same.
Answ. The thing that I strike at is this, that a man in or with a
legal spirit should not, nay, cannot, do any conditional command
of the Gospel acceptably, as to his eternal state, because he doth
it in an old-covenant spirit. "No man putteth new wine into old
bottles"; but new wine must have new bottles, a Gospel command must
have a Gospel spirit, or else the wine will break the bottles, or
the principle will break the command.
Object. Then you do grant that there are conditional promises in
the New Testament, as in the moral law, or Ten Commands.
Answ. Though this be true, yet the conditional promises in the
New Testament do not call to the same people in the same state of
unregeneracy to fulfill them upon the same conditions.
The Law and the Gospel being two distinct covenants, they are made
in divers ways, and the nature of the conditions also being not
the same, as saith the Apostle, the righteousness of the law saith
one thing, and the righteousness of faith saith another (Rom 10:4-6).
That is, the great condition in the law is, If you do these things,
you shall live by them; but the condition, even the greatest condition
laid down for a poor soul to do, as to salvation--for it is that
we speak of--is to believe that my sins be forgiven me for Jesus
Christ's sake, without the works or righteousness of the law, on my
part, to help forward. "To him that worketh not," saith the Apostle
[that is] for salvation, "but believeth on Him that justifieth the
ungodly, his faith"--mark, "his faith is counted for righteousness"
(Rom 4:5). So that we, saith, he, "conclude that a man is justified
by faith without"--mark again, "without the deeds of the law" (Rom
3:28).
But again; there is never a condition in the Gospel that can
be fulfilled by an unbeliever; and therefore, whether there be
conditions or whether there be none, it makes no matter to thee
who art without the faith of Christ; for it is impossible for thee
in that state to do them, so as to be ever the better as to thy
eternal estate; therefore, lest thou shouldst split thy soul upon
the conditions laid down in the Gospel, as thou wilt do if thou go
about to do them only with a legal spirit; but, I say, to prevent
this, see if thou canst fulfill the first condition; that is, to
believe that all thy sins are forgiven thee, not for any condition
that hath been or can be done by thee, but merely for the Man's sake
that did hang on Mount Calvary, between two thieves, some sixteen
hundred years ago and odd. And, I say, see if thou canst believe
that at that time He did, when He hanged on the Cross, give full
satisfaction, for all thy sins, before thou in thy person hadst
committed ever a one. I say, see if thou canst believe this; and
take heed thou deceive not thyself with an historical, notional,
or traditional acknowledgment of the same. And, secondly, see if
thou canst so well fulfill this condition, that the very virtue
and efficacy that it hath on thy soul will engage thee to fulfill
those other conditions, really in love to that Man whom thou
shouldst believe hath frankly and freely forgiven thee all, without
any condition acted by thee to move Him thereto, according to that
saying in 2 Corinthians 5:14, 15; and then thy doing will arise
from a contrary principle than otherwise it will do--that is, then
thou wilt not act and do because thou wouldst be accepted of God,
but because thou hast some good hope in thy heart that thou art
accepted of Him already, and not on thine, but wholly and alone
upon another man's account; for here runs the Gospel spirit of
faith: "We believe,"--mark, "We believe, and therefore speak." So
we believe, and therefore do (2 Cor 4:13). Take heed, therefore,
that you do not DO, that you may believe, but rather believe
so effectually that you may DO, even all that Jesus doth require
of you from a right principle, even out of love to your dear Lord
Jesus Christ, which thing I shall speak to more fully by and by.
Object. But what do you mean by those expressions? Do not do that
you may believe, but believe so effectually that you may do.
Answ. When I say, Do not do that you may believe, I mean, do
not think that any of the things that thou canst do will procure
or purchase faith from God unto thy soul; for that is still the
old-covenant spirit, the spirit of the law, to think to have it for
thy doing. They that are saved, they are saved by grace, through
faith, and that not of themselves, not for anything that they can
do, for they are both the free gift of God, "Not of" doing, or of
"works, lest any man should," be proud, and "boast" (Eph 2:8,9).
Now, some people be so ignorant as to think that God will give them
Christ, and so all the merits of His, if they will be but valiant,
and do something to please God, that they may obtain Him at His
hands; but let me tell them, they may lose a thousand souls quickly,
if they had so many, by going this way to work, and yet be never
the better; for the Lord doth not give His Christ to any upon such
conditions, but He doth give Him freely; that is, without having
respect to anything that is in thee (Rev 22:17; Isa 55:1,2). To him
that is athirst will I give; He doth not say, I will sell; but, I
will give him the water of life freely (Rev 21:6).
Now, if Christ doth give it, and that freely, then He doth not
sell if for anything that is in the creature; but Christ doth give
Himself, as also doth His Father, and that freely, not because
there is anything in us, or done by us, that moves Him thereunto.
If it were by doing, then, saith Paul, "Grace is not grace," seeing
it is obtained by works; but grace is grace, and that is the reason
it is given to men without their works. And if it be by grace,
that is, if it be a free gift from God, without anything foreseen
as done, or to be done, by the creature, then it is not of works,
which is clear; therefore it is grace, without the works of the
law. But if you say, Nay, it is of something in the man done by
him that moves God thereunto; then you must conclude that either
grace is no grace, or else that works are grace and not works. Do
but read with understanding (Rom 11:6).
Now before I go any further, it may be necessary to speak a word
or two to some poor souls that are willing to close in with Jesus
Christ, and would willingly take Him upon His own terms, only
they being muddy in their minds, and have not yet attained the
understanding of the terms and conditions of the two covenants,
they are kept off from closing with Christ; and all is, because
they see they can do nothing [to merit His favour]. As, for example,
come to some souls, and ask them how they do, they will tell you
presently that they are so bad that it is not to be expressed. If
you bid them believe in Jesus Christ, they will answer that they
cannot believe; if you ask them why they cannot believe, they will
answer, because their hearts are so hard, so dead, so dull, so
backward to good duties; and if their hearts were but better, if
they were more earnest, if they could pray better, and keep their
hearts more from running after sin, then they could believe; but
should they believe with such vile hearts, and presume to believe
in Christ, and be so filthy? Now all this is because the spirit of
the law still ruleth in such souls, and blinds them so that they
cannot see the terms of the Gospel. To clear this, take the substance
or the drift of these poor souls, which is this--"If I were better,
then I think I could believe; but being so bad as I am, that
is the reason that I cannot." This is just to do something that I
may believe, to work that I may have Christ, to do the law that I
may have the Gospel; or thus, to be righteous that I may come to
Christ. O man! thou must go quite back again, thou art out of the
way, thou must believe, because thou canst not pray, because thou
canst not do; thou must believe, because there is nothing in thee
naturally that is good, or desireth after good, or else thou wilt
never come to Christ as a sinner; and if so, then Christ will not
receive thee; and if so, then thou mayest see that to keep off
from Christ because thou canst not do, is to be kept from Christ
by the law, and to stand off from Him because thou canst not buy
Him. Thus having spoken something by the way for the direction of
those souls that would come to Christ, I shall return to the former
discourse, wherein ariseth this objection--
Object. But you did but even now put souls upon fulfilling the
first condition of the Gospel, even to believe in Christ, and so
be saved; but now you say it is alone by grace, without condition;
and therefore by these words, there is first a contradiction to your
former sayings, and also that men may be saved without the condition
of faith, which to me seems a very strange thing. I desire, therefore,
that you would clear out what you have said, to my satisfaction.
Answer, 1. Though there be a condition commanded in the Gospel,
yet He that commands the condition doth not leave His children to
their own natural abilities, that in their own strength they should
fulfill them, as the law doth; but the same God that doth command
that the condition be fulfilled, even He doth help His children
by His Holy Spirit to fulfill the same condition; "For it is God
which worketh in you,"--mark "in you," believers, "both to will
and to do of His own good pleasure" (Phil 2:13). "Thou also hast
wrought all our works in us, and for us" (Isa 26:12). So that, if
the condition be fulfilled, it is not done by the ability of the
creature. But,
2. Faith, as it is a gift of God, or an act of ours, take it which
way you will, if we speak properly of salvation, it is not the first
nor the second cause of our salvation, but the third, and that but
instrumentally neither--that is, it only layeth hold of and applieth
to us that which saveth us, which is the love of God, through the
merits of Christ, which are the two main causes of our salvation,
without which all other things are nothing, whether it be faith,
hope, love, or whatever can be done by us. And to this the great
Apostle of the Gentiles speaks fully, for, saith he, "God, who
is rich in mercy, loved us, even when we were dead in sins" (Eph
2:4,5). That is, when we were without faith, and that was the cause
why we believed for He thereby hath quickened us together, through
the meritorious cause, which is Christ, and so hath saved us by
grace--that is, of His own voluntary love and good will; the effect
of which was this, He gave us faith to believe in Christ. Read
soberly Ephesians 2:4-8. Faith, as the gift of God, is not the
Saviour, as our act doth merit nothing; faith was not the cause
that God gave Christ as the first, neither is it the cause why God
converts men to Christ; but faith is a gift bestowed upon us by the
gracious God, the nature of which is to lay hold on Christ, that
God afore did give for a ransom to redeem sinners; this faith hath
its nourishment and supplies from the same God that at the first
did give it, and is the only instrument, through the Spirit, that
doth keep the soul in a comfortable frame, both to do and suffer for
Christ; helps the soul to receive comfort from Christ when it can
get none from itself, beareth up the soul in its progress heavenwards.
But that it is the first cause of salvation, that I deny, or that
it is the second, I deny; but it is only the instrument, or hand,
that receiveth the benefits, that God hath prepared for thee before
thou hadst any faith; so that we do nothing for salvation as we
are men. But if we speak properly, it was God's grace that moved
Him to give Christ a ransom for sinners; and the same God, with
the same grace, that doth give to the soul faith to believe, and
so, by believing, to close in with Him whom God out of His love
and pity did send into the world to save sinners, so that all the
works of the creature are shut out as to justification and life,
and men are saved freely by grace. I shall speak no more here; but
in my discourse upon the second covenant, I shall answer a Hell-bred
objection or two, to forewarn sinners how they turn the grace of
God into wantonness.
And thus, you see, I have briefly spoken to you something touching
the law. First, what it is, and when given; secondly, how sad those
men's conditions are that are under it; thirdly, who they are that
be under it; fourthly, how far they may go, and what they may do
and receive, and yet be under it; which hath been done by way of
answers to several questions, for the better satisfaction of those
that may stand in doubt of the truth of what hath been delivered.
Now, in the next place, I shall come to some application of the
truth of that which hath been spoken; but I shall in the first
place speak something to the second doctrine, and then afterwards
I shall speak something by way of use and application to this first
doctrine.
[DOCTRINE SECOND.]
The second doctrine now to be spoken to is, TO SHOW THAT THE PEOPLE
OF GOD ARE NOT UNDER THE LAW BUT UNDER GRACE--"For ye are not under
the law, but under grace" (Rom 6:14).
You may well remember that from these words I did observe these
two great truths of the Lord--FIRST, That there are some in Gospel
times that are under the law, or Covenant of Works. SECOND, That
there is never a believer under the law, or Covenant of Works,
but under grace. I have spoken something to the former of these
truths--to wit, that there are some under the law, together with
who they are, and what their condition is, that are under it. Now
I am to speak to the second, and to show you who they are, and what
their condition is, that are under that [Covenant of Grace].
But before I come to that, I shall speak a few words to show you
what the word "grace" in this place signifies; [I touched upon
this in the first doctrine] for the word "grace" in the Scripture
referreth sometimes to favour with men (Gen 33:10; 39:4; 50:4).
Sometimes to holy qualifications of saints (2 Cor 8:7). And sometimes
to hold forth the condescension of Christ in coming down from the
glory which He had with His Father before the world was, to be
made of no reputation, and a servant to men (2 Cor 8:9; Phil 2:7).
Again: sometimes it is taken for the free, rich, and unchangeable
love of God to man, through Jesus Christ, that for our cause and
sakes did make Himself poor; and so it is to be understood in these
words, "For ye are not under the law," to be cursed, and damned, and
sent headlong to Hell, "but" you are "under grace," to be saved,
to be pardoned, to be preserved, "and kept by the mighty power
of God, through faith," which alone is the gift of grace, "unto
eternal glory." This one Scripture alone proves the same--"For by
grace are ye saved" (Eph 2:8), by free grace, by rich grace, by
unchangeable grace. And you are saved from the curse of the law;
from the power, guilt, and filth of sin; from the power, malice,
madness, and rage of the devil; from the wishes, curses, and desires
of wicked men; from the hot, scalding, flaming, fiery furnace
of Hell; from being arraigned as malefactors, convinced, judged,
condemned, and fettered with the chains of our sins to the devils
to all eternity; and all this freely, freely by His grace (Rom
3:24) by rich grace unchangeable grace; for, saith He, "I am the
LORD, I change not: therefore ye sons of Jacob are not consumed"
(Mal 3:6). This is grace indeed.
The word "grace," therefore, in this Scripture (Rom 6:14) is to be
understood of the free love of God in Christ to sinners, by virtue
of the new covenant, in delivering them from the power of sin,
from the curse and condemning power of the old covenant, from the
destroying nature of sin, by its continual workings; as is all
evident if you read with understanding the words as they lie--"For,"
saith he, "sin shall not have dominion over you," or, it shall
not domineer, reign, or destroy you, though you have transgressed
against the Covenant of Works, the law; and the reason is rendered
in these words, "For ye are not under the law"--that is, under
that which accuseth, chargeth, condemneth and brings execution on
the soul for sin,--"but under grace"; that is, under that which
frees you, forgives you, keeps you, and justifies you from all your
sins, adversaries, or whatever may come in to lay anything to your
charge to damn you. For that is truly called grace in this sense
that doth set a man free from all his sins, deliver him from all
the curses of the law, and what else can be laid to His charge,
freely, without any foresight in God to look at what good will be
done by the party that hath offended; and also that doth keep the
soul by the same power through faith--which also is his own proper
gift--unto eternal glory.
Again; that it is a pardon not conditional, but freely given,
consider, first, it is set in opposition to works--"Ye are not under
the law." Secondly, The promise that is made to them (saying, "Sin
shall not have dominion over you") doth not run with any condition
as on their part to be done; but merely and alone because they were
under, or because they had the grace of God extended to them. "Sin
shall not have dominion over you: for," mark the reason, "ye are
not under the law, but under grace."
The words being thus opened, and the truth thus laid down, HOW THERE
IS NEVER A BELIEVER UNDER THE COVENANT OF WORKS, BUT UNDER GRACE,
the free, rich, unchangeable love of God, it remaineth that, in
the first place, we prove the doctrine, and after that proceed.
THE DOCTRINE PROVED.
Now in the doctrine there are two things to be considered and
proved--FIRST, That believers are under grace. SECONDLY, Not under
the law as a Covenant of Works; for so you must understand me. For
these two we need go no further than the very words themselves;
the first part of the words proves the first part of the doctrine,
"Ye are not under the law"; the second part proves the other,
"but" ye are "under grace." But besides these, consider with me a
few things for the demonstrating of these truths, as,
First. They are not under the law, because their sins are pardoned,
which could not be if they were dealt withal according to the law,
and their being under it; for the law alloweth of no repentance,
but accuseth, curseth and condemneth every one that is under
it--"Cursed is every one that continueth not in all things which
are written in the Book of the Law to do them" (Gal 3:10). But, I
say, believers having their sins forgiven them, it is because they
are under another, even a new covenant--"Behold, the days come,
saith the LORD, when I will make a new covenant with them."--"For
I will be merciful to their unrighteousness, and their sins and
their iniquities will I remember no more" (Heb 8:12).
Second. They are not under the law, because their sins and iniquities
are not only forgiven, but they are forgiven them freely. They
that stand in the first covenant, and continue there, are to have
never a sin forgiven them unless they can give God a complete
satisfaction; for the law calls for it at their hands, saying, "Pay
me that thou owest." O! but when God deals with His saints by the
Covenant of Grace it is not so; for it is said, "And when" He saw
"they had nothing to pay, He frankly" and freely "forgave them"
all--"I will heal their backsliding; I will love them freely."--I
will blot "out thy transgressions for Mine own sake," etc. (Luke
7:42; Hosea 14:4; Isa 43:25).
Third. The saints are not under the law, because the righteousness
that they stand justified before God in is not their own actual
righteousness by the law, but by imputation, and is really the
righteousness of Another--namely, of God in Christ (2 Cor 5:21;
Phil 3:9). "Even the righteousness of God, which is by faith of
Jesus Christ unto all and upon all," that is, imputed to "them that
believe" (Rom 3:22). But if they were under the old covenant, the
Covenant of Works, then their righteousness must be their own, [But
it is impossible that the righteousness of man by the law should
save him.] or no forgiveness of sins--"If thou doest well, shalt
thou not be accepted?" but if thou transgress, "sin lieth at the
door," saith the law (Gen 4:7).
Fourth. In a word, whatsoever they do receive, whether it be conversion
to God; whether it be pardon of sin; whether it be faith or hope;
whether it be righteousness; whether it be strength" whether it be
the Spirit, or the fruits thereof; whether it be victory over sin,
death, or Hell; whether it be Heaven, everlasting life, and glory
inexpressible; or whatsoever it be, it comes to them freely, God
having no first eye to what they would do, or should do, for the
obtaining of the same. But to take this in pieces--1. In a word,
are they converted? God finds them first, for, saith He, "I am
found of them that sought Me not" (Isa 65:1). 2. Have they pardon
of sin? They have that also freely,--"I will heal their backsliding,
I will love them freely" (Hosea 14:4). 3. Have they faith? It is
the gift of God in Christ Jesus, and He is not only the Author,
that is, the beginner thereof, but He doth also perfect the same
(Heb 12:2). 4. Have they hope? It is God that is the first cause
thereof--"Remember the word unto Thy servant, upon which Thou hast
caused me to hope" (Psa 119:49). 5. Have they righteousness? It is
the free gift of God (Rom 5:17). Have they strength to do the work
of God in their generations, or any other thing that God would
have them do? That also is a free gift from the Lord, for without
Him we neither do nor can do anything (John 15:5). 7. Have we comfort,
or consolation? We have it not for what we have done, but from God
through Christ; for He is the God of all comforts and consolation
(2 Cor 1:3-7). 8. Have we the Spirit, or the fruits thereof? it is
the gift of the Father--"how much more shall your heavenly Father
give the Holy Spirit to them that ask Him (Luke 11:13)? "Thou has
wrought all our works in us" (Isa 26:12).
And so, I say, whether it be victory over sin, death, Hell, or the
devil, it is given us by the victory of Christ--"But thanks be to
God which giveth us the victory through our Lord Jesus Christ" (1
Cor 15:57; Rom 7:24,25). Heaven and glory it is also the gift of
Him who giveth us richly all things to enjoy (Matt 25:34).
So that these things, if they be duly and soberly considered, will
give satisfaction in this thing. I might have added many more for
the clearing of these things; as 1. When God came to man to convert
him, He found him a dead man (Eph 2:1,2). He found him an enemy
to God, Christ, and the salvation of his own soul; He found him
wallowing in all manner of wickedness; He found him taking pleasure
therein; with all delight and greediness. 2. He was fain to quicken
him by putting His Spirit into him, and to translate him by the
mighty operation thereof. He was fain to reveal Christ Jesus unto
him, man being altogether senseless and ignorant of this blessed
Jesus (Matt 11:25,27; 1 Cor 2:7-10). 4. He was fain to break the
snare of the devil, and to let poor man, poor bound and fettered
man, out of the chains of the enemy.
[THE NEW COVENANT FREE AND UNCHANGEABLE, WHO ARE UNDER IT, AND
THEIR PRIVILEGES.]
Now we are to proceed, and the things that we are to treat upon
in the second place are these--First. [Besides the reasons already
given.] Why is it a free and unchangeable grace? SECOND. Who they are
that are actually brought into His free and unchangeable Covenant
of Grace, and how they are brought in? THIRD. What are the privileges
of those that are actually brought into this free and glorious
grace of the glorious God of Heaven and glory?
[THE NEW COVENANT FREE AND UNCHANGEABLE BECAUSE MADE WITH CHRIST.]
FIRST. WHY IT IS A FREE AND UNCHANGEABLE GRACE.
And for the opening of this we must consider, first, How and through
Whom this grace doth come to be, first, free to us, and, secondly,
unchangeable? This grace is free to us through conditions in
Another--that is, by way of covenant or bargain; for this grace
comes by way of covenant or bargain to us, yet made with Another
for us.
First. That it comes by way of covenant, contract, or bargain, though
not personally with us, be pleased to consider these Scriptures,
where it is said, "I have made a covenant with My Chosen: I have
sworn unto David [The word David in this place signifieth Christ,
as also in these Scriptures--(Eze 34:23,24; 37:24,25).] My servant"
(Psa 89:3). "And as for Thee also, by the blood of Thy covenant,"
speaking of Christ, "I have sent forth Thy prisoners out of the pit
wherein is no water," (Zech 9:9-11). Again; "Ye have sold yourselves
for nought; and ye shall be redeemed without money" (Isa 52:3).
"Blessed be the Lord," therefore, saith Zacharias, "for He hath
visited and" also "redeemed His people, and hath raised up an horn
of salvation for us in the house of His servant David; as He spake
by the mouth of His holy Prophets, which have been since the world
began; that we should be saved from our enemies, and from the hands
of all that hate us; to perform the mercy promised to our fathers,
and to remember His holy covenant," or bargain (Luke 1:68-72). [I
might give you more Scriptures; but pray consider the second thing.]
And if any should be offended with the plainness of these words,
as some poor souls may be through ignorance, let them be pleased
to read soberly Isaiah 49:1-12, and there they may see that it runs
as plain a bargain as if two would be making of a bargain between
themselves, and concluding upon several conditions on both sides.
But more of this hereafter. Now,
Second. This covenant, I say, was made with One, not with many, and
also confirmed in the conditions of it with One, not with several.
First, that the covenant was made with One (Gal 3:16). "Now to
Abraham and his Seed were the promises made. He saith not, And to
seeds, as of many; but as of one, And to thy Seed, which is Christ"
(Verse 17). "And this, I say, that the covenant that was confirmed
before of God, in Christ," etc. The covenant was made with the Seed
of Abraham; not the seeds, but the Seed, which is the Lord Jesus
Christ, our Head and Undertaker in the things concerning the
covenant.
Third. The condition was made with One, and also accomplished
by Him alone, and not by several; yet in the nature, and for the
everlasting deliverance of many; even by one man Jesus Christ, as
it is clear from Romans 5:15-17, etc., and in Zechariah 9:11, the
Lord saith to Christ, "And as for Thee"--mark, "As for Thee also,
by the blood of Thy covenant," or as for Thee whose covenant was
by blood; that is, the condition of the covenant was, that Thou
shouldst spill Thy blood; which having been done in the account of
God, saith He, I according to My condition have let go the prisoners,
or sent them "out of the pit wherein is no water." Those Scriptures
in Galatians 3:16,17 that are above cited, are notably to our purpose;
Verse 16 saith it was made with Christ, Verse 17 saith it was also
confirmed in or with God in Him. Pray read with understanding. "Now,"
saith Paul, "the promises were not made unto seeds, as of many;
but as of one, And to thy Seed, which is Christ." . . . . "The law,
which was four hundred and thirty years after, cannot disannul, that
it should make the promise of none effect." Not that the covenant
was made with Abraham and Christ together, as two persons that
were the undertakers of the same; the promise was made with, or
to, Abraham afterwards; but the covenant with Christ before.
[Neither Abraham nor the fathers able to undertake the accomplishment
of this covenant.]
Further, that the covenant was not personally made with Abraham,
no, nor with any of the fathers, neither so as that they were the
persons that should stand engaged to be the accomplishers thereof,
either in whole or in part; which is very clear.
First. Because this covenant was not made with God and the creature;
not with another poor Adam, that only stood upon the strength
of natural abilities; but this covenant was made with the second
Person, with the Eternal Word of God; with Him that was everyways
as holy, as pure, as infinite, as powerful, and as everlasting as
God (Prov 8:22-31; Isa 9:6; Zech 13:7; Phil 2:6; Heb 1; Rev 1:11-17;
22:13,17).
Second. This covenant or bargain was made in deed and in truth
before man was in being. O! God thought of the salvation of man
before there was any transgression of man; for then, I say, and
not since then, was the Covenant of Grace made with the Undertaker
thereof; for all the other sayings are to show unto us that glorious
plot and contrivance that was concluded on before time between
the Father and the Son, which may very well be concluded on for a
truth from the Word of God, if you consider, 1. That the Scripture
doth declare that the price was agreed on by the Son before time;
2. The promise was made to Him by the Father that He should have His
bargain before time; 3. The choice, and who they were that should
be saved was made before time, even before the world began.
1. For the first, That the price was agreed upon before the world
began. Consider the word which speaketh of the price that was paid
for sinners, even the precious blood of Christ; it saith of Him,
"Who verily was foreordained before the foundation of the world, but
was manifest in these last times for you, who by Him do believe,"
etc. (1 Peter 1:20,21). Mark, it was foreordained or concluded on
between the Father and the Son before the world began.
2. The promise from God to the Son was also made in the same manner,
as it is clear where the Apostle saith with comfort to his soul,
that he had "hope of eternal life, which God, that cannot lie,
promised before the world began," (Titus 1:2) which could be to
none but the Mediator of the new covenant, because there was none
else to whom it should be made but He.
3. The choice was also made then, even before man had a being in
this world, as it is evident where he saith, "Blessed be the God
and Father of our Lord Jesus Christ, who hath blessed us with all
spiritual blessings in heavenly places IN Christ: according as He
hath chosen us in Him before the foundation of the world, that we
should be holy and without blame before Him in love" (Eph 1:3,4).
[Did I think this would meet with any opposition, I should be in
this more large.] Nay, did I look upon it here to be necessary, I
should show you very largely and clearly that God did not only make
the covenant with Christ before the world began, and the conditions
thereof, but I could also show you that the very saints' qualifications,
as part of the covenant, was then concluded on by the Father and
the Son according to these Scriptures, which, it may be, I may
touch upon further anon (Eph 1:3,4; 2:10; Rom 8:28). But,
Third. This covenant was not made with any of the fathers, neither
in whole nor in part, as the undertakers thereof; for then it must
be also concluded that they are co-partners with Christ in our
salvation, and so that Christ is not Mediator alone; but this would
be blasphemy for any once to surmise. And therefore, by the way,
when thou readest of the new covenant in Scripture as though it
was made with Adam, Noah, Abraham, or David, thou art to consider
thus with thyself--1. That God spake to them in such a way for to
show or signify unto us how He did make the covenant that He did
make with Christ before the world began, they being types of Him.
2. That He thereby might let them understand that He was the same
then as He is now, and now as He was then; and that then it was
resolved on between His Son and HIM, that in after ages His Son
should in their natures, from their loins, and for their sins, be
born of a woman, hanged on the Cross, etc., for them: for all along
you may see that when He speaketh to them of the new covenant, He
mentions their seed--their seed--still aiming at Christ; Christ,
the Seed of the woman, was to break the serpent's head (Gen 3:15;
17; Psa 89:36). Now to Abraham and his Seed was the promise made;
his Seed shall endure for ever, and His throne as the days of
Heaven, etc.; still pointing at Christ. And, 3. To stir up their
faith and expectations to be constant unto the end in waiting for
that which He and His Son had concluded on before time, and what He
had since the conclusion declared unto the world by the Prophets.
4. It appeareth that the heart of God was much delighted therein
also, as is evident, in that He was always in every age declaring
of that unto them which before He had prepared for them. O this
good God of Heaven!
Objection: But you will say, perhaps, the Scriptures say plainly
that the new covenant was and is made with believers, saying, "The
days come, saith the Lord, that I will make a new covenant with
the house of Israel, and with the house of Judah; not according to
the covenant that I made with their fathers in the day when I led
them out of the land of Egypt," etc. (Heb 8:8-10). So that it doth
not run with Christ alone, but with believers also--I will make a
new covenant with the house of Israel and Judah, etc. (Jer 31:33).
Answer first: It cannot be meant that the new covenant was made
with Christ, and the house of Israel and Judah as the undertakers
thereof; for so it was made with Christ alone, which is clear, in
that it was made long before the house of Israel and Judah had a
being, as I showed before. But,
Answer second: These words here are spoken, first, to show rather
the end of the ceremonies than the beginning or rise of the new
covenant. Mind a little; the Apostle is labouring to beat the Jews,
to whom he wrote this Epistle, off of the ceremonies of the law,
of the priests, altar, offerings, temple, etc., and to bring them
to the right understanding of the thing and things that they held
forth, which were to come, and to put an end to those. If you do
but understand the Epistle to the Hebrews, it is a discourse that
showeth that the Son of God being come, there is an end put to the
ceremonies; for they were to continue so long and no longer--"It,"
saith the Apostle, "stood in meats and drinks, and divers washings,
and carnal ordinances imposed on them until the time of reformation";
that is, until Christ did come. "But Christ being come an high
priest of good things to come," etc., puts an end to the things
and ordinances of the Levitical priesthood. Read the 7th, 8th, 9th,
and 10th Chapters of Hebrews, and you will find this true. So,
then, when He saith, "The days come in which I make a new covenant,"
it is rather to be meant a changing of the administration, taking
away the type, the shadow, the ceremonies from the house of Israel
and Judah, and relieving by the birth of Christ, and the death of
Christ, and the offering of the body of Him whom the shadows and
types did point out to be indeed He whom God the Father had given
for a ransom by covenant for the souls of the saints; and also to
manifest the truth of that covenant which was made between the Father
and the Son before the world began; for though the new covenant
was made before the world began, and also every one in all ages was
saved by the virtue of that covenant, yet that covenant was never
so clearly made manifest as at the coming, death, and resurrection
of Christ; and therefore, saith the Scripture, "He hath brought
life and immortality to light through the Gospel." "Who hath saved
us, and called us with an holy calling" not according to the
"works" of righteousness which we have done, "but according to His
own purpose and grace, which was given us in Christ Jesus before
the world began," there is the covenant, but it was "made MANIFEST
by the APPEARING of our Saviour Jesus Christ, who hath abolished
death, and brought life and immortality to LIGHT through the Gospel"
(2 Tim 1:9,10). Therefore, I say, these words are therefore to
discover that the time was come to change the dispensation, to take
away the type, and bring in the substance, and so manifesting that
more clearly which before lay hid in dark sayings and figures. And
this is usual with God to speak in this manner.
Again; if at any time you do find in Scripture that the Covenant
of Works is spoken of as the first covenant that was manifested,
and so before the second covenant, yet you must understand that
it was so only as to manifestation--that is, it was first given to
man, yet not made before that which was made with Christ; and indeed
it was requisite that it should be given or made known first, that
thereby there might be a way made for the second, by its discovering
of sin, and the sad state that man was in after the Fall by reason
of that. And again, that the other might be made the more welcome
to the sons of men. Yet the second Adam was before the first, and
also the second covenant before the first. [This is a riddle]. And
in this did Christ in time most gloriously answer Adam, who was
the figure of Christ, as well as of other things. Romans 5. For,
Was the first covenant made with the first Adam? so was the second
covenant made with the second; for these are and were the two
great public persons, or representators of the whole world, as to
the first and second covenants; and therefore you find God speaking
on this wise in Scripture concerning the new covenant--"My covenant
shall stand fast with HIM." "My mercy will I keep for HIM for
evermore," saith God: "My covenant shall stand fast with HIM" (Psa
89:28,34,35); this HIM is Christ, if you compare this with Luke
1:32, "My covenant will I not break"--namely, that which was made
with HIM--"nor alter the thing that is gone out of My mouth. Once I
have sworn by My holiness that I will not lie unto David," [David
here is to be understood Christ.] to whom this was spoken figuratively
in the Person of Christ; for that was God's usual way to speak of
the glorious things of the Gospel in the time of the Law, as I said
before.
The conditions of the new covenant.
The conditions also were concluded on and agreed to be fulfilled
by Him: as it is clear, if you understand His saying in the 12th
of John, at the 27th verse, where He foretelleth His death, and
saith, "Now is My soul troubled; and what shall I say? Father,
save Me from this hour: but for this cause came I" into the world
"unto this hour"; as if He had said, My business is now not to
shrink from My sufferings that are coming upon Me; for these are
the things that are a great part of the conditions contracted in
the covenant which stands between My Father and Me; therefore I
shall not pray that this might be absolutely removed from Me; For,
"for this cause came I" into the world; even this was the very
terms of the covenant. By this you may see, "we are under grace."
Now in a covenant there are these three things to be considered--First.
What it is that is covenanted for. Second. The conditions upon
which the persons who are concerned in it do agree. Third. If the
conditions on both sides be not according to the agreement fulfilled,
then the covenant standeth not, but is made void. And this new
covenant in these particulars is very exactly fulfilled and made
out in Christ.
First. The thing or things covenanted for was the salvation of
man, but made good in Christ--"The Son of Man is come to seek and
to save that which was lost. The Son of Man did not come to destroy
men's lives, but to save them. I gave My life a ransom for many.
And this is the will," or covenant, "of Him that sent Me, that of
all which He hath given Me, I should lose nothing, but should raise
it up again at the last day" (John 6:39).
Second. As touching the conditions agreed on, they ran thus--1. On
the Mediator's side, that He should come into the world; and then
on the Father's side, that He should give Him a body. This was one
of the glorious conditions between the Father and Christ; "Wherefore,
when He cometh into the world, He saith, Sacrifice and offering
Thou wouldest not"--that is, the old covenant must not stand, but
give way to another sacrifice which Thou hast prepared, which is
the giving up My Manhood to the strokes of Thy justice--"for a body
Thou hast prepared Me" (Heb 10:5). This doth prove us under grace.
2. On the Mediator's side, that He should be put to death; and on
God the Father's side, that He should raise Him up again; this was
concluded on also to be done between God the Father and His Son
Jesus Christ. On Christ's side, that He should die to give the
justice of His Father satisfaction, and so to take away the curse
that was due to us, wretched sinners, by reason of our transgressions;
and that God His Father, being every ways fully and completely
satisfied, should by His mighty power revive and raise Him up again.
He hath "brought again--our Lord Jesus"; that is, from death to life,
through the virtue or effectual satisfaction that He received from
the blood that was shed according to the terms "of the Everlasting
Covenant" (Heb 13:20).
3. On the Mediator's side, that He should be made a curse; and on
the Father's side, that through Him sinners should be inheritors
of the blessing. What wonderful love doth there appear by this in
the heart of our Lord Jesus, in suffering such things for our poor
bodies and souls? (Gal 3:13,14). This is grace.
4. That on the Mediator's side there should be by Him a victory
over Hell, death, and the devil, and the curse of the Law; and on
the Father's side, that these should be communicated to sinners,
and they set at liberty thereby--"Turn you to the stronghold,"
saith God, "ye prisoners of hope; even today do I declare that I
will render double unto thee" (Zech 9:12). Why so? It is because of
the blood of My Son's covenant (Verse 11); which made Paul, though
sensible of a body of death, and of the sting that death did strike
into the souls of all those that are found in their sins, bold to
say, "O death! where is thy sting? O grave! where is thy victory?
The sting of death is sin." That is true, and the terrible Law of
God doth aggravate and set it home with insupportable torment and
pain. But shall I be daunted at this? No, "I thank my God through
Jesus Christ He hath given me this victory." So that now, though
I be a sinner in myself, yet I can, by believing in Jesus Christ,
the Mediator of this new covenant, triumph over the devil, sin,
death, and Hell; and say, Do not fear, my soul, seeing the victory
is obtained over all my enemies through my Lord Jesus Christ (1
Cor 15:55-57). This is the way to prove ourselves under grace.
5. That on the Mediator's side He should by thus doing bring in
everlasting righteousness for saints (Dan 9:24); and that the Father
for this should give them an everlasting kingdom (1 Peter 1:3-5;
Eph 1:4; 2 Tim 4:18; Luke 22:28,29). But,
Third. [How the conditions are fulfilled]. In the next place, this
was not all--that is, the Covenant of Grace, with the conditions
thereof, was not only concluded on by both parties to be done, but
Jesus Christ [Christ is put into office by the Father, to do all
things contained in the new covenant]. must be authorized to do
what was concluded on touching this covenant by way of office. I
shall therefore speak a word or two also touching the offices, at
least, some of them, that Christ Jesus did and doth still execute
as the Mediator of the new covenant, which also were typed out in
the Levitical law; for this is the way to prove that we are not
under the law, but under grace. And,
Christ is the Surety of the new covenant.
FIRST. His first office, after the covenant was made and concluded
upon, was that Jesus should become bound as a Surety, [His Suretyship].
and stand engaged upon oath to see that all the conditions of the
covenant that were concluded on between Him and His Father should,
according to the agreement, be accomplished by Him; and that after
that, He should be the Messenger from God to the world to declare
the mind of God touching the tenor and nature of both the covenants,
especially of the new one. The Scripture saith, that Jesus Christ
was not only made a priest by an oath, but also a Surety, or
bondsman, as in Hebrews 7:21, 22. In the 21st Verse he speaketh of
the priesthood of Christ, that it was with an oath; and saith, in
the 22nd Verse, "By so much" also "was Jesus made a Surety of a
better testament," or covenant.
Now the covenant was not only made on Jesus Christ's side with an
oath, but also on God the Father's side, that it might be for the
better ground of establishment to all those that are, or are to be,
the children of the promise. Methinks it is wonderful to consider
that the God and Father of our souls, by Jesus Christ, should be
so bent upon the salvation of sinners, that He would covenant with
His Son Jesus for the security of them, and also that there should
pass an oath on both sides for the confirmation of Their resolution
to do good. As if the Lord had said, My Son, Thou and I have here
made a covenant, that I on My part should do thus and thus, and
that Thou on Thy part shouldst do so and so. Now that We may give
these souls the best ground of comfort that may be, there shall
pass an oath on both sides, that Our children may see that We do
indeed love them. "Wherein God, willing more abundantly to show
unto the heirs of promise the immutability of His counsel," in
making of the covenant, "confirmed it by an oath: that we might
have a strong consolation, who have fled for refuge to lay hold upon
the hope set before us" (Heb 6:17,18; 7:21). Mark, the 6th Chapter
saith, God confirmed His part by an oath; and the 7th saith, Christ
was made or set on His office also by an oath. Again, "Once,"
saith God, "have I sworn by My holiness, that I will not lie unto
David," "nor alter the thing that is gone out of My mouth," (Psa
89:34,35) as was before cited.
Herein you may see that God and Christ were in good earnest about
the salvation of sinners; for as soon as ever the covenant was made,
the next thing was, who should be bound to see all those things
fulfilled which were conditioned on between the Father and the
Son: the angels, they could have no hands in it; the world could
not do it; the devils had rather see them damned than they would
wish them the least good; thus Christ looked, and there was none
to help; though the burden lay never so heavy upon His shoulder,
He must bear it Himself; for there was none besides Himself to
uphold, or so much as to step in to be bound, to see the conditions,
before mentioned, fulfilled neither in whole nor in part (Isa
63:1-7). So that He must not be only He with whom the covenant was
made, but He must also become the bondsman or surety thereof, and
so stand bound to see that all and every particular thing conditioned
for should be, both in manner, and matter, at the time and place,
according to the agreement, duly and orderly fulfilled. Is not this
grace?
Now as touching the nature of a surety and his work, in some things
it is well known to most men; therefore I shall be very brief upon
it.
First. You know a surety is at the bargain's making; and so was
Christ--"Then was I beside Him" (Prov 8:30).
Second. A surety must consent to the terms of the agreement, or
covenant; and so did Christ Jesus. Now that which He did engage
should be done for sinners, according to the terms of the covenant;
it was this--1. That there should be a complete satisfaction given
to God for the sins of the world; for that was one great thing
that was agreed upon when the covenant was made (Heb 10:5,17). 2.
That Jesus Christ should, as aforesaid, bring in an everlasting
righteousness to clothe the saints (His body) withal (Dan 9:24,25).
Here is grace. 3. That He should take in charge to see all those
forthcoming without spot or wrinkle at the day of His glorious
appearing from Heaven in judgment, and to quit them before the
Judgment-seat. Again,
Third. In the work of a surety there is required by the creditor
that the surety should stand to what he is bound; and on the surety's
side there is a consenting thereunto. 1. The creditor looks, that
in case the debtor proves a bankrupt, that then the surety should
engage the payment. Is not this grace? [However it is in other
engagements, it is thus in this]. 2. The creditor looks that the
surety should be an able man. Now our Surety was, and is, in this
case, every way suitable; for He is heir of all things. 3. The
creditor appoints the day, and also looks that the covenant should
be kept, and the debt paid, according to the time appointed; and it
is required of sureties, as well as stewards, that they be found
faithful--namely, to pay the debt according to the bargain; and
therefore it is said, "When the fullness of the time was come, God
sent forth His Son--made under the law, to redeem them that were
under the law," (Gal 4:4,5). Thus comes grace to saints. 4. The
creditor looks that his money should be brought into his house, to
his own habitation. Jesus, our Surety, in this also is faithful;
for by His own blood, which was the payment, He is entered into the
holy place, even into Heaven itself, which is God's dwelling-place,
to render the value and price that was agreed upon for the salvation
of sinners. But I shall speak more of this in another head, therefore
I pass it. Again,
Fourth. If the surety stands bound, the debtor is at liberty; and
if the law do issue out any process to take any, it will be the
surety. [Though the debtor, together with the surety, is liable to
pay the debt by the law of man, yet Christ our Surety only by the
Covenant of Grace]. And, O! how wonderfully true was this accomplished
in that, when Christ our Surety came down from Heaven, God's Law
did so seize upon the Lord Jesus, and so cruelly handle Him, and
so exact upon Him, that it would never let Him alone until it had
accused Him and condemned Him, executed Him, and screwed His very
heart's blood out of His precious heart and side; nay, and more
than this too, as I shall show hereafter. But,
Christ the Messenger of the new covenant.
SECOND. [His second office]. After that Jesus Christ had stood bound,
and was become our Surety in things pertaining to this covenant,
His next office was to be the Messenger of God touching His mind
and the tenor of the covenant unto the poor world; and this did the
Prophet foresee long before, when he saith, "Behold, I will send
My messenger, and he shall prepare the way before Me"; speaking
of John the Baptist. "And he shall prepare the way before Me." And
then He speaketh of Christ to the people, saying, "And the Lord
whom ye seek shall suddenly come to His temple." Who is He? Even
the Messenger of the covenant, whom ye delight in, that is Christ.
"Behold, He shall come, saith the LORD of Hosts" (Mal 3:1).
Now the covenant being made before between the Father and the Son,
and Jesus Christ becoming bound to see all the conditions fulfilled,
this being done, He could come down from Heaven to earth, to declare
to the world what God the Father and HE had concluded on before,
and what was the mind of the Father towards the world concerning
the salvation of their souls; and indeed, who could better come on
such an errand than He that stood by when the covenant was made?
than He that shook hands with the Father in making of the covenant?
than He that was become a Surety in the behalf of poor sinners,
according to the terms of the covenant.
Now, you know, a messenger commonly when he cometh, doth bring
some errand to them to whom he is sent, either of what is done
for them, or what they would have them whom they send unto do for
them, or such like. Now what a glorious message was that which
our Lord Jesus Christ came down from Heaven withal to declare unto
poor sinners, and that from God His Father? I say, how glorious
was it; and how sweet is it to you that have seen yourselves lost
by nature? and it will also appear a glorious one to you who are a
seeking after Jesus Christ, if you do but consider these following
things about what He was sent--
First. Jesus Christ was sent from Heaven to declare unto the world
from God the Father that He was wonderfully filled with love to poor
sinners. First, in that He would forgive their sins. Secondly, in
that He would save their souls. Thirdly in that He would make them
heirs of His glory. "For God so loved the world, that He gave His
only begotten Son.--For God sent not His Son into the world to
condemn the world, but that the world through Him might be saved"
(John 3:16,17).
Second. God sent Jesus Christ to tell the poor world how that He
would do this for poor sinners, and yet be just, and yet do His
justice no wrong; and that was to be done by Jesus Christ's dying
of a cursed death in the room of poor sinners, to satisfy justice,
and make way for mercy; to take away the stumbling-blocks, and set
open Heaven's gates; to overcome Satan, and break off from sinners
his chains (Luke 4:18) to set open the prison doors, and to let
the prisoners go free (Isa 61:1-3). And this was the message that
Christ was to deliver to the world by commandment from His Father;
and this did He tell us when He came of His errand, where he saith,
"I lay down My life for the sheep--no man taketh it from Me, but
I lay it down of Myself. I have power to lay it down, and to take
it again. This commandment have I received of My Father" (John
10:15-18). Even this commandment hath My Father given Me, that I
should both do this thing and also tell it unto you.
Third. He was not only sent as a Messenger to declare this His
father's love, but also how dearly He himself loved sinners, what a
heart He had to do them good, where He saith, "All that the Father
giveth Me shall come to Me"; and let me tell you, MY heart too,
saith Christ--"Him that cometh to Me, I will in no wise cast out"
(John 6:37). As My Father is willing to give you unto Me, even so
am I as willing to receive you. As My Father is willing to give
you Heaven, so am I willing to make you fit for it, by washing you
with My own blood; I lay down My life that you might have life;
and this I was sent to tell you of My Father.
Fourth. His message was further; He came to tell them how and
which way they should come to enjoy these glorious benefits; also
by laying down motives to stir them up to accept of the benefits.
The way is laid down in John 3:14,15, where Christ saith, "As Moses
lifted up the serpent in the wilderness, even so must the Son of
Man be lifted up," or caused to be hanged on the Cross, and die
the death--"that whosoever believeth in Him should not perish but
have everlasting life." The way, therefore, that thou shalt have the
benefit and comfort of that which My Father and I have covenanted
for, for thee, I am come down from Heaven to earth on purpose to
give thee intelligence, and to certify thee of it. Know, therefore,
that as I have been born of a woman, and I have taken this Body
upon Me, it is on purpose that I might offer it up upon the Cross
a sacrifice to God, to give Him satisfaction for thy sins, that
His mercy may be extended to thy soul, without any wrong done to
justice; and this thou art to believe, and not in the notion but
from thy very whole soul. Now the motives are many. 1. If they do
not leave their sins, and come to Jesus Christ, that their sins may
be washed away by His blood, they are sure to be damned in Hell;
for the law hath condemned them already (John 3:18,19). 2. But if
they do come, they shall have the bosom of Christ to lie in, the
Kingdom of Heaven to dwell in, the angels and saints for their
companions, shall shine there like the sun, shall be there for
ever, shall sit upon the thrones of judgment, etc. Here is grace.
Methinks if I had but the time to speak fully to all things
that I could speak to from these two heavenly truths, and to make
application thereof, surely, with the blessing of God, I think
it might persuade some vile and abominable wretch to lay down his
arms that he hath taken up in defiance against God, and is marching
Hellwards, post-haste with the devil; I say, methinks it should stop
them, and make them willing to look back and accept of salvation
for their poor condemned souls, before God's eternal vengeance is
executed upon them. O, therefore! you that are upon this march, I
beseech you consider a little. What! shall Christ become a drudge
for you; and will you be drudges for the devil? Shall Christ covenant
with God for the salvation of sinners; and shall sinners covenant
with Hell, death, and the devil for the damnation of their souls?
Shall Christ come down from Heaven to earth to declare this
to sinners; and shall sinners stop their ears against these good
tidings? Will you not hear the errand of Christ, although He telleth
you tidings of peace and salvation? How, if He had come, having
taken a commandment from His Father to damn you, and to send you
to the devils in Hell? Sinner, hear His message; He speaketh no
harm, His words are Eternal Life; all men that give ear unto them,
they have eternal advantage by them; advantage, I say, that never
hath an end. Besides, do but consider these two things, it is like
they have some sway upon thy soul--1. When He came on His message,
He came with tears in His eyes, and did even weepingly tender the
terms of reconciliation to them; I say, with tears in his eyes. And
when He came near the city--i.e., with His message of peace--beholding
the hardness of their hearts, He wept over it, and took up a
lamentation over it; because He saw they rejected His mercy, which
was tidings of peace; I say, wilt thou then slight a weeping Jesus,
One that so loveth thy soul that, rather than He will lose thee, He
will with tears persuade with thee? 2. Not only so, but also when
He came, He came all on a gore blood to proffer mercy to thee, to
show thee still how dearly He did love thee; as if He had said,
Sinner, here is mercy for thee; but behold My bloody sweat, My
bloody wounds, My cursed death; behold and see what danger I have
gone through to come unto thy soul; I am come indeed unto thee,
and do bring thee tidings of salvation, but it cost Me My heart's
blood before I could come at thee, to give thee the fruits of My
everlasting love. But more of this anon.
Thus have I spoken something concerning Christ's being the Messenger
of the new covenant; but because I am not willing to cut too short
of what shall come after, I shall pass by these things not half
touched, and come to the other which I promised even now; which was
to show you, that as there were Levitical ceremonies in or belonging
to the first covenant, so these types, or Levitical ceremonies,
did represent the glorious things of the new covenant. In those
ceremonies you read of a sacrifice, of a priest to offer up the
sacrifice, the place where, and the manner how, he was to offer
it; of which I shall speak something.
Christ the sacrifice of the new covenant.
THIRD. [A third office of Christ, in reference to the new covenant,
was His becoming the sacrifice]. As touching the sacrifice; you
find that it was not to be offered up of all kind of beasts, as of
lions, bears, wolves, tigers, dragons, serpents, or such like; to
signify, that not all kind of creatures that had sinned, as devils,
the fallen angels, should be saved; but the sacrifice was to be
taken out of some kind of beasts and birds, to signify, that some
of God's creatures that had sinned He would be pleased to reconcile
them to Himself again; as poor fallen man and woman, those miserable
creatures, God, the God of Heaven, had a good look for after their
fall; but not for the cruel devils, though more noble creatures by
creation than we. Here is grace.
Now though these sacrifices were offered, yet they were not offered
to the end they should make the comers to, or offerers thereof,
perfect; but the things were to represent to the world what God
had in after ages for to do, which was even the salvation of His
creatures by that offering of the body of Jesus Christ, of which
these were a shadow and a type for the accomplishing of the second
covenant. For Christ was by covenant to offer a sacrifice, and that
an effectual one too, if He intended the salvation of sinners--"A
body hast Thou prepared for Me; I am come to do Thy will" (Heb
10:5). I shall therefore show you, First. What was expected by God
in the sacrifice in the type, and then show you how it was answered
in the antitype. Second. I shall show you the manner of the offering
of the type, and so answerable thereto to show you the fitness
of the sacrifice of the body of Christ, by way of answering some
questions.
First. For the first of these, [What was expected by God in the
sacrifice in the type, and how answered in the antitype]--1. God
did expect that sacrifice which He Himself had appointed, and not
another, to signify, that none would serve His turn but the body
and soul of His appointed Christ, the Mediator of the new covenant
(John 1:29). 2. This sacrifice must not be lame nor deformed; it
must have no scar, spot, or blemish; to signify, that Jesus Christ
was to be a complete sacrifice by covenant (1 Peter 1:19). 3. This
sacrifice was to be taken out of the flock or herd; to signify, that
Jesus Christ was to come out of the race of mankind, according to
covenant (Heb 10:5). But,
Second. As to the manner of it [The offering of the types, and so
answerable thereto, to show the fitness of the sacrifice of the
body of Christ]--1. The sacrifice, before it was offered, was to
have all the sins of the children of Israel confessed over it; to
signify, that Jesus Christ must bear the sins of all His children
by covenant (Isa 53:4-7; 1 Peter 2:24). "As for Thee also, by the
blood of Thy covenant," in His own body on the tree (Zech 9:11).
2. It must be had to the place appointed--namely, without the camp
of Israel; to signify, that Jesus Christ must be led to the Mount
Calvary (Luke 23:33). 3. The sacrifice was to be killed there; to
signify, that Jesus Christ must and did suffer without the city of
Jerusalem for our salvation. 4. The sacrifice must not only have
its life taken away, but also some of its flesh burned upon the
altar; to signify, that Jesus Christ was not only to die a natural
death, but also that He should undergo the pains and torments of
the damned in Hell. 5. Sometimes there must be a living offering
and a dead offering, as the goat that was killed, and the scape-goat,
the dead bird and the living bird, to signify, that Jesus Christ
must die, and come to life again (Lev 19:4-6). 6. The goat that
was to die was to be the sin-offering; that is, to be offered as
the rest of the sin-offerings, to make an atonement as a type; and
the other goat was to have all the sins of the children of Israel
confessed over him, and then let go into the wilderness, never to
be catched again (Lev 16:7-22). To signify, that Christ's death
was to make satisfaction for sin, and His coming to life again was
to bring in everlasting justification from the power, curse, and
destroying nature of sin (Rom 4:25). 7. The scape-goat was to be
carried by a fit man into the wilderness; to signify that Jesus Christ
should both be fit and able to carry our sins quite a way from us,
so as they should never be laid to our charge again. Here is grace.
8. The sacrifices under the law, commonly part of them must be
eaten; to signify, that they that are saved should spiritually feed
on the body and blood of Jesus Christ, or else they have no life
by Him (Exo 12:5-11; John 6:51-53). 9. This sacrifice must be eaten
with unleavened bread; to signify, that they which love their sins,
that devilish leaven of wickedness, they do not feed upon Jesus Christ. 8
Now of what hath been spoken this is the sum, that there is a
sacrifice under the new covenant, as there were sacrifices under the
old; and that this sacrifice did every way answer that, or those;
indeed, they did but suffer for sin in show, but He in reality;
they are the shadow, but He as the substance. O! when Jesus Christ
did come to make Himself a sacrifice, or to offer Himself for sin,
you may understand that our sins were indeed charged to purpose
upon Him. O! how they scarred his soul, how they brake His body,
insomuch that they made the blood run down His blessed face and from
His precious side; therefore thou must understand these following
things--First, that Jesus Christ by covenant did die for sin.
Secondly, that His death was not a mere natural death, but a "cursed
death," even such an one as men do undergo from God for their sins,
though He Himself had none, even such a death as to endure the very
pains and torments of Hell. O sad pains and inexpressible torments
that this our Sacrifice for sin went under! The pains of His body
were not all; no, but the pains of His soul; for His soul was made
an offering as well as His body, yet all but one sacrifice (Isa
53). [As Christ did not suffer in His body without suffering in
soul, nor yet in soul without His suffering in body; it was because
not the body without the soul, but both the body and soul of the
saints should be for ever saved]. To signify, that the suffering
of Christ was not only a bodily suffering, but a soul suffering;
not only to suffer what man could inflict upon Him, but also to
suffer soul torments that none but God can inflict, or suffer to
be inflicted upon Him. O, the torments of His soul! they were the
torments indeed; His soul was that that felt the wrath of God. "My
soul," saith He, "is exceeding sorrowful, even unto death" (Matt
26:38). "Now is My soul troubled, and what shall I say?" (John
12:27). The rock was not so rent as was His precious soul; there
was not such a terrible darkness on the face of the earth then as
there was on His precious soul. O! the torments of Hell and the
eclipsings of the Divine smiles of God were both upon Him at once;
the devils assailing of Him, and God forsaking of Him, and all
at once! "My God, My God," saith He, "why hast Thou forsaken Me?"
(Matt 27:46). Now in my greatest extremity; now sin is laid upon
Me, the curse takes hold of Me, the pains of Hell are clasped
about Me, and Thou hast forsaken Me. O sad! Sinners, this was not
done in pretence, but in reality; not in show, but in very deed;
otherwise Christ had dissembled, and had not spoken the truth; but
the truth of it His bloody sweat declares, His mighty cries declare,
the things which and for what He suffered declare. Nay, I must
say thus much, that all the damned souls in Hell, with all their
damnations, did never yet feel that torment and pain that did this
blessed Jesus in a little time. Sinner, canst thou read that Jesus
Christ was made an offering for sin, and yet go in sin? Canst thou
hear that the load of thy sins did break the very heart of Christ,
and spill His precious blood? and canst thou find in thy heart
to labour to lay more sins upon His back? Canst thou hear that He
suffered the pains, the fiery flames of Hell, and canst thou find
in thy heart to add to His groans by slighting of His sufferings?
O hard-hearted wretch! how canst thou deal so unkindly with such
a sweet Lord Jesus?
Quest. But why did Christ offer Himself in sacrifice?
Answ. That thou shouldst not be thrown to the very devils.
Quest. But why did He spill His precious blood?
Answ. That thou mightest enjoy the joys of Heaven.
Quest. But why did He suffer the pains of Hell?
Answ. That thou mightest not fry with the devil and damned souls.
Quest. But could not we have been saved if Christ had not died?
Answ. No; for without the shedding of blood there is no remission;
and besides, there was no death that could satisfy God's justice
but His, which is evident, because there was none in a capacity
to die, or that was able to answer an infinite God by His
so suffering but He. 9
Quest. But why did God let Him die?
Answ. He standing in the room of sinners, and that in their names
and natures, God's justice must fall upon Him; for justice takes
vengeance for sin wheresoever it finds it, though it be on His dear
Son. Nay, God favoured His Son no more, finding our sins upon Him,
than He would have favoured any of us; for, should we have died?
so did He. Should we have been made a curse? so was He. Should we
have undergone the pains of Hell? so did He.
Quest. But did He indeed suffer the torments of Hell?
Answ. Yea, and that in such a horrible way too, that it is unspeakable.
Quest. Could He not have suffered without His so suffering? Would
not His dying only of a natural death have served the turn?
Answ. No, in nowise. [1]. The sins for which He suffered called for
the torments of Hell; the conditions upon which He died did call
for the torments of Hell; for Christ did not die the death of a
saint, but the death of a sinner, of a cursed and damned sinner;
because He stood in their room, the law to which He was subjected
called for the torments of Hell; the nature of God's justice could
not bate Him anything; the death which He was to suffer had not
lost its sting; all these being put together do irresistibly declare
unto us that He, as a sacrifice, did suffer the torments of Hell
(Gal 3:13). But, 2. Had He not died and suffered the cursed death,
the covenant had been made void, and His Suretyship would have
been forfeited, and, besides this, the world damned in the flames
of Hell-fire; therefore, His being a sacrifice was one part of the
covenant; for the terms of the covenant were that He should spill
His blood. O blessed Jesus! O blessed grace! (Zech 9:10,11).
Quest. But why, then, is His death so slighted by some?
Answ. Because they are enemies to Him, either through ignorance
or presumption; either for want of knowledge or out of malice; for
surely did they love or believe Him, they could not choose but break
and bleed at heart to consider and to think of Him (Zech 12:10,11.)
Christ the High Priest of the New Covenant.
FOURTH, [A fourth office of Christ under the new covenant is
His priestly]. Thus, passing this, I shall now speak something to
Christ's priestly office. But, by the way, if any should think that
I do spin my thread too long in distinguishing His priestly office
from His being a sacrifice, the supposing that for Christ to be a
priest and a sacrifice is all one and the same thing; and it may
be it is, because they have not thought on this so well as they
should--namely, that as He was a sacrifice He was passive, that is,
led or had away as a lamb to His sufferings (Isaiah 53); but as a
priest He was active--that is, He did willingly and freely give up
His Body to be a sacrifice. "He hath given His life a ransom for
many." This consideration being with some weight and clearness on
my spirit, I was and am caused to lay them down in two particular
heads.
And therefore I would speak something to is this, that as there
were priests under the first covenant, so there is a Priest under
this, belonging to this new covenant, a High Priest, the Chief
Priest; as it is clear where it is said, We "having a high priest
over the house of God" (Heb 3:1; 5:5,10; 7:24-26; 8:1, 4; 10:21).
Now the things that I shall treat upon are these--First, I shall
show you the qualifications required of a priest under the Law;
Second, his office; and, Third, how Jesus Christ did according to
what was signified by those under the law; I say, how He did answer
the types, and where He went beyond them.
First, For his qualifications:--
1. They must be called thereto of God--"No man taketh this honour
unto himself, but he that is called of God, as Aaron" (Heb 5:4).
Now Aaron's being called of God to be a priest signifies that Jesus
Christ is a Priest of God's appointment, such an one that God hath
chosen, likes of, and hath set on work--"Called of God an High
Priest," etc. (Heb 5:10).
2. The priests under the law they must be men, complete, not
deformed--"Speak unto Aaron," saith God to Moses, "saying, Whosoever
he be of thy seed in their generations that hath any blemish, let
him not approach to offer the bread of his God. For whatsoever man
he be that hath a blemish, he shall not approach; a blind man, or
a lame, or he that hath a flat nose, or any thing superfluous, or
a man that is broken-footed, or broken-handed, or crook-backt, or
a dwarf, or that hath a blemish in his eye, or be scurvy, or scabbed,
or hath his stones broken; no man that hath a blemish of the seed
of Aaron the priest shall come nigh to offer the offerings of the
Lord made by fire; he that hath a blemish; he shall not come nigh
to offer the bread of his God" (Lev 21:17-21). What doth all this
signify but that, (1.) He must not be lame, to signify he must not
go haltingly about the work of our salvation. (2.) He must not be
blind, to signify that he must not go ignorantly to work, but he
must be quick of understanding in the things of God. (3.) He must
not be scabbed, to signify that the priest must not be corrupt of
filthy in his office. (4.) In a word, he must be every way complete,
to signify to us that Jesus Christ was to be, and is, most complete
and most perfect in things pertaining to God in reference to His
second covenant.
3. The priests under the law were not to be hard-hearted, but
pitiful and compassionate, willing and ready, with abundance of
bowels, to offer for the people, and to make an atonement for them
(Heb 5:1,2). To signify, that Jesus Christ should be a tender-hearted
High Priest, able and willing to sympathize and be affected with
the infirmities of others, to pray for them, to offer up for them
His precious blood; He must be such an One who can have compassion
on a company of poor ignorant souls, and on them that are out of
the way, to recover them, and to set them in safety (Heb 4:15).
And that He might thus do, He must be a man that had experience of
the disadvantages that infirmity and sin did bring unto those poor
creatures (Heb 2:17).
4. The high priests under the law were not to be shy or squeamish
in case there were any that had the plague or leprosy, scab or
blotches; but must look on them, go to them, and offer for them (Lev
13), all which is to signify, that Jesus Christ should not refuse
to take notice of the several infirmities of the poorest people,
but to teach them, and to see that none of them be lost by reason
of their infirmity, for want of looking to or tending of. 10
This privilege also have we under this second covenant. This is
the way to make grace shine.
5. The high priests under the law they were to be anointed with
very excellent oil, compounded by art (Exo 29:7; 30:30). To signify,
that Jesus, the Great High Priest of this new covenant, would be
in a most eminent way anointed to His priestly office by the Holy
Spirit of the Lord.
6. The priest's food and livelihood in the time of his ministry
was to be the consecrated and holy things (Exo 29:33). To signify,
that it is the very meat and drink of Jesus Christ to do His priestly
office, and to save and preserve His poor, tempted, and afflicted
saints. O what a new-covenant High Priest have we!
7. The priests under the law were to be washed with water (Exo
29:4). To signify, that Jesus Christ should not go about the work
of His priestly office with the filth of sin upon Him, but was
without sin to appear as our High Priest in the presence of His
Father, to execute His priestly office there for our advantage--"For
such a high priest became us, who is holy, harmless, undefiled,
separate from sinners, and made higher than the heavens" (Heb 7:26).
8. The high priest under the law, before they went into the holy place,
there were to be clothed--with a curious garment, a breastplate, and
an ephod, and a robe, and a broidered coat, a mitre, and a girdle,
and they were to be made of gold, and blue, and purple, and scarlet,
and fine linen; and in his garment and glorious ornaments there
must be precious stones, and on those stones there must be written
the names of the children of Israel (read Exodus 28), and all this
was to signify what a glorious High Priest Jesus Christ should be,
and how in the righteousness of God He should appear before God as
our High Priest, to offer up the sacrifice that was to be offered
for our salvation to God His Father. But I pass that.
Second, Now I shall speak to His office. The office of the high
priest in general was twofold. 1. To offer the sacrifice without
the camp. 2. To bring it within the veil--that is, into the holiest
of all, which did type out Heaven.
1. [First part of the high priest's office]. (1.) It was the office
of the priest to offer the sacrifice; and so did Jesus Christ; He
did offer His own Body and Soul in sacrifice. I say, HE did OFFER
it, and not another, as it is written, "No man taketh away My life,
but I lay it down of Myself; I have power to lay it down, and I
have power to take it again" (John 10:17,18). And again it is said,
"When He," Jesus, "had offered up one sacrifice for sin, for ever
sat down on the right hand of God" (Heb 10:12). (2.) The priests
under the law must offer up the sacrifice that God had appointed,
and none else, a complete one without any blemish; and so did our
High Priest, where He saith, "Sacrifice and offering Thou wouldest
not, but a body has Thou prepared Me," and that I will offer (Heb
10:5). (3.) The priest was to take of the ashes of the sacrifice,
and lay them in a clean place; and this signifies, that the Body
of Jesus, after it had been offered, should be laid into Joseph's
sepulchre, as in a clean place, where never any man before was laid
(Lev 6:11, compared with John 19:41,42).
2. [Second part of the high priest's office]. This being one part
of his office, and when this was done, then in the next place he
was, (1.) To put on the glorious garment, when he was to go into
the holiest, and take of the blood, and carry it thither, etc., he
was to put on the holy garment which signifieth the righteousness
of Jesus Christ. (2.) He was in this holy garment, which hath in
it the stones, and in the stones the names of the twelve tribes
of the children of Israel, to appear in the holy place. "And thou
shalt take two onyx stones, and grave on them the names of the
children of Israel: six of their names on one stone, and the other
six names of the rest on the other stone, according to their birth"
(Exo 28:9,10). And this was to signify, that Jesus Christ was to
enter into the holiest, then He was there to bear the names of His
elect in the tables of His heart before the Throne of God and the
Mercy-seat (Heb 12:23). (3.) With this he was to take of the blood
of the sacrifices, and carry it into the holiest of all, which was
a type of Heaven, and there was he to sprinkle the mercy-seat; and
this was to be done by the high priest only; to signify, that none
but Jesus Christ must have this office and privilege, to be the
people's High Priest to offer for them. "But into the second went
the high priest alone once every year, not without blood, which he
offered for himself, and for the errors of the people" (Heb 9:7).
(4.) He was there to make an atonement for the people with the blood,
sprinkling of it upon the mercy-seat; but this must be done with
much incense. "And Aaron shall bring the bullock of the sin-offering
which is for himself, and for his house, and shall kill the bullock
of the sin-offering which is for himself: and he shall take a censor
full of burning coals of fire from off the altar before the Lord,
and his hands full of sweet incense beaten small, and bring it
within the veil: and he shall put the incense upon the fire before
the Lord, that he cloud of the incense may cover the mercy-seat
that is upon the testimony, that he die not: and he shall take of
the blood of the bullock, and sprinkle it with his finger upon the
mercy-seat eastward, and before the mercy-seat shall he sprinkle
of the blood with his finger seven times. Then shall he kill the
goat of the sin-offering, that is for the people, and bring his
blood within the veil, and do with that blood as he did with the
blood of the bullock, and sprinkle it upon the mercy-seat and before
the mercy-seat." (Lev 16:11-15). Now this was for the priest and
the people; all which doth signify that Jesus Christ was after
His death to go into Heaven itself, of which this holy place was a
figure, and there to carry the sacrifice that He offered upon the
Cross into the presence of God, to obtain mercy for the people
in a way of justice (Heb 9). And in that he is said to take his
hands full of sweet incense, it signifies that Jesus Christ was to
offer up His sacrifice in the presence of His Father in a way of
intercession and prayers.
I might have branched these things out into several particulars,
but I would be brief. I say, therefore, the office of the priest
was to carry the blood into the holy place, and there to present
it before the mercy-seat, with his heart full of intercessions for
the people for whom he was a priest (Luke 1:8-11). This is Jesus
Christ's work now in the Kingdom of Glory, to plead His own blood,
the nature and virtue of it, with a perpetual intercession to the
God of Mercy on behalf of us poor miserable sinners (Heb 7:25).
[Comfortable considerations from Christ's intercession]. Now, in the
intercession of this Jesus, which is part of His priestly office,
there are these things to be considered for our comfort--
1. There is a pleading of the virtue of His Blood for them that are
already come in, that they may be kept from the evils of heresies,
delusions, temptations, pleasures, profits, or anything of this
world which may be too hard for them. "Father, I pray not that Thou
shouldest take them out of the world," saith Christ, "but that Thou
shouldest keep them from the evil" (John 17:15).
2. In case the devil should aspire up into the presence of God,
to accuse any of the poor saints, and to plead their backslidings
against them, as he will do if he can, then there is Jesus, our Lord
Jesus, ready in the Court of Heaven, at the right hand of God, to
plead the virtue of His Blood, not only for the great and general
satisfaction that He did give when He was on the Cross, but also
the virtue that is in it now for the cleansing and fresh purging
of His poor saints under their several temptations and infirmities;
as saith the Apostle, "For if when we were enemies we were reconciled
to God by the death of His Son, much more being reconciled, we shall
be saved by His life"--that is, by His intercession (Rom 5:10).
3. The maintaining of grace, also, is by Jesus Christ's intercession,
being the second part of His priestly office. O, had we not a Jesus
at the right hand of God making intercession for us, and to convey
fresh supplies of grace unto us through the virtue of His Blood
being pleaded at God's right hand, how soon would it be with us
as it is with those for whom He prays not at all (John 17:9)? But
the reason why thou standest while others fall, the reason why thou
goest through the many temptations of the world, and shakest them
off from thee, while others are ensnared and entangled therein, it
is because thou hast an interceding Jesus. "I have prayed," saith
He, "that thy faith fail not" (Luke 22:32).
4. It is partly by the virtue of Christ's intercession that the
elect are brought in. There are many that are to come to Christ
which are not yet brought in to Christ: and it is one part of His
work to pray for their salvation too--"Neither pray I for these
alone, but for them also which shall believe," though as yet they
do not believe "on Me," but that they may believe "through their
word" (John 17:20). And let me tell thee, soul, for thy comfort, who
art a-coming to Christ, panting and sighing, as if thy heart would
break, I tell thee, soul, thou wouldst never have come to Christ,
if He had not first, by the virtue of His blood and intercession,
sent into thy heart an earnest desire after Christ; and let me tell
thee also, that it is His business to make intercession for thee,
not only that thou mightest come in, but that thou mightest be
preserved when thou art come in (Compare Heb 7:25; Rom 8:33-39).
5. It is by the intercession of Christ that the infirmities of the
saints in their holy duties are forgiven. Alas, if it were not for
the priestly office of Christ Jesus, the prayers, alms, and other
duties of the saints might be rejected, because of the sin that is
in them; but Jesus being our High Priest, He is ready to take away
the iniquities of our holy things, perfuming our prayers with the
glory of His own perfections; and therefore it is that there is an
answer given to the saints' prayers, and also acceptance of their
holy duties (Rev 8:3,4). "But Christ being come an high priest of
good things to come, by a greater and more perfect tabernacle, not
made with hands, that is to say, not of this building; neither by
the blood of goats and calves, but by His own blood He entered in
once into the holy place, having obtained eternal redemption for us.
For if the blood of bulls and of goats, and the ashes of an heifer
sprinkling the unclean, sanctifieth to the purifying of the flesh:
how much more shall the blood of Christ, who through the eternal
Spirit offered Himself without spot to God, purge your conscience
from dead works to serve the living God? And for this cause He is
the mediator of the New Testament," or covenant, "that by means
of death, for the redemption of the transgressions that were under
the first testament, they which are called," notwithstanding all
their sins, "might receive the promise of eternal inheritance" (Heb
9:11-15).
Third. The third thing now to be spoken to is, to show where and
how Jesus Christ outwent and goes beyond these priests, in all
their qualifications and offices, for the comfort of poor saints.
1. They that were called to the priesthood under the law were but
men; but He is both God and man (Heb 7:3,28).
2. Their qualifications were in them in a very scanty way; but
Jesus was every way qualified in an infinite and full way.
3. They were consecrated but for a time, but He for evermore (Heb
7:23,24).
4. They were made without an oath, but He with an oath (Verses
20,21).
5. They as servants; but He as a Son (Hebrews 3:6).
6. Their garments were but such as could be made with hands, but
His the very righteousness of God (Exo 28; Rom 3:22; Phil 3:8,9).
7. Their offerings were but the body and blood of beasts, and such
like, but His offering was His own body and soul (Heb 9:12,13;
10:4,5; Isa 53:10).
8. Those were at best but a shadow or type, but He the very substance
and end of all those ceremonies (Heb 9:1,10,11).
9. Their holy place was but made by men, but His, or that which
Jesus is entered, is into Heaven itself (Heb 9:2,3,24).
10. When they went to offer their sacrifice, they were forced to
offer for themselves, as men compassed about with infirmity, but He
holy, harmless, who did never commit the least transgression (Heb
7:26; 10:11).
11. They when they went to offer they were fain to do it standing,
to signify that God had no satisfaction therein; but He, when "He
had offered one sacrifice for sins for ever, sat down on the right
hand of God," to signify that God was very well pleased with His
offering (Heb 10:12).
12. They were fain to offer "oftentimes the same sacrifices, which
can never take away sins"; but He, "by one offering hath perfected
for ever them that are sanctified" (Heb 10:11,14).
13. Their sacrifices at the best could but serve for the cleansing
of the flesh, but His for cleansing both body and soul--the blood
of Jesus Christ doth purge the conscience from dead works, to live
a holy life (Heb 9:13,14).
14. Those high priests could not offer but once a year in the holiest
of all, but our High Priest He ever liveth to make intercession
for us (Heb 9:7; 12:24,25).
15. Those high priests, notwithstanding they were priests, they
were not always to wear their holy garments; but Jesus never puts
them off of Him, but is in them always.
16. Those high priests, death would be too hard for them, but our
High Priest hath vanquished and overcome that cruel enemy of ours,
and brought life and immortality to light through the glorious
Gospel (Heb 7:21,23; 2:15; 2 Tim 1:10).
17. Those high priests were not able to save themselves; but this
is able to save Himself, and all that come to God, by Him (Heb
7:25).
18. Those high priests' blood could not do away sin; but the blood
of Jesus Christ, who is our High Priest, "cleanseth us from all
sin" (1 John 1:7).
19. Those high priests sometimes by sin caused God to reject their
sacrifices; but this High Priest doth always the things that please
Him.
20. Those high priests could never convey the Spirit by virtue of
their sacrifices or office; but this High Priest, our Lord Jesus,
He can and doth give all the gifts and graces that are given to
the sons of men.
21. Those high priests could never by their sacrifices bring the
soul of any sinner to glory by virtue of itself; but Jesus hath by
one offering, as I said before, perfected for ever those that He
did die for. Thus in brief I have showed in some particulars how
and wherein Jesus our High Priest doth go beyond those high priests;
and many more without question might be mentioned, but I forbear.
Christ the forerunner of the saints.
FIFTH. A fifth office of Christ in reference to the second covenant
was, that He should be the forerunner to Heaven before His saints
that were to follow after. First, He strikes hands in the covenant,
[and then] He stands bound as a Surety to see everything in the
covenant accomplished that was to be done on His part; [next] He
brings the message from Heaven to the world; and before He goeth
back, He offereth Himself for the same sins that He agreed to suffer
for; and so soon as this was done, He goeth post-haste to Heaven
again, not only to exercise the second part of His priestly office,
but as our forerunner, to take possession for us, even into Heaven
itself, as you may see, where it is said, "Whither the Forerunner
is for us entered" (Heb 6:20).
First. He is run before to open Heaven's gates--Be ye open, ye
everlasting doors, that the King of Glory may enter in.
Second. He is run before us to take possession of glory in our
natures for us.
Third. He is run before to prepare us our places against we come
after--"I go to prepare a place for you" (John 14:1-3).
Fourth. He is run thither to make the way easy, in that He hath
first trodden the path Himself.
Fifth. He is run thither to receive gifts for us. All spiritual
and heavenly gifts had been kept from us had not Christ, so soon
as the time appointed was come, run back to the Kingdom of Glory to
receive them for us. But I cannot stand to enlarge upon these glorious
things, the Lord enlarge them upon your hearts by meditation. [These
things have I spoken to show you that saints are under grace.]
Christ completely fulfilled the conditions of the new covenant.
Here now I might begin to speak of His prophetical and kingly office,
and the privileges that do and shall come thereby, but that I fear
I shall be too tedious, therefore at this time I shall pass them
by. Thus you may see how the Covenant of Grace doth run, and with
Whom it was made, and also what were the conditions thereof.
Now, then, this grace, this everlasting grace of God, comes to be
free to us through the satisfaction, according to the conditions,
given by Another for us; for though it be free, and freely given
to us, yet the obtaining of it did cost our Head, our public Man,
a very dear price. "For ye are bought with a price," even with the
precious blood of Christ. So it is by Another, I say, not by us;
yet it is as surely made over to us, even to so many of us as do
or shall believe, as if we had done it, and obtained the grace of
God ourselves (1 Cor 6:20; 1 Peter 1:9). Nay, surer; for consider,
I say, this grace is free to us, and comes upon a clear score,
by virtue of the labour and purchase of Another for us; mark,
that which is obtained by Another for us is not obtained for us
by ourselves--No, but Christ hath, not by the blood of goats and
calves, "obtained eternal redemption for us," which were things
offered by men under the law, "but by His own blood," meaning
Christ's, "He entered in once into the holy place, having obtained
eternal redemption for us" (Heb 9:12).
It comes to be unchangeable through the perfection of that satisfaction
that was given to God through the Son of Mary for us; for whatever
the Divine, infinite, and eternal justice of God did call for
at the hands of man, if ever he intended to be a partaker of the
grace of God, this Jesus, this one Man, this public Person, did,
did completely give a satisfaction to it, even so effectually; which
caused God not only to say, I am pleased, but "I am well pleased";
completely and sufficiently satisfied with Thee on their behalf;
for so you must understand it (Matt 3:17). Mark therefore these
following words--"And, having made peace," or completely made up
the difference, "through the blood of His cross, by Him to reconcile
all things unto Himself; by Him, I say, whether they be things in
earth, or things in heaven. And you, that were sometime alienated
and enemies in your mind by wicked works, yet now hath He reconciled,"
how? "in the body of His flesh through death, to present you holy,"
mark, "holy and unblameable and unreproveable in His sight" (Col
1:20-22). And thus it is grace, unchangeable grace to us; because
it was obtained, yea, completely obtained, for us, by Jesus Christ,
God-man.
Object. But some may say, How was it possible that one man Jesus,
by one offering, should so completely obtain and bring in unchangeable
grace for such an innumerable company of sinners as are to be saved?
Answ. First. In that He was every way fitted for such a work. And,
Second. In that, as I said before, He did every way completely
satisfy that which was offended by our disobedience to the former
covenant.
[First. He was every way fitted for such a work]. And, for the
clearing of this,
1. Consider, was it man that had offended? He was Man that gave
the satisfaction--"For since by man came death, by man came also
the resurrection of the dead" (1 Cor 15:21).
2. Was it God that was offended? He was God that did give a
satisfaction--"Unto us a child is born, unto us a son is given.--and
His name shall be called The mighty God" (Isa 9:6). "He thought
it not robbery to be equal with God: but," for our sakes, He "made
Himself of no reputation," etc. (Phil 2:6-7).
3. For the further clearing of this, to show you that in everything
He was rightly qualified for this great work, see what God Himself
saith of Him; He calls Him, in the first place, Man; and, secondly,
He owns Him to be His Fellow, saying, "Awake, O sword, against My
Shepherd, and against the Man"--mark, "the Man that is My Fellow,
saith the LORD of hosts" (Zech 13:7).
So that now, let Divine and infinite justice turn itself which way
it will, it finds one that can tell how to match it; for if it say,
I will require the satisfaction of man, here is a Man to satisfy
its cry; and if it say, But I am an infinite God, and must and will
have an infinite satisfaction; here is One also that is infinite,
even fellow with God, fellow in His essence and being; fellow in
His power and strength; fellow in His wisdom; fellow in His mercy
and grace; together with the rest of the attributes of God; so
that, I say, let justice turn itself which way it will, here is a
complete Person to give a complete satisfaction (Prov 8:23; 1 Cor
1:24; Titus 2:10; compared with Verse 11). Thus much of the fitness
of the Person.
Second. For the completeness of the satisfaction given by Him for
us. And that is discovered in these particulars--
1. Doth justice call for the blood of that nature that sinned? here
is the heart-blood of Jesus Christ--"We have redemption through
His blood," (Eph 1:7,14; 1 Peter 1:18,19; Zech 9:10,11).
2. Doth justice say that this blood, if it be not the blood of One
that is really and naturally God, it will not give satisfaction
to infinite justice? then here is God, purchasing His Church "with
His own blood" (Acts 20:28).
3. Doth justice say, that it must not only have satisfaction for
sinners, but they that are saved must be also washed and sanctified
with this blood? then here is He that so loved us, that He "washed
us from our sins in His own blood" (Rev 1:5).
4. Is there to be a righteousness to clothe them with that is to
be presented before Divine justice? there here is the righteousness
of Christ, which is "even the righteousness of God by faith" (Rom
3:22; Phil 3:8-10).
5. Are there any sins now that will fly upon this Saviour like so
many lions, or raging devils, if He take in hand to redeem man?
He will be content to bear them all Himself alone, even in His own
body upon the tree (1 Peter 2:24).
6. Is there any law now that will curse and condemn this Saviour
for standing in our persons to give satisfaction to God for the
transgression of man? He will be willing to be cursed, yea, to
be made a curse for sinners, rather than they shall be cursed and
damned themselves (Gal 3:13).
7. Must the great and glorious God, whose eyes are so pure that
He cannot behold iniquity; I say, must He not only have the blood,
but the very life of Him that will take in hand to be the Deliverer
and Saviour of us poor miserable sinners? He is willing to lay down
His life for His sheep (John 10:11).
8. Must He not only die a natural death, but must His soul descend
into hell, though it should not be left there, He will suffer that
also Psalms 16:10; and Acts 2:31. 11
9. Must He not only be buried, but rise again from the dead, and
overcome death, that He might be the first-fruits to God of them
that sleep, which shall be saved? He will be buried, and also
through the strength of His Godhead, He will raise Himself out of
the grave, though death hold Him never so fast, and the Jews lay
never such a great stone upon the mouth of the selpulchre, and seal
it never so fast (1 Cor 15:4; Luke 24:34).
10. Must He carry that body into the presence of His Father, to
take possession of Heaven, and must He appear there as a priest,
as a forerunner, as an advocate, as prophet, as a treasure-house,
as an interceder and pleader of the causes of His people? He will
be all these, and much more, to the end the grace of God by faith
in Jesus Christ might be made sure to all the seed. "Who then
can condemn? It is God that justifieth; because Christ hath died,
yea rather, that is risen again." Who, now seeing all this is so
effectually done, shall lay anything, the least thing? who can find
the least flaw, the least wrinkle, the least defect or imperfection,
in this glorious satisfaction (Rom 8:33-34; Heb 6:20; 9:24; John
14:2,3; 1 John 2:1)?
Object. But is it possible that He should so soon give infinite
justice a satisfaction, a complete satisfaction? for the eternal
God doth require an eternal lying under the curse, to the end He
may be eternally satisfied.
Answ. Indeed, that which is infinite must have an eternity to satisfy
God in--that is, they that fall into the prison and pit of utter
darkness must be there to all eternity, to the end the justice of
God may have its full blow at them. But now He that I am speaking
of is God, and so is infinite (Isa 9:6; Titus 1:16,17; Heb 1:8,9;
Phil 2:4-6). Now, He which is true God is able to give in as
little a time an infinite satisfaction as Adam was in giving the
dissatisfaction. Adam himself might have given satisfaction for
himself as soon as Christ had he been very God, as Jesus Christ was.
For the reason why the posterity of Adam, even so many of them as
fall short of life, must lie broiling in Hell to all eternity is
this--they are not able to give the justice of God satisfaction, they
being not infinite, as aforesaid. "But Christ," that is, God-man,
"being come an High Priest," that is, to offer and give satisfaction,
"of good things to come, by a greater and more perfect tabernacle,
not made with hands, that is to say, not of this building; neither
by the blood of goats and calves, but by His own,"--mark you that,
"but by His own blood He entered in once into the holy place,
having obtained eternal redemption for us." But how? "For if the
blood of bulls and of goats, and the ashes of an heifer sprinkling
the unclean, sanctifieth to the purifying of the flesh: how much
more shall the blood of Christ, who through the eternal Spirit,"
who through the power and virtue of His infinite Godhead, "offered
Himself without spot to God, purge your conscience from dead works
to serve the living God? And for this cause," that is, for that
He is God as well as man, and so able to give justice an infinite
satisfaction, therefore, "He is the mediator of the new testament,
that by means of death, for the redemption of the transgressions
that were under the first testament, they which are called might
receive the promise of eternal inheritance" (Heb 9:11-15). As I
said before.
Object. This is much; but is God connected with this? Is He satisfied
now in the behalf of sinners by this Man's thus suffering? If He
is, then how doth it appear?
Answ. It is evident, yea, wonderful evident, that this hath pleased
Him to the full, as appeareth by these following demonstrations.--
First. In that God did admit Him into His presence; yea, receive
Him with joy and music, even with the sound of the trumpet, at His
ascension into Heaven (Psa 47:5). And Christ makes it an argument
to His children that His righteousness was sufficient, in that He
went to His Father, and they saw Him no more, "of righteousness,"
saith He, "because I go to My Father, and ye see Me no more" (John
16:10). As if He had said, My Spirit shall show to the world that
I have brought in a sufficient righteousness to justify sinners
withal, in that when I go to appear in the presence of My Father
on their behalf, He shall give Me entertainment, and not throw Me
down from Heaven, because I did not do it sufficiently.
Again; if you consider the high esteem that God the Father doth set
on the death of His Son, you will find that He hath received good
content thereby. When the Lord Jesus, by way of complaint, told
His Father that He and His merits were not valued to the worth,
His Father answered, It is a light thing that I should give Thee,
O My Servant, to bring Jacob again; "I will also give Thee for a
light to the Gentiles, that Thou mayest be My salvation unto the
end of the earth" (Isa 49:6). As if the Lord had said, "My Son, I
do value Thy death at a higher rate than that Thou shouldst save
the tribes of Israel only; behold the Gentiles, the barbarous
heathens, they also shall be brought in as the price of Thy blood.
It is a light thing that Thou shouldest be My Servant only to bring,
or redeem, the tribes of Jacob, and to restore the preserved of
Israel: I will also give Thee for a light to the Gentiles, that
Thou mayest be My salvation unto the end of the earth." 12
Again; you may see it also by the carriage of God the Father to
all the great sinners to whom mercy was proffered. We do not find
that God maketh any objection against them to come to Him for the
pardon of their sins; because He did want a satisfaction suitable
to the greatness of their sins. There was Manasseh, who was one that
burned his children in the fire to the devil, that used witchcraft,
that used to worship the host of heaven, that turned his back on
the Word that God sent unto him; nay, that did worse than the very
heathen that God cast out before the children of Israel (2 Chron
33:1-13). Also those that are spoken of in the Nineteenth of Acts,
that did spend so much time in conjuration, and the like, for such
I judge they were, that when they came to burn their books, they
counted the price thereof to be fifty thousand pieces of silver
(Acts 19:19). Simon Magus also, that was a sorcerer, and bewitched
the whole city, yet he had mercy proffered to him once and again
(Acts 8). I say, it was not the greatness of the sins of these
sinners; no, nor of an innumerable company of others, that made
God at all to object against the salvation of their souls, which
justice would have constrained Him to had He not had satisfaction
sufficient by the blood of the Lord Jesus. Nay, further, I do find
that because God the Father would not have the merits of His Son
to be undervalued, I say, He doth therefore freely by His consent
let mercy be proffered to the greatest sinners--in the first place,
for the Jews, that were the worst of men in that day for blasphemy
against the Gospel; yet the Apostle proffered mercy to them in the
first place--"It was necessary," saith he, "that the Word of God
should first have been spoken to you" (Acts 3:26; 13:46). And Christ
gave them commission so to do; for, saith He, Let repentance and
remission of sins be preached in My name among all nations, and
begin--mark that, "beginning at Jerusalem" (Luke 24:47), Let them
that but the other day had their hands up to the elbows in My
heart's blood have the first proffer of My mercy. And, saith Paul,
"For this cause I obtained mercy, that in me first Jesus Christ
might show forth all longsuffering, for a pattern to them which
should hereafter believe on Him to life everlasting" (1 Tim 1:16).
As the Apostle saith, those sinners that were dead, possessed with
the devil, and the children of wrath, He hath quickened, delivered,
and saved. That He might, even in the very "ages to come He might
show the exceeding riches of His grace in His kindness toward us,"
and that "through Christ Jesus" (Eph 2:7).
Second. It is evident that that which this Man did as a common
person He did it completely and satisfactorily, as appears by the
openness, as I may so call it, which was in the heart of God to
Him at His resurrection and ascension--"Ask of Me," saith He, "and
I shall give Thee the" very "heathen for Thine inheritance, and
the uttermost parts of the earth for Thy possession" (Psa 2:8).
And this was at His resurrection (Acts 13:33). Whereas, though He
had asked, yet if He had not given a full and complete satisfaction,
justice would not have given Him any thing; for justice, the justice
of God, is so pure, that if it be not completely satisfied in every
particular, it giveth nothing but curses (Gal 3:10).
Third. It is yet far more evident that He hath indeed pleased
God in the behalf of sinners, in that God hath given Him gifts to
distribute to sinners, yea, the worst of sinners, as a fruit of His
satisfaction, and that at His ascension (Psa 68:18). Christ hath
so satisfied God, that He hath given Him all the treasures both of
Heaven and earth to dispose of as He seeth good; He hath so pleased
God, that He hath given Him a name above every name, a sceptre above
every sceptre, a crown above every crown, a kingdom above every
kingdom; He hath given Him the highest place in Heaven, even His
own right hand; He hath given Him all the power of Heaven and earth,
and under the earth, in His own hand, to bind whom He pleaseth, and
to set free whom He thinks meet; He hath, in a word, such a high
esteem in the eyes of His Father, that He hath put into His hands
all things that are for the profit of His people, both in this
world and that which is to come; and all this as the fruit of
His faithfulness in doing of His work, as the Mediator of the new
covenant (Phil 2:9; Rev 19:6). Thou hast ascended on high, Thou
hast led captivity captive, Thou hast received gifts--mark, Thou
hast received them--for men, even for the worst of men, for the
rebellious also; and hath sent forth some, being furnished with these
gifts; some, I say, for the work of the ministry, to the edifying
of them that are already called, and also for the calling in of
all those for whom He covenanted with His Father, till all come in
the unity of faith, etc. (Eph 4:8-13).
Fourth. It doth still appear yet far more evident; for will you hear
what the Father Himself saith for the showing of His well-pleasedness
in these two particulars--First, in that He bids poor souls to
hear and to do as Christ would have them (Matt 3:17; Luke 9:35).
Secondly, in that He resolves to make them that turn their backs
upon Him, that dishonour Him, which is done in a very great measure
by those that lay aside His merits done by Himself for justification; I
say, He that resolved to make this His footstool, where He saith,
"Sit Thou at My right hand, until I make Thine enemies Thy footstool"
(Psa 110:1). Are they enemies to Thee? saith God. I will be even
with them. Do they slight Thy merits? Do they slight Thy groans,
Thy tears, Thy blood, Thy death, Thy resurrection and intercession,
Thy second coming again in heavenly glory? I will tear them and
rend them; I will make them as mire in the streets; I will make
Thy enemies Thy footstool (Matt 22:44; Heb 1:13; 10:13). Ay, saith
He, and "Thou shalt dash them in pieces like a potter's vessel"
(Psa 2:9). Look to it you that slight the merits of the blood of
Christ.
Fifth. Again further; yet God will make all the world to know that He
hath been and is well pleased in His Son, in that God hath given,
and will make it appear He hath given, the world to come into
His hand; and that He shall raise the dead, bring them before
His judgment-seat, execute judgment upon them, which He pleaseth
to execute judgment on to their damnation; and to receive them to
eternal life whom He doth favour, even so many as shall be found
to believe in His name and merits (Heb 2). "For as the Father
hath life in Himself; so hath He given to the Son to have life in
Himself; and hath given Him authority to execute judgment also,
because He is the Son of man. For the hour is coming, in the which
all that are in the graves shall hear His voice, and shall come
forth; they that have done good, unto the resurrection of life;
and they that have done evil, unto the resurrection of damnation"
(John 5:26-29). Ay, and the worst enemy that Christ hath now shall
come at that day with a pale face, with a quaking heart, and bended
knees, trembling before Him, confessing the glory of His merits,
and the virtue there was in them to save, "to the glory of God the
Father" (Rom 14:11; Phil 2:11).
Much more might be added to discover the glorious perfection
of this Man's satisfaction; but for you that desire to be further
satisfied concerning this, search the Scriptures, and beg of God
to give you faith and understanding therein; and as for you that
slight these things, and continue so doing, God hath another way to
take with you, even to dash you in pieces like a potter's vessel;
for this hath Christ received of His Father to do unto you (Rev
2:27).
Thus I have showed you in particular, that the Covenant of Grace
of God is free and unchangeable to men--that is, in that it hath
been obtained for men, and that perfectly, to the satisfying of
justice, and taking all things out of the way that were any ways
a hindrance to our salvation (Col 2:14).
The Covenant of Grace unchangeable; the opposers answered.
The second thing for the discovering of this freeness and constancy
of the Covenant of Grace of God is manifested thus--
First. Whatsoever any man hath of the grace of God, he hath it
as a free gift of God through Christ Jesus the Mediator of this
covenant, even when they are in a state of enmity to Him, whether
it be Christ as the foundation-stone, or faith to lay hold of Him,
mark that (Rom 5:8,9; Col 1:21,22). "For by grace are ye saved
through faith; and that not of yourselves," not for anything in
you, or done by you for the purchasing of it, but "it is the gift
of God," (Eph 2:8) and that bestowed on you, even when ye "were dead
in trespasses and sins" (Eph 2:1,9). Nay, if thou hast so much as
one desire that is right, it is the gift of God; for of ourselves,
saith the Apostle, we are not able to speak a good word, or think
a good thought (2 Cor 3:5).
Was it not grace, absolute grace, that God made promise to Adam
after transgression? (Gen 3:15). Was it not free grace in God to save
such a wretch as Manasseh was, who used enchantments, witchcraft,
burnt his children in the fire, and wrought much evil? (2 Chron
33). Was it not free grace to save such as those were that are
spoken of in the 16th of Ezekiel, which no eye pitied? Was it not
free grace for Christ to give Peter a loving look after he had
cursed, and swore, and denied Him? Was it not free grace that met
Paul when he was agoing to Damascus to persecute, which converted
him, and made him a vessel of mercy?
And what shall I say of such that are spoken of in 1 Corinthians
6:9, 10, speaking there of fornicators, idolaters, adulterers,
effeminate, abusers of themselves with mankind, thieves, covetous,
drunkards, revilers, extortioners, the basest of sinners in the
world, and yet were washed, and yet were justified; was it not
freely by grace? O saints, you that are in heaven cry out, "We came
hither by grace; and you that are on the earth, I am sure you cry,
If ever we do go thither, it must be freely by grace!"
Second. In the next place, it appears to be unchangeable in this--1.
Because justice being once satisfied doth not use to call for the
debt again. No; let never such a sinner come to Jesus Christ, and
so to God by Him, and justice, instead of speaking against the
salvation of that sinner, it will say, I am just as well as faithful
to forgive him his sins (1 John 1:9). When justice itself is pleased
with a man, and speaks on his side, instead of speaking against
him, we may well cry out, Who shall condemn? 2. Because there is
no law to come in against the sinner that believes in Jesus Christ;
for he is not under that, and that by right comes in against none
but those that are under it. But believers are not under that--that
is, not their Lord, therefore that hath nothing to do with them;
and besides, Christ's blood hath not only taken away the curse
thereof, but also He hath in His own Person completely fulfilled
it as a public Person in our stead. (Rom 7:1-4). 3. The devil that
accused them is destroyed (Heb 2:14,15). 4. Death, and the grave,
and Hell are overcome (1 Cor 15:55; Hosea 13:14). 5. Sin, that
great enemy of man's salvation, that is washed away (Rev 1:5). 6.
The righteousness of God is put upon them that believe, and given
to them, and they are found in it (Phil 3:8-10; Rom 3:22). 7. Christ
is always in Heaven to plead for them, and to prepare a place for
them (Heb 7:24; John 14:1-4). 8. He hath not only promised that
He will not leave us, nor forsake us, but He hath also sworn to
fulfill His promises. O rich grace! O free grace! Lord, who desired
Thee to promise? who compelled Thee to swear? We use to take honest
men upon their bare word, but God, "willing more abundantly to show
unto the heirs of promise the immutability of His counsel," hath
"confirmed it by an oath: that by two immutable things," His promise
and His oath, "in which it was impossible for God to lie," or break
either of them, "we might have a strong consolation, who have fled
for refuge to lay hold upon the hope set before us" (Heb 6:17-18).
I will warrant you, God will never break His oath; therefore we
may well have good ground to hope from such a good foundation as
this, that God will never leave us indeed. Amen.
Third. Not only thus, but, 1. God hath begotten believers again to
Himself, to be His adopted and accepted children, in and through
the Lord Jesus (1 Peter 1:3). 2. God hath prepared a kingdom for
them before the foundation of the world, through Jesus Christ (Matt
25:34). 3. He hath given them an earnest of their happiness while
they live here in this world. "After that ye believed, ye were
sealed with that holy Spirit of promise, which is the earnest of
our inheritance until the redemption of the purchased possession,
unto the praise of His glory," and that through this Jesus (Eph
1:13,14). [These things are more fully laid down in that part of
the book which containeth the discourse of the privileges of the new
covenant]. 4. If His children sin through weakness, or by sudden
temptation, they confessing of it, He willingly forgives, and heals
all their wounds, reneweth His love towards them, waits to do them
good, casteth their sins into the depths of the sea, and all this
freely, without any work done by men as men--Not for your own sakes
do I do this, O house of Israel, be it known unto you, saith the
Lord, but wholly and alone by the blood of Jesus (Eze 36:23,23).
5. In a word, if you would see it altogether, God's love was the
cause why Jesus Christ was sent to bleed for sinners. Jesus Christ's
bleeding stops the cries of Divine justice; God looks upon them
as complete in Him, gives them to Him as His by right of purchase.
Jesus ever lives to pray for them that are thus given unto Him.
God sends His Holy Spirit into them to reveal this to them, sends
His angels to minister for them; and all this by virtue of an
Everlasting Covenant between the Father and the Son. Thrice happy
are the people that are in such a case!
Nay, further, He hath made them brethren with Jesus Christ, members
of His flesh and of His bones, the spouse of this Lord Jesus; and
all to show you how dearly, how really, how constantly He loveth
us, who, by faith of His operation, have laid hold upon Him. [These
things I might have treated upon more largely].
[Further Arguments and Objections answered].
I shall now lay down a few arguments for the superabundant clearing
of it, and afterwards answer two or three objections that may be
made against it, and so I shall fall upon the next thing.
First. God loves the saints as He loves Jesus Christ; and God loves
Jesus Christ with an eternal love; therefore the saints also with
the same. "Thou hast loved them as Thou has loved Me" (John 17:23).
Second. That love which is God Himself, must needs be everlasting
love; and that is the love wherewith God hath loved His saints in
Christ Jesus; therefore His love towards His children in Christ
must needs be an everlasting love. There is none dare say that the
love of God is mixed with a created mixture; if not, then it must
needs be Himself (1 John 4:16). [You must not understand that love
in God is a passion as it is in us; but the love of God is the very
essence or nature of God].
Third. That love which is always pitched upon us, in an object as
holy as God, must needs be an everlasting love. Now the love of
God was and is pitched upon us, through an object as holy as God
Himself, even our Lord Jesus; therefore it must needs be unchangeable.
Fourth. If He with whom the Covenant of Grace was made, did in every
thing and condition do even what the Lord could desire or require
of Him, that His love might be extended to us, and that for ever,
then His love must needs be an everlasting love, seeing everything
required of us was completely accomplished for us by Him; and all
this hath our Lord Jesus done, and that most gloriously, even on
our behalf; therefore it must needs be a love that lasts for ever
and ever.
Fifth. If God hath declared Himself to be the God that changeth
not, and hath sworn to be immutable in His promise, then surely He
will be unchangeable; and He hath done so; therefore it is impossible
for God to lie, and so for His eternal love to be changeable (Heb
6:13-18). Here is an argument of the Spirit's own making! Who can
contradict it? If any object, and say, But still it is upon the
condition of believing--I answer, The condition also is His own
free gift, and not a qualification arising from the stock of nature
(Eph 2:8; Phil 1:28,29). So that here is the love unchangeable;
here is also the condition given by Him whose love is unchangeable,
which may serve yet further for a strong argument that God will
have His love unchangeable. Sinner, this is better felt and enjoyed
than talked of.
Objection First. But if this love of God be unchangeable in itself,
yet it is not unchangeably set upon the saints unless they behave
themselves the better. [The first objection].
Answ. As God's love at the first was bestowed upon the saints
without anything foreseen by the Lord in them, as done by them,
Deuteronomy 9:4-6, so He goeth on with the same, Saying, "I will
never leave thee nor forsake thee" (Heb 13:5).
Objection Second. But how cometh it to pass then, that many fall
off again from the grace of the Gospel, after a profession of it
for some time; some to delusions, and some to their own sins again?
[The second objection].
Answ. They are all fallen away, not from the everlasting love of
God to them, but from the profession of the love of God to them.
Men may profess that God loves them when there is no such matter,
and that they are the children of God, when the devil is their
father; as it is in John 8:40-44. Therefore they that do finally
fall away from a profession of the grace of the Gospel, it is,
first, because they are bastards and not sons. Secondly, because
as they are not sons, so God suffereth them to fall, to make it
appear that they are not sons, not of the household of God--"They
went out from us, but they were not of us; for if they had been of
us, they would no doubt," mark that, "no doubt," saith he, "they
would have continued with us: but they went out," from us, "that
they might be made manifest that they were not all of us" (1 John
2:19). And though Hymeneus and Philetus do throw themselves headlong
to Hell, "nevertheless the foundation of God standeth sure, having
this seal, The Lord knoweth them that are His" (2 Tim 2:17-19).
Objection Third. But the Scripture saith that there are some that
had faith, yet lost it, and have made shipwreck of it. [The third
objection]. Now God loves no longer than they believe, as is evident;
for "he that believeth not shall be damned." So then, if some may
have faith, and yet lose it, and so lose the love of God because
they have lost their faith, it is evident that God's love is not
so immutable as you say it is to every one that believeth.
Answ. There are more sorts of faith than one that are spoken of in
Scripture--
1. There is a faith that man may have, and yet be nothing, none
of the saints of God, and yet may do great things therewith (1 Cor
13:1-4).
2. There is a faith that was wrought merely by the operation
of the miracles that were done in those days by Christ and his
followers--"And many of the people believed in Him." How came they
by their faith? Why, by the operation of the miracles that He did
among them; for said they, "When Christ cometh, will He do more
miracles than these which this man hath done?" (John 7:31).
The great thing that wrought their faith in them, was only by seeing
the miracles that He did, John 2:23, which is not that saving faith
which is called the faith of God's elect, as is evident; for there
must not be only miracles wrought upon outward objects to beget
that--that being too weak a thing--but it must be by the same power
that was stretched out in raising Christ from the dead; yea, the
exceeding greatness of that power (Eph 1:18,19). So there is a
believing, being taken with some marvelous work, visibly appearing
to the outward sense of seeing; and there is a believing that
is wrought in the heart by an invisible operation of the Spirit,
revealing the certainty of the satisfaction of the merits of
Christ to the soul in a more glorious way, both for certainty and
for durableness, both as to the promise and the constancy of it
(Matt 16:17, 18).
3. There is a faith of a man's own, of a man's self also; but the
faith of the operation of God, in Scripture, is set in opposition
to that, for, saith He, you are saved by grace, "through faith,
and that not of yourselves," of your own making, but that which is
the free gift of God (Eph 2:8).
4. We say there is an historical faith--that is, such as is begotten
by the co-operation of the Spirit with the Word.
5. We say there is a traditional faith--that is, to believe things
by tradition, because others say they believe them; this is received
by tradition, not by revelation, and shall never be able to stand,
neither at the day of death, nor at the day of judgment; though
possibly men, while they live here, may esteem themselves and states
to be very good, because their heads are filled full of it.
6. There is a faith that is called in Scripture a dead faith, the
faith of devils, or of the devil; they also that have only this, they
are like the devil, and as sure to be damned as he, notwithstanding
their faith, if they get no better into their hearts; for it is
far off from enabling of them to lay hold of Jesus Christ, and so
to put Him on for eternal life and sanctification, which they must
do if ever they be saved (James 2:19,26).
But all these are short of the saving faith of God's elect, as
is manifest; I say, first, Because these may be wrought, and not
by that power so exceedingly stretched forth. Secondly, Because
these are wrought, partly, (1.) By the sense of seeing--namely,
the miracles--not by hearing; and, (2.) The rest is wrought by a
traditional or historical influence of the words in their heads,
not by a heavenly, invisible, almighty, and saving operation of
the Spirit of God in their hearts.
7. I do suppose also that there is a faith that is wrought upon
men through the influence of those gifts and abilities that God
gives sometimes to those that are not His own by election, though
by creation; my meaning is, some men, finding that God hath given
them very great gifts and abilities,--as to the gifts of preaching,
praying, working miracles, or the like--I say, therefore do conclude
that God is their Father, and they are His children; the ground of
which confidence is still begotten, not by the glorious operation
of the Spirit, but by a considering of the great gifts that God hath
bestowed upon them as to the things before-mentioned. As thus, (1.)
the poor soul considers how ignorant it was, and now how knowing
it is. (2.) Considering how vain it formerly was, and also now how
civil it is, presently makes this conclusion--Surely God loves me,
surely He hath made me one of His, and will save me. This is now
a wrong faith, as is evident, in that it is placed upon a wrong
object; for mark, this faith is not placed assuredly on God's grace
alone, through the blood and merits of Christ being discovered
effectually to the soul, but upon God through those things that
God hath given it, as of gifts, either to preach, or pray, or do
great works, or the like, which will assuredly come to nought as
sure as God is in Heaven, if no better faith and ground of faith
be found out for thy soul savingly to rest upon.
As to the second clause of the objection, which runs to this effect,
God loves men upon the account of their believing, I answer, that
God loves men before they believe; He loves them, He calls them,
and gives them faith to believe--"But God, who is rich in mercy,
for His great love wherewith He loved us," when? when we believed,
or before? "even when we were dead in sins," and so, far off from
believers, "hath quickened us together with" Christ, "by grace ye
are saved" (Eph 2:4,5).
Now, also, I suppose that thou wilt say in thy heart, I would you
would show us then what is saving faith; which thing it may be I
may touch upon a while hence, in the next thing that I am to speak
unto. O they that have that are safe indeed!
SECOND. WHO AND HOW MEN ARE ACTUALLY BROUGHT INTO THE NEW COVENANT.
The SECOND thing that I am to speak unto is this--WHO they are
that are actually brought into this free and unchangeable grace;
and also HOW they are brought in.
Answ. Indeed, now we come to the pinch of the whole discourse; and
if God do but help me to run rightly through this, as I do verily
believe He will, I may do thee, reader, good, and bring glory to
my God.
The question containeth these two branches--FIRST. Who are brought
in; SECOND. How they are brought in.
[FIRST. Who are brought in?] The first is quickly answered--"Christ
Jesus came into the world to save sinners," Jewish sinners, Gentile
sinners, old sinners, young sinners, great sinners, the chiefest
of sinners. Publicans and harlots--that is, whores, cheaters, and
exactors--shall enter into the Kingdom of Heaven (1 Tim 1:15; Rom
5:7-11; 1 Cor 6:9,11; Matt 21:31). "For I come not," saith Christ,
"to call the righteous, but sinners to repentance" (Mark 2:17).
A sinner in the Scripture is described in general to be a transgressor
of the law--"Whosoever commiteth sin, transgresseth the law; for
sin is the transgression of the law" (1 John 3:4). But particularly;
they are described in a more particular way, as, 1. Such as in whom
dwelleth the devil (Eph 2:2,3). 2. Such as will do the service of
him (John 8:44). 3. Such as are enemies to God (Col 1:21) 4. Such
as are drunkards, whoremasters, liars, perjured persons, covetous,
revilers, extortionists, fornicators, swearers, possessed with devils,
thieves, idolaters, witches, sorcerers, conjurors, murderers, and
the like (1 Cor 6:9,10; 2 Chron 33:1-13; Acts 2:36,37; 9:1-6; 19:9;
1 Tim 1:14-16). These are sinners, and such sinners that God hath
prepared Heaven, happiness, pardon of sin, and an inheritance
of God, with Christ, with saints, with angels, if they do come in
and accept of grace, as I might prove at large; for God's grace is
so great, that if they do come to Him by Christ, presently all is
forgiven them; therefore never object that thy sins are too great
to be pardoned; but come, taste and see how good the Lord is to
any whosoever come unto Him.
[SECOND.] The second thing is, How are these brought into this
Everlasting Covenant of Grace?
Answ. When God doth in deed and in truth bring in a sinner into
this most blessed covenant, [Come to the Touchstone, sinner]. for
so it is, He usually goeth this way--
First. He slays or kills the party to all things besides Himself,
and His Son Jesus Christ, and the comforts of the Spirit. For the
clearing of this I shall show you, 1. With what God kills; 2. How
God kills; 3. To what God kills those whom He makes alive in Jesus
Christ.
1. [What God kills]. When God brings sinners into the Covenant of
Grace, He doth first kill them with the Covenant of Works, which
is the moral law, or Ten Commandments. This is Paul's doctrine, and
also Paul's experience. It is his doctrine where he saith, "The
ministration of death, written and engraven in stones--the ministration
of condemnation," which is the law, in that place called the letter,
"killeth" (2 Cor 3:6-9). The letter, saith he, killeth; or the law,
or the ministration of death, which in another place is called "the
voice of words" (Heb 12:19), because they have no life in them,
but rather death and damnation, through our inability to fulfill
them, doth kill (Rom 8:3; 2 Cor 6). It is his experience where he
saith, "I was alive" that is, to my own things, "without the law
once," that is, before God did strike him dead by it, "but when
the commandment came," that is, to do and exercise its right office
on me, which was to kill me, then "sin revived, and I died," and I
was killed. "And the commandment," or the law, "which was ordained
to" be unto "life, I found to be unto death. For sin, taking occasion
by the commandment, deceived me, and by it slew me" (Rom 7:9-11).
2. But how doth God kill with this law, or covenant?
1. By opening to the soul the spirituality of it--"The law is
spiritual," saith he, "but I am carnal, sold under sin" (Rom 7:14).
Now the spirituality of the law is discovered this way--
(1.) By showing to the soul that every sinful thought is a sin
against it. Ay, sinner, when the law doth come home indeed upon
thy soul in the spirituality of it, it will discover such things
to thee to be sins that now thou lookest over and regardest not;
that is a remarkable saying of Paul when he saith, "Sin revived,
and I died." Sin revived, saith he; as if he had said, Those things
that before I did not value nor regard, but looked upon them to be
trifles, to be dead, and forgotten; but when the law was fastened
on my soul, it did so raise them from the dead, call them into
mind, so muster them before my face, and put such strength into
them, that I was overmastered by them, by the guilt of them. Sin
revived by the commandment, or my sins had mighty strength, life,
and abundance of force upon me because of that, insomuch that they
killed me (Matt 5:28).
(2.) It showeth that every such sin deserveth eternal damnation.
Friends, I doubt there be but few of you that have seen the
spirituality of the law of works. But this is one thing in which
it discovereth its spirituality, and this is the proper work of
the Law.
(3.) God, with a discovery of this, doth also discover His own
Divine and infinite justice, of which the law is a description,
which backs what is discovered by the law, and that by discovering
of its purity and holiness to be so Divine, so pure, so upright,
and so far of from winking at the least sin, that He doth by that
law, without any favour, condemn the sinner for that sin (Gal
3:10). Now, when He hath brought the soul into this praemunire,13
into this puzzle, then,
2. He showeth to the soul the nature and condition of the law as
to its dealings with, or forbearing of, the sinner that hath sinned
against it; which is to pass an eternal curse upon both soul and
body of the party so offending, saying to him, Cursed be the man
that continueth not in everything that is written in the Book of
the Law to do it; for, saith the law, this is my proper work; first,
to show thee thy sins; and when I have done that, then, in the next
place, to condemn thee for them, and that without all remedy, as
from ME, or anything within my bounds, for I am not to save any,
to pardon any--nay, not to favour any in the least thing that have
sinned against me; for God did not send me to make alive, but to
discover sin, and to condemn for the same. Now, so soon as this is
presented to thy conscience, in the next place, the Lord also by
this law doth show that now there is no righteous act according to
the tenor of that covenant that can replieve him, or take him off
from all this horror and curse that lies upon him; because that is
not an administration of pardon, as I said before, to forgive the
sin, but an administration of damnation, because of transgression.
O, the very discovery of this striketh the soul into a deadly
swoon, even above half dead! But when God doth do the work indeed,
He doth, in the next place, show the soul that he is the man that
is eternally under this covenant by nature, and that it is he that
hath sinned against this law, and doth by right deserve the curse
and displeasure of the same, and that all that ever he can do will
not give satisfaction to that glorious justice that did give this
law; holy actions, tears of blood, selling all, and giving it to
the poor, or whatever else can be done by thee, it comes all short
and is all to no purpose (Phil 3). I will warrant him, he that
seeth this, it will kill him to that which he was alive unto before,
though he had a thousand lives. Ah, sinners, sinners, were you but
sensible indeed of the severity and truth of this, it would make
you look about you to purpose! O, how would it make you strive to
stop at that that now you drink down with delight! How many oaths
would it make you bite asunder! Nay, it would make you bite your
tongues to think that they should be used as instruments of the
devil to bring your souls into such an unspeakable misery; then
also we should not have you hang the salvation of your souls upon
such slender pins as now you do; no, no; but you would be in another
mind then. O, then we should have you cry out, I must have Christ;
what shall I do for Christ? how shall I come at Christ? Would I
was sure, truly sure of Christ. My soul is gone, damned, cast away,
and must for ever burn with the devils, if I do not get precious
Jesus Christ!
3. In the next place, when God hath done this, then He further
shows the soul that that covenant which it is under by nature is
distinct from the Covenant of Grace; and also they that are under
it are by nature without any of the graces which they have that are
under the Covenant of Grace; as, (1.) That it hath no faith (John
16:9). (2.) No hope (Eph 2:12). Nor none of the Spirit to work
these things in it by nature. (4.) Neither will that covenant give
to them any peace with God. (5.) No promise of safeguard from His
revenging law by that covenant. (6.) But lieth by nature liable
to all the curses, and condemnings, and thunderclaps of this most
fiery covenant. (7.) That it will accept of no sorrow, no repentance,
no satisfaction, as from thee. (8.) That it calls for no less than
the shedding of thy blood. (9.) The damnation of thy soul and body.
(10.) And if there be anything proffered to it by thee, as to the
making of it amends, it throws it back again as dirt in thy face,
slighting all that thou canst bring.
Now, when the soul is brought into this condition, then it is indeed
dead, killed to that to which it was once alive. And therefore,
3. In the next place, to show you to what it is killed: and that
is,
1. To sin. O, it dares not sin! it sees Hell-fire is prepared for
them that sin, God's justice will not spare it if it live in sin;
the Law will damn it if it live in sin; the devil will have it if
it follows its sins. [Here I am speaking of one that is effectually
brought in]. O, I say, it trembles at the very thoughts of sin! Ay,
if sin do but offer to tempt the soul, to draw away the soul from
God, it cries, it sighs, it shunneth the very appearance of sin, it
is odious unto it. If God would but serve you thus that love your
pleasures, you would not make such a trifle of sin as you do.
2. It is killed to the Law of God as it is the Covenant of Works.
O, saith the soul, the law hath killed me to itself, "I through the
law am dead to the law" (Gal 2:19). The law is another thing than
I did think it was. I thought it would not have been so soul-destroying,
so damning a law! I thought it would not have been so severe against
me for my little sins, for my playing, for my jesting, for my
dissembling, quarreling, and the like. I had some thoughts, indeed,
that it would hew great sinners, but let me pass! and though it
condemned great sinners, yet it would pass me by! But now, would
I were free from this covenant, would I were free from this law! I
will tell thee that a soul thus worked upon is more afraid of the
Covenant of Works than he is of the devil; for he sees it is the
law that doth give him up into his hands for sin; and if he was but
clear from that, he should not greatly need to fear the devil. O,
now every particular command tears the caul of his heart; now every
command is a great gun well charged against his soul; now he sees
he had as good run into a fire to keep himself from burning, as
to run to the law to keep himself from damning; and this he sees
really, ay, and feels it too, to his own sorrow and perplexity. 14
3. The soul also now is killed to his own righteousness, and counts
that but dung, but dross, not worth the dirt hanging on his shoes.
O! then, says he, thou filthy righteousness! how hast thou deceived
me! How hast thou beguiled my poor soul! (Isa 64:6). How did I
deceive myself with giving of a little alms; with abstaining from
some gross pollutions; with walking in some ordinances, as to
the outside of them! How hath my good words, good thinkings, good
meanings, as the world calls them, deceived my ignorant soul! I
want the righteousness of faith, the righteousness of God; for I
see now there is no less will do me any good.
4. It is also killed to its own faith, its notion of the Gospel,
its own hope, its own repentings, its own promises and resolutions,
to its own strength, its own virtue, or whatsoever it had before.
Now, saith the soul, that faith I thought I had, it is but fancy;
that hope I thought I had, I see it is by hypocritical, but vain
and groundless hope. [These things would be too tedious to enlarge
upon]. Now the soul sees it hath by nature no saving faith, no
saving hope, no grace at all by nature, by the first covenant. Now
it crieth out, How many promises have I broken! and how many times
have I resolved in vain, when I was sick at such a time, and in
such a strait at such a place! Indeed, I thought myself a wise man
once, but I see myself a very fool now. O, how ignorant am I of
the Gospel now, and of the blessed experience of the work of God on
a Christian heart! In a word, it sees itself beset by nature with
all evil, and destitute of all good, which is enough to kill the
stoutest, hardest-hearted sinner that ever lived on the earth. O,
friends, should you be plainly dealt withal by this discovery of
the dealing of God with a sinner when He makes him a saint, and
would seriously try your selves thereby, as God will try you one
day, how few would there be found of you to be so much as acquainted
with the work of God in the notion, much less in the experimental
knowledge of the same! And indeed, God is fain to take this way
with sinners, thus to kill them with the old covenant to all things
below a crucified Christ.
Six reasons of this discourse.
1. Because otherwise there would be none in the world that would
look after this sweet Jesus Christ. There are but a few that go to
Heaven in all, comparatively; and those few God is fain to deal with
them in this manner, or else His Heaven, His Christ, His glory, and
everlasting happiness must abide by themselves, for all sinners.
Do you think that Manasseh would have regarded the Lord, had He not
suffered his enemies to have prevailed against him? (2 Chron 33:1-16).
Do you think that Ephraim would have looked after salvation, had not
God first confounded him with the guilt of the sins of his youth?
(Jer 31:18). What do you think of Paul? (Acts 9:4-6). What do you
think of the jailer? (Acts 16:30-32). What do you think of the
three thousand? (Acts 2:36,37). Was not this the way that the Lord
was fain to take to make them close in with Jesus Christ? Was He not
fain to kill them to everything below a Christ, that were driven
to their wits' ends, insomuch that they were forced to cry out,
"What shall we do to be saved?" I say, God might have kept Heaven
and happiness to Himself, if He should not go this way to work with
sinners. O stout-hearted rebels! O tender-hearted God!
2. Because then, and not till then, will sinners accept of Jesus
Christ on God's terms. So long as sinners can make a life out
of anything below Christ, so long they will not close with Christ
without indenting; 15
But when the God of Heaven hath killed them to everything below
Himself and His Son, then Christ will down on any terms in the
world. And, indeed, this is the very reason why sinners, when they
hear of Christ, yet will not close in with Him; there is something
that they can take content in besides Him. The prodigal, so long
as he could content himself with the husks that the swine did eat,
so long he did keep him away from his father's house; but when
he could get no nourishment anywhere on this side of his father's
house, then saith he, and not till then, "I will arise, and go to
my father," etc.
I say, this is the reason, therefore, why men come no faster,
and close no more readily, with the Son of God, but stand halting
and indenting 16 about the terms they must have Christ upon; for,
saith the drunkard, I look on Christ to be worth the having; but
yet I am not willing to lose ALL for him; all but my pot, saith the
drunkard; and all but the world, saith the covetous. I will part
with anything but lust and pride, saith the wanton. But if Christ
will not be had without I forsake all, cast away all, then it must
be with me as it was with the young man in the Gospel, such news
will make me sorry at the very heart.
But now, when a man is soundly killed to all his sins, to all his
righteousness, to all his comforts whatsoever, and sees that there
is no way but the devil must leave him, but he must be damned in
Hell if he be not clothed with Jesus Christ; O, then, saith he,
give me Christ on any terms, whatsoever He cost; though He cost
me friends, though He cost me comforts, though He cost me all that
ever I have; yet, like the wise merchant in the Gospel, they will
sell all to get that pearl. I tell you, when a soul is brought to
see its want of Christ aright, it will not be kept back; father,
mother, husband, wife, lands, livings, nay, life and all, shall go
rather than the soul will miss of Christ. Ay, and the soul counteth
Christ a cheap Saviour if he can get him upon any terms; now the
soul indents17 no longer. Now, Lord, give me Christ upon any terms,
whatsoever He cost; for I am a dead man, a damned man, a castaway,
if I have not Christ. What say you, O you wounded sinners? Is not
this true as I have said? Would you not give ten thousand worlds,
if you had so many, so be you might be well assured that your sins
shall be pardoned, and your souls and bodies justified and glorified
at the coming of the Lord Jesus Christ?
3. The Lord goeth this way for this reason also, that it might make
the soul sensible what it cost Christ to redeem it from death and
Hell. When a man cometh to feel the sting and guilt of sin, death
and Hell upon his conscience, then, and not till then, can he
tell what it cost Christ to redeem sinners. O! saith the soul, if
a few sins are so terrible, and lay the soul under such wrath and
torment, what did Christ undergo, who bare the sins of thousands
and thousands, and all at once?
This also is one means to make souls tender of sin (it is the burned
child that feareth the fire), to make them humble in a sense of
their own vileness, to make them count everything that God giveth
them a mercy, to make much of the least glimpse of the love of God,
and to prize it above the whole world. O sinners, were you killed
indeed [to sin], then Heaven would be Heaven, and Hell would be
Hell indeed; but because you are not wrought upon in this manner,
therefore you count the ways of God as bad as a good man counteth
the ways of the devil, and the ways of the devil and Hell as good
as a saint doth count the ways of God.
4. Again, God is fain to go this way, and all to make sinners make
sure of Heaven. So long as souls are senseless of sin, and what a
damnable state they are in by nature, so long they will even dally
with the Kingdom of Heaven and the salvation of their own poor
souls; but when God cometh and showeth them where they are, and
what it is like to become of them if they miss of the crucified
Saviour, O, then, saith the soul, would I were sure of Jesus; what
shall I do to get assurance of Jesus? And thus is God forced, as
I may say, to whip souls to Jesus Christ, they being so secure, so
senseless, and so much their own enemies, as not to look out after
their own eternal advantage.
5. A fifth reason why God doth deal thus with sinners it is, because
He would bring Christ and the soul together in a right way. Christ
and sinners would never come together in a beloved posture, they
would not so suitably suit each other, if they were not brought
together this way, the sinner being killed. O, when the sinner is
killed, and indeed struck dead to everything below a naked Jesus,
how suitably then doth the soul and Christ suit one with another.
Then here is a naked sinner for a righteousness Jesus, a poor
sinner to a rich Jesus, a weak sinner to a strong Jesus, a blind
sinner to a seeing Jesus, an ignorant, careless sinner to a wise
and careful Jesus. O, how wise is God in dealing thus with the
sinner! He strips him of his own knowledge, that He may fill him
with Christ's; He killeth him for taking pleasure in sin, that he
may take pleasure in Jesus Christ, etc.
6. God goeth this way with sinners, because He would have the glory
of their salvation. Should not men and women be killed to their own
things, they would do sacrifice unto them, and instead of saying to
the Lamb, "THOU ART WORTHY," they would say their own arm, their
own right hand hath saved them; but God will cut off boasting
from ever entering within the borders of eternal glory; for He is
resolved to have the glory of the beginning, the middle, and the
end; of the contriving, and saving, and giving salvation to them
that enter in to the joys of everlasting glory (Rom 3:27; Eph
2:8,9; Titus 3:5; Rev 5:9). "That they might be called trees of
righteousness, the planting of the LORD, that He might be glorified"
(Isa 61:3). I might have run through many things as to this; but
I shall pass them, and proceed.
Second. Now, the soul being this killed to itself, [The soul that
hath the right work of God upon its heart, is not only killed to
itself, but also made alive to Christ]. its sins, its righteousness,
faith, hope, wisdom, promises, resolutions, and the rest of its
things which it trusted in by nature; in the next place, it hath
also given unto it a most glorious, perfect, and never-fading life,
which is--
1. A life imputed to it, yet so really, that the very thought of it
in the soul hath so much operation and authority, especially when
the mediation of it is mixed with faith, as to make it, though
condemned by the law, to triumph, and to look its enemies in the
face with comfort, notwithstanding the greatness of the multitude,
the fierceness of their anger, and the continuation of their malice,
be never so hot against it.
This imputed life--for so it is--is the obedience of the Son
of God as His righteousness, in His suffering, rising, ascending,
interceding, and so consequently triumphing over all the enemies
of the soul, and given to me, as being wrought on purpose for me.
So that, is there righteousness in Christ? that is mine. Is there
perfection in that righteousness? that is mine. Did He bleed for
sin? it was for mine. Hath He overcome the law, the devil, and
Hell? the victory is mine, and I am counted the conqueror, nay,
more than a conqueror, through Him that hath loved me. And I do
count this a most glorious life; for by this means it is that I am,
in the first place, proclaimed both in Heaven and earth guiltless,
and such an one who, as I am in Christ, am not sinner, and so not
under the law, to be condemned, but as holy and righteous as the Son
of God Himself, because He Himself is my holiness and righteousness,
and so likewise having by this all things taken out of the way that
would condemn me.
Sometimes I bless the Lord my soul hath had the life that now I
am speaking of, not only imputed to me, but the very glory of it
upon my soul; for, upon a time, when I was under many condemnings
of heart, and feared, because of my sins, my soul would miss of
eternal glory, methought I felt in my soul such a secret motion of
this--Thy righteousness is in Heaven, together with the splendour
and shining of the Spirit of Grace in my soul, which gave me to see
clearly that my righteousness by which I should be justified from
all that could condemn, was the Son of God Himself in His own Person,
now at the right hand of His Father representing me complete before
the Mercy-seat in His Ownself; so that I saw clearly that night
and day, wherever I was, or whatever I was a doing, still there
was my righteousness just before the eyes of Divine glory; so that
the Father could never find fault with me for any insufficiency that
was in my righteousness, seeing it was complete; neither could He
say, Where is it? because it was continually at His right hand. 18
Also, at another time, having contracted guilt upon my soul, and
having some distemper of body upon me, I supposed that death might
now so seize upon as to take me away from among men; then, thought
I, what shall I do now? is all right with my soul? Have I the right
work of God on my soul? Answering myself, "No, surely"; and that
because there were so many weaknesses in me; yes, so many weaknesses
in my best duties. For, thought I, how can such an one as I find
mercy, whose heart is so ready to evil, and so backward to that
which is good, so far as it is natural. Thus musing, being filled
with fear to die, these words come in upon my soul, "Being justified
freely by His grace through the redemption that is in Christ Jesus"
(Rom 3:24). As if God had said, Sinner, thou thinkest because that
thou hast had so many infirmities and weaknesses in thy soul while
thou hast been professing of Me, therefore now there can be no hopes
of mercy; but be it known unto thee, that it was not anything done
by thee at the first that moved Me to have mercy upon thee: neither
is it anything that is done by thee now that shall make me either
accept or reject thee. Behold My Son, who standeth by Me, He is
righteous, He hath fulfilled My Law, and given me good satisfaction;
on Him, therefore, do I look, and on thee only as thou art in Him;
and according to what He hath done, so will I deal with thee. This
having stayed my heart, and taken off the guilt through the strength
of its coming on my soul, anon after came in that word as a second
testimony--"Who hath saved us, and called us with an holy calling,
not according to our works," of righteousness which we have done,
"but according to His own purpose and grace, which was given us in
Christ Jesus before the world began" (2 Tim 1:9). And thus is the
sinner made alive from the dead, being justified by grace through
the righteousness of Christ, which is unto all and upon all them
that believe, according to the Scriptures--"And the life which
I now live--it is by the faith of the Son of God, who loved me,
and gave Himself for me" (Gal 2:20). "I lay down my life for the
sheep." "I am come that they might have life, and that they might
have it more abundantly" (John 10:10,15). "For if, when we were
enemies, we were reconciled to God by the death of His Son, much more,
being reconciled, we shall be saved by His life. That as sin hath
reigned unto death, even so might grace reign through righteousness
unto eternal life by Jesus Christ our Lord" (Rom 5:10,21).
2. This life is not only imputed to him that is wrought on by the
Spirit of Grace--that is, not only counted his, but also there is
put into the soul an understanding, enlightened on purpose to know
the things of God, which is Christ and His imputed righteousness
(1 John 5:20) which it never thought of nor understood before (1
Cor 2:9-11). Which understanding being enlightened and made to see
such things that the soul cannot be contented without it lay hold
of and apply Christ unto itself so effectually; I say, that the
soul shall be exceedingly revived in a very heavenly measure with
the application of this imputed righteousness; for thereby it
knoweth it shall find God speaking peace to itself, with a fatherly
affection, saying, "Be of good cheer, thy sins are forgiven thee";
the righteousness of My Son I bestow upon thee; "For what the law
could not do, in that it was weak through thee," thy "flesh," "I
have sent forth My only Son, and have condemned" thy sins in His
flesh (Rom 8:3). And though thou hast gone astray like a lost sheep,
yet on Him I have laid thine iniquities; and though thou thereby
didst undo and break thyself for ever, yet by His stripes I have
healed thee. Thus, I say, the Lord causeth the soul by faith to
apply that which He doth by grace impute unto it, for thus every
soul more or less is dealt withal; the soul being thus enlightened,
thus quickened, thus made alive from that dead state it was in
before, or at least having the beginnings of this life, it hath
these several virtuous advantages, which they have not that are
dead in their sins and trespasses, and under the law--
[Advantages possessed by the quickened].
First. It seeth what a sad condition all men by nature are in, they
being in that state which itself was in but a while since; but now
by grace it is a beginning to scrabble 19 out of it; now it seeth
"the whole world lieth in wickedness," and so liable to eternal
vengeance, because of their wickedness (1 John 5:19). Ah, friends,
let me tell you, though you may be ignorant of your state and
condition, yet the poor, groaning, hungering saints of God do see
what a sad, woeful, miserable state you are in, which sometimes
makes them tremble to think of your most lamentable latter end,
your dying so, and also to fly the faster to their Lord Jesus, for
very fear that they also should be partakers of that most doleful
doom. [Like as the children of Israel, who fled for fear when the
ground opened its mouth to swallow up Korah and his company]. And
this it hath by virtue of its own experience, knowing itself was
but awhile ago in the same condition, under the same condemnation.
O! there is now a hearth blessing of God that ever He should show
to it its sad condition, and that He should incline its heart to
seek after a better condition. O blessed be the Lord! saith the
soul, that ever He should awaken me, stir up me, and bring me out
of that sad condition that I once with them was in (Psa 103:1-3).
It makes also the soul to wonder to see how foolishly and vainly
the rest of its neighbours do spend their precious time, that they
should be so void of understanding, so forgetful of their latter
end, so senseless of the damning nature of their sins. O that
their eyes were but enlightened to see whereabouts they are! surely
they would be of another mind than they are now in. Now, the soul
wonders to see what slender pins those poor creatures do hang the
stress of the eternal salvation of their souls upon. O! methinks,
saith the soul, it makes me mourn to see that some should think
that they were born Christians; and others, that their baptism makes
them so; 20 others depend barely upon a traditional, historical
faith, which will leave their souls in the midst of perplexity. That
they should trust to such fables, fancies, and wicked sleights of
the devil, as their good doings, their good thinkings, their civil
walking and living with the world. O miserable profession, and the
end thereof will be a miserable end!
But now, when the souls is thus wrought upon, it must be sure to
look for the very gates of Hell to be set open against it with all
their force and might to destroy it. Now Hell rageth, the devil
roareth, and all the world resolveth to do the best they can to
bring the soul again into bondage and ruin. Also, the soul shall
not want enemies, even in its own heart's lust, [But this is but for
the exercise of his faith.] as covetousness, adultery, blasphemy,
unbelief, hardness of heart, coldness, half-heartedness, ignorance,
with an innumerable company of attendants, hanging, like so many
blocks, at its heels, ready to sink it into the fire of Hell every
moment, together with strange apprehensions of God and Christ, as
if now they were absolutely turned to be its enemies, which maketh
it doubt of the certainty of its salvation; for you must understand,
that though a soul may in reality have the righteousness of the Son
of God imputed to it, and also some faith in a very strong manner
to lay hold upon it, yet at another time, through temptation, they
may fear and doubt again, insomuch that the soul may be put into
a very great fear lest it should return again into the condition
it once was in (Jer 32:40). O, saith the soul, when I think of my
former state, how miserable it was, it makes me tremble; and when
I think that I may fall into that condition again, how sad are the
thoughts of it to me! I would not be in that condition again for
all the world. And this fear riseth still higher and higher, as
the soul is sensible of Satan's temptations, or of the working of
its own corruptions. Ah! these filthy lusts, these filthy corruptions.
O that I were rid of them, that they were consumed in a moment,
that I could be quite rid of them, they do so disturb my soul,
dishonour my God, so defile my conscience, and sometimes so weaken
my hands in the way of God, and my comforts in the Lord; O how glad
should I be if I might be stripped of them (Rom 7:24). Which fear
puts the soul upon flying to the Lord by prayer for the covering
of His imputed righteousness, and for strength against the devil's
temptations and its own corruptions; that God would give down His
Holy Spirit to strengthen it against the things that do so annoy its
soul, and so discourage it in its way, with a resolution, through
grace, never to be contented while [until] it doth find in itself
a triumphing over it, by faith in the blood of a crucified Jesus.
Second. The soul that hath been thus killed by the Law to the things
it formerly delighted in, now, O now, it cannot be contented with
that slender, groundless faith and hope that once it contented
itself withal. No, no; but now it must be brought into the right
saving knowledge of Jesus Christ, now it must have Him discovered
to the soul by the Spirit, now it cannot be satisfied because such
and such do tell it is so. No; but now it will cry out, Lord, show
me continually, in the light of Thy Spirit, through Thy Word, that
Jesus that was born in the days of Caesar Augustus, when Mary, a
daughter of Judah, went with Joseph to be taxed at Bethlehem, that
He is the very Christ. Lord, let me see it in the light of Thy
Spirit, and in the operation thereof; and let me not be contented
without such a faith that is so wrought even by the discovery
of His birth, crucifying, death, blood, resurrection, ascension,
intercession, and second--which is His personal--coming again, that
the very faith of it may fill my soul with comfort and holiness.
And O, how afraid the soul is lest it should fall short of this
faith, and of the hope that is begotten by such discoveries as
these are! For the soul knoweth that if it hath not this, it will
not be able to stand either in death or judgment; and therefore,
saith the soul, Lord, whatever other poor souls content themselves
withal, let me have that which will stand me in stead, and carry
me through a dangerous world; that may help me to resist a cunning
devil; that may help me to suck true soul-satisfying consolation
from Jesus Christ through Thy promises, by the might and power
of Thy Spirit. And now, when the poor soul at any time hath any
discovery of the love of God through a bleeding, dying, risen,
interceding Jesus, because it is not willing to be deceived, O,
how wary [But this may be its temptation, taking place through the
timorousness of the soul]. is it of closing with it, for fear it
should not be right, for fear it should not come from God! Saith
the soul, Cannot the devil give one such comfort I trow? Cannot he
transform himself thus into an angel of light? So that the soul,
because that it would be upon a sure ground, cries out, Lord, show
me Thy salvation, and that not once or twice, but, Lord, let me
have Thy presence continually upon my heart, today, and tomorrow,
and every day. For the soul, when it is rightly brought from under
the Covenant of Works, and planted into the Covenant of Grace,
then it cannot be, unless it be under some desperate temptation,
contented without the presence of God, teaching, comforting,
establishing, and helping of the soul to grow in the things of the
Lord Jesus Christ; because it knoweth that if God hath but withdrawn
His presence in any way from it, as He doth do sometimes for a while,
that then the devil will be sure to be near at hand, working with
his temptations, trying all ways to get the soul into slavery and
sin again; also the corrupt principle, that will be joining and
combining with the Wicked One, and will be willing to be a co-partner
with him to bring the soul into mischief; which puts a soul upon
an earnest, continual panting after more of the strengthening,
preserving, comforting, and teaching presence of God, and for strong
supplies of faith, that it may effectually lay hold on him.
Third. The soul is quickened so that it is not satisfied now without
it do in deed and in truth partake of the peace of God's elect;
now it is upon the examination of the reality of its joy and peace.
Time was indeed that anything would serve its turn, any false
conceits of its state to be good; but now all kind of peace will
not serve its turn, all kind of joy will not be accepted with it;
now it must joy in God through Jesus Christ; now its peace must
come through the virtues of the blood of Christ speaking peace to
the conscience by taking away both the guilt and filth of sin by
that blood; also by showing the soul its free acceptance with God
through Christ, He hath completely fulfilled all the conditions of
the first covenant, and freely placed it into the safety of what
He hath done, and so presents the soul complete and spotless in
the sight of God through His obedience. Now, I say, he hath "peace
through the blood of His Cross," and sees himself reconciled to God
by the death of His Son, or else his comfort will be questioned by
him (Col 1:20,21). It is not every promise as cometh now upon his
heart that will serve his turn, no, but he must see whether the
babe Jesus be presented to the soul in and through that promise.
Now if the babe leap in his womb, as I may so say, it is because
the Lord's promise sounds aloud in his heart, coming to him big
with the love and pardoning grace of God in Jesus Christ; I say,
this is the first and principal joy that the soul hath that is
quickened and brought into the Covenant of Grace.
Fourth. Now the man finds heavenly sanctification wrought in
his soul through the most precious blood of the Man whose name is
Jesus Christ--"Jesus, that He might sanctify the people with His
own blood, suffered without the gate." Now the souls finds a change
in the understanding, in the will, in the mind, in the affections,
in the judgment, and also in the conscience; through the inward man
a change, and through the outward man a change, from head to foot,
as we use to say, "for he that is in Christ," and so in this Covenant
of Grace, "is a new creature," or hath been twice made--made, and
made again (2 Cor 5:17). O, now the soul is resolved for Heaven
and Glory; now it crieth out, Lord, if there be a right eye that
is offensive to Thee, pluck it out; or a right foot, cut it off;
or a right hand, take it from me. Now the soul doth begin to study
how it may honour God, and bring praise to Him. Now the soul is
for a preparation for the second coming of Christ, endeavouring to
lay aside everything that may hinder; and for the closing in with
those things that may make it in a beloved posture against that
day.
Fifth. And all this is from a Gospel spirit, and not from a legal,
natural principle, for the soul hath these things as the fruits and
effects of its being separated unto the Covenant of Grace, and so
now possessed with that Spirit that doth attend, yea, and dwell
in them that are brought into the Covenant of Grace from under the
old covenant; I say, these things do spring forth in the soul from
another root and stock than any of the actings of other men do;
for the soul that is thus wrought upon is as well dead to the law
and the righteousness thereof--as the first covenant--as well as
to its sins.
Sixth. Now the soul begins to have some blessed experience of the
things of God, even of the glorious mysteries of the Gospel.
1. Now it knoweth the meaning of those words, "My flesh is meat
indeed, and My blood is drink, indeed," and that by experience; for
the soul hath received peace of conscience through that blood, by
the effectual application of it to the soul (John 6:55). First,
by feeling the guilt of sin die off from the conscience by the
operation thereof. Secondly, By feeling the power thereof to take
away the curse of the law. Thirdly, By finding the very strength
of Hell to fail when once the blood of that Man Jesus Christ is
received in reality upon the soul.
2. Now the soul also knoweth by experience the meaning of that
Scripture that saith, "Our old man is crucified with Him, that the
body of sin might be destroyed" (Rom 6:6). Now it sees that when
the Man Jesus did hang on the tree on Mount Calvary, that then the
body of its sins was there hanged up, dead and buried with Him,
though it was then unborn, so as never to be laid to its charge,
either here or hereafter; and also, so as never to carry it captive
into perpetual bondage, being itself overcome by Him, even Christ,
the Head of that poor creature. And indeed this is the way for
a soul both to live comfortably as touching the guilt of sin, and
also as touching the power of the filth of sin; for the soul that
doth or hath received this in deed and in truth, finds strength
against them both by and through that Man that did for him and the
rest of his fellow-sinners so gloriously overcome it, and hath given
the victory unto them, so that now they are said to be overcomers,
nay, "more than conquerors through Him," the one Man Jesus Christ
(Rom 7:33-37).
3. Now the soul hath received a faith indeed, and a lively hope
indeed, such an one as now it can fetch strength from the fullness
of Christ, and from the merits of Christ.
4. Yea, now the soul can look on itself with one eye, and look upon
Christ with another, and say, Indeed, it is true; I am an empty
soul, but Christ is a full Christ; I am a poor sinner, but Christ
is a rich Christ; I am a foolish sinner, but Christ is a wise
Christ; I am an unholy, ungodly, unsanctified creature in myself,
but Christ is made of God "unto me, wisdom, and righteousness, and
sanctification, and redemption" (1 Cor 1:30).
5. Now also that fiery law, that it could not once endure, nor
could not once delight in, I say, now it can delight in it after
the inward man; now this law is its delight, it would always be
walking in it, and always be delighting in it, being offended with
any sin or any corruption that would be anyways an hinderance to it
(Rom 7:24,25). And yet it will not abide, it will not endure that
that, even that that law should offer to take the work of its
salvation out of Christ's hand; no, if it once comes to do that,
then out of doors it shall go, if it were as good again. For that
soul that hath the right work of God indeed upon it, cries, Not my
prayers, not my tears, not my works, not my things, do they come
from the work of the Spirit of Christ itself within me, yet these
shall not have the glory of my salvation; no, it is none but the
blood of Christ, the death of Christ, of the Man Christ Jesus of
Nazareth, the carpenter's son, as they called Him, that must have
the crown and glory of my salvation. None but Christ, none but
Christ. And thus the soul labours to give Christ the preeminence
(Col 1:18).
A word of experience.
Now, before I go any further, I must needs speak a word from my
own experience of the things of Christ; and the rather, because we
have a company of silly ones in this day of ignorance that do either
comfort themselves with a notion without the power, or else do
both reject the notion and the power of this most glorious Gospel;
therefore, for the further conviction of the reader, I shall tell
him, with David, something of what the Lord hath done for my soul;
and indeed a little of the experience of the things of Christ is
far more worth than all the world. It would be too tedious for me
to tell thee here all from the first to the last; but something I
shall tell thee, that thou mayest not think these things are fables.
[This conviction seized on my soul one Sabbath day, when I was at
play, being one of the first that I had, which when it came, though
it scared me with its terror, yet through the temptation of the
devil, immediately striking in therewith, I did rub it off again,
and became as vile for some time as I was before, like a wretch
that I was]. 21
Reader, when it pleased the Lord to begin to instruct my soul, He
found me one of the black sinners of the world; He found me making
a sport of oaths, and also of lies; and many a soul-poisoning meal
did I make out of divers lusts, as drinking, dancing, playing,
pleasure with the wicked ones of the world. The Lord finding of me
in this condition, did open the glass of His Law unto me, wherein
He showed me so clearly my sins, both the greatness of them, and
also how abominable they were in His sight, that I thought the very
clouds were charged with the wrath of God, and ready to let fall
the very fire of His jealousy upon me; yet for all this I was so
wedded to my sin, that, thought I with myself, I will have them though
I lose my soul, (O wicked wretch that I was!) but God, the great,
the rich, the infinite merciful God, did not take this advantage
of my soul to cast me away, and say, Then take him, Devil, seeing
he cares for Me no more; no, but He followed me still, and won
upon my heart, by giving me some understanding, not only into my
miserable state, which I was very sensible of, but also that there
might be hopes of mercy; also taking away that love to lust, and
placing in the room thereof a love to religion; and thus the Lord
won over my heart to some desire after the means, to hear the Word,
and to grow a stranger to my old companions, and to accompany the
people of God, together with giving of me many sweet encouragements
from several promises in the Scriptures. But after this, the Lord
did wonderfully set my sins upon my conscience, those sins especially
that I had committed since the first convictions; temptations
also followed me very hard, and especially such temptations as did
tend to the making me question of the very way of salvation--viz.,
whether Jesus Christ was the Saviour or no; and whether I had
best to venture my soul upon His blood for salvation, or take some
other course. But being through grace kept close with God, in some
measure, in prayer and the rest of the ordinances, but went about
a year and upwards without any sound evidence as from God to my
soul touching the salvation that comes by Jesus Christ. But, at
the last, as I may say, when the set time was come, the Lord, just
before the men called Quakers came into the country, did set me
down so blessedly in the truth of the doctrine of Jesus Christ,
that it made me marvel to see, first, how Jesus Christ was born of
a virgin, walked in the world awhile with His disciples, afterwards
hanged on the Cross, spilt His blood, was buried, rose again, ascended
above the clouds and heavens, there lives to make intercession, and
that He also will come again at the last day to judge the world,
and take His saints unto Himself.
These things, I say, I did see so evidently, even as if I had stood
when He was in the world, and also when He was caught up. I having
such a change as this upon my soul, it made me wonder; and musing
with myself at the great alteration that was in my spirit--for the
Lord did also very gloriously give me in His precious Word to back
the discovery of the Son of God unto me, so that I can say, through
grace, it was according to the Scriptures (1 Cor 15:1-4). And as
I was musing with myself what these things should mean, methought
I heard such a word in my heart as this--I have set thee down on
purpose, for I have something more than ordinary for thee to do;
which made me the more marvel, saying, What, my Lord, such a poor
wretch as I? Yet still this continued, I have set thee down on
purpose, and so forth, with more fresh incomes of the Lord Jesus,
and the power of the blood of His Cross upon my soul, even so
evidently that I saw, through grace, that it was the blood shed on
Mount Calvary that did save and redeem sinners, as clearly and as
really with the eyes of my soul as ever, me thought, I had seen a
penny loaf bought with a penny; which things then discovered had
such operation upon my soul, that I do hope they did sweetly season
every faculty thereof. Reader, I speak in the presence of God, and
He knows I lie not; much of this, and such like dealings of His,
could I tell thee of; but my business at this time is not so to do,
but only to tell what operation the blood of Christ hath had over
and upon my conscience, and that at several times, and also when
I have been in several frames of spirit.
As, first, sometimes, I have been so loaden with my sins, that I
could not tell where to rest, nor what to do; yea, at such times I
thought it would have taken away my senses; yet at that time God
through grace hath all of a sudden so effectually applied the blood
that was spilt at Mount Calvary out of the side of Jesus, unto my
poor, wounded, guilty conscience, that presently I have found such
a sweet, solid, sober, heart-comforting peace, that it hath made
me as if it [my terror] had not been, and withal the same, I may
say, and I ought to say, the power of it, hath had such a powerful
operation upon my soul, that I have for a time been in a strait
and trouble to think that I should love and honour Him no more,
the virtue of His blood hath so constrained me.
Again; sometimes methinks my sins have appeared so big to me that
I thought one of my sins have been as big as all the sins of all
the men in the nation; ay, and of other nations too, reader; these
things be not fancies, for I have smarted for this experience, but
yet the least stream of the heart blood of this Man 22 Jesus hath
vanished all away, and hath made it to fly, to the astonishment
of such a poor sinner; and as I said before, hath delivered me up
into sweet and heavenly peace and joy in the Holy Spirit.
Again; sometimes when my heart hath been hard, dead, slothful, blind,
and senseless, which indeed are sad frames for a poor Christian to
be in, yet at such a time, when I have been is such a case, then
hath the blood of Christ, the precious blood of Christ, the admirable
blood of the God of Heaven, that run out of His body when it did
hang on the Cross, so softened, livened, quickened, and enlightened
my soul, that truly, reader, I can say, O it makes me wonder!
Again; when I have been loaden with sin, and [I cannot stand here
to tell thee of particular temptations]. pestered with several
temptations, and in a very sad manner, then have I had the trial
of the virtue of Christ's blood with the trial of the virtue of
other things; and I have found that when tears would not do, prayers
would not do, repentings and all other things could not reach my
heart; O then, one touch, one drop, one shining of the virtue of
the blood, of that blood that was let out with the spear, it hath
in a very blessed manner delivered me, that it hath made me to
marvel. O! methinks it hath come with such life, such power, with
such irresistible and marvelous glory, that it wipes off all the
slurs, silences all the outcries, and quenches all the fiery darts,
and all the flames of Hell-fire, that are begotten by the charges
of the Law, Satan, and doubtful remembrances of my sinful life.
Friends, as Peter saith to the church, so I say to you, I have
not preached to you cunningly devised fables in telling you of the
blood of Christ, and what authority it hath had upon my conscience;
O no, but as Peter saith touching the coming of the Lord Jesus into
the world, so in some measure I can say of the blood of the Lord
Jesus Christ that was shed when He did come into the world. There
is not only my single testimony touching this; no, but there are
all the Prophets do agree in advancing this in writing, and also
all the saints do now declare the same, in speaking forth the
amiableness and many powerful virtues thereof. "As for Thee also,
by the blood of Thy covenant," saith God to Christ, "I have sent
forth Thy prisoners out of the pit wherein is no water" (Zech 9:11).
"We have redemption through His blood" (Eph 1:7). Again, "We have
redemption through His blood" (Col 1:14). Our robes are washed
and made "white in the blood of the Lamb" (Rev 7:14). The devil
is overcome through "the blood of the Lamb" (Rev 12:11). Yea, and
conscience is purged, too, and that through the blood of the Lamb
(Heb 9:14). We have free recourse to the Throne of Grace through
the blood of Jesus (Heb 10:19). I could bring thee a cloud of
witnesses out of all the types and shadows, and out of the sundry
Prophets, and much more out of the New Testament, but I forebear,
because I would not be too tedious to the reader in making too
large a digression, though I have committed here in this discourse
no transgression, for the blood of Christ is precious blood (1
Peter 1:18,19).
THIRD. THE PRIVILEGES OF THE NEW COVENANT.
In the next place, I shall show you the several privileges and
advantages that the man or woman hath that is under this Covenant
of Grace, over what they have that are under the Covenant of the
Law and Works. As,
First. The Covenant of Grace is not grounded upon our obedience,
but upon God's love, even His pardoning love to us through Christ
Jesus. The first covenant is stood to be broken or kept by us,
and God's love or anger to be lost or enjoyed thereafter as we, as
creatures, behaved ourselves; but now, the very ground of the Covenant
of Grace is God's love, His mere love through Jesus Christ--"The
LORD did not set His love upon you, nor choose you, because ye
were more in number than any people; for ye were the fewest of all
people: but because the LORD loved you, and because He would keep
the oath which He had sworn unto your fathers" (Deu 7:7,8). Again,
"In His love and in His pity He redeemed them," "and the angel of
His presence saved them," that is, Jesus Christ (Isa 63:9). And again,
"Who hath saved us--not according to our works" of righteousness
which we have done, "but according to His own purpose and grace,
which was given us in Christ Jesus before the world began" (2 Tim
1:9).
Second. This love is not conveyed to us through what we have done,
as is before proved, but through what He hath done with Whom the
covenant was made, which was given us in Christ--According as He
hath chosen us in Christ. "Who hath blessed us with all spiritual
blessings in heavenly places in Christ." "God for Christ's sake hath
forgiven you," that is, through Christ's doings, through Christ's
sufferings (2 Tim 1:9; Eph 1:3,4; 4:32). Now if this be but rightly
understood, it doth discover abundance of comfort to them, that
are within the bounds of the Covenant of Grace. For,
1. Here a believer seeth he shall stand, if Christ's doings and
sufferings stand; which is sure foundation, for God dealeth with
him through Christ. And so, secondly, he shall not fall, unless
the suffering and merits of Christ be thrown over the bar, being
found guilty, which will never be, before the eyes of Divine justice;
for with Him the covenant was made, and He was the Surety of it;
that is, as the covenant was made with Him, so He stood bound to
fulfill the same (Zech 9:11; Heb 7:22). For you must understand
that the covenant was made between the Father and the Son long
before it was accomplished, or manifestly sealed with Christ's
blood; it was made before the world began (Titus 1:2; Eph 1:4; 1
Peter 1:18-20). But the conditions thereof were not fulfilled until
less than two thousand years ago; and all that while did Jesus stand
bound as a surety, as I said before, is used to do, till the time
in which the payment should be made. And it was by virtue of His
Suretyship, having bound Himself by covenant to do all things agreed
on by the Father and Him, that all those of the election that were
born before He came, that they might be saved, and did enter into
rest. For the forgiveness of sins that were past, though it was
through the blood of Christ, yet it was also through the forbearance
of God (Rom 3:25). That is, Christ becoming Surety for those that
died before His coming, that He should in deed and in truth, at
the fullness of time, or at the time appointed, give a complete and
full satisfaction for them according to the tenor or condition of
the covenant. (Gal 4:4). Again,
2. The second covenant, which believers are under, as the ground
and foundation, if it is safe, so the promises thereof are better,
surer, freer, and fuller, etc.
(1.) They are better, if you compare the excellency of the one
with the excellency of the other. The first hath promised nothing
but an early paradise--Do this, and thou shalt live; namely, here
in an earthly paradise. But the other doth bring the promise of a
heavenly paradise.
(2.) As the Covenant of Works doth promise an earthly paradise,
yet it is a paradise or blessing, though once obtained, yet might
be lost again; for no longer than thou doest well, no longer art
thou blessed by that. O, but the promises in the new covenant do
bring unto us the benefit of an eternal inheritance--That "they
which are called might receive the promise of eternal inheritance."
O rare! it is an "eternal inheritance" (Heb 9:15).
(3.) The other, as it is not so good as this, so neither is it so
sure as this; and therefore he calls the one such an one as might
be, and was, shaken, but this is said to be such an one that cannot
be shaken. "And this Word," saith he, treating of the two covenants
from verse the 8th to the 24th--"And this Word, yet once more,
signifieth the removing of those things that are," or may be,
"shaken, as of things that are made, that those things which cannot
be shaken," which is the second covenant, "may remain," (Heb 12:27);
for, saith he (verse 28) "which cannot be moved." Therefore, ye
blessed saints, seeing you have received a kingdom "which cannot
be moved," therefore, "let us have grace, whereby we may serve"
our "God acceptably with reverence and godly fear."
Thus in general, but more particularly.
(4.) They are surer, in that they are founded upon God's love also,
and they come to us without calling for those things at our hands
that may be a means of putting of a stop to our certain enjoying
of them. The promises under, or for the law, they might easily
be stopped by our disobedience; but the promises under the Gospel
say, "If Heaven above can be measured, and the foundations of the
earth searched," then, and not till then, "I will also cast off
all the seed of Israel for all that they have done" (Jer 31:37).
Again, "I, even I, am He that blotteth out thy transgressions for
Mine own" name's "sake, and will not remember thy sins" (Isa 43:25).
I will make thee a partaker of My promise; and that I may so do,
I will take away that which would hinder; "I will cast all their
sins into the depths of the sea," that My promise may be sure to
all the seed; and therefore, saith the Apostle, when he would show
us that the new-covenant promises were more sure than the old, he
tells us plainly that the law and works are set aside and they are
merely made ours through the righteousness of faith, which is the
righteousness of Christ--"For the promise, that he [Abraham] should
be the heir of the world," saith he, "was not to Abraham, or to his
seed, through the law," or works, "but through the righteousness of
faith. For if they which are of the law," or of works, "be heirs,"
then "faith is made void, and the promise made of none effect.
Therefore it is of faith--to the end the promise might be sure to
all the seed" (Rom 4:13-14,16).
(5.) Surer, because that as that is taken away that should hinder,
so they are committed to a faithful Friend of ours in keeping. For
all the promises of God are in Christ, not yea and nay, but yea
and amen; certain and sure; sure, because they are in the hand of
our Head, our Friend, our Brother, our Husband, our flesh and bones,
even in the heart and hand of our precious Jesus.
(6.) Because all the conditions of them are already fulfilled for
us by Jesus Christ, as aforesaid; every promise that is a new-covenant
promise, if there be any condition in it, our Undertaker hath
accomplished that for us, and also giveth us such grace as to receive
the sweetness as doth spring from them through His obedience to
every thing required in them.
(7.) Surer, because that as they are grounded upon the love of God,
everything is taken out of the way, in the hand of a sure Friend.
And has Christ has fulfilled every condition as to justification
that is contained therein, so the Lord hath solemnly sworn with an
oath for our better confidence in this particular--"For when God
made promise to Abraham," and so to all the saints, "because He
could swear by no greater, He sware by Himself, saying, Surely,
blessing I will bless thee, and multiplying I will multiply thee.
And so, after he had patiently endured, he obtained the promise.
For men verily swear by the greater: and an oath for confirmation
is to them an end of all strife," that there might be no more
doubt or scruple concerning the certain fulfilling of the promise.
"Wherein God, willing more abundantly to show unto the heirs of
promise the immutability of His counsel," or certain, constant,
unchangeable decree of God in making of the promise, for the comfort
of his children, "confirmed it by an oath: that by two immutable
things," His promise backed with an oath, "in which it was impossible
for God to lie, we might have a strong consolation, who have fled
for refuge to lay hold upon the hope set before us" (Heb 6:13-18).
(8.) That they are better it appears also in that they are freer
and fuller. That they are freer, it is evident, in that one saith,
No works, no life--Do this, and then thou shalt live; if not, thou
shalt be damned. But the other saith, We are saved by believing in
what Another hath done, without the works of the Law--"Now to him
that worketh not, but believeth on Him that justifieth the ungodly,
his faith is counted for righteousness" (Rom 4:4,5). The one saith,
Pay me that thou owest; the other say, I do frankly and freely
forgive thee all. The one saith, Because thou hast sinned, thou
shalt die; the other saith, Because Christ lives, thou shalt live
also (John 15).
(9.) And as they are freer, so they are fuller; fuller of encouragement,
fuller of comfort; the one, to wit, the law, looks like Pharaoh's
seven ill-favoured kine, more ready to eat one up than to afford
us any food; the other is like the full grape in the cluster, which
for certain hath a glorious blessing in it. The one saith, If thou
hast sinned, turn again; the other saith, If thou hast sinned, thou
shalt be damned, for all I have a promise in me.
3. They that are of the second are better than they that are
of the first; and it also appeareth in this--The promises of the
Law, through them we have neither faith, nor hope, nor the Spirit
conveyed; but through the promises of the Gospel there are all
these--"Whereby are given unto us exceeding great and precious
promises, that by these we might be partakers of the Divine nature"
(2 Peter 1:4). O therefore "let us hold fast the profession of
our faith without wavering; for He is faithful that promised" (Heb
10:23). "In hope of eternal life," how so? because "God, that cannot
lie, promised it before the world began" (Titus 1:2).
4. They that are in this covenant are in a very happy state; for
though there be several conditions in the Gospel to be done, yet
Christ Jesus doth not look that they should be done by man, as
man, but by His own Spirit in them, as it is written, "Thou hast
wrought all our works in us." Is there that condition, they must
believe? Why, then, He will be both the "author and finisher of
their faith" (Heb 12:2,3). Is there also hope to be in His children?
He also doth and hath given them "good hope through His grace" (2
Thess 2:16). Again, are the people of God to behave themselves
to the glory of God the Father? then He will work in them "both to
will and to do of His own good pleasure" (Phil 2:13).
5. Again, as He works all our works in us and for us, so also
by virtue of this covenant we have another nature given unto us,
whereby, or by which we are made willing to be glorifying of God,
both in our bodies and in our spirits, which are His--"Thy people
shall be willing in the day of Thy power" (1 Cor 6:20; Psa 110:3).
6. In the next place, all those that are under this second covenant
are in a wonderful safe condition; for in case they should slip
or fall after their conversion into some sin or sins for who lives
and sins not? (Prov 24:16), yet through the merits and intercession
of Christ Jesus, who is their Undertaker in this covenant, they
shall have their sins pardoned, their wounds healed, and they raised
up again; which privilege the children of the first covenant have
not; for if they sin, they are never afterwards regarded by that
covenant--They brake My covenant and I regarded them not, saith
the Lord (Heb 8:9). But when He comes to speak of the Covenant of
Grace, speaking first of the public person under the name of David,
He saith thus, "He shall cry unto Me, Thou art My Father, My God,
and the rock of My salvation. Also I will make Him My firstborn,
higher than the kings of the earth. My mercy will I keep for Him
for evermore, and My covenant shall stand fast with Him. His seed
also will I make to endure for ever, and His throne as the days of
heaven. If His children forsake My law, and walk not in My judgments;
If they break my statutes, and keep not My commandments; Then will
I visit their transgression with the rod, and their iniquity with
stripes. Nevertheless My lovingkindness will I not utterly take
from Him, nor suffer My faithfulness to fail. My covenant will I
not break, nor alter the thing that is gone out of My lips. Once
have I sworn by My holiness that I will not lie unto David. His
seed shall endure for ever, and His throne as the sun before Me.
It shall be established for ever as the moon, and as a faithful
witness in heaven" (Psa 89:26-37). "My covenant shall stand fast with
him"--mark that. As if God had said, I did not make this covenant
with man, but with My Son, and with Him I will perform it; and
seeing He hath given Me complete satisfaction, though His children
do, through infirmity, transgress, yet My covenant is not therefore
broken, seeing He with whom it was made standeth firm, according
to the desire of my heart; so that My justice that is satisfied,
and My Law, hath nothing to say, for there is no want of perfection
in the sacrifice of Christ. If you love your souls, and would have
them live in the peace of God, to the which you are called in one
body, even all believers, then I beseech you seriously to ponder,
and labour to settle in your souls this one thing, that the new
covenant is not broken by our transgressions, and that because it
was not made with us. The reason why the very saints of God have
so many ups and downs in this their travel towards Heaven, it is
because they are so weak in the faith of this one thing; for they
think that if they fail of this or that particular performance, if
their hearts be dead and cold, and their lusts mighty and strong,
therefore now God is angry, and now He will shut them out of His
favour, now the new covenant is broken, and now Christ Jesus will
stand their Friend no longer; now also the devil hath power again,
and now they must have their part in the resurrection of damnation;
when, alas! the covenant is not for all this never the more broken,
and so the grace of God no more straitened than it was before.
Therefore, I say, when thou findest that thou art weak here, and
failing there, backward to this good, and thy heart forward to
that evil; then be sure thou keep a steadfast eye on the Mediator
of this new covenant, and be persuaded that it is not only made
with Him, and His part also fulfilled, but that He doth look upon
His fulfilling of it, so as not to lay thy sins to thy charge, though
He may as a Father chastise thee for the same--"If His children
forsake My law, and walk not in My judgments; if they break My
statutes, and keep not My commandments; then will I visit their
transgression with the rod, and their iniquity with stripes. Nevertheless,"
mark "nevertheless My lovingkindness will I not utterly take from
HIM, nor suffer My faithfulness to fail. My covenant will I not
break, nor alter the thing that is gone out of My lips." And what
was that? Why, that "His seed shall endure for ever, and His throne
as the sun before Me" (Psa 89:30-34,36).
7. Another privilege that the saints have by virtue of the new
covenant is, that they have part of the possession or hold of Heaven
and Glory already, and that two manner of ways--(1.) The Divine
nature is conveyed from Heaven into them; and, secondly, the human
nature, i.e., the nature of man, is received up, and entertained
in, and hath got possession of Heaven. We have the first-fruits
of the Spirit, saith the man of God; we have the earnest of the
Spirit, which is instead of the whole, for it is the earnest of the
whole--"Which is the earnest of our inheritance until the redemption
of the purchased possession, unto the praise of His glory" (Eph
1:13,14; Rom 8:8-11). (2.) The nature of man, our nature is got
into glory as the first-fruits of mankind, as a forerunner to take
possession till we all come thither (1 Cor 15:20). For the Man born
at Bethlehem is ascended, which is part of the lump of mankind,
into glory as a public Person, as the first-fruits, representing
the whole of the children of God; so that in some sense it may be
said that the saints have already taken possession of the kingdom
of Heaven by their Jesus, their public Person, He being in their
room entered to prepare a place for them (John 14:1-4). I beseech
you consider, when Jesus Christ came down from Glory, it was that
He might bring us to Glory; and that He might be sure not to fail,
He clothed Himself with our nature, as if one should take a piece
out of the whole lump instead of the whole, until the other comes,
and investeth it in that glory which He was in before He came down
from Heaven (Heb 2:14,15). And thus is that saying to be understood,
speaking of Christ and His saints, which saith, "And" He "hath
raised us up together, and made us sit together in heavenly places
in Christ Jesus" (Eph 2:6).
8. Again, not only thus, but all the power of God, together with
the rest of His glorious attributes, are on our side, in that they
dwell in our nature, which is the Man Jesus, and doth engage for us
poor, simple, empty, nothing creatures as to our eternal happiness
(1 Peter 1:5). "For in Him," that is, in the Man Christ, who is
our nature, our Head, our root, our flesh, our bone, "dwelleth all
the fullness of the Godhead bodily" (Col 2:9,10). Mark how they
are joined together, "In whom dwelleth the fullness of the Godhead.
And ye are complete in Him." God dwelleth completely in Him, and you
also are completely implanted in Him, which is the Head of all
principality and power; and all this by the consent of the Father--"For
it pleased the Father that in Him should all fullness dwell" (Col
1:19). Now mark, the Godhead doth not dwell in Christ Jesus for
Himself only, but that it may be in a way of righteousness conveyed
to us, for our comfort and help in all our wants--"All power is
given unto Me in heaven and in earth," saith He (Matt 28:18). And
then followeth, "And lo, I am with you alway, even unto the end
of the world" (Verse 20). "He hath received gifts for men, yea for
the rebellious" (Psa 68:18). "Of His fullness have all we received,
and grace for grace" (John 1:16). And this the saints cannot be
deprived of, because the covenant made with Christ, in every tittle
of it, was so completely fulfilled as to righteousness, both active
and passive, that justice cannot object anything; holiness now can
find fault with nothing; nay, all the power of God cannot shake
anything that hath been done for us by the Mediator of the new
covenant; so that now there is no Covenant of Works to a believer;
none of the commands, accusations, condemnations, or the least
tittle of the old covenant to be charged on any of those that are
the children of the second covenant; no sin to be charged, because
there is no law to be pleaded, but all is made up by our middle
man, Jesus Christ. O blessed covenant! O blessed privilege! Be
wise, therefore, O ye poor drooping souls that are the sons of this
second covenant, and "stand fast in the liberty wherewith Christ
hath made you free, and be not entangled AGAIN," nor terrified in
your consciences, "with the yoke of bondage"; neither the commands,
accusations, or condemnations of the Law of the old covenant (Gal
5:1).
Two Hell-bred objections answered.
Object. If it be so, then one need not care what they do; they
may sin and sin again, seeing Christ hath made satisfaction. [The
first objection].
Answ. If I were to point out one that was under the power of the
devil, and going post-haste to Hell, for my life I would look no
farther for such a man than to him that would make such a use as
this of the grace of God. What, because Christ is a Saviour, thou
wilt be a sinner! because His grace abounds, therefore thou wilt
abound in sin! O wicked wretch! rake Hell all over, and surely I think
thy fellow will scarce be found! And let me tell thee this before
I leave thee--as God's covenant with Christ for His children, which
are of faith, stands sure, immutable, unrevocable, and unchangeable,
so also hath God taken such a course with thee, that unless thou
canst make God forswear Himself, it is impossible that thou shouldst
go to Heaven, dying in that condition--"They tempted Me, proved
Me," and turned the grace of God into lasciviousness, "so I sware,"
mark that, "so I sware," and that in My wrath, too, that they
should never enter into My rest. Compare Hebrews 3:9-11, with 1
Corinthians 10:5-10. No, saith God; if Christ will not serve their
turns, but they must have their sins too, take them, Devil; if
Heaven will not satisfy them, take them, Hell; devour them, Hell;
scald them, fry them, burn them, Hell! God hath more places than
one to put sinners into. If they do not like Heaven, He will fit
them with Hell; if they do not like Christ, they shall be forced
to have the devil. Therefore we must and will tell of the truth of
the nature of the Covenant of Grace of God to His poor saints for
their encouragement and for their comfort, who would be glad to leap
at Christ upon any terms; yet therewith, we can tell how, through
grace, to tell the hogs and sons of this world what a hog-sty there
is prepared for them, even such an one that God hath prepared to
put the devil and his angels into, is fitly prepared for them (Matt
25:41).
Object. But if Christ hath given God a full and complete satisfaction,
then though I do go on in sin, I need not fear, seeing God hath
already been satisfied. [The second objection]. It will be injustice
in God to punish for those sins for which He is already satisfied
for by Christ.
Answ. Rebel, rebel, there are some in Christ and some out of Him.
[1]. They that are in Him have their sins forgiven, and they
themselves made new creatures, and have the Spirit of the Son, which
is a holy, living, self-denying Spirit. And they that are thus in
Jesus Christ are so far off from delighting in sin, that sin is the
greatest thing that troubleth them; and O how willing would they
be rid of the very thoughts of it (Psa 119:113). It is the grief
of their souls, when they are in a right frame of spirit, that they
can live no more to the honour and glory of God than they do; and
in all their prayers to God, the breathings of their souls are as
much sanctifying grace as pardoning grace, that they might live a
holy life. They would as willing live holy here as they would be
happy in the world to come; they would as willingly be cleansed
from the filth of sin as to have the guilt of it taken away; they
would as willingly glorify God here as they would be glorified by
Him hereafter (Phil 3:6-22). [2]. But there are some that are out
of Christ, being under the Law; and as for all those, let them be
civil or profane, they are such as God accounts wicked; and I say,
as for those, if all the angels in Heaven can drag them before the
judgment-seat of Christ, they shall be brought before it to answer
for all their ungodly deeds; and being condemned for them, if all
the fire in Hell will burn them, they shall be burned there, if
they die in that condition (Jude 15). And, therefore, if you love
your souls, do not give way to such a wicked spirit. "Let no man
deceive you with" such "vain words," as to think, because Christ
hath made satisfaction to God for sin, therefore you may live in
your sins. O no, God forbid that any should think so, "for because
of these things cometh the wrath of God upon the children of
disobedience" (Eph 5:6).
Thus have I, reader, given thee a brief discourse touching the
Covenant of Works and the Covenant of Grace, also of the nature
of the one, together with the nature of the other. I have also in
this discourse endeavoured to show you the condition of them that
are under the Law, how sad it is, both from the nature of the
covenant they are under, and also by the carriage of God unto them
by that covenant. And now, because I would bring all into as little
a compass as I can, I shall begin with the use and application of
the whole in as brief a way as I can, desiring the Lord to bless
it to thee.
[USE AND APPLICATION].
A use of examination about the old covenant.
First. And, first of all, let us here begin to examine a little
touching the covenant you stand before God in, whether it be the
Covenant of Works or the Covenant of Grace; [The first use is a
use of examination]. and for the right doing of this, I shall lay
down this proposition--namely, that all men naturally come into the
world under the first of these, which is called the old covenant,
or the Covenant of Works, which is the Law; "And were all by nature
the children of wrath, even as others"; which they could not be, had
they not been under the law; for there are none that are under the
other covenant that are still the children of wrath, but the children
of faith, the children of the promise, the accepted children, the
children not of the bond-woman, but of the free (Gal 4:28-31).
[Quest.] Now here lieth the question. Which of these two covenants
art thou under, soul?
Answ. I hope I am under the Covenant of Grace.
Quest. But what ground hast thou to think that thou art under that
blessed covenant, and not rather under the Covenant of Works, that
strict, that soul-damning covenant?
Answ. What ground? Why, I hope I am.
Quest. But what ground hast thou for this thy hope? for a hope
without a ground is like a castle built in the air, that will never
be able to do thee any good, but will prove like unto that spoken
of in Job 8, "Whose hope shall be cut off, and whose trust shall
be" like "a spider's web. He shall lean upon his house, but it
shall not stand; he shall hold it fast," as thou wouldst thy hope,
it is like, "but it shall not endure" (Job 8:13-15).
Answ. My hope is grounded upon the promises; what else should it
be grounded upon?
Reply. Indeed, to build my hope upon Christ Jesus, upon God in
Christ, through the promise, and to have this hope rightly, by the
shedding abroad of the love of God in the heart, it is a right-grounded
hope (Rom 5:1-7).
Quest. But what promises in the Scripture do you find your hope built
upon? and how do you know whether you do build your hope upon the
promises in the Gospel, the promises of the new covenant, and not
rather on the promises of the old covenant, for there are promises
in that as well as in the other?
Answ. I hope that if I do well I shall be accepted; because God
hath said I shall (Gen 4:7).
Reply. O soul, if thy hope be grounded there, thy hope is not
grounded upon the Gospel promises, or the new covenant, but verily
upon the old; for these words were spoken to Cain, a son of the
old covenant; and they themselves are the tenor and scope of that;
for that runs thus: "Do this, and thou shalt live. The man that
doth these things shall live by them. If thou do well, thou shalt
be accepted" (Lev 18:5; Eze 20:11; Rom 10:5; Gal 3:12; Gen 4:7).
Reply. Why, truly, if a man's doing well, and living well, and
his striving to serve God as well as he can, will not help him to
Christ, I do not know what will; I am sure sinning against God will
not.
Quest. Did you never read that Scripture which saith, "Israel, which
followed after the law of righteousness, hath not attained to the
law of righteousness"? (Rom 9:30-32).
Object. But doth not the Scripture say, "Blessed are they that do
His commandments, that they may have right to the tree of life"?
(Rev 22:14).
Answ. There is first, therefore, to be inquired into, whether to keep
His commandments be to strive to keep the Law as it is a Covenant
of Works, or whether it be meant of the great commandments of the
New Testament which are cited in 1 John 3:22,23--"And whatsoever
we ask we receive of Him, because we keep His commandments, and
do those things that are pleasing in His sight." But what do you
mean, John? Do you mean the covenant of the Law, or the covenant
to the Gospel? Why, "this is His commandment," saith he, "That we
should believe on the name of His Son Jesus Christ, and love one
another," as the fruits of this faith, "as He gave us commandment."
If it be of the old covenant, as a Covenant of Works, then the
Gospel is but a lost thing. If it were of works, then no more of
grace; therefore it is not the old covenant, as the old covenant.
Quest. But what do you mean by these words--the old covenant as
the old covenant? Explain your meaning.
Answ. My meaning is, that the Law is not to be looked upon for
life, so as it was handed out from Mount Sinai, if ever thou wouldst
indeed be saved; though after thou hast faith in Christ, thou
mayest and must solace thyself in it, and take pleasure therein,
to express thy love to Him who hath already saved thee by His
own blood, without thy obedience to the law, either from Sinai or
elsewhere.
Quest. Do you think that I do mean that my righteousness will save
me without Christ? If so, you mistake me, for I think not so; but
this I say, I will labour to do what I can; and what I cannot do,
Christ will do for me.
Answ. Ah, poor soul, this is the wrong way too; for this is to make
Christ but a piece of a Saviour; thou wilt do something, and Christ
shall do the rest; thou wilt set thy own things in the first place,
and if thou wantest at last, then thou wilt borrow of Christ; thou
art such an one that dost Christ the greatest injury of all. First,
in that thou dost undervalue His merits by preferring of thy own
works before His; and, secondly, by mingling of thy works thy dirty,
ragged righteousness with His.
Quest. Why, would you have us do nothing? Would you have us make
Christ such a drudge as to do all, while we sit idling still?
Answ. Poor soul, thou mistakest Jesus Christ in saying thou makest
Him a drudge in letting Him do all; I tell thee, He counts it a
great glory to do all for thee, and it is a great dishonour unto
Him for thee so much as to think otherwise. And this the saints
of God that have experienced the work of grace upon their souls do
count it also the same--"Saying, Thou art worthy to take the book,
and to open the seals thereof" (Rev 5:9). "Worthy is the Lamb, that
was slain, to receive power, and riches, and wisdom, and strength,
and honour, and glory, and blessing" (Verse 12). And why so? read
again in the 9th verse, "For Thou wast slain, and hast redeemed
us to God by Thy" own "blood" (See also Eph 1:6,7). "To the praise
of the glory of His grace--in whom we have redemption through His
blood."
Reply. All this we confess, that Jesus Christ died for us; but he
that thinks to be saved by Christ, and liveth in his sins, shall
never be saved.
Answ. I grant that. But this I say again, a man must not make his
good doings the lowest round of the ladder by which he goeth to
Heaven--that is, he that will and shall go to Heaven, must, wholly
and alone, without any of his own things, venture his precious soul
upon Jesus Christ and His merits.
Quest. What, and come to Christ as a sinner?
Answ. Yea, with all thy sins upon thee, even as filthy as ever thou
canst.
Quest. But is not this the way to make Christ to loath us? You know
when children fall down in the dirt, they do usually before they
go home make their clothes as clean as they can, for fear their
parents should chide them; and so I think should we.
Answ. This comparison is wrongly applied, if you bring it to show
us how we must do when we come to Christ. He that can make himself
clean hath no need of Christ; for the whole, the clean, and
righteous have no need of Christ, but those that are foul and sick.
Physicians, you know, if they love to be honoured, they will not
bid the patients first make themselves whole, and then come to
them; no, but bid them come with their sores all running on them,
as the woman with her bloody issue (Mark 5). And as Mary Magdalene
with her belly full of devils, and the lepers all scabbed; and that
is the right coming to Jesus Christ.
Reply. Well, I hope that Christ will save me, for His promises and
mercy are very large; and as long as He hath promised to give us
life, I fear my state the less.
Answ. It is very true, Christ's promises are very large, blessed
be the Lord for ever; and also so is His mercy; but notwithstanding
all that, there are many go in at the broad gate; and therefore I
say, your business is seriously to inquire whether you are under
the first or second covenant; for unless you are under the second,
you will never be regarded of the Lord, forasmuch as you are a
sinner (Heb 8:9). And the rather, because if God should be so good
to you as to give you a share in the second, you shall have all
your sins pardoned, and for certain have eternal life, though you
have been a great sinner. But do not expect that thou shalt have
any part or share in the large promises and mercy of God, for the
benefit and comfort of thy poor soul, whilst thou art under the
old covenant; because so long thou art out of Christ, through whom
God conveyeth His mercy, grace, and love to sinners. "For all the
promises of God in Him are yea, and in Him amen." Indeed, His mercy,
grace, and love are very great, but they are treasured up in Him,
"given forth in Him, through Him." "But God, who is rich in mercy,
for His great love wherewith He loved us--that He might show the
exceeding riches of His grace"--but which way?--"in His kindness
towards us through Jesus Christ."
But out of Christ thou shalt find God a just God, a sin-avenging
God, a God that will by no means spare the guilty; and be sure that
every one that is found out of Jesus Christ will be found guilty in
the judgment-day, upon whom the wrath of God shall smoke to their
eternal ruin. Now, therefore, consider of it, and take the counsel
of the Apostle, in 2 Corinthians 13:5, which is, to examine thyself
whether thou art "in the faith," and to prove thy ownself whether
thou hast received the Spirit of Christ into thy soul, whether thou
hast been converted, whether thou hast been born again, and made
a new creature, whether thou hast had thy sins washed away in the
blood of Christ, whether thou hast been brought from under the old
covenant into the new; and do not make a slight examination, for
thou hast a precious soul either to be saved or damned.
And that thou mayest not be deceived, consider that it is one
thing to be convinced, and another to be converted; one thing to
be wounded, and another to be killed, and so to be made alive again
by the faith of Jesus Christ. When men are killed, they are killed
to all things they lived to before, both sin and righteousness, as
all their old faith and supposed grace that they thought they had.
Indeed, the old covenant will show thee that thou art a sinner,
and that a great one too; but the old covenant, the Law, will not
show thee, without the help of the Spirit, that thou are without
all grace by nature; no; but in the midst of thy troubles thou
wilt keep thyself from coming to Christ by persuading thy soul that
thou art come already, and hast some grace already. O, therefore,
be earnest in begging the Spirit, that thy soul may be enlightened,
and the wickedness of thy heart discovered, that thou mayest see
the miserable state that thou art in by reason of sin and unbelief,
which is the great condemning sin; and so in a sight and sense of thy
sad condition, if God should deal with thee in severity according
to thy deservings. Do thou [now] cry to God for faith in a crucified
Christ, that thou mayest have all thy sins washed away in His blood,
and such a right work of grace wrought in thy soul that may stand
in the judgment-day. Again,
Second. In the next place, you know I told you that a man might go
a great way in a profession, and have many excellent gifts, [Second
use]. so as to do many wondrous works, and yet be but under the
Law; from hence you may learn not to judge yourselves to be the
children of God, because you may have some gifts of knowledge or
understanding more than others: no, for thou mayest be the knowingest
man in all the country as to head-knowledge, and yet be but under
the law, and so consequently under the curse, notwithstanding that,
1 Corinthians 13. Now, seeing it is so, that men may have all this
and yet perish, then what will become of those that do no good at
all, and have no understanding, neither of their own sadness, nor
of Christ's mercy? O, sad! Read with understanding, Isaiah 27:11,
"Therefore He that made them will not have mercy on them, and He
that formed them will show them no favour" (See also 2 Thess 1:8,
9).
Now there is one thing which, for want of, most people do miscarry
in a very sad manner, and that is, because they are not able to
distinguish between the nature of the Law and the Gospel. O, people,
people, your being blinded here as to the knowledge of this is one
great cause of the ruining of many. As Paul saith, "While Moses
is read," or while the law is discovered, "the veil is upon their
heart" (2 Cor 3:15) that is, the veil of ignorance is still upon
their hearts, so that they cannot discern either the nature of
the law or the nature of the Gospel, they being so dark and blind
in their minds, as you may see, if you compare it with Chronicles
4:3, 4. And truly I am confident, that were you but well examined,
I doubt many of you would be found so ignorant that you would not
be able to give a word of right answer concerning either the Law or
the Gospel. Nay, my friends, set the case, one should ask you what
time you spend, what pains you take, to the end you may understand
the nature and difference of these two covenants, would you not say,
if you should speak the truth, that you did not so much as regard
whether there were two or more? Would you not say, I did not think
of covenants, or study the nature of them? I thought that if I had
lived honestly, and did as well as I could, that God would accept
of me, and have mercy upon me, as He had on others. Ah, friends,
this is the cause of the ruin of thousands; for if they are blinded
to this, both the right use of the law, and also of the Gospel, is
hid from their eyes, and so for certain they will be in danger of
perishing most miserably, poor souls that they are, unless God, of
His mere mercy and love, doth rend the veil from off their hearts,
the veil of ignorance, for that is it which doth keep these poor
souls in this besotted and blindfolded condition, in which if they
die they may be lamented for, but not helped; they may be pitied,
but not preserved from the stoke of God's everlasting vengeance.
A legal spirit.
In the next place, if you would indeed be delivered from the first
into the second covenant, I do admonish you to the observing of
these following particulars. First. Have a care that you do not
content yourselves, though you do good works--that is, which in
themselves are good. Secondly. In and with a legal spirit, which
are done these ways as followeth.
First. If you do anything commanded in Scripture, and your doing
of it do think that God is well pleased therewith, because you, as
you are religious men, do do the same. Upon this mistake was Paul
himself in danger of being destroyed; for he thought, because he
was zealous, and one of the strictest sects for religion, therefore
God would have been good unto him, and have accepted his doings,
as it is clear, for he counted them his gain (Phil 3:4-8). Now this
is done thus--When a man doth think that because he thinks he is
more sincere, more liberal, with more difficulty, or to the weakening
of his estate; I say, if a man, because of this doth think that
God accepteth his labour, it is done from an old-covenant spirit.
Again; some men think that they shall be heard because they have
prayer in their families, because they can pray long, and speak
excellent expressions, or express themselves excellently in prayer,
that because they have great enlargements in prayer, I say, that
therefore to think that God doth delight in their doings, and accept
their works, this is from a legal spirit.
Again; some men think that because their parents have been religious
before them, and have been indeed the people of God, they think if
they also do as to the outward observing of that which they learned
from their forerunners, that therefore God doth accept them; but this
also is from a wrong spirit; and yet how many are there in England
at this day that think the better of themselves merely upon that
account; ay, and think the people of God ought to think so too,
not understanding that it is ordinary for an Eli to have a Hophni
and a Phinehas, both sons of Belial; also a good Samuel to have a
perverse offspring; likewise David an Absalom. I say, their being
ignorant of, or else negligent in regarding this, they do think
that because they do spring from such and such, as the Jews in their
generation did, that therefore they have a privilege with God more
than others, when there is no such thing; but for certain, if the
same faith be not in them which was in their forerunners, to lay
hold of the Christ of God in the same spirit as they did, they
must utterly perish, for all their high conceits that they have of
themselves (John 8:33-35; Matt 3:7-9).
Second. When people come into the presence of God without having
their eye upon the Divine Majesty, through the flesh and blood
of the Son of Mary, the Son of God, then also do they come before
God, and do whatsoever they do from a legal spirit, an old-covenant
spirit. As, for instance, you have some people, it is true, they
will go to prayer, in appearance very fervently, and will plead
very hard with God that He would grant them their desires, pleading
their want, and the abundance thereof; they will also plead with
God His great mercy, and also His free promises; but yet they
neglecting the aforesaid body or Person of Christ, the righteous
Lamb of God, to appear before Him in, I say, in thus doing they
do not appear before the Lord no otherwise than in an old-covenant
spirit; for they go to God as a merciful Creator, and they themselves
as His creatures; not as He is, their Father in the Son, and they
His children by regeneration through the Lord Jesus. Ay, and though
they may call God their Father, in the notion--not knowing what
they say, only having learned such things by tradition--as the
Pharisees did, yet Christ will have His time to say to them, even
to their faces, as He did once to the Jews, Your father, for all this
your profession, is the devil, to their own grief and everlasting
misery (John 8:44).
Third. The third thing that is to be observed, if we would not be
under the Law, or do things in a legal spirit, is this--to have a
care that we do none of the works of the holy Law of God for life,
or acceptance with Him; no, nor of the Gospel neither. To do the
works of the law to the end we may be accepted of God, or that we
may please Him, and to have our desires of Him, is to do things
from a legal or old-covenant spirit, and that is expressly laid down
where it is said, "To him that worketh is the reward not reckoned
of grace, but of debt"; that is, he appears before God through the
Law, and his obedience to it (Rom 4:4,5). And again, though they
be in themselves Gospel-ordinances, as baptism, breaking of bread,
hearing, praying, meditating, or the like; yet, I say, if they be
not done in the right spirit, they are thereby used as a hand by
the devil to pull thee under the Covenant of Works, as in former
times he used circumcision, which was no part of the Covenant
of Works, the Ten Commands, but a seal of the righteousness of
faith; yet, I say, they being done in a legal spirit, the soul was
thereby brought under the Covenant of Works, and so most miserably
destroyed unawares to itself, and that because there was not a
right understanding of the nature and terms of the said covenants.
And so it is now; souls being ignorant of the nature of the old
covenant, do even by their subjecting to several Gospel ordinances,
run themselves under the old covenant, and fly off from Christ,
even when they think they are acoming closer to him. O, miserable!
If you would know when or how this is done, whether in one particular
or more, I shall show you as followeth--
1. That man doth bring himself under the Covenant of Works, by Gospel
ordinances, when he cannot be persuaded that God will have mercy
upon him except he do yield obedience to such or such a particular
thing commanded in the Word. This is the very same spirit that
was in the false brethren (spoken of Acts 15; Galatians, the whole
Epistle), whose judgment was, that unless such and such things were
done, "they could not be saved." As now-a-days we have also some
that say, Unless your infants be baptized they cannot be saved;23
and others say, unless you be rightly baptized, you have no ground
to be assured that you are believers, or members of churches; which
is so far off from being so good as a legal spirit, that it is the
spirit of blasphemy, as is evident, because they do reckon that
the Spirit, righteousness, and faith of Jesus, and the confession
thereof, is not sufficient to declare men to be members of the Lord
Jesus; when, on the other side, though they be rank hypocrites,
yet if they do yield an outward subjection to this or that, they
are counted presently communicable members, which doth clearly
discover that there is not so much honour given to the putting on
the righteousness of the Son of God as there is given to that which
a man may do, and yet go to Hell within an hour after; nay, in the
very doing of it doth shut himself for ever from Jesus Christ.
2. Men may do things from a legal or old-covenant spirit when they
content themselves with their doing of such and such a thing, as
prayers, reading, hearing, baptism, breaking of bread, or the like;
I say, when they can content themselves with the thing done, and
sit down at ease and content because the thing is done. As, for
instance, some men being persuaded that such and such a thing is
their duty, and that unless they do do it, God will not be pleased
with them, nor suffer them to be heirs of His kingdom, they from
this spirit do rush into and do the thing, which being done, they
are content, as being persuaded that now they are without doubt in
a happy condition, because they have done such things, like unto
the Pharisee, who, because he had done this and the other thing,
said therefore, in a bragging way, "Lord, I thank thee that I am
not as this publican"; for I have done thus and thus; when, alas!
the Lord give him never a good word for his labour, but rather a
reproof.
3. That man doth act from a legal spirit who maketh the strictness
of his walking the ground of his assurance for eternal life. Some
men, all the ground they have to believe that they shall be saved,
it is because they walk not so loose as their neighbours, they
are not so bad as others are, and therefore they question not but
that they shall do well. Now this is a false ground, and a thing
that is verily legal, and savours only of some slight and shallow
apprehensions of the old covenant. I call them shallow apprehensions,
because they are not right and sound, and are such as will do the
soul no good, but beguile it, in that the knowledge of the nature
of this covenant doth not appear to the soul, only some commanding
power it hath on the soul, which the soul endeavouring to give up
itself unto, it doth find some peace and content, and especially
if it find itself to be pretty willing to yield itself to its
commands. And is not this the very ground of thy hoping that God
will save thee from the wrath to come? If one should ask thee what
ground thou hast to think thou shalt be saved, wouldst thou not
say, Truly, because I have left my sins, and because I am more
inclinable to do good, [Do not think that I am against the order
of the Gospel]. and to learn, and get more knowledge; I endeavour
to walk in church order, as they call it, and therefore I hope God
hath done a good work for me, and I hope will save my soul. Alas,
alas! this is a very trick of the devil to make souls build the
ground of their salvation upon this their strictness, and abstaining
from the wickedness of their former lives, and because they desire
to be stricter and stricter. Now, if you would know such a man or
woman, you shall find them in this frame--namely, when they think
their hearts are good, then they think also that Christ will have
mercy upon them; but when their corruptions work, then they doubt
and scruple until again they have their hearts more ready to do the
things contained in the law and ordinances of the Gospel. Again,
such men do commonly cheer up their hearts, and encourage themselves
still to hope all shall be well, and that because they are not so
bad as the rest, but more inclinable than they, saying, I am glad
I am not as this publican, but better than he, more righteous than
he (Luke 18:11).
4. This is a legal and old-covenant spirit that secretly persuades
the soul that if ever it will be saved by Christ, if must be fitted
for Christ by its getting of a good heart and good intentions to
do this and that for Christ; I say, that the soul when it comes
to Christ may not be rejected or turned off; when in deed and in
truth this is the very way for the soul to turn itself from Jesus
Christ, instead of turning to Him; for such a soul looks upon
Christ rather to be a painted Saviour or a cypher than a very and
real Saviour. Friend, if thou canst fit thyself, what need hast
thou of Christ? If thou cant get qualifications to carry to Christ
that thou mightst be accepted, thou dost not look to be accepted
in the Beloved. Shall I tell thee? Thou art as if a man should say,
I will make myself clean, and then I will go to Christ that He may
wash me; or like a man possessed, that will first cast the devils
out of himself, and then come to Christ for cure from Him. Thou,
must, therefore, if thou wilt so lay hold of Christ as not to be
rejected by Him; I say, thou must come to Him as the basest in the
world, more fit to be damned, if thou hadst thy right, than to
have the least smile, hope, or comfort from Him. Come with the fire
of Hell in thy conscience, come with thy heart hard, dead, cold,
full of wickedness and madness against thy own salvation; come as
renouncing all thy tears, prayers, watchings, fastings; come as a
blood-red sinner; do not stay from Christ till thou hast a greater
sense of thy own misery, nor of the reality of God's mercy; do not
stay while thy heart is softer and thy spirit in a better frame,
but go against thy mind, and against the mind of the devil and sin,
throw thyself down at the foot of Christ, with a halter about thy
neck, and say, Lord Jesus, hear a sinner, a hard-hearted sinner,
a sinner that deserveth to be damned, to be cast into Hell; and
resolve never to return, or to give over crying unto Him, till thou
do find that He hath washed thy conscience from dead works with
His blood virtually, and clothed thee with His own righteousness,
and make thee complete in Himself; this is the way to come to
Christ.
THE USE OF THE NEW COVENANT
Now a few words to the second doctrine, and so I shall draw towards
a conclusion.
FIRST USE. The doctrine doth contain in it very much comfort to
thy [The use, for the second doctrine]. soul who art a new-covenant
man, or one of those who are under the new covenant. There is,
First, pardon of sin; and, Second, the manifestation of the same;
and, Third, as power to cause thee to persevere through faith to
the very end of thy life.
First, There is, first, pardon of sin, which is not in the old
covenant; for in that there is nothing but commands; and if not
obeyed, condemned. O, but there is pardon of sin, even of all thy
sins, against the first and second covenant, under which thou art,
and that freely upon the account of Jesus Christ the righteousness,
He having in thy name, nature, and in the room of thy person,
fulfilled all the whole law in Himself for thee, and freely giveth
it unto thee. O, though the law be a ministration of death and
condemnation, yet the Gospel, under which thou art, is the ministration
of life and salvation (2 Cor 3:6-9). Though they that live and die
under the first covenant, God regardeth them not (Heb 8:9). Yet they
that are under the second are as the apple of His eye (Deu 32:10;
Psa 17:8; Zech 2:8). Though they that are under the first, the Law,
are "called to blackness, and darkness, and tempest, the sound of
a trumpet," and a burning mountain, which sight was so terrible,
that Moses said, "I exceedingly fear and quake" (Heb 12:18-22).
"But ye are come unto Mount Sion, and unto the city of the living
God, the heavenly Jerusalem, and to an innumerable company of angels,
to the general assembly and church of the firstborn," whose names
"are written in Heaven, and to God the Judge of all, and to the
spirits of just men made perfect, and to Jesus," to blessed Jesus,
"the Mediator of the new covenant, and to the blood of sprinkling,
that speaketh better things than that of Abel" (Heb 12:22-24). Even
forgiveness of sins (Eph 1:7).
Second, The covenant that thou art under doth allow of repentance
in case thou chance to slip or fall by sudden temptation; but the
law allows of none (Rev 2:5; Gal 3:10). The covenant that thou art
under allows thee strength also; but the law is only a sound of
words, commanding words, but no power is given by them to fulfill
the things commanded (Heb 12:19). Thou that art under this second,
art made a son; but they that art under that first, are slaves and
vagabonds (Gen 4:12). Thou that art under this, hast a Mediator,
that is to stand between justice and thee; but they under the other,
their mediator is turned an accuser, and speaketh most bitter things
against their souls (1 Tim 2:5; John 5:45). Again; the way that
thou hast into Paradise is a new and living way--mark, a living way;
but they that are under the old covenant, their way into Paradise
is a killing and destroying way (Heb 10:20; Gen 3:24). Again; thou
has the righteousness of God to appear before God withal; but they
under the old covenant have nothing but the righteousness of the
Law, which Paul counts dirt and dung (Phil 3:7-9). Thou hast that
which will make thee perfect, but the other will not do so--"The
law made nothing perfect, but the bringing in of a better hope did,"
which is the Son of God, "by the which we draw nigh unto God" (Heb
7:19).
Third, The new covenant promiseth thee a new heart, as I said before;
but the old covenant promiseth none; and a new spirit, but the old
covenant promiseth none (Eze 36:26). The new covenant conveyeth
faith, but the old one conveyeth none (Gal 3). Through the new
covenant the love of God is conveyed into the heart; but through
the old covenant there is conveyed none of it savingly through Jesus
Christ. Romans 5. The new covenant doth not only give a promise
of life, but also with that the assurance of life, but the old one
giveth none; the old covenant wrought wrath in us and to us, but
the new one worketh love (Rom 4:15; Gal 5:6). Thus much for the
first use.
SECOND USE. As all these, and many more privileges, do come to thee
through or by the new covenant, and that thou mightst not doubt of
the certainty of these glorious privileges, God hath so ordered it
that they do all come to thee by way of purchase, being obtained
for thee, ready to thy hand, by that one Man Jesus, who is the
Mediator, or the Person that hath principally to do both with God
and thy soul in the things pertaining to this covenant; so that
now thou mayst look on all the glorious things that are spoken of
in the new covenant, and say, All these must be mine; I must have
a share in them; Christ hath purchased them for me, and given them
to me. Now I need not to say, O! but how shall I come by them? God
is holy, I am a sinner; God is just, and I have offended. No; but
thou mayst say, Though I am vile, and deserve nothing, yet Christ
is holy, and He deserveth all things; though I have so provoked
God by breaking His law that He could not in justice look upon me,
yet Christ hath so gloriously paid the debt that now God can say,
Welcome, soul, I will give thee grace, I will give thee glory,
thou shalt lie in My bosom, and go no more out; My Son hath pleased
Me, He hath satisfied the loud cries of the Law and justice, that
called for speedy vengeance on thee; He hath fulfilled the whole
Law, He hath brought in everlasting righteousness (Dan 9:24,25).
He hath overcome the devil, He hath washed away thy sins with His
most precious blood, He hath destroyed the power of death, and
triumphs over all the enemies. This He did in His own Person,
as a common Jesus, for all persons in their stead, even as for so
many as shall come in to Him; for His victory I give to them, His
righteousness I give to them, His merits I bestow on them, and
look upon them holy, harmless, undefiled, and for ever comely in
my eye, through the victory of the Captain of their salvation (1
Cor 15:55-57).
And that thou mayest, in deed and in truth, not only hear and read
this glorious doctrine, but be found one that hath the life of it
in thy heart, thou must be much in studying of the two covenants,
the nature of the one, and the nature of the other, and the conditions
of them that are under them both. Also, thou must be well-grounded
in the manner of the victory, and merits of Christ, how they are
made thine.
First, And here thou must, in the first place, believe that the
babe that was born of Mary, lay in a manger at Bethlehem, in the
time of Caesar Augustus; that He, that babe, that child, was the
very Christ.
Second, Thou must believe that in the days of Tiberius Caesar,
when Herod was tetrarch of Galilee, and Pontius Pilate governor
of Judea, that in those days He was crucified, or hanged on a tree
between two thieves, which by computation, or according to the best
account, is above sixteen hundred years since. 24
Third, Thou must also believe that when He did hang upon that cross
of wood on the Mount Calvary, that then He did die there for the
sins of those that did die before He was crucified; also for their
sins that were alive at the time of His crucifying, and also that
He did by that one death give satisfaction to God for all those
that should be born and believe in Him after His death, even unto
the world's end. I say, this thou must believe, upon pain of eternal
damnation, that by that one death, that when He did die, He did put
an end to the curse of the Law and sin [This is the doctrine that
I will live and die by, and be willing to be damned if it saves me
not. I am not ashamed of the Gospel of Christ, for it is the power
of God to salvation; therefore I preach Christ crucified, to the
Jews a stumbling block, and to the Greeks foolishness (Rom 1:16; 1
Cor 1:23).] and at that time by His death on the Cross, and by His
resurrection out of Joseph's sepulchre, He did bring in a sufficient
righteousness to clothe thee withal completely--"For by one offering
He hath perfected for ever them that are sanctified." Not that He
should often offer Himself--"for then must He often have suffered
since the foundation of the world; but now ONCE in the end of the
world hath He appeared to put," or do, "away sin by the sacrifice
of Himself"--namely, when He hanged on the Cross. For it is by the
offering up of the body of this blessed Jesus Christ ONCE for all.
Indeed, other priests may offer oftentimes sacrifices and offerings
which can never take away sins; but this Man, this Jesus, this
anointed and appointed sacrifice, when He had offered ONE sacrifice
for sins, for ever sat down on the right hand of God (Heb 10:14;
9:24,25).
[A word of advice]. But because thou in thy pursuit after the faith
of the Gospel wilt be sure to meet with devils, heretics, particular
corruptions, as unbelief, ignorance, the spirit of works animated
on by suggestions, false conclusions, with damnable doctrines, I
shall therefore briefly, besides what hath been already said, speak
a word or two before I leave thee of further advice, especially
concerning these two things. First, How thou art to conceive of
the Saviour. Second, How thou art to make application of Him.
First. For the Saviour. 1. Thou must look upon Him to be very God
and very Man; not man only, nor God only, but God and Man in one
Person, both natures joined together, for the putting of Him in a
capacity to be a suitable Saviour; suitable, I say, to answer both
sides and parties, with whom He hath to do in the office of His
Mediatorship and being of a Saviour. 2. Thou must not only do this,
but thou must also consider and believe that even what was done
by Jesus Christ, it was not done by one nature without the other;
but thou must consider that both natures, both the Godhead and the
manhood, did gloriously concur and join together in the undertaking
of the salvation of our bodies and souls; not that the Godhead
undertook anything without the manhood, neither did the manhood
do anything without the virtue and union of the Godhead; and thou
must of necessity do this, otherwise thou canst not find any sound
ground and footing for thy soul to rest upon.
For if thou look upon any of these asunder--that is to say, the
Godhead without the manhood, or the manhood without the Godhead--thou
wilt conclude that what was done by the Godhead was not done for
man, being done without the manhood; or else, that that which was
done with the manhood could not answer Divine justice, in not doing
what it did by the virtue and in union with the Godhead; for it
was the Godhead that gave virtue and value to the suffering of the
manhood, and the manhood being joined therewith, that giveth us an
interest into the heavenly glory and comforts of the Godhead.
What ground can a man have to believe that Christ is his Saviour,
if he do not believe that He suffered for sin in his nature? And
what ground also can a man have to think that God the Father is
satisfied, being infinite, if he believe not also that He who gave
the satisfaction was equal to Him who was offended?
Therefore, beloved, when you read of the offering of the body of
the Son of Man for our sins, then consider that He did it in union
with, and by the help of, the eternal Godhead. "How much more
shall the blood of Christ, who, through the eternal Spirit, offered
Himself without spot to God, purge your consciences from dead
works," etc.
And when thou readest of the glorious works and splendour of the
Godhead in Christ, then consider that all that was done by the
Godhead, it was done as it had union and communion with the manhood.
And then thou shalt see that the devil is overcome by God-man;
sin, death, Hell, the grave, and all overcome by Jesus, God-man,
and then thou shalt find them overcome indeed. They must needs be
overcome when God doth overcome them; and we have good ground to
hope the victory is ours, when in our nature they are overcome.
Second. The second thing is, how to apply, or to make application
of this Christ to the soul. And for this there are to be considered
the following particulars--
1. That when Jesus Christ did thus appear, being born of Mary, He
was looked upon by the Father as if the sin of the whole world was
upon Him; nay, further, God did look upon Him and account Him the
sin of man--"He hath made Him to be sin for us," (2 Cor 5:21) that
is, God made His Son Jesus Christ our sin, or reckoned Him to be,
not only a sinner, but the very bulk of sin of the whole world, and
condemned Him so severely as if He had been nothing but sin. "For
what the law could not do, in that it was weak through the flesh,
God sending His own Son in the likeness of sinful flesh, and for
sin, condemned sin in the flesh"--that is, for our sins condemned
His Son Jesus Christ; as if He had in deed and truth been our
very sin, although altogether "without sin" (Rom 8:3; 2 Cor 5:21).
Therefore, as to the taking away of thy curse, thou must reckon
Him to be made sin for thee. And as to His being thy justification,
thou must reckon Him to be thy righteousness; for, saith the
Scripture, "He," that is, God, "hath made HIM to be SIN for us,
though He knew no sin, that we might be made the RIGHTEOUSNESS of
God in HIM."
2. Consider for whose sakes all this glorious design of the Father
and the Son was brought to pass; and that you shall find to be for
man, for sinful man (2 Cor 8:9).
3. The terms on which it is made ours; and that you will find to be
a free gift, merely arising from the tender-heartedness of God--you
are "justified freely by His grace, through the redemption that
is in Christ, whom God hath set forth to be a Propitiation through
faith in His blood," etc. (Rom 3:25).
4. How men are to reckon it theirs; and that is, upon the same terms
which God doth offer it, which is freely, as they are worthless
and undeserving creatures, as they are without all good, and also
unable to do any good. This, I say, is the right way of applying
the merits of Christ to thy soul, for they are freely given to
thee, a poor sinner, not for anything that is in thee, or done by
thee, but freely as thou art a sinner, and so standest in absolute
need thereof.
And, Christian, thou art not in this thing to follow thy sense
and feeling, but the very Word of God. The thing that doth do the
people of God the greatest injury, it is their too little hearkening
to what the Gospel saith, and their too much giving credit to what
the Law, sin, the devil, and conscience saith; and upon this very
ground to conclude that because there is a certainty of guilt upon
the soul, therefore there is also for certain, by sin, damnation
to be brought upon the soul. This is now to set the Word of God
aside, and to give credit to what is formed by the contrary; but
thou must give more credit to one syllable of the written Word
of the Gospel than thou must give to all the saints and angels in
Heaven and earth; much more than to the devil and thy own guilty
conscience.
Let me give you a parable:--There was a certain man that had
committed treason against his king; but forasmuch as the king had
compassion upon him, he sent him, by the hand of a faithful messenger,
a pardon under his own hand and seal; but in the country where this
poor man dwelt, there were also many that sought to trouble him,
by often putting of him in mind of his treason, and the law that
was to be executed on the offender. Now which way should this man
so honour his king, but as by believing his handwriting, which was
the pardon. Certainly he would honour him more by so doing than to
regard all the clamours of his enemies continually against him.
Just thus it is here: thou having committed treason against the
King of Heaven, He through compassion, for Christ's sake, hath
sent thee a pardon; but the devil, the Law, and thy conscience do
continually seek to disturb thee by bringing thy sins afresh into
thy remembrance. But now, wouldst thou honour thy King? Why then,
he that believeth "the record that God hath given of His Son," hath
set to his seal that God is true. "And this is the record, that
God hath given to us eternal life, and this life is in His Son"
(1 John 5:11). And therefore, my brethren, seeing God our Father
hath sent us damnable traitors a pardon from Heaven, even all the
promises of the Gospel, and also hath sealed to the certainty of
it with the heart-blood of His dear Son, let us not be daunted,
though our enemies, with terrible voices, do bring our former life
never so often into our remembrance.
Object. But, saith the soul, how, if after I have received a pardon,
I should commit treason again? What should I do then?
Answ. Set the case: thou hast committed abundance of treason, He
hath by Him abundance of pardons--"Let the wicked forsake his way,
and the unrighteous man his thoughts: and let him return unto the
LORD, and He will have mercy upon him; and to our God, for He will
abundantly pardon" (Isa 55:7).
Sometimes I myself have been in such a strait that I have been almost
driven to my wit's ends with the sight and sense of the greatness
of my sins; but calling to mind that God was God in His mercy, pity,
and love, as well as in His holiness, justice, etc.; and again,
considering the ability of the satisfaction that was given to
holiness and justice, to the end there might be way made for sinners
to lay hold of this mercy; I say, I considering this, when tempted
to doubt and despair, I have answered in this manner--
"Lord, here is one of the greatest sinners that ever the ground
bare; a sinner against the Law, and a sinner against the Gospel. I
have sinned against light, and I have sinned against mercy. And now,
Lord, the guilt of them breaks my heart. The devil also he would
have me despair, telling of me that Thou art so far from hearing
my prayers in this my distress, that I cannot anger Thee worse
than to call upon Thee; for saith he, Thou art resolved for ever
to damn, and not to grant me the least of Thy favour; yet, Lord,
I would fain have forgiveness. And Thy Word, though much may be
inferred from it against me, yet it saith, If I come unto Thee,
Thou will in nowise cast me out. Lord, shall I honour Thee most
by believing Thou canst pardon my sins, or by believing Thou canst
not? Shall I honour Thee most by believing Thou wilt pardon my
sins, or by believing Thou wilt not? Shall I honour the blood of Thy
Son also by despairing that the virtue thereof is not sufficient,
or by believing that it is sufficient to purge me from all my
blood-red and crimson sins? Surely, Thou that couldst find so much
mercy as to pardon Manasseh, Mary Magdalene, the three thousand
murderers, persecuting Paul, murderous and adulterous David, and
blaspheming Peter--Thou that offeredst mercy to Simon Magus, a
witch, and didst receive the astrologers and conjurors in the 19th
of Acts--Thou hast mercy enough for one poor sinner. Lord, set
the case: my sins were bigger than all these, and I less deserved
mercy than any of these, yet Thou hast said in Thy Word that he
that cometh to thee Thou wilt in "nowise cast out." And God hath
given comfort to my soul, even to such a sinner as I am. And I tell
you, there is no way so to honour God, and to beat out the devil,
as to stick to the truth of God's Word and the merits of Christ's
blood by believing. When Abraham believed--even against hope and
reason--he gave glory to God (Rom 4). And this is our victory,
even our faith (1 John 5:4). Believe, and all things are possible
to you. He that believeth shall be saved. He that believeth on the
Son hath everlasting life, and shall never perish, neither shall
any man pluck them out of Christ's Father's hands."
And if thou dost indeed believe this, thou wilt not only confess
Him as the Quakers do--that is, that He was born at Bethlehem of
Mary, suffered on Mount Calvary under Pontius Pilate, was dead and
buried, rose again, and ascended, etc.; for all this they confess,
and in the midst of their confession they do verily deny that His
death on that Mount Calvary did give satisfaction to God for the sins
of the world, and that His resurrection out of Joseph's sepulchre
is the cause of our justification in the sight of God, angels, and
devils; but, I say, if thou dost believe these things indeed, thou
dost believe that then, so long ago, even before thou wast born,
He did bear thy sins in His own body, which then was hanged on
the tree, and never before nor since; that thy old man was then
crucified with Him, namely, in the same body then crucified (See
1 Peter 2:24; and Rom 6:6). This is nonsense to them that believe
not; but if thou do indeed believe, thou seest it so plain, and
yet such a mystery, that it makes thee wonder. But,
[THIRD USE]. In the third place, this glorious doctrine of the new
covenant, and the Mediator thereof, will serve for the comforting,
and the maintaining of the comfort, of the children of the new
covenant this way also--that is, that He did not only die and rise
again, but that He did ascend in His own Person into Heaven to
take possession thereof for me, to prepare a place there for me,
standeth there in the second part of His suretyship to bring me
safe in my coming thither, and to present me in a glorious manner,
without spot or wrinkle, or any such thing; that He is there
exercising of His priestly office for me, pleading the perfection
of His own righteousness for me, and the virtue of His blood for
me; that He is there ready to answer the accusations of the Law,
devil, and sin for me. Here thou mayst through faith look the very
devil in the face, and rejoice, saying, O Satan! I have a precious
Jesus, a soul-comforting Jesus, a sin-pardoning Jesus. Here thou
mayst hear the biggest thunder-crack that the Law can give, and
yet not be daunted. Here thou mayst say, O Law! thou mayst roar
against sin, but thou canst not reach me; thou mayst curse and
condemn, but not my soul; for I have righteous Jesus, a holy Jesus,
a soul-saving Jesus, and He hath delivered me from thy threats,
from thy curses, from thy condemnations; I am out of thy reach,
and out of thy bounds; I am brought into another covenant, under
better promises, promises of life and salvation, free promises to
comfort me without my merit, even through the blood of Jesus, the
satisfaction given to God for me by Him; therefore, though thou
layest my sins to my charge, and sayest thou wilt prove me guilty,
yet so long as Christ is above ground, and hath brought in everlasting
righteousness, and given that to me, I shall not fear thy threats,
thy charges, thy soul-scarring denunciations; my Christ is all, hath
done all, and will deliver me from all that thou, and whatsoever
else can bring an accusation against me. Thus also thou may say when
death assaulteth thee--O death, where is thy sting? Thou mayst bite
indeed, but thou canst not devour; I have comfort by and through
the one Man Jesus; Jesus Christ, He hath taken thee captive, and
taken away thy strength; He hath pierced thy heart, and let out
all thy soul-destroying poison; therefore, though I see thee, I am
not afraid of thee; though I feel thee, I am not daunted; for thou
hast lost thy sting in the side of the Lord Jesus; through Him I
overcome thee, and set foot upon thee. Also, O Satan! though I hear
thee grumble, and make a hellish noise, and though thou threaten me
very highly, yet my soul shall triumph over thee, so long as Christ
is alive and can be heard in Heaven; so long as He hath broken thy
head, and won the field of thee; so long as thou are in prison, and
canst not have thy desire. I, therefore, when I hear thy voice, do
pitch my thoughts on Christ my Saviour, and do hearken when He will
say, for He will speak comfort; He saith, He hath got the victory,
and doth give to me the crown, and causeth me to triumph through
His most glorious conquest.
Nay, my brethren, the saints under the Levitical Law, who had not
the new covenant sealed or confirmed any further than by promise
that it should be; I say, they, when they thought of the glorious
privileges that God had promised should come, though at that time
they were not come, but seen afar off, how confidently were they
persuaded of them, and embraced them, and were so fully satisfied
as touching the certainty of them, that they did not stick at the
parting with all for the enjoying of them. [Shall not we then that
see all things already done before us make it a strong argument
to increase our faith (Heb 11).] How many times doth David in the
Psalms admire, triumph, and persuade others to do so also, through
the faith that he had in the thing that was to be done? Also Job,
in what faith doth he say he should see his Redeemer, though He
had not then shed one drop of blood for him, yet because He had
promised so to do; and this was signified by the blood of bulls
and goats. Also Samuel, Isaiah, Jeremiah, Zechariah, etc., how
gloriously in confidence did they speak of Christ, and His death,
blood, conquest, and everlasting priesthood, even before He did
manifest Himself in the flesh which He took of the Virgin. [For
they were so many sure promises, with a remembrance in them, also
for the better satisfaction of them that believed them]. We that
have lived since Christ, have more ground to hope than they under
the old covenant had, though they had the word of the just God for
the ground of their faith. Mark, they had only the promise that He
should and would come; but we have the assured fulfilling of those
promises, because He is come; they were told that He should spill
His blood, but we do see He hath spilt His blood; they ventured all
upon His standing Surety for them, but we see He hath fulfilled,
and that faithfully too, the office of His Suretyship, in that,
according to the engagement, He hath redeemed us poor sinners;
they ventured on the new covenant, though not actually sealed, only
"because He judged Him faithful who had promised" (Heb 11:11). But
we have the covenant sealed, all things are completely done, even
as sure as the heart-blood of a crucified Jesus can make it.
There is a great difference between their dispensation and ours
for comfort, even as much as there is between the making of a bond
with a promise to seal it, and the sealing of the same. It was
made indeed in their time, but it was not sealed until the time
the blood was shed on the Mount Calvary; and that we might indeed
have our faith mount up with wings like an eagle, he showeth us what
encouragement and ground of faith we have to conclude we shall be
everlastingly delivered, saying, "For where a testament" or covenant
"is, there must also of necessity be the death of the testator. For
a testament is of force after men are dead: otherwise it is of no
strength at all while the testator liveth. Whereupon neither the
first testament was dedicated without blood" (Heb 9:16-18). As
Christ's blood was the confirmation of the new covenant, yet it
was not sealed in Abraham, Isaac, or Jacob's days to confirm the
covenant that God did tell them of, and yet they believed; therefore
we ought to give the more earnest heed to believe the things that
we have heard, and not in any wise to let them be questioned; and
the rather, because you see the testament is not only now made,
but confirmed; not only spoken of and promised, but verily sealed
by the death and blood of Jesus, who is the Testator thereof.
My brethren, I would not leave you ignorant of this one thing, that
though the Jews had the promise of a sacrifice, of an everlasting
High Priest that should deliver them, yet they had but the promise;
for Christ was not sacrificed, and was not then come a high priest
of good things to come; only the type, the shadow, the figure, the
ceremonies they had, together with Christ's engaging as Surety to
bring all things to pass that were promised should come, and upon
that account received and saved.
It was with them and their dispensation as this similitude gives
you to understand:--Set the case that there be two men who make a
covenant that the one should give the other ten thousand sheep on
condition the other give him two thousand pound; but forasmuch as
the money is not to be paid down presently, therefore if he that
buyeth the sheep will have any of them before the day of payment,
the creditor requesteth a surety; and upon the engagement of the
surety there is part of the sheep given to the debtor even before
the day of payment, but the other at and after. So it is here; Christ
covenanted with His Father for His sheep--"I lay down My life for
My sheep," saith He--but the money was not to be paid down so soon
as the bargain was made, as I have already said, yet some of the
sheep were saved even before the money was paid, and that because
of the Suretyship of Christ; as it is written, "Being justified," or
saved, "freely by His grace through the redemption," or purchase,
"that is in Christ Jesus. Whom God hath set forth to be a propitiation
through faith in His blood, to declare His righteousness for the
remission of sins that are past," or the sinners who died in the
faith before Christ was crucified, through God's forbearing till the
payment was paid; to declare, I say, at this time His righteousness;
"that He might be just, and the justifier of him which believeth
in Jesus" (Rom 3:24-26).
The end of my speaking of this is, to show you that it is not wisdom
now to doubt whether God will save you or no, but to believe, because
all things are finished as to our justification: the covenant not
only made, but also sealed; the debt paid, the prison doors flung
off of the hooks, with a proclamation from Heaven of deliverance
to the prisoners of hope, saying, "Turn you to the stronghold, ye
prisoners of hope, even today do I declare," saith God, "that I
will render double unto thee" (Zech 9:12). And, saith Christ, when
He was come, "The Spirit of the Lord is upon me, because He hath
anointed Me to preach the Gospel," that is, good tidings "to the
poor," that their sins should be pardoned, that their souls shall
be saved. "He hath sent Me to heal the broken-hearted, to preach
deliverance to the captives, and recovering of sight to the blind,
to set at liberty them that are bruised," and to comfort them that
mourn, "to preach the acceptable year of the Lord" (Luke 4:18,19).
Therefore here, soul, thou mayst come to Jesus Christ for anything
thou wantest, as to a common treasure-house, being the principal
Man for the distributing of the things made mention of in the new
covenant, He having them all in His own custody by right of purchase;
for He hath bought them all, paid for them all. Dost thou want
faith? then come for it to the Man Christ Jesus (Heb 12:2). Dost
thou want the Spirit? then ask it of Jesus. Dost thou want wisdom?
Dost thou want grace of any sort? Dost thou want a new heart? Dost
thou want strength against thy lusts, against the devil's temptations?
Dost thou want strength to carry thee through afflictions of body,
and afflictions of spirit, through persecutions? Wouldst thou
willingly hold out, stand to the last, and be more than a conqueror?
then be sure thou meditate enough on the merits of the blood of
Jesus, how He hath undertaken for thee, that He hath done the work
of thy salvation in thy room, that He is filled of God on purpose
to fill thee, and is willing to communicate whatsoever is in Him
or about Him to thee. Consider this, I say, and triumph in it.
Again; this may inform us of the safe state of the saints as touching
their perseverance, that they shall stand though Hell rages, though
the devil roareth, and all the world endeavoureth the ruin of the
saints of God, though some, through ignorance of the virtue of the
offering of the body of Jesus Christ, do say a man may be a child
of God today, and a child of the devil tomorrow, which is gross
ignorance; for what? Is the blood of Christ, the death of Christ,
the resurrection of Christ, of no more virtue than to bring in for
us an uncertain salvation? or must the effectualness of Christ's
merits, as touching our perseverance, be helped on by the doings
of man? Surely they that are predestinated are also justified;
and they that are justified, they shall be glorified (Rom 8:30).
Saints, do not doubt of the salvation of your souls, unless you do
intend to undervalue Christ's blood; and do not think but that He
that hath begun the good work of His grace in you will perfect it
to the second coming of our Lord Jesus (Phil 1:6). Should not we,
as well as Paul, say, I am persuaded that nothing shall separate
us from the love of God, which is in Christ Jesus (Rom 8). O let
the saints know, that unless the devil can pluck Christ out of
Heaven, he cannot pull a true believer out of Christ. When I say
a true believer, I do mean such an one as hath the faith of the
operation of God in his soul.
Lastly, Is there such mercy as this? such privileges as these? Is
there so much ground of comfort, and so much cause to be glad? Is
there so much store in Christ, and such a ready heart in Him to
give it to me? Hath His bleeding wounds so much in them, as that
the fruits thereof should be the salvation of my soul, of my sinful
soul, as to save me, sinful me, rebellious me, desperate me? What
then? Shall not I now be holy? Shall not I now study, strive, and
lay out myself for Him that hath laid out Himself soul and body
for me? Shall I now love ever a lust or sin? Shall I now be ashamed
of the cause, ways, people, or saints of Jesus Christ? Shall I now
yield my members as instruments of righteousness, seeing my end
is everlasting life? (Rom 6). Shall Christ think nothing too dear
for me? and shall I count anything too dear for Him? Shall I grieve
Him with my foolish carriage? Shall I slight His counsel by following
of my own will? Thus, therefore, the doctrine of the new covenant
doth call for holiness, engage to holiness, and maketh the children
of that covenant to take pleasure therein. Let no man, therefore,
conclude on this, that the doctrine of the Gospel is a licentious
doctrine; but if they do, it is because they are fools, and such
as have not tasted of the virtue of the blood of Jesus Christ;
neither did they ever feel the nature and sway that the love of
Christ hath in the hearts of His. And thus also you may see that
the doctrine of the Gospel is of great advantage to the people of
God that are already come in, or to them that shall at the consideration
hereof be willing to come in, to partake of the glorious benefits
of this glorious covenant. But, saith the poor soul,
Object. Alas! I doubt this is too good for me.
Inquirer. Why so, I pray you?
Object. Alas! because I am a sinner.
Reply. Why, all this is bestowed upon none but sinners, as it is
written, While we were ungodly, Christ died for us (Rom 5:6,8).
"He came into the world to save sinners" (1 Tim 1:15).
Object. O, but I am one of the chief of sinners.
Reply. Why, this is for the chief of sinners--"Christ Jesus came
into the world to save sinners, of whom I am chief," saith Paul (1
Tim 1:15).
Object. O, but my sins are so big, that I cannot conceive how I
should have mercy.
Reply. Why, soul? Didst thou ever kill anybody? Didst thou ever burn
any of thy children in the fire to idols? Hast thou been a witch?
Didst thou ever use enchantments and conjuration? [You that are
resolved to go on in your sins, meddle not with this]. Didst thou
ever curse, and swear, and deny Christ? And yet if thou hast,
there is yet hopes of pardon; yea, such sinners as these have been
pardoned, as appears by these and the like Scriptures, 2 Chronicles
33:1-10, compared with verses 12, 13. Again, Acts 19:19, 20; 8:22,
compared with verse 9; Matthew 26:74, 75.
Object. But though I have not sinned in such kind of sins, yet it
may be I have sinned as bad.
Answ. That cannot likely be; yet though thou hast, still there is
ground of mercy for thee, forasmuch as thou art under the promise
(John 6:37).
The unpardonable sin.
Object. Alas! man, I am afraid that I have sinned the unpardonable
sin, and therefore there is no hope for me.
Answ. Dost thou know what the unpardonable sin, the sin against
the Holy Ghost, is? and when it is committed?
Reply. It is a sin against light.
Answ. That is true; yet every sin against light is not the sin
against the Holy Ghost.
Reply. Say you so?
Answ. Yea, and I prove it thus--If every sin against light had been
the sin that is unpardonable, then had David and Peter and others
sinned that sin; but though they did sin against light, yet they
did not sin that sin; therefore every sin against light is not the
sin against the Holy Ghost, the unpardonable sin.
Object. But the Scripture saith, "If we sin willfully after that we
have received the knowledge of the Truth, there remaineth no more
sacrifice for sins; but a certain fearful looking for of judgment
and fiery indignation, which shall devour the adversaries."
Answ. Do you know what that willful sin is?
Reply. Why, what is it? Is it not for a man to sin willingly after
enlightening?
Answ. 1. Yes; yet doubtless every willing sin is not that; for then
David had sinned it when he lay with Bathsheba; and Jonah, when he
fled from the presence of the Lord; and Solomon also, when he had
so many concubines. 2. But that sin is a sin that is of another
nature, which is this--For a man after he hath made some profession
of salvation to come alone by the blood of Jesus, together with
some light and power of the same upon his spirit; I say, for him
after this knowingly, willfully, and despitefully to trample upon
the blood of Christ shed on the Cross, and to count it an unholy
thing, or no better than the blood of another man, and rather to
venture his soul any other way than to be saved by this precious
blood. And this must be done, I say, after some light (Heb 6:4,5)
despitefully (Heb 10:29) knowingly (2 Peter 2:21) and willfully (Heb
10:26 compared with verse 29) and that not in a hurry and sudden
fit, as Peter's was, but with some time beforehand to pause upon
it first, with Judas; and also with a continued resolution never
to turn or be converted again; "for it is impossible to renew such
again to repentance," they are so resolved and so desperate (Heb
6).
Quest. And how sayest thou now? Didst thou ever, after thou hadst
received some blessed light from Christ, willfully, despitefully,
and knowingly stamp or trample the blood of the Man Christ Jesus
under thy feet? and art thou for ever resolved so to do?
Answ. O no; I would not do that willfully, despitefully, and
knowingly, not for all the world.
Inquiry. But yet I must tell you, now you put me in mind of it,
surely sometimes I have most horrible blasphemous thoughts in me
against God, Christ, and the Spirit. May not these be that sin I
trow?
Answ. Dost thou delight in them? Are they such things as thou takest
pleasure in?
Reply. O no; neither would I do it for a thousand worlds. O, methinks
they make me sometimes tremble to think of them. But how and if I
should delight in them before I am aware?
Answ. Beg of God for strength against them, and if at any time thou
findest thy wicked heart to give way in the least thereto, for that
is likely enough, and though thou find it may on a sudden give way
to that Hell-bred wickedness that is in it, yet do not despair,
forasmuch as Christ hath said, "All manner of sins and blasphemies
shall be forgiven to the sons of men. And whosoever speaketh a word
against the Son of man," that is Christ, as he may do with Peter,
through temptation, yet upon repentance, "it shall be forgiven him"
(Matt 12:31, 32).
Object. But I thought it might have been committed all on a sudden,
either by some blasphemous thought, or else by committing some
other horrible sin.
Answ. For certain, this sin and the commission of it doth lie in a
knowing, willful, malicious, or despiteful, together with a final
trampling the blood of sweet Jesus under foot (Heb 10).
Object. But it seems to be rather a resisting of the Spirit, and the
motions thereof, than this which you say; for, first, its proper
title is the sin against the Holy Ghost; and again, "They have done
despite unto the Spirit of grace"; so that it rather seems to be,
I say, that a resisting of the Spirit, and the movings thereof, is
that sin.
Answ. First. For certain, the sin is committed by them that do as
before I have said--that is, by a final, knowing, willful, malicious
trampling under foot the blood of Christ, which was shed on Mount
Calvary when Jesus was there crucified. And though it be called
the sin against the Spirit, yet as I said before, every sin against
the Spirit is not that; for if it were, then every sin against the
light and convictions of the Spirit would be unpardonable; but that
is an evident untruth, for these reasons--First, Because there be
those who have sinned against the movings of the Spirit, and that
knowingly too, and yet did not commit that sin; as Jonah, who when
God had expressly by His Spirit bid him go to Nineveh, he runs
thereupon quite another way. Secondly, Because the very people that
have sinned against the movings of the Spirit are yet, if they
do return, received to mercy. Witness also Jonah, who though he
had sinned against the movings of the Spirit of the Lord in doing
contrary thereunto, "yet when he called," as he saith, "to the
Lord," out of the belly of Hell, "the LORD heard him, and gave
him deliverance, and set him again about his work." Read the whole
story of that Prophet. But,
Answ. Second. I shall show you that it must needs be willfully,
knowingly, and a malicious rejecting of the Man Christ Jesus as
the Saviour--that is, counting His blood, His righteousness, His
intercession in His own Person, for he that rejects one rejects
all, to be of no value as to salvation; I say, this I shall show
you is the unpardonable sin, and then afterwards in brief show you
why it is called the sin against the Holy Ghost.
[Must be a willfully and maliciously rejecting the Saviour.]
1. That man that doth reject, as aforesaid, the blood, death,
righteousness, resurrection, ascension, and intercession of the Man
Christ, doth reject that sacrifice, that blood, that righteousness,
that victory, that rest, that God alone hath appointed for
salvation--"Behold the Lamb," or sacrifice, "of God" (John 1:29).
"We have redemption through His blood" (Eph 1:7). That I may "be
found in Him"--to wit, in Christ's righteousness, with Christ's
own personal obedience to His Father's will (Phil 3:7-10). By His
resurrection comes justification (Rom 4:25). His intercession now
in His own Person in the Heavens, now absent from His saints, is
the cause of the saints' perseverance (Rom 8:33-39).
2. They that reject this sacrifice, and the merits of this Christ,
which He by Himself hath brought in for sinners, have rejected Him
through whom alone all the promises of the New Testament, together
with all the mercy discovered thereby, doth come unto poor creatures--"For
all the promises of God in Him are yea, and in Him amen, unto the
glory of God" (2 Cor 1:20). And all spiritual blessings are made
over to us through Him; that is, through and in this Man, which is
Christ, we have all our spiritual, heavenly, and eternal mercies
(Eph 1:3,4).
3. He that doth knowingly, willfully, and despitefully reject this
Man for salvation doth sin the unpardonable sin, because there is
never another sacrifice to be offered. "There is no more offering
for sin.--There remaineth no more sacrifice for sin," (Heb 10:18-26);
namely, than the offering of the body of Jesus Christ a sacrifice
once for all (Heb 10:10,14, compared with 18, 26). No; but they that
shall, after light and clear conviction, reject the first offering
of His body for salvation, do crucify Him the second time, which
irrecoverably merits their own damnation--"For it is impossible for
those who were once enlightened, and have tasted of the heavenly
gift, and were made partakers of the Holy Ghost, and have tasted
the good Word of God, and the powers of the world to come, if they
shall fall away, to renew them again unto repentance; seeing they
crucify to themselves the Son of God afresh, and put Him to an open
shame" (Heb 6:4-6). "If they shall fall away, to renew them again
unto repentance." And why so? Seeing, saith the Apostle, they do
crucify to themselves the Son of God afresh, and do put Him to an
open shame. O, then, how miserably hath the devil deceived some,
in that he hath got them to reject the merits of the first offering
of the body of Christ, which was for salvation, and got them to
trust in a fresh crucifying of Christ, which unavoidably brings
their speedy damnation.
4. They that do reject this Man, as aforesaid, do sin the unpardonable
sin, because in rejecting Him they do make way for the justice of
God to break out upon them, and to handle them as it shall find
them; which will be, in the first place, sinners against the first
covenant; and also despising of, even the life, and glory, and
consolations, pardon, grace, and love, that is discovered in the
second covenant, forasmuch as they reject the Mediator and priest
of the same, which is the Man Jesus. And the man that doth so, I
would fain see how his sins should be pardoned, and his soul saved,
seeing the means, which is the Son of Man, the Son of Mary, and His
merits, are rejected; "for," saith He, "if you believe not that I
am He, you shall," mark, "you shall," do what you can; "you shall,"
appear where you can; "you shall," follow Moses' law, or any holiness
whatsoever, "ye shall die in your sins" (John 8:24). So that, I say,
the sin that is called the unpardonable sin is a knowing, willful,
and despiteful rejecting of the sacrificing of the Son of Man the
first time for sin.
[Why it is called the sin against the Holy Ghost.]
And now to show you why it is called the sin against the Holy Ghost,
as in these Scriptures, (Matt 12; Heb 10; Mark 3).
1. Because they sin against the manifest light of the Spirit, as I
said before; it is a sin against the light of the Spirit--that is,
they have been formerly enlightened into the nature of the Gospel
and the merits of the Man Christ, and His blood, righteousness,
intercession, etc.; and also professed and confessed the same,
with some life and comfort in and through the profession of Him;
yet now against all that light, maliciously, and with despite to
all their former profession, turn their backs and trample upon the
same.
2. It is called the sin against the Holy Ghost because such a
person doth, as I may say, lay violent hands on it; one that sets
himself in opposition to, and is resolved to resist all the motions
that do come in from the Spirit to persuade the contrary. For I do
verily believe that men, in this very rejecting of the Son of God,
after some knowledge of Him, especially at their first resisting
and refusing of Him, they have certain motions of the Spirit of
God to dissuade them from so great a soul-damning act. But they,
being filled with an overpowering measure of the spirit of the
devil, do despite unto these convictions and motions by studying
and contriving how they may answer them, and get from under
the convincing nature of them, and therefore it is called a doing
despite unto the Spirit of Grace (Heb 10:29). And so,
3. In that they do reject the beseeching of the Spirit, and all its
gentle entreatings of the soul to tarry still in the same doctrine.
4. In that they do reject the very testimony of the Prophets and
Apostles with Christ Himself; I say, their testimony, through the
Spirit, of the power, virtue, sufficiency, and prevalency of the
blood, sacrifice, death, resurrection, ascension, and intercession
of the Man Christ Jesus, of which the Scriptures are full both in the
Old and New Testament, as the Apostle saith, for all the Prophets
from Samuel, with them that follow after, have showed of these
days--that is, in which Christ should be a sacrifice for sin (Acts
3:24, compared with verses 6, 13-15, 18, 26). Again, saith, he, "He
therefore that despiseth not man, but God; who hath also given unto
us His Holy Spirit" (1 Thessalonians 4:8); that is, he rejecteth
or despiseth the very testimony of the Spirit.
5. It is called the sin against the Holy Ghost, because he that
doth reject and disown the doctrine of salvation by the Man Christ
Jesus, through believing in Him, doth despise, resist, and reject
the wisdom of the Spirit; for the wisdom of God's Spirit did never
more appear than its finding out a way for sinners to be reconciled
to God by the death of this Man; and therefore Christ, as He is a
sacrifice, is called the wisdom of God. And again, when it doth reveal
the Lord Jesus it is called the "Spirit of wisdom and revelation
in the knowledge of Him" (Eph 1:17).
Object. But, some may say, the slighting or rejecting of the Son
of Man, Jesus of Nazareth, the Son of Mary, cannot be the sin that
is unpardonable, as is clear from that Scripture in Matthew 12:32,
where He Himself saith, "Whosoever speaketh a word against the Son
of Man, it shall be forgiven him; but whosoever speaketh against the
Holy Ghost, it shall not be forgiven him, neither in this world,
neither in the world to come." Now by this it is clear that the sin
that is unpardonable is one thing, and the sin against the Son of
Man another; that sin that is against the Son of Man is pardonable;
but if that was the sin against the Holy Ghost, it would not be
pardonable; therefore the sin against the Son of Man is not the
sin against the Holy Ghost, the unpardonable sin.
Answ. 1. I do know full well that there are several persons that
have been pardoned, yet have sinned against the Son of Man, and
that have for a time rejected Him, as Paul (1 Tim 1:13, 14) also
the Jews (Acts 2:36,37). But there was an ignorant rejecting of
Him, without the enlightening, and taste, and feeling of the power
of the things of God, made mention in Hebrews 6:3-6. 2. There is
and hath been a higher manner of sinning against the Son of Man,
which also hath been, and is still, pardonable; as in the case
of Peter, who in a violent temptation, in a mighty hurry, upon a
sudden denied Him, and that after the revelation of the Spirit of
God from Heaven to him, that He, Jesus, was the Son of God (Matt
16:16-18). This also is pardonable, if there be a coming up again
to repentance. O, rich grace! O, wonderful grace! that God should
be so full of love to His poor creatures, that though they do sin
against the Son of God, either through ignorance, or some sudden
violent charge breaking loose from Hell upon them, but yet take if
for certain that if a man do slight and reject the Son of God and
the Spirit in that manner as I have before hinted--that is, for a
man after some great measure of the enlightening by the Spirit of
God, and some profession of Jesus Christ to be the Saviour, and
His blood that was shed on the mount without the gates of Jerusalem
to be the Atonement; I say, he that shall after this knowingly,
willfully, and out of malice and despite reject, speak against, and
trample that doctrine under foot, resolving for ever so to do, and
if he there continue, I will pawn my soul upon it, he hath sinned
the unpardonable sin, and shall never be forgiven, neither in this
world, nor in the world to come; or else these Scriptures that
testify the truth of this must be scrabbled out, and must be looked
upon for mere fables, which are these following--"For if after they
have escaped the pollutions of the world, through the knowledge of
our Lord and Saviour Jesus Christ," which is the Son of Man (Matt
16:13) "and are again entangled therein, and overcome," which must
be by denying this Lord that brought them (2 Peter 2:1) "the latter
end is worse with them than the beginning," (2 Peter 2:20). For it
is impossible for those who were once enlightened, and have tasted
of the heavenly gift--and have tasted the good Word of God, and
the powers of the world to come; if they shall fall away, not only
fall, but fall away, that is, finally (Heb 10:29) "it is impossible
to renew them again unto repentance"; and the reason is rendered,
"seeing they crucify to themselves the Son of God," which is the
Son of Man, "afresh, and put Him to an open shame" (Heb 6:4-6).
Now if you would further know what it is to crucify the Son of God
afresh, it is this--for to undervalue and trample under foot the
merits and virtue of His blood for remission of sins, as is clearly
manifested in Hebrews 10:26-28, where it is said, "For if we sin
willfully after that we have received the knowledge of the Truth,
there remaineth no more sacrifice for sins, but a certain fearful
looking for of judgment and fiery indignation, which shall devour
the adversaries. He that despised Moses' law died without mercy,--of
how much sorer punishment, suppose ye, shall he be thought worthy,
who hath trodden under foot the Son of God," there is the second
crucifying of Christ, which the Quakers think to be saved by, "and
hath counted the blood of the covenant, wherewith he was sanctified,
an unholy thing,"--and then followeth--"and hath done despite unto
the Spirit of Grace?" (verse 29). All that Paul had to keep him
from this sin was, his ignorance in persecuting the Man and merits
of Jesus Christ (Acts 9). But I obtained mercy, saith he, because
I did it ignorantly (1 Tim 1:13). And Peter, though he did deny Him
knowingly, yet he did it unwillingly, and in a sudden and fearful
temptation, and so by the intercession of Jesus escaped that
danger. So, I say, they that commit this sin, they do it after
light, knowingly, willfully, and despitefully, and in the open view
of the whole world reject the Son of Man for being their Lord and
Saviour, and in that it is called the sin against the Holy Ghost.
It is a name most fit for this sin to be called the sin against
the Holy Ghost, for these reasons but now laid down; for this sin
is immediately committed against the motions, and convictions, and
light of the Holy Spirit of God that makes it its business to hand
forth and manifest the truth and reality of the merits and virtues
of the Lord Jesus, the Son of Man. And therefore beware, Ranters and
Quakers, for I am sure you are the nearest that sin by profession,
which is, indeed, the right committing of it, of any persons that
I do know at this day under the whole heavens, forasmuch as you
will not venture the salvation of your souls on the blood shed on
Mount Calvary, out of the side of that Man that was offered up in
sacrifice for all that did believe (Luke 23:33). In that His offering
up of His body at that time, either before He offered it, or that
have, do, or shall believe on it for the time since, together with
that time that He offered it, though formerly you did profess that
salvation was wrought out that way, by that sacrifice then offered,
and also seemed to have some comfort thereby; yea, insomuch that
some of you declared the same in the hearing of many, professing
yourselves to be believers of the same. O, therefore, it is sad for
you that were once enlightened, and have tasted these good things,
and yet, notwithstanding all your profession, you are now turned
from the simplicity that is in Christ to another doctrine, which
will be your destruction, if you continue in it; for without blood
there is no remission (Heb 9:22).
Many other reasons might be given, but that I would not be too
tedious; yet I would put in this caution, that if there be any
souls that be but now willing to venture their salvation upon the
merits of a naked Jesus, I do verily for the present believe they
have not sinned that sin, because there is still a promise holds
forth itself to such a soul where Christ saith, "Him that cometh
to me, I will in nowise," for nothing that he hath done, "cast him
out" (John 6:37). That promise is worth to be written in letters
of gold.
Objections answered for their comfort who would have their part in
the New Covenant.
Object. But, alas, though I should never sin that sin, yet I have
other sins enough to damn me.
Answ. What though thou hadst the sins of a thousand sinners, yet
if thou come to Christ, He will save thee (John 6:37; See also
Hebrews 7:25).
Object. Alas, but how shall I come? I doubt I do not come as I
should do? My heart is naught and dead; and, alas! then how should
I come?
Answ. Why, bethink thyself of all the sins that ever thou didst
commit, and lay the weight of them all upon thy heart, till thou
art down loaden with the same, and come to Him in such a case as
this, and He will give thee rest for thy soul (Matt 11:28-30). And
again; if thou wouldst know how thou shouldst come, come as much
undervaluing thyself as ever thou canst, saying, Lord, here is a
sinner, the basest in all the country; if I had my deserts, I had
been damned in Hell-fire long ago; Lord, I am not worthy to have
the least corner in the Kingdom of Heaven; and yet, O that Thou
wouldst have mercy! Come like Benhadad's servants to the king of
Israel, with a rope about thy neck (1 Kings 20:31,32) and fling
thyself at Christ's feet, and lie there a while, striving with Him
by thy prayers, and I will warrant thee speed (Matt 11:28-30; John
6:37).
Object. O, but I am not sanctified.
Answ. He will sanctify thee, and be made thy sanctification also
(1 Cor 1:30; 6:10,11).
Object. O, but I cannot pray.
Answ. To pray is not for thee to down on thy knees, and say over
a many Scripture words only; for that thou mayest do, and yet do
nothing but babble. But if thou from a sense of thy baseness canst
groan out thy heart's desire before the Lord, He will hear thee,
and grant thy desire; for He can tell what is the meaning of the
groanings of the Spirit (Rom 8:26,27).
Object. O, but I am afraid to pray, for fear my prayers should be
counted as sin in the sight of the great God.
Answ. That is a good sign that thy prayers are more than bare words,
and have some prevalence at the Throne of Grace through Christ
Jesus, or else the devil would never seek to labour to beat thee
off from prayer by undervaluing thy prayers, telling thee they are
sin; for the best prayers he will call the worst, and the worst he
will call the best, or else how should he be a liar?
Object. But I am afraid the day of grace is past; and if it should
be so, what should I do then?
Answ. Truly, with some men indeed it doth fare thus, that the day
of grace is at an end before their lives are at end. Or thus, the
day of grace is past before the day of death is come, as Christ
saith, "If thou hadst known, even thou, at least in this thy day,
the things which belong unto thy peace," that is, the word of grace
or reconciliation, "but now they are hid from thine eyes" (Luke
19:41,42). But for the better satisfying of thee as touching this
thing, consider these following things--
First, Doth the Lord knock still at the door of thy heart by His
Word and Spirit? If so, then the day of grace is not past with thy
soul; for where He doth so knock, there He doth also proffer and
promise to come in and sup, that is, to communicate of His things
unto them, which he would not do was the day of grace past with
his soul (Rev 3:20).
Object. But how should I know whether Christ do so knock at my
heart as to be desirous to come in? That I may know also, whether
the day of grace be past with me or no?
Answ. Consider these things--1. Doth the Lord make thee sensible of
thy miserable state without an interest in Jesus Christ, and that
naturally thou hast no share in Him, no faith in Him, no communion
with Him, no delight in Him, or love in the least to Him? If He
hath, and is doing this, He hath, and is knocking at thy heart. 2.
Doth He, together with this, put into thy heart an earnest desire
after communion with Him, together with holy resolutions not to
be satisfied without real communion with Him. 3. Doth He sometimes
give thee some secret persuasions, though scarcely discernible,
that thou mayest attain, and get an interest in Him? 4. Doth He
now and then glance in some of the promises into thy heart, causing
them to leave some heavenly savour, though but for a very short
time, on thy spirit? 5. Dost thou at some time see some little
excellency in Christ? And doth all this stir up in thy heart some
breathing after Him? If so, then fear not, the day of grace is not
past with thy poor soul; for if the day of grace should be past
with such a soul as this, then that Scripture must be broken where
Christ saith, "Him that cometh to Me, I will in nowise," for nothing,
by no means, upon no terms whatsoever, "cast out." (John 6:37).
Object. But surely, if the day of grace was not past with me, I
should not be so long without an answer of God's love to my soul;
that therefore doth make me mistrust my state the more is, that I
wait and wait, and yet am not delivered.
Answ. 1. Hast thou waited on the Lord so long as the Lord hath waited
on thee? It may be the Lord hath waited on thee these twenty, or
thirty, yes, forty years or more, and thou hath not waited on Him
seven years. Cast this into thy mind, therefore, when Satan tells
thee that God doth not love thee, because thou hast waited so long
without an assurance, for it is his temptation, for God did wait
longer upon thee, and was fain to send to thee by His ambassadors
time after time; and, therefore, say thou, I will wait to see what
the Lord will say unto me; and the rather, because He will speak
peace, for He is the Lord thereof. But, 2. Know that it is not thy
being under trouble a long time that will be an argument sufficiently
to prove that thou art past hopes; nay, contrariwise, for Jesus Christ
did take our nature upon Him, and also did undertake deliverance
for those, and bring it in for them who "were all their LIFETIME
subject to bondage" (Heb 2:14,15).
Object. But alas! I am not able to wait, all my strength is gone;
I have waited so long, I can wait no longer.
Answ. It may be thou hast concluded on this long ago, thinking
thou shouldst not be able to hold out any longer; no, not a year,
a month, or a week; nay, it may be, not so long. It may be in the
morning thou hast thought thou shouldst not hold out till night;
and at night, till morning again; yet the Lord hath supported thee,
and kept thee in waiting upon Him many weeks and years; therefore
that is but the temptation of the devil to make thee think so, that
he might drive thee to despair of God's mercy, and so to leave off
following the ways of God, and to close in with thy sins again.
O therefore do not give way unto it, but believe that thou shalt
"see the goodness of the Lord in the land of the living. Wait on
the Lord, be of good courage, and He shall strengthen thine heart;
wait, I say, on the Lord" (Psa 28:13,14). And that thou mayest so
do, consider these things--(1.) If thou, after thou hast waited
thus long, shouldst now give over, and wait no longer, thou wouldst
lose all thy time and pains that thou hast taken in the way of God
hitherto, and wilt be like to a man that, because he sought long
for gold, and did not find it, therefore turned back from seeking
after it, though he was hard by it, and had almost found it, and
all because he was loath to look and seek a little further. (2.)
Thou wilt not only lose thy time, but also lose thy own soul, for
salvation is nowhere else but in Jesus Christ (Acts 4:12). (3.)
Thou wilt sin the highest sin that ever thou didst sin before, in
drawing finally back, insomuch that God may say, My soul shall have
no pleasure in him (Heb 10:38). But, 2. Consider, thou sayest, all
my strength is gone, and therefore how should I wait? Why, at that
time when thou feelest and findest thy strength quite gone, even
that is the time when the Lord will renew and give thee fresh
strength. "The youths shall faint and be weary, and the young men
shall utterly fall: but they that wait upon the Lord shall renew
their strength: they shall mount up with wings as eagles; they shall
run and not be weary; they shall walk, and not faint" (Isa 40:30,31).
Object. But though I do wait, yet if I be not elected to eternal
life, what good will all my waiting do me? "For it is not of him
that willeth, nor of him that runneth, but of God that showeth
mercy." Therefore, I say, if I should not be elected, all is in
vain.
Answ. 1. Why in the first place, to be sure thy backsliding from God
will not prove thy election, neither thy growing weary of waiting
upon God. But, 2. Thou art, it may be, troubled to know whether
thou art elected; and, sayest thou, If I did but know that, that
would encourage me in my waiting on God. Answ. I believe thee;
but mark, thou shalt not know thy election in the first place, but
in the second--that is to say, thou must first get acquaintance
with God in Christ, which doth come by thy giving credit to His
promises, and records which He hath given of Jesus Christ's blood
and righteousness, together with the rest of His merits--that is,
before thou canst know whether thou are elected, thou must believe
in Jesus Christ so really, that thy faith laying hold of, and
drinking and eating the flesh and blood of Christ, even so that
there shall be life begotten in thy soul by the same; life from
the condemnings of the Law; life from the guilt of sin; life over
the filth of the same; life also to walk with God in His Son and
ways; the life of love to God the Father, and Jesus Christ His Son,
saints and ways and that because they are holy, harmless, and such
that are altogether contrary to iniquity.
For these things must be in thy soul as a forerunner of thy being
made acquainted with the other; God hath these two ways to show
His children their election--(1.) By testimony of the Spirit--that
is, the soul being under trouble of conscience and grieved for
sin, the Spirit doth seal up the soul by its comfortable testimony;
persuading of the soul that God, for Christ's sake, hath forgiven
all those sins that lie so heavy on the conscience, and that do
so much perplex the soul, by showing it that that Law, which doth
utter such horrible curses against it, is by Christ's blood satisfied
and fulfilled (Eph 1:13,14). (2.) By consequence--that is, the soul
finding that God hath been good unto it, in that He hath showed
it its lost state and miserable condition, and also that He hath
given it some comfortable hope that He will save it from the same;
I say, the soul, from a right sight thereof, doth, or may, draw
this conclusion, that if God had not been minded to have saved it,
He would not have done for it such things as these. But for the
more sure dealing with thy soul, it is not good to take any of
these apart--that is, it is not good to take the testimony of the
Spirit, as thou supposest thou hast, apart from the fruits thereof, so
as to conclude the testimony thou hast received to be a sufficient
ground without the other; not that it is not, if it be the testimony
of the Spirit, but because the devil doth also deceive souls by the
workings of his spirit in them, pretending that it is the Spirit
of God. And again; thou shouldst not satisfy thyself, though thou
do find some seekings in thee after that which is good, without
the testimony of the other--that is to say, of the Spirit--for it
is the testimony of two that is to be taken for the truth; therefore,
say I, as thou shouldst be much in praying for the Spirit to
testify assurance to thee, so also thou shouldst look to the end
of it when thou thinkest thou hast it; which is this, to show thee
that it is alone for Christ's sake that thy sins are forgiven thee,
and also thereby a constraining of thee to advance Him, both by
words and works, in holiness and righteousness all the days of thy
life. From hence thou mayst boldly conclude thy election--"Remembering
without ceasing your work of faith, and labour of love, and
patience of hope in our Lord Jesus Christ, in the sight of God and
our Father. Knowing, brethren," saith the Apostle, "beloved, your
election of God." But how? why by this, "For our Gospel came not
unto you in word only, but also in power, and in the Holy Ghost,
and in much assurance. And ye became followers of us, and of the
Lord, having received the word in much affliction, with joy of
the Holy Ghost: so that ye were ensamples to all that believe in
Macedonia and Achaia. And to wait for His Son from Heaven, whom
He raised from the dead, even Jesus, which" hath "delivered us from
the wrath to come" (1 Thess 3:4-6, 10).
Object. But alas, for my part, instead of finding in me anything that
is good, I find in me all manners of wickedness, hard-heartedness,
hypocricy, coldness of affection to Christ, very great unbelief,
together with everything that is base and of an ill savour. What
hope therefore can I have?
Answ. If thou wast not such an one, thou hadst no need of mercy.
If thou wast whole, thou hadst no need of the physician. Dost thou
therefore see thyself in such a sad condition as this? Thou hast the
more need to come to Christ, that thou mayst be not only cleansed
from these evils, but also that thou mayst be delivered from that
wrath they will bring upon thee, if thou dost not get rid of them,
to all eternity.
Quest. But how should I do? and what course should I take to be
delivered from this sad and troublesome condition?
Answ. Dost thou see in thee all manner of wickedness? The best way
that I can direct a soul in such a case is, to pitch a steadfast
eye on Him that is full, and to look so steadfastly upon Him by
faith, that thereby thou mayst even draw down of His fullness into
thy heart; for that is the right way, and the way that was typed
out, before Christ came in the flesh, in the time of Moses, when
the Lord said unto him, "Make thee a fiery serpent" of brass, which
was a type of Christ "and set it upon a pole; and it shall come
to pass" that when a serpent hath bitten any man, "when he looketh
upon it, shall live" (Num 21:8). Even so now in Gospel times, when
any soul is bitten with the fiery serpents--their sins--that then
the next way to be healed is, for the soul to look upon the Son of
Man, who, as the serpent was, was hanged on a pole, or tree, that
whosoever shall indeed look on Him by faith may be healed of all
their distempers whatever (John 3:14,15).
As now to instance in some things. 1. Is thy heart hard? Why, then,
behold how full of bowels and compassion is the heart of Christ
towards thee, which may be seen in His coming down from Heaven to
spill His heart-blood for thee. 2. Is thy heart slothful and idle?
Then see how active the Lord Jesus is for thee in that He did not
only die for thee, but also in that He hath been ever since His
ascension into Heaven making intercession for thee (Heb 7:25). 3.
Dost thou see and find in thee iniquity and unrighteousness? Then
look up to Heaven, and see there a righteous Person, even thy
righteous Jesus Christ, now presenting thee in His own perfection
before the throne of His Father's glory (1 Cor 1:30). 4. Dost
thou see that thou art very much void of sanctification? Then look
up, and thou shalt see that thy sanctification is in the presence
of God a complete sanctification, representing all the saints as
righteous, as sanctified ones in the presence of the great God of
Heaven. And so whatsoever thou wantest, be sure to strive to pitch
thy faith upon the Son of God, and behold Him steadfastly, and thou
shalt, by so doing, find a mighty change in thy soul. For when we
behold Him as in a glass, even the glory of the Lord, we are changed,
namely, by beholding, "from glory to glory, even as by the Spirit
of the Lord" (2 Cor 3:18). This is the true way to get both comfort
to thy soul, and also sanctification and right holiness into thy
soul.
Poor souls that are under the distemper of a guilty conscience,
and under the workings of much corruption, do not go the nearest
way to Heaven if they do not in the first place look upon themselves
as cursed sinners by Law; and yet at that time they are blessed,
for ever blessed saints by the merits of Jesus Christ. "O wretched
man that I am," saith Paul; and yet, O blessed man that I am, through
my Lord Jesus Christ; for that is the scope of the Scripture (Rom
7:24,25).
Object. But, alas, I am blind, and cannot see; what shall I do now?
Answ. Why, truly, thou must go to Him that can make the eyes that
are blind to see, even to our Lord Jesus, by prayer, saying, as the
poor blind man did, "Lord, that I might receive my sight"; and so
continue begging Him, till thou do receive sight, even a sight of
Jesus Christ, His death, blood, resurrection, ascension, intercession,
and that for thee, even for thee. And the rather, because, 1. He
hath invited thee to come and buy such eye-salve of Him that may
make thee see (Rev 3:18). 2. Because thou shalt never have any true
comfort till thou dost thus come to see and behold the Lamb of God
that hath taken away thy sins (John 1:29). 3. Because that thereby
thou wilt be able through grace, to step over and turn aside from the
several stumbling-blocks that Satan, together with his instruments,
hath laid in our way, which otherwise thou wilt not be able to shun,
but will certainly fall when others stand, and grope and stumble
when others go upright, to the great prejudice of thy poor soul.
Object. But, alas, I have nothing to carry with me; how then should
I go?
Answ. Hast thou no sins? If thou hast, carry them, and exchange
them for His righteousness; because He hath said, "Cast thy burden
upon the Lord, and He shall sustain thee" (Psa 54:22); and again,
because He hath said, though thou be heavy laden, yet if thou do
but come to Him, He will give thee rest (Matt 11:28).
Object. But, you will say, Satan telleth me that I am so cold in
prayers, so weak in believing, so great a sinner, that I do go so
slothfully on in the way of God, that I am so apt to slip at every
temptation, and to be entangled therewith, together with other things,
so that I shall never be able to attain those blessed things that
are held forth to sinners by Jesus Christ; and therefore my trouble
is much upon this account also, and many times I fear that will
come upon me which Satan suggesteth to me--that is, I shall miss
of eternal life.
Answ. 1. As to the latter part of the objection, that thou shalt
never attain to everlasting life, that is obtained for thee already,
without thy doing, either thy praying, striving, or wrestling against
sin. If we speak properly, it is Christ that hath in His own body
abolished death on the Cross, and brought light, life, and glory
to us through this His thus doing. But this is the thing that thou
aimest at, that thou shalt never have a share in this life already
obtained for so many as do come by faith to Jesus Christ; and all
because thou art so slothful, so cold, so weak, so great a sinner,
so subject to slip and commit infirmities. 2. I answer, Didst thou
never learn for to outshoot the devil in his own bow, and to cut
off his head with his own sword, as David served Goliath, who was
a type of him.
Quest. O how should a poor soul do this? This is rare, indeed.
Answ. Why, truly thus--Doth Satan tell thee thou prayest but
faintly, and with very cold devotion? Answer him thus, and say, I
am glad you told me, for this will make me trust the more to Christ's
prayers, and the less to my own; also I will endeavour henceforth
to groan, to sigh, and to be so fervent in my crying at the Throne
of Grace, that I will, if I can, make the heavens rattle again
with the mighty groans thereof. And whereas thou sayest that I am
so weak in believing, I am glad you mind me of it; I hope it will
henceforward stir me up to cry the more heartily to God for strong
faith, and make me the more restless till I have it. And seeing
thou tellest me that I run so softly, and that I shall go near to
miss of glory, this also shall be, through grace, to my advantage,
and cause me to press the more earnestly towards the mark for the
prize of the high calling of God in Christ Jesus. And seeing thou
dost tell me that my sins are wondrous great, hereby thou bringest
the remembrance of the unsupportable vengeance of God into my mind,
if I die out of Jesus Christ, and also the necessity of the blood,
death, and merits of Christ to help me; I hope it will make me fly
the faster, and press the harder after an interest in Him; and the
rather, because, as thou tellest me, my state will be unspeakably
miserable without Him. And so all along, if he tell thee of thy
deadness, dullness, coldness, or unbelief, or the greatness of thy
sins, answer him, and say, I am glad you told me, I hope it will
be a means to make me run faster, seek earnestlier, and to be the
more restless after Jesus Christ. If thou didst but get this art
as to outrun him in his own shoes, as I may say, and to make his
own darts to pierce himself, then thou mightst also say, how doth
Satan's temptations, as well as all other things, work together
for my good, for my advantage (Rom 8:28).
Object. But I do find many weaknesses in every duty that I do perform,
as when I pray, when I read, when I hear, or any other duty, that
it maketh me out of conceit with myself, it maketh me think that
my duties are nothing worth.
Answ. I answer, it may be it is thy mercy that thou art sensible
of infirmities in thy best things thou doest; ay, a greater mercy
than thou art aware of.
Quest. Can it me a mercy for me to be troubled with my corruptions?
Can it be a privilege for me to be annoyed with my infirmities, and
to have my best duties infected with it? How can it possibly be?
Answ. Verily, thy sins appearing in thy best duties, do work for
thy advantage these ways--1. In that thou findest ground enough
thereby to make thee humble; and when thou hast done all, yet to
count thyself but an unprofitable servant. And, 2. Thou by this
means art taken off from leaning on anything below a naked Jesus
for eternal life. It is like, if thou wast not sensible of many
by-thoughts and wickednesses in thy best performances, thou wouldst
go near to be some proud, abominable hypocrite, or a silly, proud
dissembling wretch at the best, such an one as would send thy soul
to the devil in a bundle of thy own righteousness. But now, thou,
through grace, seest that in all and everything thou doest there is
sin enough in it to condemn thee. This, in the first place, makes
thee have a care of trusting in thy own doings; and, secondly,
showeth thee that there is nothing in thyself which will do thee
any good by working in thee, as to the meritorious cause of thy
salvation. No; but thou must have a share in the birth of Jesus,
in the death of Jesus, in the blood, resurrection, ascension, and
intercession of a crucified Jesus. And how sayest thou? Doth not
thy finding of this in thee cause thee to fly from a depending on
thy own doings? And doth it not also make thee more earnestly to
groan after the Lord Jesus? Yea, and let me tell thee also, it will
be a cause to make thee admire the freeness and tender heartedness
of Christ to thee, when He shall lift up the light of His countenance
upon thee, because He hath regarded such an one as thou, sinful
thou; and therefore, in this sense, it will be mercy to the saints
that they do find the relics of sin still struggling in their
hearts. But this is not simply the nature of sin, but the mercy and
wisdom of God, who causeth all things to work together for the good
of those that love and fear God (Rom 8). And, therefore, whatever
thou findest in thy soul, though it be sin of never so black
a soul-scarring nature, let it move thee to run the faster to the
Lord Jesus Christ, and thou shalt not be ashamed--that is, of thy
running to Him.
But when thou dost apprehend that thou art defiled, and also thy
best duties annoyed with many weaknesses, let that Scripture come
into thy thoughts which saith, "Of Him are ye in Christ Jesus, who
of God is made unto us wisdom, and righteousness, and sanctification,
and redemption"; and if thou shalt understand that, what thou canst
not find in thyself thou shalt find in Christ. Art thou a fool in
thyself? then Christ is made of God thy wisdom. Art thou unrighteous
in thyself? Christ is made of God thy righteousness. Dost thou
find that there is but very little sanctifying grace in thy soul?
still here is Christ made thy sanctification; and all this in His
own Person without thee, without thy wisdom, without thy righteousness,
without thy sanctification, without in His own Person in thy
Father's presence, appearing there perfect wisdom, righteousness,
and sanctification in His own Person; I say, as a public Person for
thee; so that thou mayest believe, and say to thy soul, My soul,
though dost find innumerable infirmities in thyself, and in thy
actions, yet look upon thy Jesus, the Man Jesus; He is wisdom, and
that for thee, to govern thee, to take care for thee, and to order
all things for the best for thee. He is also thy righteousness now
at God's right hand, always shining before the eyes of His glory;
so that there it is unmoveable, though thou art in never such a sad
condition, yet thy righteousness, which is the Son of God, God-man,
shines as bright as ever, and is as much accepted of God as ever.
O this sometimes hath been life to me; and so, whatever thou, O my
soul, findest wanting in thyself, through faith thou shalt see all
laid up for thee in Jesus Christ, whether it be wisdom, righteousness,
sanctification, or redemption. Nay, not only so, but, as I said
before, He is all these in His own Person without thee in the
presence of His Father for thee.
Object. But now, if any should say in their hearts, O, but I am one
of the old-covenant men, I doubt--that is, I doubt I am not within
this glorious Covenant of Grace. And how if I should not?
Answ. Well, thou fearest that thou are one of the old covenant, a
son of the bond-woman. [1.] In the first place, know that thou wast
one of them by nature, for all by nature are under that covenant;
but set the case that thou art to this day under that, yet let me
tell thee, in the first place, there are hopes for thee; for there
is a gap open, a way made for souls to come from under the Covenant
of Works, by Christ, "for He hath broken down the middle wall of
partition between us" and you (Eph 2:14). And therefore, if thou
wouldst be saved, thou mayest come to Christ; if thou wantest a
righteousness, as I said before, there is one in Christ; if thou
wouldst be washed, thou mayest come to Christ; and if thou wouldst
be justified, there is justification enough in the Lord Jesus Christ.
That is the first. [2.] And thou canst not be so willing to come
to Christ as He is willing thou shouldst come to Him. Witness His
coming down from Heaven, His humiliation, His spilling of His blood
from both His cheeks, by sweat under the burden of sin (Luke 22:44)
and His shedding of it by the spear when He hanged on the Cross.
It appears also by His promises, by His invitations, by His sending
forth His messengers to preach the same to poor sinners, and
threateneth damnation upon this very account, namely, the neglect
of Him; and declares that all the thousands and ten thousands of
sins in the world should not be able to damn those that believed
in Him; that He would pardon all, forgive and pass by all, if they
would but come unto Him; moreover, promiseth to cast out none,
no, not the poorest, vilest, contemptiblest creature in the whole
world. "Come unto Me all," every one, though you be never so many,
so vile, though your load be never so heavy and intolerable, though
you deserve no help, not the least help, no mercy, not the least
compassion, yet "cast your burden upon Me, and you shall find rest
for your souls." Come unto Me and I will heal you, love you, teach
you, and tell you the way to the Kingdom of Heaven. Come unto Me,
and I will succour you, help you, and keep you from all devils and
their temptations, from the Law and its curses, and from being for
ever overcome with any evil whatever. Come unto Me for what you
need, and tell Me what you would have, or what you would have Me
do for you, and all My strength, love, wisdom, and interest that I
have with My Father shall be laid out for you. Come unto Me, your
sweet Jesus, your loving and tender-hearted Jesus, your everlasting
and sin-pardoning Jesus. Come unto Me, and I will wash you, and put
My righteousness upon you, pray to the Father for you, and send My
Spirit into you, that you might be saved. Therefore,
Consider, besides this, what a privilege thou shalt have at the
Day of Judgment above thousands, if thou do in deed and in truth
close in with this Jesus and accept of Him; for thou shalt not only
have a privilege in this life, but in the life everlasting, even
at the time of Christ's second coming from Heaven; for then, when
there shall be the whole world gathered together, and all the good
angels, bad angels, saints, and reprobates, when all thy friends
and kindred, with thy neighbours on the right hand and on the left
shall be with thee, beholding of the wonderful glory and majesty
of the Son of God; then shall the Son of Glory, even Jesus, in the
very view and sight of them all, smile and look kindly upon thee;
when a smile or a kind look from Christ shall be worth more than
ten thousand worlds, then thou shalt have it. You know it is counted
an honour for a poor man to be favourably looked upon by a judge,
or a king, in the sight of lords, earls, dukes, and princes; why,
thus it will be with thee in the sight of all the princely saints,
angels, and devils, in the sight of all the great nobles in the
world; then, even thou that closest in with Christ, be thou rich or
poor, be thou bond or free, wise or foolish, if thou close in with
Him, He will say unto thee, "Well done, good and faithful servant,"
even in the midst of the whole world; they that love thee shall
see it, and they that hate thee shall all to their shame behold
it; for if thou fear Him here in secret, He will make it manifest
even at that day upon the house-tops.
Secondly, Not only thus, but thou shalt also be lovingly received
and tenderly embraced of Him at that day, when Christ hath thousands
of gallant saints, as old Abraham, Isaac, Jacob, David, Isaiah,
Jeremiah, together with all the Prophets, and Apostles, and martyrs,
attending on Him; together with many thousands of glittering angels
ministering before Him; besides, when the ungodly shall appear
there with their pale faces, with their guilty consciences, and
trembling souls, that would then give thousands and ten thousands
of worlds, if they had so many, if they could enjoy but one loving
look from Christ. I say, then, then shalt thou have the hand of
Christ, reached to thee kindly to receive thee, saying, Come, thou
blessed, step up hither; thou was willing to leave all for Me, and
now will I give all to thee; here is a throne, a crown, a kingdom,
take them; thou wast not ashamed of Me when thou wast in the world
among my enemies, and now will not I be ashamed of thee before
thine enemies, but will, in the view of all these devils and damned
reprobates promote thee to honour and dignity. "Come, ye blessed of
My Father, inherit the kingdom prepared for you from the foundation
of the world." Thou shalt see that those who have served Me in truth
shall lose nothing by the means. No; but ye shall be as pillars
in My temple, and inheritors of My glory, and shall have place to
walk in among My saints and angels (Zech 3:7). O! who would not be
in this condition? who would not be in this glory? It will be such
a soul-ravishing glory, that I am ready to think the whole reprobate
world will be ready to run mad, to think that they should miss of
it (Deu 28:34). Then will the vilest drunkard, swearer, liar, and
unclean person willingly cry, "Lord, Lord, open to us," yet be denied
of entrance; and thou in the meantime embraced, entertained, made
welcome, have a fair mitre set upon thy head, and clothed with immortal
glory (Zech 3:5). O, therefore, let all this move thee, and be of
weight upon thy soul to close in with Jesus, this tender-hearted
Jesus. And if yet, for all what I have said, thy sins do still
stick with thee, and thou findest thy hellish heart loath to let
them go, think with thyself in this manner--Shall I have my sins
and lose my soul? Will they do me any good when Christ comes? Would
not Heaven be better to me than my sins? and the company of God,
Christ, saints, and angels, be better than the company of Cain,
Judas, Balaam, with the devils in the furnace of fire? Canst thou
now that readest or hearest these lines turn thy back, and go on
in your sins? Canst thou set so light of Heaven, of God, of Christ,
and the salvation of thy poor, yet precious soul? Canst thou hear of
Christ, His bloody sweat and death, and not be taken with it, and
not be grieved for it, and also converted by it? If so, I might lay
thee down several considerations to stir thee up to mend thy pace
towards Heaven; but I shall not; there is enough written already
to leave thy soul without excuse and to bring thee down with a
vengeance into Hell-fire, devouring fire, the Lake of Fire, eternal
everlasting fire; O to make thee swim and roll up and down in the
flames of the furnace of fire!
FOOTNOTES:
1 These words are quoted from the Genevan or Breeches Bible (Mark
2:17).--Ed.
2 This quotation is from the Genevan translation (Eph 2:3).--Ed.
3 It is observable that the reason given for the punishment of the
murderer with death (Gen 9:6) is taken from the affront he offers
to God, not from the injury he does to man.--Scott.
4 The reader need scarcely be reminded, that by "public person" is
meant the Saviour, in whom all His people have an equal right. "For
He made Him, who knew no sin, to be sin for us" (2 Cor 5:21).--ED.
5 Bunyan's first sight of the spiritual, inward, and extensive
requirements of the law filled his heart with despair; see "Grace
Abounding," No. 28. It was like the alarming sound of the drum
Diabolus mentioned in the "Holy War," which caused Mansoul to shake
with terror and dismay. Thus the soul is stripped of self-righteousness,
and flies to Christ, whose blood alone cleanseth from all sin.--ED.
6 "Crank," brisk, jolly, lusty, spiritful, buxom.--ED.
7 From the Puritan or Genevan version.--ED.
8 These nine particulars are very methodically arranged, and are
all deeply interesting. Very few of those who read the scriptural
law of sacrifices see how clearly they pointed as types to Christ
the great Antitype.--ED.
9 It is a mark of prying and dangerous, if not wicked curiosity
to inquire whether God could have found any other way of salvation
than by the atoning death of our blessed Lord. Instead of such vain
researches, how much more consistent would it be to call upon our
souls, and all that is within us, to bless His name, who hath thus
provided abundant pardon, full remission, even to the chief of
sinners.--ED.
10 The duty of the priests, under the law, led them to be familiar
with the most loathsome and catching diseases; and doubtless they
took every precaution to avoid contagion. Poor sin-sick soul, do you
consider your state more loathsome and dangerous than the leprosy?
Fly to Christ, our High Priest and Physician; He will visit you
in the lowest abyss of misery, without fear of contagion, and with
full powers to heal and save.--ED.
11 The word "hell" in the two verses means the unseen place of the
dead, the invisible world, or the grave.--ED.
12 How awful and vast must have been the sufferings of the Saviour,
when He paid the redemption price for the countless myriads of His
saints; redeemed "out of every kindred, and tongue, and people,
and nation." How magnificent His glory when "ten thousand times
ten thousands, and thousands of thousands, shall sing with a loud
voice, Worthy is the Lamb that was slain to receive power, and riches,
and wisdom, and strength, and honour, and glory, and blessing, for
ever and ever." Such were the ecstatic vision which Bunyan enjoyed,
drawn from the unerring pages of eternal truth.--ED.
13 This singular use of the law term "premunire," meaning that the
soul has trusted in a foreign jurisdiction, incurred God's anger,
and forfeited its liberty and all its goods.--ED.
14 These are solemn truths, in homely, forcible language. Let the
soul be convinced that by the obedience of Christ it is released
from the law, it has no fear of Satan or of future punishment;
Christ is all and in all.--ED.
15 "Indenture"; a written agreement, binding one party to reward
the other for specified services. As man is by nature bound to
love God with all his soul, he cannot be entitled to any reward
for anything beyond his duty. When he feels that he has failed in
his obedience, he must fly to Christ for that mercy which he can
never obtain by indenture of service or merit and reward.--ED.
16 Same as 15--Ed.
17 Same as 15--Ed.
18 For a deeply affecting account of the author's experience about
this period read Grace Abounding, No. 259-261.--ED.
19 "Scrabble"; to go on the hands and feet or knees. See a remarkable
illustration of the word "scrabble" in Grace Abounding, No. 335.--ED.
20 As Bunyan was a Baptist, this is full proof that his friends did
not ascribe regeneration to water baptism. It is an awful delusion
to suppose that immersion in or sprinkling with water can effect
or promote the new birth or spiritual regeneration of the soul.--ED.
21 This is one of the very thrilling circumstances described by
Bunyan in his Grace Abounding, No. 24:--Sunday sports were then
allowed by the State, and after hearing a sermon on the evil of
Sabbath-breaking, he went as usual to his sport. On that day it was
a game at cat, and as he was about to strike, "a voice did suddenly
dart from Heaven into my soul, which said, Wilt thou leave thy sins
and go to Heaven, or have thy sins and go to Hell?"--ED.
22 The word Man was essential in Bunyan's days, as an antidote to
the jargon of the Ranters, who affirmed that Jesus only existed in
the heart of the believer.--ED.
23 Same As 20--Ed.
24 Same as 22--Ed.
***
ISRAEL'S HOPE ENCOURAGED;
OR,
WHAT HOPE IS, AND HOW DISTINGUISHED FROM FAITH:
WITH ENCOURAGEMENTS FOR A HOPING PEOPLE.
ADVERTISEMENT BY THE EDITOR.
'Auspicious hope! in thy sweet garden grow
Wreaths for each toil, a charm for every woe.'
Christian hope is a firm expectation of all promised good, but
especially of eternal salvation and happiness in heaven, where we
shall be like the Son of God. This hope is founded on the grace,
blood, righteousness, and intercession of Christ--the earnest
of the Holy Spirit in our hearts, and the unchangeable truths and
enlightening power of God.[1] 'Every man that hath this hope in
him purifieth himself even as God is pure' (1 John 3:3). Blessed
hope! (Titus 2:13). Well might the apostle pray for the believing
Romans, 'That ye may abound in hope through the power of the Holy
Ghost' (15:13). 'Which is Christ in you the hope of glory' (Col
1:27). This is the sacred, the solemn, the all-important subject
which Bunyan in his ripe age makes the theme of his meditations
and of his deeply impressive exhortations.
When drawing near the end of his pilgrimage--while in the fullest
fruition of his mental powers--he gives the result of his long and
hallowed experience to comfort and cherish his fellow pilgrims in
their dangerous heaven-ward journey. One of his last labours was
to prepare this treatise for the press, from which it issued three
years after his decease, under the care of his pious friend Charles
Doe.
Here, as drawn from the holy oracles of God, we contemplate Hope,
the helmet of salvation, without which our mental powers are exposed
to be led captive into despair at the will of Satan. Our venerable
author pictures most vividly the Christian's weakness and the power
of his enemies; 'Should you see a man that could not go from door
to door but he must be clad in a coat of mail, a helmet of brass
upon his head, and for his lifeguard a thousand men, would you not
say, surely this man has store of enemies at hand?' This is the
case, enemies lie in wait for Israel in every hole, he can neither
eat, drink, wake, sleep, work, sit still, talk, be silent--worship
his God in public or private, but he is in danger. Poor, lame, infirm,
helpless man, cannot live without tender--great--rich--manifold--abounding
mercies. 'No faith, no hope,' 'to hope without faith is to see
without eyes, or expect without reason.' Faith is the anchor which
enters within the vail; Christ in us the hope of glory is the
mighty cable which keeps us fast to that anchor. 'Faith lays hold
of that end of the promise that is nearest to us, to wit, in the
Bible--Hope lays hold of that end that is fastened to the mercy-seat.'
Thus the soul is kept by the mighty power of God. They who have
no hope, enter Doubting Castle of their own free will--they place
themselves under the tyranny of Giant Despair--that he may put out
their eyes, and send them to stumble among the tombs, and leave
their bones in his castle-yard, a trophy to his victories, and a
terror to any poor pilgrim caught by him trespassing on Bye-path
Meadow.[2] Hope is as a guardian angel--it enables us to come boldly
to a throne of grace 'in a goodly sort.' The subject is full of
consolation. Are we profanely apt to judge of God harshly, as of
one that would gather where he had not strawn? Hope leads us to
form a holy and just conception of the God of love. 'Kind brings
forth its kind, know the tree by his fruit, and God BY HIS MERCY
IN CHRIST. What has God been doing for and to his church from the
beginning of the world, but extending to and exercising loving-kindness
and mercy for them? Therefore he laid a foundation for this in
mercy from everlasting.' 'There is no single flowers in God's gospel
garden, they are all double and treble; there is a wheel within a
wheel, a blessing within a blessing in all the mercies of God; they
are manifold, a man cannot receive one but he receives many, many
folded up one within another.' Bless the Lord, O my soul!!
Reader, my deep anxiety is that you should receive from this treatise
the benefits which its glorified author intended it to produce. It
is accurately printed from the first edition. My notes are intended
to explain obsolete words or customs or to commend the author's
sentiments. May the Divine blessing abundantly replenish our earthen
vessels with this heavenly hope.
GEO. OFFOR.
FOOTNOTES:
1. Cruden.
2. Pilgrim's Progress.
Israel's Hope Encouraged;
'Let Israel hope in the LORD: for with the LORD there is mercy,
and with him is plenteous redemption.'--Psalms 130:7
This Psalm is said to be one of 'the Psalms of Degrees,' which some
say, if I be not mistaken, the priests and Levites used to sing
when they went up the steps into the temple.[1] But to let that
pass, it is a psalm that gives us a relation of the penman's praying
frame, and of an exhortation to Israel to hope in God.
Verse 1. 'Out of the depths have I cried unto thee, O Lord'; that
is, out of deep or great afflictions, and said, 'Lord, hear my voice,
let thine ears be attentive to the voice of my supplications.' The
latter words explain the former; as who should say, By voice I mean
the meaning and spirit of my prayer. There are words in prayer, and
spirit in prayer, and by the spirit that is in prayer, is discerned
whether the words be dead, lifeless, feigned, or warm, fervent,
earnest; and God who searcheth the heart, knoweth the meaning of
the Spirit, because he maketh intercession for the saints according
to the will of God (Rom 8:27). Verse 3. 'If thou, Lord, shouldest
mark iniquities, O Lord, who shall stand?' Here he confesseth,
that all men by the law must fall before God for ever; for that
they have broken it, but cannot make amends for the transgression
thereof. But, he quickly bethinking himself of the mercy of God
in Christ, he saith, verse 4, 'But there is forgiveness with thee
that thou mayest be feared.' Then he returns, saying, verse 5,
'I wait for the Lord,' that is, in all his appointments; yea, he
doubleth it, saying, 'My soul doth wait, and in his word do I hope.'
By which repetition he insinuates, that many are content to give
their bodily presence to God in his appointments, while their hearts
were roving to the ends of the earth; but for his part he did not
so. Verse 6. 'My soul waiteth for the Lord, more than they that
watch for the morning, I say, more than they that watch for the
morning.' As who should say, even as it is with those that are tired
with the night, either by reason of dark or wearisome journies,
or because of tedious sickness, to whom the night is most doleful
and uncomfortable, waiting for spring of day; so wait I for the
Lord, that his presence might be with my soul. So and more too
I say, 'More than they that wait for the morning.' Then he comes
to the words which I have chosen for my text, saying, 'Let Israel
hope in the Lord; for with the Lord there is mercy, and with him
is plenteous redemption.'
In which words we have, FIRST, AN EXHORTATION; SECOND, A REASON OF
THAT EXHORTATION; and THIRD, AN AMPLIFICATION OF THAT REASON. 'Let
Israel hope in the Lord'; there is the exhortation; 'For with the
Lord there is mercy'; there is the reason of it; 'And with him is
plenteous redemption'; there is the amplification of that reason.
[FIRST. AN EXHORTATION.]
In the exhortation there are three things to be inquired into.
FIRST, The matter contained in it; SECOND, The manner by which it
is expressed; THIRD, The inferences that do naturally flow therefrom.
[FIRST. The matter contained in the exhortation.]
We will speak first to the matter contained in the text, and that
presenteth itself unto us under three heads. First, A duty. Second,
A direction for the well management of that duty. Third, The persons
that are so to manage it.
First, Then, to speak to the duty, and that is HOPE; 'Let Israel
HOPE.' By which word there is something pre-admitted, and something
of great concern insinuated.
That which is pre-admitted is faith; for when we speak properly of
hope, and put others distinctly to the duty of hoping, we conclude
that such have faith already; for no faith, no hope. To hope without
faith, is to see without eyes, or to expect without a ground: for
'Faith is the substance of things hoped for,' as well with respect
to the grace, as to the doctrine of faith (Heb 11:1). Doth such
a one believe? No. Doth he hope? Yes. If the first is true, the
second is a lie; he that never believed, did never hope in the
Lord. Wherefore, when he saith, 'Let Israel hope in the Lord,' he
pre-supposeth faith, and signifieth that he speaketh to believers.
That which is of great concern insinuated, is, that hope has in it
an excellent quality to support Israel in all its troubles. Faith
has its excellency in this, hope in that, and love in another
thing. Faith will do that which hope cannot do. Hope can do that
which faith doth not do, and love can do things distinct from
both their doings. Faith goes in the van, hope in the body, and
love brings up the rear: and thus 'now abideth faith, hope,' and
'charity' (1 Cor 13:13). Faith is the mother-grace, for hope is
born of her, but charity floweth from them both.
But a little, now we are upon faith and hope distinctly, to let
you see a little. 1. Faith comes by hearing (Rom 10:17), hope by
experience (Rom 5:3,4). 2. Faith comes by hearing the Word of God,
hope by the credit that faith hath given to it (Rom 4:18). 3. Faith
believeth the truth of the Word, hope waits for the fulfilling of
it. 4. Faith lays hold of that end of the promise that is next to
us, to wit, as it is in the Bible; hope lays hold of that end of
the promise that is fastened to the mercy-seat; for the promise is
like a mighty cable, that is fastened by one end to a ship, and by
the other to the anchor: the soul is the ship where faith is, and
to which the hither[2] end of this cable is fastened; but hope is the
anchor that is at the other end of this cable, and which entereth
into that within the vail. Thus faith and hope getting hold of
both ends of the promise, they carry it safely all away. 5. Faith
looketh to Christ, as dead, buried, and ascended; and hope to his
second coming (1 Cor 15:1-4). Faith looks to him for justification,
hope for glory (Rom 4:1-8). 6. Faith fights for doctrine, hope for
a reward (Acts 26:6,7). Faith for what is in the bible, hope for
what is in heaven (Col 1:3-5). 7. Faith purifies the heart from bad
principles (1 John 5:4,5). Hope from bad manners (2 Peter 3:11,14;
Eph 5:8; 1 John 3:3). 8. Faith sets hope on work, hope sets patience
on work (Acts 28:20, 9:9). Faith says to hope, look for what is
promised; hope says to faith, So I do, and will wait for it too. 9.
Faith looks through the word to God in Christ; hope looks through
faith beyond the world to glory (Gal 5:5).
Thus faith saves, and thus hope saves. Faith saves by laying hold
of God by Christ (1 Peter 1:5). Hope saves by prevailing with the
soul to suffer all troubles, afflictions, and adversities that it
meets with betwixt this and the world to come, for the sake thereof
(Rom 8:24). Take the matter in this plain similitude. There was a
king that adopted such a one to be his child, and clothed him with
the attire of the children of the king, and promised him, that if
he would fight his father's battles, and walk in his father's ways,
he should at last share in his father's kingdoms. He has received
the adoption, and the king's robe, but not yet his part in the
kingdom; but now, hope of a share in that will make him fight the
king's battles, and also tread the king's paths. Yea, and though he
should meet with many things that have a tendency to deter him from
so doing, yet thoughts of the interest promised in the kingdom,
and hopes to enjoy it, will make him out his way through those
difficulties, and so save him from the ruin that those destructions
would bring upon him, and will, in conclusion, usher him into a
personal possession and enjoyment of that inheritance. Hope has a
thick skin, and will endure many a blow; it will put on patience
as a vestment, it will wade through a sea of blood, it will endure
all things, if it be of the right kind, for the joy that is set
before it. Hence patience is called, 'Patience of hope,' because
it is hope that makes the soul exercise patience and long-suffering
under the cross, until the time comes to enjoy the crown (1 Thess
1:3). The Psalmist, therefore, by this exhortation, persuadeth
them that have believed the truth, to wait for the accomplishment
of it, as by his own example he did himself--'I wait for the Lord,'
'my soul waiteth,' 'and in his word do I hope.' It is for want of
hope that so many brisk professors that have so boasted and made
brags of their faith, have not been able to endure the drum[3] in
the day of alarm and affliction. Their hope in Christ has been such
as has extended itself no further than to this life, and therefore
they are of all men the most miserable.
The Psalmist therefore, by exhorting us unto this duty, doth put
us in mind of four things. I. That the best things are yet behind,
and in reversion for the saints. II. That those that have believed,
will yet meet with difficulties before they come at them. III. The
grace of hope well exercised, is the only way to overcome these
difficulties. IV. They therefore that have hope, and do exercise
it as they should, shall assuredly at last enjoy that hope that is
laid up for them in heaven.
I. For the first of these, that the best things are yet behind,
and in reversion for believers; this is manifest by the natural
exercise of this grace. For 'hope that is seen, is not hope; for
what a man seeth, why doth he yet hope for? But if we hope for that
we see not, then do we with patience wait for it' (Rom 8:24,25).
Hope lives not by sight, as faith doth; but hope trusteth faith,
as faith trusts the Word, and so bears up the soul in a patient
expectation at last to enjoy what God has promised. But I say, the
very natural work of this grace proveth, that the believer's best
things are behind in reversion.
You may ask me, what those things are? and I may tell you, first,
in general, they are heavenly things, they are eternal things, they
are the things that are where Christ sitteth on the right hand of
God (John 3:12; 2 Cor 4:18; Col 3:1). Do you know them now? They
are things that 'eye hath not seen, nor ear heard, nor that have
entered into the heart of man to conceive of' (Isa 64:4; 1 Cor
2:9). Do you know them now? They are things that are referred to
the next world, for the saints when they come into the next world;
talked of they may be now, the real being of them may be believed
now, and by hope we may, and it will be our wisdom to wait for
them now; but to know what they are in the nature of them, or in
the enjoyment of them, otherwise than by faith, he is deceived that
saith it. They are things too big as yet to enter into our hearts,
and things too big, if they were there to come out, or to be
expressed by our mouths.
There is heaven itself, the imperial heaven; does any body know what
that is? There is the mount Zion, the heavenly Jerusalem, and the
innumerable company of angels; doth any body know what all they
are? There is immortality and eternal life: and who knows what they
are? There are rewards for services, and labour of love showed
to God's name here; and who knows what they will be? There are
mansion-houses, beds of glory, and places to walk in among the
angels; and who knows what they are? There will be badges of honour,
harps to make merry with, and heavenly songs of triumph; doth any
here know what they are? There will be then a knowing, an enjoying
and a solacing of ourselves with prophets, apostles, and martyrs,
and all saints; but in what glorious manner we all are ignorant
of. There we shall see and know, and be with for ever, all our
relations, as wife, husband, child, father, mother, brother, or
sister that have died in the faith; but how gloriously they will
look when we shall see them, and how gloriously we shall love when
we are with them, it is not for us in this world to know (1 Thess
4:16,17). There are thoughts, and words, and ways for us, which
we never dreamed on in this world. The law was but the shadow, the
gospel the image; but what will be the substance that comes to us
next, or that rather we shall go unto, who can understand? (Heb
10:1). If we never saw God nor Christ as glorified, nor the Spirit
of the Lord, nor the bottom of the Bible, nor yet so much as one
of the days of eternity,, and yet all these things we shall see
and have them, how can it be that the things laid up for us, that
should be the object of our hope, should by us be understood in
this world? Yet there are intimations given us of the goodness
and greatness of them.[4]
1. Of their goodness, and that, (1.) In that the Holy Ghost scorns
that things that are here should once be compared with them; hence
all things here are called vanities, nothings, less than nothings
(Isa 40:15-17). Now, if the things, all the things that are here,
are so contemptuously considered, when compared with the things that
are to be hereafter, and yet these things so great in the carnal
man's esteem, as that he is willing to venture life and soul, and
all to have them, what are the things that God has prepared for
them that wait, that is, that hope for him? (2.) Their goodness
also appears in this, that whoever has had that understanding of
them, as is revealed in the Word, whether king or beggar, wise mean
or fool, he has willingly cast this world behind him in contempt
and scorn, for the hope of that (Psa 73:25; Heb 11:24-26, 37-40).
(3.) The goodness of them has even testimony in the very consciences
of them that hate them. Take the vilest man in the country, the man
who is so wedded to his lusts, that he will rather run the hazard
of a thousand hells than leave them; and ask this man his judgment
of the things of the next world, and he will shake his head, and
say, They are good, they are best of all. (4.) But the saints have
the best apprehension of their goodness, for that the Lord doth
sometimes drop some of the juice of them out of the Word, into
their hungry souls.
2. But as they are good, so they are great: 'O how great is thy
goodness which thou hast laid up for them that fear thee, which
thou hast wrought for them that trust,' that hope, 'in thee before
the sons of men!' (Psa 31:19). (1.) Their greatness appears, in that
they go beyond the Word; yea, beyond the word of the Holy Ghost;
it doth not yet appear to us by the Word of God to the full, the
greatness of what is prepared for God's people. 'Beloved, now are
we the sons of God, and it doth not yet appear what we shall be'
(1 John 3:2). It doth not appear in the Word; there is a greatness
in the things that we are to hope for, that could never be expressed:
they are beyond word, beyond thought, beyond conceiving of! Paul,
when he was come down again from out of paradise, into which he
was caught up, could not speak a word about the words he heard, and
the things that there he saw. They were things and words which he
saw and heard, 'which it is not possible[5] for a man to utter.'
(2.) Their greatness is intimated by the word Eternal; he that
knows the bottom of that word, shall know what things they are.
'The things which are not seen are eternal' (2 Cor 4:18). They are
'incorruptible, and undefiled, and that fadeth not away,' reserved
in heaven for us (1 Peter 1:4). (3.) Their greatness is showed in
that one right thought of them will fill the heart so full, that
both it and the eyes will run over together; yea, so full, that the
creature shall not be able to stand up under the weight of glory
that by it is laid upon the soul. Alas! all the things in this
world will not fill one heart; and yet one thought that is right,
of the things that God has prepared, and laid up in heaven for us,
will, yea, and over fill it too. (4.) The greatness of the things
of the next world appears, in that when one of the least of them
are showed to us, we are not able, without support from thence,
to abide the sight thereof. I count that the angels are of those
things that are least in that world; and yet the sight of one of
them, when the sight of them was in use, what work would it make
in the hearts and minds of mortal men, the scripture plainly enough
declares (John 13:22).[6] (5.) Their greatness is intimated, in that
we must be as it were new made again, before we can be capable of
enjoying them, as we must enjoy them with comfort (Luke 20:36).
And herein will be a great part of our happiness, that we shall not
only see them, but be made like unto them, like unto their King.
For 'when he shall appear, we shall be like him, for we shall see
him as he is' (1 John 3:2). We shall see him, and therefore must be
like him, for else the sight of him would overcome us and destroy
us; but because we are to see him with comfort and everlasting
joy, therefore we must be like him in body and mind (Rev 1:17; Phil
3:20,21).
II. But to come to the second thing, namely, That those that have
believed, there are such things as these, will meet with difficulties
before they come at them. This is so grand a truth, that nothing
can be said against it. Many are the afflictions of the righteous;
and we must through many tribulations enter into the kingdom of
heaven (Acts 14:22). The cause from whence these afflictions arise
is known to be,
1. From ourselves; for sin having got such hold in our flesh, makes
that opposition against our soul and the welfare of that, that puts
us continually to trouble. Fleshly lusts work against the soul,
and so do worldly lusts too (1 Peter 2:11); yea, they quench our
graces, and make them that would live, 'ready to die' (Rev 3:2).
Yea, by reason of these, such darkness, such guilt, such fear, such
mistrust, ariseth in us, that it is common for us, if we live any
while, to make a thousand conclusions, twice told, that we shall
never arrive with comfort at the gates of the kingdom of heaven.
The natural tendency of every struggle of the least lust against
grace is, if we judge according to carnal reason, to make us question
the truth of a work of grace in us, and our right to the world to
come. This it was that made Paul cry out, 'O wretched man that
I am! who shall deliver me!' (Rom 7:24). Only he had more wisdom
than to follow the natural conclusions that carnal reason was apt
to make thereupon, and so hoisted up his soul to hope.
2. Sin, by its working in us, doth not only bring darkness, guilt,
fear, mistrust, and the like; but it doth oft-times as it were
hamstring us, and disable us from going to God by faith and prayer
for pardon. It makes the heart hard, senseless, careless, lifeless,
spiritless as to feeling, in all Christian duty; and this is a
grievous thing to a gracious soul. The other things will create a
doubt, and drive it up to the head into the soul; but these will
go on the other side and clench it.[7] Now all these things make
hoping difficult.
3. For by these things the judgment is not only clouded, and the
understanding greatly darkened, but all the powers of the soul made
to fight against itself, conceiving, imagining, apprehending, and
concluding things that have a direct tendency to extirpate and
extinguish, if possible, the graces of God that are planted in the
soul; yea, to the making of it cry out, 'I am cut off from before
thine eyes!' (Psa 31:22).
4. Add to these, the hidings of the face of God from the soul; a
thing to it more bitter than death; yet nothing more common among
them that hope in the Lord. He 'hideth his face from the house of
Jacob!' (Isa 8:17). Nor is this done only in fatherly displeasure,
but by this means some graces are kept alive; faith is kept alive
by the word, patience by hope, and hope by faith; but oft-times a
spirit of prayer, by the rod, chastisement, and the hiding of God's
face (Hosea 5:14,15; Isa 26:16; Cant 5:6). But I say, this hiding
of this sweet face is bitter to the soul, and oft-times puts both
faith and hope to a sad and most fearful plunge. For at such a day,
it is with the soul as with the ship at sea, that is benighted and
without light; to wit, like a man bewildered upon the land; only
the text saith, for the help and succour of such, 'Who is among
you that feareth the Lord, that obeyeth the voice of his servant,
that walketh in darkness and hath no light? Let him trust in the
name of the Lord, and stay upon his God' (Isa 50:10). Yet as it
is with children, so it is with saints; we are a great deal more
subject to fears in the night than in the day. That, therefore,
that tendeth to the help of some graces, if there be not great care
taken, will prove an hindrance to others.
5. Nor is the ruler of the darkness of this world wanting to apply
himself and his engines, so as, if possible, to make use of all
these things for the overthrowing of faith, and for the removing
of our hope from the Lord, as a tree is removed from rooting in the
ground (Job 19:10). Behold! he can expound all things, so as that
they shall fall directly in the way of our believing. As thus, we
have sin, therefore we have no grace; sin struggleth in us, therefore
we fear not God; something in us sideth with sin, therefore we are
wholly unregenerate; sin is in our best performances, therefore
wherefore should I hope? Thus I say, he can afflict us in our
pilgrimage, and make hope difficult to us. Besides the hiding of
God's face, he can make not only a cause of sorrow, for that indeed
it should, but a ground of despair, and as desperately concluding
he will never come again. How many good souls has he driven to
these conclusions, who afterwards have been made to unsay all again?
6. And though spiritual desertions, darkness of soul, and guilt of
sin, are the burdens most intolerable, yet they are not all; for
there is to be added to all these, that common evil of persecution,
another device invented to make void our hope. In this, I say, we
are sure to be concerned; that is, if we be godly. For though the
apostle doth not say, 'All that will live in Christ,' that is,
in the common profession of him, shall suffer persecution; yet he
saith, 'All that will live godly in him shall' (2 Tim 3:12). Now
this in itself is a terror to flesh and blood, and hath a direct
tendency in it to make hope difficult (1 Peter 3:6,14). Hence men
of a persecuting spirit, because of their greatness, and of their
teeth (the laws), are said to be a terror, and to carry amazement
in their doings; and God's people are apt to be afraid of them
though they should die, and to forget God their Maker; and this
makes hoping hard work (Isa 51:12,13).[8]
7. For besides that grimness that appears in the face of
persecutors, Satan can tell how to lessen, and make to dwindle in
our apprehensions, those truths unto which our hearts have joined
themselves afore, and to which Christ our Lord has commanded us to
stand. So that they shall now appear but little, small, inconsiderable
things; things not worth engaging for; things not worth running
those hazards for, that in the hour of trial may lie staring us in
the face. Moreover, we shall not want false friends in every hole,
such as will continually be boring our ears with that saying,
Master, do good to thyself. At such times also, 'stars' do use to
'fall from heaven, and the powers of the heavens shall be shaken';
and so every thing tends to weaken, or at least to lay stumbling-blocks
in their way, who are commanded to hope in the Lord (Matt 24).
8. Again, as Satan can make use of his subtilty, thus to afflict
and weaken the hands and hearts of those that hope in God, so he
can add to these the dismalness of a suffering state. He can make
the loss of goods, in our imagination, ten times bigger than it
is in itself; he can make an informer a frightful creature, and a
jail look like hell itself; he can make banishment and death utterly
intolerable, and things that must be shunned with the hazard of
our salvation. Thus he can greaten and lessen, lessen and greaten,
for the troubling of our hearts, for the hindering of our hope.[9]
9. Add to all these, that the things that we suffer for were never
seen by us, but are quite beyond our sight: things that indeed are
said to be great and good; but we have only the word and the Bible
for it. And be sure if he that laboureth night and day to devour
us, can help it, our faith shall be molested and perplexed at such
a time, that it may, if possible, be hard to do the commandment
that here the text enjoins us to the practice of; that is, to hope
in the Lord. And this brings me to the third particular.
III. That the grace of hope well exercised, is the only way to
overcome those difficulties.--Abraham had never laughed for joy,
had he not hoped when the angel brought him tidings of a son; yea,
had he not hoped against all things that could have been said to
discourage (Gen 17:17). Hence it is said, that 'against hope' he
'believed in hope, that he might become the father of many nations,
according to that which was spoken, so shall thy seed be' (Rom
4:18). There is hope against hope; hope grounded on faith, against
hope grounded on reason. Hope grounded on reason, would have made
Abraham expect that the promise should surely have been ineffectual,
because of the deadness of Abraham's body, and of the barrenness
of Sarah's womb. But he hoped against the difficulty, by hope that
sprang from faith, which confided in the promise and power of God,
and so overcame the difficulty, and indeed obtained the promise.
Hope, therefore, well exercised, is the only way to overcome. Hence
Peter bids those that are in a suffering condition, 'Be sober, and
hope to the end, for the grace that is to be brought unto you at
the revelation of Jesus Christ' (1 Peter 1:13). And therefore it
is, as you heard before, that we are said to be 'saved by hope'
(Rom 8:24).
Hope is excellent, 1. Against those discouragements that arise
up out of our bowels. 2. It is excellent to embolden a man in the
cause of God. 3. It is excellent at helping one over the difficulties
that men, by frights and terrors may lay in our way.
1. It is excellent to help us against those discouragements that
arise out of our own bowels (Rom 4). This is clear in the instance
last mentioned about Abraham, who had nothing but discouragements
arising from himself; but he had hope, and as well he exercised
it; wherefore, after a little patient enduring, he overcame the
difficulty, and obtained the promise (Heb 6:13-18). The reason is,
for that it is the nature of true hope to turn away its ear from
opposing difficulties, to the word and mouth of faith; and perceiving
that faith has got hold of the promise, hope, notwithstanding
difficulties that do or may attempt to intercept, will expect, and
so wait for the accomplishment thereof.
2. Hope is excellent at emboldening a man in the cause of God.
Hence the apostle saith, 'Hope maketh not ashamed'; for not to be
ashamed there, is to be emboldened (Rom 5:5). So again, when Paul
speaks of the troubles he met with for the profession of the gospel,
he saith, that they should turn to his salvation. 'According,'
saith he, 'to my earnest expectation, and my hope, that in nothing
I shall be ashamed, but that with all boldness, as always, so now
Christ shall be magnified in my body, whether it be by life or by
death' (Phil 1:19,20). See here, a man at the foot of the ladder,
now ready in will and mind, to die for his profession; but how
will he carry it now? Why, with all brave and innocent boldness!
But how will he do that? O! By the hope of the gospel that is in
him; for by that he is fully persuaded that the cause he suffereth
for will bear him up in the day of God, and that he shall then be
well rewarded for it.[10]
3. It is also excellent at helping one over those difficulties that
men, by frights and terrors, may lay in our way. Hence when David
was almost killed with the reproach and oppression of his enemies,
and his soul full sorely bowed down to the ground therewith; that
he might revive and get up again, he calls to his soul to put in
exercise the grace of hope, saying, 'Why art thou cast down, O my
soul? and why art thou disquieted within me? Hope thou in God, for
I shall yet praise him, who is the health of my countenance, and
my God' (Psa 42:11). So again saith he in the next Psalm after,
as afore he had complained of the oppression of the enemy, 'Why
art thou cast down, O my soul? and why art thou disquieted within
me? Hope in God, for I shall yet praise him, who is the health
of my countenance and my God' (Psa 43:5). Hope, therefore, is a
soul-encouraging grace, a soul-emboldening grace, and a soul-preserving
grace. Hence it is called our helmet or head-piece, the helmet of
salvation (Eph 6:17; 1 Thess 5:8). This is one piece of the armour
with which the Son of God was clothed, when he came into the world;
and it is that against which nothing can prevail (Isa 49:17). For
as long as I can hope for salvation, what can hurt me! This word
spoken in the blessed exercise of grace, I HOPE FOR SALVATION,
drives down all before it. The truth of God is that man's 'shield
and buckler' that hath made the Lord his hope (Psa 91:4).
[Encouragements to exercise this grace.]--And now to encourage
thee, good man, to the exercise of this blessed grace of hope as the
text bids, let me present thee with that which followeth. 1. God,
to show how well he takes hoping in him at our hands, has called
himself 'the God of hope' (Rom 15:13), that is, not only the author
of hope, but the God that takes pleasure in them that exercise it,
'The Lord taketh pleasure in them that fear him, in those that hope
in his mercy' (Psa 147:11). 2. He will be a shield, a defence to
them that hope in him. 'Thou art my hiding-place and my shield,'
saith David, 'I hope in thy word'; that is, he knew he would be
so; for he hoped in his word (Psa 119:114). 3. He has promised us
the life we hope for, to encourage us still to hope, and to endure
all things to enjoy it (Titus 1:2). 'That he that ploweth should
plow in hope, and that he that thresheth in hope, should be partaker
of his hope' (1 Cor 9:10).
Quest. But you may say, What is it to exercise this grace aright?
Answ. 1. You must look well to your faith, that that may prosper,
for as your faith is, such your hope will be. Hope is never ill
when faith is well; nor strong if faith be weak. Wherefore Paul
prays that the Romans might be filled 'with all joy and peace
in believing,' that they might 'abound in hope' (Rom 15:13). When
a man by faith believes to joy and peace, then hope grows strong,
and with an assurance looketh for a share in the world to come.
Wherefore look to your faith, and pray heartily that the God of
hope will fill you with all joy and peace in believing. 2. Learn
of Abraham not to faint, stumble, or doubt, at the sight of your
own weakness; for if you do, hope will stay below, and creak in the
wheels as it goes, because it will want the oil of faith. But say
to thy soul, when thou beginnest to faint and sink at the sight of
these, as David did to his, in the places made mention of before.
3. Be much in calling to mind what God has done for thee in former
times. Keep thy experience as a choice thing (Rom 5:4). 'Remember
all the way the Lord led thee these forty years in the wilderness'
(Deut 8:2). 'O my God,' saith David, 'my soul is cast down within
me, therefore will I remember thee from the land of Jordan, and
of the Hermonites from the hill Mizar' (Psa 42:6). 4. Be much in
looking at the end of things, or rather to the end of this, and
to the beginning of the next world. What we enjoy of God in this
world, may be an earnest of hope, or a token that the thing hoped
for is to be ours at last; but the object of hope is in general the
next world (Heb 11:1). We must therefore put a difference betwixt
the mother of hope, Faith; the means of hope, the Word; the earnest
of hope, Christ in us; and the proper object of hope, to wit, the
world to come, and the goodness thereof (Psa 119:49; Col 1:27).
If Christians have not much here, their hope, as I may so say, lies
idle, and as a grace out of its exercise. For as faith cannot feed
upon patience, but upon Christ, and as the grace of hungering and
thirsting cannot live upon self-fulness, but upon the riches of the
promise; so hope cannot make what is enjoyed its object: 'for what
a man seeth why doth he yet hope for?' (Rom 8:24). But the proper
object of hope is, that we see not. Let faith then be exercised
upon Christ crucified for my justification, and hope upon the next
world for my glorification; and let love show the truth of faith in
Christ, by acts of kindness to Christ and his people; and patience,
the truth of hope, by a quiet bearing and enduring that which may
now be laid upon me for my sincere profession's sake, until the
hope that is laid up for us in heaven shall come to us, or we be
gathered to that, and then hope is in some measure in good order,
and exercised well. But,
IV. We now come to the last thing propounded to be spoken to, which
is, they that have hope and exercise it well, shall assuredly at
last enjoy that hope that is laid up for them in heaven; that is,
they that do regularly exercise the grace of hope shall at last enjoy
the object of it, or the thing hoped for. This must of necessity
be concluded, else we overthrow the whole truth of God at once, and
the expectation of the best of men; yea, if this be not concluded,
what follows, but that Atheism, unbelief, and irreligion, are the
most right, and profane and debauched persons are in the rights
way?
1. But to proceed, this must be, as is evident; for that the things
hoped for are put under the very name of the grace that lives in
the expectation of them. They are called HOPE; 'looking for that
blessed hope'; 'for the hope that is laid up for them in heaven'
(Titus 2:13; Col 1:5). God has set that character upon them, to
signify that they belong to hope, and shall be the reward of hope.
God doth in this, as your great traders do with the goods that their
chapmen have either bought or spoke for; to wit, he sets their name
or mark upon them, and then saith, This belongs to this grace, and
this belongs to that; but the kingdom of heaven belongs to HOPE,
for his name is set upon it. This therefore is one thing, to prove
that the thing hoped for shall be thine; God has marked it for
thee: nor can it be given to those that do not hope. That is, to
the same purpose that you read of, 'That ye may be counted worthy
of the kingdom of God, for which ye also suffer' (2 Thess 1:5).
Suffering flows from hope; he that hopes not for an house in
heaven, will not for it choose to suffer the loss of the pleasures
and friendships of this world. But they that suffer for it, and
that all do, one way or other, in whom is placed this grace of
hope, they God counteth worthy of it, and therefore, hath marked
it with their mark, HOPE; for that it belongs to hope, and shall
be given to those that hope. That is the first.
2. They that do, as afore is said, exercise this grace of hope,
shall assuredly enjoy the hope that is laid up for them in heaven,
as is evident also from this; because, as God has marked and set
it apart for them, so what he has done to and with our Lord and
Head, since his death, he hath done it to this very end; that is,
to beget and maintain our hope in him as touching this thing. He
'hath begotten us again unto a lively hope, by the resurrection of
Jesus Christ form the dead' (1 Peter 1:3). The meaning is, Christ
is our undertaker, and suffered death for us, that we might enjoy
happiness and glory: and God, to show how wiling he was that we
should have this glory, raised up Christ again, and delivered him
from their sorrows of death. Wherefore, considering this, Paul said,
'He rejoiced in hope of the glory of God'; to wit, of that glory,
that sin, had he not had Jesus for his undertaker, would have caused
that he should certainly have come short of (Rom 3:23, 5:2). But,
again, God 'raised him up from the dead, and gave him glory,' too,
and that to this very end, 'that your faith and hope might be in
God' (1 Peter 1:21). I say, he did it to this very end, that he
might beget in you this good opinion of him, as to hope in him,
that he would give you that good thing hoped for--to wit, eternal
life. He 'gave him glory,' and put it into his hand for you who
is your head and Saviour, that you might see how willing God is to
give you the hope you look for, 'that your faith and hope might be
in God.'
3. That we that have hope and rightly exercise it, might assuredly
enjoy that hope that is laid up for us in heaven: God has promised
it, and that to our Saviour for us. Had he promised it to us, we
might yet have feared, for that with our faults we give a cause
of continual provocation to him. But since he hath promised it to
Christ, it must assuredly come to us by him, because Christ, to
whom it is promised, never gave occasion of provocation to him to
take it back. And that it was promised to Christ, it is evident,
because it was promised before the world began: 'In hope of eternal
life,' saith Paul, 'which God, that cannot lie, promised before
the world began' (Titus 1:2). And this is, that we might hope. Men
that use to hope to enjoy that money or estate, that by those that
are faithful is promised to them, and put into the hands of trusty
persons for them; why this is the case, God that cannot lie, has
promised it to the hopers, and has put it into the hand of the
trusty Jesus for us, therefore let us hope that in his times we
shall both see and enjoy the same we hope for.
4. Yea, that all ground of doubt and scruple as to this might be
removed out of the way, when Christ, who as to what was last said,
is our hope (1 Tim 1:1), shall come, he shall bring that grace and
mercy with him that shall even from before his judgment-seat remove
all those things that might have any tendency in them to deprive
us of our hope, or of the thing hoped for by us. Hence Peter bids
us, 'Be sober and hope to the end, for the grace that is to be
brought unto you at the revelation of Jesus Christ' (1 Peter 1:13).
Also as to this, Jude, the servant of Jesus Christ, joins with
him, saying, 'Keep yourselves in the love of God, looking for the
mercy of our Lord Jesus Christ unto eternal life' (Jude 21). Here
then you see that there is grace and mercy still for us in reversion;
grace and mercy to be brought unto us at the revelation, or second
coming of Jesus Christ. How then can we be hindered of our hope?
For transporting mercy will then be busy for them that indeed have
here the hope of eternal life. 'And they shall be mine, saith the
Lord of hosts, in that day when I make up my jewels; and I will
spare them, as a man spareth his own son that serveth him' (Mal
3:17). None knows the mystery of God's will in all things revealed
in his Word. Therefore many texts are looked over, or laid by, as
those whose key doth go too hard; nor will I boast of any singular
knowledge in any particular thing.[11] Yet methinks since grace and
mercy was not only brought by Christ when he came into the world,
but shall be brought again with him when he comes in his Father's
glory, it signifies, that as the first brought the beginning of
eternal life to us while we were enemies, this second will bring the
full enjoyment of it to us while we are saints, attended with many
imperfections. And that as by the first grace of all unworthiness
was pardoned and passed by; so by this second grace, the grace
that is to be brought unto us at the revelation of Jesus Christ,
all shortness in duties, and failings in performances, shall be
spared also; and we made possessors by virtue of this grace and
mercy of the blessings hoped for, to wit, the blessings of eternal
life. But thus much for the duty contained in the exhortation, to
wit, of hoping.
[Second. A direction to the well managing of the duty of hope.]
I shall therefore come, in the next place, to treat of the well
managing of this duty with reference to this primary object, which
is the Lord himself. 'Let Israel hope in the Lord.' There is a
general object of hope, and there is a particular object; there is
a common object, and there is a special one. Of the general and
common object, to wit, of heaven and happiness, I have said something
already; wherefore it remains that now we come and treat of this
particular and special object of our hope: 'Let Israel hope in the
Lord.' The Lord, therefore, is to be the particular and special
object of our hope: 'Let Israel hope in the Lord.' Now in that there
is not only a duty here exhorted to, but a direction for the better
management of that duty, to the particular and special object upon
which this duty should be exercised, it suggesteth, how apt good
men are, especially in times of trouble, the case of Israel now,
to fix their hopes in other things than on the Lord. We have seen
a great deal of this in our days; our days indeed have been days
of trouble, especially since the discovery of the Popish plot, for
then we began to fear cutting of throats, of being burned in our beds,
and of seeing our children dashed in pieces before our faces. But
looking about us, we found we had a gracious king, brave parliaments,
a stout city, good lord-mayors, honest sheriffs, substantial laws
against them, and these we made the object of our hope, quite
forgetting the direction in this exhortation, 'Let Israel hope in
the Lord.' For indeed the Lord ought to be our hope in temporals,
as well as in spirituals and eternals. Wherefore Israel of old were
checked, under a supposition of placing their hope for temporals
in men; 'It is better to trust in the Lord, than to put confidence
in man. It is better to trust in the Lord, than to put confidence
in princes' (Psa 118:8,9). And again, 'Put not your trust in princes,
nor in the son of man, in whom there is no help' (Psa 146:3). This
implieth that there is in us an incidency to forget God our hope,
and to put confidence in something else. And to be sure we shall find
it the more difficult to make the Lord our hope only, when things
that are here, though deceitfully, proffer us their help.[12] But
my design is not to treat of the object of hope but with reference
to the next world. And as to that we must take heed that we set
our hope in God, in God in the first place, and in nothing below or
besides himself. To this end it is that he has given us his word,
and appointed a law to Israel.
I. Because of his own grace he is become the special object of hope,
designating himself in the most special sense to be the portion of
his people (Psa 78:5-7)--'The Lord is my portion, saith my soul,
therefore will I hope in him' (Lam 2:24). Wherefore this we must
look well to, and take heed that we miss not of this object (Psa
146:5). This is the special object, the ultimate object, the object
that we cannot be without; and that, short of which, we cannot be
happy as, God willing, shall be showed more anon (Jer 50:7). God
is not only happiness in himself, but the life of the soul, and
he that puts goodness into every thing in the next world, in which
goodness shall be found (Jer 17:13). And this our Lord Jesus Christ
himself affirmeth, when he saith, 'I am the way,' to wit, the way
to life and happiness. And yet he saith, 'I am the way to the Father,'
for that it is HE that is the fountain and ocean of happiness and
bliss.
So then, that we might in the next world be heirs of the highest
good, God has made us heirs of his own good self; 'Heirs of God, and
joint heirs with Christ'; heirs of God through Christ (Rom 18:17;
Gal 4:7). This God, this eternal God, therefore, is of necessity
to be the object of our hope, because he is, of grace, become our
hope. The church in heaven, called the body and temple of God, is
to be an habitation for himself, when it is finished, to dwell in
for ever and ever. This then we hope for, to wit, to be possessed
at that day with eternal life; eternal glory (1 Tim 6:12,19). Now
this eternal life and eternal glory is through God the hope of his
people (1 Peter 5:10; 1 John 5:20). And for this end, and to this
bliss, are we called and regenerate in this world, 'That being
justified by his grace, we should be made heirs, according to the
hope of eternal life' (Titus 3:7). Nor can it be, that heaven and
happiness should ever be the portion of them that make not God their
hope, any more than such a lady should hope to enjoy the estate of
such a lord, who first makes not the lord himself her husband.[13]
Heaven, heaven is the talk of the ignorant, while the God of heaven
they cannot abide. But shall such ever come to glory? But,
II. God must be the special object of our hope, and him in special
that must be enjoyed by us in the next world, or nothing can make
us happy. We will suppose now, for the illustrating of this matter,
that which is not to be supposed. As,
1. Suppose a man, when he dieth, should go to heaven, that golden
place, what good would this do him, if he was not possessed of the
God of it? It would be, as to sweetness, but a thing unsavoury; as
to durableness, but a thing uncertain; as to society, as a thing
forlorn; and as to life, but a place of death. All this is made to
appear by the angels that fell; for when fallen, what was heaven
to them? Suppose they staid but one quarter of an hour there after
their fall, before they were cast out, what sweetness found they
there, but guilt? What stay, but a continual fall of heart and mind?
What society, but to be abandoned of all? And what life, but death
in its perfection? Yea, if it be true that some think, that for
the promoting of grace, they are admitted yet to enter that place
to accuse the saints on earth, yet what do they find there but what
is grievous to them? It is the presence of God that makes heaven
Heaven in all its beauteousness. Hence David, when he speaks of
heaven, says, 'Whom have I in heaven but thee?' (Psa 73:25). As
who should say, What would heaven yield to me for delights, if I
was there without my God? It is the presence of God that will make
heaven sweet to those who are his. And as it is that that makes
the place, so it is interest in him that makes the company, and
the deeds that are done there, pleasant to the soul. What solace
can he that is without God, though he were in heaven, have with
Abraham, Isaac, and Jacob, the prophets and angels? How could he
join in their thanks, and praises, and blessings of him for ever
and ever, in whose favour, mercy, and grace, they are not concerned?
2. Suppose a man, when he dieth, should be made to live for ever,
but without the enjoyment of God, what good would his life do him?
Why, it would be filled full of horror, darkness, desolation,
sorrow, and all things that would tend to make it bitter to the
soul. Witness they that live in hell; if it be proper to say they
live in hell? It is no more possible for a man to live happily,
were he possessed of all that heaven and life could afford him,
suppose him to be without interest in God, than it is for a man
that hath all the enjoyments of this world, if the sun was taken
from him out of the firmament. As all things, whether it be heaven,
angels, heavenly pleasures and delights, have had their being of
him, so their being is continued by him, and made sweet of him.
Now, for the well managing of our hope, with reference to this
special object of it, there are these things to be considered. And
now I speak to all. We must know him right, we must come to him
right. (1.) We must know him right. It is essential to happiness,
and so to the making of the God of heaven our hope, to know him
rightly (John 17:1-3). It is not every fancy, or every imagination
of God, that thou mayst have, that will prove that therefore thou
knowest God aright. In him there 'is no variableness, neither shadow
of turning' (James 1:17). He only is what he is, what imaginations
soever we have of him. We may set up idols and images of him, as
much in our minds as some do in their houses and in their temples,
and be as great, though not so gross idolaters as they.[14] Now
if thou wouldst know him, thou must diligently feel for him in his
works, in his Word, and in his ways, if perhaps thou mayst find the
knowledge of him (Prov 2:1-5; Acts 17:27). (2.) Beware, when thou
hast found him, that thou go to him by his Son, whom he has sanctified
and sent into the world, to be the way for sinners to go to God;
and see that thou keepest in this path always, for out of him he
is found intolerable, and a consuming-fire. (3.) Busy thyself with
all thy might to make an interest in his Son, and he will willingly
be thy Saviour, for he must become thine before his Father can be
the object of thy hope (John 3:36). He that hath the Son, hath the
Father, but contrariwise, he that hath not him has neither (2 John
9). (4.) Stay not in some transient comforts, but abide restless
till thou seest an union betwixt thee and this Blessed One; to wit,
that he is a root, and thou a branch; that he is head, and thou a
member. And then shalt thou know that the case is so between thee
and him, when grace and his Spirit has made thee to lay the whole
stress of thy justification upon him and has subdued thy heart
and mind to be 'one spirit' with him (Rom 4:4,5; 1 Cor 6:17). (5.)
This done, hope thou in God, for he is become thy hope, that is,
the object of it. And for thy encouragement so to do, consider
that he is able to bear up thy heart, and has said he will do it,
as to this very thing, to all those that thus hope in him. 'Be
of good courage and he shall strengthen thine heart,' all ye that
hope in the Lord (Psa 31:24). It is manifest, as was said before,
that many difficulties lie in the way of hoping; but God will make
those difficulties easy, by strengthening the heart of him that
hopeth, to hope. He has a way to do that, which no creature can
hinder, by the blessed work of his Holy Spirit. He can show us he
loves us, that he may encourage our hope. And as he can work in
us for our encouragement, so he can and will, as was said before,
himself, in his time, answer our hope, by becoming our hope himself.
'The Lord shall be the hope of his people, and the strength of the
children of Israel' (Joel 3:16).
His faithfulness also is a great encouragement to his, to hope for
the accomplishment of all that he hath promised unto his people.
'Hath he said it, and shall he not make it good?' When he promised
to bring Israel into the land of Canaan, he accomplished it to a
tittle. 'There failed not ought of any good thing which the Lord
had spoken unto the house of Israel; all came to pass' (Josh 21:45,
23:14). Also what he with his mouth had promised to David, with
his hand he fulfilled to Solomon in the view of all the thousands
of Israel (1 Kings 8:22-24; 2 Chron 6:7-10).
[Third. The persons who are concerned in the management of this
duty of hope.]
I will omit making mention again of the encouragements spoken of
before, and shall now come to the third thing specified in this
part of the text, to wit, to show more distinctly, who, and what
particular persons they are, who are concerned in this exhortation
to hope.
They are put, as you see, under this general term Israel; 'Let
Israel hope in the Lord.' And, 'He shall save Israel from all his
troubles.' Israel is to be taken three ways, in the Scripture. 1.
For such that are Israel after the flesh. 2. For such as are such
neither after the flesh nor the Spirit; but in their own fancies
and carnal imaginations only. 3. For such as are Israel after God,
or the Spirit.
1. Israel is to be taken for those that are such after the flesh;
that is, for those that sprang from the loins of Jacob, and are
called, 'Israel after the flesh, the children of the flesh.' Now
these, as such, are not the persons interested in this exhortation,
for by the flesh comes no true spiritual and eternal grace (Rom
9:6-8; 2 Cor 1:10-18). Men are not within the bounds of the promise
of eternal life, as they are the children of the flesh, either in
the more gross or more refined sense (Phil 3:4-6). Jacob was as
spiritual a father as any HE, I suppose that now professeth the
gospel; but his spiritualness could not convey down to this children,
that were such only after the flesh, that spirit and grace that
causeth sound conversion, and salvation by Jesus Christ. Hence Paul
counts it a carnal thing to glory in this; and tells us plainly,
If he had heretofore known Christ thus, that is, to have been his
brother or kinsman, according to the flesh, or after that, he would
henceforth know him, that is, so, 'no more' (2 Cor 5:16-18). For
though the children of Israel be as the sand of the sea, yet not
that multitude, but the remnant that the Lord hath chosen and shall
call, shall be saved (Rom 9:27; Joel 2:32). This, therefore, is
as an arrow against the face of that false doctrine that the Jews
leaned upon, to wit, that they were in the state of grace, and
everlasting favour of God, because the children and offspring of
Abraham, Isaac, and Jacob. But,
2. Israel may be taken for such as are neither so after the flesh,
nor the Spirit, but in their own fancy and imagination only. And
such I take to be all those that you read of in Revelation 2:9
which said 'they were Jews, and were not,' 'but did lie' (3:9).
These I take to be those carnal gospellers,[15] that from among the
Gentiles pretended themselves to be Jews inwardly, whose circumcision
is that of the heart in the spirit, when they were such only in
their own fancies and conceits, and made their profession out as a
lie (Rom 2:28,29). Abundance of these there are at this day in the
world; men who know neither the Father, nor the Son, nor anything
of the way of the Spirit, in the work of regeneration; and yet
presume to say, 'They are Jews'; that is, truly and spiritually
the seed of Abraham, Isaac, and Jacob. 'For' now, 'he is not a
Jew which is one outwardly, neither is that circumcision which is
outward in the flesh; but he is a Jew which is one inwardly, and
circumcision is that of the heart in the spirit,--whose praise is
not of men, but of God.' And although it may please some now to
say, as they of old said to them of the captivity, 'We seek your
God as ye do' (Ezra 4:2); yet at last it will be found, that as
they, such have 'no portion, nor right, nor memorial, in Jerusalem'
(Neh 2:20). And I would from hence caution all to take heed of
presuming to count themselves Jews, unless they have a substantial
ground so to do. For to do this without a good bottom, makes all
our profession a lie; and not only so, but it hindereth us of a
sight of a want of an interest in Jesus Christ, without which we
cannot be saved; yea, such an one is the great self-deceiver, and
so the worst deceiver of all: for he that deceives his own self,
his own heart, is a deceiver in the worst sense; nor can any
disappointment be like unto that which casts away soul and body at
once (James 1:22,26). O slender thread! that a man should think, that
because he fancieth himself 'an Israelite indeed,' that therefore
he shall go for such an one in the day of judgment; or that he
shall be able to cheat God with a pitiful say-so!
3. But the Israel under consideration in the text, is Israel after
God, or the Spirit; hence they are called 'the Israel of God,'
because they are made so of him, not by generation, nor by fancy,
but by Divine power (Can 6:16). And thus was the first of this name
made so, 'Thy name shall be called no more Jacob but Israel' (Gen
32:28). This then is the man concerned in the text, 'Let Israel
hope in the Lord'; to wit, Israel that is so of God's making, and
of God's allowance: for men are not debarred from calling themselves
after this most godly name, provided they are so indeed; all that
is dangerous is, when men shall think this privilege comes by carnal
generation, or that their fancying of themselves to be such will
bear them out in the day of judgment. Otherwise, if men become the
true servants of God by Christ, they have, as I said, an allowance
so to subscribe themselves. 'One shall say, I am the Lord's and
another shall call himself by the name of Jacob, and another shall
subscribe with his hand unto the Lord, and surname himself by the
name of Israel' (Isa 44:5). But then, for the further describing
of such, they must be men of circumcised and tender hearts; they
must be such 'which worship God in the spirit, and that rejoice
in Christ Jesus, and that have no confidence in the flesh' (Phil
3:3), for these are the Nathaniels, the Israelites indeed in whom
there is no guile (John 1:47), and these are they that are intended
in the exhortation, when he saith, 'Let Israel hope in the Lord.'
For these are formed for that very end, that they might hope in
the Lord; yea, the word and testament are given to them for this
purpose (Psa 78:5-7). These are prisoners of hope all the time they
are in the state of nature, even as the whole creation is subjected
under hope, all the time of its bondage, by the sin and villainy
of man; and unto them it shall be said, in the dispensation of the
fullness of time, 'Turn you to the strong hold, ye prisoners of
hope' (Zech 9:12); as certainly as that which is called the creature
itself shall be delivered from the bondage of corruption, into the
glorious liberty of the children of God (Rom 8:18-21). Only here,
as I said before, let all men have a care in this thing: this is
the pinnacle, the point; he that is right here, is right in all
that is necessary to salvation; but he that misses here, can by no
means be right anywhere to his soul's advantage in the other world.
[Improvement.] If I should a little improve the text where this
title is first given to man, and show the posture he was in when
it was said to him, 'Thy name shall be called Israel'; and should
also debate upon the cause or ground of that, 'An Israelite indeed,'
thou mightest not repent it who shall read it; and therefore a few
words to each.
1. When Jacob received the name of Israel, he was found wrestling
with the angel; yea, and so resolved a wrestler was he, that he
purposed, now he had begun, not to give out without a blessing, 'I
will not let thee go,' said he, 'except thou bless me' (Gen 32:26).
Discouragements he had while he wrestled with him, to have left
off, before he obtained his desire; for the angel bid him leave
off; 'let me go,' said he. He had wrestled all night, and had not
prevailed; and now the day brake upon him, and consequently his
discouragement was like to be the greater, for that now the majesty
and terribleness of him with whom he wrestled would be seen more
apparently; but this did not discourage him: besides, he lost the
use of a limb as he wrestled with him; yet all would not put this
Israel out. Pray he did, and pray he would, and nothing should make
him leave off prayer, until he had obtained, and therefore he was
called 'Israel.' 'For as a prince hast thou power with God and
with men, and hast prevailed' (Gen 32:28,30). A wrestling spirit
of prayer is a demonstration of an Israel of God; this Jacob had,
this he made use of, and by this he obtained the name of 'Israel.'
A wrestling spirit of prayer in straits, difficulties, and distresses;
a wrestling spirit of prayer when alone in private, in the night,
when none eye seeth but God's then to be at it, then to lay hold
of God, then to wrestle, to hold fast, and not to give over until
the blessing is obtained, is a sign of one that is an Israel of
God.
2. 'Behold an Israelite indeed, in whom is no guile' (John 1:47).
This was the testimony of the Lord Jesus concerning Nathaniel (v
46). Nathaniel was persuaded by Philip to come to Jesus, and as
he was coming, Jesus saith to the rest of the disciples concerning
him, 'Behold an Israelite indeed, in whom is no guile.' Then said
Nathaniel to Jesus, 'Whence knowest thou me? Jesus answered and said
unto him, Before that Philip called thee, when thou wast under the
fig-tree I saw thee' (v 15). Nathaniel, as Jacob, was at prayer,
at prayer alone under the fig-tree, wrestling in prayer, for what
no man can certainly tell, but probably for the Messias, or for the
revelation of him: for the seeing Jews were convinced that the time
of the promise was out; and all men were in expectation concerning
John, whether he might not be he (Luke 3:15). But Nathaniel was
under the fig-tree, alone with God, to inquire of him, and that
with great earnestness and sincerity; else the Lord Jesus would
not thus have excused him of hypocrisy, and justified his action
as he did, concluding from what he did there that he was a true
son of Jacob; and ought, as he, to have his name changed from what
his parents gave him, to this given him of Christ, 'An Israelite
indeed.' Wherefore, from both these places, it is apparent, that
a wrestling spirit of prayer, in private, is one of the best signs
that this or that man or woman is of Israel; and, consequently,
such who are within the compass of the exhortation here, saying,
'Let Israel hope in the Lord.' I say, it is this wrestling spirit
of prayer with God alone; for as for that of public prayer, though
I will not condemn it, it gives not ground for this character,
notwithstanding all the flourishes and excellencies that may
therein appear. I am not insensible what pride, what hypocrisy,
what pretences, what self-seekings of commendations and applause,
may be countenanced by those concerned in, or that make public
prayers; and how little thought or savour of God may be in all so
said; but this closet, night, or alone prayer, is of another stamp,
and attended, at least so I judge, with that sense, those desires,
that simplicity, and those strugglings, wherewith that in public is
not.[16] Nay, I think verily a man cannot addict himself to these
most solemn retirements, without some of Jacob's and Nathaniel's
sense and sincerity, wrestlings and restlessness for mercy; wherefore,
laying aside all other, I shall abide by this, That the man that
is as I have here described, is not an Israelite of the flesh, nor
one so only in his fancy or imagination, but one made so of God; one
that is called a child of promise, and one to whom this exhortation
doth belong: 'Let Israel hope in the Lord'; to wit, they that serve
God by prayer day and night (Luke 2:37; Acts 26:5-7). These, I say,
are Israel, the Israel of God, and let these hope in the Lord, from
now, 'henceforth, and for ever' (Psa 131:3).
[SECOND. The manner by which the exhortation is expressed.]
Having thus briefly touched upon those three things that are
contained in the matter of the exhortation, I now come to speak a
word to the manner of praises by which the exhortation is presented
to us, 'Let Israel hope'; he doth not say, Israel hath hoped; Israel
did hope; or Israel can hope, but 'let Israel hope in the Lord.'
'Let' is a word very copious, and sometimes signifies this, and
sometimes that, even according as the nature or reason of the thing
under debate, or to be expressed, will with truth and advantage
bear. Let him hope,
First. Sometimes 'let' is equivalent to a command; 'Let every soul be
subject to the higher powers,' this is a command. 'Let all things
be done decently and in order,' this also is a command. So here,
'Let Israel hope,' this also is a command; and so enjoins a duty
upon Israel; for why, since they seek for mercy, should they not
have it; now a command lays a very strong obligation upon a man
to do this or another duty. 'He commandeth all men every where
to repent'; but Israel only to hope in his mercy. Now take the
exhortation and convert it into a commandment, and it showeth us,
(1.) in what good earnest God offers his mercy to his Israel; he
commands them to hope in him, as he is and will be so to them. (2.)
It supposes an impediment in Israel, as to the faculty of receiving
or hoping in God for mercy; we that would have God be merciful, we
that cry and pray to him to show us mercy, have yet that weakness
and impediment in our faith, which greatly hindereth us from a
steadfast hoping in the Lord for mercy. (3.) It suggesteth also,
that Israel SINS, if he hopeth not in God, God would not that all
should attempt to hope, because they have no faith; for he is for
having of them first believe, knowing that it is in vain to think
of hoping, until they have believed; but Israel has believed, and
therefore God has commanded them to hope, and they sin if they obey
him not in this, as in all other duties. He commands thee, I say,
since thou hast believed in his Son, to hope, that is, to expect
to see his face in the next world with joy and comfort; this is
hoping, this is thy duty, this God commands thee.
Second. As this word 'let' is sometimes equivalent to a command, so
it is expressed sometimes also to show a grant, leave, or license,
to do a thing: such are these that follow, 'Let us come boldly to
the throne of grace' (Heb 4:6). 'Let us draw near with a true heart'
(ch 10). 'Let us hold fast the profession of our faith without
wavering' (vv 22,23). Here also this manner of expressing the
thing may be taken in the same sense, to wit, to show that Israel
has a grant, a leave, a license, to trust in the Lord. And O! what
a privilege is this, but who believes it? And yet as truly as God
has granted to Jacob, to Israel, repentance unto life, and by that
means has made him fly for refuge, to lay hold of Christ set before
him as a justifier; so has he granted him leave and license to
trust in him for ever, and to hope for his favour in the next world.
And if you take the word in this sense, to wit, for a grant, leave,
or license, to hope in God; then (1.) This shows how liberal God
is of himself, and things, to Israel. Let Israel hope in me, trust
to me, expect good things at my hand; I give him leave and license
to do it. Let him live in a full expectation of being with me, and
with my Son in glory; I give him leave to do so; he has license
from me to do so. (2.) Understand the word thus, and it shows us
with what boldness and confidence God would have us hope in him.
They that have leave and license to do a thing, may do it with
confidence and boldness, without misgivings and reluctance of mind;
this is our privilege; we may live in a full assurance of hope unto
the end, we may hope perfectly to the end, we have leave, license,
and a grant to do it. (3.) Understand the word thus, and it also
shows you how muddy, how dark those of Israel are, and how little
they are acquainted with the goodness of their God, who stand
shrinking at his door like beggars, and dare not in a godly sort
be bold, with his mercy. Wherefore standest thou thus with thy Ifs
and thy O-buts, O thou poor benighted Israelite. Wherefore puttest
thou thy hand in thy bosom, as being afraid to touch the hem of
the garment of the Lord? Thou hast a leave, a grant, a license,
to hope for good to come, thy Lord himself has given it to thee,
saying, 'LET Israel hope in the Lord.'
Third. This word 'let' is also sometimes used by way of rebuke and
snub; 'Let her alone, for her soul is vexed' (2 Kings 4:27). 'Let
her alone, why trouble ye her?' (Mark 14:6). 'Refrain from these
men, and let them alone' (Acts 5:38). And it may also so be taken
here. But if so, then it implies, that God in this exhortation
rebuketh those evil instruments, those fallen angels, with all
others that attempt to hinder us in the exercise of this duty. As
Boaz said to his servants, when Ruth was to glean in his field,
'let her glean even among the sheaves, and reproach her not' (Ruth
2:15,16). We have indeed those that continually endeavour to hinder
us of living in the full assurance of hope, as to being with God
and with Christ in glory: but here is a rebuke for such, 'Let Israel
hope in the Lord.' And it shows us, 1. That what suggestions come
from Satan to make us that are Israelites to doubt, come not for
that end, by virtue of any commission that he hath from God. God
has rebuked him in the text, and you may see it also elsewhere.
These temptations, therefore, are rather forged of malice, and of
despite to our faith and hope; and so should be accounted by us
(Zech 1:1-3). 2. This shows us also that we should take heed of
crediting of that which comes unto us to hinder our hope in the
Lord; lest we take part with Satan, while God rebuketh him, and
countenanceth that which fights against the grace of God in us. 3.
It shows us also that as faith, so hope, cannot be maintained with
great difficulty, and that we should endeavour to maintain it, and
hope through every difficulty.
Fourth. This word 'LET' is sometimes used by way of request or
intreaty. 'I pray thee, LET Tamar my sister come' (2 Sam 13:6).
'LET it be granted to the Jews to do,' &c. (Esth 9:13). And if it
be so to be taken here, or if in the best sense this interpretation
of it may here be admitted, the consideration thereof is amazing;
for then it is all one as if God by the mouth of his servant, the
penman of this psalm, did intreat us to hope in him. And why this
may not be implied here, as well as expressed elsewhere, I know
not. 'God did beseech you by us; we pray you in Christ's stead, be
ye reconciled to God' (2 Cor 5:20). Why should God beseech us to
reconcile to him, but that we might hope in him? and if it be thus
taken here, it shows, 1. The great condescension of God, in that
he doth not only hold out to us the advantages of hoping in God,
but desires that we should hope, that we might indeed be partakers
of those advantages. 2. It teaches us also humility, and that
always in the acts of faith and hope we should mix blushing, and
shame, with our joy and rejoicing. Kiss the ground, sinner; put
'thy mouth in the dust, if so be there may be hope' (Lam 3:29).
Fifth. And lastly, This word is used sometimes by way of caution.
'Let him that thinketh he standeth, take heed lest he fall' (1
Cor 10:12). 'Let us therefore fear lest a promise being left us of
entering into his rest, any of you should seem to come short of it'
(Heb 4:1), and if it should be so taken here, then, 1. This shows
us the evil of despair, and that we at times are incident to it; our
daily weaknesses, our fresh guilt, our often decays, our aptness to
forget the goodness of God, are direct tendencies unto this evil,
of which we should be aware; for it robs God of his glory, and
us of our comfort, and gratifies none but the devil and unbelief.
2. It showeth us that despair is a fall, a falling down from our
liberty; our liberty is to hope; it is our portion from God; for
he hath said that himself will be the hope of his people. To do
the contrary, is therefore a falling from God, a departing from
God through an evil heart of unbelief. It is the greatest folly in
the world for an Israelite to despair; 'Why sayest thou, O Jacob,
and speakest, O Israel. My way is hid from the Lord, and my judgment
is passed over from my God? Hast thou not known? hast thou not
heard, that the everlasting God, the Lord, the Creator of the ends
of the earth, fainteth not? There is no searching of his understanding.
He giveth power to the faint; and to them that have no might, he
increaseth strength. Even the youths shall faint and be weary, and
the young men shall utterly fall. But they that wait upon,' that
is, hope in, 'the Lord, shall renew their strength; they shall mount
up with wings as eagles, they shall run and not be weary, and they
shall walk and not faint' (Isa 40:27-31).
[THIRD. Inferences from the exhortation.]
Now we come to those inferences that do naturally flow from this
exhortation, and they are in number four.
First. That hope and the exercise of it, is as necessary in its
place, as faith, and the exercise of it. All will grant that there
is need of a daily exercise of faith; and we are bid to hope unto
the end, because hope is the grace that relieveth the soul when dark
and weary. Hope is as the bottle to the faint and sinking spirit.
Hope calls upon the soul not to forget how far it is arrived in
its progress towards heaven. Hope will point and show it the gate
afar off; and therefore it is called the hope of salvation. Hope
exerciseth itself upon God.
1. By those mistakes that the soul hath formerly been guilty of,
with reference to the judgment that it hath made of God, and of his
dealings with it. And this is an excellent virtue. 'I said,' once
says the church, that 'my hope is perished from the Lord,' but I
was deceived; 'this I recall to my mind, therefore have I hope';
that is, why, if I give way to such distrusting thoughts, may I not
be wrong again? (Lam 3:18-21). Therefore will I hope! This virtue
is that which belongs to this grace only; for this and this only is
it that can turn unbelief and doubts to advantage. 'I said in my
haste,' said David, 'I am cut off from before thine eyes'; nevertheless
I was mistaken; 'thou heardest the voice of my supplications when
I cried unto thee' (Psa 31:22). And what use doth he make of this?
Why, an exhortation to all good men to hope, and to take advantage
to hope from the same mistakes. I think I am cast off from God,
says the soul; so thou thoughtest afore, says memory, but thou
wast mistaken then, and why not the like again? and therefore will
I hope. When I had concluded that God would never come near me
more, yet after that he came to me again, and as I was then, so I
am now; therefore will I hope.
2. True hope, in the right exercise of it upon God, makes no stick
at weakness or darkness; but rather worketh up the soul to some
stay, by these. Thus Abraham's hope wrought by his weakness (Rom
4). And so Paul, when I am weak, then I am strong; I will most
gladly therefore rejoice in mine infirmities (2 Cor 12). But this
cannot be done where there is no hope, nor but by hope: for it is
hope, and the exercise of it, that can say, Now I expect that God
should bring good out of all this. And as for the dark, it is its
element to act in that: 'But hope that is seen is not hope' (Rom
8:24). But we must hope for that we see not. So David, 'Why art
thou cast down, O my soul? hope thou in God.' Christians have no
reason to mistrust the goodness of God, because of their weakness,
&c. 'I had fainted unless I had believed to see' (Psa 27:13). By
believing there, he means hoping to see, as the exhortation drawn
from thence doth import.
3. Hope will make use of our calling, to support the soul, and to
help it, by that, to exercise itself in a way of expectation of good
from God. Hence the apostle prays for the Ephesians, that they may
be made to see what is 'the hope of their calling'; that is, what
good that is which by their calling they have ground to hope is
laid up in heaven, and to be brought unto them at the appearance
of Jesus Christ (Eph 1:17,18). For thus the soul by this grace of
hope will reason about this matter: God has called me; surely it is
to a feast. God has called me to the fellowship of his Son, surely
it is that I may be with him in the next world. God has given me
the spirit of faith and prayer; surely it is that I might hope for
what I believe is, and wait for what I pray for. God his given me
some tastes already; surely it is to encourage me to hope that he
purposeth to bring me into the rich fruition of the whole.
4. Hope will exercise itself upon God by those breakings wherewith
he breaketh his people for their sins. 'The valley of Achor' must
be given 'for a door of hope' (Hosea 2:15). The valley of Achor; what
is that? Why, the place where Achan was stoned for his wickedness,
and the place where all Israel was afflicted for the same (Josh 7).
I say, hope can gather by this, that God has a love to the soul; for
when God hateth a man he chastiseth him not for his trespasses.[17]
'If ye be without chastisement, whereof all are partakers, then are
ye bastards, and not sons' (Heb 12:8). Hence Moses tells Israel,
that when the hand of God was upon them for their sins, they should
consider in their heart, 'that as a man chasteneth his son, so the
Lord thy God chasteneth thee' (Deut 8:5). And why thus consider,
but that a door might be opened for hope to exercise itself upon
God by this? This is that also that is intended in Paul to the
Corinthians, 'When we are judged we are chastened of the Lord,
that we should not be condemned with the world' (1 Cor 11:32). Is
not here a door of hope? And why a door of hope, but that by it,
God's people, when afflicted, should go out by it from despair by
hope?
[Second.] But it is to be inferred, secondly, That the exercise
of hope upon God is very delightful to him: else he would not have
commanded and granted us a liberty to hope, and have snibbed those
that would hinder. 'Behold, the eye of the Lord is upon them that
fear him; upon them that hope in his mercy; to deliver their soul
from death, and to keep them alive in famine' (Psa 33:18,19). That
God is much delighted in the exercise of this grace, is evident,
because of the preparation that he has made for this grace, wherewith
to exercise itself. 'For whatsoever things were writ aforetime, were
written for our learning, that we through patience and comfort of
the Scriptures might have hope' (Rom 15:4). Mark, the whole history
of the Bible, with the relation of the wonderful works of God with
his people from the beginning of the world, are written for this
very purpose, that we, by considering and comparing, by patience
and comfort of them, might have hope. The Bible is the scaffold or
stage that God has builded for hope to play his part upon in this
world. It is therefore a thing very delightful to God to see hope
rightly given its colour before him; hence he is said, 'to laugh
at the trial of the innocent' (Job 9:23). Why at his trial? Because
his trial puts him upon the exercise of hope: for then indeed there
is work for hope, when trials are sharp upon us. But why is God
so delighted in the exercise of this grace of hope?
1. Because hope is a head-grace and governing. There are several
lusts in the soul that cannot be mastered, if hope be not in
exercise; especially if the soul be in great and sore trials. There
is peevishness and impatience, there is fear and despair, there
is doubting and misconstruing of God's present hand; and all these
become masters, if hope be not stirring; nor can any grace besides
put a stop to their tumultuous raging in the soul. But now hope in
God makes them all hush, takes away the occasion of their working,
and lays the soul at the foot of God. 'Surely,' saith the Psalmist,
'I have behaved and quieted myself as a child that is weaned of
his mother, my soul is even as a weaned child.' But how came he to
bring his soul into so good a temper? Why, that is gathered by the
exhortation following, 'Let Israel hope in the Lord from henceforth
and for ever' (Psa 131:2,3). It was by hoping in the Lord that he
quieted his soul, and all its unruly sinful passions.
2. As hope quasheth and quieteth sinful passions, so it putteth
into order some graces that cannot be put into order without it:
as patience, meekness, silence, and long-suffering, and the like.
These are all in a day of trial out of place, order, and exercise,
where hope forbeareth to work. I never saw a distrusting man, a
patient man, a quiet man, a silent man, and a meek man, under the
hand of God, except he was 'dead in sin' at the time. But we are not
now talking of such. But now let a man hope in the Lord, and he
presently concludes this affliction is for my good, a sign God loves
me, and that which will work out for me a far more and exceeding
and eternal weight of glory; and so it puts the graces of the soul
into order (Luke 21:19). Wherefore patience, by which a man is bid
to possess or keep his soul under the cross, is called 'the patience
of hope' (1 Thess 1:3). So in another place, when he would have the
church patient in tribulation, and continue instant in prayer, he
bids them 'rejoice in hope,' knowing that the other could not be
done without it (Rom 12:12).
3. God takes much delight in the exercise of hope, because it
construeth all God's dispensations, at present, towards it, for the
best: 'When he hath tried me I shall come forth like gold' (Job
23:10). This is the language of hope. God, saith the soul, is doing
of me good, making of me better, refining of my inward man. Take a
professor that is without hope, and either he suffereth affliction
of pride and ostentation, or else he picks a quarrel with God and
throws up all. For he thinks that God is about to undo him; but hope
construeth all to the best, and admits no such unruly passions to
carry the man away.
4. Therefore hope makes the man, be the trials what they will, to
keep still close to the way and path of God. 'My foot,' said hoping
Job, 'hath held his steps, his way have I kept and not declined,
neither have I gone back from the commandment of his lips' (Job
23:11,12). And again, 'Our heart is not turned back, neither have
our steps declined from thy way: though thou hast sore broken us
in the place of dragons, and covered us with the shadow of death'
(Psa 44:18,19). But how came they thus patiently to endure? Why,
they by hope put patience and prayer into exercise. They knew that
their God was as it were but asleep, and that in his time he would
arise for their help; and when he did arise he would certainly
deliver. Thus is this psalm applied by Paul (Rom 8).
[Third.] There is also inferred from this exhortation, that
the hope of those that are not Israelites is not esteemed of God.
'Let Israel hope.' The words are exclusive, shutting out the rest.
He doth not say, Let Amalek hope, let Babylon, or the Babylonians
hope; but even in and by this exhortation shutteth out both the
rest and their hope from his acceptance. This being concluded, it
follows, that some may hope and not be the better for their hope.
'The hypocrite's hope shall perish' (Job 8:13); their hope shall
be as the giving up of the ghost (11:20). 'For what is the hope of
the hypocrite?' (27:8). Again, 'The hope of unjust men perisheth'
(Prov 11:7). There is a hope that perisheth, both it and he that
hoped with it together. The reasons are,
1. Because it floweth not from faith and experience, but rather
from conceit and presumption. Hope, as I have told you, if it be
right, cometh of faith, and is brought forth by experience: but the
hope now under consideration is alone, and has no right original,
and therefore not regarded. It is not the hope of God, but the hope
of man; that is, it is not the hope of God's working, but the hope
that standeth in natural abilities. 'Thou washest away the things
which grow out of the dust of the earth, and thou destroyest the hope
of man' (Job 14:19). Whatsoever in religious matters is but of a
carnal and earthly existence, must be washed away, when the overflowing
scourge shall at the end pass over the world (Isa 28:17-19).
2. Because the Lord's mercy is not the object of it. The worldly
man makes gold, or an arm of flesh his hope; that is, the object
of it, and so he despiseth God (Job 31:24; Jer 3:23). Or if he be
a religious hypocrite, his hope terminates in his own doings: he
trusteth, or hopeth, in himself, that he is righteous (Luke 18:9).
All these things are abhorred of God, nor can he, with honour to
his name, or in a compliance with his own eternal designs, give
any countenance to such a hope as this.
3. This hope has no good effect on the heart and mind of him that
hath it. It purifieth not the soul, it only holds fast a lie, and
keeps a man in a circuit, at an infinite distance from waiting upon
God.
4. This hope busieth all the powers of the soul about things that
are of the world, or about those false objects on which it is pitched;
even as the spider diligently worketh in her web--unto which also
this hope is compared--in vain. This hope will bring that man that
has it, and exercises it, to heaven, when leviathan is pulled out
of the sea with a hook; or when his jaw is bored through with a
thorn: but as he that thinks to do this, hopeth in vain; so, even
so, will the hope of the other be as unsuccessful; 'So are the
paths of all that forget God, and the hypocrite's hope shall perish;
whose hope shall be cut off, and whose trust shall be a spider's
web. He shall lean upon his house, but it shall not stand; he shall
hold it fast, but it shall not endure' (Job 8:13-15, 41:1-9). This
is the hope that is not esteemed of God, nor the persons that have
it, preferred by him a whit before their own dung (Job 20:4-8).
[Fourth.] There is also inferred from these words, That Israel
himself is subject to swerve in his soul about the object of hope.
For this text is to him as a command and grant, so an instruction
by which he is to be informed, how and upon whom to set his hope.
That Israel is apt to swerve as to the object of his hope, is
evident, for that so much ado is made by the prophets to keep him
upon his God; in that so many laws and statutes are made to direct
him to set his hope in God: and also by his own confession (Psa
78:7; Jer 3:23-25; Lam 4:17). The fears also and the murmurings and
the faintings that attend the godly in this life, do put the truth
of this inference out of doubt. It is true, the apostle said, that
he had the sentence of death in himself, that he might not trust
or hope in himself, but in God that raiseth the dead. But this was
an high pitch; Israel is not always here; there are many things
that hinder. (1.) The imperfection of our graces. There is no grace
perfected in the godly. Now it is incident to things defective,
to be wanting in their course. Faith is not perfect; and hence the
sensible Christian feels what follows: love is not perfect, and
we see what follows; and so of hope and every other grace; their
imperfection makes them stagger. 2. Israel is not yet beyond
temptations. There is a deal to attend him with temptations, and he
has a soul so disabled by sin, that at all times he cannot fix on
God that made him, but is apt to be turned aside to lying vanities:
the very thing that Jonah was ensnared with (2:8).
3. The promising helps that seem to be in other things, are great
hindrances to a steady fixing, by hope, on God; there are good
frames of heart, enlargements in duties, with other the like, that
have through the darkness, and the legality of our spirits been
great hindrances to Israel. Not that their natural tendency is to
turn us aside; but our corrupt reason getting the upper hand, and
bearing the stroke in judgment, converts our minds and consciences
to the making of wrong conclusions upon them. 4. Besides, as the
mind and conscience, by reason, is oft deluded to draw these wrong
conclusions upon our good frames of heart, to the removing of our
hope from the right object unto them; so by like reason, are we
turned by unwholesome doctrines, and a carnal understanding of the
Word, to the very same thing: 'cisterns, broken cisterns that can
hold no water,' Israel, even God's people, are apt to make unto
themselves to the forsaking of their God (Jer 2:11-13).
Thus have I gone through the first part of the text, which consists
of an exhortation to hope in the Lord. And have showed you, 1. The
matter contained therein. 2. Something of the reason of the manner
of the phrase. 3. And have drawn, as you see, some inferences from
it.
[SECOND. THE REASON URGED TO ENFORCE THE EXHORTATION.]
I now come to the second part of the text, which is a reason urged
to enforce the exhortation, 'Let Israel hope in the Lord.' Why?
'For with the Lord there is mercy.' There is the reason, let him
hope, for there is mercy; let him hope in the Lord, for with him
there is mercy. The reason is full and suitable. For what is the
ground of despair, but a conceit that sin has shut the soul out
of all interest in happiness? and what is the reason of that, but
a persuasion that there is no help for him in God? Besides, could
God do all but show mercy, yet the belief of that ability would
not be a reason sufficient to encourage the soul to hope in God.
For the block SIN, which cannot be removed but by mercy, still
lies in the way. The reason therefore is full and suitable, having
naturally an enforcement in it, to the exhortation. And,
First. To touch upon the reason in a way general, and then [Second]
to come to it more particularly. 'Let Israel hope in the Lord, for
with the Lord there is mercy,' mercy to be bestowed, mercy designed
to be bestowed.
1. Mercy to be bestowed. This must be the meaning. What if a man
has never so much gold or silver, or food, or raiment: yet if he
has none to communicate, what is the distressed, or those in want,
the better? What if there be mercy with God, yet if he has none
to bestow, what force is there in the exhortation, or what shall
Israel, if he hopeth, be the better. But God has mercy to bestow,
to give. 'He saith on this wise, I will give you the sure mercies
of David' (Acts 13:34). And again, 'The Lord give mercy unto
the house of Onesiphorus' (2 Tim 1:16). Now then, here lies the
encouragement. The Lord has mercy to give; he has not given away
ALL his mercy; his mercy is not clean gone for ever (Psa 77:8).
He has mercy yet to give away, yet to bestow upon his Israel. 'Let
Israel hope in the Lord, for with the Lord there is mercy.'
2. As there is with God mercy to be bestowed, so there is mercy
designed to be bestowed or given to Israel. Some men lay by what
they mean to give away, and put that in a bag by itself, saying,
This I design to give away, this I purpose to bestow upon the poor.
Thus God; he designeth mercy for his people (Dan 9:4). Hence the
mercy that God's Israel are said to be partakers of, is a mercy kept
for them. And 'thou, O God, hast prepared of thy goodness for the
poor,' and laid up for them (Psa 68:10). This is excellent and is
true, 'Let Israel hope in the Lord, for there is with him mercy,'
kept, prepared, and laid up for them! (Psa 61:7). When God designs
the bestowing of mercy, we may well hope to be partakers (Psa 31:19).
The poor will go merrily to weddings and funerals, and hope for an
alms all the way they go, when they come to understand that there
is so much kept, prepared, and laid up for them by the bridegroom,
&c.[18] But 'He keepeth mercy for thousands!' (Exo 34:7).
3. As God has mercies to bestow, and as he has designed to bestow
them, so those mercies are no fragments or the leavings of others:
but mercies that are full and complete to do for thee, what thou
wantest, wouldst have, or canst desire. As I may so say, God has
his bags that were never yet untied, never yet broken up, but laid
by him through a thousand generations, for those that he commands
to hope in his mercy. As Samuel kept the shoulder for Saul, and as
God brake up that decreed place for the sea, so hath he set apart,
and will break up his mercy for his people: mercy and grace that
he gave us before we had a being, is the mercy designed for Israel
(2 Tim 1:9). Whole mercies are allotted to us; however, mercy
sufficient (1 Sam 9:23-24; Job 38:10). But to be a little more
distinct.
[Second, particularly.] I find that the goodness of God to his
people is diversely expressed in his word: sometimes by the word
grace; sometimes by the word love; and sometimes by the word mercy;
even as our badness against him is called iniquity, transgression,
and sin. When it is expressed by that word 'grace,' then it is to
show that what he doth is of his princely will, his royal bounty,
and sovereign pleasure. When it is expressed by that word 'love,'
then it is to show us that his affection was and is in what he
doth, and that he doth what he doth for us, with complacency and
delight. But when it is set forth to us under the notion of 'mercy,'
then it bespeaks us to be in a state both wretched and miserable,
and that his bowels and compassions yearn over us in this our fearful
plight. Now, the Holy Ghost chooseth--as it should seem--in this
place, to present us with that goodness that is in God's heart
towards us, rather under the term of mercy; for that, as I said
before, it so presenteth us with our misery, and his pity and
compassion; and because it best pleaseth us when we apprehend God
in Christ as one that has the love of compassion and pity for us.
Hence we are often presented with God's goodness to us to cause us
to hope, under the name of pity and compassion. 'In his pity he
redeemed them,' and 'like as a father pitieth his children, so the
Lord pitieth them that fear him' (Isa 63:9; Psa 103:13). 'The Lord
is very pitiful and of tender mercy,' he also is gracious and 'full
of compassion' (James 5:11; Psa 78:38). 'Thou, O Lord, art a God
full of compassion,' and thy 'compassions fail not' (Psa 86:15,
111:4; Lam 3:22).
The words being thus briefly touched upon, I shall come to treat
of two things. FIRST, more distinctly, I shall show you what kind
of mercy is with the Lord, as a reason to encourage Israel to
hope. SECONDLY, And then shall show what is to be inferred from
this reason, 'Let Israel hope in the Lord, for with the Lord there
is mercy.'
[FIRST, The kind of mercy that Israel is to hope for.]
First, 'With him there is TENDER MERCY, and therefore let Israel
hope' (Psa 25:6, 103:4, 119:156). Tender mercy is mercy in mercy,
and that which Israel of old had in high estimation, cried much for,
and chose that God would deal with their souls by that. 'Withhold
not thou thy tender mercies from me,' said David, and 'according
unto the multitude of thy tender mercies blot out my transgressions'
(Psa 40:11, 51:1). And again, 'Let thy tender mercies come unto
me, that I may live' (Psa 119:77). Now of this sort of mercies God
has a great many, a multitude to bestow upon his people. And they
are thus mentioned by the word, to cause us to hope in him. And
is not this alluring, is not this enticing to the Israel of God to
hope, when the object of their hope is a God 'very pitiful, and of
tender mercy?' Yea, a God whose tender mercies are great and many.
There are two things that this word tender mercy importeth. 1. The
first is, that sin will put a believer, if he giveth way thereto,
into a very miserable condition. 2. That God would have them hope,
that though sin may have brought any of them into this condition,
the Lord will restore them with much pity and compassion. 'Let
Israel hope in the Lord,' for with the Lord there is mercy, tender
mercy.
1. For the first of these, That sin will put a believer, if he
gives way thereto, into a very miserable condition, and that upon
a double account. (1.) For that it will bring him into fears of
damnation. (2.) In that it will make his soul to be much pained
under those fears.
We will wave the first, and come to the second of these. The pains
that guilt will make, when it wounds the conscience, none knows
but those to whom sin is applied by the Spirit of God, in the law.
Yet all may read of it in the experience of the godly; where this
pain is compared to a wound in the flesh, to fire in the bones, to
the putting of bones out of joint, and the breaking of them asunder
(Psa 38:3,5,7,8, 102:3, 22:14; Lam 1:13, 3:4). He that knows what
wounds and broken bones are, knows them to be painful things. And
he that knows what misery sin will bring the soul into with its
guilt, will conclude the one comes no whit short of the other. But
now he that hath these wounds, and also these broken bones, the
very thoughts of a man that can cure, and of a bonesetter, will
make him afraid, yea, quake for fear; especially if he knows that
though he has skill, he has a hard heart, and fingers that are like
iron. He that handleth a wound, had need have fingers like feathers
or down; to be sure the patient wisheth they were! Tenderness is a
thing of great worth to such; and such men are much inquired after
by such; yea, their tenderness is an invitation to such to seek
after them. And the thing is true in spirituals (Isa 42:3). Wherefore
David cried, as I said before, 'Have mercy upon me, O God! according
unto the multitude of thy tender mercies, blot out my transgressions'
(Psa 51:1). O handle me tenderly, Lord, handle me tenderly, cried
David. O cure me, I beseech thee, and do it with thy tender mercy.
Now, answerable to this, the Lord is set forth to Israel, as one
with whom is mercy, consequently tender mercy. Let Israel hope in
the Lord, for with the Lord there is tender mercy. God therefore
would have the wounded and bruised, and those whose pains may be
compared to the pains and pangs of broken bones, to hope that he
will restore them with much pity and compassion, or as you have it
before, in pity and tender mercy. See how he promiseth to do it by
the prophet. 'A bruised reed shall he not break; and the smoking
flax shall he not quench' (Isa 42:3). See how tender he is in the
action. 'When he saw him, he had compassion on him, and went to him,
and bound up his wounds, pouring in oil and wine, and set him on
his own beast, and brought him to an inn, and took care of him'
(Luke 10:33-35). Every circumstance is full of tenderness and
compassion. See also how angry he maketh himself with those of his
servants that handle the wounded or diseased without this tenderness;
and how he catcheth them out of their hand, with a purpose to deal
more gently with them himself. 'The diseased,' saith he, 'have
ye not strengthened, neither have ye healed that which was sick;
neither have ye bound up that which was broken; neither have ye
brought again that which was driven away; neither have ye sought
that which was lost; but with force and with cruelty have ye ruled
them; therefore, ye shepherds, hear the words of the Lord: I will
feed my flock, and I will cause them to lie down, saith the Lord
God. I will seek that which was lost, and bring again that which
was driven away, and will bind up that which was broken, and
will strengthen that which was sick' (Eze 34:4,7,15,16). Here is
encouragement to hope, even according to the reason urged: 'Let
Israel hope in the Lord; for with the Lord there is mercy,' tender
mercy. Second. As with him is mercy tender, so there is with him
mercy that is GREAT, for with him is great mercy. 'The Lord is
long-suffering, and of great mercy' (Num 14:18). When tenderness
accompanies want of skill, the defect is great; but when tenderness
and great skill meet together, such a surgeon is a brave accomplished
man. Besides, some are more plagued with the sense of the greatness
of their sins than others are; the devil having placed or fixed the
great sting there. These are driven by the greatness of sin into
despairing thoughts, hotter than fire: these have the greatness of
their sin betwixt God and them, like a great mountain; yea, they are
like a cloud that darkeneth the sun and air.[19] This man stands
under Cain's gibbet, and has the halter of Judas, to his own
thinking, fastened about his neck.
And now, cries, he, 'GREAT mercy or NO mercy; for little mercy will
do me no good'; such a poor creature thus expostulateth the case
with God, 'Wilt thou show wonders to the dead? Shall the dead arise
and praise thee?' (Psa 88:10). Lord, I have destroyed myself, can
I live? My sins are more than the sands, can I live? Lord, every
one of them are sins of the first rate, of the biggest size, of the
blackest line, can I live? I never read that expression but once
in all the whole Bible; 'For thy name's sake, O Lord, pardon mine
iniquity, for it is great' (Psa 25:11). Not that there was but one
man in Israel that had committed great iniquities, but because men
that have so done, have rather inclined to despair, than to an
argument so against the wind. If he had said, Pardon, for they are
little, his reason had carried reason in it; but when he saith,
Pardon, for they are great, he seems to stand like a man alone. This
is the common language, 'if our transgressions be upon us, and we
pine away in them, How should we then live?' (Eze 33:10). Or thus,
'Our bones are dried, and our hope is lost, and we are cut off for
our parts' (Eze 37:11). Wherefore to such as these, good wishes,
tender fingers, and compassion, without GREAT mercy, can do
nothing. But behold, O thou man of Israel, thou talkest of great
sins; answerable to this, the Scripture speaks of great mercy; and
thy great sins are but the sins of a man, but these great mercies
are the mercies of a God; yea, and thou art exhorted, even because
there is mercy with him, therefore to trust thy soul with him,
'let Israel trust in the Lord; for with the Lord there is mercy,'
great mercy. This therefore is a truth of singular consolation,
that mercy is with the Lord, that tender mercy is with him, that
great mercy is with him, both TENDER and GREAT. What would man have
more? But,
Third. As great mercy is with the Lord to encourage us to hope,
so this mercy that is great, is RICH. 'God is rich in mercy' (Eph
2:4). There is riches of goodness and riches of grace with him
(Rom 2:4; Eph 1:7). Things may be great in quantity, and little of
value; but the mercy of God is not so. We use to prize small things
when great worth is in them; even a diamond as little as a pea, is
preferred before a pebble, though as big as a camel. Why, here is
rich mercy, sinner; here is mercy that is rich and full of virtue!
a drop of it will cure a kingdom. 'Ah! but how much is there of
it?' says the sinner. O, abundance, abundance! for so saith the
text--'Let us fall now into the hand of the Lord, for his' rich
'mercies are great' (2 Sam 24:14). Some things are so rich, and of
such virtue, that if they do but touch a man, if they do but come
nigh a man, if a man doth but look upon them, they have a present
operation upon him; but the very mentioning of mercy, yea, a very
thought of it, has sometimes had that virtue in it as to cure a
sin-sick soul. Here is virtuous mercy!
Indeed mercy, the best of mercies, are little worth to a self-righteous
man, or a sinner fast asleep; we must not, therefore, make our esteems
of mercy according to the judgment of the secure and heedless man,
but according to the verdict of the Word; nay, though the awakened
sinner, he that roareth for mercy all day long, by reason of the
disquietness of his heart is the likeliest among sinful flesh, or
as likely as another, to set a suitable estimate upon mercy; yet
his verdict is not always to pass in this matter. None can know
the riches of mercy to the full, but he that perfectly knoweth the
evil of sin, the justice of God, all the errors of man, the torments
of hell, and the sorrows that the Lord Jesus underwent, when mercy
made him a reconciler of sinners to God. But this can be known
by none but the God whose mercy it is. This is the pearl of great
price.
The richness of mercy is seen in several things. It can save from
sin, from great sin, from all sin (Titus 3:5; Matt 15:22,28). It
can save a soul from the devil, from all devils (Matt 17:15,18).
It can save a soul from hell, from all hells (Psa 116:3,5,6). It
can hold us up in the midst of all weaknesses (Psa 94:18). It can
deliver from eternal judgment (Rom 9:23). Yea, what is it that we
have, or shall need, that this virtuous mercy cannot do for us:
'Let Israel hope in the Lord: for which the Lord is RICH mercy,'
mercy full of virtue, and that can do great things.
Fourth. As the mercies that are with the Lord are tender, great,
and rich, so there is a MULTITUDE of them, and they are called
'manifold,' there is a multitude of these rich and virtuous mercies
(Psa 69:13; Rev 9:19). By multitude, I understand mercies of every
sort or kind; mercies for this, and mercies for the other malady;
mercies for every sickness, a salve for every sore. Some things
that are rich and very full of virtue, have yet their excellency
extending itself but to one, or two, or three things for help; and
this is their leanness in the midst of their excellencies. But it
is not thus with the mercy of God. Some things that are rich and
virtuous, are yet so only but at certain seasons; for there are
times in which they can do nothing. But it is not so with this
tender, great, and rich mercy of God. There are some things, though
rich, that are sparingly made use of. But it is not so with this
mercy of God. There is a multitude of them; so if one will not
another will. There is a multitude of them; so one or other of
them is always in their season. There is a multitude of them; and
therefore it must not be supposed that God is niggardly as to the
communicating of them.
As they are called a multitude, so they are called mercies
manifold. There is no single flower in God's gospel-garden, they
are all double and treble; there is a wheel within a wheel, a
blessing within a blessing, in all the mercies of God. Manifold; a
man cannot receive one, but he receives many, many folded up, one
within another. For instance,
1. If a man receiveth Christ, who is called God's tender mercy;
why, he shall find in him all the promises, pardons, justifications,
righteousnesses, and redemptions, that are requisite to make him
stand clear before the justice of the law, in the sight of God,
from sin (Luke 1:76-79; 1 Cor 1:30; Eph 4:32; 2 Cor 1:20).
2. If a man receive the Spirit, he shall have as folded up in that,
for this is the first unfolding itself, many, very many mercies (Ezra
1:4). He shall have the graces, the teachings, the sanctifications,
the comforts, and the supports of the Spirit: When he saith in one
place, 'He will give the Spirit,' he calleth that in another place,
'the good things' of God (Luke 11:13; Matt 7:11).
3. If a man receive the mercy of the resurrection of the body,
and God's people shall assuredly receive that in its time, what a
bundle of mercies will be received, as wrapt up in that? He will
receive perfection, immortality, heaven, and glory; and what is
folded up in these things, who can tell?
I name but these three, for many more might be added, to show you
the plenteousness, as well as the virtuousness of the tender, great,
and rich mercy of God. A multitude! There is converting mercy,
there is preserving mercy, there is glorifying mercy: and how many
mercies are folded up in every one of these mercies, none but God
can tell. A multitude! There are mercies for the faithful followers
of Christ, for those of his that backslide from him, and also
for those that suffer for him; and what mercies will by these be
found folded up in their mercies, they will better know when they
come to heaven. A multitude of preventing mercies in afflictions,
in disappointments, in cross providences, there are with God: and
what mercies are folded up in these afflicting mercies, in these
disappointing mercies, and in these merciful cross providences, must
rest in the bosom of him to be revealed, who only is wonderful in
counsel, and excellent in working. A multitude of common mercies;
of every day's mercies, of every night's mercies, of mercies in
relations, of mercies in food and raiment, and of mercies in what
of these things there is; and who can number them? David said, He
daily was loaded with God's benefits. And I believe, if, as we are
bound, we should at all times return God thanks for all particular
mercies, particularly, it would be a burden intolerable, and would
kill us out of hand! (Psa 68:19). And all this is written, that
Israel might hope in the Lord: 'Let Israel hope in the Lord; for
with the Lord there is mercy.'
Fifth. As the mercies that are with the Lord are tender, great,
rich, a multitude, and manifold; so they are mercies that DIMINISH
NOT in the using, but that rather increase in the exercising of
them. Hence it is said, grace aboundeth, and hath abounded unto
many; and that God is able to make all grace abound towards us
(Rom 5:15; 2 Cor 9:8; Eph 1:7,8). The grace of forgiveness I mean,
wherein he hath abounded towards us. Now, to abound, is to flow,
to multiply, to increase, to greaten, to be more and more; and of
this nature is the mercy that is with the Lord; mercy that will abound
and increase in the using. Hence he is said to pardon abundantly,
to pardon and multiply to pardon: and, again, to exercise
loving-kindness; to exercise it, that is, to draw it out to the
length; to make the best advantage and improvement of every grain
and quality of it (Isa 55:7; Jer 9;24). 'The Lord, the Lord God,
merciful and gracious, long-suffering, and abundant in goodness
and truth' (Exo 34:6).
Mercy to a man under guilt, and fear of hell-fire, seems as a
little, shrunk-up, or shrivelled thing; there appears no quantity
in it. There is mercy, said Cain, but there is not enough; and he
died under that conceit (Gen 4:13). Nor is it as to judgment and
thought many times much better with the Israel of God. But behold
when God sets mercy to work, it is like the cloud that at first
was but like a man's hand, it increaseth until it hath covered the
face of heaven. Many have found it thus, yea they have found it
thus in their distress (1 Kings 18:41-44). Paul has this expression,
'The grace of our Lord was exceeding abundant,' that is, increased
towards me exceedingly (1 Tim 1:13-15). And this is the cause of
that change of thoughts that is wrought at last in the hearts of
the tempted; at first they doubt, at last they hope; at first they
despair, at last they rejoice; at first they quake, while they
imagine how great their sins are, and how little the grace of God
is; but at last they see such a greatness, such a largeness, such
an abundance of increase, in this multiplying mercy of God, that with
gladness of heart, for their first thoughts, they call themselves
fools, and venture their souls, the next world, and their interest
in it, upon this mercy of God.
I tell you, Sirs, you must not trust your own apprehensions nor
judgments with the mercy of God; you do not know how he can cause
it to abound; that which seems to be short and shrunk up to you, he
can draw out, and cause to abound exceedingly. There is a breadth,
and length, and depth, and height therein, when God will please
to open it; that for the infiniteness can swallow up not only all
thy sins, but all thy thoughts and imaginations, and that can also
drown thee at last. 'Now unto him that is able,' 'as to mercy,' 'to
do exceeding abundantly above all that we ask or think, according
to the power that worketh in us, unto him be glory in the church by
Christ Jesus throughout all ages, world without end. Amen!' (Eph
3:20,21). This, therefore, is a wonderful thing, and shall be
wondered at to all eternity; that that river of mercy, that at first
did seem to be but ankle deep, should so rise, and rise, and rise,
that at last it became 'waters to swim in, a river that could not
be passed over!' (Eze 47:3-5). Now all this is written, that Israel
might hope. 'Let Israel hope in the Lord; for with the Lord there
is mercy.'
Sixth. As there are with God mercies, tender, great, rich, a
multitude, and mercy that abounds; so to encourage us to trust in
him, there is mercy to COMPASS US ROUND ABOUT. 'Many sorrows shall
be to the wicked, but he that trusteth in the Lord, mercy shall
compass him about' (Psa 32:10). This is, therefore, the lot of
the Israel of God, that they shall, they trusting in their God, be
compassed with mercy round about. This is mercy to do for us in
this world, that we may arrive safely in that world which is to
come. Another text saith, 'For thou, Lord, wilt bless the righteous;
with favour wilt thou compass him as with a shield' (Psa 5:12). As
with a shield. This compassing of them, therefore, is, to the end
they may be defended and guarded from them that seek their hurt.
When Elisha was in danger, by reason of the army of the Syrians,
'behold the mountain was full of horses and chariots of fire, round
about him,' to deliver him (2 Kings 6:15-17). Round about on every
side; or as David hath it, 'Thou shalt increase my greatness, and
comfort me on every side' (Psa 71:21). 'I will encamp about mine
house,' saith God, 'because of the army, because of him that passeth
by, and him that returneth' (Zech 9:1).
This, therefore, is the reason why, notwithstanding all our
weaknesses, and also the rage of Satan, we are kept and preserved
in a wicked world; we are compassed round about. Hence, when God
asked Satan concerning holy Job, he answered, 'Hast thou not made
a hedge about him, and about his house, and about all that he hath
on every side?' (Job 1:10). I cannot come at him; thou compassest
him, and keepest me out. By this, then, is that scripture opened,
'Thou art my hiding-place, thou shalt preserve me from trouble,
thou shalt compass me about with songs of deliverance' (Psa 32:7).
And, indeed, it would be comely, if we, instead of doubting and
despairing, did sing in the ways of the Lord: have we not cause
thus to do, when the Lord is round about us with sword and shield,
watching for us against the enemy, that he may deliver us from
their hand? (Jer 31:12).
This also is the reason why nothing can come at us, but that it
may do us good. If the mercy of God is round about us, about us
on every side; then no evil thing can by any means come at us, but
it must come through this mercy, and so must be seasoned with it,
and must have its deadly poison, by it, taken away. Hence Paul,
understanding this, saith, 'And we know that all things work together
for good to them that love God' (Rom 8:28). But how can that be,
did they not come to us through the very sides of mercy? and how
could they come to us so, since Satan pryeth to wound us deadly in
every, or in some private place, if mercy did not compass us round
about, round about as with a shield? He went round about Job, to
see by what hog-hole he might get at him, that he might smite him
under the fifth rib.[20] But, behold, he found he was hedged out
round about; wherefore he could not come at him but through the
sides of mercy; and, therefore, what he did to him must be for
good. Even thus also shall it be in conclusion with all the wrath
of our enemies, when they have done what they can; by the mercy
of God, we shall be made to stand. 'Why boasteth thou thyself in
mischief,' said David, 'O mighty man? the goodness of God endureth
continually' (Psa 52:1). And that will sanctify to me whatever thou
doest against me! This, therefore, is another singular encouragement
to Israel to hope in the Lord; for that there is with him mercy to
compass us round about.
Here is, I say, room for hope, and for the exercise thereof; when
we feel ourselves after the worst manner assaulted. 'Wherefore
should I fear,' said David, 'in the day of evil, when the iniquity
of my heels shall compass me about?' (Psa 49:5). Wherefore? Why
now there is all the reason in the world to fear the day of evil
is come upon thee, and the iniquity of thy heels doth compass thee
about. The hand of God is upon thee, and thy sins, which are the
cause, stand round about thee, to give in evidence against thee; and
therefore thou must fear. No, saith David, that is not a sufficient
reason; he that trusteth in the Lord, Mercy shall compass him about.
Here is ground also to pray in faith, as David, saying, 'Keep me
as the apple of the eye, hid me under the shadow of thy wings, from
the wicked that oppress me, from my deadly enemies, who compass me
about' (Psa 17:8,9).
Seventh. As all this tender, great, rich, much abounding mercy,
compasseth us about; so that we may hope in the God of our mercy,
it is said this mercy IS TO FOLLOW US. 'Surely goodness and mercy
shall follow me all the days of my life, and I will dwell in the
house of the Lord for ever' (Psa 23:6). It shall follow me, go with
me, and be near me, in all the way that I go (Psa 32:8). There are
these six things to be gathered out of this text, for the further
support of our hope.
1. It shall follow us to guide us in the way. I will guide thee
with mine eye, says God, that is, in the way that thou shalt go. The
way of man to the next world, is like the way from Egypt to Canaan,
a way not to be wound out but by the pillar of a cloud by day, and
a flame of fire by night; that is, with the Word and Spirit. 'Thou
shalt guide me with thy counsel, and afterward receive me to glory'
(Psa 73:24). Thou shalt guide me from the first step to the last
that I shall take in this my pilgrimage: Goodness and mercy shall
follow me.
2. As God in mercy will guide, so by the same he will uphold our
goings in his paths. We are weak, wherefore though the path we go
in were never so plain, yet we are apt to stumble and fall. But
'when I said my foot slippeth, thy mercy, O Lord, held me up' (Psa
94:18). Wherefore we should always turn our hope into prayer, and
say, Lord, 'hold up my goings in thy paths, that my footsteps slip
not' (Psa 17:5). Be not moved; let mercy follow me.
3. As the God of our mercy has mercy to guide us, and uphold us; so
by the same will he instruct us when we are at a loss, at a stand.
'I led Israel about,' says God, 'I instructed him, and kept him as
the apple of mine eye' (Deut 32:10). I say we are often at a loss;
David said, after all his brave sayings, in Psalm 119, 'I have
gone astray like a lost sheep: seek thy servant' (v 176). Indeed
a Christian is not so often out of the way, as he is at a stand
therein, and knows not what to do. But here also is his mercy as
to that. 'Thine ears shall hear a word behind thee, saying, This
is the way, walk ye in it, when ye turn to the right hand, and when
ye turn to the left' (Isa 30:21). Mercy follows for this.
4. Mercy shall follow to carry thee when thou art faint. We have
many fainting and sinking fits as we go. 'He shall gather the lambs
with his arm, and carry them in his bosom,' or upon eagles' wings
(Isa 40:11). He made Israel to ride on the high places of the earth,
and made him to suck honey out of the rock (Deut 32:13).
5. Mercy shall follow us, to take us up when we are fallen, and
to heal us of those wounds that we have caught by our falls. 'The
Lord upholdeth all that fall, and raiseth up all those that be bowed
down' (Psa 145:14). And again: 'The Lord openeth the yes of the
blind; the Lord raiseth them that are bowed down; the Lord loveth
the righteous' (Psa 146:8). Or, as we have it in another place, 'The
steps of a good man are ordered by the Lord; and he delighteth in
his way. Though he fall he shall not be utterly cast down; for the
Lord upholdeth him with his hand' (Psa 37:23,24). Here is mercy
for a hoping Israelite; and yet this is not all.
6. Mercy shall follow us to pardon our sins as they are committed.
For though by the act of justification, we are for ever secured
from a state of condemnation; yet as we are children, we need
forgiveness daily, and have need to pray, 'Our Father, forgive us
our trespasses.' Now, that we may have daily forgiveness for our
daily sins and trespasses, mercy and goodness must follow us; or
as Moses has it, 'And he said, If now I have found grace in thy
sight, O Lord! let my Lord, I pray thee, go amongst us, for it is
a stiff-necked people, and pardon our iniquity and our sin, and take
us for thine inheritance' (Exo 34:9). Join to this that prayer of
his, which you find in Numbers: 'Now I beseech thee let the power
of my Lord be great, according as thou hast spoken, saying, The
Lord is long-suffering and of great mercy, forgiving iniquity, and
transgression, and by no means clearing the guilty, visiting the
iniquity of the fathers upon the children unto the third and fourth
generation. Pardon, I beseech thee, the iniquity of this people
according to the greatness of thy mercy, and as thou hast forgiven
this people from Egypt even until now,' or hitherto (Num 14:17-19).
How many times, think you, did Israel stand in need of pardon, from
Egypt, until they came to Canaan? Even so many times wilt thou need
pardon from the day of thy conversion to the day of death; to the
which God will follow Israel, that he may dwell in the house of
the Lord for ever.
Eighth. As all this tender, great, rich, abounding, compassing mercy,
shall follow Israel to do him good; so shall it do him EVERY GOOD
TURN, in delivering of him from every judgment that by sin he hath
laid himself obnoxious to, with rejoicing. For 'mercy rejoiceth
against judgment' (James 2:13). That is, applying it to the mercy
of God towards his, it rejoiceth in delivering us form the judgments
that we have deserved; yea, it delivereth us from all our woes with
rejoicing. In the margin it is 'glorieth'; it glorieth in doing
this great thing for us. I have thought, considering how often I
have procured judgments and destructions to myself, that God would
be weary of pardoning, or else that he would pardon with grudging.
But the Word said, 'He fainteth not nor is weary' (Isa 40;28). 'I
will rejoice over them to do them good,--with my whole heart, and
with my whole soul' (Jer 32:41). This doing of us good with rejoicing,
this saving of us from deserved judgments with rejoicing, this
getting the victory over our destructions for us, with rejoicing;
O! it is a marvellous thing! 'O sing unto the Lord a new song,
for he hath done marvellous things: his right hand, and his holy
arm hath gotten him the victory'; the victory for us (Psa 98:1).
And as Paul said, 'We are more than conquerors through him' (Rom
8:37); and this he did with triumph and rejoicing (Col 2:15). The
heart is seen oft-times, more in the manner than in the act that
is acted; more in the manner of doing than in doing of the thing.
The wickedness of the heart of Moab was more seen in the manner of
action than in the words that he spake against Israel. 'For since
thou spakest [of] against him thou skippedst for joy' (Jer 48:27).
So Edom rejoiced at the calamity of his brother; he looked on it and
rejoiced: and in his rejoicing appeared the badness of his heart,
and the great spite that he had against his brother Jacob (Oba
10:14).
Now, my brethren, I beseech you consider, that God hath not only
showed you mercy, but hath done it with rejoicing. Mercy doth not
only follow you, but it follows you with rejoicing: yea, it doth
not only prevent your ruin, by our repeated transgressions procured,
but it doth it with rejoicing. Here is the very heart of mercy seen,
in that it rejoiceth against judgment. Like unto this is that in
Zephaniah: 'The Lord thy God in the midst of thee is mighty: he
will save, he will rejoice over thee with joy, he will rest in his
love, he will joy over thee with singing' (Zeph 3:17,18).
There are many things that show with what an heart mercy is of God
extended, as is afore described, to Israel for his salvation; but
this, that it acteth with rejoicing, that it saveth with rejoicing,
and gets the victory over judgment with rejoicing! is a wonderful
one, and one that should be taken notice of by Israel, for his
encouragement to hope. 'Let Israel hope in the Lord, for with him
there is mercy,' tender, great, rich, multiplying mercy, mercy that
compasseth us about, that goeth with us all the way, and mercy that
rejoiceth to overcome every judgment that seeketh our destruction,
as we go toward our Father's house and kingdom!
It is said in the Word, God delighteth in mercy. 'Who is a God like
unto thee that pardoneth iniquity, and passeth by the transgression
of the remnant of his heritage? he retaineth not his anger for
ever, because he delighteth in mercy' (Micah 7:18). Here then is
a reason of the rejoicing of mercy against judgment. Why, mercy is
God's delight; or, as another hath it, 'Mercy pleaseth thee.' What
a man delights in, that he will set on foot, and that he will seek
to manage, that he will promote, and that he will glory in the
success and prosperity of. Why, the text saith, God delighteth in
mercy: nor do I believe, how odious soever the comparison may seem
to be, that ever man delighteth more in sin, than God hath delighted
in showing mercy. Has man given himself for sin? God has given his
Son for us, that he might show us mercy (John 3:16). Has man lain
at wait for opportunities for sin? God has waited to be gracious,
that he might have mercy upon us (Isa 30:10). Has man, that he might
enjoy his sin, brought himself to a morsel of bread? Why Christ,
Lord of all, that he might make room for mercy, made himself the
poorest man (Luke 9:58; 2 Cor 8:9). Has man, when he has found his
sin, pursued it with all his heart? Why God, when he sets a showing
mercy, shows it with rejoicing, for he delighteth in mercy.
Here also you may see the reason why all God's paths are mercy and
truth to his (Psa 25:10). I have observed that what a man loveth he
will accustom himself unto, whether it be fishing, hunting, or the
like. These are his ways, his course, the paths wherein he spends
his life, and therefore he is seldom found out of one or another
of them. 'Now,' saith David, 'all the paths of the Lord are mercy'
(Psa 25:10). He is never out of them: for wherever he is, still
he is coming towards his Israel in one or other of these paths,
stepping steps of mercy. Hence again it is that you find that at
the end of every judgment there is mercy; and that God in the midst
of this remembers that (Habb 2:3). Yea, judgment is in mercy; and
were it not for that, judgment should never overtake his people
(1 Cor 11:32). Wherefore let Israel hope in the Lord, seeing with
him is all this mercy.
Ninth. Besides all this, the mercy that is with God, and that is
an encouragement to Israel to hope in him, IS EVERLASTING: 'The
mercy of the Lord is from everlasting to everlasting upon them that
fear him' (Psa 103:17). From everlasting to everlasting; that is
more, more than I said. Well,
1. Then from everlasting; that is, from before the world began; so
then, things that are, and are to be hereafter, are to be managed
according to those measures that God in mercy took for his people
then. Hence it is said, that he has blessed us according as he
chose us in Christ, before the world began; that is, according to
those measures and grants that were by mercy allotted to us then
(Eph 1:4). According to that other saying, 'according to his mercy he
saved us,' that is, according as mercy had allotted for us before
the world began (Titus 3:5). 'According to his own purpose and
grace, which was given us in Christ before the world began' (2 Tim
1:9). This is mercy from everlasting, and is the ground and bottom
of all dispensations that have been, are, or are to come to his
people. And now, though it would be too great a step to a side, to
treat of all those mercies that of necessity will be found to stand
upon that which is called mercy from everlasting, yet it will be
to our purpose, and agreeable to our method, to conclude that mercy
to everlasting stands upon that; even as vocation, justification,
preservation, and glorification, standeth upon our being chosen in
Christ before the foundation of the world (Rom 8:29,30). Here then
is the mercy that is with God and that should encourage Israel to
hope. The mercy that has concerned itself with them, is mercy from
everlasting. Nor may it be thought that a few quarrels of some
brain-sick fellows will put God upon taking new measures for his
people; what foundation has been laid for his, before he laid the
foundation of the world, shall stand; for that it was laid in Christ
by virtue of mercy: that is, from everlasting (Rom 9:11). The old
laws, which are the Magna Charta, the sole basis of the government
of a kingdom, may not be cast away for the pet that is taken by every
little gentleman against them.[21] We have indeed some professors
that take a great pet against that foundation of salvation, that
the mercy that is from everlasting has laid; but since the kingdom,
government, and glory of Christ is wrapped up in it, and since
the calling, justification, perseverance, and glorification of his
elect, which are called his body and fulness, is wrapt up therein,
it may not be laid aside nor despised, nor quarrelled against by
any, without danger of damnation.
Here then is the mercy with which Israel is concerned, and which
is with God as an encouragement to them that should hope, to hope
in him. It is mercy from everlasting; it is mercy of an ancient
date; it is mercy in the root of the thing. For it is from this
mercy in the root of the thing. For it is from this mercy, this
mercy from everlasting, that all, and all those sorts of mercies,
of which we have discoursed before, do flow. It is from this that
Christ the Saviour flows; this is it, from which that tender mercy,
that great mercy, that rich mercy that aboundeth towards us, doth
flow; and so of all the rest. Kind brings forth its kind; know the
tree by his fruit; and God by his mercy in Christ; yea, and know
what God was doing before he made the world, by what he has been
doing ever since. And what has God been doing for and to his church
from the beginning of the world, but extending to, and exercising
loving-kindness and mercy for them? therefore he laid a foundation
for this in mercy from everlasting.
2. But mercy from everlasting is but the beginning, and we
have discoursed of those mercies that we have found in the bowels
of this already, wherefore a word of that which is to everlasting
also. 'From everlasting to everlasting.' Nothing can go beyond
to everlasting; wherefore this, to everlasting, will see an end
of all. The devil will tempt us, sin will assault us, men will
persecute; but can they do it to everlasting? If not, then there is
mercy to come to God's people at last; even when all evils have
done to us what they can. After the prophet had spoken of the
inconceivable blessedness that God hath prepared for them that wait
for him, he drops to present wrath, and the sin of God's people in
this life. This done, he mounts up again to the first, and saith,
'in those is continuance'; that is, the things laid up for us are
everlasting, and therefore 'we shall be saved' (Isa 64:4,5). How
many things since the beginning have assaulted the world to destroy
it, as wars, famines, pestilences, earthquakes, &c., and yet to this
day it abideth. But what is the reason of that? Why, God liveth,
upon whose word, and by whose decree it abideth. 'He hath established
the earth, and it abideth'; it standeth fast, and 'cannot be moved'
(Psa 119:90, 93:1, 96:10). Why, my brethren, mercy liveth, mercy
is everlasting; 'His mercy endureth for ever!' (Psa 136). And
therefore the church of God liveth; and when all her enemies have
done their all, this is the song that the church shall sing over
them: 'They are brought down and fallen, but we are risen, and
stand upright!' (Psa 20:8). Everlasting mercy, with everlasting
arms, are underneath (Deut 33:27).
And as this shows the cause of the life of the church, notwithstanding
her ghostly and bodily enemies, so it showeth the cause of her
deliverance from her repeated sins. As God said of leviathan 'I will
not conceal his parts,' &c. (Job 41:12). So it is very unbecoming
of God's people to conceal their sins and miscarriages, for it
diminisheth this mercy of God. Let therefore sin be acknowledged,
confessed, and not be hid nor dissembled; it is to the glory of
mercy that we confess to God and one another what we are; still
remembering this, but mercy is everlasting!
As this shows the reason of our life, and the continuance of that,
notwithstanding our repeated sins, so it shows the cause of the
receiving [or renewing] of our graces, from so many decays and
sickness. For this mercy will live, last, and outlast, all things
that are corruptible and hurtful unto Israel. Wherefore 'let Israel
hope in the Lord,' for this reason, 'for with the Lord there is
mercy.' 1. Tender mercy for us. 2. Great mercy for us. 3. Rich mercy.
4. Manifold mercy. 5. Abounding mercy towards us. 6. Compassing
mercy wherewith we are surrounded. 7. Mercy to follow us wherever
we go. 8. Mercy that rejoiceth against judgment. And, 9. Mercy
that is from everlasting to everlasting. All these mercies are with
God, to allure, to encourage, and uphold Israel in hope.
[SECOND. What is to be inferred from this reason.]
I come now to the second thing, which is to show what is to be
inferred from this reason. And,
First. This, to be sure, is to be inferred, That Israel, as the
child of God, is a pitiful thing of himself; one that is full of
weaknesses, infirmities, and defects, should we speak nothing of
his transgressions. He that is to be attended with so many mercies,
absolutely necessary mercies, for there is not in these mercies
one that can be spared, must needs be in himself a poor indigent
creature. Should you see a child attended with so many engines to
make him go, as the child of God is attended with mercies to make
him stand, you would say, What an infirm, decrepit, helpless thing
is this![22] Alas! I have here counted up mercies in number nine.
If I had counted up nine hundred and ninety-nine, all had been the
same, for the child of God would not have one to spare. The text
saith, 'The earth, O Lord, is full of thy mercy,' and all little
enough to preserve his Israel (Psa 119:64). Indeed, those that I
have presented the reader with are the chief heads of mercies; or
the head-mercies from which many others flow. But, however, were they
but single mercies, they show with great evidence our deficiency;
but being double, they show it much more.
Should it be said there is such a lord has a son, a poor decrepit
thing; he is forced to wear things to strengthen his ancles, things
to strengthen his knees, things to strengthen his loins, things to
keep up his bowels, things to strengthen his shoulders, his neck,
his hands, fingers; yea, he cannot speak but by the help of an
engine, nor chew his food but by the help of an engine. What would
you say? What would you think? Would you not say such a one is not
worth the keeping, and that his father cannot look for any thing
from him, but that he should live upon high charge and expense, as
long as he liveth; besides all the trouble such an one is like to
be of to others. Why this is the case: Israel is such an one, nay,
a worse. He cannot live without tender mercy, without great mercy,
without rich mercy, without manifold mercy and unless mercy abounds
towards him. He cannot stand if mercy doth not compass him round
about, nor go unless mercy follows him. Yea, if mercy that rejoiceth
against judgment doth not continually flutter over him, the very
moth will eat him up, and the canker will consume him (Job 4:19).
Wherefore it is necessary to the making of Israel live and flourish,
that everlasting mercy should be over his head, and everlasting
mercy under his feet, with all the afore-mentioned mercies, and
more in the bowels of it. But I say doth not this sufficiently show,
had we but eyes to see it, what a sad and deplorable creature the
child of God of himself is? O! this is not believed nor considered
as it should. Vain man would be wise; sinful man would be holy;
and poor, lame, infirm, helpless man, would be strong, and fain
persuade others that he hath a sufficiency of himself. But I say,
if it be so, what need all this mercy? If thou canst go lustily,
what mean thy crutches? No, no, Israel, God's Israel, when awake,
stands astonished at his being surrounded with mercies, and cries
out, 'I am not worthy of the least [I am less than the least] of
all thy mercies, and of all the truth, which thou hast showed unto
thy servant' (Gen 32:10).
Second. This also showeth how sorely the enemies of Israel are bent
to seek his destruction. The devil is, by way of eminency, called
the enemy of God's people: 'the devil, your adversary' (1 Peter
5:8). And this, that there are so many mercies employed about us,
and all to bring us to the place which God hath appointed for us,
doth demonstrate it. Should you see a man that was not to go from
door to door, but he must be clad in a coat of mail, must have
a helmet of brass upon is head, and for his life-guard not so few
as a thousand men to wait upon him; would you not say, Surely this
man has store of enemies at hand, surely this man goes continually
in danger of his life? Why, this is the case, enemies lie in wait
for poor Israel in every hole; he can neither eat, drink, wake,
sleep, work, sit still, talk, be silent; worship his God in public
or in private, but he is in danger of being stabbed, or being
destroyed. Hence, as was said before, he is compassed about with
mercy as with a shield (Micah 7:20). And again it is said concerning
these, 'God's truth,' his mercy, 'shall be thy shield and buckler'
(Psa 91:4). And again, 'He is a buckler to all them that trust
in him' (2 Sam 22:31). Yea, David being a man sensible of his own
weakness, and of the rage and power of his enemies, cries out to
his God to take hold of shield and buckler, and to stand up for his
help (Psa 35:2). But what need these things be asserted, promised,
or prayed for? if Israel had no enemies, or none but such, he could,
as we say, make his party good with all. Alas, their cries, their
tears, sighs, watchings, and outcries, at sundry times, make this,
beyond all show of doubt, a truth.
If Solomon used to have about his bed no less than threescore of
the valiantest of Israel, holding swords, and being expert in war,
every one with his sword upon his thigh, because of fear in the
night--and yet these fears were only concerning men--what guard and
safe-guard doth God's poor people need, who are continually, both
night and day, roared upon by the unmerciful fallen angels of
hell! (Can 3:7,8). I will add, if it be but duly considered, all
this guard and safeguard by mercy notwithstanding, how hardly this
people do escape being destroyed for ever, yea, how with hearts
broken, and loins broken, many of them with much difficulty get to
the gates of heaven! it will be easily concluded, that her enemies
are swifter than eagles, stronger than lions; and that they often
overtake her between the straits.
To say nothing of the many thousands that dare not so much as once
think of true religion, because of the power of the enemy which
they behold, when alas! they see nobody but the very scarecrows
which the devil hath set up for I count the persecutor of God's
people but the devil's scarecrow, the old one himself lies quat--yet,
I say, how are they frighted! how are they amazed! What a many of
the enemies of religion have these folks seen today![23] yea, and
they will as soon venture to run the hazard of hell-fire, as to be
engaged by these enemies in this way. Why, God's people are fain to
go through them all, and yet no more able than the other to do it
of themselves. They therefore are girded, compassed, and defended by
this mercy, which is the true cause indeed of their godly perseverance.
Third. A third thing that I infer from these words is, What a loving
God has Israel! 'Truly God is good to Israel. Let the redeemed of
the Lord say so.' A loving God, that should take this care of him,
and bestow so many mercies upon him. Mercies of all sorts, for
all cases, for all manner of relief and help against all manner
of perils. What is man that God should so unweariedly attend upon
him, and visit him every moment? Is he a second God? Is he God's
fellow? Is he of the highest order of the angels? or what is he?
O! he is a flea, a worm, a dead dog, sinful dust and ashes; he comes
up like a flower and is cut down, and what a thing is it that God
should so much as open his eyes upon such a one! (1 Sam 26:20; Job
25:6, 45:2,3). But then, what a thing is it that God should magnify
him, and that he should set his heart upon him! (Job 7:17). Yea,
that he should take him into acquaintance with him, give his angels
to be all ministering spirits for him! Yea, engage his mercy for
him, his tender, great, manifold, and everlasting mercy for him,
to compass him round withal, as with a shield, that nothing might
work his ruin for ever and ever!
It may well be said, 'God is love'! (1 John 4:16). Man may well
say so, 'O give thanks unto the Lord, for he is good, for his mercy
endureth for ever. Let the redeemed of the Lord say so, whom he
hath redeemed from the hand of the enemy' (Psa 107:1-3). If it be
love for a fellow-creature to give a bit of bread, a coat, a cup
of cold water, what shall we call this? when God, the great God,
the former of all things, shall not only give an alms, an alms
to an enemy, but shall rise up, take shield and buckler, and be a
guard, a protection, a deliverer from all evil, until we come into
his heavenly kingdom? This love is such as is not found on earth,
nor to be paralleled among the creatures. None hopes this but one
that is good. Nor does any believe as they should, that God doth
love as these things declare he does. Our heart staggereth at the
greatness of the thing, and who is it that has any reason left in
him, and knows anything of what a wretched thing sin hath made him,
that can without starting so much as hear of all this mercy! But,
Fourth. Another thing that I infer from these words is this, What
ground is here to Israel to hope in the Lord! The Lord is not that
broken reed of Egypt, on which if a man lean, it will go into his
hand and pierce it. God's word is steadfast for ever, even the word
by which we are here exhorted to hope. Nor shall we have cause to
doubt of the cause of the exhortation to such a soul-quieting duty;
for mercy is with the Lord: 'Let Israel rejoice in him that made
him; let the children of Zion be joyful in their king' (Psa 149:2).
For with the Lord there is mercy, wherewith to beautify the meek
with salvation. What sayest thou, child of God? Has sin wounded,
bruised thy soul, and broken thy bones? Why, with the Lord there is
tender mercy. Art thou a sinner of the first rate, of the biggest
size? Why, with the Lord there is great mercy for thee? Have thy
sins corrupted thy wounds, and made them putrefy and stink? Why,
with the Lord there is rich, that is, virtuous[24] mercy for thee.
Art thy sins of diverse sorts? Why, here is a multitude of manifold
mercies for thee. Dost thou see thyself surrounded with enemies?
Why, with the Lord there is mercy to compass thee about withal.
Is the way dangerous in which thou art to go? Surely goodness and
mercy shall follow thee all the days of thy life. Doth iniquity
prevail against thee? The mercy of this Lord aboundeth towards thee.
Doth judgments for thy miscarriages overtake thee; There is with
thy Lord mercy that rejoiceth to deliver thee from those judgments.
What shall I say? There is mercy from everlasting to everlasting
upon thee. What wouldst thou have? There is mercy underneath, mercy
above, and mercy for thee on every side; therefore 'let Israel
hope in the Lord!' I will add, it is the greatest unkindness thou
canst return to the Lord to doubt this mercy notwithstanding. Why,
what wilt thou make of God? Is there no truth nor trust to be put
in him, notwithstanding all that he hath said? O the depravedness
of man's nature! Because he speaketh the truth, therefore we believe
him not! (John 8:45). The odiousness of unbelief is manifest
by this, yea, also the unreasonableness thereof. God is true, his
Word is true; and to help us to hope in him, how many times has he
fulfilled it to others, and that before our eyes? Hope then; it is
good that a man should hope. Hope then; it pleases God that thou
shouldest hope. Hope then to the end, for the grace that is to be
brought unto thee will surely come, with Christ thy Saviour.
Men that have given up themselves to their sins, hope to enjoy
some benefit by them, though the curse of God, and his wrath, is
revealed from heaven against them for it (Rom 1:18). And yet thou
that hast given thyself to God by Christ, art afraid to hope in his
mercy! For shame, hope, and do not thus dishonour thy God, would
thine own soul, and set so bad an example to others. I know thou
hast thy objections in a readiness to cast in my way, and were
they made against doctrine, reason would that some notice should
be taken of them; but since they are made against duty, duty urged
from, and grounded upon, a word which is stedfast for ever, thou
deservest to be blamed, and to be told, that of all sins that ever
thou didst commit, thou now art managing the vilest, while thou art
giving way to, and fortifying of, unbelief and mistrust, against
this exhortation to hope, and against the reason for encouragement
to the duty.
[THIRD. THE AMPLIFICATION OF THE REASON 'TO HOPE IN THE LORD.']
But I shall pass from this to the third thing found in the text,
and that is the AMPLIFICATION of the reason. I told you that there
were in the text these three things, I. An exhortation to the
children of God to hope in the Lord: 'Let Israel hope in the Lord.'
II. A reason to enforce that exhortation, 'For with the Lord there
is mercy.' III. An amplification of that reason, 'And with him is
plenteous redemption.' I have gone through the two first, and shall
now come to this last.
In these last words, which I call the Amplification of the reason,
we have two things. FIRST. A more particular account of the nature
of the mercy propounded for an encouragement to Israel to hope.
SECOND. An account of the sufficiency of it. The nature of the mercy
propounded, is expressed by that word 'redemption.' The sufficiency
of it is expressed by that word 'plenteous.' 'Let Israel hope in the
Lord; for with the Lord there is mercy, and with him is plenteous
redemption.'
[FIRST. The nature of the mercy propounded.]
Redemption may be diversely taken, as shall be further showed anon;
but forasmuch as the term here is made mention of indefinitely,
without nominating of this or that part of redemption particularly,
I shall speak to it in the general, with respect at least to the
main heads thereof.
To redeem is to fetch back, by sufficient and suitable means, those
at present in an enthralled, captivated, or an imprisoned condition;
and there are two sorts of this redemption. First, Redemption
by purchase. Second, Redemption by power. Redemption by purchase
is from the cause of captivities. Redemption by power is from the
effects.
First, If we speak of redemption by purchase, then three things
present themselves to our consideration--I. The person redeeming.
II. The nature of the price paid to redeem withal. III. The thing
or state from which this redeemer with this price redeemeth.
[I. The Person redeeming.] The subject of this redemption, or person
redeemed, is Israel, of him we have spoken before. For the person
redeeming, it is Jesus of Nazareth; Jesus that was born at Bethlehem,
at the time, and as the Scriptures relate (Matt 1; Luke 2). Now,
with reference to his person, we have two things to inquire after.
What this person was. How he addressed himself to this work.
1. What this person was. This Jesus was and is the natural and eternal
Son of God Almighty, without beginning or end, from everlasting;
the Creator and Upholder of the world (Prov 8; John 1; Heb 1).
2. How he addressed himself to the work of redeeming, take as follows.
He became true man: for he was conceived through the power of the
Holy Ghost in the womb of a maid, and in the fulness of time brought
forth of her, true, real, natural man; I say, though not in the
worst, yet in the best sense (Luke 2:31-35). Being thus brought
forth without spot or blemish, he began to address himself to the
work. (1.) By works preparatory, and then, (2.) By the act itself.
(1.) The works preparatory were as follow. He prepares himself
a priestly robe, which was his own obediential righteousness; for
without these holy garments he might not adventure to come into
the presence of God to offer his gift (Rom 5:19; Exo 28:40, 40:13).
Before he offered his gift for the people, he was to be himself
sanctified to his office: and that--by blood--by prayers and tears
(1 Peter 1:19). (a.) By blood; for before Aaron was to offer his
sacrifice for the people, he must himself be sprinkled with blood
(Exo 29:19-22). And because Jesus could not be sprinkled with the
blood of beasts, therefore was he sprinkled with that of his own:
not as Aaron was, upon the tip of his ear, and upon the tip of his
toe; but from top to toe, from head to foot, his sweat was blood
(Luke 22:44). So that from his agony in the garden to the place
where he was to lay down the price of our redemption, he went as
consecrated in his own blood. (b.) He offered also his sacrifice
of strong crying and tears, as his drink-offering to God, as a
sacrifice preparatory, not propitiatory, in pursuit of his office;
not to purge his person (Heb 5:5-8). This is the person redeeming,
and this was his preparation to the work.
(2.) The act itself. Now the redemption is often ascribed particularly
to his blood; yet in general, the act of his redeeming of us must
either more remotely or more nearly be reckoned from his whole
suffering for us in the flesh; which suffering I take to begin at
his agony, and was finished when he was raised again from the dead.
By his flesh I understand his whole man, as distinguished from his
Divine nature; and so that word doth comprehend his soul as well
as his body, as by the 53rd of Isaiah appears. His soul after that
manner which was proper to it; and his body after that manner which
was proper to it.
[II. The nature of the price paid to redeem.] His sufferings began
in his soul, some time before his body was touched, by virtue of
which was his bloody sweat in his body. The sorrows of his soul
began at the apprehension of what was coming from God, for our sakes,
upon him; but the bloody sweat of his body was from that union it
had with such a soul. His sufferings were from the hand of God,
not of man; not by constraint, but of his own will (Lev 1:3; John
10:18); and they differ from ours in these six things. 1. His
sufferings were by the rigour of the law; ours according to the
tenor of the gospel (Gal 3:13; Heb 12:10). 2. His sufferings were
from God's hand immediately; ours by and through a Mediator (Isa
53:6; Heb 9:22). 3. God delighted himself in every stroke he gave
him; he doth not willingly grieve nor afflict his people (Isa 53;
Psa 103; Lam 3:33). 4. He suffereth as a common or public person;
we for our own private offences (1 Cor 15:3; Lam 3:39). 5. He
suffered to make amends to justice for the breach of a holy law;
we to receive some small correction, and to be taught to amend our
lives (Heb 9:26; Rom 10:3,4; Deut 8:5; 2 chron 6:27). 6. He was
delivered from the nature of suffering by the merit of his person
and sufferings; we from ours by the mercy of God through Christ
(Acts 2:24; Eph 4:32, 5:2). Redemption, then, by a price, was this;
the blood of Christ, which he willingly suffered to be spilt on
the cross, before the face of God.
[III. The state from which this price redeemeth.] The cause of
this price was our sins; by which we were justly delivered up to
the curse, the devil, death, and hell; and should everlastingly
have so continued, but that this price of redemption was for us
paid. Hence it is said, Christ died for us. Christ died for our
sins. Christ gave himself for our sins. We have redemption through
his blood, the forgiveness of sins. And that we are bought with
this price. Now, in all this Christ respected the holiness of the
law, and the worth of our souls; giving full satisfaction to the
one, for the love that he bare to the other. And this has redeemed
his people from sin and the curse, the cause of our captivity.
Second, But besides this, there is redemption by power, and that
respecteth that, or those things, unto which we become not legally
indebted by our transgression. There was that unto which we became
legally indebted, and that was the justice and holiness of the law
(Gen 2:17). Now from this, because God had said it, for his Word
made it so, there could be no deliverance, but by a reverend and due
respect to its command and demand, and an answer to every whit of
what it would require; for not one tittle, not one jot or tittle of
the law could fail (Matt 5:18). Jesus Christ, therefore, with respect
to the law, that he might redeem us, paid a full and sufficient
price of redemption; but as for these things that hold us captive,
not for any injury we have done to them, but of power, tyranny, or
the like; from them he redeemed us by power (Eph 4). Hence, when
he had made satisfaction or amends for us to the law, he is said
to 'lead captivity captive, to spoil principalities and powers,
and to make a show of them openly' (Col 2). But to take captive,
and to spoil, must be understood of what he did, not to the law, but
to those others of our enemies from which we were to be redeemed,
not by price but by power. And this second part of redemption is
to be considered under a twofold head. 1. That these were overcome
personally, in and by himself, for us. 2. That they shall be overcome
also, in and by his church, through the power of his Spirit.
1. For the first, these were overcome personally, in and by himself
for us; to wit, at his resurrection from the dead. For as by his
death he made amends for our breach of the law, so by his resurrection
he spoiled those other enemies, to wit, death, the devil, and the
grave, &c., unto which we were subjected, not for any offence we
had committed against them, but for our sin against the law; and
men when they have answered to the justice of the law, are by law
and power delivered from the prison. Christ therefore, by power, by
his glorious power, did overcome the devil, hell, sin, and death,
then when he arose and revived from his grave, and so got the victory
over them, in and by himself, for us. For he engaging as a common
or public person for us, did on our behalf what he did, both in
his death and resurrection. So then, as he died for us, he rose
for us; and as by his death he redeemed us from some, so by his
resurrection from other, of our enemies. Only it must be considered,
that this redemption, as to the fulness of it as yet, resides in
his own person only, and is set out to his church as she has need
thereof, and that orderly too. First, that part thereof which
respecteth our redemption from the law; and then that part of it
which respecteth our redemption from those other things. And although
we are made partakers of redemption from the curse of the law in
this life, so far forth as to be justified therefrom; and also as
to the receiving of an earnest while here, of being wholly possessed
of the glory of the next world hereafter; yet we neither are, nor
shall be redeemed from all those things, which yet our head has,
as head, got a complete and eternal victory over, until just before
he shall deliver up the kingdom to the Father, that God may be all
in all; for 'the last enemy that shall be destroyed is death' (1
Cor 15:26). Death, as it has hold upon us, for death as it had hold
on our head, was destroyed, when he rose from the dead, but death,
as we are subject to it, shall not be destroyed until we all and
every one of us shall attain to the resurrection from the dead; a
pledge of which we have by our spiritual resurrection, from a state
of nature to a state of grace (Col 3:1-4). A promise of which we
have in the word of the truth of the gospel; and an assurance of
it we have by the resurrection of Christ from the dead (Eph 4:30;
Luke 20:35; Acts 17:30,31). Wherefore let us hope!
Now, as to redemption from the law, and from those other things from
which we are, and are to be redeemed with power; do but consider
the different language which the Holy Ghost useth, with reference
to our redemption from each.
When it speaketh of our redemption from the just curse of the law,
which we have sufficiently deserved, it is said to be done, not by
destroying, but by fulfilling the law. 'Think not,' says Christ,
'that I am come to destroy the law or the prophets; I am not come
to destroy, but to fulfil. For verily I say unto you, Till heaven
and earth pass, one jot or one tittle shall in no wise pass from
the law, till all be fulfilled' (Matt 5:17,18). For it became him,
as our Redeemer, to fulfil all, and all manner of righteousness,
by doing and suffering what justly should have been done or borne
of us (Rom 8:3-5; Gal 3:13,14).
But now when our redemption from those other things is made mention
of, the dialect is changed; for then we read, to the end we might
be delivered from them, Christ was to destroy and abolish them (2
Tim 1:10); 'that through death he might destroy him that had the
power of death, that is, the devil,' and so deliver (Heb 2:14).
And again, 'O death, I will be thy plagues! O grace, I will be
thy destruction!' (Hosea 13:14). And again, 'that the body of sin
might be destroyed' (Rom 6:6); and I have the keys of hell and of
death (Rev 1:18). Having thereby sufficiently declared that the
power of it is destroyed as to Israel, who are the people concerned
in this redemption.
2. They shall be overcome by his church through the power of
his Spirit. Now, as was hinted before, the redemption is already
obtained, and that completely, by the person of Christ for us (Heb
9:24), as it is written, 'Having obtained eternal redemption for
us'; yet these enemies, sin, death, the devil, hell, and the grave,
are not so under the feet of his [saints] as he will put them,
and as they shall be in conclusion under the feet of Christ (Heb
2:8,9). I say they are not; wherefore, as the text also concludeth,
this redemption is with the Lord, and under our feet they shall
be by the power of God towards us (2 Cor 13:4). And for this let
Israel hope. The sum then is, God's people have with the Lord
redemption, and redemption in reversion; redemption, and redemption
to come; all which is in the hand of the Lord for us, and of all
we shall be possessed in his time. This is that called plenteous
redemption. 'For with him is plenteous redemption.' A little
therefore to touch upon the redemption that we have in reversion,
or of the redemption yet to come.
(1.) There is yet much sin and many imperfections that cleave to
our persons and to our performances, from which, though we be not
yet in the most full sense delivered, yet this redemption is with
our Lord, and we shall have it in his time; and in the meantime it
is said, It shall not have dominion over us. 'Sin shall not have
dominion over you; for ye are not under the law, but under grace'
(Rom 6:14). We are, by what Christ has done, taken from under the
law, the curse; and must, by what Christ will do, be delivered
from the very being of sin. 'He gave himself for us, that he might
redeem us from all iniquity'; that he might present us to himself
a glorious church, not having spot or wrinkle, or any such thing,
but that we should be without blemish (Titus 2:13,14; Eph 5:25,27).
That we are already without the being of sin, none but fools and
madmen will assert; and that we shall never be delivered from it,
none but such men will affirm neither. It remains then, that there
is a redemption for Israel in reversion, and that from the being
of sin. And of this it is that the text also discourseth, and for
which let the godly hope.
(2.) We are not yet quite free from Satan's assaulting of us, though
our Head by himself, and that for us, has got a complete conquest
over him; but the time is coming, and himself knows that it is but
a little while to it, in which he shall forever be bruised under
our feet. Be wise unto that which is good, and simple concerning
evil, and the God of peace shall bruise, tread down Satan under
your feet shortly (Rom 16:20). Some may think that this text will
have a fulfilling in the ruin and downfall of Antichrist; and so
it may; but yet it will never be wholly fulfilled, as long as Satan
shall have any thing to do with one of the children of God. There
is therefore a redemption in reversion for the children of God from
Satan, which they are to hope for, because this redemption is with
the Lord their Head, and that to manage and bring about for them.
For he shall bruise him under their feet in his time.
(3.) There is yet belonging to the church of God a redemption from
what remains of Antichrist, although as yet he is stronger than
we, which I also call a redemption in reversion, for that it is yet
to come, nor shall it be accomplished till the time appointed. In
this redemption, not only saints, but truths will have a share; yea,
and many also of the men that belong not to the kingdom of Christ
and of God. This redemption God's people are also to hope for,
for it is with their Lord, and he has promised it to them, as the
Scripture doth plentifully declare.
(4.) There is yet a redemption to come, which is called the
redemption of our body (Rom 8:23). Of this redemption we have both
the earnest and the seal, to wit, the Spirit of God (Eph 1:14,
4:30). And because the time to it is long, therefore we are to wait
for it; and because it will be that upon which all our blessedness
will be let out to us, and we also let in to it, therefore we
should be comforted at all the signs of the near approach thereof;
'then,' saith Christ, 'look up and lift up your heads' (Luke
21:28). The bodies of saints are called the purchased possession;
possession, because the whole of all that shall be saved shall be
for a temple or house for God to dwell in, in the heavens. A purchased
possession, because the body, as well as the soul, is bought with
the price of blood (1 Cor 6:14-20). But what then doth he mean by
the redemption of this purchased possession? I answer, he meaneth
the raising it up from the dead; 'I will ransom them from the
power of the grave, I will redeem them from death' (Hosea 13:14).
And then shall be brought to pass that saying that is written,
'Death is swallowed up in victory'; that saying, that is this, and
that in Isaiah, for they speak both the selfsame thing (1 Cor 15;
Isa 25:8).
And this was signified by Moses, where he speaks of the year of
jubilee, and of the redemption of the house that was sold in Israel,
how of that year it should return to the owner (Lev 25). Our bodies
of right are God's, but sin still dwells in them; we have also sold
and forfeited them to death and the grave, and so they will abide;
but at the judgment day, that blessed jubilee, God will take our
body, which originally is his, and will deliver it from the bondage
of corruption, unto which, by our souls, through sin, it has been
subjected; he will take it, I say, because it is his, both by
creation and redemption, and will bring it to that perfect freedom
that is only to be found in immortality and eternal life. And for
this should Israel hope! From what hath been said to this first
thing, it appears that the mercy that is with God for his people,
as it is in general what has been described before, so it is redeeming
mercy, or mercy that has with it the virtue of redemption; of the
advantageousness of this mercy, we will further discourse by and
by, but now we will look into the second thing, that from this
amplification of the reason was propounded to be spoken to, to wit,
[SECOND. The sufficiency of this redemption.]
An account of the sufficiency of this redemption. 'Let Israel hope
in the Lord; for with the Lord there is mercy, and with him is
plenteous redemption.' The sufficiency or plenteousness of it may
be spoken to, as it respecteth the many difficulties and dangers
that by sin we have brought ourselves into; or as it respecteth
the superabundant worth that is found therein, let the dangers
attending us be what they will, though we should not be acquainted
with the half or the hundredth part thereof.
To speak to it as it respecteth those particular difficulties
and dangers that by sin we have brought ourselves unto; and that,
First. By showing the suitableness of it. Second. By showing the
sufficiency of the suitableness thereof.
First. The suitableness of it lieth in the fit application thereof
to all the parts of thraldom and bondage. Have we sinned? Christ
had our sins laid upon his back; yea, of God was made, that is,
reputed, sin for us (Isa 53; 2 Cor 5:21). Were we under the curse
of the law by reason of sin? Christ was made under the law, and
bare the curse thereof to redeem (Gal 4:4, 3:13; Rom 3:24). Had
sin set us at an indefinite distance from God? Christ has become,
by the price of his redeeming blood, a reconciler of man to God
again (Col 1:20). Were we by sin subject to death? Christ died the
death to set us free therefrom (Rom 6:23). Had our sins betrayed
us into and under Satan's slavery? Christ has spoiled and destroyed
this work, and made us free citizens of heaven (Acts 26:18; 2 Tim
2:26; Heb 2:14; Eph 2:19). Thus was our Redeemer made, as to those
things, a suitable recoverer, taking all and missing nothing that
stood in the way of our happiness; according to that a little below
the text, 'And he shall redeem Israel from all his iniquities,'
that is, from them, together with their evil fruits.
Second. Now as to the sufficiency that was in this suitableness,
that is declared by his resurrection, by his ascension, by his
exaltation to the right hand of God; that is also declared by God's
putting all things under his feet, and by giving of him to be head
over all things for his redeemed's sake. It is also further declared
in that God now threateneth none but those that refuse to take
Jesus for their Saviour, and for that he is resolved to make his
foes his footstool. What are more natural consequences flowing
from anything, than that by these things is the sufficiency of the
suitableness of redemption by Christ proved? For all these things
followed Christ, for, or because he humbled himself to the death
of the cross, that he might become a Redeemer; therefore God raised
him up, took him to his throne, and gave him glory, that your faith
and hope might be in God by him (Phil 2).
But alas! what need we stand to prove the sun is light, the fire
hot, the water wet? What was done by him was done by God, for he
was true God; and what comparison can there be betwixt God and the
creature, betwixt the worth of God's acts, and the merit of the
sin of poor man! And can death, or sin, or the grave hold us, when
God saith, 'Give up?' Yea, where is that, or he, that shall call
into question the superabounding sufficiency that is in the merit
of Christ, when God continueth to discharge, day by day, yea,
hourly, and every moment, sinners from their sin, and death, and
hell, for the sake of the redemption that is obtained for us by
Christ?
God be thanked here is plenty; but no want of anything! Enough and
to spare! It will be with the merit of Christ, even at the end of
the world, as it was with the five loaves and two fishes, after
the five thousand men, besides women and children, had sufficiently
eaten thereof. There was, to the view of all at last, more than
showed itself at fist. At first there was but five loaves and two
fishes, which a lad carried. At last there were twelve baskets
full, the weight of which, I suppose, not the strongest man could
bear away. Nay, I am persuaded, that at the end of the world, when
the damned shall see what a sufficiency there is left of merit
in Christ, besides what was bestowed upon them that were saved by
him, they will run mad for anguish of heart to think what fools
they were not to come to him, and trust in him that they might
be saved, as their fellow-sinners did. But this is revealed that
Israel, that the godly may hope and expect. Let Israel therefore
hope in the Lord, for with him is plenteous redemption.
[Amplifying reasons as a conclusion of the whole.]
Now as this last clause, as I termed it, is the amplification of
the reason going before; so itself yieldeth amplifying reasons as
a conclusion of the whole. For,
First. Add redemption unto mercy, and then things still are
heightened and made greater. And it must, because the text adds
it, and because both the nature of God, the holiness of his law,
and the present state of the sinner that is to be saved, requireth
that it should be so. God is justice as well as mercy; the law is
holy and just; that man that is to be saved is not only a sinner,
but polluted. Now, then, that mercy and justice may meet and kiss
in the salvation of the sinner, there must be a redemption; that the
sinner may be saved, and the law retain its sanction and authority,
there must be a redemption; that the sinner may be purged as well
as pardoned, there must be a redemption. And, I say, as there must,
so there is: 'For with the Lord there is mercy, and with him is
plenteous redemption.' Mercy is the original, the cause, and the
manager of our redemption. Redemption is the manifestation, and
the completing of that mercy. If there had been no mercy, there
had been no redemption. Mercy had been defective as to us, or must
have offered violence to the law and justice of God, and have saved
us contrary to that word, 'In the day thou eatest thou shalt die,'
and 'Cursed is every one that continueth not in all things written
in the book of the law to do them.' But now, redemption coming in
by mercy, the sin is done away, and the sinner saved, in a way of
righteousness.
Second. By law as well as grace; that is, in a way of justice as
well as in a way of mercy. Hence it saith we are 'justified freely
by his grace, through the redemption that is in Christ Jesus' (Rom
3:24). Through the redemption that is in Jesus Christ, whom God
hath set forth to be a propitiation through faith in his blood, and
so to show the world the equity of his proceeding with sinners in
the saving of their souls. As if God should say to all those who
stumble at the salvation of sinners by grace, Behold, I act according
to law and justice. For of grace I save them through a redemption,
and therefore am faithful and just to my law, as well as free
and liberal of my mercy. Wherefore thus I declare I am righteous,
faithful, and just in passing over or remitting of sin. Nay, the
matter so standeth now betwixt me and the sinful world, that I
could not be just if I did not justify him that hath faith in the
blood of Jesus, since by that blood my justice is appeased for all
that this or that sinner has done against my law!
This is a way that God, nor any child of his, need be ashamed of
before any that shall call in question the legality and justice of
this procedure. For why may not God be merciful, and why may not
God be just? And since he can be both merciful and just in the
salvation of sinners, why may he not also save them from death
and hell? Christ is God's salvation, and to show that he is not
ashamed of him, he hath presented him, and the way of redemption
by him, before the face of all people (Luke 2:30-32). Nor is the
Son, who is become, with respect to the act of redemption, the
author of eternal salvation, ashamed of this his doings. 'I gave
my back to the smiters,' saith he, 'and my cheeks to them that
plucked off the hair; I hid not my face from shame and smiting'
(Isa 50:6). This he speaks to show what were some of his sufferings
when he engaged in the work of our redemption, and how heartily he
did bear and go through them. 'For,' says he, 'the Lord God will
help me,' that is, justify me in it, 'therefore shall I not be
confounded, therefore have I set my face like a flint, and I know
that I shall not be ashamed' (v 7). And if God, and his Son Jesus
Christ, are neither of them ashamed to own this way of salvation,
why should the sinners concerned thereabout be afraid thereupon to
venture their soul? I know, saith he, 'I shall not be ashamed'; I
shall not, that is, when all things come to light, and everything
shall appear above board; when the heart and soul of this undertaking
of mine shall be proclaimed upon the house-tops, I know I shall
not be ashamed.
It was also upon this account that Paul said he was not ashamed of
the gospel (Rom 1). For he knew that it was a declaration of the
highest act of wisdom that ever God did spread before the face of
the sons of men. And of what wisdom is the gospel a declaration
but of that of forgiveness of sins by grace, through the redemption
that is by the blood of Jesus Christ? 'In whom we have redemption
through his blood,' even 'the forgiveness of sins, according to
the riches of his grace, wherein he hath abounded toward us in all
wisdom and prudence' (Eph 1:7,8).
And as Paul speaketh here as a minister, so he speaketh after the
same manner also as he is a believer, saying, 'I am not ashamed'
of this gospel, 'for I know whom I have believed,' or trusted with
my soul, 'and am persuaded that he is able to keep that which I
have committed unto him against that day' (2 Tim 1:11,12). Wherefore
seeing that mercy is not presented to us alone, or singly, but as
accompanying and concurring with redemption; it is manifest enough
that mercy standeth not above, and consequently that it saveth
none but in, by, and through a Redeemer. He that believeth not in
Christ shall be damned. But what needs that, if mercy could save
the soul without the redemption that is by him? If any say, Christ
is the mercy of God to us. True, if you count him a Redeemer, a
worker out of a redemption for us by his death and blood upon the
cross. But otherwise he is none; I mean, if you make him a lawgiver,
and a Saviour, only as he has set an example to us to get to heaven
by doing commandments, or by treading in his steps. Yea, though you
say his commandment is that we believe in him: for, take the work
of redemption by his blood from the curse, out of his hand, and then
what concerning him is left from me to believe, but, as was said
before, that he is a lawgiver, and as such, at best, but a pattern
to us to get to heaven, as here? And whoso counteth him as such,
is so far off from counting of Christ the mercy of God to us, that
they make him a contradictor of mercy, both in the fountain and
all the streams of it. For to propound life eternal to us, through
the observation of laws, is to set before us that which contradicteth
grace and mercy, let the work be what it will; nor will it help at
all to say, that they that do the law of Christ, or that take him
for their law and example, shall be sure of mercy to pass by their
shortness of attaining to the perfection of what is set before them.
For all this might have been done, and not one drop of blood spilt
for the redemption of man. Besides, this makes Christ's death, as a
Redeemer, as an act unadvisedly undertaken; for what need he have
died, if his doctrine and example had been sufficient, through
that which they call mercy, to have brought the soul to glory? 'If
righteousness come by the law, then Christ is dead in vain' (Gal
2:21). I will add, put man's righteousness, God's mercy, and Christ's
redemption, all together, and they will not save a man; though the
last two alone will sufficiently do it: but this third is a piece
when put to that, does, instead of mending, make the rent worse.
Besides, since man's righteousness cannot be joined in justification
with God's mercy and Christ's redemption, but through a disbelief
of the sufficiency of them, should it be admitted as a cause, though
but the least cause thereof, what would follow, but to make that
cursed sin of unbelief a good inventor, and a necessary worker in
the manner of the justification of a sinner? For, I say, unbelief
is the cause of this hodge-podge in any; and the effects of it are
showed in the 9th chapter of the epistle of Paul to the Romans, at
the latter end thereof (vv 31-35).
And there are three things that follow upon that opinion that denieth
the absolute necessity of the shedding of the blood of Christ for
the redemption of man, that mercy might be let out to him.
1. It followeth from thence, that there is no such attribute
as absolute justice in God; justice to stand to his word, and to
vindicate every tittle of his law. For let but this be granted, and
the death of Christ must be brought in, or by justice the floodgate
of mercy still be shut against sinful man; or that God must have
mercy upon man, with the breach of his Word.
2. It also followeth from the premises, that Christ's death was of
pleasure only, and not of necessity also; contrary to the Scripture,
that makes his death the effect of both; of pleasure, to show
how willing God the Father was that Christ should die for man: of
necessity, to show that man could not be saved without it; of pleasure,
to show how justice did deal with him for our sin; of necessity,
to show that mercy could not be communicated to us without it (Isa
53:10; Matt 26:39; Acts 17:3).
3. There also followeth therefrom, that by the blood of Christ we
have not redemption from law, and justice, as to the condemning
part of both, but that rather this title is given to it for honour
and glory, to dignify it; as the name of God is also given to him:
for they that affirm the one, are bold to affirm the other. For
as by them is concluded, that there is no necessity why the blood
of Christ should be counted the absolutely necessary price of our
redemption from the curse of the law and severity of justice; so by
them it is concluded, that it is not necessary to hold that Christ
the Redeemer is naturally and co-eternally God, as the Father. But
'let Israel hope in the Lord, for with the Lord there is mercy,
and with him is plenteous redemption.'
Third. Must there be redemption by blood added to mercy, if the
soul be saved? This shows us what an horrible thing the sin of man
is. Sin, as to the nature of it, is little known in the world. O!
it sticks so fast to us, as not to be severed from us by all the
mercy of God: do but exclude redemption by the blood of Christ. I
will say it over again. All the mercy of God cannot save a sinner,
without respect to redemption from the curse of the law, by the death
and blood of Christ. 'Without shedding of blood is no remission'
(Heb 9:22). No remission, no pardon, or passing by of the least
transgression, without it. Tears! Christ's tears will not do it.
Prayers! Christ's prayers will not do it. An holy life! the holy
life that Christ lived, will not do it, as severed from his death
and blood. The word redemption, therefore, must be well understood,
and close stuck to, and must not be allowed, as properly spoken,
when we talk of deliverance from sin, the law, and God's curse,
unless it be applied particularly to the death and blood of Christ
(Eph 1:7). We have redemption through his blood (Rev 1:5). 'Christ
hath redeemed us from the curse of the law, being made a curse for
us; for it is written, Cursed is every one that hangeth on a tree'
(Gal 3:13). He has redeemed us to God by his blood. 'For thou wast
slain, and hast redeemed us to God by thy blood' (Rev 5:9). This is
the redemption that is joined with mercy, yea, that is the fruit
thereof; and it is that without which sin cannot be removed out
of the sight of God. Moses, that was a better preacher of the law,
and the sufficiency of the righteousness thereof, than any now
can pretend to be, yet he full well declared by all his bloody
sacrifices, that the blood and death of Jesus Christ is of absolute
necessity for the redemption of the soul. Besides, he tells us that
the man that should flee to the city of refuge, from the avenger
of blood, should not be at liberty from the law, unless he kept
himself close in that city until the death of the high-priest. Mark
the words, 'Ye shall take no satisfaction for him that is fled to
the city of his refuge, that he should come again to dwell in the
land, until the death of the' high 'priest' (Num 35:32). Wherefore,
Christian man, know thou thy sin in the nature of it and persuade
thyself, that the removing of it from before the face of God is by
no less means than the death and blood of Christ. But it is a poor
shift that the enemies of the truth are put to, when, to defend
their errors, they are forced to diminish sin, and to enlarge the
borders of their fig-leaf garments, and to deny or cast away, as
much as in them lies, one of the attributes, the justice of God.
Indeed they will say they abhor to do thus, and all erroneous
persons will put the best face they can upon their bad matters;
but the natural consequences of things amount to it; nor can they,
when men stick close to their sides, avoid the charge.
Fourth. Then here you see the reason of that free course that mercy
hath among the sons of men, and why it doth, as has been showed
before what it doth. Why justice is content. Blood hath answered
the demand of justice. The law hath nothing to object against his
salvation that believeth in Jesus Christ. Blood has set the door
open for us with boldness to go to God for mercy, and for God to
come with his abundant grace to us. We have 'boldness, brethren, to
enter into the holiest by the blood of Jesus, by a new and living
way, which he hath consecrated for us through the vail, that is to
say, his flesh' (Heb 10:19,20). This is the way that Moses desired
to find, when God so largely spake to him of his mercy. 'Thou hast
said,' says Moses to God, 'I know thee by name, and thou hast also
found grace in my sight. Now, therefore, I pray thee, if I have found
grace in thy sight, show me now thy way that I may know thee,' &c.
(Exo 33:12,13). What if it should be applied thus? thou now talkest
of mercy, but in thy words to us from the Mount, thou spakest fire
and justice; and since thou hast delivered us to holy a law, and
are resolved that the least tittle thereof shall by no means fall
to the ground; by what means is it that mercy should come unto
us? Well, saith God, I will show thee my way, I will put thee in a
clift of the rock, which was a figure of Christ, for Christ says,
'I am the way' (Exo 34; John 14:6). This done, he proclaimed his
name, and showed him how he could be gracious, and gave him the
sign of his being merciful, a promise that his presence should go
with him. The breaking then of the body of Jesus was, the renting
of the vail, that out of which came blood, that the way to God might
be living; and not death, or sword, or flame, to the poor children
of men. Out hence therefore bubbleth continually the tender mercy,
the great mercy, the rich mercy, the abundant mercy, the multiplying
mercy, and every other mercy of God to us for our present and
everlasting good.
Not that God was sparing of his mercy, and would not part with it
unless paid for it; for this way of redemption by blood was his
contrivance, the fruit of his wisdom (Eph 1:8). So then, God was
big with mercy for a sinful world; but to be continually extending
of mercy, since sin and justice, because of the sanction of the
law, lay in the way as a turning flaming sword, there did lie the
work (Gen 3:24); so it was concluded, that mercy might, in a way
of justice, be let out to sinners; Christ, the Son of God, should
die for the sin of man. By which means the outcries of the law
and justice against us for our sins did cease, and mercy flowed
from heaven like the waters of Noah, until it became a sea (Micah
7:18,19).
By redemption by blood, therefore, is this great mystery--That a
just God can save that man that has broken that law, that God has
said he will inflict the penalty for the breach thereof upon, and
do his justice no wrong--expounded; not by a relaxation of the
punishment, as the doltish wisdom of this world imagines; but by
an inflicting of the exactest justice upon that nature that has
offended. If the question be asked, How a just God can save that
man from death, that by sin has put himself under the sentence of
it? any fool can answer, 'By a pardon.' And if it be asked, But
what will become of the threatening wherewith he threatened the
offender? He that knows no mysteries can say, Why, man must repent
of his sin, and God of his threatening. But if it be asked, How
God can execute his threatening to the utmost, and yet deliver the
sinner by his mercy from it; the sinner that has deserved it, and
yet be just to his law, faithful to his law, and one that will
stand by every tittle of his law? this, to expound, is to high for
a fool; therefore these men are for despising of mysteries, and
for counting of mysteries in the gospel, follies.
But this key of heaven is no where but in the Word of the Spirit;
it is not seen in the law, nor in the reason or righteousness of the
world. To punish 'the just for the unjust,' and to make him 'to be
sin for us, who knew no sin, that we might be made the righteousness
of God in him,' seems unreasonable; so cross to the wisdom of man
are the wards of this lock (1 Peter 3:18; 2 Cor 5:21). Wherefore
usually, when they come at this doctrine, they belch out their
frumps, their taunts, their scoffs, and their scorns against it;
and in opposition thereto, comment, exalt, cry up, and set on high,
Socinianism, Mahometanism, man's ragged righteousness, or anything.
But we will pass these things.
Fifth. The knowledge of redemption, and the faith of redemption,
is the only means of settling, composing, and upholding the soul
of the thoroughly awakened, in the hope of enjoying a portion in
mercy for ever. What senseless, secure, besotted, and deluded men,
conclude of themselves, and of the means of future happiness, is
one thing; and what the thoroughly awakened soul concludes upon,
is another. And I say, one thoroughly awakened about the nature of
God, the nature of sin, and the worth of the soul, will find but
little ease of mind, notwithstanding notions of mercy, until he
comes and sees that he must be saved by mercy and justice both; and
that to be sure he shall never do, until he is taught that by the
blood of Christ the law is, as to the curse that is in it against
the sinner, taken out of the way (Col 2).
These things, sin and justice, are too great to be played with by
him that shall see them in the light of the law, and that shall
feel them in their terror upon a trembling conscience. But when the
soul shall see that a propitiation is made to justice by blood,
then, and not till then, it sees sin taken away: and when it sees, by
this means, sin taken away, then it can behold to hope in the mercy
of God. Yea, and it will be as hard to wring off him that is settled
here, from this belief to another, as it would be to persuade him
that stands upon sound ground to venture his life upon a shaking
bottomless quag. O! It is a pleasant thing for the wounded conscience
to taste the sweetness of redeeming blood! (John 6:51-56). This is
like the best wine that goes down sweetly; this carries with the
last of it the very tang[25] of eternal life! (Heb 9:14). And know
that dead works, or works of death, will abide in the conscience,
notwithstanding all talk and notions of mercy, until that be purged
with blood applied thereto, by the Spirit and faith. This is one
of the three that abide to witness on earth, that 'God hath given
us eternal life, and that this life is in his Son'; because he died
for us, and rose again (1 John 5:8-11).
This, therefore, is that that will establish a man with that peace
that shall not be shaken, because by this such an one seeth the
justice of God is quieted. For peace is made by the blood of the
cross; peace with God for sinners (Col 1:20). Yea, God himself, by
the blood of the cross, has made it, that by him, Christ, he might
reconcile to himself all things, whether they be things on earth,
or things in heaven. Nor will a man that is truly spiritually wise,
rest till he comes where God towards man doth rest; but that can
be only there, where such means are offered for the taking away of
sin, that are of a sweet-smelling savour to God. Now this is the
offering that Christ offered, to wit, himself; for Christ loved
us, and hath given himself for us, an offering and a sacrifice to
God, for a sweet-smelling savour (Eph 5:2). Therefore it is by it,
the body of his flesh, through death, that we are presented holy,
unblameable, and unreproveable in his sight (Col 1:21). Wherefore
it must be true which was said before, to wit, That the knowledge
of redemption, and the faith of redemption, is the only means of
settling, composing, and upholding of the soul of the thoroughly
awakened, in the hope of enjoying a portion in mercy for ever. He
that hath the Son of God, hath the Father, hath life; because with
him is the means of peace with the Father, and so of eternal life
(1 John 2:23). But then, to have the Son, is to believe on him, and
on the Father through him (1 John 5:10-12). On him, that he is the
Saviour by his blood; and on the Father through him, as believing
that he, for his Son's sufferings, is pacified with us, and of his
grace hath forgiven us, through him, all trespasses (2 John 9; Eph
4:32).
Sixth. The knowledge and faith of this redemption fortifieth the
Christian against temptations. We that do believe, know what it is
to be assaulted by the devil, and to have knotty objections cast
into our minds by him. We also know what advantage the vile sin
of unbelief will get upon us, if our knowledge and faith in this
redemption be in the least, below the common faith of saints,
defective. If we talk of mercy, he can talk of justice; if we talk
of grace, he can talk of the law. And all his words, when God will
suffer it, we shall find as sharp, and subject to stick in our
minds, as bearded arrows are to stick in flesh. Besides, he can
and doth, and that often, work in our fancies and imaginations such
apprehensions of God, that he shall seem to be to us one that cannot
abide us, one that hates us, and that lieth in wait to destroy us.
And now, if any body speaks to us of mercy, we think we might hope
in that, had we nothing to trouble us but the guilt of actual sins.
But we see our nature as full of the filth of sin, as the egg is of
meat, or the toad of poison: which filth vilely recoileth against
the commandments, flieth in the face of God, and continueth all
his judgments.[26] This is felt, this is seen by the sinner, who
cannot help it; nor can he be brought to that consideration as to
say, 'It is no more I' (Rom 7). Now, what shall this man do? Shall
he look to the commandment? There is death? Shall he look to God?
There is justice! Shall he look to himself? There is sin out of
measure! Let him look, then, to one as dying, to the 'lamb as it
had been slain,' and there let him see himself by this Lamb, as
cursed, and a dying of a cursed death for this sin that doth so
fright and so distress the soul (Rev 5:6). Then let him turn again,
and behold this Lamb alive and well, and highly exalted by this
God, that but just before laid the curse of the law upon him; but
let him be sure to reckon that he has died for his sins by the
person of Christ, and it will follow that this man is now acquitted,
because Christ is still alive. Say I these things as a man? Saith
not the gospel the very same? 1. As to Christ's dying for us; as
also that we are dead to the law by the body of Christ (Rom 6:6;
7). 2. And that we should so reckon as to this matter, because that
God has transferred our sin from us to him.
1. Did not Christ die for us; and dying for us, are we not become
dead to the law by the death of his body? or will the law slay both
him and us, and that for the same transgression? (Rom 7:1,2). If
this be concluded in the affirmative, what follows but that Christ,
though he undertook, came short in doing for us? But he was raised
up from the dead, and believing marrieth us to him as risen, and
that stops the mouth of all. I am crucified with Christ, our old
man was crucified with him, and we are become dead to the law by
the body of Christ (Rom 5:3,4). What then?
2. Why, reckon yourselves to be dead indeed unto sin, but alive
unto God through Jesus Christ. Ay, but says the soul, 'How can I
reckon thus, when sin is yet strong in me?' Answ. Read the words
again, He saith not, Reckon yourselves to be dead indeed unto sin,
in yourselves; but dead unto it through Jesus Christ. Not alive
unto God in yourselves, but alive unto God through Jesus Christ.
For Christ in his death and resurrection representeth me. As I
died by him, I arose again by him, and live through the faith of
the gospel in the presence of God by him. This must in the first
place be allowed and believed, or no true peace can come near
the soul, nor the soul be prepared to assoil the assaults of the
adversary. Let therefore thy faith, if thou wouldst be a warrior,
O thou faint-hearted Christian, be well instructed in this! Then
will thy faith do thee a twofold kindness. 1. It will conform thee
to the death and resurrection of Christ. And, 2. It will give thee
advantage, when thou seest sin strong in thyself, yet to conclude
that by Christ thou art dead thereto, and by him alive therefrom.
Nor can there but two objections be made against this. The first
is to question whether any are said to die and rise, by the death
and resurrection of Christ? or if it so may be said; yet whether
thou art one of them? To the first the scripture is full. To the
second, thy faith must be strong: for let go faith here, and all
falls flat to the ground, I mean as to comfort and consolation.
Christ died for us, or in our stead; therefore, by the Word of God,
I am allowed so to reckon. Christ rose and revived, though he died
for me; therefore I rose and revived by Christ: unless any does
hold, that though he died in a common, yet he arose as considered
but in a single capacity. Now, then, if Satan comes and tells me
of my sins, I answer, 'Christ has taken them upon himself.' If he
comes and tells me of the death that is due to me for sin, by the
curse of the holy law, I answer, I have already undergone that by
Christ. If he asks me, How I know that the law will not lay hold
of me also? I answer, Because Christ is risen from the dead. If he
asks me, By what authority I take upon me thus to reason? I tell
him, By the authority and allowance of the holy and most blessed
gospel, which saith, He 'was delivered for our offences, and
was raised again for our justification' (Rom 4). And to encourage
thee thus to believe, and thus to hold, when thou art in an hour
of temptation, this is the way to see mercy stand and smile upon
thee; for mercy will smile upon him that shall thus believe (2
Cor 3:16-18). This is the way to put faith and hope both to work
against the devil; and to do this is very pleasing to God. This
the way to make that hell-bound retreat and leave off to assault
(James 4:7; 1 Peter 5:9). And this is the way to find an answer
to many scriptures, with which else thou wilt not know what to do,
as with many of the types and shadows; yea, and with the moral law
itself.
Besides, thus believing setteth thy soul against the fear of death,
and judgment to come; for if Christ be raised from the dead who
died for our sins; and if Christ who died for our sins is entered
into glory: I say again, if Christ who died for our sins has purchased
us to himself, and is purposed that the fruit of this his purchase
shall be, that we may behold his face in glory; then, cast off
slavish fear of death and judgment: for Christ being raised from
the dead, dieth no more; death hath no more dominion over him!
Seventh. The knowledge and faith of this redemption prepareth man
to a holy life. By a holy life, I mean a life according to the
moral law, flowing from a spirit of thankfulness to God for giving
of his Son to be my Redeemer. This I call a holy life, because it
is according to the rule of holiness, the law, and this I call a
holy life, because it floweth from such a principle as giveth to
God the heart, and life, for the gift bestowed on us. What pretences
soever there are to holiness, if it floweth not from thankfulness
for mercy received, it floweth from a wrong principle, and so cannot
be good. Hence, men were required of old, to serve the Lord with
joyfulness, 'for the abundance of all things'; and threatened, if
they did not, that 'they should serve their enemies in hunger and
in thirst, and in nakedness, and in the want of all things' (Deut
28:47,48). But then, though there are many mercies that lay an
obligation upon men to be holy, yet he that shall want the obligation
that is begotten by the faith of redeeming mercy, wanteth the main
principle of true holiness: nor will any other be found sufficiently
to sanctify the heart to the causing of it to produce such a life;
nor can such holiness be accepted, because it comes not forth
in the name of Christ. That that obliged David was forgiving and
redeeming mercy; and that that obliged Paul was the love that Christ
showed to him, in dying for his sins, and in rising from the dead
(Psa 103:1-5; 2 Cor 5:14,15). Paul also beseecheth the Romans, by
the redeeming, justifying, preserving, and electing mercy of God,
that they present their body 'a living sacrifice, holy, acceptable
to God; which is,' saith he, 'your reasonable service' (Rom 12:1).
For we must be holy and without blame before him in love (Eph 4:1).
Hence, all along, they that are exhorted to holiness in the New
Testament, are exhorted to it upon the supposition of the benefit
of redemption which they have received by Jesus Christ. 'Walk
in love as Christ also hath loved us' (Eph 5:2). 'If there be any
consolation in Christ, if any comfort of love, if any fellowship
of the Spirit, if any bowels and mercies, fulfil ye my joy, that
ye be like minded, having the same love,' &c. (Phil 2:1,2). 'If
ye then be risen with Christ, seek those things which are above,
where Christ sitteth on the right hand of God. Set your affection
on things above, not on things on the earth. For ye are dead, and
your life is hid with Christ in God. When Christ, who is our life,
shall appear, then shall ye also appear with him in glory. Mortify
therefore your members which are upon the earth,' &c. (Col 3:1-5).
'Wherefore laying aside all malice and all guile, and hypocrisies,
and envies, and all evil-speakings, as new-born babes desire the
sincere milk of the word, that ye may grow thereby, if so be ye have
tasted that the Lord is gracious' (1 Peter 2:1-3). I will conclude
this with that of Peter, to those to whom he wrote concerning
this very thing. Be 'obedient children,' saith he, 'not fashioning
yourselves according to the former lusts in your ignorance; but as
he which hath called you is holy, so be ye holy in all manner of
conversation: because it is written, Be ye holy, for I am holy, And
if ye call on the Father, who without respect of persons judgeth
according to every man's work, pass the time of your sojourning
here in fear. Forasmuch as ye know that ye were not redeemed with
corruptible things, as silver and gold, from your vain conversation
received by tradition from your fathers, but with the precious
blood of Christ, as of a lamb without blemish and without spot' (1
Peter 1:14-19).
From all which it appears, that mercy by Christ, or from the benefit
of redemption by the precious blood of Christ, I say, from the
faith of that, flows that which is holiness indeed. And I believe
that those very men that are pleased to taunt at this kind of
inference, would condemn a man was he laid under these obligations
concerning things of this life, and yet did carry it as one
not touched thereby. We will make an instance: Suppose a Socinian
should, through his contracting a great debt, be forced to rot in
prison, unless redeemed by silver and gold: and suppose a man, unto
whom this Socinian was an enemy, should lay down the whole debt
to the creditor, that this Socinian might be at liberty, might
trade, and live comfortably in this world; and if, after this, this
Socinian should taunt at them that should tell him he is engaged
to this redeemer, ought to love and respect this redeemer; what
would they say but that this Socinian that was a debtor is an
inconsiderate and stupefied rascal? Why, this is the case; Paul was
a debtor to the law and justice of God; Jesus Christ his Son, that
Paul might not perish for ever, paid for him a price of redemption,
to wit, his most precious blood. But what! Shall Paul now, though
redeemed from perpetual imprisonment in hell, be as one that never
was beholden to Jesus Christ; or if others say he was, taunt at them
for their so saying? No, he scorns it. Though the love of Christ,
in dying to pay a price of redemption, will not engage a Socinian,
yet it will engage a true Christian to think and believe that he
ought to live to Jesus, that died for him and rose again.
I know it will be objected that the Satisfactionists, as the quaking
Penn is pleased to call them, show but little of this to the world;
for their pride, covetousness, false dealing, and the like, since
they profess as I have said, shows them as little concerned to the
full as to the Socinian under consideration. I answer, it must be
that the name of Christ should be scandalized through some that
profess him; and they must answer it at the tribunal of the great
Judge; yet what I have said stands fast as a rock that cannot be
moved.
Eighth. The knowledge and faith of redemption is a very great
encouragement to prayer. It is great encouragement for the poor to
go even to a prince for what he wanteth, when he considereth that
what he goeth to him for is the price of redemption. All things
that we want, we must ask the Father for, in the name of Christ:
we must ask it of him for the sake of his redeeming blood, for the
sake of the merit of his passion (John 15:16). Thus David means,
when he says, 'For thy name's sake' do it (Psa 25:11); and Daniel
when he saith here, 'For the Lord's sake' (9:17). For Jesus Christ
is God's great name; and to do for his sake is to do for what
worthiness is in him.
Unworthiness! The consideration of unworthiness is a great
stumbling-block to the tempted when he goes to seek the Lord. But
now, remembering the worthiness of Christ, and that he is now on
the right hand of God, on purpose to plead that on the behalf of
the petitioner, this is great encouragement. The Jews, by God's
ordinance, when they went morning and evening by their priest to
speak with God, were to offer a lamb for a burnt-offering, and it
must be thus continually (Exo 29:38-46). Now this lamb was a figure
of the sacrificing of the body of Christ which was to be offered
for them in time to come; and, in that it was to be continually,
morning and evening, so repeated, what doth it signify, but that we
should remember to go, when we went to God, in the name and faith
of the merits of Jesus Christ for what we stood in need of? This
will support, and this will encourage, for now we see that the
thing desired--it being according to his will--is obtained for us
by the sacrificing of the body of Jesus Christ, once for all.
When Israel begged of Samuel that he would not cease to cry to
the Lord their God for them, it is said he took a sucking lamb and
offered it for a burnt-offering wholly unto the Lord; and Samuel
cried unto the Lord for Israel, and the Lord heard him (1 Sam 7:8,9).
But why did he take a sucking lamb, and why did he offer it, and
that wholly unto the Lord, as he cried, but to show to Israel that
he was not heard for his own, or for his righteousness sake, but
for the sake of Christ, whose merits were prefigured by Samuel's
burning of the lamb?
Also when David spake for himself to Saul, he put himself upon
this, 'If,' saith he, 'the Lord hath stirred thee up against me,
let him accept an offering, a smell, a sweet-smelling sacrifice; a
figure of the satisfactoriness of the sufferings of Jesus Christ'
(1 Sam 26:19). What is the meaning of all these passages, if not to
show that when we go to pray to God, we should turn away our face
from every thing of ours, and look to God, only by the price of
redemption paid for us by Jesus Christ, and plead that alone with
him as the great prevailing argument, and that by and for the
sake of which he giveth pardon and grace to help in time of need?
Wherefore, wouldst thou be a praying man, a man that would pray
and prevail? why, pray to God in the faith of the merits of Christ,
AND SPEED.[27]
Ninth. For this is the very cause why this is added in the text,
to wit, the plenteousness of redemption, it is, I say, that men
should hope to partake by it, of the goodness and mercy of God.
'Let Israel hope in the Lord, for with the Lord there is mercy,
and with him is plenteous redemption.' Mercy and redemption, mercy
through a Redeemer, therefore 'let Israel hope'! It must also be
noted, that this word redemption is, as it were, the explicatory
part of the text, for the helping of Israel to hope. As who should
say, as there is with God mercy, so there is with him a way to his
mercy, and that way is redemption, or a price paid for your sins;
and that you should not be discouraged through the greatness of
your sins, I tell you there is with God plenty of this redemption,
or a price paid to the full; to an over and above. It also is as
if he had said, Forget not this, for this is the key of all the
rest, and the great support to the saints in prayer, or while they
wait upon God in any of his appointments to encourage them to hope.
Tenth. And lastly, This also should teach the saints, when they
sin or praise the Lord, they should not sing of mercy only, but of
mercy and judgment too; 'I will sing of mercy and judgment; unto
thee, O Lord, will I sing' (Psa 101:1). Of mercy and judgment, or
justice in the manifestation of it, as smiling upon our forgiveness.
When Hannah sang of, and rejoiced in God's salvation, she sang
aloud of holiness, saying, 'There is none holy as the Lord' (1
Sam 2:1,2). Holy in keeping his word, though it cost the blood of
his Son. This also is that that is called a helping of his servant
Israel in remembrance of his mercy, and the performing of the mercy
promised; even the oath that he sware to our father Abraham, that
he would grant unto us, that we being delivered out of the hands
of our enemies--by a Redeemer--might serve him without fear, &c.
(Luke 1:49,54). When you praise, therefore, remember Christ and
his blood, and how justice and judgment took hold on him, that they
might not take hold on thee; yea, how they by taking hold on him,
left a way to thee to escape. Isaac should have been sacrificed,
had not the Lord provided a ram; and thou thyself shouldest have
been damned, had not the Lord provided a lamb (Gen 22; Rev 5).
Hence Christ is called the 'Lamb of God which taketh away the sin
of the world,' that taketh them away by the sacrifice of himself.
Sing therefore in your praises unto God, and to the Lamb!
[THE APPLICATION OR USE OF THE WHOLE.]
I would come now to speak one short word of use to the whole. And,
First. This still shows more and more, what a sad state God's
people have brought themselves into by sin. I told you before that
the revelation of so much mercy as is presented unto us by the first
part of the text, sufficiently declared our state to be miserable
by sin. But what shall we say, when there must be added to that
the heart blood of the Son of God, and all to make our salvation
complete? For albeit mercy is essential to our salvation, and that
without which there can be no salvation; yet it is the blood that
maketh the atonement for the soul, THAT propitiates, and so makes
capable of enjoying of it. It was mercy and love, as I said afore,
that sent one to shed his blood for us; and it is the blood of him
that was sent, that puts us into the enjoyment of mercy. O! I have
thought sometimes, what bloody creatures hath sin made us![28] The
beasts of the field must be slain by thousands before Christ came,
to signify to us we should have a Saviour; and after that, he must
come himself, and die a worse death than died those beasts, before
the work of saving could be finished. O redemption, redemption by
blood, is the heart-endearing consideration! This is that which
will make the water stand in our eyes, that will break a heart of
flint, and that will make one do as they do, that are 'in bitterness
for their first-born' (Zech 12:10).
Sinner, wouldst thou have mercy? wouldst thou be saved? Go thou
then to the blood of the cross, as set forth in the word of the
truth of the gospel, and there thou shalt find that mercy that
thou hast need of first; for there is a mercy that may be called
a FIRST mercy, and that is the mercy that gives admittance into,
and an interest in all the rest. Now the mercy that doth this, is
that which reconcileth us to God; but that other things cannot do,
if we stand off from the blood of the cross. Wherefore we are said
to be reconciled to God, by the death of his Son. 'For if when we
were enemies, we were reconciled to God by the death of his Son;
much more, being reconciled, we shall be saved by his life' (Rom
5:10). According to that other saying, 'He that spared not his own
Son, but delivered him up for us all, how shall he not with him also
freely give us all things?' (8:32). In both these places the Son
of God, and our Redeemer, is set forth to us in the first place,
as the only one that reconcileth to God the sinner by the blood
of his cross; wherefore to this Christ, as crucified, the sinner
must come first; because nothing else can reconcile to God; and if
thou be not reconciled to God, what art thou but an enemy to him,
partake of what mercy thou canst? (Col 1:20). Go to him, did I say?
receive him into the arms of thy faith; hold him fast, for he is a
Saviour; yea, carry him as set forth by the gospel, dying for thee,
and pray God for his sake to bestow upon thee all those mercies
that will compass thee about as with a shield, and follow thee all
thy days, till thou enterest in at the doors of eternity; and this
is the way to speed! For he that hath the Son hath life, in the
beginning of it; and he that holds fast the Son, shall have life in
the consummation of it. I do the oftener touch upon this matter,
because this Christ is the door, in at which whosoever entereth shall
be saved; but he that climbs up any other way, shall be judged as
a thief and a robber (John 10:1).[29] But,
Second. Is Christ, as crucified, the way and door to all spiritual
and eternal mercy? And doth God come to the sinner, and the sinner
again go to God in a saving way by him, and by him only? And is
there no other way to the Father but by his blood, and through the
veil, that is to say, his flesh? (Heb 10:19,20). Then this shows
the danger, upon what pretence soever, of casting off the daily
sacrifice, and setting up in its place the abomination that maketh
desolate. I mean, of casting away a crucified Christ, and the setting
up the vanity of moral obedience as the more substantial and most
acceptable thing with God. I call not a crucified Christ the daily
sacrifice, as if I thought he often suffered for sin, since the
foundation of the world; but because the virtue of that one offering
is that, and only that, by the which we daily draw nigh unto God;
and because the virtuousness of that one sacrifice will for ever
abide beneficial to them that come to God, to the world's end by
him.
But I say, into what a miserable plight have such people put
themselves, that have cast off coming to God by Christ, as he is
the propitiation for their sins, and that seek to come another way?
Such are lapsed again to Gentilism, to Paganism, to Heathenism; nor
will it help at all to say they rely on the mercy and goodness of
God, for there is no such thing as spiritual and eternal mercy can
come from God to him, that comes not to him by Christ. The Turks,
if I be not mistaken, have this for the beginning of every chapter
of their Alcoran, 'The Lord, God, gracious and merciful,'[30]
yet are counted unbelievers, and are verily so, for they have not
received the faith of Christ. The Lord God, gracious and merciful,
will not save them, no not by grace and mercy, unless repenting of
their presuming upon mercy, without a bloody sacrifice, they come
to him by his Son (Acts 4:12). Men therefore that have laid aside
the necessity of reconciliation to God by the precious blood of
Christ, are in a damned state; nor will it help at all to say they
do indeed believe in him. I am not so void of reason as to think
that they that have cast away Christ, as he is a propitiatory
sacrifice with God for sin, should also cast away his name out
of their mouth; no, his name is too honorable, and the profession
of it too glorious for them to do such a thing. But retaining his
name, and the notion of him as a Saviour, they yet cast him off,
and that in those very things wherein the essential part of his
sacrifice, the merit of it, and his everlasting priesthood, consists;
and in this lies the mystery of their iniquity.
They will have him to be a Saviour, but it must not be by fulfilling
of the law for us; but it must not be by the putting of his glorious
righteousness, that which he performed by subjecting himself to
the law, on our behalf, upon us; but it must not be by washing of
us from our sins in his own blood; but it must be by his kingly
and prophetical offices. When, as for his kingly and prophetical
offices, he puts those people under the government of them that he
has afore made to stand justified before God, from the curse of the
law by his priesthood. Nor dare they altogether deny that Christ
doth save his people as a priest, but then their art is to confound
these offices, by pleading that they are in effect but one and the
self-same thing; and then with a noise of morality and government,
they jostle the merit of his blood, and the perfection of his
justifying righteousness, out of doors; and so retaining the name
of Christ in their mouths, they cast those things of Christ, that
they like not, under feet; which things, they who have not the
faith of, must not, cannot see the kingdom of God.
The term of mercy is but a general sound, and is as an arrow shot
at rovers, unless the blood and death of the Son of God be set before
us, as the mark or mean by which our spirits are to be directed
to it. What profit shall a man have, and what shelter or succour
shall he find, in hearing of the most exact relation of the strength
of the most impregnable castle in the world, unless he knows the
door, and entereth in by that, into that place of strength, in the
time when the enemy shall pursue him? Why, this is the case: We
hear a noise of mercy, and of being at peace with God; what a good
God, God is, and what a blessed thing it is to be a child of God;
how many privileges the children of God have, and what will be
their exaltation and glory in the next world! And all the while they
that tell us these things conceal from us the way thereto, which is
Christ, not in the naming of him, but in the right administration
of his gospel to us.
Christ, and faith in him as a Saviour, not in the name only, but
in the true sense thereof, is the mark, as I have said, from which
if any swerve, they err from the saving way, and so come nothing near
that mercy that can save them. Hence Christ is called a standard,
an ensign (Isa 5:26). 'And in that day there shall be a root of
Jesse, which shall stand for an ensign of the people; to it shall
the Gentiles seek, and his rest shall be glorious' (Isa 11:10). And
again, 'Thus saith the Lord God, Behold, I will lift up mine hand
to the Gentiles; and set up my standard to the people' (49:22).
'Go through, go through the gates, prepare ye the way of the
people,--gather out the stones, lift up a standard for the people.
Behold the Lord hath proclaimed to the end of the world; say ye
to the daughter of Zion, behold thy salvation cometh. Behold his
reward is with him, and his work before him' (62:10,11). Hence
again he is called the captain, the chieftain, of our salvation,
and him without whom there neither is nor can be any.
But now the men of this confederacy, rather than they will submit
themselves to the righteousness of God, will lay odiums and scandals
upon them that preach they should (Rom 10:2,4). Not forsooth, if you
will believe them, but that they are highly for the righteousness
of God, let it be that which they count so; but then to be sure it
shall never be the personal performances of Christ, by which they
that believe in him are justified from all things; but that which
they call 'first principles,' 'dictates of human nature,' 'obedience
to a moral precept,' followed and done as they have Christ for an
example; not understanding that Christ, in his own doings, is the
end of all these things to every one that believeth. But if it
be urged that Gentiles and Pagans are possessed with those very
principles, only they have not got the art, as our men have, to
cover them with the name of Christ and principles of Christianity,
then they fall to commending the heathens and their philosophers,
and the natural motives and principles by which they were actuated;
preferring of them much before what by others are called the graces
of the Spirit, and principles upon what the doctrine of the free
grace and mercy of God by Christ are grounded. But, as I said, all
the good that such preachers can do as to the next world, is, to
draw the people away from their ensign and their standard, and so
lead them among the Gentiles and infidels, to seek by their rules
the way to this unspeakable mercy of God. Wherefore their state
being thus deplorable, and their spirits thus incorrigible, they
must be pitied, and left, and fled from, if we would live.
Third. Is Christ Jesus the redemption; and, as such, the very
door and inlet into all God's mercies? Christian man, look well
to thyself, that thou goest no whither, and dost nothing, I mean
in any part of religious worship, &c., but as thou art in him (2
Cor 12:18,19).[31] Walk in him, speak in him, grow in him, for he
is THE ALL (Col 2:6,7). And though others regard not to 'hold the
head, from which all the body by joints and bands have nourishment
ministered,' yet have thou a care! (Eph 4:15; Col 2:19). This is
he that is thy life, and the length of thy days, and without whom
no true happiness can be had. Many there be that count this but a
low thing; they desire to soar aloft, to fly into new notions, and
to be broaching of new opinions, not counting themselves happy,
except they can throw some new-found fangle, to be applauded for,
among their novel-hearers. But fly thou to Christ for life; and
that thou mayest so do, remember well thy sins, and the judgment
and wrath of God; and know also that he is merciful, but at mercy
none can come, but through the cursed death Christ underwent. And
although some of the wanton professors of our age may blame thee
for poring so much upon thy sins, and the pollution of thy nature,
yet know that there is an advantage in it. There be some alive in
the world, who, though they count the nature and commission of sin
the very evil of evils, yet can say that the remembrance of how
vile they are, and of what evils they have committed, has been to
them a soul-humbling, a Christ-advancing, and a creature-emptying
consideration. Though sin made death bitter to Christ, yet sin
makes Christ sweet to his. And though none should sin, that grace
might abound, yet where sin has abounded, grace doth much more
abound, not only as an act of God, but also in the eye of faith.
A sight of the filth, and a sense of the guilt of sin, makes a
pardon to such a soul more than empty notion; and makes the mean
through which the pardon comes more to be desired than is either
life or limb. This is it that makes the sensible soul prize the
Lord Jesus, while the self-justiciary[32] laugheth him to scorn.
This is it which makes the awakened sinner cast away his own
righteousness, while the self-conceited one makes it his advocate
with the Father.
Some, indeed, count their own doings the only darling of their
soul, while others cast it to the dogs. And why should a man cumber
himself with what is his, when the good of all that is in Christ
is laid, and to be laid out for him? Not that a believer casts
off to do good, for he knows that what good thing is done in faith
and love, is acceptable to God, and profitable to his neighbour.
But this is it, he setteth not his good deed against the judgment
of God; he cometh not in his own good. When he comes to God for
forgiveness of sins, then he sees nothing, knows nothing, mentions
nothing as righteousness, but that which Christ wrought out in the
days of his flesh, and that only. But how then is what he doth
accepted of God? Verily as the duty of a son, and as the work
of one that is justified. We must therefore conclude that there
is acceptation, and acceptation: acceptation of the person, and
acceptation of his performance. Acceptation of the person may be
considered with respect to justification from the curse, and so
acceptation there can be none, but through the one offering of the
body of Jesus Christ once for all. Also the acceptation of a duty
done by such a person is, by virtue of the self-same offering,
the person being considered as standing just through Christ before
God. And the reason why a justified person must have his duties
accepted the same way, as is his person, is because justifying
righteousness sets not the person free from sin, save only in the
sight of God and conscience; he remaineth still infirm in himself,
and standeth still in need of the fresh and continual application
of the merits of the Lord Jesus, which also the soul receiveth by
virtue of Christ's intercession. I speak now of acceptation with
reference to the justice of the law, and the judgment of God upon
person or work, according to the self-same law. For so they both
must be accepted through the self-same Mediator, or they cannot be
accepted at all. Nor is it a thing to be wondered at, that a man
should stand just in the sight of God, when polluted and defiled
in his own sight. He stands just before God in the justice of his
Son, upon whom God looks, and for whose sake he accepts him. May not
a scabbed, mangy man, a man all over-run with blains and blotches,
be yet made beautiful to the view of a beholder, through the silken,
silver, golden garment that may be put upon him, and may cover all
his flesh? Why, the righteousness of Christ is not only unto but
upon all them that believe (Rom 3:22). And whoso considers the
parable of the wretched infant, shall find, that before it was
washed with water it was wrapped up or covered, as it was found,
in its blood, in and with the skirt of his garment that found it in
its filth. And then he washed it with water, and then he sanctified
it by the anointing oil of the Spirit of God (Eze 16:8,9). I speak
thus to thee, Christian reader, partly because in the faith of these
things is thy life; and because I would yet enforce the exhortation
upon thee with the reason and the amplification thereof, to wit, to
put thee upon trusting in the Lord through the encouragement that
thou hast in redeeming mercy so to do.
Some may say, Will God see that which is not? and will he judge a
man just that is a sinner? But I will answer, The man that had the
rainbow about his head, was to look on, or be looked upon, while
he shone like a jasper and a sardix-stone (Rev 4:3). The blood of
the paschal lamb was to be looked upon by him that came to destroy
the land of Egypt in their firstborn (Exo 12:13). I add, The rainbow
that God gave to Noah for a token that he would no more destroy the
earth with the waters of the flood, was to be looked upon, that
God might remember to show mercy to his people (Gen 9:8-17). Now
all these meet in the man Christ Jesus, who is the only one, for
the sake of whom the sinner that believeth in him stands acquitted
in the sight of God. His is the blood, he is the prince, that is
more than the token of the covenant: nor do all the colours in the
rainbow appear so beautiful in the eyes of man, as does the garment
of Christ; which is from his loins, even upward, and from his loins,
even downward, in the eyes of the God of heaven (Eze 1:27,28). And
wilt thou say these are things that are not? Also, he can legally
judge a man just, that is a sinner. Do but admit of a diverse
consideration, and God will so consider of that sinner which he
justifieth, in despite of all the teeth in thy proud mouth! 'He
justifieth the ungodly' (Rom 4:5). Not that were, but that are such
now, in the judgment and verdict of the law, might deal with them
in their own persons as men (Rom 5:5-10). He will then consider them
in his Son; in, and under the skirt of his Son. He will consider
them as washed in the blood of his Son, and will also consider
'that in him is no sin,' and so he will deal with them. 'We know
that he was manifested to take away our sins, and in him is no sin'
(1 John 3:5).
What though I have broke a thousand pound in my creditor's debt--yet
if another will discharge the whole freely, what has the law to
do with me as to that? Or what if I cannot but live upon the spend
all my days, yet if my friend will always supply my need, and,
through his bounty, keep me from writ, bailiff, or jail, is it not
well for me? Yea, what if what I can get shall be laid up for me
for hereafter, and that my friend, so long as there is death or
danger in the way, will himself secure me, and bear my charges to
the world's end; may I not accept thereof, and be thankful? Blessed
be God for Jesus Christ! I believe he is more than all this to me.
'In the Lord shall all the seed of Israel be justified, and shall
glory' (Isa 45:25). I know similitudes will not hold in all things;
but we that believe are set free from the curse of the law by
another man's obedience. For 'by the obedience of one shall many
be made righteous' (Rom 5:19). Let then the believer, as was said,
study and pray, and read God's Word continually, for the sake
of the glory of this truth, that it may be made more his own, and
that his conscience may be more and more settled in the power and
glory thereof.[33]
Fourth. As the Christian should most labour to get into the power
and glory of this doctrine, so let him see that he holds it fast.
This doctrine is foreign to flesh and blood; it is not earthly,
but from heaven (Matt 16:17). It is with many that begin with this
doctrine, as it is with boys that go to the Latin school; they
learn till they have learned the grounds of their grammar, and then
go home and forget all. How have many, that as to the grounds of
Christian religion, one would think, had been well taught, yet not
taking such heed thereto as they should, they have let slip all,
and their hearts have been filled with the world again, or else
have drunk in some opinion that has been diametrically opposite
to what they professed of the truth before (Heb 2:1-4). Wherefore
hast thou anything of the truth of Christ in thy heart? 'Hold that
fast, that no man take thy crown' (Rev 3:11). Yea 'grow in grace,
and in the knowledge of our Lord and Saviour Jesus Christ' (2 Peter
3:18).
He that will retain and hold fast the doctrine of redemption, and
so by that have, through faith, an inlet into all the abounding
mercy of God, must not deal in God's matters with a slack hand. It
is not enough for them that would do so, to be content with sermons,
family duties, and other public assemblies for worship, but there
must be a continual exercise of the mind about these matters, and
a labour of the soul to retain them in their glory and sweetness;
else they will, first as to their excellency, then as to the very
notion of them, slip from the heart and be gone (Heb 2:1-3). Not
that there is treachery or deceit therein, but the deceit lies in
the heart about them. He that will keep water in a sieve, must use
more than ordinary diligence. Our heart is the leaking vessel; and
'therefore we ought to give the more earnest heed to the things
which we have heard, lest at any time we should let them slip.'
That this doctrine may remain with us, we must also mortify our
carnal reason: for that makes head against the truth thereof, and
what can foolishness do else? And the wisdom of this world, which
is carnal reason in its improvements, is foolishness with God (1
Cor 1:20-25). It is not subject to the law of God, neither indeed
can it be. It judges this doctrine that we have been speaking of,
foolishness; wherefore it must be avoided, opposed and mortified,
and the word of faith the more carefully submitted to. 'Trust in the
Lord with all thine heart, and lean not unto thine own understanding'
(Rom 3:5). See here, that trusting in the Lord, and leaning to our
own understanding, are opposites; wherefore they must either be
reconciled, or one quite adhered unto, in a way of mortification
of the other. Now, it is safest in this matter to keep a continual
guard upon our carnal powers; and to give up ourselves to the
conduct of our God, and in all our ways acknowledge him, that he,
not ourselves, may direct our paths (v 6). It is a great thing for
a man, when the Word and his reason clashes, then to adhere to the
Word, and let his reason fall to the ground. And this indeed is
Christianity in the practical part thereof. The Spirit of Christ
in the Word is to be hearkened unto, above all things (2 Cor 10:3-5).
There must also be a continual war maintained upon all the lusts
of the flesh, that they may not draw away the heart from the study
and delight, the love and faith, of the things that are hid in
Christ (Isa 28:9). This, I say, must be done, else the heart cannot
be at liberty to wait upon the Lord without distraction, for the
further communications of himself in his Son, according to his
blessed gospel to us. Many Christians are lean in their faith and
too barren in their lives, and all for want of being diligent here.
Wherefore having faith in this blessed Lord Jesus Christ, as has
been afore discoursed; in the next place, 'giving all diligence, add
to your faith, virtue; and to virtue, knowledge; and to knowledge,
temperance; and to temperance, patience; and to patience, godliness;
and to godliness, brotherly kindness; and to brotherly kindness,
charity. For if these things be in you and abound, they make you
that ye shall neither be barren nor unfruitful in the knowledge
of our Lord' and Saviour 'Jesus Christ' (2 Peter 1:5-8). There is
a method that the Holy Ghost has prescribed in the Word, for them
that hath faith to observe, and without the observation thereof,
though they indeed may be of the number of them that shall be
saved, yet they shall not have much, nor do much, for Christ and
his name, in this world. Now the unskilful, that are so in the word
of righteousness, finding this method, and not discerning to whom
it belongs, forthwith apply it to all; and forgetting that faith
must go before, they press them as duties preparatory to faith, or
else so call that which is not so; and so the blind leading of the
blind, both fall into the ditch, and are smothered. But do thou, O
child of God, distinguish, and keep faith and duty for justification
of thy person in the sight of God far asunder; also be sure to let
faith go before, and be always with thy Saviour, but add unto thy
faith, virtue, &c., not as though thy faith could not lay hold of
Christ, unless accompanied with these, but to show that thy faith
is of the right kind, as also for the emboldening of thee to an
holy endeavour yet to press further into his everlasting kingdom
and his word; for he that lacketh these things is blind, and cannot
see afar off, and has forgotten that he was purged from his old
sins.
Fifth. That thou mayest keep steadfast to this doctrine take heed
of being offended, or of stumbling at the Word, because of the
offensive lives and conversations of some that are professors of
the same. There will be offences, and it is needful there should;
yea, scandals and heresies also, that they that are approved of
God 'may be made manifest among you' (1 Cor 11:19). There are many
causes of the offensive lives of them that profess this faith, some
of which I will give a touch upon here.
1. Many that adhere to, and profess this gospel, are short of the
power and glory of the things which they profess: now the word, the
word only, will not bring those that profess it into a conformity to
it; into a conformity in heart and life (1 Cor 4:18-20). Wherefore
they that know it only in word, live scandalous lives, to the reproach
of the faith, the emboldening of its enemies, the stumbling of the
ignorant, and grief of the godly, that are so indeed, and such must
bear their judgment in the next world.
2. This also flows from the wisdom of hell: the devil knows that
the faith of the gospel rightly professed, is, not only saving to
those in whom it is, but alluring unto beholders: wherefore that he
may prevent the beauteous lustre thereof, he sows his tares among
God's wheat, and goes his way, that is, to the end those that stumble
may not see what he hath done, or whose are the tares indeed. Now
by these the sunshine of the faith of the true professors of the
blessed gospel is clouded; yea, and the world made believe, that such
as the worst are, such are the best; but there is never a barrel
better herring,[34] but that the whole lump of them are, in truth,
a pack of knaves. Now has the devil got the point aimed at, and
has caused many to fall; but behold ye now the good reward these
tares shall have at the day of reward for their doings. 'As therefore
the tares are gathered and burned in the fire, so shall it be in
the end of this world. The Son of man shall send forth his angels,
and they shall gather out of his kingdom all things that offend,
and them which do iniquity, and shall cast them into a furnace of
fire: there shall be wailing and gnashing of teeth' (Mat 13:37-42).
3. It also happeneth, sometimes, through the anger and judgment
of God against sinners, that some of them truly gracious do fall,
as David, Peter, &c., the which is a great trial to the godly, a
wound to the persons fallen, and a judgment of God to the world.
For since these last would not be converted, nor made turn to God
by the convincing glory that has attended their faith in a holy
and unblameable life annexed, God has suffered them to fall, that
they also might stumble and fall, and be dashed in pieces by their
vices. But thou, Christian man, be not thou offended at any of
these things; do thou look unto Jesus, do thou look unto his Word,
do thou live by faith, and think much of thy latter end; do thou
be base in thine own eyes, be humble and tender, and pray to God
always; do thou add to thy faith virtue, and to virtue what else
is mentioned; and 'give diligence to make thy calling and election
sure; for if thou doest these things thou shalt never fall: for
so an entrance shall be ministered unto you abundantly, into the
everlasting kingdom of our Lord and Saviour Jesus Christ' (2 Peter
1:10,11).
Sixth. If it be so, that there is so much mercy in the heart of
God for his people, and that Jesus his Son has by his blood made
so living a way for us that we might enjoy it, and the benefit of
it for ever, 'then let Israel hope': for to that end is this goodness
revealed: 'Let Israel hope in the Lord; for with the Lord there is
mercy, and with him is plenteous redemption.' Hope! Who would not
hope to enjoy life eternal, that has an inheritance in the God of
Israel? 'Happy art thou, O Israel, who is like unto thee, O people
saved by the Lord, the shield of thy help, and who is the sword
of thy excellency?' (Deut 33:29). Did but the people of God see to
what they are born, and how true the God of truth will be to what
by his Word they look for at his hands, they would be above alway;
they would be weary of life, of estates, of relations; they would
groan earnestly under all their enjoyments to be with him, who is
their life, their portion, and their glory for ever. But we profess,
and yet care not for dying; we profess, and yet long not for the
coming of the day of God; we profess the faith, and yet by our whole
life show to them that can see how little a measure of it we have
in our hearts. The Lord lead us more into the power of things;
then shall the virtues of him that has saved us, and called us out
of darkness into his marvellous light, and the savour of his good
knowledge, be made known to others far otherwise than it is. Amen.
Seventh. And lastly, Sinner, doth not all this discourse make
thy heart twitter after the mercy that is with God, and after the
way that is made by this plenteous redemption thereto? Methinks
it should; yea, thou couldst not do otherwise, didst thou but see
thy condition: look behind thee, take a view of the path thou hast
trodden these many years. Dost thou think that the way that thou
art in will lead thee to the strait gate, sinner? Ponder the path
of thy feet with the greatest seriousness, thy life lies upon it;
what thinkest thou? But make no answer till in the night, till thou
art in the night-watches. 'Commune with your own heart upon your
bed' (Psa 4:4), and then say what thou thinkest of, whether thou
art going?
O that thou wert serious! Is not it a thing to be lamented, that
madness and folly should be in thy heart while thou livest, and
after that to go to the dead, when so much life stands before thee,
and light to see the way to it? (Eccl 9:3). Surely, men void of
grace, and possessed of carnal minds, must either think that sin
is nothing, that hell is easy, and that eternity is short; or else
that whatever God has said about the punishing of sinners, he will
never do as he has said; or that there is no sin, no God, no heaven,
no hell, and so no good or bad hereafter; or else they could not
live as they do. But perhaps thou presumest upon it, and sayest, I
shall have peace, though I live so sinful a life. Sinner, if this
wicked thought be in thy heart, tell me again, dost thou thus think
in earnest? Canst thou imagine thou shalt at the day of account
out-face God, or make him believe thou wast what thou wast not?
or that when the gate of mercy is shut up in wrath, he will at thy
pleasure, and to the reversing of his own counsel, open it again
to thee? Why shall thy deceived heart turn thee aside, that thou
canst not deliver thy soul, 'nor say, Is there not a lie in my
right hand?' (Isa 44:20).
FOOTNOTES:
[1] The titles to the Psalms have puzzled all the commentators.
Bunyan follows Luther; who adds, that the title to the Psalms of
Degrees does not pertain to any doctrine, but only to the ceremony
of the singers. Ainsworth applies it to the place or tone of voice
of the singers, or to a special excellency of the Psalm. Calmet
and Bishop Horsley consider that the title refers to the progress
of the soul towards eternal felicity, ascending by degrees. Watford
imagines that these Psalms were written or selected to be sung on
the ascent of the Jews from the captivity in Babylon. Luther wisely
concludes that the Christian has only to do with the brief and very
notable doctrine contained in these fifteen steps or degrees.--Ed.
[2] 'The hither,' or nearest end; now obsolete.--Ed.
[3] When Diabolus, in the Holy War, marched against Mansoul, his
infernal drum affrighted the backsliding Mansoul with its roaring.
'This, to speak truth, was amazingly hideous to hear; it frighted
all men seven miles round.' This drum was beat every night, and
'when the drum did go, behold darkness and sorrow over Mansoul; the
light was darkened in the heaven thereof, no noise was ever heard
upon earth more terrible; Mansoul trembled, and looked to be
swallowed up.' This awful alarm--this terrible drum--is a want of
a good hope through faith, which purifieth the heart.--Ed.
[4] How comforting is that declaration of the Holy Spirit, 'For now
we see through a glass darkly, but then face to face'! however we
may have had a glimpse of glory to strengthen us in the way. This
revelation was through one who had been 'caught up into paradise,'
and who had 'abundance of revelations,' so great that it was needful
for him to have 'a thorn in the flesh,' to keep him humble. Blessed
is Israel's 'Hope' of happiness, inconceivable and eternal.--Ed.
[5] See the marginal reading to this text.--Ed.
[6] Ecclesiastical writers, previous to Bunyan's time, made
an hierarchy of nine orders of celestial spirits, viz., seraphim,
cherubim, thrones, dominions, virtues, powers, principalities,
archangels, and angels; agreeing with Bunyan as to the angels
being the lowest order in these celestial hierarchies. The angels
are ministering spirits. May not the glorified saints become angels?
Who was that angel who said to John, 'I and thy fellow-servant,
and of thy brethren the prophets' (Rev 22:9).--Ed.
[7] This is a striking illustration. Fear 'makes us question our
right to the world to come,' and nails us to the earth; but it is
sin which clenches the nail, and makes us cry, O wretched man that
I am! who can deliver me? Poor Bunyan, in his Grace Abounding,
mournfully illustrates this fact.--Ed.
[8] In Bunyan's days, persecution for conscience sake was more
extensive under the Protestant Church of England than it was even
in the fiery days of Mary. Tens of thousands fled to seek an asylum
among savages in America, who were not permitted to live among men
worse than savages in England. Thousands were immured in prisons,
where many hundreds perished, and with those who suffered a violent
death received the crown of martyrdom. Even now they that will live
godly in Christ Jesus, must submit to taunts, jeers, and reproaches.
May we forget not the Saviour's comforting declaration, 'Blessed
are you when persecuted, reviled, and spoken against falsely for
my sake.'--Ed.
[9] This is the language of an eye-witness, and not a theory. Our
author had associated with every man in jail, whose bitter suffering,
and that of their families, tried the faith and patience of the
saints, and winnowed the church of formal professors.--Ed.
[10] Often have God's saints rejoiced in tribulation, and, like
Stephen, when put to death with excruciating torments, have prayed
for their enemies. Bunyan's fear was, when threatened to be hung
for preaching Christ, that he should make but 'a scrabbling shift
to clamber up the ladder.' He was, however, comforted with the hope
that his dying speech might be blessed to some of the spectators.--Grace
Abounding, Nos. 334, 335.--Ed.
[11] How forcibly does this remind us of the escape of the poor
doubting pilgrims from the castle of Giant Despair. The outer gate,
like that of the prison in which Peter was confined, was of iron
(Acts 12:10). But Peter had a heavenly messenger as his guide, and
faith was in lively exercise, so that 'the gate opened to them of
his own accord.' 'God cut the gates of iron in sunder' (Psa 107:16).
The pilgrims lay for four days under dreadful sufferings, bordering
on black despair. He had overlooked or laid by the 'key that doth
go too hard'; prayer brought it to his recollection, and he cried
out, 'What a fool am I thus to be in a stinking dungeon, when I may
as well walk at liberty.' He recollected the 'key called promise,'
which will open ALL the gates in Doubting Castle; and although the
lock of that iron gate went damnable hard, yet the key did open
it, and the prisoners escaped; see Grace Abounding, Nos 261-263.
Fellow-pilgrims 'look not over,' nor 'lay by,' those keys that
'go too hard,' the prayerful use of which may save us much bitter
dejection and gloomy doubts.--Ed.
[12] The murder of Sir E. Godfrey, and the fears of a Popish plot,
greatly alarmed the country at this time. The recollection of the
frightful atrocities committed by the Papists upon the unoffending
and unarmed Protestants in Ireland, led to the fears which are here
so forcibly, but naturally, expressed. Although we re here directed
to the sole ground of hope in the spiritual warfare, yet doubtless,
in temporal things, Bunyan felt the necessity of human agency. Had
he lived to witness the punishment inflicted on these murderers by
William III, he would have owned with gratitude the services rendered
to the nation by that warlike king and his brave parliament.--Ed.
[13] How infinite is the condescension of Jehovah to enter into
such a relationship with every member of his mystical body, the
church. 'Thy Maker is thy husband, the Lord of Hosts is his name'
(Isa 14:5). Surely it hath not entered into the heart of man to
conceive the riches of that endowment, the magnificence of that
estate.--Ed.
[14] Beware lest an evil heart, and Satan's devices, lead us to
idolatry. All our ideas of God must be formed and governed by his
revelation of himself in his Word.--Ed.
[15] Gospellers was the nick-name for those who loved the gospel
at the Reformation, as Puritan or Methodist in a later age.--Ed.
[16] These are solemn and bitter truths. While the public assembly
is at times the gate of heaven to the soul, sincerity is better
evidenced by heart-wrestling with God in private. No duty draws
down such blessings from heaven, nor has greater opposition from
Satan, than earnest closet prayer. While it humbles the soul before
God, it excites our zeal in good works and a heavenly conduct
towards man.--Ed.
[17] 'For whom the Lord loveth, he chasteneth, and scourgeth every
son whom he receiveth' (Heb 12:6,7).--Ed.
[18] In Popish times, the poor wretchedly and lazily depended upon
the alms of the rich, which were especially bestowed at a funeral,
to buy their prayers for the repose of the soul; and at wedding,
for a blessing on the newly-married couple. Happily for them they
are now taught, by gospel light, to depend, under God, upon their
honest exertions to produce the means of existence and enjoyment,
as the most valuable class of society.--Ed.
[19] Bunyan had felt all this. 'Alas!' says he, 'I could neither
hear Christ, nor see him, nor feel him, nor savour any of his
things; I was driven with a tempest, my heart would be unclean, the
Canaanites would come into the land.'--Grace Abounding, No. 78.--Ed.
[20] See 2 Samuel 2:23, 3:27. To smite under the fifth rib is to
give a mortal blow.--Ed.
[21] Human laws we must obey, unless they infringe upon the prerogative
of God and upon conscience; to such we must refuse obedience, and
count it an honour to suffer as Daniel and the Hebrew youths. These
laws we may strive to get repealed or amended; but the laws of God
are immutable and eternal--they must be obeyed, or we perish.--Ed.
[22] How striking an exemplification is this of our utter helplessness
and the unbounded love of God. O my soul, it is impossible to number
or recollect all his mercies, but take heed lest thou forget them
all.--Ed.
[23] The reader will easily understand this passage if he considers
'these folks' to mean those who were deterred from making a public
profession of faith, by the fear of 'the enemies,' or persecutors,
properly called the devil's scarecrows. 'Today,' refers to the time
in which this encouraging treatise was written. Then persecutors
and informers were let loose upon the churches, like a swarm of
locusts. Many folks were terrified, and much defection prevailed.
But for such a time God prepared Bunyan, Baxter, Owen, Howe, and
many others of equal piety. Thus, when the enemy cometh in like
a flood, the Spirit of the Lord shall lift up a standard against
him.--Ed.
[24] The word 'virtuous' is now very rarely used in this sense;
it means, 'efficacious by inherent qualities,' or having great or
powerful properties, as, 'By virtue of our Lord's intercession';
see Imperial Dictionary.--Ed.
[25] 'Tang'; a strong sense, flavour, or relish.--Ed.
[26] 'O the unthought of imaginations, frights, fears, and terrors
that are affected by a thorough application of guilt, yielded
to desperation! This is the man that hath his dwelling among the
tombs.'--Bunyan's experience in Grace Abounding, No. 185.--Ed.
[27] This is not merely an exhortation to diligence in the Christian
calling, but it is meant to convey to all the certain fact, that
the prayer of faith in the merits of the Redeemer will and must be
followed by renewed speed in running the race that is set before
us.--Ed.
[28] There is something about the word blood at which the mind
recoils, as if intended to impress upon us the evils of sin and its
awful punishment--the death, spiritual and eternal, of the sinner.
'Without shedding of blood is no remission.' Blessed are those
who were in Christ when his precious blood was shed as an atoning
sacrifice.--Ed.
[29] See the character of Ignorance in the Pilgrim's Progress.--Ed.
[30] The words are, 'In the name of God, gracious and merciful,'
before each of the 114 chapters of which Alcoran consists.--Ed.
[31] No service on the part of those who are out of Christ, can be
accepted (Prov 15:8). We are accepted IN the Beloved (Eph 1:6).--Ed.
[32] One who justifies himself; the self-righteous. The word is
only used by religious writers, and never now.--Ed.
[33] What is this to me, O law, that thou accusest me, and sayest
that I have committed many sins? Indeed, I grant that I have
committed many sins, yea, and still do commit sins daily without
number. This toucheth me nothing. Thou talkest to me in vain. I am
dead unto thee.--Luther. In the person of his Surety, the believer
has died, and paid the penalty of the law. It can have no claim on
him.--Ed.
[34] A proverbial saying, which means that all are alike, 'there
is no one barrel better than another, the whole cargo is bad.'--Ed.
***
I WILL PRAY WITH THE SPIRIT AND WITH THE UNDERSTANDING ALSO-
OR,
A DISCOURSE TOUCHING PRAYER;
WHEREIN IS BRIEFLY DISCOVERED,
1. WHAT PRAYER IS. 2. WHAT IT IS TO PRAY WITH THE SPIRIT. 3. WHAT
IT IS TO PRAY WITH THE SPIRIT AND WITH THE UNDERSTANDING ALSO.
WRITTEN IN PRISON, 1662. PUBLISHED, 1663.
"For we know not what we should pray for as we ought:--the
Spirit--helpeth our infirmities" (Rom 8:26).
ADVERTISEMENT BY THE EDITOR.
There is no subject of more solemn importance to human happiness
than prayer. It is the only medium of intercourse with heaven.
"It is that language wherein a creature holds correspondence with
his Creator; and wherein the soul of a saint gets near to God, is
entertained with great delight, and, as it were, dwells with his
heavenly Father."1 God, when manifest in the flesh, hath given
us a solemn, sweeping declaration, embracing all prayer--private,
social, and public--at all times and seasons, from the creation to
the final consummation of all things--"God is a Spirit, and they
that worship him MUST WORSHIP HIM IN SPIRIT AND IN TRUTH" (John
4:24).
The great enemy of souls, aided by the perverse state of the human
mind, has exhausted his ingenuity and malice to prevent the exercise
of this holy and delightful duty. His most successful effort has
been to keep the soul in that fatal lethargy, or death unto holiness,
and consequently unto prayer, into which it is plunged by Adam's
transgression. Bunyan has some striking illustrations of Satan's
devices to stifle prayer, in his history of the Holy War. When
the troops of Emmanuel besiege Mansoul, their great effort was to
gain "eargate" as a chief entrance to Mansoul, and at that important
gate there were placed, by order of Diabolous, "the Lord Will-be-will,
who made one old Mr. Prejudice, an angry and ill-conditioned fellow,
captain of that ward, and put under his power sixty men called
Deafmen to keep it," and these were arrayed in the most excellent
armour of Diabolous, "A DUMB AND PRAYERLESS SPIRIT." Nothing but the
irresistible power of Emmanuel could have overcome these obstacles.
He conquers and reigns supreme, and Mansoul becomes happy; prayer
without ceasing enables the new-born man to breathe the celestial
atmosphere. At length Carnal Security interrupts and mars this
happiness. The Redeemer gradually withdraws. Satan assaults the soul
with armies of doubts, and, to prevent prayer, Diabolous "lands up
Mouthgate with dirt."2 Various efforts are made to send petitions,
but the messengers make no impression, until, in the extremity
of the soul's distress, two acceptable messengers are found, not
dwelling in palaces, but in "a very mean cottage,"3 their names
were "Desires Awake and Wet Eyes," illustrating the inspired words,
"Thus saith the High and lofty One that inhabiteth eternity, whose
name is holy: I dwell--with him--that is of a contrite and humble
spirit" (Isa 57:15). By this we are taught the utter worthlessness
of depending upon the prayers of saints on earth, or the glorified
spirits of heaven. Our own prayers alone are availing. Our own
"Desires-awake" and "Wet-eyes," our own aspirations after God, our
own deep repentance and sense of utter helplessness drives us to
the Saviour, through whom ALONE we can find access and adoption
into the family of our Father who is in heaven.
The soul that communes with God attains an aptitude in prayer which
no human learning can give; devotional expressions become familiar;
the Spirit of adoption leads them with deep solemnity to approach
the Infinite Eternal as a father. Private prayer is so essentially
spiritual that it cannot be reduced to writing. "A man that truly
prays one prayer, shall after that never be able to express with
his mouth, or pen the unutterable desires, sense, affection, and
longing that went to God in that prayer". Prayer leads to "pure
religion and undefiled," "to visit the fatherless and widows in
their affliction," and to preserve us "unspotted from the world"
(James 1:27). Blessed indeed are those who enjoy an abiding sense
of the Divine presence; the Christian's divine life may be measured
by his being able to "pray without ceasing," to "seek God's face
continually." Men ought "always to pray," and to "continue in prayer."
This does not consist in perpetually repeating any form of prayer,
but in that devotional frame of mind which enables the soul to say,
"For me to live is Christ." When David was compassed about with the
sorrows of hell, he at once ejaculates, "O Lord, I beseech thee
deliver my soul." When the disciples were in danger they did not
recite the Lord's Prayer, or any other form, but at once cried,
"Lord, save us, we perish." Bunyan, speaking of private prayer,
keenly inquires, will God not hear thee "except thou comest before
him with some eloquent oration?" "It is not, as many take it to
be, even a few babbling, prating, complimentary expressions, but
a sensible feeling in the heart." Sincerity and a dependence upon
the mediatorial office of Christ is all that God requires. "The Lord
is nigh unto all them that call upon him--IN TRUTH" (Psa 145:18).
In all that related to the individual approach of the spirit to its
heavenly Father, our pious author offended not; but having enjoyed
communion with God, he was, as all Christians are, desirous of
communion with the saints on earth, and in choosing the forms of
public worship, he gave great offence to many by rejecting the Book
of Common Prayer.
To compel or to bribe persons to attend religious services is
unjustifiable, and naturally produces hypocrisy and persecution.
So it was with the decree of King Darius, (Dan 6); and so it has
ever been with any royal or parliamentary interference with Christian
liberty. "Who art thou that judgest another man's servant? to his
own master he standeth or falleth" (Rom 14:4). "EVERY ONE of us shall
give account of himself to God" (Rom 14:12). All the solemnities
of the day of judgment point not merely to the right, but to the
necessity of private decision on all questions of faith, worship,
and conduct, guided solely by the volume of inspiration. Mansoul,
in its regenerate state, is the temple which the Creator has chosen
for his worship; and it is infinitely more glorious than earthly
edifices, which crumble into dust, while God's temples will be ever
glorious as eternity rolls on.
Bunyan, to the sixteenth year of his age, had, when he attended
public worship, listened to the Book of Common Prayer. At that time
an Act of Parliament prohibited its use under severe and unjust
penalties, and ordered the services to be conducted by the rules of
a directory. In this an outline is given of public thanksgivings,
confessions, and petitions; but no form of prayer. In the preface
the Puritans record their opinion, that the Liturgy of the Church
of England, notwithstanding all the pains and religious intentions
of its compilers, hath proved an offence; unprofitable ceremonies
hath occasioned much mischief; its estimation hath been raised by
prelates, as if there were no other way of worship; making it an
idol to the ignorant and superstitious, a matter of endless strife,
and of increasing an idle ministry. Bunyan had weighed these
observations, and recollected his former ignorance and superstition,
when he counted all things holy connected with the outward forms,
and did "very devoutly say and sing as others did."4 But when he
arose from the long and dread conflict with sin, and entered upon
his Christian life, he decidedly preferred emancipation from forms
of prayer, and treated them with great severity. He considered
that the most essential qualification for the Christian ministry
is the gift of prayer. Upon this subject learned and pious men have
differed; but the opinions of one so eminently pious, and so well-taught
in the Scriptures, are worthy of our careful investigation. Great
allowances must be made for all that appears harsh in language,
because urbanity was not the fashion of that day in religious
controversy. He had been most cruelly imprisoned, with threats of
transportation, and even an ignominious death, for refusing conformity
to the Book of Common Prayer. Being conscientiously and prayerfully
decided in his judgment, he set all these threats at defiance, and
boldly, at the risk of his life, published this treatise, while yet
a prisoner in Bedford jail; and it is a clear, concise, and scriptural
discourse, setting forth his views upon this most important subject.
Any preconceived form would have fettered Bunyan's free spirit; he
was a giant in prayer, and commanded the deepest reverence while
leading the public devotions of the largest congregations. The
great question as to public prayer is whether the minister should,
relying upon Divine assistance, offer up prayer to God in the
Saviour's name, immediately conceived under a sense of His presence;
or whether it is better, as it is certainly easier, to read a form
of prayer, from time to time, skillfully arranged, and with every
regard to beauty of language? Which of these modes is most in
accordance with the directions of the Sacred Scriptures, and most
likely to be attended with spiritual benefit to the assembled
church? Surely this inquiry does not involve the charge of schism
or heresy upon either party. "Let every man be fully persuaded in
his own mind." Nor should such differences lead us to despise each
other. Let our first inquiry be, whether the Saviour intended a
fixed form of prayer? And if so, did he give His church any other
than that most beautiful and comprehensive form called the Lord's
Prayer? And did he license any one, and if so, who, to alter, add
to, or diminish from it? On the other hand, should we conclude
that "We know not what we should pray for as we ought, only as the
Spirit helpeth our infirmities," then must we rely, as Bunyan did,
upon the promised aid of that gracious Spirit. Blessed, indeed, are
those whose intercourse with heaven sheds an influence on their
whole conduct, gives them abundance of well-arranged words in
praying with their families and with the sick or dejected, and--whose
lives prove that they have been with Jesus, and are taught by him,
or who, in Scripture language, "pray with the spirit and with the
understanding also."
GEO. OFFOR.
ON PRAYING IN THE SPIRIT.
"I WILL PRAY WITH THE SPIRIT, AND I WILL PRAY WITH THE UNDERSTANDING
ALSO"--(I Cor 14:15).
PRAYER is an ORDINANCE of God, and that to be used both in public
and private; yea, such an ordinance as brings those that have the
spirit of supplication into great familiarity with God; and is also
so prevalent in action, that it getteth of God, both for the person
that prayeth, and for them that are prayed for, great things.5 It
is the opener of the heart of God, and a means by which the soul,
though empty, is filled. By prayer the Christian can open his
heart to God, as to a friend, and obtain fresh testimony of God's
friendship to him. I might spend many words in distinguishing
between public and private prayer; as also between that in the heart,
and that with the vocal voice. Something also might be spoken to
distinguish between the gifts and graces of prayer; but eschewing
this method, my business shall be at this time only to show you the
very heart of prayer, without which, all your lifting up, both of
hands, and eyes, and voices, will be to no purpose at all. "I will
pray with the Spirit."
The method that I shall go on in at this time shall be, FIRST. To
show you what true prayer is. SECOND. To show you what it is to
pray with the Spirit. THIRD. What it is to pray with the Spirit
and understanding also. And so, FOURTHLY. To make some short use
and application of what shall be spoken.
WHAT PRAYER IS.
FIRST, What [true] prayer is. Prayer is a sincere, sensible,
affectionate pouring out of the heart or soul to God, through Christ,
in the strength and assistance of the Holy Spirit, for such things
as God hath promised, or according to the Word, for the good of
the church, with submission, in faith, to the will of God.
In this description are these seven things. First, It is a sincere;
Second, A sensible; Third, An affectionate, pouring out of the
soul to God, through Christ; Fourth, By the strength or assistance
of the Spirit; Fifth, For such things as God hath promised, or,
according to his word; Sixth, For the good of the church; Seventh,
With submission in faith to the will of God.
First. For the first of these, it is a SINCERE pouring out of the
soul to God. Sincerity is such a grace as runs through all the
graces of God in us, and through all the actings of a Christian,
and hath the sway in them too, or else their actings are not any
thing regarded of God, and so of and in prayer, of which particularly
David speaks, when he mentions prayer. "I cried unto him," the Lord
"with my mouth, and he was extolled with my tongue. If I regard
iniquity in my heart, the Lord will not hear" my prayer (Psa
66:17,18). Part of the exercise of prayer is sincerity, without
which God looks not upon it as prayer in a good sense (Psa 16:1-4).
Then "ye shall seek me and find me, when ye shall search for me
with all your heart" (Jer 29:12-13). The want of this made the Lord
reject their prayers in Hosea 7:14, where he saith, "They have not
cried unto me with their heart," that is, in sincerity, "when they
howled upon their beds." But for a pretence, for a show in hypocrisy,
to be seen of men, and applauded for the same, they prayed. Sincerity
was that which Christ commended in Nathaniel, when he was under
the fig tree. "Behold, an Israelite indeed, in whom is no guile."
Probably this good man was pouring out of his soul to God in prayer
under the fig tree, and that in a sincere and unfeigned spirit before
the Lord. The prayer that hath this in it as one of the principal
ingredients, is the prayer that God looks at. Thus, "The prayer of
the upright is his delight" (Prov 15:8).
And why must sincerity be one of the essentials of prayer which
is accepted of God, but because sincerity carries the soul in
all simplicity to open its heart to God, and to tell him the case
plainly, without equivocation; to condemn itself plainly, without
dissembling; to cry to God heartily, without complimenting. "I have
surely heard Ephraim bemoaning himself thus; Thou has chastised me,
and I was chastised, as a bullock unaccustomed to the yoke" (Jer
31:18). Sincerity is the same in a corner alone, as it is before
the face of the world. It knows not how to wear two vizards, one
for an appearance before men, and another for a short snatch in a
corner; but it must have God, and be with him in the duty of prayer.
It is not lip-labour that it doth regard, for it is the heart that
God looks at, and that which sincerity looks at, and that which
prayer comes from, if it be that prayer which is accompanied with
sincerity.
Second. It is a sincere and SENSIBLE pouring out of the heart
or soul. It is not, as many take it to be, even a few babbling,
prating, complimentary expressions, but a sensible feeling there is
in the heart. Prayer hath in it a sensibleness of diverse things;
sometimes sense of sin, sometimes of mercy received, sometimes of
the readiness of God to give mercy, &c.
1. A sense of the want of mercy, by reason of the danger of sin.
The soul, I say, feels, and from feeling sighs, groans, and breaks
at the heart. For right prayer bubbleth out of the heart when it
is overpressed with grief and bitterness, as blood is forced out
of the flesh by reason of some heavy burden that lieth upon it (I
Sam 1:10; Psa 69:3). David roars, cries, weeps, faints at heart,
fails at the eyes, loseth his moisture, &c., (Psa 38:8-10). Hezekiah
mourns like a dove (Isa 38:14). Ephraim bemoans himself (Jer 31:18).
Peter weeps bitterly (Matt 26:75). Christ hath strong cryings and
tears (Heb 5:7). And all this from a sense of the justice of God,
the guilt of sin, the pains of hell and destruction. "The sorrows
of death compassed me, and the pains of hell gat hold upon me: I
found trouble and sorrow." Then cried I unto the Lord (Psa 116:3,4).
And in another place, "My sore ran in the night" (Psa 77:2). Again,
"I am bowed down greatly; I go mourning all the day long" (Psa
38:6). In all these instances, and in hundreds more that might be
named, you may see that prayer carrieth in it a sensible feeling
disposition, and that first from a sense of sin.
2. Sometimes there is a sweet sense of mercy received; encouraging,
comforting, strengthening, enlivening, enlightening mercy, &c.
Thus David pours out his soul, to bless, and praise, and admire
the great God for his loving-kindness to such poor vile wretches.
"Bless the Lord, O my soul; and all that is within me bless his holy
name. Bless the Lord, O my soul, and forget not all his benefits.6
Who forgiveth all thine iniquities, who healeth all thy diseases;
who redeemeth thy life from destruction; who crowneth thee
with loving-kindness and tender mercies; who satisfieth thy mouth
with good things, so that thy youth is renewed like the eagle's"
(Psa 103:1-5). And thus is the prayer of saints sometimes turned
into praise and thanksgiving, and yet are prayers still. This is
a mystery; God's people pray with their praises, as it is written,
"Be careful for nothing, but in every thing by prayer, and supplication,
with thanksgiving, let your request be made known unto God" (Phil
4:6). A sensible thanksgiving, for mercies received, is a mighty
prayer in the sight of God; it prevails with him unspeakably.
3. In prayer there is sometimes in the soul a sense of mercy to be
received. This again sets the soul all on a flame. "Thou, O lord of
hosts," saith David, "hast revealed to thy servant, saying I will
build thee an house; therefore hath thy servant found in his heart
to pray--unto thee" (II Sam 7:27). This provoked Jacob, David,
Daniel, with others--even a sense of mercies to be received--which
caused them, not by fits and starts, nor yet in a foolish frothy
way, to babble over a few words written in a paper; but mightily,
fervently, and continually, to groan out their conditions before
the Lord, as being sensible, sensible, I say, of their wants, their
misery, and the willingness of God to show mercy (Gen 32:10,11;
Dan 9:3,4).
A good sense of sin, and the wrath of God, with some encouragement
from God to come unto him, is a better Common-prayer-book than that
which is taken out of the Papistical mass-book,7 being the scraps
and fragments of the devices of some popes, some friars, and I wot
not what.
Third. Prayer is a sincere, sensible, and an AFFECTIONATE pouring
out of the soul to God. O! the heat, strength, life, vigour, and
affection, that is in right prayer! "As the hart panteth after the
water-brooks, so panteth my soul after thee, O God" (Psa 42:1). "I
have longed after thy precepts" (Psa 119:40). "I have longed for
thy salvation" (ver 174). "My soul longeth, yea, even fainteth,
for the courts of the Lord; my heart and my flesh crieth out for
the living God" (Psa 84:2). "My soul breaketh for the longing that
it hath unto thy judgments at all times" (Psa 119:20). Mark ye here,
"My soul longeth," it longeth, it longeth, &c. O what affection is
here discovered in prayer! The like you have in Daniel. "O Lord,
hear; O Lord, forgive; O Lord, hearken and do; defer not, for thine
own sake, O my God" (Dan 9:19). Every syllable carrieth a mighty
vehemency in it. This is called the fervent, or the working prayer,
by James. And so again, "And being in an agony, he prayed more
earnestly" (Luke 22:44). Or had his affections more and more drawn
out after God for his helping hand. O! How wide are the most of
men with their prayers from this prayer, that is, PRAYER in God's
account! Alas! The greatest part of men make no conscience at
all of the duty; and as for them that do, it is to be feared that
many of them are very great strangers to a sincere, sensible, and
affectionate pouring out their hearts or souls to God; but even
content themselves with a little lip-labour and bodily exercise,
mumbling over a few imaginary prayers. When the affections are
indeed engaged in prayer, then, then the whole man is engaged, and
that in such sort, that the soul will spend itself to nothing, as
it were, rather than it will go without that good desired, even
communion and solace with Christ. And hence it is that the saints
have spent their strengths, and lost their lives, rather than go
without the blessing (Psa 69:3; 38:9,10; Gen 32:24,26).
All this is too, too evident by the ignorance, profaneness, and
spirit of envy, that reign in the hearts of those men that are so
hot for the forms, and not the power of praying. Scarce one of forty
among them know what it is to be born again, to have communion with
the Father through the Son; to feel the power of grace sanctifying
their hearts: but for all their prayers, they still live cursed,
drunken, whorish, and abominable lives, full of malice, envy,
deceit, persecuting of the dear children of God. O what a dreadful
after-clap is coming upon them! which all their hypocritical
assembling themselves together, with all their prayers, shall never
be able to help them against, or shelter them from.
Again, It is a pouring out of the heart or soul. There is in prayer
an unbosoming of a man's self, an opening of the heart to God, an
affectionate pouring out of the soul in requests, sighs, and groans.
"All my desire is before thee," saith David, "and my groaning is
not hid from thee" (Psa 38:9). And again, "My soul thirsteth for
God, for the living God. When shall I come and appear before God?
When I remember these things, I pour out my soul in me" (Psa 42:2,4).
Mark, "I pour out my soul." It is an expression signifying, that in
prayer there goeth the very life and whole strength to God. As in
another place, "Trust in him at all times; ye people,--pour out
your heart before him" (Psa 62:8). This is the prayer to which
the promise is made, for the delivering of a poor creature out of
captivity and thralldom. "If from thence thou shalt seek the Lord
thy God, thou shalt find him, if thou seek him with all thy heart
and with all thy soul" (Deut 4:29).
Again, It is a pouring out of the heart or soul TO GOD. This showeth
also the excellency of the spirit of prayer. It is the great God
to which it retires. "When shall I come and appear before God?"
And it argueth, that the soul that thus prayeth indeed, sees an
emptiness in all things under heaven; that in God alone there is
rest and satisfaction for the soul. "Now she that is a widow indeed,
and desolate, trusteth in God" (I Tim 5:5). So saith David, "In
thee, O Lord, do I put my trust; let me never be put to confusion.
Deliver me in thy righteousness, and cause me to escape; incline
thine ear to me, and save me. Be thou my strong habitation, whereunto
I may continually resort:--for thou art my rock and my fortress;
deliver me, O my God,--out of the hand of the unrighteous and cruel
man. For thou art my hope, O Lord God, thou art my trust from my
youth" (Psa 71:1-5). Many in a wording way speak of God; but right
prayer makes God his hope, stay, and all. Right prayer sees nothing
substantial, and worth the looking after, but God. And that, as I
said before, it doth in a sincere, sensible, and affectionate way.
Again, It is a sincere, sensible, affectionate pouring out of the
heart or soul to God, THROUGH CHRIST. This through Christ must needs
be added, or else it is to be questioned, whether it be prayer,
though in appearance it be never so eminent or eloquent.
Christ is the way through whom the soul hath admittance to God,
and without whom it is impossible that so much as one desire should
come into the ears of the Lord of Sabaoth (John 14:6). "If ye shall
ask anything in my name"; "whatsoever ye shall ask the Father in
my name, I will do it" (John 14:13,14). This was Daniel's way in
praying for the people of God; he did it in the name of Christ.
"Now therefore, O our God, hear the prayer of thy servant, and his
supplications, and cause thy face to shine upon thy sanctuary that
is desolate, for the Lord's sake" (Dan 9:17). And so David, "For
thy name's sake," that is, for thy Christ's sake, "pardon mine
iniquity, for it is great" (Psa 25:11). But now, it is not every one
that maketh mention of Christ's name in prayer, that doth indeed,
and in truth, effectually pray to God in the name of Christ, or
through him. This coming to God through Christ is the hardest part
that is found in prayer. A man may more easily be sensible of his
works, ay, and sincerely too desire mercy, and yet not be able to
come to God by Christ. That man that comes to God by Christ, he
must first have the knowledge of him; "for he that cometh to God,
must believe that he is" (Heb 11:6). And so he that comes to God
through Christ, must be enabled to know Christ. Lord, saith Moses,
"show me now thy way, that I may know thee" (Exo 33:13).
This Christ, none but the Father can reveal (Matt 11:27). And to
come through Christ, is for the soul to be enabled of God to shroud
itself under the shadow of the Lord Jesus, as a man shroudeth himself
under a thing for safeguard (Matt 16:16).8 Hence it is that David
so often terms Christ his shield, buckler, tower, fortress, rock
of defence, &c., (Psa 18:2; 27:1; 28:1). Not only because by him
he overcame his enemies, but because through him he found favour
with God the Father. And so he saith to Abraham, "Fear not, I am
thy shield," &c., (Gen 15:1). The man then that comes to God through
Christ, must have faith, by which he puts on Christ, and in him
appears before God. Now he that hath faith is born of God, born
again, and so becomes one of the sons of God; by virtue of which he
is joined to Christ, and made a member of him (John 3:5,7; 1:12).
And therefore, secondly he, as a member of Christ, comes to God;
I say, as a member of him, so that God looks on that man as a part
of Christ, part of his body, flesh, and bones, united to him by
election, conversion, illumination, the Spirit being conveyed into
the heart of that poor man by God (Eph 5:30). So that now he comes
to God in Christ's merits, in his blood, righteousness, victory,
intercession, and so stands before him, being "accepted in his
Beloved" (Eph 1:6). And because this poor creature is thus a member
of the Lord Jesus, and under this consideration hath admittance to
come to God; therefore, by virtue of this union also, is the Holy
Spirit conveyed into him, whereby he is able to pour out himself,
to wit, his soul, before God, with his audience. And this leads me
to the next, or fourth particular.
Fourth. Prayer is a sincere, sensible, affectionate, pouring out
of the heart or soul to God through Christ, by the strength or
ASSISTANCE OF THE SPIRIT. For these things do so depend one upon
another, that it is impossible that it should be prayer, without there
be a joint concurrence of them; for though it be never so famous,
yet without these things, it is only such prayer as is rejected of
God. For without a sincere, sensible, affectionate pouring out of
the heart to God, it is but lip-labour; and if it be not through
Christ, it falleth far short of ever sounding well in the ears of
God. So also, if it be not in the strength and assistance of the
Spirit, it is but like the sons of Aaron, offering with strange
fire (Lev 10:1,2). But I shall speak more to this under the second
head; and therefore in the meantime, that which is not petitioned
through the teaching and assistance of the Spirit, it is not possible
that it should be "according to the will of God" (Rom 8:26,27).
Fifth. Prayer is a sincere, sensible, affectionate pouring out of
the heart, or soul, to God, through Christ, in the strength and
assistance of the Spirit, FOR SUCH THINGS AS GOD HATH PROMISED,
&c., (Matt 6:6-8). Prayer it is, when it is within the compass of
God's Word; and it is blasphemy, or at best vain babbling, when the
petition is beside the book. David therefore still in his prayer
kept his eye on the Word of God. "My soul," saith he, "cleaveth to
the dust; quicken me according to thy word." And again, "My soul
melteth for heaviness, strengthen thou me according unto thy word"
(Psa 119:25-28; see also 41, 42, 58, 65, 74, 81, 82, 107, 147, 154,
169, 170). And, "remember thy word unto thy servant, upon which
thou hast caused me to hope" (ver 49). And indeed the Holy Ghost
doth not immediately quicken and stir up the heart of the Christian
without, but by, with, and through the Word, by bringing that
to the heart, and by opening of that, whereby the man is provoked
to go to the Lord, and to tell him how it is with him, and also
to argue, and supplicate, according to the Word; thus it was with
Daniel, that mighty prophet of the Lord. He understanding by books
that the captivity of the children of Israel was hard at an end;
then, according unto that word, he maketh his prayer to God. "I
Daniel," saith he, "understood by books," viz., the writings of
Jeremiah, "the number of the years whereof the word of the Lord
came to Jeremiah,--that he would accomplish seventy years in the
desolations of Jerusalem. And I set my face to the Lord God, to
seek by prayer and supplications, with fasting, and sackcloth, and
ashes" (Dan 9:2,3). So that I say, as the Spirit is the helper and
the governor of the soul, when it prayeth according to the will
of God; so it guideth by and according to, the Word of God and his
promise. Hence it is that our Lord Jesus Christ himself did make
a stop, although his life lay at stake for it. I could now pray
to my Father, and he should give me more than twelve legions of
angels; but how then must the scripture be fulfilled that thus it
must be? (Matt 26:53,54). As who should say, Were there but a word
for it in the scripture, I should soon be out of the hands of mine
enemies, I should be helped by angels; but the scripture will not
warrant this kind of praying, for that saith otherwise. It is a
praying then according to the Word and promise. The Spirit by the
Word must direct, as well in the manner, as in the matter of prayer.
"I will pray with the Spirit, and I will pray with the understanding
also" (I Cor 14:15). But there is no understanding without the
Word. For if they reject the word of the Lord, "what wisdom is in
them?" (Jer 8:9).
Sixth. FOR THE GOOD OF THE CHURCH. This clause reacheth in whatsoever
tendeth either to the honour of God, Christ's advancement, or his
people's benefit. For God, and Christ, and his people are so linked
together that if the good of the one be prayed for, to wit, the
church, the glory of God, and advancement of Christ, must needs
be included. For as Christ is in the Father, so the saints are
in Christ; and he that toucheth the saints, toucheth the apple of
God's eye; and therefore pray for the peace of Jerusalem, and you
pray for all that is required of you. For Jerusalem will never
be in perfect peace until she be in heaven; and there is nothing
that Christ doth more desire than to have her there. That also is
the place that God through Christ hath given to her. He then that
prayeth for the peace and good of Zion, or the church, doth ask
that in prayer which Christ hath purchased with his blood; and also
that which the Father hath given to him as the price thereof. Now
he that prayeth for this, must pray for abundance of grace for the
church, for help against all its temptations; that God would let
nothing be too hard for it; and that all things might work together
for its good, that God would keep them blameless and harmless, the
sons of God, to his glory, in the midst of a crooked and perverse
nation. And this is the substance of Christ's own prayer in John
17. And all Paul's prayers did run that way, as one of his prayers
doth eminently show. "And this I pray, that your love may abound
yet more and more in knowledge, and in all judgment; that ye may
approve things that are excellent; that ye may be sincere, and
without offence, till the day of Christ. Being filled with the
fruits of righteousness, which are by Jesus Christ unto the glory
and praise of God" (Phil 1:9-11). But a short prayer, you see, and
yet full of good desires for the church, from the beginning to the
end; that it may stand and go on, and that in the most excellent
frame of spirit, even without blame, sincere, and without offence,
until the day of Christ, let its temptations or persecutions be
what they will (Eph 1:16-21; 3:14-19; Col 1:9-13).
Seventh. And because, as I said, prayer doth SUBMIT TO THE WILL
OF GOD, and say, Thy will be done, as Christ hath taught us (Matt
6:10); therefore the people of the Lord in humility are to lay
themselves and their prayers, and all that they have, at the foot
of their God, to be disposed of by him as he in his heavenly wisdom
seeth best. Yet not doubting but God will answer the desire of
his people that way that shall be most for their advantage and his
glory. When the saints therefore do pray with submission to the
will of God, it doth not argue that they are to doubt or question
God's love and kindness to them. But because they at all times
are not so wise, but that sometimes Satan may get that advantage
of them, as to tempt them to pray for that which, if they had it,
would neither prove to God's glory nor his people's good. "Yet
this is the confidence that we have in him, that if we ask anything
according to his will, he heareth us; and if we know that he hear
us, whatsoever we ask, we know that we have the petitions that
we desired of him," that is, we asking in the Spirit of grace and
supplication (I John 5:14,15). For, as I said before, that petition
that is not put up in and through the Spirit, it is not to be
answered, because it is beside the will of God. For the Spirit only
knoweth that, and so consequently knoweth how to pray according
to that will of God. "For what man knoweth the things of a man,
save the spirit of man which is in him? even so the things of God
knoweth no man but the Spirit of God" (I Cor 2:11). But more of
this hereafter. Thus you see, first, what prayer is. Now to proceed.
[WHAT IT IS TO PRAY WITH THE SPIRIT.]
SECOND. I will pray with the Spirit. Now to pray with the Spirit--for
that is the praying man, and none else, so as to be accepted of
God--it is for a man, as aforesaid, sincerely and sensibly, with
affection, to come to God through Christ, &c.; which sincere,
sensible, and affectionate coming must be by the working of God's
Spirit.
There is no man nor church in the world that can come to God
in prayer, but by the assistance of the Holy Spirit. "For through
Christ we all have access by one Spirit unto the Father" (Eph
2:18). Wherefore Paul saith, "For we know not what we should pray
for as we ought; but the Spirit itself maketh intercession for us
with groanings which cannot be uttered. And he that searcheth the
hearts, knoweth what is the mind of the Spirit, because he maketh
intercession for the saints according to the will of God" (Rom
8:26,27). And because there is in this scripture so full a discovery
of the spirit of prayer, and of man's inability to pray without
it; therefore I shall in a few words comment upon it.
"For we." Consider first the person speaking, even Paul, and, in his
person, all the apostles. We apostles, we extraordinary officers,
the wise master-builders, that have some of us been caught up into
paradise (Rom 15:16; I Cor 3:10; II Cor 12:4). "We know not what
we should pray for." Surely there is no man but will confess, that
Paul and his companions were as able to have done any work for God,
as any pope or proud prelate in the church of Rome, and could as
well have made a Common Prayer Book as those who at first composed
this; as being not a whit behind them either in grace or gifts.9
"For we know not what we should pray for." We know not the matter
of the things for which we should pray, neither the object to whom
we pray, nor the medium by or through whom we pray; none of these
things know we, but by the help and assistance of the Spirit. Should
we pray for communion with God through Christ? should we pray for
faith, for justification by grace, and a truly sanctified heart?
none of these things know we. "For what man knoweth the things of
a man, save the spirit of man which is in him? even so the things
of God knoweth no man, but the Spirit of God" (I Cor 2:11). But
here, alas! the apostles speak of inward and spiritual things,
which the world knows not (Isa 29:11).
Again, as they know not the matter, &c., of prayer, without the
help of the Spirit; so neither know they the manner thereof without
the same; and therefore he adds, "We know not what we should pray
for as we ought"; but the Spirit helpeth our infirmities, with sighs
and groans which cannot be uttered. Mark here, they could not so
well and so fully come off in the manner of performing this duty,
as these in our days think they can.
The apostles, when they were at the best, yea, when the Holy Ghost
assisted them, yet then they were fain to come off with sighs and
groans, falling short of expressing their mind, but with sighs and
groans which cannot be uttered.
But here now, the wise men of our days are so well skilled as that
they have both the manner and matter of their prayers at their
finger-ends; setting such a prayer for such a day, and that twenty
years before it comes. One for Christmas, another for Easter, and
six days after that. They have also bounded how many syllables must
be said in every one of them at their public exercises. For each
saint's day, also, they have them ready for the generations yet
unborn to say. They can tell you, also, when you shall kneel, when
you shall stand, when you should abide in your seats, when you
should go up into the chancel, and what you should do when you come
there. All which the apostles came short of, as not being able to
compose so profound a manner; and that for this reason included in
this scripture, because the fear of God tied them to pray as they
ought.
"For we know not what we should pray for as we ought." Mark this,
"as we ought." For the not thinking of this word, or at least the
not understanding it in the spirit and truth of it, hath occasioned
these men to devise, as Jeroboam did, another way of worship, both
for matter and manner, than is revealed in the Word of God (I Kings
12:26-33). But, saith Paul, we must pray as we ought; and this
WE cannot do by all the art, skill, and cunning device of men or
angels. "For we know not what we should pray for as we ought, but
the Spirit"; nay, further, it must be "the Spirit ITSELF" that
helpeth our infirmities; not the Spirit and man's lusts; what man
of his own brain may imagine and devise, is one thing, and what they
are commanded, and ought to do, is another. Many ask and have not,
because they ask amiss; and so are never the nearer the enjoying
of those things they petition for (James 4:3). It is not to pray at
random that will put off God, or cause him to answer. While prayer
is making, God is searching the heart, to see from what root and
spirit it doth arise (I John 5:14). "And he that searcheth the heart
knoweth," that is, approveth only, the meaning "of the Spirit,
because he maketh intercession for the saints according to the
will of God." For in that which is according to his will only, he
heareth us, and in nothing else. And it is the Spirit only that can
teach us so to ask; it only being able to search out all things,
even the deep things of God. Without which Spirit, though we had a
thousand Common Prayer Books, yet we know not what we should pray
for as we ought, being accompanied with those infirmities that make
us absolutely incapable of such a work. Which infirmities, although
it is a hard thing to name them all, yet some of them are these
that follow.
First. Without the Spirit man is so infirm that he cannot, with
all other means whatsoever, be enabled to think one right saving
thought of God, of Christ, or of his blessed things; and therefore
he saith of the wicked, "God is not in all his thoughts," (Psa
10:4); unless it be that they imagine him altogether such a one as
themselves (Psa 50:21). For "every imagination of the thoughts of
his heart was only evil," and that "continually" (Gen 6:5; 8:21).
They then not being able to conceive aright of God to whom they
pray, of Christ through whom they pray, nor of the things for which
they pray, as is before showed, how shall they be able to address
themselves to God, without the Spirit help this infirmity?
Peradventure you will say, By the help of the Common Prayer Book;
but that cannot do it, unless it can open the eyes, and reveal to
the soul all these things before touched. Which that it cannot, it
is evident; because that is the work of the Spirit only. The Spirit
itself is the revealer of these things to poor souls, and that
which doth give us to understand them; wherefore Christ tells his
disciples, when he promised to send the Spirit, the Comforter, "He
shall take of mine and show unto you"; as if he had said, I know
you are naturally dark and ignorant as to the understanding any
of my things; though ye try this course and the other, yet your
ignorance will still remain, the veil is spread over your heart,
and there is none can take away the same, nor give you spiritual
understanding but the Spirit. The Common Prayer Book will not
do it, neither can any man expect that it should be instrumental
that way, it being none of God's ordinances; but a thing since the
Scriptures were written, patched together one piece at one time, and
another at another; a mere human invention and institution, which
God is so far from owning of, that he expressly forbids it, with
any other such like, and that by manifold sayings in his most holy
and blessed Word. (See Mark 7:7,8, and Col 2:16-23; Deut 12:30-32;
Prov 30:6; Deut 4:2; Rev 22:18). For right prayer must, as well in
the outward part of it, in the outward expression, as in the inward
intention, come from what the soul doth apprehend in the light of
the Spirit; otherwise it is condemned as vain and an abomination,
because the heart and tongue do not go along jointly in the same,
neither indeed can they, unless the Spirit help our infirmities
(Mark 7; Prov 28:9; Isa 29:13). And this David knew full well, which
did make him cry, "Lord, open thou my lips, and my mouth shall show
forth thy praise" (Psa 51:15). I suppose there is none can imagine
but that David could speak and express himself as well as others,
nay, as any in our generation, as is clearly manifested by his
word and his works. Nevertheless when this good man, this prophet,
comes into God's worship, then the Lord must help, or he can do
nothing. "Lord, open thou my lips, and" then "my mouth shall show
forth thy praise." He could not speak one right word, except the
Spirit itself gave utterance. "For we know not what we should pray
for as we ought, but the Spirit itself helpeth our infirmities."
But,
Second. It must be a praying with the Spirit, that is, the
effectual praying; because without that, as men are senseless, so
hypocritical, cold, and unseemly in their prayers; and so they,
with their prayers, are both rendered abominable to God (Matt 23:14;
Mark 12:40; Luke 18:11, 12; Isa 58:2, 3). It is not the excellency
of the voice, nor the seeming affection, and earnestness of him
that prayeth, that is anything regarded of God without it. For man,
as man, is so full of all manner of wickedness, that as he cannot
keep a word, or thought, so much less a piece of prayer clean, and
acceptable to God through Christ; and for this cause the Pharisees,
with their prayers, were rejected. No question but they were excellently
able to express themselves in words, and also for length of time,
too, they were very notable; but they had not the Spirit of Jesus
Christ to help them, and therefore they did what they did with their
infirmities or weaknesses only, and so fell short of a sincere,
sensible, affectionate pouring out of their souls to God, through
the strength of the Spirit. That is the prayer that goeth to heaven,
that is sent thither in the strength of the Spirit. For,
Third. Nothing but the Spirit can show a man clearly his misery
by nature, and so put a man into a posture of prayer. Talk is but
talk, as we use to say, and so it is but mouth-worship, if there
be not a sense of misery, and that effectually too. O the cursed
hypocrisy that is in most hearts, and that accompanieth many
thousands of praying men that would be so looked upon in this day,
and all for want of a sense of their misery! But now the Spirit,
that will sweetly show the soul its misery, where it is, and what
is like to become of it, also the intolerableness of that condition.
For it is the Spirit that doth effectually convince of sin and
misery, without the Lord Jesus, and so puts the soul into a sweet,
sensible, affectionate way of praying to God according to his word
(John 16:7-9).
Fourth. If men did see their sins, yet without the help of the
Spirit they would not pray. For they would run away from God, with
Cain and Judas, and utterly despair of mercy, were it not for the
Spirit. When a man is indeed sensible of his sin, and God's curse,
then it is a hard thing to persuade him to pray; for, saith his
heart, "There is no hope," it is in vain to seek God (Jer 2:25;
18:12). I am so vile, so wretched, and so cursed a creature, that
I shall never be regarded! Now here comes the Spirit, and stayeth
the soul, helpeth it to hold up its face to God, by letting into
the heart some small sense of mercy to encourage it to go to God,
and hence it is called "the Comforter" (John 14:26).
Fifth. It must be in or with the Spirit; for without that no man
can know how he should come to God the right way. Men may easily
say they come to God in his Son: but it is the hardest thing of
a thousand to come to God aright and in his own way, without the
Spirit. It is "the Spirit" that "searcheth all things, yea, the
deep things of God" (I Cor 2:10). It is the Spirit that must show
us the way of coming to God, and also what there is in God that
makes him desirable: "I pray thee," saith Moses, "show me now thy
way, that I may know thee" (Exo 33:13). And, He shall take of mine,
and "show it unto you" (John 16:14).
Sixth. Because without the Spirit, though a man did see his misery,
and also the way to come to God; yet he would never be able to claim
a share in either God, Christ, or mercy, with God's approbation.
O how great a task is it, for a poor soul that becomes sensible
of sin and the wrath of God, to say in faith, but this one word,
"Father!" I tell you, however hypocrites think, yet the Christian
that is so indeed finds all the difficulty in this very thing,
it cannot say God is its Father. O! saith he, I dare not call him
Father; and hence it is that the Spirit must be sent into the hearts
of God's people for this very thing, to cry Father: it being too
great a work for any man to do knowingly and believingly without
it (Gal 4:6). When I say knowingly, I mean, knowing what it is to
be a child of God, and to be born again. And when I say believingly,
I mean, for the soul to believe, and that from good experience, that
the work of grace is wrought in him. This is the right calling of
God Father; and not as many do, to say in a babbling way, the Lord's
prayer (so called) by heart, as it lieth in the words of the book.
No, here is the life of prayer, when in or with the Spirit, a man
being made sensible of sin, and how to come to the Lord for mercy;
he comes, I say, in the strength of the Spirit, and crieth Father.
That one word spoken in faith, is better than a thousand prayers,
as men call them, written and read, in a formal, cold, lukewarm
way. O how far short are those people of being sensible of this,
who count it enough to teach themselves and children to say the
Lord's prayer, the creed, with other sayings; when, as God knows,
they are senseless of themselves, their misery, or what it is to
be brought to God through Christ! Ah, poor soul! Study your misery,
and cry to God to show you your confused blindness and ignorance,
before you be so rife in calling God your Father, or teaching
your children either so to say. And know, that to say God is your
Father, in a way of prayer or conference, without any experiment of
the work of grace on your souls, it is to say you are Jews and are
not, and so to lie. You say, Our Father; God saith, You blaspheme!
You say you are Jew, that is, true Christians; God saith, You
lie! "Behold I will make them of the synagogue of Satan, which say
they are Jews, and are not, but do lie" (Rev 3:9). "And I know the
blasphemy of them that say they are Jews, and are not, but are the
synagogue of Satan" (Rev 2:9). And so much the greater the sin is,
by how much the more the sinner boasts it with a pretended sanctity,
as the Jews did to Christ, in the 8th of John, which made Christ,
even in plain terms, to tell them their doom, for all their
hypocritical pretences (John 8:41-45). And yet forsooth every cursed
whoremaster, thief, and drunkard, swearer, and perjured person;
they that have not only been such in times past, but are even so
still: these I say, by some must be counted the only honest men,
and all because with their blasphemous throats, and hypocritical
hearts, they will come to church, and say, "Our Father!" Nay further,
these men, though every time they say to God, Our Father, do most
abominably blaspheme, yet they must be compelled thus to do. And
because others that are of more sober principles, scruple the truth
of such vain traditions; therefore they must be looked upon to be
the only enemies of God and the nation: when as it is their own
cursed superstition that doth set the great God against them, and
cause him to count them for his enemies (Isa 53:10). And yet just
like to Bonner, that blood-red persecutor, they commend, I say,
these wretches, although never so vile, if they close in with their
traditions, to be good churchmen, the honest subjects; while God's
people are, as it hath always been, looked upon to be a turbulent,
seditious, and factious people (Ezra 4:12-16).
Therefore give me leave a little to reason with thee, thou poor,
blind, ignorant sot.
(1.) It may be thy great prayer is to say, "Our Father which art
in heaven," &c. Dost thou know the meaning of the very first words
of this prayer? Canst thou indeed, with the rest of the saints,
cry, Our Father? Art thou truly born again? Hast thou received
the spirit of adoption? Dost thou see thyself in Christ, and canst
thou come to God as a member of him? Or art thou ignorant of these
things, and yet darest thou say, Our Father? Is not the devil thy
father? (John 8:44). And dost thou not do the deeds of the flesh?
And yet darest thou say to God, Our Father? Nay, art thou not a
desperate persecutor of the children of God? Hast thou not cursed
them in thine heart many a time? And yet dost thou out of thy
blasphemous throat suffer these words to come, even our Father? He
is their Father whom thou hatest and persecutest. But as the devil
presented himself amongst the sons of God, (Job 1), when they were
to present themselves before the Father, even our Father, so is it
now; because the saints were commanded to say, Our Father, therefore
all the blind ignorant rabble in the world, they must also use the
same words, Our Father.
(2.) And dost thou indeed say, "Hallowed be thy name" with thy
heart? Dost thou study, by all honest and lawful ways, to advance the
name, holiness, and majesty of God? Doth thy heart and conversation
agree with this passage? Dost thou strive to imitate Christ in all
the works of righteousness, which God doth command of thee, and
prompt thee forward to? It is so, if thou be one that can truly
with God's allowance cry, "Our Father." Or is it not the least of
thy thoughts all the day? And dost thou not clearly make it appear,
that thou art a cursed hypocrite, by condemning that with thy daily
practice, which thou pretendest in thy praying with thy dissembling
tongue?
(3.) Wouldst thou have the kingdom of God come indeed, and also his
will to be done in earth as it is in heaven? Nay, notwithstanding,
thou according to the form, sayest, Thy kingdom come, yet would it
not make thee ready to run mad, to hear the trumpet sound, to see
the dead arise, and thyself just now to go and appear before God,
to reckon for all the deeds thou hast done in the body? Nay, are
not the very thoughts of it altogether displeasing to thee? And if
God's will should be done on earth as it is in heaven, must it not
be thy ruin? There is never a rebel in heaven against God, and if
he should so deal on earth, must it not whirl thee down to hell?
And so of the rest of the petitions. Ah! How sadly would even
those men look, and with what terror would they walk up and down
the world, if they did but know the lying and blaspheming that
proceedeth out of their mouth, even in their most pretended sanctity?
The Lord awaken you, and teach you, poor souls, in all humility,
to take heed that you be not rash and unadvised with your heart,
and much more with your mouth! When you appear before God, as the
wise man saith, "Be not rash with thy mouth, and let not thine
heart be hasty to utter any thing," (Eccl 5:2); especially to call
God Father, without some blessed experience when thou comest before
God. But I pass this.
Seventh. It must be a praying with the Spirit if it be accepted,
because there is nothing but the Spirit that can lift up the soul
or heart to God in prayer: "The preparations of the heart in man,
and the answer of the tongue, is from the Lord" (Prov 16:1). That
is, in every work for God, and especially in prayer, if the heart
run with the tongue, it must be prepared by the Spirit of God.
Indeed the tongue is very apt, of itself, to run without either
fear or wisdom: but when it is the answer of the heart, and that
such a heart as is prepared by the Spirit of God, then it speaks
so as God commands and doth desire.
They are mighty words of David, where he saith, that he lifteth
his heart and his soul to God (Psa 25:1). It is a great work for
any man without the strength of the Spirit, and therefore I conceive
that this is one of the great reasons why the Spirit of God is
called a Spirit of supplications, (Zech 12:10), because it is that
which helpeth the heart when it supplicates indeed to do it; and
therefore saith Paul, "Praying with all prayer and supplication
in the Spirit" (Eph 6:18). And so in my text, "I will pray with
the Spirit." Prayer, without the heart be in it, is like a sound
without life; and a heart, without it be lifted up of the Spirit,
will never pray to God.
Eighth. As the heart must be lifted up by the Spirit, if it pray
aright, so also it must be held up by the Spirit when it is up, if
it continue to pray aright. I do not know what, or how it is with
others' hearts, whether they be lifted up by the Spirit of God,
and so continued, or no: but this I am sure of, First, That it
is impossible that all the prayer-books that men have made in the
world, should lift up, or prepare the heart; that is the work of
the great God himself. And, in the second place, I am sure that
they are as far from keeping it up, when it is up. And indeed here
is the life of prayer, to have the heart kept with God in the duty.
It was a great matter for Moses to keep his hands lifted up to God
in prayer; but how much more then to keep the heart in it! (Exo
17:12).
The want of this is that which God complains of; that they draw
nigh to him with their mouth, and honour him with their lips, but
their hearts were far from him (Isa 29:13; Eze 33), but chiefly
that they walk after the commandments and traditions of men, as
the scope of Matthew 15:8, 9 doth testify. And verily, may I but
speak my own experience, and from that tell you the difficulty of
praying to God as I ought, it is enough to make your poor, blind,
carnal men to entertain strange thoughts of me. For, as for my
heart, when I go to pray, I find it so loth to go to God, and when
it is with him, so loth to stay with him, that many times I am
forced in my prayers, first to beg of God that he would take mine
heart, and set it on himself in Christ, and when it is there, that
he would keep it there. Nay, many times I know not what to pray for,
I am so blind, nor how to pray, I am so ignorant; only, blessed be
grace, the Spirit helps our infirmities (Psa 86:11).
O! the starting-holes that the heart hath in the time of prayer;
none knows how many bye-ways the heart hath, and back-lanes, to
slip away from the presence of God. How much pride also, if enabled
with expressions. How much hypocrisy, if before others. And how
little conscience is there made of prayer between God and the soul
in secret, unless the Spirit of supplication be there to help?
When the Spirit gets into the heart, then there is prayer indeed,
and not till then.
Ninth. The soul that doth rightly pray, it must be in and with
the help and strength of the Spirit; because it is impossible that
a man should express himself in prayer without it. When I say, it
is impossible for a man to express himself in prayer without it, I
mean, that it is impossible that the heart, in a sincere and sensible
affectionate way, should pour out itself before God, with those
groans and sighs that come from a truly praying heart, without
the assistance of the Spirit. It is not the mouth that is the main
thing to be looked at in prayer, but whether the heart is so full
of affection and earnestness in prayer with God, that it is impossible
to express their sense and desire; for then a man desires indeed,
when his desires are so strong, many, and mighty, that all the
words, tears, and groans that can come from the heart, cannot utter
them: "The Spirit--helpeth our infirmities,--and maketh intercession
for us with [sighs and] groanings which cannot be uttered" (Rom
8:26).
That is but poor prayer which is only discovered in so many words.
A man that truly prays one prayer, shall after that never be able
to express with his mouth or pen the unutterable desires, sense,
affection, and longing that went to God in that prayer.
The best prayers have often more groans than words: and those
words that it hath are but a lean and shallow representation of the
heart, life, and spirit of that prayer. You do not find any words
of prayer, that we read of, come out of the mouth of Moses, when
he was going out of Egypt, and was followed by Pharaoh, and yet
he made heaven ring again with his cry (Exo 14:15). But it was
inexpressible and unsearchable groans and cryings of his soul in
and with the Spirit. God is the God of spirits, and his eyes look
further than at the outside of any duty whatsoever (Num 16:22). I
doubt this is but little thought on by the most of them that would
be looked upon as a praying people (I Sam 16:7).
The nearer a man comes in any work that God commands him to the doing
of it according to his will, so much the more hard and difficult
it is; and the reason is, because man, as man, is not able to do
it. But prayer, as aforesaid, is not only a duty, but one of the
most eminent duties, and therefore so much the more difficult:
therefore Paul knew what he said, when he said, "I will pray with
the Spirit." He knew well it was not what others writ or said that
could make him a praying person; nothing less than the Spirit could
do it.
Tenth. It must be with the Spirit, or else as there will be a failing
in the act itself, so there will be a failing, yea, a fainting, in
the prosecution of the work. Prayer is an ordinance of God, that
must continue with a soul so long as it is on this side glory.
But, as I said before, it is not possible for a man to get up his
heart to God in prayer; so it is as difficult to keep it there,
without the assistance of the Spirit. And if so, then for a man to
continue from time to time in prayer with God, it must of necessity
be with the Spirit.
Christ tells us, that men ought always to pray, and not to faint
(Luke 18:1). And again tells us, that this is one definition of
a hypocrite, that either he will not continue in prayer, or else
if he do it, it will not be in the power, that is, in the spirit
of prayer, but in the form, for a pretence only (Job 27:10; Matt
23:14). It is the easiest thing of a hundred to fall from the
power to the form, but it is the hardest thing of many to keep in
the life, spirit, and power of any one duty, especially prayer; that
is such a work, that a man without the help of the Spirit cannot
so much as pray once, much less continue, without it, in a sweet
praying frame, and in praying, so to pray as to have his prayers
ascend into the ears of the Lord God of Sabaoth.
Jacob did not only begin, but held it: "I will not let thee go,
unless thou bless me" (Gen 32). So did the rest of the godly (Hosea
12:4). But this could not be without the spirit of prayer. It is
through the Spirit that we have access to the Father (Eph 2:18).
The same is a remarkable place in Jude, when he stirreth up the
saints by the judgment of God upon the wicked to stand fast, and
continue to hold out in the faith of the gospel, as one excellent
means thereto, without which he knew they would never be able to
do it. Saith he, "Building up yourselves on your most holy faith,
praying in the Holy Ghost" (Jude 20). As if he had said, Brethren,
as eternal life is laid up for the persons that hold out only, so
you cannot hold out unless you continue praying in the Spirit. The
great cheat that the devil and antichrist delude the world withal,
it is to make them continue in the form of any duty, the form of
preaching, of hearing, or praying, &c. These are they that have "a
form of godliness, but denying the power thereof; from such turn
away" (II Tim 3:5).
Here followeth the third thing; to wit,
WHAT IT IS TO PRAY WITH THE SPIRIT, AND WITH THE UNDERSTANDING.
THIRD. And now to the next thing, what it is to pray with the
Spirit, and to pray with the understanding also. For the apostle
puts a clear distinction between praying with the Spirit, and
praying with the Spirit and understanding: therefore when he saith,
"he will pray with the Spirit," he adds, "and I will pray with the
understanding ALSO." This distinction was occasioned through the
Corinthians not observing that it was their duty to do what they
did to the edification of themselves and others too: whereas they
did it for their own commendations. So I judge: for many of them
having extraordinary gifts, as to speak with divers tongues, &c.,
therefore they were more for those mighty gifts than they were
for the edifying of their brethren; which was the cause that Paul
wrote this chapter to them, to let them understand, that though
extraordinary gifts were excellent, yet to do what they did
to the edification of the church was more excellent. For, saith
the apostle, "if I pray in an unknown tongue, my spirit prayeth,
but my understanding," and also the understanding of others, "is
unfruitful" (I Cor 14:3, 4, 12, 19, 24, 25. Read the scope of the
whole chapter). Therefore, "I will pray with the Spirit, and I will
pray with the understanding also."
It is expedient then that the understanding should be occupied
in prayer, as well as the heart and mouth: "I will pray with the
Spirit, and I will pray with the understanding also." That which
is done with understanding, is done more effectually, sensibly,
and heartily, as I shall show farther anon, than that which is done
without it; which made the apostle pray for the Colossians, that
God would fill them "with the knowledge of his will, in all wisdom
and spiritual understanding" (Col 1:9). And for the Ephesians, that
God would give unto them "the spirit of wisdom and revelation, in
the knowledge of him" (Eph 1:17). And so for the Philippians, that
God would make them abound "in knowledge, and in all judgment"
(Phil 1:9). A suitable understanding is good in everything a man
undertakes, either civil or spiritual; and therefore it must be
desired by all them that would be a praying people. In my speaking
to this, I shall show you what it is to pray with understanding.
Understanding is to be taken both for speaking in our mother-tongue,
and also experimentally. I pass the first, and treat only on the
second.
For the making of right prayers, it is to be required that there
should be a good or spiritual understanding in all them who pray
to God.
First. To pray with understanding, is to pray as being instructed
by the Spirit in the understanding of the want of those things
which the soul is to pray for. Though a man be in never so much
need of pardon of sin, and deliverance from wrath to come, yet
if he understand not this, he will either not desire them at all,
or else be so cold and lukewarm in his desires after them, that
God will even loathe his frame of spirit in asking for them. Thus
it was with the church of the Laodiceans, they wanted knowledge
or spiritual understanding; they knew not that they were poor,
wretched, blind, and naked. The cause whereof made them, and all
their services, so loathsome to Christ, that he threatens to spew
them out of his mouth (Rev 3:16, 17). Men without understanding
may say the same words in prayer as others do; but if there be an
understanding in the one, and none in the other, there is, O there
is a mighty difference in speaking the very same words! The one
speaking from a spiritual understanding of those things that he in
words desires, and the other words it only, and there is all.
Second. Spiritual understanding espieth in the heart of God a
readiness and willingness to give those things to the soul that it
stands in need of. David by this could guess at the very thoughts
of God towards him (Psa 40:5). And thus it was with the woman of
Canaan; she did by faith and a right understanding discern, beyond
all the rough carriage of Christ, tenderness and willingness in his
heart to save, which caused her to be vehement and earnest, yea,
restless, until she did enjoy the mercy she stood in need of (Matt
15:22-28).
And understanding of the willingness that is in the heart of God
to save sinners, there is nothing will press the soul more to seek
after God, and to cry for pardon, than it. If a man should see a
pearl worth an hundred pounds lie in a ditch, yet if he understood
not the value of it, he would lightly pass it by: but if he once
get the knowledge of it, he would venture up to the neck for it.
So it is with souls concerning the things of God: if a man once
get an understanding of the worth of them, then his heart, nay,
the very strength of his soul, runs after them, and he will never
leave crying till he have them. The two blind men in the gospel,
because they did certainly know that Jesus, who was going by them,
was both able and willing to heal such infirmities as they were
afflicted with: therefore they cried, and the more they were rebuked,
the more they cried (Matt 20:29-31).
Third. The understanding being spiritually enlightened, hereby
there is the way, as aforesaid, discovered, through which the soul
should come unto God; which gives great encouragement unto it. It
is else with a poor soul, as with one who hath a work to do, and
if it be not done, the danger is great; if it be done, so is the
advantage. But he knows not how to begin, nor how to proceed; and
so, through discouragement, lets all alone, and runs the hazard.
Fourth. The enlightened understanding sees largeness enough in the
promises to encourage it to pray; which still adds to it strength
to strength. As when men promise such and such things to all that
will come for them, it is great encouragement to those that know
what promises are made, to come and ask for them.
Fifth. The understanding being enlightened, way is made for the
soul to come to God with suitable arguments, sometimes in a way of
expostulation, as Jacob (Gen 32:9). Sometimes in way of supplication,
yet not in a verbal way only, but even from the heart there is
forced by the Spirit, through the understanding, such effectual
arguments as moveth the heart of God. When Ephraim gets a right
understanding of his own unseemly carriages towards the Lord, then
he begins to bemoan himself (Jer 31:18-20). And in bemoaning of
himself, he used such arguments with the Lord, that it affects his
heart, draws out forgiveness, and makes Ephraim pleasant in his
eyes through Jesus Christ our Lord: "I have surely heard Ephraim
bemoaning himself thus," saith God, "Thou hast chastised me, and
I was chastised; as a bullock unaccustomed to the yoke; turn thou
me, and I shall be turned; for thou art the Lord my God. Surely after
that I was turned, I repented, and after that I was instructed,"
or had a right understanding of myself, "I smote upon my thigh, I
was ashamed; yea, even confounded; because I did bear the reproach
of my youth." These be Ephraim's complaints and bemoanings of
himself; at which the Lord breaks forth into these heart-melting
expressions, saying, "Is Ephraim my dear son? Is he a pleasant
child? For since I spake against him, I do earnestly remember him
still; therefore my bowels are troubled for him; I will surely have
mercy upon him, saith the Lord." Thus, you see, that as it is required
to pray with the Spirit, so it is to pray with the understanding
also. And to illustrate what hath been spoken by a similitude:--set
the case, there should come two a-begging to your door; the one is
a poor, lame, wounded, and almost starved creature, the other is
a healthful lusty person; these two use the same words in their
begging; the one saith he is almost starved, so doth the other:
but yet the man that is indeed the poor, lame, or maimed person, he
speaks with more sense, feeling, and understanding of the misery
that is mentioned in their begging, than the other can do; and
it is discovered more by his affectionate speaking, his bemoaning
himself. His pain and poverty make him speak more in a spirit of
lamentation than the other, and he shall be pitied sooner than the
other, by all those that have the least dram of natural affection
or pity. Just thus it is with God: there are some who out of custom
and formality go and pray; there are others who go in the bitterness
of their spirits: the one he prays out of bare notion and naked
knowledge; the other hath his words forced from him by the anguish
of his soul. Surely that is the man that God will look at, "even
to him that is poor," of an humble "and of a contrite spirit, and
trembleth at my word" (Isa 66:2).
Sixth. An understanding well enlightened is of admirable use
also, both as to the matter and manner of prayer. He that hath his
understanding well exercised, to discern between good and evil, and
in it placed a sense either of the misery of man, or the mercy of
God; that soul hath no need of the writings of other men to teach
him by forms of prayer. For as he that feels the pain needs not to
be taught to cry O! even so he that hath his understanding opened
by the Spirit needs not so to be taught of other men's prayers, as
that he cannot pray without them. The present sense, feeling, and
pressure that lieth upon his spirit, provokes him to groan out his
request unto the Lord. When David had the pains of hell catching
hold on him, and the sorrows of hell compassing him about, he needs
not a bishop in a surplice to teach him to say, "O Lord, I beseech
thee, deliver my soul" (Psa 116:3, 4). Or to look into a book, to
teach him in a form to pour out his heart before God. It is the
nature of the heart of sick men, in their pain and sickness, to
vent itself for ease, by dolorous groans and complainings to them
that stand by. Thus it was with David, in Psalm 38:1-12. And thus,
blessed be the Lord, it is with them that are endued with the grace
of God.
Seventh. It is necessary that there be an enlightened understanding,
to the end that the soul be kept in a continuation of the duty of
prayer.
The people of God are not ignorant how many wiles, tricks, and
temptations the devil hath to make a poor soul, who is truly willing
to have the Lord Jesus Christ, and that upon Christ's terms too;
I say, to tempt that soul to be weary of seeking the face of God,
and to think that God is not willing to have mercy on such a one
as him. Ay, saith Satan, thou mayest pray indeed, but thou shalt
not prevail. Thou seest thine heart is hard, cold, dull, and dread;
thou dost not pray with the Spirit, thou dost not pray in good
earnest, thy thoughts are running after other things, when thou
pretendest to pray to God. Away hypocrite, go no further, it is but
in vain to strive any longer! Here now, if the soul be not well
informed in its understanding, it will presently cry out, "the
Lord hath forsaken me, and my Lord hath forgotten me" (Isa 49:14).
Whereas the soul rightly informed and enlightened saith, Well,
I will seek the Lord, and wait; I will not leave off, though the
Lord keep silence, and speak not one word of comfort (Isa 40:27).
He loved Jacob dearly, and yet he made him wrestle before he had
the blessing (Gen 32:25-27). Seeming delays in God are no tokens
of his displeasure; he may hide his face from his dearest saints
(Isa 8:17). He loves to keep his people praying, and to find them
ever knocking at the gate of heaven; it may be, says the soul, the
Lord tries me, or he loves to hear me groan out my condition before
him.
The woman of Canaan would not take seeming denials for real ones;
she knew the Lord was gracious, and the Lord will avenge his people,
though he bear long with them (Luke 18:1-6). The Lord hath waited
longer upon me than I have waited upon him; and thus it was with
David, "I waited patiently," saith he; that is, it was long before
the Lord answered me, though at the last "he inclined" his ear "unto
me, and heard my cry" (Psa 40:1). And the most excellent remedy
for this is, an understanding well informed and enlightened. Alas,
how many poor souls are there in the world, that truly fear the
Lord, who, because they are not well informed in their understanding,
are oft ready to give up all for lost, upon almost every trick and
temptation of Satan! The Lord pity them, and help them to "pray
with the Spirit, and with the understanding also." Much of mine
own experience could I here discover; when I have been in my fits
of agony of spirit, I have been strongly persuaded to leave off,
and to seek the Lord no longer;10 but being made to understand
what great sinners the Lord hath had mercy upon, and how large his
promises were still to sinners; and that it was not the whole, but
the sick, not the righteous, but the sinner, not the full, but the
empty, that he extended his grace and mercy unto. This made me,
through the assistance of his Holy Spirit, to cleave to him, to hang
upon him, and yet to cry, though for the present he made no answer;
and the Lord help all his poor, tempted, and afflicted people to
do the like, and to continue, though it be long, according to the
saying of the prophet (Hab 2:3). And to help them (to that end) to
pray, not by the inventions of men, and their stinted forms, but
"with the Spirit, and with the understanding also."
[Queries and Objections answered.]
And now to answer a query or two, and so to pass on to the next
thing.
Query First. But what would you have us poor creatures to do that
cannot tell how to pray? The Lord knows I know not either how to
pray, or what to pray for.
Answ. Poor heart! thou canst not, thou complainest, pray. Canst
thou see thy misery? Hath God showed thee that thou art by nature
under the curse of his law? If so, do not mistake, I know thou dost
groan and that most bitterly. I am persuaded thou canst scarcely
be found doing any thing in thy calling, but prayer breaketh from
thy heart. Have not thy groans gone up to heaven from every corner
of thy house? (Rom 8:26). I know it is thus; and so also doth thine
own sorrowful heart witness thy tears, thy forgetfulness of thy
calling, &c. Is not thy heart so full of desires after the things
of another world, that many times thou dost even forget the things
of this world? Prithee read this scripture, Job 23:12.
Query Second. Yea, but when I go into secret, and intend to pour
out my soul before God, I can scarce say anything at all.
Answ. 1. Ah! Sweet soul! It is not thy words that God so much
regards, as that he will not mind thee, except thou comest before
him with some eloquent oration. His eye is on the brokenness of
thine heart; and that it is that makes the very bowels of the Lord
to run over. "A broken and a contrite heart, O God, thou wilt not
despise" (Psa 51:17).
2. The stopping of thy words may arise from overmuch trouble in
thy heart. David was so troubled sometimes, that he could not speak
(Psa 77:3, 4). But this may comfort all such sorrowful hearts as
thou art, that though thou canst not through the anguish of thy
spirit speak much, yet the Holy Spirit stirs up in thine heart groans
and sighs, so much the more vehement: when the mouth is hindered,
yet the spirit is not. Moses, as aforesaid, made heaven ring again
with his prayers, when (that we read of) not one word came out of
his mouth (Exo 14:15). But,
3. If thou wouldst more fully express thyself before the Lord,
study, first, Thy filthy estate; secondly, God's promises; thirdly,
The heart of Christ. Which thou mayest know or discern, (1.) By
his condescension and bloodshed. (2.) By the mercy he hath extended
to great sinners formerly, and plead thine own vileness, by way
of bemoaning; Christ's blood by way of expostulation; and in thy
prayers, let the mercy that he hath extended to other great sinners,
together with his rich promises of grace, be much upon thy heart.
Yet let me counsel thee, (a.) Take heed that thou content not thyself
with words. (b.) That thou do not think that God looks only at them
neither. But, (c.) However, whether thy words be few or many, let
thine heart go with them; and then shalt thou seek him, and find
him, when thou shalt seek him with thy whole heart (Jer 29:13).
Objection. But though you have seemed to speak against any other
way of praying but by the Spirit, yet here you yourself can give
direction how to pray.
Answ. We ought to prompt one another forward to prayer, though we
ought not to make for each other forms of prayer. To exhort to pray
with Christian direction is one thing, and to make stinted forms
for the tying up the Spirit of God to them is another thing. The
apostle gives them no form to pray withal, yet directs to prayer
(Eph 6:18; Rom 15:30-32). Let no man therefore conclude, that
because we may with allowance give instructions and directions to
pray, that therefore it is lawful to make for each other forms of
prayer.
Object. But if we do not use forms of prayer, how shall we teach
our children to pray?
Answ. My judgment is, that men go the wrong way to teach their
children to pray, in going about so soon to teach them any set
company of words, as is the common use of poor creatures to do.
For to me it seems to be a better way for people betimes to tell
their children what cursed creatures they are, and how they are
under the wrath of God by reason of original and actual sin; also
to tell them the nature of God's wrath, and the duration of the
misery; which if they conscientiously do, they would sooner teach
their children to pray than they do. The way that men learn to
pray, it is by conviction for sin; and this is the way to make our
sweet babes do so too. But the other way, namely, to be busy in
teaching children forms of prayer, before they know any thing else,
it is the next way to make them cursed hypocrites, and to puff them
up with pride. Teach therefore your children to know their wretched
state and condition; tell them of hell-fire and their sins, of
damnation, and salvation; the way to escape the one, and to enjoy
the other, if you know it yourselves, and this will make tears
run down your sweet babes' eyes, and hearty groans flow from their
hearts; and then also you may tell them to whom they should pray,
and through whom they should pray: you may tell them also of God's
promises, and his former grace extended to sinners, according to
the word.
Ah! Poor sweet babes, the Lord open their eyes, and make them
holy Christians. Saith David, "Come ye children, hearken unto me;
I will teach you the fear of the Lord" (Psa 34:11). He doth not
say, I will muzzle you up in a form of prayer; but "I will teach
you the fear of the Lord"; which is, to see their sad states by
nature, and to be instructed in the truth of the gospel, which doth
through the Spirit beget prayer in every one that in truth learns
it. And the more you teach them this, the more will their hearts
run out to God in prayer. God never did account Paul a praying
man, until he was a convinced and converted man; no more will it
be with any else (Acts 9:11).
Object. But we find that the disciples desired that Christ would
teach them to pray, as John also taught his disciples; and that
thereupon he taught them that form called the LORD'S PRAYER.
Answ. 1. To be taught by Christ, is that which not only they, but
we desire; and seeing he is not here in his person to teach us, the
Lord teach us by his Word and Spirit; for the Spirit it is which
he hath said he would send to supply in his room when he went away,
as it is (John 14:16; 16:7).
2. As to that called a form, I cannot think that Christ intended
it as a stinted form of prayer. (1.) Because he himself layeth it
down diversely, as is to be seen, if you compare Matthew 6 and Luke
11. Whereas if he intended it as a set form, it must not have been
so laid down, for a set form is so many words and no more. (2.) We
do not find that the apostles did ever observe it as such; neither
did they admonish others so to do. Search all their epistles, yet
surely they, both for knowledge to discern and faithfulness to
practice, were as eminent as any HE ever since in the world which
would impose it.
[3.] But, in a word, Christ by those words, "Our Father," &c.,
doth instruct his people what rules they should observe in their
prayers to God. (1.) That they should pray in faith. (2.) To God
in the heavens. (3.) For such things as are according to his will,
&c. Pray thus, or after this manner.
Object. But Christ bids pray for the Spirit; this implieth that
men without the Spirit may notwithstanding pray and be heard. (See
Luke 11:9-13).
Answ. The speech of Christ there is directed to his own (verse
1). Christ's telling of them that God would give his Holy Spirit
to them that ask him, is to be understood of giving more of the
Holy Spirit; for still they are the disciples spoken to, which had
a measure of the Spirit already; for he saith, "when ye pray, say,
Our Father," (verse 2) I say unto you (verse 8). And I say unto
you, (verse 9) "If ye then, being evil, know how to give good gifts
unto your children, how much more shall your heavenly Father give
the Holy Spirit to them that ask him," (verse 13). Christians ought
to pray for the Spirit, that is, for more of it, though God hath
endued them with it already.
Quest. Then would you have none pray but those that know they are
the disciples of Christ?
Answ. Yes.
1. Let every soul that would be saved pour out itself to God, though
it cannot through temptation conclude itself a child of God. And,
2. I know if the grace of God be in thee, it will be as natural to
thee to groan out thy condition, as it is for a sucking child to
cry for the breast. Prayer is one of the first things that discovers
a man to be a Christian (Acts 9:12). But yet if it be right, it is
such prayer as followeth. (1.) To desire God in Christ, for himself,
for his holiness, love, wisdom, and glory. For right prayer, as it
runs only to God through Christ, so it centers in him, and in him
alone. "Whom have I in heaven but thee? And there is none upon
earth that I desire," long for, or seek after, "beside thee" (Psa
73:25). (2.) That the soul might enjoy continually communion
with him, both here and hereafter. "I shall be satisfied, when I
awake with" thine image, or in "thy likeness," (Psa 17:15). "For
in this we groan earnestly," &c., (II Cor 5:2). (3.) Right prayer
is accompanied with a continual labour after that which is prayed
for. "My soul waiteth for the Lord more than they that watch for
the morning" (Psa 130:6). "I will rise now, I will seek him whom
my soul loveth" (Song 3:2). For mark, I beseech you, there are
two things that provoke to prayer. The one is a detestation to sin,
and the things of this life; the other is a longing desire after
communion with God, in a holy and undefiled state and inheritance.
Compare but this one thing with most of the prayers that are made
by men, and you shall find them but mock prayers, and the breathings
of an abominable spirit; for even the most of men either do pray at
all, or else only endeavour to mock God and the world by so doing;
for do but compare their prayer and the course of their lives
together, and you may easily see that the thing included in their
prayer is the least looked after by their lives. O sad hypocrites!
Thus have I briefly showed you, FIRST, What prayer is; SECOND, What
it is to pray with the Spirit; THIRD, What it is to pray with the
Spirit, and with the understanding also.
FOURTH. [USE AND APPLICATION.]
I shall now speak a word or two of application, and so conclude
with, First, A word of information; Second, A word of encouragement;
Third, A word of rebuke.
USE First, A word of information.
For the first to inform you; as prayer is the duty of every one of
the children of God, and carried on by the Spirit of Christ in the
soul; so every one that doth but offer to take upon him to pray to
the Lord, had need be very wary, and go about that work especially
with the dread of God, as well as with hopes of the mercy of God
through Jesus Christ.
Prayer is an ordinance of God, in which a man draws very near to
God; and therefore it calleth for so much the more of the assistance
of the grace of God to help a soul to pray as becomes one that is
in the presence of him. It is a shame for a man to behave himself
irreverently before a king, but a sin to do so before God. And as
a king, if wise, is not pleased with an oration made up with unseemly
words and gestures, so God takes no pleasure in the sacrifice
of fools (Eccl 5:1, 4). It is not long discourses, nor eloquent
tongues, that are the things which are pleasing in the ears of
the Lord; but a humble, broken, and contrite heart, that is sweet
in the nostrils of the heavenly Majesty (Psa 51:17; Isa 57:15).
Therefore for information, know that there are these five things
that are obstructions to prayer, and even make void the requests
of the creature.
1. When men regard iniquity in their hearts, at the time of their
prayers before God. "If I regard iniquity in my heart, the Lord will
not hear" my prayer (Psa 66:18). For the preventing of temptation,
that by the misunderstanding of this may seize thy heart, when there
is a secret love to that very thing which thou with thy dissembling
lips dost ask for strength against. For this is the wickedness of
man's heart, that it will even love, and hold fast, that which with
the mouth it prays against: and of this sort are they that honour
God with their mouth, but their heart is far from him (Isa 29:13;
Eze 33:31). O! how ugly would it be in our eyes, if we should see
a beggar ask an alms, with an intention to throw it to the dogs!
Or that should say with one breath, Pray, you bestow this upon
me; and with the next, I beseech you, give it me not! And yet thus
it is with these kind of persons; with their mouth they say, "Thy
will be done"; and with their hearts nothing less. With their mouth
say, "Hallowed be thy name"; and with their hearts and lives thy
delight to dishonour him all the day long. These be the prayers
that become sin (Psa 109:7), and though they put them up often,
yet the Lord will never answer them (II Sam 22:42).
2. When men pray for a show to be heard, and thought somebody in
religion, and the like; these prayers also fall far short of God's
approbation, and are never like to be answered, in reference to
eternal life. There are two sorts of men that pray to this end.
(1.) Your trencher chaplains, that thrust themselves into great
men's families, pretending the worship of God, when in truth the
great business is their own bellies; and were notably painted out
by Ahab's prophets, and also Nebuchadnezzar's wise men, who, though
they pretended great devotion, yet their lusts and their bellies were
the great things aimed at by them in all their pieces of devotion.
(2.) Them also that seek repute and applause for their eloquent
terms, and seek more to tickle the ears and heads of their hearers
than anything else. These be they that pray to be heard of men, and
have all their reward already (Matt 6:5). These persons are discovered
thus, (a.) They eye only their auditory in their expressions. (b.)
They look for commendation when they have done. (c.) Their hearts
either rise or fall according to their praise or enlargement. (d.)
The length of their prayer pleaseth them; and that it might be
long, they will vainly repeat things over and over (Matt 6:7). They
study for enlargements, but look not from what heart they come;
they look for returns, but it is the windy applause of men. And
therefore they love not to be in their chamber, but among company:
and if at any time conscience thrusts them into their closet, yet
hypocrisy will cause them to be heard in the streets; and when their
mouths have done going their prayers are ended; for they wait not
to hearken what the Lord will say (Psa 85:8).
3. A third sort of prayer that will not be accepted of God, it is,
when either they pray for wrong things, or if for right things,
yet that the thing prayed for might be spent upon their lusts, and
laid out to wrong ends. Some have not, because they ask not, saith
James, and others ask and have not, because they ask amiss, that
they may consume it on their lusts (James 4: 2-4). Ends contrary to
God's will is a great argument with God to frustrate the petitions
presented before him. Hence it is that so many pray for this and
that, and yet receive it not. God answers them only with silence;
they have their words for their labour; and that is all. Object.
But God hears some persons, though their hearts be not right with
him, as he did Israel, in giving quails, though they spent them
upon their lusts (Psa 106:14). Answ. If he doth, it is in judgment,
not in mercy. He gave them their desire indeed, but they had better
have been without it, for he "sent leanness into their soul" (Psa
106:15). Woe be to that man that God answereth thus.
4. Another sort of prayers there are that are not answered; and
those are such as are made by men, and presented to God in their
own persons only, without their appearing in the Lord Jesus. For
though God hath appointed prayer, and promised to hear the prayer
of the creature, yet not the prayer of any creature that comes not
in Christ. "If ye shall ask anything in my name." And whether ye
eat or drink, or whatsoever ye do, do all in the name of the Lord
Jesus Christ (Col 3:17). "If ye shall ask anything in my name," &c.,
(John 14:13, 14), though you be never so devout, zealous, earnest
and constant in prayer, yet it is in Christ only that you must be
heard and accepted. But, alas! the most of men know not what it is
to come to him in the name of the Lord Jesus, which is the reason
they either live wicked, pray wicked, and also die wicked. Or else,
that they attain to nothing else but what a mere natural man may
attain unto, as to be exact in word and deed betwixt man and man,
and only with the righteousness of the law to appear before God.
5. The last thing that hindereth prayer is, the form of it without
the power. It is an easy thing for men to be very hot for such
things as forms of prayer, as they are written in a book; but yet
they are altogether forgetful to inquire with themselves, whether
they have the spirit and power of prayer. These men are like a
painted man, and their prayers like a false voice. They in person
appear as hypocrites, and their prayers are an abomination (Prov
28:9). When they say they have been pouring out their souls to God
he saith they have been howling like dogs (Hosea 7:14).
When therefore thou intendest, or art minded to pray to the Lord of
heaven and earth, consider these following particulars. 1. Consider
seriously what thou wantest. Do not, as many who in their words
only beat the air, and ask for such things as indeed they do not
desire, nor see that they stand in need thereof. 2. When thou seest
what thou wantest, keep to that, and take heed thou pray sensibly.
Object. But I have a sense of nothing; then, by your argument, I
must not pray at all.
Answ. 1. If thou findest thyself senseless in some sad measure,
yet thou canst not complain of that senselessness, but by being
sensible there is a sense of senselessness. According to thy sense,
then, that thou hast of the need of anything, so pray; (Luke 8:9),
and if thou art sensible of thy senselessness, pray the Lord to
make thee sensible of whatever thou findest thine heart senseless
of. This was the usual practice of the holy men of God. "Lord,
make me to know mine end," saith David (Psa 39:4). "Lord, open to
us this parable," said the disciples (Luke 8:9). And to this is
annexed the promise, "Call unto me and I will answer thee, and show
thee great and mighty things which thou knowest not," that thou
art not sensible of (Jer 33:3). But,
Answ. 2. Take heed that thy heart go to God as well as thy mouth.
Let not thy mouth go any further than thou strivest to draw thine
heart along with it. David would lift his heart and soul to the
Lord; and good reason; for so far as a man's mouth goeth along
without his heart, so far it is but lip-labour only; and though
God calls for, and accepteth the calves of the lips, yet the lips
without the heart argueth, not only senselessness, but our being
without sense of our senselessness; and therefore if thou hast a
mind to enlarge in prayer before God, see that it be with thy heart.
Answ. 3. Take heed of affecting expressions, and so to please thyself
with the use of them, that thou forget not the life of prayer.
I shall conclude this use with a caution or two.
Caution 1. And the first is, take heed thou do not throw off prayer,
through sudden persuasions that thou hast not the Spirit, neither
prayest thereby. It is the great work of the devil to do his best,
or rather worst, against the best prayers. He will flatter your
false dissembling hypocrites, and feed them with a thousand fancies
of well-doing, when their very duties of prayer, and all other,
stink in the nostrils of God, when he stands at a poor Joshua's
hand to resist him, that is, to persuade him, that neither his
person nor performances are accepted of God (Isa 65:5; Zech 3:1).
Take heed, therefore, of such false conclusions and groundless
discouragements; and though such persuasions do come in upon thy
spirit, be so far from being discouraged by them, that thou use them
to put thee upon further sincerity and restlessness of spirit, in
thy approaching to God.
Caution 2. As such sudden temptations should not stop thee from
prayer, and pouring out thy soul to God; so neither should thine
own heart's corruptions hinder thee. (Let not thy corruptions stop
thy prayers). It may be thou mayest find in thee all those things
before mentioned, and that they will be endeavouring to put forth
themselves in thy praying to him. Thy business then is to judge
them, to pray against them, and to lay thyself so much the more at
the foot of God, in a sense of thy own vileness, and rather make an
argument from thy vileness and corruption of heart, to plead with
God for justifying and sanctifying grace, than an argument of
discouragement and despair. David went this way. "O Lord," saith
he, "pardon mine iniquity, for it is great" (Psa 25:11).
USE Second. A word of encouragement.
And therefore, secondly, to speak a word by way of encouragement,
to the poor, tempted, and cast down soul, to pray to God through
Christ. Though all prayer that is accepted of God in reference to
eternal life must be in the Spirit--for that only maketh intercession
for us according to the will of God, (Rom 8:27)--yet because many
poor souls may have the Holy Spirit working on them, and stirring
of them to groan unto the Lord for mercy, though through unbelief
they do not, nor, for the present, cannot believe that they are the
people of God, such as he delights in; yet forasmuch as the truth
of grace may be in them, therefore I shall, to encourage them, lay
down further these few particulars.
1. That scripture in Luke 11:8 is very encouraging to any poor soul
that doth hunger after Christ Jesus. In verses 5-7, he speaketh a
parable of a man that went to his friend to borrow three loaves,
who, because he was in bed, denied him; yet for his importunity-sake,
he did arise and give him, clearly signifying that though poor
souls, through the weakness of their faith, cannot see that they
are the friends of God, yet they should never leave asking, seeking,
and knocking at God's door for mercy. Mark, saith Christ, "I say
unto you, though he will not rise and give him, because he is his
friend; yet because of his importunity," or restless desires, "he
will rise and give him as many as he needeth." Poor heart! thou
criest out that God will not regard thee, thou dost not find that
thou art a friend to him, but rather an enemy in thine heart by
wicked works (Col 1:21). And thou art as though thou didst hear the
Lord saying to thee, Trouble me not, I cannot give unto thee, as
he in the parable; yet I say, continue knocking, crying, moaning,
and bewailing thyself. I tell thee, "though he will not rise and give
thee, because thou art his friend; yet, because of thy importunity,
he will arise and give thee as many as thou needest." The same in
effect you have discovered, Luke 18, in the parable of the unjust
judge and the poor widow; her importunity prevailed with him. And
verily, mine own experience tells me, that there is nothing that
doth more prevail with God than importunity. Is it not so with you
in respect of your beggars that come to your door? Though you have
no heart to give them anything at their first asking, yet if they
follow you, bemoaning themselves, and will take no nay without an
alms, you will give them; for their continual begging overcometh
you. Are there bowels in you that are wicked, and will they be
wrought upon by an importuning beggar? Go thou and do the like. It
is a prevailing motive, and that by good experience, he will arise
and give thee as many as thou needest (Luke 11:8).
2. Another encouragement for a poor trembling convinced soul is to
consider the place, throne, or seat, on which the great God hath
placed himself to hear the petitions and prayers of poor creatures;
and that is a "throne of grace" (Heb 4:16). "The mercy-seat" (Exo
25:22). Which signifieth that in the days of the gospel God hath
taken up his seat, his abiding-place, in mercy and forgiveness;
and from thence he doth intend to hear the sinner, and to commune
with him, as he saith (Exo 25:22),--speaking before of the
mercy-seat--"And there I will meet with thee," mark, it is upon
the mercy-seat: "There I will meet with thee, and" there "I will
commune with thee, from above the mercy-seat." Poor souls! They
are very apt to entertain strange thoughts of God, and his carriage
towards them: and suddenly to conclude that God will have no regard
unto them, when yet he is upon the mercy-seat, and hath taken up
his place on purpose there, to the end he may hear and regard the
prayers of poor creatures. If he had said, I will commune with thee
from my throne of judgment, then indeed you might have trembled and
fled from the face of the great and glorious Majesty. But when he
saith he will hear and commune with souls upon the throne of grace,
or from the mercy-seat, this should encourage thee, and cause thee
to hope, nay, to "come boldly unto the throne of grace, that thou
mayest obtain mercy, and find grace to help in time of need" (Heb
4:16).
3. There is yet another encouragement to continue in prayer with
God: and that is this:
As there is a mercy-seat, from whence God is willing to commune
with poor sinners; so there is also by his mercy-seat, Jesus Christ,
who continually besprinkleth it with his blood. Hence it is called
"the blood of sprinkling" (Heb 12:24). When the high-priest under
the law was to go into the holiest, where the mercy-seat was, he
might not go in "without blood" (Heb 9:7).
Why so? Because, though God was upon the mercy-seat, yet he
was perfectly just as well as merciful. Now the blood was to stop
justice from running out upon the persons concerned in the intercession
of the high-priest, as in Leviticus 16:13-17, to signify that all
thine unworthiness that thou fearest should not hinder thee from
coming to God in Christ for mercy. Thou criest out that thou art
vile, and therefore God will not regard thy prayers; it is true,
if thou delight in thy vileness, and come to God out of a mere
pretence. But if from a sense of thy vileness thou do pour out thy
heart to God, desiring to be saved from the guilt, and cleansed
from the filth, with all thy heart; fear not, thy vileness will not
cause the Lord to stop his ear from hearing of thee. The value of
the blood of Christ which is sprinkled upon the mercy-seat stops
the course of justice, and opens a floodgate for the mercy of the
Lord to be extended unto thee. Thou hast therefore, as aforesaid,
"boldness to enter into the holiest by the blood of Jesus," that
hath made "a new and living way" for thee, thou shalt not die (Heb
10:19, 20).
Besides, Jesus is there, not only to sprinkle the mercy-seat with
his blood, but he speaks, and his blood speaks; he hath audience,
and his blood hath audience; insomuch that God saith, when he doth
but see the blood, he "will pass over you, and the plague shall
not be upon you," &c., (Exo 12:13).
I shall not detain you any longer. Be sober and humble; go to
the Father in the name of the Son, and tell him your case, in the
assistance of the Spirit, and you will then feel the benefit of
praying with the Spirit and with the understanding also.
USE Third. A word of reproof.
1. This speaks sadly to you who never pray at all. "I will pray,"
saith the apostle, and so saith the heart of them that are Christians.
Thou then art not a Christian that art not a praying person. The
promise is that every one that is righteous shall pray (Psa 32:6).
Thou then art a wicked wretch that prayest not. Jacob got the name
of Israel by wrestling with God (Gen 32). And all his children bare
that name with him (Gal 6:16). But the people that forget prayer,
that call not on the name of the Lord, they have prayer made for
them, but it is such as this, "Pour out thy fury upon the heathen,"
O Lord, "and upon the families that call not on thy name" (Jer 10:25).
How likest thou this, O thou that art so far off from pouring out
thine heart before God, that thou goest to bed like a dog, and risest
like a hog, or a sot, and forgettest to call upon God? What wilt
thou do when thou shalt be damned in hell, because thou couldst
not find in thine heart to ask for heaven? Who will grieve for thy
sorrow, that didst not count mercy worth asking for? I tell thee,
the ravens, the dogs, &c., shall rise up in judgment against thee,
for they will, according to their kind, make signs, and a noise
for something to refresh them when they want it; but thou hast not
the heart to ask for heaven, though thou must eternally perish in
hell, if thou hast it not.
2. This rebukes you that make it your business to slight, mock at,
and undervalue the Spirit, and praying by that. What will you do,
when God shall come to reckon for these things? You count it high
treason to speak but a word against the king, nay, you tremble at
the thought of it; and yet in the meantime you will blaspheme the
Spirit of the Lord. Is God indeed to be dallied with, and will the
end be pleasant unto you? Did God send his Holy Spirit into the
hearts of his people, to that end that you should taunt at it? Is
this to serve God? And doth this demonstrate the reformation of
your church? Nay, is it not the mark of implacable reprobates? O
fearful! Can you not be content to be damned for your sins against
the law, but you must sin against the Holy Ghost?
Must the holy, harmless, and undefiled Spirit of grace, the nature
of God, the promise of Christ, the Comforter of his children, that
without which no man can do any service acceptable to the Father--must
this, I say, be the burthen of your song, to taunt, deride, and
mock at? If God sent Korah and his company headlong to hell for
speaking against Moses and Aaron, do you that mock at the Spirit
of Christ think to escape unpunished? (Num 16; Heb 10:29). Did
you never read what God did to Ananias and Sapphira for telling
but one lie against it? (Acts 5:1-8). Also to Simon Magus for but
undervaluing of it? (Acts 8:18-22). And will thy sin be a virtue,
or go unrewarded with vengeance, that makest it thy business to rage
against, and oppose its office, service, and help, that it giveth
unto the children of God? It is a fearful thing to do despite unto
the Spirit of grace (Compare Matt 12:31, with Mark 3:28-30).
3. As this is the doom of those who do openly blaspheme the Holy
Ghost, in a way of disdain and reproach to its office and service:
so also it is sad for you, who resist the Spirit of prayer, by
a form of man's inventing. A very juggle of the devil, that the
traditions of men should be of better esteem, and more to be owned
than the Spirit of prayer. What is this less than that accursed
abomination of Jeroboam, which kept many from going to Jerusalem,
the place and way of God's appointment to worship; and by that
means brought such displeasure from God upon them, as to this day
is not appeased? (I Kings 12:26-33). One would think that God's
judgments of old upon the hypocrites of that day should make them
that have heard of such things take heed and fear to do so. Yet
the doctors of our day are so far from taking of warning by the
punishment of others, that they do most desperately rush into the
same transgression, viz., to set up an institution of man, neither
commanded nor commended of God; and whosoever will not obey herein,
they must be driven either out of the land or the world.
Hath God required these things at your hands? If he hath, show us
where? If not, as I am sure he hath not, then what cursed presumption
is it in any pope, bishop, or other, to command that in the worship
of God which he hath not required? Nay further, it is not that part
only of the form, which is several texts of Scripture that we are
commanded to say, but even all must be confessed as the divine
worship of God, notwithstanding those absurdities contained therein,
which because they are at large discovered by others, I omit the
rehearsal of them. Again, though a man be willing to live never
so peaceably, yet because he cannot, for conscience sake, own that
for one of the most eminent parts of God's worship, which he never
commanded, therefore must that man be looked upon as factious,
seditious, erroneous, heretical--a disparagement to the church, a
seducer of the people, and what not? Lord, what will be the fruit
of these things, when for the doctrine of God there is imposed,
that is, more than taught, the traditions of men? Thus is the Spirit
of prayer disowned, and the form imposed; the Spirit debased, and
the form extolled; they that pray with the Spirit, though never
so humble and holy, counted fanatics; and they that pray with the
form, though with that only, counted the virtuous! And how will the
favorers of such a practice answer that Scripture, which commandeth
that the church should turn away from such as have "a form
of godliness, and deny the power thereof"? (II Tim 3:5). And if I
should say that men that do these things aforesaid, do advance a
form of prayer of other men's making, above the spirit of prayer,
it would not take long time to prove it. For he that advanceth the
book of Common Prayer above the Spirit of prayer, he doth advance
a form of men's making above it. But this do all those who banish,
or desire to banish, them that pray with the Spirit of prayer;
while they hug and embrace them that pray by that form only, and
that because they do it. Therefore they love and advance the form
of their own or others' inventing, before the Spirit of prayer,
which is God's special and gracious appointment.
If you desire the clearing of the minor, look into the jails in
England, and into the alehouses of the same; and I trow you will
find those that plead for the Spirit of prayer in the jail, and them
that look after the form of men's inventions only in the alehouse.
It is evident also by the silencing of God's dear ministers, though
never so powerfully enabled by the Spirit of prayer, if they in
conscience cannot admit of that form of Common Prayer. If this be
not an exalting the Common Prayer Book above either praying by the
Spirit, or preaching the Word, I have taken my mark amiss. It is
not pleasant for me to dwell on this. The Lord in mercy turn the
hearts of the people to seek more after the Spirit of prayer; and
in the strength of that, to pour out their souls before the Lord.
Only let me say it is a sad sign, that that which is one of the
most eminent parts of the pretended worship of God is Antichristian,
when it hath nothing but the tradition of men, and the strength of
persecution, to uphold or plead for it.
THE CONCLUSION.
I shall conclude this discourse with this word of advice to all
God's people. 1. Believe that as sure as you are in the way of God
you must meet with temptations. 2. The first day therefore that
thou dost enter into Christ's congregation, look for them. 3. When
they do come, beg of God to carry thee through them. 4. Be jealous
of thine own heart, that it deceive thee not in thy evidences for
heaven, nor in thy walking with God in this world. 5. Take heed of
the flatteries of false brethren. 6. Keep in the life and power of
truth. 7. Look most at the things which are not seen. 8. Take heed
of little sins. 9. Keep the promise warm upon thy heart. 10. Renew
thy acts of faith in the blood of Christ. 11. Consider the work of
thy generation. 12. Count to run with the foremost therein.
Grace be with thee.
FOOTNOTES:
1 Dr. Watt's Guide to Prayer.
2 Vol iii., p. 346.
3 Vol iii., p. 298.
4Pilgrimage of Perfection, 4to, 1526, vol. iii., p. 9.
5 Effectual fervent prayer is wrought in the heart by the Holy
Ghost, and those objects for which HE inclines the soul to pray are
bestowed by God. Thus great things were obtained by Jacob, (Gen
32:24-28); by Moses, (Exo 30:11-14; Num 14:13-21); by Joshua,
(10:12-14); by Hezekiah, (II Kings 19:14-37); by the woman of Canaan,
(Matt 15:21-28). The effectual fervent prayer of a righteous man
availeth much, (James 5:16).--ED.
6 How easy to forget all God's benefits, and how impossible it is
to remember them all!--ED.
7 See Mr. Fox's citation of the mass, in the last volume of the
Book of Martyrs.
8 Jesus Christ has opened the way to God the Father, by the
sacrifice He made for us upon the cross. The holiness and justice
of God need not frighten sinners and keep them back. Only let them
cry to God in the name of Jesus, only let them plead the atoning
blood of Jesus, and they shall find God upon a throne of grace,
willing and ready to hear. The name of Jesus is a never-failing
passport to our prayers. In that name a man may draw near to God
with boldness, and ask with confidence. God has engaged to hear him.
Reader, think of this; is not this encouragement?--J. C. Ryle--ED.
9 See Mr. Fox's Acts and Monuments, v.2.
10 "In these days, I should find my heart to shut itself up against
the Lord, and against his holy Word: I have found my unbelief to
set, as it were, the shoulder to the door to keep him out."--Grace
Abounding, No. 81.--ED.
***
THE SAINTS' PRIVILEGE AND PROFIT;
OR,
THE THRONE OF GRACE
ADVERTISEMENT BY THE EDITOR.
The churches of Christ are very much indebted to the Rev. Charles
Doe, for the preservation and publishing of this treatise. It
formed one of the ten excellent manuscripts left by Bunyan at his
decease, prepared for the press. Having treated on the nature of
prayer in his searching work on 'praying with the spirit and with the
understanding also,' in which he proves from the sacred scriptures
that prayer cannot be merely read or said, but must be the spontaneous
effusions of the heart principally in private, or at the domestic
altar upon set times in the morning and evening, or more publicly
in social meetings for praise and prayer, or in the public assembly
of the church--all being acceptable, only as it is offered up in
spirit and in truth--he now directs us to the proper medium which
our mental powers should use in drawing near to the Divine Being. We
have to approach the universal spirit, the creator, the preserver,
the bountiful benefactor of our race; and, at the same time,
the infinitely holy one, the supreme judge and just rewarder or
punisher of all creatures. How shall we, who are impure and unclean
by nature and by practice, draw near unto him who is so infinitely
holy? Others of our race who were equally guilty have held acceptable
converse with God, and received special marks of his favour. We
all know that a talented man, high in office, retired at certain
times for prayer; this gave offence, and a law was made, by which
prayer to God was interdicted for thirty days. He refused obedience
to a human law which interfered with the divine authority, and
for this he was cast into the den of lions; but they hurt him not,
although they devoured his persecutors. When a beloved minister
was seized and imprisoned for his love to Christ, the church held
a prayer meeting on his account, and while they were praying God
sent his angel to the prison. In vain four quaternions of soldiers
kept guard, two of them in the prisoner's cell, while the servant
of Christ, who was loaded with chains and doomed to an ignominious
death, slept sweetly between the armed men. The angel awakes him,
his chains fall off, no noise can awake his guard, the prison
doors open, and he was restored to his beloved charge. They were
yet imploring his deliverance, when he stood in their midst to tell
the wondrous miracle, wrought in answer to their prayer. Again,
two of their much-loved ministers were seized and beaten, and cast
into jail, their feet being made fast in the stocks. In the dark
hour of midnight they prayed and praised God, when an earthquake
was sent, which shook the prison and threw open its doors, and the
jailor, with his house, became converts to the faith. Millions of
instances might have been recorded of prayer heard and answered.
The child Samuel, and also Ishmael. The Magdalene. The thief on the
cross. Ananias, who was directed to relieve the stricken persecutor
Saul, for 'behold he prayeth.' But innumerable prayers have been
read and offered up which have not been answered. What then is the
acceptable form, and what the appointed medium consecrated for our
access to God, by which prayer is sanctified and accepted? If ye
love me, saith the Saviour, keep my commandments, and whatsoever
ye shall ask IN MY NAME that will I do. A sense of our want and
unworthiness leads us to God in that new and living way consecrated
by Christ though the veil, that is to say, his flesh (Heb 10:20).
By that way we can 'come boldly,' because it is 'a throne of grace,'
and there and there only we can 'obtain mercy and find grace to
help in time of need.' Wondrous throne! Blessed encouragement to
the poor pilgrim, traversing the desert surrounded by enemies, his
own heart by nature being one of the most formidable of them!
It is of great importance to all, and especially to the young,
to attain correct definite ideas of religious truths. Bunyan had
remarkably clear views, arising from his strong feelings and the
rugged path by which he was led to Christ. His definition of the
difference between grace and mercy is very striking: 'Mercy signifies
pitifulness to objects in a miserable condition. Grace acts as a
free agent, not wrought upon by our misery but of God's own princely
mind.' Christ is the throne of grace--in him dwells all the fulness
of the Godhead, and yet he was found in fashion as a man, he took
on him the seed of Abraham, and was made like unto his brethren,
and offered himself up as the sacrifice for sin. Thus he is the
throne of grace on the mercy-seat covering the law. Here he is an
object of worship to the angels on the right hand of God. In him
the uncreated glory, the dazzling effulgence of God, is so veiled
in his glorified body, that man, poor sinful man, can lift up his
eyes to behold the place where God's honour most richly dwelleth,
and find acceptance and grace to help in every time of need.
Take heed, sinner, this is your only access to heaven. The
mercy-seat and throne of grace is God's resting-place; the throne
which governs his church, and which eventually will govern all
nations. This throne, invisible to mortal eyes, is present at all
times and in all places. After the saints have been supplied with
all needful grace in this world, their glorified spirits will see
the great white throne, and hear the voice proceeding from it,
saying, Come, ye blessed of my Father, inherit the kingdom prepared
for you; while from that throne the direful thunderbolts will be
hurled upon the despisers of divine grace, and they will hurry into
irretrievable misery. The safety of the Christian entirely depends
upon his being found 'looking unto Jesus': his glorified human
body is the throne of grace--the source of all blessedness to his
worshippers--the gate of heaven--the way, the truth and the life.
Yes, proud nature, HE who was the babe at Bethlehem, the poor
carpenter's son, who, notwithstanding his miracles of wisdom, power,
and mercy, was despised and rejected of men, HIM hath God exalted
to be a prince and a Saviour, to give repentance and the remission
of sins, the only medium of access to heaven. Before him every knee
shall bow. Wonders of grace to God belong. 'Busy thyself, fellow
christian, about this blessed office of Christ. It is full of good,
it is full of sweet, it is full of heaven, it is full of relief
and succour for the tempted and dejected; wherefore, I say again,
study these things, give thyself wholly to them.' Reader, listen
to these words of Bunyan, and may the Divine blessing attend the
reading of his works.
GEO. OFFOR.
THE SAINTS' PRIVILEGE AND PROFIT
'LET US THEREFORE COME BOLDLY UNTO THE THRONE OF GRACE, THAT WE
MAY OBTAIN MERCY, AND FIND GRACE TO HELP IN TIME OF NEED.'--HEBREWS
4:16
This epistle is indited and left to the church by the Holy Ghost,
to show particularly, and more distinctly, the high priesthood
of Jesus Christ, and the excellent benefits that his people have
thereby. In which both the excellency of his person, and transcendent
glory of his office, beyond either priest or priesthood of the law,
is largely set forth before us, in chapter 1:2, &c.
Wherefore, in order to our beneficial reading of this epistle,
the Spirit of God calls upon us, first, most seriously to consider
what an one this excellent person is: 'Wherefore, holy brethren,'
saith he, you that are 'partakers of the heavenly calling,'
consequently you that are related to and that are concerned in the
undertaking of this holy one, 'consider the Apostle and High Priest
of our profession, Christ Jesus' (Heb 3:1). Consider how great and
how fit this man is for so holy and glorious a calling. He being
so high, as to be far above all heavens; so great, as to be the
Son of, and God equal with the Father. Consider him also as to
his humanity, how that he is really flesh of our flesh; sinlessly
so, sympathisingly so, so in all the compassions of a man; he is
touched with, compassioneth, pitieth, loveth, succoureth us, and
feeleth our infirmities, and maketh our case his own. Nay, he again,
from the consideration of his greatness and love, puts us upon a
confident reliance on his undertaking, and also presseth us to a
bold approach of that throne of grace where he continually abideth
in the execution of his office: 'Seeing then,' saith he, 'that we
have a great high priest that is passed into the heavens, Jesus
the Son of God, let us hold fast our profession. For we have not
an high priest which cannot be touched with the feeling of our
infirmities: but was in all points tempted like as we are, yet
without sin. Let us therefore come boldly unto the throne of grace'
(Heb 3:14-16).
In the words we have, First, An exhortation; [and] Second, An
implication that we shall reap a worthy benefit, if we truly put
the exhortation into practice. The exhortation is that we shall
come boldly to the throne of grace: 'Let us therefore come boldly
unto the throne of grace.' In all we have an intimation of five
things.
FIRST, That God hath more thrones than one; else the throne of
grace need not to be specified by name. 'Let us come unto the throne
of grace.' SECOND, That the godly can distinguish one throne from
another. For the throne here is not set forth by where or what
signs it should be known; it is only propounded to us by its name,
and so left for saints to make their approach unto it: 'Let us come
unto the throne of grace.' THIRD, The third thing is, the persons
intended by this exhortation, 'Let us therefore come.' Us: What us?
or who are they that by this exhortation are called upon to come?
'Let us.' FOURTH, The manner of the coming of these persons to this
throne of grace; and that is through the veil, boldly, confidently:
'Let us come boldly unto the throne of grace.' FIFTH, the motive
to this exhortation; and that is twofold, First, Because we have
so great an high priest, one that cannot but be touched with the
feeling of our infirmities: 'Let us therefore come boldly unto the
throne of grace.' And, second, because we are sure to speed: 'That
we may obtain mercy, and find grace,' &c. I shall, as God shall
help me, handle these things in order.
[THAT GOD HATH MORE THRONES THAN ONE.]
FIRST. For the first, That God hath more thrones than one. He hath
a throne in heaven, and a throne on earth: 'The Lord's throne is
in heaven,' and 'they shall call Jerusalem the throne of the Lord'
(Psa 11:4; Jer 3:17). He ruleth over the angels; he ruleth in his
church. 'He ruleth in Jacob, unto the ends of the earth' (Psa
59:13). Yea, he has a throne and seat of majesty among the princes
and great ones of the world. He ruleth or 'judgeth among the gods'
(Psa 82:1). There is a throne for him as a Father, and a throne
for Christ as a giver of reward to all faithful and overcoming
Christians: 'To him that overcometh, will I grant to sit with me in
my throne, even as I also overcame, and am set down with my Father
in his throne' (Rev 3:21).
There is also to be a throne of judgment, on which God by Christ, at
the great and notable day, shall sit to give to the whole world,
their last or final sentence; from which, no, not, not by any
means, they shall never be released. This throne is made mention
of in the New Testament, and is called by Christ 'the throne of
his glory,' and 'a great white throne' (Matt 25:31; Rev 20:11). And
his presence, when he sits upon this throne, will be so terrible,
that nothing shall be able to abide it that is not reconciled to
God by him before.
Wherefore it is not amiss that I give you this hint, because it may
tend to inform unwary Christians, when they go to God, that they
address not themselves to him at rovers, or at random; but that
when they come to him for benefits, they direct their prayer to the
throne of grace, or to God as considered on a throne of grace.[1]
For he is not to be found a God merciful and gracious, but as he
is on the throne of grace. This is his holy place, out of which he
is terrible to the sons of men, and cannot be gracious unto them.
For as when he shall sit at the last day upon his throne of judgment,
he will neither be moved with the tears of misery of the world to
do any thing for them, that in the least will have a tendency to a
relaxation of the least part of their sorrow; so now let men take
him where they will, or consider him as they list, he gives no
grace, no special grace, but as considered on the throne of grace:
wherefore they that will pray, and speed, they must come to a
throne of grace: to a God that sitteth on a throne of grace: 'Let
us therefore come boldly to the throne of grace, that we may obtain,'
&c.
The unbeliever, the erroneous and superstitious, consider not this:
wherefore they speak to God as their fancies lead them, not as the
word directs them, and therefore obtain nothing. Ask the carnal
man to whom he prays? he will say to God. Ask him where this God
is? he will say in heaven. But ask him how, or under what notion
he is to be considered there? and he will give a few generals, but
cannot direct his soul unto him as he is upon a throne of grace,
as the apostle here biddeth, saying, 'Let us come boldly unto the
throne of grace.' Wherefore they come and go, or rather go and
come to no advantage at all: they find nothing but their labour or
words for their pains. For the right considering of God when I go
unto him, and how or where I may find him gracious and merciful,
is all in all; and mercy and grace is then obtained when we come
to him as sitting upon a throne of grace.
[THE GODLY CAN DISTINGUISH ONE THRONE FROM ANOTHER.]
SECOND. We will therefore come to the second thing, to wit, that
the godly can distinguish one thing from another. And the reason
why I so conclude, is, as I said, because the throne here is not
set forth unto us here, by where or what signs it should be known;
it is only propounded to us by its name, a throne of grace, and so
left for saints to make their approach thereto: 'Let us therefore
come boldly unto the throne of grace.' We will therefore take
this conclusion into two parts, and consider it under this double
position. FIRST, That there is a throne of grace. SECOND, That it
is the privilege of the godly to distinguish from all other thrones
whatever this throne of grace.
FIRST, There is a throne of grace. This must be true, because
the text saith it;[2] also it is that of which the mercy-seat, so
often made mention of in the Old Testament, was a type, shadow, or
figure; nor is the terms of seat and throne of any strength to make
this supposition void. For it is common for the antitype to be put
forth in words unto us more glorious than is the figure or shadow
of that thing. And the reason is, for that the heavenly things
themselves are far more excellent than the shadow by which they are
represented. What is a sheep, a bull, an ox, or calf, to Christ,
or their blood to the blood of Christ? What is Jerusalem that stood
in Canaan, to that new Jerusalem that shall come down from heaven?
or the tabernacle made with corruptible things, to the body of
Christ, or heaven itself? No marvel then, if they be set forth unto
us by words of an inferior rank; the most full and aptest being
reserved to set out the highest things withal.
Before I proceed to give you a more particular description of this
throne of grace, as also how it may be know, I will a little touch
upon the terms themselves, and show briefly what must be implied
by them.
[Import of the term grace.]
First, By this word grace, we are to understand God's free,
sovereign, good pleasure, whereby he acteth in Christ towards his
people. Grace and mercy therefore are terms that have their distinct
significations; mercy signifies pitifulness, or a running over of
infinite bowels to objects in a miserable and helpless condition.
But grace signifies that God still acts in this as a free agent,
not being wrought upon by the misery of the creature, as a procuring
cause; but of his own princely mind.
Were there no objects of pity among those that in the old world
perished by the flood, or that in Sodom were burned with fire from
heaven? doubtless, according to our apprehension, there were many:
but Noah, and he only, found grace in God's eyes; not because that
of himself he was better than the rest, but God acted as a gracious
prince towards him, and let him share in mercy of his own sovereign
will and pleasure. But this at first was not so fully made manifest
as it was afterwards. Wherefore the propitiatory was not called, as
here, a throne of grace, but a mercy-seat, albeit there was great
glory in these terms also; for, by mercy-seat was showed, not only
that God had compassion for men, but that also to be good was as
his continual resting-place, whither he would at length retire, and
where he would sit down and abide, whatever terrible or troublesome
work for his church was on the wheel[3] at present. For a seat is
a place of rest, yea, is prepared for that end; and in that here
mercy is called that seat, it is to show, as I said, that whatever
work is on the wheel in the world, let it be never so dreadful and
amazing, yet to God's church it shall end in mercy, for that is
God's resting-place. Wherefore after God had so severely threatened
and punished his church under the name of a whorish woman, as you
may read in the prophet Ezekiel, he saith, 'So will I make my fury
toward thee to rest, and my jealousy shall depart from thee; and I
will be quiet, and will be no more angry.' And again, speaking of
the same people and of the same punishments, he saith, 'Nevertheless,
I will remember my covenant with thee in the days of thy youth,
and I will establish unto thee an everlasting covenant.' And again,
'I will establish my covenant with thee, and thou shalt know that
I am the Lord; that thou mayest remember and be confounded, and never
open thy mouth any more because of thy shame, when I am pacified
toward thee for all that thou hast done, saith the Lord God' (Eze
16:42,60-63). These, with many more places, show that mercy is
God's place of rest, and thither he will retire at last, and from
thence will bless his church, his people.
But yet these terms, a throne, the throne of grace, doth more exceed
in glory: not only because the word grace shows that God, by all
that he doth towards us in saving and forgiving, acts freely as
the highest Lord, and of his own good-will and pleasure, but also
for that he now saith, that his grace is become a king, a throne of
grace. A throne is not only a seat for rest, but a place of dignity
and authority. This is known to all. Wherefore by this word, a
throne, or the throne of grace, is intimated, that God ruleth and
governeth by his grace. And this he can justly do: 'Grace reigns
through righteousness, unto eternal life,[4] through Jesus Christ
out Lord' (Rom 5:21). So then, in that here is mention made of
a throne of grace, it showeth that sin, and Satan, and death, and
hell, must needs be subdued. For these last mentioned are but weakness
and destruction; but grace is life, and the absolute sovereign over
all these to the ruling of them utterly down. A throne of grace!
But this then God plainly declareth, that he is resolved this way
to rule, and that he pointeth at sin as his deadly foe: and if
so, then, 'where sin aboundeth, grace must much more abound' (Rom
5:20).[5] For it is the wisdom and discretion of all that rule, to
fortify themselves against them that rebel against them what they
can. Wherefore he saith again, 'Sin shall not have dominion over
you; for ye are not under the law, but under grace' (Rom 6:14).
Sin seeks for the dominion, and grace seeks for the dominion; but
sin shall not rule, because it has no throne in the church among
the godly. Grace is king. Grace has the throne, and the people of
God are not under the dominion of sin, but of the grace of God,
the which they are here implicitly bid to acknowledge, in that they
are bid to come boldly to it for help: 'That we may obtain mercy,
and find grace to help; to help in time of need.' For as from the
hand and power of the king comes help and succour to the subject,
when assaulted by an enemy; so from the throne of grace, or from
grace as it reigns, comes the help and health of God's people.
Hence it is said again, 'A glorious high throne from the beginning
is the place of our sanctuary' (Jer 17:12). Here then the saints
take shelter from the roaring of the devil, from the raging of
their lusts, and from the fury of the wicked. That also is a very
notable place, 'He will subdue our iniquities; and thou wilt cast
all their sins into the depths of the sea' (Micah 7:19). He speaks
here of God as solacing himself in mercy, and as delighting of himself
in the salvation of his people, and that without comparison: 'Who
is a God like unto thee, that pardoneth iniquity, and passeth by
the transgression of the remnant of his heritage? he retaineth not
his anger for ever, because he delighteth in mercy' (Micah 7:18).
Thus is mercy and grace got into the throne, reigns, and will
assuredly conquer all; yea, will conquer, and that with a shout.
'Mercy rejoiceth against judgment' (James 2:13). Yea, glorieth
when it getteth the victory of sin, and subdueth the sinner unto
God and to his own salvation, as is yet more fully showed in the
parable of the prodigal son (Luke 15). But this, briefly to show
you something of the nature of the terms, and what must necessarily
be implied thereby.
[What is to be inferred from the term 'throne of grace.']
Second. We will in the next place show what is to be inferred from
hence. And,
1. To be sure this is inferred, that converted men are not every
way, or in every sense, free from the being of sin. For, were they,
they need not betake themselves to a throne of grace for help; when
it saith there is grace in God, it inferreth, that there is sin in
the godly; and when it saith, grace reigns, as upon a throne, it
implies, that sin would ascend the throne, would reign, and would
have the dominion over the children of God. This also is manifest,
when he saith, 'Let not sin therefore reign in your mortal body,
that ye should obey it in the lusts thereof' (Rom 7:12). And the
only way to prevent it is to apply ourselves, as by the text we
are directed, to the throne of grace for help against it.
2. The text implies, that at certain times the most godly man in
the world may be hard put to it by the sin that dwelleth in him;
yea, so hard put to it, as that there can be no ways to save himself
from a fall, but by imploring heaven and the throne of grace for
help. This is called the needy time, the time when the wayfaring
man that knocked at David's door shall knock at ours (2 Sam 12);
or when we are got into the sieve into which Satan did get Peter
(Luke 22:31); or when those fists are about our ears that were
about Paul's; and when that thorn pricks us that Paul said was in
his flesh (2 Cor 12:7,8). But why, or how comes it to pass, that
the godly are so hard put to it at these times, but because there
is in them, that is, in their flesh, no good thing, but consequently
all aptness to close in with the devil and his suggestions, to the
overthrow of the soul? But now here we are presented with a throne
of grace, unto which, as presented with a throne of grace, unto
which, as David says, we must 'continually resort'; and that is the
way to obtain relief, and to find help in time of need (Psa 71:3).
3. As Christians are sometimes in imminent dangers of falling, so
sometimes it is so, that they are fallen, are down, down dreadfully,
and can by no means lift up themselves. And this happeneth unto them
because they have been remiss as to the conscionable performance of
what by this exhortation they are enjoined to. They have not been
constant supplicants at this throne for preserving grace; for had
they, they should, as the text suggests, most certainly have kept
from such a fall; help should have been granted them in their
needful time. But that is it, of which such are guilty, which is
written in the prophet Isaiah, 'But thou hast not called upon me,
O Jacob; but thou hast been weary of me, O Israel' (Isa 43:22).
Therefore thou art profaned, therefore thou art given to reproaches
(Isa 43:28). Now, as they which are falling are kept from coming
down by coming to this throne of grace, so those that are fallen
must rise by the sceptre of love extended to them from thence. Men
may fall by sin, but cannot raise up themselves without the help of
grace. Wherefore, it is worthy of our inquiry after a more thorough
knowledge of this throne of grace, whence, as we may well perceive,
our help comes, and by what comes from thence we are made to
stand. I therefore come now to a more particular description of
this throne of grace; and to show how the godly know, or may know
it, from other thrones of God.
[What this throne of grace is.]
First, then, this throne of grace is the humanity, or heart and
soul of Jesus Christ, in which God sits and resteth for ever in
love towards them that believe in him. Forasmuch as Christ did, by
the body of his flesh, when here, reconcile them unto the Father.
'The key of the house of David,' saith God, 'will I lay upon his
shoulder; so he shall open and none shall shut; and he shall shut
and none shall open. And I will fasten him as a nail in a sure place;
and he shall be for a glorious throne to his Father's house' (Isa
22:22,23). For a glorious throne to his Father's house, that is,
for his Father's house, to come to their Father by; for that they
shall always find him thereon; or, as another scripture saith,
in Christ reconciling them unto him, not imputing to them their
trespasses and sins (2 Cor 5:19). Nor is it possible, that we lay
aside the human nature of Christ, for us to find any such thing as
a throne of grace, either in earth or heaven; for that then nothing
can be found to be the rest of God. 'This is my beloved Son, in
whom I am well pleased,' is God's own language; but there is none
other of whom he hath so said (Matt 3:17). Wherefore he resteth in
him towards us, and in him only. Besides, grace cannot be extended
towards us but in a way of justice; for that the law and our sin
obstructeth another way (Gen 3:24). But, lay the human nature of
Christ aside, and where will you find, THAT that shall become such
a sacrifice to justice for the sin of men, as that God, for the sake
of that, shall both forgive, and cause that grace for ever should
reign towards us in such a way? It reigns through righteousness, or
justice, by Jesus Christ, and no way else. Christ Jesus, therefore,
is this throne of grace; or him, or that, by which grace reigns
towards the children of God (Rom 5:21).
That scripture also gives us a little light herein, 'And I beheld,
and lo! in the midst of the throne,' &c., 'stood a Lamb, as it
had been slain' (Rev 5:6). This is to show the cause why grace is
so freely let out to us, even for that there stands there, in the
midst of the throne, and in the midst of the elders, a lamb as it
had been slain, or, as it was made a sacrifice for our sin; for,
as a slain lamb, he now lives in the midst of the throne, and is
the meritorious cause of all the grace that we enjoy. And though
it seems by this text that the throne is one thing and the Lamb
another, yet the Lamb of God is the throne, though not as a lamb
or sacrifice, but as one that by his sacrifice has made way for
grace to run like a river into the world. The Son of God, Jesus
Christ, is ALL; he is the throne, the altar, the priest, the
sacrifice, and all: but he is the throne, the priest, the altar,
and the sacrifice, under divers considerations. He is not the throne
as he is the priest; he is not the priest as he is the sacrifice;
he is not the sacrifice as he is the altar; yet is truly all these.
Yea, there is no throne of grace, no high priest, no propitiatory
sacrifice, &c., but he. Of all which we may yet speak further before
we conclude this treatise. I conclude, then, that Christ Jesus, in
his human nature, is this throne of grace. In his human nature, I
say, he has by that completely accomplished all things necessary
for the making way for grace to be extended to men; and that that
is not only God's place of rest, but that by and from which, as
upon a glorious throne, his grace shall reign over devil, death,
sin, hell, and the grave, for ever. This human nature of Christ is
also called the tabernacle of God; for the fullness of the Godhead
dwells in it bodily. It is God's habitation, his dwelling-place,
his chair and throne of state. He doth all in and by it, and without
it he doth not any thing. But to pass this, let us come to the next
thing.
[Where the throne of grace is erected.]
Second. We will now come to discourse of the placing of this
throne of grace, or to discover where it is erected. And for this
we must repair to the type, which, as was said before, is called
the mercy-seat; the which we find, not in the outward court, nor
yet within the first veil (Heb 9:3-5); which signifies, not in the
world, nor in the church on earth, but in the holy of the holies,
or after the second veil, the flesh of Christ (Heb 10:20). There
then is this throne of God, this throne of grace, and no where
here below. And for as much as it is called the throne of God, of
grace, and is there, it signifieth that it is the highest and most
honourable. Hence he is said to be far above all heavens, and to
have a name above every name. Wherefore he that will come to this
throne of grace, must know what manner of coming it is by which he
must approach it; and that is, not personally,[6] but by runnings
out of heart; not by himself, but by his Priest, his High Priest;
for so it was in the type (Heb 9:7). Into the second, where the
mercy-seat was, went the high priest alone, that is, personally,
and the people by him, as he made intercession for them. This then
must be done by those that will approach this throne of grace.
They must go to God, as he is enthroned IN Christ; BY Christ, as
he is the High Priest of his church; and they must go to him in
the holiest, by him.
But again, as this throne of grace is in the Holiest, not in the
world, not in the church on earth, so it is in this Holiest set up
above the ark of the testimony; for so was the mercy-seat, it was
set up in the most holy place, above the ark of the testimony (Deut
10:1-5; 1 Kings 8:9; 2 Chron 5:10). The ark of the testimony. What
was that? Why it was the place of the law, the ark in which it was
kept: the testimony was the law, the ark was prepared to put that
in. This ark in which was put this law was set up in the holiest,
and the mercy-seat was set above it, for so was Moses commanded
to place them. Thou shalt make an ark, saith God, 'and thou shalt
make a mercy-seat': the ark shall be called the ark of the testimony,
and there 'thou shalt put the testimony that I shall give thee,'
that is, the law, 'and thou shalt put the mercy-seat above upon
the ark, and there I will meet with thee, from above the mercy-seat
between the two cherubims, which are upon,' that is, above, 'the
ark of the testimony,' 'shadowing the mercy-seat' (Exo 25:16-22;
Heb 9:5).
Thus, then, were things of old ordained in the type, by which we
gather what is now to be minded in our worshipping of God. There
was an ark made, and the two tables of stone, in which the law
was writ, was put therein (Deut 10:2-5). This ark, with these two
tables, were put into the holiest, and this mercy-seat was set
above it. The Holy Ghost, in my mind, thus signifying that grace
sits upon a throne that is higher than the law, above the law; and
that grace, therefore, is to rule before the law, and notwithstanding
all the sentence of the law; for it sitteth, I say, upon a throne,
but the law sits on none; a throne, I say, which the law, instead
of accusing, justifieth and approveth. For although it condemneth
all men, yet it excepteth Christ, who, in his manhood, is this throne
of grace. Him, I say, it condemneth not, but approveth, and liketh
well of all his doings; yea, it granteth him, as here we see, as
a throne of grace, to be exalted above itself: yea, it cannot but
so do, because by wisdom and holiness itself, which is also the Lord
of the law, it is appointed so to do. Here, then, is the throne of
God, the throne of grace, namely, above the ark of the testimony;
on this God and his grace sits, reigns, and gives leave to sinners
to approach his presence for grace and mercy. He gives, I say for
those sinners so to do, that have washed before in the brazen laver
that is prepared to wash in first, of which we may speak more anon.
Now, behold the wisdom of God in his thus ordaining of things;
in his placing, in the first place, the law, and Christ the ark
of the testimony, and the mercy-seat, or throne of grace, so nigh
together; for doubtless it was wisdom that thus ordained them, and
it might so ordain for these reasons--
[Why the law and the mercy-seat are so near together.]
1. That we that approach the throne of grace might, when we come
there, be made still to remember that we are sinners--'for by the
law is the knowledge of sin' (Rom 3:20)--and behold just before
us is this ark in which are the two tables that condemn all flesh:
yea, we must look that way, if we look at all; for just above it
is the mercy-seat or throne of grace. So then here is a memento
for them that come to God, and to his throne of grace, for mercy,
to wit, the law, by which they are afresh put in remembrance of
themselves, their sins, and what need they have of fresh supplies
of grace. I read that the laver of brass and the foot of it was made
of the looking-glasses of the women that assembled at the door of
the tabernacle (Exo 38:8), methinks to signify, that men might see
their smyrches[7] when they came to wash; so here you see the law
is placed even with the mercy-seat, only that stood above, whereby
those that come to the throne of grace for mercy might also yet
more be put in mind that they are sinners.
2. This also tendeth to set an edge upon prayer, and to make us the
more fervent in spirit when we come to the throne of grace. Should
a king ordain that the axe and halter should be before all those
that supplicate him for mercy, it would put yet an edge upon all
their petitions for his grace, and make them yet the more humbly
and fervently implore his majesty for favour. But, behold, the
mercy-seat stands above, is set up above the ark and testimony
that is in it. Here, therefore, we have encouragement to look for
good. For observe, though here is the law, and that too in the
holiest of all, whither we go; yet above it is the mercy-seat and
throne of grace triumphant, unto which we should look, and to which
we should direct our prayers. Let us therefore come boldly to the
throne of grace, notwithstanding the ark and testimony is by; for
the law cannot hurt us when grace is so nigh; besides, God is now
not in the law, but upon the throne of grace that is above it, to
gave forth pardons, and grace, and helps at a time of need.
This, then, may serve to inform some whereabout they are, when they
are in their closets, and at prayer. Art thou most dejected when
thou art at prayer? Hear me, thou art not far from the throne of
grace; for thy dejection proceedeth from thy looking into the ark,
into which God hath ordained that whosoever looks shall die (1 Sam
6:19). Now if thou art indeed so near as to see thy sins, by thy
reading of thyself by the tables in the ark, cast but up thine eyes
a little higher, and behold, there is the mercy-seat and throne of
grace to which thou wouldest come, and by which thou must be saved.
When David came to pray to God, he said he would direct his prayer
to God, and would look up (Psa 5:3). As who should say, When I pray,
I will say to my prayers, O my prayers, mount up, stay not at the
ark of the testimony, for there is the law and condemnation; but
soar aloft to the throne that stands above, for there is God, and
there is grace displayed, and there thou mayest obtain what is
necessary to help in time of need. Some, indeed, there be that know
not what these things mean; they never read their sin nor condemnation
for it; when they are upon their knees at their devotion, and so
are neither dejected at the sight of what they are, nor driven with
sense of things to look higher for help at need; for need, indeed,
they see none. Of such I shall say, they are not concerned in our
text, nor can they come hither before they have been prepared so
to do, as may appear before we come to an end.
[How the godly distinguish the throne of grace.]
SECOND. And thus have I showed you what this throne of grace is,
and where it stands. And now I shall come to show you how you shall
find it, and know when you are come to it, by several other things.
First, then, about the throne of grace there is 'a rainbow--in
sight like unto an emerald' (Rev 4:1-3). This was the first sight
that John saw after he had received his epistles for the seven
churches. Before he received them, he had the great vision of his
Lord, and heard him say to him, I am he that was dead and am alive,
or 'that liveth and was dead, and behold I am alive for evermore,
amen; and have the keys of hell and of death' (Rev 1:18). And a
good preparation it was for a work of that nature that now he was
called unto; to wit, that he might the more warmly, and affectionately,
and confidently attest the truth which his Lord had now for him to
testify to them. So here, before he entereth upon his prophecy of
things to come, he hears a first voice, and sees a first sight.
The first voice that he heard was, 'Come up hither,' and the first
sight that he saw was a throne with a rainbow round about it. 'And
immediately,' saith he, 'I was in the Spirit; and behold a throne
was set in heaven, and one sat on the throne. And he that sat was
to look upon like a jasper, and a sardine stone, and there was a
rainbow round about the throne' (Rev 4:1-3).
The firs time that we find in God's Word mention made of a rainbow,
we read also of its spiritual signification, to wit, that it was a
token of the firmness of the covenant that God made with Noah, as
touching his not drowning the earth any more with the waters of a
flood. 'I do set,' saith he, 'my bow in the cloud, and it shall be
for a token of a covenant between me and the earth. And it shall
come to pass, when I bring a cloud over the earth, that the bow
shall be seen in the cloud. And I will remember my covenant which
is between me and you, and every living creature of all flesh: and
the waters shall no more become a flood to destroy all flesh' (Gen
9:13-15). The first use, therefore, of the rainbow, it was to be
a token of a covenant of mercy and kindness to the world; but that
was not the utmost end thereof. For that covenant was but a shadow
of the covenant of grace which God hath made with his elect in
Christ, and that bow but a shadow of the token of the permanency
and lastingness of that covenant. Wherefore the next time we read
of the rainbow is in the first of Ezekiel, and there we read of
it only with reference to the excellencies of its colour; for that
it is there said to be exactly like the colour of the glory of the
man that the prophet there saw as sitting upon a throne (v 28).
The glory, that is, the priestly robes; for he is a priest upon
the throne, and his robes become his glory and beauty (Zech 6:13).
His robes--what are they but his blessed righteousness, with the
skirts of which he covereth the sinful nakedness of his people,
and with the perfection of which he decketh and adorneth them, 'as
a bride adorneth herself with her jewels' (Exo 28:2; Eze 16:8; Isa
61:10).
Now here again, in the third place, we find a rainbow, a rainbow round
about the throne; round about the throne of grace. A rainbow--that
is, a token of the covenant, a token of the covenant of grace in
its lastingness; and that token is the appearance of the man Christ.
The appearance--that is, his robes, his righteousness, 'from the
appearance of his loins even upward,' and 'from the appearance of
his loins even downward' (Eze 1:27); even down to the foot, as you
have it in the book of the Revelation (1:13). 'As the appearance
of the bow that is in the cloud in the day of rain, so was the
appearance of the brightness round about. This was the appearance
of the likeness of the glory of the Lord' (Eze 1:28). The sum then
is, that by the rainbow round about the throne of grace upon which
God sitteth to hear and answer the petitions of his people, we are
to understand the obedential righteousness of Jesus Christ, which
in the days of his flesh he wrought out and accomplished for
his people; by which God's justice is satisfied, and their person
justified, and they so made acceptable to him. This righteousness,
that shines in God's eyes more glorious than the rainbow in the
cloud doth in ours, saith John, is round about the throne. But for
what purpose? Why, to be looked upon. But who must look upon it?
Why, God and his people; the people when they come to pray, and
God when he is about to hear and give. 'And the bow shall be in
the cloud'; says God, 'and I will look upon it, that I may remember
the everlasting covenant between God and every living creature of
all flesh that is upon the earth' (Gen 9:16). And, I say, as the
bow is for God to look on, so it is also for our sight to behold.
A rainbow round about the throne, in sight; in whose sight? in
John's and his companions, like unto an emerald.
We read of Solomon's great throne of ivory, that though there was
not its like in any kingdom, yet he was not willing that the bow of
it should stand before him. It was round behind (1 Kings 10:18-20).
O! but God's throne has the bow before, even round about to view,
to look upon in sight. Solomon's was but a shadow, and therefore
fit to be put behind; but this is the sum and substance, and
therefore fit to be before, in view, in sight, for God and his
people to behold. Thus you see that a rainbow is round about the
throne of grace, and what this rainbow is. Look then, when thou
goest to prayer, for the throne; and that thou mayest not be deceived
with a fancy, look for the rainbow too. The rainbow, that is, as
I have said, the personal performances of Christ thy Saviour for
thee. Look, I say, for that, it is his righteousness; the token of
the everlastingness of the covenant of grace; the object of God's
delight, and must be the matter of the justification of thy person
and performances before God. God looks at it, look thou at it, and
at it only (Psa 71:16). For in heaven or earth, if that be cast
away, there is nothing to be found that can please God, or justify
thee. If it be said faith pleases God; I answer, faith is a relative
grace; take then the relative away, which, as to justification, is
this spangling robe, this rainbow, this righteousness of Christ,
and faith dies, and becomes, as to what we now treat of, extinct
and quenched as tow.
And a very fit emblem the rainbow is of the righteousness of Christ;
and that in these particulars. 1. The rainbow is an effect of the
sun that shines in the firmament; and the righteousness by which
this throne of grace is encompassed, is the work of the Son of
God. 2. The rainbow was a token that the wrath of God in sending
the flood was appeased; this righteousness of Christ is that for
the sake of which God forgiveth us all trespasses. 3. The rainbow
was set in the cloud, that the sinful man might look thereon, and
wax confident in common mercy; this righteousness is showed us in
the word, that we may by it believe unto special mercy. 4. The bow
is seen but now and then in the cloud; Christ's righteousness is
but here and there revealed in the Word. 5. The bow is seen commonly
upon, or after rain; Christ's righteousness is apprehended by faith
upon, or soon after the apprehensions of wrath. 6. The bow is seen
sometimes more, sometimes less; and so is this righteousness, even
according to the degree or clearness of the sight of faith. 7.
The bow is of that nature, as to make whatever you shall look upon
through it, to be of the same colour of itself, whether that thing
be bush, or man, or beast; and the righteousness of Christ is that
that makes sinners, when God looks upon them through it, to look
beautiful, and acceptable in his sight, for we are made comely
through his comeliness, and made accepted in the Beloved (Eze 16:14;
Eph 1:6).
One word more of the rainbow, and then to some other things. As
here you read that the rainbow is round about the throne; so if
you read on even in the same place, you shall find the glorious
effects thereof to be far more than all that I have said. But,
Second. As the throne of grace is known by the rainbow that is
round about it; so also thou shalt know it by this, the high priest
is continually ministering before it; the high priest, or Christ
as priest, is there before God in his high priest's robes, making
continual intercession for thy acceptance there. Now, as I said
before, Christ is priest and throne and all; throne in one sense,
priest in another; even as he was priest, and sacrifice, and altar
too, when he became our reconciler to God.
As a priest here, he is put under the notion of an angel, of an
angel that came and stood at the altar to offer incense for the
church, all the time that the seven angels were to sound out with
trumpets the alarm of God's wrath against the anti-christian world;
lest that wrath should swallow them up also. 'And,' saith John,
'another angel came and stood at the altar, having a golden censer;
and there was given unto him much incense, that he should offer
it with the prayers of all saint upon the golden altar which was
before the throne. And the smoke of the incense which came with the
prayers of the saints, ascended up before God out of the angel's
hand' (Rev 8:1-4).
Here then you have before the throne, that is, the throne or
mercy-seat, the high priest; for there it was that God appointed
that the altar of incense, or that to burn incense on, should
be placed (Exo 30:1-7). This incense-altar in the type was to be
overlaid with gold; but here the Holy Ghost implies, that it is all
of gold. This throne then is the mercy-seat, or throne of grace,
to which we are bid to come; and, as you see, here is the angel,
the high priest with his golden censer, and his incense, ready to
wait upon us. For so the text implies, for he is there to offer
his incense with the prayers of all saints that are waiting without
at his time of offering incense within (Luke 1:10). So, then, at
the throne of grace, or before it, stands the high priest of our
propitiation, Christ Jesus, with his golden censer in his hand,
full of incense, therewith to perfume the prayers of saints, that
come thither for grace and mercy to help in time of need.[8] And
he stands there, as you see, under the name of an angel, for he is
the angel of God's presence, and messenger of his covenant.
But now it is worth our considering, to take notice how, or
in what method, the high priest under the law was to approach the
incense-altar. When he came to make intercession for the saints
before the throne, he was to go in thither to do this work in his
robes and ornaments; not without them, lest he died. The principal
of these ornaments were, 'a breast-plate, and an ephod, and a robe,
and a broidered coat, a mitre, and a girdle' (Exo 28:4). These are
briefly called his garments, in Revelation the first, and in the
general they show us, that he is clothed with righteousness, girded
with truth and faithfulness, for that is the girdle of his reins
to strengthen him (Isa 11:5). And that he beareth upon his heart
the names of the children of Israel that are Israelites indeed;
for as on Aaron's breast-plate was fixed the names of the twelve
tribes of Israel, and he was to bear the weight of them by the
strength of his shoulders, so are we on the heart of Christ (Isa
22:21).
Thus therefore is our high priest within the holiest to offer
incense upon the golden altar of incense, that is, before the throne.
Wherefore, when thou goest thither, even to 'the throne of grace,'
look for him, and be not content, though thou shouldst find God
there, if thou findest him not there, I suppose now an impossibility,
for edification's sake, for without him nothing can be done; I
say, without him as a priest. He is the throne, and without him as
a throne, God has no resting-place as to us; he is a priest, and
without him as such we can make no acceptable approach to God; for
by him as priest our spiritual sacrifices are accepted (1 Peter
2:5). 'By him, therefore, let us offer the sacrifice of praise to
God continually,--giving thanks,' and confessing to and 'in his
name' (Heb 13:15). And for our further edification herein, let us
consider, that as God has chosen and made him his throne of grace;
so he has sworn, that he shall be accepted as a priest for ever
there. For his natural qualifications we may speak something to
them afterwards; in the meantime know, that there is no coming to
God, upon pain of death without him.
Nor will it out of my mind, but that his wearing the rainbow
upon his head doth somewhat belong to him as priest, his priestly
vestments being for glory and beauty, as afore was said, compared
to the colour of it (Rev 10:1; Eze 1). But why doth he wear
the rainbow upon his head; but to show, that the sign, that the
everlastingness of the covenant of grace is only to be found in
him; that he wears it as a mitre or frontlet of gold, and can always
plead it with acceptance to God, and for the subduing of the world
and good of his people. But,
Thirdly, The throne of grace is to be known by the sacrifice that
is presented there. The high priest was not to go into the holiest,
nor come near the mercy-seat; the which, as I have showed you,
was a type of our throne of grace, 'without blood.' 'But into the
second went the high priest alone once every year, not without
blood, which he offered for himself, and for the errors of the
people' (Heb 9:7). Yea, the priest was to take of the blood of
his sacrifice, and sprinkle it seven times before the Lord, that
is, before the mercy-seat, or throne of grace; and was to put some
of the blood upon the horns of the altar of incense before the Lord
(Lev 4:5-7, 16:13-15). So then the throne of grace is known by the
blood that is sprinkled thereon, and by the atonement that by it
is made there. I told you before that before the throne of grace
there is our high-priest; and now I tell you, there is his sacrifice
too; his sacrifice which he there presenteth as amends for the sins
of all such as have a right to come with boldness to the throne
of grace. Hence, as I mentioned before, there is said to be in
the midst of the throne, the same throne of which we have spoken
before, 'a lamb as it had been slain' (Rev 5:6). The words are to
the purpose, and signify that in the midst of the throne is our
sacrifice, with the very marks of his death upon him; showing to
God that sitteth upon the throne, the holes of the thorns, of the
nails, of the spear; and how he was disfigured with blows and blood
when at his command he gave himself a ransom for his people; for
it cannot be imagined that either the exaltation or glorification
of the body of Jesus Christ should make him forget the day in which
he died the death for our sins; specially since that which puts
worth into his whole intercession is the death he died, and the
blood he shed upon the cross, for our trespasses.
Besides, there is no sight more taketh the heart of God, than to
see of the travail of the soul, and the bruisings of the body of his
Son for our transgressions. Hence it is said, He 'is in the midst
of the throne' as he died, or as he had been slain (Rev 7:17). It
is said again, 'The Lamb which is in the midst of the throne shall
feed them.' The Lamb, that is, the Son of God as a sacrifice,
shall be always in the midst of the throne to feed and comfort his
people. He is the throne, he is the priest, he is the sacrifice.
But then how as a Lamb is he in the midst of the throne? Why, the
meaning in mine opinion is, that Christ, as a dying and bleeding
sacrifice, shall be chief in the reconciling of us to God; or
that his being offered for our sins shall be of great virtue when
pleaded by him as priest, to the obtaining of grace, mercy, and
glory for us (Heb 9:12). By his blood he entered into the holy
place; by his blood he hath made an atonement for us before the
mercy-seat. His blood it is that speaketh better for us than the
blood of Abel did for Cain (Heb 12:24). Also it is by his blood that
we have bold admittance into the holiest (Heb 10:19). Wherefore no
marvel if you find him here a Lamb, as it had been slain, and that
in the midst of the throne of grace.
While thou art therefore thinking on him, as he is the throne
of grace, forget him not as he is priest and sacrifice; for as a
priest he makes atonement; but there is no atonement made for sin
without a sacrifice. Now, as Christ is a sacrifice, so he is to be
considered as passive, or a sufferer; as he is a priest, so he is
active, or one that hath offered up himself; as he is an altar,
so he is to be considered as God; for in and upon the power of his
Godhead he offered up himself. The altar then was not the cross, as
some have foolishly imagined. But as a throne, a throne of grace;
so he is to be considered as distinct from these three things, as
I also have hinted before. Wouldst thou then know this throne of
grace, where God sits to hear prayers and give grace? then cast the
eyes of thy soul about, and look till thou findest the Lamb there;
a Lamb there 'as it had been slain,' for by this thou shalt know
thou art right. A slain Lamb, or a Lamb as it had been slain, when
it is seen by a supplicant in the midst of the throne, whither he
is come for grace, is a blessed sight! A blessed sight indeed! And
it informs him he is where he should be.
And thou must look for this, the rather because without blood is
no remission. He that thinks to find grace at God's hand, and yet
enters not into the holiest by the blood of Jesus, will find himself
mistaken, and will find a DEAD,[9] instead of 'a living way' (Heb
10:19). For if not anything below, or besides blood, can yield
remission on God's part, how should remission be received by us
without our acting faith therein? We are justified by his blood,
through faith in his blood (Rom 5:6-9). Wherefore, I say, look
when thou approachest the throne of grace, that thou give diligence
to see for the Lamb; that is, 'as it had been slain' in the midst
of the throne of grace; and then thou wilt have, not only a sign
that thou presentest thy supplications to God, where, and as thou
shouldst; but there also wilt thou meet with matter to break,
to soften, to bend, to bow, and to make thy heart as thou wouldst
have it; for if the blood of a goat will, as some say, dissolve an
adamant, a stone that is harder than flint;[10] shall not the sight
of 'a Lamb as it had been slain' much more dissolve and melt down
the spirit of that man that is upon his knees before the throne
of grace for mercy; especially when he shall see, that not his
prayers, not his tears, not his wants, but the blood of the Lamb,
has prevailed with a God of grace to give mercy and grace to an
undeserving man? This then is the third sign by which thou shalt
know when thou art at the throne of grace: that throne is sprinkled
with blood; yea, in the midst of that throne there is to be seen
to this day, a Lamb as it had been slain; and he is in the midst
of it, to feed those that come to that throne, and to lead them by
and to 'living fountains of waters' (Rev 7:17). Wherefore,
Fourth. The throne of grace is to be known, by the streams of
grace that continually proceed therefrom, and that like a river
run themselves out into the world. And, saith John, 'He showed me
a pure river of water of life, clear as crystal, proceeding out of
the throne of God and of the Lamb' (Rev 22:1). Mark you, here is
again a throne; the throne of God, which, as we have showed, is
the human nature of his Son; out of which, as you read, proceeds a
river, a river of water of life, clear as crystal. And the joining
of the Lamb also here with God is to show that it comes, I say, from
God, by the Lamb; by Christ, who as a lamb or sacrifice for sin,
is the procuring cause of the running of this river; it proceedeth
out of the throne of God and of the Lamb. Behold, therefore, how
carefully here the Lamb is brought in, as one from or through whom
proceeds the water of life to us. God is the spring-head; Christ
the golden pipe of conveyance; the elect the receivers of this
water of life. He saith not here, 'the throne of the Lamb,' but
'and of the Lamb, to show, I say, that he it is out of or through
whom this river of grace should come.' But and if it should be
understood that it proceedeth from the throne of the Lamb, it may
be to show that Christ also has power as a mediator, to send grace
like a river into the church. And then it amounts to this, that
God, for Christ's sake, gives this river of grace, and that Christ,
for his merits sake, has power to do so too. And hence is that
good wish, so often mentioned in the epistles, 'Grace to you, and
peace from God our Father, and the Lord Jesus Christ' (Rom 1:7; 1
Cor 1:3; 2 Cor 1:2; Gal 1:3; Eph 1:2; Phil 1:2; Col 1:2; 1 Thess
1:2; 2 Thess 1:2; Phile 3). And again, 'Grace, mercy, and peace,
from God the Father and the Lord Jesus Christ' (1 Peter 1:2; 2
Tim 1:2; Titus 1:4). For Christ has power with the Father to give
grace and forgiveness of sins to men (John 5:21-26; Mark 2:10).
But let us come to the terms in this text. Here we have a throne,
a throne of grace; and to show that this throne is it indeed,
therefore there proceeds therefrom a river of this grace, put here
under the term of 'water of life,' a term fit to express both the
nature of grace and the condition of him that comes for it to the
throne of grace.
It is called by the name of water of life, to show what a reviving
cordial the grace of God in Christ is, shall be, and will be found
to be, of all those that by him shall drink thereof. It shall be
in him, even in him that drinks it, 'a well of water springing up
into everlasting life' (John 4:14). It will therefore beget life,
and maintain it; yea, will itself be a spring of life, in the very
heart of him that drinks it. Ah! it will be such a preservative
also to spiritual health, as that by its virtue the soul shall for
ever be kept, I say, the soul that drinks it, from total and final
decay; it shall be in them a well of living water, springing up
into everlasting life.
But there is also by this phrase or term briefly touched the present
state of them that shall come hither to drink; they are not the
healthful, but the sick. It is with the throne of grace, as it is
with the Bath, and other places of sovereign and healing waters,
they are most coveted of them that are diseased, and do also show
their virtues on those that have their health and limbs; so, I say,
is the throne of grace; its waters are for healing, for soul-healing,
that is their virtue (Eze 47:8,9). Wherefore, as at those waters
above mentioned, the lame leave their crutches, and the sick [obtain]
such signs of their recovery as may be a sign of their receiving
health and cure there; so at the throne of grace, it is where true
penitents, and those that are sick for mercy, do leave their sighs
and tears; 'and the Lamb that is in the midst of the throne shall
feed them, and shall lead them unto living fountains of waters;
and God shall,' there, 'wipe away all tears from their eyes' (Rev
7:17). Wherefore, as Joseph washed his face, and dried his tears
away, when he saw his brother Benjamin, so all God's saints shall
here, even at the throne of grace, where God's Benjamin, or the
Son of his right hand, is, wash their souls from sorrow, and have
their tears wiped from their eyes. Wherefore, O thou that are
diseased, afflicted, and that wouldst live, come by Jesus to God
as merciful and gracious; yea, look for this river when thou art
upon thy knees before him, for by that thou shalt find whereabout
is the throne of grace, and so where thou mayest find mercy.
But again, as that which proceeds out of this throne of grace is
called 'water of life,' so it is said to be a river, a river of water
of life. This, in the first place, shows, that with God is plenty
of grace, even as in a river there is plenty of water; a pond, a
pool, a cistern, will hold much, but a river will hold more; from
this throne come rivers and streams of water of life, to satisfy
those that come for life to the throne of God. Further, as by a
river is showed what abundance of grace proceeds from God through
Christ, so it shows the unsatiable thirst and desire of one that
comes indeed aright to the throne of grace for mercy. Nothing but
rivers will satisfy such a soul; ponds, pools, and cisterns, will
do nothing: such an one is like him of whom it is said, 'Behold he
drinketh up a river, and hasteth not; he trusteth that he can draw
up Jordan into his mouth' (Job 40:23). This David testifies when
he saith, 'As the hart panteth after the water-brooks, so panteth
my soul after thee, O God' (Psa 42:1). Hence the invitation is
proportionable, 'Drink abundantly' (Cant 5:1), and that they that
are saved, are saved to receive abundance of grace; 'they which
receive abundance of grace, and of the gift of righteousness, shall
reign in life by one, Jesus Christ' (Rom 5:17). And hence it is
said again, 'When the poor and needy seek water, and there is none,
and their tongue faileth for thirst, I the Lord will hear them, I
the God of Israel will not forsake them.' But, Lord, how wilt thou
quench their boundless thirst? 'I will open rivers in high places,
and fountains in the midst of the valleys: I will make the wilderness
a pool of water, and the dry land springs of water' (Isa 41:17,18).
Behold here is a pool of water as big as a wilderness, enough one
would think to satisfy any thirsty soul. O, but that will not do!
wherefore he will open rivers, fountains, and springs, and all
this is to quench the drought of one that thirsteth for the grace
of God, that they have enough. 'They shall be abundantly satisfied
with the fatness of thy house, and thou shalt make them drink of
the river of thy pleasures, for with thee is the fountain of life';
&c. (Psa 36:8,9).
This abundance the throne of grace yieldeth for the help and health
of such as would have the water of life to drink, and to cure their
diseases withal: it yields a river of water of life. Moreover,
since grace is said here to proceed as a river from the throne of
God and of the Lamb, it is to show the commonness of it; rivers you
know are common in the stream, however they are at the head (Judg
5). And to show the commonness of it, the apostle calls it 'the
common salvation'; and it is said in Ezekiel and Zecharias, to go
forth to the desert, and into the sea, the world, to heal the beasts
and fish of all kinds that are there (Eze 47:8; Zech 14:8). This,
therefore, is a text that shows us what it is to come to a throne,
where the token of the covenant of grace is, where the high priest
ministereth, and in the midst of which there is a Lamb, 'as it had
been slain': for from thence there cometh not drops, nor showers,
but rivers of the grace of God, a river of water of life.
Again, as the grace that we here read of is said, as it comes from
this throne, to come as a river of water of life; so it is said to
be pure and clear as crystal. Pure is set in opposition to muddy
and dirty waters, and clear is set in opposition to those waters
that are black, by reason of the cold and icyish nature of them;
therefore there is conjoined to this phrase the word crystal, which
all know is a clear and shining stone (Eze 34:19; Job 6:15,16).
Indeed the life and spirit that is in this water, will keep it from
looking black and dull; and the throne from whence it comes will
keep it from being muddy, so much as in the streams thereof. 'The
blessing of the Lord, it maketh rich, and he addeth no sorrow with
it' (Prov 10:22). Indeed, all the sorrow that is mixed with our
Christianity, it proceedeth, as the procuring cause, from ourselves,
not from the throne of grace; for that is the place where our tears,
as was showed you, are wiped away; and also where we hang up our
crutches. The streams thereof are pure and clear, not muddy nor
frozen, but warm and delightful, and that 'make glad the city of
God' (Psa 46).
These words also show us, that this water of itself can do without
a mixture of anything of ours. What comes from this throne of grace
is pure grace, and nothing else; clear grace, free grace, grace
that is not mixed, nor need be mixed with works of righteousness
which we have done; it is of itself sufficient to answer all our
wants, to heal all our diseases, and to help us at a time of need.
It is grace that chooses, it is grace that calleth, it is grace that
preserveth, and it is grace that brings to glory: even the grace
that like a river of water of life proceedeth from this throne. And
hence it is, that from first to last, we must cry, 'Grace, grace
unto it!'[11]
Thus you see what a throne the Christian is invited to; it is
a throne of grace whereon doth sit the God of all grace; it is a
throne of grace before which the Lord Jesus ministereth continually
for us; it is a throne of grace sprinkled with the blood, and in
the midst of which is a Lamb as it had been slain; it is a throne
with a rainbow round about it, which is the token of the everlasting
covenant, and out of which proceeds, as here you read, a river, a
pure river of water of life, clear as crystal. Look then for these
signs of the throne of grace, all you that would come to it, and
rest not, until by some of them you know that you are even come
to it; they are all to be seen have you but eyes; and the sight of
them is very delectable, and has a natural tendency in them, when
seen, to revive and quicken the soul. But,
Fifth. As the throne of grace is known and distinguished by the
things above named, so it is by the effects which these things
have wrought. There is about that throne 'four and twenty seats,
and upon the seats four and twenty elders sitting, clothed in white
raiment, and they have on their heads crowns of gold' (Rev 4:4).
There is no throne that has these signs and effects belonging to it
but this; wherefore, as by these signs, so by the effects of them
also, one may know which is, and so when he is indeed come to the
throne of grace. And a little as we commented upon what went before,
we will also touch upon this.
1. By seats, I understand places of rest and dignity; places of
rest, for that they that sit on them do rest from their labours;
and places of dignity, for that they are about the throne (Rev
14:13). 'And the four and twenty elders which sat before God on
their seats, fell upon their faces and worshipped God' (Rev 11:16).
And forasmuch as the seats are mentioned, before they are mentioned
that sat thereon, it is to show, that the places were prepared
before they were converted.
2. The elders, I take to be the twelve patriarchs and the twelve
apostles, or the first fathers of the churches; for they are the
elders of both the churches, that is, both of the Jewish and Gentile
church of God; they are the ancients, as also they are called in
the prophet Isaiah, which are in some sense the fathers of both
these churches (Isa 24:23). These elders are well set forth by
that four and twenty that you read of in the book of Chronicles,
who had every one of them for sons twelve in number. There therefore
the four and twenty are (1 Chron 25:8-31).
3. Their sitting denoteth also their abiding in the presence of
God. 'Sit thou at my right hand,' was the Father's word to the
Son, and also signifieth the same (Psa 110:1). It is then the throne
of grace where the four and twenty seats are, and before which the
four and twenty elders sit.
4. Their white robes are Christ's righteousness, their own good
works and glory; not that their works brought them thither, for
they were of themselves polluted, and were washed white in the
blood of the Lamb; but yet God will have all that his people have
done in love to him to be rewarded. Yea, and they shall wear their
own labours, being washed as afore is hinted, as a badge of their
honour before the throne of grace, and this is grace indeed. 'They
have washed their robes, and made them white in the blood of the
Lamb, therefore are they before the throne of God' (Rev 7:14,15).
They have washed as others did do before them.
5. 'And they had on their heads crowns of gold' (Rev 4:4). This
denotes their victory, and also that they are kings, and as kings
shall reign with him for ever and ever (Rev 5:10).
6. But what! were they silent? did they say, did they do nothing
while they sat before the throne? Yes, they were appointed to be
singers there. This was signified by the four and twenty that we
made mention of before, who with their sons were instructed in the
songs of the Lord, and all that were cunning to do so then, were two
hundred fourscore and eight (1 Chron 25:7). These were the figure
of that hundred forty and four thousand redeemed from the earth.
For as the first four and twenty, and their sons, are said to sing
and to play upon cymbals, psalteries, and harps; and as they are
there said to be instructed and cunning in the songs of the Lord;
so these that sit before the throne are said also to sing with
harps in their hands their song before the throne; and such song
it was, and so cunningly did they sing it, that 'no man could learn
it, but the hundred and forty and four thousand which were redeemed
from the earth' (Rev 14:3).
Now, as I said, as he at first began with four and twenty in
David, and ended with four and twenty times twelve, so here in John
he begins with the same number, but ends with such a company that
no man could number. For, he saith, 'After this I beheld, and lo,
a great multitude which no man could number, of all nations, and
kindreds, and people, and tongues stood before the throne, and before
the Lamb, clothed with white robes, and palms in their hands. And
cried with a loud voice, saying, Salvation to our God, which sitteth
upon the throne, and unto the Lamb. And all the angels stood round
about the throne, and the elders, and the four beasts, and fell
before the throne on their faces, and worshipped God' (Rev 7:9-11).
This numberless number seems to have got the song by the end;[12]
for they cry aloud, 'Salvation, salvation to our God and to the
Lamb'; which to be sure is such a song that none can learn but them
that are redeemed from the earth.
But I say, what a brave encouragement is it for one that is come
for grace to the throne of grace, to see so great a number already
there, on their seats, in their robes, with their palms in their
hands, and their crowns upon their heads, singing of salvation to
God, and to the Lamb! And I say again, and speak now to the dejected,
methinks it would be strange, O thou that art so afraid that the
greatness of thy sins will be a bar unto thee, if amongst all this
great number of pipers and harpers that are got to glory, thou canst
not espy one that when here was as vile a sinner as thyself. Look
man, they are there for thee to view them, and for thee to take
encouragement to hope, when thou shalt consider what grace and
mercy has done for them. Look again, I say, now thou art upon thy
knees, and see if some that are among them have not done worse than
thou hast done. And yet behold, they are set down; and yet behold
they have their crowns on their heads, their harps in their hands,
and sing aloud of salvation to their God, and to the Lamb.
This then is a fifth note or sign that doth distinguish the throne
of grace from other thrones. There are, before that, to be seen,
for our encouragement, a numberless number of people sitting and
singing round about it. Singing, I say, to God for his grace, and
to the Lamb for his blood, by which they are secured from the wrath
to come. 'And the four and twenty elders fell down before the Lamb,
having every one of them harps, and golden vials full of odours,
which are the prayers of saints, and they sung a new song, saying,
Thou art worthy to take the book, and to open the seals thereof; for
thou wast slain, and hast redeemed us to God by thy blood, out of
every kindred, and tongue, and people, and nation; and hast made us
unto our God, kings and priests, and we shall reign on the earth'
(Rev 5:8-10). Behold, tempted soul, dost thou not yet see what a
throne of grace here is, and what multitudes are already arrived
thither, to give thanks unto his name that sits thereon, and to
the Lamb for ever and ever? And wilt thou hang thy harp upon the
willows, and go drooping up and down the world, as if there was
no God, no grace, no throne of grace, to apply thyself unto, for
mercy and grace to help in time of need? Hark! dost thou not hear
them what they say, 'Worthy,' say they, 'is the Lamb that was
slain, to receive power, and riches, and wisdom, and strength, and
honour, and glory, and blessing. And every creature which is in
heaven,' where they are, 'and on the earth,' where thou art, 'and
under the earth, and such as are in the sea, and all that are in
them, heard I saying, Blessing, and honour, and glory, and power be
unto him that sitteth upon the throne, and unto the Lamb for ever
and ever' (Rev 5:12,13).
All this is written for our learning, that we through patience and
comfort of the scriptures might have hope; and that the drooping
ones might come boldly to the throne of grace, to obtain grace and
find mercy to help in time of need. They bless, they all bless;
they thank, they all thank; and wilt thou hold thy tongue? 'They
have all received of his fulness, and grace for grace'; and will
he shut thee out? Or is his grace so far gone, and so near spent,
that now he has not enough to pardon, and secure, and save one
sinner more? For shame, leave off this unbelief! Wherefore, dost
thou think, art thou told of all this, but to encourage thee to
come to the throne of grace? And wilt thou hang back or be sullen,
because thou art none of the first? since he hath said, 'The
first shall be last, and the last first.' Behold the legions, the
thousands, the untold and numberless number that stand before the
throne, and be bold to hope in his mercy.
Sixth. [The throne of grace is known by what proceeds from it.] As
the throne of grace is distinguished from other thrones by these,
so 'out of this throne proceeds lightnings, and thunderings, and
voices.' Also before this throne are 'seven lamps of fire burning,
which are the seven spirits of God' (Rev 4:5). This then is another
thing by which the throne of grace may be known as an effect of what
is before. So again, chapter the eighth, it is said, that from the
altar of incense that stood before the throne, 'there were voices,
and thunderings, and lightnings, and an earthquake' (Rev 8:5). All
these then come out of the holiest, where the throne is, and are
inflamed by this throne, and by him that sits thereon.
1. Lightnings here are to be taken for the illuminations of the
Spirit in the gospel (Heb 10:32). As it is said in the book of
Psalms, 'They looked unto him,' on the throne, 'and were lightened'
(Psa 34:5). Or, as it is said in other places, 'The voice of thy
thunder was in the heaven, the lightnings lightened the world' (Psa
77:18). And again, 'His lightnings enlightened the world, the earth
saw and trembled' (Psa 97:4). This lightning therefore communicates
light to them that sit in darkness. 'God,' saith the apostle, 'who
commanded the light to shine out of darkness, hath shined in our
hearts, to give the light of the knowledge of the glory of God
in the face of Jesus Christ' (2 Cor 4:6). It was from this throne
that the light came that struck Paul off his horse, when he went
to destroy it and the people that professed it (Acts 9:3). These
are those lightnings by which sinners are made to see their sad
condition, and by which they are made to see the way out of it.
Art thou then made to see thy condition how bad it is, and that the
way out of it is by Jesus Christ? for, as I said, he is the throne
of grace. Why then, come orderly in the light of these convictions
to the throne from whence thy light did come, and cry there, as
Samuel did to Eli, 'Here am I, for thou has called[13] me' (1 Sam
3:8). Thus did Saul by the light that made him see; by it he came
to Christ, and cried, 'Who art thou, Lord?' and, 'What wouldst thou
have me do?' (Acts 9:5,6). And is it not an encouragement to thee
to come to him, when he lights thy candle that thou mightest see
the way; yea, when he doth it on purpose that thou mightest come
to him? 'He gives light to them that sit in darkness, and in
the shadow of death,' what to do? 'to guide our feet into the way
of peace' (Luke 1:79). This interpretation of this place seems to
me most to cohere with what went before; for first you have here
a throne, and one sitting on it; then you have the elders, and in
them presented to you the whole church, sitting round about the
throne; then you have in the words last read unto you, a discourse
how they came thither, and that is, by the lightnings, thunderings,
and voices that proceed out of the throne.
2. As you have here lightnings, so thereto is adjoined thunders.
There proceeded out of this throne lightnings and thunders. By
thunders, I understand that powerful discovery of the majesty of
God by the word of truth, which seizeth the heart with a reverential
dread and awe of him: hence it is said, 'The voice of the Lord is
full of majesty; the voice of the Lord breaketh the cedars' (Psa
29:45). The voice, that is, his thundering voice. 'Canst thou thunder
with a voice like him?' (Job 40:9). And 'the thunder of his power
who can understand?' (Job 26:14). It was upon this account that
Peter, and James, and John, were called 'the sons of thunder,'
because, in the word which they were to preach, there was to be
not only lightnings, but thunders; not only illuminations, but a
great seizing of the heart, with the dread and majesty of God, to
the effectual turning of the sinner to him (Mark 3:16,17).
Lightnings without thunder are in this case dangerous, because they
that receive the one without the other are subject to miscarry.
They were 'once enlightened,' but you read of no thunder they had;
and they were subject to fall into an irrecoverable state (Heb
6:4-6). Saul had thunder with his lightnings to the shaking of
his soul; so had the three thousand; so had the jailor (Acts 2, 9,
16). They that receive light without thunder are subject to turn
the grace of God into wantonness; but they that know the terror of
God will persuade men (Rom 3:8; Jude 4; 2 Cor 5:11). So then, when
he decrees to give the rain of his grace to a man, he makes 'a way
for the lighting of the thunder,' not the one without the other,
but the one following the other (Job 28:26). Lightning and thunder
is made a cause of rain, but lightning alone is not: 'Who hath
divided a water-course for the overflowing of waters? or a way for
the lightning of thunder to cause it to rain on the earth, where
no man is: on the wilderness wherein there is no man?' (Job 38:25,26).
Thus therefore you may see how in the darkest sayings of the
Holy Ghost there is as great an harmony with truth as in the most
plain and easy; there must be thunder with light, if thy heart be
well poised and balanced with the fear of God: we have had great
lightnings in this land of late years, but little thunders; and
that is one reason why so little grace is found where light is, and
why so many professors run on their heads in such a day as this is,
notwithstanding all they have seen. Well then, this also should be
a help to a soul to come to the throne of grace; the God of glory
has thundered, has thundered to awaken thee, as well as sent
lightnings to give thee light; to awaken thee to a coming to him,
as well as to the enabling of thee to see his things; this then has
come from the throne of grace to make thee come hither; wherefore
observe, where it is by these signs made mention of before, and by
these effects; and go, and come to the throne of grace.
3. As there proceeds from this throne lightnings and thunders, so
from hence it is said voices proceed also: now these voices may
be taken for such as are sent with this lightning and thunder to
instruct, or for such [instruction] as this lightning and thunder
begets in our hearts.
(1.) It may be taken in the first sense for light and dread, when
it falleth from God into the soul, is attended with a voice or voices
of instruction to the soul, to know what to do (Acts 2:3-7). This
it was in Paul's case. He had light and dread, and voices for his
instruction; he had lightnings, and thunderings, and voices: 'Good
and upright is the Lord; therefore will he teach sinners in the way.
The meek will he guide in judgment; and the meek will he teach his
way' (Psa 25:8,9).
(2.) Or by voices you may understand, such as the lightning and
thunder begets in our hearts: for though man is as mute as a fish
to Godward, before this thunder and lightning comes to him, yet
after that he is full of voices (2 Cor 4:13, 7:14). And how much
more numerous are the voices that in the whole church on earth are
begot by these lightnings and thunders that proceed from the throne
of grace; their faith has a voice, their repentance has a voice,
their subjection to God's word has a voice in it; yea, there is
a voice in their prayers, a voice in their cry, a voice in their
tears, a voice in their groans, in their roarings, in their bemoaning
of themselves, and in their triumphs! (1 Thess 1:2-8; Psa 5:3,
7:17, 20:2-5, 22:1, 138:5; Jer 31:18).
This then is an effect of the throne of grace; hence it is said
that they proceed from it, even the lightning, and the thunder,
and the voices; that is, effectual conversion to God. It follows
then, that if all these are with thy soul, the operations of the
throne of grace have been upon thee to bring thee to the throne
of grace; first in thy prayers, and then in thy person. And this
leads me to the next thing propounded to be spoken to, which is
to show who are the persons invited here to come to the throne of
grace. 'Let us therefore come.'
[THE PERSONS INTENDED BY THIS EXHORTATION.]
THIRD. Now the persons here called upon to come to the throne
of grace, are not all or every sort of men, but the men that may
properly be comprehended under this word Us and We; 'let Us therefore
come boldly, that We may obtain.' And they that are here put under
these particular terms, are expressed both before and after, by
those that have explication in them.
They are called [in the epistle to the Hebrews], 1. Such as give
the most earnest heed to the word which they have heard (Heb 2:1).
2. They are such as see Jesus crowned with glory and honour (Heb
2:9). 3. They are called the children (Heb 2:14). 4. They are
called the seed of Abraham (Heb 2:16). 5. They are called Christ's
brethren (Heb 2:17).
So, chapter the third, they are called holy brethren, and said to
be partakers of the heavenly calling, and the people of whom it
is said that Christ Jesus is the apostle and high priest of their
profession (Heb 3:1-6). They are called Christ's own house, and
are said to be partakers of Christ (Heb 3:14). They are said to be
the believers, those that do enter in into rest, those that have
Christ for a high priest, and with the feeling of whose infirmities
he is touched and sympathiseth (Heb 4:3,14,15).
So, in chapter the sixth, they are called beloved, and the heirs
of promise; they that have fled for refuge to lay hold on the hope
set before them; they are called those that have hope as an anchor,
and those for whom Christ as a forerunner hath entered and taken
possession of heaven (Heb 6:9,17-20). So, chapter the seventh, they
are said to be such as draw nigh unto God (Heb 7:19). And, chapter
the eighth, they are said to be such with whom the new covenant is
made in Christ. Chapter the ninth, they are such for whom Christ
has obtained eternal redemption, and such for whom he has entered
the holy place (Heb 9:12,22). Chapter the tenth, they are such as
are said to be sanctified by the will of God, such as have boldness
to enter into the holiest by the blood of Jesus; such as draw near
with a true heart, in full assurance of faith, or that have liberty
to do so, having their hearts sprinkled from an evil conscience,
and their bodies washed with pure water; they were those that had
suffered much for Christ in the world, and that became companions
of them that so were used (Heb 10:10,19,22-25). Yea, he tells them,
in the eleventh chapter, that they and the patriarchs must be made
perfect together (Heb 11:40). He also tells them, in the twelfth
chapter, that already they are come to Mount Zion, to the city
of the living God, the heavenly Jerusalem, and to an innumerable
company of angels; to the general assembly and church of the first
born which are written in heaven, and to God the Judge of all; and
to the spirits of just men made perfect, and to Jesus the mediator
of the New Testament, and to the blood of sprinkling, that speaketh
better things than that of Abel (Heb 12:22-24).
Thus you see what terms, characters, titles, and privileges, they
are invested with that are here exhorted to come to the throne of
grace. From whence we may conclude that every one is not capable
of coming thither, no not every one that is under convictions, and
that hath a sense of the need of and a desire after the mercy of
God in Christ.
[The orderly coming to the throne of grace.]
Wherefore we will come, in the next place, to show the orderly
coming of a soul to the throne of grace for mercy: and for this
we must first apply ourselves to the Old Testament, where we have
the shadow of what we now are about to enter upon the discourse
of, and then we will come to the antitype, where yet the thing is
far more explained.
First. Then, the mercy-seat was for the church, not for the world;
for a Gentile could not go immediately from his natural state to
the mercy-seat, by the high priest, but must first orderly join
himself, or be joined, to the church, which then consisted of the
body of the Jews (Exo 12:43-49). The stranger then must first be
circumcised, and consequently profess faith in the Messiah to come,
which was signified by his going from his circumcision directly
to the passover, and so orderly to other privileges, specially to
this of the mercy-seat which the high priest was to go but once a
year into (Eze 44:6-9).
Second. The church is again set forth unto us by Aaron and his sons.
Aaron as the head, his sons as the members; but the sons of Aaron
were not to meddle with any of the things of the Holiest, until
they had washed in a laver: 'And the Lord spake unto Moses, saying,
Thou shalt also make a laver of brass, and his foot also of brass,
to wash in; and thou shalt put it between the tabernacle of the
congregation and the altar, and thou shalt put water therein. For
Aaron and his sons shall wash their hands and their feet thereat.
When they go into the tabernacle of the congregation they shall
wash with water, that they die not; or when they come near to the
altar to minister, to burn offerings made by fire unto the Lord.
So they shall wash their hands and their feet that they die not:
and it shall be a statute for ever unto them, even to him, and to
his seed throughout their generations.' See the margin (Exo 30:17-21,
40:30-32).[14]
Third. Nay, so strict was this law, that if any of Israel, as well
as the stranger, were defiled by any dead thing, they were to wash
before they partook of the holy things, or else to abstain: but if
they did not, their sin should remain upon them (Lev 17:15,16). So
again, 'the soul that hath touched any such' uncleanness 'shall be
unclean until even, and shall not eat of the holy things,' much less
come within the inner veil, 'unless he wash his flesh with water'
(Lev 22:4-6). Now, I would ask, what all this should signify, if a
sinner, as a sinner, before he washes, or is washed, may immediately
go unto the throne of grace? Yea, I ask again, why the apostle
supposes washing as a preparation to the Hebrews entering into
the holiest, if men may go immediately from under convictions to a
throne of grace? For thus, he says, 'let us draw near' 'the holiest'
(Heb 12:19), 'with a true heart, in full assurance of faith; having
our hearts sprinkled from an evil conscience, and our bodies washed
with pure water' (Heb 12:22). Let us draw near; he saith not that
we may have; but having FIRST been washed and sprinkled.
The laver then must first be washed in; and he that washed not first
there, has not right to come to the throne of grace; wherefore you
have here also a sea of glass standing before the throne of grace,
to signify this thing (Rev 4:6). It stands before the throne, for
them to wash in that would indeed approach the throne of grace. For
this sea of glass is the same that is shadowed forth by the laver
made mention of before, and with the brazen sea that stood in
Solomon's temple, whereat they were to wash before they went into
the holiest. But you may ask me, What the laver or molten sea
should signify to us in the New Testament? I answer, It signifieth
the word of the New Testament, which containeth the cleansing doctrine
of remission of sins, by the precious blood of Jesus Christ (John
15:3).[15] Wherefore we are said to be clean through the Word,
through the washing of water by the Word (Titus 3:5). The meaning
then is, A man must first come to Christ, as set forth in the
Word, which is this sea of glass, before he can come to Christ in
heaven, as he is the throne of grace. For the Word, I say, is this
sea of glass that stands before the throne, for the sinner to wash
in first. Know therefore, whoever thou art, that art minded to be
saved, thou must first begin with Christ crucified, and with the
promise of remission of sins through his blood; which crucified
Christ thou shalt not find in heaven as such; for there he is alive;
but thou shalt find him in the Word; for there he is to this day
set forth in all the circumstances of his death, as crucified before
our eyes (Gal 3:1,2). There thou shalt find that he died, when he
died, what death he died, why he died, and the Word open to thee
to come and wash in his blood. The word therefore of Christ's
Testament is the laver for all New Testament priests, and every
Christian is a priest to God, to wash in.
Here therefore thou must receive thy justification, and that
before thou goest one step further; for if thou art not justified
by his blood, thou wilt not be saved by his life. And the justifying
efficacy of his blood is left behind, and is here contained in
the molten sea, or laver, or word of grace, for thee to wash in.
Indeed, there is an interceding voice in his blood for us before
the throne of grace, or mercy-seat; but that is still to bring us
to wash, or for them that have washed therein, as it was shed upon
the cross. We have boldness therefore to enter into the holiest by
the blood of Jesus, that is, by faith in his blood, as shed without
the gate; for as his blood was shed without the gate, so it sanctifies
the believer, and makes him capable to approach the holy of holies.
Wherefore, after he had said, 'That he might sanctify the people
with his own blood,' he 'suffered without the gate' (Heb 13:11-15).
Let us by him therefore, that is, because we are first sanctified
by faith in his blood, offer to God the sacrifice of praise
continually, that is, the fruits of our lips, giving thanks in his
name. Wherefore the laver of regeneration, or Christ set forth by
the Word as crucified, is for all coming sinners to wash in unto
justification; and the throne of grace is to be approached by saints,
or as sinners justified by faith in a crucified Christ; and so, as
washed from sin in the sea of his blood, to come to the mercy-seat.
And it is yet far more evident; for that those that approach this
throne of grace, they must do it through believing; for, saith the
apostle, 'How shall they call on him in whom they have not believed,'
of whom they have not heard, and in whom they have not believed?
for to that purpose runs the text (Rom 10:14). 'How then shall they
call on him in whom they have not believed,' antecedent to their
calling on him, 'and how shall they believe in him of whom they
have not heard' first? So then hearing goes before believing, and
believing before calling upon God, as he sits on the throne of grace.
Now, believing is to be according to the sound of the beginning of
the gospel, which presenteth us, not first with Christ as ascended,
but as Christ dying, buried, and risen.[16] 'For I delivered unto
you first of all, that which I also received; how that Christ died
for our sins according to the scriptures; and that he was buried,
and that he rose again the third day, according to the scriptures'
(1 Cor 15:3,4).
I conclude then, as to this, that the order of heaven is, that men
wash in the laver of regeneration, to wit, in the blood of Christ,
as held forth in the word of the truth of the gospel, which is the
ordinance of God; for there sinners, as sinners, or men as unclean,
may wash, in order to their approach to God as he sits upon the
throne of grace.
And besides, Is it possible that a man that passeth by the doctrine
of Christ as dead, should be admitted with acceptance to a just and
holy God for life; or that he that slighteth and trampleth under
foot the blood of Christ, as shed upon the cross, should be admitted
to an interest in Christ, as he is the throne of grace? It cannot
be. He must then wash there first, or die--let his profession, or
pretended faith, or holiness, be what it will. For God sees iniquity
in all men; nor can all the nitre or soap in the world cause that
our iniquity should not be marked before God (Jer 2:22). 'For
without shedding of blood is NO remission' (Heb 9:22). Nothing
that polluteth, that defileth, or that is unclean, must enter into
God's sanctuary; much less into the most holy part thereof, but by
their sacrifice, by which they are purged, and for the sake of the
perfection thereof, they believing are accepted. We have 'therefore,
brethren, boldness to enter into the holiest by the blood of Jesus,'
and no way else (Heb 10:19).
[HOW WE ARE TO APPROACH THE THRONE OF GRACE.]
FOURTH. But this will yet be further manifest by what we have yet
to say of the manner of our approach unto the throne of grace.
FIRST, then, we must approach the throne of grace by the second
veil; for the throne of grace is after the second veil. So, then,
though a man cometh into the tabernacle or temple, which was a
figure of the church, yet if he entered but within the first veil,
he only came where there was no mercy-seat or throne of grace (Heb
9:3). And what is this second veil, in, at, or through which, as
the phrase is, we must, by blood, enter into the holiest? why, as
to the law, the second veil did hang up between the holy and the
most holy place, and it did hide what was within the holiest from
the eyes or sight of those that went no further than into the first
tabernacle. Now this second veil in the tabernacle or temple was
a figure of the second veil that all those must go through that
will approach the throne of grace; and that veil is the flesh of
Christ.
This is that which the holy apostle testifies in his exhortation,
where he saith, We have 'boldness to enter into the holiest by the
blood of Jesus, by a new and living way which he hath consecrated
for us through the veil, that is to say, his flesh' (Heb 10:19,20).
The second veil then is the flesh of Christ, the which until a
man can enter or go through by his faith, it is impossible that he
should come to the holiest where the throne of grace is, that is,
to the heart and soul of Jesus, which is the throne. The body of
Christ is the tabernacle of God, and so that in which God dwells;
for the fulness of the Godhead dwells in him bodily (Col 2:9).
Therefore, as also has been hinted before, Christ Jesus is the
throne of grace. Now, since his flesh is called the veil, it is
evident that the glory that dwells within him, to wit, God resting
in him, cannot be understood but by them that by faith can look
through, or enter through, his flesh to that glory. For the glory
is within the veil; there is the mercy-seat, or throne of grace;
there sitteth God as delighted, as at rest, in and with sinners,
that come to him by and through that flesh, and the offering of
it for sin without the gate. 'I am the way,' saith Christ; but to
what? and how? (John 14:6). Why, to the Father, through my flesh.
'And having made peace through the blood of his cross, by him to
reconcile all things to himself; by him, I say, whether they be
things in earth, or things in heaven. And you that were sometime
alienated, and enemies in your mind by wicked works, yet now hath
he reconciled [but how?] in the body of his flesh, [that then
must be first: to what?] to present you holy and unblameable, and
unreprovable in his sight' (Col 1:20-22). That is, when you enter
into his presence, or approach by this flesh, the mercy-seat, or
the throne of grace.
This therefore is the manner of our coming, if we come aright to the
throne of grace for mercy, we must come by blood through his flesh,
as through the veil; by which, until you have entered through it,
the glory of God, and that he is resolved that grace shall reign,
will be utterly hid from your eyes. I will not say, but by the notion
of these things, men may have their whirling fancies,[17] and may
create to themselves wild notions and flattering imaginations of
Christ, the throne of grace, and of glory; but the gospel knowledge
of this is of absolute necessity to my right coming to the throne
of grace for mercy. I must come by his blood, through his flesh,
or I cannot come at all, for here is no back door. This then is
the sum, Christ's body is the tabernacle, the holiest; 'thy law,'
saith he, 'is within my heart,' or in the midst of my bowels (Psa
40:7,8). In this tabernacle then God sitteth, to wit, on the heart
of Christ, for that is the throne of grace. Through this tabernacle
men must enter, that is, by a godly understanding of what by this
tabernacle or flesh of Christ has been done to reconcile us to God
that dwells in him. This is the way, all the way, for there is no
way but this to come to the throne of grace. This is the new way
into the heavenly paradise, for the old way is hedged and ditched
up by the flaming sword of cherubims (Gen 3:24). The NEW and LIVING
way, for to go the other is present death; so then, this 'new and
living way which he hath consecrated for us through the veil, that
is to say, his flesh,' is the only way into the holiest, where the
throne of grace is (Heb 10:20).
SECOND. We must approach this throne of grace, as having our hearts,
first, sprinkled from an evil conscience. The priest that was the
representator of all Israel, when he went into the holiest, was
not to go in, but as sprinkled with blood first (Exo 29). Thus it
is written in t he law; 'not without blood'; and thus it is written
in the gospel (Heb 9:7). And now since by the gospel we have all
admittance to enter in through the veil, by faith, we must take heed
that we enter not in without blood; for if the blood, virtually, be
not seen upon us, we die, instead of obtaining mercy, and finding
the help of grace. This I press the oftener, because there is nothing
to which we are more naturally inclined, than to forget this. Who,
that understands himself, is not sensible how apt he is to forget
to act faith in the blood of Jesus, and to get his conscience
sprinkled with the virtue of that, that attempteth to approach the
throne of grace? Yet the scripture calls upon us to take heed that
we neglect not THUS to prepare ourselves. 'Let us draw near with a
true heart, in full assurance of faith, having our hearts sprinkled
from an evil conscience,' to wit, with the blood of Christ, lest
we die (Heb 10:22, 9:14). In the law all the people were to be
sprinkled with blood, and it was necessary that the patterns of
things in the heavens should be purified with these, that is, with
the blood of bulls, but the heavenly things themselves with better
sacrifices than these, that is, with the offering of the body, and
shedding of the blood of Christ. By this then must thou be purified
and sprinkled, who by Christ wouldst approach the throne of grace.
THIRD. Therefore it is added, 'And our bodies washed with pure
water.' This the apostle taketh also out of the law; where it was
appointed, as was showed before. Christ also, just before he went
to the Father, gave his disciples a signification of this, saying
to Peter, and by him to all the rest, 'If I wash thee not, thou
hast no part with me' (John 13:8). This pure water is nothing but
the wholesome doctrine of the word mixed with Spirit, by which,
as the conscience was before sprinkled with blood, the body and
outward conversation is now sanctified and made clean. 'Now ye are
clean through the word,' saith Christ, 'which I have spoken unto
you' (John 15:3). Hence, washing, and sanctifying, and justifying,
are put together, and are said to come by the name of our Lord Jesus
Christ, and by the Spirit of our God (1 Cor 6:11). Thou must then
be washed with water, and sprinkled with blood, if thou wouldst
orderly approach the throne of grace: if thou wouldst orderly
approach it with a true heart, in full assurance of faith; or if
thou wouldst, as the text biddeth thee here, to wit, 'come boldly
unto the throne of grace, to obtain mercy, and find grace to help
in time of need.'
To tell you what it is to come boldly, is one thing; and to tell
you how you should come boldly, is another. Here you are bid to
come boldly, and are also showed how that may be done. It may be
done through the blood of sprinkling, and through the sanctifying
operations of the Spirit which are here by faith to be received.
And when what can be said shall be said to the utmost, there is no
boldness, godly boldness, but by blood. The more the conscience is
a stranger to the sprinkling of blood, the further off it is of
being rightly bold with God, at the throne of grace; for it is the
blood that makes the atonement, and that gives boldness to the soul
(Lev 17:11; Heb 10:19). It is the blood, the power of it by faith
upon the conscience, that drives away guilt, and so fear, and
consequently that begetteth boldness. Wherefore, he that will be
bold with God at the throne of grace, must first be well acquainted
with the doctrine of the blood of Christ; namely, that it was shed,
and why, and that it has made peace with God, and for whom. Yea,
thou must be able by faith to bring thyself within the number of
those that are made partakers of this reconciliation, before thou
canst come boldly to the throne of grace. But,
[What it is to come to the throne of grace without boldness.]
First. There is a coming to the throne of grace before or without
this boldness; but that is not the coming to which by these texts
we are exhorted; yet that coming, be it never so deficient, if
it is right, it is through some measure an inlet into the death
and blood of Christ, and through some management, though but very
little, or perhaps scarce at all discerned of the soul, to hope
for grace from the throne; I say, it must arise, the encouragement
must, from the cross, and from Christ as dying there. Christ himself
went that way to God, and it is not possible but we must go the
same way too. So, then, the encouragement, be it little, be it
much--and it is little or much, even as the faith is in strength
or weakness, which apprehendeth Christ--it is according to the
proportion of faith; strong faith gives great boldness, weak faith
doth not so, nor can it.
Second. There is a sincere coming to the throne of grace without
this boldness, even a coming in the uprightness of one's heart
without it. Hence a true heart and full assurance are distinguished.
'Let us draw near with a true heart, in full assurance of faith'
(Heb 10:22). Sincerity may be attended with a great deal of weakness,
even as boldness may be attended with pride; but be it what kind
of coming to the throne of grace it will, either a coming with
boldness, or with that doubting which is incident to saints, still
the cause of that coming, or ground thereof, is some knowledge of
redemption by blood, redemption which the soul seeth it has faith
in, or would see it has faith in. For Christ is precious, sometimes
in the sight of the worth, sometimes in the sight of the want, and
sometimes in the sight of the enjoyment of him.[18]
Third. There is an earnest coming to the throne of grace even with
all the desire of one's soul. When David had guilt and trouble,
and that so heavy that he knew not what to do, yet he could say,
'Lord, all my desire is before thee, and my groaning is not hid
from thee' (Psa 38:1-9). He could come earnestly to the throne of
grace; he could come thither with all the desire of his soul: but
still this must be from that knowledge that he had of the way of
remission of sins by the blood of the Son of God.
Fourth. There is also a constant coming to the throne of grace.
'Lord,' said Heman, 'I have cried day and night before thee, let
my prayer come before thee, incline thine ear unto my cry, for my
soul is full of troubles: and my life draweth nigh unto the grave'
(Psa 88:1-3). Here you see is constant crying before the throne of
grace, crying night and day; and yet the man that cries seems to
be in a very black cloud, and to find hard work to bear up in his
soul; yet this he had, namely, the knowledge of how God was the
God of salvation; yea, he called him his God as such, though with
pretty much difficulty of spirit, to be sure. Wherefore it must
not be concluded, that they come not at all to the throne of grace,
that come not with a full assurance; or that men must forbear to
come, till they come with assurance; but this I say, they come not
at all aright, that take not the ground of their coming from the
death and blood of Christ; and that they that come to the throne
of grace, with but little knowledge of redemption by blood, will
come with but little hope of obtaining grace and mercy to help in
time of need.
I conclude then, that it is the privilege, the duty and glory of
a man, to approach the throne of grace as a prince, as Job said,
could he but find it, he would be sure to do. 'O that I knew where
I might find him!' saith he, 'that I might come even to his seat:
I would order my cause before him, and fill my mouth with arguments:
I would know the words which he would answer me, and understand
what he would say unto me. Will he plead against me with his great
power? No; but he would put strength in me. There the righteous
might dispute with him: so should I be delivered for ever from my
judge' (23:3-7). Indeed, God sometimes tries us. 'He holdeth back,'
sometimes, 'the face of his throne, and spreadeth his cloud upon
it' (Job 26:9). And this seems to be Job's case here, which made
him to confess he was at a loss, and to cry out, 'O that I knew
where I might find him!' And this he doth for trial, and to prove
our honesty and constancy; for the hypocrite will not pray always.
Will he always call upon God? No, verily; especially not when thou
bindest them, afflictest them, and makest praying hard work to them
(Job 36:13).
But difficulty as to finding of God's presence, and the sweet shining
of the face of his throne, doth not always lie in the weakness of
faith. Strong faith may be in this perplexity, and may be hard put
to it to stand at times. It is said here, that God did hold back the
face of his throne, and did spread a cloud upon it; not to weaken
Job's faith, but to try Job's strength, and to show to men of after
ages how valiant a man Job was. Faith, if it be strong, will play
the man in the dark; will, like a mettled horse, flounce in bad
way, will not be discouraged at trials, at many or strong trials:
'Though he slay me, yet will I trust in him,' is the language of
that invincible grace of God (Job 13:15). There is also an aptness
in those that come to the throne of grace, to cast all degrees of
faith away, that carrieth not in its bowels self-evidence of its
own being and nature, thinking that if it be faith, it must be known
to the soul; yea, if it be faith, it will do so and so: even so as
the highest degrees of faith will do. When, alas! faith is sometimes
in a calm, sometimes up, and sometimes down, and sometimes at it
with sin, death, and the devil, as we say, blood up to the ears.[19]
Faith now has but little time to speak peace to the conscience; it
is now struggling for life, it is now fighting with angels, with
infernals; all it can do now, is to cry, groan, sweat, fear, fight,
and gasp for life.[20]
Indeed the soul should now run to the cross, for there is the
water, or rather the blood and water, that is provided for faith,
as to the maintaining of the comfort of justification; but the
soul whose faith is thus attacked will find hard work to do this,
though much of the well-managing of faith, in the good fight of
faith, will lie in the soul's hearty and constant adhering to the
death and blood of Christ; but a man must do as he can. Thus now
have I showed you the manner of right coming to the throne of grace,
for mercy and grace to help in time of need.
[None but the godly know the throne of grace.]
The next thing that I am to handle, is, first, To show you, that
it is the privilege of the godly to distinguish from all thrones
whatsoever this throne of grace. This, as I told you, I gathered from
the apostle in the text, for that he only maketh mention thereof,
but gives no sign to distinguish it by; no sign, I say, though he
knew that there were more thrones than it. 'Let us come boldly,'
saith he, 'to the throne of grace,' and so leaves it, knowing
full well that they had a good understanding of his meaning, being
Hebrews (Heb 9:1-8). They being now also enlightened from what
they were taught by the placing of the ark of the testimony, and
the mercy-seat in the most holy place; of which particular the
apostle did then count it, not of absolute necessity distinctly to
discourse. Indeed the Gentiles, as I have showed, have this throne
of grace described and set forth before them, by those tokens which
I have touched upon in the sheets that go before--for with the book
of Revelation the Gentiles are particularly concerned--for that
it was writ to churches of the Gentiles; also the great things
prophesied of there relate unto Gentile-believers, and to the
downfall of Antichrist, as he standeth among them.
But yet, I think that John's discourse of the things attending the
throne of grace were not by him so much propounded, because the
Gentiles were incapable of finding of it without such description,
as to show the answerableness of the antitype with the type; and
also to strengthen their faith, and illustrate the thing; for they
that know, may know more, and better of what they know; yea, may
be greatly comforted with another's dilating on what they know.
Besides, the Holy Ghost by the word doth always give the most perfect
description of things; wherefore to that we should have recourse
for the completing of our knowledge. I mean not, by what I say, in
the least to intimate, as if this throne of grace was to be known
without the text, for it is that that giveth revelation of Jesus
Christ: but my meaning is, that a saint, as such, has such a working
of things upon his heart, as makes him able by the Word to find
out this throne of grace, and to distinguish it to himself from
others. For,
First. The saint has strong guilt of sin upon his conscience,
especially at first; and this makes him better judge what grace,
in the nature of grace, is, than others can that are not sensible
of what guilt is. What it was to be saved, was better relished by
the jailor when he was afraid of and trembled at the apprehensions
of the wrath of God, than ever it was with him all his life
before (Acts 16:29-33). Peter then also saw what saving was, when
he began to sink into the sea: 'Lord, save me,' said he, I perish
(Matt 14:30). Sin is that without a sense of which a man is not
apprehensive what grace is. Sin and grace, favour and wrath, death
and life, hell and heaven, are opposites, and are set off, or out,
in their evil or good, shame or glory, one by another. What makes
grace so good to us as sin in its guilt and filth? What makes sin
so horrible and damnable a thing in our eyes, as when we see there
is nothing can save us from it but the infinite grace of God?
Further, there seems, if I may so term it, to be a kind of natural
instinct in the new creature to seek after the grace of God; for so
saith the Word, 'They that are after the flesh, do mind the things
of the flesh; but they that are after the Spirit, the things of
the Spirit' (Rom 8:5). The child by nature nuzzles in its mother's
bosom for the breast; the child by grace does by grace seek to live
by the grace of God. All creatures, the calf, the lamb, &c., so
soon as they are fallen from their mother's belly, will by nature
look for, and turn themselves towards the teat, and the new creature
doth so too (1 Peter 2:1-3). For guilt makes it hunger and thirst,
as the hunted hart does pant after the water brooks. Hunger directs
to bread, thirst directs to water; yea, it calls bread and water
to mind. Let a man be doing other business, hunger will put him
in mind of his cupboard, and thirst of his cruse of water; yea, it
will call him, make him, force him, command him, to bethink what
nourishing victuals is, and will also drive him to search out after
where he may find it, to the satisfying of himself. All right talk
also to such an one sets the stomach and appetite a craving; yea,
into a kind of running out of the body after this bread and water,
that it might be fed, nourished, and filled therewith. Thus it is
by nature, and thus it is by grace; thus it is for the bread that
perisheth, and for that which endureth to everlasting life. But,
Second. As nature, the new nature, teaches this by a kind of
heavenly natural instinct; so experience also herein helpeth the
godly much. For they have found all other places, the throne of
grace excepted, empty, and places or things that hold no water.
They have been at Mount Sinai for help, but could find nothing there
but fire and darkness, but thunder and lightning, but earthquake
and trembling, and a voice of killing words, which words they
that heard them once could never endure to hear them again; and as
for the sight of vengeance there revealed against sin, it was so
terrible, that Moses, even Moses, said, 'I exceedingly fear and
quake' (Heb 12:18-21; Exo 19; 2 Cor 3). They have sought for grace
by their own performances; but alas! they have yielded them nothing
but wind and confusion; not a performance, not a duty, not an act
in any part of religious worship, but they looking upon it in the
glass of the Lord, do find it spaked[21] and defective (Isa 64:5-8).
They have sought for grace by their resolutions, their vows, their
purposes, and the like; but alas! they all do as the other, discover
that they have been very imperfectly managed, and so such as can by
no means help them to grace. They have gone to their tears, their
sorrow, and repentance, if perhaps they might have found some help
there; but all has either fled away like the early dew, or if they
have stood, they have stunk even in the nostrils of those whose
they were. How much more, then, in the nostrils of a holy God!
They have gone to God, as the great Creator, and have beheld how
wonderful his works have been; they have looked to the heavens
above, to the earth beneath, and to all their ornaments, but neither
have these, nor what is of [or resulting from] them, yielded grace
to those that had sensible want thereof. Thus have they gone, as
I said, with these pitchers to their fountains, and have returned
empty and ashamed; they found no water, no river of water of life;
they have been as the woman with her bloody issue, spending and
spending till they have spent all, and been nothing better, but
rather grew worse (Mark 5). Had they searched into nothing but
the law, it had been sufficient to convince them that there was no
grace, nor throne of grace, in the world. For since the law, being
the most excellent of all the things of the earth, is found to
be such as yieldeth no grace--for grace and truth comes by Jesus
Christ, not by Moses (John 1:17)--how can it be imagined that it
should be found in anything inferior? Paul, therefore, not finding
it in the law, despairs to find it in anything else below, but
presently betakes himself to look for it there where he had not yet
sought it--for he sometimes sought it not by faith, but as it were
by the works of the law (Phil 3:6-8)--he looked for it, I say, by
Jesus Christ, who is the throne of grace, where he found it, and
rejoiced in hope of the glory of God (Rom 9:29-31, 5:1-3). But,
Third. Saints come to know and distinguish the throne of grace from
other thrones, by the very direction of God himself; as it is said
of the well that the nobles digged in the wilderness--they digged
it by the direction of the lawgiver, so saints find out the throne
of grace by the direction of the grace-giver. Hence Paul prays,
that the Lord would direct the hearts of the people into the love
of God (2 Thess 3:5). Man, as man, cannot aim directly at this
throne; but will drop his prayers short, besides, or the like, if
he be not helped by the Spirit (Rom 8:26). Hence the Son saith of
himself, 'No man can come to me, except the Father which hath sent
me draw him' (John 6:44). Which text doth not only justify what is
now said, but insinuates that there is an unwillingness in man of
himself to come to this throne of grace; he must be drawn thereto.
He setteth us in the way of his steps, that is, in that way to the
throne by which grace and mercy is conveyed unto us.
Fourth. We know the throne of grace from other thrones, by the
glory that it always appears in, when revealed to us of God: its
glory outbids all; there is no such glory to be seen anywhere else,
either in heaven or earth. But, I say, this comes by the sight
that God gives, not by any excellency that there is in my natural
understanding as such; my understanding and apprehension, simply
as natural, is blind and foolish. Wherefore, when I set to work in
mine own spirit, and in the power of mine own abilities, to reach
to this throne of grace, and to perceive somewhat of the glory
thereof, then am I dark, rude, foolish, see nothing; and my heart
grows fat, dull, savourless, lifeless, and has no warmth in the
duty. But it mounts up with wings like an eagle, when the throne
is truly apprehended. Therefore that is another thing by which
the Christian knows the throne of grace from all others; it meets
with that good there that it can meet with nowhere else. But at
present let these things suffice for this.
[MOTIVES FOR COMING BOLDLY TO THE THRONE OF GRACE.]
FIFTH. I come now to the motives by which the apostle stirreth
up the Hebrews, and encourageth them to come boldly to the throne
of grace. FIRST. The first is, because we have there such an high
priest, or an high priest so and so qualified. SECOND. Because we
that come thither for grace are sure there to speed, or find grace
and obtain it.
[The first motive, because we have such an high priest there.]
FIRST. For the fist of these, to wit, we have an encouragement
to move us to come with boldness to the throne of grace, because
we have an high priest there; because we have such an high priest
there. 'For we have not an high priest which cannot be touched with
the feeling of our infirmities, but was in all points tempted like
as we are, yet without sin. Let us therefore come boldly unto the
throne of grace.' Of this high priest I have already made mention
before, to wit, so far as to show you that Christ Jesus is he, as
well as he is the altar, and sacrifice, and throne of grace, before
which he also himself makes intercession. But forasmuch as by the
apostle here, he is not only presented unto us as a throne of grace,
but as an high priest ministering before it, it will not be amiss
if I do somewhat particularly treat of his priesthood also. But the
main or chief of my discourse will be to treat of his qualifications
to his office, which I find to be in general of two sorts. I. LEGAL.
II. NATURAL.
[THE LEGAL qualifications of Jesus Christ for the office of high
priest.]
I. LEGAL. When I say legal, I mean, as the apostle's expression
is, not by 'the law of a carnal commandment,' but by an eternal
covenant, and 'the power of an endless life' thereby; of which the
priesthood of old was but a type, and the law of their priesthood
but a shadow (Heb 7:16, 9:15,24). But because their law, and their
entrance into their priesthood thereby, was, as I said, 'a shadow
of good things to come,' therefore where it will help to illustrate,
we will make use thereof so to do; and where not, there we will
let it pass (Heb 10:1). The thing to be now spoken to is, that
the consideration of Jesus Christ being an high priest before the
throne of grace, is a motive and encouragement to us to come boldly
thither for grace: 'Seeing then that we have a great high priest
that is passed into the heavens, Jesus the Son of God, let us hold
fast our profession,' and 'come boldly unto the throne of grace'
(Heb 4:14,16). Now, how he was made an high priest; for so is
the expression, 'made an high priest for ever after the order of
Melchisedec' (Heb 6;20).
First. He took not his honour upon himself without a lawful call
thereto. Thus the priests under the law were put into office; and
thus the Son of God. No man taketh this honour to himself, but he
that is called of God, as was Aaron. So also Christ glorified not
himself to be made a high priest, but he that said unto him, Thou
art my Son, today have I begotten thee. Wherefore he was 'called of
God an high priest after the order of Melchisedec' (Heb 5:4-6,10).
Thus far, therefore, the law of his priesthood answereth to the law
of the priesthood of old; they both were made priests by a legal
call to their work or office. But yet the law by which this Son
was made high priest excelleth, and that in these particulars--
1. He was made a priest after the similitude of Melchisedec,
for he testifieth, 'Thou art a priest for ever after the order
of Melchisedec' (Heb 7:17). Thus they under the law were not made
priests but after the order of Aaron, that is, by a carnal commandment,
not by an everlasting covenant of God.
2. And, saith he, 'inasmuch as not without an oath he was made
priest, for those priests were made without an oath, but this with
an oath, by him that said unto him, The Lord sware, and will not
repent, thou art a priest for ever after the order of Melchisedec'
(Heb 7:20,21).
3. The priesthood under the law, with their law and sacrifices,
were fading, and were not suffered to continue, by reason of the
death of the priest, and ineffectualness of his offering (Heb 7:23).
'But this man, because he continueth ever, hath an unchangeable
priesthood' (v 24). 'For the law maketh men high priests which
have infirmity, but the word of the oath which was since the law,
maketh the Son, who is consecrated for evermore' (v 28). From what
hath already been said, we gather, (1.) What kind of person it is
that is our high priest. (2.) The manner of his being called to,
and stated[22] in that office.
(1.) What manner of person he is. He is the Son, the Son of God,
Jesus the Son of God. Hence the apostle saith, 'we have a great
high priest,' such an high priest 'that is passed into the heavens'
(Heb 4:14). Such an high priest as is 'made higher than the heavens'
(Heb 7:26). And why doth he thus dilate upon the dignity of his
person, but because thereby is insinuated the excellency of his
sacrifice, and the prevalency of his intercession, by that, to
God for us. Therefore he saith again, 'Every' Aaronical 'priest
standeth daily ministering and offering oftentimes the same
sacrifices, which can never take away sins: but this man,' this
great man, this Jesus, this Son of God, 'after he had offered one,'
one only, one once, but one (Heb 9:25,26), 'sacrifice for sins for
ever, sat down on the right hand of God; from henceforth expecting
till his enemies be made his footstool. For by one offering he
hath perfected for ever them that are sanctified' (Heb 10:11-14).
Thus, I say, the apostle toucheth upon the greatness of his person,
thereby to set forth the excellency of his sacrifice, and prevalency
of his intercession. 'Wherefore, holy brethren, partakers of
the heavenly calling, consider the Apostle and high priest of our
profession, Christ Jesus' (Heb 3:1). Or, as he saith again, making
mention of Melchisedec, 'consider how great this man was' (Heb
7:4), we have such a high priest, so great a high priest; one that
is entered into the heavens: Jesus the Son of God.
(2.) The manner also of his being called to and stated in his office,
is not to be overlooked. He is made a priest after the power of an
endless life, or is to be such an one as long as he lives, and as
long as we have need of his mediation. Now Christ being raised from
the dead, dies no more; death hath no more dominion over him. He
is himself the Prince of life. Wherefore it follows, 'he hath an
unchangeable priesthood.' And what then? Why, then 'he is able also
to save them to the uttermost that come unto God by him, seeing
he ever liveth to make intercession for them' (Heb 7:24,25). But
again, he is made a priest with an oath, 'the Lord sware, and will
not repent, thou art a priest for ever.' Hence I gather, (a) That
before God there is no high priest but Jesus, nor ever shall be.
(b) That God is to the full pleased with his high priesthood; and
so with all those for whom he maketh intercession. For this priest,
though he is not accepted for the sake of another, yet he is upon
the account of another. 'For every high priest taken from among
men is ordained for men in things pertaining to God,' to make
reconciliation for the sins of the people (Heb 5:1,2). And again,
he is entered 'into heaven itself, now to appear in the presence of
God for us' (Heb 9:24). God therefore, in that he hath made him a
priest with an oath, and also determined that he will never repent
of his so doing, declareth that he is, and for ever will be,
satisfied with his offering. And this is a great encouragement to
those that come to God by him; they have by this oath a firm ground
to go upon, and the oath is, 'Thou art a priest for ever,' shalt be
accepted for ever for every one for whom thou makest intercession;
nor will I ever reject any body that comes to me by thee; therefore
here is ground for faith, for hope and rejoicing; for this consideration
a man has ground to come boldly to the throne of grace.
Second. But again, as Christ is made a priest by call and with an
oath, and so, so far legally; so he, being thus called, has other
preparatory legal qualifications. The High Priest under the law was
not by law to come into the holiest, but in those robes that were
ordained for him to minister in before God; which robes were not
to be made according to the fancy of the people, but according to
the commandment of Moses (Exo 28). Christ our high priest in heaven
has also his holy garment, with which he covereth the nakedness of
them that are his, which robe was not made of corruptible things,
as silver and gold, &c., but by a patient continuance in a holy
life, according to the law of Moses, both moral and ceremonial.
Not that either of these were that eternal testament by which he
was made a priest; but the moral law was to be satisfied, and the
types of the ceremonial law to be as to this eminently fulfilled;
and he was bound by that eternal covenant by which he is made a
mediator to do so. Wherefore, before he could enter the holiest of
all, he must have these holy garments made; neither did he trust
others, as in the case of Aaron, to make these garments for him, but
he wrought them all himself, according to all that Moses commanded.
This garment Christ was a great while a-making. What time, you
may ask, was required? And I answer, All the days of his life; for
all things that were written concerning him, as to this, were not
completed till the day that he hanged upon the cross. For then it
was that he said, 'It is finished; and he bowed his head, and gave
up the ghost' (John 19:28-30). This robe is for glory and for beauty.
This is it that afore I said was of the colour of the rainbow, and
that compasseth even round about this throne of grace, unto which
we are bid to come. This is that garment that reaches down to his
feet, and that is girt to him with a golden girdle (Rev 1:13). This
is that garment that covereth all his body mystical, and that hideth
the blemishes of such members from the eye of God, and of the law.
And it is made up of his obedience to the law, by his complete
perfect obedience thereto (Rom 5:19). This Christ wears always, he
never puts it off, as the [former] high priests put off theirs by
a ceremonial command. He ever lives to make intercession; consequently
he ever wears this priestly robe. He might not go into the holy
place without it, upon danger of death, or at least of being sent
back again; but he died not, but lives ever; is not sent back, but
is set down at God's right hand; and there shall sit till his foes
are made his footstool (John 16:10).
This is that for the sake of which all are made welcome, and embraced
and kissed, forgiven and saved, that come unto God by him. This
is that righteousness, that mantle spotless, that Paul so much
desired to be found wrapt in; for he knew that being found in that
he must be presented thereby to God a glorious man, not having
spot, or wrinkle, or any such thing. This therefore is another of
the Lord Jesus' legal qualifications, as preparatory to the executing
of his high priest's office in heaven. But of this something has
been spoken before; and therefore I shall not enlarge upon it here.
Third. When the high priest under the law was thus accomplished
by a legal call, and a garment suitable to his office, then again
there was another thing that must be done, in order to his regular
execution of his office; and that was, he must be consecrated, and
solemnly ushered thereunto by certain offerings, first presented
to God for himself. This you have mention made of in the Levitical
law; you have there first commanded, that, in order to the high
priest's approaching the holiest for the people, there must first
be an offering of consecration for himself, and this is to succeed
his call, and the finishing of his holy garments (Exo 29:5-7,19-22).
For this ceremony was not to be observed until his garments were
made and put upon him; also the blood of the ram of consecration
was to be sprinkled upon him, his garments, &c., that he might be
hallowed, and rightly set apart for the high priest's office (Lev
8). The Holy Ghost, I think, thus signifying that Jesus the Son
of God, our great high priest, was not only to sanctify the people
with his blood; but first, by blood must to that work be sanctified
himself; 'For their sakes,' saith he, 'I sanctify myself, that they
also might be sanctified through the truth' (John 17:19).
But it may be asked, When was this done to Christ, or what sacrifice
of consecration had he precedent to the offering up of himself for
our sins? I answer, It was done in the garden when he was washed in
his own blood, when his sweat was in great drops of blood, falling
down to the ground. For there it was he was sprinkled with his blood,
not only the tip of his ear, his thumb, and toe, but there he was
washed all over; there therefore was his most solemn consecration
to his office; at least, so I think. And this, as Aaron's was, was
done by Moses; it was Moses that sprinkled Aaron's garments. It
was by virtue of an agony also that his bloody sweat was produced;
and what was the cause of that agony, but the apprehension of the
justice and curse of Moses' law, which now he was to undergo for
the sins of the people.
With this sacrifice he then subjoined another, which was also
preparatory to the great acts of his high priest's office, which he
was afterwards to perform for us. And that was his drink-offering,
his tears, which were offered to God with strong cries (Exo 29:40;
Num 28:7). For this was the place and time that in a special manner
he caused his strong wine to be poured out, and that he drank
his tears as water. This is called his offering, his offering for
his own acceptance with God. After 'he had offered up prayers and
supplications, with strong crying and tears unto him that was able
to save him,' he 'was heard' for his piety, for his acceptance as
to this office, for he merited his office as well as his people (Heb
5:7). Wherefore it follows, 'and being made perfect,' that is, by
a complete performance of all that was necessary for the orderly
attaining of his office as high priest, 'he became the author of
eternal salvation, unto all them that obey him' (Heb 5:9).
For your better understanding of me as to this, mind that I speak of
a twofold perfection in Christ; one as to his person, the other as
to his performances. In the perfection of his person, two things are
to be considered; first, the perfection of his humanity, as to the
nature of it; it was at first appearing, wholly without pollution
of sin, and so completely perfect; but yet this humanity was to
have joined to this another perfection; and that was a perfection
of stature and age. Hence it is said that as to his humanity he
increased, that is, grew more perfect. For this his increasing was,
in order to a perfection, not of nature, simply as nature, but of
stature. 'Jesus increased in wisdom and stature' (Luke 2:52). The
paschal lamb was a lamb the first day it was yeaned; but it was not
to be sacrificed until it attained such a perfection of age as by
the law of God was appointed to it (Exo 12:5,6). It was necessary,
therefore, that Christ as to his person should be perfect in both
these senses. And indeed 'in due time Christ died for the ungodly'
(Rom 5:6).
Again, as there was a perfection of person, or of nature and personage
in Christ, so there was to be a perfection of performances in him
also. Hence it is said, that Jesus increased in favour with God
(Luke 2:52); that is, by perfecting of his obedience to him for us.
Now, his performances were such as had a respect to his bringing
in of righteousness for us in the general; or such as respected
preparations for his sacrifice as a high priest. But let them be
applied to both, or to this or that in particular; it cannot be,
that while the most part of his performances were wanting, he should
be as perfect as when he said, 'The things concerning me have an
end' (Luke 22:37).
Not but that every act of his obedience was perfect, and carried
in it a length and breadth proportionable to that law by which it
was demanded. Nor was there at any time in his obedience that which
made to interfere one commandment with another. He did all things
well, and so stood in the favour of God. But yet one act was not
actually all, though virtually any one of his actions might carry
in it a merit sufficient to satisfy and quiet the law. Hence, as
I said, it is told us, not only that he is the Son of God's love,
but that he increased in favour with God; that is, by a going on
in doing, by a continuing to do that always that pleased the God
of heaven.
A man that pays money at the day appointed, beginning first at one
shilling, or one pound, and so ceaseth not until he hath in current
coin told over the whole sum to the creditor, does well at the
beginning; but the first shilling, or first pound, not being the
full debt, cannot be counted or reckoned the whole, but a part;
yet is it not an imperfect part, nor doth the creditor find fault
at all, because there is but so much now told; but concludes that
all is at hand, and accepteth of this first, as a first-fruits: so
Christ, when he came into the world, began to pay, and so continued
to do, even until he had paid the whole debt, and so increased in
favour with God. There was then a gradual performance of duties,
as to the number of them, by our Lord when he was in the world, and
consequently a time wherein it might be said that Christ had not,
as to act, done all, as was appointed him to do, to do as preparatory
to that great thing which he was to do for us. Wherefore, in
conclusion, he is said to be made perfect, 'and being made perfect,
he became the author of eternal salvation to all them that obey
him' (Heb 5:9).
It will be objected, then, that at some time it might be said of
Christ that he was imperfect in his obedience. Answ. There was a
time wherein it might have been said, Christ had not done all that
he was to do for us on earth. But it doth not follow thereupon,
that he therefore was imperfect in his obedience; for that all his
acts of obedience were done in their proper time, and when they
should, according to the will of God. The timing of performances
adds or diminishes as to the perfection of obedience, or the
imperfection of it. Had these Jews killed the passover three days
sooner than the time appointed, they had transgressed (Exo 12:6).
Had the Jews done that on the fourth day to Jericho, which was to
have been done on the seventh day, they had sinned (Josh 6:10-16).
Duty is beautiful in its time, and the Son of God observed the time.
'I must,' saith he, 'work the works of him that sent me, while it
is day,' that is, in their seasons. You must keep in mind that we
speak all this while of that part of Christ's perfection, as to
duties, which stood in the number of performances, and not in the
nature or quality of acts. And I say, as to the thing in hand,
Christ had duty to do, with respect to his office as high priest
for us, which immediately concerned himself; such duties as gave
him a legal admittance unto the execution thereof; such duties,
the which, had they not orderly been done, the want of them would
have made him an undue approacher of the presence of God, as
to that. Wherefore, as I said afore, by what he did thereabout,
he consecrated, or sanctified himself for that work, according to
God, and was accepted for his piety, or in that he feared and did
orderly do what he should do.
Fourth. The next thing preparatory to the execution of this office
of high priest was the sacrifice itself. The sacrifice, you know,
must, as to the being of it, needs precede the offering of it; it
must be before it can be offered. Nor could Christ have been an
high priest, had he not had a sacrifice to offer. 'For every high
priest is ordained to offer gifts and sacrifices; wherefore it is
of necessity that this man have somewhat also to offer' (Heb 8:3).
And I bring in the sacrifice as the last thing preparatory, not
that it was last, as to being, for it was before he could be capable
of doing any of the afore-named duties, being his body, in and by
which he did them, but it was the last as to fitness; it was not to
be a sacrifice before the time, the time appointed of the Father;
for since he had prepared it to that end, it was fit as to the time
of its being offered, that that should be when God thought best
also (Heb 10:5).
Behold then, here is the high priest with his sacrifice; and behold
again, how he comes to offer it. He comes to offer his burnt-offering
at the call of God; he comes to do it in his priestly garments,
consecrated and sanctified in his own blood; he comes with blood and
tears, or by water and blood, and offereth his sacrifice, himself
a sacrifice unto God for the sin of the world; and that too at a
time when God began to be weary of the service and sacrifices of
all the world. 'Wherefore when he cometh into the world, he saith,
Sacrifice and offering thou wouldest not, but a body hast thou
prepared me,' thou hast fitted me; 'in burnt-offerings and sacrifices
for sin thou hast had no pleasure; then said I, Lo I come, in the
volume of the book it is written of me, to do thy will, O God' (Heb
10:5-7).
[Christ the sacrifice as well as the high priest, and how he offered
it.]
Thus you see our high priest proceeded to the execution of his
priestly office; and now we are come to his sacrifice, we will
consider a little of the parts thereof, and how he offered, and
pleads the same. The burnt-offering for sin had two parts, the
flesh and the fat, which fat is called the fat of the inwards, of
the kidneys, and the like (Lev 3:12-16). Answerable to this, the
sacrifice of Christ had two parts, the body and the soul. The body
is the flesh, and his soul the fat; that inward part that must
not by any means be kept from the fire (Isa 53:10). For without
the burning of the fat, the burnt-offering and sin-offering, both
which was a figure of the sacrifice of our high priest, was counted
imperfect, and so not acceptable.
And it is observable, that in these kind of offerings, when they
were to be burned, the fat and the head must be laid and be burned
together; and the priest 'shall cut it into his pieces with his
head and his fat; and the priest shall lay them in order on the
wood that is on the fire which is upon the altar' (Lev 1:12). To
signify, methinks, the feeling sense that this sacrifice of his
body and soul should have of the curse of God due to sin, all the
while that it suffered for sin. And therefore it is from this that
this sacrifice has the name of burnt-offering, it is the burnt-offering
for the burning, because of the burning upon the altar all night,
until the morning; and the fire of the altar shall be burning in
it.
The fat made the flame to increase and to ascend; wherefore God
speaks affectionately of the fat, saying, The fat of mine offerings.
And again, 'He shall see of the travail of his soul and shall
be satisfied' (Isa 53:10-12). The soul-groans, the soul-cries,
the soul-conflicts that the Son of God had, together with his
soul-submission to his Father's will, when he was made a sacrifice
for sin, did doubtless flame bright, ascend high, and cast out
a sweet savour unto the nostrils of God, whose justice was now
appeasing for the sin of men.
His flesh also was part of this sacrifice, and was made to feel
that judgment of God for sin that it was capable of. And it was
capable of feeling much, so long as natural life, and so, bodily
sense, remained. It also began to feel with the soul, by reason of
the union that was betwixt them both; the soul felt, and the body
bled; the soul was in an agony, and the body sweat blood; the soul
wrestled with the judgment and curse of the law, and the body, to
show its sense and sympathy, sent out dolorous cries, and poured
out rivers of tears before God. We will not here at large speak of
the lashes, of the crown of thorns, of how his face was bluft[23]
with blows and blood; also how he was wounded, pierced, and what
pains he felt while life lasted, as he suffered for our sins; though
these things are also prefigured in the old law, by the nipping or
wringing of the head, the cutting of the sacrifice in pieces, and
burning it in the fire (Lev 1). Now, you must know, that as the
high priest was to offer his sacrifice, so he was to bring the
blood thereof to the mercy-seat or throne of grace, where now our
Jesus is; he was to offer it at the door of the tabernacle, and to
carry the blood within the veil; of both which a little.
[Christ a willing and an effectual sacrifice.]
1. He was to offer it, and how? Not grudgingly, nor as by compulsion,
but of a voluntary will and cheerful mind: 'If his offering be a
burnt-sacrifice of the herd, let him offer a male without blemish;
he shall offer it of his own voluntary will' (Lev 1:3). Thus did
Christ when he offered up himself, as is manifest by that which
follows. (1.) He offered a male, 'himself,' without blemish (Heb
7:27). (2.) He gave himself a ransom; he 'gave his life a ransom'
(Matt 20;28). (3.) He laid down his life of himself (John 10:18;
Luke 12:5). (4.) He longed for the day of his death, that he might
die to redeem his people. (5.) Nor was he ever so joyful in all
his life, that we read of, as when his sufferings grew near; then
he takes the sacrament of his body and blood into his own hands,
and with thanksgiving bestows it among his disciples; then he sings
an hymn, then he rejoices, then he comes with a 'Lo, I come.' O
the heart, the great heart, that Jesus Christ had for us to do us
good! He did it with all the desire of his soul.
2. He did it, not only voluntarily, and of a free will, but of love
and affection to the life of his enemies. Had he done thus for the
life of his friends, it had been much; but since he did it out of
love to the life of his enemies, that is much more. 'Scarcely for
a righteous man will one die, yet peradventure for a good man some
would even dare to die; but God commended his love toward us, in
that while we were yet sinners, Christ died for us' (Rom 5:7,8).
3. He did it without relinquishment of mind, when he was in: no
discouragement disheartened him; cry and bleed he did, yea, roar
by reason of the troubles of his soul, but his mind was fixed; his
Father sware and did not repent, that he should be his priest; and
he vowed, and said he would not repent that he had threatened to
be the plague and death of death (Hosea 13:13,14).
4. He did it effectually and to purpose: he hath stopped the mouth
of the law with blood; he hath so pacified justice, that it now
can forgive; he hath carried sin away from before the face of God,
and set us quit in his sight; he hath destroyed the devil, abolished
death, and brought life and immortality to light through the gospel;
he hath wrought such a change in the world by what he has done for
them that believe, that all things work together for their good,
from thenceforward and for ever.
[Christ the altar.]
I should now come to the second part of the office of this
high-priest, and speak to that; as also to those things that were
preparatory unto his executing it; but first, I think convenient
a little to treat of the altar also upon which this sacrifice was
offered to God.
Some, I conceive, have thought the altar to be the cross on which
the body of Christ was crucified, when he gave himself an offering
for sin; but they are greatly deceived, for he also himself was
the altar through which he offered himself; and this is one of the
treasures of wisdom which are hid in him, and of which the world
and Antichrist are utterly ignorant. I touched this in one hint
before, but now a little more express. The altar is always greater
than the gift; and since the gift was the body and soul of Christ--for
so saith the text, 'He gave himself for our sins'--the altar must
be something else than a sorry bit of wood, or than a cursed tree.
Wherefore I will say to such, as one wiser than Solomon said to
the Jews, when they superstitiated the gift, in counting it more
honourable than the altar, 'Ye fools, and blind, for whether is
greater, the gift, or the altar that sanctifieth the gift?' (Matt
23:18,19).
If the altar be greater than the gift, and yet the gift so great a
thing as the very humanity of Christ, can it--I will now direct my
speech to the greatest fool--can that greater thing be the cross?
Is, was the cross, the wooden cross, the cursed tree, that some
worship, greater than the gift, to wit, than the sacrifice which
Christ offered, when he gave himself for our sins! O idolatry, O
blasphemy![24]
Quest. But what then was the altar? Answ. The divine nature
of Christ, that Eternal Spirit, by and in the assistance of which
he 'offered himself without spot to God'; he, through the Eternal
Spirit 'offered himself' (Heb 9:14).
1. And it must be THAT, because, as was said, the altar is greater
than the gift; but there is nothing but Christ's divine nature
greater than his human; to be sure, a sorry bit of wood, a tree,
the stock of a tree, is not.
2. It must be this, because the text says plainly 'the altar
sanctifies the gift,' that is, puts worth and virtue into it; but
was it the tree, or the Godhead of Christ, that put virtue and
efficacy into this sacrifice that he offered to God for us? If thou
canst but tell thy fingers, judge.
3. The altar was it of old that was to bear up the sacrifice
until it was consumed; and with reference to the sacrifice under
consideration, the tree could not bear up that; for our sacrifice
being a man, consisting of soul and body, that which could bear
him up in his suffering condition, must be that that could apply
itself to his reasonable and sensible part for relief and succour,
and that was of power to keep him even in his spirit, and in a
complete submissiveness to God, in the present condition in which
he was; and could the tree do this, think you? Had the tree that
command and government of the soul and sense of Christ, of the
reason and feeling of the Lord Jesus, as to keep him in this bitter
suffering, in that evenness and spotlessness in his torment, as to
cause that he should come off this great work, without the least
smell or tang[25] of imperfection? No, no; it was through the
Eternal Spirit that he 'offered himself without spot to God.'
Quest. Wherefore then served the cross? Answ. I ask, and wherefore
then served the wood by which the sacrifices were burned? The
sacrifices were burned with wood upon the altar; the wood then was
not that altar, the wood was that instrument by which the sacrifice
was consumed, and the cross that by which Christ suffered his torment
and affliction. The altar then was it that did bear both the wood
and sacrifice, that did uphold the wood to burn, and the sacrifice
to abide the burning. And with reference to the matter in hand,
the tree on which Christ was hanged, and the sacrifice of his body,
were both upheld by his divine power; yet the tree was no more a
sacrifice, nor an altar, than was the wood upon the altar; nor was
the wood, but the fire, holy, by which the sacrifice was consumed.
Let the tree then be the tree, the sacrifice the sacrifice, and
the altar the altar; and let men have a care how, in their worship,
they make altars upon which, as they pretend, they offer the body
of Christ; and let them leave off foolishly to dote upon wood, and
the works of their hands: the altar is greater than the gift or
sacrifice that was, or is, upon it.
[How Christ executes the office of high-priest.]
We come now to the second part of the office of this high-priest
and to show how he performeth that. In order to which, I must,
as I did with reference to the first, show you what things, as
preparatory, were to precede the execution of it. We have here, as
you see, 'our passover sacrificed for us,' for our encouragement
to come to the throne of grace; and now let us look to it, as it
is presented in the holiest of all, and to the order of its being
so presented.
1. First, then, before there was anything further done, I mean by
this high-priest, as to a further application of his offering, the
judgment of God was waited for by him, with respect to his estimation
of what was already done, to wit, how that was resented[26] by him;
the which he declared to the full by raising him from the dead.
For in that he was raised from the dead, when yet he died for our
sins, it is evident that his offering was accepted, or esteemed
of value sufficient to effect that for the which it was made a
sacrifice, which was for our sins; this, therefore, was in order
to his being admitted into heaven. God, by raising him from the
dead, justified his death, and counted it sufficient for the saving
of the world. And this Christ knew would be the effect of his death,
long before he gave himself a ransom; where he saith, 'This also
shall please the Lord better than an ox, or bullock that hath horns
and hoofs' (Psa 69:31). And again, 'For the Lord God will help me,
therefore shall I not be confounded: therefore have I set my face
like a flint, and I know I shall not be ashamed. He is near that
justifieth me; who will contend with me? Let us stand together; who
is mine adversary? Let him come near to me. Behold, the Lord God
will help me; who is he that shall condemn me? Lo, they all shall
wax old as a garment, the moth shall eat them up' (Isa 50:7-9).
All this is the work of the Lord God, his Father, and he had faith
therein, as I said before. And since it was God who was to be
appeased, it was requisite that he should be heard in the matter,
to wit, whether he was pacified or no: the which he has declared,
I say, in raising him up from the dead. And this the apostles, both
Paul and Peter, insinuate, when they ascribe his resurrection to
the power of another, rather than to his raising of himself, saying,
'this Jesus hath God raised up' (Acts 2:32). 'God hath raised' him
up 'from the dead' (3:15), 'whom God raised from the dead,' and
the like (4:10, 5:30, 8:56, 13:30). I say, therefore, that God,
by raising up Christ from the dead, hath said, that thus far his
offering pleased him, and that he was content.
2. But lest the world, being besotted by sin, should not rightly
interpret actions, therefore God added to his raising him up
from the dead, a solemn exposing of him to view, not to all men,
but to such as were faithful, and that might be trusted with the
communicating of it to others: 'Him,' saith Peter, 'God raised'
from the dead, 'and showed him openly, not to all the people, but
to witnesses chosen before of God, even to us who did eat and drink
with him, after he rose from the dead' (Acts 10:40,41). And this
was requisite, not for that it added anything to the value and worth
of his sacrifice, but for the help of the faith of them that were
to have eternal salvation by him. And it is for this cause that
Paul so enlargeth upon this very thing, to wit, that there were
them that could testify that God had raised him up from the dead,
namely, that men might see that God was well pleased, and that they
had encouragement to come boldly by him to the throne of grace for
mercy (1 Cor 15:1-8). And this exposing of him to view, was not
for the length of a surprising or dazzling moment, but days and
nights, to the number of no less than forty; and that to the self-same
persons, to wit, 'the apostles whom he had chosen: To whom also,'
says the text, 'he showed himself alive after his passion, by many
infallible proofs, being seen of them forty days, and speaking of
the things pertaining to the kingdom of God' (Acts 1:2,3). Thus God
therefore being willing more abundantly to show him unto the world,
ordered this great season betwixt his resurrection and ascension,
that the world might see that they had ground to believe an atonement
was made for sin.
3. But again, a third thing that was to precede the execution of
the second part of this his priestly office was, the manner and
order of his going into the holiest; I say, the manner and order
of his going. He was to go thither in that robe of which mention
was made before, to wit, in the virtue of his obedience, for it
was that which was to make his way for him as now sprinkled with
his blood. He was to go thither with a noise which the Holy Ghost
calls a shout, saying, 'God is gone up with a shout, the Lord with
the sound of a trumpet' (Psa 47:5). This was prefigured by the bells,
as I said, which did hang on the border of Aaron's garments. This
shout seems to signify the voice of men and angels; and this trumpet
the voice and joy of God; for so it says, he shall descend: 'For
the Lord himself shall descend from heaven with a shout, with the
voice of the archangel, and with the trump of God' (1 Thess 4:16).
Even as he ascended and went up; for Aaron's bells were to be heard
when he went into, and when he came out of, the holy place (Exo
28:33-35). But what men were to ascend with him, but, as was said
afore, the men that 'came out of the graves after his resurrection?'
(Matt 27:53). And what angels but those that ministered to him here
in the day of his humiliation? As for the evil ones, he then rode
in triumph over their heads, and crushed them as captives with
his chariot wheels. He is ascended on high, he has 'led captivity
captive, he has received gifts for men' (Eph 4:8).
Thus then he ascended unto, into the holy paradise, where he was
waited for of a multitude of the heavenly host, and of thousands
of millions of the spirits of just men made perfect. So approaching
the highest heavens, the place of the special presence of God, he was
bid sit down at his right hand, in token that, for his sufferings'
sake, God had made him the highest of every creature, and given him
a name above every name, and commanded that at the name of Jesus
now all things in heaven should bow, and promised, that at the day
of judgment, all on earth, and under it, should bow too, to the
glory of God the Father (Phil 2:6-11). Thus he presented himself
on our behalf unto God, a sacrifice of a sweet-smelling savour, in
which God resteth for ever, for that the blood of this sacrifice
has always with him a pleasing and prevailing voice. It cannot be
denied, it cannot be outweighed by the heaviness, circumstances,
or aggravations of any sin whatsoever, of them that come unto God
by him. He is always, as I said before, in the midst of the throne,
and before the throne, 'a Lamb as it had been slain,' now appearing
in the presence of God for us. Of the manner of his intercession,
whether it was vocal or virtual, whether by voice of mouth, or
merit of deed, or both, I will not determine; we know but little
while here, how things are done in heaven, and we may soon be too
carnal, or fantastical in our apprehensions. Intercession he makes,
that is, he manages the efficacy and worth of his suffering with
God for us, and is always prevalent in his thus managing of his
merits on our behalf. And as to the manner, though it be in itself
infinitely beyond what we can conceive while here, yet God hath
stooped to our weakness, and so expressed himself in this matter,
that we might somewhat, though but childishly, apprehend him (1
Cor 13:11,12). And we do not amiss if we conceive as the Word of
God hath revealed; for the scriptures are the green poplar, hazel,
and the chestnut rods that lie in the gutters where we should come
to drink; all the difficulty is, in seeing the white strakes, the
very mind of God there, that we may conceive by it.
But the text says he prayeth in heaven, he makes intercession there.
Again, it saith his blood speaks, and, consequently, why may not
his groans, his tears, his sighs, and strong cries, which he uttered
here in the days of flesh? I believe they do, and have a strong
voice with God for the salvation of his people. He may then intercede
both vocally and virtually; virtually to be sure he does, and we are
allowed so to apprehend, because the text suggesteth such a manner
of intercession to us; and because our weakness will not admit us
to understand fully the thing as it is, our belief that he maketh
intercession for us has also the advantage of being purged from
its faultiness by his intercession, and we shall be saved thereby,
because we have relied upon his blood shed, and the prevalency of
the worthiness of it with God for us; though as to this circumstance,
the manner of his interceding, we should be something at a loss.
The Word says that we have yet but the image of heavenly things,
or of things in the heavens. I do not at all doubt but that many
of those that were saved before Christ came in the flesh, though
they were, as to the main, right, and relied upon him to the saving
of their souls, yet came far short of the knowledge of many of the
circumstances of his suffering for them (Heb 10:1). Did they all
know that he was to be betrayed of Judas? that he was to be scourged
of the soldiers? that he was to be crowned with thorns? that he
was to be crucified between two thieves, and to be pierced till
blood and water came out of his side? or that he was to be buried
in Joseph's sepulchre? I say, did all that were saved by faith
that he was to come and die for them, understand these, with many
more circumstances that were attendants of him to death? It would
be rude to think so; because for it we have neither scripture nor
reason. Even so, we now that believe that 'he ever liveth to make
intercession for us,' are also very short of understanding of the
manner or mode of his so interceding. Yet we believe that he died,
and that his merits have a voice with God for us; yea, that he
manages his own merits before God in way of intercession for us,
far beyond what we, while here, are able to conceive.
The scripture saith that 'all the fulness of the Godhead' dwells
in him 'bodily' (Col 2:9). It also saith that he is the throne of
God, and yet again, that he sits 'on the right hand of the throne' (Isa
22:23; Heb 12:2). These things are so far from being comprehended
by the weakest, that they strain the wits and parts of the strongest,
yet there is a heavenly truth in all. Heavenly things are not easily
believed, no not of believers themselves, while here on earth, and
when they are, they are so but weakly and infirmly.[27] I believe
that the very appearing of Christ before God is an intercession as
a priest, as well as a plea of an advocate; and I believe again,
that his very life there is an intercession there, a continual
intercession (Heb 9:24; Rom 5:10).
But there is yet something further to be said: Christ, the humanity
of Christ, if in it dwells all the fulness of the Godhead bodily,
how then appears he before him to make intercession? or if Christ
is the throne of grace and mercy-seat, how doth he appear before
God as sitting there, to sprinkle that now with his blood? Again,
if Christ be the altar of incense, how stands he as a priest by
that altar to offer the prayers of all the saints thereon, before
the throne?
[How these mysteries are to be learned.]
That all this is written is true; and that it is all truth, is as
true: but that it is all understood by every one that is saved I
do not believe is true. I mean, so understood as that they could
all reconcile the seeming contradictions that are in these texts.
There are therefore three lessons that God has set us as to the
perfecting of our understanding in the mysteries of God. 1. Letters.
2. Words. 3. Meanings.
1. Letters. I call the ceremonial law so; for there all is set
forth distinctly, everything by itself; as letters are to children:
there you have a priest, a sacrifice, an altar, a holy place a
mercy-seat: and all distinct.
2. Words. Now in the gospel these letters are put all in a word,
and Christ is that word, that word of God's mind; and therefore
the gospel makes Christ that priest, Christ that sacrifice, Christ
that altar, Christ that holy place, Christ that throne of grace,
and all; for Christ is all: all these meet in him as several letters
meet in one word.
3. Meanings. Next to the word you have the meaning, and the meaning
is more difficult to be learned than either the letters or the
word; and therefore the perfect understanding of that is reserved
till we arrive to a higher form, till we arrive to a perfect man;
'But when that which is perfect is come, then that' knowledge
'which is in part, shall be done away' (1 Cor 13:10). Meantime our
business is to learn to bring the letters into a word, to bring the
ceremonies to Christ, and to make them terminate in him; I mean, to
find the priesthood in Christ, the sacrifice in Christ, the altar
in Christ, the throne of grace in Christ, and also God in Christ,
reconciling the world unto himself by him. And if we can learn
this well, while here, we shall not at all be blamed! for this is
the utmost lesson set us, to wit, to learn Christ as we find him
revealed in the gospel: 'I determined,' saith Paul, 'not to know
any thing among you, save Jesus Christ, and him crucified' (1 Cor
2:2). And Christians, after some time, I mean those that pray and
pry into the Word well, do attain to some good measure of knowledge
of him. It is life eternal to know him, as he is to be known here,
as he is to be known by the Holy Scriptures (James 17:3). Keep then
close to the Scriptures, and let thy faith obey the authority of
them, and thou wilt be sure to increase in faith; 'for therein is
the righteousness of God revealed from faith to faith; as it is
written, The just shall live by faith' (Rom 1:17, 16:25-27).[28]
Believe then that Christ died, was buried, rose again, ascended,
and ever liveth to make intercession for thee: and take heed of
prying too far, for in mysteries men soon lose their way. It is
good therefore that thou rest in this, to wit, that he doth so,
though thou canst not tell how he doth it. A man at court gets by
his intercession a pardon for a man in the country; and the party
concerned, after he had intelligence of it, knows that such an one
hath obtained his pardon, and that by his interceding, but for all
that he may be ignorant of his methods of intercession, and so are
we, at least in part, of Christ. The meaning then is that I should
believe, that for Christ's sake God will save me since he has
justified me with his blood; 'being now justified by his blood,
we shall be saved from wrath through him' (Rom 5:9). Through his
intercession, or through his coming between the God whom I have
offended and me, a poor sinner: through his coming between with
the voice of his blood and merits, which speaketh on my behalf to
God, because that blood was shed for me, and because those merits,
in the benefit of them, are made over to me by an act of the grace
of God, according to his eternal covenant made with Christ. This
is what I know of his intercession; I mean with reference to the
act itself; to wit, HOW he makes intercession. And since all the
fulness of the Godhead dwells in him bodily, and sine he also, as
to his humanity, is the throne of grace; yea, and since he also is
the holiest of all, and the rest of God for ever, it has been some
scruple to me, whether it be not too carnal to imagine as if Christ
stood distinct in his humanity; distinct, I say, as to space, from
the Father as sitting upon a throne, and as so presenting his merits,
and making vocal prayers for the life and salvation of his people.
The more true meaning in my apprehension is, that the presence and
worth of the human nature, being with the divine, yea, taken into
union with God for ever, for the service that was done by God for
it, in the world, in reconciling his elect unto him, is still, and
ever will be, so deserving in his sight as to prevail--I know not
how else to express it--with the divine nature, in whom alone is
a power to subdue all impossibilities to itself, to preserve those
so reconciled to eternal life.
When I speak of the human nature, I mean the man Christ, not bereft
of sense and reasons, nor of the power of willing and affecting;[29]
but thus I mean, that the human nature so terminates in the will
of the divine; and again, the will of the divine so terminates,
as to saving of sinners, in the merit and will of the human, that
what the Father would the Son wills, and what the Son wills the
Father acquiesces in for ever. And this the Son wills, and his
will is backed with infinite merit, in which also the Father rests,
that those, all those whom the Father hath given him, be with him
where he is, that they may behold his glory (John 17:24). And now
I am come to the will and affections of the high-priest.
II. NATURAL. [The natural qualifications of Jesus Christ to be our
high priest.]
This leads me to the second head, namely, to the natural qualifications
of him. And,
First. This is one thing that I would urge, he is not of a nature
foreign to that of man; the angels love us well, but they are not
so capable of sympathising with us in our distresses, because they
are not partakers of our nature. Nature hath a peculiar sympathy
in it; now he is naturally one with us, sin only excepted, and that
is our advantage too. He is man as we are, flesh and blood as we
are: born of a woman, and in all points made like unto us, that
excepted which the Holy Ghost excepteth. 'Forasmuch then as the
children are partakers of flesh and blood, he also himself likewise
took part of the same. For verily he took not on him the nature
of angels, but he took on him the seed of Abraham' (Heb 2:14,16).
This doth qualify him much; for, as I said before, there is a sympathy
in nature. A man will not be so affected with the hurt that comes
to a beast, as he naturally will with the hurt that comes to a man:
a beast will be more affected with those attempts that are made
upon its own kind to hurt it, than it will be with those that are
made upon man. Wherefore? Why, there is a sympathy in nature. Now
that Christ, the high priest of the house of God, is naturally one
with us, you see the Scriptures plainly affirm. 'God sent forth
his Son, made of a woman' (Gal 4:4); he was 'made of the seed of
David, according to the flesh' (Rom 1:3); from the fathers of whom,
'as concerning the flesh Christ came,' &c. (Rom 9:5; 2 Tim 2:8).
And this must needs then to make him a well-qualified high priest
(Heb 2:14,15). We will not now speak of the necessity of his taking
upon him the human nature, to wit, that he might destroy him that
had the power of death, that is, the devil, and deliver his people;
for that would be here too much beside our matter, and be a diversion
to the reader. We are now upon his High Priest's office, and of
those natural qualifications that attend him, as to that; and I
say, nature is a great qualification, because in nature there is
sympathy; and where there is sympathy, there will be a provocation
to help, a provocation to help with jealousy and indignation against
those that afflict. A bear robbed of her whelps is not more provoked
than is the Lord Jesus when there are means used to make them miss
of life eternal, for whom he hath died, and for whom he ever lives
to make intercession. But,
Second. As there is natural sympathy in Christ to those for whom he
is an High Priest, so there is relative sympathy; he has not only
taken to or upon him our nature, but he is become one brotherhood
with us; now you know brotherhood will carry a man further than
nature; so then, when nature and relation meet, there is a double
obligation. 'For both he that sanctifieth,' which is Christ, 'and
they who are sanctified,' his saints, 'are all of one,' which is
God; and they are all of God, as children of a Father; 'for which
cause he is not ashamed to call them brethren, saying, I will
declare thy name unto my brethren, in the midst of the church will
I sing praise unto thee' (Heb 2:11,12). Now a relation is much,
and a natural relation most of all. Why, here is a natural relation
betwixt Christ the High Priest, and those for whom 'he ever liveth
to make intercession'; a natural relation, I say, and that with
respect to the humanity which is the nature subject to affliction
and distress; 'Forasmuch then as the children are partakers of
flesh and blood, he also himself likewise took part of the same'
(Heb 2:14). So then it is for a brother that he is engaged, for
a brother that he doth make intercession. When Gideon knew by the
confession of Zeba and Zalmunna, that the men that they slew at
Tabor were his brethren, his fury came into his face, and he sware
they should therefore die (Judg 8:18-21). Relation is a great
matter. And therefore it is said again, 'In all things it behoved
him to be made like unto his brethren, that he might be a merciful
High Priest' (Heb 2:17). A brother is born for adversity; and a
brother will go far. This therefore is a second thing or another
qualification, with which Christ Jesus is furnished to be an High
Priest; he is a brother, there is a brotherly relation betwixt him
and us; therefore by virtue of this relation he maketh intercession
for us more affectionately.
Third. There are other things in Christ Jesus that makes him naturally
of an excellent qualification with reference to his priesthood for
us, and they are the temptations and infirmities wherewith he was
exercised in the days of his humiliation. It is true, temptations
and infirmities, strictly considered, are none of our nature, no
more are they of his; but yet, if it be proper to say temptations
and afflictions have a nature, his and ours were naturally the same;
and that in all points too; for so says the text, 'He was tempted
in all points, like as we are, yet without sin' (Heb 4:15). Are
we tempted to distrust God? so was he: are we tempted to murder
ourselves? so was he: are we tempted with the bewitching vanities
of this world? so was he: are we tempted to commit idolatry, and to
worship the devil? so was he (Matt 4:3-10; Luke 4:1-13). So that
herein we also were alike; yea, from his cradle to his cross he was
a man of sorrows and acquainted with griefs, a man of affliction
throughout the whole course of his life.
And observe it, He was made so, or subjected thereto by the ordinance
of God; nay, further, it behoved him to be made so, that is, to be
made like unto us in all things, the better to capacitate him to
the work of his priesthood, with the more bowels and compassion.
We will read to you the text; 'Wherefore in all things it behoved
him to be made like unto his brethren, that he might be,' qualified
to be, 'a merciful and faithful High Priest in things pertaining
to God, to make reconciliation for the sins of the people. For in
that he himself hath suffered being tempted, he is able to succour
them that are tempted' (Heb 2:17,18). See here how he is qualified,
and to what end; he was tempted as we are, suffered by temptations
as we do, in all points and things as we are; that he might be
bowels, that he might be a merciful and faithful High Priest, in
things pertaining to God, to make up the difference that is made
by sin between God and his people, to make reconciliation for the
sins of the people. Yea, he by being tempted, and by suffering as
he did, he is prepared and enabled so to do; 'for in that he himself
hath suffered, being tempted, he is able to succour them that are
tempted.' Wherefore, I also call this qualification both natural
and necessary; natural, because in kind the same with ours; that
is, his temptations were the same with ours; the same in nature,
the same in design, the same as to their own natural tendency; for
their natural tendency was to have ruined both him and us, but God
prevented. They also were necessary, though not of themselves, yet
made so by him that can bring good out of evil, and light out of
darkness; made so, I say, to us, for whose sakes they were suffered
to assault and afflict him, namely, that he might be able to be
merciful, faithful, and succouring to us.
Fourth. Another qualification with which our High Priest is
furnished, for the better fitting of him to make intercession for
us, is, that we are his members; to be a member is more than to
be of the same nature, or the nearest of relations, that excepted.
So, then, now he makes intercession for his own self, for his own
body, and for the several members of his body. The High Priest
under the law did use to offer up sacrifice for himself; first
'for himself,' for his own sins, and then 'for the errors of the
people.' I will not say that Christ had any sin that was personally,
or by his act, his own; for that would be to blaspheme the name of
that Holy One; but yet I will say, he made the sins of the people
his own (Psa 69:5). Yea, God the Father made them his; those also
for whom he ever liveth to make intercession, are united to him,
made members of his body, of his flesh, and of his bones; and so
are any part of himself (2 Cor 5:21).
But we are now about his natural qualifications, and this is one;
that they for whom he ever liveth to make intercession are his
members, the members of his body; 'we are members of his body, of
his flesh, and of his bones,' so saith the Word (Eph 5:30). Wherefore
here is a near concern, for that his church is part of himself; it
is his own concern, it is for our own flesh. 'No man ever yet hated
his own flesh, but nourisheth and cherisheth it' (Eph 5:29).--Things
are thus spoken, because of the infirmity of our flesh.--So that
had Christ no love to us as we are sinners, yet because we are
part of himself, he cannot but care for us, nature puts him upon
it; yea, and the more infirm and weak we are, the more he is touched
with the feeling of our infirmities, the more he is afflicted for
us: 'For we have not an High Priest which cannot be touched with
the feeling of our infirmities' (Heb 4:15). He at no time loseth
this his fellow-feeling, because he always is our head, and we the
members of his. I will add, the infirm member is most cared for,
most pitied, most watched over to be kept from harms, and most
consulted for.[30]
I love to play the child with little children, and have learned
something by so doing; I have met with a child that has had a sore
finger; yea, so sore as to be altogether at present useless; and
not only so, but by reason of its infirmity, has been a let or
hindrance to the use of all the fingers that have been upon that
hand, then have I began to bemoan the child, and said, Alas! my
poor boy, or girl, hast got a sore finger! Ah! quoth the child,
with water in its eyes, and hath come to me to be bemoaned. Then I
have begun to offer to touch the sore finger. O! saith the child,
pray do not hurt me: I then have replied, Canst thou do nothing
with this finger? No, saith the child, nor with this hand either;
then have I said, Shall we cut off this finger, and buy my child
a better, a brave golden finger? At this the child has started,
stared in my face, gone back from me, and entertained a kind of
indignation against me, and has no more cared to be intimate with
me. Then have I begun to make some use of that good sermon which
this little child has preached unto me; and thus have I gone on.
If membership be so dear, if this child has such tenderness to the
most infirm, the most useless of its members; if it counts me its
friend no longer than when I have a mouth to bemoan and carriages
that show tenderness to this useless finger; what an interest doth
membership give on in the body, and what compassions hath the soul
for such an useless thing, because it is a member! and turning all
this over to Jesus Christ, then instead of matter and corruption,
there presently comes honey to me out of this child's sore finger;
I take leave to tell you now how I use to play. And though
I have told this tale upon so grave a truth, as is the membership
of Christians with their head, yet bear with me; no child can be
so tender of its sore finger as is the Son of God of his afflicted
members; he cannot but be touched with the feeling of our
infirmities.[31]
Ah! who would not make many supplications, prayers, and intercessions,
for a leg, for an eye, for a foot, for a hand, for a finger, rather
than they will lose it? And can it be imagined that Christ alone
shall be like the foolish ostrich, hardened against his young, yea,
against his members? It cannot be.
Should he lose a member, he would be disfigured, maimed, dismembered,
imperfect, next to monstrous. For his body is called his fulness,
yea, the fulness of him that fills all in all. This has naturally
a respect for those for whom he ever liveth to make intercession;
yea, an unfathomable respect for them, because they are his members.
Fifth. But again, when nature, relation, and membership is urged
to show the fit qualifications wherewith Christ is endued, I intend
not to intimate, as if the bottom of all lay here; for then it might
be urged that one imperfect has all these; for who knows not that
sinful man has all these qualifications in him towards his nature,
relations, and members? I have therefore, as I said, thus discoursed,
only for demonstration-sake, and to suit myself with the infirmity
of your flesh. I might come, also, in the next place, to tell you,
that Jesus Christ our High Priest is thus, with reference to other
designs. We are his purchase and he counts us so; his jewels, and
he counts us so; his estate real, and he counts us so (Psa 16:5,6).
And you know a man will do much, speak much, intercede much and
long, for that which he thus is interested in. But we will come to
speak more particularly of the exceeding excellency of his natural
qualifications, and show you that he hath such as are peculiar to
himself alone, and that we are concerned in them.
[The peculiar natural qualifications of Christ as our High Priest.]
1. He is holy, and so a suitable High Priest. There is a holiness
that sets further from, and a holiness that brings one nearer
to, and to be concerned the more with the condition of those in
affliction; and that holiness is that which is entailed unto office.
When a man is put into an office, the more unholy he is, the worse
he performs his office; and the more holy, the better he performs
his office. For his holiness obliges him to be faithful unto men,
wherein he is concerned by his office. Hence you read, that he is
'a faithful High Priest,' because he is a holy one, and 'such an
High Priest became us, who is holy,' &c. (Heb 2:17, 7:26). 'Good
and upright is the Lord' Jehovah, Christ Jesus, 'therefore will
he teach sinners in the way' (Psa 25:8). 'He that ruleth over men
must be just, ruling in the fear of God' (2 Sam 23:3). I mention
these texts to show you, that holiness, when entailed to office,
makes a man do that office the better. Now then, Christ is holy,
and he is made, called, and made of God an High Priest, after
the order of Melchisedec, and is to manage that his office for
thee with God; that is to say, to continue to make reconciliation
for iniquity; for that iniquity that cleaveth unto thee, and that
spuriously breaketh, or issueth from thy flesh after thou art
called and converted. For we are now upon the second part of the
execution of the priesthood of Christ; that which he executeth, I
say; and by executing takes away the iniquity of our holy things
and of our life, after our turning to God by him. Now he that is to
do this is holy, and so one that will make conscience of performing
that office for us, with which he is intrusted of God. Hence he is
set in opposition to those high priests that had infirmities, that
were not holy, and upon this very account preferred above them.
'For the law maketh men high priests which have infirmity; but the
word of the oath, which was since the law, maketh the Son, who is
consecrated,' perfected, or holy 'for evermore' (Heb 7:28). This
therefore is a great thing, to wit, that we have an High Priest
that is holy, and so one that will not fail to perform to the utmost
the trust committed to him in our behalf, to wit, 'to offer both
gifts and sacrifices for sins' (Heb 5:1). This is one thing.
2. There is added to this of his holiness another; and that is
harmless. 'For such an High Priest became us who is holy, harmless'
(Heb 7:26). A harmful man, when he is in office, O how much mischief
may he do! Such an one is partial in doing his office, such an
one will put the poor by his right, such an one will buy and sell
a cause, a man, an interest, will do or not do, as his harmfulness
prompts him to it; 'so is a wicked ruler over the poor people' (Prov
28:15). But now our Jesus, our High Priest, is holy, harmless; he
will wrong no man, he will deprive no man, he will contemn no man,
he will deny to no man that comes to God by him, the benefit and
advantage of his blessed intercession; he respecteth not persons,
nor taketh reward. A harmful man will stomach, and hate, and
prejudice a man; will wait for an opportunity to do him a mischief;
will take the advantage, if he can, to deny him his right, and keep
from him his due, when yet it is in the power of his hand to help
him. O! but Christ is harmless, harmless as a dove, he thinks
no ill, intends no ill, doth no ill; but graciously, innocently,
harmlessly, makes intercession for thee; nor will he be prevailed
with to prejudice thy person, or to forbear to take up thy name
into his lips, be thy infirmities, and weaknesses, and provocations
never so many, if thou indeed comest to God by him. He is holy,
and harmless, and so the more fit to become our High Priest and to
make intercession for us.
3. But again, this is not all, he also is undefiled; 'For such an
High Priest became us, who is holy, harmless, undefiled.' This term
is put in to show, that he neither is, nor can be found, neither
now, nor at any time, faulty in his office. A man that is holy may
yet be defiled; a man that is harmless may yet be defiled. We are
bid to be holy and harmless; and in a gospel sense so every Christian
is. O! but Christ is so in a legal sense; in the eye of the law,
perfectly so. This is a great matter, for it shows, that as nothing
done by us can tempt him to be hurtful to us; so there is nothing
in himself that can tempt him so to be. A man that is defiled
has that within him that will put him upon using of his office
unfaithfully, though he should have no provocation from those for
whose good he is to execute his office; but he that is undefiled--undefiled
in a law sense--as our Lord Jesus is, is such an one as doth not
only not do hurt, and not act falsely in his office, but one that
cannot, one that knoweth not, how to be unfaithful to his trust.
He is holy, harmless, undefiled, this therefore is a great thing.
He has not the original of hurtfulness in him, there is no such root
there; there is a root of bitterness, springing up in us, by which
not only ourselves, but ofttimes others are defiled (Heb 12:15). O!
but our High Priest is undefiled, he is not corrupt, nor corrupteth;
he doth his office fairly, faithfully, holily, justly, according
to, or answering, our necessities, and the trust reposed in him,
and committed to him. But,
4. This is not all; as he is holy, harmless, and undefiled; so he
is separate from sinners, both in his conception, in his composition,
and the place ordained for him to execute this part of his High
Priest's office in. He was not conceived in the womb by carnal
generation; he was not made up of polluted and defiled nature; he
officiateth not with those materials that are corrupt, stained, or
imperfect; but with those that are unspotted, even with the spotless
sacrifice of his own unblemished offering. He, nor his offering,
has any such tang, as had the priests, and their sacrifices under
the law, to wit, sin and imperfection; he is separate from them in
this respect, further than is an angel from a beast. He has none
of the qualities, actions, or inclinations of sinners; his ways
are only his own; he never saw them, nor learned them, but of the
Father; the none upright among men, wherefore he is separated from
them to be a priest. Again,
5. As he is thus, so again, he is said to be 'higher than the
heavens.' For such an High Priest became us, who is holy, harmless, and
undefiled, separate from sinners, and made higher than the heavens.
The text saith, that neither saint, nor heavens, are clean in God's
sight. 'Behold he puts no trust in his servants,' he chargeth his
angels with folly; and again, 'Behold he putteth no trust in his
saints, yea, the heavens are not clean in his sight' (Job 4:18,
15:15). Wherefore, by this expression, he shows us that our High
Priest is more noble than either heaven or angel: yea, more clean
and perfect than any. It shows us also that all the heavenly host
are at his command, to do as his intercession shall prevail with
the Father for us. All angels worship him, and at his word they
become, they all become ministering spirits for them who shall be
heirs of salvation.
Besides, by this word he shows, that it is impossible that our High
Priest should degenerate or decay; for that he is made 'higher than
the heavens'; the spirits sometimes in the heavens have decayed (2
Peter 2:4). The heavens themselves decay and wax old; and that is
the farthest that by the Word we are admitted to go (Heb 1:10-12).
But as for him that is above the heavens, that is made higher than
the heavens, that is ascended up far above all heavens; he is the
same, and 'his years fail not' (Heb 1:12). 'The same yesterday,
today, and for ever' (Heb 13:8). This therefore is added, to show
that Christ is neither as the angels, nor heavens, subject to
decay, or degenerate, or to flag and grow cold in the execution of
his office; but that he will be found even at the last, when he is
come to the end of this work, and is about to come out of the holy
place, as affectionate, as full of love, as willing, and desirous
after our salvation, as he was the first moment that he was made
High Priest, and took upon him to execute that his blessed office
for us. Wherefore our High Priest is no such one as you read
of in the law (Lev 21:18). He is no dwarf, hath no blemish, nor
any imperfection; therefore is not subject to flag or fail in due
execution of his office, but is able to save to the uttermost them
that come unto God by him, 'seeing he ever liveth to make intercession
for them.' And it is well worth our consideration, that it is
said he is made thus; that is, appointed, instituted, called, and
qualified thus of God; this shows the Father's heart as well as
the Son's, to usward, to wit, that this priesthood was of him, and
the glorious effects thereof by him. 'Let us therefore come boldly
unto the throne of grace, that we may obtain mercy, and find grace
to help in time of need.'
[The second motive, we are sure to speed.]
SECOND. I come now to the second motive, to wit, that we may find
grace and mercy to help in time of need; or we shall find grace and
mercy to help, if we come as we should, to the throne of grace. In
this motive we have these three things considerable. First, That
saints are like to meet with needy times while they are in this
world. Second, That nothing can carry us through our needy times
but more, or a continual supply of mercy and grace. Third, That
mercy and grace is to be had at the throne of grace, and we must
fetch it from thence by prayer, if we would, as we should, go
through these needy times.
First. For the first of these, that saints are like to meet with
needy times, or with such times as will show them that they need a
continual assistance of the grace of God, that they may go rightly
through this world. This is therefore a motive, that weareth a
spur in the heel of it, a spur to prick us forward to supplicate
at the throne of grace. This needy time is in other places called
the perilous time, the evil day, the hour and power of darkness,
the day of temptation, the cloudy and dark day (2 Tim 3:1; Eph 6:13;
Luke 22:53; Heb 3:8; Eze 34:12; Gen 47:9; Matt 6:34). And indeed,
in the general, all the days of our pilgrimage here are evil,
yea, every day has a sufficiency of evil in it to destroy the best
saint that breatheth, were it not for the grace of God. But there
are also, as I have hinted, particular special times, times more
eminently dangerous and hazardous unto saints. As,
[Ten special times of need.]
There are their young days, the days of their youth, and childhood
in grace. This day is usually attended with much evil towards him
or them that are asking the way to Zion with their faces thitherward.
Now the devil has lost a sinner; there is a captive has broke prison,
and one run away from his master: now hell seems to be awakened
from sleep, the devils are come out, they roar, and roaring they
seek to recover their runaway. Now tempt him, threaten him, flatter
him, stigmatise him, throw dust into his eyes, poison him with
error, spoil him while he is upon the potter's wheel; any thing
to keep him from coming to Jesus Christ. And is not this a needy
time; doth not such an one want abundance of grace? is it not
of absolute necessity that thou, if thou art the man thus beset,
shouldst ply it at the throne of grace, for mercy and grace to help
thee in such a time of need as this? To want a spirit of prayer
now, is as much as thy life is worth. O, therefore, you that know
what I say, you that are broke loose from hell, that are fled for
refuge to lay hold on the hope set before you, and that do hear
the lion roar after you, and that are kept awake with the continual
voice of his chinking chain, cry as you fly; yea, the promise is,
that they that come to God with weeping, with supplication, he will
lead them. Well, this is one needy time, now thy hedge is low, now
thy branch is tender, now thou art but in the bud. Pray that thou
beest not marred in the potter's hand.
2. The time of prosperity is also a time of need, I mean of thy
spiritual prosperity. For as Satan can tell how to suit temptations
for thee in the day of thy want, so he has those that can entangle
thee in the day of thy fulness. He has his spiritual wickednesses
in the high and heavenly places (Eph 6:12). He can tell how to lay
a snare for thee in the land of Canaan, as well as in the wilderness;
in thy time of receiving good things, as well as in thy hungry and
empty hours. Nay, such times seem to be the most dangerous, not
in themselves, but through the deceits of our heart. Hence Moses
gives this caution to the children of Israel, that when God had
given them the promised land, and vineyards, and wells, and olive
trees, and when they had eaten and were full, 'Then,' says he,
'beware lest thou forget the Lord which brought thee forth out of
the land of Egypt, from the house of bondage' (Deut 6:10-13). And
again, he doubleth this caution, saying, 'When thou hast eaten and
art full, then thou shalt bless the Lord thy God, for the good land
which he hath given thee. Beware that thou forget not the Lord thy
God in not keeping his commandments, and his judgments, and his
statutes, which I command thee this day; lest when thou hast eaten
and art full,' and thou in all good things art increased, 'then
thine heart be lifted up, and thou forget the Lord thy God, which
brought thee forth out of the land of Egypt, from the house of
bondage'; all this may be applied spiritually (Deut 8:10-14). For
there are, as I said, snares laid for us in our best things; and
he that has great enjoyments, and forgets to pray for grace to
keep him humble then, shall quickly be where Peter was, after his
knowledge of the Lord Jesus by the revelation of the Father.
3. Another needy time is a time when men are low and empty, as to
worldly good; this time is full of temptations and snares. At this
time, men will, if they look not well to their doings and goings,
be tempted to strain curtesies both with conscience and with God's
Word, and adventure to do things that are dangerous, and that have
a tendency to make all their religion and profession vain. This
holy Agur was aware of; so he prayed, Let me not be rich and full,
lest I deny thee; let me not be poor, lest I steal, and take the
name of my God in vain (Prov 30:7-9). There are many inconveniences
that attend him that is fallen into decay in this world. It is
an evil day with him, and the devils will be as busy with him, as
the flies are with a lean and scabbed sheep. It shall go hard but
such a man shall be full of maggots; full of silly, foolish, idle
inventions, to get up, and to abound with fulness again. It is not
a time now, will Satan say, to retain a tender conscience, to regard
thy word or promise, to pay for what thou buyest, or to stick at
pilfering, and filch from thy neighbour.[32] This Agur was afraid
of; therefore he prayed that God would keep him from that which
would be to him a temptation to do it. How many in our day have,
on these very accounts, brought religion to a very ill savour, and
themselves unto the snare of the devil, and all because they have
not addicted themselves to pray to God for grace to help in this
time of need, but rather have left off the thing that is good, and
given up themselves to the temptations of the devil, and the subtle
and ensnaring motions of the flesh.
4. Another needy time is the day of persecution; this is called,
as was hinted before, 'the hour of darkness,' 'the cloudy and dark
day.' This day, therefore, is full of snares, and of evils of every
kind. Here is the fear of man, the terrors of a prison, of loss of
goods and life.[33] Now all things look black, now the fiery trial
is come. He that cannot now pray; he that now applieth not himself
to God on the throne of grace, by the priesthood of Jesus Christ,
is like to take a fall before all men upon the stage; a foul fall,
a fall that will not only break his own bones, but also the hearts
of those that fear God and behold it: 'Come therefore boldly unto
the throne of grace, that ye may obtain mercy, and find grace to
help in time of need.'
5. Another time of need is that time wherein thou changest thy
condition, and enterest into a new relation. For here also the
snares and traps lie waiting for thee. There is a hopeful child goes
to service, or to be an apprentice; there is a young man, a young
maid, entereth into a married condition, and though they pray before,
yet they leave off to pray then. Why, these people are oftentimes
ruined and undone; the reason is, this change is attended with new
snares, with new cares, and with new temptations, of the which,
because through unwatchfulness they are not aware, they are taken,
drawn to perdition and destruction by them. Many in my short day
have gone, I doubt, down to the pit, THIS way, that have sometimes
been to appearance the very foremost and hopefulest in the place
where they have lived. O how soon has their fire gone out; has their
lamps forborne to burn! How quickly have they lost their love to
their ministers, by whom they were illuminated, and to the warmest
Christians, through communion with whom they used to be kept awake
and savoury! How quickly have they found them out new friends, new
companions, new ways and methods of life, and new delights to feed
their foolish minds withal! Wherefore, O thou that art in this fifth
head concerned, 'Come boldly unto the throne of grace, to obtain
mercy, and find grace to help in time of need.'
6. Another time of need is, when the generality of professors are
decayed; when the custom of fancies and fooleries have taken away
all gravity and modesty from among the children of men. Now pray,
or thou diest; yea, pray against those decays, those vain customs,
those foolish fancies, those light and vain carriages that have
overtaken others, else they will assuredly knock at thy door, and
obtain favour at thy hand, the which if they do, they will quickly
bring thee down into the dirt with others, and put thee in peril
of damnation as well as they.
7. Another time of need is, the time of guilt contracted, and of
the hiding of God's face. This is a dangerous time. If thou now
shalt forbear to pray, thou art undone, for the natural tendency
of guilt is to drive a man from God. So it served our first father;
and ofttimes when God hides his face, men run into desperation, and
so throw up all duties, and say as he of old, 'What should I wait
for the Lord any longer?' (2 Kings 6:33). Now thy great help against
this is prayer, continuing in prayer. Prayer wrestleth with the
devil, and will overthrow him: prayer wrestleth with God, and will
overcome him: prayer wrestleth with all temptations, and makes them
fly. Great things have been done by prayer, even by the prayer of
those that have contracted guilt, and that have by their sins lost
the smiles and sense of the favour of God. Wherefore, when this
needy, this evil time has overtaken thee, pray: 'Come boldly unto
the throne of grace, to obtain mercy, and find grace to help in
time of need.'
8. The day of reproach and slander is another time of need, or a
day in which thou wilt want supplies of grace. Sometimes we meet
with such days wherein we are loaden with reproaches, slanders,
scandals, and lies. Christ found the day of reproach a burdensome
day unto him; and there is many a professor driven quite away from
all conscience towards God, and open profession of his name, by
such things as these (Psa 69:7). Reproach is, when cast at a man,
as if he was stoning to death with stones. Now ply it hard at the
throne of grace, for mercy and grace to bear thee up, or thou wilt
either miscarry or sink under ground by the weight of reproach that
may fall upon thee.[34]
9. Another time of need is that wherein a man's friends desert
and forsake him, because of his gospel principles, or of those
temptations that attend his profession. This is a time that often
happeneth to those that are good. Thus it was with Christ, with
Paul, with Job, with Heman, and so has been with many other of
God's servants in the day of their temptations in this world; and
a sore time it is. Job complained under it, so did Heman, Paul,
and Christ (John 6:66; 2 Tim 1:15; Job 19:13-19). Now a man is as
forlorn as a pelican in the wilderness, as an owl in the desert,
or as a sparrow upon the house-top. If a man cannot now go to the
throne of grace by prayer, through Christ, and so fetch grace for
his support from thence, what can he do? He cannot live of himself
(John 15:4). Wherefore this is a sore evil.
10. Another time of need is the day of death, when I am to pack up
and to be gone from hence, the way of all the earth.[35] Now the
greatest trial is come, excepting that of the day of judgment. Now
a man is to be stripped of all, but that which cannot be shaken.
Now a man grows near the borders of eternity. Now he begins to
see into the skirts of the next world. Now death is death, and the
grave the grave indeed! Now he begins to see what it is for body
and soul to part, and what to go and appear before God (Eccl 12:5).
Now the dark entry, and the thoughts of what is in the way from
a deathbed to the gate of the holy heaven, comes nearer the heart
than when health and prosperity do compass a man about. Wherefore
this is like to be a trying time, a time of need indeed. A prudent
man will make it one of the great concerns of his whole life to
get, and lay up a stock of grace for this day, though the fool will
rage and be confident: for he knows all will be little enough to
keep him warm in his soul, while cold death strokes his hand over
his face, and over his heart, and is turning his blood into jelly;
while strong death is loosing his silver cord, and breaking his
golden bowl! (Eccl 12:6). Wherefore, I say, this motive weareth
a spur on his heel, a spur to prick us on to the throne of grace
for mercy, and grace to help in time of need. But,
[Continual supplies of grace essential to our welfare.]
Second. I come now to the next thing, which is, to show that nothing
can carry us through our needy times, but more or a continual
supply of mercy and grace. This the text fully implies, because it
directeth us to the throne of grace, for mercy and grace for that
very end. And had there been any thing else that could have done
it, the apostle would have made mention of it, and would also have
directed the saints unto it. But forasmuch as he here makes mention
of the needy time, and directs them to the throne of grace for
mercy and grace to help, it followeth that mercy and grace, and that
only, can help us in the evil time. Now mercy and grace are to be
distinctly considered. 1. Mercy, for that by it we have through
Christ the continuation and multiplication of forgivenesses,
without which there is no salvation. 2. Grace, for that by it we
are upheld, supported, and enabled to go through our needy times,
as Christians, without which there is no salvation neither. The
first all will grant, the second is clear: 'If any man draws back,
my soul shall have no pleasure in him; but we are not of them who
draw back unto perdition, but of them that believe to the saving
of the soul' (Heb 10:38,39).
1. Mercy is that by which we are pardoned, even all the falls,
faults, failings, and weaknesses, that attend us, and that we are
incident to, in this our day of temptation; and for this mercy we
should pray, and say, 'Our Father, forgive us our trespasses' (Matt
6:9-12). For though mercy is free in the exercise of it to usward,
yet God will have us ask, that we may have; as he also saith in
the text, 'Let us come boldly unto the throne of grace, that we may
obtain mercy.' Here then we have one help, and that is, the mercy
of God is to be extended to us from his throne through Jesus Christ,
for our pardon and forgiveness in all those weaknesses that we are
attended with in the needy or evil times; and we should come to
God for this very thing. This is that which David means, when he
says, 'Surely goodness and mercy shall follow me all the days of
my life, and I will dwell in the house of the Lord for ever' (Psa
23:6). And again, 'When I said my foot slippeth; thy mercy, O Lord,
held me up' (Psa 94:18). Set me clear and free from guilt, and from
the imputation of sin unto death, by Christ.
Nor can any thing help where this is wanting; for our parts, our
knowledge, our attainments, nor our graces, cannot so carry us
through this world, but that we shall be guilty of that that will
sink us down to hell, without God's pardoning mercy. It is not the
grace that we have received can do it, nor the grace that is to be
received that can do it; nothing can do it but the pardoning mercy
of God: for because all our graces are here imperfect, they cannot
produce a spotless obedience. But where there is not a spotless
obedience, there must of necessity follow a continuation of pardon
and forgiveness by mercy, or I know what will become of the soul.
Here, therefore, the apostle lays an obligation upon thee to the
throne of grace, to wit, that thou mayest obtain mercy, a continuation
of mercy, mercy as long as thou art like to live this vain life on
the earth; mercy that will reach through all thy days. For there
is not a day, nor a duty; not a day that thou livest, nor a duty
that thou dost, but will need that mercy should come after to take
away thy iniquity.[36] Nay, thou canst not receive mercy so clearly,
as not to stand in need of another act of mercy to pardon weakness
in thy no better receiving the last. We receive not our mercies
so humbly, so readily, so gladly, and with that thankfulness as
we should: and therefore, for the want of these, have the need of
another, and another act of God's sin-pardoning mercy, and need
shall have thereof, as long as evil time shall last with us.
But is not this great grace, that we should thus be called upon
to come to God for mercy? Yea, is not God unspeakably good, in
providing such a throne of grace, such a sacrifice, such a high
priest, and so much mercy for us, and then to invite us to come
with boldness to him for it? Nay, doth not his kindness yet further
appear, by giving of us items and intimations of needy times, and
evil days, on purpose to provoke us to come to him for mercy? This
then shows us, as also we have hinted before, that the throne of
grace, and Christ Jesus our High Priest, are both provided upon
the account of our imperfections, namely, that we who are called
might not be, by remaining weaknesses, hindered of, but obtain eternal
inheritance. Weaknesses, such weaknesses remain in the justified,
and such slips and failings are found in and upon them, that call
for a course of mercy and forgiveness to attend them. Farther,
this also intimates, that God's people should not be dejected at
the apprehensions of their imperfections; I say, not so dejected,
as therefore to cast off faith, and hope, and prayer; for a throne
of grace is provided for them, to the which they may, they must,
they ought continually to resort for mercy, sin-pardoning mercy.
2. As we are here to obtain mercy, so we are here to find grace.
They that obtain mercy, shall find grace, therefore they are put
together. That they may obtain mercy and find grace; only they
must find mercy first; for as forgiveness at first goes before
sanctification in the general, so forgiveness afterwards goes before
particular acts of grace for further sanctification. God giveth
not the spirit of grace to those that he has not first forgiven by
mercy, for the sake of Christ.[37] Also so long as he as a Father
forbears to forgive us as his adopted, so long we go without those
further additions of grace that are here suggested in the text.
But when we have obtained mercy to forgive, then we also find grace
to our renewing. Therefore he saith, First obtain mercy, and then
find grace.
Grace here I take to be that grace which God has appointed for us,
to dwell in us; and that by and through the continual supply of
which we are to be enabled to do and suffer, and to manage ourselves
in doing and suffering according to the will of God. 'Let us have
grace whereby we may serve God acceptably with reverence and godly
fear' (Heb 12:28). So again, 'he giveth more grace; wherefore he
saith, God resisteth the proud, but giveth grace unto the humble'
(James 4:6; Prov 3:34; 1 Peter 5:5). The grace, therefore, that
this text intends, is grace given or to be given; grace received
or to be received; grace a root, a principle of grace, with its
continual supplies for the perfecting of that salvation that God
has designed for us. This was that which comforted Paul, when the
messenger of Satan was sent to buffet him, it was said unto him
by Christ, 'My grace is sufficient for thee' (2 Cor 12:9). As who
should say, Paul, be not utterly cast down, I have wherewith all
to make thee stand, and overcome, and that is my grace, by which
thou shalt be supported, strengthened, comforted, and made to live
a triumphant life, notwithstanding all that oppress thee. But this
came to him upon his praying; for this I prayed to God thrice,
saith he. So again, 'God is able to make all grace abound toward
you; that ye always have all sufficiency in all things, may abound
to every good work' (2 Cor 9:8). Thus you see, that by grace in
these places is meant that spirit, and those principles of grace,
by the increase and continual supply of which we are inwardly
strengthened, and made to abound to every good work.
This then is the conclusion, That as there is mercy to be obtained
by us at the throne of grace, for the pardon of all our weaknesses;
so there is also grace there to be found that will yet strengthen
us more, to all good walking and living before him. He giveth more
grace, and they receive one time or another abundance of grace
that shall reign in life by one Jesus Christ. This then teaches us
several things, some of which I will mention. As,
[What this should teach us.]
1. That nature, as nature, is not capable of serving of God: no,
not nature where grace dwells, as considered abstract from that
grace that dwells in it. Nothing can be done aright without grace,
I mean no part nor piece of gospel-duty. 'Let us have grace whereby
we may serve God acceptably.' Nature, managed by grace, seasoned
with grace, and held up with grace, can serve God acceptably. Let
us have grace, seek for and find grace to do so; for we cannot do
so but by grace: 'By the grace of God I am what I am; and his grace
which was bestowed upon me, was not in vain; but I laboured more
abundantly than they all; yet not I, but the grace of God which was
with me' (1 Cor 15:10). What can be more plain than this beautiful
text? For the apostle doth here quite shut out nature, sanctified
nature, for he indeed was a sanctified man, and concludes that even
he, as of himself, did nothing of all the great works that he did;
but they were done, he did them by the grace of God that was in
him. Wherefore nature, sanctified nature, as nature, can of itself
do nothing to the pleasing of God the Father.
Is not this the experience of all the godly? Can they do that at
all times which they can do at some times? Can they pray, believe,
love, fear, repent, and bow before God always alike? No. Why so?
they are the same men, the same human nature, the same saints.
Aye, but the same grace, in the same degree, operation, and life of
grace, doth not so now work on that man, that nature, that saint;
therefore, notwithstanding he is what he is, he cannot do at all
times alike. Thus therefore it is manifest, that nature, simply
as such, is a great way off of doing that which is acceptable with
God. Refined, purified, sanctified nature, cannot do but by the
immediate supplies, lifts, and helps of that spirit and principle
of grace by the which it is so sanctified.
2. As nature, even where grace is, cannot, without the assistance
of that grace, do anything acceptably before God; so grace received,
if it be not also supplied with more grace, cannot cause that we
continue to do acceptable service to God. This also is clear by the
text, For he speaketh there to them that had received grace; yea,
puts himself into the number, saying, 'Let us come boldly unto the
throne of grace, that we may find grace to help in time of need.'
If grace received would do, what need for more? What need we pray
for more? What need we go to the throne of grace for more? This
very exhortation saith it will not: present supplies of grace are
proportioned to our present need, and to help us to do a present
work or duty.[38] But is our present need all the need that we are
like to have, and the present work all the work that we have to do
in the world? Even so the grace that we have received at present,
though it can help us to do a present work, it cannot, without
a further supply, help us to do what is to be done hereafter.
Wherefore, the apostle saith, that his continuing to do was through
his obtaining help, continual help of God: 'Having, therefore,'
saith he, 'obtained help of God, I continue unto this day witnessing
both to small and great,' &c. (Acts 26:22). There must be a daily
imploring of God for daily supplies from him, if we will do our
daily business as we should.
A present dispensation of grace is like a good meal, a seasonable
shower, or a penny in one's pocket, all which will serve for the
present necessity. But will that good meal that I ate last week,
enable me, without supply, to do a good day's work in this? or will
that seasonable shower which fell last year, be, without supplies,
a seasonable help to the grain and grass that is growing now? or
will that penny that supplied my want the other day, I say, will
the same penny also, without a supply, supply my wants today? The
same may, I say, be said of grace received; it is like the oil in
the lamp, it must be fed, it must be added to. And there, there
shall be a supply, 'wherefore he giveth more grace.' Grace is the
sap, which from the root maintaineth the branches: stop the sap,
and the branch will wither. Not that the sap shall be stopped where
there is union, not stopped for altogether; for as from the root
the branch is supplied, so from Christ is every member furnished
with a continual supply of grace, if it doth as it should; 'of his
fulness have all we received, and grace for grace' (John 1:16).
The day of grace is the day of expense: this is our spending time.
Hence we are called pilgrims and strangers in the earth, that is,
travellers from place to place, from state to state, from trial to
trial (Heb 11:13). Now, as the traveller at a fresh inn is made to
spend fresh money; so Christians, at a fresh temptation, at a new
temptation, are made to spend afresh, and a new supply of grace.
Great men, when and while their sons are travellers, appoint
that their bags of money be lodged ready, or conveniently paid in
at such and such a place, for the suitable relief of them; and so
they meet with supplies. Why, so are the sons of the Great One,
and he has allotted that we should travel beyond sea, or at a great
distance from our Father's house: wherefore he has appointed that
grace shall be provided for us, to supply at such a place, such
a state or temptation, as need requires: but withal, as my lord
expecteth his son should acquaint him with the present emptiness
of his purse, and with the difficulty he hath now to grapple with;
so God our Father expects that we should plead by Christ our need
at the throne of grace, in order to a supply of grace:[39] 'Let us
therefore come boldly unto the throne of grace, that we may obtain
mercy, and find grace to help in time of need.'
Now then, this shows the reason why many Christians that are
indeed possessed with the grace of God, do yet walk so oddly, act
so poorly, and live such ordinary lives in the world. They are like
to those gentlemen's sons that are of the more extravagant sort,
that walk in their lousy hue, when they might be maintained better.
Such young men care not, perhaps scorn to acquaint their fathers
with their wants, and therefore walk in their threadbare jackets,
with hose and shoes out at heels! a right emblem of the uncircumspect
child of God. This also shows the reason of all those dreadful
falls and miscarriages that many of the saints sustain, they made
it not their business to watch to see what is coming, and to pray
for a supply of grace to uphold them; they, with David, are too
careless, or, with Peter, too confident, or, with the disciples,
too sleepy, and so the temptation comes upon them; and their want
like an armed man. This also shows the reason why some that, to
one's thinking, would fall every day; for that their want of parts,
their small experience, their little knowledge of God's matters, do
seem to bespeak it; yet stand, walk better, and keep their garments
more white than those that have, when compared with them, twice as
much as they. They are praying saints, they are often at the throne
of grace, they are sensible of their weakness, keep a sight of their
danger before their faces, and will not be contented without more
grace.
Third. And this leads me, in the third place, to show you, that
were we wise, and did we ply it at the throne of grace for grace,
as we should, O what spotless lives might we live! We should then
have always help in time of need; for so the text insinuates, 'That
we may obtain mercy, and find grace to help in time of need.' This
is that which Peter means, when he says, 'And besides this,' that
is, besides your faith in Christ, and besides your happy state of
justification, 'giving all diligence, add to your faith, virtue;
and to virtue, knowledge; and to knowledge, temperance; and to
temperance, patience; and to patience, godliness; and to godliness,
brotherly kindness; and to brotherly kindness, charity. For if
these things be in you and abound,' and be continually supplied
with a supply from the throne of grace, 'they make you that ye shall
neither be barren nor unfruitful in the knowledge of our Lord Jesus
Christ. But he that lacketh these things is blind, and cannot see
afar off, and hath forgotten that he was purged from his old sins.
Wherefore the rather, brethren, give diligence to make your calling
and election sure: for if you do these things, ye shall never fall:
for so an entrance shall be ministered unto you abundantly into
the everlasting kingdom of our Lord and Saviour Jesus Christ' (2
Peter 1:5-11).
The greatest part of professors now-a-days take up their time in
contracting of guilt, and asking for pardon, and yet are not much
the better. Whereas, if they had but the grace to add to their
faith, virtue, &c., they might have more peace, live better lives,
and not have their heads so often in a bag as they have. 'To him
that ordereth his conversation aright, will I show the salvation of
God' (Psa 50:23). To him that disposeth his way aright; now this
cannot be done without a constant supplicating at the throne of grace
for more grace. This then is the reason why every new temptation
that comes upon thee, so foils, so overcomes thee, that thou wilt
need a new conversion to be recovered from under the power and
guilt that cleaves to thee by its overshadowing of thee. A new
temptation, a sudden temptation, an unexpected temptation, usually
foils those that are not upon their watch; and that have not been
before with God to be inlaid with grace proportionable to what may
come upon them.
'That ye may find grace to help in time of need'! There is grace
to be found at the throne of grace that will help us under the
greatest straits. 'Seek and ye shall find'; it is there, and it
is to be found there; it is to be found there of the seeking soul,
of the soul that seeketh him. Wherefore I will conclude as I did
begin; 'Let us therefore come boldly unto the throne of grace that
we may obtain mercy, and find grace to help in time of need.'
[CONCLUSION. Some lessons to be learned from this text.]
We will now speak something by way of conclusion, and so wind up
the whole.
First. You must remember that we have been hitherto speaking of the
throne of grace, and showing what it is. That we have also been
speaking of Christ's sacrifice, and how he manages his high priest's
office before the throne of grace. We have also here, as you see,
been speaking of the mercy and grace that is to be obtained and
found at this throne of grace, and of what advantage it is to us
in this our pilgrimage. Now, from all this it follows, that sin is
a fearful thing: for all this ado is, that men might be saved from
sin! What a devil then is sin? it is the worst of devils; it is
worse than all devils; those that are devils sin hath made them
so; nor could anything else have made them devils but sin. Now,
I pray, what is it to be a devil, but to be under, for ever, the
power and dominion of sin, an implacable spirit against God? Such
an one, from which implacableness all the power in heaven and earth
cannot release them, because God of his justice has bound them
over to judgment. These spirits are by sin carried quite away from
themselves, as well as from God that made them; they cannot design
their own good; they cannot leave that which yet they know will be
everlasting mischievous to themselves. Sin has bound them to itself
so fast, that there can be no deliverance for them, but by the Son
of God, who also has refused them, and left them to themselves,
and to the judgment which they have deserved. Sin also has got
a victory over man, has made him an enemy to God and to his own
salvation; has caught him, captivated him, carried away his mind,
and will, and heart, from God; and made him choose to be vain, and
to run the hazard of eternal damnation, with rejoicing and delight.
But God left not man where he left those wicked spirits, to wit,
under the everlasting chains of darkness, reserved unto judgment;
but devised means for their ransom and reconciliation to himself;
which is the thing that has been discoursed of in the foregoing
part of this book (2 Sam 15:15). But, I say, what a thing is sin,
what a devil and master of devils is it, that it should, where
it takes hold, so hang that nothing can unclinch its hold but the
mercy of God and the heart-blood of his dear Son! O the fretting,
eating, infecting, defiling, and poisonous nature of sin, that it
should so eat into our flesh and spirit, body and soul, and so stain
us with its vile and stinking nature: yea, it has almost turned man
into the nature of itself; insomuch as that sometimes, when nature
is mentioned, sin is meant; and when sin is mentioned, nature is
meant (Eph 2:3, 5:8). Wherefore sin is a fearful thing; a thing to
be lamented, a thing to be abhorred, a thing to be fled from with
more astonishment and trembling than one would fly from any devil,
because it is the worst of things; and that without which nothing
can be bad, and because where it takes hold it so fasteneth that
nothing, as I have said, can release whom it has made a captive,
but the mercy of God and the heart-blood of his dear Son. O what
a thing is sin!
Second. As by what hath been said sin appears to be exceeding sinful;
so, from hence it also follows, that the soul is a precious thing.
For you must know all this is for the redemption of the soul. The
redemption of the soul is precious (Psa 49:8,20). I say, it is for
the redemption of the soul; it was for this that Christ was made
a priest, a sacrifice, an altar, a throne of grace; yea, sin, a
curse, and what not, that was necessary for our deliverance from
sin, and death, and everlasting damnation. He that would know what
a soul is, let him read in letters of blood the price and purchase
of the soul. It was not for a light, a little, an inconsiderable
thing, that Christ Jesus underwent what he suffered when he was in
the world, and gave himself a ransom for souls. No, no! The soul
is a great, a vast great thing, notwithstanding it is so little
set by of some. Some prefer anything that they fancy, above the
soul; a slut, a lie, a pot, an act of fraudulency, the swing of a
prevailing passion, anything shall be preferred when the occasion
offereth itself.[40] If Christ had set as little by souls as some
men do, he had never left his Father's bosom, and the glory that
he had with him; he had never so humbled himself, so gave himself
to punishment, affliction, and sorrow; and made himself so the object
of scorn, and contempt, and reproach, as he did, and all that the
souls of sinners might live a life in glory with him.
But methinks this is the mystery of all as to this, that the soul
should take that pains, contrive such ways, and take such advantages
against itself! For it is the soul that sins, that the soul might
die! O! sin, what art thou? What hast thou done? and what still
wilt thou further do, if mercy, and blood and grace doth not prevent
thee? O silly soul! what a fool has sin made of thee? what an ass
art thou become to sin? that ever an immortal soul, at first made in
the image of God, for God, and for his delight, should so degenerate
from its first station, and so abase itself that it might serve
sin, as to become the devil's ape, and to play like a Jack Pudding
for him upon any stage or theatre in the world! But I recall
myself; for if sin can make one who was sometimes a glorious angel
in heaven, now so to abuse himself as to become, to appearance,
as a filthy frog, a toad, a rat, a cat, a fly, a mouse, a dog, or
bitch's whelp,[41] to serve its ends upon a poor mortal, that it
might gull them of everlasting life, no marvel if the soul is so
beguiled as to sell itself from God, and all good, for so poor a
nothing as a momentary pleasure is. But,
Third. If sin and the soul are such great things, then behold the
love and care of God; the love to souls, the care he hath taken
to deliver them from sin. Sin, as I have said, is such a thing as
from which no man can deliver himself; the soul is such a thing,
so rich and valuable in the nature of it, that scarce one in twenty
thousand counts of it as they should. But God, the lover of mankind,
and the greatest enemy to sin, has provided means effectually
to overthrow the one, and to save and secure the other. Behold,
therefore, the love of God, the care of God for us; for when we
neither loved nor cared for ourselves, God both loved us and cared
for us. God commended his love towards us in sending his Son to be
the propitiation for our sins.
Let it be then concluded that 'GOD IS LOVE,' and that the love that
God hath to us is such as we never had for ourselves. We have been
often tried about our own love to ourselves, and it has been proved
over, and over, and over, that sometimes even we that are Christians
could, and would, had it been possible, have pawned ourselves, our
souls, and our interest in Christ, for a foul and beastly lust. But
God, who is rich in mercy, for his great love wherewith he loved
us, would not suffer it so to be. Now, if we are so fickle and
uncertain in our love to ourselves, as to value our salvation at
so low and so base a rate, can it be imagined that ever we should,
had it been left to our choice, have given the best of what we
have for the salvation of our souls? Yet God gave his Son to be
the Saviour of the world. I say again, if our love is so slender
to our own souls, can any think that it should be more full to the
souls of others? And yet God had such love to us, as to give his
only begotten Son for our sins. Yet again, how should it be that we,
who are usually so affected with the conceit of our own happiness,
since we care no more for our own souls, do our best to secure the
souls of others? and yet God, who is infinitely above all creatures,
has so condescended, as to concern himself, and to give the best
of his flock, even his only beloved Son, for very dust and ashes.
Wherefore, 'Herein is love, not that we loved God,' or our neighbour,
'but that God loved us, and sent his Son to be the propitiation
for our sins' (1 John 4:10).
Fourth. Is sin so vile a thing? is the soul so precious a thing?
and is God's love and care of the salvation of the souls of sinners
infinitely greater than is their own care for their own souls?
Then this should teach those concerned to blush, to blush, I say,
and to cover their faces with shame. There is nothing, as I know
of, that more becomes a sinner, than blushing and shame doth; for
he is the harbourer, the nurse, and the nourisher of that vile
thing called sin; that so great an enemy of God, and that so great
an enemy to the soul. It becomes him also, if he considers what a
creature God has made him, and how little he hath set by his own
creation, and by the matter of which God hath made his soul. Let him
also consider unto what base things he hath stooped and prostrated
himself, while things infinitely better have stood by and offered
themselves unto him freely; yea, how he has cast that God that made
him, and his Son that came to redeem him, quite behind his back,
and before their faces embraced, loved, and devoted himself unto
him that seeks nothing more than the damnation of his soul.
Ah, Lord! when will foolish man be wise, and come to God with his
hands upon his head, and with his face covered with shame, to ask
him forgiveness for that wickedness which he has committed? which
is wickedness committed not only against holiness and justice,
against which also men by nature have an antipathy, but against
mercy and love, without which man cannot tell what to do. Blush,
sinner, blush. Ah, that thou hadst grace to blush! But this is God's
complaint, 'Were they ashamed when they had committed abomination?
Nay, they were not at all ashamed, neither could they blush' (Jer
8:12). It is a sad thing that men should be thus void of consideration,
and yet they are so. They are at a continual jest with God and his
Word, with the devil and sin, with hell and judgment. But they will
be in earnest one day; but that one day will be too late!
Fifth. Is it so that God, though sin is so fearful a thing, has
prepared an effectual remedy against it, and purposed to save us
from the evil and damning effects thereof? (1.) Then this should
beget thankfulness in the hearts of the godly, for they are made
partakers of this grace; I say, it should beget thankfulness in
thy heart. 'Thanks be unto God for his unspeakable gift,' said the
apostle, when he seriously thought of that which was much inferior
to what we have been a discoursing of (2 Cor 9:15). That was about
man's willingness to do good; this is about God's. That was about
men's willingness to give money to poor saints; this about God's
willingness to give Christ Jesus his Son to the world. It was the
thoughts of this redemption and salvation that made David say,
'Bless the Lord, O my soul, and all that is within me, bless his
holy name' (Psa 103:1). O! they that are partakers of redeeming
grace, and that have a throne of grace, a covenant of grace, and
a Christ, that is the Son of God's love, to come to, and to live
by, should be a thankful people. 'By him therefore let us offer the
sacrifice of praise to God continually,--giving thanks in his name'
(Heb 13:15). How many obligations has God laid upon his people,
to give thanks to him at every remembrance of his holiness. (2.)
Study the priesthood, the high priesthood of Jesus Christ, both
the first and second part thereof. The first part was that when he
offered up himself without the gate, when he bare our sins in his
own body on the tree. The second part is that which he executeth
there whither he is now gone, even in heaven itself, where the throne
of grace is. I say, study what Christ has done, and is adoing. O!
what is he adoing now? he is sprinkling his blood with his priestly
robes on, before the throne of grace; that is too little thought
on by the saints of God: 'We have such a high priest, who is set
on the right hand of the throne of the Majesty in the heavens,
a minister of the sanctuary, and of the true tabernacle, which the
Lord pitched, and not man' (Heb 8:1,2). Busy thyself, fellow-Christian,
about this blessed office of Christ. It is full of good, it is full
of sweet, it is full of heaven, it is full of relief and succour
for the tempted and dejected; wherefore, I say again, study these
things, give thyself wholly to them.
Sixth. Since God has prepared himself a lamb, a sacrifice, a priest, a
throne of grace, and has bid thee come to him, come to him as there
sitting; come, come boldly, as he bids thee. What better warrant
canst thou have to come, than to be bid to come of God? When the
goodman himself bids the beggar come to his house, then he may come,
then he may come boldly; the consideration of the invitation doth
encourage. That we have our friend at court, should also make us
come boldly. Jesus, as has been showed, as sacrifice and high priest,
is there, 'in whom we have boldness, and access with confidence by
the faith of him' (Eph 3:12). Again, 'By whom also we have access
by faith into this grace, wherein we stand, and rejoice in hope of
the glory of God' (Rom 5:2). Again, 'We have boldness, brethren,
to enter into the holiest by the blood of Jesus' (Heb 10:19,20).
What can be more plain, more encouraging, more comfortable to them
that would obtain mercy, 'and find grace to help in time of need.'
It is a dishonour to God, disadvantage to thee, and an encouragement
to Satan, when thou hangest back, and seemest afraid to 'come boldly
unto the throne of grace.' 'Let us,' therefore, 'draw near with a
true heart, in full assurance of faith, having our hearts sprinkled
from an evil conscience, and our bodies washed with pure water;
let us hold fast the profession of our faith without wavering, for
he is faithful that promised, and let us consider one another, to
provoke unto love and to good works' (Heb 10:22-24). Farewell.
FOOTNOTES:
1. How many thousands rush into the presence of God with unholy,
thoughtless familiarity, by repeating the form called the Lord's
prayer. His infinite holiness should make us tremblingly apply
to his throne of grace. In the name of the Redeemer, and in his
mediation alone, the sinner can find access, and be emboldened to
draw nigh and receive grace to help in our everyday time of need.--Ed.
2. 'Though the phrase, "throne of grace," be only once named
in the Bible, yet the thing signified is so savoury, significant,
and suitable, that this form of speaking is become famous among
Christians, and will be used to the end of time.'--Traill.--Ed.
3. This is an allusion to Jeremiah 18:1-10 the potter and his wheel,
upon which he forms his vessels of clay to honour or to dishonour
as he pleaseth. So God worketh all things according to his will,
all tending to the good of his church, because his resting-place
is the mercy-seat.--Ed.
4. Quoted from the Genevan or puritan version.--Ed.
5. 'Grace was poured so plentifully from heaven, that it did not
only countervail sin, but above measure passeth it.' Note to the
Genevan Bible.--Ed.
6. Not by the person or body, but mentally. It matters little whether
the body is sitting, kneeling, or standing; riding, walking, or
lying down; the throne of grace is equally accessible, if the spirit
is prostrate before it--the spontaneous effusions of the soul in
sighs or groans, or joyful exclamations, or the pouring forth of
heart-felt words; but all must be under a sense of the mediation
of Jesus.--Ed.
7. Smutches or smudges. 'And with a kind of amber smirch my
face.'--Shakespeare.--Ed.
8. 'In all our distresses, infirmities, and darkness in this world,
we should get up to that mountain of myrrh and hill of frankincense,
Canticles 4:6;--the passion of Christ, which was bitter like myrrh;
and to the intercession of Christ, which is sweet like incense.'--Dr.
Bates.--Ed.
9. How dreadful for a sinner to enter upon a way, expecting it to
be a living way to life and happiness, and find it the dead way to
death and eternal destruction. O my soul, try thy way, and, by the
assistance of the Holy Spirit, ascertain whether it is the living
way to everlasting life, or the dead way to eternal misery.--Ed.
10. Such was the opinion of naturalists in the olden time,
Bartolomeus, on the properties of things, thus speaks of goats'
blood--'The goat's hot blood neshethe (softeneth) and carveth the
hard ardamant stone, that neither fire nor iron may overcome.' Book
18 cap. 60.--Ed.
11. What laid the cornerstone of this throne, but grace? What brings
in the inhabitants, preserves them, perfects them, but grace?--Traill.
'Grace all the work shall crown,
Thro' everlasting days;
It lays in heaven the topmost stone,
And well deserves the praise.'--Rippon.
12. Perfectly impressed upon their memories.--Ed.
13. From the Genevan version.--Ed.
14. Bunyan here refers to the marginal note in the Genevan bible,
Exodus 30. The high priest's washing 'signifying that he that cometh
to God must be washed from all sin and corruption.'--Ed.
15. This sea was full of pure water, a figure of the word, without
mixture of men's inventions. See the typical meaning of the molten
sea and the laver, fully explained and illustrated by Bunyan, in
Solomon's Temple Spiritualized of this edition.--Ed.
16. Our first lesson is of sin, righteousness, and judgment; second,
Christ's obedience unto death for our salvation; third, Christ
ascended to God's right hand, the Mediator and Advocate. Thus the
bitter comes before the sweet, to make the sweet the sweeter.--Ed.
17. Alluding to these destructive operations of nature, the whirlwind
and the whirlpool, the first whirling fancies that Christ saves
from the punishment, and not from the power of sin, takes them from
the gospel hope, and the second receives them into the vortex of
misery. O my soul, be watchful unto prayer at a throne of grace,
for who can withstand the whirlpool if once within its influence?--Ed.
18. To see the fulness and freeness of the treasures of grace in
Christ--to see that we must partake of it or perish--to be looking
unto Jesus the author and finisher of our faith, are indeed powerful
incentives to keep us near the throne of grace.--Ed.
19. Probably a frightful military saying heard by Bunyan, when
serving in the debauched army of Charles I, from some of Prince
Rupert's cavaliers.--Ed.
20. How much this paragraph reminds us of the experience of poor
Christian in his fearful battle with the fiend! 'In this combat
no man can imagine, unless he had seen and heard as I did, what
yelling and hideous roaring Apollyon made all the time of the
fight--he spake like a dragon; and, on the other side, what sighs
and groans burst from Christian's heart. I never saw him, all the
while, give so much as one pleasant look, till he perceived he had
wounded Apollyon with his two-edged sword; then, indeed, he did
smile and look upward; but it was the dreadfullest fight that ever
I saw.'--Ed.
21. 'Spaked'; marked with small spots.--Ed.
22. Instituted, inducted, or installed.--Ed.
23. Exposed to violence--blindfolded or hoodwinked.--Ed.
24. Protestants can have little idea of the idolatry used in
the Church of Rome. Something may be gathered from the following
directions, given in a very beautiful office for Good Friday,
corrected by royal authority, in conformity with the breviary and
missal of our holy father Pope Urban VIII, printed at Paris by
Posset:--
'The priest having retired a little behind the altar, the deacon
takes the cross (a plain wooden cross without the figure), covered
with a veil, and gives it to the priest, who turns to the people
and shows the top of the cross, before which they all prostrate
themselves and kiss the ground, singing Ecce lignum crucis. He
then removes the veil from the right limb of the cross, and lifts
it up, singing, still louder, Behold the wood of the cross; again
the people prostrate themselves. The priest then comes to the
middle of the altar, and taking off the veil, exhibits the wooden
cross to be adored; then setting it down, he goes on his knees,
and rising, takes off his shoes and approaches the cross to worship
it, making three genuflections, and kisses it. All the clergy who
are present take off their shoes, prostrate themselves, worship and
kiss the cross in the order of their dignity. All the officers of
the church, and all the people, follow in the same manner to adore
it, while solemn music and chanting attends and completes the
ceremony.' Thus a wooden board, made into the shape of a cross by
some joiner, receives Divine honours. Talk not of heathen idols. Who
can wonder that honest John Bunyan felt indignation, and exclaimed,
'O idolatry! O blasphemy!'--Ed.
25. An extraneous taste that leaves a sting behind, as, 'She had
a tongue with a tang.' 'The wine has a tang of the cask.'--Ed.
26. This use of the word 'resent' has been long obsolete; it expressed
a deep sense or strong perception of good as well as evil; in this
place it means, 'proved to have been satisfactory or gratifying.'--Ed.
27. How sublime is the Christian system, in its adaptation to all
God's intelligent creatures! So lovely in its simplicity, that
the child--nay, even the poor Bushman of Africa, or the half-idiot
native of New South Wales--is able readily to comprehend how God,
for Christ's sake, can blot out all iniquities and transgressions;
while the noblest intellect admires and adores its vast and extensive
ramifications of mercies. Blessings numerous and unbounded are
developed, reaching, in their ultimate effects, far beyond the
utmost stretch of human perception, even when the most brilliant
imagination is enlightened and sanctified by the Holy Ghost. The
intentions of mercy commence in the purposes of God before the
creation--are infinite in extent--and eternal in duration. How is
Divine wisdom and mercy thus displayed in the adaptation of the
gospel to the personal inquiry and reception of every individual
of the human race!--Ed.
28. The beginning, increase, and perfection of life eternal,
consists in holy knowledge; that God and Christ are of the same
nature, equal in power and glory. As Christ is the most excellent
object, therefore the knowledge of Christ is, and must be the most
excellent knowledge; not only all the excellencies of the creatures
are found in him, but all excellencies, yea, the fulness of the
Godhead, dwells in him bodily. All learning, in comparison of the
knowledge of Christ, is the most contemptible ignorance. He is the
wisdom of God, and our highest wisdom will be, with holy Paul, to
part with whatever is most dear and precious to us, that we may win
Christ, receiving him as he is revealed in the word of truth.--Mason.
29. Power of exercising affection and feeling.--Ed.
30. Bunyan's daughter, Mary, was blind, and thus became an object
of his tenderest solicitude. When he was sent to prison for
preaching, he felt for her far more than for all other worldly
objects. 'My poor blind child. O the thoughts of the hardship she
might go under would break my heart to pieces.'--Grace Abounding,
No. 320 and 329.--Ed.
31. It is a stupendous and unspeakably blessed privilege that Christ
and believers are one flesh. Husband and wife, soul and body, are
not so closely united as Christ and believers are to each other.
He has carried their sorrows, borne their punishment, and procured
complete redemption for them. And eternal blessings on him! he
now ever liveth in heaven to act and intercede for them. He there
exercises a tender and compassionate spirit towards his suffering
children and servants here on earth. His love and pity to every
individual of his church, infinitely exceeds that of the most
affectionate parent towards their offspring. Our extremity is his
opportunity--he is touched with the feeling of our infirmities,
will give consolation under, sanctify, and at length deliver the
godly out of all temptations and afflictions.--Mason.
32. As this is Satan's temptation in the time of poverty, so the
time of prosperity is equally dangerous--the love of gain, when it
possesses the soul, is insatiable. Satan whispers into the ear, and
the heart too readily entertains the wicked thought--'Get money; if
you cannot do it honestly, still get money.' The most contemptible
meannesses have been practised by the wealthy. O beware of that
ruinous idolatry, covetousness.--Ed.
33. Query, is this that part of a Christian's experience referred
to in the Pilgrim's Progress, the second part of the Valley of the
Shadow of Death?--Ed.
34. No man could speak more experimentally on the pain inflicted by
slander, although utterly unfounded, than John Bunyan. So eminent
a man became a mark for Satan and his emissaries to shoot at. He was
charged with witchcraft, called a highwayman, and every slander
that malice could invent was heaped upon him. His remedy, his
consolation, was the throne of grace--a specific that never did,
nor ever will fail.--Ed.
35. The late Rev. John Newton, who lived to a good old age,
in his latter days used to tell his friends--'I am like a parcel,
packed up and directed, only waiting the carrier to take me to my
destination'; blessed tranquility under such solemn circumstances.--Ed.
36. This is illustrated by the account of Hopeful's experience in
the Pilgrim's Progress; he says, 'If I look narrowly into the best
of what I do now, I still see sin, new sin, mixing itself with
the best of that I do; so that now I am forced to conclude, that,
notwithstanding my former fond conceits of myself and duties, I
have committed sin enough IN ONE DUTY to send me to hell, though
my former life had been faultless.'--Ed.
37. Grace, mercy, peace, justification, sanctification, and
glorification, all flow from Christ the propitiatory sacrifice, in
whom, as his beloved, the Father accepts us graciously, and loves
us freely.--Mason.
38. Spiritual strength, like bodily food, must be renewed day by
day. The necessity of daily food for our bodies should remind us
of that bread that cometh down from heaven, and that water of life
which, as a river, maketh glad the city of our God. 'As oft as ye
do this,' eat and drink, 'ye do show the Lord's death.' O that such
a recollection may have an abiding influence upon our souls!--Ed.
39. In those days travellers did well to advance as far in a day
as we now do in an hour. To make a country tour, required then
the same precautions, as to supplies, as it now does to make the
grand tour of Europe. To have carried coin would have been a great
encumbrance, as well as risk from robbers. How accurately Bunyan
knew the mode used in such cases to secure supplies, and with what
beautiful simplicity it is spiritualized.--Ed.
40. How truly and solemnly is the downward road of a sinner here
portrayed. 1. Drawn aside by lust. 2. A lie to conceal his wicked
folly. 3. Intoxication, to drown his convictions and harden his
conscience. 4. The consequent ruin of his worldly prospects; and,
5. A vain effort by fraud to keep up his credit!!!--Ed.
41. It was in Bunyan's time the universally received opinion that
Satan appeared in the shape of animals to allure poor wretches into
sin--Shakespeare, Judge Hale, Cotton Mather, Baxter, with all our
eminent men, believed in these supernatural appearances.--Ed.
***
THE ACCEPTABLE SACRIFICE;
OR,
THE EXCELLENCY OF A BROKEN HEART:
SHOWING THE NATURE, SIGNS, AND PROPER EFFECTS OF A CONTRITE SPIRIT.
BEING THE LAST WORKS OF THAT EMINENT PREACHER AND FAITHFUL MINISTER
OF JESUS CHRIST, MR. JOHN BUNYAN, OF BEDFORD.
WITH A PREFACE PREFIXED THEREUNTO BY AN EMINENT MINISTER OF THE
GOSPEL IN LONDON.
London: Sold by George Larkin, at the Two Swans without Bishopgates,
1692.
ADVERTISEMENT BY THE EDITOR.
The very excellent preface to this treatise, written by George
Cokayn, will inform the reader of the melancholy circumstances under
which it was published, and of the author's intention, and mode
of treatment. Very little more need be said, by way of introducing
to our readers this new edition of Bunyan's Excellency of a Broken
Heart. George Cokayn was a gospel minister in London, who became
eventually connected with the Independent denomination. He was
a learned man--brought up at the university--had preached before
the House of Commons--was chaplain to that eminent statesman and
historian, Whitelocke--was rector of St. Pancras, Soper Lane--remarkable
for the consistency of his conduct and piety of his life--but as he
dared not to violate his conscience, by conformity to ceremonies or
creeds which he deemed antichristian, he suffered under persecution,
and, with upwards of two thousand godly ministers, was ejected
from his living, and thrown upon the care of Divine Providence for
daily food. The law ordered him to be silent, and not to set forth
the glories of his Saviour; but his heavenly Father had ordained
him to preach. There was no hesitation as to whom he would obey. At
the risk of imprisonment, transportation, and death, he preached;
and God honoured his ministry, and he became the founder of
a flourishing church in Hare Court, London. His preface bears the
date of September, 1688; and, at a good old age, he followed Bunyan
to the celestial city, in 1689. It is painful to find the author's
Baptist friends keeping aloof because of his liberal sentiments;
but it is delightful to witness the hearty affection with which an
Independent minister recommends the work of a Baptist; and truly
refreshing to hear so learned a man commending most earnestly the
work of a poor, unlettered, but gigantic brother in the ministry.
Surely there is water enough connected with that controversy to
quench any unholy fire that differences of opinion might ignite.
George Cokayn appears to have possessed much a kindred spirit with
John Bunyan. Some of his expressions are remarkably Bunyanish. Thus,
when speaking of the jailor, 'who was a most barbarous, hard-hearted
wretch; yet, when God came to deal with him, he was soon tamed, and
his heart became exceeding soft and tender.' And when alluding to
the Lord's voice, in softening the sinner's heart, he says: 'This
is a glorious work indeed, that hearts of stone should be dissolved
and melted into waters of godly sorrow, working repentance.'
The subject of a broken heart is one of vital importance, because
it is essential to salvation. The heart, by nature, is hard, and
cannot, and will not break itself. Angels have no power to perform
this miracle of mercy and of justice. It is the work of the Holy
Spirit in the NEW BIRTH. Some have supposed that God always prepares
the heart for this solemn, this important change, by a stroke of
his providence; but it is not so. Who dares limit the Almighty? He
takes his own way with the sinner--one by a whisper, another by a
hurricane. Some are first alarmed by the preaching of the Word--many
by conversation with a pious friend or neighbour; some by strokes
of Providence--but all are led to a prayerful searching of the holy
oracles, until there, by the enlightening influence of the Spirit,
they find consolation. The great question is, not as to the means,
but the fact--Have I been born again? Have I been grafted into
Christ? Do I bring forth the fruits of godliness in mourning over
my sins, and, in good words and works, am I a living epistle known
and read of all--men, angels, devils--and of the Omniscient God?
These are the all-important inquiries which, I trust, will deeply
influence every reader. Let two of Bunyan's remarks make an
indelible impression on every mind: 'God will break ALL hearts for
sin, either here to repentance and happiness, or in the world to
come to condemnation and misery.' 'Consider thou must die but once;
I mean but once as to this world, for if thou, when thou goest
hence, dost not die well, thou canst not come back again and die
better.' May our spirits be baptized into these solemn truths, and
our broken hearts be an acceptable sacrifice to God.
GEO. OFFOR.
A PREFACE TO THE READER.
The author of the ensuing discourse--now with God, reaping the
fruit of all his labour, diligence, and success, in his Master's
service--did experience in himself, through the grace of God, the
nature, excellency, and comfort of a truly broken and contrite
spirit. So that what is here written is but a transcript out of
his own heart: for God--who had much work for him to do--was still
hewing and hammering him by his Word, and sometimes also by more
than ordinary temptations and desertions. The design, and also the
issue thereof, through God's goodness, was the humbling and keeping
of him low in his own eyes. The truth is, as himself sometimes
acknowledged, he always needed the thorn in the flesh, and God in
mercy sent it him, lest, under his extraordinary circumstances, he
should be exalted about measure; which perhaps was the evil that
did more easily beset him than any other. But the Lord was pleased
to overrule it, to work for his good, and to keep him in that broken
frame which is so acceptable unto him, and concerning which it is
said, that 'He healeth the broken in heart, and bindeth up their
wounds' (Psa 147:3). And, indeed, it is a most necessary qualification
that should always be found in the disciples of Christ, who are most
eminent, and as stars of the first magnitude in the firmament of
the church. Disciples, in the highest form of profession, need to
be thus qualified in the exercise of every grace, and the performance
of every duty. It is that which God doth principally and more
especially look after, in all our approaches and accesses to him. It
is to him that God will look, and with him God will dwell, who is
poor, and of a contrite spirit (Isa 57:15, 66:2). And the reason why
God will manifest so much respect to one so qualified, is because
he carries it so becomingly towards him. He comes and lies at his
feet, and discovers a quickness of sense, and apprehensiveness of
whatever may be dishonourable and distasteful to God (Psa 38:4).
And if the Lord doth at any time but shake his rod over him, he
comes trembling, and kisses the rod, and says, 'It is the Lord;
let him do what seemeth him good' (1 Sam 3:18). He is sensible he
hath sinned and gone astray like a lost sheep, and, therefore, will
justify God in his severest proceedings against him. This broken
heart is also a pliable and flexible heart, and prepared to receive
whatsoever impressions God shall make upon it, and is ready to be
moulded into any frame that shall best please the Lord. He says,
with Samuel, 'Speak, Lord, for thy servant heareth' (1 Sam 3:10).
And with David, 'When thou saidst, Seek ye my face; my heart said
unto thee, Thy face, Lord, will I seek' (Psa 27:8). And so with
Paul, who tremblingly said, 'Lord, what wilt thou have me to do?'
(Acts 9:6).
Now, therefore, surely such a heart as this is must needs be very
delightful to God. He says to us, 'My son, give me thine heart'
(Prov 23:26). But, doubtless, he means there a broken heart: an
unbroken heart we may keep to ourselves; it is the broken heart
which God will have us to give to him; for, indeed, it is all the
amends that the best of us are capable of making, for all the injury
we have done to God in sinning against him. We are not able to give
better satisfaction for breaking God's laws, than by breaking our
own hearts; this is all that we can do of that kind; for the blood
of Christ only must give the due and full satisfaction to the
justice of God for what provocations we are at any time guilty of;
but all that we can do is to accompany the acknowledgments we make
of miscarriages with a broken and contrite spirit. Therefore we
find, that when David had committed those two foul sins of adultery
and murder, against God, he saw that all his sacrifices signified
nothing to the expiating of his guilt; therefore he brings to God
a broken heart, which carried in it the best expression of indignation
against himself, as of the highest respect he could show to God (2
Cor 7:11).
The day in which we live, and the present circumstances which the
people of God and these nations are under, do loudly proclaim a
very great necessity of being in this broken and tender frame; for
who can foresee what will be the issue of these violent fermentations
that are amongst us? Who knows what will become of the ark of God?
Therefore it is a seasonable duty with old Eli to sit trembling
for it. Do we not also hear the sound of the trumpet, the alarm of
wars; and ought we not, with the prophet, to cry out, 'My bowels,
my bowels! I am pained at my very heart; my heart maketh a noise
in me, I cannot hold my peace,' &c. (Jer 4:19). Thus was that holy
man affected with the consideration of what might befall Jerusalem,
the temple and ordinances of God, &c., as the consequence of the
present dark dispensations they were under. Will not a humble posture
best become us when we have humbling providences in prospect? Mercy
and judgment seem to be struggling in the same womb of providence;
and which will come first out we know not; but neither of them can
we comfortably meet, but with a broken and a contrite spirit. If
judgment comes, Josiah's posture of tenderness will be the best we
can be found in; and also to say, with David, 'My flesh trembleth
for fear of thee, and I am afraid of thy judgments' (Psa 119:120).
It is very sad when God smites, and we are not grieved; which the
prophet complains of, 'Thou hast stricken them, but they have not
grieved,' &c. 'They have made their faces harder than a rock, they
have refused to return' (Jer 5:3).
But such as know the power of his anger will have a deep awe of
God upon their hearts, and, observing him in all his motions, will
have the greatest apprehensions of his displeasure. So that when he
is coming forth in any terrible dispensation, they will, according
to their duty, prepare to meet him with a humble and broken heart.
But if he should appear to us in his goodness, and farther lengthen
out the day of our peace and liberty, yet still the contrite frame
will be most seasonable; then will be a proper time, with Job, to
abhor ourselves in dust and ashes, and to say, with David, 'Who am
I that thou hast brought me hitherto'! (Job 42:6; 2 Sam 7:18).
But we must still know that this broken tender heart is not a plant
that rows in our own soil, but is the peculiar gift of God himself.
He that made the heart must break the heart. We may be under
heart-breaking providences, and yet the heart remain altogether
unbroken; as it was with Pharaoh, whose heart, though it was under
the hammers of ten terrible judgments, immediately succeeding one
another, yet continued hardened against God. The heart of man is
harder than hardness itself, till God softeneth and breaks it. Men
move not, they relent not, let God thunder never so terribly; let
God, in the greatest earnest, cast abroad his firebrands, arrows,
and death, in the most dreadful representations of wrath and judgment,
yet still man trembles not, nor is any more astonished than if in
all this God were but in jest, till he comes and falls to work with
him, and forces him to cry out, What have I done? What shall I do?
Therefore let us have recourse to him, who, as he gives the new
heart, so also therewith the broken heart. And let men's hearts be
never so hard, if God comes once to deal effectually with them, they
shall become mollified and tender; as it was with those hardened
Jews who, by wicked and cruel hands, murdered the Lord of life:
though they stouted it out a great while, yet how suddenly, when
God brought them under the hammer of his Word and Spirit, in Peter's
powerful ministry, were they broken, and, being pricked in their
hearts, cried out, 'Men and brethren, what shall we do?' (Acts
2:37).
And the like instance we have in the jailor, who was a most barbarous,
hard-hearted wretch; yet, when God came to deal with him, he was
soon tamed, and his heart became exceeding soft and tender (Acts
16:29,30).
Men may speak long enough, and the heart not at all be moved; but
'The voice of the Lord is powerful, the voice of the Lord is full
of majesty,' and breaketh the rocks and cedars (Psa 29:4). He
turns 'the rock into a standing water, the flint into a fountain
of waters' (Psa 114:8). And this is a glorious work indeed, that
hearts of stone should be dissolved and melted into waters of godly
sorrow, working repentance not to be repented of (2 Cor 7:10).
When God speaks effectually the stoutest heart must melt and
yield. Wait upon God, then, for the softening thy heart, and avoid
whatsoever may be a means of hardening it; as the apostle cautions
the Hebrews, 'Take heed,--lest any of you be hardened through the
deceitfulness of sin' (Heb 3:13).
Sin is deceitful, and will harden all those that indulge it. The
more tender any man is to his lust, the more will he be hardened
by it. There is a native hardness in every man's heart; and though
it may be softened by gospel means, yet if those means be afterwards
neglected, the heart will fall to its native hardness again: as it
is with the wax and the clay. Therefore, how much doth it behove
us to keep close to God, in the use of all gospel-means, whereby
our hearts being once softened, may be always kept so; which is
best done by repeating the use of those means which were at first
blessed for the softening of them.
The following treatise may be of great use to the people of
God--through his blessing accompanying it--to keep their hearts
tender and broken, when so many, after their hardness and impenitent
heart, are treasuring up wrath against the day of wrath (Rom 2:5).
O let none who peruse this book herd with that generation of
hardened ones, but be a companion of all those that mourn in Zion
and whose hearts are broken for their own, the church's, and the
nation's provocations; who, indeed, are the only likely ones that
will stand in the gap to divert judgments. When Shishak, king of
Egypt, with a great host, came up against Judah, and having taken
their frontier fenced cities, they sat down before Jerusalem, which
put them all under a great consternation; but the king and princes
upon this humbled themselves; the Lord sends a gracious message to
them by Shemaiah the prophet, the import whereof was, That because
they humbled themselves, the Lord would not destroy them, nor pour
out his wrath upon them, by the hand of Shishak (2 Chron 12:5-7).
The greater the party is of mourning Christians, the more hope we
have that the storm impending may be blown over, and the blessings
enjoyed may yet be continued. As long as there is a sighing party
we may hope to be yet preserved; at least, such will have the mark
set upon themselves which shall distinguish them from those whom
the slaughtermen shall receive commission to destroy (Eze 9:4-6).
But I shall not further enlarge the porch, as designing to make
way for the reader's entrance into the house, where I doubt not
but he will be pleased with the furniture and provision he finds in
it. And I shall only further assure him, that this whole book was
not only prepared for, but also put into, the press by the author
himself, whom the Lord was pleased to remove--to the great loss
and unexpressible grief of many precious souls--before the sheets
could be all wrought off.
And now, as I hinted in the beginning, that what was transcribed
out of the author's heart into the book, may be transcribed out of
the book into the hearts of all who shall peruse it, is the desire
and prayer of
A lover and honourer of all saints as such,
George Cokayn September 21, 1688
THE ACCEPTABLE SACRIFICE;
OR,
THE EXCELLENCY OF A BROKEN HEART.
'THE SACRIFICES OF GOD ARE A BROKEN SPIRIT: A BROKEN AND A CONTRITE
HEART, O GOD, THOU WILT NOT DESPISE.'--Psalm 51:17
This psalm is David's penitential psalm. It may be fitly so called,
because it is a psalm by which is manifest the unfeigned sorrow
which he had for his horrible sin, in defiling of Bathsheba, and
slaying Uriah her husband; a relation at large of which you have in
the 11th and 12th of the Second of Samuel. Many workings of heart,
as this psalm showeth, this poor man had, so soon as conviction
did fall upon his spirit. One while he cries for mercy, then he
confesses his heinous offences, then he bewails the depravity of
his nature; sometimes he cries out to be washed and sanctified,
and then again he is afraid that God will cast him away from his
presence, and take his Holy Spirit utterly from him. And thus he
goes on till he comes to the text, and there he stayeth his mind,
finding in himself that heart and spirit which God did not dislike;
'The sacrifices of God,' says he, 'are a broken spirit'; as if
he should say, I thank God I have that. 'A broken and a contrite
heart,' says he, 'O God, thou wilt not despise'; as if he should
say, I thank God I have that.
[I. THE TEXT OPENED IN THE MANY WORKINGS OF THE HEART.]
The words consist of two parts. FIRST. An assertion. SECOND.
A demonstration of that assertion. The assertion is this, 'The
sacrifices of God are a broken spirit.' The demonstration is this,
'Because a broken and a contrite heart God will not despise.'
In the assertion we have two things present themselves to our
consideration. First. That a broken spirit is to God a sacrifice.
Second. That it is to God, as that which answereth to, or goeth
beyond, all sacrifices. 'The sacrifices of God are a broken spirit.'
The demonstration of this is plain: for that heart God will not
despise it. 'A broken and a contrite heart, O God, thou wilt not
despise.' Whence I draw this conclusion: That a spirit rightly
broken, a heart truly contrite, is to God an excellent thing. That
is, a thing that goeth beyond all external duties whatever; for that
is intended by this saying, The sacrifices, because it answereth
to all sacrifices which we can offer to God; yea it serveth in
the room of all: all our sacrifices without this are nothing; this
alone is all.
There are four things that are very acceptable to God. The
First is The sacrifice of the body of Christ for our sins.
Of this you read (Heb 10) for there you have it preferred to all
burnt-offerings and sacrifices; it is this that pleaseth God; it
is this that sanctifieth, and so setteth the people acceptable in
the sight of God.
Second. Unfeigned love to God is counted better than all sacrifices,
or external parts of worship. 'And to love him [the Lord thy God]
with all the heart, and with all the understanding, and with all
the soul, and with all the strength, and to love his neighbour as
himself, is more than all whole burnt-offerings and sacrifices'
(Mark 12:33).
Third. To walk holily and humbly, and obediently, towards and before
God, is another. Hath the Lord as great delight in burnt-offerings
and sacrifices, as in obeying the voice of the Lord?--'Behold, to
obey is better than sacrifice; and to hearken than the fat of rams'
(Micah 6:6-8; 1 Sam 15:22).
Fourth. And this in our text is the fourth: 'The sacrifices of God
are a broken spirit: a broken and a contrite heart, O God, thou
wilt not despise.'
But note by the way, that this broken, this broken and contrite
heart, is thus excellent only to God: 'O God,' saith he, 'THOU
wilt not despise it.' By which is implied, the world have not this
esteem or respect for such a heart, or for one that is of a broken
and a contrite spirit. No, no, a man, a woman, that is blessed with
a broken heart, is so far off from getting by that esteem with the
world, that they are but burdens and trouble houses wherever they
are or go. Such people carry with them molestation and disquietment:
they are in carnal families as David was to the king of Gath,
troublers of the house (1 Sam 21).
Their sighs, their tears, their day and night groans, their cries
and prayers, and solitary carriages, put all the carnal family out
of order.[1] Hence you have them brow-beaten by some, contemned by
others, yea, and their company fled from and deserted by others.
But mark the text, 'A broken and a contrite heart, O God, thou wilt
not despise,' but rather accept; for not to despise is with God to
esteem and set a high price upon.
[II. THE DOCTRINE, ASSERTION, DEMONSTRATION, AND CONCLUSION, THAT
A BROKEN AND TRULY CONTRITE HEART IS AN EXCELLENT HEART.]
But we will demonstrate by several particulars, that a broken
spirit, a spirit RIGHTLY broken, an heart TRULY contrite, is to
God an excellent thing.
First. This is evident from the comparison, 'Thou desirest not
sacrifice, else would I give it, thou delightest not in burnt-offering.
The sacrifices of God are a broken spirit,' &c. Mark, he rejecteth
sacrifices, offerings and sacrifices: that is, all Levitical
ceremonies under the law, and all external performances under the
gospel; but accepteth a broken heart. It is therefore manifest by
this, were there nothing else to be said, that proves, that a heart
rightly broken, a heart truly contrite, is to God an excellent
thing; for as you see such a heart is set before all sacrifice; and
yet they were the ordinances of God, and things that he commanded;
but lo, a broken spirit is above them all, a contrite heart goes
beyond them, yea, beyond them when put all together. Thou wilt not
have the one, thou wilt not despise the other. O brethren, a broken
and a contrite heart is an excellent thing. Have I said a broken
heart, a broken and a contrite heart is esteemed above all sacrifices;
I will add,
Second. It is of greater esteem with God than is either heaven
or earth; and that is more than to be set before external duties.
'Thus saith the Lord, The heaven is my throne, and the earth is my
footstool, where is the house that ye build unto me? and where is
the place of my rest? For all those things hath mine hand made, and
all those things have been, saith the Lord: but to this man will
I look, even to him that is poor and of a contrite spirit, and
trembleth at my word' (Isa 66:1,2). Mark, God saith, he hath made
all these things, but he doth not say, that he will look to them,
that is, take complacency and delight in them; no, there is that
wanting in all that he hath made that should take up and delight
his heart. But now, let a broken-hearted sinner come before him;
yea, he ranges the world throughout to find out such an one, and
having found him, 'To this man,' saith he, 'will I look.' I say
again, that such a man to him is of more value than is either heaven
or earth; 'They,' saith he, 'shall wax old'; 'they shall perish'
and vanish away; but this man he continues: he, as is presented to
us in another place, under another character, 'he shall abide for
ever' (Heb 1:10-12; 1 John 2:17).
'To this man will I look,' with this man will I be delighted; for
so to look doth sometimes signify. 'Thou hast ravished my heart,
my sister, my spouse,' saith Christ to his humble-hearted, 'thou
hast ravished my heart with one of thine eyes' (Cant 4:9). While
it is as a conduit to let the rivers out of thy broken heart. I am
taken, saith he, 'with one chain of thy neck' (Can 4:9). Here you
see he looks and is ravished, he looks and is taken, as it saith
in another place, 'The king is held in the galleries'; that is, is
taken with his beloved, with the dove's eyes of his beloved, with
the contrite spirit of his people (Cant 7:5, 1:15). But it is not
thus reported of him with respect to heaven or earth: them he sets
more lightly by, them he 'reserves unto fire against the day of
judgment and perdition of ungodly men' (2 Peter 3:7), but the broken
in heart are his beloved, his jewels.
Wherefore, what I have said as to this must go for the truth of
God, to wit, That a broken-hearted sinner, a sinner with a contrite
spirit, is of more esteem with God than is either heaven or earth.
He saith he hath made them, but he doth not say he will look to
them. He saith they are his throne and footstool, but he doth not
say they have taken or ravished his heart. No, it is those that are
of a contrite spirit do this. But there is yet more in the words,
'To this man will I look': that is, For this man will I care, about
this man will I camp, I will put this man under my protection; for
so to look to one doth sometimes signify; and I take the meaning
in this place to be such (Prov 27:23; Jer 39:12, 40:4). 'The Lord
upholdeth all that fall, and raiseth up all those that be bowed
down' (Psa 145:14). And the broken-hearted are of this number;
wherefore he careth for, campeth about, and hath set his eyes upon
such an one for good. This, therefore, is a second demonstration
to prove, that the man that hath his spirit rightly broken, his
heart truly contrite, is of great esteem with God.
Third. Yet further, God doth not only prefer such an one, as has
been said, before heaven and earth, but he loveth, he desireth to
have that man for an intimate, for a companion; he must dwell; he
must cohabit with him that is of a broken heart, with such as are
of a contrite spirit. 'For thus saith the high and lofty One that
inhabiteth eternity, whose name is Holy, I will dwell in the high
and holy place, with him also that is of a contrite and humble
spirit' &c. (Isa 57:15).
Behold here both the majesty and condescension of the high and lofty
One; his majesty, in that he is high, and the inhabiter of eternity;
'I am the high and lofty One,' saith he, 'I inhabit eternity.'
Verily this consideration is enough to make the broken-hearted man
creep into a mouse-hole to hide himself from such a majesty! But
behold his heart, his condescending mind; I am for dwelling also
with him that hath a broken heart, with him that is of a contrite
spirit; that is the man that I would converse with, that is the
man with whom I will cohabit; that is, he, saith God, I will choose
for my companion. For to desire to dwell with one supposeth all
these things; and verily, of all the men in the world, none have
acquaintance with God, none understand what communion with him, and
what his teachings mean, but such as are of a broken and contrite
heart. 'He is nigh unto them that are of a broken spirit' (Psa 34:18).
These are they intended in the 14th Psalm, where it is said, 'The
Lord looked down from heaven,--to see if any did understand and
seek God'; that he might find some body in the world with whom he
might converse; for indeed there is none else that either understand,
or that can tend to hearken to him. God, as I may say, is forced
to break men's hearts, before he can make them willing to cry to
him, or be willing that he should have any concerns with them; the
rest shut their eyes, stop their ears, withdraw their hearts, or
say unto God, Be gone (Job 21:14). But now the broken in heart can
tend it; he has leisure, yea, leisure, and will, and understanding,
and all; and therefore is a fit man to have to do with God. There
is room also in this man's house, in this man's heart, in this
man's spirit, for God to dwell, for God to walk, for God to set up
a kingdom.
Here, therefore, is suitableness. 'Can two walk together,' saith
God, 'except they be agreed?' (Amos 3:3). The broken-hearted
desireth God's company; when wilt thou come unto me? saith he. The
broken-hearted loveth to hear God speak and talk to him. Here is
a suitableness. 'Make me,' saith he, 'to hear joy and gladness,
that the bones which thou hast broken may rejoice' (Psa 51:8). But
here lies the glory, in that the high and lofty One, the God that
inhabiteth eternity, and that was a high and holy place for his
habitation, should choose to dwell with, and to be a companion of
the broken in heart, and of them that are of a contrite spirit.
Yea, and here also is great comfort for such.
Fourth. God doth not only prefer such a heart before all sacrifices,
nor esteems such a man above heaven and earth; nor yet only desire
to be of his acquaintance, but he reserveth for him his chief comforts,
his heart-reviving and soul-cherishing cordials. 'I dwell,' saith
he, with such to revive them, and to support and comfort them, 'to
revive the spirit of the humble, and to revive the heart of the
contrite ones' (Isa 57:15). The broken-hearted man is a fainting
man; he has his qualms, his sinking fits; he ofttimes dies away
with pain and fear; he must be stayed with flagons, and comforted
with apples, or else he cannot tell what to do: he pines, he pines
away in his iniquity; nor can any thing keep him alive and make him
well but the comforts and cordials of Almighty God (Exo 33:10,11).
Wherefore with such an one God will dwell, to revive the heart,
to revive the spirit. 'To revive the spirit of the humble, and to
revive the heart of the contrite ones.'
God has cordials, but they are to comfort them that are cast down
(2 Cor 7:6); and such are the broken-hearted; as for them that are
whole, they need not the physician (Mark 2:17). They are the broken
in spirit that stand in need of cordials; physicians are men of
no esteem but with them that feel their sickness; and this is one
reason why God is so little accounted of in the world, even because
they have not been made sick by the wounding stroke of God. But
now when a man is wounded, has his bones broken, or is made sick,
and laid at the grave's mouth, who is of that esteem with him as
is an able physician? What is so much desired as are the cordials,
comforts, and suitable supplies of the skilful physician in those
matters. And thus it is with the broken-hearted; he needs, and God
has prepared for him plenty of the comforts and cordials of heaven,
to succour and relieve his sinking soul.
Wherefore such a one lieth under all the promises that have succour
in them, and consolation for men, sick and desponding under the
sense of sin and the heavy wrath of God; and they, says God, shall
be refreshed and revived with them. Yea, they are designed for them;
he hath therefore broken their hearts, he hath therefore wounded
their spirits, that he might make them apt to relish his reviving
cordials, that he might minister to them his reviving comforts.
For indeed, so soon as he hath broken them, his bowels yearn, and
his compassions roll up and down within him, and will not suffer
him to abide afflicting. Ephraim was one of these; but so soon as
God had smitten him, behold his heart, how it works towards him.
'Is Ephraim,' saith he, 'my dear son?' that is, he is so; 'is he
a pleasant child?' that is, he is so; 'for since I spake against
him, I do earnestly remember him still; therefore my bowels are
troubled for him; I will surely have mercy upon him, saith the
Lord' (Jer 31:18-20). This therefore is another demonstration.
Fifth. As God prefers such a heart, and esteems the man that has
it above heaven and earth; as he covets intimacy with such an one,
and prepares for him his cordials; so when he sent his Son Jesus
into the world to be a Saviour, he gave him in special a charge to
take care of such; yea, that was one of the main reasons he sent
him down from heaven, anointed for his work on earth. 'The Spirit
of the Lord God is upon me,' saith he; 'because he hath anointed
me to preach the gospel to the poor; he hath sent me to bind up the
broken-hearted,' &c. (Luke 4:18; Isa 61:1). Now that this is meant
of Christ, is confirmed by his own lips; for in the days of his
flesh he takes this book in his hand, when he was in the synagogue
at Nazareth, and read this very place unto the people; and then
tells them that that very day that Scripture was fulfilled in their
ears (Luke 6:16-18).
But see, these are the souls whose welfare is contrived in the
heavens. God consulted their salvation, their deliverance, their
health, before his Son came down from thence. Doth not therefore
this demonstrate, that a broken-hearted man, that a man of a contrite
spirit, is of great esteem with God. I have often wondered at David
that he should give Joab and the men of war a charge, that they
take heed that they carry it tenderly to that young rebel Absalom
his son (2 Sam 18:5). But that God, the high God, the God against
whom we have sinned, should, so soon as he has smitten, give his Son
a command, a charge, a commission to take care of, to bind up and
heal the broken in heart; this is that which can never be sufficiently
admired or wondered at by men or angels.
And as this was his commission, so he acted; as is evidently set
forth by the parable of the man who fell among thieves. He went
to him, poured into his wounds wine and oil; he bound him up, took
him, set him upon his own beast, had him to an inn, gave the host
a charge to look well to him, with money in hand, and a promise at
his return to recompence him in what farther he should be expensive
while he was under his care (Luke 10:30-35). Behold, therefore,
the care of God which he has for the broken in heart; he has given
a charge to Christ his Son, to look well to them, and to bind up
and heal their wounds. Behold also the faithfulness of Christ, who
doth not hide, but read this commission as soon as he entereth upon
his ministry, and also falls into the practical part thereof. 'He
healeth the broken in heart, and bindeth up their wounds' (Psa
147:3).
And behold again into whose care a broken heart and a contrite
spirit hath put this poor creature; he is under the care of God,
the care and cure of Christ. If a man was sure that his disease
had put him under the special care of the king and the queen, yet
could he not be sure of life, he might die under their sovereign
hands. Ay, but here is a man in the favour of God, and under the
hand of Christ to be healed; under whose hand none yet ever died
for want of skill and power in him to save their life; wherefore
this man must live; Christ has in commission not only to bind up
his wounds, but to heal him. He has of himself so expounded it in
reading his commission; wherefore he that has his heart broken,
and that is of a contrite spirit, must not only be taken in hand,
but healed; healed of his pain, grief, sorrow, sin, and fears
of death and hell-fire; wherefore he adds, that he must give unto
such 'beauty for ashes, the oil of joy for mourning, the garment
of praise for the spirit of heaviness,' and must 'comfort all that
mourn' (Isa 61:2,3). This, I say, he has in the commission, the
broken-hearted are put into his hand, and he has said himself he
will heal him. Hence he says of that same man, 'I have seen his
ways, and will heal him; I will lead him also, and restore comforts
unto him, and to his mourners;--and I will heal him' (Isa 57:18,19).
And this is a fifth demonstration.
Sixth. As God prefers such a heart, and so esteems the man that has
it; as he desires his company, has provided for him his cordials,
and given a charge to Christ to heal him, so he has promised in
conclusion to save him. 'He saveth such as be of a contrite spirit,'
or, as the margin has it, that be 'contrite of spirit' (Psa 34:18).
And this is the conclusion of all; for to save a man is the end of
all special mercy. 'He saveth such as be of a contrite spirit.' To
save, is to forgive; for without forgiveness of sins we cannot be
saved. To save, is to preserve one in this miserable world, and
to deliver one from all those devils, temptations, snares, and
destructions that would, were we not kept, were we not preserved
of God, destroy us body and soul for ever. To save, is to bring
a man body and soul to glory, and to give him an eternal mansion
house in heaven, that he may dwell in the presence of this good God,
and the Lord Jesus, and to sing to them the songs of his redemption
for ever and ever. This it is to be saved; nor can any thing less
than this complete the salvation of the sinner. Now, this is to
be the lot of him that is of a broken heart, and the end that God
will make with him that is of a contrite spirit. 'He saveth such
as be contrite of spirit.' He saveth such! This is excellent!
But, do the broken in spirit believe this? Can they imagine that
this is to be the end that God has designed them to, and that he
intended to make with them in the day in which he began to break
their hearts? No, no; they, alas! think quite the contrary. They
are afraid that this is but the beginning of death, and a token
that they shall never see the face of God with comfort, either in
this world or that which is to come. Hence they cry, 'Cast me not
away from thy presence'; or, Now I am 'free among the dead whom
God remembers no more' (Psa 51:11, 88:4,5). For indeed there goes
to the breaking of the heart a visible appearance of the wrath
of God, and a home charge from heaven of the guilt of sin to the
conscience. This to reason is very dreadful; for it cuts the soul
down to the ground; 'for a wounded spirit who [none] can bear?'
(Prov 18:14).
It seems also now to this man, that this is but the beginning of
hell; but as it were the first step down to the pit; when, indeed,
all these are but the beginnings of love, and but that which makes
way for life. The Lord kills before he makes alive; he wounds
before his hands make whole. Yea, he does the one in order to, or
because he would do the other; he wounds, because his purpose is to
heal; 'he maketh sore, and bindeth up; he woundeth, and his hands
make whole' (Deut 32:39; 1 Sam 2:6; Job 5:18). His design, I say,
is the salvation of the soul. He scourgeth, he breaketh the heart
of every son whom he receiveth, and woe be to him whose heart God
breaketh not.
And thus have I proved what at first I asserted, namely, that
a spirit rightly broken, an heart truly contrite, is to God an
excellent thing. 'A broken and a contrite heart, O God, thou wilt
not despise.' For this say I, First. This is evident; for that it
is better than sacrifices, than all sacrifice. Second. The man that
has it is of more esteem with God than heaven or earth. Third. God
coveteth such a man for his intimate and house companion. Fourth.
He reserveth for them his cordials and spiritual comforts. Fifth.
He has given his Son a Charge, a commandment to take care that the
broken-hearted be healed; and he is resolved to heal them. Sixth.
And concluded, that the broken-hearted, and they that are of a
contrite spirit, shall be saved, that is, possessed of the heavens.
[III. WHAT A BROKEN HEART, AND WHAT A CONTRITE SPIRIT IS.]
I come now in order to show you what a broken heart and what a
contrite spirit is. This must be done, because in the discovery of
this lies both the comfort of them that have it, and the conviction
of them that have it not. Now, that I may do this the better, I
must propound and speak to these four things. FIRST. I must show
you what an one that heart is that is not broken, that is not
contrite. SECOND. I must show you how, or with what the heart is
broken and made contrite. THIRD. Show you how, and what it is, when
broken and made contrite. And, FOURTH. I shall, last of all, give
you some signs of a broken and contrite heart.
FIRST. For the first of these, to wit, What an one that heart is,
that is not a broken, that is not a contrite heart.
First. The heart, before it is broken, is hard and stubborn, and
obstinate against God, and the salvation of the soul (Zech 7:12;
Deut 2:30, 9:27).
Second. It is a heart full of evil imaginations and darkness (Gen
18:12; Rom 1:21).
Third. It is a heart deceitful and subject to be deceived, especially
about the things of an eternal concernment (Isa 44:20; Deut 11:16).
Fourth. It is a heart that rather gathereth iniquity and vanity to
itself than anything that is good for the soul (Psa 41:6, 94:11).
Fifth. It is an unbelieving heart, and one that will turn away from
God to sin (Heb 3:12; Deut 17:17).
Sixth. It is a heart not prepared for God, being uncircumcised, nor
for the reception of his holy word (2 Chron 12:14; Psa 78:8; Acts
7:51).
Seventh. It is a heart not single, but double; it will pretend to
serve God, but will withal lean to the devil and sin (Psa 12:2;
Eze 33:31).
Eighth. It is a heart proud and stout: it loves not to be controlled,
though the controller be God himself (Psa 101:5; Prov 16:5; Mal
3:13).
Ninth. It is a heart that will give place to Satan, but will resist
the Holy Ghost (Acts 5:3, 7:51).
Tenth. In a word, 'It is deceitful above all things, and desperately
wicked'; so wicked that none can know it (Jer 17:9).
That the heart before it is broken is such, and worse than I have
described it to be, is sufficiently seen by the whole course of
the world. Where is the man whose heart has not been broken, and
whose spirit is not contrite, that according to the Word of God
deals honestly with his own soul? It is one character of a right
heart, that it is sound in God's statutes, and honest (Psa 119:18;
Luke 8:15). Now, an honest heart will not put off itself, nor
be put off with that which will not go for current money with the
merchant; I mean, with that which will not go for saving grace at
the day of judgment. But alas! alas! but few men, how honest soever
they are to others, have honesty towards themselves; though he is
the worst of deceivers who deceiveth his own soul, as James has
it, about the things of his own soul (1:22,26). But,
SECOND. I now come to show you with what and how the heart is
broken, and the spirit made contrite.
[First. With what the heart is broken, and the spirit made contrite.]
The instrument with which the heart is broken, and with which the
spirit is made contrite, is the Word. 'Is not my word like as a
fire, saith the Lord; and like a hammer, that breaketh the rock in
pieces?' (Jer 23:29). The rock, in this text, is the heart, which
in another place is compared to an adamant, which adamant is harder
than flint (Zech 7:11,12; Eze 3:9). This rock, this adamant, this
stony heart, is broken and made contrite by the Word. But it only
is so, when the Word is as a fire, and as a hammer to break and
melt it. And then, and then only, it is as a fire, and a hammer to
the heart to break it, when it is managed by the arm of God. No
man can break the heart with the Word; no angel can break the heart
with the Word; that is, if God forbears to second it by mighty power
from heaven. This made Balaam go without a heart rightly broken,
and truly contrite, though he was rebuked by an angel; and the
Pharisees die in their sins, though rebuked for them, and admonished
to turn from them, by the Saviour of the world. Wherefore, though
the Word is the instrument with which the heart is broken, yet it
is not broken with the Word, till that Word is managed by the might
and power of God.
This made the prophet Isaiah, after long preaching, cry out, that
he had laboured for nought, and in vain; and this made him cry to
God, 'to rend the heavens and come down,' that the mountains, or
rocky hills, or hearts, might be broken, and melt at his presence
(Isa 44:4, 64:1,2). For he found by experience, that as to this
no effectual work could be done, unless the Lord put to his hand.
This also is often intimated in the Scriptures, where it saith,
when the preachers preached effectually to the breaking of men's
hearts, 'the Lord wrought with them;[2] the hand of the Lord was
with them,' and the like (Mark 16:20; Acts 11:21).
Now when the hand of the Lord is with the Word, then it is mighty:
it is 'mighty through God to the pulling down of strong holds' (2
Cor 10:4). It is sharp, then, as a sword in the soul and spirit;
it sticks like an arrow in the hearts of sinners, to the causing
of the people to fall at his foot for mercy (Heb 4:12). Then it
is, as was said afore, as a fire and as a hammer to break this rock
in pieces (Psa 110:3). And hence the Word is made mention of under
a double consideration. 1. As it stands by itself. 2. As attended
with power from heaven.
1. As it stands by itself, and is not seconded with saving operation
from heaven, it is called the Word only, the Word barely, or as if
it was only the word of men (1 Thess 1:5-7; 1 Cor 4:19,20; 1 Thess
2:13). Because, then, it is only as managed by men, who are not
able to make it accomplish that work. The Word of God, when in a
man's hand only, is like the father's sword in the hand of the sucking
child; which sword, though never so well pointed, and though never
so sharp on the edges, is not now able to conquer a foe, and to
make an enemy fall and cry out for mercy, because it is but in the
hand of the child. But now, let the same sword be put into the hand
of a skilful father--and God is both skilful and able to manage
his Word--and then the sinner, and then the proud helpers too, are
both made to stoop, and submit themselves; wherefore, I say, though
the Word be the instrument, yet of itself doth do no saving good
to the soul; the heart is not broken, nor the spirit made contrite
thereby; it only worketh death, and leaveth men in the chains of
their sins, still faster bound over to eternal condemnation (2 Cor
2:15,16).
2. But when seconded by mighty power, then the same Word is as the
roaring of a lion, as the piercing of a sword, as a burning fire
in the bones, as thunder and as a hammer that dashes all to pieces
(Jer 25:30; Amos 1:2, 3:8; Acts 2:37; Jer 20:9; Psa 29:3-9). Wherefore,
from hence it is to be concluded, that whoever has heard the Word
preached, and has not heard the voice of the living God therein,
has not as yet had their hearts broken, nor their spirits made
contrite for their sins.
[Second. How the heart is broken, and the spirit made contrite.]
And this leads me to the second thing, to wit, To show how the heart
is broken and the spirit made contrite by the Word, and verily it
is when the Word comes home with power. But yet this is but general;
wherefore, more particularly,
1. Then the Word works effectually to this purpose, when it findeth
out the sinner and his sin, and shall convince him that it has found
him out. Thus it was with our first father; when he had sinned,
he sought to hide himself from God; he gets among the trees of the
garden, and there he shrouds himself; but yet, not thinking himself
secure, he covers himself with fig-leaves; and now he lieth quiet.
Now God shall not find me, thinks he, nor know what I have done.
But lo! by and by, he 'hears the voice of the Lord God walking in
the garden.' And now, Adam, what do you mean to do? Why, as yet,
he skulketh, and hides his head, and seeks yet to lie undiscovered;
but behold, the voice cries out, ADAM! and now he begins to tremble.
'Adam, where art thou?' says God; and now Adam is made to answer
(Gen 3:7-11). But the voice of the Lord God doth not leave him here:
no, it now begins to search, and to inquire after his doings, and
to unravel what he had wrapt together and covered, until it made
him bare and naked in his own sight before the face of God. Thus,
therefore, doth the Word, when managed by the arm of God. It findeth
out, it singleth out the sinner; the sinner finds it so; it finds
out the sins of the sinner; it unravels his whole life, it strips
him and lays him naked in his own sight before the face of God;
neither can the sinner nor his wickedness be longer hid and covered;
and now begins the sinner to see what he never saw before.
2. Another instance for this is David, the man of our text. He
sins, he sins grossly, he sins and hides it; yea, and seeks to hide
it from the face of God and man. Well, Nathan is sent to preach
a preaching to him, and that in common, and that in special: in
common, by a parable; in special, by a particular application of
it to him. While Nathan only preached in common, or in general,
David was fish-whole,[3] and stood as right in his own eyes as if
he had been as innocent and as harmless as any man alive. But God
had a love for David; and therefore commands his servant Nathan
to go home, not only to David's ears, but to David's conscience.
Well, David now must fall. Says Nathan, 'Thou art the man'; says
David, 'I have sinned,' and then his heart was broken, and his
spirit made contrite; as this psalm and our text doth show (2 Sam
12:1-13).
3. A third instance is that of Saul; he had heard many a sermon,
and was become a great professor, yea, he was more zealous than
were many of his equals; but his heart was never broken, nor his
spirit ever made contrite, till he heard one preach from heaven,
till he heard God, in the Word of God, making inquiry after his
sins: 'Saul, Saul, why persecutest thou me?' says Jesus; and then
he can stand no longer: for then his heart brake, then he falls
to the ground, then he trembles, then he cries out, 'Who art thou,
Lord?' and, 'Lord, what wilt thou have me to do?' (Acts 9). Wherefore,
as I said, Then the word works effectually to this purpose, when it
findeth out the sinner and his sin, and also when it shall convince
him that it has found him out. Only I must join here a caution,
for every operation of the Word upon the conscience is not saving;
nor doth all conviction end in the saving conversion of the sinner.
It is then only such an operation of the Word that is intended,
namely, that shows the sinner not only the evil of his ways, but
brings the heart unfeignedly over to God by Christ. And this brings
me to the third thing.
THIRD. I am therefore come to show you how and what the heart is
when broken and made contrite. And this I must do, by opening unto
you the two chief expressions in the text. First. What is meant by
this word broken. Second. What is meant by this word contrite.
First. For this word broken, Tindal renders it a troubled heart;[4]
but I think there is more in it. I take it, therefore, to be
a heart disabled, as to former actions, even as a man whose bones
are broken is disabled, as to his way of running, leaping, wrestling,
or ought else, which vainly he was wont to do; wherefore, that which
was called a broken heart in the text, he calls his broken bones,
in verse the eighth: 'Cause me,' saith he, 'to hear joy and gladness,
that the bones which thou hast broken may rejoice' (Psa 51:8). And
why is the breaking of the heart compared to the breaking of the
bones? but because as when the bones are broken, the outward man
is disabled as to what it was wont to do; so when the spirit is
broken, the inward man is disabled as to what vanity and folly it
before delighted in; hence, feebleness is joined with this brokenness
of heart. 'I am feeble,' saith he, 'and sore broken' (Psa 38:8).
I have lost my strength and former vigour, as to vain and sinful
courses.
This, then, it is to have the heart broken; namely, to have it
lamed, disabled, and taken off by sense of God's wrath due to sin,
from that course of life it formerly was conversant in; and to show
that this work is no fancy, nor done but with great trouble to the
soul, it is compared to the putting the bones out of joint, the
breaking of the bones, the burning of the bones with fire, or as
the taking the natural moisture from the bones, the vexing of the
bones, &c. (Psa 23:14; Jer 20:9; Lam 1:13; Psa 6:2; Prov 17:22).
All which are expressions adorned with such similitudes, as do
undeniably declare that to sense and feeling a broken heart is a
grievous thing.
Second. What is meant by the word contrite. A contrite spirit is
a penitent one; one sorely grieved, and deeply sorrowful, for the
sins it has committed against God, and to the damage of the soul;
and so it is to be taken in all those places where a contrite spirit
is made mention of; as in Psalm 34:18; Isaiah 57:15, 66:2.
As a man that has by his folly procured a broken leg or arm, is
heartily sorry that ever he was so foolish as to be engaged in such
foolish ways of idleness and vanity; so he whose heart is broken
with a sense of God's wrath due to his sin, hath deep sorrow in
his soul, and is greatly repentant that ever he should be such a
fool, as by rebellious doings to bring himself and his soul to so
much sharp affliction. Hence, while others are sporting themselves
in vanity, such a one doth call his sin his greatest folly. 'My wounds
stink, and are corrupt,' saith David, 'because of my foolishness.'
And again, 'O God, thou knowest my foolishness, and my sins are
not hid from thee' (Psa 38:5, 69:5).
Men, whatever they say with their lips, cannot conclude, if yet
their hearts want breaking, that sin is a foolish thing. Hence it
says, 'The foolishness of fools is folly' (Prov 14:24). That is,
the foolishness of some men, is that they take pleasure in their
sins; for their sins are their foolishness, and the folly of their
soul lies in their countenancing of this foolishness. But the man
whose heart is broken, he is none of these, he cannot be one of
these, no more than he that has his bones broken can rejoice that
he is desired to play a match at football. Hence, to hear others
talk foolishly, is to the grief of those whom God has wounded: or,
as it is in another place, their words are 'like the piercings of
a sword' (Psa 69:26; Prov 12:18). This, therefore, I take to be
the meaning of these two words, a broken and a contrite spirit.
FOURTH. Lastly, As to this, I now come more particularly to give
you some signs of a broken heart, of a broken and a contrite spirit.
First. A broken-hearted man, such as is intended in the text, is
a sensible man; he is brought to the exercise of all the senses of
his soul. All others are dead, senseless, and without true feeling
of what the broken-hearted man is sensible of.
1. He sees himself to be what others are ignorant of; that is, he
sees himself to be not only a sinful man, but a man by nature in the
gall and bond of sin. In the gall of sin: it is Peter's expression
to Simon, and it is a saying common to all men: for every man
in a state of nature is in the gall of sin; he was shapen in it,
conceived in it; it has also possession of, and by that possession
infected the whole of his soul and body (Psa 51:5; Acts 8:23).
This he sees, this he understands; every professor sees not this,
because the blessing of a broken heart is not bestowed on every
one. David says, 'There is no soundness in my flesh'; and Solomon
suggest that a plague or running sore is in the very heart. But
every one perceives not this (Psa 38:3; 1 Kings 8:38). He saith
again, that his 'wounds stank, and were corrupted': that his 'sore
ran, and ceased not' (Psa 38:5, 77:2). But these things the brutish
man, the man whose heart was never broken, has no understanding of.
But the broken-hearted, the man that has a broken spirit, he sees,
as the prophet has it, he sees his sickness, he sees his wound:
'When Ephraim saw his sickness, and Judah saw his wound'; he sees
it to his grief, he sees it to his sorrow (Hosea 5:13).
2. He feels what others have no sense of; he feels the arrows of
the Almighty, and that they stick fast in him (Psa 38:2). He feels
how sore and sick, by the smiting of God's hammer upon his heart
to break it, his poor soul is made. He feels a burden intolerably
lying upon his spirit (Hosea 5:13). 'Mine iniquities,' saith he,
'are gone over mine head; as a heavy burden they are too heavy for
me' (Psa 38:4). He feels also the heavy hand of God upon his soul,
a thing unknown to carnal men. He feels pain, being wounded, even
such pain as others cannot understand, because they are not broken.
'My heart,' saith David, 'is sore pained within me.' Why so? Why!
'The terrors of death are fallen upon me' (Psa 55:4). The terrors
of death cause pain, yea, pain of the highest nature; hence that
which is here called pains, is in another place called pangs (Isa
21:3).
You know broken bones occasion pain, strong pain, yea, pain that will
make a man or woman groan 'with the groanings of a deadly wounded
man' (Eze 30:24). Soul pain is the sorest pain, in comparison to
which the pain of the body is a very tolerable thing (Prov 18:14).
Now here is soul pain, here is heart pain; here we are discoursing
of a wounded, of a broken spirit; wherefore this is pain to be felt
to the sinking of the whole man, neither can any support this but
God. Here is death in this pain, death for ever, without God's
special mercy. This pain will bring the soul to, and this the
broken-hearted man doth feel. 'The sorrows of death,' saith David,
'compassed me, and the pains of hell gat hold upon me, I found
trouble and sorrow' (Psa 116:3). Ay, I'll warrant thee, poor man,
thou foundest trouble and sorrow indeed; for the pains of hell and
sorrows of death are pains and sorrow the most intolerable. But
this the man is acquainted with that has his heart broken.[5]
3. As he sees and feels, so he hears that which augments his woe
and sorrow. You know, if a man has his bones broken, he does not
only see and feel, but oft-times also hears what increases his
grief; as, that his wounds are incurable; that his bone is not
rightly set; that there is danger of a gangrene; that he may be
lost for want of looking to. These are the voices, the sayings,
that haunt the house of one that has his bones broken. And a
broken-hearted man knows what I mean by this; he hears that which
makes his lips quiver, and at the noise of which he seems to feel
rottenness enter into his bones; he trembleth in himself, and wishes
that he may hear joy and gladness, that the bones, the heart, and
spirit, which God has broken, may rejoice (Habb 3:16; Psa 51:8).
He thinks he hears God say, the devil say, his conscience say, and
all good men to whisper among themselves, saying, there is no help
for him from God. Job heard this, David heard this, Heman heard
this; and this is the common sound in the ears of the broken-hearted.
4. The broken-hearted smell what others cannot scent. Alas! sin
never smelled so to any man alive as it smells to the broken-hearted.
You know wounds will stink: but [there is] no stink like that
of sin to the broken-hearted man. His own sins stink, and so doth
the sins of all the world to him. Sin is like carrion; it is of
a stinking nature; yea, it has the worst of smells; however, some
men like it (Psa 38:5). But none are offended with the scent thereof
but God and the broken-hearted sinner. 'My wounds stink, and are
corrupt,' saith he, both in God's nostrils and mine own. But, alas!
who smells the stink of sin? None of the carnal world; they, like
carrion-crows, seek it, love it, and eat it as the child eats bread.
'They eat up the sin of my people,' saith God, 'and they set their
heart on their iniquity' (Hosea 4:8). This, I say, they do, because
they do not smell the nauseous scent of sin. You know, that what
is nauseous to the smell cannot be palatable to the taste. The
broken-hearted man doth find that sin is nauseous, and therefore
cries out it stinketh. They also think at times the smell of fire,
of fire and brimstone, is upon them, they are so sensible of the
wages due to sin.
5. The broken-hearted is also a tasting man. Wounds, if sore, and
full of pains, of great pains, do sometimes alter the taste of a
man; they make him think his meat, his drink, yea, that cordials
have a bitter taste in them. How many times doth the poor people
of God, that are the only men that know what a broken-heart doth
mean, cry out that gravel, wormwood, gall, and vinegar, was made
their meat (Lam 3:15,16,19). This gravel, gall, and wormwood, is
the true temporal taste of sin; and God, to make them loathe it
for ever, doth feed them with it till their hearts both ache and
break therewith. Wickedness is pleasant of taste to the world; hence
it is said they feed on ashes, they feed on the wind (Isa 44:20;
Hosea 12:1). Lusts, or any thing that is vile and refuse, the
carnal world think relishes well; as is set out most notably in
the parable of the prodigal son. 'He would fain have filled his
belly,' saith our Lord, 'with the husks that the swine did eat'
(Luke 15:16). But the broken-hearted man has a relish that is true
as to these things, though, by reason of the anguish of his soul,
it abhors all manner of dainty meat (Job 33:19,20; Psa 107:17-19).
Thus I have showed you one sign of a broken-hearted man; he is a
sensible man, he has all the senses of his soul awakened, he can
see, hear, feel, taste, smell, and that as none but himself can
do. I come now to another sign of a broken and contrite man.
Second. And that is, he is a very sorrowful man. This, as the
other, is natural; it is natural to one that is in pain, and that
has his bones broken, to be a grieved and sorrowful man. He is
none of the jolly ones of the times; nor can he, for his bones,
his heart, his heart is broken.
1. He is sorry for that he feels and finds in himself a pravity
of nature; I told you before he is sensible of it, he sees it, he
feels it; and here I say he is sorry for it. It is this that makes
him call himself a wretched man; it is this that makes him loathe
and abhor himself; it is this that makes him blush, blush before
God and be ashamed (Rom 7:24; Job 42:5,6; Eze 36:31). He finds by
nature no form nor comeliness in himself, but the more he looks in
the glass of the Word, the more unhandsome, the more deformed he
perceiveth sin has made him. Every body sees not this, therefore
every body is not sorry for it; but the broken in heart sees that
he is by sin corrupted, marred, full of lewdness and naughtiness;
he sees that in him, that is, in his flesh, dwells no good thing;
and this makes him sorry, yea, it makes him sorry at heart. A man
that has his bones broken finds he is spoiled, marred, disabled
from doing as he would and should, at which he is grieved and made
sorry.
Many are sorry for actual transgressions, because they do oft
bring them to shame before men; but few are sorry for the defects
that sin has made in nature, because they see not those defects
themselves. A man cannot be sorry for the sinful defects of nature,
till he sees they have rendered him contemptible to God; nor is
it any thing but a sight of God that can make him truly see what
he is, and so be heartily sorry for being so. Now 'mine eye seeth
thee,' saith Job, now 'I abhor myself.' 'Woe is me, for I am
undone,' saith the prophet, 'for mine eyes have seen the King the
Lord.' And it was this that made Daniel say his 'comeliness was
turned in him into corruption'; for he had now the vision of the
Holy One (Job 42:6; Isa 6:1-5; Dan 10:8). Visions of God break the
heart, because, by the sight the soul then has of his perfections,
it sees its own infinite and unspeakable disproportion, because of
the vileness of its nature.
Suppose a company of ugly, uncomely, deformed persons dwelt together
in one house; and suppose that they never yet saw any man or woman
more than themselves, or that were arrayed with the splendours
and perfections of nature; these would not be capable of comparing
themselves with any but themselves, and consequently would not
be affected and made sorry for their uncomely natural defections.
But now bring them out of their cells and holes of darkness, where
they have been shut up by themselves, and let them take a view of
the splendour and perfections of beauty that are in others, and
then, if at all, they will be sorry and dejected at the view of
their own defects. This is the case; men by sin are marred, spoiled,
corrupted, depraved, but they may dwell by themselves in the dark;
they see neither God, nor angels, nor saints, in their excellent
nature and beauty: and therefore they are apt to count their own
uncomely parts their ornaments and their glory. But now let such,
as I said, see God, see saints, or the ornaments of the Holy Ghost,
and themselves as they are without them, and then they cannot
but must be affected with and sorry for their own deformity. When
the Lord Christ put forth but little of his excellency before his
servant Peter's face, it raised up the depravity of Peter's nature
before him to his great confusion and shame; and made him cry out
to him in the midst of all his fellows, 'Depart from me, for I am
a sinful man, O Lord' (Luke 5:4-8).
This therefore is the cause of a broken heart, even a sight of
divine excellencies, and a sense that I am a poor, depraved, spoiled
defiled wretch; and this sight having broken the heart, begets
sorrow in the broken-hearted.
2. The broken-hearted is a sorrowful man; for that he finds his
depravity of nature strong in him, to the putting forth itself
to oppose and overthrow what his changed mind doth prompt him to;
'When I would do good,' saith Paul, 'evil is present with me' (Rom
7:21). Evil is present to oppose, to resist, and make head against
the desires of my soul. The man that has his bones broken, may
have yet a mind to be industriously occupied in a lawful and honest
calling; but he finds, by experience, that an infirmity attends
his present condition that strongly resists his good endeavours;
and at this he shakes his head, makes complaints, and with sorrow
of heart he sighs and says, I 'cannot do the thing that I would' (Rom
7:15; Gal 5:17). I am weak, I am feeble; I am not only depraved,
but by that depravity deprived of ability to put good motions,[6]
good intentions and desires into execution, to completeness; O says
he, I am ready to halt, my sorrow is continually before me!
You must know that the broken-hearted loves God, loves his soul,
loves good, and hates evil. Now, for such an one to find in himself
an opposition and continual contradiction to this holy passion, it
must needs cause sorrow, godly sorrow, as the apostle Paul calls
it. For such are made sorrow after a godly sort. To be sorry for
that thy nature is with sin depraved, and that through this depravity
thou art deprived of ability to do what the Word and thy holy mind
doth prompt thee to, is to be sorry after a godly sort. For this
sorrow worketh that in thee of which thou wilt never have cause to
repent; no, not to eternity (2 Cor 7:9-11).
3. The broken-hearted man is sorry for those breaches that, by
reason of the depravity of his nature, are made in his life and
conversation. And this was the case of the man in our text. The
vileness of his nature had broken out to the defiling of his life,
and to the making of him, at this time, base in conversation. This,
this was it, that all to[7] brake his heart. He saw in this he had
dishonoured God, and that cut him, 'Against thee, thee only, have
I sinned, and done this evil in thy sight' (Psa 51:4). He saw
in this he had caused the enemies of God to open their mouths and
blaspheme; and this cut him to the heart. This made him cry, I have
sinned against thee, Lord. This made him say, 'I will declare mine
iniquity, I will be sorry for my sin' (Psa 38:18).
When a man is designed to do a matter, when his heart is set upon
it, and the broken-hearted doth design to glorify God, an obstruction
to that design, the spoiling of this work, makes him sorrowful.
Hannah coveted children, but could not have them, and this made
her 'a woman of a sorrowful spirit' (1 Sam 1:15). A broken-hearted
man would be well inwardly, and do that which is well outwardly; but
he feels, he finds, he sees he is prevented, prevented at least in
part. This makes him sorrowful; in this he groans, groans earnestly,
being burdened with his imperfections (2 Cor 5:1-3). You know one
with broken bones has imperfections many, and is more sensible of
them, too, as was said afore, than any other man; and this makes
him sorrowful, yea, and makes him conclude that he shall go softly
all his days in the bitterness of his soul (Isa 38:15).
Third. The man with a broken heart is a very humble man; or, true
humility is a sign of a broken heart. Hence, brokenness of heart,
contrition of spirit, and humbleness of mind, are put together.
'To revive the spirit of the humble, and to revive the heart of
the contrite ones' (Isa 57:15).
To follow our similitude. Suppose a man, while in bodily health,
stout and strong, and one that fears and cares for no man; yet
let this man have but a leg or an arm broken, and his courage is
quelled; he is now so far off from hectoring of it with a man, that
he is afraid of every little child that doth but offer to touch
him. Now he will court the most feeble that has ought to do with
him, to use him and handle him gently. Now he is become a child in
courage, a child in fear, and humbleth himself as a little child.
Why, thus it is with that man that is of a broken and contrite
spirit. Time was, indeed, he could hector, even hector it with God
himself, saying, 'What is the Almighty, that we should serve him?'
or what profit shall I have if I keep his commandments? (Job 21:15;
Mal 3:13,14). Ay! But now his heart is broken; God has wrestled
with him, and given him a fall, to the breaking of his bones, his
heart; and now he crouches, now he cringes, now he begs of God that
he will not only do him good, but do it with tender hands. 'Have
mercy upon me, O God,' said David; yea, 'according unto the multitude
of thy tender mercies, blot out my transgressions' (Psa 51:1).
He stands, as he sees, not only in need of mercy, but of the tenderest
mercies. God has several sorts of mercies, some more rough, some
more tender. God can save a man, and yet have him a dreadful way to
heaven! This the broken-hearted sees, and this the broken-hearted
dreads, and therefore pleads for the tenderest sort of mercies; and
here we read of his gentle dealing, and that he is very pitiful, and
that he deals tenderly with his. But the reason of such expressions
no man knows but he that is broken-hearted; he has his sores, his
running sores, his stinking sores; wherefore he is pained, and
therefore covets to be handled tenderly. Thus God has broken the
pride of his spirit, and humbled the loftiness of man. And his
humility yet appears,
1. In his thankfulness for natural life. He reckoneth at night,
when he goes to bed, that like as a lion, so God will tear him to
pieces before the morning light (Isa 38:13). There is no judgment
that has fallen upon others, but he counts of right he should be
swallowed up by it. 'My flesh trembleth for fear of thee, and I am
afraid of thy judgments' (Psa 119:120). But perceiving a day added
to his life, and that he in the morning is still on this side hell,
he cannot choose but take notice of it, and acknowledge it as a
special favour, saying, God be thanked for holding my soul in life
till now, and for keeping my life back from the destroyer (Job
33:22; Psa 56:13, 86:13).
Man, before his heart is broken, counts time his own, and therefore
he spends it lavishly upon every idle thing. His soul is far from
fear, because the rod of God is not upon him; but when he sees
himself under the wounding hand of God, or when God, like a lion,
is breaking all his bones, then he humbleth himself before him,
and falleth at his foot. Now he has learned to count every moment
a mercy, and every small morsel a mercy.
2. Now also the least hopes of mercy for his soul, O how precious
is it! He that was wont to make orts[8] of the gospel, and that
valued promises but as stubble, and the words of God but as rotten
wood; now, with what an eye doth he look on the promise? Yea, he
counted a peradventure of mercy more rich, more worth, than the
whole world. Now, as we say, he is glad to leap at a crust; now,
to be a dog in God's house is counted better by him than to 'dwell
in the tents of the wicked' (Matt 15:16,27; Luke 15:17-19).
3. Now he that was wont to look scornfully upon the people of God,
yea, that used to scorn to show them a gentle cast of his countenance;
now he admires and bows before them, and is ready to lick the dust
of their feet, and would count it his greatest, the highest honour,
to be as one of the least of them. 'Make me as one of thy hired
servants,' says he (Luke 15:19).
4. Now he is, in his own eyes, the greatest fool in nature; for
that he sees he has been so mistaken in his ways, and has not yet
but little, if any true knowledge of God. Every one now, says he,
have more knowledge of God than I; every one serves him better than
I (Psa 73:21,22; Prov 30:2,3).
5. Now may he be but one, though the least in the kingdom of
heaven! Now may he be but one, though the least in the church on
earth! Now may he be but loved, though the least beloved of saints!
How high an account doth he set thereon!
6. Now, when he talketh with God or men, how doth he debase himself
before them! If with God, how does he accuse himself, and load
himself with the acknowledgments of his own villanies, which he
committed in the days wherein he was the enemy of God! 'Lord,' said
Paul, that contrite one, 'I imprisoned and beat in every synagogue
them that believed on thee. And when the blood of thy martyr Stephen
was shed, I also was standing by, and consenting unto his death,
and kept the raiment of them that slew him' (Acts 22:19,20). Yea,
I punished thy saints 'oft in every synagogue, and compelled them
to blaspheme; and being exceedingly mad against them, I persecuted
them even unto strange cities' (Acts 26:9-11).
Also, when he comes to speak to saints, how doth he make himself
vile before them! 'I am,' saith he, 'the least of the apostles; that
am not meet to be called an apostle'; I am 'less than the least of
all saints'; I was a blasphemer; I was a persecutor, and injurious,
&c. (1 Cor 15:9; Eph 3:8; 1 Tim 1:13). What humility, what self-abasing
thoughts, doth a broken heart produce! When David danced before the
ark of God, also how did he discover his nakedness to the disliking
of his wife; and when she taunted him for his doings, says he, 'It
was before the Lord,' &c., 'and I will yet be more vile than thus,
and will be base in mine own sight' (2 Sam 6:20-22). O, the man
that is, or that has been kindly broken in his spirit, and that is
of a contrite heart, is a lowly, humble man.
Fourth. The broken-hearted man is a man that sees himself in
spirituals to be poor. Therefore, as humble and contrite, so poor
and contrite are put together in the Word. 'But to this man will
I look, even to him that is poor, and of a contrite spirit' (Isa
66:1,2). And here we still pursue our metaphor. A wounded man, a
man with broken bones, concludes his condition to be but poor, very
poor. Ask him how he does, and he answers, 'Truly, neighbours, in a
very poor condition!' Also you have the spiritual poverty of such
as have, or have had their hearts broken, and that have been of
contrite spirits, much made mention of in the Word. And they go
by two names to distinguish them from others. They are called THY
poor, that is, God's poor; they are also called 'the poor in spirit'
(Psa 72:2, 74:19; Matt 5:3). Now, the man that is poor in his own
eyes, for of him we now discourse, and the broken-hearted is such
an one, is sensible of his wants. He knows he cannot help himself,
and therefore is forced to be content to live by the charity of
others. Thus it is in nature, thus it is in grace.
1. The broken-hearted now knows his wants, and he knew it not till
now. As he that has a broken bone, knew no want of a bone-setter
till he knew his bone was broken. His broken bone makes him know
it; his pain and anguish makes him know it; and thus it is in
spirituals. Now he sees to be poor indeed is to want the sense of
the favour of God; for his great pain is a sense of wrath, as hath
been shown before. And the voice of joy would heal his broken bones
(Psa 51:8). Two things he thinks would make him rich. (1) A right
and title to Jesus Christ, and all his benefits. (2) And saving
faith therein. They that are spiritually rich are rich in him, and
in the faith of him (2 Cor 8:9; James 2:5).
The first of these giveth us a right to the kingdom of heaven; and
the second yields the soul the comfort of it; and the broken-hearted
man wants the sense and knowledge of his interest in these. That
he knows he wants them is plain; but that he knows he has them is
what, as yet, he wants the attainment of. Hence he says--'The poor
and needy seek water, and there is none, and their tongue faileth
for thirst' (Isa 41:17). There is none in their view; none in their
view for them. Hence David, when he had his broken heart, felt he
wanted washing, he wanted purging, he wanted to be made white. He
knew that spiritual riches lay there but he did not so well perceive
that God had washed and purged him. Yea, he rather was afraid that
all was going, that he was in danger of being cast out of God's
presence, and that the Spirit of grace would be utterly taken from
him (Psa 51). That is the first thing. The broken-hearted is poor,
because he knows his wants.
2. The broken-hearted is poor, because he knows he cannot help
himself to what he knows he wants. The man that has a broken arm,
as he knows it, so he knows of himself he cannot set it. This
therefore is a second thing that declares a man is poor, otherwise
he is not so. For suppose a man wants never so much, yet if he can
but help himself, if he can furnish himself, if he can supply his
own wants out of what he has, he cannot be a poor man. Yea, the
more he wants, the greater are his riches, if he can supply his
own wants out of his own purse.
He then is the poor man, that knows his spiritual want, and also
knows he cannot supply or help himself. But this the broken-hearted
knows, therefore he in his own eyes is the only poor man. True, he
may have something of his own, but that will not supply his want,
and therefore he is a poor man still. I have sacrifices, says
David, but thou dosts not desire them, therefore my poverty remains
(Psa 51:16). Lead is not gold, lead is not current money with the
merchants. There is none has spiritual gold to sell but Christ (Rev
3:18). What can a man do to procure Christ, or procure faith, or
love? Yea, had he never so much of his own carnal excellencies, no,
not one penny of it will go for pay in that market where grace is
to be hand. 'If a man would give all the substance of his house
for love, it would utterly be contemned' (Can 8:7).
This the broken-hearted man perceives, and therefore he sees himself
to be spiritually poor. True he has a broken heart, and that is of
great esteem with God; but that is not of nature's goodness, that
is a gift, a work of God; and that is the sacrifices of God. Besides,
a man cannot remain content and at rest with that; for that, in
the nature of it, does but show him he is poor, and that his wants
are such as himself cannot supply. Besides, there is but little
ease in a broken heart.
3. The broken-hearted man is poor, and sees it; because he finds
he is now disabled to live any way else but by begging. This David
betook himself to, though he was a king; for he knew, as to his
soul's health, he could live no way else. 'This poor man cried,'
saith he, 'and the Lord heard him, and saved him out of all his
troubles' (Psa 34:6). And this leads me to the fifth sign.
Fifth. Another sign of a broken heart is a crying, a crying out.
Pain, you know, will make one cry. Go to them that have upon them
the anguish of broken bones, and see if they do not cry; anguish
makes them cry. This, this is that which quickly follows, if once
thy heart be broken, and thy spirit indeed made contrite.
1. I say, anguish will make thee cry. 'Trouble and anguish,' saith
David, 'have taken hold on me' (Psa 119:143). Anguish, you know,
doth naturally provoke to crying; now, as a broken bone has anguish,
a broken heart has anguish. Hence the pains of one that has a broken
heart are compared to the pangs of a woman in travail (John 16:20-22).
Anguish will make one cry alone, cry to one's self; and this
is called a bemoaning of one's self. 'I have surely heard Ephraim
bemoaning himself,' saith God (Jer 31:18). That is, being at present
under the breaking, chastising hand of God. 'Thou hast chastised
me,' saith he, 'and I was chastised, as a bullock unaccustomed
to the yoke.' This is his meaning also who said, 'I mourn in my
complaint, and make a noise.' And why? Why, 'My heart is sore pained
within me' (Psa 4:2-4).
This is a self-bemoaning, a bemoaning themselves in secret and
retired places. You know it is common with them who are distressed
with anguish, though all alone, to cry out to themselves of their
present pains, saying, O my leg! O my arm! O my bowels! Or, as the
son of the Shunammite, 'My head! my head!' (2 Kings 4:19). O the
groans, the sighs, the cries, that the broken-hearted have, when
by themselves, or alone! O, say they, my sins! my sins! my soul! my
soul! How am I loaden with guilt! How am I surrounded with fear!
O this hard, this desperate, this unbelieving heart! O how sin
defileth my will, my mind, my conscience! 'I am afflicted and ready
to die' (Psa 88:15).[9]
Could some of you carnal people but get behind the chamber-door,
to hear Ephraim when he is at the work of self-bemoaning, it would
make you stand amazed to hear him bewail that sin in himself in
which you take delight; and to hear him bemoan his misspending of
time, while you spend all in pursuing your filthy lusts; and to
hear him offended with his heart, because it will not better comply
with God's holy will, while you are afraid of his Word and ways,
and never think yourselves better than when farthest off from God.
The unruliness of the passions and lusts of the broken-hearted make
them often get into a corner, and thus bemoan themselves.
2. As they thus cry out in a bemoaning manner of and to themselves,
so they have their outcries of and against themselves to others; as
she said in another case, 'Behold and see, if there be any sorrow
like unto my sorrow' (Lam 1:12). O the bitter cries and complaints
that the broken-hearted have, and make to one another! Still every
one imagining that his own wounds are deepest, and his own sores
fullest of anguish, and hardest to be cured. Say they, if our
iniquities be upon us, and we pine away in them, how can we then
live? (Eze 33:10).
Once being at an honest woman's house, I, after some pause, asked
her how she did? She said, Very badly. I asked her if she was sick?
she answered, No. What then, said I, are any of your children ill?
She told me, No. What, said I, is your husband amiss, or do you go
back in the world? No, no, said she, but I am afraid I shall not
be saved. And broke out with heavy heart, saying, 'Ah, Goodman
Bunyan! Christ and a pitcher; if I had Christ, though I went and
begged my bread with a pitcher, it would be better with me than I
think it is now!' This woman had her heart broken, this woman wanted
Christ, this woman was concerned for her soul. There are but few
women, rich women, that count Christ and a pitcher better than the
world, their pride, and pleasures. This woman's cries are worthy
to be recorded; it was a cry that carried in it, not only a sense
of the want, but also of the worth of Christ. This cry, 'Christ and
a pitcher,' made a melodious noise in the ears of the very angels![10]
But, I say, few women cry out thus; few women are so in love with
their own eternal salvation, as to be willing to part with all
their lusts and vanities for Jesus Christ and a pitcher. Good Jacob
also was thus: 'If the Lord,' said he, 'will give me bread to eat,
and raiment to put on, then he shall be my God.' Yea, he vowed it
should be so. 'And Jacob vowed a vow, saying, If God will be with
me, and will keep me in this way that I go, and will give me bread
to eat, and raiment to put on; so that I come again to my father's
house in peace: then shall the Lord be my God' (Gen 28:20).
3. As they bemoan themselves, and make their complaints to one and
another, so they cry to God. 'O God,' said Heman, 'I have cried
day and night before thee.' But when? Why, when his soul was full
of trouble, and his life drew near to the grave (Psa 88:1-3). Or,
as it says in another place, out of the deep, 'out of the belly
of hell cried I' (Psa 130:1; Jonah 2:2). By such words expressing
what painful condition they were in when they cried.
See how God himself words it. 'My pleasant portion,' says he, is
become 'a desolate wilderness, and being desolate, it mourneth unto
me' (Jer 12:11). And this also is natural to those whose hearts are
broken. Whether goes the child, when it catcheth harm, but to its
father, to its mother? Where doth it lay its head, but in their laps?
Into whose bosom doth it pour out its complaint, more especially,
but into the bosom of the father, of a mother, because there are
bowels, there is pity, there is relief and succour? And thus it is
with them whose bones, whose hearts are broken. It is natural to
them; they must cry; they cannot but cry to him. 'Lord, heal me,'
said David, 'for my bones are vexed; Lord, heal me, for my soul
is also sore vexed' (Psa 6:1-3). He that cannot cry feels no pain,
sees no want, fears no danger, or else is dead.
Sixth. Another sign of a broken heart, and of a contrite spirit is,
it trembleth at God's Word. 'To him that is poor, and of a contrite
spirit, and trembleth at my Word' (Isa 66:2).
The Word of God is an awful Word to a broken-hearted man. Solomon
says, 'The word of a king is as the roaring of a lion'; and if so,
what is the Word of God? for by the wrath and fear is meant the
authoritative word of a king. We have a proverb, 'The burnt child
dreads the fire, the whipped child fears the rod'; even so the
broken-hearted fears the Word of God. Hence you have a remark set
upon them that tremble at God's Word, to wit, they are they that
keep among the godly; they are they that keep within compass; they
are they that are aptest to mourn, and to stand in the gap, when
God is angry; and to turn away his wrath from a people.
It is a sign the Word of God has had place, and wrought powerfully,
when the heart trembleth at it, is afraid, and stands in awe of it.
When Joseph's mistress tempted him to lie with her, he was afraid
of the Word of God. 'How then can I do this great wickedness,' said
he, 'and sin against God?' He stood in awe of God's Word, durst
not do it, because he kept in remembrance what a dreadful thing it
was to rebel against God's Word. When old Eli heard that the ark
was taken, his very heart trembled within him; for he read by that
sad loss that God was angry with Israel, and he knew the anger of
God was a great and terrible thing. When Samuel went to Bethlehem,
the elders of the town trembled; for they feared that he came to
them with some sad message from God, and they had had experience of
the dread of such things before (Gen 39:7-9; 1 Sam 4:13, 16:1-4).
When Ezra would have a mourning in Israel for the sins of the
land, he sent, and there came to him 'every one that trembled at
the words of the God of Israel, because of the transgressions of
those that had been carried away' (Ezra 9:4).
There are, I say, a sort of people that tremble at the words of
God, and that are afraid of doing ought that is contrary to them;
but they are only such with whose souls and spirits the Word has
had to do. For the rest, they are resolved to go on their course,
let God say what he will. 'As for the word' of the Lord, said
rebellious Israel to Jeremiah, 'that thou hast spoken unto us in
the name of the Lord, we will not hearken unto thee. But we will
certainly do whatsoever thing goeth forth out of our own mouth'
(Jer 44:16). But do you think that these people did ever feel the
power and majesty of the Word of God to break their hearts? No,
verily; had that been so, they would have trembled at the words
of God; they would have been afraid of the words of God. God may
command some people what he will, they will do what they list. What
care they for God? what care they for his Word? Neither threats nor
promises, neither punishments or favours will make them obedient
to the Word of God; and all because they have not felt the power
of it, their hearts have not been broken with it. When king Josias
did but read in God's Book what punishment God had threatened
against rebellious Israel, though he himself was a holy and good
man, he humbled himself, 'he rent his clothes,' and wept before
the Lord, and was afraid of the judgment threatened (2 Kings 22;
2 Chron 34). For he knew what a dreadful thing the Word of God is.
Some men, as I said before, dare do anything, let the Word of God
be never so much against it; but they that tremble at the Word dare
not do so. No, they must make the Word their rule for all they do;
they must go to the Holy Bible, and there inquire what may or may
not be done; for they tremble at the Word. This then is another
sign, a true sign, that the heart has been broken, namely, 'When
the heart is made afraid of, and trembleth at the Word' (Acts 9:4-6,
16:29,30). Trembling at the Word is caused by a belief of what is
deserved, threatened, and of what will come, if not prevented by
repentance; and therefore the heart melts, and breaks before the
Lord.
[IV. THE NECESSITY THERE IS THAT THE HEART MUST BE BROKEN.]
I come, in the next place, to speak to this question.
But what necessity is there that the heart must be broken? Cannot
a man be saved unless his heart be broken? I answer, Avoiding secret
things, which only belong to God, there is a necessity of breaking
the heart, in order to salvation; because a man will not sincerely
comply with the means conducing thereunto until his heart is broken.
For,
First. Man, take him as he comes into the world, as to spirituals,
as to evangelical things, in which mainly lies man's eternal
felicity, and there he is as one dead, and so stupefied, and wholly
in himself, as unconcerned with it. Nor can any call or admonition,
that has not a heart-breaking power attending of it, bring him to
a due consideration of his present state, and so unto an effectual
desire to be saved.
Many ways God has manifested this. He has threatened men with
temporal judgments; yea, sent such judgments upon them, once and
again, over and over, but they will not do. What! says he, 'I have
given you cleanness of teeth in all your cities; I have withholden
the rain from you; I have smitten you with blasting and mildew; I
have sent among you the pestilence; I have overthrown some of you,
as God overthrew Sodom and Gomorrah. Yet have ye not returned unto
me, saith the Lord' (Amos 4:6-11). See here! Here is judgment upon
judgment, stroke after stroke, punishment after punishment, but
all will not do, unless the heart is broken. Yea, another prophet
seems to say that such things, instead of converting the soul, sets
it further off. If heart-breaking work attend such strokes, 'Why
should ye be stricken any more?' says he, 'ye will revolt more and
more' (Isa 1:5).
Man's heart is fenced, it is grown gross; there is a skin that,
like a coat of mail, has wrapped it up, and inclosed it in on every
side. This skin, this coat of mail, unless it be cut off and taken
away, the heart remains untouched, whole; and so as unconcerned,
whatever judgments or afflictions light upon the body (Matt 13:15;
Acts 28:27). This which I call the coat of mail, the fence of the
heart, has two great names in Scripture. It is called, 'the foreskin
of the heart,' and the armour in which the devil trusteth (Deut
10:16; Luke 11:22).
Because these shield and fence the heart from all gospel doctrine,
and from all legal punishments, nothing can come at it till these
are removed. Therefore, in order unto conversion, the heart is said
to be circumcised; that is, this foreskin is taken away, and this
coat of mail is spoiled. 'I will circumcise thy heart,' saith
he, 'to love the Lord thy God with all thine heart'--and then the
devil's goods are spoiled--'that thou mayst live' (Deut 30:6; Luke
11:22).
And now the heart lies open, now the Word will prick, cut, and pierce
it; and it being cut, pricked, and pierced, it bleeds, it faints,
it falls, and dies at the foot of God, unless it is supported by
the grace and love of God in Jesus Christ. Conversion, you know,
begins at the heart; but if the heart be so secured by sin and
Satan, as I have said, all judgments are, while that is so, in
vain. Hence Moses, after he had made a long relation of mercy and
judgment unto the children of Israel, suggests that yet the great
thing was wanting to them, and that thing was, an heart to perceive,
and eyes to see, and ears to hear unto that day (Deut 29:2,3). Their
hearts were as yet not touched to the quick, were not awakened,
and wounded by the holy Word of God, and made tremble at its truth
and terror.
But I say, before the heart be touched, pricked, made smart, &c.,
how can it be thought, be the danger never so great, that it should
repent, cry, bow, and break at the foot of God, and supplicate there
for mercy! and yet thus it must do; for thus God has ordained, and
thus God has appointed it; nor can men be saved without it. But, I
say, can a man spiritually dead, a stupid man, whose heart is past
feeling, do this; before he has his dead and stupid heart awakened,
to see and feel its state and misery without it? But,
Second. Man, take him as he comes into the world--and how wise soever
he is in worldly and temporal things--he is yet a fool as to that
which is spiritual and heavenly. Hence Paul says, 'the natural
man receiveth not the things of the Spirit of God; for they are
foolishness unto him,' because he is indeed a fool to them; 'neither,'
says the text, 'can he know them, because they are spiritually
discerned' (1 Cor 2:14). But how now must this fool be made wise?
Why, wisdom must be put into his heart (Job 38:36). Now, none can
put it there but God; and how doth he put it there, but by making
room there for it, by taking away the thing which hinders, which is
that folly and madness which naturally dwelleth there? But how doth
he take that away but by a severe chastising of his soul for it,
until he has made him weary of it? The whip and stripes are provided
for the natural fool, and so it is for him that is spiritually so
(Prov 19:29).
Solomon intimates, that it is a hard thing to make a fool become
wise. 'Though thou shouldest bray a fool in a mortar among wheat
with a pestle, yet will not his foolishness depart from him' (Prov
27:22). By this it appears that it is a hard thing to make a fool
a wise man. To bray one in a mortar is a dreadful thing, to bray
one there with a pestle; and yet it seems a whip, a mortar, and a
pestle is the way. And if this is the way to make one wise in this
world, and if all this will hardly do, how must the fool that is
so in spirituals be whipped and beaten, and stripped before he is
made wise therein? Yea, his heart must be put into God's mortar,
and must be beaten; yea, brayed there with the pestle of the law,
before it loves to hearken unto heavenly things. It is a great
word in Jeremiah, 'Through deceit,' that is, folly, 'they refuse to
know me, saith the Lord.' And what follows? Why, 'Therefore, thus
saith the Lord of hosts, behold I will melt them, and try them,' that
is, with fire, 'for how shall I do for the daughter of my people'
(Jer 9:6,7). I will melt them: I will put them into my furnace, and
there I will try them; and there will I make them know me, saith
the Lord. When David was under spiritual chastisement for his sin,
and had his heart under the breaking hand of God, then he said, God
should make him know wisdom (Psa 51:6). Now he was in the mortar,
now he was in the furnace, now he was bruised and melted; yea, now
his bones, his heart, was breaking, and now his folly was departing.
Now, says he, thou shalt make me to know wisdom. If I know anything
of the way of God with us fools, there is nothing else will make
us wise men; yea, a thousand breakings will not make us so wise as
we should be.
We say, Wisdom is not good till it is bought; and he that buys it,
according to the intention of that proverb, usually smarts for it.
The fool is wise in his own conceit; wherefore there is a double
difficulty attends him before he can be wise indeed. Not only his
folly, but his wisdom, must be removed from him; and how shall that
be, but by ripping up of his heart by some sore conviction, that
may show him plainly that his wisdom is his folly, and that which
will undo him. A fool loves his folly; that is, as treasure, so
much is he in love with it. Now then, it must be a great thing that
must make a fool forsake his folly. The foolish will not weigh,
nor consider, nor compare wisdom with their folly. 'Folly is joy
to him that is destitute of wisdom.' 'As a dog returneth to his
vomit, so a fool returneth to his folly' (Prov 15:21, 26:11). So
loth are they when driven from it to let it go, to let it depart
from them. Wherefore there must go a great deal to the making of
a man a Christian; for as to that, every man is a fool, yea, the
greatest fool, the most unconcerned fool, the most self-willed fool
of all fools; yea, one that will not be turned from his folly but
by the breaking of his heart. David was one of these fools; Manasseh
was one of these fools; Saul, otherwise called Paul, was one of
these fools; and so was I--and that the biggest of all.[11]
Third. Man, take him as he comes into the world, and he is not only
a dead man, and a fool, but a proud man also. Pride is one of those
sins that first showeth itself to children, yea, and it grows up
with them, and mixeth itself with all they do: but it lies most hid,
most deep in man as to his soul-concerns. For the nature of sin,
as sin, is not only to be vile, but to hide its vileness from the
soul. Hence many think they do well when they sin. Jonah thought
he did well to be angry with God (Jonah 4:9). The Pharisees thought
they did well when they said, Christ had a devil (John 8:48).
And Paul thought verily, that he ought to do many things against,
or contrary to, the name of Jesus; which he also did with great
madness (Acts 26:9,10). And thus sin puffs up men with pride, and
a conceit of themselves, that they are a thousand times better than
they are. Hence they think they are the children of God, when they
are the children of the devil; and that they are something as to
Christianity, when they neither are such, nor know what it is that
they must have to make them such (John 8:41-44; Gal 6:3).
Now, whence flows this but from pride, and a self-conceit of
themselves, and that their state is good for another world, when
they are yet in their sins, and under the curse of God? Yea, and
this pride is so strong and high, and yet so hid in them, that all
the ministers in the world cannot persuade them that this is pride,
not grace, in which they are so confident. Hence they slight all
reproofs, rebukes, threatenings, or admonitions that are pressed
upon them, to prevail with them to take heed, that they be not
herein deceived. 'Hear ye,' saith the prophet, 'and give ear: be
not proud, for the Lord hath spoken.' 'But if ye will not hear it,
my soul shall weep in secret places for your pride' (Jer 13:15-17).
And what was the conclusion? Why, all the proud men stood out still,
and maintained their resistance of God and his holy prophet (Jer
43:2).
Nor is there any thing that will prevail with these to the saving
of their souls, until their hearts are broken. David, after he had
defiled Bathsheba, and slain her husband, yet boasted himself in
his justice and holiness, and would by all means have the man put
to death that had but taken the poor man's lamb, when, alas! poor
soul, himself was the great transgressor. But would he believe
it? No, no; he stood upon the vindicating of himself to be a just
doer; nor would he be made to fall until Nathan, by authority from
God, did tell him that he was the man whom himself had condemned;
'Thou art the man,' said he: at which word his conscience was
awakened, his heart wounded, and so his soul made to fall under the
burden of his guilt, at the feet of the God of heaven for mercy (2
Sam 12:1-13).
Ah! pride, pride! thou art that which holds many a man in the chains
of his sins; thou art it, thou cursed self-conceit, and keepest them
from believing that their state is damnable. 'The wicked, through
the pride of his countenance, will not seek after God' (Psa 10:4).
And if there is so much in the pride of his countenance, what is
there, think you, in the pride of his heart? Therefore Job says it
is to hide pride from man, and so to save his soul from hell, that
God chasteneth him with pain upon his bed, until the multitude of
his bones stick out, and until his life draws nigh to the destroyer
(Job 33:17-22).
It is a hard thing to take a man off his pride, and make him, instead
of trusting in, and boasting of his goodness, wisdom, honesty,
and the like, to see himself a sinner, a fool, yea, a man that is
cruel, as to his own immortal soul. Pride of heart has a power in
it, and is therefore compared to an iron sinew, and an iron chain,
by which they are made stout, and with which they are held in that
stoutness, to oppose the Lord, and drive his Word from their hearts
(Lev 26:19; Psa 73:6).
This was the sin of devils, and it is the sin of man, and the sin,
I say, from which no man can be delivered until his heart is broken;
and then his pride is spoiled, then he will be glad to yield. If
a man be proud of his strength or manhood, a broken leg will maul
him; and if a man be proud of his goodness, a broken heart will
maul him; because, as has been said, a broken heart comes by the
discovery and charge of sin, by the power of God upon the conscience.
Fourth. Man, take him as he comes into the world, and he is not only
a dead man, a fool, and proud, but also self-willed and headstrong
(2 Peter 2:10). A stubborn ungain creature is man before his heart
is broken. Hence they are so often called rebels, rebellious, and
disobedient: they will only do what they list. 'All day long,' says
God, 'have I stretched out my hand to a disobedient and gainsaying
people.' And hence, again, they are compared to a self-willed or
headstrong horse, that will, in spite of his rider, rush into the
battle. 'Every one,' says God, 'turneth to his course, as the horse
rusheth into battle' (Jer 8:6). They say, 'With our tongue will we
prevail, our lips are our own; who is lord over us' (Psa 12:4).
Hence they are said to stop their ears, to pull away their shoulder,
to shut their eyes, and harden their hearts, 'against the words of
God, and contemned the counsel of the Most High' (Psa 107:11; Zech
7:10,12). They are fitly compared to the rebellious son who would
not be ruled by his parents, or to the prodigal, who would have
all in his own hand, and remove himself far away from father and
father's house (Deut 21:20; Luke 15:13). Now for such creatures,
nothing will do but violence. The stubborn son must be stoned till
he dies; and the prodigal must be famished out of all; nothing else,
I say, will do. Their self-willed stubborn heart will not comply
with the will of God before it is broken (Deut 21:21; Luke 15:14-17).
These are they that are called the stout-hearted; these are said
to be far from righteousness, and so will remain until their hearts
are broken; for so they must be made to know themselves (Isa 9:9-11).
Fifth. Man, as he comes into the world, is not only a dead man, a
fool, proud, and self-willed, but also a fearless creature. 'There
is,' saith the text, 'no fear of God before their eyes' (Rom 3:18).
No fear of God! There is fear of man, fear of losing his favour,
his love, his good-will, his help, his friendship; this is seen
everywhere. How do the poor fear the rich, the weak fear the strong,
and those that are threatened, them that threaten! But come now to
God; why, none fear him; that is, by nature, none reverence him;
they neither fear his frowns, nor seek his favour, nor inquire how
they may escape his revenging hand that is lifted up against their
sins and their souls because of sin. Little things they fear the
losing of them; but the soul they are not afraid to lose. 'They
fear not me, saith the Lord' (Mal 3:5).
How many times are some men put in mind of death by sickness upon
themselves, by graves, by the death of others? How many times are
they put in mind of hell by reading the Word, by lashes of conscience,
and by some that go roaring in despair out of this world? How many
times are they put in mind of the day of judgment. As, 1. By God's
binding the fallen angels over to judgment. 2. By the drowning of
the old world (2 Peter 2:4,5; Jude 6,7). 3. By the burning of Sodom
and Gomorrah with fire from heaven (2 Peter 2:6; Jude 7). 4. By
appointing a day (Acts 17:29-31). 5. By appointing a judge (Acts
10:40-42). 6 By reserving their crimes in records (Isa 30:8; Rev
20:12). 7. By appointing and preparing of witnesses (Rom 2:15).
8. And by promising, yea, threatening, yea, resolving, to call the
whole world to his bar, there to be judged for all which they have
done and said, and for every secret thing (Matt 25:31-33, 12:36;
Eccl 11:9, 12:14).
And yet they fear not God: alas! they believe not these things.
These things, to carnal men, are like Lot's preaching to his sons
and daughters that were in Sodom. When he told them that God would
destroy that place, he seemed unto them as one that mocked; and
his words to them were as idle tales (Gen 19:14). Fearless men are
not won by words; blows, wounds, and killings, are the things that
must bring them under fear. How many struggling fits had Israel
with God in the wilderness? How many times did they declare that
there they feared him not? And observe, they were seldom, if ever,
brought to fear and dread his glorious name, unless he beset them
round with death and the grave. Nothing, nothing but a severe hand,
will make the fearless fear. Hence, to speak after the manner of
man, God is put upon it to go this way with sinners when he would
save their souls; even bring them, and lay them at the mouth, and
within sight of hell and everlasting damnation: and there also
charge them with sin and guilt, to the breaking of their hearts,
before they will fear his name.
Sixth. Man, as he comes into the world, is not only a dead man, a
fool, proud, self-willed, and fearless, but he is a false believer
concerning God. Let God report of himself never so plainly, man
by nature will not believe this report of him. No, they are become
vain in their imaginations, and their foolish heart is darkened;
wherefore they turn the glory of God, which is his truth, into a
lie (Rom 1:21-25). God says, He sees; they say, He seeth not; God
saith, He knows; they say, He doth not know: God saith, None is like
himself; yet they say, He is altogether like to them: God saith,
None shall keep his door for naught; they say, It is in vain, and
to no profit to serve him: he saith, He will do good; they say,
He will neither do good nor evil (Job 22:13,14; Psa 50:21; Job
21:14,15; Mal 3:14; Zeph 1:12). Thus they falsely believe concerning
God; yea, as to the word of his grace, and the revelation of his
mercy in Christ, they stick not to say by their practice--for a
wicked man speaketh with his feet (Prov 6:13)--that that is a stark
lie, and not to be trusted to (1 John 5:10).
Now, what shall God do to save these men? If he hides himself
and conceals his glory, they perish. If he sends to them by his
messengers, and forbears to come to them himself, they perish. If
he comes to them and forbears to work upon them by his word, they
perish: if he worketh on them, but not effectually, they perish.
If he works effectually he must break their hearts, and make them,
as men wounded to death, fall at his feet for mercy, or there can
be no good done on them; they will not rightly believe until he
fires them out of their misbelief, and makes them to know, by the
breaking of their bones for their false faith, that he is, and will
be, what he has said of himself in his holy Word.[12] The heart,
therefore, must be broken before the man can come to good.
Seventh. Man, as he comes into the world, is not only a dead man,
a fool, proud, self-willed, fearless, and a false believer, but
a great lover of sin; he is captivated, ravished, drowned in the
delights of it. Hence it [the Word] says, they love sin, delight
in lies, do take pleasure in iniquity, and in them that do it; that
they sport themselves in their own deceivings, and glory in their
shame (John 3:19; Psa 62:4; Rom 1:32; 2 Peter 2:13; Phil 3:19).
This is the temper of man by nature; for sin is mixed with and
has the mastery of all the powers of his soul. Hence they are said
to be captives to it, and to be led captive into the pleasures of
it, at the will of the devil (2 Tim 2:26). And you know it is not
an easy thing to break love, or to take the affections off that
object on which they are so deeply set, in which they are so deeply
rooted, as man's heart is in his sins. Alas! how many are there
that contemn all the allurements of heaven, and that trample upon
all the threatenings of God, and that say, 'Tush,' at all the flames
of hell, whenever these are propounded as motives to work them off
their sinful delights! so fixed are they, so mad are they, upon
these beastly idols. Yea, he that shall take in hand to stop their
course in this their way, is as he that shall attempt to prevent
the raging waves of the sea from their course, when driven by the
mighty winds.
When men are somewhat put to it, when reason and conscience shall
begin a little to hearken to a preacher, or a judgment that shall
begin to hunt for iniquity, how many tricks, evasions, excuses,
demurs, delays, and hiding-holes will they make, invent, and find,
to hide and preserve their sweet sins with themselves and their
souls, in the delights of them, to their own eternal perdition?
Hence they endeavour to stifle conscience, to choke convictions,
to forget God, to make themselves atheists, to contradict preachers
that are plain and honest, and to heap to themselves such of them
only as are like themselves, that speak unto them smooth things,
and prophesy deceits; yea, they say themselves to such preachers,
'Get you out of the way; turn aside out of the path; cause the Holy
One of Israel to cease from before us' (Isa 30:8-11). If they be
followed still, and conscience and guilt shall, like blood-hounds,
find them out in their secret places, and roar against them for
their wicked lives, then they will flatter, cogg, dissemble, and
lie against their soul, promising to mend, to turn, to repent,
and grow better shortly; and all to daff[13] off convictions and
molestations in their wicked ways, that they may yet pursue their
lusts, their pleasures, and sinful delights, in quiet, and without
control.
Yea, further, I have known some that have been made to roar like
bears, to yell like dragons, and to howl like dogs, by reason of
the weight of guilt, and the lashes of hell upon their conscience
for their evil deeds; who have, so soon as their present torments
and fears were gone, returned again with the 'dog to his vomit; and
as the sow that was washed, to her wallowing in the mire' (Hosea
7:14; 2 Peter 2:20-22).
Once again, some have been made taste of the good Word of God, of
the joy of heaven, and of the powers of the world to come, and yet
could not by any one, nay, by all of these, be made to break their
league for ever with their lusts and sins (Heb 6:4,5; Luke 8:13;
John 5:33-35). O Lord! what is man, that thou art mindful of him?
Wherein is he to be accounted of? He has sinned against thee; he
loves his sins more than thee. He is a lover of pleasures more than
he is a lover of God!
But now, how shall this man be reclaimed from this sin? How shall
he be brought, wrought, and made, to be out of love with it?
Doubtless it can be by no other means, by what we can see in the
Word, but by the wounding, breaking, and disabling of the heart
that loves it, and by that means making it a plague and gall unto
it. Sin may be made an affliction, and as gall and wormwood to
them that love it; but the making of it so bitter a thing to such
a man, will not be done but by great and sore means. I remember we
had in our town some time since, a little girl that loved to eat
the heads of foul tobacco-pipes, and neither rod nor good words
could reclaim her, and make her leave them. So her father takes
advice of a doctor, to wean her from them, and it was this: Take,
saith he, a great many of the foulest tobacco-pipe heads you can
get, and boil them in milk, and make a posset of that milk, and
make your daughter drink the posset-drink up. He did so, and gave
his girl it, and made her drink it up; the which became so irksome
and nauseous to her stomach, and made her so sick, that she could
never abide to meddle with tobacco-pipe heads any more, and so was
cured of that disease. Thou lovest thy sin, and neither rod nor
good words will as yet reclaim thee. Well, take heed; if thou wilt
not be reclaimed, God will make thee a posset of them, which shall
be so bitter to thy soul, so irksome to thy taste, so loathsome to
thy mind, and so afflicting to thy heart, that it shall break it
with sickness and grief, till it be loathsome to thee. I say, thus
he will do if he loves thee; if not, he will suffer thee to take
thy course, and will let thee go on with thy tobacco-pipe heads!
The children of Israel will have flesh, must have flesh; they weep,
cry, and murmur, because they have not flesh; the bread of heaven,
that is but light and sorry stuff in their esteem (Num 11:1-6).
Moses goes and tells God how the people despised his heavenly bread,
and how they longed, lusted, and desired to be fed with flesh.
Well, says God, they shall have flesh, they shall have their fill
of flesh; I will feed them with it; they shall have to the full;
and that 'ye shall not eat one day, nor two days, nor five days,
neither ten days, nor twenty days; but even a whole month, until
it come out at your nostrils, and it be loathsome unto you; because
ye have despised the Lord' (Num 11:11-20). He can tell how to make
that loathsome to thee on which thou most dost set thine evil heart.
And he will do so, if he loves thee; else, as I said, he will not
make thee sick by smiting of thee nor punish thee for or when thou
committest whoredom, but will let thee alone till the judgment-day,
and call thee to a reckoning for all thy sins then. But to pass
this.
Eighth. Man, as he comes into the world, is not only a dead man, a
fool, proud, self-willed, fearless, a false believer, and a lover
of sin, but a wild man. He is of the wild olive tree, of that
which is wild by nature (Rom 11:17,24). So, in another place, man
by nature is compared to the ass, to a wild ass. 'For vain or empty
man would be wise, though man be born like a wild ass's colt' (Job
11:12). Isaac was a figure of Christ, and of all converted men
(Gen 4:28). But Ishmael was a figure of man by nature; and the
Holy Ghost, as to that, saith this of him, 'And he will be a wild
man' (Gen 16:12). This man, I say, was a figure of all carnal
men, in their wildness or estrangedness from God. Hence it is said
of the prodigal, at his conversion, that he came to himself then;
implying that he was mad, wild, or out of his wits before (Luke
15:17). I know there is a difference sometimes betwixt one's being
wild and mad; yet sometimes wildness arriveth to that degree as to
give one rightly the denomination of being mad. And it is always
true in spirituals; namely, that he that is wild, as to God, is
mad, or besides himself, and so not capable, before he is tamed, of
minding his own eternal good as he should. There are these several
things that are tokens of one wild or mad; and they all meet in a
carnal man.
1. A wild or mad man gives no heed to good counsel; the frenzy of his
head shuts all out, and by its force leads him away from men that
are wise and sober. And thus it is with carnal men; good counsel
is to them as pearls are that are cast afore swine; it is trampled
under foot of them, and the man is despised that brings it (Matt
7:6). 'The poor man's wisdom is despised, and his words are not
heard' (Eccl 9:16).
2. A wild or mad man, let him alone, and he will greatly busy
himself all his life to accomplish that which, when it is completed,
amounts to nothing. The work, the toil, the travel of such a one
comes to nothing, save to declare that he was out of his wits that
did it. David, imitating of such a one, scrabbled upon the gate of
the king, as fools do with chalk; and like to this is all the work
of all carnal men in the world (1 Sam 21:12,13). Hence, such a one
is said to labour for the wind, or for what will amount to no more
than if he filled his belly with the east wind (Eccl 5:16; Job
15:2).
3. A wild or mad man, if you set him to do anything, and he does it,
he will yet do it, not by or according to your bidding, but after
the folly of his own wild fancy; even as Jehu executed the commandment
of the Lord; he did it in his own madness, taking no heed to the
commandment of the Lord (2 Kings 9:20, 10:31). And thus do carnal
men do, when they meddle with any of God's matters, as hearing,
praying, reading, professing; they do all according to their own
wild fancy; they take no heed to do these after the commandment of
the Lord.
4. Wild or mad men, if they deck or array themselves with ought,
as many times they do, why, the spirit of their wildness or frenzy
appears even in the mode and way in which they do it. Either the
things themselves which they make use of for that purpose are very
toys and trifles; or if they seem to be better, they are put on
after an antic manner, rather to the rendering of them ridiculous,
than to bespeak them sober, judicious, or wise; and so do natural
men array themselves with what they would be accepted in with God.
Would one in his wits think to make himself fine or acceptable to
men by arraying himself in menstruous cloths, or by painting his
face with dross and dung? And yet this is the finery of carnal men,
when they approach for acceptance into the presence of God (Isa
64:6; Phil 3:7,8).
O the wildness, the frenzy, the madness, that possesses the heart
and mind of carnal men! they walk according to the course of this
world, according to or after that spirit which is in truth the
spirit of the devil, which worketh in the children of disobedience
(Eph 2:1-3). But do they believe that thus it is with them? No,
they are, in their own account, as other madmen are, the only ones
in the world. Hence they are so taken and tickled with their own
frantic notions, and deride all else that dwell in the world. But
which is the way to make one that is wild, or a madman, sober? To
let him alone will not do it; to give him good words only will not
do it; no, he must be tamed; means must be used to tame him. 'He
brought down their hearts with labour,' or by continual molestation;
as you have it (Psa 107:10-12). He speaketh there of madmen that
are kept up in darkness, and bound in afflictions and irons, because
they rebelled against the words of God, and contemned the counsel
of the Most High.
This, therefore, is the way to deal with such, and none but God
can so deal with them. They must be taken, they must be separated
from men; they must be laid in chains, in darkness, afflictions,
and irons; they must be blooded, half-starved, whipped, purged,
and be dealt with as mad people are dealt with. And thus they must
be dealt with till they come to themselves, and cry out in their
distresses. And then they cry to the Lord in their troubles, and
he saveth them out of their distresses; then he brings them out of
darkness, and the shadow of death, and breaks their bands in sunder
(Psa 107:13-15). Thus, I say, God tames the wild, and brings mad
prodigals to themselves, and so to him for mercy.
Ninth. Man, as he comes into the world, is not only a dead man, a
fool, proud, self-willed, fearless, a false believer, a lover of
sin, and a wild man; but a man that disrelishes the things of the
kingdom of God. I told you before, that unconverted man is such as
did not taste things; but now I add, that he disrelishes things;
he calls bitter things sweet, and sweet bitter; he judges quite
amiss. These are they that God threateneth with a woe. 'Woe unto
them that call evil good, and good evil; that put darkness for
light, and light for darkness; that put bitter for sweet, and sweet
for bitter' (Isa 5:20).
This latter part of this text shows us evidently that the things
of God are disrelished by some. They call his sweet things bitter,
and the devil's bitter things sweet; and all this is for want
of a broken heart. A broken heart relishes otherwise than a whole
or unbroken one doth. A man that has no pain, or bodily distress,
cannot find or feel virtue or good in the most sovereign plaister,
were it applied to arm or leg; no, he rather says, Away with these
stinking daubing things. O! but lay the same plaisters where there
is need, and the patient will relish, and taste, and savour the
goodness of them; yea, will prize and commend them to others.
Thus it is in spirituals. The world, they know not what the
anguish or pain of a broken heart means; they say, 'Who will show
us any good,' that is, better than we find in our sports, pleasures,
estates, and preferments. 'There be many,' says the Psalmist, speak
after this sort. But what says the distressed man? Why, 'Lord,
lift thou up the light of thy countenance upon us'; and then adds,
'Thou hast put gladness in my heart'; namely, by the light of thy
countenance, for that is the plaister for a broken heart. 'Thou
hast put gladness in my heart, more than in the time that their
corn and their wine increaseth' (Psa 4:1-7). O! a broken heart
can savour pardon, can savour the consolations of the Holy Ghost.
Yea, as a hungry or thirsty man prizes bread and water in the want
thereof, so do the broken in heart prize and set a high esteem on
the things of the Lord Jesus. His flesh, his blood, his promise,
and the light of his countenance, are the only sweet things both
to scent and taste, to those that are of a wounded spirit. The full
soul loatheth the honey-comb; the whole despise the gospel, they
savour not the things that are of God.
If twenty men were to hear a pardon read, and but one of those
twenty were condemned to die, and the pardon was for none but such;
which of these men, think you, would taste the sweetness of that
pardon, they who are not, or he that was condemned? The condemned
man, doubtless. This is the case in hand. The broken in heart is
a condemned man; yea, it is a sense of condemnation, with other
things, that has indeed broken his heart; nor is there anything
but sense of forgiveness that can bind it up, or heal it. But could
that heal it, could he not taste, truly taste, or rightly relish
this forgiveness? no; forgiveness would be to him as it is to him
that has not sense of want of it.
But, I say, what is the reason some so prize what others so despise,
since they both stand in need of the same grace and mercy of God
in Christ? Why, the one sees, and the other sees nothing, of this
woeful miserable state. And thus have I showed you the necessity
of a broken heart. 1. Man is dead, and must be quickened. 2. Man is
a fool, and must be made wise. 3. Man is proud, and must be humbled.
4. Man is self-willed, and must be broken. 5. Man is fearless, and
must be made to consider. 6. Man is a false believer, and must be
rectified. 7. Man is a lover of sin, and must be weaned from it.
8. Man is wild, and must be tamed. 9. Man disrelishes the things
of God, and can take no savour in them, until his heart is broken.
[V. THE REASONS WHY A BROKEN HEART IS ESTEEMED BY GOD SUCH AN
EXCELLENT THING.]
And thus have I done with this, and shall come next to the reasons
of the point, namely, to show you, why or how it comes to pass, that
a broken heart, a heart truly contrite, is to God such an excellent
thing. That to him it is so, we have proved by six demonstrations;
what it is, we have showed by the six signs thereof; that it must
be, is manifest by those nine reasons but now urged; and why it
is with God or in his esteem an excellent thing, that is shown by
that which follows.
First. A broken heart is the handiwork of God; an heart of his
own preparing, for his own service; it is a sacrifice of his own
providing, of his providing for himself; as Abraham said in another
case, 'God will provide himself a lamb' (Gen 22:8).
Hence it is said, 'The preparations of the heart in man, &c., is from
the Lord.' And again, 'God maketh my heart soft, and the Almighty
troubleth me' (Job 23:16). The heart, as it is by nature hard,
stupid, and impenetrable, so it remains, and so will remain, until
God, as was said, bruiseth it with his hammer, and melts it with
his fire. The stony nature of it is therefore said to be taken
away of God. 'I will take away the stony heart out of your flesh,
and I will give you,' saith he, 'an heart of flesh' (Eze 36:26). I
will take away the stony heart, or the stoniness, or the hardness of
your heart, and I will give you a heart of flesh; that is, I will
make your heart sensible, soft, wieldable, governable, and penitent.
Sometimes he bids men rend their hearts, not because they can, but
to convince them rather, that though it must be so, they cannot do
it; so he bids them make themselves a new heart, and a new spirit,
for the same purpose also; for if God doth not rend it, it remains
unrent; if God makes it not new, it abides an old one still.
This is that that is meant by his bending of men for himself, and
of his working in them that which is pleasing in his sight (Zech
9:13). The heart, soul, or spirit, as in itself, as it came from
God's fingers, a precious thing, a thing in God's account worth more
than all the world. This heart, soul, or spirit, sin has hardened,
the devil has bewitched, the world has deceived. This heart, thus
beguiled, God coveteth and desireth: 'My son,' saith he, 'give me
thine heart, and let thine eyes observe my ways' (Prov 23:26).
This man cannot do this thing: for that his heart has the mastery
of him, and will not but carry him after all manner of vanity. What
now must be done? Why, God must take the heart by storm, by power,
and bring it to a compliance with the Word; but the heart of
itself will not; it is deluded, carried away to another than God.
Wherefore God now betakes him to his sword, and bring down the
heart with labour, opens it, and drives out the strong man armed
that did keep it; wounds it; and makes it smart for its rebellion,
that it may cry; so he rectifies it for himself. 'He maketh sore,
and bindeth up; he woundeth, and his hands make whole' (Job 5:18).
Thus having wrought it for himself, it becomes his habitation, his
dwelling-place: 'That Christ may dwell in your hearts by faith'
(Eph 3:17).
But I would not swerve from the thing in hand. I have told you
a broken heart is the handiwork of God, a sacrifice of his own
preparing; a material fitted for himself.
1. By breaking of the heart he openeth it, and makes it a receptacle
for the graces of his Spirit; that is the cabinet, when unlocked,
where God lays up the jewels of the gospel; there he puts his fear;
'I will put my fear in their hearts'; there he writes his law; 'I
will write my law in their heart'; there he puts his Spirit: 'I will
put my Spirit within you' (Jer 31:31-33, 32:39-41; Eze 36:26,27).
The heart, I say, God chooses for his cabinet: there he hides his
treasure; there is the seat of justice, mercy, and of every grace
of God; I mean, when it is broken, made contrite; and so regulated
by the holy Word.
2. The heart, when broken, is like sweet gums and spices when
beaten; for as such cast their fragrant scent into the nostrils of
men, so the heart when broken casts its sweet smells in the nostrils
of God. The incense, which was a type of prayer of old, was to be
beaten or bruised, and so to be burned in the censer. The heart
must be beaten or bruised, and then the sweet scent will come out:
even groans, and cries, and sighs, for the mercy of God; which
cries, &c. to him, are a very excellent thing, and pleasing in
his nostrils.
Second. A broken heart is in the sight of God an excellent thing;
because a broken heart is submissive; it falleth before God, and giveth
to him his glory. All this is true from a multitude of scriptures,
which I need not here mention. Hence such a heart is called an
honest heart, a good heart, a perfect heart, a heart fearing God,
and such as is sound in God's statutes.
Now, this cannot but be an excellent thing, if we consider, that by
such a heart, unfeigned obedience is yielded unto him that calleth
for it. 'Ye have obeyed from the heart,' says Paul to them at Rome,
'that form of doctrine which was delivered you' (Rom 6:17). Alas!
the heart, before it is broken and made contrite, is quite of another
temper: 'It is not subject to the law of God, neither indeed can
be.' The great stir before the heart is broken, is about who shall
be Lord, God or the sinner. True, the right of dominion is the
Lord's; but the sinner will not suffer it, but will be all himself;
saying 'Who is Lord over us?' and again, say they to God, 'We are
lords, we will come no more unto thee' (Psa 12:4; Jer 2:31).
This also is evident by their practice; God may say what he will,
but they will do what they list. Keep my sabbath, says God; I will
not, says the sinner. Leave your whoring, says God; I will not, says
the sinner. Do not tell lies, nor swear, nor curse, nor blaspheme
my holy name, says God; O but I will, says the sinner. Turn to
me, says God; I will not, says the sinner. The right of dominion
is mine, says God; but, like that young rebel (1 Kings 1:5), I
will be king, says the sinner. Now, this is intolerable, this is
unsufferable, and yet every sinner by practice says thus; for they
have not submitted themselves unto the righteousness of God.
Here can be no concord, no communion, no agreement, no fellowship.
Here, here is enmity on the one side, and flaming justice on the
other (2 Cor 6:14-16; Zech 11:8). And what delight, what content,
what pleasure, can God take in such men. None at all; no, though
they should be mingled with the best of the saints of God; yea,
though the best of saints should supplicate for them. Thus, says
Jeremiah, 'Then said the Lord unto me, Though Moses and Samuel
stood before me,' that is, to pray for them, 'yet my mind could not
be toward this people; cast them out of my sight, and let them go
forth' (Jer 15:1).
Here is nought but open war, acts of hostility, and shameful
rebellion, on the sinner's side; and what delight can God take in
that? Wherefore, if God will bend and buckle the spirit of such an
one, he must shoot an arrow at him, a bearded arrow, such as may
not be plucked out of the wound: an arrow that will stick fast,
and cause that the sinner falls down as dead at God's foot (Psa
33:1,2). Then will the sinner deliver up his arms, and surrender
up himself as one conquered, into the hand of, and beg for the
Lord's pardon, and not till then; I mean not sincerely.
And now God has overcome, and his right hand and his holy arm has
gotten him the victory. Now he rides in triumph with his captive
at his chariot wheel; now he glories; now the bells in heaven do
ring; now the angels shout for joy, yea, are bid to do so, 'Rejoice
with me, for I have found my sheep which was lost' (Luke 15:1-10).
Now also the sinner, as a token of being overcome, lies grovelling
at his foot, saying, 'Thine arrows are sharp in the heart of the
king's enemies, whereby the people fall under thee' (Psa 45:3-5).
Now the sinner submits, now he follows his conqueror in chains, now
he seeks peace, and would give all the world, were it his own, to
be in the favour of God, and to have hopes by Christ of being saved.
Now this must be pleasing, this cannot but be a thing acceptable
in God's sight: 'A broken and a contrite heart, O God, thou wilt
not despise.' For it is the desire of his own heart, the work of
his own hands.
Third. Another reason why a broken heart is to God such an excellent
thing is this, a broken heart prizes Christ, and has a high esteem
for him. The whole have no need of a physician, but the sick; this
sick man is the broken-hearted in the text; for God makes men sick
by smiting of them, by breaking of their hearts. Hence sickness
and wounds are put together; for that the one is a true effect of
the other (Mark 2:17; Micah 6:13; Hosea 5:13). Can any think that
God should be pleased, when men despise his Son, saying, He hath no
form nor comeliness, and when we shall see him, there is no beauty
that we should desire him? And yet so say they of him whose hearts
God has not mollified; yea, the elect themselves confess, that
before their hearts were broken, they set light by him also. He
is, say they, 'despised and rejected of men,--and we hid as it were
our faces from him; he was despised, and we esteemed him not' (Isa
53:2,3).
He is indeed the great deliverer; but what is a deliverer to them
that never saw themselves in bondage, as was said before? Hence it
is said of him that delivered the city, 'No man remembered that same
poor man' (Eccl 9:15). He has sorely suffered, and been bruised for
the transgression of man, that they might not receive the smart,
and hell, which by their sins they have procured to themselves.
But what is that to them that never saw ought but beauty, and that
never tasted anything but sweetness in sin? It is he that holdeth
by his intercession the hands of God, and that causes him to forbear
to cut off the drunkard, the liar, and unclean person, even when
they are in the very act and work of their abomination; but their
hard heart, their stupefied heart, has no sense of such kindness
as this, and therefore they take no notice of it. How many times
has God said to this dresser of his vineyard, 'Cut down the barren
fig-tree,' while he yet, by his intercession, has prevailed for
a reprieve for another year! But no notice is taken of this, no
thanks is from them returned to him for such kindness of Christ.
Wherefore such ungrateful, unthankful, inconsiderate wretches as
these must needs be a continual eye-sore, as I may say, and great
provocation to God; and yet thus men will do before their hearts
are broken (Luke 13:6-9).
Christ, as I said, is called a physician; yea, he is the only
soul-physician. He heals, how desperate soever the disease be; yea,
and heals who he undertakes for ever. 'I give unto them eternal
life,' and doth all of free cost, of mere mercy and compassion
(John 10:28). But what is all this to one that neither sees his
sickness, that sees nothing of a wound? What is the best physician
alive, or all the physicians in the world, put all together, to him
that knows no sickness, that is sensible of no disease? Physicians,
as was said, may go a-begging for all the healthful. Physicians
are of no esteem, save only to the sick, or upon a supposition of
being so now, or at any other time.
Why, this is the cause Christ is so little set by in the world.
God has not made them sick by smiting of them; his sword has not
given them the wound, his dart has not been struck through their
liver; they have not been broken with his hammer, nor melted with
his fire. So they have no regard to his physician; so they slight
all the provision which God has made for the salvation of the
soul. But now, let such a soul be wounded; let such a man's heart
be broken; let such a man be made sick through the sting of guilt,
and be made to wallow himself in ashes under the burden of his
transgressions; and then, who but Christ, as has been showed afore,
then the physician; then, wash me, Lord, then supple my wounds,
then pour thy wine and oil into my sore; then Lord Jesus cause me
to hear the voice of joy and gladness, that the bones which thou
hast broken may rejoice. Nothing now so welcome as healing; and
so nothing, no man, so desirable now as Christ. His name to such
is the best of names; his love to such is the best of love; himself
being now not only in himself, but also to such a soul, the chiefest
of ten thousand (Can 5:10).
As bread to the hungry, as water to the thirsty, as light to the
blind, and liberty to the imprisoned; so, and a thousand times more,
is Jesus Christ to the wounded, and to them that are broken-hearted.
Now, as was said, this must needs be excellent in God's eyes,
since Christ Jesus is so glorious in his eyes. To contemn what a
man counts excellent, is an offence to him; but to value, esteem,
or think highly of that which is of esteem with me, this is pleasing
to me, such an opinion is excellent in my sight. What says Christ?
'My Father loveth you, because ye loved me' (John 16:27). Who
hath an high esteem for Christ, the Father hath an high esteem for
them. Hence it is said, 'He that hath the Son, hath the Father';
the Father will be his, and will do for him as a Father, who
receiveth and sets an honourable esteem on his Son.
But none will, none can do this, but the broken-hearted; because
they, and they only, are sensible of the want and worth of an
interest in him.
I dare appeal to all the world as to the truth of this; and do say
again, that these, and none but these, have hearts of esteem in
the sight of God. Alas! 'the heart of the wicked is little worth,'
for it is destitute of a precious esteem of Christ, and cannot but
be destitute, because it is not wounded, broken, and made sensible
of the want of mercy by him (Prov 10:20).
Fourth. A broken heart is of great esteem with God, because it is
a thankful heart for that sense of sin and of grace it has received.
The broken heart is a sensible heart. This we touched upon before.
It is sensible of the dangers which sin leadeth to; yea, and has
cause to be sensible thereof, because it has seen and felt what sin
is, both in the guilt and punishment that by law is due thereto.
As a broken heart is sensible of sin, in the evil nature and
consequences of it; so it is also sensible of the way of God's
delivering the soul from the day of judgment; consequently it must
be a thankful heart. Now he that praises me, glorifies me, saith
God; and God loves to be glorified. God's glory is dear unto him;
he will not part with that (Psa 50:23; Isa 42:8).
The broken-hearted, say I, forasmuch as he is the sensible soul, it
follows that he is the thankful soul. 'Bless the Lord, O my soul,'
said David, 'and all that is within me bless his holy name.' Behold
what blessing of God is here! and yet not content herewith, he goes
on with it again, saying, 'Bless the Lord, O my soul, and forget
not all his benefits.' But what is the matter? O! he has 'forgiven
all thine iniquities, and healed all thy diseases. He has redeemed
thy life from destruction, and crowneth thee with loving kindnesses
and tender mercies' (Psa 103:1-4). But how came he to be affected
with this? Why, he knew what it was to hang over the mouth of hell
for sin; yea, he knew what it was for death and hell to beset and
compass him about; yea, they took hold of him, as we have said, and
were pulling of him down into the deep; this he saw to the breaking
of his heart. He saw also the way of life, and had his soul relieved
with faith and sense of that, and that made him a thankful man. If
a man who has had a broken leg, is but made to understand, that by
the breaking of that he kept from breaking of his neck, he will be
thankful to God for a broken leg. 'It is good for me,' said David,
'that I have been afflicted.' I was by that preserved from a great
danger; for before that I went astray (Psa 119:67,71).
And who can be thankful for a mercy that is not sensible that they
want it, have it, and have it of mercy? Now, this the broken-hearted,
this the man that is of a contrite spirit, is sensible of; and
that with reference to mercies of the best sort, and therefore must
needs be a thankful man, and so have a heart of esteem with God,
because it is a thankful heart.
Fifth. A broken heart is of great esteem with, or an excellent
thing in, the sight of God, because it is a heart that desires now
to become a receptacle or habitation for the spirit and graces of
the Spirit of God. It was the devil's hold before, and was contented
so to be. But now it is for entertaining of, for being possessed
with, the Holy Spirit of God. 'Create in me a clean heart,' said
David, 'and renew a right spirit within me. Take not thy Holy Spirit
from me, uphold me with thy free Spirit' (Psa 51:10-12). Now he was
for a clean heart and a right spirit; now he was for the sanctifying
of the blessed spirit of grace; a thing which the uncircumcised in
heart resist, and do despite unto (Acts 7:51; Heb 10:29).
A broken heart, therefore, suiteth with the heart of God; a contrite
spirit is one spirit with him. God, as I told you before, covets
to dwell with the broken in heart, and the broken in heart desire
communion with him. Now here is an agreement, a oneness of mind;
now the same mind is in thee which was also in Christ Jesus. This
must needs be an excellent spirit; this must needs be better with
God, and in his sight, than thousands of rams, or ten thousand
rivers of oil. But does the carnal world covet this, this spirit,
and the blessed graces of it? No, they despise it, as I said before;
they mock at it, they prefer and countenance any sorry, dirty lust
rather; and the reason is, because they want a broken heart, that
heart so highly in esteem with God, and remain for want thereof in
their enmity to God.
The broken-hearted know, that the sanctifying of the Spirit is
a good means to keep from that relapse, out of which a man cannot
come unless his heart be wounded a second time. Doubtless David
had a broken heart at first conversion, and if that brokenness
had remained, that is, had he not given way to hardness of heart
again, he had never fallen into that sin out of which he could
not be recovered, but by the breaking of his bones a second time.
Therefore, I say, a broken heart is of great esteem with God; for
it--and I will add, so long as it retains its tenderness--covets none
but God, and the things of his Holy Spirit; sin is an abomination
to it.
[VI. ADVANTAGES THAT A CHRISTIAN GETS BY KEEPING HIS HEART TENDER.]
And here, as in a fit place, before I go any further, I will show
you some of the advantages that a Christian gets by keeping of
his heart tender. For, as to have a broken heart, is to have an
excellent thing, so to keep this broken heart tender, is also very
advantageous.
First. This is the way to maintain in thy soul always a fear of
sinning against God. Christians do not wink at, or give way to sin,
until their hearts begin to lose their tenderness. A tender heart
will be affected at the sin of another, much more it will be afraid
of committing of sin itself (2 Kings 22:19).
Second. A tender heart quickly yieldeth to prayer, yea, prompteth to
it, puts an edge and fire into it. We never are backward to prayer
until our heart has lost its tenderness; though then it grows cold,
flat, and formal, and so carnal to and in that holy duty.
Third. A tender hearts has always repentance at hand for the least
fault or slip, or sinful thought that the soul is guilty of. In many
things the best offend; but if a Christian loseth his tenderness,
if he says he has his repentance to seek, his heart is grown
hard--has lost that spirit, that kind spirit of repentance, it was
wont to have. Thus it was with the Corinthians; they were decayed,
and lost their tenderness; wherefore their sin--yea, great
sins--remained unrepented of (2 Cor 12:20).
Fourth. A tender heart is for receiving often its communion with
God, when he that is hardened, though the seed of grace is in him,
will be content to eat, drink, sleep, wake, and go days without
number without him (Isa 17:10; Jer 2:32).
Fifth. A tender heart is a wakeful, watchful heart. It watches
against sin in the soul, sin in the family, sin in the calling,
sin in spiritual duties and performances, &c. It watches against
Satan, against the world, against the flesh, &c. But now, when the
heart is not tender, there is sleepiness, unwatchfulness, idleness,
a suffering the heart, the family, and calling to be much defiled,
spotted, and blemished with sin; for a hard heart departs from God,
and turns aside in all these things.
Sixth. A tender heart will deny itself, and that in lawful things,
and will forbear even that which may be done--for some Jew, or Gentile,
or the church of God, or any member of it, should be offended, or
made weak thereby; whereas the Christian that is not tender, that
has lost his tenderness, is so far off of denying himself in lawful
things, that he will even adventure to meddle in things utterly
forbidden, whoever is offended, grieved, or made weak thereby. For
an instance of this, we need go no further than to the man in the
text, who, while he was tender, trembled at little things; but
when his heart was hardened, he could take Bathsheba to satisfy
his lust, and kill her husband to cover his wickedness.
Seventh. A tender heart--I mean, the heart kept tender--preserves
from many a blow, lash, and fatherly chastisement; because it shuns
the causes, which is sin, of the scourging hand of God. 'With the
pure thou wilt show thyself pure, but with the froward thou wilt
shew thyself unsavoury' (2 Sam 22:27; Psa 18:25-27).
Many a needless rebuke and wound doth happen to the saints of God
through their unwise behaviour. When I say needless, I mean they are
not necessary, but to reclaim us from our vanities; for we should
not feel the smart of them, were it not for our follies. Hence the
afflicted is called a fool, because his folly brings his affliction
upon him. 'Fools,' says David, 'because of their transgression,
and because of their iniquities, are afflicted' (Psa 107:17).
And therefore it is, as was said before, that he call his sin his
foolishness. And again, 'God will speak peace unto his people, and
to his saints; but let them not turn again to folly' (Psa 38:5,
85:8). 'If his children transgress my laws, then will I visit their
transgression with the rod, and their iniquity with stripes' (Psa
89:30-32).
[How to keep the heart tender.]
QUEST. But what should a Christian do, when God has broke his heart,
to keep it tender?
ANSW. To this I will speak briefly. And, first, give you several
cautions; secondly, several directions.
[First--Several cautions.]
1. Take heed that you choke not those convictions that at present
do break your hearts, by labouring to put those things out of your
minds which were the cause of such convictions; but rather nourish
and cherish those things in a deep and sober remembrance of them.
Think, therefore, with thyself thus, What was it that at first did
wound my heart? And let that still be there, until, by the grace
of God, and the redeeming blood of Christ, it is removed.
2. Shun vain company. The keeping of vain company has stifled many
a conviction, killed many a desire, and made many a soul fall into
hell, that once was hot in looking after heaven. A companion that
is not profitable to the soul, is hurtful. 'He that walketh with
wise men shall be wise, but a companion of fools shall be destroyed'
(Prov 13:20).
3. Take heed of idle talk, that thou neither hear nor join with
it. 'Go from the presence of a foolish man, when thou perceivest
not in him the lips of knowledge' (Prov 14:7). 'Evil communications
corrupt good manners. And a fool's lips are the snare of his soul.'
Wherefore take heed of these things (Prov 18:7; 1 Cor 15:33).
4. Beware of the least motion to sin, that it be not countenanced,
lest the countenancing of that makes way for a bigger.[14] David's
eye took his heart, and so his heart nourishing the thought, made
way for the woman's company, the act of adultery, and bloody murder.
Take heed, therefore, brethren, 'lest any of you be hardened through
the deceitfulness of sin' (Heb 3:12,13). And remember, that he that
will rend the block, puts the thin end of the wedge first thereto,
and so, by driving, does his work.
5. Take heed of evil examples among the godly; learn of no man to
do that which the word of God forbids. Sometimes Satan makes use of
a good man's bad ways, to spoil and harden the heart of them that
come after. Peter's false doing had like to have spoiled Barnabas,
yea, and several others more. Wherefore take heed of men, of good
men's ways, and measure both theirs and thine own by no other rule
but the holy Word of God (Gal 2:11-13).
6. Take heed of unbelief, or atheistical thoughts; make no question
of the truth and reality of heavenly things: for know unbelief is
the worst of evils; nor can the heart be tender that nourisheth or
gives place unto it. 'Take heed, therefore, lest there be in any of
you an evil heart of unbelief, in departing from the living God'
(Heb 3:12). These cautions are necessary to be observed with all
diligence, of all them that would, when their heart is made tender,
keep it so. And now to come,
[Second]--to the Directions.
1. Labour after a deep knowledge of God to keep it warm upon thy
heart; knowledge of his presence, that is everywhere. 'Do not I fill
heaven and earth, saith the Lord?' (Jer 23:24). (1.) Knowledge of
his piercing eye, that it runneth to and fro through the earth,
beholding in every place the evil and the good; that his eyes
behold, and his eyelids try the children of men (Prov 15:3). (2.)
The knowledge of his power, that he is able to turn and dissolve
heaven and earth into dust and ashes; and that they are in his
hand but as a scroll or vesture (Heb 1:11,12). (3.) The knowledge
of his justice, that the rebukes of it are as devouring fire (Heb
12:19). (4.) The knowledge of his faithfulness, in fulfilling
promises to them to whom they are made, and of his threatenings on
the impenitent (Matt 5:18, 24:35; Mark 13:31).
2. Labour to get and keep a deep sense of sin in its evil nature,
and in its soul-destroying effects upon thy heart; be persuaded,
that it is the only enemy of God, and that none hate, or are hated
of God, but through that. (1.) Remember it turned angels into
devils, thrust them down from heaven to hell. (2.) That it is the
chain in which they are held and bound over to judgment (2 Peter
2:4; Jude 6). (3.) That it was for that that Adam was turned out
of paradise; that for which the old world was drowned; that for
which Sodom and Gomorrah was burned with fire from heaven; and
that which cost Christ his blood to redeem thee from the curse it
has brought upon thee; and that, if anything, will keep thee out of
heaven for ever and ever. (4.) Consider the pains of hell. Christ
makes use of that as an argument to keep the heart tender; yea,
to that end repeats and repeats, and repeats, both the nature and
durableness of the burning flame thereof, and of the gnawing of
the neverdying worm that dwells there (Mark 9:43-48).
3. Consider of death, both as to the certainty of thy dying, and
uncertainty of the time when. We must die, we must needs die; our
days are determined--the number of our months are with God, though
not with us; nor can we pass them, would we, had we them, give a
thousand worlds to do it (2 Sam 14:14; Job 7:1, 14:1-5). Consider
thou must die but once--I mean but once as to this world; for if
thou, when thou goest hence, dost not die well, thou canst not come
back again and die better. 'It is appointed unto men once to die,
but after this the judgment' (Heb 9;27).
4. Consider also of the certainty and terribleness of the day of
judgment, when Christ shall sit upon his great white throne, when
the dead shall, by the sound of the trump of God, be raised up; when
the elements, with heaven and earth, shall be on a burning flame;
when Christ shall separate men one from another, as a shepherd
divideth his sheep from the goats; when the books shall be opened,
the witnesses produced, and every man be judged according to his
works; when heaven's gate shall stand open to them that shall be
saved, and the jaws of hell stand gaping for them that shall be
damned (Acts 5:30-31, 10:42; Matt 25:31,32,34,4; Rev 2:11; 1 Cor
15:51; Rev 20:12,15; 2 Peter 3:7,10,12; Rom 2:2,15,16; Rev 22:12).
5. Consider, Christ Jesus did use no means to harden his heart
against doing and suffering those sorrows which were necessary for
the redemption of thy soul. No; though he could have hardened his
heart against thee in the way of justice and righteousness, because
thou hadst sinned against him, he rather awakened himself, and put
on all pity, bowels, and compassion; yea, tender mercies, and did
it. In his love and in his pity he saved us. His tender mercies
from on high hath visited us. He loved us, and gave himself for us.
Learn, then, of Christ, to be tender of thyself, and to endeavour
to keep thy heart tender to God-ward, and to the salvation of thy
soul. But to draw to a conclusion.
VII. THE USE.
Let us now, then, make some use of this doctrine. As,
FIRST USE. From the truth of the matter, namely, that the man who
is truly come to God has had his heart broken--his heart broken
in order to his coming to him. And this shows us what to judge of
the league that is between sin and the soul, to wit, that it is so
firm, so strong, so inviolable, as that nothing can break, disannul,
or make it void, unless the heart be broken for it. It was so with
David, yea, his new league with it could not be broken until his
heart was broken.
It is amazing to consider what hold sin has on some men's souls,
spirits, will, and affections. It is to them better than heaven,
better than God--than the soul, ay, than salvation; as is evident,
because, though all these are offered them upon this condition,
if they will but leave their sins, yet they will choose rather to
abide in them, to stand and fall by them. How sayest thou, sinner?
Is not this a truth? How many times hast thou had heaven and
salvation offered to thee freely, wouldst thou but break thy league
with this great enemy of God? Of God, do I say; if thou wouldst but
break this league with this great enemy of thy soul? but couldst
never yet be brought unto it; no, neither by threatening nor by
promise couldst thou ever yet be brought unto it.
It is said of Ahab he sold himself to work wickedness: and in
another place, yea, 'for your iniquities have ye sold yourselves'
(1 Kings 21:25; Isa 50:1). But what is this iniquity? Why, a thing
of nought; nay, worse than nought a thousand times; but because
nought is as we say nought, therefore it goes under that term,
where God saith again to the people, 'Ye have sold yourselves for
nought' (Isa 52:3). But, I say, what an amazing thing is this, that
a rational creature should make no better a bargain; that one that
is so wise in all terrene things, should be such a fool in the
thing that is most weighty? And yet such a fool he is, and he tells
every one that goes by the way that he is such an one, because he
will not break his league with sin until his heart is broken for
it. Men love darkness rather than light. Ay, they make it manifest
they love it, since so great a proffer will not prevail with them
to leave it.
SECOND USE. Is this a truth, that the man that truly comes to
God in order thereto has had his heart broken? then this shows us
a reason why some men's hearts are broken; even a reason why God
breaks some men's hearts for sin; namely, because he would not have
them die in it, but rather come to God that they might be saved?
Behold, therefore, in this how God resolved as to the saving of some
men's souls! He will have them, he will save them, he will break
their hearts, but he will save them; he will kill them, that they
may live; he will wound them, that he may heal them. And it seems
by our discourse that now there is no way left but this; fair means,
as we say, will not do; good words, a glorious gospel, entreatings,
beseeching with blood and tears, will not do. Men are resolved to
put God to the utmost of it; if he will have them he must fetch
them, follow them, catch them, lame them; yea, break their bones,
or else he shall not save them.
Some men think an invitation, an outward call, a rational discourse,
will do; but they are much deceived, there must a power, an
exceeding great and mighty power, attend the Word, or it worketh
not effectually to the salvation of the soul. I know these things
are enough to leave men without excuse, but yet they are not enough
to bring men home to God. Sin has hold of them, they have sold
themselves to it; the power of the devil has hold of them, they are
his captives at his will; yea, and more than all this, their will
is one with sin, and with the devil, to be held captive thereby:
and if God gives not contrition, repentance, or a broken heart, for
sin, there will not be no not so much as a mind in man to forsake
this so horrible a confederacy and plot against his soul (2 Tim
2:24,25).
Hence men are said to be drawn from these breasts, that come, or
that are brought to him (Isa 26:9; John 6:44). Wherefore John might
well say, 'Behold what manner of love the Father hath bestowed
upon us!' Here is cost bestowed, pains bestowed, labour bestowed,
repentance bestowed; yea, and an heart made sore, wounded, broken,
and filled with pain and sorrow, in order to the salvation of the
soul.
THIRD USE. This then may teach us what estimation to set upon a
broken heart. A broken heart is such as God esteems, yea, as God
counts better than all external service: a broken heart is that
which is in order to salvation, in order to thy coming to Christ
for life. The world know not what to make of it, nor what to say
to one that has a broken heart, and therefore do despise it, and
count that man that carries it in his bosom a moping fool, a miserable
wretch, an undone soul: 'But a broken and a contrite spirit, O God,
thou wilt not despise'; a broken heart takes thine eye, thy heart:
thou choosest it for thy companion, yea, has given thy Son a charge
to look well to such a man, and has promised him thy salvation, as
has afore been proved.
Sinner, hast thou obtained a broken heart? has God bestowed a contrite
spirit upon thee? He has given thee what himself is pleased with;
he has given thee a cabinet to hold his grace in; he has given thee
a heart that can heartily desire his salvation, an heart after his
own heart, that is, such as suits his mind. True, it is painful
now, sorrowful now, penitent now, grieved now; now it is broken,
now it bleeds, now, now it sobs, now it sighs, now it mourns and
crieth unto God. Well, very well; all this is because he hath a
mind to make thee laugh; he has made thee sorry on earth that thou
mightest rejoice in heaven. 'Blessed are they that mourn, for they
shall be comforted.--Blessed are ye that weep now, for ye shall
laugh' (Matt 5:4; Luke 6:21).
But, soul, be sure thou hast this broken heart. All hearts are
not broken hearts, nor is every heart that seems to have a wound,
a heart that is truly broken. A man may be cut to, yet not into the
heart; a man may have another, yet not a broken heart (Acts 7:54;
1 Sam 10:9). We know there is a difference betwixt a wound in the
flesh and a wound in the spirit; yea, a man's sin may be wounded,
and yet his heart not broken: so was Pharaoh's, so was Saul's, so
was Ahab's; but they had none of them the mercy of a broken heart.
Therefore, I say, take heed; every scratch with a pin, every prick
with a thorn, nay, every blow that God giveth with his Word upon
the heart of sinners, doth not therefore break them. God gave Ahab
such a blow that he made him stoop, fast, humble himself, gird
himself with and lie in sackcloth, which was a great matter for a
king, and go softly, and yet he never had a broken heart (1 Kings
21:27,29). What shall I say? Pharaoh and Saul confessed their sins,
Judas repented himself of his doings, Esau sought the blessing,
and that carefully with tears, and yet none of these had a heart
rightly broken, or a spirit truly contrite; Pharaoh, Saul, and
Judas, were Pharaoh, Saul, and Judas still; Esau was Esau still;
there was no gracious change, no thorough turn to God, no unfeigned
parting with their sins, no hearty flight for refuge, to lay hold
on the hope of glory, though they indeed had thus been touched (Exo
10:16; 1 Sam 26:21; Matt 27:3; Heb 12:14-17).
The consideration of these things call aloud to us to take heed,
that we take not that for a broken and a contrite spirit that will
not go for one at the day of death and judgment. Wherefore, seeking
soul, let me advise thee, that thou mayest not be deceived as to
this thing of so great weight.
First. To go back towards the beginning of this book, and compare
thyself with those six or seven signs of a broken and contrite
heart, which there I have, according to the Word of God, given to
thee for that end; and deal with thy soul impartially about them.
Second. Or, which may and will be great help to thee if thou shalt
be sincere therein, namely, to betake thyself to the search of the
Word, especially where thou readest of the conversion of men, and
try if thy conversion be like, or has a good resemblance or oneness
with theirs. But in this have a care that thou dost not compare
thyself with those good folk of whose conversion thou readest
not, or of the breaking of whose heart there is no mention made in
Scripture; for all that are recorded in the Scripture for saints
have not their conversion, as to the manner or nature of it, recorded
in the Scripture.
Third. Or else, do thou consider truly of the true signs of
repentance which are laid down in Scripture; for that is the true
effect of a broken heart, and of a wounded spirit. And for this
see Matthew 3:5,6; Luke 18:13, 19:8; Acts 2:37-40, &c., 16:29,30,
19:18,19; 2 Corinthians 7:8-11.
Fourth. Or else, take into consideration how God has said, they
shall be in their spirits that he intends to save. And for this
read these scriptures: (1.) That in Jeremiah 31, 'They shall come
with weeping, and with supplications will I lead them' &c. (v
9). (2.) Read Jeremiah 50:4,5: 'In those days, and in that time,
the children of Israel shall come, they and the children of Judah
together, going and weeping: they shall go, and seek the Lord their
God. They shall ask the way to Zion with their faces thitherward,
saying, Come, and let us join ourselves to the Lord in a perpetual
covenant that shall not be forgotten.' (3.) Read Ezekiel 6:9: 'And
they that escape of you shall remember me among the nations whither
they shall be carried captives, because I am broken with their
whorish heart, which have departed from me, and with their eyes,
which go a-whoring after their idols: and they shall loathe themselves
for the evils which they have committed in all their abominations.'
(4.) Read Ezekiel 7:16: 'But they that escape of them shall escape,
and shall be on the mountains like doves of the valleys, all of them
mourning, every one for his iniquity.' (5.) Read Ezekiel 20:43:
'And there shall ye remember your ways, and all your doings, wherein
ye have been defiled; and ye shall loathe yourselves in your own
sight for all your evils that ye have committed.' (6.) Read Ezekiel
37:31: 'Then shall ye remember your own evil ways, and your doings
that were not good, and shall loathe yourselves in your own sight
for your iniquities and for your abominations.' (7.) Read Zechariah
12:10: 'And I will pour upon the house of David, and upon the
inhabitants of Jerusalem, the spirit of grace and of supplications:
and they shall look upon me whom they have pierced, and they shall
mourn for him, as one mourneth for his only son, and shall be in
bitterness for him, as one that is in bitterness for his first-born.'
Now all these are the fruits of the Spirit of God, and of the
heart, when it is broken: wherefore, soul, take notice of them, and
because these are texts by which God promiseth that those whom he
saveth shall have this heart, this spirit, and these holy effects
in them; therefore consider again, and examine thyself, whether
this is the state and condition of thy soul. And that thou mayest
do it fully, consider again, and do thou,
1. Remember that here is such a sense of sin, and of the irksomeness
thereof, as maketh the man not only to abhor that, but himself,
because of that; this is worth the noting by thee.
2. Remember again that here is not only a self-abhorrence, but a
sorrowful kind mourning unto God, at the consideration that the soul
by sin has affronted, contemned, disregarded, and set at nought,
both God and his holy Word.
3. Remember also that here are prayers and tears for mercy, with
desires to be now out of love with sin for ever, and to be in heart
and soul firmly joined and knit unto God.
4. Remember also that this people here spoken of have all the way
from Satan to God, from sin to grace, from death to life, scattered
with tears and prayers, with weeping and supplication; they shall
go weeping, and seeking the Lord their God.
5. Remember that these people, as strangers and pilgrims do, are
not ashamed to ask the way of those they meet with to Zion, or the
heavenly country; whereby they confess their ignorance, as became
them, and their desire to know the way to life: yea, thereby they
declare that there is nothing in this world, under the sun, or
this side heaven, that can satisfy the longings, the desire, and
cravings of a broken and a contrite spirit. Reader, be advised,
and consider of these things seriously, and compare thy soul with
them, and with what else thou shalt find here written for thy
conviction and instruction.
FOURTH USE. If a broken heart and a contrite spirit be of such
esteem with God, then this should encourage them that have it to
come to God with it. I know the great encouragement for men to come
to God is, for that there 'is a mediator between God and men, the man
Christ Jesus' (1 Tim 2:5). This, I say, is the great encouragement,
and in its place there is none but that; but there are other
encouragements subordinate to that, and a broken and a contrite spirit
is one of them: this is evident from several places of Scripture.
Wherefore, thou that canst carry a broken heart and a sorrowful
spirit with thee, when thou goest to God, tell him thy heart is
wounded within thee, that thou hast sorrow in thy heart, and art
sorry for thy sins; but take heed of lying.[15] Confess also thy
sins unto him, and tell him they are continually before thee. David
made an argument of these things, when he went to God by prayer.
'O Lord,' saith he, 'rebuke me not in thy wrath: neither chasten
me in thy hot displeasure.' But why so? O! says he, 'Thine arrows
stick fast in me, and thy hand presseth me sore. There is no
soundness in my flesh, because of thine anger: neither is there
any rest in my bones, because of my sin. For mine iniquities are
gone over mine head: as a heavy burden they are too heavy for me.
My wounds stink, and are corrupt, because of my foolishness. I am
troubled; I am bowed down greatly; I go mourning all the day long.
For my loins are filled with a loathsome disease: and there is no
soundness in my flesh. I am feeble and sore broken; I have roared
by reason of the disquietness of my heart. Lord, all my desire is
before thee; and my groaning is not hid from thee. My heart panteth,
my strength faileth me: as for the light for mine eyes, it also is
gone from me. My lovers and my friends stand aloof from my sore':
and so he goes on (Psa 38:1-4, &c.).
These are the words, sighs, complaints, prayers, and arguments of
a broken heart to God for mercy; and so are they--'Have mercy upon
me, O God, according to thy loving kindness; according unto the
multitude of thy tender mercies blot out my transgressions. Wash
me thoroughly from mine iniquity, and cleanse me from my sin. For
I acknowledge my transgressions; and my sin is ever before me' (Psa
51:1-3).
God alloweth poor creatures that can, without lying, thus to plead
and argue with him. 'I am poor and sorrowful,' said the good man
to him, 'let thy salvation, O God, set me up on high' (Psa 69:29).
Wherefore thou that hast a broken heart take courage, God bids thee
take courage; say therefore to thy soul, 'Why are thou cast down,
O my soul?' as usually the broken-hearted are. 'And why art thou
disquieted within me? Hope thou in God.' 'I had fainted,' if I had
not been of good courage; therefore 'be of good courage, and he
shall strengthen thine heart' (Psa 42:11, 43:5, 27:12-14).
But alas! the broken-hearted are far off from this; they faint;
they reckon themselves among the dead; they think God will remember
them no more: the thoughts of the greatness of God, and his holiness,
and their own sins and vilenesses, will certainly consume them.
They feel guilt and anguish of soul; they go mourning all the day
long; their mouth is full of gravel and gall, and they are made to
drink draughts of wormwood and gall; so that he must be an artist
indeed at believing, who can come to God under his guilt and horror,
and plead in faith that the sacrifices of God are a broken heart,
such as he had; and that 'a broken and a contrite spirit God will
not despise.'
FIFTH USE. If a broken heart, if a broken and contrite spirit, is
of such esteem with God, then why should some be, as they are, so
afraid of a broken heart, and so shy of a contrite spirit?
I have observed that some men are as afraid of a broken heart, or
that they for their sins should have their hearts broken, as the
dog is of the whip. O! they cannot away with such books, with such
sermons, with such preachers, or with such talk, as tends to make
a man sensible of, and to break his heart, and to make him contrite
for his sins. Hence they heap to themselves such teachers, get such
books, love such company, and delight in such discourse, as rather
tends to harden than soften; to make desperate in, than sorrowful
for their sin. They say to such sermons, books, and preachers, as
Amaziah said unto Amos, 'O thou seer, go, flee thee away into the
land of Judah, and there eat bread, and prophesy there, but prophesy
not again any more at Bethel; for it is the king's chapel, and it
is the king's court' (Amos 7:12,13).
But do these people know what they do? Yes, think they, for such
preachers, such books, such discourses tend to make one melancholy
or mad; they make us that we cannot take pleasure in ourselves, in
our concerns, in our lives. But, O fool in grain![16] let me speak
unto thee. Is it a time to take pleasure, and to recreate thyself
in anything, before thou hast mourned and been sorry for thy sins?
That mirth that is before repentance for sin will certainly end
in heaviness. Wherefore the wise man, putting both together, saith
that mourning must be first. There is 'a time to weep, and a time
to laugh; a time to mourn, and a time to dance' (Eccl 3:4). What,
an unconverted man, and laugh! Shouldst thou see one singing merry
songs that is riding up Holborn to Tyburn,[17] to be hanged for
felony, wouldst thou not count him besides himself, if not worse?
and yet thus it is with him that is for mirth while he standeth
condemned by the Book of God for his trespasses. Man! man! thou
hast cause to mourn; yea, thou must mourn if ever thou art saved.
Wherefore my advice is, that instead of shunning, thou covet both
such books, such preachers, and such discourses, as have a tendency
to make a man sensible of, and to break his heart for sin; and the
reason is, because thou wilt never be as thou shouldst, concerned
about, nor seek the salvation of thine own soul, before thou hast
a broken heart, a broken and a contrite spirit. Wherefore be not
afraid of a broken heart; be not shy of a contrite spirit. It is
one of the greatest mercies that God bestows upon a man or a woman.
The heart rightly broken at the sense of, and made truly contrite
for transgression, is a certain forerunner of salvation. This is
evident from those six demonstrations which were laid down to prove
the point in hand, at first.
And for thy awakening in this matter, let me tell thee, and thou
wilt find it so, thou must have thy heart broken whether thou wilt
or no. God is resolved to break ALL hearts for sin some time or
other. Can it be imagined, sin being what it is, and God what he
is--to wit, a revenger of disobedience--but that one time or other
man must smart for sin? smart, I say, either to repentance or to
condemnation. He that mourns not now, while the door of mercy is
open, must mourn for sin when the door of mercy is shut.
Shall men despise God, break his law, contemn his threats, abuse
his grace, yea, shut their eyes when he says, See; and stop their
ears when he says, Hear; and shall they so escape? No, no, because
he called, and they refused; he stretched out his hand, and they
regarded it not; therefore shall calamity come upon them, as upon
one in travail; and they shall cry in their destruction, and then
God will laugh at their destruction, and mock when their fear
cometh. Then, saith he, 'they shall cry' (Prov 1:24-26). I have
often observed that this threatening is repeated at least seven
times in the New Testament, saying, 'There shall be weeping and
gnashing of teeth'; 'there shall be wailing and gnashing of teeth'
(Matt 8:12, 13:42,50, 22:13, 24:51, 25:30; Luke 13:28). There.
Where? In hell, and at the bar of Christ's tribunal, when he comes
to judge the world, and shall have shut to the door to keep them
out of glory, that have here despised the offer of his grace, and
overlooked the day of his patience. 'There shall be wailing and
gnashing of teeth.' They shall weep and wail for this.
There are but two scriptures that I shall use more, and then I shall
draw towards a conclusion. One is that in Proverbs, where Solomon
is counselling of young men to beware of strange, that is, of wanton,
light, and ensnaring women. Take heed of such, said he, lest 'thou
mourn at the last,' that is, in hell, when thou art dead, 'when
thy flesh and thy body are consumed, and say, How have I hated
instruction, and my heart despised reproof, and have not obeyed the
voice of my teachers, nor inclined mine ears to them that instructed
me!' (Prov 5:11-13).
The other scripture is that in Isaiah, where he says, 'Because when
I called, ye did not answer; when I spake, ye did not hear; but
did evil before mine eyes, and did choose that wherein I delighted
not. Therefore thus saith the Lord God, Behold, my servants shall
eat, but ye shall be hungry; behold, my servants shall drink, but
ye shall be thirsty; behold, my servants shall rejoice, but ye
shall be ashamed; behold, my servants shall sing for joy of heart,
but ye shall cry for sorrow of heart, and shall howl for vexation
of spirit' (Isa 65:13,14).
How many beholds are here! and every behold is not only a call to
careless ones to consider, but as a declaration from heaven that
thus at last it shall be with all impenitent sinners; that is,
when others sing for joy in the kingdom of heaven, they, they shall
sorrow in hell, and howl for vexation of spirit there.
Wherefore, let me advise that you be not afraid of, but that you
rather covet a broken heart, and prize a contrite spirit; I say,
covet it now, now the white flag is hung out, now the golden sceptre
of grace is held forth to you. Better mourn now God inclines to
mercy and pardon, than mourn when the door is quite shut up. And
take notice, that this is not the first time that I have given you
this advice.
USE SIXTH. Lastly, If a broken heart be a thing of so great esteem
with God as has been said, and if duties cannot be rightly performed
by a heart that has not been broken, then this shows the vanity of
those peoples' minds, and also the invalidity of their pretended
Divine services, who worship God with a heart that was never broken,
and without a contrite spirit. There has, indeed, at all times been
great flocks of such professors in the world in every age, but to
little purpose, unless to deceive themselves, to mock God, and lay
stumbling-blocks in the way of others; for a man whose heart was
never truly broken, and whose spirit was never contrite, cannot
profess Christ in earnest, cannot love his own soul in earnest;
I mean, he cannot do these things in truth, and seek his own good
the right way, for he wants a bottom for it, to wit, a broken heart
for sin, and a contrite spirit.
That which makes a man a hearty, an unfeigned, a sincere seeker
after the good of his own soul, is sense of sin, and a godly fear
of being overtaken with the danger which it brings a man into.
This makes him contrite or repentant, and puts him upon seeking
of Christ the Saviour, with heart-aching and heart-breaking
considerations. But this cannot be, where this sense, this godly
fear, and this holy contrition is wanting. Profess men may, and
make a noise, as the empty barrel maketh the biggest sound; but
prove them, and they are full of air, full of emptiness, and that
is all.
Nor are such professors tender of God's name, nor of the credit of
that gospel which they profess; nor can they, for they want that
which should oblige them thereunto, which is a sense of pardon and
forgiveness, by the which their broken hearts have been replenished,
succoured, and made to hope in God. Paul said, the love of Christ
constrained him. But what was Paul but a broken-hearted and a contrite
sinner? (Acts 9:3-6; 2 Cor 5:14). When God shows a man the sin he
has committed, the hell he has deserved, the heaven he has lost;
and yet that Christ, and grace, and pardon may be had; this will
make him serious, this will make him melt, this will break his heart,
this will show him that there is more than air, than a noise, than
an empty sound in religion; and this is the man, whose heart, whose
life, whose conversation and all, will be engaged in the matters
of the eternal salvation of his precious and immortal soul.
[VIII. OBJECTIONS ANSWERED.]
Object. First. But some may object, that in this saying I seem too
rigid and censorious; and will, if I moderate not these lines with
something milder afterward, discourage many an honest soul.
Answ. I answer, Not a jot, not an honest soul in all the world will
be offended at my words; for not one can be an honest soul, I mean
with reference to its concerns in another world, that has not had
a broken heart, that never had a contrite spirit. This I will say,
because I would be understood aright, that all attain not to the
same degree of trouble, nor lie so long there under, as some of
their brethren do. But to go to heaven without a broken heart, or
to be forgiven sin without a contrite spirit, is no article of my
belief. We speak not now of what is secret; revealed things belong
to us and our children; nor must we venture to go further in our
faith. Doth not Christ say, 'The whole have no need of a physician';
that is, they see no need, but Christ will make them see their
need before he ministers his sovereign grace unto them; and good
reason, otherwise he will have but little thanks for his kindness.
Object. Second. But there are those that are godly educated from
their childhood, and so drink in the principles of Christianity
they know not how.
Answ. I count it one thing to receive the faith of Christ from men
only, and another to receive it from God by the means. If thou art
taught by an angel, yet if not taught of God, thou wilt never come
to Christ; I do not say thou wilt never profess him. But if God
speaks, and thou shalt hear and understand him, that voice will
make such work within thee as was never made before. The voice of
God is a voice by itself, and is so distinguished by them that are
taught thereby (John 6:44,45; Psa 29; Habb 3:12-16; Eph 4:20,21;
1 Peter 2:2,3).
Object. Third. But some men are not so debauched and profane as
some, and so need not to be so hammered and fired as others; so
broken and wounded as others.
Answ. God knows best what we need. Paul was as righteous before
conversion as any that can pretend to civility now, I suppose; and
yet that notwithstanding he was made to shake, and was astonished
at himself at his conversion. And truly I think the more righteous
any is in his own eyes before conversion, the more need he has of
heart-breaking work, in order to his salvation; because a man is
not by nature so easily convinced that his righteousness is to God
abominable, as he is that his debauchery and profaneness is.
A man's goodness is that which blinds him most, is dearest to him,
and hardly parted with; and therefore when such an one is converted,
that thinks he has goodness of his own enough to commend him in
whole or in part to God, but, but few such are converted, there
is required a great deal of breaking work upon his heart, to make
him come to Paul's conclusion, 'What! are we better than they? No,
in no wise' (Rom 3:9). I say, before he can be brought to see his
glorious robes are filthy rags, and his gainful things but loss
and dung (Isa 64; Phil 3).
This is also gathered from these words, 'Publicans and harlots
enter into the kingdom of God before the Pharisees' (Matt 21:31).
Why before them? But because they lie fairer for the Word, are
easier convinced of their need of Christ, and so are brought home
to him without, as I may say, all that ado that the Holy Ghost doth
make to bring home one of these to him.
True; nothing is hard or difficult to God. But I speak after the
manner of men. And let who will take to task a man debauched in
this life, and one that is not so, and he shall see, if he laboureth
to convince them both that they are in a state of condemnation
by nature, that the Pharisee will make his appeals to God, with a
great many God, I thank these; while the Publican hangs his head,
shakes at heart, and smites upon his breast, saying, 'God be merciful
to me a sinner' (Luke 18:11-13).
Wherefore a self-righteous man is but a painted Satan, or a devil
in fine clothes; but thinks he so of himself? No! no! he saith to
others, Stand back, come not near me, I am holier than thou. It is
almost impossible, that a self-righteous man should be saved. But
he that can drive a camel through the eye of a needle, can cause
that even such a one shall see his lost condition, and that he
needeth the righteousness of God, which is by faith of Jesus Christ.
He can make him see, I say, that his own goodness did stand more
in his way to the kingdom of heaven than he was aware of; and can
make him feel too, that his leaning to that is as great iniquity
as any immorality that men commit. The sum then is, that men that
are converted to God by Christ, through the Word and Spirit--for
all this must go to effectual conversion--must have their hearts
broken, and spirits made contrite; I say, it MUST be so, for
the reasons showed before. Yea, and all decayed, apostatized, and
backslidden Christians must, in order to their recovery again to
God, have their hearts broken, their souls wounded, their spirits
made contrite, and sorry for their sins.
Come, come, conversion to God is not so easy and so smooth a thing
as some would have men believe it is. Why is man's heart compared
to fallow ground, God's Word to a plough, and his ministers to
ploughmen? if the heart indeed has no need of breaking, in order to
the receiving of the seed of God unto eternal life (Jer 4:3; Luke
9:62; 1 Cor 9:10). Who knows not that the fallow ground must be
ploughed, and ploughed too before the husbandman will venture his
seed; yea, and after that oft soundly harrowed, or else he will
have but a slender harvest?
Why is the conversion of the soul compared to the grafting of a
tree, if that be done without cutting? The Word is the graft, the
soul is the tree, and the Word, as the scion, must be let in by a
wound; for to stick on the outside, or to be tied on with a string,
will do no good here. Heart must be set to heart, and back to back,
or your pretended ingrafting will come to nothing (Rom 11:17,24;
Jer 1:21).
I say, heart must be set to heart, and back to back, or the sap
will not be conveyed from the root to the branch; and I say, this
must be done by a wound. The Lord opened the heart of Lydia, as a
man openeth the stock to graft in the scions, and so the word was
let into her soul, and so the word and her heart cemented, and
became one (Acts 16:14).
Why is Christ bid to gird his sword upon his thigh? and why must
he make his arrows sharp, and all, that the heart may with this
sword and these arrows be shot, wounded, and made to bleed? Yea,
why is he commanded to let it be so, if the people would bow and
fall kindly under him, and heartily implore his grace without it?
(Psa 45; 55:3,4). Alas! men are too lofty, too proud, too wild, too
devilishly resolved in the ways of their own destruction; in their
occasions, they are like the wild asses upon the wild mountains;
nothing can break them of their purposes, or hinder them from
ruining of their own precious and immortal souls, but the breaking
of their hearts.
Why is a broken heart put in the room of all sacrifices which
we can offer to God, and a contrite spirit put in the room of all
offerings, as they are, and you may see it so, if you compare the
text with that verse which goes before it; I say, why is it counted
better than all, were they all put together, if any one part or
if all external parts of worship, were they put together, could
be able to render the man a sound and a rightly made new creature
without it? 'A broken heart, a contrite spirit, God will not despise';
but both thou, and all thy service, he will certainly slight and
reject, if, when thou comest to him, a broken heart be wanting;
wherefore here is the point, Come broken, come contrite, come
sensible of, and sorry for thy sins, or thy coming will be counted
no coming to God aright; and if so, consequently thou wilt get no
benefit thereby.
FOOTNOTES:
[1] This is beautifully and most impressively described in the
Pilgrim's Progress, when the bitter feelings of poor Christian
under convictions of sin, alarm his family and put it quite 'out
of order.'--Ed.
[2] This quotation is from the Genevan or Puritan version of the
Bible.--Ed.
[3]. 'Fish-whole' is a very striking and expressive term, highly
illustrative of the feelings and position of David when he was
accosted by the prophet. The word 'whole' is from the Saxon, which
language abounded in Bunyan's native county of Bedford--first
introduced by an ancient colony of Saxons, who had settled there.
It means hale, hearty, free from disease, as a fish is happy in
its native element--'They that are WHOLE, need not a physician, but
they that are sick,' Luke 5:31. David had no smitings of conscience
for his cruelty and enormous guilt; he was like a 'fish whole,' in
the full enjoyment of every providential blessing; while, spiritually,
he was dead in sin. God loved and pitied him, and sent a cunning
angler. Nathan the prophet there in the bait, which David eagerly
seized; the hook entered his conscience, and he became as a fish
wounded, and nigh unto death.--Ed.
[4] The words of Tindal are, 'The sacrifice of God is a troubled
sprete, a broken and a contrite hert, O God, shalt thou not despise.'
The same Hebrew word occurs in the original, both as to the spirit
and the heart. Bunyan is quite right in preferring our authorised
version of this verse. Coverdale, Tindal, Taverner, and Cranmer,
all agree. The Genevan uses 'a contrite spirit,' and the Bishops
'a mortified spirit.'--Ed.
[5] No one could speak more feelingly upon this subject than our
author. He had been in deep waters--in soul-harrowing fear, while
his heart--hard by nature--was under the hammer of the Word.--'My
soul was like a broken vessel. O, the unthought of imaginations,
frights, fears, and terrors, that are affected by a thorough
application of guilt, yielded to desperation!' Like the man that
had his dwelling among the tombs.--Grace Abounding, No. 186.
[6] The Christian, if he thinks of possessing good motions, joins
with such thoughts his inability to carry them into effect. 'When
I would do good, evil is present with me.' How different is this to
the self-righteous Ignorance, so vividly pictured in the Pilgrim's
Progress:--
'Ignor.--I am always full of good motions that come into my mind,
to comfort me as I walk.
Chris.--What good motions? pray tell us.
Ignor.--Why, I think of God and heaven.
Chris.--So do the devils and damned souls!'
The whole of that deeply interesting dialogue illustrates the
difficulty of self-knowledge, which can only be acquired by the
teaching of the Holy Spirit.
[7] 'All to brake'; an obsolete mode of expression for 'altogether
broke.'--Ed.
[8] 'Orts'; an obsolete word in England, derived from the Anglo-Saxon.
Any worthless leaving or refuse. It is thus used by Shakespeare in
his Troylus and Cresida, act 5, s. 2:--
'The fractions of her faith, orts of her love:
The fragments, scraps, the bits and greasy relics
Of her ore-eaten faith.'--Ed.
[9] This is in exact agreement with the author's experience, which
he had published twenty-two years before, under the title of Grace
Abounding to the Chief of Sinners,--'I was more loathsome in my
own eyes than was a toad, and I thought I was so in God's eyes too.
Sin and corruption, I said, would as naturally bubble out of my
heart as water would out of a fountain. I thought that none but the
devil himself could equal me for inward wickedness and pollution of
mind.' A sure sign that God, as his heavenly Father, was enlightening
his memory by the Holy Spirit.--Ed.
[10] This account of the author's interview with a pious, humble
woman, is an agreeable episode, which relieves the mind without
diverting it from the serious object of the treatise. It was
probably an event which took place in one of those pastoral visits
which Bunyan was in the habit of making, and which, if wisely made,
so endears a minister to the people of his charge. Christ and a
crust is the common saying to express the sentiment that Christ is
all in all. The pitcher has reference to the custom of pilgrims in
carrying at their girdle a vessel to hold water, the staff having
a crook by which it was dipped up from a well or river.--Ed.
[11] However hard, and even harsh, these terms may appear, they
are fully justified; and with all the author's great ability and
renown, he has the grace of humility to acknowledge that, by nature
and practice, he had been the biggest of fools.--Ed.
[12] Man must be burnt out of the stronghold in which he trusted.
'Saved, yet so as by fire.' 'Baptized with the Holy Ghost, even
fire.' 'His word is as a fire.' Reader, the work of regeneration
and purification is a trying work; may each inquire, Has this fire
burnt up my wood, hay, stubble?--Ed.
[13] To 'daff' or 'doff'; to do off or throw aside--used by
Shakespeare, but now obsolete,--
Where is his son,
The nimble-footed madcap, Prince of Wales,
And his comrades, that daft the world aside
And let it pass?--Ed.
[14] 'Sin will at first, just like a beggar, crave One penny or one
halfpenny to have; And if you grant its first suit, 'twill aspire
From pence to pounds, and so will still mount higher To the whole
soul!'--Bunyan's Caution Against Sin.--Ed.
[15] This is faithful dealing. How many millions of lies are told
to the All-seeing God, with unblushing effrontery, every Lord's
day--when the unconcerned and careless, or the saint of God, happy,
most happy in the enjoyment of Divine love, are led to say, 'Have
mercy upon us miserable sinners.'--Ed.
[16] 'In grain' is a term used in dyeing, when the raw material is
dyed before being spun or wove; the colour thus takes every grain,
and becomes indelible. So with sin and folly; it enters every grain
of human nature.--Ed.
[17] These frightful exhibitions, by drawing a criminal from
Newgate to Tyburn to be executed, were of common occurrence until
the reign of George III, when such numbers were put to death that
it was found handier for the wholesale butchery to take place at
Newgate, by a new drop, where twenty or thirty could be hung at
once!! When will such brutalizing exhibitions cease?--Ed.
***
PAUL'S DEPARTURE AND CROWN;
OR,
AN EXPOSITION UPON 2 TIM. IV. 6-8
ADVERTISEMENT BY THE EDITOR
How great and glorious is the Christian's ultimate destiny--a
kingdom and a crown! Surely it hath not entered into the heart of
man to conceive what ear never heard, nor mortal eye ever saw? the
mansions of the blest--the realms of glory--'a far more exceeding
and eternal weight of glory.' For whom can so precious an inheritance
be intended? How are those treated in this world who are entitled
to so glorious, so exalted, so eternal, and unchangeable an
inheritance in the world to come? How do the heirs to immortality
conduct themselves in such a prospect? An inheritance sure and
certain--an absolute reversion which no contingency can possibly
affect. All these are inquiries of the deepest interest--the most
solemn importance. Above all, when we inquire as to our personal
title to the heavenly mansions--Am I one of the heirs of God
and joint heirs with Christ?--most intensely should this question
agitate the soul, when we reflect that, unless we are entitled to
this inestimable reversion, we must be plunged into the most awful,
the most irretrievable and external torments! There is no middle
way--no escape from hell, but by going to heaven. Is heaven reserved
only for the noble and the learned, like Paul? God forbid! but, on
the contrary, we hear the voice of the divinity proclaiming, 'Not
many wise men after the flesh--not many mighty--not many noble.'
'Thus saith the Lord, Heaven is my throne, the earth my footstool.'
He looketh upon the high and low--the learned and the noble--the
mighty princes and the unlettered labourer; and then makes this
wondrous declaration--'To this man will I look, even to him that
is poor and of a contrite spirit, and trembleth at my word.' The
world will treat such humble ones as it treated the Lord of life
and glory, with scorn, contempt, insult, robbery--death. They bear
all with patience--return good for evil--are the followers of him
who went about doing good--are known as living epistles, because
they have been with Christ; they daily enjoy his guidance and
protection, and in their desires after conformity to his image, they
breathe the atmosphere of heaven. This is what the heir of glory
strives after; but, alas! he has to encounter an evil heart, an
ensnaring world, and the reproaches and revilings of his fellow-men,
aided by satanic influence. Can we wonder, then, that he who
is thus besieged, and believes that his work is finished, should,
with Paul, be ready to depart and receive his rich inheritance?
The lapse of time affects not the strong consolations of hope; as
it was with Paul, so Bunyan felt. His longings after the heavenly
manna abounded when the cold hand of death pressed upon his brow;
his desire was 'to be dissolved, and to be with Christ'; when
his course of temple and relative duty was run, he waited for the
messenger from the celestial city to conduct him home. Christian,
are you actively engaged in fulfilling the duties of your course?
or, in the humble hope that your course is accomplished, are you
patiently waiting the heavenly messenger? If the Christian's state
is one of trial now, it was much more so in former times. We can have
very little idea of the feelings of a dissenter from the religion
of the State, like Paul, under the cruel Nero, or like Bunyan, under
the debauched Charles the Second--both of them liable, without a
moment's warning, to be carried away to prison, or to be murdered,
privately or publicly, for refusing submission to civil governors
in matters of faith or worship. Although they possessed every loyal
and patriotic feeling, they dared not obey those human laws which
usurped the prerogatives of God, by interfering with divine worship.
Their lives were in their hands; in the midst of imminent danger
they boldly avowed the truth, and set us a noble example. Their
intercourse with heaven was doubly sweet from the uncertainty of
liberty and life. For them to live was Christ, and therefore they
well knew the gain of dying. In proportion as temporal blessings
were eminently doubtful, so spiritual and eternal benefits were
precious.
This treatise was one of those ten excellent manuscripts found already
prepared for the press, after the unexpected decease of its pious
author. It bears the marks of having been composed, and perhaps
preached, towards the end of his pilgrimage. Had his valuable life
been spared a few months longer, this work would, very probably,
have been enlarged, and the sub-divisions somewhat improved. The
principal heads are now inserted as separate lines, to assist the
reader in referring to its several parts; and notes are added to
explain old words and customs, and, in some cases, to point out a
few of the beautiful and striking passages with which it abounds.
Many of these ought to be indelibly impressed upon our minds. 'The
words of the Lord are pure words; as silver tried in a furnace of
earth, purified seven times' (Psa 12:6). The question naturally
arises--What is this 'furnace of earth' in which the Lord's words
are purified? Seven being the number of perfection, conveys the idea
that it will be in the furnace until it appears perfectly refined.
Bunyan considers that these earthen furnaces are the bodies of the
saints. In the trials, troubles, and persecutions to which they are
subjected, the Word bears them up triumphantly, so that the purity
and excellency of the holy oracles conspicuously appears, like the
trial of faith mentioned by Peter (1 Peter 1:7). Dr. Gill considers
that these crucibles mean Christ and his ministers; while Bunyan,
with his enlarged mind, identifies them with the whole of Christ's
followers. Some of these crucibles prove not to be genuine, and
perish in the using, not being able to abide the fire. Such was the
case with one of Mr. Bunyan's friends. John Childs, who, for fear
of persecution, conformed, became horror-stricken for the denial
of his Master, and notorious for having destroyed himself.
In this treatise it is most affectionately impressed upon us to
heap up treasures that will go with us into the unseen world, as of
greater importance than those things which perish with the using.
'A Christian, and spend thy time, thy strength, and parts,' for
that which maketh to itself wings and fleeth away! 'Remember thou
art a man of another world, a subject of a more noble kingdom--that
of God, and of heaven. Make not heavenly things stoop to the world;
but hoist up thy mind to the things that are above, and practically
hold forth before all the world the blessed word of life.' If death
is the king of terrors to fallen humanity, still there are truths
abounding with consolation, that when the Christian departs, the
angels are ready, as in the case of Lazarus, to convey the happy
spirit to Abraham's bosom; the struggle is short, and then comes
the reward. In this world we must have tribulation; but in heaven
white robes, the palm of victory, and the conqueror's crown, await
the saints. Paul heard a voice which raised his soul above the
fears of death, and gave him a desire to depart; its melodious
sound invited him home--it was the voice of eternal truth, saying,
'Blessed are the dead which die in the Lord; yea, saith the Spirit,
that they may rest from their labours; and their works do follow
them.'
GEO. OFFOR.
PAUL'S DEPARTURE AND CROWN.
'For I am now ready to be offered, and the time of my departure is
at hand. I have fought a good fight, I have finished my course, I
have kept the faith: Henceforth there is laid up for me a crown of
righteousness, which the Lord, the righteous judge, shall give me
at that day: and not to me only, but unto all them also that love
his appearing.'--2 Timothy 4:6-8
These words were, by the apostle Paul, written to Timothy, whom he
had begot to the faith, by the preaching of the gospel of Christ;
in which are many things of great concernment both for instruction
and consolation; something of which I shall open unto you for your
profit and edification. But before I come to the words themselves,
as they are a relation of Paul's case, I shall take notice of
something from them as they depend upon the words going before,
being a vehement exhortation to Timothy to be constant and faithful
in his work; which, in brief, may be summed up in these particulars:
1st, A solemn binding charge before God and Jesus Christ our Lord,
that he be constant in preaching the Word, whether in or out of
season, reproving, rebuking, and exhorting with all long-suffering
and doctrine; and that because of that ungodly spirit that would
possess professors after he was dead; for the time will come,
saith he, that they will not endure sound doctrine, neither sound
reproof, nor sound trial of their state and condition by the Word,
but after their own lusts shall they heap to themselves teachers,
having itching ears,--the plague that once God threatened to rebellious
Israel (Deut 28:27)--and be turned unto fables. Much like this is
that in the Acts of the Apostles, 'For I know this, that after my
departing shall grievous wolves enter in among you, not sparing the
flock. Also of your own selves shall men arise, speaking perverse
things, to draw away disciples after them. Therefore watch, and
remember, that by the space of three years, I ceased not to warn
every one night and day with tears' (Acts 20:29-31)
This evil then is to be prevented:--by a diligent watchfulness in
ministers;--By a diligent preaching the word of the Lord;--and, By
sound and close rebukes, reproofs, and exhortations to those in
whosoever the least there appears any swerving or turning aside
from the gospel. The ministers of the gospel have each of them all
that authority that belongs to their calling and office, and need
not to stay for power from men to put the laws of Christ in his
church into due and full execution (Titus 2:15). This 'remnant
of Jacob shall be in the midst of many people as a dew from the
Lord,--that tarrieth not for man, nor waiteth for the sons of men'
(Micah 5:7). Therefore he adds, 'Watch thou in all things, endure
afflictions,' if thou shouldst be opposed in thy work, 'do the work
of an evangelist, make full proof of thy ministry' (2 Tim 4:5).[1]
How our time-serving and self-saving ministers will salve their
conscience from the stroke that God's Word will one day give them,
and how they will stand before the judgment-seat to render an
account of this their doings, let them see to it; surely God will
require it of their hand!
But, O Timothy, do thou be diligent, do thou watch in all things,
do thou endure affliction, do thou the work of an evangelist, make
thou full proof of thy ministry, 'for I am not ready to be offered,'
&c. The words, then, of my text are a reason of this exhortation
to Timothy, that he should continue watchful, and abide faithful
in his calling. 'For I am now ready to be offered'; that is, to be
put to death for the gospel.
Hence then learn two things,
First, That the murders and outrage that our brethren suffer at the
hands of wicked men should not discourage those that live, from a
full and faithful performance of their duty to God and man, whatever
may be the consequence thereof. Or thus, when we see our brethren
before us fall to the earth by death, through the violence of the
enemies of God, for their holy and Christian profession, we should
covet to make good their ground against them, though our turn
should be the next. We should valiantly do in this matter, as is
the custom of soldiers in war; take great care that the ground be
maintained, and the front kept full and complete. 'Thou, therefore,'
saith Paul, 'endure hardness as a good soldier of Jesus Christ'
(2 Tim 2:3). And in another place, We should not be moved by these
afflictions, but endure by resisting even unto blood (1 Thess 3:3).
Wherefore Paul saith again, 'Be not thou therefore ashamed of the
testimony of our Lord, nor of me, his prisoner; but be thou partaker
of the afflictions of the gospel, according to the power of God'
(2 Tim 1:8). Thus let the spirit of Moses rest upon Joshua (Num
27:20), and the spirit of Elijah rest upon Elisha (2 Kings 2:15).
Stand up, therefore, like valiant worthies, as the ministers of my
God, and fly not every man to his own, while the cause, and ways,
and brethren of our Lord are buffeted and condemned by the world.
And remember, that those that keep the charge of the Lord when
most go a-whoring from under their God, they, when he turns the
captivity of his people, shall be counted worthy to come nigh unto
him, 'to offer the fat and the blood, saith the Lord God.' But
for the rest, though they may yet stand before the people, because
they stood before them in a way of idolatry, yet it shall not be
to their honour, nor to their comfort; but to their shame, as the
same scripture saith (Eze 44:10-16).
1. Let this therefore smite with conviction those that, in this
day of Jacob's trouble, have been false with God, his cause, and
people: I say, those first and especially as the chief ringleaders
of this cowardliness, who have done it against light, profession,
and resolutions. Behold, thou hast sinned against the Lord, and be
sure thy sins will find thee out; and though thou mayest now have
as a judgment of God upon thee, thy right eye darkened that thou
mayest not see, yet awakening time will overtake thee, and that too
between the straits, when he will show thee, to the great confusion
of thy face, and the amazement of them that behold thee, how great
an affront he counts it to be left by thee, in a day when his
truth is cast down to the ground (Rom 11:10). I have often thought
of that prophet that went down from Judah to Bethel, to prophesy
against the idolatry that was there set up by the King; who, because
he kept not the commandment of God, but did eat and drink in that
place, at the persuasion of a lying prophet, was met at last by a
lion, who slew him there in the way, where his carcase was made a
spectacle of God to passengers (1 Kings 13). If thou be spiritual,
judge what I say; and think not to be one of that number that shall
have the harps of God, when God appears for Zion, and that shall
sing that song of Moses, and also the song of the Lamb; for that
is only for those who have fought the godly fight, and gotten the
victory over the beast, his image, mark, number, and name.
2. Let this also be an awe to thee, who hast hankerings to do as
the other: Beware, and remember Judas, and the end God brought upon
him; he will not always bear such things; these times have showed
us already that he beholds them with great dislike; why should
thou hang up in chains as a terror to all that know thee? And never
object that some have done it, and yet are at peace in their souls;
for peace in a sinful course is one of the greatest of curses.
And 'the man that wandereth out of the way of understanding shall
remain in the congregation of the dead' (Prov 21:6).
[Second.] The Second thing to be learned from these words, as they
have a relation to them going before, is encouragement to those
that are yet in the storm; and that from three great arguments.
1. Paul's peace and comfort now at the time of his death, which he
signifieth to Timothy by these three expressions, 'I have fought
a good fight--I have finished my course--I have kept the faith.'
2. By the blessed reward he should have for his labour from Christ
in another world, together with all those that love the appearing
of the Lord, at 'that great and notable day.'
3. That now his last act should not be inferior to any act he did
for God, while he was alive and preached in the world; for his
body should now be an offering, a sacrifice well-pleasing to God.
To all which I shall speak something in my discourse upon these
words; and, therefore, to come to them:
'I AM NOW READY TO BE OFFERED.'
In these words we have to inquire into two things. FIRST. What it
is to be 'offered.' SECOND. What it is to be 'ready to be offered
up.' 'I am now ready to be offered.'
[WHAT IT IS TO BE OFFERED.]
FIRST. For the first of these. Paul, by saying he was 'to be offered,'
alludeth to some of the sacrifices that of old were under the law;
and thereby signifieth to Timothy that his death and martyrdom
for the gospel should be both sweet in the nostrils of God, and of
great profit to his church in this world; for so were the sacrifices
of old. Paul, therefore, lifts his eyes up higher than simply to
look upon death, as it is the common fate of men; and he had good
reason to do it, for his death was violent; it was also for Christ,
and for his church and truth; and it is usual with Paul thus to set
out the suffering of the saints, which they undergo for the name
and testimony of Jesus. Yea, he will have our prayers a sacrifice;
our praises, thanksgiving, and mortification, sacrifices; almsdeed,
and the offering up of the Gentiles, sacrifices, being sanctified
by the Holy Ghost; and here his death also must be for a sacrifice,
and an acceptable offering to God (Heb 13:15,16; Rom 12:1,2, 15:16).
Peter also saith, We are priests 'to offer up spiritual sacrifices
acceptable to God by Jesus Christ' (1 Peter 2:5). Of which
sacrifices, it seems by Paul, the death of a Christian for Jesus'
sake must needs be counted one. Besides, Paul further insinuates this
by some other sentences in his epistles; as by that in the epistle
to the Colossians, where he saith, 'I now rejoice in my sufferings
for you, and fill up that which is behind of the afflictions
of Christ in my flesh, for his body's sake, which is the church'
(Col 1:24). Not by way of merit, for so Christ alone, and that by
once being offered himself, hath perfected for ever them that are
sanctified (Heb 10:10-14). But his meaning is, that as Christ was
offered in sacrifice for his church as a Saviour, so Paul would
offer himself as a sacrifice for Christ's church, as a saint, as a
minister, and one that was counted faithful. 'Yea,' saith he, 'and
if I be offered upon the sacrifice and service of your faith, I
joy and rejoice with you all' (Phil 2:17). This, then, teacheth us
several things worthy our consideration.
First. That the blood of the saints, that they lose for his name,
is a sweet savour to God. And so saith the Holy Ghost, 'Precious
in the sight of the Lord is the death of his saints' (Psa 116:15).
And again, 'He shall redeem their soul from deceit and violence,
and precious shall their blood be in his sight' (Psa 72:14).
Second. Those that suffer for Christ are of great benefit to his
church, as the sacrifices of old were confirming and strengthening
to Israel; wherefore Paul saith, his bonds encouraged his brethren,
and made them much more bold in the way of God to speak his word
without fear (Phil 1:14).
Third. The sufferings, or offering of the saints in sacrifice, it
is of great use and advantage to the gospel; of use, I say, many
ways. (1.) The blood of the saints defends it; (2.) confirmeth it;
and (3.) redeemeth that thereof that hath been lost in antichristian
darkness.
1. They do thereby defend and preserve it from those that would
take it from us, or from those that would impose another upon us.
'I am set,' saith Paul, 'for the defence of the gospel,' and my
sufferings have fallen out for the furtherance of it (Phil 1:17).
That is, it hath not only continued to hold its ground, but hath
also got more by my contentions, sufferings, and hazards for it.
2. It confirms it; and this is part of the meaning of Paul in those
large relations of his sufferings for Christ, saying, 'Are they
ministers of Christ? I speak as a fool, I am more--in prisons more
frequent,' &c.; as he saith again, and these things 'I do for the
gospel's sake.' And again, That the truth of the 'gospel might be
continued with you.' So again, 'I suffer,' saith he, in the gospel
'as an evil-doer even unto bonds, but the word of God is not bound;
yea,' saith he, 'therefore I endure all things for the elect's sake'
(2 Tim 2:9,10). That is, that the gospel may be preserved entire,
that the souls that are yet unborn may have the benefit of it, with
eternal glory.
3. The sufferings of the saints are of a redeeming virtue; for, by
their patient enduring and losing their blood for the word, they
recover the truths of God that have been buried in Antichristian
rubbish, from that soil and slur that thereby hath for a long time
cleaved unto them; wherefore it is said, They overcame him, the
beast, 'by the blood of the Lamb, and by the word of their testimony,
and they loved not their lives unto the death' (Rev 12:11). They
overcame him; that is, they recovered the truth from under his
aspersions, and delivered it from all its enemies. David saith,
'The words of the Lord are--as silver tried in a furnace of earth,
purified seven times' (Psa 12:6). What is this furnace of earth but
the body of the saints of God, in which the Word is tried, as by
fire in persecution, yea, 'purified seven times'; that is, brought
forth at last by the death of the Christians in its purity before
the world. How hath the headship and lordship of Christ, with
many other doctrines of God, been taken away from the Pope by the
sufferings of our brethren before us? While their flesh did fry in
the flames, the Word of God was cleansed, and by such means purified
in these their earthen furnaces, and so delivered to us. The lamps
of Gideon were then discovered when his soldiers' pitchers were
broken; if our pitchers were broke for the Lord and his gospel's
sake, those lamps will then be discovered that before lay hid and
unseen (Judg 7:15-22). Much use might be made of this good doctrine.
Learn thus much:--
1. [Learn] The judgment that is made of our sufferings by carnal
men is nothing at all to be heeded; they see not the glory that
is wrapped up in our cause, nor the innocence and goodness of our
conscience in our enduring of these afflictions; they judge according
to the flesh, according to outward appearance. For so, indeed, we
seem to lie under contempt, and to be in a disgraceful condition;
but all things here are converted to another use and end. That
which is contemptible when persons are guilty, is honourable when
persons are clear; and that which brings shame when persons are
buffeted for their faults, is thankworthy in those that endure
grief, suffering wrongfully (1 Peter 2:19-22). Though to suffer
for sin be the token of God's displeasure, yet to those that suffer
for righteousness, it is a token of greatest favour; wherefore matter
not how the world doth esteem of thee and thy present distress,
that thou bearest with patience for God and his Word; but believe
that those things that are both shame and dishonour to others, are
glory and honour to thee (2 Thess 1:4-10). O for a man to be able
to say, 'For the hope of Israel I am bound with this chain' (Acts
28:20). It makes his face to shine like the face of an angel, and
his lips to drop like the honey-comb (Cant 4:11).
2. We learn also from hence, the reason why some in days before us
have made light of the rage of the world; but they have laughed at
destruction when it cometh (Job 5:21,22). And have gone forth to
meet the armed men; and with Job's war-horse, 'mocketh at fear,
and is not affrighted, neither turneth he back from the sword; the
quiver rattleth against him, the glittering spear and the shield,
he said among the trumpets, Ha, ha' (Job 39:22,25). It hath been
their [God's fearers] glory to suffer for Christ; as it is said of
the saints of old, 'they departed from the presence of the counsel,
rejoicing that they were counted worthy to suffer shame for his
name' (Acts 5:41). As Paul also saith, 'most gladly I will,' mark,
'most gladly, rather glory in mine infirmities, that the power of
Christ may rest upon me' (2 Cor 12:9,10). Therefore I take pleasure
in infirmities, in reproaches, in necessities, in persecutions, in
distresses, for Christ's sake, &c. Let those that suffer for theft
and murder hang down their heads like a bulrush, and carry it like
those that are going to hanging; but let those whose trials are
for the Word of God know, by these very things they are dignified.
3. Learn also in this to be confident, that thy sufferings have
their sound and a voice before God and men. First, Before God, to
provoke him to vengeance, 'when he maketh inquisition for blood'
(Psa 9:12; Gen 4:9-11). The blood of Abel cried until it brought down
wrath upon Cain; and so did the blood of Christ and his apostles,
till it had laid Jerusalem upon heaps. Secondly, Thy blood will
also have a voice before men, and that possibly for their good.
The faithful Christian, in his patient suffering, knows not what
work he may do for God; who knows but thy blood may be so remembered
by thy children, neighbours, and enemies, as to convince them
thou wert for the truth? Yea, who knows but their thoughts of thy
resolution for Christ, in thy resisting unto blood, may have so
good an effect upon some, as to persuade them to close with his
ways? The three children in the fiery furnace made Nebuchadnezzar
cry out there was no God like theirs! Indeed, this is hard labour,
but be content, the dearer thou payest for it to win the souls of
others, the greater will be thy crown, when the Lord, the righteous
Judge, shall appear; and in the meanwhile, thy death shall be as
a sacrifice pleasing to God and his saints.
[WHAT IT IS TO BE NOW READY TO BE OFFERED.]
SECOND. The second thing that I would inquire into is this: What
it is to be 'ready to be offered up'? Or how we should understand
this word 'ready': 'I am now ready to be offered up.' Which I think
may be understood three manner of ways.
First. With respect to that readiness that was continually in the
heart of those that hated him, to destroy him with his doctrines;
Second. Or it may be understood with respect to the readiness of
this blessed apostle's mind, his being ready and willing always to
embrace the cross for the word's sake; or, Third. We may very well
understand it that he had done his work for God in this world, and
therefore was ready to be gone.
[Readiness of enemies to destroy the apostle and his doctrine.]
First. For the first of these: The enemies of God and his truth,
they never want will and malice to oppose the Word of God; they
are also always so far forth in readiness to murder and slaughter
the saints, as the prophet cries to Jerusalem, 'Behold the princes
of Israel, every one were in thee to their power to shed blood' (Eze
22:6), that is, they had will and malice always at hand to oppose
the upright in heart. And therefore our Lord Jesus saith, 'they
are they that kill the body'; he doth not say they can do it as
relating to their will, and their custom, if let loose; and we may
understand thereby that it is no more to them to kill the people
of God, than it is to butchers to kill sheep and oxen. For though
it be indeed a truth that God's hand is always safe upon the hilt
of their sword, yet by them we are killed all the day long, and
accounted as sheep for the slaughter (Psa 44:22; Rom 8:36). That is,
in their desires always, as well as by their deeds, when they are
let loose, as Paul's kinsman said to the captain, 'There lie in wait
for him of them more than forty men, which have bound themselves
with a curse,[2] that they will neither eat nor drink till they
have killed him; and now are they ready, looking for a promise from
thee' (Acts 23:12,13,21). And hence it is, that by the Word they
are called dragons, lions, bears, wolves, leopards, dogs, and the
like; all which are beasts of prey, and delight to live by the
death of others.[3] Paul therefore seeing and knowing that this
readiness was in his enemies to pour out his bowels to the earth,
he cried out to Timothy, saying, 'make thou full proof of thy
ministry, for' I am now ready to be slain; 'I am now ready to be
offered' (2 Tim 4:5,6). These words thus understood may be useful
many ways.
1. To show us we live, not because of any good nature or inclination
that is in our enemies towards us; for they, as to their wills,
are ready to destroy us; but they are in the hand of God, in whose
hand is also our times (Psa 31:15). Wherefore, though by the will
of our enemies, we are always delivered to death, yet 'behold we
live' (2 Cor 6:9). Therefore in this sense it may be said, 'Where
is the fury of the oppressor?' It is not in his power to dispose of,
therefore here it may be said again, he is not 'ready to destroy'
(Isa 51:13). The cup that God's people in all ages have drank of,
even the cup of affliction and persecution, it is not in the hand
of the enemy, but in the hand of God; and he, not they, poureth out
of the same (Psa 75:8). So that they, with all their raging waves,
have banks and bounds set to them, by which they are limited within
their range, as the bear is by his chain. 'Surely the wrath of men
shall praise thee, the remainder of wrath thou shalt restrain' (Psa
76:10; Job 38:10,11).
2. This should encourage us not to forsake the way of our Lord
Jesus, when threatened by our adversaries, because they are in his
chain: indeed they are ready in their wills to destroy us; but as
to power and liberty to do it, that is not at all with them; who
would fear to go, even by the very nose of a lion, if his chain
would not suffer him to hurt us.[4] It is too much below the spirit
of a Christian to fear a man that shall die (Isa 51:12,13). And
they that have so done, have forgotten the Lord their Maker, who
preserveth the hairs of our head (Luke 12:7). Yea, let me tell
you he that so doth, he feareth to trust the Lord with his life,
estate, and concernments, and chooseth rather to trust to himself,
and that too out of God's way; and though such persons may lick
themselves whole now, while they are fallen and senseless, they
must count for these things again, and then they shall see that fear
of men, and to be ashamed of Christ, will load them with no light
burden. Also, it is an uncomely thing for any man in his profession
to be in and out with the times; and to do this when winked at
by men, that they would not do if they frowned. Do such fear God?
nay, they fear the fear of men, when they should sanctify the Lord
himself, and let him be their dread, and let him be their fear (Isa
8:12,13).
3. Let the readiness that is in the enemies of God to destroy,
provoke thee to make ready also, as I said a little before; go out
to meet the armed men; 'David ran to meet Goliath'; rub up man,[5]
put on thy harness, 'put on the whole armour of God, that thou
mayest be ready,' as well as thy adversaries, as blessed Paul was
here, 'I am now ready to be offered, and the time of my departure
is at hand' (1 Sam 17:46-48). But because this will fall in fittest
under the second head, I shall, therefore, discourse of it there.
[The readiness IN MIND of the blessed apostle to suffer.]
Second. The second thing considered in the words is this, that to
be ready might be understood with respect to the blessed apostle's
mind, that was graciously brought over into a willingness to embrace
the cross for the Word's sake; and thus in other places he himself
expounds it. 'I am ready,' saith he, 'not to be bound only, but also
to die at Jerusalem for the name of the Lord Jesus' (Acts 21:13).
That also implies as much where he saith, 'Neither count I my life
dear unto myself, so that I might finish my course with joy, and
the ministry which I have received of the Lord Jesus, to testify
the gospel of the grace of God' (Acts 20:24). As the enemies,
then, were ready and willing in their hearts, so he was ready and
willing in his. This man was like to those mighty men of Solomon,
that were ready prepared for the war, and waited on the king, fit
to be sent at any time upon the most sharp and pinching service (2
Chron 17:12-19). A thing fitly becoming all the saints, but chiefly
those that minister in the word and doctrine. Understand the words
thus, and they also teach us many things, both for conviction and
for edification.
1. Here we see that a Christian's heart should be unclenched from
this world; for he that is ready to be made a sacrifice for Christ
and his blessed Word, he must be one that is not entangled with the
affairs of this life: how else can he please him who hath chosen
him to be a soldier? Thus was it with this blessed man; he was
brought to God's foot with Abraham, and crucified to this world
with Christ; he had passed a sentence of death upon all earthly
pleasures and profits beforehand, that they might not deaden his
spirit when he came to suffer for his profession (2 Tim 2:4; 2 Cor
1:8,9; Gal 2:20, 6:14).
2. This shows us the true effects of unfeigned faith and love,
for they were the rise of this most blessed frame of heart; read
2 Corinthians 4:8-13, and compare it with 2 Corinthians 12:9,10;
and men may talk what they will of their faith and love to the Lord
Jesus, and to his holy gospel. But if they throw up their open
profession of his name for fear of those that hate him, it is
evident their mouths go before their hearts, and that their words
are bigger than their graces. 'If thou faint in the day of adversity,
thy strength is small,' and so thy faith and love (Prov 24:10).
Herein is love, 'that a man lay down his life for his friends'
(John 15:13).
3. This shows us the true effects of a right sight and sense of the
sufferings that attend the gospel; that they shall become truly
profitable to those that shall bear them aright. What made he
ready for? it was for sufferings; and why made he ready for them
but because he saw they wrought out for him a 'far more exceeding
and eternal weight of glory?' (2 Cor 4:17). This made Moses also
spurn at a crown and a kingdom; to look with a disdainful eye
upon all the glory of Egypt. He saw the reward that was laid up in
heaven for those that suffered for Christ. Therefore, 'he refused
to be called the son of Pharaoh's daughter; choosing rather to suffer
affliction with the people of God than to enjoy the pleasures of
sin for a season; esteeming the reproach of Christ grater riches
than the treasures in Egypt: for he had respect unto the recompense
of reward. By faith he forsook Egypt, not fearing the wrath of the
king, for he endured, as seeing him who is invisible' (Heb 11:21-27).
Every one cannot thus look upon the afflictions and temptations
that attend the gospel; no, not every one that professeth it, as
appears by their shrinking and shirking at the noise of the trumpet,
and alarum to war. They can be content, as cowards in a garrison,
to lie still under some smaller pieces of service, as hearing the
Word, entering in, to follow with loving in word and in tongue,
and the like; but to 'go forth unto him without the camp, bearing
his reproach,' and to be in jeopardy every hour for the truth of
the glorious gospel, that they dare not do (Heb 13:13; 1 Cor 15:30).
Nay, instead of making ready with Paul to engage the dragon and
his angels, they study how to evade and shun the cross of Christ;
secretly rejoicing if they can but delude their conscience, and
make it still and quiet, while they do yet unworthily (Rev 12:7-9).
4. By this readiness we may discern who are unfeignedly willing to
find out that they may do the whole will of God; even those that
are already made willing to suffer for his sake; they are still
inquiring, 'Lord, what wouldst thou have me to do?' not mattering
nor regarding the cross and distress that attends it. 'The Holy
Ghost witnesseth' to me, saith Paul, that 'in every city, saying
that bonds and afflictions abide me; but none of these things move
me, neither count I my life dear unto myself, so that I may finish
my course with joy,' &c. (Acts 20:23,24). Counting that to see and
be doing of heavenly things, will countervail all the trouble and
sorrow that attends them; this therefore sharply rebuketh those
that can be glad to be ignorant of the knowledge of some truths,
especially of them that are persecuted; still answering those that
charge them with walking irregularly, that they do but according to
their light. Whereas the hearts that be full of love to the name
and glory of Christ, will in quiet return and come; yea, and be
glad, if they find the words of God, and will eat them with savour
and sweet delight, how bitter soever they are to the belly: because
of that testimony they bind us up to maintain before peoples, and
nations, and kings (Rev 10:10,11). 'I am now ready to be offered.'
[Paul ready to depart, having done his work for God in this world.]
Third. The third thing to be considered in the words is this, That
the apostle, by saying, 'I am now ready,' doth signify that now he
had done that work that God had appointed him to do in the world.
'I am now ready,' because I have done my work; this is further
manifest by the following words of the text; 'I am now ready to be
offered, and the time of my departure is at hand'; namely, my time
to depart this world. The words also that follow are much to the
purpose, 'I have fought a good fight, I have finished my course,'
&c., much like that of our Lord Jesus. 'I have finished the work
which thou gavest me to do' (John 17:4). Now then, put all these
things together, namely, that I am to be offered a sacrifice, and
for this my enemies are ready, my heart is also ready; and because
I have done my work, I am therefore every way ready. This is a frame
and condition that deserveth not only to stand in the Word of God
for Paul's everlasting praise, but to be a provoking argument to
all that read or hear thereof, to follow the same steps. I shall
therefore, to help it forward, according to grace received, draw
one conclusion from the words, and speak a few words to it. The
conclusion is this: That it is the duty and wisdom of those that
fear God so to manage their time and work that he hath allotted
unto them, that they may not have part of their work to do when
they should be departing the world.
[THE CHRISTIAN'S DUTY AND WISDOM TO BE THUS READY.]
This truth I might further urge from the very words of the text,
they being written on purpose by Paul to stir up Timothy and all
the godly to press hard after this very thing. But to pass that,
and to mind you of some other scriptures that press it hard as a
duty, and then to proceed to some few examples of the wise and most
eminent saints. Which when I have done I shall, 1. Show you reason
for it. 2. Give you encouragement to it. 3. Press it with several
motives. 4. Make some use and application of the whole, and so
conclude.
That this is the duty and wisdom of those that fear God, you may
see by Christ's exhortation to watchfulness, and to prepare for
his second coming; 'Therefore be ye also ready; for in an hour as
ye think not, the Son of man cometh' (Matt 24:44). These words,
as they are spoken to stir up the godly to be ready to meet their
Lord at his coming, so because the godly must meet him as well in
his judgments and providences here, as at his personal appearing
at the last day; therefore they should be diligent to be fitting
themselves to meet him in all such dispensations. 'And because,'
saith God, 'I will do this unto thee; prepare to meet thy God, O
Israel' (Amos 4:12). Now death is one of the most certain of those
dispensations; yea, and such, that it leaveth to those no help at
all, or means to perform for ever, that which, shouldst thou want
it, that is lacking to thy work. Wherefore Solomon also doth press
us to this very work, and that from this consideration, 'whatsoever
thy hand findeth to do, do it with thy might, for there is no work,
nor device, nor knowledge, nor wisdom, in the grave, whither thou
goest' (Eccl 9:10). Baulk nothing of thy duty, neither defer to
do it; for thou art in thy way to thy grave, and there thou canst
not finish ought that by neglect thou leavest undone; therefore be
diligent while life lasts.[6]
Another scripture is that in Peter's epistle to those that were
scattered abroad. 'Seeing,' saith he, 'that ye look for such things,
be diligent, that ye may be found of him in peace,' &c. (2 Peter
3:14). He is there discoursing of the coming of Christ to judgment,
as Christ also was in the other; and from the certainty and dread
of that day he doth press them on to a continual diligence, and is
to be understood as that of Paul to Timothy, a diligent watching
in all things, that as he saith again, they may stand complete in
all the will of God, not lacking this or that of that work which
was given them to do of God and this world (2 Tim 4:5). Much might
be said for the further proof of this duty; but to give you some
examples of the godly men of old, whereby it will appear, that as
it is our duty to do it so it is also our wisdom. And hence,
It is said of Enoch, that he 'walked with God' (Gen 5:22), and
of Noah, that he was faithful in his generation, and also 'walked
with God' (Gen 6:9). That is, they kept touch[7] with him, still
keeping up to the work and duty that every day required; not doing
their duty by fits and by starts, but in a fervent spirit they
served the Lord. So again it is said of Abraham, that his work was
to walk before God in a way of faith and self-denial, which he with
diligence performed. And therefore the Holy Ghost saith, he 'died
in a good old age' (Gen 25:8); thereby insinuating that he made
both ends meet[8] together, the end of his work with the end of his
days, and so came to his grave, 'in a full age, as a shock of corn
cometh in in his season' (Job 5:26). Jacob also, when he blessed
his sons, as he lay upon his death-bed before them, doth sweetly
comfort himself with this, after all his toil and travel, saying,
'I have waited for thy salvation, O Lord,'[9] as if he had said,
Lord, I have faithfully walked before thee in the days of my
pilgrimage, through the help and power of thy grace; and now having
nothing to do but to die, I lie waiting for thy coming to gather
me up to thyself and my father: so, when he 'had made an end of
commanding his sons,' now his bottom was wound,[10] 'he gathered up
his feet into the bed, and yielded up the ghost, and was gathered
unto his people' (Gen 49:18-33). Caleb and Joshua are said to be
men of excellent spirit, because they were faithful in this their
work (Num 14:24). David was eminent this way, and had done his work
before his death-day came: 'After he had served his own generation
by the will of God,' then he 'fell on sleep' (Acts 13:36). Which in
the Old Testament is signified by three passages, 1. By his losing
his heat before his death, thereby showing his work for God was
done, he now only waited to die. 2. By that passage, 'these are
the last words of David,' even the wind up of all the doctrines of
that sweet psalmist of Israel (2 Sam 23:1,2). 3. That in the Psalms
is very significant, 'The prayers of David the son of Jesse are
ended' (Psa 72:20). In the whole, they all do doubtless speak forth
this in the main, that David made great conscience of walking with
God, by labouring to drive his work before him, that his work and
life might meet together: for that indeed is a good man's wisdom.
Job had great conscience also as to this very thing, as witness
both God's testimony and his own conscience for him (Job 1:8, 31).
Elijah had brought his work to that issue that he had but to anoint
Hazael to be king of Assyria, Jehu to be king of Israel, and Elisha
prophet in his room, and then to be caught up into heaven (1 Kings
19:15,16). What shall I say? I might come to Hezekiah, Jehoshaphat,
Josias; with old Simeon also, whose days were lengthened chiefly,
not because he was behind with God and his conscience as to his
work for God in the world, but to see with his eyes now at last
the Lord's Christ: a sweet forefitting for death! Zacharias, with
Elizabeth his wife, that good old couple also, how tender and
doubtful were they in this matter, to walk 'in all the commandments
and ordinances of the Lord,' in a blessed blameless way! (Luke
1:6, 2:25). Their son also is not to be left out, who rather than
he would be put out of his way, and hindered from fulfilling his
course, would venture the loss of the love of a king, and the loss
of his head for a word (Mark 6:17,18). All these, with many more,
are as so many mighty arguments for the praise of that I asserted
before, to wit, that it is the duty and wisdom of those that fear
God, so to manage their time and work, that he hath here allotted
unto them, that they may not have part of their work to do when they
should be departing this world. I might urge also many reasons to
enforce this truth upon you, as,
[Reasons to enforce this duty.]
First. Otherwise, the great and chief design of God in sending us
into the world, especially in converting us and possessing our souls
with gifts and graces, and many other benefits, that we might here
be to the glory of his grace, is as much as in us lies, frustrate
and disappointed. 'This people have I formed for myself,' saith
he, 'they shall show forth my praise' (Isa 43:21): and so again,
'ye have not chosen me, but I have chosen you, and ordained you that
ye should go and bring forth fruit, and that your fruit should
remain' (John 15:16). God never intended, when he covered thy
nakedness with the righteousness of his dear Son, and delivered thee
from the condemning power of sin and the law, that thou shouldst
still live as do those who know not God. 'This I say therefore,'
saith Paul, 'and testify in the Lord; that ye henceforth walk not
as other Gentiles, in the vanity of their mind' (Eph 4:17). What,
a Christian, and live as does the world? (John 17:16). A Christian,
and spend thy time, thy strength, and parts, for things that perish
in the using? Remember, man, if the grace of God hath taken hold
of thy soul, thou art a man of another world, and indeed a subject
of another and more noble kingdom, the kingdom of God, which is the
kingdom of the gospel, of grace, of faith and righteousness, and
the kingdom of heaven hereafter (Rom 14:16-18). In these things
thou shouldst exercise thyself; not making heavenly things which God
hath bestowed upon thee to stoop to things that are of the world,
but rather here beat down thy body, mortify thy members; hoist up
thy mind to the things that are above, and practically hold forth
before all the world that blessed word of life (1 Cor 9:26,27).
This, I say, is God's design; this is the tendency, the natural
tendency of every grace of God bestowed upon thee: and herein is
our Father glorified, that we bring forth much fruit (Col 3:1-4;
John 15:8).
Second. A second reason why Christians should so manage their
time and the work that God hath appointed them to do for his name
in this world, that they may not have part thereof to do when they
should be departing this world, it is because, if they do not,
dying will be a hard work with them especially if God awakeneth
them about their neglect of their duty (1 Cor 11:30-32). The way
of God with his people is to visit their sins in this life; and
the worst time for thee to be visited for them, is when thy life
is smitten down, as it were to the dust of death, even when all
natural infirmities break in like a flood upon thee, sickness,
fainting, pains, wearisomeness, and the like; now I say, to be
charged also with the neglect of duty, when in no capacity to do
it; yea, perhaps so feeble, as scarce able to abide to hear thy
dearest friend in this life speak to thee; will not this make dying
hard. Yea, when thou shalt seem both in thine own eyes, as also
in the eyes of others, to fall short of the kingdom of heaven for
this and the other transgression, will not this make dying hard?
(Heb 4:1,2). David found it hard, when he cried, 'O spare me'
a little, 'that I may recover strength before I go hence, and be
no more' (Psa 39:13). David at this time was chastened for some
iniquity; yea, brought for his folly to the doors of the shadow of
death. But here he could not enter without great distress of mind;
wherefore he cries out for respite and time to do the will of
God, and the work allotted to him. So again, 'The sorrows of death
compassed me, and the pains of hell gat hold upon me; I found
trouble and sorrow: then called I upon the name of the Lord.' Ay,
this will make thee cry, though thou be as good as David! Wherefore
learn by his sorrow, as he himself also learned, at last, to serve
his own generation by the will of God, before he fell asleep. God
can tell how to pardon thy sins, and yet make them such a bitter
thing, and so heavy a burden to thee, that thou wouldst not, if
thou wast but once distressed with it, come there again for all this
world, Ah! it is easy with him to have this pardon in his bosom,
when yet he is breaking all thy bones, and pouring out thy gall
upon the ground; yea, to show himself then unto thee in so dreadful
a majesty, that heaven and earth shall seem to thee to tremble at
his presence! Let then the thoughts of this prevail with thee, as
a reason of great weight to provoke thee to study to manage thy
time and work in wisdom while thou art well.[11]
Third. Another reason, why those that fear God should so manage
their time and work for God in this world, that they may not have
part to do when they should be departing this life, it is, because
loitering in thy work doth, as much as in it lieth, defer and hold
back the second coming of our Lord and Saviour Jesus Christ. One
thing, amongst many, that letteth[12] the appearing of Christ in
the clouds of heaven, is, that his body, with the several members
thereof, are not yet complete and full; they are not all yet come
to the knowledge of the Son of God, 'to the measure of the stature
of the fulness of Christ' (Eph 4:8-13); that is, to the complete
making up of his body; for as Peter saith, 'The Lord is not
slack concerning his promise, as some men count slackness, but is
long-suffering to us-ward, not willing that any should perish, but
that all should come to repentance' (2 Peter 3:9). And so also to
the complete performance of all their duty and work they have for
God in this world. And I say, the faster the work of conversion,
repentance, faith, self-denial, and the rest of the Christian duties,
are performed by the saints in their day, the more they make way
for the coming of the Lord from heaven. Wherefore Peter saith again,
'Seeing then that' we look for such things, 'what manner of persons
ought we to be in all holy conversation and godliness, looking for,
and hasting unto,' or, as it is in the margin, 'hasting the coming
of the day of God, wherein the heavens being on fire shall be
dissolved, and the elements shall melt with fervent heat' (2 Peter
3:11,12). When the bride hath made herself ready, 'the marriage
of the Lamb is come' (Rev 19:7). That is, the Lord will then wait
upon the world no longer, when his saints are fit to receive him.
As he said to Lot when he came to burn down Sodom, 'Haste thee'
to Zoar, 'for I cannot do anything till thou be come thither' (Gen
19:20-22). So concerning the great day of judgment to the world,
which shall be also the day of blessedness and rest to the people
of God, it cannot come until the Lamb's wife hath made herself
ready; until all the saints that belong to glory are ready. And
before I go further, what might I yet say to fasten this reason
upon the truly gracious soul? What! wilt thou yet loiter in the work
of thy day? wilt thou still be unwilling to hasten righteousness?
dost thou not know that thou by so doing deferrest the coming of thy
dearest Lord? Besides, that is the day of his glory, the day when
he shall come in the glory of his Father and of the holy angels;
and wilt not thou by thy diligence help it forwards? Must also the
general assembly and church of the first-born wait upon thee for
their full portions of glory? Wilt thou by thus doing endeavour to
keep them wrapt up still in the dust of the earth, there to dwell
with the worm and corruption? The Lord awaken thee, that thou mayst
see thy loitering doth do this, and doth also hinder thy own soul
of the inheritance prepared for thee.[13]
4. Another reason why saints should press hard after a complete
performing their work that God hath allotted unto them is, because,
so far forth as they fall short, in that they impair their own
glory. For as the Lord hath commanded his people to work for him
in this world, so also he of grace hath promised to reward whatever
they Christianly do. For whatsoever good thing any man doth, the
same shall he receive of the Lord, whether he be bound or free.
Yea, he counts it unrighteousness to forget their work of faith
and labour of love, but a righteous thing to recompense them for
it in the day of our Lord Jesus (Heb 6:10; 2 Thess 1:6,7). This,
well considered, is of great force to prevail with those that are
covetous of glory, such as Moses and Paul, with the rest of that
spirit. As the apostle saith also to the saints at Corinth, 'Be
stedfast, unmoveable, always abounding in the work of the Lord,
forasmuch as ye know that your labour is not in vain in the Lord'
(1 Cor 15:50).
Having thus given you the reasons why God's people should be
diligent in that work that God hath allotted for them to be doing
for him in this world, I shall, in the next place, give you some
directions, as helps to further you in this work. And they are such
as tend to take away those hindrances that come upon thee, either
by discouragement, or by reason of hardness and benumbedness of
spirit; for great hindrances overtake God's people from both these
impediments.
[Directions, as helps to further in this work.]
First. If thou wouldst be faithful to do that work that God hath
allotted thee to do in this world for his name, labour to live
much in the favour and sense of thy freedom and liberty by Jesus
Christ; that is, keep this, if possible, ever before thee, that
thou art a redeemed one, taken out of this world, and from under
the curse of the law, out of the power of the devil, &c., and placed
in a kingdom of grace, and forgiveness of sins for Christ's sake.
This is of absolute use in this matter; yea, so absolute, that it
is impossible for any Christian to do his word Christianly without
some enjoyment of it. For this, in the 1st of Luke, is made the
very ground of all good works, both as to their nature and our
continuance in them; and is also reckoned there an essential part
of that covenant that God made with our fathers; even 'that he
would grant unto us that we, being delivered out of the hands of our
enemies, might serve him without fear, in holiness and righteousness,
before him all the days of our life' (Luke 1:74,75). And indeed,
take this away, and what ground can there be laid for any man
to persevere in good works? None at all. For take away grace and
remission of sins for Christ's sake, and you leave men nothing to
help them but the terrors of the law and judgment of God, which,
at best, can beget but a servile and slavish spirit in that man in
whom it dwells; which spirit is so far off from being an help to
us in our pursuit of good works, that it makes us we cannot endure
that which is commanded, but, Israel-like, it flieth from God even as
from the face of a serpent (Heb 12:20; Exo 19). As Solomon saith,
'A servant will not be corrected by words, for, though he understand,
he will not answer' (Prov 29:19). Get thou then thy soul possessed
with the spirit of the Son, and believe thou art set perfectly
free by him from whatsoever thou by sin hast deserved at the hand
of revenging justice. This doctrine unlooseth thy bands, takes off
thy yoke, and lets thee go upright. This doctrine puts spiritual
and heavenly inclinations into thy soul; and the faith of this truth
doth show thee that God hath so surprised thee, and gone beyond
thee, with his blessed and everlasting love, that thou canst not
but reckon thyself his debtor for ever. 'Therefore, brethren, we
are debtors, not to the flesh, to live after the flesh' (Rom 8:12).
That argument of Paul to Philemon is here true in the highest
degree, thou owest to God for his grace to thee, 'even thine own
self besides' (Phile 19). This Paul further testifies, both in the
6th and 7th of the Romans. In the one he saith, we are 'free from
sin'; in the other he saith, we are 'dead to the law,' that our
fruit might be unto holiness: that we might 'bring forth fruit unto
God' (Rom 6:22, 7:4). For, as I said, if either thy ungodly lusts,
or the power and force of the law, have dominion over thy spirit,
thou art not in a condition now to be performing thy work to God in
this world. I have heretofore marvelled at the quarrelsome spirit
that possessed the people that Malachi speaketh of, how they found
fault with, in a manner, all things that were commanded them to do;
but I have since observed their ungodly disposition was grounded
upon this, their doubting of the love of God, 'Yet ye say, Wherein
hast thou loved us?' (Mal 1:2). And, indeed, if people once say
to God, by way of doubt, 'Wherein hast thou loved us?' no marvel
though that people be like those in Malachi's time, a discontented,
a murmuring, backward people about everything that is good. Read
that whole book of Malachi.
Second. If thou wouldst be faithful to do that work that God hath
allotted thee to do in this world for his name, then labour to see
a beauty and glory in holiness, and in every good work: this tends
much to the engaging of thy heart. 'O worship the Lord in the beauty
of holiness; fear before him, all the earth' (Psa 96:9). And for
thy help in this, think much on this in general, that 'Thus saith
the Lord' is the wind-up of every command; for, indeed, much of
the glory and beauty of duties doth lie in the glory and excellency
of the person that doth command them; and hence it is that 'Be it
enacted by the King's most excellent Majesty' is in the head of
every law, because that law should therefore be reverenced by, and
be made glorious and beautiful to all. And we see, upon this very
account, what power and place the precepts of kings do take in
the hearts of their subjects, every one loving and reverencing the
statute, because there is the name of their king. Will you rebel
against the king? is a word that shakes the world.[14] Well, then,
turn these things about for an argument to the matter in hand, and
let the name of God, seeing he is wiser and better, and of more
glory and beauty than kings, beget in thy heart a beauty in all
things that are commanded thee of God. And, indeed, if thou do not
in this act thus, thou wilt stumble at some of thy duty and work
thou hast to do; for some of the commands of God are, in themselves,
so mean and low, that take away the name of God from them, and thou
wilt do as Naaman the Syrian, despise, instead of obeying. What
is there in the Lord's supper, in baptism, yea, in preaching the
Word, and prayer, were they not the appointments of God? His name
being entailed to them, makes them every one glorious and beautiful.
Wherefore, no marvel if he that looks upon them without their
title-page goeth away in a rage, like Naaman, preferring others
before them. What is Jordan? 'Are not Abana and Pharpar, rivers of
Damascus, better than all the waters of Israel; may I not wash in
them and be clean?' saith he (2 Kings 5:10-12). This was because
he remembered not that the name of God was in the command. Israel's
trumpets of ram's horns (Josh 6:2-4), and Isaiah's walking naked
(Isa 20:3), and Ezekiel's wars against a tile (Eze 4:1-4), would,
doubtless, have been ignoble acts, but that the name of God was that
which gave them reverence, power, glory, and beauty. Set therefore
the name of God, and 'Thus saith the Lord,' against all reasonings,
defamings, and reproaches, that either by the world, or thy own
heart, thou findest to arise against thy duty, and let his name
and authority alone be a sufficient argument with thee, 'to behold
the beauty' that he hath put upon all his ways, 'and to inquire in
his temple' (Psa 27:4).
Third. Wouldst thou be faithful to do that work that God hath
appointed thee to do in this world for his name? then make much of
a trembling heart and conscience; for though the Word be the line
and rule whereby we must order and govern all our actions, yet a
trembling heart and tender conscience is of absolute necessity for
our so doing. A hard heart can do nothing with the word of Jesus
Christ. 'Hear the word of the Lord, ye that tremble at his word'
(Isa 66:5). 'Serve the Lord with fear, and rejoice with trembling'
(Psa 2:11). I spake before against a servile and slavish frame of
spirit, therefore you must not understand me here as if I meant now
to cherish such a one; no, it is a heart that trembleth for, or at
the grace of God; and a conscience made tender by the sprinkling
of the blood of Christ. Such a conscience as is awakened both by
wrath and grace, by the terror and the mercy of God; for it stands
with the spirit of a son to fear before his father; yea, to fear
chastings, though not to fear damnation. Let, therefore, destruction
from God be a terror to thy heart, though not that destruction that
attends them that perish by sin for ever (Job 31:23). Though this
I might add further; it may do thee no harm, but good, to cast
an eye over thy shoulder at those that now lie roaring under the
vengeance of eternal fire; it may put thee in mind of what thou wast
once, and of what thou must yet assuredly be, if grace by Christ
preventeth not (Isa 66:24). Keep, then, thy conscience awake with
wrath and grace, with heaven and hell; but let grace and heaven
bear sway. Paul made much of a tender conscience, else he had
never done as he did, nor suffered what we read of. 'And herein,'
saith he, 'do I exercise myself, to have always a conscience void
of offence toward God and toward men' (Acts 24:16). But this could
not a stony, benumbed, bribed, deluded, or a muzzled conscience do.
Paul was like the nightingale with his breast against the thorn.[15]
That his heart might still keep waking, he would accustom himself
to the meditation of those things that should beget both love
and fear; and would always be very chary, lest he offended his
conscience. 'Herein do I exercise myself,' &c. Be diligent, then,
in this matter, if thou wouldst be faithful with God. A tender
conscience, to some people, is like Solomon's brawling woman, a
burthen to those that have it (Prov 25:24). But let it be to thee
like those that invited David to go up to the house of the Lord
(Psa 122:1). Hear it, and cherish it with pleasure and delight.
Fourth. If thou wouldst be faithful to do that work that God hath
appointed thee to do in this world for his name; then let religion
be the only business to take up thy thoughts and time. 'Whatsoever
thy hand findeth to do, do it with thy might' (Eccl 9:10). With all
thy heart, with all thy mind, and with all thy strength. Religion,
to most men, is but a by-business, with which they use to fill up
spare hours; or as a stalking-horse, which is used to catch the
game.[16] How few are there in the world that have their conversation
'only as becometh the gospel'! (Phil 1:27). A heart sound in God's
statutes, a heart united to the fear of God, a heart moulded and
fashioned by the Word of God, is a rare thing; rare, because it
is hard to be found, and rare because it is indeed the fruit of an
excellent spirit, and a token of one saved by the Lord (Psa 119:80,
86:11). But this indifferency in religion, this fashioning ourselves
in our language, gesture, behaviour, and carriage, to the fancies
and fopperies of this world, as it is in itself much unbecoming a
people that should bear the name of their God in their foreheads, so
it cannot be but a very great and sore obstruction to thy faithful
walking with God in this world (Rom 6:17). Gird up, then, thy
loins like a man,[17] let God and his Christ, and his Word, and
his people, and cause, be the chief in thy soul; and as heretofore
thou hast afforded this world the most of thy time, and travel,
and study, so now convert all these to the use of religion. 'As ye
have yielded your members servants to uncleanness, and to iniquity
unto iniquity; even so now yield your members servants to righteousness
unto holiness' (Rom 6:19). Holy things must be in every heart where
this is faithfully put in practice.
1. Daily bring thy heart and the Word of God together, that thy
heart may be levelled by it, and also filled with it. The want of
performing this sincerely, is a great cause of that unfaithfulness
that is in us to God. Bring, then, thy heart to the Word daily, to
try how thou believest the Word today, to try how it agrees with
the Word today. This is the way to make clean work daily, to keep
thy soul warm and living daily. 'Wherewithal shall a young man
cleanse his way?' saith David. 'By taking heed thereto according
to thy Word' (Psa 119:9). So again, 'Concerning the works of men,
by the word of thy lips, I have kept me from the paths of the
destroyer' (Psa 17:4). And again, 'Thy Word have I hid in mine
heart, that I might not sin against thee' (Psa 119:11). He that
delighteth 'in the law of the Lord, and in his law doth meditate
day and night, he shall be like a tree planted by the rivers of
water, that bringeth forth his fruit in his season; his leaf also
shall not wither, and whatsoever he doeth shall prosper' (Psa
1:2,3).
2. A continual remembrance that to every day thou hast thy work
allotted thee; and that sufficient for that day are the evils that
attend thee (Matt 6:34). This remembrance set Paul upon his watch
daily; made him die to himself and this world daily, and provoked
him also daily to wind up the spirit of his mind; transforming
himself by the power of the Word, from that proneness that was in
his flesh to carnal things (1 Cor 15:30-33). This will make thee
keep the knife at thy throat in all places, and business, and
company (Prov 23:2).
3. Let thy heart be more affected with what concerns the honour
of God, and the profit and glory of the gospel, than with what are
thy concernments as a man, with all earthly advantages. This will
make thee refuse things that are lawful, if they appear to be
inexpedient. Yea, this will make thee, like the apostles of old,
prefer another man's peace and edification before thine own profit,
and to take more pleasure in the increase of the power of godliness
in any, than in the increase of thy corn and wine.
4. Reckon with thy own heart every day, before thou lie down to
sleep, and cast up both what thou hast received from God, done for
him, and where thou hast also been wanting. This will beget praise
and humility, and put thee upon redeeming the day that is past;
whereby thou wilt be able, through the continual supplies of grace,
in some good measure to drive thy work before thee, and to shorten
it as thy life doth shorten; and mayst comfortably live in the hope
of bringing both ends sweetly together. But to pass this.
Fifth. If thou wouldst be faithful to do that work that God hath
appointed thee to do in this world for his name, then beware thou
do not stop and stick when hard work comes before thee. It is with
Christians as it is with other scholars, they sometimes meet with
hard lessons; but these thou must also learn, or thou canst not do
thy work. The Word and Spirit of God come sometimes like chain-shot
to us, as if it would cut down all; as when Abraham was to offer
up Isaac, and the Levites to slay their brethren (Gen 22; Exo
32:26-28). Paul also must go from place to place to preach, though
he knew beforehand he was to be afflicted there (Acts 20:23). God
may sometimes say to thee, as he said to his servant Moses, 'Take
the serpent by the tail'; or, as the Lord Jesus said to Peter, Walk
upon the sea (Exo 4:3,4). These are hard things, but have not been
rejected when God hath called to do them. O how willingly would
our flesh and blood escape the cross of Christ! The comforts of
the gospel, the sweetness of the promise, how pleasing is it to
us! Like Ephraim here, we love to tread out the corn (Hosea 10:11),
and to hear those pleasant songs and music that gospel sermons
make, where only grace is preached, and nothing of our duty as to
works of self-denial; but as for such, God will tread upon their
fair neck, and yoke them with Christ's yoke; for there they have
a work to do, even a work of self-denial.[18]
Now this work sometimes lieth in acts that seem to be desperate,
as when a man must both leave and hate his life, and all he hath
for Christ, or else he cannot serve him nor be counted his disciple
(Luke 14:26-33). Thus it seemed with Christ himself when he went
his fatal journey up to Jerusalem; he went thither, as he knew, to
die, and therefore trod every step as it were in his own bowels;[19]
but yet, no doubt, with great temptation to shun and avoid that
voyage; and therefore it is said, 'He set his face steadfastly to
go up,' scorning to be invited to the contrary, and to prevent the
noise of his weak disciples, Master, save thyself (Luke 9:51). It
is said he ascended before them, insomuch that they were amazed
to see his resolution, while they themselves were afraid of that
dreadful effect that might follow (Mark 10:32-34). Also when he
came there, and was to be apprehended, he went to the garden that
Judas knew, his old accustomed place; so when they asked him the
killing question, he answered, 'I am he' (John 18:1-5).
Sometimes in acts that seem to be foolish, as when men deny
themselves of those comforts, and pleasures, and friendships, and
honours, of the world that formerly they used to have, and choose
rather to associate themselves with the very abjects of this
world[20]--I mean, such as carnal men count so--counting their ways
and manners of life, though attended with a thousand calamities,
more profitable, and pleasing, and delightful, than all former
glory. Thus Elisha left his father's house, though to pour water
upon the hands of Elijah (2 Kings 3:11). And thus the disciples
left their fathers' ships and nets, to live a beggarly life with
Jesus Christ; as Paul did leave the feet of Gamaliel for the whip,
and the stocks, and the deaths that attended the blessed gospel.
One would have thought that had been a simple way of Peter to leave
all for Christ, before he knew what Christ would give him, as that
19th of Matthew seems to import; but Christ will have it so (v 27).
He that will save his life must lose it; and he that will lose his
life in this world for Christ, shall keep it to life eternal (John
12:25). I might add many things of this nature, to show you what
hard chapters sometimes God sets his best people; but thy work
is, if thou wouldst be faithful, not to stop nor stick at anything
(Matt 10:37). Some, when they come at the cross, they will either
there make a stop and go no further, or else, if they can, they
will step over it; if not, they will go round about: do not thou
do this, but take it up and kiss it, and bear it after Jesus.[21]
'God forbid,' saith Paul, 'that I should glory, save in the cross
of our Lord Jesus Christ, by whom the world is crucified unto me,
and I unto the world' (Gal 6:14).
Now, for thy better performing this piece of service for our
Lord and Saviour Jesus Christ: O it is hard work to pocket up the
reproaches of all the foolish people, as if we had found great
spoil; and to suffer all their revilings, lies, and slanders,
without cursing them, as Elisha did the children; to answer them
with prayers and blessings for their cursings. It is far more easy
to give them taunt for taunt, and reviling for reviling; to give
them blow for blow; yea, to call for fire from heaven against
them. But to 'bless them that curse you, and to pray for them
that despitefully use you, and persecute you'--even of malice, of
old grudge, and on purpose to vex and afflict our mind, and to make
us break out into a rage--this is work above us; now our patience
should look up to unseen things; now remember Christ's carriage to
them that spilt his blood; or all is in danger of bursting, and
thou of miscarrying in theses things. I might here also dilate
upon Job's case, and the lesson God set him, when, at one stroke,
he did beat down all (Job 1:15), only spared his life, but made
that also so bitter to him that his soul chose strangling rather
than it (Job 7:15). O when every providence of God unto thee is like
the messengers of Job, and the last to bring more heavy tidings
than all that went before him (Job 1); when life, estate, wife,
children, body, and soul, and all at once, seem to be struck at by
heaven and earth; here are hard lessons; now to behave myself even
as a weaned child, now to say, 'The Lord gave, and the Lord hath
taken away, and blessed be the name of the Lord' (Job 1:21). Thus,
with few words, Job ascribeth righteousness to his Maker; but
though they were but few, they proceeded from so blessed a frame
of heart, that causeth the penman of the Word to stay himself and
wonder, saying, 'In all this Job sinned not' with his lips, 'nor
charged God foolishly.' In all this--what a great deal will the
Holy Ghost make of that which seems but little when it flows from
an upright heart! and it indeed may well be so accounted of all
that know what is in man, and what he is prone unto.
1. Labour to believe that all these things are tokens of the love
of God (Heb 12:6; Rev 3:19). 2. Remember often that thou art not
the first that hath met with these things in the world. 'It hated
me,' saith Christ, 'before it hated you' (John 15:18). 3. Arm
thyself with a patient and quiet mind to bear and suffer for his
sake (1 Peter 4:1-3). 4. Look back upon thy provocations wherewith
thou mayst have provoked God (Deut 9:7; Lev 26:41,42); then wilt
thou accept of the punishment for thy sins, and confess it was less
than thine iniquities deserve (Ezra 9:13). 5. Pray thou mayst hear
the voice of the rod, and have a heart to answer the end of God
therein (Micah 6:9). 6. Remember the promise--'All things work
together for good to them that love God, to them who are the called
according to his purpose' (Rom 8:28).
Sixth. If thou wouldst be faithful to do that work that God hath
appointed thee to do in this world for his name, then labour away
to possess thy heart with a right understanding, both of the things
that this world yieldeth, and of the things that shall be hereafter.
I am confident that most, if not all the miscarriages of the saints
and people of God, they have their rise from deceivable thoughts
here. The things of this world appear to us more, and those that are
to come less, than they are; and hence it is that many are so hot
and eager for things that be in the world, and so cold and heartless
for those that be in heaven. Satan is here a mighty artist, and
can show us all earthly things in a multiplying glass; but when
we look up to things above, we see them as through sackcloth of
hair;[22] but take thou heed, be not ruled by thy sensual appetite
that can only savour fleshly things, neither be thou ruled by carnal
reason, which always darkeneth the things of heaven. But go to the
Word, and as that says, so judge thou. That tells thee all things
under the sun are vanity, nay worse, vexation of spirit (Eccl
1:2). That tells thee the world is not, even then when it doth most
appear to be; wilt thou set thine heart upon that which is not?
'for riches certainly make themselves wings, they fly away as an
eagle toward heaven' (Prov 23:5). The same may be said for honours,
pleasures, and the like; they are poor, low, base things to be
entertained by a Christian's heart. The man that hath most of them
may 'in the fulness of his sufficiency be in straits'; yea, 'when
he is about to fill his belly with them, God may cast the fury of his
wrath upon him' (Job 20:22,25); 'so is he that layeth up treasure
for himself' on earth, 'and is not rich towards God' (Luke 12:20,21). A
horse that is loaden with gold and pearls all day, may have a foul
stable and a galled back at night. And woe be to him that increaseth
that which is not his, and that ladeth himself with thick clay. O
man of God, throw this bone to the dogs; suck not at it, there is
no marrow there (Heb 2:6). Set thine affections on 'things that are
above, where Christ sitteth on the right hand of God' (Col 3:1-4).
Behold what God hath prepared for them that love him. And if God
hath blessed thee with ought, set not thine heart upon it; honour
the Lord with thy substance. Labour to 'be rich in good works,
ready to distribute, willing to communicate, laying up in store for
themselves a good foundation against the time to come, that they
may lay hold on eternal life' (1 Tim 6:17-19). Further, to lighten
thine eyes a little, and,
1. Concerning the glory of the world.
(1.) It is that which God doth mostly give to those that are not
his; for the poor receive the gospel; not many rich, 'not many
mighty, not many noble are called' (1 Cor 1:26).
(2.) Much of this world and its glory is permitted of God to be
disposed of by the devil, and he is called both the prince and god
thereof (John 14:30; 2 Cor 4:4). Yea, when Satan told Christ he
could give it to whom he would, Christ did not say, Thou liest, but
answered, by the Word, 'It is written thou shalt worship the Lord
thy God, and him only shalt thou serve' (Luke 4:6-8). Implying
also, that commonly when men get much of the honours and glory of
this world, it is by bending the knee too low to the prince and
god thereof.
(3.) The nature of the best of worldly things, if hankered after,
is to deaden the spirit (Rom 8:6,7), to estrange the heart from
God, to pierce thee through with many sorrows, and to drown thee
in perdition and destruction (1 John 2:15). 'O man of God, flee
those things, and follow after righteousness, godliness, faith,
love, patience, meekness'; and 'Fight the good fight, lay hold on
eternal life, whereunto thou art also called,' &c. (1 Tim 6:9-12).
2. As to the things of God, what shall I say? the things of his Word,
and Spirit, and kingdom, they so far go beyond the conceivings of
the heart of man, that none can utter them but by the Holy Spirit;
but there is no deceit in them; 'no lie is of the truth,' what they
promise they will perform with additions of amazing glory (1 John
2:21). Taste them first, and then thou shalt see them. 'O' come
'taste and see that the Lord is good: blessed is the man that
trusteth in him' (Psa 34:8). To stoop low is a good work, which is
an act of thine, if it be done in faith and love, though but by a
cup of cold water; it is really more worth in itself, and of higher
esteem with God, than all worldly and perishing glory; there is no
comparison, the one perisheth with the using, and for the other is
laid up 'a far more exceeding and eternal weight of glory' (2 Cor
4:17). But again, as thou shouldst labour to possess thy heart with
a right understanding of the perishing nature of the riches and
pleasures of this world, and of the durable riches and righteousness
that is in Christ, and all heavenly things; so thou shouldst labour
to keep always in thy eye what sin is, what hell is, what the wrath
of God and everlasting burnings are. Transfer them to thyself, as
it were on a finger,[23] that thou mayst learn to think of nothing
more highly than is meet, but to give to what thou beholdst their
own due weight; then thou wilt fear where thou shouldst fear, love
what is worthy thy love, and slight that which is of no worth.
These are just weights, and even balances; now thou dealest not with
deceitful weights; and this is the way to be rich in good works,
and to bring thy work, that God hath appointed, to a good issue
against thy dying day.
Seventh. But again, if thou wouldst be faithful to do that work
that God hath appointed thee to do in this world, for his name, then
beware that thou slip not, or let pass by, the present opportunity
that providence layeth before thee. Work while it is called today,
'the night cometh when no man can work' (John 9:4). In that parable
of the man that took a far journey, it is said, as he gave to every
servant his work, so he 'commanded the porter to watch'; that is,
for his Lord's coming back, and in the mean time, for all opportunities
to perform the work he left in their hand, and committed unto
their trust (Mark 13:34,35).[24] Seest thou the poor? seest thou
the fatherless? seest thou thy foe in distress? draw out thy breast,
shut not up thy bowels of compassion, deal thy bread to the hungry,
bring the poor that are cast out into thine house, hide not thyself
from thine own flesh, take the opportunity that presents itself
to thee, either by the eye or the hearing of the ear, or by some
godly motion that passeth over thy heart (Isa 58:7; Rom 12:20).
'Say not' to such messengers, 'go, and come again tomorrow; if
thou hast it by thee'; now the opportunity is put into thy hand,
delay not to do it, and the Lord be with thee! (Prov 3:28). Good
opportunities are God's seasons for the doing of thy work; wherefore
watch for them, and take them as they come. Paul tells us 'he was
in watchings often' (2 Cor 11:26,27); surely it was that he might
take the season that God should give him to do this work for him;
as he also saith to Timothy, 'Watch thou in all things,--do the
work,' &c. Opportunities as to some things come but once in one's
lifetime, as in the case of Esther, and of Nicodemus, and holy
Joseph; when Esther begged the life of the Jews, and the other
the body of Jesus; which once had they let slip or neglected, they
could not have recovered it again for ever. Watch then for the
opportunity. 1. Because it is God's season; which, without doubts,
is the best season and time for every purpose (Eccl 3:11). 2.
Because Satan watches to spoil, by mistiming as well as by corrupting
whatever thou shalt do for God. 'When I would do good,' saith Paul,
'evil is present,' that is, either to withdraw me from my purpose,
or else to infect my work (Rom 7:21). 3. This is the way to
be profitable unto others. Thy wickedness may hurt a man, as thou
art, and thy righteousness may profit the son of man (Job 35:8).
4. This is also the way to be doing good to thyself (Job 22:2).
'He that watereth shall be watered himself' (Prov 11:25). 'Cast
thy bread upon the waters, for thou shalt find it after many days'
(Eccl 11:1; Deut 15:10). As God said to Coniah, 'Did not thy father
eat and drink, and do judgment and justice, and then it was well
with him? He judged the cause of the poor and needy, then it was
well with him' (Jer 22:15,16).
And I say, that the opportunity may not slip thee, either for
want of care or provision, (1.) Sit always loose from an overmuch
affecting thine own concernments, and believe that thou wast not
born for thyself; 'a brother is born for adversity' (Prov 17:17).
(2.) Get thy heart tenderly affected with the welfare and prosperity
of all things that bear the stamp and image of God (2 Cor 11:29).
(3.) Study thy own place and capacity that God hath put thee in,
in this world; for suitable to thy place thy work and opportunities
are (1 Cor 7:24). (4.) Make provision beforehand, that when things
present themselves thou mayst come up to a good performance;
be 'prepared to every good work' (2 Tim 2:21). (5.) Take heed of
carnal reasonings, keep thy heart tender; but set thy face like a
flint for God (Gal 1:9). (6.) And look well to the manner of every
duty.
Eighth. Wouldst thou be faithful to do that work that God hath
appointed thee to do in this world for his name? believe then,
that whatever good thing thou dost for him, if done according to
the Word, it is not only accepted by him now, but recorded, to be
remembered for thee, against the time to come; yea, laid up for
thee as treasure in chests and coffers, to be brought out to be
rewarded before both men and angels, to thy eternal comfort, by
Jesus Christ our Lord. 'Lay not up,' saith Christ, 'treasures upon
earth, where moth and rust doth corrupt, and where thieves break
through and steal; but lay up for yourselves treasures in heaven,
where neither moth nor rust doth corrupt, and where thieves do not
break through nor steal' (Matt 6:19,20). The treasure that here our
Lord commands we should with diligence lay up in heaven, is found
both in Luke, and Paul, and Peter, to be meant by doing good work.
1. Luke renders it thus, 'Sell that ye have and give alms; provide
yourselves bags which wax not old, a treasure in the heavens that
faileth not, where no thief approacheth, neither moth corrupteth,'
the latter part of the verse expounding the former (Luke 12:33).
2. Paul saith thus, 'Charge them that are rich in this world, that
they be not high-minded, nor trust in uncertain riches, but in the
living God, who giveth us richly all things to enjoy: that they do
good, that they be rich in good works, ready to distribute, willing
to communicate: laying up in store for themselves a good foundation
against the time to come, that they may lay hold on eternal life'
(1 Tim 6:17,19).
3. Peter also acknowledgeth and asserteth this, where, in his exhortation
to elders to do their duty faithfully, and with cheerfulness, he
affirms, if they do so, they 'shall receive a crown of glory that
fadeth not away' (1 Peter 5:2-4); which Paul also calleth a reward
for cheerful work (1 Cor 9:17; 2 Tim 4:2). And that as an act of
justice by the hand of a righteous judge, in the day when the Lord
shall come to give reward to his servants the prophets, and to his
saints, and to all that fear his name, small and great; for 'every
man shall receive his own reward, according to his own labour' (1
Cor 3:8).
[Objections answered.]
But before I go any further, I must answer three objections that
may be made by those that read this book.
The First Objection. The first is this; some godly heart may say,
I dare not own that what I do shall ever be regarded, much less
rewarded by God in another world because of the unworthiness of my
person, and because of the many infirmities and sinful weaknesses
that attend me every day.
Answer. This objection is built partly upon a bashful modesty,
partly upon ignorance, and partly upon unbelief. My answer to it
is as followeth.
You must remind and look back to what but now hath been proved,
namely, That both Christ and his apostles do all agree in this,
that there is a reward for the righteous, and that their good deeds
are laid up as treasures for them in heaven, and are certainly to
be bestowed upon them in the last day with abundance of eternal
glory. 2. Now then, to speak to thy case, and to remove the
bottom of thy objection, that the unworthiness of thy person, and
thy sinful infirmities, that attend thee in every duty, do make
thee think thy works shall not be either regarded or rewarded in
another world. But consider, first, as to the unworthiness of thy
person. They that are in Christ Jesus are always complete before
God, in the righteousness that Christ hath obtained, how infirm,
and weak, and wicked soever they appear to themselves. Before God,
therefore, in this righteousness thou standest all the day long, and
that upon a double account; first, by the act of faith, because
thou hast believed in him that thou mightest be justified by
the righteousness of Christ; but if this fail, I mean the act of
believing, still thou standest justified by God's imputing this
righteousness to thee, which imputation standing purely upon the
grace and good pleasure of God to thee, that holds thee still as
just before God, though thou wantest at present the comfort thereof.
Thus, therefore, thy person stands always acccepted; and, indeed,
no man's works can at all be regarded, if his person, in the first
place, be not respected. The Lord had respect first to Abel, and
after to his offering (Gen 4:4; Heb 11:4). But he can have respect
to no man before works done, unless he find them in the righteousness
of Christ; for they must be accepted through a righteousness, which,
because they have none of their own, therefore they have one of
God's imputing, even that of his Son, which he wrought for us when
he was born of the Virgin, &c. As to thy sinful infirmities that
attend thee in every work, they cannot hinder thee from laying up
treasure in heaven, thy heart being upright in the way with God;
nor will he be unrighteous at all to forget thy good deeds in the
day when Christ shall come from heaven.
1. Because by the same reason then he must disown all the good works
of all his prophets and apostles; for they have all been attended
with weaknesses and sinful infirmities; from the beginning hitherto
there is not a man, 'not a just man upon earth, that doeth good
and sinneth not' (Eccl 7:20). The best of our works are accompanied
with sin: 'When I would do good,' saith Paul, 'evil is present
with me' (Rom 7:21). This, therefore, must not hinder. And for
thy further satisfaction in this, consider, as Christ presents thy
person before God, acceptable without thy works, freely and alone
by his righteousness, so his office is to take away the iniquity
of thy holy things, that they also by him may be accepted of God
(Exo 28:36-38; 1 Peter 2:5). Wherefore, it is further said, for the
encouragement of the weak and feeble, He shall not break a bruised
reed, nor quench the smoking flax, but shall bring forth judgment
unto victory (Matt 12:20). The bruised reed, you know, is weak;
and by bruises we should understand sinful infirmities. And so also
concerning the smoking flax; by smoking you must understand sinful
weakness; but none of these shall either hinder the justification
of thy person, or the acceptation of thy performance, they being
done in faith and love, let thy temptations be never so many,
because of Jesus Christ his priestly office now at the right hand
of God. By him, therefore, let us offer spiritual sacrifices; for
they shall be acceptable to God and our Father.
2. Because otherwise God and Christ would prove false to their own
word, which is horrible blasphemy once to imagine; who hath promised
that when the Son of God shall come to judgment, he shall render to
'every man according to his work' (Rev 22:12); and doth upon this
very account encourage his servants to a patient enduring of the
hottest persecutions: 'for great is your reward in heaven' (Matt
5:12; Luke 6:23,35; Matt 6:1, 10:41,42). From this also he bindeth
his saints and servants to be sincerely liberal, and good, and
kind to all; first, because otherwise, they have no reward of their
Father which is in heaven, that is, for what they do not; but if
they do it, then, though it be but a cup of cold water given to a
prophet or righteous man, they shall receive a prophet's reward,
a righteous man's reward; yea, they shall receive it in any wise,
'they shall in no wise lose their reward.'
3. It must be so, otherwise he should deny a reward to the works
and operations of his own good grace he hath freely bestowed upon
us; but that he will not do. He is not unfaithful to forget your
work of faith and labour of love (Heb 6:10). And so of all other
graces, 'our work shall not be in vain in the Lord' (1 Cor 4:58).
And, as I said before, temptations, weaknesses, and sins, shall not
hinder the truly gracious of this their blessed reward. Nay, they
shall further it, 'if need be, ye are in heaviness, through manifold
temptations; that the trial of your faith being much more precious
than of gold that perisheth, might be found unto praise, and honour,
and glory, at the appearing of Jesus Christ' (1 Peter 1:6,7). And
the reason is, because the truth and sincerity of God's grace in
us doth so much the more discover itself, by how much it is opposed
and resisted by weakness and sin. It is recorded to the everlasting
renown of three of David's mighties, that they would break through
a host of giant-like enemies, to fetch water for their longing king;
for it bespake their valour, their love, and good-will to him; the
same also is true concerning thy graces, and every act of them when
assaulted with an host of weaknesses (1 Chron 11:12,15-18).
The Second Objection. And now I come to the second objection, and
that ariseth from our being completely justified freely by the
grace of God through Christ; and by the same means alone brought to
glory; and may be framed thus:--but seeing we are freely justified,
and brought to glory by free grace, through the redemption that is
in Jesus Christ; and seeing the glory that we shall be possessed
of upon the account of the Lord Jesus, is both full and complete,
both for happiness and continuing therein, what need will there
be that our work should be rewarded? Nay, may not the doctrine
of reward for good works be here not only needless, but indeed an
impairing and lessening the completeness of that glory to which
we are brought, and in which we shall live inconceivably happy for
ever, by free grace?
Answer. That we are justified in the sight of the Divine Majesty,
from the whole lump of our sins, both past, present, and to come,
by free grace, through that one offering of the body of Jesus
Christ, once for all, I bless God I believe it, and that we shall
be brought to glory by the same grace, through the same most blessed
Jesus, I thank God by his grace I believe that also. Again, that
the glory to which we shall be brought by free grace, through the
only merits of Jesus, is unspeakably glorious and complete, I question
no more than I question the blessed truths but now confessed. But
yet, notwithstanding all this, there is a reward for the righteous,
a reward for their works of faith and love, whether in a doing or
a suffering way, and that not principally to be enjoyed here, but
hereafter; 'great is your reward in heaven,' as I proved in the
answer to the first objection. And now I shall answer further:--
1. If this reward had been an impairing or derogation to the free
grace of God that saveth us, he would never have mentioned it for
our encouragement unto good works, nor have added a promise of
reward for them that do them, nor have counted himself unfaithful
if he should not do it.
2. The same may be said concerning Jesus Christ, who doubtless
loveth and tendereth the honour of his own merits, as much as any
who are saved by him can do, whether they be in heaven or earth;
yet he hath promised a reward to a cup of cold water, or giving
of any other alms; and hath further told us, they that do these
things, they do lay up treasure in heaven, namely, a reward when
their Lord doth come, then to be received by them to their eternal
comfort.
3. Paul was as great a maintainer of the doctrine of God's
free grace, and of justification from sin, by the righteousness
of Christ imputed by grace, as any he that ever lived in Christ's
service, from the world's beginning till now: and yet he was for
this doctrine; he expected himself, and encouraged others also to
look for such a reward, for doing and suffering for Christ, which
he calls 'a far more exceeding and eternal weight of glory' (2 Cor
4:17). Surely, as Christ saith, in a case not far distant from this
in hand, 'if it were not so, he would have told us' (John 14:1-3).
Now could I tell what those rewards are that Christ hath prepared,
and will one day bestow upon those that do for him in faith and
love in this world, I should therein also say more than now I dare
or ought; yet this let me say in general, they are such as should
make us leap to think on, and that we should remember with exceeding
joy, and never think that it is contrary to the Christian faith,
to rejoice and be glad for that which yet we understand not (Matt
5:11,12; Luke 6:23). 'Beloved, now are we the sons of God, and it
doth not yet appear what we shall be,' &c. But 'every man that hath
this hope in him,' namely, that he shall be more than here he can
imagine, 'purifieth himself even as he is pure' (1 John 3:2,3).
Things promised when not revealed to be known by us while here,
are therefore not made known, because too big and wonderful. When
Paul was up in paradise, he heard unspeakable words not possible for
man to utter (2 Cor 12:3,4). Wherefore, a reward I find, and that
laid up in heaven, but what it is I know not, neither is it possible
for any here to know it any further, than by certain general words
of God, such as these, praise, honour, glory, a crown of righteousness,
a crown of glory, thrones, judging of angels, a kingdom, with a
far more exceeding and eternal weight of glory, &c. (1 Cor 4:5; 1
Peter 1:7; 2 Tim 4:8; 1 Peter 5:4; Matt 25:34-36). Wherefore, to
both these objections, let me yet answer thus a few words. Though
thy modesty or thy opinion will not suffer thee to look for a
reward for what thou dost here for thy Lord, by the faith and love
of the gospel; yea, though in the day of judgment thou shouldst
there slight all thou didst on earth for thy Lord, saying, When,
Lord, when did we do it? he will answer, Then, even then when ye
did it to the least of these my brethren, ye did it unto me (Matt
25:37-40).
The Third Objection. But is not the reward that God hath promised
to his saints, for their good works to be enjoyed only here?
Answer. 1. For concerning holy walking, according to God's command,
yieldeth even here abundance of blessed fruits, as he saith, 'in
keeping of them there is great reward,' and again, 'this man shall
be blessed in his deed,' that is, now, even in this time, as he
saith in another place; for indeed there is so much goodness and
blessedness to be found in a holy and godly life, that were a man
to have nothing hereafter, the present comfort and glory that lieth
as the juice in the grape, in all things rightly done for God, it
were sufficient to answer all our travail and self-denial in our
work of faith and labour of love, to do the will of God.[25]
2. Dost thou love thy friends, dost thou love thine enemies, dost
thou love thy family or relations, or the church of God? then cry
for strength from heaven, and for wisdom, and a heart from heaven
to walk wisely before them. For if a man be remiss, negligent, and
careless in his conversation, not much mattering whom he offends,
displeases, or discourages, by doing this or that, so he may save
himself, please his foolish heart, and get this world, or the like,
this man hath lost a good report of them that are without, and is
fallen into reproach and the snare of the devil (1 Tim 3:7). He
is fallen into reproach, and is slighted, disdained, both he, his
profession, and all he says, either by way of reproof, rebuke, or
exhortation: physician, cure thyself, say all to such a one; this
man is a sayer, but not a doer, say they; he believeth not what he
says; yea, religion itself is made to stink by this man's ungodly
life. This is he that hardens his children, that stumbleth the
world, that grieveth the tender and godly Christian; but I say, he
that walketh uprightly, that tenders[26] the name of God, the credit
of the gospel, and the welfare of others, seeking with Paul, not
his own profit, but the profit of others, that they may be saved;
this man holds forth the Word of life, this man is a good savour
of Christ amongst them that are saved; yea, may prove, by so doing,
the instrument in God's hand of the salvation of many souls.
3. This is the way to be clear from the blood of all men, the way
not to be charged with the ruin and everlasting misery of poor
immortal souls. Great is the danger that attends an ungodly life,
or an ungodly action, by them that profess the gospel (Jer 2:33).
When wicked men learn to be wicked of professors, when professors
cause the enemies of God to blaspheme, doubtless sad and woeful
effects must needs be the fruit of so doing (2 Sam 12:14). How
many in Israel were destroyed for that which Aaron, Gideon, and
Manasseh, unworthily did in their day? (Exo 32:25; Judg 8:24-27).
A godly man, if he take not heed to himself, may do that in his life
that may send many to everlasting burnings, when he himself is in
everlasting bliss. But on the contrary, let men walk with God, and
there they shall be excused; the blood of them that perish shall
lie at their own door, and thou shalt be clear. 'I am pure from
the blood of all men,' saith Paul (Acts 20:26). And again, 'your
blood be upon your own heads, I am clean' (Acts 18:6). Yea, he that
doth thus, shall leave in them that perish an accusing conscience,
even begotten by his good conversation, and by that they shall be
forced to justify God, his people, and way, in the day of their
visitation; in the day when they are descending into the pit to
the damned (1 Peter 2:12).
4. This is the way to maintain always the answer, the echoing
answer of a good conscience in thy own soul. Godliness is of great
use in this way; for the man that hath a good conscience to Godward,
hath a continual feast in his own soul: while others say there is
casting down, he shall say there is lifting up; for he shall save
the humble person (Job 22:23-30). Some indeed, in the midst of
their profession, are reproached, smitten, and condemned of their
own heart, their conscience still biting and stinging of them,
because of the uncleanness of their hands, and they cannot lift up
their face unto God; they have not the answer of a good conscience
toward him, but must walk as persons false to their God, and as
traitors to their own eternal welfare; but the godly upright man
shall have the light shine upon his ways, and he shall take his
steps in butter and honey. 'The work of righteousness shall be
peace, and the effect of righteousness, quietness and assurance for
ever' (Isa 32:17). 'If our heart condemn us, God is greater than
our heart, and knoweth all things; beloved, if our heart condemn
us not, then have we confidence toward God' (1 John 3:20-22).
5. The godly man that walketh with God, that chiefly careth to
do the work that God hath allotted him to do for his name in this
world, he hath not only these advantages, but further, he hath as
it were a privilege of power with God, he can sway much with him;
as it is said of Jacob, as a prince he had power with God to prevail
in times of difficulty (Gen 32:28). And so again, it is said of
Judah, being faithful with the saints, he ruled with God (Hosea
11:12). How many times did that good man Moses turn away the wrath
of God from the many thousands of Israel; yea, as it were, he held
the hands of God, and staved off the judgments not once nor twice;
the effectual fervent prayer of a righteous man availeth much (2
Sam 5:10). One man that walketh much with God, may work wonders in
this very thing; he may be a means of saving whole countries and
kingdoms from those judgments their sins deserve. How many times,
when Israel provoked the Lord to anger, did he yet defer to destroy
them? and the reason of that forbearance, he tells them it was for
David's sake; for my servant David's sake I will not do it. As the
Lord said also concerning Paul, 'Lo, God hath given thee all them
that sail with thee'; that is, to save their lives from the rage of
the sea (Acts 27:24). Yea, when a judgment is not only threatened,
but the decree gone forth for its execution, then godly upright
men may sometimes cause the very decree itself to cease without
bringing forth (Zech 2:1-3). Or else may so time the judgment that
is decreed, that the church shall best be able to bear it (Matt
24:20).
6. The man that is tender of God's glory in this world, still ruling
and governing his affairs by the Word, and desirous to be faithful
to the work and employment that God hath appointed him to do for
his name; that man shall still be let into the secrets of God; he
shall know that which God will reserve and hide from many; 'Shall
I hide from Abraham that thing which I do,' saith the Lord?--'For
I know him, that he will command his children and his household
after him, and they shall keep the way of the Lord,' &c. (Gen
18:17,19). So again, 'The secret of the Lord is with them that fear
him; and he will shew them his covenant' (Psa 25:14). 'And to him
that ordereth his conversation aright, will I shew the salvation
of God' (Psa 50:23). Such a man shall have things new as well as
old. His converse with the Father, and the Son, and the Spirit,
shall be turned into a kind of familiarity; he shall be led into
the Word, and shall still increase in knowledge: when others shall
be stinted and look with old faces, being black and dry as a stick,
he shall be like a fatted calf, like the tree that is planted by
the rivers of water, his flesh shall be fresh as the flesh of a
child, and God will renew the face of his soul.
7. If any escape public calamities, usually they are such as are
very tender of the name of God, and that make it their business
to walk before him. They either escape by being mercifully taken
away before it, or by being safely preserved in the midst of the
judgment, until the indignation be overpast. Therefore God saith
in one place, the 'righteous are taken away from the evil to come'
(Isa 57:1). But if not so, as all be not, then they shall have their
life for a prey (Jer 39:15-18). Caleb and Joshua escaped all the
plagues that befel to Israel in the wilderness, for they followed
God (Num 14:24). Somewhat of this you have also in that scripture,
'Seek ye the Lord all ye meek of the earth, which have wrought his
judgment; seek righteousness, seek meekness, it may be, ye shall be
hid in the day of the Lord's anger' (Zeph 2:3). According to this
is that in Luke, 'Watch ye, therefore, and pray always, that ye
may be accounted worthy to escape all these things that shall come
to pass, and to stand before the Son of man' (Luke 21:36). When a
man's ways please the Lord, he will make his enemies to be at peace
with him. Marvellous is the work of God in the preservation of
his saints that are faithful with him, when dangers and calamities
come; as Joseph, David, Jeremiah, and Paul, with many others, may
appear. 'He shall deliver thee in six troubles; yea, in seven there
shall no evil touch thee. In famine he shall redeem thee from death;
and in war from the power of the sword. Thou shalt be hid from the
scourge of the tongue; neither shalt thou be afraid of destruction
when it cometh' (Job 5:19-21).
8. If afflictions do overtake thee, for whom the Lord loveth he
chasteneth, and scourgeth every son whom he receiveth, yet those
afflictions shall not befal thee for those causes for which they
befal the slothful and backsliding Christian; neither shall they
have that pinching and galling operation upon thee, as on those
who have left their first love and tenderness for God's glory in
the world.
(1.) Upon the faithful upright man, though he also may be corrected
and chastised for sin, yet, I say, he abiding close with God,
afflictions come rather for trial and for the exercise of grace
received, than as rebukes for this or that wickedness; when upon
the backsliding heartless Christian these things shall come from
fatherly anger and displeasure, and that for their sins against
him. Job did acknowledge himself a sinner, and that God therefore
might chastise him: but yet he rather believed it was chiefly for
the trial of his grace, as indeed, and in truth, it was (Job 7:20,
23:10). 'He is a perfect man,' saith God to Satan, 'and one that
feareth God, and escheweth evil, and still he holdeth fast his
integrity, although thou movedst me against him, to destroy him
without cause' (Job 2:3). God will not say thus of every one when
affliction is laid upon them, though they yet may be his children;
but rather declareth and pronounceth that it is for their
transgressions, because they have wickedly departed from him (Psa
39:11, 38:1-4).
(2.) Now, affliction arising from these two causes, their effects
in the manner of their working, though grace turns them both
for good, is very different one from the other; he who hath been
helped to walk with God, is not assaulted with those turnings and
returnings of guilt when he is afflicted, as he who hath basely
departed from God; the one can plead his integrity, when the other
blusheth for shame. See both these cases in one person, even that
goodly beloved David. When the Lord did rebuke him for sin, then he
cries, O blood guiltiness, O 'cast me not away from thy presence'
(Psa 51:11). But when he at another time knew himself guiltless,
though then also sorely afflicted, behold with what boldness he
turns his face unto God; 'O Lord, my God,' saith he, 'if I have
done this; if there be iniquity in my hands; if I have rewarded
evil unto him that was at peace with me; [yea, I have delivered
him that without cause is mine enemy] let the enemy persecute my
soul, and take it; yea, let him tread down my life upon the earth,
and lay mine honour in the dust. Selah,' &c. (Psa 7:3-5).
This, therefore, must needs be a blessed help in distress, for a
man to have a good conscience when affliction hath taken hold on
him; for a man then, in his looking behind and before, to return
with peace to his own soul, that man must needs find honey in this
lion, that can plead his innocency and uprightness. All the people
curse me, saith Jeremiah, but that without a cause, for I have
neither lent nor taken on usury; which it seems was a sin at that
day (Jer 15:10).
9. When men are faithful with God in this world, to do the work he
hath appointed for them, by this means a dying bed is made easier,
and that upon a double account. (1.) By reason of that present
peace such shall have, even in their time of languishing. (2.) By
reason of the good company such shall have at their departure.
(1.) Such souls usually abound in present peace; they look not
back upon the years they have spent with that shame as the idle and
slothful Christian does. 'Remember now, Lord,--how I have walked
before thee in truth, and with a perfect heart' (Isa 38:3). Blessed
is the man that considereth the poor, the Lord will deliver him in
time of trouble. The Lord will preserve him, and keep him alive,
and he shall be blessed upon the earth; and thou wilt not deliver
him unto the will of his enemies. The Lord will strengthen him upon
the bed of languishing; thou wilt make all his bed in his sickness
(Psa 41:1-3).
Ah! when God makes the bed,[27] he must needs lie easy that weakness
hath cast thereon; a blessed pillow hath that man for his head,
though to all beholders it is hard as a stone. Jacob, on his
deathbed, had two things that made it easy:--(a) The faith of his
going to rest, 'I am to be gathered unto my people'; that is, to
the blessed that have yielded up the ghost before me (Gen 49:29).
(b) The remembrance of the sealings of the countenance of God upon
him, when he walked before him in the days of his pilgrimage: when
Joseph came to see him, before he left this world, Israel, saith
the Word, 'strengthened himself and sat upon his bed'; and the
first word that dropt out of this good man's mouth, O how full of
glory was it! 'God Almighty appeared unto me,' saith he, 'at Luz,
in the land of Canaan, and blessed me,' &c. (Gen 48:1-3). O blessed
discourse for a sick bed, when those can talk thus that lie thereon,
from as true a ground as Jacob; but thus will God make the bed of
those who walk close with him in this world.
(2.) The dying bed of such a man is made easy by reason also of
the good company such shall have at their departure; and that is,
(1) The angels; (b) Their good works they have done for God in the
world.
(a) The angels of heaven shall wait upon them, as they did upon
blessed Lazarus, to carry them into Abraham's bosom (Luke 16:22).
I know all that go to paradise are by these holy ones conducted
thither; but yet, for all that, such as die under the clouds for
unchristian walking with God, may meet with darkness in that day--may
go heavily hence, notwithstanding that (Job 5:14). Yea, their bed
may be as uncomfortable to them as if they lay upon nothing but
the cords, and their departing from it, as to appearance, more
uncomfortable by far. But as for those who have been faithful to
their God, they shall see before them, shall know their tabernacles,
'shall be in peace' (Job 5:24), 'the everlasting gates shall be
opened unto them,' in all which, from earth, they shall see the
glory (Acts 7:55,56).[28] I once was told a story of what happened
at a good man's death, the which I have often remembered, with
wonderment and gladness. After he had lain for some time sick, his
hour came that he must depart, and behold, while he lay, as we call
it, drawing on, to the amazement of the mourners, there was heard
about his bed such blessed and ravishing music as they never heard
before; which also continued till his soul departed, and then
began to cease, and grow, as to its sound, as if it was departing
the house, and so still seemed to go further and further off, till
at last they could hear it not longer. 'Eye hath not seen, nor ear
heard, neither have entered into the heart of man, the things that
God hath prepared for them that love him': behold, then, how God
can make thy sick bed easy! (1 Cor 2:9).
(b) A dying bed is made easy by those good works that men have done
in their life for the name of God: 'Blessed are the dead which die
in the Lord: yea, saith the Spirit, that they may rest from their
labours, and their works do follow them'; yea, and go before them
too (Rev 14:13). No man need be afraid to be accompanied by good
deeds to heaven. Be afraid of sins, they are like bloodhounds at
the heels; and be sure thy sins will find thee out, even thee who
hast not been pardoned in the precious blood of Christ; but as for
those who have submitted themselves to the righteousness of God
for their justification, and who have, through faith and love to
his name, been frequent in deeds of righteousness, they shall not
appear empty before their God, 'their works,' their good works,
'follow them.' These shall enter into rest, and walk with Christ
in white. I observe, when Israel had passed over Jordan, they were
to go to possess between Mount Ebal and Mount Gerizim, from whence
was to be pronounced the blessing and the cursing (Deut 27). The
gospel meaning of which I take to be as followeth: I take Jordan
to be a type of death: and these two mountains, with the cursing
and blessing, to be a type of the judgment that comes on every man,
so soon as he goes from hence--'and after death the judgment'--so
that he that escapes the cursing, he alone goes into blessedness;
but he that Mount Ebal smiteth, he falls short of heaven! O! none
knows the noise that doth sound in sinners' souls from Ebal and
Gerizim when they are departed hence; yet it may be they know not
what will become of them till they hear these echoings from these
two mountains: but here the good man is sure Mount Gerizim doth
pronounce him blessed. Blessed, then, are the dead that die in
the Lord, for their works will follow them till they are past all
danger. These are the Christian's train that follow him to rest;
these are a good man's company that follow him to heaven.
FOOTNOTES:
[1] Solemn indeed is the responsibility of a Christian minister,
and every follower of the Lamb bears that office privately, and
should be earnest in prayer that public ministers may do the work
of evangelists, not only by insisting upon the necessity of the new
birth and its solemn reality, the happiness of a close walk with
God, and the glorious rest that remaineth, but to visit the poor
and rich at their own habitations, in sickness and health, and
watch over their people as those that must give an account.--Ed.
[2] 'With a curse,' is from the Puritan version.--Ed.
[3] Wretched are the persecutors, like a troubled sea, casting
up mire and filth, vainly opposing the sinner's duty of personal
inquiry for salvation, and harassing him if he refuses to submit
to human dogmas, creeds, catechisms, and liturgies--the inventions
of men. Although the power is curtailed, the disposition remains
the same; restless and unwearied, they stick at nothing to glut
their revenge upon the disciples of Christ. But all in vain; the
gospel spreads although the persecutor kicks; it is against the
sharp goads; he rushes upon Jehovah's buckler and crushes himself;
is wretched in this life and lost to all eternity; unless, as in
the case of Saul, unspeakable mercy arrests him--Ed.
[4] The lions growled and roared upon the pilgrims in Bunyan's days,
to prevent their making a public profession of Christ by uniting
with one of his churches; represented in the Pilgrim's Progress
by the palace justly called Beautiful. Many were then kept back,
to their serious injury or ruin, by fear of enormous penalties or
imprisonment, but NOW, what keeps you back, O Christian. Fears for
the loss of property, liberty, or life, would have been a wretched
plea for the loss of the soul, how much less the fear of ridicule
from ungodly friends or relatives.--Ed.
[5] A familiar expression; 'rub up,' prepare for action. 'Put on
thy harness,' an obsolete term for armour, weapons, and habiliments
of war; the spiritual warfare, 'put on the whole armour of God.'--Ed.
[6] Would you be ready to die in peace? then seek a close walk
and communion with God in time of health. A life of faith ensures
a life of glory. Live and walk in the Spirit; as strangers and
pilgrims abstain from fleshly lusts. To live thus is Christ; to
die is gain, the more sudden the more joyful and glorious.--Ed.
[7] This meaning of the word 'touch' is now obsolete. It refers to
touching the seal on a deed, called sealing it; a solemn, deliberate
pledge to keep close to your covenants. 'I keep touch with my
promise.' Sir Thomas More.--Ed.
[8] 'To make both ends meet,' is a proverbial expression, meaning
that our expenses should not exceed our income; but, in this more
solemn sense we should fulfil our daily duties as they approach, as
all our moments have duties assigned to them. Omissions can never
be recovered; hence the necessity of forgiveness for Christ's sake,
who fulfilled every duty, and hence the necessity of perpetual
watchfulness.--Ed.
[9] How delightfully does this exclamation flow from the lips of the
pious patriarch, overcome by his exertion in this solemn death-bed
scene. He pauses, and then, with his recovering breath, appeals to
heaven--'I have waited for thy salvation, O Lord.' Poor old man,
the cold sweat of death is on thy brow, the angels stand ready to
open the gate of the celestial city; finish thy solemn instructions
to thy children, and then thou shalt enter upon the fruition of all
thy patient waiting, thy fearing, fighting, trembling, doubting,
shall be absorbed in immeasurable, eternal bliss.--Ed.
[10] This is a very illustrative allusion. When a spinner has wound
up all his material, the technical term is, 'The bottom is wound.'
When a poor spinner by age or infirmity, is incapable of work, it
would be said, 'Ah! his bottom is wound.' In this text, Jacob had
finally made an end of all his earthly duties, and had now only to
close his eyes for the last time upon the world.--Ed.
[11] These are solemn and most weighty arguments to press upon us
the fulfilment of our daily duties. How incomprehensible are the
ways of God. His love is proved by bitterly convicting us of sin,
of righteousness, and of judgment. Like Christian and Hopeful in
Doubting Castle, sometimes so overwhelming as to drive us to the
verge of despair and self-destruction. We fall not down the precipice,
for still there is hope and pardon in his bosom, and at the proper
time it will be revealed.--Ed.
[12] That preventeth; 'letteth' is from the old verb to let or
hinder, as used Romans 1:13.--Ed.
[13] This language is probably founded on Revelation 22:14, 'Blessed
are they that do his commandments, that they may have right to the
tree of life, and may enter in through the gates into the city.'
Until the work that is assigned to us is done, we cannot cross the
river and ascend to the New Jerusalem. 'He which testifieth these
things saith, Surely I come quickly. Amen.' He who is diligent to
finish his work may reply with truth, 'Even so, come, Lord Jesus.'--Ed.
[14] Bunyan was in his politics a thorough loyalist. When a young
man he even fought at the siege of Leicester, when it was besieged
by the royal army. Probably the horrible cruelties practised upon
the peaceful inhabitants, by the cavaliers, at the taking of that
city, induced him to leave the service. His pastor, J. Gifford, had
also served in the royal army as an officer; both of them narrowly
escaped. This may account for Bunyan's high monarchial principles,
they appear very prominently in many of his works.--Ed.
[15] Many extraordinary tales are told of the nightingale, as
to their great memory, and facility in imitating the human voice.
Sitting in thorns is more for protection than penance. See
Goldsmith's Animated Nature. It was a generally received opinion
that the nightingale, to keep himself awake in the night, sat on
a tree of thorn, so that if he nodded he would be pricked in the
breast. The learned and witty Dr. Thomas Fuller thus alludes to
it:--'I am sure the nightingale which would wake will not be angry
with the thorn which pricketh her breast when she noddeth.' How
useful would it be if a thorn could be so placed as to prick those
who nod at church!--Ed.
[16] A painted figure of a horse, behind which the sportsman
stealthily approaches the game.
'One underneath his horse, to get a shoot doth stalk
Another over dykes upon his stilts doth walk.'
--Drayton's Polyolbion, vol. iii. p. 25.--Ed.
[17] So dress as to pass without being noticed; neither precise nor
formal, slovenly nor dandyish; dress like a man or woman. Conduct
yourself as one that fears God.--Ed.
[18] The head having been crowned with thorns, it is unsuitable
that the feet should tread on rose leaves.--Mason.
[19] How very striking is this expression. O! that it may assist
in riveting upon our souls a vivid remembrance of the Saviour's
sufferings.--Ed.
[20] Some Pharisees, falsely called by the Romish churches 'saints,'
have claimed merit from associating with dirt and filth, and vermin,
beggars, and vagabonds, upon dunghills, to show their contempt of
the world! All this was to gain the applause of the world. God's
saints will associate with the salt of the earth, with God's fearers,
who whether rich or poor, are equally despised by the world.--Ed.
[21] Reader, do not mistake this to mean a piece of wood shaped
as a cross. It means cherish, love, be conformed to the conduct or
image of Christ, follow him in reproaches and revilings, and count
it your honour to suffer for his sake. 'Kiss it,' has the same
meaning as the words of the Psalmist, 'Kiss the Son, lest he be
angry, and ye perish.' It is the soul mentally kissing the Saviour,
and not a bit of wood, which would then be an idol, inflicting the
deep guilt of idolatry.--Ed.
[22] Upon the opening of the sixth seal in the book of Revelation,
there was 'a great earthquake, and the sun became black as sackcloth
of hair, and the moon as blood.' A preternatural and awful darkness
broods over nature, preparatory to its final dissolution. Thus
Satan darkens the things above to the natural man, so that he
cannot discern spiritual things, while those of time and sense are
magnified and multiplied in his estimation.--Ed.
[23] This refers to the phylacteries worn by every Jew while in
his daily prayers. These are long strips of leather, having small
boxes containing the law minutely written in Hebrew, worn upon the
forehead and wrist, and bound round the fingers. A custom founded
on Exodus 13:9, 16; Proverbs 7:3. That the Divine law should direct
the head and fingers, as representing the mind and conduct, so
would Bunyan have all Christians carry, at all times, in the mind
and conduct, the riches and righteousness of Christ.--Ed.
[24] There are no idlers in God's Israel, every one has his appointed
work to fulfil against his appointed day. Christian, watch against
idleness.
'For Satan has some mischief still
For idle hands to do.'--Ed.
[25] Godliness, saith Paul, has the 'promise of the life that now
is, and of that which is to come.' This should be more dwelt upon
by our ministers, as Bunyan sets the example. The mind of a Christian
has the richest enjoyments, however his body may be persecuted,
for over that only the enemy has power. A prison may be the gate
of heaven. With God as our Father, a wall of fire round about, and
the glory in our midst, 'what can we want beside?'--Ed.
[26] To tender; to care for, to guard. 'He had provoked others to
tender and seek the glory of God.'--Udal. Not frequently used in
this sense.--Ed.
[27] How tenderly does the Psalmist exhibit the love of God to
his chosen under this figure, 'Thou wilt make all his bed in his
sickness.' He will never leave nor forsake them; and, when heart
and flesh shall fail, he will guide them and receive them to his
glory. 'Wonders of grace to God belong.' Christian women! with
such an example, can you hesitate to go and make the bed of a poor
sick and afflicted neighbour?--Ed.
[28]
'Jesus can make a dying bed
Feel soft as downy pillows are,
While on his breast I lean my head,
And breath my life out sweetly there.'--Dr. Watts.
***
THE DESIRE OF THE RIGHTEOUS GRANTED;
OR,
A DISCOURSE OF THE RIGHTEOUS MAN'S DESIRES.
ADVERTISEMENT BY THE EDITOR
As the tree is known by its fruit, so is the state of a man's
heart known by his desires. The desires of the righteous are the
touchstone or standard of Christian sincerity--the evidence of
the new birth--the spiritual barometer of faith and grace--and the
springs of obedience. Christ and him crucified is the ground of
all our hopes--the foundation upon which all our desires after God
and holiness are built--and the root by which they are nourished.
It is from this principle of Divine life which flows from Christ
to his members, that these desires and struggles after holiness of
thought and conduct arise, and are kept alive. They prove a fountain
of consolation to the harassed and tried believer; for if we are
in the sense of this scripture 'righteous,' we shall have those
desires to enjoy the presence of God on earth, and with him felicity
in heaven, which the voice of the Omnipotent declareth SHALL be
granted. O! the blessedness of those in whose hearts are planted
'the desires of the righteous.'
This brings us to the most important of all the subjects of
self-examination--am I one of the 'righteous'? or, in other words,
'am I born again?' Upon this solemn heart-trying inquiry hangs all
our hopes of escape from misery and ascension to glory--a kingdom,
a crown, a bright, a happy, an eternal inheritance, on the one
hand, or the gloomy abodes of wretchedness on the other hand, are
for ever to be decided. What are our desires? To guide our anxious
inquiries into this all-important subject, our author unlocks the
heavenly treasures, and in every point furnishes us with book, and
chapter, and verse, that we may carefully and prayerfully weigh all
that he displays in the unerring scales of the sanctuary. A desire
after the presence of God--of conformity to his image and example--for
a greater hatred of sin--yea, as Bunyan expresses it, a desire to
desire more of those blessed fruits of the Spirit, inspires the
inquirer with the cheering hope that he has passed from death unto
life--that he has been born again, and has been made righteous.
And if, as we progress in the Divine life, our experience of the
delights of communion with God enables us to say with David, 'My
soul panteth,' or crieth, or, as the margin of our Bibles have,
brayeth, 'yea, thirsteth after God,' however we may be assaulted
by the enemies within and without, we may say with confidence, 'Why
art thou disquieted, O my soul? hope thou in God, for I SHALL yet
praise him.'
Deeply are the churches of Christ indebted to the Holy Spirit for
having assisted his honoured servant to write this treatise; and we
are under great obligation to his friend, Charles Doe, for having
handed it down to us, as he found it prepared for the press, with
other excellent treatises, among the author's papers after his
decease. It abounds with those striking ideas peculiar to the works
of the author of the Pilgrim's Progress; most faithful home thrusts
at conscience, which those who really desire to know themselves
will greatly prize. It has been very properly observed that the
words used by the author, as descriptive of the text, may, with
great propriety, be applied to this treatise--'It is a sharp and
smart description' of the desires of a righteous man.
The desires of the righteous are very graphically impersonated
and described. They reach beyond time and peep into eternity. 'The
righteous have desires that reach further than this world, desires
that have so long a neck as to look into the world to come.' 'So
forcible and mighty are they in operation'; 'is there not life and
mettle in them? They loose the bands of nature--harden the soul
against sorrow--they are the fruits of an eagle-eyed confidence.'
They enable the soul 'to see through the jaws of death--to see Christ
preparing mansion-houses for his poor ones that are now kicked to
and fro, like footballs in the world!' 'A desire will take a man
upon its back and carry him away to God, if ten thousand men oppose
it.' 'It will carry him away after God to do his will, let the work
be never so hard.' The new man is subject to transient sickness,
during which desire fails in its power when the inner man has caught
a cold.
Bunyan's views of church fellowship are always lovely; they are
delightfully expressed. He also introduces us to the unsearchable
riches of Christ. 'The righteous desire a handful, God gives them
a seaful; they desire a country, God prepares for them a city.'
Wonders of grace to God belong.
Bunyan's pictures of the natural man are equally faithful and
striking--when guilt and conviction take hold on him--when pestilence
threatens to break up his house-keeping--and death takes him by the
throat and hauls him down stairs to the grave; then he, who never
prayed, crieth, Pray for me, and the poor soul is as loath to go
out of the body for fear the devil should catch it, as the poor
bird is to go out of the bush while she sees the hawk waiting to
receive her. But I must not detain the reader longer from entering
on this solemn and impressive treatise, but commend it to the Divine
blessing.
GEO. OFFOR.
THE DESIRE OF THE RIGHTEOUS GRANTED.
'The desite of the righteous is only good.'--Proverbs 11:23
'The fear of the wicked, it shall come upon him; but the desite of
the righteous shall be granted.'--Proverbs 10:24
This book of the Proverbs is so called because it is such as
containeth hard, dark, and pithy sentences of wisdom, by which is
taught unto young men knowledge and discretion (1-6). Wherefore
this book is not such as discloseth truths by words antecedent
or subsequent to the text, so as other scriptures generally do,
but has its texts or sentences more independent; for usually each
verse standeth upon its own bottom, and presenteth by itself some
singular thing to the consideration of the reader; so that I shall
not need to bid my reader go back to what went before, nor yet to
that which follows, for the better opening of the text; and shall
therefore come immediately to the words, and search into them for
what hidden treasures are contained therein.
[First.] The words then, in the first place, present us with the
general condition of the whole world; for all men are ranked under
one of these conditions, the wicked or the righteous; for he that
is not wicked is righteous, and he that is not righteous is wicked.
So again, 'Lay not wait, O wicked man, against the dwelling of
the righteous, spoil not his resting-place.' I might give you out
of this book many such instances, for it flows with such; but the
truth hereof is plain enough.
The world is also divided by other general terms, as by these--believers,
unbelievers; saints, sinners; good, bad; children of God, and
children of the wicked one, &c. These, I say, are general terms,
and comprehend not this or that sect, or order of each, but the
whole. The believer, saint, good, and child of God, are one--to
wit, the righteous; the unbeliever, the sinner, the bad, and the
child of the devil, is one--to wit, the wicked; as also the text
expresses it. So that I say, the text, or these two terms in it,
comprehend all men; the one all that shall be saved, the other all
that shall be damned for ever in hell-fire (Psa 9:17, 11:6). The
wicked; who is he but the man that loves not God, nor to do his
will? The righteous; who is he but the man that loveth God, and
his holy will, to do it?
Of the wicked there are several sorts, some more ignorant, some more
knowing; the more ignorant of them are such as go to be executed,
as the ox goes to the slaughter, or as a fool to the correction
of the stocks; that is, as creatures whose ignorance makes them as
unconcerned, while they are going down the stairs to hell. But,
alas! their ignorance will be no plea for them before the bar of God;
for it is written, 'It is a people of no understanding; therefore
he that made them will not have mercy on them, and he that formed
them will show them no favour' (Isa 27:11; Prov 7:22).
Though, I must confess, the more knowing the wicked is, or the
more light and goodness such a one sins against, the greater will
his judgment be; these shall have greater damnation: it shall be
more tolerable at the judgment for Sodom than for them (Luke 10:12,
20:47). There is a wicked man that goes blinded, and a wicked man
that goes with his eyes open to hell; there is a wicked man that
cannot see, and a wicked man that will not see the danger he is
in; but hell-fire will open both their eyes (Luke 16:23). There
are that are wicked, and cover all with a cloak of religion, and
there are that proclaim their profaneness; but they will meet both
in the lake that burns with fire and brimstone; 'The wicked shall
be turned into hell, and all the nations that forget God' (Psa
9:17).
There are also several sorts, if I may so express myself, of those
that are truly righteous, as children, young men, fathers, or
saints that fear God, both small and great (Rev 11:18; 1 John 2).
Some have more grace than some, and some do better improve the
grace they have than others of their brethren do; some also are more
valiant for the truth upon the earth than others of their brethren
are; yea, some are so swallowed up with God, and love to his word
and ways, that they are fit to be a pattern or example in holiness
to all that are about them; and some again have their light shining
so dim, that they render themselves suspicious to their brethren,
whether they are of the number of those that have grace or no.[1]
But being gracious they shall not be lost, although such will at
the day of reward suffer loss; for this is the will of the Father
that sent the Son to be the Saviour of the world, 'That of all
which he had given him he should lose nothing, but should raise it
up again at the last day' (John 6:37-39; 1 Cor 3:15).
[Second.] In the next place, we are here presented with some of
the qualities of the wicked and the righteous; the wicked has his
fears, the righteous has his desires. The wicked has his fears. 'The
fear of the wicked, it shall come upon him; but the desire of the
righteous shall be granted.' Indeed, it seems to the godly that
the wicked feareth not, nor doth he after a godly sort; for he that
feareth God aright must not be reputed a wicked man. The wicked,
through the pride of his countenance, declareth that he feareth
not God aright, because he doth not graciously call upon him; but
yet for all that, the wicked at times are haunted, sorely haunted,
and that with the worst of fears. 'Terrors,' says Bildad, 'shall
make him afraid on every side.' And again, 'His confidence shall
be rooted out of his tabernacle, and it shall bring him to the king
of terrors' (Job 18:11-14).
A wicked man, though he may hector it at times with his proud heart,
as though he feared neither God nor hell, yet again, at times, his
soul is even drowned with terrors. 'The morning is to them even as
the shadow of death; if one knew them, they are in the terrors of
the shadow of death' (Job 24:14-17). At times, I say, it is thus
with them, especially when they are under warm convictions that
the day of judgment is at hand, or when they feel in themselves
as if death was coming as a tempest, to steal them away from their
enjoyments, and lusts, and delights; then the bed shakes on which
they lie, then the proud tongue doth falter in their mouth, and
their knees knock one against another; then their conscience stares,
and roars, and tears, and arraigns them before God's judgment-seat,
or threatens to follow them down to hell, and there to wreck its
fury on them, for all the abuses and affronts this wicked wretch
offered to it in the day in which it controlled his unlawful
deeds. O! none can imagine what fearful plights a wicked man is
in sometimes; though God in his just judgment towards them suffers
them again and again to stifle and choke such awakenings, from a
purpose to reserve them unto the day of judgment to be punished (2
Peter 2:7-9).
[Third.] In the third place, as the wicked has his fears, so the
righteous has his desires. 'The desire of the righteous shall be
granted'; but this must not be taken exclusively, as if the wicked
had nothing but fears, and the righteous nothing but desires. For,
both by Scripture and experience also, we find that the wicked has
his desires, and the righteous man his fears.
1. For the wicked, they are not without their desires. 'Let me die
the death of the righteous, and let my last end be like his,' was
the desire of wicked Balaam (Num 23:10), and another place saith,
'the wicked boasteth of his heart's desire'; that he is for heaven
as well as the best of you all, but yet, even then, 'he blesseth
the covetous, whom the Lord abhorreth' (Psa 10:3). Wicked men
have their desires and their hopes too, but the hope and desire of
unjust men perisheth (Prov 11:7, 14:32). Yea, and though they look
and long, too, all the day long, with desires of life and glory,
yet their fears, and them only, shall come upon them; for they are
the desires of the righteous that shall be granted (Psa 112:10).
The desires of the wicked want a good bottom; they flow not from a
sanctified mind, nor of love to the God, or the heaven now desired;
but only from such a sense as devils have of torments, and so, as
they, they cry out, 'I beseech thee torment me not' (Luke 8:28,
16:24). But their fears have a substantial foundation, for they
are grounded upon the view of an ill-spent life, the due reward of
which is hell-fire; 'the unrighteous shall not inherit the kingdom
of God,' their place is without; 'for without are dogs and sorcerers,
and whoremongers, and murderers, and idolaters, and whosoever loveth
and maketh a lie' (1 Cor 6:9,10; Rev 22:15).
Their fears, therefore, have a strong foundation; they have also
matter to work upon, which is guilt and justice, the which they
shall never be able to escape, without a miracle of grace and mercy
(Heb 2:3). Therefore it saith, and that with emphasis, 'The fear
of the wicked it shall come upon him'; wherefore his desires must
die with him: for the promise of a grant of that which is desired
is only entailed to righteousness. 'The desire of the righteous shall
be granted,' but 'grant not, O Lord, the desires of the wicked,'
saith David (Psa 140:8).
2. Nor are the righteous without their fears, and that even all
their life long. Through fear of death, they, some of them, are all
their life time subject to bondage (Heb 2:15). But as the desires
of the wicked shall be frustrate, so shall also the fears of
the godly; hence you have them admonished, yea commanded, not to
be afraid neither of devils, death, nor hell; for the fear of the
righteous shall not come upon them to eternal damnation (Isa 35:4,
41:10-14, 43:1, 44:28; Luke 8:50, 12:32; Rev 1:17).
'The desire of the righteous shall be granted.' No, they are not
to fear what sin can do unto them, nor what all their sins can do
unto them; I do not say they should not be afraid of sinning, nor
of those temporal judgments that sin shall bring upon them, for
of such things they ought to be afraid, as saith the Psalmist, 'My
flesh trembleth for fear of thee, and I am afraid of thy judgments'
(Psa 119:120). But of eternal ruin, of that, they ought not to be
afraid of with slavish fear. 'Wherefore should I fear,' said the
prophet, 'in the days of evil, when the iniquity of my heels shall
compass me about?' (Psa 49:5). And again, 'Ye have done all this
wickedness, yet turn not aside from following the Lord;--for the
Lord will not forsake his people, for his great name's sake' (1
Sam 12:20-22).
The reason is, because the righteous are secured by their faith in
Christ Jesus; also their fears stand upon a mistake of the nature
of the covenant, in which they are wrapped up, which is ordered
for them in all things, and sure (2 Sam 23:5; Isa 55:3). Besides,
God has purposed to magnify the riches of his grace in their
salvation; therefore goodness and mercy shall, to that end, follow
them all the days of their life, that they may 'dwell in the house
of the Lord for ever' (Psa 23:6; Eph 1:3-7). They have also their
intercessor and advocate ready with God, to take up matters for
them in such a way as may maintain true peace betwixt their God and
them; and as may encourage them to be sober, and hope to the end,
for the grace that is to be brought unto them at the revelation of
Jesus Christ (1 Peter 1:13; 1 John 2:1,2). Wherefore, though the
godly have their fears, yea, sometimes dreadful fears, and that
of perishing for ever and ever; yet the day is coming, when their
fears and tears shall be done away, and when their desires only
shall be granted. 'The fear of the wicked, it shall come upon them;
but the desire of the righteous shall be granted.'
The words, then, are a prediction or prophecy, and that both
concerning the wicked and the righteous, with reference to time and
things to come, and shall certainly be fulfilled in their season.
Hence it is said concerning the wicked, that their triumphing is
short, and that the joy of the hypocrite is but for a moment (Job
20:5). O, their end will be bitter as wormwood, and will cut like
a two-edged sword! Of this Solomon admonishes youth, when he saith.
'Rejoice, O young man, in thy youth; and let thy heart cheer thee
in the days of thy youth, and walk in the ways of thine heart,
and in the sight of thine eyes; but know thou, that for all these
things God will bring thee into judgment' (Eccl 11:9).
This, therefore, showeth the desperate spirit that possesses the
children of men, who, though they hear and read all this, yet cannot
be reclaimed from courses that are wicked, and that lead to such
a condition (Prov 5:7-14). I say they will not be reclaimed from
such courses as lead to ways that go down to hell, where their soul
must mourn, even then when their flesh and their body are consumed.
O! how dear bought are their pleasures, and how will their laughter
be turned into tears and anguish unutterable! and that presently,
for it is coming! Their 'judgment now of a long time lingereth not,
and their damnation slumbereth not' (2 Peter 2:3). But what good
will their covenant of death then do them? And will their agreement
of hell yield them comfort? Is not God as well mighty to punish as
to save? (Isa 28:18). Or can these sinners believe God out of the
world, or cause that he should not pay them home for their sins,
and recompense them for all the evil they have loved, and continued
in the commission of? (Job 21:29-31). 'Can thy heart endure, or
can thy hands be strong in the days that God shall deal with thee?'
(Eze 22:14). Thou art bold now, I mean bold in a wicked way; thou
sayest now thou wilt keep thy sweet morsels of sin under thy tongue,
thou wilt keep them still within thy mouth. Poor wretch! Thy sins
shall lie down in the dust with thee (Job 20:11). Thou hast sucked
the poison of asps, and the viper's tongue shall slay thee (Job
20:16). 'Thou shalt not see the rivers, the streaming floods, the
brooks of butter and honey' (Job 20:17). 'All darkness shall be hid
in thy secret places, a fire not blown shall consume thee.' 'This
is the portion of a wicked man from God, and the heritage appointed
to him by God' (Job 20:26-29).
And as they [the Scriptures] predict or prophesy what shall become
of the wicked; so also they plentifully foretell what shall happen
to the righteous, when he saith their desire shall be granted: of
which more anon. Only here I will drop this short hint, That the
righteous have great cause to rejoice; for what more pleasing,
what more comfortable to a man, than to be assured, and that from
the Spirit of truth, that what he desireth shall be granted? And
this the righteous are assured of here; for he saith it in words
at length, 'The desire of the righteous shall be granted.' This,
then, should comfort them against their fears, and the sense of
their unworthiness; it should also make them hold up their heads
under all their temptations, and the affronts that is usual for them
to meet with in the world. The righteous! Who so vilified as the
righteous? He, by the wise men of the world, is counted a very
Abraham,[2] a fool; like to him who is the father of us all. But
as he left all for the desire that he had of a better country, and
at last obtained his desire; for after he had patiently endured,
he obtained the promise; so those that walk in the steps of that
faith which our father Abraham had, even those also in the end
shall find place in Abraham's bosom; wherefore it is meet that we
should cheer up and be glad, because what we desire shall be granted
unto us (Heb 6).
THE NATURE OF THE WORDS.
But I shall here leave off this short way of paraphrasing upon the
text, and shall come more distinctly to inquire into the nature
of the words; but my subject-matter shall be the last part of the
verse, 'The desire of the righteous shall be granted.' From which
words there are these things to be inquired into.
FIRST. What, or who is the righteous man? SECOND. What are the
desires of a righteous man? THIRD. What is meant or to be understood
by the granting of the desires of the righteous? 'The desire of
the righteous shall be granted.'
[WHO IS THE RIGHTEOUS MAN?]
FIRST. For the first of these, namely, 'WHAT OR WHO IS THE RIGHTEOUS
MAN?
My way of prosecuting this head shall be to show you, first, that
I intend a righteous man not in every sense, but in that which is the
best; otherwise I shall miscarry as to the intendment of the Holy
Ghost; for it may not be supposed that these words reach to them
that are righteous in a general, but in a special sense; such, I
mean, that are so in the judgment of God. For, as I hinted, there
are several sorts of righteous men that yet have nothing to do
with this blessed promise, or that shall never, as such, have their
desires granted.
FIRST. There is one that is righteous in his own eyes, and is yet
far enough off from the blessing of the text: 'There is a generation
that are pure' or righteous 'in their own eyes, and yet is not washed
from their filthiness' (Prov 29:12). These are they that you also
read of in the evangelist Luke, that are said to trust 'in themselves
that they were righteous, and despised others' (Luke 18:9). These
are set so low, by this their foolish confidence, in the eyes of
Jesus Christ, that he even preferred a praying publican before them
(Luke 18:13,14). Wherefore these cannot be the men, I mean those
righteous men, to whom this promise is made.
SECOND. There are those that by others are counted righteous; I
mean they are so accounted by their neighbours. Thus Korah and his
company are called the people of the Lord, and all the congregation
by them also called holy, every one of them (Num 16:3,41). But as
he who commends himself is not approved, so it is no great matter
if all the world shall count us righteous, if God esteemeth us not
for such: 'For not he that commendeth himself is approved, but whom
the Lord commends' (2 Cor 10:18).
THIRD. There are those that indeed are righteous when compared
with others: 'I came not to call the righteous'; 'for scarcely for
a righteous man will one die,' and the like, are texts thus to be
understood. For such as these are, as to life moral, better than
others. But these, if they are none otherwise righteous than by
acts and works of righteousness of their own, are not the persons
contained in the text that are to have their desires granted.
FOURTH. The righteous man therefore in the text is, and ought to be,
thus described: 1. He is one whom God makes righteous, by reckoning
him so. 2. He is one that God makes righteous, by possessing of him
with a principle of righteousness. 3. He is one that is practically
righteous.
First. He is one that God makes righteous. Now, if God makes him
righteous, his righteousness is not his own, I mean this sort of
righteousness: 'Their righteousness is of me, saith the Lord' (Isa
54:17). God then makes a man righteous by putting righteousness
upon him--by putting the righteousness of God upon him (Phil 3:6-9).
Hence we are said to be made the righteousness of God in Christ:
'For God hath made him to be sin for us, who knew no sin, that we
might be made the righteousness of God in him' (2 Cor 5:21). Thus
God, therefore, reckoneth one righteous, even by imputing that
unto us which is able to make us so: 'Christ of God is made unto
us--righteousness' (1 Cor 1:30). Wherefore he saith again, 'In the
Lord shall all the seed of Israel be justified and shall glory'
(Isa 45:25).
The righteousness then by which a man is made righteous, with
righteousness to justification of life before God, for that is
it we are speaking of now, is the righteousness of another than
he who is justified thereby. Hence it is said again by the soul
thus justified and made righteous, 'The Lord hath clothed me with
the garments of salvation, he hath covered me with the robe of
righteousness' (Isa 61:10). As he also saith in another place, 'I
spread my skirts over thee, and covered thy nakedness' (Eze 16:8).
This we call a being made righteous by reckoning, by the reckoning
of God; for none is of power to reckon one righteous but God,
because none can make one so to be but him. He that can make me
rich, though I am in myself the poorest of men, may reckon me rich,
if together with his so reckoning, he indeed doth make me rich. This
is the case, God makes a man righteous by bestowing of righteousness
upon him--by counting the righteousness of his Son for his. He gives
him righteousness, a righteousness already performed and completed
by the obedience of his Son (Rom 5:19).
Not that this righteousness, by being bestowed upon us, is severed
from Jesus Christ; for it is still his and in him. How then, may
some say, doth it become ours? I answer, by our being put into
him. For of God are we in Christ Jesus, who is made unto us, of
him, 'righteousness.' And again, we are made 'the righteousness of
God in him.' So then, the righteousness of Christ covereth his, as
a man's garments cover the members of his body, for we are 'the
body of Christ, and members in particular' (1 Cor 12:27). The
righteousness therefore is Christ's; resideth still in him, and
covereth us, as the child is lapped up in its father's skirt, or
as the chicken is covered with the feathers of the hen. I make use
of all these similitudes thereby to inform you of my meaning; for
by all these things are set forth the way of our being made righteous
to justification of life (Matt 23:37; Eze 16:8; Psa 36:7).
Now thus a man is made righteous, without any regard to what he
has, or to what is of him; for as to him, it is utterly another's.
Just as if I should, with the skirts of my garments, take up and
clothe some poor and naked infant that I find cast out into the
open field. Now if I cover the person, I cover scabs and sores, and
ulcers, and all blemishes. Hence God, by putting this righteousness
upon us, is said to hide and cover our sins. 'Blessed are they
whose iniquities are forgiven, and whose sins are covered. Blessed
is the man to whom the Lord will not impute sin' (Rom 4:7,8). For
since this righteousness is Christ's, and counted or reckoned ours
by the grace of God, it is therefore bestowed upon us, not because
we are, but to make us righteous before the face of God. Hence,
as I said, it is said to make us righteous, even as gay clothes do
make a naked body fine. 'He hath made him to be sin for us, who knew
no sin, that we might be made the righteousness of God in him.'
This is of absolute necessity to be known, and to be believed. For
without this no man can be counted righteous before God; and if we
stand not righteous before God, it will benefit us nothing as to
life eternal, though we should be counted righteous by all the men
on earth. Besides, if God counts me righteous, I am safe, though
in and of myself I am nothing but a sinner, and ungodly. The reason
is, because God has a right to bestow righteousness upon me, for
he has righteousness to spare; he has also a right to forgive,
because sin is the transgression of the law. Yea, he has therefore
sent his Son into the world to accomplish righteousness for sinners,
and God of his mercy bestows it upon those that shall receive it by
faith. Now, if God shall count me righteous, who will be so hardy
as to conclude I yet shall perish? 'It is God that justifieth. Who
is he that condemneth? It is Christ that died, yea, rather that is
risen again, who is even at the right hand of God, who also maketh
intercession for us. Who shall separate us from the love of Christ?'
(Rom 8:33-35).
Thus therefore is a man made righteous, even of God by Christ, or
through his righteousness. Now if, as was said, a man is thus made
righteous, then in this sense he is good before God, before he has
done anything of that which the law calls good before men; for God
maketh not men righteous with this righteousness, because they have
been, or have done good, but before they are capable of doing good
at all. Hence we are said to be justified while ungodly, even as
an infant is clothed with the skirt of another, while naked, as
touching itself (Rom 4:4,5). Works therefore do not precede, but
follow after this righteousness; and even thus it is in nature,
the tree must be good before it bear good fruit, and so also must
a man. It is as impossible to make a man bring forth good fruit
to God, before he is of God made good, as it is for a thorn or
bramble bush to bring forth figs or grapes (Matt 7:15,16).
But again, a man must be righteous before he can be good; righteous
by imputation, before his person, his intellectuals, can be qualified
with good, as to the principle of good. For neither faith, the
Spirit, nor any grace, is given unto the sinner before God has made
him righteous with this righteousness of Christ. Wherefore it is
said, that after he had spread his skirt over us, he washed us with
water, that is, with the washing of sanctification (Eze 16:8,9).
And to conclude otherwise, is as much as to say that an unjustified
man has faith, the Spirit, and the graces thereof; which to say is
to overthrow the gospel. For what need of Christ's righteousness
if a man may have faith and the Spirit of Christ without it, since
the Spirit is said to be the earnest of our inheritance, and that
by which we are sealed unto the day of redemption (Eph 1, 4). But
the truth is, the Spirit which makes our person good, I mean that
which sanctifies our natures, is the fruit of the righteousness
which is by Jesus Christ. For as Christ died and rose again before
he sent the Holy Ghost from heaven to his, so the benefit of his
death and resurrection is by God bestowed upon us, in order to the
Spirit's possessing of our souls.
Second. And this leads me to the second thing, namely, That God
makes a man righteous by possessing[3] of him with a principle of
righteousness, even with the spirit of righteousness (Rom 4:4,5).
For though, as to justification before God from the curse of the
law, we are made righteous while we are ungodly, and yet sinners;
yet being made free from sin thus, we forthwith become, through
a change which the Holy Ghost works in our minds, the servants
of God (Rom 5:7-9). Hence it is said, 'There is therefore now no
condemnation to them which are in Christ Jesus, who walk not after
the flesh, but after the Spirit' (Rom 8:1). For though, as the apostle
also insinuates here, that being in Christ Jesus is antecedent to
our walking after the Spirit; yet a man can make no demonstration
of his being in Christ Jesus, but by his walking in the Spirit; because
the Spirit is an inseparable companion of imputed righteousness,
and immediately follows it, to dwell with whosoever it is bestowed
upon. Now it dwelling in us, principles[4] us in all the powers of
our souls, with that which is righteousness in the habit and nature
of it. Hence the fruits of the Spirit are called 'the fruits of
goodness and righteousness,' as the fruits of a tree are called
the fruit of that tree (Eph 5:9).
And again, 'He that doth righteousness is righteous,' not only in
our first sense, but even in this also. For who can do righteousness
without he be principled so to do? who can act reason that hath
not reason? So none can bring forth righteousness that hath not in
him the root of righteousness, which is the Spirit of God, which
comes to us by virtue of our being made sons of God (1 John 2:19,
3:7; Gal 4:5-7). Hence the fruits of the Spirit are called 'the
fruits of righteousness, which are by Jesus Christ unto the glory
and praise of God' (Phil 1:11). This then is the thing we say,
to wit, that he that is made righteous unto justification of life
before God, is also habituated with a principle of righteousness,
as that which follows that righteousness by which he stood just
before. I say, as that which follows it; for it comes by Jesus
Christ, and by our being justified before God, and made righteous
through him.
This second then also comes to us before we do any act spiritually
good. For how can a man act righteousness but from a principle of
righteousness? And seeing this principle is not of or by nature,
but of and by grace, through Christ, it follows that as no man is
just before God that is not covered with the righteousness of Christ,
so no man can do righteousness but by the power of the Spirit of
God which must dwell in him. Hence we are said through the Spirit
to mortify the deeds of the body, which works are preparatory to
fruitful actions. The husbandman, says Paul, that laboureth, must
first be partaker of the fruit; so he that worketh righteousness,
must first be blessed with a principle of righteousness (2 Tim
2:1-6). Men must have eyes before they see, tongues before they
speak, and legs before they go; even so must a man be made habitually
good and righteous before he can work righteousness. This then is
the second thing. God makes a man righteous by possessing him with
a principle of righteousness; which principle is not of nature,
but of grace; not of man, but of God.
Third. The man in the text is practically righteous, or one that
declareth himself by works that are good; a virtuous, a righteous
man, even as the tree declares by the apple or plum it beareth what
manner of tree it is: 'Ye shall know them by their fruits' (Matt
7:16). Fruits show outwardly what the heart is principled with:
show me then thy faith, which abideth in the heart, by thy works in
a well spent life. Mark how the apostle words it, We being, saith
he, 'made free from sin, and become servants to God, have our fruit
unto holiness, and the end everlasting life' (Rom 6:23).
Mark his order: first we are made free from sin; now that is by
being justified freely by the grace of God through the redemption
which is in Jesus Christ, whom God has set forth to be a propitiation
through faith in his blood. Now this is God's act, without any
regard at all to any good that the sinner has or can accomplish;
'not by works of righteousness which we have done, but according
to his mercy' thus he saveth us (Titus 3:5; Rom 3:24; 2 Tim 1:9).
Now, being made free from sin, what follows? We become the servants
of God, that is, by that turn which the Holy Ghost makes upon our
heart when it reconciles it to the Word of God's grace. For that,
as was said afore, is the effect of the indwelling and operation
of the Holy Ghost. Now having our hearts thus changed by God and
his Word, the fruits of righteousness put forth themselves by us.
For as when we were in the flesh, the motions of sin, which is in
our members, did bring forth fruit unto death, so now, if we are
in the Spirit, and we are not in the flesh, but in the Spirit, if
so be the Spirit of Christ dwells in us, by the motions and workings
of that we have our fruit unto holiness, and the end everlasting
life (Rom 8:6,9).
But now by these fruits we are neither made righteous nor good;
for the apple maketh not the tree good, it only declares it so to
be. Here therefore all those are mistaken that think to be righteous
by doing of righteous actions, or good by doing good. A man must
first be righteous, or he cannot do righteousness; to wit, that
which is evangelically such. Now if a man is, and must be righteous,
before he acts righteousness, then all his works are born too late
to make him just before God; for his works, if they be right, flow
from the heart of a righteous man, of a man that had, before he
had any good work, a twofold righteousness bestowed on him; one
to make him righteous in the sight of God, the other to principle
him to be righteous before the world. 'That he might be called a
tree of righteousness, the planting of the Lord, that he might be
glorified' (Isa 63:3).
The want of understanding of this, is that which keeps so many
in a mist of darkness about the way of salvation. For they, poor
hearts! when they hear of the need that they have of a righteousness
to commend them to God, being ignorant of the righteousness of God,
that is, of that which God imputeth to a man, and that by which he
counteth him righteous, have it not in their thoughts to accept of
that unto justification of life. But presently betake themselves
to the law of works, and fall to work there for the performing of
a righteousness, that they may be accepted of God for the same;
and so submit not themselves to the righteousness of God, by which,
and by which only, the soul stands just before God (Rom 10:1-3).
Wherefore, I say, it is necessary that this be distinctly laid
down. That a man must be righteous first, even before he doth
righteousness; the argument is plain from the order of nature: 'For
a corrupt tree cannot bring forth good fruit': wherefore make the
tree good, and so his fruit good; or the tree corrupt, and his
fruit corrupt (Luke 6:43).
Reason also says the same, for how can Blacks beget white children,
when both father and mother are black? How can a man without grace,
and the spirit of grace, do good; nature is defiled even to the
mind and conscience; how then can good fruit come from such a stock?
(Titus 1:15). Besides, God accepteth not any work of a person which
is not first accepted of him; 'The Lord hath respect unto Abel and
to his offering' (Gen 4:4). To Abel first, that is, before that
Abel offered. But how could God have respect to Abel, if Abel was
not pleasing in his sight? and how could Abel be yet pleasing in
his sight, for the sake of his own righteousness, when it is plain
that Abel had not yet done good works? he was therefore first
made acceptable in the sight of God, by and for the sake of that
righteousness which God of his grace had put upon him to justification
of life; through and by which also the Holy Ghost in the graces
of it dwelt in Abel's soul. Now Abel being justified, and also
possessed with this holy principle, he offers his sacrifice to God.
Hence it is said, that he offered 'by faith,' by the faith which
he had precedent to his offering; for if through faith he offered,
he had that faith before he offered; that is plain. Now his faith
looked not for acceptance for the sake of what he offered, but
for the sake of that righteousness which it did apprehend God had
already put upon him, and by which he was made righteous; wherefore
his offering was the offering of a righteous man, of a man made
righteous first; and so the text saith, 'By faith Abel offered
unto God a more excellent sacrifice than Cain, by which he obtained
witness that he was righteous' (Heb 11:4); that is antecedent to
his offering; for he had faith in Christ to come, by which he was
made righteous; he also had the spirit of faith, by which he was
possessed with a righteous principle; and so being in this manner
made righteous, righteous before God, and also principled to work,
he comes and offereth his more acceptable sacrifice to God. For
this, all will grant, namely, that the works of a righteous man are
more excellent than are even the best works of the wicked. Hence
Cain's works came behind; for God had not made him righteous, had
no respect unto his person, had not given him the Spirit and faith,
whereby alone men are made capable to offer acceptably: 'But unto
Cain and to his offering, the Lord had not respect' (Gen 4:5).
From all which it is manifest, that the person must be accepted
before the duty performed can be pleasing unto God. And if the
person must first be accepted, it is evident that the person must
first be righteous; but if the person be righteous before he doth
good, then it follows that he is made righteous by righteousness
that is none of his own, that he hath no hand in, further than to
receive it as the gracious gift of God. Deny this, and it follows
that God accepteth men without respect to righteousness; and then
what follows that, but that Christ is dead in vain?
We must not therefore be deceived, 'He that doeth righteousness
is righteous, even as he,' the Lord, 'is righteous' (1 John 3:7).
He doth not say he that doth righteousness shall be righteous; as
if his doing works would make him so before God; but he that doth
righteousness IS righteous, antecedent to his doing righteousness.
And it must be thus understood, else that which follows signifies
nothing; for he saith, 'He that doth righteousness is righteous,
even as he,' the Lord his God, 'is righteous.' But how is the Lord
righteous? Even antecedent to his works. The Lord was righteous
before he wrought righteousness in the world; and even so are we,
to wit, every child of God. 'As he is, so are we, in this world'!
(1 John 4:17). But we must in this admit of this difference; the
Lord was eternally and essentially righteous before he did any work,
but we are imputatively righteous, and also made so by a second
work of creation, before we do good works. It holds therefore only
as to order; God was righteous before he made the world, and we are
righteous before we do good works. Thus, therefore, we have described
the righteous man. First. He is one whom God makes righteous, by
reckoning or imputation. Second. He is one that God makes righteous
by possessing of him with a principle of righteousness. Third. He
is one that is practically righteous. Nor dare I give a narrower
description of a righteous man than this; nor otherwise than thus.
1. I dare not give a narrower description of a righteous man than
this, because whoever pretends to justification, if he be not
sanctified, pretends to what he is not; and whoever pretends to
sanctification, if he shows not the fruits thereof by a holy life, he
deceiveth his own heart, and professeth but in vain (James 1:22-27).[5]
2. Nor dare I give this description otherwise than thus, because
there is a real distinction to be put between that righteousness
by which we should be just before God, and that which is in us a
principle of sanctification; the first being the obedience of the
Son of God without us, the second being the work of the Spirit
in our hearts. There is also a difference to be put betwixt the
principle by which we work righteousness, and the works themselves;
as a difference is to be put betwixt the cause and the effect, the
tree and the apple.
[WHAT ARE THE DESIRES OF A RIGHTEOUS MAN?]
SECOND. I come now to the second thing into which we are to inquire,
and that is,
WHAT ARE THE DESIRES OF A RIGHTEOUS MAN?
My way of handling this question shall be, FIRST, To speak of the
nature of desire in the general. SECOND, And then to show you, more
particularly, what are the desires of the righteous.
[Desires in general.]
FIRST. For the first; desires in general may be thus described:--They
are the workings of the heart or mind, after that of which the soul
is persuaded that it is good to be enjoyed; this, I say, is so
without respect to regulation; for we speak not now of good desires,
but of desires themselves, even as they flow from the heart of a
human creature; I say, desires are or may be called, the working of
the heart after this or that; the strong motions of the mind unto
it. Hence the love of women to their husbands is called 'their
desires' (Gen 3:16); and the wife also is called 'the desire of
thine' the husband's 'eyes' (Eze 24:16). Also love to woman, to make
her one's wife, is called by the name of 'desire' (Deut 21:10,11).
Now, how strong the motions or passions of love are, who is there
that is an utter stranger thereto? (Cant 8:6,7).
Hunger is also a most vehement thing; and that which is called
'hunger' in one place, is called 'desire' in another; and he desired
'to be fed with the crumbs which fell from the rich man's table'
(Luke 16:21; Psa 145:16). Exceeding lustings are called 'desires,'
to show the vehemency of desires (Psa 106:14, 78:27-30). Longings,
pantings, thirstings, prayers, &c., if there be any life in them,
are all fruits of a desirous soul. Desires therefore flow from the
consideration of the goodness, or profitableness, or pleasurableness
of a thing; yea, all desires flow from thence; for a man desires
not that about which he has had no consideration, nor that neither
on which he has thought, if he doth not judge it will yield him
something worth desiring.
When Eve saw that the forbidden fruit was a beautiful tree--though
her sight deceived her--then she desired it, and took thereof
herself, and gave to her husband, and he did eat; yea, saith the
text, 'when she saw that it was a tree to be desired, to make one
wise, she took' (Gen 3:6). Hence that which is called 'coveting'
in one place, is called 'desiring' in another; for desires are
craving; and by desires a man seeks to enjoy what is not his (Exo
20:17; Deut 5:21). From all these things, therefore, we see what
desire is. It is the working of the heart, after that which the
soul is persuaded that it is good to be enjoyed; and of them there
are these two effects.
First. One is--on a supposition that the soul is not satisfied
with what it has--to cause the soul to range and hunt through the
world for something that may fill up that vacancy that yet the soul
finds in itself, and would have supplied. Hence desires are said
to be wandering, and the soul said to walk by them; 'Better is the
sight of the eyes than the wandering of the desire,' or than the
walking of the soul (Eccl 6:8,9). Desires are hunting things, and
how many things do some empty souls seek after, both as to the
world, and also as to religion, who have desirous minds!
Second. The second effect is, If desires be strong, they carry all
away with them; they are all like Samson, they will pull down the
gates of a city; but they will go out abroad; nothing can stop
the current of desires, but the enjoyment of the thing desired, or
a change of opinion as to the worth or want of worth of the thing
that is desired.
[What are the desires of the righteous.]
SECOND. But we will now come to the thing more particularly intended,
which is, To show what are the desires of the righteous; that is
that which the text calls us to the consideration of, because it
saith, 'The desire of the righteous shall be granted.'
We have hitherto spoken of desires, as to the nature of them, without
respect to them as good or bad; but now we shall speak to them as
they are the effects of a sanctified mind, as they are the breathings,
pantings, lustings, hungerings, and thirstings of a righteous man.
The text says 'the desire of the righteous shall be granted'; what
then are the desires of the righteous? Now I will, First. Speak
to their desires in the general, or with reference to them as to
their bulk. Second. I will speak to them more particularly as they
work this way and that.
[The desires of the righteous in the general.]
First. For their desires in the general: the same Solomon that
saith, 'The desire of the righteous shall be granted,' saith also,
'The desire of the righteous is only good' (Prov 11:23). This
text giveth us, in the general, a description of the desires of a
righteous man; and a sharp and smart description it is: for where,
may some say, is then the righteous man, or the man that hath
none but good desires? and if it be answered they are good in the
main, or good in the general, yet that will seem to come short of
an answer: for in that he saith 'the desires of the righteous are
only good,' it is as much as to say, that a righteous man has none
but good desires, or desireth nothing but things that are good.
Wherefore, before we go any further, I must labour to reconcile
the experience of good men with this text, which thus gives us a
description of the desires of the righteous.
A righteous man is to be considered more generally, or more strictly.
1. More generally, as he consisteth of the whole man, of flesh and
spirit, of body and soul, of grace and nature; now consider him
thus, and you can by no means reconcile the text with his experience,
nor his experience with the text. For as he is body, flesh, and
nature--for all these are with him, though he is a righteous man--so
he has desires vastly different from those described by this text,
vastly differing from what is good; yea, what is it not, that is
naught, that the flesh and nature, even of a righteous man, will not
desire? 'Do ye think that the Scripture saith in vain, The spirit
that dwelleth in us lusteth to envy?' (James 4:5). And again, 'In
me, that is, in my flesh, dwelleth no good thing' (Rom 7:18). And
again, 'The flesh lusteth against the spirit' (Gal 5:17). And again,
The lusts thereof do 'war against the soul' (1 Peter 2:11).
From all these texts we find that a righteous man has other workings,
lusts, and desires than such only that are good; here then, if we
consider of a righteous man thus generally, is no place of agreement
betwixt him and this text. We must consider of him, then, in the
next place, more strictly, as he may and is to be distinguished
from his flesh, his carnal lusts, and sinful nature.
2. More strictly. Then a righteous man is taken sometimes as to or
for his best part, or as he is A SECOND CREATION; and so, or as so
considered, his desires are only good.
(1.) He is taken sometimes as to or for his best part, or as he is
a second creation, as these scriptures declare: 'If any man be in
Christ, he is a new creature,--all things are become new' (2 Cor
5:17). 'Created in Christ Jesus' (Eph 2:10). 'Born of God' (John
3; 1 John 3:9). Become heavenly things, renewed after the image of
him that created them: Colossians 3:10; Hebrews 9:23 and the like.
By all which places, the sinful flesh, the old man, the law of sin,
the outward man, all which are corrupt according to the deceitful
lusts, are excluded, and so pared off from the man, as he is
righteous; for his 'delight in the law of God' is 'after the inward
man.' And Paul himself was forced thus to distinguish of himself,
before he could come to make a right judgment in this matter;
saith he, 'That which I do, I allow not; what I would, do I not;
but what I hate, that do I.' See you not here how he cleaves himself
in twain, severing himself as he is spiritual, from himself as he
is carnal; and ascribeth his motions to what is good to himself
only as he is spiritual, or the new man: 'If then I do that which
I would not, I consent to the law that it is good' (Rom 7).
But I trow, Sir, your consenting to what is good is not by that part
which doth do what you would not; no, no, saith he, that which doth
do what I would not, I disown, and count it no part of sanctified
Paul: 'Now then it is no more I that do it, but sin that dwelleth
in me; for--in me, that is, in my flesh, dwelleth no good thing: for
to will is present with me; but how to perform that which is good,
I find not: for the good that I would, I do not; but the evil which
I would not, that I do: Now, if I do that I would not, it is no
more I that do it, but sin that dwells in me' (Rom 7). Thus you
see Paul is forced to make two men of himself, saying, I and I; I
do; I do not; I do, I would not do; what I hate, that I do. Now it
cannot be the same I unto whom these contraries are applied; but
his sinful flesh is one I, and his godly mind the other: and indeed
so he concludes it in this chapter, saying, 'So then with the mind
I myself serve the law of God, but with the flesh the law of sin.'
Thus therefore the Christian man must distinguish concerning himself;
and doing so, he shall find, though he has flesh, and as he is
such, he hath lusts contrary to God: yet as he is a new creature,
he allows not, but hates the motions and desires of the flesh, and
consents to, and wills and delights in the law of God (Rom 15:17-22).
Yea, as a new creature, he can do nothing else: for the new man,
inward man, or hidden man of the heart, being the immediate work
of the Holy Ghost, and consisting only of that which is divine
and heavenly, cannot breathe, or act, or desire to act, in ways
and courses that are carnal. Wherefore, in this sense, or as the
righteous man is thus considered, 'his desires are only good.'
(2.) As the righteous man must here be taken for the best part, for
the I that would do good, for the I that hates the evil; so again,
we must consider of the desires of this righteous man, as they flow
from that fountain of grace, which is the Holy Ghost within him;
and as they are immediately mixed with those foul channels, in and
through which they must pass, before they can be put forth into
acts. For though the desire, as to its birth, and first being, is
only good; yet before it comes into much motion, it gathers that
from the defilements of the passages through which it comes, as
makes it to bear a tang of flesh and weakness in the skirts of it;
and the evil that dwells in us is so universal, and also always
so ready, that as sure as there is any motion to what is good, so
sure evil is present with it; 'for when' or whenever 'I would do
good,' says Paul, 'evil is present with me' (Rom 7:21). Hence it
follows, that all our graces, and so our desires, receive disadvantage
by our flesh, that mixing itself with what is good, and so abates
the excellency of the good.
There is a spring that yieldeth water good and clear, but the
channels through which this water comes to us are muddy, foul,
or dirty: now, of the channels the waters receive a disadvantage,
and so come to us as savouring of what came not with them from the
fountain, but from the channels. This is the cause of the coolness,
and of the weakness, of the flatness, and of the many extravagancies
that attend some of our desires. They come warm from the Spirit and
grace of God in us; but as hot water running through cold pipes,
or as clear water running through dirty conveyances, so our desires
[cool and] gather soil.
You read in Solomon's Ecclesiastes of a time when desires fail,
for that 'man goeth to his long home' (Eccl 12:5). And as to good
desires, there is not one of them, when we are in our prime, but
they fail also as to the perfecting of that which a man desires to
do. 'To will is present with me,' says Paul, 'but how to perform
that which is good I find not' (Rom 7:18). To will or to desire,
that is present with me, but when I have willed or desired to
do, to perform is what I cannot attain to. But why not attain to
a performance? Why, says he, I find a law 'in my members warring
against the law of my mind'; and this law takes me prisoner, and
brings 'me into captivity to the law of sin, which is in my members'
(Rom 7:23). Now, where things willed and desired meet with such
obstructions, no marvel if our willing and desiring, though they
set out lustily at the beginning, come yet lame home in conclusion.
There is a man, when he first prostrates himself before God, doth
it with desires as warm as fire coals; but erewhile he finds, for
all that, that the metal of those desires, were it not revived with
fresh supplies, would be quickly spent and grow cold.[6] But yet
the desire is good, and only good, as it comes from the breathing
of the Spirit of God within us. We must therefore, as I said,
distinguish betwixt what is good and that which doth annoy it,
as gold is to be distinguished from the earth and dross that doth
attend it. The man that believed desired to believe better, and
so cries out, 'Lord, help mine unbelief' (Mark 9:24). The man that
feared God desired to fear him better, saying, 'I desire to fear thy
name' (Neh 1:11). But these desires failed, as to the performance
of what was begun, so that they were forced to come off but lamely,
as to their faith and fear they had; yet the desires were true,
good, and such as was accepted of God by Christ; not according to
what they had not, but as to those good motions which they had.
Distinguish then the desires of the righteous in the nature of
them, from that corruption and weakness of ours that cleaveth to
them, and then again, 'they are only good.'
(3.) There is another thing to be considered, and that is, the
different frames that our inward man is in while we live as pilgrims
in the world. A man, as he is not always well without, so neither
is he always well within. Our inward man is subject to transient,
though not to utter decays (Isa 1:5). And as it is when the outward
man is sick, strength and stomach, and lust, or desire fails, so
it is when our inward man has caught a cold likewise (Eze 34:4).
The inward man I call the new creature, of which the Spirit of God
is the support, as my soul supports my body. But, I say, this new
man is not always well. He knows nothing that knows not this. Now
being sick, things fail. As when a man is not in health of body,
his pulse beats so as to declare that he is sick; so when a man
is not well within, his inward pulse, which are his desires--for
I count the desires for the pulse of the inward man--they also
declare that the man is not well within. They beat too little after
God, weak and faintly after grace; they also have their halts, they
beat not evenly, as when the soul is well, but so as to manifest
all is not well there.
We read that the church of Sardis was under sore sickness, insomuch
that some of her things were quite dead, and they that were not so
were yet ready to die (Rev 3:2). Yet 'life is life,' we say, and
as long as there is a pulse, or breath, though breath scarce able
to shake a feather, we cast not away all hope of life. Desires,
then, though they be weak, are, notwithstanding, true desires, if
they be the desires of the righteous thus described, and therefore
are truly good, according to our text. David says he 'opened
his mouth and panted,' for he longed for God's commandments (Psa
119:131). This was a sickness, but not such a one as we have been
speaking of. The spouse also cried out that she was 'sick of love.'
Such sickness would do us good, for in it the pulse beats strongly
well (Cant 5:8).
[Some objections answered.]
Object. But it may be objected, I am yet in doubt of the goodness
of my desires, both because my desires run both ways, and because
those that run towards sin and the world seem more and stronger
than those that run after God, and Christ, and grace.
Answ. There is not a Christian under heaven but has desires that
run both ways, as is manifest from what hath been said already.
Flesh will be flesh; grace shall not make it otherwise. By flesh
I mean that body of sin and death that dwelleth in the godly (Rom
6:6). As grace will act according to its nature, so sin will act
according to the nature of sin (Eph 2:3). Now, the flesh has desires,
and the desires of the flesh and of the mind are both one in the
ungodly; thank God it is not so in thee! (Rom 7:24). The flesh,
I say, hath its desires in the godly; hence it is said to lust
enviously; it lusts against the Spirit; 'The flesh lusteth against
the Spirit' (Gal 5:17). And if it be so audacious as to fly in the
face of the Holy Ghost, wonder that thou art not wholly carried
away with it! (Rom 7:25).
Object. But those desires that run to the world and sin seem most
and strongest in me.
Answ. The works of the flesh are manifest; that is, more plainly
discovered even in the godly than are the works of the Holy Ghost
(Gal 5:19). And this their manifestation ariseth from these following
particulars:
1. We know the least appearance of a sin better by its native hue
than we know a grace of the Spirit. 2. Sin is sooner felt in its
bitterness to and upon a sanctified soul than is the grace of God.
A little aloes will be sooner tasted than will much sweet, though
mixed therewith. 3. Sin is dreadful and murderous in the sight
of a sanctified soul: wherefore the apprehending of that makes us
often forget, and often question whether we have any grace or no.
4. Grace lies deep in the hidden part, but sin lies high, and floats
above in the flesh; wherefore it is easier, oftener seen than is
the grace of God (Psa 51:6). The little fishes swim on the top of
the water, but the biggest and best keep down below, and so are
seldomer seen. 5. Grace, as to quantity, seems less than sin. What
is leaven, or a grain of mustard seed, to the bulky lump of a body
of death (Matt 13:31-33). 6. Sin is seen by its own darkness, and
also in the light of the Spirit; but the Spirit itself neither
discovers itself, nor yet its graces, by every glance of its own
light. 7. A man may have the Spirit busily at work in him, he may
also have many of his graces in their vigorous acts, and yet may be
greatly ignorant of either; wherefore we are not competent judges
in this case. There may a thousand acts of grace pass through thy
soul, and thou be sensible of few, if any, of them.[7] 8. Do you
think that he that repents, believes, loves, fears, or humbles
himself before God, and acts in other graces too, doth always know
what he doth? No, no; grace many times, even in a man, is acted by
him, unawares unto him. Did Gideon, think you, believe that he
was so strong in grace as he was? Nay, was he not ready to give
the lie to the angel, when he told him God was with him? (Judg
6:12,13). Or what do you think of David, when he said he was cast
off from God's eyes? (Psa 31:22). Or of Heman, when he said he was
free among them whom God remembered no more? (Psa 88). Did these,
then, see their graces so clear, as they saw themselves by their
sins to be unworthy ones? I tell you it is a rare thing for some
Christians to see their graces, but a thing very common for such
to see their sins; yea, and to feel them too, in their lusts and
desires, to the shaking of their souls.
Quest. But since I have lusts and desires both ways, how shall I
know to which my soul adheres?
Answ. This may be known thus: 1. Which wouldest thou have prevail?
the desires of the flesh, or the lusts of the spirit, whose side
art thou of? Doth not thy soul now inwardly say, and that with
a strong indignation, O let God, let grace, let my desires that
are good, prevail against my flesh, for Jesus Christ his sake? 2.
What kind of secret wishes hast thou in thy soul when thou feelest
the lusts of thy flesh to rage? Dost thou not inwardly, and with
indignation against sin, say, O that I might never, never feel one
such motion more? O that my soul were so full of grace, that there
might be longer no room for ever for the least lust to come into
my thoughts! 3. What kind of thoughts hast thou of thyself, now
thou seest these desires of thine that are good so briskly opposed
by those that are bad? Dost thou not say, O! I am the basest of
creatures, I could even spew at myself? There is no man in all the
world in my eyes so loathsome as myself is. I abhor myself; a toad
is not so vile as I am.[8] O Lord, let me be anything but a sinner,
anything, so thou subduest mine iniquities for me! 4. How dost thou
like the discovery of that which thou thinkest is grace in other
men? Dost thou not cry out, O, I bless them in my heart! O, methinks
grace is the greatest beauty in the world! Yea, I could be content
to live and die with those people that have the grace of God in
their souls. A hundred times, and a hundred, when I have been upon
my knees before God, I have desired, were it the will of God, that
I might be in their condition. 5. How art thou when thou thinkest
that thou thyself hast grace? O then, says the soul, I am as if I
could leap out of myself; joy, joy, joy then is with my heart. It
is, methinks, the greatest mercy under heaven to be made a gracious
man.
And is it thus with thy soul indeed? Happy man! It is grace that
has thy soul, though sin at present works in thy flesh. Yea, all
these breathings are the very actings of grace, even of the grace
of desire, of love, of humility, and of the fear of God within
thee. Be of good courage, thou art on the right side. Thy desires
are only good; for that thou hast desired against thy sin, thy
sinful self; which indeed is not thyself, but sin that dwells in
thee.[9]
[The distinct or particular desires of the righteous.]
Second. I come next to speak of desires more distinctly, or particularly,
as they work this way and that. First, then, the desires of the
righteous are either such as they would have accomplished here; or
else, Second, such as they know they cannot come at the enjoyment
of till after death.
[Desires that may be accomplished or enjoyed in this life.]
First. For the first of these, the desires of the righteous are for
such good things as they could have accomplished here; that is, in
this world, while they are on this side glory. And they, in general,
are comprised under these two general heads:--1. Communion with their
God in spirit, or spiritual communion with him; 2. The liberty of
the enjoyment of his holy ordinances. And, indeed, this second is,
that they may both attain to, and have the first maintained with
them. But for the first:
1. They desire now communion with God. 'With my soul,' said she,
'have I desired thee in the night; yea, with my spirit within me
will I seek thee early' (Isa 26:9). The reason of this she renders
in the verse foregoing, saying, 'The desire of our soul is to thy
name, and to the remembrance of thee.'
Now, thus to desire, declares one already made righteous. For herein
there appears a mind reconciled to God. Wherefore the wicked are
set on the other side, even in that opposition to these; 'they
say unto God, Depart from us, for we desire not the knowledge of
thy ways' (Job 21:14). They neither love his presence, nor to be
frequenters of his ordinances. 'What is the Almighty that we should
serve him? and what profit should we have if we pray unto him?'
(Job 21:15). So, again, speaking of the wicked, he saith, 'Ye have
said it is vain to serve God, and what profit is it that we have
kept his ordinance?' (Mal 3:14). This, then, to desire truly to
have communion with God, is the property of a righteous man, of
a righteous man only; for this desire arises from a suitableness
which is in the righteous unto God; 'Whom,' said the Prophet, 'have
I in heaven but thee? and there is none upon earth that I desire
beside thee' (Psa 73:25). This could never be the desire of a man,
were he not a righteous man, a man with a truly sanctified mind.
'The carnal mind is enmity against God, for it is not subject to
the law of God, neither indeed can be' (Rom 8:7).
When Moses, the man of God, was with the children of Israel in the
wilderness, he prays that God would give them his presence unto
Canaan, or else to let them die in that place. It was death to him
to think of being in the wilderness without God! And he said unto
God, 'If thy presence go not with me, carry us not up hence' (Exo
33:14,15). Here, then, are the desires of a righteous man--namely,
after communion with God. He chooses rather to be a stranger with
God in the world, than to be a citizen of the world and a stranger
to God. 'For I am,' said David, 'a stranger with thee, and a sojourner,
as all my fathers were' (Psa 39:12). Indeed, he that walketh with
God is but a stranger to this world. And the righteous man's desires
are to, for, and after communion with God, though he be so.
The reasons of these desires are many. In communion with God is life
and favour; yea, the very presence of God with a man is a token of
it (Psa 30:3-5). For by his presence he helps, succours, relieves,
and supports the hearts of his people, and therefore is communion
with him desired. 'I will,' said David, 'behave myself wisely in
a perfect way; O when wilt thou come unto me?' (Psa 101:2). The
pleasures that such a soul finds in God that has communion with
him are surpassing all pleasures and delights, yea, infinitely
surpassing them. 'In thy presence is fulness of joy, at thy right
hand there are pleasures for evermore' (Psa 16:11). Upon this account
he is called the desire of all nations--of all in all nations that
know him. Job desired God's presence, that he might reason with
God. 'Surely,' said he, 'I would speak to the Almighty, and I desire
to reason with God' (Job 13:3). And again, 'O that one would hear
me! Behold my desire is that the Almighty would answer me' (Job
31:35). But why doth Job thus desire to be in the presence of God!
O! he knew that God was good, and that he would speak to him that
which would do him good. 'Will he plead against me with his great
power? No: but he would put strength into me. There the righteous
might dispute with him; so should I be delivered for ever from my
judge' (Job 23:6,7).
God's presence is the safety of a man. If God be with one, who can
hurt one? As HE said, 'If God be for us, who can be against us?'
Now, if so much safety flows from God's being for one, how safe
are we when God is with us? 'The beloved of the Lord,' said Moses,
'shall dwell in safety by him, and the Lord shall cover him all the
day long, and he shall dwell between his shoulders' (Deut 33:12).
God's presence keeps the heart awake to joy, and will make a man
sing in the night (Job 35:10). 'Can the children of the bridechamber
mourn, as long as the bridegroom is with them?' (Matt 9:15). God's
presence is feasting, and feasting is made for mirth (Rev 3:20;
Eccl 10:19). God's presence keeps the heart tender, and makes it
ready to fall in with what is made known as duty or privilege (Isa
64:1). 'I will run the ways of thy commandments,' said the Psalmist,
'when thou shalt enlarge my heart' (Psa 119:32). The presence of
God makes a man affectionately and sincerely good; yea, makes him
willing to be searched and stripped from all the remains of iniquity
(Psa 26:1-3).
What, what shall I say? God's presence is renewing, transforming,
seasoning, sanctifying, commanding, sweetening, and enlightening to
the soul! Nothing like it in all the world; his presence supplies
all wants, heals all maladies, saves from all dangers; is life in
death, heaven in hell; all in all. No marvel, then, if the presence
of, and communion with, God, is become the desire of a righteous
man (Psa 26:9). To conclude this, by the presence of God being with
us, it is known to ourselves, and to others, what we are. 'If thy
presence,' said Moses, 'go not with me, carry us not up hence. For
wherein shall it be known here, that I and thy people have found
grace in thy sight, is it not in that thou goest with us? So shall
we be separated, I and thy people, from all the people that are
upon the face of the earth' (Exo 33:15,16).
They are then best known to themselves. They know they are his
people, because God's presence is with them. Therefore he saith,
'My presence shall go with thee, and I will give thee rest' (Exo
33:14). That is, let thee know that thou hast found grace in my
sight, and art accepted of me. For if God withdraws himself, or
hides his presence from his people, it is hard for them to bear
up in the steadfast belief that they belong to him. 'Be not silent
to me,' O Lord, said David, 'lest I become like them that go down
into the pit' (Psa 28:1). 'Be not silent unto me,' that is, as
he has it in another place, 'Hide not thy face from me. Hear me
speedily, O Lord,' saith he, 'my spirit faileth; hide not thy face
from me, lest I be like unto them that go down into the pit' (Psa
143:7). So that God's presence is the desire of the righteous for
this cause also, even for that by it they gather that God delighteth
in them. 'By this I know that thou favourest me, because mine
enemies doth not triumph over me' (Psa 41:11). And is this all? No.
'And as for me, thou upholdest me in mine integrity, and settest
me before thy face for ever' (Psa 41:12).
As by the presence of God being with us we know ourselves to be
the people of God: so by this presence of God the world themselves
are sometimes convinced who we are also.
Thus Abimelech saw that God was with Abraham (Gen 21:22). Thus
Abimelech saw that God was with Isaac (Gen 26:20,29). Pharaoh knew
that God was with Joseph (Gen 41:38). Saul 'saw and knew that the
Lord was with David' (1 Sam 18:28). Saul's servant knew that the
Lord was with Samuel (1 Sam 9:6). Belshazzar's queen knew, also, that
God was with Daniel. Darius knew, also, that God was with Daniel.
And when the enemy saw the boldness of Peter and John, 'they took
knowledge of them that they had been with Jesus' (Acts 4:13). The
girl that was a witch, knew that Paul was a servant of the most
high God (Acts 16:17). There is a glory upon them that have God
with them, a glory that sometimes glances and flashes out into the
faces of those that behold the people of God; 'And all that sat in
the council, looking stedfastly upon him, saw Stephen's face, as
it had been the face of an angel'; such rays of Divine majesty did
show themselves therein (Acts 6:15).
The reason is, for that, (1.) such have with them the wisdom
of God (2 Sam 14:17-20). (2.) Such, also, have special bowels and
compassions of God for others. (3.) Such have more of his majesty
upon them than others (1 Sam 16:4). (4.) Such, their words and
ways, their carriages and doings, are attended with that of God
that others are destitute of (1 Sam 3:19,20). (5.) Such are holier,
and of more convincing lives in general, than other people are (2
Kings 4:9). Now there is both comfort and honour in this; for what
comfort like that of being a holy man of God? And what honour like
that of being a holy man of God? This, therefore, is the desire
of the righteous, to wit, to have communion with God. Indeed none
like God, and to be desired as he, in the thoughts of a righteous
man.
2. And this leads me to the second thing, namely, The liberty of
the enjoyment of his holy ordinances; for, next to God himself,
nothing is so dear to a righteous man as the enjoyment of his holy
ordinances.
'One thing,' said David, 'have I desired of the Lord, that will
I seek after,' namely, 'that I may dwell in the house of the Lord
all the days of my life, to behold the beauty of the Lord, and to
inquire in his temple' (Psa 27:4). The temple of the Lord was the
dwelling-house of God, there he recorded his name, and there he
made known himself unto his people (Psa 11:4; Habb 2:20). Wherefore
this was the cause why David so earnestly desired to dwell there
too, 'To behold,' saith he, 'the beauty of the Lord, and to inquire
in his temple.' There he had promised his presence to his people,
yea, and to bring thither a blessing for them; 'In all places where
I record my name, I will come unto thee, and I will bless thee'
(Exo 20:24). For this cause, therefore, as I said, it is why the
righteous do so desire that they may enjoy the liberty of the ordinances
and appointments of their God; to wit, that they may attain to, and
have communion maintained with him. Alas! the righteous are as it
were undone, if God's ordinances be taken from them: 'How amiable
are thy tabernacles, O Lord of hosts. My soul longeth, yea, even
fainteth for the courts of the Lord, my heart and my flesh crieth
out for the living God' (Psa 84:1,2). Behold what a taking the good
man was in, because at this time he could not attain to so frequent
a being in the temple of God as his soul desired. It even longed
and fainted, yea, and his heart and his flesh cried out for the
God that dwelt in the temple at Jerusalem.
Yea, he seems in the next words to envy the very birds that could
more commonly frequent the temple than he: 'The sparrow,' saith
he, 'hath found a house, and the swallow a nest for herself, where
she may lay her young, even thine altars, O Lord of hosts, my
King, and my God' (Psa 84:3). And then blesseth all them that had
the liberty of temple worship, saying, 'Blessed are they that dwell
in thy house, they will be still praising thee' (Psa 84:4). Then
he cries up the happiness of those that in Zion do appear before
God (Psa 84:7). After this he cries out unto God, that he would
grant him to be partaker of this high favour, saying, 'O Lord God
of hosts, hear my prayer,' &c. 'For a day in thy courts is better
than a thousand: I had rather be a door-keeper in the house of my
God, than to dwell in the tents of wickedness' (Psa 84:8-10).
But why is all this? what aileth the man thus to express himself?
Why, as I said, the temple was the great ordinance of God; there
was his true worship performed, there God appeared, and there his
people were to find him. This was, I say, the reason why the Psalmist
chose out, and desired this one thing, above all the things that
were under heaven, even 'to behold there the beauty of the Lord,
and to inquire in his temple.' There were to be seen the shadows
of things in the heavens; the candlestick, the table of shewbread,
the holiest of all, where was the golden censer, the ark of the
covenant overlaid round about with gold, the golden pot that had
manna, Aaron's rod that budded, the tables of the covenant, and the
cherubims of glory overshadowing the mercy-seat, which were all of
them then things by which God showed himself merciful to them (Heb
9:1-5 compared with 9:23 and 8:5).
Do you think that love-letters are not desired between lovers?
Why these, God's ordinances, they are his love-letters, and his
love-tokens too. No marvel then if the righteous do so desire them:
'More to be desired are they than gold, yea, than much fine gold;
sweeter also than honey and the honey-comb' (Psa 19:10, 119:72-127).
Yea, this judgment wisdom itself passes upon these things. 'Receive,'
saith he, 'my instruction, and not silver; and knowledge rather than
choice gold. For wisdom is better than rubies: and all the things
that may be desired, are not to be compared to it' (Prov 8:10,11).
For this cause therefore are the ordinances of God so much desired
by the righteous. In them they meet with God; and by them they are
builded, and nourished up to eternal life. 'As new born babes,'
says Peter, 'desire the sincere milk of the word, that ye may grow
thereby' (1 Peter 2:2). As milk is nourishing to children, so is
the word heard, read, and meditated on, to the righteous. Therefore
it is their desire.
Christ made himself known to them in breaking of bread; who,
who would not then, that loves to know him, be present at such an
ordinance? (Luke 24:35). Ofttimes the Holy Ghost, in the comfortable
influence of it, has accompanied the baptized in the very act of
administering it.[10] Therefore, 'in the way of thy judgments,'
or appointments, 'O Lord, we thy people have waited for thee: the
desire of their soul is to thy name, and to the remembrance of thee'
(Isa 26:8). Church fellowship, or the communion of saints, is the
place where the Son of God loveth to walk; his first walking was in
Eden, there he converted our first parents: 'And come, my beloved,'
says he, 'let us get up to the vineyards; let us see if the vine
flourish, whether the tender grape appear, and the pomegranates
bud forth; there will I give thee my loves' (Cant 7:12). Church
fellowship, rightly managed, is the glory of all the world. No place,
no community, no fellowship, is adorned and bespangled with those
beauties as is a church rightly knit together to their head, and
lovingly serving one another. 'In his temple doth every one speak
of his glory' (Psa 29:9). Hence the church is called the place of
God's desire on earth. 'This is my rest for ever, here I will dwell,
for I have desired it' (Psa 132:13-16). And again, thus the church
confesseth when she saith, 'I am my beloved's, and his desire is
towards me' (Cant 7:10).[11]
No marvel then if this be the one thing that David desired, and
that which he would seek after, namely, 'to dwell in the house of
the Lord all the days of his life.' And this also shows you the reason
why God's people of old used to venture so hardly for ordinances,
and to get to them with the peril of their lives, 'because of the
sword of the wilderness' (Lam 5:9).[12]
They were their bread, they were their water, they were their milk,
they were their honey. Hence the sanctuary was called 'the desire
of their eyes, and that which their soul pitieth, or the pity of
their soul.' They had rather have died than lost it, or than that
it should have been burned down as it was (Eze 24:21,25).
When the children of Israel had lost the ark, they count that
the glory was departed from Israel. But when they had lost all,
what a complaint made they then! 'He hath violently taken away
his tabernacles, as if it were of a garden, he hath destroyed his
places of the assembly. The Lord hath caused the solemn feasts and
sabbaths to be forgotten in Sion, and hath despised, in the indignation
of his anger, the king and the priest' (Lam 2:6). Wherefore, upon
this account, it was that the church in those days counted the
punishment of her iniquity greater than the punishment of Sodom
(Lam 4:6; 1 Sam 4:22).
By these few hints you may perceive what is the 'desire of the
righteous.' But this is spoken of with reference to things present,
to things that the righteous desire to enjoy while they are here;
communion with God while here; and his ordinances in their purity
while here. I come, therefore, in the second place, to show you
that the righteous have desires that reach further, desires that
have so long a neck as to look into the world to come.
[Desires that can only be accomplished or enjoyed in eternity.]
Second. Then the desires of the righteous are after that which
yet they know cannot be enjoyed till after death. And those are
comprehended under these two heads--1. They desire that presence of
their Lord which is personal. 2. They desire to be in that country
where their Lord personally is, that heavenly country.
1. [They desire that presence of their Lord which is personal.] For
the first of these, says Paul, 'I have a desire to depart, and to
be with Christ.' Thus you have it in Philippians 1:23, 'I have a
desire to be with Christ.'
In our first sort of desires, I told you that the righteous desired
spiritual communion with God; and now I tell you they desire to
be with Christ's person--'I have a desire to be with Christ'; that
is, with his person, that I may enjoy his personal presence, such
a presence of his as we are not capable to enjoy while here. Hence
he says, 'I have a desire to depart, that I might be with him;
knowing,' as he says in another place, 'that whilst we are at home
in the body, we are,' and cannot but be, 'absent from the Lord' (2
Cor 5:6). Now this desire, as I said, is a desire that hath a long
neck; for it can look over the brazen wall of this, quite into
another world; and as it hath a long neck, so it is very forcible
and mighty in its operation.
(1.) This desire breeds a divorce, a complete divorce, betwixt
the soul and all inordinate love and affections to relations and
worldly enjoyments. This desire makes a married man live as if he
had no wife; a rich man lives as if he possessed not what he has,
&c. (1 Cor 7:29,30). This is a soul-sequestering desire. This desire
makes a man willing rather to be absent form all enjoyments, that
he may be present with the Lord. This is a famous desire; none hath
this desire but a righteous man. There are that profess much love
to Christ, that yet never had such a desire in them all their life
long. No, the relation that they stand in to the world, together
with those many flesh-pleasing accommodations with which they are
surrounded, would never yet suffer such a desire to enter into
their hearts.
(2.) The strength of this desire is such, that it is ready, so
far forth as it can, to dissolve that sweet knot of union that is
betwixt body and soul, a knot more dear to a reasonable creature
than that can be which is betwixt wife and husband, parent and
child, or a man and his estate. For even 'all that a man hath will
he give for his life,' and to keep body and soul firmly knit together.
But now, when this desire comes, this 'silver cord is loosed'; is
loosed by consent. This desire grants to him that comes to dissolve
this union leave to do it delightfully. 'We are confident and
willing rather to be absent from the body, and to be present with
the Lord' (2 Cor 5:8). Yea, this desire makes this flesh, this mortal
life, a burden. The man that has this desire exercises self-denial,
while he waits till his desired change comes. For were it not
that the will of God is that he should live, and did he not hope
that his life might be serviceable to the truth and church of God,
he would not have wherewith to cool the heart of this desire, but
would rather, in a holy passion with holy Job, cry out, 'I loathe,'
or I abhor it, 'I would not live alway: let me alone,' that I may
die, 'for my days are vanity' (Job 7:15-17).
(3.) The strength of this desire shows itself in this also, namely,
in that it is willing to grapple with the king of terrors, rather
than to be detained from that sweet communion that the soul looks
for when it comes into the place where its Lord is. Death is not
to be desired for itself; the apostle chose rather to be clothed
upon with his house which is from heaven, 'that mortality might be
swallowed up of life' (2 Cor 5:1-4). But yet, rather than he would
be absent from the Lord, he was willing to be absent from the body.
Death, in the very thoughts of it, is grievous to flesh and blood;
and nothing can so master it in our apprehensions as that by which
we attain to these desires. These desires do deal with death, as
Jacob's love to Rachel did deal with the seven long years which he
was to serve for her. It made them seem few, or but a little time;
now so, I say, doth these desires deal with death itself. They
make it seem little, nay, a servant, nay, a privilege; for that,
by that a man may come to enjoy the presence of his beloved Lord.
'I have a desire to depart,' to go from the world and relations,
to go from my body, that great piece of myself; I have a desire to
venture the tugs and pains, and the harsh handling of the king of
terrors, so I may be with Jesus Christ! These are desires of the
righteous.
Are not these therefore strong desires? is there not life and mettle
in them? have they not in them power to loose the bands of nature,
and to harden the soul against sorrow? flow they not, think you,
from faith of the finest sort, and are they not bred in the bosom
of a truly mortified soul? are these the effects of a purblind
spirit? are they not rather the fruits of an eagle-eyed confidence?
O these desires! they are peculiar to the righteous; they are none
others but the desires of the righteous.
Quest. But why do the righteous desire to be with Christ?
Answ. And I ask, Why doth the wife--that is, as the loving hind--love
to be in the presence of her husband?
1. Christ in glory is worth the being with. If the man out of whom
the Lord Jesus did cast a legion, prayed that he might be with him,
notwithstanding all the trials that attended him in this life, how
can it be but that a righteous man must desire to be with him now
he is in glory? What we have heard concerning the excellency of
his person, the unspeakableness of his love, the greatness of his
sufferings, and the things that he still is doing for us, must
needs command our souls into a desire to be with him. When we have
heard of a man among us that has done for us some excellent thing,
the next thing that our hearts doth pitch upon is, I would I could
set mine eyes upon him. But was ever heard the like to what Jesus
Christ has done for sinners? who then that hath the faith of
him can do otherwise but desire to be with him? It was that which
some time comforted John, that the time was coming that he should
see him (1 John 3:2). But that consideration made him bray like a
hart,[13] to hasten the time that he might set his eyes upon him
quickly (Rev 22:20). To see Jesus Christ, then, to see him as he
is, to see him as he is in glory, is a sight that is worth going
from relations, and out of the body, and through the jaws of death
to see; for this is to see him head over all, to see him possessed
of heaven for his church, to see him preparing of mansion-houses
for those his poor ones that are now by his enemies kicked to and
fro, like footballs in the world; and is not this a blessed sight?
2. I have a desire to be with him, to see myself with him; this is
more blessed still; for, for a man to see himself in glory, this
is a sight worthy seeing. Sometimes I look upon myself, and say,
Where am I now? and do quickly return answer to myself again, Why,
I am in an evil world, a great way from heaven; in a sinful body,
among devils and wicked men; sometimes benighted, sometimes beguiled,
sometimes fearing, sometimes hoping, sometimes breathing, sometimes
dying, and the like. But then I turn the tables, and say, But
where shall I be shortly? where shall I see myself anon, after a
few times more have passed over me? And when I can but answer this
question thus--I shall see myself with Jesus Christ; this yields
glory, even glory to one's spirit now: no marvel, then, if the
righteous desire to be with Christ.
3. I have a desire to be with Christ; there the spirits of the just
are perfected; there the spirits of the righteous are as full as
they can hold (Heb 12:23). A sight of Jesus in the Word, some know
how it will change them from glory to glory (2 Cor 3:18), but how
then shall we be changed and filled, when we shall see him as he
is? 'When he shall appear, we shall be like him, for we shall see
him as he is' (1 John 3:2). Moses and Elias appeared to Peter, and
James, and John, at the transfiguration of Christ, in glory. How
so? Why, they had been in the heavens, and came thence with some
of the glories of heaven upon them. Gild a bit of wood, yea, gild
it seven times over, and it must not compare in difference to wood
not gilt, to the soul that but a little while has been dipped in
glory! Glory is a strange thing to men that are on this side of
the heavens; it is that which eye hath not seen, nor ear heard, nor
entered into the heart of man to conceive of; only the Christian
has a Word and Spirit that at times doth give a little of the
glimmering thereof unto him. But O! when he is in the Spirit, and
sees in the Spirit, do you think his tongue can tell? But, I say,
if the sight of heaven, at so vast a distance, is so excellent
a prospect, what will it look like when one is in it? No marvel,
then, if the desires of the righteous are to be with Christ.
Object. But if this be the character of a righteous man, to desire
to depart and to be with Christ, I am none of them, for I never
had such a desire in my heart; no, my fears of perishing will not
suffer me either to desire to die to be with Christ, nor that Christ
should come to judge the world.
Answ. Though thine is a case that must be excepted, for that thy
desires may not as yet be grown so high; yet if thou art a righteous
man, thy heart has in it the very seeds thereof. There are therefore
desires, and desires to desire; as one child can reach so high, and
the other can but desire to do so. Thou, if thou art a righteous
man, hast desires, these desires ready to put forth into act,
when they are grown a little stronger, or when their impediment is
removed. Many times it is with our desires as it is with saffron,[14]
it will bloom and blossom, and be ripe, and all in a night. Tell
me, dost thou not desire to desire? Yea, dost thou not vehemently
desire to desire to depart and to be with Christ? I know, if thou
art a righteous man, thou dost. There is a man sows his field with
wheat, but as he sows, soon it is covered with great clods; now,
that grows as well as the rest, though it runs not upright as yet;
it grows, and yet is kept down, so do thy desires; and when one
shall remove the clod, the blade will soon point upwards.
I know thy mind; that which keeps thee that thou canst not yet arrive
to this--to desire to depart and to be with Christ, is because some
strong doubt or clod of unbelief, as to thy eternal welfare, lies
hard upon thy desiring spirit. Now let but Jesus Christ remove
this clod, and thy desires will quickly start up to be gone. I say,
let but Jesus Christ give thee one kiss, and with his lips, as he
kisses thee, whisper to thee the forgiveness of thy sins, and thou
wilt quickly break out, and say, Nay then, Lord, let me die in
peace, since my soul is persuaded of thy salvation!
There is a man upon the bed of languishing; but O! he dares not
die, for all is not as he would have it betwixt God and his poor
soul; and many a night he lies thus in great horror of mind; but
do you think that he doth not desire to depart? Yes, yes, he also
waits and cries to God to set his desires at liberty. At last
the visitor comes and sets his soul at ease, by persuading of him
that he belongs to God: and what then? 'O! now let me die, welcome
death!' Now he is like the man in Essex, who, when his neighbour
at his bedside prayed for him that God would restore him to health,
started up in his bed, and pulled him by the arm, and cried out,
No, no, pray that God will take me away, for to me it is best to
go to Christ.
The desires of some good Christians are pinioned, and cannot stir,
especially these sort of desires; but Christ can and will cut the
cord some time or other: and then thou that wouldst shalt be able
to say, 'I have a desire to depart, and to be with Jesus Christ.'
Meantime, be thou earnest to desire to know thy interest in the
grace of God; for there is nothing short of the knowledge of that
can make thee desire to depart, that thou mayest be with Christ.
This is that that Paul laid as the ground of his desires to be gone:
'We know,' says he, 'that if our earthly house of this tabernacle
were dissolved, we have a building of God, an house not made with
hands, eternal in the heavens. For in this we groan, earnestly
desiring to be clothed upon with our house, which is from heaven'
(2 Cor 5:1,2). And know, that if thy desires be right they will
grow as other graces do, from strength to strength; only in this
they can grow no faster than faith grows as to justification, and
then hope grows as to glory. But we will leave this and come to
the second thing.
2. [They desire to be in that country where their Lord personally
is.] As the righteous men desire to be present with Jesus Christ,
so they desire to be with him in that country where he is: 'But
now they desire a better country, that is, an heavenly; wherefore
God is not ashamed to be called their God, for he hath prepared
for them a city' (Heb 11:14-16). 'But now they desire a better
country.' Here is a comparison. There was another country, to wit,
their native country, the country from whence they came out, that
in which they left their friends and their pleasures for the sake
of another world, which, indeed, is a better country, as is manifest
from its character. 'It is an heavenly.' As high as heaven is above
the earth, so much better is that country which is a heavenly, than
is this in which now we are.
A heavenly country, where there is a heavenly Father (Matt 6:14-16,
15:13, 18:35), a heavenly host (Luke 2:13), heavenly things (John
3:12), heavenly visions (Acts 26:19), heavenly places (Eph 1:3,20),
a heavenly kingdom (2 Tim 4:18), and the heavenly Jerusalem (Heb
12:22), for them that are partakers of the heavenly calling (Heb
3:1), and that are the heavenly things themselves (Heb 9:23). This
is a country to be desired, and therefore no marvel if any, except
those that have lost their wits and senses, refuse to choose
themselves an habitation here. Here is the 'Mount Zion, the city of
the living God, the heavenly Jerusalem, and an innumerable company
of angels: here is the general assembly and church of the firstborn,
and God the Judge of all, and Jesus, and the spirits of just men
made perfect' (Heb 12:22-24). Who would not be here? This is the
country that the righteous desire for a habitation: 'but now they
desire a better country, that is, an heavenly; wherefore God is
not ashamed to be called their God, for he hath prepared for them
a city' (Heb 11:16).
Mark, they desire a country, and God prepareth for them a city; he
goes beyond their desires, beyond their apprehensions, beyond what
their hearts could conceive to ask for. There is none that are
weary of this world from a gracious disposition that they have to
an heavenly, but God will take notice of them, will own them, and
not be ashamed to own them; yea, such shall not lose their longing.
They desire a handful, God gives them a seaful; they desire a
country, God prepares for them a city; a city that is an heavenly;
a city that has foundation, a city whose builder and maker is God
(Heb 11:10; Rev 3:12). And all this is, that the promise to them
might be fulfilled,, 'The desire of the righteous shall be granted.'
And this is the last thing propounded to be spoken to from the
text. Therefore,
[WHAT IS MEANT BY GRANTING THESE DESIRES.]
THIRD. We then, in conclusion, come to inquire into WHAT IS MEANT,
or to be understood, BY THE GRANTING OF THE RIGHTEOUS THEIR DESIRES;
'The desire of the righteous shall be granted.'
FIRST. To grant is to yield to what is desired, to consent that it
shall be even so as is requested: 'The Lord hear thee in the day of
trouble, the name of the God of Jacob defend thee; send thee help
from the sanctuary, and strengthen thee out of Zion, remember all
thy--sacrifices: grant thee according to thine own heart and fulfil
all thy counsel' (Psa 20:1-4). SECOND. To grant is to accomplish
what is promised; thus God granted to the Gentiles repentance unto
life, namely, for that he had promised it by the prophets from the
days of old (Acts 11:18; Rom 15:9-12). THIRD. To grant, therefore,
is an act of grace and condescending favour; for if God is said to
humble himself when he beholds things in heaven, what condescension
is it for him to hearken to a sinful wretch on earth, and to tell
him, Have the thing which thou desireth. A wretch, I call him, if
compared to him that hears him, though he is a righteous man, when
considered as the new creation of God. FOURTH. To grant, then, is
not to part with the thing desired, as if a desire merited, purchased,
earned, or deserved it, but of bounty and goodwill, to bestow the
thing desired upon the humble. Hence God's grants are said to be
gracious ones (Psa 119:29). FIFTH. I will add, that to grant is
sometimes taken for giving one authority or power to do, or possess,
or enjoy such and such privileges; and so it may be taken here: for
the righteous has a right to a power, to enjoy the things bestowed
on them by their God. So, then, to grant is to give, to accomplish,
even of free grace, the desire of the righteous.
This is acknowledged by David, where he saith to God, 'Thou hast
given him his heart's desire, and hast not withholden the request
of his lips' (Psa 21:2). And this is promised unto all that delight
themselves in God, 'Delight thyself also in the Lord, and he shall
give thee the desires of thy heart' (Psa 37:4). And again, 'He will
fulfil the desire of them that fear him, he also will hear their
cry, and will save them' (Psa 145:19). By all these places it
is plain, that the promise of granting desires is entailed to the
righteous, and also that the grant to them is an act of grace and
mercy. But it also follows, that though the desires of the righteous
are not meritorious, yet they are pleasing in his sight; and this
is manifest several ways, besides the promise of a grant of them.
First. In that the desires of God, and the desires of the righteous,
jump or agree in one, they are of one mind in their desires: God's
desire is to the work of his hands, and the righteous are for
surrendering that up to him. 1. In giving up the heart unto him;
'My son,' says God, 'give me thy heart' (Prov 23:26). 'I lift my
soul to thee,' says the righteous man (Psa 25:1, 86:4; Lam 3:41).
Here, therefore, there is an agreement between God and the righteous;
it is, I say, agreed on both sides that God should have the heart:
God desires it, the righteous man desires it, yea, he desires it
with a groan, saying, 'Incline my heart unto thy testimony' (Psa
119:36). 'Let my heart be sound in thy statutes' (Psa 119:80). 2.
They are also agreed about the disposing of the whole man: God is
for body, and soul, and spirit; and the righteous desires that God
should have it all. Hence they are said to give themselves to the
Lord (2 Cor 8:5), and to addict themselves to his service (1 Cor
15:16). 3. God desireth truth in the inward parts, that is, that truth
may be at the bottom of all (Psa 51:6,16), and this is the desire
of the righteous man likewise: 'Thy word have I hid in my heart,'
said David, 'that I might not sin against thee' (Psa 119:11). 4.
They agree in the way of justification, in the way of sanctification,
in the way of preservation, and in the way of glorification, to wit,
which way to come at and enjoy all: wherefore, who should hinder
the righteous man, or keep him back from enjoying the desire of
his heart? 5. They also agree about the sanctifying of God's name
in the world, saying, 'Thy will be done on earth as it is in heaven.'
There is a great agreement between God and the righteous; 'he that
is joined to the Lord is one spirit' (1 Cor 6:17). No marvel, then,
if their desires in the general, so far as the righteous man doth
know the mind of his God, are one, consequently their desires must
be granted, or God must deny himself.
Second. The desires of the righteous are the life of all their prayers;
and it is said, 'The prayer of the upright is God's delight.'
Jesus Christ put a difference betwixt the form and spirit that is
in prayer, and intimates the soul of prayer is in the desires of
a man; 'Therefore,' saith he, 'I say unto you, What things soever
ye desire when ye pray, believe that ye receive them, and ye shall
have them' (Mark 11:24). If a man prays never so long, and has never
so many brave expressions in prayer, yet God counts it prayer no
further than there are warm and fervent desires in it, after those
things the mouth maketh mention of. David saith, 'Lord, all my
desire is before thee, and my groaning is not hid from thee' (Psa
38:9). Can you say you desire, when you pray? or that your prayers
come from the braying, panting, and longing of your hearts? If not,
they shall not be granted: for God looks, when men are at prayer,
to see if their heart and spirit is in their prayers; for he counts
all other but vain speaking. Ye shall seek me, and find me, says
he, when you shall search for me with all your heart (Rom 8:26,27;
Matt 6:7; Jer 29:12). The people that you read of in 2 Chronicles
15 are there said to do what they did 'with all their heart, and
with all their soul.' 'For they sought God with their whole desire'
(2 Chron 15:11-15). When a man's desires put him upon prayer, run
along with him in his prayer, break out of his heart and ascend up
to heaven with his prayers, it is a good sign that he is a righteous
man, and that his desire shall be granted.
Third. By desire a righteous man shows more of his mind for God,
than he can by any manner of way besides; hence it is said, 'The
desire of man is his kindness, and a poor man,' that is sincere
in his desires, 'is better than' he that with his mouth shows much
love, if he be 'a liar' (Prov 19:22).
Desires, desires, are copious things; you read that a man may 'enlarge
his desire as hell' (Habb 2:5), that is, if they be wicked; yea,
and a righteous man may enlarge his desires as heaven (Psa 73:25).
No grace is so extensive as desires. Desires out-go all. Who believes
as he desires to believe? and loves as he desires to love? and
fears as he desires to fear God's name? (Neh 1:11). Might it be
as a righteous man doth sometimes desire it should be, both with
God's church, and also with his own soul, stranger things would be
than there are; faith, and love, and holiness, would flourish more
than it does! O! what does a righteous man desire? What do you think
the prophet desired, when he said, 'O that thou wouldest rend the
heavens and--come down?' (Isa 54:1). And Paul, when he said, he
could wish that himself were accursed from Christ, for the vehement
desire that he had that the Jews might be saved? (Rom 9:1-3, 10:1).
Yea, what do you think John desired, when he cried out to Christ
to come quickly?
Love to God, as I said, is more seen in desires than in any Christian
act. Do you think that the woman with her two mites cast in all
that she desired to cast into the treasury of God? Or do you think,
when David said that he had prepared for the house of God with
all his might, that his desires stinted when his ability was at
its utmost? (1 Chron 29). No, no; desires go beyond all actions;
therefore I said it is the desires of a man that are reckoned for
his kindness. Kindness is that which God will not forget; I mean the
kindness which his people show to him, especially in their desires
to serve him in the world. When Israel was come out of Egypt, you
know how many stumbles they had before they got to Canaan. But
forasmuch as they were willing or desirous to follow God, he passes
by all their failures, saying, 'I remember thee,' and that almost
a thousand years after,[15] 'the kindness of thy youth, the love
of thine espousals, when thou wentest after me in the wilderness,
in a land that was not sown' (Jer 2:2). Israel was holiness to the
Lord, and the first fruits of his increase. There is nothing that
God likes of ours better than he likes our true desires. For indeed
true desires, they are the smoke of our incense, the flower of
our graces, and the very vital part of our new man. They are our
desires that ascend, and they that are the sweet of all the sacrifices
that we offer to God. The man of desires is the man of kindness.
Fourth. Desires, true and right desires, they are they by which a
man is taken up from the ground, and brought away to God, in spite
of all opposers. A desire will take a man upon its back, and carry
him away to God, if ten thousand men stand by and oppose it. Hence
it is said, that 'through desire a man having separated himself,'
to wit, from what is contrary to the mind of God, and so 'seeketh
and intermeddleth with all wisdom' (Prov 18:1).
All convictions, conversions, illuminations, favours, tastes,
revelations, knowledge, and mercies, will do nothing if the soul
abides without desires. All, I say, is but like rain upon stones,
or favours bestowed upon a dead dog. O! but a poor man with desires,
a man that sees but little, that knows but little, that finds in
himself but little, if he has but strong desires, they will supply
all. His desires take him up from his sins, from his companions,
from his pleasures, and carry him away to God. Suppose thou wast
a minister, and wast sent from God with a whip, whose cords were
made of the flames of hell, thou mightest lash long enough before
thou couldest so much as drive one man that abides without desires
to God, or to his kingdom, by that thy so sore a whip. Suppose again
that thou wast a minister, and wast sent from God to sinners with
a crown of glory in thy hand, to offer to him that first comes to
thee for it; yet none can come without desires: but desire takes
the man upon its back, and so brings him to thee.[16] What is the
reason that men will with mouth commend God, and commend Christ,
and commend and praise both heaven and glory, and yet all the while
fly from him, and from his mercy, as from the worst of enemies?
Why, they want good desires; their desires being mischievous, carry
them another way. Thou entreatest thy wife, thy husband, and the
son of thy womb, to fall in with thy Lord and thy Christ, but they
will not. Ask them the reason why they will not, and they know
none, only they have no desires. 'When we shall see him, there is
no beauty in him that we should desire him' (Isa 53:1-3). And I
am sure if they do not desire him, they can by no means be made to
come to him.
But now, desires, desires that are right, will carry a man quite
away to God, and to do his will, let the work be never so hard.
Take an instance or two for this.
You may see it in Abraham, Isaac, and Jacob. The text says plainly,
they were not mindful of that country from whence they came out,
through their desires of a better (Heb 11:8-16). God gave them
intimation of a better country, and their minds did cleave to it
with desires of it; and what then? Why, they went forth, and desired
to go, though they did not know whither they went. Yea, they all
sojourned in the land of promise, because it was but a shadow of
what was designed for them by God, and looked to by their faith,
as in a strange country; wherefore they also cast that behind their
back, looking for that city that had foundations, of which mention
was made before. Had not now these men desires that were mighty?
They were their desires that thus separated them from their dearest
and choice relations and enjoyments. Their desires were pitched upon
the heavenly country, and so they broke through all difficulties
for that.
You may see it in Moses, who had a kingdom at his foot, and was
the alone visible heir thereof; but desire of a better inheritance
made him refuse it, and choose rather to take part with the people
of God in their afflicted condition, than to enjoy the pleasures
of sin for a season. You may say, the Scripture attributes this
to his faith. I answer, so it attributes to Abraham's faith his
leaving of his country. But his faith begat in him these desires
after the country that is above. So indeed Moses saw these things
by faith; and therefore his faith begat in him these desires. For
it was because of his desires that he did refuse, and did choose as
you read. And here we may opportunely take an opportunity to touch
upon the vanity of that faith that is not breeding, and that knows
not how to bring forth strong desires of enjoying what is pretended to
be believed; all such faith is false. Abraham's, Isaac's, Jacob's,
and Moses' faith, bred in them desires, strong desires; yea, desires
so strong as to take them up, and to carry them after what, by
their faith, was made known unto them. Yea, their desires were so
mightily set upon the things made known to them by their faith, that
neither difficulties nor dangers, nor yet frowns nor flatteries,
could stop them from the use of all lawful attempts of enjoying what
they believed was to be had, and what they desired to be possessed
of.
The women also that you read of, and others that would not, upon
unworthy terms, accept of deliverance from torments and sundry
trials, that they might,, or because they had a desire to, be made
partakers of a better resurrection. 'And others,' saith he, 'had
trial of cruel mockings and scourgings; yea, moreover, of bonds
and imprisonments. They were stoned, they were sawn asunder, were
tempted, were slain with the sword; they wandered about in sheep
skins, and goat skins, being destitute, afflicted, tormented; of
whom the world was not worthy. They wandered in deserts, and in
mountains, and caves of the earth' (Heb 11:35-38).
But we will come to the Lord Jesus himself. Whither did his desires
bring him? Whither did they carry him? and to what did they make
him stoop? For they were his desires after us, and after our good,
that made him humble himself to do as he did (Cant 7:10). What
was it, think you, that made him cry out, 'I have a baptism to be
baptized with, and how am I straitened till it be accomplished'!
(Luke 12:50). What was that baptism but his death? and why did
he so long for it, but of desire to do us good? Yea, the passover
being to be eaten on the even of his sufferings, with what desires
did he desire to eat it with his disciples? (Luke 22:15). Yea, his
desires to suffer for his people made him go with more strength to
lay down his life for them than they, for want of them, had to go
to see him suffer. And they were in their way going up to Jerusalem,
he to suffer, and they to look on, 'And Jesus went before them,
and they were amazed, and as they followed, they were afraid' (Mark
10:32; Matt 20:17).
I tell you, desires are strange things, if they be right; they
jump with God's mind; they are the life of prayer; they are a man's
kindness to God, and they which will take him up from the ground,
and carry him away after God to do his will, let the work be never
so hard. Is it any marvel, then, if the desires of the righteous
are so pleasing to God as they are, and that God has so graciously
promised that the desires of the righteous shall be granted? But
we come now to
[THE USE AND APPLICATION.]
THE FIRST USE SHALL BE A USE OF INFORMATION. You have heard what
hath been said of desires, and what pleasing things right desires
are unto God. But you must know that they are the desires of his
people, of the righteous, that are so. No wicked man's desires are
regarded (Psa 112:10). This men must be informed of, lest their
desires become a snare to their souls. You read of a man whose
'desire killeth him' (Prov 21:25). And why? but because he rests in
desiring, without considering what he is, whether such a one unto
whom the promise of granting desires is made; he coveteth greedily
all the day long, but to little purpose. The grant of desires, of
the fulfilling of desires, is entailed to the righteous man. There
are four sorts of people that desire, that desire the kingdom of
heaven; consequently, desires have a fourfold root from whence they
flow.
First. The natural man desires to be saved, and to go to heaven
when he dies. Ask any natural man, and he will tell you so. Besides,
we see it is so with them, especially at certain seasons. As when
some guilt or conviction for sin takes hold upon them; or when some
sudden fear terrifies them; when they are afraid that the plague
or pestilence will come upon them, and break up house-keeping for
them; or when death has taken them by the throat, and is hauling
them down stairs to the grave. Them, O then, 'Lord, save me, Lord,
have mercy upon me; good people, pray for me! O! whither shall I
go when I die, if sweet Christ has not pity for my soul?' And now
the bed shakes, and the poor soul is as loath to go out of the body,
for fear the devil should catch it, as the poor bird is to go out
of the bush, while it sees the hawk waits there to receive her.
But the fears of the wicked, they must come upon the wicked; they
are the desires of the righteous that must be granted. Pray, take
good notice of this. And to back this with the authority of God,
consider that scripture, 'The wicked man travaileth with pain all
his days, and the number of years is hidden to the oppressor. A
dreadful sound is in his ears; in prosperity the destroyer shall
come upon him. Trouble and anguish shall make him afraid; they shall
prevail against him as a king ready to the battle' (Job 15:20-24).[17]
Can it be imagined that when the wicked are in this distress,
but that they will desire to be saved? Therefore he saith again,
'Terrors take hold on him as waters, a tempest stealeth him away
in the night. The east wind,' that blasting wind, 'carrieth him
away, and he departeth, and as a storm hurleth him out of' the
world, 'his place. For God shall cast upon him, and not spare'; in
flying 'he would fain fly out of his hand' (Job 27:20-23). Their
terrors and their fears must come upon them: their desires and
wishes for salvation must not be granted (Isa 65:13, 66:4). 'They
shall call upon me,' says God, 'but I will not answer; they shall
seek me early, but they shall not find me' (Prov 1:28).
Second. There is the hypocrite's desire. Now his desire seems
to have life and spirit in it. Also he desires, in his youth, his
health, and the like; yet it comes to naught. You shall see him
drawn to the life in Mark 10:17. He comes running and kneeling,
and asking, and that, as I said, in youth and health; and that is
more than men merely natural do. But all to no purpose; he went as
he came, without the thing desired. The conditions propounded were
too hard for this hypocrite to comply withal (Mark 10:21,22).[18]
Some indeed make a great noise with their desires over some again
do; but in conclusion all comes to one, they meet together there
where they go, whose desires are not granted.
'For what is the hope of the hypocrite, though he has gained' to
a higher strain of desires, 'when God taketh away his soul?' 'Will
God hear his cry when trouble cometh upon him?' (Job 27:8,9). Did
he not, even when he desired life, yet break with God in the day
when conditions of life were propounded to him? Did he not, even
when he asked what good things were to be done that he might have
eternal life, refuse to hear or to comply with what was propounded
to him? How then can his desires be granted, who himself refused
to have them answered? No marvel then if he perishes like his own
dung, if they that have seen him shall say they miss him among
those that are to have their desires granted.
Third. There are the desires of the cold formal professor; the
desires, I say, of him whose religion lies in a few of the shells
of religion; even as the foolish virgins who were content with
their lamps, but gave not heed to take oil in their vessels. These
I take to be those whom the wise man calls the slothful: 'The soul
of the sluggard desireth, and hath nothing; but the soul of the
diligent shall be made fat' (Prov 13:4). The sluggard is one that
comes to poverty through idleness--that contents himself with forms:
'that will not plough' in winter 'by reason of the cold; therefore
shall he beg in harvest,' or at the day of judgment, 'and have
nothing' (Prov 20:4).
Thus you see that there are many that desire; the natural man, the
hypocrite, the formalist, they all desire. For heaven is a brave
place, and nobody would go to hell. 'Lord, Lord, open to us,' is
the cry of many in this world, and will be the cry of more in the
day of judgment. Of this therefore thou shouldst be informed; and
that for these reasons:--
Because ignorance of this may keep thee asleep in security, and
cause thee to fall under such disappointments as are the worst,
and the worst to be borne. For, for a man to think to go to heaven
because he desires it, and when all is done to fall into hell, is
a frustration of the most dismal complexion. And yet thus it will
be when desires shall fail, 'when man goes to his long home, and
when the mourners go about the streets' (Eccl 12:5). Because, as
was said before, else thy desires, and that which should be for thy
good, will kill thee. They kill thee at death, when thou shalt find
them every one empty. And at judgment, when thou shalt be convinced
that thou oughtest to go without what thou desirest, because thou
wast not the man to whose desires the promise was made, nor the
man that didst desire aright. To be informed of this is the way to
put thee upon such sense and sight of thy case as will make thee
in earnest betake thyself in that way to him that is acceptable,
who grants the desires of the righteous. And then shalt thou be
happy when thou shunnest to desire as the natural man desireth,
as the hypocrite desireth, or as the formalist desireth. When thou
desirest as the righteous do, thy desire shall be granted.
THE SECOND USE IS OF EXAMINATION. If this be so, then what cause
hast thou that art conscious to thyself that thou art a desiring
man to examine thyself whether thou art one whose desires shall be
granted? For to what purpose should a man desire, or what fruits
will desire bring him whose desires shall not be granted? Such a
man is but like to her that longs, but loses her longing; or like
to him that looks for peace while evil overtakes him.
Thou hast heard it over and over that the grant of desires belong
to the righteous: shouldst thou then not inquire into thy condition,
and examine thyself whether thou art a righteous man or no? The
apostle said to the Corinthians, 'Examine yourselves whether ye be
in the faith; prove your own selves; know you not--how that Jesus
Christ is in you, except ye be reprobates?' (2 Cor 13:5). You may
be reprobates and not be aware of it, if you do not examine and
prove your own selves. It is therefore FOR THY LIFE, wherefore do
not deceive thyself. I have given you before a description of a
righteous man, namely, that he is one made so of God by imputation--by
an inward principle, and one that brings forth fruit to God. Now,
this last thou mayst think thou hast; for it is easy and common for
men to think when they bring forth fruit to themselves, that they
bring it forth to God. Wherefore examine thyself.
First. Art thou righteous? If thou sayest, Yea; I ask, How comest
thou righteous? If thou thinkest that obedience to the law of
righteousness has made thee so, thou art utterly deceived; for he
that thus seeks righteousness, yet is not righteous, because he
cannot, by so doing, attain that thing he seeketh for (Rom 9:31,32).
Did not I tell thee before, that a man must be righteous before he
doth one good work, or he can never be righteous? The tree must be
good first, even before it brings forth one good apple.
Second. Art thou righteous? In whose judgment art thou righteous?
Is it in the judgment of God, or of man? If not of God, it is no
matter though all the men on earth should justify thee; thou for
that art no whit the more righteous.
Third. Art thou righteous in the judgment of God? Who told thee so?
or dost thou but dream thereof? Indeed, to be righteous in God's
sight is that, and only that, which can secure a man from wrath
to come; for 'if God justifies, who is he that condemns?' (Rom
8:33,34). And this only is the man whose desires shall be granted.
Fourth. But still, I say, the question is, How comest thou to know
that thou art righteous in the judgment of God? Dost thou know by
what it is that God makes a man righteous? Dost thou know where
that is by or with which God makes a man righteous? and also how
God doth make a man righteous with it? These are questions, in the
answer of which thou must have some heavenly skill, or else all that
thou sayest about thy being righteous will seem without a bottom.
Fifth. Now, if thou answerest, That that which makes me righteous
is the obedience of Christ to his Father's will, that this righteousness
is before the throne of God, and that it is made mine by an act of
God's free grace; I shall ask thee yet again,
Sixth. How camest thou to see thy need of this righteousness? And
by what is this righteousness by thee applied to thyself? For this
righteousness is bestowed upon those that see their need thereof.
This righteousness is the refuge whereto the guilty fly for succour,
that they may be sheltered from the wrath to come. Hast thou then
fled, or dost thou indeed fly to it? (Heb 6:16-19).
Seventh. None flies to this righteousness for life, but those who
feel the sentence of condemnation by God's law upon their conscience;
and that in that extremity have sought for righteousness first
elsewhere, but cannot find it in all the world.
Eighth. For man, when he findeth himself at first a sinner, doth
not straightway betake himself for righteousness to God by Christ;
but, in the first place, seeks it in the law on earth, by labouring to
yield obedience thereto, to the end he may, when he stands before
God at death and judgment, have something to commend him to him, and
for the sake of which he may at least help forward his acceptance
with him.
Ninth. But being wearied out of this, and if God loves him he will
weary him out of it, then he looks unto heaven and cries to God
for righteousness; the which God shows him in his own good time he
hath reckoned to him, for the sake of Jesus Christ.
Tenth. Now by this very discovery the heart is also principled
with the spirit of the gospel; for the Spirit comes with the gospel
down from heaven to such an one, and fills his soul with good; by
which he is capacitated to bring forth fruit, true fruit, which are
the fruits of righteousness imputed, and of righteousness infused,
to the glory and praise of God.
Eleventh. Nor can anything but faith make a man see himself thus
made righteous; for this righteousness is revealed from faith
to faith, from the object of faith to the grace of faith, by the
Spirit of faith. A faithless man, then, can see this no more than
a blind man can see colours; nor relish this, no more than a dead
man tasteth victuals. As, therefore, blind men talk of colours, and
as dead men relish food, so do carnal men talk of Jesus Christ; to
wit, without sense or savour; without sense of the want, or savour
of the worth and goodness of him to the soul.
Twelfth. Wherefore, I say, it is of absolute necessity that with
thy heart thou deal in this point, and beware of self-deceiving;
for if thou fail here, thy desires will fail thee for ever: 'for
the desire of the righteous,' and that only, 'must be granted.'
THE THIRD USE IS CAUTIONARY. Let me here, therefore, caution thee
to beware of some things, by which else, perhaps, thou mayest
deceive thyself.
First. Take heed of taking such things for grants of desires, that
accidentally fall out; accidentally, I mean, as to thy desires; for
it is possible that that very thing that thou desirest may come to
pass in the current of providence, not as an answer of thy desires.
Now, if thou takest such things for a grant of thy desires, and
consequently concludest thyself a righteous man, how mayest thou
be deceived? The ark of God was delivered into the hand of the
Philistines, which they desired; but not for the sake of their
desires, but for the sins of the children of Israel. The land of
Canaan was given unto Israel, not for the sake of their desires,
but for the sins of those whom God cast out before them; and to
fulfil the promise that God, before they were born, had made unto
their fathers (Deut 9:5,6). Israel was carried away captive out of
their own land, not to fulfil the desires of their enemies, but to
punish them for their transgressions. These, with many of smaller
importance, and more personal, might be mentioned, to show that
many things happen to us, some to our pleasing, and some to the
pleasing of our enemies; which, if either we or they should count
the returns of our prayer, or the fruits of our desires, and so
draw conclusions of our estate to be for the future happy, because
in such things we seemed to be answered of God, we might greatly
swerve in our judgments, and become the greatest at self-deceiving.
Second. Or shouldest thou take it for granted that what thou enjoyest
thou hast it as the fruit of thy desires; yet if the things thou
boast of are things pertaining to this life, such may be granted
thee as thou art considered of God as his creature, though thyself
art far enough off from being a righteous man. 'Thou openest
thy hand,' says the Psalmist, 'and satisfiest the desire of every
living thing' (Psa 145:16). Again, 'He feeds the young ravens that
cry to him; and the young lions seek their meat from God' (Psa
147:9, 104:21). Cain, Ishmael, Ahab too, had in some things their
desires granted them of God (Gen 4:14,15, 21:17,18; 1 Kings 21:29).
For if God will hear the desire of the beast of the field, the
fishes of the sea, and of the fowls of heaven; no marvel if the
wicked also may boast him of his heart's desire (Psa 10:3). Into
whose hand, as he saith in another place, 'God bringeth abundantly.'
Take heed, therefore, neither these things, nor the grant of them,
are any signs that thou art a righteous man, or that the promise
made to the righteous in granting their desires are accomplished
upon thee. I think a man may say, that the men that know not God
have a fuller grant, I mean generally, of their desires of temporal
things, than has the child of God himself; for his portion lying
in better things, his desires are answered another way.
Third. Take heed, God grants to some men their desires in anger,
and to their destruction. He gave to some 'their own desire,' 'but
sent leanness into their soul' (Psa 78:29, 106:15; Jer 42:22). All
that God gives to the sons of men, he gives not in mercy; he gives
to some an inferior, and to some a superior portion; and yet so also
he answereth them in the joy of their heart. Some men's hearts are
narrow upwards, and wide downwards; narrow as to God, but wide for
the world; they gape for the one, but shut themselves up against
the other; so as they desire they have of what they desire; 'whose
belly thou fillest with thy hid treasure,' for that they do desire;
but 'as for me,' said David, these things will not satisfy, 'I
shall be satisfied when I awake, with thy likeness' (Psa 17:14,15).
I told you before, that the heart of a wicked man was widest downward,
but it is not so with the righteous: therefore the portion of Jacob
is not like them; God has given to him himself. The temple that
Ezekiel saw in the vision was still widest upward; it spread itself
toward heaven (Eze 41:7). So is the church, and so is the righteous,
and so are his desires. Thy great concern, therefore, is to consider,
since thou art confident that God also heareth thy desires; I say,
to consider, whether he answereth thee in his anger; for if he doth
so, thy desires come with a woe; therefore, I say, look to thyself.
A full purse and a lean soul, is a sign of a great curse. 'He gave
them their desire, but he sent leanness into their soul.' Take
heed of that; many men crave by their desires, as the dropsical man
craves drink; his drinking makes his belly swell big, but consumes
other parts of his body. O! it is a sad grant, when the desire is
granted, only to make the belly big, the estate big, the name big;
when even by this bigness the soul pines, is made to dwindle, to
grow lean, and to look like an anatomy.
I am persuaded that it is thus with many, who, while they were lean
in estates, had fat souls; but the fattening of their estates has
made their souls as to good, as lean as a rake. They cannot now
breathe after God; they cannot now look to their hearts; they cannot
now set watch and ward over their ways; they cannot now spare time
to examine who goes out, or who comes in. They have so much their
desires in things below, that they have no leisure to concern
themselves with, or to look after things above; their hearts are
now as fat as grease; their eyes do now too much start out, to be
turned and made to look inward (Psa 119:70, 83:7). They are now
become, as to their best part, like the garden of the slothful, all
grown over with nettles and briars, that cover the face thereof;
or, like Saul, removed from a little estate, and low condition, to
much, even worse and worse. Men do not know what they do in desiring
things of this life, things over and above what are necessary;
they desire them, and they have them with a woe. 'Surely he shall
not feel quietness in his belly,' his belly is taken for his conscience
(Prov 20:27). 'He shall not save of that which he desired,' to
help him in an evil day (Job 20:20, 1 Tim 6:17-19).
I shall not here give my caution to the righteous, but shall reserve
that for the next use. But, O! that men were as wise in judging
of the answering of the desires, as they are in judging of the
extravagancies of their appetites. You shall have a man even from
experience reclaim himself from such an excess of eating, drinking,
smoking, sleeping, talking, or pleasurable actions, as by his
experience he finds is hurtful to him, and yet all this may but hurt
the body, at least the body directly; but how blind, how unskilled
are they in the evils that attend desires! For, like the man in
the dropsy, made mention of before, they desire this world, as he
doth drink, till they desire themselves quite down to hell. Look to
it, therefore, and take heed; God's granting the things pertaining
to this life unto thee, doth neither prove that thou art righteous,
nor that he acts in mercy towards thee, by giving of thee thy
desires.
THE FOURTH USE IS FOR ENCOURAGEMENT. Is it so? shall the desire
of the righteous be granted? Then this should encourage them that
in the first place have sought the kingdom of God and his Son's
righteousness, to go on in their desires. God has given thee his
Son's righteousness to justify thee; he has also, because thou art
a son, sent forth the Spirit of his Son into thy heart to sanctify
thee, and to help thee to cry unto him, Father, Father. Wilt thou
not cry? wilt thou not desire? thy God has bidden thee 'open thy
mouth wide'; he has bid thee open it wide, and promised, saying,
'And I will fill it'; and wilt thou not desire? (Psa 81:10). O! thou
hast a licence, a leave, a grant to desire; wherefore be not afraid
to desire great mercies of the God of heaven; this was Daniel's
way, and he set others to do it too (Dan 2:18).
Object. But I am an unworthy creature.
Answ. That is true; but God gives to no man for his worthiness,
nor rejects any for their sinfulness, that come to him sensible of
the want and worth of mercy for them. Besides, I told thee before,
that the desires of a righteous man, and the desires of his God,
do jump or agree. God has a desire to thee; thou hast a desire to
him (Job 14:15). God desires truth in the inward parts, and so dost
thou with all thy heart (Psa 5:1-6; Hosea 6:5). God desires mercy,
and to show it to the needy; that is it thou also wantest, and that
which thy soul craves at his hand. Seek, man, ask, knock, and do
not be discouraged; the Lord grant all thy desires. Thou sayest
thou art unworthy to ask the biggest things, things spiritual
and heavenly; well, will carnal things serve thee, and answer the
desires of thy heart? Canst thou be content to be put off with a
belly well filled, and a back well clothed? O! better I never had
been born!
See, thou wilt not ask the best, and yet canst not make shift without
them. Shift, no, no shift without them; I am undone without them,
undone for ever and ever, sayest thou; well then desire; so I do,
sayest thou. Ah! but desire with more strong desires, desire with
more large desires, desire spiritual gifts, covet them earnestly,
thou hast a licence too to do so (1 Cor 14:1). God bids thee do
so; and I, says the apostle, 'desire that ye faint not' (Eph 3:13),
that is, in the prosecution of your desires, what discouragements
soever you may meet with in the way; for he hath said, 'The desire
of the righteous shall be granted.'
Object. But I find it not so, says one: for though I have desired
and desired, a thousand times upon my knees, for something that
I want, yet I have not my desire; and indeed the consideration of
this hath made me question whether I am one of those to whom the
promise of granting desires is made.
Answ. To this objection many things must be replied. First. By way
of question. Second. Then by way of answer.
First. By way of question; what are the things thou desirest, are
they lawful or unlawful? for a Christian may desire unlawful things;
as the mother of Zebedee's children did when she came to Christ,
nay, her sons themselves had their hearts therein, saying, 'Master,
we would that thou shouldest do for us whatsoever we shall desire'
(Mark 10:35; Matt 20:20). They came with a wide mouth, but their
desire was unlawful, as is evident, for that Christ would not grant
it. James also himself caught those unto whom he wrote, in such
a fault as this, where he says, 'Ye kill, and desire to have, and
cannot obtain' (James 4:2).
There are four things that are unlawful to be desired. To desire
the life of thine enemy is unlawful (1 Kings 3:11; Deut 5:21). To
desire anything that is thy neighbour's is unlawful. To desire to
share in the prosperity of the wicked is unlawful (Psa 73:3). To
desire spiritual things for evil ends is unlawful (Prov 24:1,19;
James 4:2-4).
Are they lawful things which thou desirest? Yet the question is, Are
they absolutely or conditionally promised? If absolutely promised,
hold on in desiring; if conditionally promised, then thou must
consider whether they are such as are essential to the well-being
of thy soul in thy Christian course in this life. Or whether they
are things that are of a more inferior sort.
If they are such as are essential to the well-being of thy soul in
thy Christian course in this world, then hold on in thy desires;
and look also for the conditions that that word calls for, that
proffereth them to thee; and if it be not possible to find them
in thyself, look for them in Christ, and cry to God for them, for
the Lord's sake. But if they be of an inferior sort, and thou canst
be a good Christian without them, desire them, and yet be content
to go without them; for who knows but it may be better that thou
shouldest be denied, than that thou shouldest have now a grant of
some things thou desirest? and herein thou hast thy Lord for thy
pattern; who, though he desired that his life might be prolonged,
yet wound up that prayer with a 'nevertheless, not my will, but
thine be done' (Matt 26:39-42; Mark 14:36).
Second. By way of answer; but we will suppose that the thing thou
desirest is good; and that thy heart may be right in asking; as
suppose thou desirest more grace; or as David has it, more 'truth
in the inward and hidden part' (Psa 51:6). Yet there are several
things for thy instruction, may be replied to thy objection, as,
1. Thou, though thou desirest more of this, mayest not yet
be sensible of the worth of what thou askest, as perhaps God will
have thee be, before he granteth thy desire; sometimes Christians
ask for good things without having in themselves an estimate
proportionable to the worth of what they desire; and God may hold
it therefore back, to learn them to know better the worth and
greatness of that thing they ask for. The good disciples asked they
knew not what (Mark 10:38). I know they asked what was unlawful,
but they were ignorant of the value of that thing; and the same may
be thy fault when thou askest for things most lawful and necessary.
2. Hast thou well improved what thou hast received already? Fathers
will hold back more money, when the sons have spent that profusely
which they had received before. 'He that is faithful in that which
is least, is faithful also in much; and he that is unjust in the
least, is unjust also in much.' 'And if ye have not been faithful
in that which is another man's, who shall give you that which is
your own?' (Luke 16:10,12). See here an objection made against a
further supply, or rather against such a supply as some would have,
because they have misspent, or been unfaithful in what they have
already had. If thou, therefore, hast been faulty here, go, humble
thyself to thy friend, and beg pardon for thy faults that are past,
when thou art desiring of him more grace.
3. When God gives to his the grant of their desires, he doth it so
as may be best for our advantage; now there are times wherein the
giving of grace may be best to our advantage; as, (1.) Just before
a temptation comes, then, if it rains grace on thee from heaven,
it may be most for thy advantage. This is like God's sending of
plenty in Egypt just before the years of famine came. (2.) For God
to restrain that which thou desirest, even till the spirit of prayer
is in a manner spent, may be further to inform thee, that though
prayer and desires are a duty, and such also to which the promise
is made; yet God sees those imperfections in both thy prayers and
desires, as would utterly bind his hands, did he not act towards
thee merely from motives drawn from his own bowels and compassion,
rather than from any deserving that he sees in thy prayers.
Christians, even righteous men, are apt to lean too much to their
own doings; and God, to wean them from them, ofttimes defers to do
what they by doing expect, even until in doing their spirits are
spent, and they as to doing can do no longer. When they that cried
for water had cried till their spirits failed, and their tongue
clave to the roof of their mouth for thirst; then the Lord did
hear, and then the God of Israel did give them their desire. Also
when Jonas his soul fainted under the consideration of all the
evils that he had brought upon himself; then his prayer came unto
God into his holy temple (Jonah 2:7; Isa 41:17,18). The righteous
would be too light in asking, and would too much overprize their
works, if their God should not sometimes deal in this manner with
them. (3.) It is also to the advantage of the righteous, that they
be kept and led in that way which will best improve grace already
received, and that is, when they spin it out and use it to the
utmost; when they do with it as the prophet did with that meal's
meat that he ate under the juniper-tree, 'he went in the strength
of that meat forty days and forty nights, even to the mount of
God' (1 Kings 19:8). Or when they do as the widow did, spend upon
their handful of flour in the barrel, and upon that little oil in
the cruse, till God shall send more plenty (1 Kings 17:9-16). The
righteous are apt to be like well fed children, too wanton, if God
should not appoint them some fasting days. Or they would be apt to
cast away fragments, if God should give them every day a new dish.
So then God will grant the desires of the righteous in that way
which will be most for their advantage. And that is, when they have
made the best of the old store (1 Kings 19:4-8). If God should give
us two or three harvests in a year, we should incline to feed our
horse and hogs with wheat; but being as it is, we learn better to
husband the matter.
By this means, we are also made to see, that there is virtue
sufficient in our old store of grace to keep us with God in the way
of our duty, longer than we could imagine it would. I myself have
cried out I can stand no longer, hold out no longer, without a
further supply of grace; and yet I have by my old grace been kept
even after this, days, and weeks, and months, in a way of waiting
on God. A little true grace will go a great way, yea, and do more
wonders than we are aware of. If we have but grace enough to keep
us groaning after God, it is not all the world that can destroy
us.[19]
4. Perhaps thou mayest be mistaken. The grace thou prayest for,
may in great measure be come unto thee. Thou hast been desiring of
God, thou sayest, more grace; but hast it not.
But how, if whilst thou lookest for it to come to thee at one door,
it should come to thee in at another? And that we may a little
inquire into the truth of this, let us a little consider what are
the effects of grace in its coming to the soul, and then see if
it has not been coming unto thee almost ever since thou hast set
upon this fresh desire after it. (1.) Grace, in the general effect
of it, is to mend the soul, and to make it better disposed. Hence
when it comes, it brings convincing light along with it, by which
a man sees more of his baseness than at other times. More, I say,
of his inward baseness. It is through the shinings of the Spirit
of grace that those cobwebs and stinks that yet remain in thee are
discovered: 'In thy light shall we see light.' And again, whatsoever
makes manifest is light. If then thou seest thyself more vile than
formerly, grace by its coming to thee has done this for thee. (2.)
Grace, when it comes, breaks and crumbles the heart, in the sense
and sight of its vileness. A man stands amazed and confounded in
himself; breaks and falls down on his face before God; is ashamed
to lift up so much as his face to God, at the sight and apprehension
of how wicked he is. (3.) Grace, when it comes, shows to a man
more of the holiness and patience of God; his holiness to make
us wonder at his patience, and his patience to make us wonder at
his mercy, that yet, even yet, such a vile one as I am, should be
admitted to breathe in the land of the living, yea more, suffered
to come to the throne of grace. (4.) Grace is of a heart-humbling
nature: it will make a man count himself the most unworthy of
anything, of all saints. It will make a man put all others afore
him, and be glad too, if he may be one beloved, though least beloved,
because most unworthy. It will make him with gladness accept of
the lowest room, as counting all saints more worthy of exaltation
than himself. (5.) Grace will make a man prize other men's graces
and gracious actions above his own. As he thinks every man's candle
burns brighter than his, every man improves grace better than he,
every good man does more sincerely his duty than he. And if these
be not some of the effects of the renewings of grace, I will confess
I have taken my mark amiss. (6.) Renewings of grace beget renewed
self-bemoanings, self-condemnation, self-abhorrences.
And say thou prayest for communion with, and the presence of God.
God can have communion with thee, and grant thee his presence,
and all this shall, instead of comforting of thee at present, more
confound thee, and make thee see thy wickedness (Isa 6:1-5). Some
people think they never have the presence and the renewings of
God's grace upon them but when they are comforted, and when they
are cheered up; when, alas! God may be richly with them, while they
cry out, By these visions my sorrows are multiplied; or, because
I have seen God, I shall die (Dan 10:8-17; Judg 13:22).
And tell me now, all these things considered, has not grace, even
the grace of God, which thou hast so much desired, been coming
to thee, and working in thee in all these hidden methods? And so
doing, has it not also accommodated thee with all the aforenamed
conveniences? The which when thou considerest, I know thou wouldest
not be without for all the good of the world. Thus, therefore,
thy desire is accomplishing; and when it is accomplished, will be
sweet to thy soul (Prov 13:19).
5. But we will follow thee a little in the way of thy heart. Thou
sayest thou desirest, and desirest grace, yea, hast been a thousand
times upon thy knees before God for more grace, and yet thou canst
not attain. I answer,
(1.) It may be the grace which thou prayest for, is worthy thy being
upon thy knees yet a thousand times more. We find, that usually
they that go to king's courts for preferment, are there at great
expenses; yea, and wait a great while, even until they have spent
their whole estates, and worn out their patience too. Yet they at
last prevail, and the thing desired comes. Yea, and when it is come,
it sets them up anew, and makes them better men--though they did
spend all that they had to obtain it--than ever they were before.
Wait, therefore, wait, I say, on the Lord (Psa 27:14). Wait therefore
with David, wait patiently; bid thy soul cheer up, and wait (Psa
37:7, 62:5). 'Blessed are all they that wait for him' (Isa 30:18).
(2.) Thou must consider, that great grace is reserved for great
service; thou desirest abundance of grace, thou dost well, and thou
shalt have what shall qualify and fit thee for the service that
God has for thee to do for him, and for his name in the world. The
apostles themselves were to stay for great grace until the time
of their work was come (Acts 1:4-8, 4:33). I will not allot thy
service, but assure thyself, when thy desire cometh, thou wilt have
occasion for it; new work, new trials, new sufferings, or something
that will call for the power and virtue of all the grace thou shalt
have to keep thy spirit even, and thy feet from slipping, while
thou art exercised in new engagements. Assure thyself, thy God will
not give thee straw, but he will expect brick: 'For unto whomsoever
much is given, of him shall be much required; and to whom men
have committed much, of him they will ask the more' (Luke 12:48).
Wherefore, as thou art busy in desiring more grace, be also desirous
that wisdom to manage it with faithfulness may also be granted unto
thee. Thou wilt say, Grace, if I had it, will do all this for me.
It will, and will not. It will, if thou watch and be sober; it will
not, if thou be foolish and remiss. Men of great grace may grow
consumptive in grace, and idleness may turn him that wears a plush
jacket into rags.[20] David was once a man of great grace, but his
sin made the grace which he had to shrink up, and dwindle away, as
to make him cry out, O! 'take not thy holy spirit' utterly 'from
me' (Psa 51:11, 119:8). Or, perhaps God withholds what thou wouldest
have, that it may be the more prized by thee when it comes: 'Hope
deferred maketh the heart sick, but when the desire cometh, it is
a tree of life' (Prov 13:12).
6. Lastly, but dost thou think that thy more grace will exempt thee
from temptations? Alas! the more grace, as was hinted, the greater
trials. Thou must be, for all that, like the ship of which thou
readest, sometimes high, sometimes low; sometimes steady, sometimes
staggering; sometimes in, and sometimes even at the end of thy very
wits. For 'so he brings us to our desired haven' (Psa 107:23-30).
Yet grace is the gold and preciousness of the righteous man: yea,
and herein appears the uprightness of his soul, in that though all
these things attend the grace of God in him, yet he chooseth grace
here above all, for that it makes him the more like God and his
Christ, and for that it seasons his heart best to his own content;
and also for that it capacitates him to glorify God in the world.
[THE CONCLUSION.]
Is it so? Is this the sum of all, namely, That 'the fear of the
wicked it shall come upon him,' and that 'the desire of the righteous
shall be granted?' Then this shows us what is determined concerning
both. Concerning the wicked, that all his hopes shall not bring him
to heaven; and concerning the righteous, that all his fears shall
not bring him to hell. But what a sad thing is it for one to be a
wicked man! Nothing can help him, his wickedness is too strong for
him: 'His own iniquities shall take the wicked himself, and he
shall be holden with the cords of his sins' (Prov 5:22). He may
twist and twine, and seek to work himself from under the sentence
passed upon him; but all will do him no pleasure: 'the wicked is
driven away in his wickedness. But the righteous hath hope in his
death' (Prov 14:32). Loth he is to be righteous now; and as loth he
will be to be found in his sins at the dreadful day of doom. But
so it must be: 'Upon the wicked God shall rain snares, fire, and
brimstone, and a horrible' burning 'tempest: this shall be the
portion of their cup' (Psa 11:6).
'Woe unto the wicked' therefore: 'it shall be ill with him, for the
reward of his hands shall be given him' (Isa 3:10). The just God
will recompense both the righteous and the wicked, even according
to their works. And yet for all this the wicked will not hear! When
I read God's Word, and see how the wicked follow their sins, yea,
dance in the ways of their own destruction, it is astonishing to
me. Their actions declare them, though not Atheists in principle,
yet such in practice.[21] What do all their acts declare, but this,
that they either know not God, or fear not what he can do unto
them? But, O! how will they change their note, when they see what
will become of them! How wan will they look! Yea, the hair of their
heads will stand on end for fear; for their fear is their portion;
nor can their fears, nor their prayers, nor their entreaties, nor
their wishes, nor their repentings, help them in this day. And thus
have I showed you what are the 'desires of the righteous,' and that
the 'fear of the wicked shall come upon him, but the desire of the
righteous shall be granted.'
FOOTNOTES:
[1] How blessed are those whose light shines so clearly as to be
known and read of all men. A brand plucked from the burning bears
the marks of fire, but is not consuming.--Ed.
[2] 'A very Abraham,' or an Abraham cove. Cant terms formerly
applied to poor silly half-naked men, or to sturdy beggars. Thus
the fraternity of Vacabondes, 1575, describes them:--'An Abraham man
is he that walketh bare-armed or bare-legged, and fayneth hymselfe
mad, and caryeth a packe of wool, or a stycke with baken on it, or
suche lyke toy, and nameth poore Tom.' Shakespeare alludes to them
under the name of Bedlam Beggars.--Ed.
[3] To possess with or of; to cause to possess or to be possessed
with--
'At the port (Lord) he give her to thy hand,
And by the way possesse thee what she is.'
Troylus and Cressida, act 4, s. 4.
__________ 'thou hast given me to possess
Life in myself for ever.'
Milton's Paradise Lost, book iii, 243.
[4] Establishes our opinions, or fixes them in us. 'Our young men
being principled by these new philosophers.'--Cudworth.
'A Parliament so principled will sink
All ancient schools of empire in disgrace.'
Dr. Young.--Ed.
[5] Where is the man, except he be a willful perverter of Divine
truth, who can charge the doctrines of grace with licentiousness?
All hope of election or predestination arises from conformity to the
image of Christ. Vain is hope except it is founded upon redemption
from the curse, to walk in newness and holiness of life; equally
vain is a hope founded on the wicked assumption of man to the power
of forgiveness of sin.--Ed.
[6] This is admirably illustrated by the Interpreter in the Pilgrim's
Progress. He shows Christian a fire burning against the wall, and
one standing by it, always casting much water upon it to quench it,
yet did the fire burn higher and hotter. Christian wonders until
he is taken behind the wall, and sees Christ secretly pouring the
oil of grace into the fire. Before Bunyan had been behind the wall,
he was scared by the father of lies, who suggested to him--'You are
very hot for mercy, but I will cool you, though I be seven years
in chilling your heart.' Grace Abounding, No. 118.--Ed.
[7] As we escape a thousand bodily dangers unseen and unknown
to us in time, so, doubtless, acts of grace pass through the soul
without our being sensible of them, although they may be the means
of saving us from severe tribulations. How wondrous will be the
review of our lives when we shall see face to face, and know all
things.--Ed.
[8] However disgusting the appearance of a toad may be, this
is not the first time that Bunyan considered sin as rendering its
slave more loathsome even than a toad. 'Now I blessed,' said he,
'the condition of the dog and the toad, and counted the state of
everything that God had made far better than this state of mine.'
Grace Abounding, No. 104.--Ed.
[9] 'This inward conflict between opposing principles constitutes
the very distinction between the regenerate and the unregenerate,
and forms part of the recorded experience of the most advanced,
and elevated, and spiritually-minded believers. Freedom from this
conflict is not to be expected here by any child of God.'--Dr.
Wardlaw.
[10] This is one of the very few instances, if not the only one,
in which Bunyan's attachment to believers' baptism appears, except
when writing expressly upon the subject. Of all men, he was the
most eminent for non-sectarian feelings, arising from his soul
being so baptized into Christ as to leave no room for controversy
upon ceremonial observances. I feel bound to confirm the truth of
his observation, for if ever I enjoyed a heaven upon earth, it was
on the Lord's day morning, when, publicly professing my faith in
the Redeemer, I was solemnly baptized. Nor have I ever witnessed
this ceremony since without the strongest emotions of love, and
joy, and hope.--Ed.
[11] Church fellowship, rightly managed, abounds with blessings,
when the bishops or elders and the people are united in gospel
bonds to promote each other's peace and holy enjoyments--their great
happiness being to extend the benign influence of the Redeemer's
kingdom. Let Watchful be the porter; Discretion admit the members;
Prudence take the oversight; Piety conduct the worship; and Charity
endear the members to each other, and it is a house 'beautiful.'
'Christians are like the several flowers in a garden; they have
upon each of them the dew of heaven, which, being shaken, they let
fall at each other's roots, and are jointly nourished and nourishers
of each other.' Bunyan's Pilgrim and Christian Behaviour.--Ed.
[12] Blessed be God the sword is for the present sheathed. Marvellous
was the indomitable courage of the martyrs under papacy, and, in
a later day, of the Scottish Covenanters. They saw their friends
and ministers tortured and murdered--the pain of the boots must have
been inconceivable--the bones of their legs were crushed between
pieces of iron, and, even when death had released the victim, savage
barbarity was practised upon his mutilated remains; the head and
hands were cut off and exhibited upon a pike, the hands fixed as
in the attitude of prayer, to mock the holiest duty. Can we wonder
that lambs became lions, overthrew the horrid enemy, and drove out
State Episcopacy for ever?--Ed.
[13] The noise made by animals of the stag or hart species is
called, by Goldsmith, bellowing. It strikes the ear as something
beneath the dignity of a hart to bray like an ass. Bunyan found
the word in the margin of Psalm 42:1, 'The hart panteth.' Heb.
'Brayeth, after the water brooks.'--Ed.
[14] Saffron was formerly cultivated near Bunyan's residence,
but, although sold at a very high price, it scarcely paid for its
expense. In the flowering season, it was needful to gather the
flowers every morning as they came to perfection.--Ed.
[15] The Israelites entered the wilderness fourteen hundred and
ninety-one years before Christ. The prophecy of Jeremiah was delivered
six hundred and twenty-nine years before Christ. This remembrance
was eight hundred and sixty-two years after that memorable event.
With God there can be no forgetfulness; a thousand years in his
sight are but as yesterday.--Ed.
[16] How striking the contrast, but yet how true! A whip, whose
cords were made of the flames of hell, could no more arouse a sinner
dead in trespass and sins than a crown of glory could allure him.
With all the dread realities of the world to come pressed upon the
conscience by a faithful minister, still, alas! how many maintain
their downward course. The duty is ours to prophesy upon the dry
bones. God and his gracious Spirit alone can raise them up to holy,
happy enjoyments.--Ed.
[17] This language is as expressive and original as it is like
Bunyan. Death takes the sinner by the throat, and 'hands him down
stairs to the grave.' The indulgence in any sinful propensity has
this downward, deathly tendency. Every lust, whether for riches or
honours, for gambling, wine, or women, leads the deluded wretched
votary step by step to the chambers of death. There is no hope in
the dread prospect; trouble and anguish possess the spirit. Hast
thou escaped, O my soul, from the net of the infernal fowler? Never
forget that it is as a brand snatched from the burning. O to grace
how great a debtor.--Ed.
[18] It is not usual to call the rich young man a hypocrite. To
outward appearance he was in earnest. Negatively, he had kept the
commandments. Now he is required to perform positive duties, and
to live by faith. Here the mask falls off, and he concludes that
eternal life is not worth the sacrifice.--Ed.
[19] We have here an additional section to the Grace Abounding to
the Chief of Sinners. The result of long experience convinced him
that if he possessed a spark of grace which impelled him to groan
after God, all the powers of earth and hell could not destroy
him.--Ed.
[20] As it is in temporal things, so it is in spiritual. If new
discoveries of Divine love lead to want of watchfulness, trial and
sorrow must ensue. About sixty years ago a next door neighbour, a
hatter, gained a prize in the lottery of ten thousand pounds--he
became intoxicated with his wealth, moved to the fashionable end of
London, went into a large way of business, dissipated his fortune,
and died in a workhouse! Christian, if you have unexpected enjoyments,
be watchful; it is to fit you for trials.--Ed.
[21] This is one of the most decisive proofs of the awfully degraded
state of human nature. Men believe, or pretend to believe, that
this life is but a span in companions with eternity--that there
is a heaven to reward the righteous and a hell to receive the
unconverted sinner; and yet make no personal inquiry at the holy
oracles of God whether they have been born again to newness of life,
or whether they remain in their sins. The great mass of mankind
prefer paying their pence to a priest to mislead them to destruction,
than to trouble themselves with God's holy Word. O for the outpouring
of the Holy Spirit, that men may be released from such bondage and
slavery, and enter upon the happy glorious liberty of the sons of
God.--Ed.
ÿ
** End of Volume 1 **
THE WORKS OF JOHN BUNYAN
WITH AN
INTRODUCTION TO EACH TREATISE, NOTES,
AND A
SKETCH OF HIS LIFE, TIMES, AND CONTEMPORARIES.
VOLUME SECOND.
EXPERIMENTAL, DOCTRINAL, AND PRACTICAL.
EDITED BY
GEORGE OFFOR, ESQ.
THE SAINTS' KNOWLEDGE OF CHRIST'S LOVE; OR, THE UNSEARCHABLE
RICHES OF CHRIST.
BY JOHN BUNYAN
PREFATORY REMARKS BY THE EDITOR.
This treatise is one of those ten distinct works, which the author
had prepared for the press, when he was so suddenly summoned to
the Celestial City. Well did his friends in the ministry, Ebenezer
Chandler and John Wilson, call it "an excellent manuscript,
calculated to assist the Christian that would grow in grace, and
to win others over to Jesus Christ."
It was first published, with a selection of Bunyan's Works in a
folio volume, in 1692, about four years after the author's decease;
and although it is a treatise exhibiting very deep research and
calculated for extensive usefulness, it does not appear ever to
have been published as a separate volume. Like all other of his
works, it is original; no one before him treated this subject
with such profound depth of thought, nor with such clear Christian
philosophy.
The revered John Bunyan proves in this, as in all other of his
works, that he was a real and not a pretended descendant from the
apostles,--he breathes their spirit--he knew his Master's work, and
faithfully discharged his solemn requirements. His object was as
pure as it was apparent; to preach not himself, but Christ Jesus
his Lord. One desire appears to have influenced him in writing
all his works--that of shrinking back and hiding himself behind
his Master, while exhibiting the unsearchable, Divine, eternal
riches of His grace.
This treatise is admirably adapted to warn the thoughtless--break
the stony heart--convince the wavering--cherish the young
inquirer--strengthen the saint in his pilgrimage, and arm him
for the good fight of faith--and comfort the dejected, doubting,
despairing Christian. It abounds with ardent sympathy for the
broken-hearted, a cordial suited to every wounded conscience;
while, at the same time, it thunders in awful judgment upon the
impenitent and the hypocritical professor: wonders of grace to
God belong, for all these blessings form but a small part of the
unsearchable riches.
The reader should keep in his recollection, that this treatise was
originally conceived for the pulpit; and afterwards, probably with
great additions, written for the press. This will account for the
divisions and sub-divisions, intended to assist a hearer's memory;
or to enable a ready writer, by taking notes of each part, to digest
prayerfully in private, what he had heard in the public ministry
of the word,--a practice productive of great good to individuals,
and by which families may be much profited while conversing upon
the truths publicly taught in the church; instead of what Bunyan
would have justly called, frothy conversation about the dress or
appearances of their fellow-worshippers.
This discourse has been published in every edition of the works of
our great author, but, most strangely, the references to Scripture
are omitted in all the editions since that of 1737. Bunyan's anxiety
at every step of this momentous inquiry is to shew a "thus saith
the Lord," in proof of every assertion. In this treatise only,
there are nearly four hundred and forty distinct references to
the holy oracles. These are all carefully restored, and have been
collated with the standard text, for want of which some imperfections
had crept in, even to the old editions; and where the author
preferred the Genevan or Puritan version, it is shewn by a note
at the foot of the page.
To point out beauties in such a discourse, is to point to the
whole treatise--it is all admirable; a solemn earnestness is found
in every sentence; even where Bunyan modestly differs with many
excellent divines, when treating upon the sufferings of the Saviour,
between the period of his crucifixion and of his resurrection:
this is worthy of our prayerful consideration; ever keeping
in remembrance those deeply impressive--those awfully triumphant
words of our Lord, "It is finished."
The catholic spirit, which so pervaded the mind of Bunyan, appears
conspicuously in this discourse; and whatever bitter controversy
this spirit occasioned him, it ought to be impressed upon the
heart of every Christian professor. It is a liberality which shines
more brightly, as reflected by one, whose religious education was
drawn solely from the pure fountain of truth--the holy oracles; and
however unlettered he was, as to polite literature or the learned
languages, his Christian liberality can no more be enlightened by
the niggard spirit of learned sectarians, than the sun could be
illuminated by a rush-light. The inquiry was then, as, alas, it
is too frequent now, Are there many that be saved? forgetful of
the Saviour's answer and just rebuke, What is that to thee, follow
thou me, seek thine own salvation. The inquiry is pursued a step
farther, "Can those who differ with me be saved?" Hear the reply
of one so honest and so fully imbued with the Scriptures, into
the truths of which his spirit had been baptized, "A man, through
unbelief, may think that Christ has no love to him; and yet Christ
may love him, with a love that passeth knowledge. But when men, in
the common course of their profession, will be always terminating
here, that they know how, and how far, Christ can love; and will
thence be bold to conclude of their own safety, and of the loss
and ruin of all that are not in the same notions, opinions,
formalities, or judgment, as they. This is the worst [pride] and
greatest of all [delusions]. The text, therefore, to rectify those
false and erroneous conclusions, says, [the love of Christ] is a
love that passeth knowledge."
Throughout the whole, there is a continued effort to comfort the
sincere, but doubting, Christian. "Does Satan suggest that God
will not hear your stammering and chattering prayers? Does Satan
suggest that thy trials, and troubles, and afflictions, are so
many that you shall never get beyond them?--relief is at hand,
for Christ loves thee with a love that passeth knowledge. This is
a weapon that will baffle the devil, when all other weapons fail."
The practical application of these soul-encouraging truths is, "To
walk in love--filled with all the fullness of God." Bunyan has,
in enforcing this duty, a very remarkable expression, "these are
the men that sweeten the churches, and bring glory to God and to
religion. Why should anything have my heart but God, but Christ?
He loves me, he loves me with love that passeth knowledge, and
I will love him. His love stripped him of all for my sake; Lord,
let my love strip me of all for thy sake. I am a son of love, an
object of love, a monument of love; of free love, of distinguishing
love, of peculiar love, and of love that passeth knowledge: and
why should not I walk in love--in love to God, in love to man, in
holy love, in love unfeigned?"
And will our ministering elders bear with me in respectfully and
affectionately commending to them John Bunyan, as an example of
devotedness to his Master's service; of humble walking with God,
of tender faithfulness to the souls of men, of holy fervour?
Under such a course of sermons as this treatise would make, how
attentively would our children listen with reverence to the voice
of truth, and with a Divine blessing our earthen vessels would be
replenished with heavenly treasure. It is delightful to read the
testimony of Bunyan's ministerial friends, of various denominations,
when recording his extensive usefulness. His works do follow him.
And upon reading of them, we cannot wonder when we hear, that on
a week-day morning, in the depth of winter, long before daylight,
the inclemency of frost and snow was braved by crowded assemblies
of hungry and thirsty souls, who eagerly listened to hear him
proclaim "The Saints' Knowledge of Christ's Love, or the unsearchable
riches of Christ--which passeth knowledge."
May the effectual blessing of the Holy Spirit attend the reading,
as it did the preaching, of these soul-saving truths.
HACKNEY, Oct., 1848. GEO. OFFOR.
THE SAINTS' KNOWLEDGE OF CHRIST'S LOVE.
"THAT YE--MAY BE ABLE TO COMPREHEND WITH ALL SAINTS, WHAT IS THE
BREADTH, AND LENGTH, AND DEPTH, AND HEIGHT; AND TO KNOW THE LOVE
OF CHRIST, WHICH PASSETH KNOWLEDGE."--EPHESIANS 3:18,19.
The Apostle having, in the first chapter, treated of the doctrine
of election, and in the second, of the reconciling of the Gentiles
with the Jews to the Father, by his Son, through the preaching of
the gospel; comes in the third chapter to shew that that also was,
as that of election, determined before the world began. Now lest
the afflictions that attend the gospel should, by its raging
among these Ephesians, darken the glory of these things unto them;
therefore he makes here a brief repetition and explanation, to
the end they might be supported and made live above them. He also
joins thereto a fervent prayer for them, that God would let them
see in the spirit and faith, how they, by God and by Christ, are
secured from the evil of the worst that might come upon them.
"For this cause I bow my knees unto the Father of our Lord Jesus
Christ, of whom the whole family in heaven and earth is named;
that he would grant you, according to the riches of his glory, to
be strengthened with might by his Spirit in the inner man; that
Christ may dwell in your hearts by faith; that ye, being rooted
and grounded in love, may be able to comprehend with all saints,
what is the breadth, and length, and depth, and height; and to
know the love of Christ, which passeth knowledge," &c. Knowing,
that their deep understanding what good by these were reserved for
them, they would never be discouraged, whatever troubles should
attend their profession.
BREADTH, and LENGTH, and DEPTH, and HEIGHT, are words that
in themselves are both ambiguous, and to wonderment; ambiguous,
because unexplained, and to wonderment, because they carry in
them an unexpressible something; and that something that which
far out-goes all those things that can be found in this world. The
Apostle here was under a spiritual surprise, for while meditating
and writing, he was caught: The strength and glory of the truths
that he was endeavouring to fasten upon the people to whom he
wrote, took him away into their glory, beyond what could to the
full be uttered. Besides, many times things are thus expressed, on
purpose to command attention, a stop and pause in the mind about
them; and to divert, by their greatness, the heart from the world,
unto which they naturally are so inclined. Also, truths are often
delivered to us, like wheat in full ears, to the end we should rub
them out before we eat them, and take pains about them, before we
have the comfort of them.
BREADTH, LENGTH, DEPTH, and HEIGHT. In my attempting to open these
words, I will give you, some that are of the same kind. And then
show you, First, The reasons of them; and then also, Secondly,
Something of their fullness.
Those of the same kind, are used sometimes to shew us the power,
force, and subtilty of the enemies of God's Church, (Dan 4:11,
Rom 8:38,39). But,
[Sometimes] Most properly to shew us the infinite and unsearchable
greatness of God, (Job 11:7,8,9, Rom 11:33).
They are here to be taken in this second sense, that is, to suggest
unto us the unsearchable and infinite greatness of God; who is
a breadth, beyond all breadths; a length, beyond all lengths; a
depth, beyond all depths; and a height, beyond all heights, and
that in all his attributes: He is an eternal being, an everlasting
being, and in that respect he is beyond all measures, whether
they be of breadth, or length, or depth, or height. In all his
attributes he is beyond all measure: whether you measure by words,
by thoughts, or by the most enlarged and exquisite apprehension;
His greatness is unsearchable; His judgments are unsearchable (Job
5:9): He is infinite in wisdom. "O! the depth of the riches both
of the wisdom and knowledge of God!" (Rom 11:33) "If I speak of
strength, lo, he is strong" (Job 9:19); yea, "the thunder of his
power who can understand?" (Job 26:14) "There is none holy as the
Lord" (1 Sam 2:2): "and his mercy is from everlasting to everlasting,
upon them that fear him" (Psa 103:17). The greatness of God, of
the God and Father of our Lord Jesus Christ, is that, if rightly
considered, which will support the spirits of those of his people
that are frighted with the greatness of their adversaries. For
here is a greatness against a greatness. Pharaoh was great, but
God more great, more great in power, more great in wisdom, more
great every way for the help of his people; wherein they dealt
proudly, he was above them. These words therefore take in for this
people, the great God who in his immensity and infinite greatness
is beyond all beings. But, to come
FIRST, to the reason of the words. They are made use of to shew
to the Ephesians, that God with what he is in himself, and with
what he hath in his power, is all for the use and profit of the
believers. Else no great matter is held out to them thereby. "But
this God is our God!" there is the comfort: For this cause therefore
he presenteth them with this description of him. To wit, by breadth,
and length, and depth, and height: As who should say, the High
God is yours; the God that fills heaven and earth is yours; the
God whom the heaven of heavens cannot contain, is yours; yea, the
God whose works are wonderful, and whose ways are past finding
out, is yours. Consider therefore the greatness that is for you,
that taketh part with you, and that will always come in for your
help against them that contend with you. It is my support, it is
my relief; it [is] my comfort in all my tribulations, and I would
have it ours, and so it will when we live in the lively faith
thereof. Nor should we admit of distrust in this matter from
the consideration of our own unworthiness, either taken from the
finiteness of our state, or the foulness of our ways (Psa 46).
For now, though God's attributes, several of them in their own
nature, are set against sin and sinners; yea, were we righteous,
are so high that needs they must look over us, for 'tis to him a
condescension to behold things in heaven: How much more then to
open his eyes upon such as we: yet by the passion of Jesus Christ,
they harmoniously agree in the salvation of our souls. Hence God
is said to be love (1 John 4), God is love; might some say, and
justice too: but his justice is turned with wisdom, power, holiness
and truth, to love; yea, to love those that be found in his Son:
forasmuch as there is nothing fault-worthy in his righteousness
which is put upon us. So then, as there is in God's nature
a length, and breadth, and depth, and height, that is beyond all
that we can think: So we should conclude that all this is love to
us, for Christ's sake; and then dilate with it thus in our minds,
and enlarge it thus in our meditations; saying still to our low
and trembling spirits: "It is high as heaven; what canst thou do?
deeper than hell; what canst thou know? the measure thereof is
longer than the earth, and1 broader than the sea" (Job 11:8,9).
But we will pass generals, and more particularly speak
SECONDLY, something of their fullness, as they are fitted to suit
and answer to the whole state and condition of a Christian in this
life. The words are boundless; we have here a breadth, a length,
a depth, and height made mention of; but what breadth, what length,
what depth, what height is not so much as hinted. It is therefore
infiniteness suggested to us, and that has engaged for us. For the
Apostle conjoins therein, And to know the love of Christ which
passeth knowledge. Thus therefore it suits and answers a Christian's
condition, while in this world, let that be what it will. If his
afflictions be broad, here is a breadth; if they be long, here
is a length,; and if they be deep, here is a depth; and if they
be high, here is a height. And I will say, there is nothing that
is more helpful, succouring, or comfortable to a Christian while
in a state of trial and temptation, than to know that there is a
breadth to answer a breadth, a length to answer a length, a depth
to answer a depth, and a height to answer a height. Wherefore this
is it that the Apostle prayeth for, namely, that the Ephesians
might have understanding in these things, "That ye may know what
is the breadth, and length, and depth, and height."
Of the largeness of the Apostle's heart in praying for this people,
to wit, "That they might be able to comprehend with all saints,
what," &c. of that we shall speak afterwards.
But first, to speak to these four expressions, breadth, length,
depth, and height.
First, What is the BREADTH. This word is to shew, that God is
all over, everywhere, spreading of his wings, stretching out his
goodness to the utmost bounds, for the good of those that are his
people (Deu 32:11,12, Gen 49:26).
In the sin of his people there is a breadth; a breadth that spreadeth
over all, wheresoever a man shall look. The sin of the saints is
a spreading leprosy (Lev 13:12). Sin is a scab that spreadeth;
it is a spreading plague; it knows no bounds (Lev 13:8, 57): or,
as David saith, "I have seen the wicked spreading himself" (Psa
37:35). Hence it is compared to a cloud, to a thick cloud, that
covereth or spreadeth over the face of all the sky. Wherefore here
is a breadth called for, a breadth that can cover all, or else
what is done is to no purpose. Therefore to answer this, here we
have a breadth, a spreading breadth; "I spread my skirt over thee":
But how far? Even so far as to cover all. "I spread my skirt over
thee, and covered thy nakedness" (Eze 16:8). Here now is a breadth
according to the spreading nature of the sin of this wretched one;
yea, a super-abounding spreading; a spreading beyond; a spreading
to cover. "Blessed is he whose sin is covered" (Psa 32:1), whose
spreading sin is covered by the mercy of God through Christ (Rom
4:4-7). This is the spreading cloud, whose spreadings none can
understand (Job 36:29). "He spread a cloud for a covering, and
fire to give light in the night" (Psa 105:39).
This breadth that is in God, it also overmatcheth that spreading
and overspreading rage of men, that is sometimes as if it would
swallow up the whole church of God. You read of the rage of the
king of Assyria, that there was a breadth in it, an overflowing
breadth, to the filling of "the breadth of thy land, O Immanuel"
(Isa 8:8). But what follows? "Associate yourselves, O ye people,
[ye Assyrians] and ye shall be broken in pieces; and give ear,
all ye of far countries; gird yourselves and ye shall be broken
in pieces. Take counsel together, and it shall come to nought;
speak the word, and it shall not stand, for God is with us" (Isa
8:8-10); God will over-match and go beyond you.
Wherefore this word, breadth, and what is the breadth: It is here
expressed on purpose to succour and relieve, or to shew what
advantage, for support, the knowledge of the overspreading grace of
God by Christ yieldeth unto those that have it, let their trials
be what they will. Alas! the sin of God's children seemeth sometimes
to overspread not only their flesh, and the face of their souls,
but the whole face of heaven. And what shall he do now, that is
a stranger to this breadth, made mention of in the text? Why he
must despair, lie down and die, and shut up his heart against all
comfort, unless he, with his fellow-christians, can, at least,
apprehend what is this breadth, or the breadth of mercy intended
in this place. Therefore Paul for the support of the Ephesians,
prays, that they may know "what is the breadth."
This largeness of the heart and mercy of God towards his people,
is also signified by the spreading out of his hand to us in the
invitations of the gospel. "I said," saith he, "Behold me, behold
me,--I have spread out my hands all the day unto a rebellious
people.--to a people that provoketh me continually" (Isa 65:1-3).
I have spread out my hands, that is, opened my arms as a mother
affectionately doth, when she stoopeth to her child in the warm
workings of her bowels, and claspeth it up in them, and kisseth,
and putteth it into her bosom.
For, by spreading out the hands or arms to embrace, is shewed the
breadth or largeness of God's affections; as by our spreading out
our hands in prayer, is signified the great sense that we have of
the spreading nature of our sins, and of the great desires that
are in us, that God would be merciful to us (Ezra 9:5-7).
This word also answereth to, or may fitly be set against the
wiles and temptations of the devil, who is that great and dogged
Leviathan, that spreadeth his "sharp-pointed things upon the mire"
(Job 41:30): For, be the spreading nature of our corruptions never
so broad, he will find sharp-pointed things enough to stick in
the mire of them, for our affliction. These sharp-pointed things
are those that in another place are called "fiery darts" (Eph 6:16),
and he has abundance of them, with which he can and will sorely
prick and wound our spirits: Yea, so sharp some have found these
things to their souls, that they have pierced beyond expression.
"When," said Job, "I say, my bed shall comfort me, my couch shall
ease my complaint; then thou scarest me with dreams, and terrifiest
me through visions; so that my soul chooseth strangling, and
death rather than my life" (Job 7:13-15). But now, answerable to
the spreading of these sharp-pointed things, there is a super-abounding
breadth in the sovereign grace of God, the which whoso seeth and
understandeth, as the Apostle doth pray we should, is presently
helped: for he seeth that this grace spreadeth itself, and is
broader than can be, either our mire, or the sharp-pointed things
that he spreadeth thereupon for our vexation and affliction: "It
is broader than the sea" (Job 11:9).
This therefore should be that upon which those that see the
spreading nature of sin, and the leprosy and contagion thereof,
should meditate, to wit, The broadness of the grace and mercy
of God in Christ. This will poise and stay the soul; this will
relieve and support the soul in and under those many misgiving
and desponding thoughts unto which we are subject when afflicted
with the apprehensions of sin, and the abounding nature of it.
Shall another man pray for this, one that knew the goodness and
benefit of it, and shall not I meditate upon it? and shall not I
exercise my mind about it? Yes surely, for it is my duty, it is my
privilege and mercy so to do. Let this therefore, when thou seest
the spreading nature of thy sin be a memento to thee, to the end
thou mayest not sink and die in thy soul.
Secondly, What is the breadth and LENGTH. As there is a breadth
in this mercy and grace of God by Christ, so there is a LENGTH
therein, and this length is as large as the breadth, and as much
suiting the condition of the child of God, as the other is. For,
though sin sometimes is most afflicting to the conscience, while
the soul beholdeth the overspreading nature of it, yet here it
stoppeth not, but oft-times through the power and prevalency of
it, the soul is driven with it, as a ship by a mighty tempest, or
as a rolling thing before the whirlwind: driven, I say, from God,
and from all hopes of his mercy, as far as the east is from the
west, or as the ends of the world are asunder. Hence it is supposed
by the prophet, that for and by sin they may be driven from God
to the utmost part of heaven (Deu 30:4); and that is a sad thing,
a sad thing, I say, to a gracious man. "Why," saith the prophet
to God, "Art thou so far from helping me, and from the words of
my roaring?" (Psa 22:1). Sometimes a man, yea, a man of God, is,
as he apprehends, so far off from God, that he can neither help
him, nor hear him, and this is a dismal state. "And thou hast
removed my soul," said the church, "far off from peace: I forgat
prosperity" (Lam 3:17). This is the state sometimes of the
godly, and that not only with reference to their being removed by
persecutors, from the appointments and gospel-seasons, which are
their delight, and the desire of their eyes; but also with reverence
to their faith and hope in their God. They think themselves beyond
the reach of his mercy. Wherefore in answer to this conceit it is,
that the Lord asketh, saying, "Is my hand shortened at all that it
cannot redeem?" (Isa 50:2). And again, "Behold, the Lord's hand
is not shortened, that it cannot save; neither his ear heavy, that
it cannot hear" (Isa 59:1). Wherefore he saith again, "If any of
them be driven out unto the outmost parts of heaven, from thence
will the Lord thy God gather thee, and from thence will he fetch
thee" (Deu 30:4). God has a long arm, and he can reach a great
way further than we can conceive he can (Neh 1:9): When we think
his mercy is clean gone, and that ourselves are free among the
dead, and of the number that he remembereth no more, then he can
reach us, and cause that again we stand before him. He could reach
Jonah, tho' in the belly of hell (Jonah 2); and reach thee, even
then, when thou thinkest thy way is hid from the Lord, and thy
judgment passed over from thy God. There is length to admiration,
beyond apprehension or belief, in the arm of the strength of the
Lord; and this is that which the Apostle intended by this word,
Length; namely, To insinuate what a reach there is in the mercy
of God, how far it can extend itself. "If I take the wings of the
morning," said David, "and dwell in the uttermost parts of the sea;
even there shall thy hand lead me, and thy right hand shall hold
me" (Psa 139:9,10). I will gather them from the east, and from
the west, and from the north, and from the south, saith he: That
is, from the utmost corners.
This therefore should encourage them that for the present cannot
stand, but that do fly before their guilt: Them that feel no help
nor stay, but that go, as to their thinking, every day by the power
of temptation, driven yet farther off from God, and from the hope
of obtaining of his mercy to their salvation; poor creature, I will
not now ask thee how thou camest into this condition, or how long
this has been thy state; but I will say before thee, and I prithee
hear me, O the length of the saving arm of God! As yet thou art
within the reach thereof; do not thou go about to measure arms
with God, as some good men are apt to do: I mean, do not thou
conclude, that because thou canst not reach God by thy short stump,
therefore he cannot reach thee with his long arm. Look again, "Hast
thou an arm like God" (Job 40:9), an arm like his for length and
strength? It becomes thee, when thou canst not perceive that God
is within the reach of thy arm, then to believe that thou art
within the reach of his; for it is long, and none knows how long.
Again, is there such a length? such a length in the arm of the
Lord, that he can reach those that are gone away, as far as they
could? then this should encourage us to pray, and hope for the
salvation of any one of our backslidden relations, that God would
reach out his arm after them: Saying, "Awake,--O arm of the Lord,--art
thou not it that hath cut Rahab, and wounded the dragon? Art thou
not it which hath dried the sea, the waters of the great deep,
that hath made the depths of the sea a way for the ransomed to pass
over?" (Isa 51:9,10). Awake, O arm of the Lord, and be stretched
out as far as to where my poor husband is, where my poor child,
or to where my poor backslidden wife or dear relation is, and lay
hold, fast hold; they are gone from thee, but, O thou the hope of
Israel, fetch them again, and let them stand before thee. I say,
here is in this word LENGTH matter of encouragement for us thus
to pray; for if the length of the reach of mercy is so great, and
if also this length is for the benefit of those that may be gone
off far from God, (for they at present have no need thereof that
are near) then improve this advantage at the throne of grace for
such, that they may come to God again. Thirdly, As there is a breadth
and length here, so there is a DEPTH. What is the breadth, and
length, and depth? And this depth is also put in here, on purpose
to help us under a trial that is diverse from the two former. I
told you, that by the breadth the Apostle insinuates a remedy and
succour to us, when we see our corruptions spread like a leprosy;
and by length he would shew us, that when sin has driven God's
elect to the farthest distance from him, yet his arm is long enough
to reach them, and fetch them back again.
But, I say, as we have here a breadth, and a length, so we have
also a depth. That ye may know what is the DEPTH. Christians have
sometimes their sinking fits, and are as if they were always
descending: or as Heman says, "counted with them that go down into
the pit" (Psa 88:4). Now guilt is not to such so much a wind and
a tempest, as a load and burden. The devil, and sin, and the curse
of the law, and death, are gotten upon the shoulders of this poor
man, and are treading of him down, that he may sink into, and be
swallowed up of his miry place.
"I sink," says David, "in deep mire, where there is no standing.
I am come into DEEP waters, where the floods overflow me" (Psa
69:2). Yea, there is nothing more common among the saints of old,
than this complaint: "Let neither the water flood overflow me,
neither let the deep swallow me up, neither let the pit shut her
mouth upon me" (Psa 69:14,15). Heman also saith, "Thou hast laid
me in the lowest pit, in darkness, in the deeps. Thy wrath lieth
hard upon me, and thou hast afflicted me with all thy waves" (Psa
88:6,7). Hence it is again that the Psalmist says: "Deep calleth
unto deep, at the noise of thy water spouts: all thy waves, and
thy billows are gone over me" (Psa 42:7). Deep calleth unto deep:
What's that? Why, it is expressed in the verse before: "O God,"
says he, "My soul is cast down within me." "Down," that is, deep
into the jaws of distrust and fear. And, Lord, my soul in this
depth of sorrow calls for help to thy depth of mercy. For though
I am sinking and going down, yet not so low, but that thy mercy
is yet underneath me: Do of thy compassions open those everlasting
arms (Deu 33:27), and catch him that has no help or stay in himself:
For so it is with one that is falling into a well or a dungeon.
Now mark, as there is in these texts, the sinking condition of
the godly man set forth, of a man whom sin and Satan is treading
down into the deep; so in our text which I am speaking to at this
time, we have a depth that can more than counterpoise these deeps,
set forth with a hearty prayer, that we may know it. And although
the deeps, or depths of calamity into which the godly may fall,
may be as deep as Hell, and methinks they should be no deeper:
yet this is the comfort, and for the comfort of them of the godly
that are thus a sinking: The mercy of God for them lies deeper "It
is deeper than hell, what canst thou know?" (Job 11:8). And this
is that which made Paul that he was not afraid of this depth, "I
am persuaded," saith he, "that neither--height nor depth shall
be able to separate us from the love of God, which is in Christ
Jesus our Lord" (Rom 8:38,39). But of this he could by no means
have been persuaded, had he not believed that mercy lieth deeper
for the godly to help them, than can all other depths be to destroy
them: This is it at which he stands and wonders, saying, "O the
depth of the riches both of the wisdom and knowledge of God" (Rom
11:33), that is to find out a way to save his people, notwithstanding
all the deep contrivances that the enemy hath, and may invent to
make us come short [of] home.
This is also that, as I take it, which is wrapped up in the blessing,
wherewith Jacob blessed his son Joseph. "God shall bless thee,"
saith he, "with blessings of heaven above," and with the "blessings
of the deep that lieth under" (Gen 49:25). A blessing which he had
ground to pronounce, as well from his observation of God's good
dealing with Joseph, as in a spirit of prophecy: For he saw that
he lived and was become a flourishing bough, by a wall, after that
the archers had done their worst to him (Gen 49:22-24). Moses also
blesseth God for blessing of Joseph thus, and blessed his portion
to him, as counting of it sufficient for his help in all afflictions.
"Blessed," saith he, "of the Lord, be his land, for the precious
things of heaven, for the dew, and for the deep that coucheth
beneath" (Deu 33:13).
I am not of belief that these blessings are confined to things
temporal, or carnal, but to things spiritual and divine; and that
they have most chiefly respect to soul, and eternal good. Now
mark, he tells us here, that the blessings of the deep, do couch
beneath. Couch, that is, lie close, so as hardly to be discerned by
him that willingly would see that himself is not below these arms
that are beneath him. But that as I said, is hard to be discerned
by him that thus is sinking, and that has as he now smartingly
feels, all God's waves, and his billows rolling over him. However,
whether he sees or not, for this blessing lieth couched; yet
there it is, and there will be, though one should sink as deep as
hell: And hence they are said to be "everlasting arms" that are
"underneath" (Deu 33:27): That is, arms that are long and strong,
and that can reach to the bottom, and also beyond, of all misery
and distress, that Christians are subject to in this life. Indeed
mercy seems to be asleep, when we are sinking: for then we are
as if all things were careless of us, but it is but as a lion
couchant, it will awake in time for our help (Psa 44:22,26, Mark
4:36-39). And forasmuch as this term is it, which is applicable
to the lion in his den; it may be to shew that as a lion, so will
God at the fittest season, arise for the help and deliverance of
a sinking people. Hence when he is said to address himself to the
delivering of his people, it is that he comes as a roaring lion.
"The Lord shall go forth as a mighty man, he shall stir up jealousy
like a man of war: he shall cry, yea, roar; he shall prevail
against his enemies" (Isa 42:13). However here is a depth against
the depth that's against us, let that depth be what it will. As
let it be the depth of misery, the depth of mercy is sufficient.
If it be the depth of hellish policy, the depth both of the wisdom
and knowledge of God shall go beyond it, and prevail.
This therefore is worthy of the consideration of all sinking souls;
of the souls that feel themselves descending into the pit. There
is such a thing as this experienced among the godly. Some come to
them (when tempted) when you will, they will tell you, they have
no ground to stand on, their feet have slipped, their foundation is
removed, and they fell themselves sinking, as into a pit that has
no bottom (Psa 11:3). They inwardly sink, not for want of something
to relieve the body, but for want of some spiritual cordial to
support the mind. "I went down to the bottoms of the mountains,"
said Jonah, "the earth with her bars was about me for ever;--my
soul fainted within me" (Jonah 2:6,7).
Now for such to consider that underneath them, even at the bottom
there lieth a blessing, or that in this deep whereinto they are
descending, there lieth a delivering mercy couching to catch them,
and to save them from sinking for ever, this would be relief unto
them, and help them to hope for good.
Again, As this, were it well considered by the sinking ones, would
yield them stay and relief, so this is it by the virtue whereof,
they that have been sinking heretofore, have been lifted up, and
above their castings down again. There are of those that have been
in the pit, now upon mount Sion, with the harps of God in their
hands, and with the song of the Lamb in their mouths. But how is
it that they are there? why, David, by his own deliverance shews
you the reason. "For great is thy mercy towards me," saith he,
"and thou hast delivered my soul from the lowest hell" (Psa 86:13).
And again, "He brought me up also out of an horrible pit," (a pit
of noise, a pit wherein was the noise of devils, and of my heart
answering them with distrust and fear) "out of the miry clay,"
(into which I did not only sink, but was by it held from getting
up: but he brought me up) "and set my feet upon a rock, and
established my goings. And he hath put a new song in my mouth,
even praise to our God" (Psa 40:2,3).
But let me here give, if it may be, a timely caution to them that
think they stand upon their feet. Give not way to falling because
everlasting arms are underneath, take heed of that: God can let
thee fall into mischief, he can let thee fall, and not help thee
up. Tempt not God, lest he cast thee away indeed. I doubt there
are many that have presumed upon this mercy, that thus do couch
beneath, and have cast themselves down from their pinnacles into
vanity, of a vain conceit that they shall be lifted up again: whom
yet God will leave to die there, because their fall was rather
of willfulness, than weakness, and of stubbornness, and desperate
resolutions, than for want of means and helps to preserve them
from it.
Fourthly, As there is a breadth, and length, and depth, in this
mercy and grace of God through Christ towards his people: So there
is also a HEIGHT, "That ye may comprehend with all saints, what is
the breadth and length, and depth, and HEIGHT." There are things
that are high, as well as things that are low; things that are
above us, as well as things that are under, that are distressing
to God's people. It is said when Noah was a preacher of righteousness,
there were giants in the earth in those days (Gen 6:4). And these,
as I conceive, were some of the heights that were set against Noah;
yea, they were the very dads and fathers of all that monstrous
brood that followed in the world in that day. Of this sort were
they who so frighted, and terrified Israel, when they were to go
to inherit the land of promise. The men that were tall as cedars,
and strong as the oaks, frighted them: they were in their own
sight, when compared with these high ones, but as grasshoppers.
This therefore was their discouragement (Num 13:31-33, Deu 2:10,
9:2).
Besides, together with these, they had high walls, walls as high
as heaven; and these walls were of purpose to keep Israel out of
his possession. See how it is expressed: The people is greater
and taller than we, the cities are great and walled up to heaven:
and moreover, we have seen the sons of the Anakims there (Deu
1:28). One of these, to wit, Goliath by name, how did he fright
the children of Israel in the days of Saul! How did the appearance
of him, make them scuttle together on heaps before him (1 Sam 17).
By these giants, and by these high walls, God's children to this
day are sorely distressed, because they stand in the cross ways
to cut off Israel from his possession.
But now to support us against all these, and to encourage us to
take heart notwithstanding all these things; there is for us, a
height in God. He hath made his Son higher than the kings of the
earth (Psa 89:26-28): His word also is settled for ever in heaven,
and therefore must needs be higher than their walls (Psa 119:89):
He also saith in another place, "If thou seest the oppression
of the poor, and violent perverting of judgment and justice in
a province, marvel not at the matter; for he that is higher than
the highest, regardeth, and there be higher than they" (Eccl
5:8). 'Twas this that made Paul, that he feared not the height:
not things present, nor things to come (Rom 8:39).
But again, As there are these things standing, or lying in our
way: So there are another sort of heights that are more mischievous
than these: And they are the fallen angels. These are called spiritual
wickedness, or wicked spirits, in high places (Eph 6:12): For God
has suffered them for a time to take to themselves principality
and power, and so they are become the rulers of the darkness of
this world. By these we are tempted, sifted, threatened, opposed,
undermined: also by these there are snares, pits, holes, and what
not made and laid for us, if peradventure by something we may be
destroyed. Yea, and we should most certainly be so, were it not
for the rock that is higher than they. "But he that cometh from
heaven is above all!" (John 3:31) These are they that our king
has taken captive, and hath rid (in his chariots of salvation)
in triumph over their necks. These are they, together with all
others, whose most devilish designs he can wield, and turn and
make work together for his ransomed's advantage (Rom 8:28), There
is a height, an infinitely overtopping height in the mercy and
goodness of God for us, against them.
There are heights also that build up themselves in us, which are
not but to be taken notice of: Yea, there are a many of them, and
they place themselves directly so, that if possible they may keep
the saving knowledge of God out of our hearts. These high things
therefore are said to exalt themselves against the knowledge of God
(2 Cor 10:5): and do ofttimes more plague, afflict, and frighten
Christian men and women, than any thing besides. It is from these
that our faith and spiritual understanding of God and his Christ
is opposed and contradicted, and from these also that we are so
inclinable to swerve from right doctrine into destructive opinions.
'Tis from these that we are so easily persuaded to call into
question our former experience of the goodness of God towards us,
and from these that our minds are so often clouded and darkened
that we cannot see afar off. These would betray us into the hands
of fallen angels, and men, nor should we by any means help or
deliver ourselves, were it not for one that is higher. These are
the dark mountains at which our feet would certainly stumble, and
upon which we should fall, were it not for one who can leap and
skip over these mountains of division, and come in to us (Song
2:8,17).
Further, There is a height also that is obvious to our senses, the
which when it is dealt withal by our corrupted reason, proves a
great shaking to our mind, and that is the height, and exceeding
distance that heaven is off of us, and we off it. "Is not God in
the height of heaven? and behold the height of the stars, how high
they are?" (Job 22:12) Hence heaven is called the place for height
(Prov 25:3), Also when Ahaz is bid to ask with reference to heaven,
he is bid to ask it, In the height, the height above (Isa 7:11).
Now saith reason, how shall I come thither? especially when a good
man is at his furthest distance therefore: which is, when he is
in the grave. Now I say, every height is a difficulty to him that
is loaden with a burden, especially the heaven of heavens, where
God is, and where is the resting-place of his, to them that are
oppressed with the guilt of sin. And besides, the dispensation which
happeneth to us last, to wit, death, as I said before, makes this
heaven, in my thoughts while I live so much the more unaccessible.
Christ indeed could mount up (Acts 1:9), but me, poor me, how
shall I get thither? Elias indeed had a chariot sent him to ride
in thither, and went up by it into that holy place (2 Kings 2:11):
but I, poor I, how shall I get thither? Enoch is there, because
God took him (Gen 5:24), but as for me, how shall I get thither?
Thus some have mourningly said. And although distrust of the power
of God, as to the accomplishing of this thing, is by no means to
be smiled upon, yet methinks the unconcernedness of professors
thereabout, doth argue that considering thoughts about that, are
wanting.
I know the answer is ready. Get Christ and go to heaven. But
methinks the height of the place, and the glory of the state that
we are to enjoy therein, should a little concern us, at least
so as to make us wonder in our thinking, that the time is coming
that we must mount up thither. And since there are so many heights
between this place, between us, and that; it should make us admire
at the heights of the grace and mercy of God, by which, means is
provided to bring us thither. And I believe that this thing, this
very thing, is included here by the Apostle when he prays for the
Ephesians, that they might know the height.
Methinks, How shall we get thither will still stick in my mind.
"I will ascend," says one, "above the height of the clouds, I will
be like the most High" (Isa 14:14). And I, says another, will set
my nest among the stars of heaven (Oba 4). Well, but what of all
this? If heaven has gates, and they shall be shut, how wilt thou
go in thither? Though such should climb up to heaven, from thence
will God bring them down (Amos 9:2), Still I say, therefore, how
shall we get in thither? Why, for them that are godly, there is
the power of God, the merits of Christ, the help of angels, and
the testimony of a good conscience to bring them thither; and he
that has not the help of all these, let him do what he can, shall
never come thither. Not that all these go to the making up of the
height that is intended in the text: for the height there, is
what is in God through Christ to us alone. But the angels are the
servants of God for that end (Luke 16:22, Heb 1:14): and none with
ill consciences enter in thither (Psa 15:1, 24:3,4), What, "know
ye not that the unrighteous shall not inherit the kingdom of God?
be not deceived" (1 Cor 6:9), such have none inheritance in the
kingdom of Christ and of God (Eph 5:5).
This then should teach us that in God is a power that is able to
subdue all things to himself. In the completing of many things,
there seems to be an utter impossibility, as that a virgin should
conceive in her womb, as a virgin, and bring a Son into the world;
that the body that is turned into dust, should arise and ascend
into the highest heaven (Phil 3:21). These things with many more
seem to be utterly impossible: but there is that which is called
the power of God, by the which he is able to make all things
bend to his will, and to make all obstructions give place to what
he pleases. God is high above all things and can do whatever it
pleaseth him. But since he can do so, why doth he suffer this,
and that thing to appear, to act, and do so horribly repugnant to
his word? I answer, he admits of many things, to the end he may
shew his wrath, and make his power known; and that all the world
may see how he checks and overrules the most vile and unruly
things, and can make them subservient to his holy will. And how
would the breadth and the length, and the depth, and the height
of the love and mercy of God in Christ to us-ward, be made to
appear, so as in all things it doth, were there not admitted that
there should be breadths, and lengths, and depths and heights, to
oppose. Wherefore these oppositions are therefore suffered, that
the greatness of the wisdom, the power, the mercy, and grace of
God to us in Christ might appear and be made manifest unto us.
This calls therefore upon Christians, wisely to consider of the
doings of their God. How many opposite breadths, and lengths, and
depths, and heights did Israel meet with in their journey from
Egypt to Canaan, and all to convince them of their own weakness,
and also of the power of their God. And they that did wisely consider
of his doings there, did reap the advantage thereof. Come, behold
the works of the Lord towards me, may every Christian say. He hath
set a Saviour against sin; a heaven against a hell; light against
darkness; good against evil, and the breadth, and length, and
depth, and height of the grace that is in himself, for my good,
against all the power, and strength, and force, and subtilty, of
every enemy.
This also, as I hinted but just before, shews both the power of
them that hate us, and the inability of us to resist. The power
that is set against us none can crush, and break, but God: for it
is the power of devils, of sin, of death, and hell. But we for our
parts are crushed before the moth: being a shadow, a vapour, and
a wind that passes away (Job 4:19). Oh! how should we, and how would
we, were but our eyes awake, stand and wonder at the preservations,
the deliverances, the salvations and benefits with which we are
surrounded daily: while so many mighty evils seek daily to swallow
us up, as the grave. See how the golden psalm of David reads
it. "Be merciful unto me, O God; for man would swallow me up; he
fighting daily oppresseth me. Mine enemies would daily swallow
me up: for they be many that fight against me, O thou most high"
(Psa 56:1,2). This is at the beginning of it. And he concludes
it thus, "Thou hast delivered my soul from death: will not thou
deliver my feet from falling, that I may walk before God in the
light of the living" (verse 13).
By this also we see the reason why it is so impossible for man or
angel to persuade unbelievers to come in to, and close with Christ;
why there is a breadth that they cannot get over, a length that
they cannot get beyond, a depth that they cannot pass, and heights
that so hinder them of the prospect of glory, and the way thereto,
that they cannot be allured thither. And that nothing can remove
these; but those that are in God, and that are opposite thereto;
even the breadth, and length, and depth and height that is in
the text expressed, is to all awakened men an undoubted truth. 2
One item I would here give to him that loveth his own soul, and
then we will pass on in pursuance of what is to come. Since there
is an height obvious to sense, and that that height must be overcome
ere a man can enter into life eternal: let thy heart be careful
that thou go the right way to overpass this height, that thou
mayest not miss of the delectable plains, and the pleasures that are
above. Now, there is nothing so high, as to overtop this height;
but Jacob's ladder, and that can do it: that ladder, when the foot
thereof doth stand upon the earth, reacheth with its top to the
gate of heaven. This is the ladder by which angels ascend thither:
and this is the ladder by which thou mayest ascend thither. "And
he dreamed, and behold a ladder set up on the earth, and the top
of it reached to heaven: and behold the angels of God ascending
and descending on it" (Gen 28:12).
This ladder is Jesus Christ, the son of man, as is clear by the
evangelist John (John 1:51). And in that it is said to stand upon
the earth, that is to shew that he took hold of man who is of the
earth, and therein laid a foundation for his salvation: in that
it is said the top reached up to heaven, that is to shew that the
divine nature was joined to the human, and by that means he was
every way made a Saviour complete. Now concerning this ladder,
'tis said, Heaven was open where it stood, to shew that by him
there is entrance into life: 'tis said also concerning this ladder,
that the Lord stood there, at the top, above it: saying, "I am the
Lord God of Abraham" (Gen 28:13), to shew his hearty and willing
reception of those that ascend the height of his sanctuary this
way. All which Christ further explains by saying, "I am the way,
and the truth, and the life, no man cometh unto the father, but
by me" (John 14:6). Look to thyself then, that thou do truly and
after the right manner embrace this ladder, so will he draw thee
up thither after him (John 12:32). All the rounds of this ladder
are sound and fitly placed, not one of them is set further than
that by faith thou mayest ascend step by step unto, even until
thou shalt come to the highest step thereof, from whence, or by
which thou mayest step in at the celestial gate where thy soul
desireth to dwell.
Take my caution then, and be wary, no man can come thither but by
him. Thither I say to be accepted: thither, there to dwell, and
there to abide with joy for ever.
"That ye--may be able to comprehend with all saints, what is the
breadth, and length, and depth, and height; and to know the love
of Christ which passeth knowledge."
Having thus spoke of the breadth, and length, and depth, and
height, that is in God's mercy by Christ to us-ward; we will now
come more directly to
THE PRAYER OF THE APOSTLE FOR THESE EPHESIANS, WITH REFERENCE
THEREUNTO; to wit, that they might be able to comprehend with all
saints what they are. And
FIRST, As to THE ABILITY that he prays for, to the end that they
may be capable to do this thing.
First, That ye may be able. The weakness that is here supposed to
hinder their thus comprehending, &c., did doubtless lie in their
grace, as well as their nature: for in both, with reference to
them that are Christians, there is great disability, unless they be
strengthened mightily by the Holy Ghost. Nature's ability depends
upon graces, and the ability of graces, depends upon the mighty
help of the spirit of God. Hence as nature itself, where grace
is not, sees nothing; so nature by grace sees but weakly, if that
grace is not strengthened with all might by the spirit of grace.
The breadths, lengths, depths and heights here made mention of,
are mysteries, and in all their operations, do work wonderfully
mysteriously: insomuch that many times, though they are all of
them busily engaged for this and the other child of God, yet they
themselves see nothing of them. As Christ said to Peter, "What I
do thou knowest not now" (John 13:7); so may it be said to many
where the grace and mercy of God in Christ is working: they do not
know, they understand not what it is, nor what will be the end of
such dispensations of God towards them. Wherefore they also say as
Peter to Christ, "Dost thou wash my feet?--thou shalt never wash
my feet" (John 13:6-8); Yea, and when some light to convince of
this folly breaks in upon them, yet if it be not very distinct and
clear; causing the person to know the true cause, nature, and end
of God's doing of this or that, they swerve with Peter, as much
on the other side (John 13:9,10). They have not known my ways, and
my methods with them in this world, were that that caused Israel
always to err in their hearts (Heb 3:10), and lie cross to all,
and each of these breadths, lengths, depths, and heights, whenever
they were under the exercise of any of them in the wilderness.
And the reason is, as I said before, for that they are very
mysterious in their workings. For they work by, upon, and against
oppositions; for, and in order to the help and salvation of his
people. Also (as was hinted a while since) that the power and
glory of this breadth, and length, &c. of the mercy and grace of
God, may the more shew its excellency and sufficiency as to our
deliverance; we by him seem quite to be delivered up to the breadths,
lengths, and depths, and heights that oppose, and that utterly seek
our ruin: wherefore at such times, nothing of breadths, lengths,
depths, or heights can be seen, save by those that are very well
skilled in those mysterious methods of God, in his gracious actings
towards his people. "Who will bring me into the strong city,"
and "wilt not thou, O God, which hadst cast us off? and thou, O
God, which didst not go out with our armies?" (Psa 60:9,10) is a
lesson too hard for every Christian man to say over believingly.
And what was it that made Jonah say, when he was in the belly of
hell, "Yet I will look again toward thy holy temple" (Jonah 2:4),
but the good skill that he had in understanding of the mystery of
these breadths, and lengths, and depths, and heights of God, and
of the way of his working by them. Read the text at large. "Thou
hadst cast me into the deep, in the midst of the seas, and the
floods compassed me about. All thy billows and thy waves passed
over me. Then I said, I am cast out of thy sight; yet I will look
again toward thy holy temple" (Jonah 2:3,4).
These, and such like sentences, are easily played with by a
preacher, when in the pulpit, specially if he has a little of the
notion of things, but of the difficulty and strait, that those
are brought into, out of whose mouth such things, or words are
extorted, by reason of the force of the labyrinths they are fallen
into: of those they experience nothing, wherefore to those they
are utterly strangers.
He then that is able to comprehend with all saints what is the
breadth, and length, and depth, and height; must be a good expositor
of providences, and must see the way, and the workings of God by
them. Now there are providences of two sorts, seemingly good, and
seemingly bad, and those do usually as Jacob did, when he blessed
the sons of Joseph, cross hands; and lay the blessing where we
would not. "And when Joseph saw that his father laid his right
hand upon the head of Ephraim, it displeased him" (Gen 48:17). I
say there are providences unto which we would have the blessings
entailed, but they are not. And they are providences that smile
upon the flesh; to wit, such as cast into the lap, health, wealth,
plenty, ease, friends, and abundance of this world's good: because
these, [Manasseh, as his name doth signify,] have in them an aptness
to make us forget our toil, our low estate, and from whence we
were (Gen 41:51): but the great blessing is not in them. There are
providences again, that take away from us whatever is desirable
to the flesh; such is the sickness, losses, crosses, persecution
and affliction; and usually in these though they make us shuck 3
whenever they come upon us, blessing coucheth, and is ready to help
us. For God, as the name of Ephraim signifies, makes us "fruitful
in the land of our affliction" (Gen 41:52). He therefore, in blessing
of his people, lays his hands across, guiding them wittingly, and
laying the chiefest blessing on the head of Ephraim, or in that
providence, that sanctifies affliction. Abel! what, to the reason
of Eve was he, in comparison of Cain. Rachel called Benjamin the
son of her sorrow: but Jacob knew how to give him a better name
(Gen 35:18). Jabez also, though his mother so called him, because,
as it seems, she brought him forth with more than ordinary sorrow,
was yet more honourable, more godly, than his brethren (1 Chron
4:9,10). He that has skill to judge of providences aright, has a
great ability in him to comprehend with other saints, what is the
breadth, and length, and depth, and height: but he that has not
skill as to discerning of them, is but a child in his judgment
in those high and mysterious things. And hence it is, that some
shall suck honey out of that, at the which others tremble for fear
it should poison them, I have often been made to say, "Sorrow is
better than laughter; and the house of mourning better than the
house of mirth" (Eccl 7:3-5). And I have more often seen, that
the afflicted are always the best sort of Christians. There is a
man, never well, never prospering, never but under afflictions,
disappointments and sorrows: why this man, if he be a Christian,
is one of the best of men. "They that go down to the sea,--that
do business in great waters, these see the works of the Lord, and
his wonders in the deep." 4 (Psa 107:23,24) And it is from hence,
for aught I know, that James admonishes the brother of high degree
to rejoice in that he is made low. And he renders the reason of
it, to wit, for that the fashion of the world perisheth, the rich
man fadeth away in his way; but the tempted, and he that endureth
temptation is blessed (James 1:10-12). Now, I know these things
are not excellent in themselves, nor yet to be desired for any
profit that they can yield, but God doth use by these, as by a
tutor or instructor, to make known to them that are exercised with
them, so much of himself as to make them understand that riches of
his goodness that is seldom by other means broken up to the sons
of men. And hence 'tis said, that the afterwards of affliction
doth yield the peaceable fruits of righteousness unto them which
are exercised thereby (Heb 12:11).
The sum is, these breadths, and lengths, and depths, and heights
of God, are to be discerned; and some that are good, do more, and
some do less discern them, and how they are working, and putting
forth themselves in every providence, in every change, in every turn
of the wheel that passeth by us in this world. I do not question
but that there are some that are alive that have been able
to say, the days of affliction have been the best unto them; and
that could, if it were lawful, pray that they might always be in
affliction, if God would but do to them as he did when his hand
was last upon them. For by them he caused his light to shine: Or
as Job has it, "Thou huntest me as a fierce lion: and again thou
shewest thyself marvelously upon me" (Job 10:16). See also the
writing of Hezekiah, and read what profit he found in afflictions
(Isa 38).
But again, these breadths, lengths, depths, and heights, have in
themselves naturally that glory, that cannot be so well discerned,
or kept in view by weak eyes. He had need have an eye like an
eagle, that can look upon the sun, that can look upon these great
things, and not be stricken blind therewith. You see how Saul was
served when he was going to Damascus (Acts 9): But Stephen could
stand and look up steadfastly into heaven; and that too when with
Jonah he was going into the deep (Acts 7). But I have done with
this, and proceed.
Second--That ye may be able to comprehend. Although apprehending
is included in comprehending; yet to comprehend is more. To
comprehend is to know a thing fully; or, to reach it all. But here
we must distinguish, and say, that there is a comprehending that
is absolute, and a comprehending that is comparative. Of comprehending
absolutely, or perfectly, we are not here to speak; for that the
Apostle could not, in this place, as to the thing prayed for,
desire: For it is utterly impossible perfectly to know whatsoever
is in the breadths, lengths, depths, and heights here spoken
of. Whether you call them mercies, judgments, or the ways of God
with men. "How unsearchable are his judgments, and his ways past
finding out!" (Rom 11:33) Or, if you take them to signify his
love, unto which you see I am inclined; why, that you read of in
the same place, to be it "which passes knowledge." Wherefore should
the Apostle by this term, conclude, or insinuate, that what he
calls here breadths, lengths, depths, or heights, might be fully,
or perfectly understood and known, he would not only contradict
other scriptures, but himself, in one and the self same breath.
Wherefore it must be understood comparatively; that is, and that
he says, with, or as much as others, as any, even with all saints.
That ye may be able to comprehend with all saints, what is the
breadth, and length, and depth, and height. I would ye were as
able to understand, to know, and to find out these things, as ever
any were; and to know with the very best of saints, The love of
Christ, which passeth knowledge. There are, as has before been
hinted, degrees of knowledge of these things; some know more,
some less; but the Apostle prays that these Ephesians might see,
know, and understand as much thereof as the best, or as any under
heaven.
1. And this, in the first place, shews us the love of a minister of
Jesus Christ. A minister's love to his flock is seen in his praying
for them: wherefore Paul, commonly, by his epistles, either first
or last, or both, gives the churches to understand, That he did
often heartily pray to God for them (Rom 16:20,24, 1 Cor 16:23,
Gal 6:18, Eph 1:16, Phil 1:4, Col 1:3, 1 Thess 1:2, 1 Tim 6:21,
2 Tim 4:22): And not only so, but also specifies the mercies, and
blessings, and benefits which he earnestly begged for them of God
(2 Cor 13:7, 2 Thess 1:11).
2. But, secondly, This implies that there are great benefits
accrued to Christians by the comprehending of these things: Yea,
it implies that something very special is ministered to us by this
knowledge of these; and here to touch upon a few of them.
(1.) He that shall arrive to some competent knowledge of these
things, shall understand more thoroughly the greatness, the wisdom,
the power, &c. of the God that is above. For by these expressions
are the attributes of God set forth unto us: And although I have
discoursed of them hitherto under the notion of grace and mercy,
yet it was not for that I concluded, they excluded the expressing
of his other attributes, but because they all, as it were, turn
into loving methods in the wheel of their heavenly motion towards
the children of God. Hence it is said, "God is love" (1 John 4:16),
"God is light" (1 John 1:5), God is what He is for His own glory,
and the good of them that fear Him. God! Why God in the breadth,
length, depth, height, that is here intended, comprehends the whole
world (Col 1:17). The whole world is in him: for he is before,
above, beyond, and round about all things. Hence it is said,
The heavens for breadth, are but his span: That he gathereth the
wind in his fists (Prov 30:4): measureth the waters in the hollow
of his hand, weigheth the mountains in scales, and the hills in
a balance (Isa 40:12). Yea, that "all nations before him are as
nothing, and they are counted to him less than nothing, and vanity"
(verse 17). Hence we are said to live and move in him (Acts 17:28),
and that He is beyond all search.
I will add one word more, notwithstanding there is such a revelation
of Him in his word, in the book of creatures, and in the book of
providences; yet the scripture says, "Lo, these are parts of his
ways: but how little a portion is heard of him?" (Job 26:14) So
great is God above all that we have read, heard, or seen of Him,
either in the bible, in heaven, or earth, the sea, or what else
is to be understood. But now, That a poor mortal, a lump of sinful
flesh, or, as the scripture-phrase is, poor dust and ashes, should
be in the favour, in the heart, and wrapped up in the compassions
of SUCH a God! O amazing! O astonishing consideration! And yet
"This God is our God for ever and ever; and He will be our guide
even unto death" (Psa 48:14).
It is said of our God, "That he humbleth himself when he beholds
things in heaven." How much more then when he openeth his eyes
upon man; but most of all when he makes it, as one may say, his
business to visit him every morning, and to try him every moment,
having set His heart upon him, being determined to set him also
among his princes. "The Lord is high above all nations, and his
glory above the heavens. Who is like unto the Lord our God, who
dwelleth on high, Who humbleth himself to behold the things that
are in heaven, and in the earth! He raiseth up the poor out of
the dust, and lifteth the needy out of the dunghill; that he may
set him with princes, even with the princes of his people" (Psa
113:3-8).
(2.) IF this God be our God; or if our God be such a God, and could
we but attain to that knowledge of the breadth, and length, and
depth, and height that is in him, as the Apostle here prays, and
desires we may, we should never be afraid of anything we shall
meet with, or that shall assault us in this world. The great God,
the former of all things, taketh part with them that fear Him, and
that engage themselves to walk in His ways, of love, and respect,
they bear unto him; so that such may boldly say, "The Lord is my
helper, and I will not fear what man shall do unto me" (Heb 13:6).
Would it not be amazing, should you see a man encompassed with
chariots and horses, and weapons for his defence, yet afraid of
being sparrow blasted, or over-run by a grasshopper! Why "It is
he that sitteth upon the circle of the earth, and" to whom "the
inhabitants thereof are as grasshoppers" (Isa 40:22): that is the
God of the people that are lovers of Jesus Christ; therefore we
should not fear them. To fear man, is to forget God; and to be
careless in a time of danger, is to forget God's ordinance. What
is it then? Why, let us fear God, and diligently keep his way,
with what prudence and regard to our preservation, and also the
preservation of what we have, we may: And if, we doing this, our
God shall deliver us, and what we have, into the hands of them
that hate us, let us laugh, be fearless and careless, not minding
now to do anything else but to stand up for Him against the workers
of iniquity; fully concluding, that both we, and our enemies, are
in the hand of him that loveth his people, and that will certainly
render a reward to the wicked, after that he has sufficiently
tried us by their means. "The great God that formed all things,
both rewardeth the fool, and rewardeth transgressors" (Prov 26:10).5
(3.) Another thing that the knowledge of what is prayed for of the
Apostle, if we attain it, will minister to us, is, An holy fear
and reverence of this great God in our souls; both because he is
great, and because he is wise and good (Jer 10:7). "Who shall not
fear thee, O Lord, and glorify thy name?" (Rev 15:4)
Greatness should beget fear, greatness should beget reverence:
Now who so great as our God; and so, who to be feared like him!
He also is wise, and will not be deceived by any. "He will bring
evil, and not call back his words, but will rise against the house
of evil-doers, and against the help of them that work iniquity"
(Isa 31:2). Most men deal with God as if he were not wise; as if
he either knew not the wickedness of their hearts and ways, or
else knew not how to be even with them for it: When, alas! he is
wise in heart, and mighty in power; and although he will not, without
cause, afflict, yet he will not let wickedness go unpunished. This
therefore should make us fear. He also is good, and this should
make us serve him with fear. Oh! that a great God should be a
good God; a good God to an unworthy, to an undeserving, and to a
people that continually do what they can to provoke the eyes of
his glory; this should make us tremble. He is fearful in service,
fearful in praises.
The breadth, and length, and depth, and height of his out-going
towards the children of men, should also beget in us a very great
fear and dread of his majesty. When the prophet saw the height of
the wheels, he said they were dreadful (Eze 1:18), and cried out
unto them, O wheel! (10:13). His judgments also are a great deep
(Psa 36:6); nor is there any "searching of his understanding" (Isa
40:28). He can tell how to bring his wheel upon us; and to make
our table a snare, a trap, and a stumbling-block unto us (Isa
8:14, Rom 11:8-10). He can tell how to make his Son to us a rock
of offence, and his gospel to be a savour of death unto death,
unto us (2 Cor 2:15,16). He can tell how to choose delusions for
us (Isa 66:4, 2 Thess 2:11,12), and to lead us forth with the
workers of iniquity (Psa 125:5), He can out-wit, and out-do us, and
prevail against us for ever (Job 14:20); and therefore we should
be afraid and fear before Him, for our good, and the good of ours
for ever: Yea, it is for these purposes, with others, that the
Apostle prayeth thus for this people: For the comprehending of
these things, do poise and keep the heart in an even course. This
yields comfort; this gives encouragement; this begets fear and
reverence in our hearts of God.
(4.) This knowledge will make us willing that he should be our
God; yea, will also make us abide by that willingness. Jacob said
with a vow, "If God will be with me, and will keep me in this way
that I go, and will give me bread to eat, and raiment to put on,
so that I come again to my father's house in peace; then shall
the Lord be my God: And this stone, which I have set for a pillar,
shall be God's house: and of all that thou shalt give me I will
surely give the tenth unto thee" (Gen 28:20-22). Thus he considered
the greatness of God, and from a supposition that he was what he
had heard him, of his father, to be; he concluded to choose him for
his God, and that he would worship him, and give him that honour
that was due to him as God. How did the king of Babylon set him
above all gods, when but some sparkling rays from him did light upon
him: he calls him "a God of gods" (Dan 2:47), prefers him above
all gods, charges all people and nations that they do nothing amiss
against him (Dan 3:28,29): he calls him "the most high" God, the
God "that liveth for ever"; and confesses, that he doth whatsoever
he will in heaven and earth; and concludes with praising and
extolling of him (Dan 4). We naturally love greatness; and when
the glorious beauty of the King of glory shall be manifest to us,
and we shall behold it, we shall say as Joshua did; Let all men
do as seems them good; but I, and my house will serve the Lord
(Josh 24:15).
When the Apostle Paul sought to win the Athenians to him, he sets
Him forth before them with such terms as bespeaks his greatness;
calling of him (and that rightly) "God that made the world, and
all things:--the Lord of heaven and earth;--One that giveth to all
life and breath, and all things"; One that is nigh to every one;
"he in whom we live, and move, and have our being": God that hath
made of one blood all nations of men, and that hath determined
the times before appointed, and the bounds of their habitation,
&c. (Acts 17:24-28) These things bespeak the greatness of God, and
are taking to considering men. Yea, these very Athenians, while
ignorant of him, from those dark hints that they had by natural
light concerning him, erected an altar to him, and put this
singular inscription upon it, "To the unknown God": to shew, that
according to their mode, they had some kind of reverence for him:
but how much more when they came to know him? and to believe that
God, in all his greatness, had engaged himself to be theirs; and
to bring them to himself, that they might in time be partakers of
his glory.
(5.) The more a man knows, or understands of the greatness of God
towards him, expressed here by the terms of unsearchable breadth,
length, depth, and height; the better will he be able in his heart
to conceive of the excellent glory and greatness of the things
that are laid up in the heavens for them that fear him. They that
know nothing of this greatness, know nothing of them; they that
think amiss of this greatness, think amiss of them; they that
know but little of this greatness, know but little of them: But
he that is able to comprehend with all saints what is the breadth,
and length, and depth, and height; he is best able to conceive
of, and, consequently to make a judgment concerning the due worth,
and blessed glory of them.
This is both evident to reason; also experience confirmeth the same.
For, as for those dark souls that know nothing of his greatness,
they have in derision those who are, through the splendor of the
glory, captivated and carried away after God. Also, those whose
judgments are corrupted, and themselves thereby made as drunkards,
to judge of things foolishly, they, as it were, step in the same
steps with the other, and vainly imagine thereabout. Moreover,
we shall see those little spirited Christians, though Christians
indeed, that are but in a small measure acquainted with this God,
with the breadths, and lengths, and depths, and heights that are
in him, taken but little with the glory and blessedness that they
are to go to when they die: wherefore they are neither so mortified
to this world, so dead to sin, so self-denying, so delighted in
the book of God, nor so earnest in desires to be acquainted with
the heights, and depths that are therein. No, this is reserved
only for those who are devoted thereto: who have been acquainted
with God in a measure beyond that which your narrow-spirited Christians
understand. There doth want as to these things, enlargings in the
hearts of the most of saints, as there did in those of Corinth,
and also in those at Ephesus: Wherefore, as Paul bids the one, and
prays that the other may be enlarged, and have great knowledge
thereabout: so we should, to answer such love, through desire,
separate ourselves from terrene things that we may seek and
intermeddle with all wisdom (Prov 18:1). Christ says, "If any man
will do his will, he shall know of the doctrine" (John 7:17, Isa
28:9). Oh! that we were indeed enlarged as to these breadths, and
lengths, and depths, and heights of God, as the Apostle desired
the Ephesians might.
(6.) Then those great truths; the coming of Christ, the resurrection
of the dead, and eternal judgment, would neither seem so like
fables, nor be so much off our hearts as they do, and are (1 Cor
15:35). For the thorough belief of them depends upon the knowledge
of the abilities that are in God to perform what he has said
thereabout: And hence it is that your inferiour sort of Christians
live so like, as if none of these things were at hand; and hence
it is again, that they so soon are shaken in mind about them,
when tempted of the devil, or briskly assaulted by deceivers. But
this cometh to pass that there may be fulfilled what is written:
"And while the bridegroom tarried, they all slumbered and slept"
(Matt 25:1-7). Surely, the meaning is, they were asleep about his
coming, the resurrection and the judgment; and, consequently had
lost much of that knowledge of God, the which if they had retained;
these truths, with power, would have been upon their hearts. The
Corinthians were horribly decayed here, though some more than
others: Hence Paul, when he treats of this doctrine, bids them
"awake to righteousness," and not sin, telling them, that some
among them had not the knowledge of God (1 Cor 15:34). To be sure,
they had not such a knowledge of God as would keep them steady in
the faith of these things (verse 51).
Now, the knowledge of the things above-mentioned, to wit, "this
comprehending knowledge"; will greaten these things, bring them
near, and make them to be credited as are the greatest of God's
truth: and the virtue of the faith of them is, to make one die
daily. Therefore,
(7.) Another advantage that floweth from this knowledge, is, that
it makes the next world desirable, not simply as it is with those
lean souls, that desire it only as the thief desireth the judge's
favour, that he may be saved from the halter; but out of love such
have to God and to the beauties of the house he dwells in; and
that they may be rid of this world, which is to such as a dark
dungeon. The knowledge of God that men pretend they have, may
easily be judged of, by the answerable or unanswerableness of their
hearts and lives thereto. Where is the man that groans earnestly
to be gone to God, that counts this life a strait unto him: that
saith as a sick man of my acquaintance did, when his friend at his
bed-side prayed to God to spare his life, No, no, said he, pray
not so; for it is better to be dissolved and be gone. Christians
should shew the world how they believe; not by words on paper, not
by gay and flourishing notions (James 2:18): but by those desires
they have to be gone, and the proof that these desires are true,
is a life in heaven while we are on earth (Phil 3:20,21). I know
words are cheap, but a dram of grace is worth all the world. But
where, as I said, shall it be found, not among carnal men, not
among weak Christians, but among those, and those only, that enjoy
a great measure of Paul's wish here. But to come to the
SECOND PART OF THE TEXT.
AND TO KNOW THE LOVE OF CHRIST WHICH PASSETH KNOWLEDGE. These
words are the second part of the text, and they deal mainly about
the love of Christ, who is the Son of God. We have spoken already
briefly of God, and therefore now we shall speak also of his Son.
These words are a part of the prayer afore-mentioned, and have
something of the same strain in them. In the first part, he prays
that they might comprehend that which cannot absolutely by any
means be comprehended: and here he prays that that might be known,
which yet in the same breath he saith, passeth knowledge, to wit,
the love of Christ. And to know the love of Christ, which passeth
knowledge. In the words we are to take notice of three things:
FIRST, Of the love of Christ.
SECOND, Of the exceeding greatness of it.
THIRD, Of the knowledge of it.
FIRST, We will begin with the first of these, to wit, Of the love
of Christ. Now for the explication of this we must inquire into
three things, First, Who Christ is. Second, What love is. Third,
What the love of Christ is.
First, Christ is a person of no less quality than he is of whom
we treated before: to wit, very God. So I say, not titularly, not
nominally, not so counterfeitly, but the self-same in nature with
the Father (John 1:1,2, 1 John 5:7, Phil 2:6). Wherefore what we
have under consideration, is so much the more to be taken notice
of; namely, that a person so great, so high, so glorious, as this
Jesus Christ was, should have love for us, that passes knowledge.
It is common for equals to love, and for superiors to be beloved;
but for the King of princes, for the Son of God, for Jesus Christ
to love man thus: this is amazing, and that so much the more, for
that man the object of this love, is so low, so mean, so vile, so
undeserving, and so inconsiderable, as by the scriptures, everywhere
he is described to be.
But to speak a little more particularly of this person. He is called
God (John 1:1). The King of glory (Psa 24:10), and Lord of glory
(1 Cor 2:8). The brightness of the glory of his Father (Heb 1:3).
The head over all things (Eph 1:22). The Prince of life (Acts
3:15). The Creator of all things (Col 1:16). The upholder of all
things (Heb 1:3). The disposer of all things (Matt 28:18). The
only beloved of the Father (Matt 11).
But the persons of him beloved, are called transgressors, sinners,
enemies, dust and ashes, fleas (1 Sam 24:14), worms, shadows,
vapours: vile, sinful, filthy, unclean, ungodly fools, madmen.
And now is it not to be wondered at, and are we not to be affected
herewith, saying, And wilt thou set thine eye upon such an one?
But how much more when He will set his heart upon us. And yet
this great, this high, this glorious person, verily, verily loveth
such.
Second, We now come to the second thing, namely, to shew what is
love; not in a way of nice distinction of words, but in a plain
and familiar discourse, yet respecting the love of the person
under consideration.
Love ought to be considered with reference to the subject as well
as to the object of it.
The subject of love in the text, is Christ; but forasmuch as love
in him is diverse from the love that is in us; therefore it will
not be amiss, if a little [of] the difference be made appear.
Love in us is a passion of the soul, and being such, is subject
to ebb and flow, and to be extreme both ways. For whatever is a
passion of the soul, whether love or hatred, joy or fear, is more
apt to exceed, or come short, than to keep within its due bounds.
Hence, oft-times that which is loved today is hated tomorrow
(2 Sam 13:15); yea, and that which should be loved with bounds
of moderation, is loved to the drowning of both soul and body in
perdition and destruction (1 Tim 6:9,10).
Besides, love in us is apt to choose to itself undue and unlawful
objects, and to reject those, that with leave of God, we may
embrace and enjoy; so unruly, as to the laws and rules of divine
government, oft-times is this passion of love in us.
Love in us, requires, that something pleasing and delightful be
in the object loved, at least, so it must appear to the lust and
fancy of the person loving, or else love cannot act; for the love
that is in us, is not of power to set itself on work, where no
allurement is in the thing to be beloved.
Love in us decays, though once never so warm and strongly fixed,
if the object falls off, as to its first alluring provocation; or
disappointeth our expectation with some unexpected reluctancy to
our fancy or our mind.
All this we know to be true from nature, for every one of us are
thus; nor can we refuse, or choose as to love, but upon, and after
the rate, and the working thus of our passions. Wherefore our
love, as we are natural, is weak, unorderly, fails and miscarries,
either by being too much or too little; yea, though the thing which
is beloved be allowed for an object of love, both by the law of
nature and grace. We therefore must put a vast difference betwixt
love, as found in us, and love as found in Christ, and that, both
as to the nature, principle, or object of love.
Love in Christ is not love of the same nature, as is love in us;
love in him is essential to his being (1 John 4:16); but in us
it is not so, as has been already shewed. God is love; Christ is
God; therefore Christ is love, love naturally. Love therefore is
essential to His being. He may as well cease to be, as cease to
love. Hence therefore it follows, that love in Christ floweth not
from so low and beggarly a principle, as doth love in man; and
consequently is not, nor can be attended with those infirmities
or defects, that the love of man is attended with.
It is not attended with those unruly or uncertain motions that ours
is attended with: here is no ebbing, no flowing, no going beyond,
no coming short; and so nothing of uncertainty. "Having loved his
own which were in the world, he loved them unto the end" (John
13:1).
True, there is a way of manifesting of this love, which is suited
to our capacities, as men, and by that we see it sometimes more,
sometimes less (Song 7:11,12): also it is manifested to us as we
do, or do not walk with God in this world (John 14:23). I speak
now of saints.
Love in Christ pitcheth not itself upon undue or unlawful objects;
nor refuseth to embrace what by the eternal covenant is made
capable thereof. It always acteth according to God; nor is there
at any time the least shadow of swerving as to this.
Love in Christ requireth no taking beauteousness in the object
to be beloved, as not being able to put forth itself without such
attracting allurements (Eze 16:6-8). It can act of and from itself,
without all such kind of dependencies. This is manifest to all who
have the least true knowledge of what that object is in itself,
on which the Lord Jesus has set his heart to love them.
Love in Christ decays not, nor can be tempted so to do by anything
that happens, or that shall happen hereafter, in the object so
beloved. But as this love at first acts by, and from itself, so
it continueth to do until all things that are imperfections, are
completely and everlastingly subdued. The reason is, because Christ
loves to make us comely, not because we are so (Eze 16:9-14).
Object. But all along Christ compareth his love to ours; now, why
doth he so, if they be so much alike?
Answer. Because we know not love but by the passions of love that
work in our hearts; wherefore he condescends to our capacities,
and speaketh of His love to us, according as we find love to work
in ourselves to others. Hence he sets forth his love to us, by
borrowing from us instances of our love to wife and children (Eph
5:25). Yea, he sometimes sets forth his love to us, by calling to
our mind how sometimes a man loves a woman that is a whore, "Go,"
(saith God to the prophet) "love a woman beloved of her friend,
yet an adulteress, according to the word of the Lord toward the
children of Israel, who look to other gods, and love flagons of
wine." (Hosea 3:1) But then, these things must not be understood
with respect to the nature, but the dispensations and manifestations
of love; no, nor with reference to these neither, any further than
by making use of such suitable similitudes, thereby to commend his
love to us, and thereby to beget in us affections to him for the
love bestowed upon us. Wherefore Christ's love must be considered
both with respect to the essence, and also as to the divers
workings of it. For the essence thereof, it is as I said, natural
with himself, and as such, it is the root and ground of all those
actions of his, whereby he hath shewed that himself is loving to
sinful man. But now, though the love that is in him is essential
to his nature, and can vary no more than God himself: yet we see
not this love but by the fruits of it, nor can it otherwise be
discerned. "Hereby perceive we the love of God, because he laid
down his life for us" (1 John 3:16). We must then betake ourselves
to the discoveries of this love, of which there are two sorts;
[namely,] such as are the foundations, and such as are the
consequences of those fundamental acts. Those which I call the
foundations, are they upon which all other discoveries of his
goodness depend, and they are two. 1. His dying for us. 2. His
improving of his death for us at the right hand of God.
Third, And this leads me to the third particular, to wit, to shew
you what the love of Christ is; namely, in the discovery of it.
And to know the love of Christ.
The love of Christ is made known unto us, as I said, First, By his
dying for us. Second, By his improving of his dying for us.
1. His dying for us appears, (1.) To be wonderful in itself. (2.)
In his preparations for that work.
(1.) It appears to be wonderful in itself, and that both with
respect to the nature of that death, as also, with respect to the
persons for whom he so died.
The love of Christ appears to be wonderful by the death he died: In
that he died, in that he died such a death. 'Twas strange love in
Christ that moved him to die for us: strange, because not according
to the custom of the world. Men do not use, in cool blood,
deliberately to come upon the stage or ladder, to lay down their
lives for others; but this did Jesus Christ, and that too for such,
whose qualification, if it be duly considered, will make this act
of his, far more amazing, He laid down his life for his enemies
(Rom 5), and for those that could not abide him; yea, for those,
even for those that brought him to the cross: not accidentally, or
because it happened so, but knowingly, designedly, (Zech 12:10),
he knew it was for those he died, and yet his love led him to lay
down his life for them. I will add, That those very people for
whom he laid down his life, though they by all sorts of carriages
did what they could to provoke him to pray to God his Father,
that he would send and cut them off by the flaming sword of angels
(Matt 26:53), would not be provoked, but would lay down his life
for them. Nor must I leave off here: We never read that Jesus
Christ was more cheerful in all his life on earth, than when he
was going to lay down his life for them, now he thanked God (Luke
22:19), now he sang (Matt 26:30).
But this is not all. He did not only die, but died such a death,
as indeed cannot be expressed. He was content to be counted the
sinner: yea, to be counted the sin of the sinner, nor could this
but be odious to so holy a Lamb as he was, yet willing to be this
and thus for that love that he bare to men.
This being thus, it follows, that his sufferings must be inconceivable;
for that, what in justice was the proper wages of sin and sinners,
he must undergo; and what that was can no man so well know as
he himself and damned spirits; for the proper wages of sin, and
of sinners for their sin, is that death which layeth pains, such
pains which it deserveth upon the man that dieth so: But Christ
died so, and consequently was seized by those pains not only in
body but in soul. His tears, his cries, his bloody sweat (Luke
22:44), the hiding of his Father's face; yea, God's forsaking of
him in his extremity (Matt 27:46), plainly enough declares the
nature of the death he died (Mark 15:39). For my part, I stand
amazed at those that would not have the world believe, that the
death of Jesus Christ was, in itself, so terrible as it was.
I will not stand here to discourse of the place called Hell, where
the spirits of the damned are, we are discoursing of the nature of
Christ's sufferings: and I say, if Christ was put into the very
capacity of one that must suffer what in justice ought to be
inflicted for sin; then, how we can so diminish the greatness of
his sufferings, as some do, without undervaluing of the greatness
of his love, I know not; and how they will answer it, I know not.
And on the contrary, what if I should say, that the soul of Christ
suffered as long as his body lay in the grave, and that God's
loosing of the pains of death at Christ's resurrection, must not
so much be made mention of with reference to his body, as to his
soul, if to his body at all. For what pain of death was his body
capable of, when his soul was separate from it? (Acts 2:24) And
yet God's loosing the pains of death, seems to be but an immediate
antecedent to his rising from the dead. And this sense Peter doth
indeed seem to pursue, saying, "For David speaketh concerning him;
I foresaw the Lord always before my face, for he is on my right
hand, that I should not be moved. Therefore did my heart rejoice,
and my tongue was glad; moreover also my flesh shall rest in hope,
because thou wilt not leave my soul in hell, neither wilt thou
suffer thine holy one to see corruption" (Acts 2:25-27). This,
saith Peter, was not spoken of David, but he being a prophet,
and knowing that God had sworn with an oath, that of the fruit of
his loins according to the flesh he would raise up Christ to sit
on his throne (verse 29,30): He seeing this before, spake of the
resurrection of Christ, that his soul was not left in hell, neither
did his flesh see corruption (verse 31). "Thou wilt not leave my
soul in hell"; his soul was not left in hell. Of what use are these
expressions, if the soul of Christ suffered not, if it suffered
not when separated from the body? for of that time the Apostle
Peter seems to treat. Besides, if it be not improper to say, that
soul was not left there, that never was there, I am at a loss. Thou
wilt not leave, his soul was not left there; ergo, It was there,
seems to be the natural conclusion. If it be objected, that by
hell is meant the grave, 'tis foolish to think that the soul of
Christ lay there while his body lay dead therein. But again, the
Apostle seems clearly to distinguish between the places where the
soul and body of Christ was; counting his body to be in the grave,
and his soul, for the time, in hell. If there be objected what
was said by him to the thief upon the cross (Luke 23:43), I can
answer, Christ might speak that with reference to his God-head,
and if so, that lies as no objection to what hath been insinuated.
And why may not that be so understood, as well as where he said,
when on earth, "The Son of man which is in heaven" (John 3:13),
meaning himself. For the personality of the Son of God, call him
Son of man, or what other term is fitting, resideth not in the
human, but divine nature of Jesus Christ. However, since hell
is sometimes taken for the place (Acts 1:25), sometimes for the
grave, sometimes for the state (Psa 116:3), and sometimes but for
a figure of the place where the damned are tormented (Jonah 2:2);
I will not strictly assign to Christ the place, the prison where
the damned spirits are (1 Peter 3:19), but will say, as I said
before, that he was put into the place of sinners, into the sins
of sinners, and received what by justice was the proper wages of
sin both in body and soul: As is evident from that 53rd of Isaiah
(verse 10,11). This soul of his I take to be that which the inwards
and the fat of the burnt sacrifices was a figure, or shadow of.
"And the fat and the inwards were burnt upon the altar, whilst
the body was burned for sin without the camp" (Exo 29:13,14, Lev
8:14-17).
And now having said this much, wherein have I derogated from the
glory and holiness of Christ? Yea, I have endeavoured to set forth
something of the greatness of his sorrows, the odiousness of sin,
the nature of justice, and the love of Christ. And be sure, by how
much the sufferings of the Son of God abounded for us, by so much
was this unsearchable love of Christ made manifest. Nor can they
that would, before the people, pare away, and make but little these
infinite sufferings of our Lord, make his love to be so great as
they ought, let them use what rhetoric they can. For their objecting
the odious names and place of hell, accounting it not to be fit to
say, That so holy a person as the Son of God was there. I answer,
though I have not asserted it, yet let me ask, which is more
odious, hell or sin? Or whether such think that Christ Jesus was
subject to be tainted by the badness of the place, had he been
there? Or whether, when the scripture says, God is in hell, it
is any disparagement to him? (Psa 139:8) Or if a man should be so
bold as to say so, Whether by so saying, he confineth Christ to
that place for ever? And whether by so thinking he has contradicted
that called the Apostles' creed?6
(2.) Having thus spoken of the death and sufferings of Christ,
I shall in the next place speak of his preparations for his so
suffering for us; and by so doing, yet shew you something more of
the greatness of his love.
Christ, as I have told you, was even before his sufferings, a person
of no mean generation, being the Son of the eternal God: Neither
had his Father any more such sons but he; consequently he of right
was heir of all things, and so to have dominion over all worlds.
For, "for him were all things created" (Col 1:16). And hence all
creatures are subject to him; yea the angels of God worship him
(Heb 1). Wherefore as so considered, he augmented not his state
by becoming lower than the angels for us, for what can be added
to him, that is naturally God. Indeed he did take, for our sakes,
the human nature into union with himself, and so began to manifest
his glory; and the kindness that he had for us before all worlds,
began now eminently to shew itself. Had this Christ of God, our
friend, given all he had to save us, had not his love been wonderful?
But when he shall give for us himself, this is more wonderful. But
this is not all, the case was so betwixt God and man, that this
Son of God could not, as he was before the world was, give himself
a ransom for us, he being altogether incapable so to do, being
such an one as could not be subject to death, the condition that
we by sin had put ourselves into.
Wherefore that which would have been a death to some, to wit, the
laying aside of glory and becoming, of the King of princes, a
servant of the meanest form; this he of his own good-will, was
heartily content to do. Wherefore, he that once was the object
of the fear of angels, is now become a little creature, a worm,
an inferior one (Psa 22:6), born of a woman, brought forth in a
stable, laid in a manger (Luke 2:7), scorned of men, tempted of
devils (Luke 4:2), was beholden to his creatures for food, for
raiment, for harbour, and a place wherein to lay his head when
dead. In a word, he "made himself of no reputation, took upon him
the form of a servant, and was made in the likeness of men" (Phil
2:7), that he might become capable to do this kindness for us.
And it is worth your noting, that all the while that he was in the
world, putting himself upon those other preparations which were
to be antecedent to his being made a sacrifice for us, no man,
though he told what he came about to many, had, as we read of, an
heart once to thank him for what he came about (Isa 53:3). No,
they railed on him, they degraded him, they called him devil,
they said he was mad, and a deceiver, a blasphemer of God, and a
rebel against the state: They accused him to the governor; yea,
one of his disciples sold him, another denied him, and they all
forsook him, and left him to shift for himself in the hands of
his horrible enemies; who beat him with their fists, spat on him,
mocked him, crowned him with thorns, scourged him, made a gazing
stock of him, and finally, hanged him up by the hands and the feet
alive, and gave him vinegar to increase his affliction, when he
complained that his anguish had made him thirsty. And yet all this
could not take his heart off the work of our redemption. To die
he came, die he would, and die he did before he made his return
to the Father, for our sins, that we might live through him.
7 Nor may what we read of in the word concerning those temporal
sufferings that he underwent be over-looked, and passed by without
serious consideration; they being a part of the curse that our sin
had deserved! For all temporal plagues are due to our sin while we
live, as well as the curse of God to everlasting perdition, when
we die. Wherefore this is the reason why the whole life of the
Lord Jesus was such a life of affliction and sorrow, he therein
bare our sicknesses, and took upon him our deserts: So that now
the curse in temporals, as well as the curse in spirituals, and
of everlasting malediction, is removed by him away from God's
people; and since he overcame them, and got to the cross, it was
by reason of the worthiness of the humble obedience that he yielded
to his Father's law in our flesh. For his whole life (as well as
his death) was a life of merit and purchase, and desert. Hence it
is said, "he increased in favour with God" (Luke 2:52). For his
works made him still more acceptable to him: For he standing in the
room of man, and becoming our reconciler to God; by the heavenly
majesty he was counted as such, and so got for us what he earned
by his mediatory works; and also partook thereof as he was our
head himself. And was there not in all these things love, and
love that was infinite? Love which was not essential to his divine
nature, could never have carried him through so great a work as
this: Passions here would a failed, would a retreated, and have
given the recoil; yea, his very humanity would here have flagged
and fainted, had it not been managed, governed, and strengthened
by his eternal Spirit. Wherefore it is said, that "through the
eternal Spirit he offered himself without spot to God" (Heb 9:14).
And that he was declared to be the Son of God, with so doing, and
by the resurrection from the dead (Rom 1:4).
2. We come now to the second thing propounded, and by which his
love is discovered, and that is his improving of his dying for
us. But I must crave pardon of my reader, if he thinks that I
can discover the ten hundred thousandth part thereof, for it is
impossible; but my meaning is, to give a few hints what beginnings
of improvement he made thereof, in order to his further progress
therein.
(1.) Therefore, This his death for us, was so virtuous, that in the
space of three days and three nights, it reconciled to God in the
body of his flesh as a common person, all, and every one of God's
elect. Christ, when he addressed himself to die, presented himself
to the justice of the law, as a common person; standing in the
sted, place, and room of all that he undertook for; He gave "his
life a ransom for many" (Matt 20:28). "He came into the world to
save sinners" (1 Tim 1:15). And as he thus presented himself, so
God, his Father, admitted him to this work; and therefore it is
said, "The Lord laid upon him the iniquity of us all": And again,
"surely he hath borne our griefs, and carried our sorrows" (Isa
53:4,6,12). Hence it unavoidably follows, that whatever he felt,
and underwent in the manner, or nature, or horribleness of the
death he died, he felt and underwent all as a common person; that
is, as he stood in the sted of others: Therefore it is said, "He
was wounded for our transgressions, and bruised for our iniquities";
and that "the chastisement of our peace was upon him" (Isa 53:5).
And again "the just died for the unjust" (1 Peter 3:18).
Now then, if he presented himself as a common person to justice,
if God so admitted and accounted him, if also he laid the sins
of the people, whose persons he represented, upon him, and under
that consideration punishes him with those punishments and death,
that he died. Then Christ in life and death is concluded by the
Father to live and die as a common or public person, representing
all in this life and death, for whom he undertook thus to live,
and thus to die. So then, it must needs be, that what next befalls
this common person, it befalls him with respect to them in whose
room and place he stood and suffered. Now, the next that follows,
is, "that he is justified of God": That is, acquitted and discharged
from this punishment, for the sake of the worthiness of his death
and merits; for that must be before he could be raised from the
dead (Acts 2:24): God raised him not up as guilty, to justify him
afterwards: His resurrection was the declaration of his precedent
justification. He was raised from the dead, because it was neither
in equity or justice possible that he should be holden longer
there, his merits procured the contrary.
Now he was condemned of God's law, and died by the hand of justice,
he was acquitted by God's law, and justified of justice; and all
as a common person; so then, in his acquitting, we are acquitted,
in his justification we are justified; and therefore the Apostle
applieth God's justifying of Christ to himself; and that rightly
(Isa 50:8, Rom 8:33,34). For if Christ be my undertaker, will stand
in my place, and do for me, 'tis but reasonable that I should be
a partaker: Wherefore we are also said to be "quickened together
with him" (Eph 2:5): That is, when he was quickened in the grave;
raised up together, and made to sit together in heavenly places in
Christ Jesus. Therefore another scripture saith, "Hath He quickened
you--together with him, having forgiven you all trespasses" (Col
2:13). This quickening, must not be understood of the renovation
of our hearts, but of the restoring of Jesus Christ to life after
he was crucified; and we are said to be quickened together with
him, because we were quickened in him at his death, and were to
fall or stand by him quite through the three days and three nights
work; and were to take therefore our lot with him: Wherefore it
is said again, That his resurrection is our justification (Rom
4:25). That by one offering he has purged our sins for ever (Heb
10:12); and that by his death he hath "delivered us from the wrath
to come" (1 Thess 1:10). But I say, I would be understood aright:
This life resideth yet in the Son, and is communicated from him
to us, as we are called to believe his word; mean while we are
secured from wrath and hell, being justified in his justification,
quickened in his quickening, raised up in his resurrection; and
made to sit already together in heavenly places in Christ Jesus!
8 And is not this a glorious improvement of his death, that after
two days the whole body of the elect, in him, should be revived,
and that in the third day we should live in the sight of God, in
and by him (Heb 6:18-20).
(2.) Another improvement of his death for us, was this, By that he
slew for us, our infernal foes; by it he abolished death (2 Tim
1:1); by death he destroyed him that had the power of death (Heb
2:14): By death he took away the sting of death (1 Cor 15:55,56);
by death he made death a pleasant sleep to saints, and the grave
for a while, an easy house and home for the body. By death he
made death such an advantage to us, that it is become a means of
translating of the souls of them that believe in him, to life.
And all this is manifest, for that death is ours, a blessing to
us, as well as Paul and Apollos, the world and life itself (1 Cor
3:22). And that all this is done for us by his death, is apparent,
for that his person is where it is, and that by himself as a common
person he has got the victory for us. For though as yet all things
are not put under our feet, yet we see Jesus crowned with honour
and glory, who by the grace of God tasteth death for every man.
"For it became God, for whom are all things, and by whom are all
things, to make the captain of their salvation perfect through
sufferings" (Heb 2:7-10). It became him; that is, it was but just
and right, he should do so, if there was enough in the virtuousness
of his death and blood to require such a thing. But there was so.
Wherefore God has exalted him, and us in him, above these infernal
foes. Let us therefore see ourselves delivered from death first,
by the exaltation of our Jesus, let us behold him I say as crowned
with glory and honour, as, or because, he tasted death for us.
And then we shall see ourselves already in heaven by our head,
our undertaker, our Jesus, our Saviour.
(3.) Another improvement that has already been made of his death
for us, is thus, he hath at his entrance into the presence of God,
for his worthiness sake, obtained that the Holy Ghost should be
given unto him for us, that we by that might in all things, yet
to be done, be made meet to be partakers personally, in ourselves,
as well as virtually by our head and forerunner, of the inheritance
of the saints in light. Wherefore the abundant pourings out of
that was forborn until the resurrection, and glorification of our
Lord Jesus. "For the Holy Ghost was not yet given, because that
Jesus was not yet glorified" (John 7:39). Nor was it given so soon
as received: for he received it upon his entering into the holy
place, when he had sprinkled the mercy seat with the blood of
sprinkling, but it was not given out to us till sometimes after
(Acts 4): however it was obtained before (Acts 2:32,33). And it
was meet that it should in that infinite immeasurableness in which
he received it, first abide upon him, that his human nature, which
was the first fruits of the election of God, might receive by its
abidings upon him, that glory for which it was ordained; and that
we might receive, as we receive all other things, first by our
head and undertaker, sanctification in the fullness of it. Hence
it is written, that as he is made unto us of God, wisdom, and
righteousness, and redemption, so sanctification too (1 Cor 1:30):
For first we are sanctified in his flesh, as we are justified by
his righteousness. Wherefore he is that holy one that setteth us,
in himself, a holy lump before God, not only with reference to
justification and life, but with reference to sanctification and
holiness: For we that are elect, are all considered in him as he
has received that, as well as in that he has taken possession of
the heaven for us. I count not this all the benefit that accrueth
to us by Jesus his receiving the Holy Ghost, at his entrance into
the presence of God for us: For we also are to receive it ourselves
from him, according as by God we are placed in the body at the
times appointed of the Father. That we, as was said, may receive
personal quickening, personal renovation, personal sanctification;
and in conclusion, glory. But I say, for that he hath received
this holy Spirit to himself, he received it as the effect of his
ascension, which was the effect of his resurrection, and of the
merit of his death and passion. And he received it as a common
person, as a head and undertaker for the people.
(4.) Another improvement that has been made of his death, and of
the merits thereof for us, is that he has obtained to be made of
God, the chief and high Lord of heaven and earth, for us, (All this
while we speak of the exaltation of the human nature, in, by, and
with which, the Son of God became capable to be our reconciler
unto God). "All things," saith he, "are delivered unto me of my
Father. And all power in heaven and earth is given unto me"; and
all this because he died. "He humbled himself, and became obedient
unto death, even the death of the cross; wherefore God hath highly
exalted him, and given him a name above every name, that at the
name of Jesus every knee should bow, of things in heaven, of things
in earth, or things under the earth: and that every tongue shall
confess that Jesus Christ is Lord, to the glory of God the Father"
(Phil 2). And all this is, as was said afore, for our sakes. He
has given him to be head over all things to the church (Eph 1:22).
Wherefore, whoever is set up on earth, they are set up by our Lord.
"By me," saith he, "kings reign, and princes decree justice. By
me princes rule, and nobles, even all the judges of the earth"
(Prov 8:15,16). Nor are they when set up, left to do, though they
should desire it, their own will and pleasure. The Metheg-Ammah,9
the bridle, is in his own hand, and he giveth reins, or check,
even as it pleaseth him (2 Sam 8:1), He has this power, for the
well-being of his people. Nor are the fallen angels exempted from
being put under his rebuke: He is the "only potentate" (1 Tim 6:15),
and in his times will shew it, Peter tells us, he "is gone into
heaven, and is on the right hand of God; angels, and authorities,
and powers being made subject unto him" (1 Peter 3:22).
This power, as I said, he has received for the sake of his church
on earth, and for her conduct and well-being among the sons of
men. Hence, as he is called the king of nations, in general (Jer
10:7); so the King of saints, in special (Rev 15:3): and as he is
said to be head over all things in general; so to his church in
special.
(5.) Another improvement that he hath made of his death for us,
is, he hath obtained, and received into his own hand sufficiency
of gifts to make ministers for his church withal. I say, to make
and maintain, in opposition to all that would hinder, a sufficient
ministry (1 Cor 12:28-30). Wherefore he saith, "When he ascended
on high, he led captivity captive, and gave gifts unto men. And he
gave some Apostles, some prophets, some evangelists, some pastors
and teachers; for the perfecting of the saints, for the work of
the ministry, for edifying of the body of Christ. Until we all come
in the unity of the faith, and knowledge of the Son of God, unto
a perfect man, unto the measure of the stature of the fullness of
Christ" (Eph 4:8-14). Many ways has Satan devised to bring into
contempt this blessed advantage that Christ has received of God
for the benefit of his church; partly while he stirs up persons
to revile the sufficiency of the Holy Ghost, as to this thing:
partly, while he stirs up his own limbs and members, to broach
his delusions in the world, in the name of Christ, and as they
blasphemously call it by the assistance of the Holy Ghost;10 partly
while he tempteth novices in their faith, to study and labour in
nice distinctions, and the affecting of uncouth expressions, that
vary from the form of sound words, thereby to get applause, and
a name, a forerunner of their own destruction (John 3:6).
But, notwithstanding all this, "Wisdom is justified of her children"
(Matt 11:19): and at the last day, when the outside, and inside
of all things shall be seen and compared, it will appear that the
Son of God has so managed his own servants in the ministry of his
word, and so managed his word, while they have been labouring in
it, as to put in his blessing by that, upon the souls of sinners,
and has blown away all other things as chaff (James 1:18).
(6.) Another improvement that the Lord Christ has made of his
death, for his, is the obtaining, and taking possession of heaven
for them. "By his own blood he entered in once into the holy
place, having obtained eternal redemption for us" (Heb 9:12). This
heaven! who knows what it is? (Matt 22:23) This glory! who knows
what it is? It is called God's throne, God's house (John 14:2),
God's habitation; paradise (2 Cor 12:4), the kingdom of God, the
high and holy place (Isa 57:15). Abraham's bosom (Luke 16:22),
and the place of heavenly pleasures (Psa 16:11); in this heaven
is to be found, the face of God for ever (Psa 41:12): Immortality,
the person of Christ, the prophets, the angels, the revelation of
all mysteries, the knowledge of all the elect, ETERNITY.
Of this heaven, as was said afore, we are possessed already, we are
in it, we are set down in it, and partake already of the benefits
thereof, but all by our head and undertaker; and 'tis fit that
we should believe this, rejoice in this, talk of this, tell one
another of this, and live in the expectation of our own personal
enjoyment of it. And as we should do all this, so we should bless
and praise the name of God who has put over this house, this
kingdom, and inheritance into the hand of so faithful a friend.
Yea, a brother, a Saviour and blessed undertaker for us. And
lastly, since all these things already mentioned, are the fruit
of the sufferings of our Jesus, and his sufferings the fruit of
that love of his that passeth knowledge: how should we bow the
knee before him, and call him tender Father; yea, how should we
love and obey him, and devote ourselves unto his service, and be
willing to be also sufferers for his sake, to whom be honour and
glory for ever. And thus much of the love of Christ in general.
I might here add many other things, but as I told you before,
we would under the head but now touched upon, treat about the
fundamentals or great and chief parts thereof, [Christ's love] and
then.
SECOND, Of the exceeding greatness of it more particularly: Wherefore
of that we must say something now.
And to know the love of Christ, which passeth knowledge. In that it
is said to pass knowledge, 'tis manifest it is exceeding great, or
greatly going beyond what can be known; for to exceed, is to go
beyond, be above, or to be out of the reach of what would comprehend
that which is so. And since the expression is absolutely indefinite,
and respecteth not the knowledge of this or the other creature
only: it is manifest, that Paul by his thus saying, challengeth
all creatures in heaven and earth to find out the bottom of this
love if they can. The love of Christ which passeth knowledge. I will
add, that forasmuch as he is indefinite also about the knowledge,
as well as about the persons knowing, it is out of doubt that he
here engageth all knowledge, in what enlargements, attainments,
improvements, and heights soever it hath, or may for ever attain
unto. It passeth knowledge (Eph 3:19).
Of the same import also is that other passage of the Apostle a
little above in the self-same chapter. I preach, saith he, among
the Gentiles the unsearchable riches of Christ: or those riches of
Christ that cannot by searching, be found out in the all of them:
The riches, the riches of his love and grace. The riches of his
love and grace towards us. "For ye know the grace of our Lord Jesus
Christ, that, though he was rich, yet for your sakes he became
poor, that ye through his poverty might be made 11 rich" (2 Cor
8:9). Ye know the grace, that is so far, and so far every believer
knows it: for that his leaving heaven and taking upon him flesh,
that he might bring us thither, is manifest to all. But yet,
all the grace that was wrapped up in that amazing condescension,
knoweth none, nor can know: for if that might be, that possibility
would be a flat contradiction to the text: "The love of Christ
which passeth knowledge." Wherefore the riches of this love
in the utmost of it, is not, cannot be known by any: let their
understanding and knowledge, be heightened and improved what it
may. Yea, and being heightened and improved, let what search there
can by it be made into this love and grace. "That which is afar
off, and exceeding deep, who can find out?" (Eccl 7:24) And that
this love of Christ is so, shall anon be made more apparent. But
at present we will proceed to particular challenges for the making
out of this, and then we will urge those reasons that will be for
the further confirmation of the whole.
First, This love passes the knowledge of the wisest saint, we now
single out the greatest proficient in this knowledge; and to confirm
this, I need go no further than to the man that spake these words;
to wit, Paul, for in his conclusion he includes himself. The love
of Christ which passeth knowledge, even my knowledge. As who should
say; though I have waded a great way in the grace of Christ, and
have as much experience of his love as any he in all the world,
yet I confess myself short, as to the fullness that is therein,
nor will I stick to conclude of any other, That "he knows nothing
yet as he ought to know" (1 Cor 8:2, 13:12).
Second, This love passeth the knowledge of all the saints, were
it all put together, we, we all, and every one, did we each of us
contribute for the manifesting of this love, what it is, the whole
of what we know, it would amount but to a broken knowledge; we know
but in part, we see darkly (1 Cor 13:9-12), we walk not by sight,
but faith (2 Cor 5:7). True, now we speak of saints on earth.
Third, But we will speak of saints in heaven; they cannot to the
utmost, know this love of Christ. For though they know more thereof
than saints on earth, because they are more in the open visions
of it, and also are more enlarged, being spirits perfect, than we
on earth. Yet, to say no more now, they do not see the rich and
unsearchable runnings out thereof unto sinners here on earth. Nor
may they there measure that, to others, by what they themselves
knew of it here. For sins, and times and persons and other
circumstances, may much alter the case, but were all the saints
on earth, and all the saints in heaven to contribute all that
they know of this love of Christ, and to put it into one sum of
knowledge, they would greatly come short of knowing the utmost of
this love, for that there is an infinite deal of this love, yet
unknown by them. 'Tis said plainly, that they on earth do not yet
know what they shall be (1 John 3:2). And as for them in heaven,
they are not yet made perfect as they shall be (Heb 11:39,40).
Besides, we find the souls under the altar, how perfect now
soever, when compared with that state they were in when with the
body (Isa 63:16); yet are not able in all points, though in glory,
to know, and so to govern themselves there without directions
(Rev 6:9-11). I say, they are not able, without directions and
instructions, to know the kinds and manner of workings of the love
of Christ towards us that dwell on earth.
Fourth, We will join with these, the angels, and when all of them,
with men, have put all and every whit of what they know of this
love of Christ together, they must come far short of reaching to,
or of understanding the utmost bound thereof. I grant, that angels
do know, in some certain parts of knowledge of the love of Christ,
more than saints on earth can know while here; but then again, I
know that even they do also learn many things of saints on earth,
which shews that themselves know also but in part (Eph 3:10);
so then, all, as yet, as to this love of Christ, and the utmost
knowledge of it, are but as so many imperfects (1 Peter 1:12), nor
can they all, put all their imperfects together, make up a perfect
knowledge of this love of Christ; for the texts do yet stand where
they did, and say, his riches are unsearchable, and his love that
which passeth knowledge. We will come now to shew you, besides
what has been already touched on.
THE REASON why this riches is unsearchable, and that love such as
passeth knowledge; and the
Reason First is, Because It is eternal. All that is eternal, has
attending of it, as to the utmost knowledge of it, a fourfold
impossibility. 1. It is without beginning. 2. It is without end.
3. It is infinite. 4. It is incomprehensible.
1. It is without beginning: That which was before the world was,
is without a beginning, but the love of Christ was before the
world.
This is evident from Proverbs the eighth, "his delights," before
God had made the world, are there said to be, "with the sons of
men." Not that we then had being, for we were as yet uncreated;
but though we had not beings created, we had being in the love and
affections of Jesus Christ. Now this love of Christ must needs,
as to the fullness of it, as to the utmost of it, be absolutely
unknown to man. Who can tell how many heart-pleasing thoughts Christ
had of us before the world began? Who can tell how much he then
was delighted in that being we had in his affections; as also, in
the consideration of our beings, believings, and being with him
afterwards.
In general we may conclude, it was great; for there seems to be
a parallel betwixt his Father's delights in him, and his delights
in us. "I was daily his delight,--any my delights were with the
sons of men" (Prov 8:22,30,31). But I say, who can tell, who can
tell altogether, what and how much the Father delighted in his
Son before the world began? Who can tell what kind of delight the
Father had in the Son before the world began? Why there seems to
be a parallel betwixt the Father's love to Christ, and Christ's
love to us; the Father's delight in Christ, and his delight in
us. Yea, Christ confirms it, saying, "As the Father hath loved me,
so have I loved you, continue ye in my love" (John 15:9). I know
that I am not yet upon the nature of the word eternal; yet since,
by eternal, we understand, before the world began, as well as
forward, to an endless forever: We may a little enquire of folks
as they may read, if they can tell the kind or measure of the love
wherewith Christ then loved us. I remember the question that God
asked Job, "Where," saith he, "wast thou when I laid the foundation
of the earth? declare if thou hast understanding" (Job 38:4): Thereby
insinuating that because it was done before he had his being,
therefore he could not tell how it was done. Now, if a work so
visible, as the creation is, is yet as to the manner of the workmanship
thereof wholly unknown to them that commenced in their beings
afterwards: How shall that which has, in all the circumstances of
it, been more hidden and inward, be found out by them that have
intelligence thereof by the ear, and but in part, and that in a
mystery, and long afterwards. But to conclude this, That which is
eternal is without all beginning. This was presented to consideration
before, and therefore it cannot to perfection be known.
2. That which is eternal is without end, and how can an endless
thing be known, that which has no end has no middle, wherefore
it is impossible that the one half of the love that Christ has
for his church should ever by them be known. I know that those
visions that the saved shall have in heaven of this love, will far
transcend our utmost knowledge here, even as far as the light of
the sun at noon, goes beyond the light of a blinking candle at
midnight; and hence it is, that when the days of those visions
are come, the knowledge that we now have, shall be swallowed up.
"When that which is perfect is come, then that which is in part
shall be done away" (1 Cor 13:10). And although he speaks here of
perfections, "when that which is perfect is come," &c., yet even
that perfection must not be thought to be such as is the perfection
of God; for then should all that are saved be so many externals
and so many infinites, as he is infinite. But the meaning is,
we shall then be with the eternal, shall immediately enjoy him
with all the perfection of knowledge, as far as is possible for
a creature, when he is wrought up to the utmost height that his
created substance will bear to be capable of. But for all that,
this perfection will yet come short of the perfection of him that
made him, and consequently, short of knowing the utmost of his
love; since that in the root is his very essence and nature. I
know it says also, that we shall know even as we are known. But
yet this must not be understood, as if we should know God as fully
as he knows us. It would be folly and madness so to conclude; but
the meaning is, we are known for happiness; we are known of God,
for heaven and felicity; and when that which is perfect is come,
then shall we perfectly know, and enjoy that for which we are
now known of God. And this is that which the Apostle longed for,
namely, If by any means, he might apprehend that for which he was
also apprehended of Christ Jesus (Phil 3:12). That is, know, and
see that, unto the which he was appointed of God and apprehended
of Christ Jesus. 'Tis said again, "We shall be like him, for we
shall see him as he is" (1 John 3:2). This text has respect to
the Son, as to his humanity, and not as to his divinity. And not
as to his divinity, simply, or distinctly considered; for as to
that it is as possible for a spirit to drink up the sea, as for
the most enlarged saint that is, or ever shall be in glory, so to
see God as to know him altogether, to the utmost, or throughout.
But the humanity of the Son of God, we shall see throughout, in
all the beauty and glory that is upon him; and that was prepared
for him before the foundation of the world. And Christ will that
we see this glory, when he takes us up in glory to himself (John
17:24); but the utmost boundlessness of the divine majesty, the
eternal deity of the Son of God, cannot be known to the utmost
or altogether. I do not doubt, but that there will then in him,
I mean in Christ, and in us, break forth these glorious rays
and beams of the eternal majesty, as will make him in each of us
admirable one to another (2 Thess 1:10); and that then, that of
God shall be known of us, that now never entered into our hearts
to think of. But the whole, is not, cannot, shall never be fully
known of any. And therefore the love of Christ, it being essential
to himself, cannot be known because of the endlessness that is in
it. I said before, that which has no end, has no middle, how then
shall those that shall be in heaven eternally, ever pass over half
the breadth of eternity. True, I know that all enjoyments there
will be enjoyments eternal. Yea, that whatever we shall there
embrace, or what embraces we shall be embraced with, shall be
eternal; but I put a difference betwixt that which is eternal, as
to the nature, and that which is so as to the durableness thereof.
The nature of eternal things we shall enjoy, so soon as ever we
come to heaven, but the duration of eternal things, them we shall
never be able to pass through, for they are endless. So then, the
eternal love of Christ, as to the nature of it, will be perfectly
known of saints, when they shall dwell in heaven; but the endlessness
thereof they shall never attain unto. And this will be their
happiness. For could it be, that we should in heaven ever reach
the end of our blessedness: (as we should, could we reach to the
end of this love of Christ) why then, as the saying is, We should
be at the land's end, and feel the bottom of all our enjoyments.
Besides, whatsoever has an end, has a time to decay, and to
cease to be, as well as to have a time to shew forth its highest
excellencies. Wherefore, from all these considerations it is most
manifest, that the love of Christ is unsearchable, and that it
passes knowledge.
3. and 4. Now the other two things follow of course, to wit, That
this love is infinite and incomprehensible. Wherefore here is that
that still is above and beyond even those that are arrived to the
utmost of their perfections. And this, if I may so say, will keep
them in an employ, even when they are in heaven; though not an
employ that is laboursome, tiresome, burdensome, yet an employ
that is dutiful, delightful and profitable; for although the work
and worship of saints in heaven is not particularly revealed as
yet, and so "it doth not yet appear what we shall be," yet in the
general we may say, there will be that for them to do, that has
not yet by them been done, and by that work which they shall do
there, their delight will be delight unto them. The law was the
shadow and not the very image of heavenly things (Heb 10:1). The
image is an image, and not the heavenly things themselves (the
heavenly things they are saints) there shall be worship in the
heavens (Heb 9:23). Nor will this at all derogate from their glory.
The angels now wait upon God and serve him (Psa 103:20); the Son
of God, is now a minister, and waiteth upon his service in heaven
(Heb 8:1,2); some saints have been employed about service for God
after they have been in heaven (Luke 9:29-32); and why we should
be idle spectators, when we come thither, I see not reason to
believe. It may be said, "They there rest from their labours."
True, but not from their delights. All things then that once were
burdensome, whether in suffering or service, shall be done away,
and that which is delightful and pleasurable shall remain. But
then will be a time to receive, and not to work. True, if by work
you mean such as we now count work; but what if our work be there,
to receive and bless. The fishes in the sea do drink, swim and
drink. But for a further discourse of this, let that alone till
we come thither. But to come down again into the world, for now
we are talking of things aloft:
Reason Second, This love of Christ must needs be beyond our
knowledge, because we cannot possibly know the utmost of our sin.
Sin is that which sets out, and off, the knowledge of the love
of Christ. There are four things that must be spoken to for the
clearing of this. 1. The nature of sin. 2. The aggravations of sin.
3. The utmost tendencies of sin. 4. And the perfect knowledge of
all this.
1. Before we can know this love of Christ, as afore, we must
necessarily know the nature of sin, that is, what sin is, what sin
is in itself. But no man knows the nature of sin to the full; not
what sin in itself is to the full. The Apostle saith, "That sin,
[that is in itself] is exceeding sinful" (Rom 7:13). That is,
exceeding it as to its filthiness, goes beyond our knowledge: But
this is seen by the commandment. Now the reason why none can, to
the full, know the horrible nature of sin, is because none, to the
full, can know the blessed nature of the blessed God. For sin is
the opposite to God. There is nothing that seeketh absolutely,
and in its own nature to overcome, and to annihilate God, but sin,
and sin doth so. Sin is worse than the devil; he therefore that
is more afraid of the devil than of sin, knows not the badness
of sin as he ought; nor but little of the love of Jesus Christ.
He that knows not what sin would have done to the world, had not
Christ stepped betwixt those harms and it. How can he know so much
as the extent of the love of Christ in common? And he that knows
not what sin would have done to him in particular, had not Christ
the Lord, stepped in and saved, cannot know the utmost of the love
of Christ to him in particular. Sin therefore in the utmost evil
of it, cannot be known of us: so consequently the love of Christ
in the utmost goodness of it, cannot be known of us.
Besides, there are many sins committed by us, dropping from us,
and that pollute us, that we are not at all aware of; how then
should we know that love of Christ by which we are delivered from
them? Lord, "who can understand his errors?" said David (Psa
19:12). Consequently, who can understand the love that saves him
from them? moreover, he that knows the love of Christ to the full,
must also know to the full that wrath and anger of God, that like
hell itself, burneth against sinners for the sake of sin: but this
knows none. Lord, "who knoweth the power of thine anger?" said
Moses (Psa 90:11). Therefore none knows this love of Christ to
the full. The nature of sin is to get into our good, to mix itself
with our good, to lie lurking many times under the formality and
shew of good; and that so close, so cunningly, and invisibly,
that the party concerned, embraces it for virtue, and knows not
otherwise to do; and yet from this he is saved by the love of
Christ; and therefore, as was hinted but now, if a man doth not
know the nature of his wound, how should he know the nature and
excellency of the balsam that hath cured him of his wound.
2. There are the due aggravations that belong to sin, which men
are unacquainted with; it was one of the great things that the
prophets were concerned with from God towards the people, (as to
shew them their sins, so) to shew them what aggravations did belong
thereto (Jer 2, Jer 3, Eze 16).
There are sins against light, sins against knowledge, sins against
love, sins against learning, sins against threatenings, sins
against promises, vows and resolutions, sins against experience,
sins against examples of anger, and sins that have great, and
high, and strange aggravations attending of them; the which we are
ignorant of, though not altogether, yet in too great a measure.
Now if these things be so, how can the love that saveth us from
them be known or understood to the full?
Alas! our ignorance of these things is manifest by our unwillingness
to abide affliction, by our secret murmuring under the hand of
God; by our wondering why we are so chastised as we are, by our
thinking long that the affliction is no sooner removed.
Or, if our ignorance of the vileness of our actions is not manifest
this way, yet it is in our lightness under our guilt, our slight
thoughts of our doings, our slovenly doing of duties, and asking
of forgiveness after some evil or unbecoming actions. 'Tis to
no boot to be particular, the whole course of our lives doth too
fully make it manifest, that we are wonderful short in knowing
both the nature, and also the aggravations of our sins: and how
then should we know that love of Christ in its full dimensions,
by which we are saved and delivered therefrom?
3. Who knows the utmost tendencies of sin? I mean, what the least
sin driveth at, and what it would unavoidably run the sinner into.
There is not a plague, a judgment, an affliction, an evil under
heaven, that the least of our transgressions has not called for
at the hands of the great God! nay, the least sin calleth for all
the distresses that are under heaven, to fall upon the soul and
body of the sinner at once. This is plain, for that the least sin
deserveth hell; which is worse than all the plagues that are on
earth. But I say, who understandeth this? And I say again, if one
sin, the least sin deserveth all these things, what thinkest thou
do all thy sins deserve? how many judgments! how many plagues!
how many lashes with God's iron whip dost thou deserve? besides
there is hell itself, the place itself, the fire itself, the nature
of the torments, and the durableness of them, who can understand?
But this is not all, the tendencies of thy sins are to kill others.
Men, good men little think how many of their neighbours one of their
sins may kill. As, how many good men and good women do unawares,
through their uncircumspectness, drive their own children down into
the deep? (Psa 106:6,7) We will easily count them very hardhearted
sinners, that used to offer their children in sacrifice to devils;
when 'tis easy to do worse ourselves: they did but kill the body,
but we body and soul in hell, if we have not a care.
Do we know how our sins provoke God? how they grieve the Holy Ghost?
how they weaken our graces? how they spoil our prayers? how they
weaken faith? how they tempt Christ to be ashamed of us? and how
they hold back good from us? And if we know not every one of all
these things to the full, how shall we know to the full the love
of Christ which saveth us from them all?
4. Again, But who has the perfect knowledge of all these things?
I will grant that some good souls may have waded a great way in
some one, or more of them; but I know that there is not any that
thoroughly know them all. And yet the love of Christ doth save
us from all, notwithstanding all the vileness and soul-damning
virtue12 that is in them. Alas! how short are we of the knowledge
of ourselves, and of what is in us. How many are there that do
not know that man consisteth of a body made of dust, and of an
immortal soul? Yea, and how many be there of those that confess
it, that know not the constitution of either. I will add, how
many are there that profess themselves to be students of those
two parts of man, that have oftentimes proved themselves to be
but fools as to both? and I will conclude that there is not a man
under heaven that knoweth it all together: For man is "fearfully
and wonderfully made" (Psa 139:14): nor can the manner of the
union of these two parts be perfectly found out. How much more
then must we needs be at loss as to the fullness of the knowledge
of the love of Christ? But,
Reason Third, He that altogether knoweth the love of Christ, must,
precedent to that, know not only all the wiles of the devil; but
also all the plottings, contrivings and designs and attempts of
that wicked one; yea, he must know, all the times that he hath been
with God, together with all the motions that he has made that he
might have leave to fall upon us, as upon Job and Peter, to try
if he might swallow us up (Job 1 and 2, Luke 22:31). But who knows
all this? no man, no angel. For, if the heart of man be so deep,
that none, by all his actions, save God, can tell the utmost
secrets that are therein; how should the heart of angels, which
in all likelihood are deeper, be found out by any mortal man.
And yet this must be found out before we can find out the utmost
of the love of Christ to us. I conclude therefore from all these
things, that the love of Christ passeth knowledge: or that by no
means, the bottom, the utmost bounds thereof can be understood.
Reason Fourth, He that will presume to say, this love of Christ can
be to the utmost known by us, must presume to say that he knoweth
the utmost of the merits of his blood, the utmost exercise of his
patience, the utmost of his intercession, the utmost of the glory
that he has prepared and taken possession of for us. But I presume
that there is none that can know all this, therefore I may without
any fear assert, there is none that knows, that is, that knows to
the full, the other.
We come now more particularly to speak of the knowledge of the
love of Christ; we have spoken of the love of Christ; and of the
exceeding greatness of it: and now we come,
THIRD, To speak of the knowledge of it; that is to say, we will
shew
WHAT KNOWLEDGE OF CHRIST'S LOVE IS ATTAINABLE IN THIS WORLD,
under these three heads. As to this, First, It may be known as to
the nature of it. Second, It may be known in many of the degrees
of it. Third, But the greatest knowledge that we can have of it
here, is to know that it passes knowledge.
First, We may know it in the nature of it. That is, that it is
love free, divine, heavenly, everlasting, incorruptible. And this
no love is but the love of Christ; all other love is either love
corruptible, transient, mixed, or earthly. It is divine, for 'tis
the love of the holy nature of God. It is heavenly, for that it
is from above: it is everlasting, for that it has no end: it is
immortal, for that there is not the appearance of corruptibleness
in it, or likelihood of decay.
This is general knowledge, and this is common among the saints,
at leastwise in the notion of it. Though I confess, it is hard in
time of temptation, practically to hold fast the soul to all these
things. But, as I have said already, this love of Christ must be
such, because love in the root of it, is essential to his nature,
as also I have proved now, as is the root, such are the branches;
and as is the spring, such are the streams, unless the channels
in which those streams do run, should be corrupted, and so defile
it; but I know no channels through which this love of Christ is
conveyed unto us, but those made in his side, his hands, and his
feet, &c. Or those gracious promises that dropped like honey from
his holy lips, in the day of his love, in which he spake them:
and seeing his love is conveyed to us, as through those channels,
and so by the conduit of the holy and blessed spirit of God, to
our hearts, it cannot be that it should hitherto be corrupted. I
know the cisterns, to wit, our hearts, into which it is conveyed,
are unclean, and may take away much, through the damp that they
may put upon it, of the native savour and sweetness thereof. I
know also, that there are those that tread down, and muddy those
streams with their feet (Eze 34:18,19); but yet neither the love
nor the channels in which it runs, should bear the blame of this.
And I hope those that are saints indeed, will not only be preserved
to eternal life, but nourished with this that is incorruptible
unto the day of Christ. I told you before, that in the hour of
temptation, it will be hard for the soul to hold fast to these
things; that is, to the true definition of this love; for then,
or at such seasons, it will not be admitted that the love of
Christ is either transient, or mixed; but we count that we cannot
be loved long, unless something better than yet we see in us, be
found there, as an inducement to Christ to love, and to continue
to love our poor souls (Isa 64:6). But these the Christian at length
gets over; for he sees, by experience, he hath no such inducement
(Deu 9:5); also, that Christ loves freely, and not for, or because
of such poor, silly, imaginary enticements (Eze 16:60-62). Thus
therefore the love of Christ may be known, that is, in the nature
of it: it may, I say, but not easily (Eze 36:25-33). For this
knowledge is neither easily got, though got, nor easily retained,
though retained. There is nothing that Satan setteth himself more
against, than the breaking forth of the love of Christ in its
own proper native lustre. For he knows it destroys his kingdom,
which standeth in profaneness, in errors and delusions, the only
destruction of which is the knowledge of this love of Christ (2 Cor
5:14). What mean those swarms of opinions that are in the world?
what is the reason that some are carried about as clouds, with a
tempest? what mean men's waverings, men's changing, and interchanging
truth for error, and one error for another? why, this is the thing,
the devil is in it. This work is his, and he makes this ado, to
make a dust; and a dust to darken the light of the gospel withal.
And if he once attaineth to that, then farewell the true knowledge
of the love of Christ.
Also he will assault the spirits of Christians with divers and sundry
cogitations, such as shall have in them a tendency to darken the
judgment, delude the fancy, to abuse the conscience. He has an art
to metamorphose all things. He can make God seem to be to us, a
most fierce and terrible destroyer; and Christ a terrible exactor
of obedience, and most amazingly pinching of his love. He can
make supposed sins unpardonable; and unpardonable ones, appear as
virtues. He can make the law to be received for gospel, and cause
that the gospel shall be thrown away as a fable. He can persuade,
that faith is fancy, and that fancy is the best faith in the world.
Besides, he can tickle the heart with false hope of a better life
hereafter, even as if the love of Christ were there. But, as I
said before, from all these things the true love of Christ in the
right knowledge of it, delivereth those that have it shed abroad
in the heart by the Holy Ghost that he hath given (Rom 5). Wherefore
it is for this purpose that Christ biddeth us to continue in his
love (John 15:9); because the right knowledge, and faith of that
to the soul, disperseth and driveth away all such fogs, and mists
of darkness; and makes the soul to sit fast in the promise of
eternal life by him; yea, and to grow up into him who is the head,
"in all things."
Before I leave this head, I will present my reader with these
things, as helps to the knowledge of the love of Christ. I mean
the knowledge of the nature of it, and as HELPS to retain it.
Help First, Know thy self, what a vile, horrible, abominable sinner
thou art: For thou canst not know the love of Christ, before thou
knowest the badness of thy nature. "O wretched man that I am" (Rom
7:24), must be, before a man can perceive the nature of the love
of Christ. He that sees himself but little, will hardly know much
of the love of Christ: he that sees of himself nothing at all,
will hardly ever see anything of the love of Christ. But he that
sees most of what an abominable wretch he is, he is like to see
most of what is the love of Christ. All errors in doctrine take
their rise from the want of this (I mean errors in doctrine as
to justification). All the idolizing of men's virtues, and human
inventions, riseth also from the want of this. So then if a man
would be kept sure and stedfast, let him labour before all things
to know his own wretchedness. People naturally think that the
knowledge of their sins is the way to destroy them; when in very
deed, it is the first step to salvation. Now if thou wouldest
know the badness of thy self, begin in the first place to study
the law, then thy heart, and so thy life. The law thou must look
into, for that's the glass; thy heart thou must look upon, for
that's the face; thy life thou must look upon, for that's the
body of a man, as to religion (James 1:25). And without the wary
consideration of these three, 'tis not to be thought that a man
can come at the knowledge of himself, and consequently to the
knowledge of the love of Christ (James 1:26,27).
Help Second, Labour to see the emptiness, shortness, and the
pollution that cleaveth to a man's own righteousness. This also
must in some measure be known, before a man can know the nature
of the love of Christ. They that see nothing of the loathsomeness
of man's best things, will think, that the love of Christ is of
that nature as to be procured, or won, obtained or purchased by
man's good deeds. And although so much gospel light is broke forth
as to stop men's mouths from saying this, yet 'tis nothing else
but sound conviction of the vileness of man's righteousness, that
will enable men to see that the love of Christ is of that nature,
as to save a man without it; as to see that it is of that nature
as to justify him without it: I say, without it, or not at all. There
is shortness, there is hypocrisy, there is a desire of vain glory,
there is pride, there is presumption in man's own righteousness:
nor can it be without these wickednesses, when men know not the
nature of the love of Christ. Now these defile it, and make it
abominable. Yea, if there were no imperfection in it, but that
which I first did mention, to wit, shortness; how could it cover
the nakedness of him that hath it, or obtain for the man, in whole
or in part, that Christ should love, and have respect unto him.
Occasions many thou hast given thee to see the emptiness of man's
own righteousness, but all will not do unless thou hast help from
heaven: wherefore thy wisdom will be, if thou canst tell where
to find it, to lie in the way of God, that when he comes to visit
the men that wait upon him in the means of his own appointing,
thou mayest be there; if perhaps he may cast an eye of pity upon
thy desolate soul, and make thee see the things above mentioned.
That thou mayest know the nature of the love of Christ.
Help Third, If thou wouldest know the nature of this love, be much
in acquainting of thy soul with the nature of the law, and the
nature of the gospel (Gal 3:21). The which though they are not
diametrically opposite one to another, yet do propound things so
differently to man, that if he knows not where, when, and how to
take them, 'tis impossible but that he should confound them, and
in confounding of them, lose his own soul (Rom 9:31,32). The law
is a servant, both first and last, to the gospel (Rom 10:3,4): when
therefore it is made a Lord, it destroyeth: and then to be sure
it is made a Lord and Saviour of, when its dictates and commands
are depended upon for life.
Thy wisdom therefore will be to study these things distinctly, and
thoroughly; for so far as thou art ignorant of the true knowledge
of the nature of these, so far thou art ignorant of the true
knowledge of the nature of the love of Christ. Read Paul to the
Galatians, that epistle was indicted by the Holy Ghost, on purpose
to direct the soul, in, and about this very thing.
Help Fourth, The right knowledge of the nature of the love of Christ,
is obtained, and retained, by keeping of these two doctrines at an
everlasting distance as to the conscience; to wit, not suffering
the law to rule but over my outward man, not suffering the gospel
to be removed one hair's breadth from my conscience. When Christ
dwells in my heart by faith (Eph 3:17), and the moral law dwells
in my members (Col 3:5), the one to keep up peace with God, the
other to keep my conversation in a good decorum: then am I right,
and not till then.
But this will not be done without much experience, diligence, and
delight in Christ. For there is nothing that Satan more desireth,
than that the law may abide in the conscience of an awakened
Christian, and there take up the place of Christ, and faith; for
he knows if this may be obtained, the vail is presently drawn over
the face of the soul, and the heart darkened as to the knowledge
of Christ; and being darkened, the man is driven into despair of
mercy, or is put upon it to work for life (2 Cor 3:13-15). There
is therefore, as I say, much diligence required of him that will
keep these two in their places assigned them of God. I say much
diligent study of the word, diligent prayer; with diligence to
walk with God in the world. But we will pass this, and come to
the second head.
Secondly, As the love of Christ may be known in the nature of it,
so it may be known in many degrees of it. That which is knowable,
admits of degrees of knowledge: the love of Christ is knowable.
Again, that which is not possible to be known to the utmost, is
to be known, we know not how much; and therefore they that seek
to know it, should never be contented or satisfied to what degree
of the knowledge of it soever they attain; but still should be
reaching forward, because there is more to be known of it before
them. "Brethren," said Paul, "I count not myself to have apprehended,
(that is to the utmost) but this one thing I do, forgetting those
things which are behind, and reaching forth unto those things
which are before, I press towards the mark for the prize of the
high calling of God in Christ Jesus" (Phil 3:13,14). I might here
discourse of many things, since I am upon this head of reaching
after the knowledge of the love of Christ in many of the degrees
of it. But I shall content myself with few.
1. He that would know the love of Christ in several degrees of
it, must begin at his person, for in him dwells all the treasures
of wisdom and knowledge. Nay, more; In him "are hid all the
treasures of wisdom and knowledge" (Col 2:3). In him, that is, in
his person: For, for the godhead of Christ, and our nature to be
united in one person, is the highest mystery, and the first
appearance of the love of Christ by himself, to the world (1 Tim
3:16). Here I say, lie hid the treasures of wisdom, and here, to
the world, springs forth the riches of his love (John 1:14). That
the eternal word, for the salvation of sinners, should come down
from heaven and be made flesh, is an act of such condescension, a
discovery of such love, that can never to the full be found out.
Only here we may see, love in him was deep, was broad, was long,
and high: let us therefore first begin here to learn to know the
love of Christ, in the high degrees thereof.
(1.) Here, in the first place, we perceive love, in that the human
nature, the nature of man, not of angels, is taken into union with
God. Who so could consider this, as it is possible for it to be
considered, would stand amazed till he died with wonder. By this
very act of the heavenly wisdom, we have an inconceivable pledge
of the love of Christ to man: for in that he hath taken into
union with himself our nature, what doth it signify, but that he
intendeth to take into union with himself our person. For, for this
very purpose did he assume our nature. Wherefore we read that in
the flesh he took upon him, in that flesh, he died for us, the
just for the unjust, that he might bring us to God (1 Peter 3:18).
(2.) As he was made flesh, so as was said afore, he became a public
or common person for us: and hereby is perceived another degree
of his love; undertaking to do for his, what was not possible they
should do for themselves, perfecting of righteousness to the very
end of the law, and doing for us, to the reconciling of us unto
his Father, and himself (Rom 10:3,4, 3:24).
(3.) Herein also we may attain to another degree of knowledge of
his love, by understanding that he has conquered, and so disabled
our foes, that they cannot now accomplish their designed enmity
upon us (Rom 5, Eph 5:26,27): but that when Satan, death, the grave
and sin have done to his people, whatever can by them be done, we
shall be still more than conquerors, (though on our side be many
disadvantages), through him that has loved us, over them (Rom
8:37).
(4.) By this also we may yet see more of his love, in that as a
forerunner, he is gone into heaven to take possession thereof for
us (Heb 6:20): there to make ready, and to prepare for us our
summer-houses, our mansion, dwelling-places. As if we were the
lords, and he the servant! (John 14:2,3) Oh this love!
(5.) Also we may see another degree of his love, in this, that
now in his absence, he has sent the third person in the Trinity to
supply his place as another comforter of us (John 16:7, 15:26),
that we may not think he has forgot us, not be left destitute of
a revealer of truth unto us (John 14:16). Yea, he has sent him to
fortify our spirits, and to strengthen us under all adversity; and
against our enemies of what account, or degree soever (Luke 21:15).
(6.) In this also we may see yet more of the love of Christ, in
that though he is in heaven and we on earth: Nothing can happen
to his people to hurt them, but he feels it, is touched with it,
and counteth it as done unto himself: Yea, sympathizes with them,
and is afflicted, and grieved in their griefs, and their afflictions.
(7.) Another thing by which also yet more of the love of Christ
is made manifest, and so may by us be known, is this: He is now,
and has been ever since his ascension into glory, laying out himself
as high-priest for us (Heb 7:24-26), that by the improving13 of
his merits before the throne of grace, in way of intercession, he
might preserve us from the ruins that our daily infirmities would
bring upon us (Heb 8:12): yea, and make our persons and performances
acceptable in his Father's sight (Rom 5:10, 1 Peter 2:5).
(8.) We also see yet more of his love by this, that he will have
us where himself is, that we may behold and be partakers of his
glory (John 17:24). And in this degree of his love, there are many
loves.
Then he will come for us, as a bridegroom for his bride (Matt
25:6-10). Then shall a public marriage be solemnized, and eternized
betwixt him and his church (Rev 19:6,7). Then she shall be wrapped
up in his mantles and robes of glory (Col 3:4). Then they shall be
separated, and separated from other sinners, and all things that
offend shall be taken away from among them (Matt 25:31, 13:41).
Then shall they be exalted to thrones, and power of judgment;
and shall also sit in judgment on sinful men and fallen angels,
acquiescing, by virtue of authority, with their king and head,
upon them (1 Cor 6:2,3). Then or from thenceforth for ever, there
shall be no more death, sorrow, hidings of his face, or eclipsing
of their glory for ever (Luke 20:36). And thus you may see what
rounds this our Jacob's ladder hath, and how by them we may climb,
and climb, even until we are climbed up to heaven: but now we are
set again; for all the glories, all the benefits, all the blessings,
and all the good things that are laid up in heaven for these; Who
can understand?
2. A second thing whereby the love of Christ is some degrees of
it may be known, is this: That he should pass by angels and take
hold of us. Who so considereth the nature of spirits, as they are
God's workmanship, must needs confess, that as such, they have a
pre-eminency above that which is made of dust: This then was the
disparity 'twixt us and them; they being, by birth, far more noble
than we. But now, when both are fallen, and by our fall, both in
a state of condemnation, that Jesus Christ should choose to take
up us, the most inconsiderable, and pass by them, to their eternal
perdition and destruction: O love! love in a high degree to man:
For verily he took not hold of angels, but of the seed of Abraham
he took hold (Heb 2:16). Yet this is not all: In all probability
this Lord Jesus has ten times as much to do now he has undertaken
to be our Saviour, as he would have had, had he stepped over us
and taken hold on them.
(1.) He needed not to have stooped so low as to take flesh upon
him; theirs being a more noble nature.
(2.) Nor would he in all likelihood, have met with those contempts,
those scorns, those reproaches and undervaluings from them, as he
has all-along received in this his undertaking, and met with from
sinful flesh. For they were more noble than we, and would sooner
have perceived the design of grace, and so one would think more
readily have fallen in therewith, than [creatures in] such darkness
as we were, and still by sin are.
(3.) They would not have had those disadvantages as we, for that
they would not have had a tempter, a destroyer, so strong and
mighty as ours is. Alas! had God left us, and taken them, though
we should have been ever so full of envy against their salvation;
yet being but flesh, what could we have done to them to have laid
obstacles in the way of their faith and hope, as they can and do
in ours?
(4.) They, it may fairly be presumed, had they been taken, and we
left, and made partakers in our sted, while we had been shut out,
as they are, would not have put Christ so to it, now in heaven
(pray bear with the expression, because I want a better) as we by
our imperfections have done and do. Sin, methinks, would not have
so hanged in their natures as it doth in ours: their reason, and
sense, and apprehensions being more quick, and so more apt to have
been taken with this love of Christ, and by it more easily have
been sanctified.
(5.) The law which they have broken, being not so intricate, as
that against which we have offended, theirs being a commandment
with faithfulness to abide in the place in which their Creator had
set them; methinks, considering also the aptness of their natures
as angels, would not have made their complete obedience so difficult.
(6.) Nor can I imagine, but had they been taken, they, as creatures
excelling in strength, would have been more capable of rendering
these praises and blessings to God for eternal mercies, than such
poor sorry creatures as we are, could. But! "behold what manner
of love the Father hath bestowed upon us, that we should be called
the children of God" (1 John 3:1). That we, not they, that we
notwithstanding all that they have, or could have done to hinder
it, should be called the children of God.
This therefore is an high degree of the love of Jesus Christ to
us, that when we and they were fallen, he should stoop and take up
us, the more ignoble, and leave so mighty a creature in his sins
to perish.
3. A third thing whereby the love of Christ in some of the degrees
of it may be known, will be to consider more particularly the
way, and unwearied work that he hath with man to bring him to that
kingdom, that by his blood he hath obtained for him.
(1.) Man, when the Lord Jesus takes him in hand to make him partaker
of the benefit, is found an enemy to his redeemer; nor doth all
the intelligence that he has had of the grace and love of Christ
to such, mollify him at all, to wit, before the day of God's power
comes (Rom 4:5, 5:7-10). And this is a strange thing. Had man,
though he could not have come to Christ, been willing that Christ
should have come to him, it had been something; it would have shewn
that he had taken his grace to heart, and considered of it: yea,
and that he was willing to be a sharer in it. But verily here is
no such thing; man, though he has free will, yet is willing by no
means to be saved God's way, to wit, by Jesus Christ, before (as
was said before) the day of God's power comes upon him. When the
good shepherd went to look for his sheep that was lost in the
wilderness, and had found it: did it go one step homewards upon
its own legs? did not the shepherd take her and lay her upon his
shoulder, and bring her home rejoicing (Luke 15). This then is
not love only, but love to a degree.
(2.) When man is taken, and laid under the day of God's power:
When Christ is opening his ear to discipline, and speaking to him
that his heart may receive instruction; many times that poor man
is, as if the devil had found him, and not God. How frenzily he
imagines? how crossly he thinks? How ungainly he carries it under
convictions, counsels, and his present apprehension of things?
I know some are more powerfully dealt withal, and more strongly
bound at first by the world; but others more in an ordinary manner,
that the flesh, and reason may be seen, to the glory of Christ.
Yea, and where the will is made more quickly to comply with its
salvation, 'tis no thanks to the sinner at all (Job 4:18). 'Tis
the day of the power of the Lord that has made the work so soon
to appear. Therefore count this an act of love, in the height of
love; Love in a great degree (John 15:16).
(3.) When Christ Jesus has made this mad man to come to himself,
and persuaded him to be willing to accept of his salvation: yet
he may not be trusted, nor left alone, for then the corruptions
that still lie scattering up and down in his flesh will tempt him
to it, and he will be gone; yea, so desperately wicked is the flesh
of saints, that should they be left to themselves but a little
while, none knows what horrible transgressions would break out.
Proof of this we have to amazement, plentifully scattered here
and there in the word. Hence we have the patience of God, and
his gentleness so admired (2 Chron 32:21): for through that it is
that they are preserved. He that keepeth Israel neither slumbers
nor sleeps (Psa 121:4), but watches for them, and over them every
moment, for he knows else they will be hurt (Isa 27:3).
(4.) Yea, notwithstanding this, how often are saints found playing
truant, and lurking like thieves in one hole or other. Now, in
the guilt of backsliding by the power of this, and then in filth
by the power of that corruption (Jer 2:26). Yea, and when found in
such decayings, and under such revoltings from God, how commonly
do they hide their sin with Adam, and David, even until their
Saviour fireth out of their mouths a confession of the truth of
their naughtiness. "When I keep silence," said David, (and yet he
chose to keep silence after he had committed his wickedness) "my
bones waxed old through my roaring all the day long. For day and
night thy hand was heavy upon me, my moisture is turned into the
drought of summer" (Psa 32:3,4). but why didst thou not confess
what thou hadst done then? So I did, saith he, at last, and thou
forgavest the iniquity of my sin (verse 5).
(5.) When the sins of saints are so visible and apparent to others,
that God for the vindication of his name and honour must punish
them in the sight of others; yea, must do it, as he is just: Yet
then for Christ's sake, he waveth such judgments, and refuseth to
inflict such punishments as naturally tend to their destruction,
and chooseth to chastise them with such rods and scourges, as may
do them good in the end; and that they may not be condemned with
the world (1 Cor 11:31,32). Wherefore the Lord loves them, and
they are blessed, whom he chasteneth and teacheth out of his law
(Heb 12:5-8, Psa 94:12). And these things are love to a degree.
(6.) That Christ should supply out of his fullness the beginnings
of grace in our souls, and carry on that work of so great concern,
and that which at times we have so little esteem of, is none of
the least of the aggravations of the love of Christ to his people.
And this work is as common as any of the works of Christ, and
as necessary to our salvation, as is his righteousness, and the
imputation thereof to our justification: For else how could we
hold out to the end (Matt 24:13); and yet none else can be saved.
(7.) And that the love of Christ should be such to us that he
will thus act, thus do to, and for us, with gladness; (as afore
is manifest by the parable of the lost sheep) is another degree
of his love towards us: And such an one too, as is none of the
lowest rate. I have seen hot love, soon cold; and love that has
continued to act, yet act towards the end, as the man that by
running, and has run himself off his legs, pants, and can hardly
run any longer: but I never saw love like the love of Christ, who
as a giant, and bridegroom coming out of his chamber, and as a
strong man, rejoiceth to run his race (Psa 19:5). Loving higher
and higher, stronger and stronger, I mean as to the lettings out
of love, for he reserveth the best wine even till the last (John
2:10).
(8.) I will conclude with this, that his love may be known in many
degrees of it, by that sort of sinners whose salvation he most
rejoiceth in, and that is, in the salvation of the sinners that are
of the biggest size: Great sinners, Jerusalem sinners, Samaritan
sinners, publican sinners. I might urge moreover, how he hath
proportioned invitations, promises and examples of his love, for
the encouragement and support of those whose souls would trust in
him: By which also great degrees of his love may be understood.
But we will come now to the third thing that was propounded.
Thirdly, But the greatest attainment that as to the understanding
of the love of Christ, we can arrive to here, is to know that
it passes knowledge: And to know the love of Christ that passeth
knowledge. This truth discovereth itself,
1. By the text itself, for the Apostle here, in this prayer of his
for the Ephesians, doth not only desire that they may know, but
describeth that thing which he prays they may know, by this term,
It passeth knowledge. And to know the love of Christ which passeth
knowledge. As our reason and carnal imagination will be rudely,
and unduly tampering with any thing of Christ, so more especially
with the love and kindness of Christ: Judging and concluding that
just such it is, and none other, as may be apprehended by them:
Yea, and will have a belief that just so, and no otherwise are
the dimensions of this love; nor can it save beyond our carnal
conceptions of it. Saying to the soul as Pharaoh once did to Israel
in another case: "Let the Lord be with you as I shall" (judge it
meet he should) "let you go." We think Christ loves us no more
than we do think he can, and so conclude that his love is such as
may by us be comprehended, or known to the utmost bounds thereof.
But these are false conceptions, and this love of Christ that
we think is such, is indeed none of the love of Christ, but a
false image thereof, set before our eyes. I speak not now of weak
knowledge, but of foolish and bold conclusions. A man through
unbelief may think that Christ has no love for him, and yet Christ
may love him with a love that passeth knowledge. But when men in
the common course of their profession, will be always terminating
here, that they know how, and how far Christ can love, and
will thence be bold to conclude of their own safety, and of the
loss and ruin of all that are not in the same notions, opinions,
formalities, or judgments as they: this is the worst and greatest
of all. The text therefore, to rectify those false and erroneous
conclusions, says, It is a love that passeth knowledge.
And it will be worth our observation to take notice that men,
erroneous men, do not put these limits so commonly to the Father
and his love, as [to] the Son and his. Hence you have some that
boast that God can save some who have not the knowledge of the
person of the mediator Jesus Christ the righteous; as the heathens
that have, and still do make a great improvement of the law and
light of nature: crying out with disdain against the narrowness,
rigidness, censoriousness, and pride of those that think the
contrary. Being not ashamed all the while to eclipse, to degrade,
to lessen and undervalue the love of Jesus Christ; making of him
and his undertakings, to offer himself a sacrifice to appease the
justice of God for our sins, but a thing indifferent, and in its
own nature but as other smaller matters.
But all this while the devil knows full well at what game he plays,
for he knows that without Christ, without faith in his blood, there
is no remission of sins. Wherefore, saith he, let these men talk
what they will of the greatness of the love of God as creator, so
they sleight and undervalue the love of Christ as mediator. And
yet it is worth our consideration, that the greatness of the love
of God is most expressed in his giving of Christ to be a Saviour,
and in bestowing his benefits upon us that we may be happy through
him.
But to return, The love of Christ that is so indeed, is love that
passeth knowledge: and the best and highest of our knowledge of
it is, that we know it to be such.
2. Because I find that at this point, the great men of God, of old,
were wont to stop, be set, and beyond which they could not pass.
'Twas this that made Moses wonder (Deu 4:31-34). 'Twas this that
made David cry out, How great and wonderful are the works of God?
"thy thoughts to usward: they cannot be reckoned up in order unto
thee: If I would declare and speak of them, they are more than
can be numbered" (Psa 40:5). And again, "How precious also are thy
thoughts unto me, O God! how great is the sum of them! If I should
count them, they are more in number than the sand" (Psa 139:17,18).
And a little before, "such knowledge is too wonderful for me"
(verse 6). Isaiah saith, there hath not entered into the heart of
man what God has prepared for them that wait for him (Isa 64:4).
Ezekiel says, this is the river that cannot be passed over (47:5):
And Micah to the sea, (7:19) and Zechariah to a fountain, hath
compared this unsearchable love (13:1). Wherefore the Apostle's
position, That the love of Christ is that which passeth knowledge,
is a truth not to be doubted of: Consequently, to know this, and
that it is such, is the farthest that we can go. This is to justify
God, who has said it, and to magnify the Son, who has loved us
with such a love: And the contrary is to dishonour him, to lessen
him, and to make him a deficient Saviour. For suppose this should
be true, that thou couldest to the utmost comprehend this love;
yet unless, by thy knowledge thou canst comprehend beyond all
evil of sin, or beyond what any man sins, who shall be saved, can
spread themselves or infect: Thou must leave some pardonable man
in an unpardonable condition. For that thou canst comprehend this
love, and yet canst not comprehend that sin. This makes Christ a
deficient Saviour. Besides, if thou comprehendest truly; the word
that says, it passeth knowledge, hast lost its sanctity, its truth.
It must therefore be, that this love passeth knowledge; and that
the highest pitch that a man by knowledge can attain unto, as to
this, is to know that it passeth knowledge. My reason is, for that
all degrees of love, be they never so high, or many, and high, yet,
if we can comprehend them, rest in the bowels of our knowledge,
for that only which is beyond us, is that which passeth knowledge.
That which we can reach, cannot be the highest: And if a man
thinks there is nothing beyond what he can reach, he has no more
knowledge as to that: but if he knows that together with what he
hath already reached, there is that which he cannot reach, before
[him]; then he has a knowledge for that also, even a knowledge, that
it passeth knowledge. 'Tis true a man that thus knoweth may have
divers conjectures about that thing that is beyond his knowledge. Yea,
in reason it will be so, because he knows that there is something
yet before him: But since the thing itself is truly beyond his
knowledge, none of his conjectures about that thing may be counted
knowledge. Or suppose a man that thus conjectureth, should hit
right as to what he now conjectures; his right hitting about that
thing may not be called knowledge: It is as yet to him but as an
uncertain guess, and is still beyond this knowledge.
Quest. But, may some say, what good will it do a man to know that
the love of Christ passeth knowledge? one would think that it should
do one more good to believe that the knowledge of the whole love
of Christ might be attainable.
Answer. That there is an advantage in knowing that the love of
Christ passeth knowledge; must not be questioned, for that the
Apostle saith it doth (2 Tim 3:16). For to know what the holy word
affirms, is profitable: nor would he pray that we might know that
which passeth knowledge, were there not by our knowing of it, some
help to be administered. But to shew you some of the advantages
that will come to us by knowing that the love of Christ passeth
knowledge.
(1.) By knowing of this a child of God has in reserve for himself,
at a day, when all that he otherwise knows, may be taken from him
through the power of temptation. Sometimes a good man may be so
put to it, that all that he knows comprehensively may be taken from
him: to wit, the knowledge of the truth of his faith, or that he
has the grace of God in him, or the like, that I say may be taken
from him. Now if at this time, he knows the love of Christ that
passeth knowledge, he knows a way in all probability to be recovered
again. For if Christ Jesus loves with a love that passeth knowledge:
then, saith the soul, that is thus in the dark, he may love me
yet, for ought I know, for I know that he loves with a love that
passeth knowledge; and therefore I will not utterly despond. Yea,
if Satan should attempt to question whether ever Christ Jesus will
look upon me or no: the answer is, if I know the love that passes
knowledge: But he may look upon me, (O, Satan) yea, and love,
and save me too, for ought I poor sinner know; for he loves with
a love that passeth knowledge. If I be fallen into sin that lies
hard upon me, and my conscience fears, that for this there is no
forgiveness. The help for a stay from utter despair is at hand:
but there may, say I, for Christ loves, with a love that passeth
knowledge. If Satan would dissuade me from praying to God,
by suggesting as if Christ would not regard the stammering, and
chattering prayer of mine. The answer is ready, but he may regard
for ought I know; for he loves with a love that passeth knowledge.
If the tempter doth suggest that thy trials, and troubles, and
afflictions, are so many, that it is to be thought thou shall
never get beyond them. The answer is near, but for ought we know,
Christ may carry me through them all, for he loves with a love
that passeth knowledge. Thus I say, is relief at hand, and a help
in reserve for the tempted, let their temptations be what they will.
This therefore is the weapon that will baffle the devil when all
other weapons fail; for ought I know, Christ may save me, for he
loves with a love that passeth knowledge. Yea, suppose he should
drive me to the worst of fears, and that is to doubt that I
neither have nor shall have for ever the grace of God in my soul.
The answer is at hand, but I have or may have it, for Christ
loves with a love that passeth knowledge. Thus therefore you may
see that in this prayer of Paul, there is a great deal of good.
He prays, when he prays that we might know the love of Christ that
passeth knowledge: that we may have a help at hand, and relief
against all the horrible temptations of the devil. For this is a
help at hand, a help that is ready to fall in with us, if there
be yet remaining with us, but the least grain of right reasoning
according to the nature of things. For if it be objected against
a man that he is poor, because he has but a groat in his pocket;
yet if he has an unknown deal of money in his trunks, how easy
is it for him to recover himself from that slander, by returning
the knowledge of what he has, upon the objector. This is the case,
and thus it is, and will be with them that know the love of Christ
that passeth knowledge. Wherefore,
(2.) By this knowledge, room is made for a Christian, and liberty
is ministered unto him, to turn himself every way in all spiritual
things. This is the Christian's rehoboth, that well for which the
Philistines have no heart to strive, and that which will cause
that we be fruitful in the land (Gen 26:22).
If Christians know not with this knowledge, they walk in the world
as if they were pinioned; or as if fetters were hanged on their
heels. But this enlarged their steps under them (2 Sam 22:37):
by the knowledge of this love they may walk at liberty, and their
steps shall not be straitened. This is that which Solomon intends
when he saith, "Get wisdom, and get understanding" (Prov 4:5).
Then "when thou goest, thy steps shall not be straitened, and when
thou runnest, thou shalt not stumble" (Prov 4:12). A man that has
only from hand to mouth, is oft put to it to know how to use his
penny, and comes off also, many times, but with an hungry belly;
but he that has, not only that, but always over and to spare, he
is more at liberty, and can live in fullness, and far more like a
gentleman. There is a man has a cistern, and that is full of water:
there is another also, that has his cistern full, and withal, his
spring in his yard; but a great drought is upon the land in which
they dwell: I would now know, which of these two have the most
advantage to live in their own minds at liberty, without fear of
wanting water? Why this is the case in hand. There is a Christian
that knows Christ in all those degrees of his love that are
knowable, but he knoweth Christ nothing in his love that passeth
knowledge. There is another Christian, and he knows Christ, as the
first, but withal, he also knows him as to his love that passeth
knowledge. Pray now tell me, which of these two are likeliest to
live most like a Christian, that is, like a spiritual prince, and
like him that possesseth all things? which has most advantage to
live in godly largeness of heart, and is most at liberty in his
mind? which of these two have the greatest advantage to believe,
and the greatest engagements laid upon him to love the Lord Jesus?
which of these have also most in readiness to resist the wiles of
the devil, and to subdue the power and prevalency of corruptions?
'Tis this, that makes men fathers in Christianity. "I write unto
you, fathers, because ye have known;--I have written unto you,
fathers, because ye have known" (1 John 2:13-14), why, have not
others known, not so as the fathers? The fathers have known and
known. They have known the love of Christ in those degrees of love
which are knowable, and have also known the love of Christ to be
such which passeth knowledge. In my father's house is bread enough
and to spare, was that that fetched the prodigal home (Luke
15:17). And when Moses would speak an endless all to Israel, for
the comfort and stay of their souls, he calls their God, "The
fountain of Jacob upon a land of corn and wine" (Deu 33:28).
(3.) By this knowledge, or knowing of the love of Christ which
passeth knowledge, there is begot in Christians a greater desire to
press forwards to that which is before them (Phil 3:12-21). What
is the reason of all that sloth, carnal contentedness, and listlessness
of spirit in Christians, more than the ignorance of this. For he
that thinks he knows what can be known, is beyond all reason that
should induce him to seek yet after more. Now the love of Christ
may be said, not to be knowable, upon a threefold account: [namely].
For that my knowledge is weak. For that my knowledge is imperfect.
Or for that, though my knowledge be never so perfect, because the
love of Christ is eternal.
There is love that is not to be apprehended by weak knowledge.
Convince a man of this, and then, if the knowledge of what he
already has, be truly sweet to his soul (Prov 2:10), it will stir
him up with great heartiness to desire to know what more of this
is possible.
There is love beyond what he knows already, who is indued with the
most perfect knowledge, that man here may have. Now if what this
man knows already of this love is indeed sweet unto him; then it
puts him upon hearty desires that his soul may yet know more. And
because there is no bound set to man, how much he may know in this
life thereof; therefore his desires, notwithstanding what he has
attained, are yet kept alive, and in the pursuit after the knowledge
of more of the love of Christ. And God in old time has taken it
so well at the hands of some of his, that their desires have been
so great, that when, as I may say, they have known as much on earth
as is possible for them to know; (that is by ordinary means) he
has come down to them in visions and revelations; or else taken
them up to him for an hour or two into paradise, that they might
know, and then let them down again.
But this is not all, There is a knowledge of the love of Christ,
that we are by no means capable of until we be possessed of the
heavens. And I would know, if a man indeed loveth Christ, whether
the belief of this be not one of the highest arguments that can
be urged, to make such an one weary of this world, that he may be
with him. To such an one, "to live is Christ, and to die is gain"
(Phil 1:21-23). And to such an one, it is difficult to bring
his mind to be content to stay here a longer time; except he be
satisfied that Christ has still work for him here to do.
I will yet add, There is a love of Christ, I will not say, that
cannot be known, but I will say, that cannot be enjoyed; no, not
by them now in heaven (in soul) until the day of judgment. And the
knowledge of this, when it has possessed even men on earth, has
made them choose a day of judgment, before a day of death, that
they might know what is beyond that state and knowledge which
even the spirits of just men made perfect, now do enjoy in heaven
(2 Cor 5:4). Wherefore, as I said at first, To know the love of
Christ that passeth knowledge, is advantageous upon this account;
it begetteth in Christians a great desire to reach, and press
forward to that which is before.
One thing more, and then, as to this reason, I have done. Even that
love of Christ that is absolutely unknowable, as to the utmost
bound thereof because it is eternal, will be yet in the nature
of it sweet and desirable, because we shall enjoy or be possessed
of it so. This therefore, if there were no more, is enough, when
known, to draw away the heart from things that are below, to
itself.
(4.) The love that passeth knowledge. The knowledge of that is a
very fruitful knowledge. It cannot be, but it must be fruitful.
Some knowledge is empty, and alone, not attended with that good,
and with those blessings wherewith this knowledge is attended. Did
I say, it is fruitful? I will add, it is attended with the best
fruit; it yieldeth the best wine: It fills the soul with all the
fullness of God. "And to know the love of Christ which passeth
knowledge, that ye may be filled with all the fullness of God."
God is in Christ, and makes himself known to us by the love of
Christ. "Whosoever transgresseth, and abideth not in the doctrine
of Christ, hath not God," for God is not to be found nor enjoyed,
but in him, consequently, he that hath, and abideth in the doctrine
of Christ, "hath both the Father and the Son" (2 John 9). Now,
since there are degrees of knowledge of this doctrine, and since
the highest degree of the knowledge of him, is to know that he
has a Love that passeth knowledge, it follows, that if he that
has the least saving knowledge of this doctrine, hath God; he that
hath the largest knowledge of it, has God much more, or, according
to the text, is filled with all the fullness of God. What this
fullness of God should be, is best gathered from such sayings of
the Holy Ghost, as come nearest to this, in language, filled,
Full of goodness (Rom 15:14).
Full of faith (Acts 6:5).
Full of the Holy Ghost (Acts 7:55).
Full of assurance of faith (Heb 10:22).
Full of assurance of hope (Heb 6:11).
Full of joy unspeakable, and full of glory (1 Peter 1:8).
Full of joy (1 John 1:4).
Full of good works (Acts 11:36).
Being filled with the knowledge of his will (Col 1:9).
Being filled with the spirit (Eph 5:18).
Filled with the fruits of righteousness, which are by Jesus Christ
unto the glory and praise of God (Phil 4:11). These things to be
sure are included either for the cause or effect of this fullness.
The cause they cannot be, for that is God's, by his Holy Spirit.
The effects therefore they are, for wherever God dwells in the
degree intended in the text, there is shewn in an eminent manner,
by these things, "what is the riches of the glory of his inheritance
in the saints" (Eph 1:18). But these things dwell not in that
measure specified by the text, in any, but those who know the love
of Christ which passeth knowledge.
But what a man is he that is filled with all these things! or that
is, as we have it in the text, "filled with all the fullness of
God!" Such men are, at this day, wanting in the churches. These
are the men that sweeten churches, and that bring glory to God
and to religion. And knowledge will make us such, such knowledge
as the Apostle here speaketh of.14 I have now done, when I have
spoken something by way of USE unto you, from what hath been said.
And,
Use First, Is there such breadth, and length, and depth, and
height in God, for us? And is there toward us love in Christ that
passeth knowledge? Then this shews us, not only the greatness of
the majesty of the Father and the Son, but the great good will
that is in their heart to them that receive their word.
God has engaged the breadth, and length and depth, and height of
the love, the wisdom, the power, and truth that is in himself, for
us; and Christ has loved us with a love that passeth knowledge.
We may well say, "Who is like thee, O Lord, among the gods?" (Exo
15:11). Or, as another prophet has it, "Who is a God like unto
thee, that pardoneth iniquity, and passeth by the transgression
of the remnant of his heritage? he retaineth not his anger for
ever: because he delighteth in mercy" (Micah 7:18). Yea, no words
can sufficiently set forth the greatness of this love of God and
his Son to us poor miserable sinners.
Use Second, Is there so great a heart for love, towards us, both
in the Father and in the Son? Then let us be much in the study
and search after the greatness of this love. This is the sweetest
study that a man can devote himself unto; because it is the study
of the love of God and of Christ to man. Studies that yield far
less profit than this, how close are they pursued, by some who
have adapted themselves thereunto? Men do not use to count telling
over of their money burdensome to them, nor yet the recounting of
their grounds, their herds, and their flocks, when they increase.
Why? the study of the unsearchable love of God in Christ to man,
is better in itself, and yields more sweetness to the soul of
man, than can ten thousand such things as but now are mentioned.
I know the wise men of this world, of whom there are many, will
say as to what I now press you unto; Who can shew us any good in
it? But Lord, lift thou up the light of thy countenance upon us.
Thou hast put gladness in my heart, more than in the time that
their corn and their wine increaseth (Psa 4:6,7). David also said
that his meditation on the Lord should be sweet. Oh, there is in
God and in his Son, that kindness for the sons of men, that, did
they know it, they would like to retain the knowledge of it in
their hearts. They would cry out as she did of old; "Set me as a
seal upon thy heart, as a seal upon thine arm: For love is strong
as death" (Song 8:6,7). Every part, crumb, grain, or scrap of this
knowledge, is to a Christian, as drops of honey are to sweet-palated
children, worth the gathering up, worth the putting to the taste
to be relished. Yea, David says of the word which is the ground
of knowledge: "It is sweeter than honey or the honey-comb. More,"
saith he, "to be desired are they than gold; yea, than much fine
gold; sweeter also than honey or the honey-comb" (Psa 19:10). Why
then do not Christians devote themselves to the meditation of this
so heavenly, so goodly, so sweet, and so comfortable a thing, that
yieldeth such advantage to the soul? The reason is, these things
are talked of, but not believed: did men believe what they say,
when they speak so largely of the love of God, and the love of
Jesus Christ, they would, they could not but meditate upon it.
There are so many wonders in it, and men love to think of wonders.
There is so much profit in it, and men love to think of that
which yields them profit. But, as I said, the belief of things is
wanting. Belief of a thing will have strong effects, whether the
ground for it be true, or false. As suppose one of you should,
when you are at a neighbour's house, believe that your own house
is on fire, whilst your children are fast asleep in bed, though
indeed there were no such thing; I will appeal to any of you if
this belief would not make notable work with and upon your hearts.
Let a man believe he shall be damned, though afterwards it is
evident he believed a lie, yet what work did that belief make in
that man's heart; even so, and much more, the belief of heavenly
things will work, because true and great, and most good; also,
where they are indeed believed, their evidence is managed upon
their spirit, by the power and glory of the Holy Ghost itself:
Wherefore let us study these things.
Use Third, Let us cast ourselves upon this love. No greater
encouragement can be given us, than what is in the text and about
it. It is great, it is love that passeth knowledge. Men that are
sensible of danger, are glad when they hear of such helps upon
which they may boldly venture for escape. Why such an help and
relief, the text helpeth trembling and fearful consciences to.
Fear and trembling as to misery hereafter, can flow but from what
we know, feel, or imagine: but the text speaks of a love that
is beyond that we can know, feel, or imagine, even of a love
that passeth knowledge; consequently of a love that goes beyond
all these. Besides, the Apostle's conclusion upon this subject,
plainly makes it manifest that this meaning which I have put upon
the text, is the mind of the Holy Ghost. "Now unto him," saith
he, "that is able to do exceeding abundantly above all that we ask
or think, according to the power that worketh in us, unto him be
glory in the church by Christ Jesus, throughout all ages, world
without end. Amen" (Eph 3:20,21). What can be more plain? what
can be more full? What can be more suitable to the most desponding
spirit in any man? He can do more than thou knowest he will. He
can do more than thou thinkest he can. What dost thou think? why,
I think, saith the sinner, that I am cast away. Well, but there
are worse thoughts than these, therefore think again. Why, saith
the sinner, I think that my sins are as many as the sins of all
the world. Indeed this is a very black thought, but there are worse
thoughts than this, therefore prithee think again. Why, I think,
saith the sinner, that God is not able to pardon all my sins. Ay,
now thou hast thought indeed. For this thought makes thee look
more like a devil than a man, and yet because thou art a man and
not a devil, see the condescension and the boundlessness of the
love of thy God. He is able to do above all that we think! Couldest
thou (sinner) if thou hadst been allowed, thyself express what thou
wouldest have expressed, the greatness of the love thou wantest,
with words that could have suited thee better? for 'tis not said
he can do above what we think, meaning our thinking at present,
but above all we can think, meaning above the worst and most
soul-dejecting thoughts that we have at any time. Sometimes the
dejected have worse thoughts than at other times they have. Well,
take them at their worst times, at times when they think, and
think, till they think themselves down into the very pangs of hell;
yet this word of the grace of God, is above them, and shews that
he can yet recover and save these miserable people. And now I am
upon this subject, I will a little further walk and travel with
the desponding ones, and will put a few words in their mouths for
their help against temptations that may come upon them hereafter.
For as Satan follows such now, with charges and applications of
guilt, so he may follow them with interrogatories and appeals:
for he can tell how by appeals, as well as by charging of sin,
to sink and drown the sinner whose soul he has leave to engage.
Suppose therefore that some distressed man or woman, should after
this way be engaged, and Satan should with his interrogatories,
and appeals be busy with them to drive them to desperation; the
text last mentioned, to say nothing of the subject of our discourse,
yields plenty of help for the relief of such an one. Says Satan,
dost thou not know that thou hast horribly sinned? yes, says the
soul, I do. Says Satan, dost thou not know, that thou art one of
the vilest in all the pack of professors? yes, says the soul, I
do. Says Satan, doth not thy conscience tell thee that thou art
and hast been more base than any of thy fellows can imagine thee
to be? Yes, says the soul; my conscience tells me so. Well, saith
Satan, now will I come upon thee with my appeals. Art thou not a
graceless wretch? Yes. Hast thou an heart to be sorry for this
wickedness? No, not as I should. And albeit, saith Satan, thou prayest
sometimes, yet is not thy heart possessed with a belief that God
will not regard thee? yes, says the sinner. Why then despair, and
go hang thyself, saith the devil. And now we are at the end of
the thing designed and driven at by Satan. But what shall I now
do, saith the sinner; I answer, take up the words of the text
against him, Christ loves with a love that passeth knowledge, and
answereth him farther, saying Satan, though I cannot think that
God loves me; though I cannot think that God will save me; yet I
will not yield to thee: for God can do more than I think he can.
And whereas thou appealest unto me, if whether when I pray, my
heart is not possessed with unbelief that God will not regard me;
that shall not sink me neither: for God can do abundantly above
what I ask or think. Thus this text helpeth, where obstructions
are put in against our believing, and thereby casting ourselves
upon the love of God in Christ for salvation.
And yet this is not all, for the text is yet more full: "He is
able to do abundantly more," yea, "exceeding abundantly more," or
"above all that we ask or think." It is a text made up of words
picked and packed together by the wisdom of God, picked and packed
together on purpose for the succour and relief of the tempted, that
they may when in the midst of their distresses, cast themselves
upon the Lord their God. He can do abundantly more than we ask.
Oh! says the soul, that he would but do so much for me as I could
ask him to do! How happy a man should I then be. Why, what wouldest
thou ask for, sinner? you may be sure, says the soul, I would ask
to be saved from my sins; I would ask for faith in, and love to,
Christ; I would ask to be preserved in this evil world, and ask
to be glorified with Christ in heaven. He that asketh of all this,
doth indeed ask for much, and for more than Satan would have him
believe that God is able or willing to bestow upon him; but mark,
the text doth not say, that God is able to do all that we can ask
or think, but that he is able to do above all, yea, abundantly
above all, yea, exceeding abundantly above all that we ask or
think. What a text is this! What a God have we! God foresaw the
sins of his people, and what work the devil would make with their
hearts about them, and therefore to prevent their ruin by his
temptation, he has thus largely, as you see, expressed his love by
his word. Let us therefore, as has been bidden us, make this good
use of this doctrine of grace, as to cast ourselves upon this love
of God in the times of distress and temptation.
Use Fourth, Take heed of abusing this love. This exhortation seems
needless; for love is such a thing, that one would think none could
find in their heart to abuse. But for all that, I am of opinion,
that there is nothing that is more abused among professors this
day, than is this love of God. There has of late more light about
the love of Christ broke out, than formerly: every boy now can talk
of the love of Christ; but this love of Christ has not been rightly
applied by preachers, or else not rightly received by professors.
For never was this grace of Christ so turned into lasciviousness,
as now. Now it is a practice among professors to learn to be vile,
of the profane. Yea, and to plead for that vileness: Nay, we will
turn it the other way, now it is so that the profane do learn to
be vile of those that profess (They teach the wicked ones their
ways): a thing that no good man should think on but with blushing
cheeks (Jer 2:33).15 Jude speaketh of these people, and tells us
that they, notwithstanding their profession, deny the only Lord
God, and our Saviour Jesus Christ (verse 4). "They profess," saith
Paul, "that they know God; but in works they deny him, being
abominable, and disobedient, and unto every good work reprobate"
(Titus 1:16).
But I say, let not this love of God and of Christ, be abused. 'Tis
unnatural to abuse love, to abuse love is a villany condemned of
all, yea, to abuse love, is the most inexcusable sin of all. It is
next the sin of devils to abuse love, the love of God and of Christ.
And what says the Apostle? "Because they received not the love
of the truth, that they might be saved, therefore God shall send
them strong delusion that they should believe a lie, that they all
might be damned, who believed not the truth, but had pleasure in
unrighteousness" (2 Thess 2:10-12). And what can such an one say
for himself in the judgment, that shall be charged with the abuse
of love? Christians, deny yourselves, deny your lusts, deny the
vanities of this present life, devote yourselves to God; become
lovers of God, lovers of his ways, and "a people zealous of good
works"; then shall you show one to another, and to all men, that you
have not received the grace of God in vain (2 Cor 6:1). Renounce
therefore the hidden things of dishonesty, walk not in craftiness,
nor handle God's word deceitfully, but by manifestation of the
truth, commend yourselves to every man's conscience in the sight
of God. Do this, I say, yea, and so endeavour such a closure with
this love of God in Christ, as may graciously constrain you to do
it, because, when all proofs of the right receiving of this love
of Christ shall be produced, none will be found of worth enough
to justify the simplicity of our profession, but that which makes
us "zealous of good works" (Titus 2:14). And what a thing will it
be to be turned off at last, as one that abused the love of Christ!
as one that presumed upon his lusts, this world, and all manner
of naughtiness, because the love of Christ to pardon sins was so
great! What an unthinking, what a disingenuous one wilt thou be
counted at that day! yea, thou wilt be found to be the man that
made a prey of love, that made a stalking-horse of love, that made
of love a slave to sin, the devil and the world, and will not that
be bad? (Read Eze 16)
Use Fifth, Is the love of God and of Christ so great? let us then
labour to improve it to the utmost for our advantage, against all
the hindrances of faith.
To what purpose else is it revealed, made mention of, and commended
to us? We are environed with many enemies, and faith in the love
of God and of Christ, is our only succour and shelter. Wherefore
our duty and wisdom and privilege is, to improve this love for
our own advantage. Improve it against daily infirmities, improve
it against the wiles of the devil; improve it against the threats,
rage, death, and destruction, that the men of this world continually
with their terror set before you. But how must that be done? why,
set this love and the safety that is in it, before thine eyes;
and behold it while these things make their assaults upon thee.
These words, the faith of this, God loves me, will support thee
in the midst of what dangers may assault thee. And this is that
which is meant, when we are exhorted to rejoice in the Lord (Phil
3:1), to make our boast in the Lord (Psa 44:8); to triumph in
Christ (2 Cor 2:14); and to set the Lord always before our face
(Psa 16:8). For he that can do this thing stedfastly, cannot
be overcome. For in God there is more than can be in the world,
either to help or hinder; wherefore if God be my helper, if God
loves me, if Christ be my redeemer, and has bestowed his love that
passeth knowledge upon me, who can be against me? (Heb 13:6, Rom
8:31) and if they be against me, what disadvantage reap I thereby;
since even all this also, worketh for my good? This is improving
the love of God and of Christ for my advantage. The same course
should Christians also take with the degrees of this love, even
set it against all the degrees of danger; for here deep calleth
unto deep. There cannot be wickedness and rage wrought up to
such or such a degree, as of which it may be said, there are not
degrees in the love of God and of Christ to match it. Wherein
Pharaoh dealt proudly against God's people, the Lord was above
him (Exo 18:11), did match and overmatch him; he came up to him,
and went beyond him; he collared with him, overcame him, and
cast him down. "The Lord is a man of war, the Lord is his name.
Pharaoh's chariots and his host hath he cast into the sea--they
sank into the bottom as a stone" (Exo 15:5). There is no striving
against the Lord that hath loved us; there is none that strive
against him can prosper. If the shields of the earth be the Lord's
(Psa 47:9), then he can wield them for the safeguard of his body
the church; or if they are become incapable of being made use of
any longer in that way, and for such a thing, can he not lay them
aside, and make himself new ones? Men can do after this manner,
much more God. But again, if the miseries, or afflictions which
thou meetest with, seem to thee to overflow, and to go beyond
measure, above measure, and so to be above strength, and begin to
drive thee to despair of life (2 Cor 1:8); then thou hast also,
in the love of God, and of Christ, that which is above, and that
goes beyond all measure also, to wit, love unsearchable, unknown,
and "that can do exceeding abundantly above all that we ask or
think." Now God hath set them one against the other, and 'twill
be thy wisdom to do so too, for this is the way to improve this
love. But, though it be easy, thus to admonish you to do, yet you
shall find the practical part more difficult; wherefore, here it
may not be amiss, if I add to these, another head of COUNSEL.
Counsel First, Then, Wouldest thou improve this love of God and
of Christ to thy advantage, Why then thou must labour after the
knowledge of it. This was it that the Apostle prayed for, for
these Ephesians, as was said before, and this is that that thou
must labour after, or else thy reading and my writing, will, as to
thee, be fruitless. Let me then say to thee, as David to his son
Solomon, "And thou Solomon, my son, know thou the God of thy
father" (1 Chron 28:9). Empty notions of this love will do nothing
but harm, wherefore, they are not empty notions that I press thee
to rest in, but that thou labour after the knowledge of the favour
of this good ointment (Song 1:3), which the Apostle calleth the
favour of the knowledge of this Lord Jesus (2 Cor 2:14). Know it,
until it becometh sweet or pleasant to thy soul, and then it will
preserve and keep thee (Prov 2:10,11). Make this love of God and
of Christ thine own, and not another's. Many there are that can
talk largely of the love of God to Abraham, to David, to Peter and
Paul. But that is not the thing, give not over until this love
be made thine own; until thou find and feel it to run warm in
thy heart by the shedding of it abroad there, by the spirit that
God hath given thee (Rom 5:5). Then thou wilt know it with an
obliging and engaging knowledge; yea, then thou wilt know it with
a soul-strengthening, and soul-encouraging knowledge.
Counsel Second, Wouldest thou improve this love? then set it
against the love of all other things whatsoever, even until this
love shall conquer thy soul from the love of them to itself.
This is Christian. Do it therefore, and say, why should any thing
have my heart but God, but Christ? He loves me, he loves me with
love that passeth knowledge. He loves me, and he shall have me:
he loves me, and I will love him: his love stripped him of all for
my sake; Lord let my love strip me of all for thy sake. I am a son
of love, an object of love, a monument of love, of free love, of
distinguishing love, of peculiar love, and of love that passeth
knowledge: and why should not I walk in love? In love to God, in
love to men, in holy love, in love unfeigned? This is the way to
improve the love of God for thy advantage, for the subduing of
thy passions, and for sanctifying of thy nature. 'Tis an odious
thing to hear men of base lives talking of the love of God, of
the death of Christ, and of the glorious grace that is presented
unto sinners by the word of the truth of the gospel. Praise is
comely for the upright, not for the profane. Therefore let him
speak of love that is taken with love, that is captivated with
love, that is carried away with love. If this man speaks of it,
his speaking signifies something; the powers, and bands of love are
upon him, and he shews to all that he knows what he is speaking of.
But the very mentioning of love, is in the mouth of the profane,
like a parable in the mouth of fools, or as salt unsavory. Wherefore,
Christian, improve this love of God as thou shouldest, and that
will improve thee as thou wouldest. Wherefore,
Counsel Third, If thou wouldest improve this love, keep thyself
in it. "Keep yourselves in the love of God" (Jude 21). This text
looks as if it favoured the Socinians, but there is nothing of that
in it. And so doth that, "If ye keep my commandments, ye shall
abide in my love: even as I have kept my Father's commandments and
abide in his love" (John 15:10). The meaning then is this, that
living a holy life is the way, after a man has believed unto
justification, to keep himself in the savour and comfort of the
love of God. And Oh, that thou wouldest indeed so do. And that
because, if thou shall want the savour of it, thou will soon want
tenderness to the commandment, which is the rule by which thou
must walk, if thou wilt do good to thyself, or honour God in the
world. "To him that ordereth his conversation aright, will I shew
the salvation of God" (Psa 50:23). He that would live a sweet,
comfortable, joyful life, must live a very holy life. This is the
way to improve this love to thyself indeed.
Counsel Fourth, To this end, you must take root and be grounded
in love; that is, you must be well settled, and stablished in this
love, if indeed you would improve it. You must not be shaken as
to the doctrine and grounds of it (Eph 3:17). These you must be
well acquainted with: for he that is but a child in this doctrine,
is not capable as yet, of falling in with these exhortations: For
such waver, and fear when tempted; and "he that feareth is not
made perfect in love" (1 John 4:18), nor can he so improve it for
himself and soul's good as he should.
Counsel Fifth, and lastly, Keep, to this end, those grounds, and
evidences that God hath given you of your call to be partakers of
this love, with all clearness upon your hearts, and in your minds.
For he that wants a sight of them, or a proof that they are true
and good, can take but little comfort in this love. There is a
great mystery in the way of God with his people. He will justify
them without their works, he will pardon them for his Son's sake:
but they shall have but little comfort of what he hath done, doth,
and will do for them that are careless, carnal, and not holy in
their lives. Nor shall they have their evidences for heaven at
hand, nor out of doubt with them, yea, they shall walk without
the sun, and have their comforts by bits and knocks;16 while others
sit at their father's table, have liberty to go into the wine-cellar,
rejoice at the sweet and pleasant face of their heavenly Father
towards them; and know it shall go well with them at the end.
Something now for a conclusion should be spoken to the carnal
world, who have heard me tell of all this love. But what shall
I say unto them? If I should speak to them, and they should not
hear; or if I should testify unto them, and they should not believe;
or intreat them, and they should scorn me; all will but aggravate,
and greaten their sin, and tend to their further condemnation.
And therefore I shall leave the obstinate where I found him, and
shall say to him that is willing to be saved, Sinner, thou hast
the advantage of thy neighbour, not only because thou art willing
to live, but because there are [those] that are willing thou
shouldest; to wit, those unto whom the issues from death do belong,
and they are the Father and the Son, to whom be glory with the
blessed Spirit of grace, world without end. Amen.
FOOTNOTES:
1 In the first edition of this treatise, which was published four
years after Bunyan's death, this is quoted "deeper than the sea,"
probably a typographical error. It is afterwards quoted correctly.--Ed.
2 How admirably does Bunyan bring home to the Christian's heart
these solemn truths. The breadth and length and depth and height
of our guilt and misery, requires a remedy beyond all human power.
This can only be found in the love of God in Christ: this extends
beyond all bounds. It is divine, unsearchable, eternal mercy,
swallowing up all our miseries.--Ed.
3 Shuck, a corruption of shrug, to express horror by motions of
the body.
4 This is a very striking application of these words of David,
which so fearfully describe the agitation of those who are exposed
to a hurricane at sea. We too generally limit this passage to
its literal sense. To Bunyan, who had passed through such a deep
experience of the "terrors of the Lord," when he came out of
tribulation and anguish, he must have richly enjoyed the solemn
imagery of these words, depicting the inmost feelings of his soul
when in the horrible deeps of doubt and despair. But young Christians
must not be distressed because they have never experienced such
tempests: thousands of vessels of mercy get to heaven, without
meeting with hurricanes in their way.--Ed.
5 How thankful should we be, for the great spread of gospel light
in this country, since Bunyan's days. He for refusing to attend,
what he considered, an unscriptural church; suffered above twelve
years incarceration in a miserable den; while all his friends were
either imprisoned or plundered. It was a dreadful attempt to root
out Christianity from this country; but was overruled to make it
take deeper root. How long will Antichrist still hold up his head
in this country? He has had some hard knocks of late.--Ed.
6 The descent of Christ into hell has been the subject of much
controversy, and the question is as far from solution now as
it was in the dark ages, when it was first propounded, and then
arbitrarily decreed to be an article of faith. Those who explain hell
as hades, the place of departed souls, or of the dead generally,
fortify themselves with Psalm 139:8, and also Psalm 16:10; and
yet the first passage may only imply the omnipresence of God, and
the second, the resurrection of the incorruptible body of Christ
from the grave. The descent of Christ into the place of torment is
a figment, a monkish fable, in which Bible incidents and heathen
myths are woven together to delude a credulous and ignorant
laity. The formulary designated the Apostles' creed, has, beyond
question, a high claim to antiquity, but none whatever to be the
work of the Apostles themselves. The "descent into hell" was an
after interpolation, and its rejection has been suggested.--Ed.
7 This is one of those strikingly solemn passages, which abound in
Bunyan's works. It almost irresistibly brings to our imagination
his expressive countenance, piercing eyes and harmonious voice;
pressed on by his rapid conceptions and overpowering natural
eloquence. How must it have riveted the attention of a great
congregation. It is a rush of words, rolling on like the waves of
the sea; increasing in grandeur and in force as they multiply in
number.--Ed.
8 The reader must not misunderstand the word common as here applied
to the Saviour. It has the same meaning that is applied to a piece
of land, to which many persons have an equal or common right;
but which none but those, who have a right or title, can use. It
strikingly illustrates the union of Christ and his church.--Ed.
9 There is no affectation of learning in Bunyan's giving the meaning
of the Hebrew word, Metheg; it is translated in the margin of our
Bibles, "the bridle" of Ammah.--Ed.
10 Bunyan seems here evidently to refer to the case of unregenerate
and worldly men entering into the ministry, and making a public
and solemn declaration that they "are inwardly moved thereto by
the Holy Ghost," and "truly called according to the will of our
Lord Jesus Christ." See form and manner of ordaining deacons and
priests in the Church of England.--Ed.
11 Bunyan quotes this passage from the puritan version; vulgarly
called "The Breeches Bible." The present authorized translation
is "might be rich."
12 "Virtue," secret agency: efficacy without visible or material
action. "Walker's Dictionary."--Ed.
13 "Improving," not in quality but by extending the benefits,
employing to good purpose; turning to profitable account.--Ed.
14 How delightfully has Bunyan brought forth the marrow of this
important text. He felt that those who were filled with all the
fullness of God, sweetened the churches in his day; they were
wanted then; are they not equally wanted now?--Ed.
15 Bunyan lived in singularly eventful times. Under the Commonwealth
the strictest outward morality was enforced. But when a licentious
monarch was placed upon the throne, a flood of the grossest
debauchery was let loose; and those hypocrites, who had put on a
cloak of religion to serve a temporary purpose, threw it off and
became ringleaders in the vilest iniquities. See Matthew 12:43-45.--Ed.
16 "Bits and knocks"; this phrase is now obsolete: it alludes to a
dog at table, who while picking up the crumbs, often gets a bite
and a buffet or knock with it, but still perseveres.--Ed.
***
OF ANTICHRIST, AND HIS RUIN: AND OF THE SLAYING THE WITNESSES.
BY JOHN BUNYAN
PREFATORY REMARKS BY THE EDITOR
This important treatise was prepared for the press, and left by
the author, at his decease, to the care of his surviving friend
for publication. It first appeared in a collection of his works
in folio, 1692; and although a subject of universal interest; most
admirably elucidated; no edition has been published in a separate
form.
Antichrist has agitated the Christian world from the earliest ages;
and his craft has been to mislead the thoughtless, by fixing upon
the humble followers of the Lamb his own opprobrious proper name.
The mass of professed Christians, whose creed and mode of worship
have been provided by human laws, has ever been opposed to the sincere
disciples of Christ. To imbibe every principle from investigation
and conviction of the holy oracles--to refuse submission to any
authority in the spiritual kingdom of God, except it is to Christ,
the supreme head and only lawgiver in his church--to refuse
obedience to human laws in the great concern of salvation and of
worship; whether those laws or decrees emanate from a Darius, a
Nebuchadnezzar, a Bourbon, a Tudor, or a Stuart--to be influenced
by the spirit which animated Daniel, the three Hebrew youths, and
the martyrs, brought down denunciations upon them, and they were
called antichristian: but alas! the sincere disciples of Jesus have
ever known and FELT who and what is Antichrist. They have been
in dungeons--racked and tormented--transported--drowned--hung or
burned. The most frightful atrocities have been committed upon
the most peaceful and valuable members of society; because they
valued their soul's peace in preference to temporal advantages.
These cruelties are THY cursed deeds, O Antichrist! The hand
writing against thee is exhibited in blood-stained and indelible
characters. The Great God has decreed thy downfall and ruin--"That
wicked--whom the Lord shall consume with the spirit of his mouth,"
(2 Thess 2:8). All who are found partakers in his community, must
be consumed with an everlasting destruction. No "paper-winkers" 1
can hide this truth from the enlightened regenerated mind. "O my
soul, come not thou into their secret, unto their assembly, mine
honour, be not thou united: for in their anger they slew a man.
Cursed be their anger, for it was fierce; and their wrath, for it
was cruel!"
In Bunyan's time great cruelties were practised to compel
uniformity. To that absurd shrine many thousand invaluable lives
were sacrificed. Blessed be God, that happier days have dawned upon
us. Antichrist can no longer put the Christian to a cruel death.
It very rarely sends one to prison for refusing obedience to human
laws that interfere with religious worship. "My kingdom is not of
this world," said the Redeemer: and his followers dare not render
unto Caesar, or temporal governments, that which belongs exclusively
to God. Human coercion, in anything connected with religion, whether
it imposes creeds, liturgies, or modes of worship, is Antichrist:
whom to obey, is spiritual desolation, and if knowingly persevered
in, leads to death.
On the contrary, the kingdom of Christ is love, meekness, forbearance,
persuasion, conviction, and holy faith. The Christian who dares
not obey Antichrist may still, in some countries, suffer personal
violence; but the olden cruelties have given way to the spread of
the gospel. Should the wicked spirit of persecution still light
its unhallowed fire in any sect; may heaven forgive and convert
such misguided men, before the divine wrath shall consume all
that pertains to Antichrist. "Come out from among them and be ye
separate, saith the Lord."
Bunyan conceives that previous to the universal triumphs of the
Saviour, Antichrist will spread his influence over the whole earth;
and the church be hidden from outward observation, in the hearts
of believers. This idea, which was also cherished by Dr. Gill,
and others, deserves careful consideration; while we keep in mind,
that leaven which must spread, however invisible in its operation,
until the whole earth shall be leavened.
The dread enemy may yet appear in a different shape to any that
he has hitherto assumed. When mankind, by the spread of knowledge,
shall throw off the absurdities and disgraceful trammels of
hypocrisy, fanaticism, and tyranny, which has so long oppressed
them; there may be experienced a vast overflowing of infidelity,
and perverted reason assume the place of Antichrist. Through
this and all other opposing systems, Christianity must make its
irresistible progress: all that opposes is doomed to ruin by the
Great God. Every heart will be subdued by that blessed knowledge,
which has the promise of the life that now is as well as of that
which is to come. Bloodless victory! The ark being exhibited, every
Dagon must fall before it, then shall be realized the heavenly
anthem, "Glory to God in the highest, and on earth peace, good
will towards men."
GEORGE OFFOR.
A PREMONITION TO THE READER.
After that God had delivered Babylon and her king into the hands
of the kings of the Medes and Persians, then began the liberty
of the Jews, from their long and tedious captivity: For though
Nebuchadnezzar and his sons did tyrannically enslave, and hold
them under; yet so wrought God with the hearts of those kings that
succeeded them, that they made proclamation to them to go home,
and build their city, temple, &c., and worship their own God
according to his own law (2 Chron 30:6; Ezra 1). But because I
would not be tedious in enumerating instances for the clearing of
this, therefore I will content myself with one, and with a brief
note upon it. It is that in the seventh of Ezra 26: 'And whosoever
will not do the law of thy God, and the law of the king, let
judgment be executed speedily upon him, whether it be to death, or
to banishment, or to confiscation of goods, or to imprisonment.'
This is the conclusion of a letter that king Artaxerxes gave to
Ezra the priest and scribe, when he granted his petition, and gave
him leave to go to Jerusalem to build the temple, and to offer
sacrifice there to the God whose house is in Jerusalem. And
a conclusion it was, both comfortable and sharp; comfortable to
Ezra and his companions, but sharp unto his enemies. I shall here
present you with a copy of the letter at large.
'Artaxerxes, king of kings, unto Ezra the priest, a scribe of the
law of the God of heaven, perfect peace, and at such a time. I
make a decree, that all they of the people of Israel, and of his
priests and levites, in my realm, which are minded of their own
free-will to go up to Jerusalem, go with thee. Forasmuch as thou
art sent of the king, and of his seven counsellors, to inquire
concerning Judah and Jerusalem, according to the law of thy God
which is in thine hand; And to carry the silver and gold, which
the king and his counsellors have freely offered unto the God of
Israel, whose habitation is in Jerusalem. And all the silver and
gold that thou canst find in all the province of Babylon, with
the free-will-offering of the people, and of the priests, offering
willingly for the house of their God which is in Jerusalem: That
thou mayest buy speedily with this money bullocks, rams, lambs,
with their meat-offerings and their drink-offerings, and offer them
upon the altar of the house of your God which is in Jerusalem.
And whatsoever shall seem good to thee, and to thy brethren, to do
with the rest of the silver and the gold, that do after the will
of your God. The vessels also that are given thee for the service
of the house of thy God, those deliver thou before the God of
Jerusalem. And whatsoever more shall be needful for the house of
thy God, which thou shalt have occasion to bestow, bestow it out
of the king's treasure-house. And I, even I Artaxerxes the king,
do make a decree to all the treasurers which are beyond the river,
that whatsoever Ezra the priest, the scribe of the law of the
God of heaven, shall require of you, it be done speedily. Unto an
hundred talents of silver, and to an hundred measures of wheat,
and to an hundred baths of wine, and to an hundred baths of oil,
and salt without prescribing how much. Whatsoever is commanded by
the God of heaven, let it be diligently done for the house of the
God of heaven: for why should there be wrath against the realm of
the king and his sons? Also we certify you, that touching any of
the priests and levites, singers, porters, nethinims, or ministers
of this House of God, it shall not be lawful to impose toll,
tribute, or custom, upon them. And thou, Ezra, after the wisdom
of thy God, that is in thine hand, set magistrates and judges,
which may judge all the people that are beyond the river, all
such as know the laws of thy God; and teach ye them that know them
not. And whosoever will not do the law of thy God, and the law of
the king, let judgment be executed speedily upon him, whether it
be unto death, or to banishment, or to confiscation of goods, or
to imprisonment' (Ezra 7:11-26).
This is the letter; and now for the scope thereof. First, Generally.
Secondly, Particularly.
GENERALLY. The general scope of the letter is this: A grant given
by the king to Ezra the scribe, to go to Jerusalem, and build there
the temple of God, and offer sacrifice in it according to the law:
With commissions annexed thereunto, to the king's lieutenants,
treasurers and governors on that side the river, to further the
work with such things as by the king was commanded they should.
PARTICULARLY. But we will consider the matter particularly. 1.
As to the manner of the grant which the king gave to Ezra and his
brethren to go thither. 2. As to the king's grant, with reference
to their building, and way of worship. 3. With reference to the
king's liberality and gifts towards the building of the temple,
and by what rules it was to be bestowed. 4. As to the way that the
king concluded they should be governed in their own land. 5. With
reference to the king's charge to his officers that were thereabout,
not to hinder Ezra in his work. 6. And lastly, with reference to
the king's threat and commandment to do judgment if they should
hinder it.
First, As to the manner of the grant that the king gave to Ezra and
his brethren to go to build, it was such an one as forced none,
but left every Jew to his own choice, whether he would go, or
forbear. The words are these: 'Artaxerxes, king of kings, unto
Ezra the priest, a scribe of the law of the God of heaven, perfect
peace, and at such a time. I make a decree, that all they of the
people of Israel, and of his priests and levites, in my realm,
which are minded of their own free-will to go up to Jerusalem, go
with thee' (verse 12,13).
Thus gracious then was the king: He made a decree, That all they
of the captive Jews, their priests and levites, that would return
to their own land, to build their temple, and to sacrifice there,
might: He would hinder none, force none, but left them free, to
do as they would.
Secondly, As to the king's grant, with reference to their building,
and way of worship there, nothing was to be done therein, but
according to the law of the God of Ezra, which was in his hands
(verse 14). Hence, when he was come to Jerusalem, he was to inquire
concerning Judah and Jerusalem; to wit, what was wanting in order
to the temple and worship of God there, according to the law of
his God, which was in his hand. Also when they went about to build,
and to sacrifice, all was to be done according as was commanded by
the God of heaven (verse 23): Yea, this was granted by the king,
and his seven counsellors.
Thirdly, As to the king's liberality towards the building of this
house, &c. it was large: He gave silver, gold, bullocks, rams,
lambs; with wheat, wine, oil, and salt (verse 17,22); but would by
his royal power, give no orders how in particular things should
be bestowed, but left all that to Ezra the priest, to do with it
according to the will, word, or law of his God (verse 18).
Fourthly, As to the way that the king concluded they should be
governed in their own land, it was by their own laws; yea, he did
bid Ezra the priest, after the wisdom of his God that was in his
hand, set magistrates and judges, which might judge all the people,
&c. only he bid him make them such, which did know the law of his
God: Also the king added, That they should teach it to them that
knew it not.
Fifthly, As to the king's officers, he gave them a charge not to
hinder, but further this work. To further this work, not by putting
their hand thereto, (that was to be left to the Jews alone, especially
to Ezra, according to the law of his God,) but that they should
speedily give him such things which the king had commanded, to
wit, silver, and wheat, and wine, and oil, and salt, for their
encouragement; and to do therewith, as by the law of their God
they should. Further, That they should not impose toll, tribute,
or custom, upon the priests, levites, singers, porters, nethinims,
or ministers (verse 20-22).
Sixthly, And now we come to the conclusion, to wit, the king's
threat and command to do judgment on them that obeyed not the law
of Ezra's God, and the king.
Considering what hath been said before, I conclude,
1. That this king imposed no law, no priest, no people upon these
Jews; but left them wholly to their own law, their own ministers,
and their own people: All which were the laws of God, the priests
of God, the people of God, as to their building of their temple,
and the worship of their God.
2. He forced not THIS people, no, not to their land, their temple,
nor their worship, by his or their law; but left them free to
their own mind, to do thereabout as they would.
3. He added not any law therefore of his own, either to prescribe
worship, or to enforce it upon the Jews.
But you will say, upon what then was the threatening and the command
to punish grounded? I answer, upon a supposed breach of two laws.
He of the Jews, that in Jerusalem, rebelled against the law of
the Lord, was in his own land left by the king to be punished by
the same law, according to the penalties thereof: And he of the
king's officers, that refused to do the king's laws, that refused
to give the Jews such things as the king commanded, and that would
yet exact such customs and tributes as the king forbade, should be
punished by the king's laws, whether unto death or unto banishment,
or unto confiscation of goods, or to imprisonment.
And if all kings would but give such liberty, to wit, that God's
people should be directed in their temple-building, and temple
worship, as they find it in the law of their God, without the
additions of man's inventions: and if all kings did but lay the
same penalty upon them of their pretended servants, that should
hinder this work, which this brave king Artaxerxes laid upon his;
how many of the enemies of the Jews, before this time, would have
been hanged, banished, had their goods confiscated to the king,
or their bodies shut up in prison! The which we desire not; we
desire only that this letter of the king might be considered of,
and we left to do as is there licensed and directed: And when we
do the contrary, let us be punished by the law of God, as we are
his servants, and by the law of the king, as we are his subjects;
and we shall never complain.
Only I cannot but observe how prettily it is done of some, who urge
this text to colour their malice, ignorance and revenge withal,
while they cry, The law of God, and The law of the king, when they
will neither let, according to this scripture, the law of God,
nor the law of the king take place: Not the law of God; for that
they will not leave us to that, to square and govern ourselves in
temple-work, and sacrificing by. Nor will they do the law of the
king, which has made void, ipso facto, whatever law is against
the word of God; but because themselves can do, they will
force us to do so too. 2
Before I leave this, I would touch once again upon the candour
of this king Artaxerxes, who thus did: Because he gave this leave
and license to the Jews, contrary (if he had any) to his own
national worship; yea, and also to the impairing of his own incomes.
Methinks he should have a religion of his own; and that, not that
of the Jews, because he was a Gentile; and not, as we read of,
proselyted to the Jews religion. Indeed, he spake reverently of
the God of Israel, and of his temple-worship, and sacrifices, as
did also several other kings; but that will not prove that he was
adapted to that religion.
That his incomes were impaired, 'tis evident; because he took
off toll, tribute, and custom from them, of whom mention is made
before; nor is it, I think, to be believed, that he did exact it
of their brethren. But we may see what the Lord can do; for thus
to do, was put into the heart of the king by the God of heaven
(verse 27). This therefore ariseth not of nature: no more did the
kindness of Cyrus or Darius, of whom we read in the beginning of
this history. As God therefore did put it into the hearts of the
wicked kings of Babylon, to distress his church and people for
their sins; so he put it into the hearts of the kings of the Medes
and Persians, who were to be, in a sense, their saviours; to ease
them of those distresses, to take off the yoke, and let them go
free. Indeed, there was an Artaxerxes that put a stop to this work
of God (chap 4), and he also was of the kings that had destroyed
the Babylonians; for it doth not follow, because God hath begun
to deliver his people, that therefore their deliverance must be
completed without stop or let. The protestants in France had more
favour formerly, than from their prince they at this time have;
yet I doubt not but that God will make that horn also one of them
(in his time) that (indeed) shall hate the whore. As the sins of
God's people brought them into captivity; so their sins can hold
them there; yea, and when the time comes that grace must fetch
them out, yet the oxen that draw this cart may stumble; and the
way through roughness, may shake it sorely. However, heaven rules
and over-rules; and by one means and another, as the captivity of
Israel did seem to linger, so it came out at the time appointed;
in the way that best pleased God, most profited them, and that
most confounded those that were their implacable enemies. This
therefore should instruct those that yet dwell where the woman
sitteth, to quietness and patience.
To quietness: For God rules, and has the dispose of things. Besides,
it is a kind of arraigning of his wisdom, to be discontent at that
which at present is upon the wheel. Above all, it displeases him
that any should seek, or go about to revenge their own injuries,
or to work their own deliverances; for that is the work of God,
and he will do it by the kings: Nor is he weak, nor has he missed
the opportunity; nor doth he sleep but waketh, and waiteth to be
gracious.
This also should teach them to be patient, and put them upon bearing
what at present they may undergo, patiently. Let them wait upon
God; patiently let them wait upon men, and patiently let them bear
the fruits of their own transgressions; which though they should
be none other but a deferring of the mercy wished for, is enough
to try, and crack, and break their patience, if a continual supply,
and a daily increase thereof be not given by the God of heaven.
And before I do conclude this, let me also add one word more; to
wit, to exhort them to look that they may see that which God at
present may be doing among the Babylonians.
When God had his people into Babylon of old, he presented them
with such rarities there, as he never shewed them in their own
country. And is there nothing now to be seen by them that are not
yet delivered from that oppression, that may give them occasion to
stay themselves and wonder! What, is preservation nothing? What,
is baffling and befooling the enemies of God's church nothing? In
the Maryan days here at home, there was such sweet songs sung in
the fire, such sweet notes answering them from prison, and such
providences, that coals of burning fire still dropped here and
there upon the heads of those that hated God; that it might, and
doubtless did make those that did wisely consider of God's doings,
to think God was yet near, with, and for, a despised and afflicted
people.3
I conclude then, first with a word of counsel, and then with a
word of caution.
First, Let us mend our pace in the way of reformation, that
is the way to hasten the downfall of Antichrist, ministers need
reforming, particular congregations need reforming, there are but
few church-members but need reforming. This twenty years we have
been degenerating, both as to principles, and as to practice; and
have grown at last into an amazing likeness to the world, both as
to religion and civil demeanour: Yea, I may say, so remiss have
churches been in instructing those that they have received into
fellowship with them; and so careless have the received been, of
considering the grounds of their coming into churches, that most
members, in some places, seem now to be at a loss; yea, and those
churches stand with their fingers in their mouths, and are as if
they would not, durst not, or could not help it.
My Second is, A word of caution.
1. Take heed of over-looking, or of shutting your eyes upon your
own guilt: 'He that covereth his sins, shall not prosper.' It is
incident to some men, when they find repentance is far from them,
to shut their eyes upon their own guilt, and to please themselves
with such notions of deliverance from present troubles, as will
stand with that course of sin which is got into their families,
persons, and professions, and with a state of impenitence: But I
advise you to take heed of this.
2. Take heed in laying the cause of your troubles in the badness
of the temper of governors. I speak not now with reflection upon
any, excepting those concerned in this caution: God is the chief,
and has the hearts of all, even of the worst of men, in his hand.
Good tempered men have sometimes brought trouble; and bad tempered
men have sometimes brought enlargement to the churches of God:
Saul brought enlargement (1 Sam 14:28). David brought trouble (2
Sam 12:10). Ahab brought enlargement (1 Kings 21:29). Jehoshaphat
and Hezekiah did both sometimes bring trouble (2 Chron 19:2; 20:35;
32:25). Therefore, the good or bad tempers of men sway nothing
with God in this matter; they are the sins or repentances of his
people, that make the church either happy or miserable upon earth.
Take heed, I say therefore, of laying of the trouble of the church
of God at the doors of governors; especially at the doors of kings,
who seldom trouble churches of their own inclinations: (I say,
seldom; for some have done so, as Pharaoh:) But I say, lay not the
cause of your trouble there; for oftentimes they see with other
men's eyes, hear with other men's ears, and act and do by the
judgments of others: Thus did Saul, when he killed the priests of
the Lord (1 Sam 22:18); and thus did Darius, when he cast Daniel
into the lions' den (Dan 6:7). But rather labour to see the true
cause of trouble, which is sin; and to attain to a fitness to be
delivered out thence, and that is by repentance, and amendment
of life. If any object, That God oft-times delivers his of mere
grace: I answer, That's no thanks to them; besides, we must mind
our duty. Further, When God comes to save his people, he can cut
off such objectors, if they be impenitent, as the sinners of his
people; and can save his church, without letting of them be sharers
in that salvation: So he served many in the wilderness; and 'tis
to be feared, so he will serve many at the downfall of Antichrist.
I shall say no more, but to testify my loyalty to my king, my love
to my brethren, and service for my country, has been the cause of
this my present scribble. Farewell.
Thine in the Lord,
J. BUNYAN.
OF ANTICHRIST.
Antichrist is the adversary of Christ; an adversary really, a friend
pretendedly: So then, Antichrist is one that is against Christ;
one that is for Christ, and one that is contrary to him: And this
is that mystery of iniquity (2 Thess 2:7). Against him in deed;
for him in word, and contrary to him in practice. Antichrist is
so proud as to go before Christ; so humble as to pretend to come
after him, and so audacious as to say that himself is he. Antichrist
will cry up Christ; Antichrist will cry down Christ: Antichrist
will proclaim that himself is one above Christ. Antichrist is the
man of sin, the son of perdition; a beast, [that] hath two horns
like a lamb, but speaks as a dragon (Rev 13:11).
Christ is the Son of God; Antichrist is the son of Hell.
Christ is holy, meek, and forbearing: Antichrist is wicked,
outrageous, and exacting.
Christ seeketh the good of the soul: Antichrist seeks his own
avarice and revenge.
Christ is content to rule by his word: Antichrist saith, The word
is not sufficient.
Christ preferreth his Father's will above heaven and earth: Antichrist
preferreth himself and his traditions above all that is written,
or that is called God, or worshiped.
Christ has given us such laws and rules as are helpful and healthful
to the soul: Antichrist seeketh to abuse those rules to our hurt
and destruction.
Antichrist may be considered either more particularly, or more
generally. 1. More particularly: And so there are many Antichrists
(1 John 2:18). 2. More generally: And so the many maketh but one
great Antichrist, one man of sin, one enemy, one great whore, one
son of perdition (2 Thess 2:3; Rev 19:2).
Again, Antichrist must be distinguished, with respect to his more
internal and external parts; and so there is the spirit, soul, or
life (1 John 4:3); and also the body and flesh of Antichrist (2
Thess 2:7). The spirit, or soul, or life of Antichrist, is that
spirit of error, that wicked, that mystery of iniquity, that under
colour and pretence of verity, draweth men from truth to falsehood.
The body or flesh of Antichrist, is that heap of men, that assembly
of the wicked, that synagogue of Satan that is acted and governed
by that spirit. But God will destroy both soul and body; He 'shall
consume the glory of his forest, and of his fruitful field, both
soul and body: [or from the soul, even to the flesh] and they shall
be [both soul and body] as when a standard-bearer fainteth' (Isa
10:18).
A PARTICULAR DESCRIPTION OF ANTICHRIST.
Antichrist therefore is a mystical man, so made, or begotten of
the devil, and sent into the world, himself being the chief and
highest of him. Three things therefore go to the making up of
Antichrist, the head, body, and soul. The devil he is the head;
the synagogue of Satan, that is the body; that wicked spirit of
iniquity, that is the soul of Antichrist. Christ then is the head
of his church; the devil is the head of Antichrist; the elect
are the body of Christ; the reprobate professors are the body of
Antichrist; the Holy Ghost is the spirit of life that actuateth
Christ's body; that wicked spirit of iniquity, is that which
actuateth the body of Antichrist. Thus therefore are the two great
mighties set forth before us, who are the heads of those two
bodies; and thus are these two bodies set before us, who are to
be actuated by these two spirits.
The reason why Christ came into the world, was, That he might
destroy all the works of the head of Antichrist, and they which he
endeavoureth to complete by his wicked spirit working in his body
(1 John 3:8). And the reason why Antichrist came into the world,
was, That the church, which is the body of Christ, might be tried,
and made white by suffering under his tyranny, and by bearing
witness against his falsehoods. For, for the trial of the faithful,
and for the punishment of the world, Antichrist was admitted to
come: But when he came, he first appeared there where one would
have thought there had been no place nor corner for his reception.
WHERE ANTICHRIST FIRST APPEARED.
The devil then, made use of the church of God to midwife this
monster into the world, as the Apostle plainly shews, there he
first sat, shewing himself (2 Thess 2:4). Here therefore was his
first appearance, even in the church of God: Not that the church of
God did willingly admit him there to sit as such; he had covered
his cloven foot; he had plumbs in his dragon's mouth, and so came
in by flatteries; promising to do for Christ and his church, that
which he never meant to perform. For he shewed himself that he
was God, and in appearance, set his heart to do as the heart of
God (Eze 28:2-6). And who could have found in their hearts to shut
the door upon such an one? True, he came, when he came thither,
out of the bottomless-pit; but there came such a smoke out thence
with him, and that smoke so darkened the light of the sun, of the
moon, of the stars, and of the day, that had they [the church] been
upon their watch, as they were not, they could not have perceived
him from another man. Besides, there came with him so many locusts
to usher him into the house of God (Rev 9:2,3), and they so suited
the flesh and reason of the godly of that day, that with good words
and fair speeches, by their crafty and cunning sleights, whereby
they lay in wait to deceive, they quite got him in, and set him
up, and made him a great one, even the chief, before they were
aware. Further, He quickly got him a beast to ride on, far, for
sumptuous glory, beyond (though as to nature, as assish a creature
as) that on which Baalam was wont to ride: And by this exaltation
he became not only more stately, but the horns of the beast would
push for him (Rev 17:3-6).
Again, This man of sin, when he came into the world, had the art of
metamorphosing, and could change himself, both in form and shape,
into the likeness of a beast, a man, or woman; and the kings of
the earth, with the inhabitants of the world, began then to love
such women dearly; wherefore they went to her into the bed of love,
and defiled themselves with the filthiness of her fornications,
gave her their troth, and became her husbands, and beloved sons;
took up helmet and shield, and stood to defend her; yea, though
Christ himself, and some of the chief of his followers, cried out
of her shame, and of the evil of their doings; yet would she be
audacious.
Also this woman had now arrayed herself in flesh-taking ornaments,
of the colour of purple and scarlet, and was decked with gold,
and precious stones, and pearls, after the manner or attire of
harlots. Thus came she to them, and lay in their bosoms, and gave
them out of her golden cup of the wine of her fornication; of the
which they bibbed till they were drunken; and then, in requital,
they also gave her of such liquors as they could, to wit, to drink
of the blood of saints, and of martyrs of Jesus, till she, like
these beasts, was drunken also.
Now when they were drunken, they did as drunkards do, revel, roar,
and belch out their own shame, in the sight of them that were
sober: Wherefore they cried out upon such doings, and chose rather
to die, than to live with such company. And so 'tis still with
them where she yet sitteth, and so will be till she shall fall
into the hands of the strong Lord, who will judge her according
to her ways. And that she must do, as is implied by this, That
her fornications are in a cup; she has therefore but her cup to
be drank out; wherefore when it is empty, then, whether she will
or no, the Lord God will call her to such a reckoning, that all
the clothes on her back, with what pearls and jewels she has,
shall not be able to pay the shot.
OF THE RUIN OF ANTICHRIST.
Antichrist, as was said, had a time to come into the world, and so
must have a time to go out again: For although he saith that he
is a God, yet must he be subject to the will of God, and must go
as well as come according to that will. Nor can all the fallen
angels, with all the members and limbs of Antichrist, cause that
this their brat should abide so much as one day longer than our
God's prefixed time. And this the head of Antichrist understandeth
very well: Wherefore the Holy Ghost saith, 'Woe to the inhabiters
of the earth, and of the sea! for the devil is come down unto you,
having great wrath, because he knoweth that he hath but a short
time' (Rev 12:12).
Besides, the text says plainly, The Lord shall destroy him (2 Thess
2:8), and that he goeth into perdition (Rev 17:11; 19:26). Also
the church of God believes it, and the limbs of Antichrist fear
it.
Now when, or as his time shall come to be destroyed, so he shall
be made a hand of; and that with such instruments and weapons of
God's indignation, as best shall be suited to his several parts.
Such weapons as are best for the destroying of his soul, shall be
used for the destroying of it; and such weapons as are best for the
destroying of his body, shall be made use of for the destroying
of it.
THE SOUL OF IT DESTROYED, AND HOW.
And therefore, as to his soul, or that spirit of error that governs
him in all his works of mischief; this must be consumed by the
spirit of Christ's mouth, and be destroyed by the brightness of
his coming.
This we have in the words of Paul: 'For [saith he] the mystery of
iniquity [the spirit of Antichrist] doth already work: only he who
now letteth, will let, until he be taken out of the way. And then
shall that wicked be revealed, whom the Lord shall consume with
the spirit of his mouth, and shall destroy with the brightness of
his coming' (2 Thess 2:7,8). The Apostle here treateth of Antichrist,
with reference to his more subtil and spiritual part, since that
indeed is the chiefest of Antichrist: Wherefore he calls it that
wicked; not, that wicked one, as referring to the whole; but that
wicked, as referring to the mystery or spirit of iniquity, the
heart and soul of Antichrist; and tells us, that the Lord shall
'consume him with the spirit of his mouth, and shall destroy him
with the brightness of his coming.'
Now, by the spirit of his mouth, I understand his holy word, which
is called 'The word and breath of his lips' (Isa 11:4). And also,
'The sword of his mouth' (Rev 2:16). By 'the brightness of his
coming,' I also understand, not only his presence, but an increase
of light by his presence; not only to help Christians to begin
to bear witness against some parts and pieces of the errors
of Antichrist, but until the whole is rooted out of the world.
By this, I say, must the soul, spirit, or life of Antichrist be
taken away. But how shall Christ by this rod, sword, or spirit of
his mouth, consume this wicked, this mystery of iniquity? Not by
himself immediately, but by his spirit and word in his church;
the which he will use, and so manage in this work, that they shall
not rest till he by them has brought this beast to his grave. This
beast is compared to the wild boar, and the beast that comes out
of the wood to devour the church of God, (as we read in the book
of Psalms: 80:13) But Christ, with the dogs that eat the crumbs
of his table, will so hunt and scour him about, that albeit he
may let out some of their bowels with the tushes of his chaps,
yet they will not let him alone till they have his life: For the
church shall single him out from all beasts, and so follow him
with cries, and pinch him with their voices, that he alone shall
perish by their means.4 Thus shall Christ consume and wear him out
by the spirit of his mouth, and destroy him with the brightness
of his coming
Hence you find again, That this wicked, is to melt and consume
away as grease: For the Lord Jesus shall consume him, and cause
him to melt away; not all at once, but now this part, and then
that; now his soul, and after that his body, even until soul and
body are both destroyed.
And that you may be convinced of the truth of this thing, do but
look back and compare Antichrist four or five hundred years ago,
with Antichrist as he is now, and you shall see what work the Lord
Jesus has begun to make with him, even with the spirit and soul,
and life of Antichrist; both in confounding and blasting of it by
this spirit of his mouth, as also by forcing of it to dishonourable
retreats, and by making of it give up to him, as the conqueror,
not only some of his superstitious and diabolical rites and
ceremonies, to be destroyed, but many a goodly truth, which this
vile one had taken from his church, to be renewed to them: Nay,
further, he hath also already began to take from him both kingdoms
and countries, though as to some not so absolutely as he shall do
by and by. And in the meantime, this is the plague wherewith the
Lord shall plague or smite the people that have fought against
Jerusalem: 'Their flesh shall consume away while they stand upon
their feet, and their eyes shall consume away in their holes, and
their tongue shall consume away in their mouth' (Zech 14:12). And
how has this long ago been fulfilled here in England! as also in
Scotland, Holland, Germany, France, Sweden, Denmark, Hungary, and
other places! (Isa 17:4-6). Nor hath this spirit of Antichrist,
with all his art and artificers, been able to reduce to Antichrist
again, those people, nations, or parts of nations, that by the
spirit of Christ's mouth, and 'the brightness of his coming,'
have been made to forsake him, and to turn from him to Christ:
The reason is, for that the Lord has not retreated, but is still
going on in the spirit of his mouth, and his brightness, to
make that conquest over him that is determined, in the way that
is determined: Of which more shall be spoken afterward; for the
path-way that he goeth, is as the shining light, which shines
more and more unto noon. True, the fogs of Antichrist, and the
smoke that came with him out of the bottomless-pit, has darkened
and eclipsed the glorious light of the gospel: But you know, in
eclipses, when they are on the recovering hand, all the creatures
upon the face of the earth cannot put a stop to that course, until
the sun or the moon have recovered their glory. And thus it shall
be now, the Lord is returned to visit the earth, and his people
with his primitive lustre; he will not go back, nor slack his hand,
until he has recovered what Antichrist has darkened of his. 'The
anger of the Lord shall not return, until he have executed, and
till he have performed the thoughts of his heart: in the latter days
ye shall consider it perfectly' (Jer 23:20). Therefore he saith
again, 'The light of the moon shall be as the light of the sun [was
in her eclipse;] and the light of the sun shall be sevenfold, as
the light of seven days, in the day that the Lord bindeth up the
breach of his people, and healeth the stroke of their wound,' &c.
as the verse before has it: 'In the day when the towers fall.' For
(as was said before) as to the recovery of the light of the gospel
from under antichristian mists, and fogs of darkness; Christ will
do that, not by might nor power, but by the spirit of his mouth,
and the brightness of his coming: Wherefore the soul of Antichrist,
or that spirit of wickedness by which this gospel-light hath been
diminished, must be consumed and destroyed by that spirit also. Nor
can any other way of conquest over that be thorough, and lasting;
because that spirit can by no other means be slain. The body
of Antichrist may be destroyed by other instruments, but spirits
cannot be killed but by spirits. The temporal sword then may kill
the body, but after that it hath no more that it can do, wherefore,
the other must be dealt with by another kind of weapon: And here
is one sufficient, the spirit against the spirit; the spirit and
face of Christ, against the spirit, that wicked, of Antichrist.
And by this spirit of Christ's mouth, all the spirit that is in
all the trinkets and wash of Antichrist shall also be destroyed;
so that those trinkets, those rites, ceremonies, and ordinances
of this man of sin, shall be left as carrion upon the face of the
earth, and shall stink in the noses of men, as doth the corrupted
blood of a dead man.
THE ORDINANCES OF ANTICHRIST.
Now therefore will the beauty of Antichrist fade like a flower,
and fall as doth a leaf when the sap of the tree has left it; or
as the beauty departeth from the body, when the soul, or life,
or spirit is gone forth. And as the body cannot be but unpleasant
and unsavoury when under such a state; so the body of Antichrist
will be to beholders, when the Lord has slain the spirit thereof.
It is the spirit of Antichrist that puts life into the body; and
that puts lustre into the ordinances of Antichrist, as the light
of the sun, and of the moon, and of the stars, do put lustre upon
the things of this visible world: Wherefore, when this spirit, and
soul, and life of Antichrist is slain, then it will be with him
as 'twould be with the world, had it no light of the sun, of the
moon, or of the stars.
And hence, as the loss of our natural life is compared to the loss
of these lights (Eccl 12:2); so the loss of the life, soul and
spirit of Antichrist is compared to these things also. For, the
soul of Antichrist is compared to a heaven; and her ordinances
and rites, to the ordinances of heaven: wherefore, when the Lord
comes to fight against her with the spirit of his mouth, he saith,
'The stars of heaven [shall be darkened], and the constellations
thereof shall not give their light' (Isa 13:10); because he will slay
that spirit of Antichrist that is in them (Isa 34; Rev 6:13,14).
Take things therefore more distinctly, thus: The antichristians'
spirit, is the heaven of antichristians; their sun, moon and stars,
are their superstitious ordinances; their earth is the body or
flesh of Antichrist, otherwise called the church and synagogue
of Satan. Now as the earth cannot live, and be desirable, without
the influences of the spirit of the heavens; so neither can Antichrist
live, when the Lord shall darken the light of his heaven, and shall
slay the spirit thereof. Hence you read, as I touched before, that
when his heaven shall be rolled together as a scroll, 'all the
host thereof,' unto which I compare the ordinances of Antichrist,
'shall fall down, as the leaf falleth off from the vine, and as
a falling fig from the fig-tree' (Isa 34:4). But how, or why doth
the leaf, or the fig fall from the tree? Why, because the spirit,
or sap of the tree, is gone from them.
Therefore, the first and chief proceeding of the Lord with the man
of sin, is to slay his soul, that his body may also be consumed:
And when the spirit of Antichrist shall be made to leave both the
body and ordinances of Antichrist, 'twill be easy to deal both
with the one and the other. And first, for the ordinances of
Antichrist; because the spirit of error is in them, as well as in
the body itself. When that spirit, as I said, has left them, they
will of themselves even moulder away, and not be: As we have seen
by experience here in England, as others also have seen in other
countries. For as concerning his masses, prayers for the dead,
images, pilgrimages, monkish vows, sinful fasts, and the beastly
single life of their priests, though when the spirit of Antichrist
was in them, they did bear some sway in the world; yet now, of
what esteem are they? or who has reverence for them? They are now
blown together under hedges, as the dry leaves, for the mice and
frogs to harbour in: yea, the locusts too, camp in the hedges
among the dry leaves, in the cold day, and 'when the sun ariseth
they flee away' (Nahum 3:15-17). When 'tis a cold day for them in
a nation, then they lurk in the hedges, though their ordinances
lie there, as leaves that are dry, and fallen down from the tree;
but when the sun ariseth, and waxeth warm, they abide not, but
betake them to their wings, and fly away. But one would think that
fallen leaves should have no great nourishment in them: True, if
you have respect to men, but with vermin any thing will do: We
speak then of them with reference to men, not with respect to the
very members of Antichrist: And I say, as to them, when the spirit
of Antichrist is gone out of these ordinances, they will be with
them as dry leaves that no body seeketh after. The ordinances
therefore of Antichrist are not able to bear up themselves in
the world, as the ordinances of the Lord Jesus are, for even the
ordinances of Christ, where the spirit of Christ is not, are yet
in some esteem with men: But THESE, when the spirit of delusion
has left them, are abhorred, both skin and bones: For in themselves
they are without any sense, or rationality (Eze 20:25,26); yea,
they look as parts of things which are used to conjure up devils
with: These were prefigured by the ordinances that were NOT
good, and by the judgments whereby one should not live. For what
is there, or can there be of the least dram of truth or profit in
the things that are without the word, that being the only stamp
by which one is distinguished from the other? I say, What is there
in any of them, to the man whose eyes are open, but delusion and
deceit! Wherefore, as has been expressed already, when the Lord
Christ, by the spirit of his mouth, &c. shall drive this mystery
of iniquity from them, and strip them of that spirit of delusion
that now by its craft puts bewitching excellency upon them, they
will of themselves become such stinking rivers, ponds and pools,
that flesh and blood will loathe to drink of them; yea, as it was
with the ponds and pools of Egypt, they will be fit for nought
but to breed and hatch up frogs in.
Wherefore these ordinances shall be rejected, not one of them shall
find favour with men on earth; when the Lord, 'by the spirit of
his mouth, and the brightness of his coming,' shall have separated
their spirit from them.
Now, by ordinances of Antichrist, I do not intend things that only
respect matters of worship in Antichrist's kingdom, but those civil
laws that impose and enforce them also; yea, that enforce THAT
worship with pains and penalties, as in the Spanish inquisition:
For these must, as the other, be overthrown by Christ, by the
spirit of his mouth, and the brightness of his coming: For these
laws, as the other, took their being, and have their soul and
life by the spirit of Antichrist; yea, as long as there is life
in them, 'tis because the spirit of that man of sin yet remaineth
in them. Wherefore, these are also great ordinances, though of
another nature than those mentioned before: Great, I say, are they;
forasmuch as neither the church of Antichrist, nor his instruments
of worship, can either live or stand without them. Wherefore, it
was admitted to the image of the beast, not only to speak, but to
cause. To speak out his laws of worship, 'and cause that as many
as would not worship the image of the beast, should be killed'
(Rev 13:15). And mark, This is because that the life that was
communicated to the image of the beast, was by him also communicated
to his word and authority. Wherefore, these laws must not be
separated from those in which the spirit of Antichrist is; yea,
they are the very pillars and sinews by which antichristianism
remains: And were these dis-spirited, the whole building would
quickly become a ruinous heap.
What could the king of Babylon's golden image have done, had it
not been for the burning fiery furnace that stood within view of
the worshippers? (Dan 3). Yea, what could that horrible command,
to pray, for thirty days, to neither God nor man, but to the king,
have done, had it not been for the dark den, and the roaring lions
there in readiness to devour those that disobeyed it? (Dan 6). As
therefore the burning fiery furnace, and the den of lions, were
the support of the horrible religion of the Babylonians of old; so
popish edicts are the support of the religion of Antichrist now;
and as long as there is spirit, that is, authority, in them, they
are like to those now mentioned; the spirit of such laws is that
that makes them dreadful: For as the furnace would have been next
to nothing, if void of fire; and the den as little frightful, if
destitute of lions; so these laws will be as insignificant, when
Christ has slain that spirit that is in them; that spirit that
causes that as many as will not worship the image of the beast,
should be killed.
Nor can any sword reach that life of Antichrist that is in these,
but the sword of Christ's mouth: Therefore, as all the religious
rites and ceremonies of Antichrist are overthrown by his spirit
working in his, as Christians; so those antichristian laws will
have their soul and their life taken from them also by this spirit
of his mouth working in some of his, as magistrates, and no otherwise;
for before kings and princes, &c. come to be enlightened about the
evils that are in such edicts, by the spirit of the living God,
they will let this image of the beast both speak and cause, &c.
But when they shall see, they will say, let it be decreed that
this prop of Antichrist be taken down. It was decreed by Darius,
that they that prayed, for thirty days, to any God but him, should
be cast into the den of lions (Dan 6:9); but this was before he
saw; but when he came to see, then he decreed again; a decree that
quite took away the power of that which he had decreed before (Dan
6:26).
Nor are we without instances of this kind nearer home: who is now
afraid of the act for burning of those that papists call heretics,
since by the king and parliament, as by the finger of God, the
life and soul is taken out of it. I bring this to shew you, that
as there is life in wicked antichristian penal laws, as well as
in those that are superstitiously religious; so the life of these,
of all these, must be destroyed by the same spirit working in
those that are Christ's, though in a diverse way.
Nor will the life of these sinews, as I have called them, be
taken away; but as God shall enlighten men to see the abominable
filthiness of that which is antichristian worship: as would easily
be made appear, if some that dwell in those countries where the
beast and his image have been worshiped, would but take the pains
to inquire into antiquity about it. As the noble king, king Henry
VIII did cast down the antichristian worship; so he cast down the
laws that held it up: so also did the good king Edward his son.
The brave queen, queen Elizabeth also, the sister to king Edward,
hath left of things of this nature, to her lasting fame behind
her. And if one such law of Antichrist hath escaped the hand of
one, another hath taken it, and done that execution on it that
their zeal and piety prompted them to.
There is yet another thing that the spirit of Antichrist is
immediately concerned in; and that is, the antichristian names
of the men that worship the beast: the names, I mean, that the
Antichrist hath baptized them into: for those names are breathed
upon them by the very spirit of Antichrist; and are such as
are absolutely names of blasphemy, or such as do closely border
thereupon; some such as Elihu durst not for his life give unto
men, only he calls them 'flattering titles' (Job 32:21,22). Now
therefore, of the danger (though not of the names themselves) you
read sufficiently in the scripture; and perhaps the Holy Ghost
has contented himself with giving of items that are general, that
men might, as to them, be the more cautious of what names they
give one to another (Rev 17:5); but this is clear, they are worn
by men of spiritual employ: but since they are but mentioned, and
are not distinctly nominated, how should we know which are they,
and which not? Verily, by searching the word of God, and by seeing
by that what names we are allowed to give unto men, with reference
to their offices, dignities, and places: for God has a quarrel with
the names, as well as with the persons that wear them; and when
his Son shall down with Antichrist, he will slay seven thousand
names of men, as well as the persons of the worshippers of the
beast (Rev 11:13).
But there are things, as well as men (Job 22:28); and these also have
been baptized into those names by the very spirit of Antichrist,
and must be destroyed by Christ, the spirit of his mouth, and the
brightness of his coming: 'The idols he shall utterly abolish' (Isa
2:18); and there are men that are idols as well as things (Zech
11:17): wherefore, let men have a care, as to shun the worship of
idols, so that they bare not the name, or stand in the place of
one: and the reason of this caution is, because name and thing
are both abominable unto God.
To give you the number of these names that the spirit of Antichrist
has baptized men into, (besides the things that do also wear such
blasphemies upon them,) would be a task too great for me, and too
wearisome for you. It shall satisfy then, that I give you notice
that there are such things and men and names; and that I put you
upon search to find out what they be. But whatsoever of the spirit,
or soul, or life of Antichrist is in these names, men, or things,
must be consumed by Christ, by the spirit of his mouth, and the
brightness of his coming.5
Another thing that I would touch upon is this; to wit, The lying
legends, and false miracles that Antichrist cries up: These, by
the means of which such as dwell upon the earth are deceived, and
made to adore and worship the beast: these have their life and soul
(as had those mentioned before) from the spirit of wickedness;
and must be destroyed as they, namely, by Christ, the spirit of
his mouth, and the brightness of his coming: for these are not of
the body of Antichrist, but rather such implements, or whatever
you will call them, by which the spirit and soul of Antichrist
is conveyed into, and kept also alive in the body of Antichrist,
which is the church and synagogue of Satan; you may call them
organs and means by which that wicked worketh in the mysteries of
iniquity, for the begetting of, and maintaining a lying and false
belief of the religion of the beast: nor can it be thought, but
that, as the antichristian statists6 of Antichrist, mentioned
before, do put a dread and fear upon men that are worshippers
of the beast, and his image, to the holding of them still to his
service; so these legends and miracles do, on the other hand,
abridge and bind their consciences to that worship; but all because
of that spirit of Antichrist that is in them.7
So then, here is the spirit of Antichrist diffusing itself into all
the things pertaining to the kingdom of the beast; for it dwells
in the body of Antichrist; it dwells in the matters and things
of worship of Antichrist; it dwells in the titles and names that
are antichristian; and it dwells in the laws, legends and miracles
of Antichrist. And as it is the spirit of Antichrist, so it must
be destroyed; not by sword, nor by bow, but by Christ, as fighting
against it with the spirit of his mouth, and as conquering of it
by the brightness of his coming.
THE BODY OF ANTICHRIST DESTROYED, AND HOW.
We come now to discourse of the body or flesh of Antichrist, and
of the destruction of that; for that must be destroyed also. Now
the body of Antichrist, is that church or synagogue in which the
spirit of Antichrist dwells, or unto which the spirit of Antichrist
is become a soul and life.
And this is to be destroyed, either as it is a body mystical, or
under the more gross consideration.
First, As it is a body mystical, and so it is to be destroyed
absolutely.
Secondly, As it is to be considered more grossly, and so it is to
be destroyed conditionally. That is, if repentance doth not save
the men that have gone to the making up of this body, and to the
rejoicing in it.
As she is a body mystical, so she is to be destroyed the same way
that the things of Antichrist, of which we discoursed before, were
to be destroyed; to wit, by Christ, the spirit of his mouth, and
the brightness of his coming.
This then is the sum, as to this: That the church of Antichrist,
as a church, shall be destroyed by the word and spirit of Christ.
Nor can anything in heaven prevent it, because the strong God
has decreed it: 'and a mighty angel took up a stone, like a great
mill-stone, and cast it into the sea, saying, Thus with violence
shall that great city Babylon be thrown down, and shall be found
no more at all' (Rev 18:21). This city, Babylon, is here sometimes
considered in the whole, and sometimes as to the parts of it;
but always, whether in whole, or in part, as some, or else as the
whole of the antichristian church; and as such, it must not be
destroyed, but by the means aforesaid. By which means her witchcrafts,
spiritual whoredoms, spiritual murders, thefts, and blasphemies,
shall be so detected and made manifest, so laid open, and so
discovered, that the nations shall abhor her, flee from her, and
buy her merchandise no more (Rev 18:11). Hence her tempting things
rot, and moulder away; for these will not keep, they are things
not lasting, but that perish in the using: what then will they
do when they are laid by? Therefore it follows, 'All things which
were [thy] dainty and goodly [ones] are departed from thee, and
thou shalt find them no more at all' (Rev 18:14). Now, if when
she had things to trade with, her dealers left her; how shall she
think of a trade, when she has nothing to traffic with? Her things
are slain, and stink already, by the weapons that are made mention
of before; what then will her carcase do? It follows then, that
as to her church-state, she must of necessity tumble: wherefore,
from Revelation 18:22 to 24, you have the manner of her total ruin
as a church, and something of the cause thereof.
But as she must, with reference to her body, be considered
mystically as a church; so also she must be considered as a body
of men, (this is that which I called more grossly,) and as such,
against whom the wrath of God will burn, and against whom, if
repentance prevent not, he will have indignation for ever. These,
I saw are them; to wit, as they are the body of the people, that
have been seduced by this spirit of Antichrist, that have been
made use of to do all the mischiefs that have been done both to
true religion, and to the professors of it, for this many hundred
years, wherefore these must not escape. Wherefore you find, that
after Antichrist, as to the spirit and mystery of Antichrist, is
slain, that the body of Antichrist, or the heap of people that
became her vassals, come next to be dealt withal.
Therefore, the angel that standeth in the sun, makes a proclamation
to all the fowls that fly in the midst of heaven, to gather
themselves, and to come unto the supper of the great God; that
they may eat the flesh of the several sorts of the men that have
been the lovers, the countenancers, the upholders and defenders of
her antichristian state, worship, and falsehoods (Rev 19:17,18):
for abundance of their hearts shall be hardened, and made yet more
obdurate, that they may be destroyed for the wickedness that they
have done.
Wherefore, you find (as did the enemies of the church of old,)
that they might revenge themselves for the loss of their idol, or
antichristian state, begin a new war with the king, whose name
is the Lord of hosts: 'And I saw the beast, and the kings of the
earth, and their armies, gathered together to make war against him
that sat on the horse, and against his army' (Rev 19:19).
Their implacable malice remained when their church-state was gone;
wherefore they will now at last make another attempt upon the men
that had been the instruments in Christ's hand to torment them
that dwelt on the earth; of which more hereafter.
Now therefore is the last stroke of the batter,8 with reference to
the destroying of the body of Antichrist; only the head of this
monster remains, and that is SATAN himself: wherefore, the next
news that we hear, is, that he is taken also: 'And I saw an angel
come down from heaven, having the key of the bottomless pit and a
great chain in his hand. and he laid hold on the Dragon, that old
serpent, which is the devil, and Satan, and bound him a thousand
years, and cast him into the bottomless pit, and shut him up, and
set a seal upon him, that he should deceive the nations no more,
till the thousand years should be fulfilled,' &c. (Rev 20:1-3).
BRAVE DAYS WHEN ANTICHRIST IS DEAD.
Now therefore there will be nothing of Antichrist to be seen
throughout the nations, but ruinous heaps, and desolate places. It
is said of the army of the man of sin, when he came into the land
of God's people, though it was before him 'as the garden of Eden,'
yet behind him 'twould be as 'a desolate wilderness' (Joel 2:3);
such ruins would he make of the flock of God, and of all their
ordinances, and heavenly dainties. But when the days that I have
spoken of, shall come, it will be to him a time of retaliation:
for it shall then be done unto Antichrist, as he hath done to the
church of God: As he hath made women childless, so shall he be
made childless; as he has made Zion sit upon the ground, so now
must this wicked one come down and sit in the dust; yea, as he
has made many churches desolations, so now shall he be also made
a desolation. Wherefore, whoso will find his body, they must look
for it in the side of the pit's mouth; and whoso will find his
friends and companions, they must look for them there likewise.
'They have set her a bed in the midst of the slain with all her
multitude: her graves are round about him: all of them uncircumcised,
slain by the sword: though their terror was caused in the land
of the living, yet have they borne their shame with them that go
down to the pit, he is put in the midst of them that be slain.
There is Meshech, Tubal, and all her multitude:--There is Edom,
her kind, and all her princes, &c.--There be the princes of the
north, all of them,--which--with their--might' are laid with them
that are 'slain by the sword, and bare their shame with them that
go down to the pit' (Eze 32:25-30). For 'as Babylon hath caused
the slain of Israel to fall, so at Babylon shall fall the slain
of all the earth' (Jer 51:49). The margin reads it thus: Both
Babylon is to fall, O ye slain of Israel! And with Babylon the
slain of all the earth. Now then she is gone down, when all these
things shall be fulfilled; and what remains now, but to talk of
her, as folk used to do of them that are dead: for the day will
come that the church of God shall have no more of Antichrist,
Babylon, or the mother of harlots, than only the remembrance of
her; to wit, that there was such an enemy of God in the world; that
there was such a superstitious, idolatrous, bloody people in the
world. Wherefore the people that shall be born, that shall live
to serve God in these happy days, they shall see Antichrist only
in its ruins; they shall, like the sparrows, the little robins,
and the wren, sit and sing, and chirrup one to another, while
their eyes behold this dead hawk. 'Here [shall they say] did once
the lion dwell; and there was once a dragon inhabited: here did
they live that were the murderers of the saints; and there another,
that did used to set his throat against the heavens; but now in
the places where these ravenous creatures lay, grows grass, with
reeds and rushes (Isa 35:7), [or else, now their habitation is
cursed, nettles grow, and so do thorns and brambles, where their
palaces were wont to be]. And as no good was with them while they
lived, so their name stinketh now they are dead: yea, as they
wrought mischiefs, and lived like the wild beasts when they enjoyed
their abundance; so now the wild beasts of the desert, yea, they
of the desert, shall meet with the wild beasts of the island: and
the satyr shall cry to his fellows. Their houses shall be full
of doleful creatures, even as devils and wicked spirits do haunt
the desolate houses of the wicked, when they are dead' (Isa 34).
'And Babylon, the glory of kingdoms, the beauty of the Chaldees
excellency, shall be as when God overthrew Sodom and Gomorrah.
It shall never be inhabited, neither shall it be dwelt in from
generation to generation: neither shall the Arabian pitch tent
there: neither shall the shepherds make their folds there' (Isa
13:19,20). A while after this, as was hinted before, the Christians
will begin with detestation to ask what Antichrist was? Where
Antichrist dwelt? Who were his members? And, What he did in the
world? and it shall be answered by them that shall have skill
to consider his features by the word, by way of taunt and scorn,
'Is this the man that made the earth to tremble, that did shake
kingdoms; that made the world as a wilderness, and destroyed the
cities thereof; that opened not the house of his prisoners? All
the kings of the nations, even all of them, lie in glory, every
one in his own house. But thou art cast out of thy grave like an
abominable branch; and as the raiment of those that are slain,
thrust through with a sword, that go down to the stones of the
pit, as a carcase trodden under feet' (Isa 14:16-19).
There will be a strange alteration when Antichrist is dead, and that
both in the church, and in the world. The church and the members
of it then, shall wear the name of their God in their foreheads;
that is, they shall be bold in the profession of their king, and
their God; yea, it shall be their glory to be godly; and carnal
men shall praise them for it: the praise of the whole earth shall
the church of God be in those days.
Then there shall no more be a Canaanite in the house of the Lord:
no lion shall be there; the unclean shall no more tread in the
paths of God's people, but the ransomed of the Lord shall walk
there.
Glory that has not been seen nor heard of by the people that used
to walk in sackcloth, shall now be set in the land of the living.
For as it was said of Christ, with reference to his day; so it
shall be said of saints, with reference to this day: many kings
and righteous men have desired to see the things that will be seen
then, and shall not see them: but without all doubt, the men that
shall be born at this time, will consider that these glories, and
liberties, and privileges of theirs, cost the people that walked in
the king of Babylon's fiery furnace, or that suffered the trials,
troubles and tyranny of the antichristian generation, more groans
and hearty wishes, than they did them that shall enjoy them. Thus
then it will go; the afflicted prayed for them, and the possessors
bless God for the enjoyment of them.
Oh! now shall the church walk in the light of the Lord, and sit
every man under his vine, and under his fig-tree, and none shall
make him afraid!
'For the Lord will have mercy on Jacob, and will yet choose Israel,
and set them in their own land: and the strangers shall be joined
with them, and they shall cleave to the house of Jacob. And the
people shall take them, and bring them to their place: and the
house of Israel shall possess them in the land of the Lord for
servants and handmaids: And they shall take them captives, whose
captives they were; and they shall rule over their oppressors. And
it shall come to pass in the day that the Lord shall give thee
rest from thy sorrow, and from thy fear, and from the hard bondage
wherein thou wast made to serve, that thou shalt take up this
proverb against the king of Babylon, and say, How hath the oppressor
ceased! the golden city, (or the exactress of gold) ceased! The
Lord hath broken the staff of the wicked, and the sceptre of the
rulers. He who smote the people in wrath with a continual stroke,
he that ruled the nations in anger, is persecuted, and none
hindereth. The whole earth is at rest, and is quiet: they break
forth into singing. Yea, the fir trees rejoice at thee, and the
cedars of Lebanon, saying, Since thou art laid down, no seller is
come up against us' (Isa 14:1-8).
Also the world will now be (as it were) another thing than it was
in the days of Antichrist: now will kings, and princes, and nobles,
and the whole commonality be rid of that servitude and bondage
which in former times (when they used to carry Bell and the dragon
upon their shoulders) they were subjected to. They were then
a burden to them, but now they are at ease. 'Tis with the world,
that are the slaves of Antichrist now, as it is with them that are
slaves and captives to a whore: they must come when she calls, run
when she bids, fight with and beat them that she saith miscall her,
and spend what they can get by labour or fraud upon her, or she
will be no more their whore, and they shall be no more her bosom
ones. But now! Now it will be otherwise! Now they will have no whore
to please! Now they will have none to put them upon persecuting
of the saints! Now they shall not be made, as before, guilty of
the blood of those against whom this gentleman shall take a pet!
Now the world shall return and discern between the righteous and
the wicked; yea, they shall cleave to, and countenance the people
of God, being persuaded, as Laban was of Jacob, that the Lord will
bless them for his people's sakes: for at this day, 'the remnant of
Jacob shall be [among the Gentiles] in the midst of many people,
as a dew from the Lord, as the showers upon the grass, that tarrieth
not for man, nor waiteth for the sons of men' (Micah 5:7).
Also in these days men shall come flocking into the house of God,
both kings and princes, and nobles, and the common people, as the
doves do to their windows: and for that cause it is spoken to the
church, with reference to the latter days, saying, 'Enlarge the
place of thy tent, and let them stretch forth the curtains of thy
habitations: spare not, lengthen thy cords, and strengthen thy
stakes; for thou shalt break forth on the right hand, and on the
left; and thy seed shall inherit the Gentiles, and make the desolate
cities to be inhabited' (Isa 54:2,3).
Now will be broken up those prophecies and promises that to this
day lie as under lock and key, and that cannot be opened until
they be fulfilled. Now will the Spirit of God be poured forth
abundantly; and our rivers shall be in high places, that is, shall
break forth from the hearts of great ones; yea, then shall our
waters be made deep: 'And I will cause their rivers to run like
oil, saith the Lord God' (Eze 32:14). Then shall the differences,
the divisions and debates that are among the godly, cease: for
men 'shall see eye to eye, when the Lord shall bring again Zion'
(Isa 52:8): yea, the watchmen of God's people shall do so; for it
is for want of light in them, that the lambs have so butted one
another.
Now the church of God shall read with great plainness the depths
of providence, and the turnings and windings of all God's dark and
intricate dispensations, through which she hath waded in the cloudy
and dark day: now, I say, they shall see there was an harmony in
them; and that if one of them had been wanting, the work and way
of her deliverance could not have been so full of the wisdom,
and justice, and goodness of God; Wherefore now will that song be
sung with clearer notes than ever: 'Great and marvellous are thy
works, Lord God Almighty; just and true are thy ways, thou king
of Saints. Who shall not fear thee, O Lord, and glorify thy name?
for thou only art holy: for all nations shall come and worship
before thee; for thy judgments are made manifest' (Rev 15:3,4).
And again, 'For true and righteous are his judgments: For he
hath judged the great whore, which did corrupt the earth with her
fornication, and hath avenged the blood of his servants at her
hand' (Rev 19:2).
OF THE MANNER OF THE RUIN OF ANTICHRIST.
What Antichrist is, I have told you; and that as to his soul and
body. I have also told you where, or in what things the spirit
and life of Antichrist lieth, and how he shall reign for a time.
I have moreover shewed you that he shall be destroyed, and by
what, and that with reference both to his soul and body. Wherefore,
waving other things, I shall here only present you with a few short
hints concerning the manner of his downfall.
There is the downfall, the time of the downfall, and the manner
of the downfall of Antichrist.
The manner of the downfall of Antichrist, may be considered, either
with respect to the suddenness, unexpectedness, terribleness, or
strangeness thereof. It may also be considered with respect to the
way of God's procedure with her, as to the gradualness thereof.
As to the suddenness thereof, 'tis said to be in an hour. It is
also to be, when by her unexpected; for then she saith, 'I sit
a queen' (Rev 18:7,8). For the terribleness of it, The nations
shall shake at the sound of her fall (Eze 31:16,17). And for the
strangeness thereof, it shall be to the wonder of the world (Isa
14:12), it will be as when God overthrew Sodom.
But I shall not enlarge upon this method in my discourse, but
shall shew you the manner of the ruin of Antichrist, with respect
to the gradualness thereof (Eze 16:36-43; Rev 18:8; Isa 47:9).
Antichrist then shall be brought to ruin gradually; that is, by
degrees: A part after a part; here a fenced city, and there a high
tower, even until she is made to lie even with the ground. And yet
all shall be within the compass of God's days, hours, or moments;
for within the compass of these limited times Antichrist shall be
destroyed.9
Now, (as I said) He, she, Sodom, Egypt, Babylon, Antichrist, shall
be destroyed, not all at once, after the way of our counting of
time; but by step after step, piece after piece. And perhaps there
may be in the words now following, something that signifies this:
They shall 'shew the king of Babylon that his city is taken at one
end' (Jer 51:31). This is also shewed by the vessels in which is
contained the wrath of God for her, together with the manner of
pouring of it out. The vessels in which it is contained are called
VIALS; Now a vial is that which letteth out what is contained in
it by degrees, and not all at once.
There are also two things to be considered, as to the manner of
its being poured out of them. The first respecteth the nature of
the vial. The other, the order of the angels that poured forth this
wrath.
For the First: The vial, as it letteth out what is in it by degrees;
so it doth it with certain gusts, that are mixed with strength and
violence, bolting it out with noise, &c.
As for the order of the angels, or that order that they observe,
they plainly shew that this enemy must come down by degrees; for
that these vials are by them poured out one after another, each one
working something of their own effects, before another is poured
forth. The first is poured forth upon the antichristian earth: The
second, upon her sea: The third is poured forth upon her rivers:
And the fourth, upon her sun: The fifth is poured forth upon the
seat of the beast: The sixth, upon her Euphrates: And the seventh,
into her air (Rev 16:2-17). And, I say, they are poured forth
not all at one time, but now one, and then another. Now, since by
these vials Antichrist must fall; and since also they are poured
forth successively: 'Tis evident that this man of sin, this son
of perdition, is to fall and die by degrees. He would not die at
all, as is manifest by his wrestling with it; but he is a strong
God that judges, and therefore he must come down: His friends
also, with what cordials they can, will labour to lengthen out his
tranquility; but God hath set his bounds, and he cannot go beyond
the time appointed.
We must also put a difference betwixt her being fought withal and
wounded, and that of her dying the death. Michael and his angels
have been holding of her in play a long season; but yet she is
not dead (Rev 12): But, as I said, she shall descend in battle
and perish, and shall be found no more for ever.
A TENTH PART FALLS FIRST.
To speak then to the manner of the ruin of this Antichrist, with
respect to the gradualness thereof: It must piece after piece be
overthrown, until at last every whit thereof is rolled down from
the rocks as a burnt mountain.
And hence we read that this city falls first in a tenth part
thereof, even while nine parts remain yet standing: Nor doth this
tenth part, notwithstanding the faith and faithful testimony of the
two witnesses, quite fall, until they are slain, and also raised
again: For 'tis said, The same hour that the witnesses were raised,
the tenth part of the city fell (Rev 11:13): The tenth part of
that city that reigneth over the kings of the earth, which city
is Sodom, Egypt, Babylon, or the great whore (Rev 17:18).
By the city then, I understand the church of Antichrist in its
utmost bounds; and so it reacheth as far as the beast with seven
heads and ten horns hath dominion. Hence this city is also called
cities, as one universe is called by the name of several countries,
&c. And them cities also are called 'the cities of the nations'
(Rev 16:19): For as when they are put together, they all make but
one; so when they are considered apart, they are found in number
ten, and answer to the ten horns upon the heads of the (seven
headed) beast that carries her, and do give her protection.
This then I take to be the meaning: That the antichristian church
is divided into ten parts, and each part is put under one of the
horns of the beast for protection: But that aid and protection
shall not help, when God shall come to execute judgment upon her:
For it saith, 'A tenth part of the city fell'; that is, first, and
as a forerunner of the fall of all the rest: Now where this tenth
part is, or which of the ten parts must fall first, or whether
indeed a tenth part is already fallen, that I will leave to those
that are wiser than myself to determine.
But since I am speaking of the fall of a tenth part of Antichrist;
a word or two about the means of the fall thereof.
The means of the fall of this tenth part, is an earthquake; yet
not such as is universal, over the face of all, but an earthquake
in that tenth part where that city stood that should fall. Now
by earthquakes here, cannot be meant any thing but such a shaking
as unsettleth the foundations of this tenth part: But whether it
shall be in this tenth part as a city, or in it as a state, that
I shall not determine; only my thoughts are, That it shall be
an earthquake in that kingdom where this tenth part shall happen
to be: An earthquake not to overthrow further than is appointed;
and that is the city which is called the tenth part of the great
Antichrist. So far as that state is a state, so far then it is
shaken for reformation, not for destruction; for in the earthquake
were slain seven thousand (names of) men; and the remnant were
affrighted, and gave glory to the God of heaven. But thus much for
the first: Great Babylon falleth first, in a tenth part of it.
THE NINE PARTS FALL.
Again, The next step that the strong God taketh towards the utter
overthrow of Antichrist, will be more sore upon the whole, though
not at first universal neither, yet in conclusion, it shall throw
down the nine parts that are left: For thus it is recorded: 'And
the cities of the nations fell': The cities of the nations, the
antichristian churches, otherwise called the daughters of the
mother of harlots, and abominations of the earth.
Now to shew you the hand of God in this second stroke, wherewith
the Lord will smite this enemy. 1. Here we have a great earthquake.
2. And then, The fall of the cities of the nations.
For the earthquake, it is said to be such as never was, 'so mighty
an earthquake, and so great' (Rev 16:18); for it extended itself
as far as the other nine cities had any ground to stand on; for
it shook the foundations of them all.
The fall of the cities, was not immediately upon the shake that was
made, but the earthquake produced an eruption, an eruption in the
nine remaining parts of this city: And such an eruption as is of
the worser sort, for it divided them into a three-headed division:
'And the great city was divided into three parts': the great city,
to wit, the powers by which they were upheld. The meaning then is
this; when God shall strike this man of sin the second time, he
will not be so sparing as he was at first, when he struck but a
tenth part to the ground; but now he will so shake, so confound,
so divide, so raise up Antichrist against himself, to wit, in the
body and members of him, that they shall set to fighting, and to
tearing one another in pieces, until they have consumed the whole
of these nine parts. It was, saith the text, divided into three
parts, which divisions are the worst of all: It will be therefore
such a division as will bring them all to ruin. Hence it follows,
'And the cities of the nations fell.'
Wherefore, this three-cornered eruption will be the most dreadful
to Antichrist that ever was: It will be like that that was in
Jerusalem when she came to be laid even with the ground; and like
that that came upon the armies of the Gentiles, when they came up
to fight against Jehoshaphat.
'For the children of Ammon and Moab stood up against the inhabitants
of Mount Seir, utterly to slay and destroy them: And when they
had made an end of the inhabitants of Seir, every one helped to
destroy another' (2 Chron 20:23). This, I say, is the division
that this mighty earthquake shall make betwixt the horns that are
left to these nine parts that remained, when the tenth part of
the city fell. And this will come to pass through the increase of
the heat of God's anger: For he is angry with the waters where
the woman sitteth, because they have delivered up his beloved to
the bloody whore; wherefore, he now will give them blood to drink
in fury.
Hence his beginning to deal with Antichrist, is called, the
beginning of revenges: 'I will make [saith God] mine arrows drunk
with blood, and my sword shall devour flesh; and that with the blood
of the slain and of the captives, from the beginning of revenges
upon the enemy' (Deu 32:42). And therefore it is said again, that
when God comes to do this work upon this Antichrist, it is because
'it is the day of the Lord's vengeance, and the year of recompences
for the controversy of Zion' (Isa 34:8). 'For the day of vengeance
is in mine heart, and the year of my redeemed is come' (Isa 63:4).
A peace therefore cannot be made among these cities when God has
forbidden it: Wherefore the effect of all, is, The cities of the
nations fall. There is therefore like to be no more good days
for Antichrist after this earthquake has begun to shake her: No,
nothing now is to be expected of her, but rumours, tumults, stirs,
and uproars: 'One post shall run to meet another,--to shew the
king of Babylon that his city is taken at one end': And again, 'A
rumour shall both come one year; and after that in another year
shall come a rumour, and violence in the land, ruler against
ruler,' &c. (Jer 51:31,46). So that this earthquake has driven
away peace, shaken the foundations, and will cast the nine cities
down to the ground.
GREAT BABEL FALLS.
And this is a second stroke that God will give this man of sin,
and a third cometh quickly. Wherefore it follows upon the downfall
of these cities of the nations, that 'great Babylon came into
remembrance before God, to give unto her the cup of the wine of
the fierceness of his wrath.' Now then, have at great Babylon.
Great Babylon! What is that? Why, I take it to be the mother, the
metropolitan, the great whore herself: For though sometimes, by
the great whore, or great Babylon, we may understand, the church
of Antichrist in general; yet by it is meant more properly, the
mother of the daughters, of whose overthrow we have spoken before.
We are now then come to the threshold of the door of the house of
the OLD one; to the door of the mother of harlots, and abomination
of the earth. This then that but now is said to come into remembrance
with God, is that which gave being to the cities destroyed before;
to wit, the mistress, the queen, the mother-church, as she calleth
herself.
And this is the wisdom of God concerning her, that she should not
be the first that should die; but that she should live to see the
destruction of her daughters, and pine away under the sight and
sense of that, even until judgment also shall overtake herself.
Thus Pharaoh and his chief ones did live to see the greatest part
of Egypt destroyed before judgment overtook them, but at last it
came to their doors also.
Zedekiah lived to see his children slain before his face, before
judgment overtook him to his own personal destruction (Jer 52:8-11).
Babylon also, when God sent the cup of his fury unto her, yet was
to live to see the nations drink before her: 'Take the wine cup
of my fury [said God to the prophet,] and cause all the nations
to whom I send thee, to drink it' (Jer 25:15). To wit, All the
kingdoms of the world which are upon the face of the earth. 'And
Sheshach shall drink after them' (verse 26). But what was Sheshach?
may some say. I answer, It was Babylon, the princess of the world,
and at that time the head of all those nations (Dan 4:22), (as this
queen is now the mother of harlots). Wherefore, the same prophet,
speaking of the destruction of the same Sheshach, saith, 'How is
Sheshach taken? and how is the praise of the whole earth surprised!
How is Babylon become an astonishment among the nations!' (Jer
51:41).
Now, if this was the method of God's proceeding with his enemies
in the way of his judgments of old, why may we not suppose that
he will go the same way with his great enemy now: especially since
those judgments mentioned before, were executed upon those, which,
in some things, were figures of the great whore. Besides, we read
here plainly, that when the cities of the nations were fallen,
great Babylon came into remembrance before God, to give her to
drink of the cup.
From all which I conclude, as I did before, that the mother, the
metropolitan, the lady of kingdoms, shall live to see her daughters
executed before her face: After which she shall come into
consideration herself; for she must assuredly drink of the cup.10
This destruction therefore must be last, for the reasons urged
before, and also because she most deserves the bottom of the cup.
The bottom is the dregs, the most bitter part, and that where the
most heat, and fiercest wrath of God doth lie (Psa 75:8): Wherefore,
although you find that by the first earthquake a great slaughter
was made, and that a tenth part of the city fell; yet from
that judgment some did escape: 'And the remnant were affrighted,
and gave glory to the God of heaven' (Rev 11:13). But now, this
earthquake, by virtue of which the cities of the nations fall,
and as an effect of which great Babylon is come into 'remembrance
before God,' neither spares one of the daughters of this whore,
nor any man that is a lover of them; but it so is seconded by a
'hail-storm,' and that hail-storm worketh so in wrath, that not
one escapes by repentance. Every hail-stone was the weight of a
talent, which some say is six pounds above half an hundred weight:11By
this therefore God shews, that now his anger was wrought up to the
height. I know not wherewith so to compare these hail-stones, as
with the talent of lead that was laid over the mouth of the ephah,
which was prepared to hold the woman, whose name was wickedness,
this very whore of Babylon: For that talent of lead was to keep
down this mistress, that she might get no more out of the ephah,
and these hail-stone are to banish her out of the world (Zech
5:5-11): Therefore it follows, that she must have the most heavy
judgment, even the bottom of the cup.
'And great Babylon came into remembrance before God.' To remember
with God, is to visit either with grace or wrath, God is said to
remember Rachel, when he visited her with the blessing of a fruitful
womb (Gen 30:22). It is said also that God remembered Noah, when
the time came on that he was to be delivered from the flood (Gen
8:1). Here also he is said to remember Babylon, that is, to visit
her with his anger for the wickedness that she had committed: 'To
give unto her the cup of the wine of the fierceness of his wrath.'
Now then is the time of iniquity, when it will be come to the full;
and now also is the time of God's anger, when it will be come to
the full: Now therefore must the murders (Rev 18:24), and thefts,
and blasphemies, and fornications, &c., belonging to this mother
of harlots, be recompensed to the full, to wit, with the dregs of
this cup: Yet since the hail-stones come by weight, and the wrath
comes by measure, (for so a talent and a cup imports) it follows,
that the Almighty God, even in the midst of the heat of all this
anger, will keep to the rules of justice and judgment while he is
dealing with this enemy: He has not passions, to carry him beyond
rules of judgment; nor weakness, to cause him to fall short of
doing justice: Therefore he has (as was said) his judgments for
her by weight, and his indignation by measure: But yet this weight
and measure is not suited to her constitution, not with an intent
to purge or refine her; but it is disposed according to the measure
and nature of her iniquity, and comes to sweep her, as with the
besom of destruction, until she is swept off from the face of all
the earth.
And thus I have shewed you the manner of the ruin of Antichrist;
that is, That it will be gradual, part after part, until the whole
be overthrown. And this truth may be applied both to the soul, as
well as to the body of Antichrist: For the soul, spirit, or life
of Antichrist must also after this manner be destroyed. And hence
it is said to be consumed, that is, by degrees: For to consume, is
to destroy by degrees: Only this caution I would have the reader
remember, That much of the soul of Antichrist may be destroyed,
when none of her daughters are; and that the destruction of her
spirit is a certain forerunner of the destruction of her body in
the manner that we have related.
Now since she is dying, let us ring her passing-bell; for when she
is dead, we that live to see it, intend to ring out.
'For thus saith the Lord God; When I shall make thee a desolate
city, like the cities that are not inhabited; when I shall bring
up the deep upon thee, and great waters shall cover thee; when I
shall bring thee down with them that descend into the pit, with
the people of old time, and shall set thee in the low parts of the
earth, in places desolate of old, with them that go down to the
pit, that thou be not inhabited; and I shall set glory in the land
of the living; I will make thee a terror, and thou shalt be no
more: though thou be sought for, yet shalt thou never be found
again, saith the Lord God' (Eze 26:19-21).
OF THE SIGNS OF THE APPROACH OF THE DOWNFALL OF ANTICHRIST.
Having in the foregoing discourse spoken of Antichrist his ruin,
and the manner thereof, I now come to speak of the signs of the
approach of her destruction. And whether I shall hit right, as to
these, that I must leave to time to make manifest; and in the mean
while to the wise in heart to judge.
That she shall fall, there is nothing more certain; and when she
is fallen, that she never shall rise again, is also as firmly
decreed; yea, and shewed too by him that cast the millstone into
the sea, and said, 'Thus with violence shall that great city
Babylon be thrown down, and shall be found no more at all' (Rev
18:21). This is therefore her fate and destiny, from the mouth
of the holy one; and is sealed up in the scriptures of truth, for
the comfort of the people that have been afflicted by her.
True, the time of her fall is not certainly known by the saints, nor
at all believed by her; wherefore, her plagues must come unlooked
for by her. And as to the saints, their guesses, as to the time of
her ruin, must needs be conjectural and uncertain. For her part,
she shall say, and that when she stands where she must suddenly
fall, 'I shall be a lady for ever' (Isa 47:7-9). And as to the
saints that would very willingly see her downfall, how often have
they been mistaken as to the set time thereof.
Nor have I been without thought, but that this mistake of the godly
may become a snare to Antichrist, and a trap to her upholders.
For what can be a greater judgment, or more effectually harden the
hearts of the wicked, than for them to behold that the predictions,
prophecies, expectation and hopes of their enemies (as to their
ruin) should quite (as to the time) be frustrate, and made void.
Moses prophesied, and the people hoped that God would give Israel
'the land of Canaan'; and yet the Canaanites beat them (Num 14:40;
Josh 7:5-9).
Jeremiah prophesied that the enemy should come and take the city
[of] Jerusalem; but because he came once, and went back without
doing it, how stout and hardened were the hearts of that people
against all the rest of his prophetic sayings, as to such a thing
(Jer 37). Now the error lay not in these prophets, but in the people's
mistaking the times: and if mistakes do so much harden the heart
of the wicked, what will they do to such of them who make it their
business to blind and harden their hearts against God, by abusing
all truths? Surely, when men seek to harden their hearts by
abusing of truth, they will do it to purpose, when they have also
the advantage of the weakness of their professed enemies to do
it by: especially when their enemies shall say they speak by the
word of the Lord, and time shall manifest it to be both a mistake
and a falsehood.
It is to be bewailed, namely, the forwardness of some in this
matter, who have predicted concerning the time of the downfall of
Antichrist, to the shame of them and their brethren: nor will the
wrong that such by their boldness have done to the church of God,
be ever repaired by them nor their works. But the judgments of God
are a great deep; and therefore who can tell, since the enemy of
God would not be convinced by the power of truth, and the virtuous
lives of some, but that God might leave them to be snared, hardened
and emboldened to run upon their unavoidable destruction, by the
lies and lightness of others. They begin to vaunt it already, and
to say, Where is the word of the Lord, as to this, let it come
now. But when Agag said, 'surely the bitterness of death is past,'
then was the time for him to be hewn in pieces (1 Sam 15:32,33).
I shall not therefore meddle with the times and seasons which the
Father hath put in his own power; no, though they as to Antichrist's
ruin are revealed; because by the Holy Ghost there is a challenge
made, notwithstanding the time is set, and by the word related to
the man of wisdom, to find it out if he can (Rev 13:18).
If Samson's riddle was so puzzling, what shall we think of this?
and though the angel hath intimated, that this sealed matter shall
be opened towards the time of the end (Dan 12:9); yet 'tis evident,
some have either been so hasty, or presumed too much upon their
own abilities: for I am sure they have missed the mark, hardened
the heart of the enemy, stumbled the weak, and shamed them that
loved them.
But since the most high hath irreversibly determined her downfall
also, let us see if we can have better success in discoursing upon
the signs, than others have had who have meddled with the timing
thereof.
FIRST SIGN.
First then. The downfall and ruin of Antichrist draws near, when the
church and people of God are driven from all those hiding-places
that God has prepared for them in the wilderness. The church of
God, when the dragon did his worst, had an hiding-place prepared
her of God, that she might not utterly be devoured by him; and so
shall have till the time of his end shall come.
Of this you read in the 12th of the Revelation, a place worthy to
be noted for this. But now, when the time of the ruin of Antichrist
draws on, then is the church deprived of her shelter, and laid
open, as one would think, to be utterly swallowed up for ever,
having no more place in the wilderness, that is, among the nations,
to hide herself from the face of the serpent. But how comes this
to be a SIGN of the approach of the ruin of Antichrist? why thus.
The time of this beast's war with the church of God, and the time
that the church shall have an hiding-place in the wilderness, are
both of a length, the one continuing forty-two months, the other a
thousand two hundred and threescore days. Now since the war that
this beast makes with the woman and her seed, and the woman's
hiding-place in the wilderness from his face, are, for length of
time, the same; what hindereth but that when the woman and her
seed can find no more shelter in the nations, the time that the
beast hath allotted him to make war against her, should be finished
also? when we therefore shall see that plots and conspiracies,
that designs for utter ruin, are laid against God's church all the
world over; and that none of the kings, princes, or mighty states
of the world, will open their doors, or give them a city for refuge;
then is the ruin of Antichrist at hand: for Haman's plot, though
the most universal that ever yet was hatching, (being laid in an
hundred twenty-seven provinces,) did but presage the deliverance
and exaltation of the Jews, and the hanging of Haman and his
sons: yea, and I take it, that the very day that this great enemy
had set for the utter overthrow of the church, God made the day
in which their deliverance began, and that from whence it was
completed; and I take that to be a type of this.
There is but one thing that I can think of that can give matter of
a shew of doubt about this thing; and that is, though the time of
this war against the saints, and that of the woman's shelter in the
wilderness as to length, be one and the same; yet whether they did
commence together, and begin to take their rise, as men do that
begin to run a race? a word therefore to this. I suppose they did
commence much together; for else with whom should this beast make
war, and how should the church escape? Or, if the beast began
his war before the woman began to have a hiding-place, why was she
not swallowed up, since in the wilderness was her only place of
shelter? Again, what needed the woman to have a place of shelter
in the wilderness, when there was no war made against her? And
yet this must be, if her thousand two hundred and threescore days,
began before the beast's forty-two months: but they ended both
together; for the beast could not kill the witnesses before they
had finished their testimony; which testimony of theirs lasted
this full time that the beast had granted him to make war with
them, to wit, one thousand two hundred and threescore days (Rev
11:3): therefore their times went out together, as will be made
appear, if you consider also that the witnesses were slain, by
virtue, not of the old, but of a new war levied against them; and
that, as it should seem, at the very time when her hiding-place
was taken from her; for then indeed, for a little season, will
the church of God be overcome, as I shall shew by and by.
Wherefore, let God's people consider and remember that when God's
church is absolutely forlorn, and has no hiding-place any longer
in the world, the kingdom of Antichrist will quickly begin to
tumble. Nor is this the alone place from whence we may gather
these conclusions.
The time of Pharaoh's tyranny, of his life, and of the deliverance
of the children of Israel, came out much together; as any will
discern that shall consider the history of them (Gen 15:13).
David, when Saul did sorely prosecute him, fled last into the
wilderness to Achish the king of Gath, a Philistine, for shelter;
and he gave him Ziklag for his refuge (1 Sam 27:5,6). And that
place so continued to David, 'till just about the time in which
Saul must die; and then behold, David's Ziklag is burnt with fire,
and himself stript naked of harbour! (1 Sam 30:1). But what matter!
The time of Saul's life, as well as of David's Ziklag, was now
upon expiring; for within three or four days after, David became
the king of Israel (1 Sam 31:1-6).
And thus also it was with the Babel-beast: His time expired, when
the captivity of Israel was upon the finishing: then was the time
of his land come, and 'in that' very 'night was Belshazzar the
king of the Chaldeans slain' (Dan 5:25-30).
Thus therefore it will happen to the church in the latter days:
her place of shelter in the wilderness; her Ziklag will be taken
from her, about the time that the war that the beast has to make
upon the woman and her seed shall be finished. But now the church
is not therefore immediately delivered, when her Ziklag is taken
from her; for after that, the beast levieth a new war, to the
overcoming and killing of the church: I say therefore, that this
is a sign, not of the downfall of Antichrist, but of the approach
thereof: for the church's bondage shall continue but three days,
and a little after this [shall be her deliverance]. Much like to
this was that of David; for after he had lost his Ziklag, for two
or three days he had sore distress: but lo, then came the kingdom
to him.
Indeed, sense and reason saith, it is a fearful thing for the church
of God to be exposed to the rage of her enemy all over the world
at once; and that all nations should shut up their gates, let
down their portcullises, bolt up their doors, and set open their
flood-gates to destroy them: but so will be the dispensation of
God, to the end deliverance may be the sweeter, and the enemies
fall the more headlong, and the arm of God the more manifest,
both for the one, and against the other. And in this will that
scripture be fulfilled: 'And there shall be a time of trouble,
such as never was since there was a nation--and at that time thy
people shall be delivered, every one that shall be found written
in the book' (Dan 12:1).
Let us gather up what has been said again; namely, that it is a
sign of the approach of the ruin of Antichrist, when God's church
can find no more shelter in the wilderness; because when her Ziklag
is burned, the time of the war that the beast is to make against
her, is finished. Wherefore, when she hath given one desperate
struggle more, and laid the church of God, or his witnesses,
for dead, in the street of his great city, for three days and an
half, then comes the kingdom, and the long, long-looked-for rest
and glory. Wherefore it remains, that an angel should stand in
the sun, and make proclamation to all the fowls that fly in the
midst of heaven, to gather themselves together to the supper of
the great God: 'That ye may eat the flesh of kings, and the flesh
of captains, and the flesh of mighty men, and the flesh of horses,
and of them that sit on them; and the flesh of all men, both free
and bond, both small and great' (Rev 19:18). This is to be after
the forty-two months of the beast; and consequently, after the
thousand two hundred and threescore days that the church was to
be in sackcloth; yea, after the resurrection of the witnesses, as
is evident by that which follows: 'And the beast was taken, [that
is, after the second year] and with him the false prophet that
wrought miracles before him, with which he deceived them that
had received the mark of the beast, and them that worshiped his
image. These both were cast alive into a lake of fire burning with
brimstone' (verse 20).
SECOND SIGN.
Secondly, Another sign of the approach of the ruin of Antichrist,
is this: towards the end of her reign, the nations will be made
to see her baseness, and to abhor her and her ways. They will, I
say, be made to see these things, in order to her ruin: also, when
they shall be made to see, her ruin will not be far off. For so
long as the nations and their rulers shall continue in that dead
sleep that she hath bewitched them into, by their drinking of the
wine of her fornication; so long we have no ground to think that
her ruin is at the door: but when God shall lay her before kings,
and shall discover her nakedness to the nations, then be sure her
destruction is at hand. Hence you read, that precedent to her
downfall: An angel comes down from heaven, and enlightens the earth
with his glory (Rev 10:1). [The earth;] that is, the kingdoms,
countries, and nations where the woman sitteth, or they that border
thereupon. [Enlightened;] to let them see the filthiness of the
whore. [With his glory;] with the doctrine that he had commission
to preach against her, for the discovering of her lewdness to
the earth. This also was the way that God took with backsliding
Israel of old, (and she was a type of our religious Babel) when
he intended to bring her to judgment for her sins (Eze 16:37);
and this is the way that God will take to destroy our religious
Antichrist, when he comes to deliver his people out of her hand.
For though the people that suffer at her hand, can do nothing
against her, but lay, in prayers and tears against her before the
God of heaven, and bear their witness against her before the gods
of the earth; yet when kings shall come to be concerned, and they
will count themselves concerned when they shall see how they have
been deceived by her; then let her look to it. 'Behold, I am
against thee, saith the Lord of Hosts; and I will discover thy
skirts upon thy face, and I will shew the nations thy nakedness,
and the kingdoms thy shame. And I will cast abominable filth upon
thee, and make thee vile, and will set thee as a gazing-stock.'
And what follows? 'And it shall come to pass, that all they that
look upon thee, shall flee from thee, and say, Nineveh is laid
waste: who will bemoan her? whence shall I seek comforters for
thee?' (Nahum 3:5-7).
Wherefore, there wants nothing but that she be discovered to the
nations and their kings; for did they but see her, though they lay
yet in her bosom, they would rise up against her, that she must
die: wherefore it is written again, I will 'bring forth a fire from
the midst of thee, it shall devour thee, and I will bring thee to
ashes upon the earth in the sight of all them that behold thee'
(Eze 28:18).
The chief of the wisdom of Antichrist this day is laid out, if
perhaps by it she may cover her nakedness, and keep it from the eyes
of kings and their people. But God has said it shall not avail:
'Thy nakedness shall be uncovered, yea, thy shame shall be seen:
I will take vengeance, and I will not meet thee as a man' (Isa
47:3). But how will he make her naked? Verily, by kings. But how
shall kings do it? Why, by virtue of the glory of the angel: yea,
they 'shall make her desolate and naked, and shall eat her flesh,
and burn her with fire' (Rev 17:16).
Let this, I pray, be considered, That Antichrist shall not down,
but by the hand of kings. The preacher then kills her soul, and the
king kills her body. And why should not the kings have it granted
unto them, that she should fall by their hand? the kings are those
that she has abused, that she has in the grossest manner abused,
and has served herself of them: but the time of the end of
Antichrist, mystery Babylon is coming, 'and then many nations and
great kings shall serve themselves of him' (Jer 27:7).12
Nor shall all the tricks, lies, and deceit under which formerly
she used to shroud herself, be able to prove a balm to her any
longer: No, 'in vain shalt thou use many medicines'; for no cure
shall be unto thee; 'the nations have heard of thy shame' (Jer
46:11,12).
Babylon has for a long time been 'a lady of kingdoms,' and
'a golden cup in the Lord's hand': the nations also have largely
drank of her cup, and the kings have committed fornication with her
(Rev 18:3). But now the angel is come down, and hath enlightened
the earth with his glory. Wherefore now it follows immediately,
'Babylon is fallen! is fallen!' That is, in the eyes and esteem
of the nations, as well as otherwise.
True, some of the kings will bewail her fall, and will cry, Alas!
Alas! when they see that they cannot help her; for that they shall
see, as is evident, because they stand afar off to lament her,
'afar off for the fear of her torment.' The kings therefore into
whose hands God shall deliver her, and who shall execute his
judgments upon her, shall be more mighty and powerful to bring her
down, than shall be the whole world besides to uphold her.
The Protestant Kings.
And this observe further, That as the kings that shall hate her,
shall hate her because in the light of the glory of the angel they
are made able to see her filthiness; so the kings that shall bewail
her, are such as in judgment are left in the dark, and that shall
be bewitched by her to the end. This therefore will let us see
something of the meaning of God, in that he has drawn off from
her some of the kings already; to wit, that he might train them
up by the light of the gospel, that they may be expert, like men
of war, to scale her walls, when the king of kings shall give out
the commandment to them so to do.
There has been a great deal of talk in the countries about the ruin
and destruction of Babylon; but could we see more of the kings
engaged against her, we should hope groundedly that her fall was
at the door. Well, blessed be God for what kings there are, and
the Lord turn the hearts of many more to hate her.
Some, as I said before, have adventured to foretell the time of
her downfall; but give me the signs thereof. This therefore is a
sign, a sign that her downfall approaches, when God shall lay her
nakedness before the nations, and put it into the hearts of kings
to abhor her. The signs of the times the Lord Jesus would have us
mind; and because the Jews neglected them, though as to the time
they hit pretty right, yet they missed of the thing that the time
brought forth.
THIRD SIGN.
Thirdly, A third sign of the approach of the ruin of Antichrist,
is this: 'When Babylon is become the habitation of devils, &c.,'
then the downfall thereof is upon us. True, Babylon was always an
habitation for devils; but not an habitation only for them; Israel
once dwelt there, and our Antichrist was sometimes a place of
residence for good men. The meaning then, is, When you shall see
the church and people of God so forsake her that she is left in
a manner to herself, and to her disciples, then she is to fall
quickly. When you hear it proclaimed by them that are yet in her,
of God's people, 'We would have healed Babylon, but she is not
healed: forsake her, and let us go every one into his own country'
(Jer 51:9): Then she will soon be hissed out of the world: for
this is the way of the wisdom of God; namely, to bring his people
out of a city or place, when he intends the ruin of that place.
When God was about to destroy the old world, he put his Noah into
an ark: when God was about to destroy Sodom, he sent his Lot away
thence to Zoar: when Christ was about to destroy Jerusalem, he bid
his disciples flee from the midst of that: and when there shall
be by God a hissing for his people; and when they shall hear him,
and obey, and gather to him, then you shall see what will become
of this enemy of Christ: 'I will hiss for them, and gather them;
for I have redeemed them' (Zech 10:8-12).
I say therefore, when Babylon shall become the habitation of
devils, a hold for all foul spirits, and a cage for every unclean
and hateful bird, then Babylon is fallen.
And thus the angel that lightened the earth with his glory,
proclaimed, 'Babylon the great is fallen! is fallen! and is become
the habitation of devils, and a hold for every foul spirit, and a
cage for every unclean and hateful bird.' Wherefore it must be,
that by that her time is come that she should fall, God will have
gleaned his people from the midst of her. And when God shall have
gleaned his people from the midst of her, those that are left behind
will appear more than ever to be what they are, to wit, devils,
foul spirits, and hateful birds; wherefore, now will Antichrist
appear in his own most proper colours.
But to comment a little upon the words.
Babylon 'Mystery Babylon' (Rev 17:5). The antichristian church.
'Is fallen! Is fallen!' In the eyes and faith of the godly, by
her dropping into the dregs of degeneracy, and so is become the
habitation of devils, &c., in order to her falling into utter and
unavoidable destruction for ever.
'Is become.' That is, through the labour of the fanners and winnowers
that God hath sent to fan Babylon, and to fetch out his people,
that she might be left to her chaff: 'I will send [saith God to
Babylon] fanners, that shall fan her, and shall empty her land
[of good men;] for in the day of trouble they shall be against
her round about' (Jer 51:2).
'An habitation of devils.' Devils: not such by nature, but by
practice. Incarnate devils. For when the time is come that Babylon
must be destroyed, she shall be found to be an habitation for the
most vile of the sons of men. For as devils have acted towards the
world, so shall the sons of this sorceress, and this whore, act
towards Christ and his members in the latter days. And, perhaps,
the departing of Zion from the midst of her, will blow her up
into this spirit of devilism. Let God's people therefore, when
Antichrist is towards her end, look for nothing from her, but what
the devil, in times past, used to do; to wit, all sinful subtilty,
malice, wrath, fraud, deceit, lying, murder, false accusings, and
implacable madness of spirit to do them mischief. (But Lord God!
think I, what will become of good men! and where will they be safe
in such days? Only I comfort myself, by saying to myself again,
this a sign that the ruin of Antichrist is at the door.) But this
I say, he must needs be a tuneable man, that shall be able in those
days to sing this song to himself at all seasons: for this is to
drive reason backward, and to set the cart before the horse. For
what will the good man's reason say, when it seeth all Babylonians
are become devils, but that the church of God will certainly
be torn in pieces? But behold! the text and the Holy Ghost runs
counter. 'Babylon is fallen! is fallen! and [or, for it] is become
the habitation of devils.' These words for certain are the words
of an holy angel; for it could not have entered into the heart of
mere man to have conceived them.
'An habitation.' To be an habitation (for devils) is to be their
house, their dwelling-place, their place of privilege, their place
of rest and abode, or thither whither they have right to go.
And thus will Babylon be; that is, an house, an habitation, a
dwelling-place, and a place of rest, only for devilish-minded men;
thither may such men come; for such her doors stand open, and
there may such inhabit. When therefore you see good men come out
thence, and all sorts of wicked men flock in thither, then know
that Babylon is near her end.
'And a hold for every foul spirit.' Understand by spirit, either
those that are devils by nature, or such as are such otherwise.
But I think that the angel chiefly intends all manner of unclean
and filthy spirits; and so the church and members of Babylon, their
only place of safety: Or if you understand it of the uncleanness
of the spirits and minds of men, then the meaning is, that they
are called foul spirits, in allusion to those of devils which go
by the same name (Mark 9:25). But however, or which way soever
taken, it seems Babylon is their hold; that is, their place of
defence: For by an hold, we often understand a place of strength,
a castle, a fort, a tower; so that these devils, these foul-spirited
men, these Babylonians, will not only find house-room and harbour
in Babel, but shelter, defence and protection, when she is near
her ruin: yea, they will find her an upholder to them, and a
countenancer of them, in all their foul and devilish pranks; yea,
such an hold shall she be to such foul spirits in such foul acts,
that it shall not be possible that they should be driven from her,
or from them: For an hold is often taken in the scriptures for a
place that is impregnable, and must be so taken here. This intimates
then, that some faint opposition by the kings and nations will be
made against these inhabiters, foul spirits, but to little purpose,
until the time of her land shall come (Jer 27:7); for in their
hold they still will be secured and defended from what reason,
law and scripture can or would do unto them. Thus then we see how
Babel, towards her end, will be filled, and with what, to wit,
with devils and foul spirits; yea, and that she will not only be
an habitation, but a place of defence for such.
'And a cage for every unclean and hateful bird.' Those that before
are called devils, and foul spirits, are also here called 'birds,
unclean and hateful beasts.' By the term [Birds,] he may allude
to that of the prophet Isaiah, where these unclean birds are
mentioned (34:11-17) And by cage, he may allude to the prophet
Jeremiah, from whom, as I think, the Holy Ghost takes those words;
but then we must put men in the place of birds, and the Babylonian
kingdom for the cage (Jer 5:27).
'Every unclean bird.' As was said before, a hold for every foul
spirit. These unclean birds therefore are not all of one feather,
or kind, but of all and every kind; and it intimates, that the
worst act of all professions, shall be, as in a cage, in Babylon,
a little before her downfall. But I say, if they will not be all
of one feather, yet in their temper they will somewhat agree,
being either in shape, monstrous; of appetite, ravenous; or,
of inclination, lovers of the night. For of all these sorts were
the forbidden, or unclean birds among the Jews. Now since these
unclean birds are not all of one feather, or kind, it intimates
that the basest of all sorts, sects, professions and degrees, shall
take shelter in Babylon towards her end; and that they shall there,
in their temper, unanimously agree to show themselves monstrous,
to devour and eat up the poor and needy, and to blow out the light
of the gospel.
'A cage.' Not to imprison them in, but for them to sit and sing
in, to confer their notes in, to make melodious music in; I mean,
melodious to their own thinking; for the ass thinks that he sings
full favouredly, and the owl endeavours to lift up her voice above
all the birds of the wood: But it will be a prediction of her fall,
and that her ruin is at the door.
Of these birds Zephaniah speaks, when he prophecies of the downfall
of Nineveh, saying, 'The cormorant and the bittern [shall] lodge in
the uppermost lintels of it, their voice shall sing in the windows;
[when] desolation shall be in the thresholds' (Zeph 2:14). An
unseasonable time to sing in; for when death is coming in at the
door, mourning should be in the chambers. But this is the judgment
of God, That she should be a cage for every unclean bird to sing
in, even then when her destruction and desolation cometh upon her.
To sing, as in a cage, doth also denote security, and that the
heart is far from fear; for she saith, 'I shall see no sorrow, in
that hour in which her judgment comes.'
But is this a sign of the approach of the ruin of Antichrist? And
must those that shall live to see those days, rejoice when these
things begin to come to pass? Are not these things rather a sign
that the utter overthrow of the church of God is at the door?
Indeed, to sense it is, and reason will be apt to say so: But hark
what the Holy Ghost saith! 'She is fallen! is fallen now!'
When therefore we shall see men like devils; yea, every foul spirit,
and hateful bird, flock to, and take shelter in Babylon; let us
not be frighted or dejected, but pluck up our hearts, and say,
This is one of the signs that the downfall of Babylon is near.
Wherefore it follows, after that the prophet had told us that these
birds should dwell in the land of the people of God's curse (Isa
34). That 'the wilderness and the solitary place shall be glad
for them; [for that they are there] and the desert shall rejoice,
and blossom as the rose: It shall blossom, [saith he] abundantly,
and rejoice even with joy and singing: The glory of Lebanon shall
be given unto it, the excellency of Carmel and Sharon, they shall
see the glory of the Lord, and the excellency of our God.' And
to support the weak from those fears that in those days will be
pulling of them down, he adds, 'Strengthen ye the weak hands, and
confirm the feeble knees. Say to them that are of a fearful heart,
Be strong, fear not: behold, your God will come with vengeance,
even God with a recompence; he will come and save you. Then the
eyes of the blind shall be opened, and the ears of the deaf shall
be unstopped. Then shall the lame man leap as an hart, and the
tongue of the dumb sing: for in the wilderness shall waters break
out, and streams in the desert. And the parched ground shall become
a pool, and the thirsty land springs of water: In the habitation
of dragons, where each lay, shall be grass with reeds and rushes.
And an highway shall be there, and a way, and it shall be called,
The way of holiness; the unclean shall not pass over it; but it
shall be for those: the wayfaring men, though fools, shall not err
therein. No lion shall be there, nor any ravenous beast shall go
up thereon, it shall not be found there; but the redeemed shall
walk there. And the ransomed of the Lord shall return, and come to
Zion with songs and everlasting joy upon their heads: They shall
obtain joy and gladness, and sorrow and sighing shall flee away'
(Isa 35).
What say ye now, ye sons of God! Will you learn to make a judgment
of things according to the mystery of the wisdom of God, or will
ye longer conclude according to sense and reason: 'He turneth
the shadow of death into the morning' (Amos 5:8). And commands
oft-times, that the fairest day should succeed the foulest night.
Wherefore, when we see these devils, foul spirits, and unclean birds
in Babylon; yea, when we see good men leave her, and the vilest
run in to her, then let us sing the angels' song, and say, 'Babylon
the great is fallen! is fallen! and is become the habitation of
devils, and a hold for every foul spirit, and a cage for every
unclean and hateful bird.'
FOURTH SIGN.
Fourthly, another sign of the approach of the ruin of Antichrist,
is, 'The Slaying of the Witnesses': For the witnesses are to be
slain before the fall of Antichrist; and that by the hand of the
beast, who shall manage the members of Antichrist, having qualified
them before that work, with those qualifications of which you
read in the sign foregoing. For what can better fit a generation
for such a work, than to be themselves all turned devils, and
also succourers of all foul spirits. Wherefore, they must be the
wickedest of men that shall do this: the very scum of the nations,
and the very vilest of people. Nor is this a new notion: God
threatened to give his sanctuary 'into the hands of strangers for
a prey, and to the wicked of the earth for a spoil' (Eze 7:21);
To robbers, burglars, and they should defile it (verse 22). Again,
saith God of his people, 'I will bring the worst of the heathen,
and they shall possess their houses' (verse 24). For the truth
is, this work is too bad for men either of reason or conscience
to be found in the practice of. The hangman is usually none of
the best: The witnesses are also to be slain; but not a man, but
a beast must slay them; 'a den of thieves, a hold of foul spirits,'
must do it.
That the witnesses must be slain before the fall of Babylon, has
been hinted already. Also, that their death is a forerunner of
the ruin of Antichrist, has before been touched upon; but in this
place I shall a little enlarge.
And therefore I proceed: 'And when they shall have finished their
testimony, the beast that ascendeth out of the bottomless pit
shall make war against them, and shall overcome them, and kill
them. And their dead bodies shall lie in the street of the great
city, which spiritually is called Sodom and Egypt, where also
our Lord was crucified. And they of the people, and kindreds and
tongues and nations shall see their dead bodies three days and
an half, and shall not suffer their dead bodies to be put into
graves.' 'And after three days and an half, the spirit of life
from God entered into them, and they stood upon their feet; and
great fear fell upon them which saw them. And they heard a great
voice from heaven, saying unto them, Come up hither: And they
ascended up to heaven in a cloud; and their enemies beheld them'
(Rev 11:7-12).
Thus you see their death is before their deliverance. Also their
death is to be by the hand of the beast; to wit by the men that
have and hold his mark, and that of his image, and that are of the
number of his name. You see also that their death is not only a
forerunner of their deliverance, but a sign that their deliverance
is at the door; since the one is but three days and an half before
the other.
And if a short comment upon this text will give a little light to
the reader, I shall not count my labour lost.
And when they shall have finished their testimony, when, or about
the time they have done their work of witness-bearing for God
in the world: When they have made or are making an end of giving
their testimony for Christ, and against the witchcrafts, idolatries,
sorceries, fornications, thefts, murders, and wickedness of
Antichrist: Then and not till then.
'The beast that ascended out of the bottomless pit.' The beast:
The power that carrieth and beareth up Antichrist, the mother of
harlots: The beast upon which the woman sitteth, and by the heads
and horns of which she is protected and defended; he is said to
ascend out of the bottomless pit; for that he manifesteth by his
doings, that he was born there, and came to [do] the work of the
king thereof.
'Shall make war against them.' We read that he made war against them
all the time of their prophesying in sackcloth, while they were
bearing their testimony against his doing; and that his commission
was, That he should have leave to make war so long (Rev 12:6). But
here we read again, that when they had finished their testimony,
and so consequently he had run out the time of his first commission
for war, he makes war again. So that this war which now he raiseth
against them, seems to be another, a new war, and such as is
grounded upon other, to wit, new arguments, besides those upon
which his first war stood. By his first war, he sought to beat down
and overthrow their testimony (Rev 13:4). By this war he seeketh
to overthrow themselves. The first war he made, was grounded upon a
vain confidence of his ability to destroy their faith; but this
last was grounded upon madness against them, because their testimony
had prevailed against him: Wherefore, Torment, wherewith these
witnesses by their testimony tormented him and his followers, was
the cause of this last war. And this is insinuated when he saith,
'They make merry for their victory over them, because these two
prophets,' (to wit, by their testimony,) 'tormented them that
dwelt on the earth' (Rev 11:10).
The beast therefore will make a war against the witnesses all the
time of their prophesying in sackcloth, which will be a thousand
two hundred and threescore days (Rev 12:6). In all which time
they shall give him the foil, and overcome him by their faith and
testimony; and be proclaimed more than conquerors over him, through
the Christ that loved them. But now in this second war he overcomes
them, 'he overcomes them, and kills them.'
Jezebel for a long time made war against Elias the prophet,
seeking to overthrow the worship of God which he maintained, and
to establish the religion of Baal: But when she saw that by all
she could do she got nothing, but that the prophet got the day of
her worship, priests and worshippers (1 Kings 18:30-40), she breaks
out into a rage, as one tormented almost to death, and raises a new
war; not now against his religion, but his person, and desperately
swears by all the gods that she had, That by tomorrow that time
the life of the prophet should be as the life of one of her priests
whom he had slain for an idolater (1 Kings 19:2). When the devil
sees that he cannot do by argument, he will try if he can by blows.
When Zedekiah, the son of Chenanah, saw that with argument he
could not overcome Micaiah, he steps to him, and takes him a box
of the ear (1 Kings 22:24). This new war, is a box of the ear which
the beast will give the witnesses, because they overcame him by
their faith and testimony, all the time that the first war lasted.
Now how long this second war will last, and what strugglings the
witnesses will make before he shall overcome them, I know not:
This I know, that the text saith, 'by this war he shall overcome
them.'
'And shall overcome them.' Saints are not said to be overcome,
when they are imprisoned, banished, and killed for their faithful
testimony: No, by these things they overcome. To overcome then,
is to get the mastery, to subdue, to turn out of possession, to
take and hold captive, to strip the subdued of power and privilege,
as is sufficiently manifest both by scripture and reason: 'For of
whom a man is overcome, of the same he is brought in bondage' (2
Peter 2:19).
So then, when he is said to overcome them, it is meant, he shall
get the mastery of them, they shall grow faint before him, have no
heart or spirit to bear up in their profession against him: Against
him, I say, as she did the thousand two hundred and threescore
days' war with him; for then they were overcomers, and did bear
away the garland.
Nor do I, for my part, wonder at this, when I consider that these
witnesses are a succession of good men; and that when Israel came
out of Egypt of old, the feeble and weak-handed did come behind
(Deu 25:17-19). It will be the lot therefore of the church, in
the latter end of the reign of the beast, to be feeble and weak in
their profession, the valiant ones having gone before: These will
come, when those that were able have bravely borne their testimony,
or when they are upon finishing of that: In comparison of whom,
they that come after will be but like eggs to the cocks of the
game: wherefore they must needs be crushed, cowed, and overcome.
And then will the beast boast himself, as did his type of old,
and say, 'My hand hath found as a nest the riches of the people:
and as one gathereth eggs that are left, have I gathered all the
earth; and there was none that moved the wing, or opened the mouth,
or peeped' (Isa 10:14).
A sad time, and it is to happen to the people that are left, to the
latter end of the witness-bearers; and that too when they shall
have finished their testimony.
Of this tyranny the cruelty of Amalek was a type; who, as was hinted
before, smote the hindermost, the weak: But his judgment is, That
'he shall perish for ever.'
'And shall overcome them.' There are two ways of overcoming; to
wit, by power and policy: And perhaps by both these ways they may
be overcome. However, overcome they shall be; for so saith the
holy word of God; yea, the beast shall overcome them. Wherefore
the church of God, at that day, will be under such a cloud as she
never was since Christ's day. Now how long they shall thus be held
captive before they are brought to execution; whether the beast
will ride in triumph while they are in his bonds; or whether he
will suddenly kill them; that time, and observation, and experience,
must make manifest: But kill them he shall, that's most certain,
for so says the Holy Ghost.
'And shall overcome them, and kill them.' In this method therefore
God will suffer the beast to proceed with the church of God, after
she has sufficiently borne her testimony for him in the world. He
shall 'war against them,' but that is not all: He shall overcome
them, but that is not all; he 'shall overcome them, and kill them.'
'And kill them.' Of their slaughter also I shall speak a word or
two. But first I would note, as all know, that there is a difference
to be put betwixt killing and overcoming: For though every one
that is killed, is overcome: yet every one that is overcome, is
not killed (Acts 21:32): men may be overcome, and yet live (Jer
12:11); but when they are killed, it is otherwise: There may be a
cry heard from the mouth of them that are overcome, but not from
the mouth of them that are killed (Exo 32:18; Acts 7:34): They that
are overcome, may consult their own enlargement, and deliverance;
but they that are killed, cannot do so. I do therefore distinguish
between killed and overcome, because the text doth so: 'He shall
make war against them, and shall overcome them, and kill them.'
'And kill them.' From these words therefore I will take occasion
to inquire,
1. How they are to be considered as to this slaughter.
2. What death they must die to accomplish this prophecy.
FIRST, How they are to be considered?
I answer: Not in a carnal or natural, but in a mystical sense. For,
first, they are called witnesses. Secondly, They are put under the
number of two: 'My two witnesses' (Rev 11:3). Both which are to
be mystically taken.
First, Because their testimony standeth not in their words only,
but in their conversation; yea, in their suffering also: and that
is a mystical witness-bearing.
Secondly, They go under the number of two: Not because there were
indeed two such men in the world, but because two are a sufficient
number to bear witness (Num 35:30; Deu 17:6; 19:15); and God's
church, in the most furious heat and rage of Antichrist, has
been at least of such a number of professing saints, to proclaim
against the beast and his worship in the name of God. To think
that there have been two such men in the world, is ridiculous;
for these witnesses must continue to give their testimony for God
against Antichrist, a thousand two hundred and threescore years.
Nor can they scripturally bear this title, My two witnesses, but
with respect to their prophesying so long. The witnesses therefore
are nothing else but a successive church, or the congregation of
God abiding for him against Antichrist, by reason of a continual
succession of men that is joined by the special blessing of God
unto it.
SECONDLY, What death they must die? I answer, Not a corporeal one,
but that which is mystically such. And I choose to understand it
thus, because this suiteth best with their state and condition,
which is mystical. Besides, thus did they (when they did overcome,)
slay their enemies, even with the fire or sword of their mouth:
'If any man will hurt them, fire proceedeth out of their mouth,
and devoureth their enemies: and if any man will hurt them, he
must in this manner be killed' (Rev 11:5). As therefore they went
about to kill their enemies, so their enemies will kill them: But
they sought to kill their enemies by their testimony, as to their
antichristian spirit, and church-state; and their enemies will
kill them, as to their Christian heat and fervency of mind; and
also as to their Christian church-state. So that, (at least so
I think,) there will be such ruins brought both upon the spirit
of Christianity, and the true Christian church-state, before this
Antichrist is destroyed, that there will for a time scarce be
found a Christian spirit, or a true visible living church of Christ
in the world: Nothing but the dead bodies of these will be to be
seen of the nations; nor them neither, otherwise than as so many
ruinous heaps. For the love that I bear to the church of Christ,
I wish, as to this, I may prove a false prophet: But this looks
so like the text, and also so like the dispensations of God with
his church of old, that I cannot but think it will be so. For the
text, I have spoken to that already; wherefore I will now present
you with some things that look like parallel cases.
First, When the church was coming out of Egypt, just before they
were delivered from Pharaoh, they were in their own eyes, and
in the eyes of their enemies, none other than dead: 'It had been
better [said they to Moses] for us to serve the Egyptians, than
that we should die in the wilderness' (Exo 14:12). The people
said so, Moses feared, and Pharaoh concluded they were all dead
men (Exo 12:33). Also Paul tells us, 'that they were baptized
[that is, buried] unto Moses in the cloud, and in the sea.' They
were, for the time, to use the expression, a dead church both in
the eyes of Pharaoh, in the eyes of Moses, and also in their own.
And 'tis to be taken notice of: As the witnesses in the text were
slain but a little before the ruin of Antichrist began; so this
church was baptized in the sea but a little before great Pharaoh
was drowned there.
Secondly, In the time of Elias, which time also was typical of
this, what church was there to be seen in Israel? None but what
was under ground, buried in dens, and in caves of the earth: Yea,
the prophet could see none, and therefore he cried to God, and
said, Lord, they have 'digged down thine altars,' and slain thy
prophets, 'and I am left alone, and they seek my life' (1 Kings
19:14; Rom 11:3). What visible living church was now in the land,
I mean, either with reference to a godly spirit for it, or the
form and constitution of it? What was, was known to God, but dead
to every man alive.
Thirdly, What was the dry bones that we read of in the 37th
of Ezekiel, but the church of God, and also a figure of what we
are treating of? And why called dry bones, since the people were
alive, with their substance, wives, and children; but to shew, that
that church of God was now, as to their spirit and church-state,
accounted as dead, not only by themselves, but by the king of
Babylon, and the nations round about? Babylon then was the valley,
and the grave; and the church of God were the bones: Bones without
flesh, sinews, or skin; bones exceeding dry; yea so dry and dead
were they, that the prophet himself could not tell whether ever
they should live again (Eze 37:1-3).
Now this, as I said, was a state that was not to end with the church
of Israel, but to be acted over once again by the beast with the
church of the new testament: Yea, it is an easy matter to make
their witnesses in this their death, and the church of Israel in
this their grave, in many things to symbolize.
Fourthly, Take another instance, or rather comparison, into which
the church of God compared herself, when under the king of Babylon's
tyranny: And that is, she counted herself as the dung that the
beast lets fall to the ground from behind him. And doth this look
like a visible church-state? Or has it the smell or savour of such
a thing? Nebuchadnezzar (said she) 'hath swallowed me up like a
dragon, he hath filled his belly with my delicates, he hath cast
me out' (Jer 51:34). Pray, what would you think of a man, of whom
one should tell you, That he was eaten up of a dragon; made to
fill the belly of a dragon; and cast out as the dung of a dragon?
Would you think that such an one did all this while retain the
shape, form, or similitude of a man? Why, thus the church said she
was, and thus the church shall be again: For she is once more to
be overcome, to be overcome and killed; and that by the beast,
the dragon's whelp, of which the king of Babylon was a type. And
therefore I conclude the premises; that is, That the beast will kill
the church that shall be in the latter days, as to her Christian
spiritedness, and her church-state. And I could further add, That
if we hold they die corporeally, we must conclude, that their
natural body being slain, shall lie three years and an half in
the street; yea, that their resurrection shall be corporeal, &c.
But why we should think thus, as yet I can see no reason, since the
persons are such mystically; the beast mystically so; the street
in which they be, mystically such; and the days of their unburied
state, to be taken mystically likewise. But we will pass this,
and descend to other things.
Fifthly, I will yet add another thing. When Israel was coming out
of Babylon; yea, while they were building of the temple of God,
which was a figure of our church-state now under the Gospel; they
were not only troubled, hindered and molested in their work, but
were made for a time to cease, and let the work lie still.
'Now [says the text] when the copy of king Artaxerxes' letter
[which he sent to forbid the Jews in their work] was read before
Rehum and Shimshai the scribe, and their companions, they went
up in haste to Jerusalem unto the Jews, and made them to cease by
force and power. Then ceased the work of the house of God which
is at Jerusalem. So it ceased unto the second year of the reign
of Darius king of Persia' (Ezra 4:23,24).
And I pray, since their temple-worship was a type of a new testament
church-state and worship, what doth their causing of that work to
cease signify to us, but that we must have a time also to cease as
they? And since their temple-work was caused to cease before the
house was finished, what face could there be at present thereupon,
but that, to look to, it was like some deformed, battered, broken
building, or as such an one that was begun by foolish builders?
Yea, and since the Jews left off to build God's house at the
command of the heathens, what did that bespeak, but that they had
lost their spirit, were quashed, and so as to their temple-work,
killed, as it were, to all intents and purposes? And thus it will
be, a little before the church of God shall be set free from the
beast, and all his angels: For these things were writ for our
admonition, to show us what shall be done hereafter; yea, and
whether we believe or disbelieve hereabout, time will bring it to
pass.
I do not question but many good men have writ more largely of
this matter: but as I have not seen their books, so I walk not by
their rules. If I mistake, the mistakes are only mine; and if I
shall merit shame, I alone must bear it.
Some may think they have said enough, when they assert, that for
the witnesses to be killed, is, To be dead in law. But I answer,
That is not to be overcome. They are here said to be overcome;
and that is more than to be dead in law: For a man may be dead in
law, and yet not be overcome; and if so, then far enough off from
being killed. So then, for as much as they are said to be overcome
and killed, it must be more than to be dead in law. Besides, the
text supposeth that they had yielded up, as dying men do, their
souls, their spirit of life into the hands of God: For it saith
concerning them, That at their resurrection, the spirit of life
from God entered again into them: Into them, antecedent thereunto.
'and after three days and an half the spirit of life from God
entered into them, and they stood upon their feet' (Rev 11:11).
thus it was concerning the dry bones, of which mention was made
before: 'Then said he unto me, Prophesy unto the wind, prophesy,
son of man, and say to the wind, Thus saith the Lord God; Come
from the four winds, O breath, and breathe upon these slain, that
they may live' (Eze 37:9). And thus much concerning their killing.
Now, as I said, since in death, the body doth not only lie dead,
but the spirit of life departs therefrom; it is to shew, that not
only their bodies, their church-state, shall die, [for churches
are called bodies, (1 Cor 12:27; Eph 3:6; 4:12; 5:23; Col 1:18)]
but that spirit of life that acted those bodies, shall be taken
up to God. There shall, for a time, be no living visible church
of Christ in the world: A church, but no living church, as to
church-state: A church in ruins, but not a church in order: Even
as there was once a Christ, but no living Christ in the grave; yet
the gates of hell shall not prevail to an utter overthrow thereof,
no more than they prevailed to an utter overthrow of Christ; but
as one did, so shall the other, revive, and rise again, to the utter
confusion and destruction of their enemies: Yea, and as Christ,
after his resurrection, was, as to this body, more glorious than
he was before; so the witnesses, after their resurrection, shall
be more spiritual, heavenly, and exact in all their ways, than they
were before they were killed. Resurrections are always attended
with new additions of glory; and so shall the church of God, as
to her church-state, be in the latter days.
But yet the beast shall not altogether have his will, (if that at
all was his will) that these witnesses, in this second war, should
be conquered to a compliance with Antichrist in his foolish and
vain religion: For it is not with dead men to comply; but as they
are dead to their own church-state, so they are to his. When the
Jews had killed Christ, it was beyond all the art of hell to cause
that his body should see corruption; so when the beast has killed
the witnesses, he shall not be able to corrupt them with any of
his vices.
Hence you find, that not the witnesses, but the dwellers upon the
earth were them that danced after the devil's pipe, when he had
fulfilled their murder.
Nor doth this murder, as to the fulfilling of it in those nations
where the woman sitteth, seem to be a great way off, if all be true
that from foreign parts some have said: For what a withdrawing of
God and of his Spirit is there already in some of the churches of
God! The word worketh not that sound repentance which it was wont
to do: Preachers preach for little, but to spend themselves, as
men that are wounded do when with groans they let out their life.
Where (say some) is the spirit and life of communion? And where
that practical holiness that formerly used to be seen in the
houses, lives and conversations of professors? The whole head is
sick, and the whole heart faint already; and how long will it be
before churches die of the wound that the beast has given them,
time must make appear: But die I perceive they must; for if the
wound already given will not kill, repeated blows shall.
By all that I have said, I do not deny but that many of the people
of God may die corporeally, by the hand of the beast, in this second
war that shall be made by him against the witnesses. But should
as many more die, that will not prove that that death will be that
that by the killing of the witnesses is intended.
Some thing I would bestow upon the reader, for him to carry with
him as a memorandum, while he reads this account of things: As,
First, This victory of the beast, is not to be until the witnesses
have finished their testimony; and so by all that he shall do, he
shall not hinder the revelation of any of the truths that they
either were to bring to light, or to confirm by their witness-bearing.
Witnesses are not always bound to speak: There is a time 'to keep
silence' (Eccl 3:7), and 'thou shalt be dumb' (Eze 3:26). But how
shall we know when this time is come?
1. When a sufficient testimony has been given for Christ, and
against Antichrist, before the God of heaven; for he must be the
judge.
2. When her enemies forbear to plead against her by argument, and
rather betake themselves to blows (Matt 10:19).
3. When the spirit of testimony-bearing is taken from the church;
for that is not essential to Christianity, but is given and taken
away as there is occasion.
4. When testimony-bearing becomes a vain or needless repetition,
when they have heard sufficiently of things before (John 9:27).
Secondly, This victory of the beast shall not invalidate or weaken
their testimony; no, not in the eyes of the world; for they will
still remember, and have a reverence for it: This is intimated
by this, That 'they of the people and kindreds and tongues and
nations--(that are neither the witnesses, nor they that in the
next verse are called the inhabiters, or they that dwell upon the
earth,)--shall not suffer their dead bodies to be (buried, or be)
put in graves' (Rev 11:9).
Thirdly, This shall not lengthen the reign and tranquility of the
antichristian kingdom; nor frustrate, drive back (or cause to tarry)
the glorious freedom and liberty of the saints. But some may say,
This will be a SAD day.
So it will, and gloomy; but it will be but short, and 'the righteous
shall have dominion over them next morning.' 'Twill last but three
days and an half; nor shall it come, but for the sins of churches
and saints, and to hasten the downfall of the kingdom of the beast,
and for the sweetening to the church her future mercies. Christ
Jesus, our Lord, in answer to the question of his disciples, about
the destruction of Jerusalem, presented them with a relation of
many sad things; but when he was come even to the hearts of men,
and had told them 'that they should fail for fear': He said,
'when these things begin to come to pass, then look up, and lift
up your heads; for your redemption draweth nigh' (Luke 21:25-28).
'Tis as ordinary as for the light to shine, for God to make black
and dismal dispensations, to usher in bright and pleasing [ones];
yea, and the more frightful that is which goes before, the more
comforting is that which follows after. Instances in abundance
might be given as to this, but at present let this suffice that is
here upon the paper before us; namely, the state of the witnesses,
with their glorious resurrection.
FIFTH SIGN.
Fifthly, Another sign of the approach of the ruin of Antichrist,
will be this: The great joy that will be in her, and among her
disciples, when they shall see that the witnesses are slain, and
lie dead upon the spot: 'And they that dwell upon the earth shall
rejoice over them, and make merry, and shall send gifts one to
another; because these two prophets tormented them that dwell on
the earth' (Rev 11:10). Babylon has been always a merry city, and
her disciples merry men; but the poor church of Christ has been
solitary, and as a wife forsaken; her tears upon her cheeks bear
her witness, and so doth her sackcloth-weed.
Hence our Babylon, under the name of Nineveh, is called, 'the
rejoicing city' (Zeph 2:15). Only her joy is distinguished from
that which is the joy of God's people, by these two things.
First, Either she rejoiceth in outward and carnal glory, or else
in the ruin of the church of God. This last, to wit, the supposed
ruin of the church of God, is that which will be now the cause of
her glorying. And this is the joy that God complaineth of, and for
the which he said that he would punish Babylon: 'Chaldea shall be
a spoil: All that spoil her shall be satisfied, saith the Lord.
Because ye were glad, because ye rejoiced, O ye destroyers of
mine heritage,' &c. (Jer 50:10,11). The joy therefore of Babylon,
Antichrist; the joy that she shall conceive in her heart upon the
slaughter of the witnesses, is a sure sign of her unavoidable ruin
and destruction. These two prophets tormented her; they were to
Babylon as Mordecai was to Haman, a continual plague and eye-sore:
As also was David to the wretched Saul: But now they are overcome,
now they are killed; now she rejoiceth, and maketh merry. And this
her joy was of old prefigured by them that in her spirit have gone
before her: As, First, When the Philistines had, as they thought,
for ever overcome Samson, that Nazarite of God, how joyful were
they of the victory! 'Then the lords of the Philistines gathered
them together for to offer a great sacrifice unto Dagon their god,
and to rejoice: for they said, Our god hath delivered Samson our
enemy into our hand. And when the people saw him, [saw him in chains]
They praised their god: for they said, Our god hath delivered into
our hands our enemy, and the destroyer of our country, which slew
many of us' (Judg 16:23,24). Poor Samson! While thou hadst thy
locks, thy liberty, and thine eyes, thou didst shake the pillar
that did bear up their kingdom! But now they have conquered thee,
how great is their joy! How great is their joy, and how near their
downfall! This therefore is a joy that is like that we have under
consideration, to wit, the joy of them that dwell upon the earth;
for that the witnesses that did bear up the name of God in the
world, were overcome and killed.
Secondly, Like to this, is that which you read of in the first
book of Samuel, concerning the men that had burnt David's Ziklag.
Ziklag was poor David's place of safety; nor had he any else but
that under the whole heaven: But the children of the east came upon
it, and took it; set it on fire, and carried thence all David's
substance, with his wives and his children. (Very ill done to a
man in affliction; to a man that went always in fear of his life,
because of the rage of his master Saul.) But how were they that had
got the victory? Oh! joyful, and glad, and merry at heart at the
thoughts of the richness of the booty? 'Behold, they were spread
abroad upon all the earth, eating and drinking, and dancing, because
of all the great spoil that they had taken out of the land of the
Philistines (from Ziklag) and out of the land of Judah' (1 Sam
30:16). Here again you find a joy and merriment like these that
we have under consideration, and that upon such like accounts.
Nothing pleases the wicked more, than to see the godly go down the
wind; for their words, and lives, and actions are a plague and a
torment to them: As 'tis said of these two prophets, 'They tormented
them that dwelt on the earth.'
Thirdly, While the church of God lay dead in Babylon, and as bones
exceeding dry; what a trampling upon them was there by Belshazzar
a little before his death! He called for his golden and silver
vessels that his father Nebuchadnezzar had taken out of the temple
of God that was at Jerusalem, (those holy vessels once dedicated
to the worship and service of God) that his princes, his wives
and his concubines might drink therein. An high affront to heaven:
'They drank wine, and praised the gods of gold, and of silver, of
brass, of iron, of wood, and of stone' (Dan 5:4). And all to shew
what a conquest, as he thought, he had got over the God of heaven,
and over his people that dwelt in Jerusalem, and over his ordinances
and vessels used in his worship and service: Yea, this he did
with such joy that was not usual, as is intimated by his doing of
it before 'a thousand of his lords,' and that till he had drank
himself drunken. But all this while, as was hinted before, the
church of God, as it were, lay dead at his feet; or as the phrase
is, 'as bones exceeding dry.' This too will be the joy of the
beast and his followers in the latter days; they will make war
with the witnesses; they shall overcome them, and kill them; and
when that is done, they shall rejoice over them, and make merry.
But as Belshazzar soon after this, saw the handwriting that made
his knees knock together; and as he lived not to see the light of
another day; so 'twill be with the beast and his followers; the
next news that we hear upon this mirth and jollity, is, the tenth
part of his kingdom falls, and so on till the whole is ruined.
Thirdly, Moab also, in the day that Israel was taken captive by
their enemies, could not forbear but skip for joy, so glad was he
in his heart thereat. But what saith the jealous Lord? 'Make ye
him drunken: for he magnified himself against the Lord: Moab also
shall--be in derision: For was not Israel (saith God) a derision
unto thee? was he found among thieves? for since thou spakest of
him, thou skippedst for joy' (Jer 48:26,27). Of all things, God
cannot away with this: For when the wicked would rejoice that they
have been suffered to make havoc of the church of God, they deny
the wisdom and power by which they were permitted to do this,
and offer sacrifice to their own net and drag (Hab 1:16); which
provoketh the holiness of Israel: 'Shall the axe boast itself
against him that heweth therewith? or shall the saw magnify itself
against him that shaketh it? As if the rod should shake itself
against them that lift it up, or as if the staff should lift up
itself, as if it were no wood.' But what follows? Why, burning
and consuming of soul and body of them that do such a thing (Isa
10:15-18). And this text I the rather bring, because 'tis to be
the portion of Antichrist.
And therefore let this be a caution to the men that wonder after
the beast, to caution them to repentance, for he will assuredly go
into perdition. What! shall the witnesses of God be killed! Shall
the beast stand glorying over them while they are dead, with his
feet in their neck? and shall none be angry at it? Let them that
love themselves look to themselves: God will be concerned, and will
assuredly for this quickly put a period to the kingdom and reign
of Antichrist (Jer 50:13).
And although this glorying mistress of iniquity, this Antichrist
and Babylon, may say that her power is the hammer of the whole
earth; yet God will cut him in sunder, and break him in pieces
with his bout-hammers,13 with the kings14 of the earth, that he
will use to do this work withal; that is, when this last sign is
fulfilled: I call it the last sign; I find none that doth intervene
betwixt the slaying of the witnesses, and the beginnings of the
ruin of Antichrist but this.
But a little to comment upon their joy, as the Holy Ghost doth set
it forth. The cause of their joy we have touched already; which
was, for that they had slain their tormentors. For, as was shewed
you, the witnesses had been their tormentors: But when they shall
overcome them, and kill them, they rejoice, make merry, and send
gifts one to another.
This repeating, and repeating with aggravation, doth manifest, and
at that day their joy will be exceeding great: 'They shall rejoice,
and make merry,' &c. They shall rejoice over them, over their slain,
their enemies, their tormenting enemies. This joy therefore, is
a joy that flows from victory, from victory after a war that has
lasted a thousand two hundred and threescore years. They shall
rejoice, as they do that have a most potent, vexatious, and
tormenting enemy lying dead at their foot, and as those that ride
in triumph over them. They shall therefore rejoice as conquerors
used to do, who make the slaughters of their spoiled enemies the
trophy of their joy.
For the devil, that great deceiver of mankind, will so flush up
and bewitch the men that wonder after the beast, with the victory
that they shall get over the faithful witnesses for God and his
Son, that they will think ('twill never be day) that the victory is
so complete, so universal, so thorough, that the conquest must be
lasting. And from sense and reason they will have ground to think
so; for who now is left in the world any more to make head against
them? but here comes in that which will utterly spoil this joy;
these conquered, killed, dead men must come to life again, and
then what's become of their joy? 'And great fear fell upon them
which saw them' (Rev 11:11). Wherefore, this joy must fade and
vanish: But, I say, the followers of the beast will be far from
thinking so; for they will 'rejoice over them, make merry, and
send gifts one to another,' concluding that these tormentors shall
never torment them more. But Jacob's blessing upon his son Gad,
shall be fulfilled upon these witnesses: 'Gad [saith he] a troop
shall overcome him: but he shall overcome at the last' (Gen
49:19). So then these conquerors must not always rejoice, though
they will suppose they shall, and also make merry too.
'And make merry.' To make merry, is more than to rejoice. To rejoice,
doth shew the present act of the soul; but to make merry, is to
use the means as will keep this joy alive, and on foot. Joy is
one thing, and the continuance of it is another (1 Sam 25:36). Joy
may be begotten by a conceit, a thought; but it cannot be maintained
so; because deliberation will come in and spoil it (Esth 5:4), if
sufficient means is not used to continue it: wherefore he adds,
They rejoiced over them, 'And made merry.'
And there are five things that are usually made use of to keep up
wicked joy. 1. There is the merriment of music (Luke 15:25,32).
2. The merriment of feasting (Judg 19:6,9). 3. The merriment of
laughter (Eccl 10:19). 4. The merriment of fleshly solace (Jer
31:4). 5. Revenge upon a supposed enemy (2 Sam 13:28). So then,
by these five things we see what is the way that sinful joy is
maintained in the hearts of wicked men; and also by what means the
limbs and brats of Antichrist will keep up that joy that at first
will be conceived in their hearts at the thought that now they have
killed their tormentors. They shall have music. They shall have
feasting. They shall have laughter. They shall have fleshly solace.
And they shall have their fill, for the time, of revenge. Thus
therefore shall they rejoice over them, and make merry, all the
time of that little, short everlasting that they are to live in
the world.
'And make merry.' To make merry, to make wicked mirth, there must
be a continual fraternity, or brotherhood in iniquity, maintained
among them, and that where none may come to interrupt; and that
they will be capable of doing any where then, for that their
tormentors will be dead. Wickedness shall walk with open face
in those days; for then there will be none alive for God and his
ways; wherefore, the beast and his train may do what they will: now
will be the time for men to live carelessly and wantonly, and to
make their wantonness their joy, (after the manner of the Zidonians)
for there will be none to put them to shame.
'And shall send gifts one to another.' This is another token of
their gladness, and also a means to buoy them up still. And it will
be a sign that they have joined hand in hand to do this wickedness,
not dreaming of the punishment that must follow. This sending
of gifts to each other, and that after they have slain these two
prophets, doth also declare that they will be far from repentance,
for the commission of so great an offence. Nay, it signifies
further, that they were resolved, and determined to quench all
manner of convictions one in another, that might arise in their
hearts for the sin which they had committed: for a gift blinds
the eyes of the wise, and perverts the judgment of the righteous;
how much more then will it stifle and choke appearances of such
upon the spirits of wicked men! I question not at all but many
have been, by the favours and gifts of wicked men, drawn down into
the belly of hell.
Now what these gifts will be, either as to kind or quantity, that
I can say nothing to: but probably, whatever they will be, there
will be but little of their own cost in them. Victors and conquerors
do used to visit their friends with their spoils won in battle,
with the spoil of the enemies of their God (Ezra 10:7).
And this was David's way, after ha had recovered the loss that he
had sustained at the burning of his Ziklag; he sent to his friends
of what he had taken from his enemies, as token of victory: 'David
sent of the spoil (says the text) unto the elders of Judah, even
to his friends, saying, Behold a present for you of the spoils of
the enemies of the Lord' (1 Sam 30:26); And why may not those we
have now under consideration, do so to their god, and their friends
also? Spoiling is like to be one of the last of the mischiefs
that Antichrist shall do to the church of God in this world: And
methinks, since the beast will have power to overcome, and to
kill, he should also have power to take away (Dan 11:33): 'Hast
thou killed, and also taken possession?' said the prophet to wicked
Ahab.
However, whatever their gifts may be, and at whose cost soever
bought, 'tis a sign their hearts will be open, they shall send
gifts one to another: their merry days will then be come, and their
enemies will then be dead at their feet; wherefore, now they will
have nothing to do but to rejoice over them, and to make merry,
and to send gifts one to another.
Thus as to sense and reason, all shall be hush, all shall be quiet
and still: the followers of the Lamb shall be down; the followers
of the Beast be up, cry peace and safety, and shall be as secure as
an hard heart, false peace, and a deceitful devil can make them.
But behold! While they thus 'sing in the windows,' death is
straddling over the threshold! (Zeph 2:14). While they are crying
peace and safety, sudden destruction cometh: By that they have
well settled themselves at their table with Adonijah (1 Kings 1),
they shall hear it proclaimed with sound of trumpet, the witnesses
are risen again.
Now the Christians' pipes will go again, and surely the earth will
be rent with the sound of their shouts and acclamations, while they
cry with joyful sound, 'The kingdoms of this world are become the
kingdoms of our Lord, and of his Christ; and he shall reign for
ever and ever' (Rev 11:15).
But woe to the wicked, it shall be ill with them; for the Lord
Jesus will now begin to shew his jealousy, and to make known his
indignation towards those that have thus cruelly slain his prophets,
digged down his altars, and made such havoc of the afflicted
church of God (Isa 66:14). Now will he whet his glittering sword,
and his hand shall take hold on vengeance, that he may render
a recompence to his enemies, and repay them that hate him (Deu
32:41).
But this he will not do immediately by himself, but by such instruments
as have been spoken of before: of which more particularly to treat,
shall be that I shall next take in hand.
OF THE INSTRUMENTS THAT GOD WILL USE TO BRING ANTICHRIST TO HIS
RUIN.
Although I have hinted at this before, yet it may be convenient
briefly to touch it again. Antichrist, as I have told you, consisteth
of soul and body, and must be destroyed by such instruments as may
most properly be applied to each. Further, As to the soul, spirit
or life of Antichrist, and its destruction, of that we have also
spoken already: It remains then that now we discourse of the ruin
of his body and flesh.
I then take it, That the destruction of her flesh shall come by the
sword, as managed in the hands of kings, who are God's ministers
for the punishment of evil deeds, and the praise of them that do
well (Rom 13). Not that the church, even as a church, shall be
quite exempt and have therein no hand at all; for she, even as
such, shall with her faith and prayers help forward that destruction.
The church therefore, as a church, must use such weapons as are
proper to her as such; and the magistrate, as a magistrate, must
use such weapons as are proper to him as such. When the church
of Israel were prisoners in Babylon, they did not fight their way
through their foes, and the countries to Jerusalem; but waited
in their captivated state with patience, until the kings of the
Medes and Persians came to deliver them. Nor is it to be sleighted,
but to be thought on seriously, that before there was an Israelite
captive in Babylon, their deliverer Cyrus was prophesied of:
which Cyrus did afterwards come and take Babylon, and deliver the
captives, as it was foretold he should. He saith unto Cyrus, 'He
is my shepherd, and shall perform all my pleasure: even saying to
Jerusalem, Thou shalt be built; and to the temple, Thy foundation
shall be laid' (Isa 44:28). And again, 'Thus saith the Lord to
his anointed, to Cyrus, whose right hand I have holden to subdue
nations before him, &c. I have raised him up in righteousness, and
I will direct all his ways: he shall build my city, and he shall
let go my captives, not for price nor reward, saith the Lord of
Hosts' (Isa 45:1,13). And this accordingly he did, to wit, when
the time was come; as may be seen in those holy records where these
things are made mention of. Indeed, as I said, the church is not
excluded (2 Chron 36:2); she may, and ought, with her faith and
prayer, and holy life, to second this work of kings (Ezra 1:2,3).
Wherefore, when God speaks of bringing down the lofty city and of
laying it low in the dust by the church, he saith, they shall do
it by their feet, and with their steps: 'The foot shall tread it
down, even the feet of the poor, and the steps of the needy' (Isa
26:6).
By feet and steps, I understand the good lives of the children of
God: but now, when kings come to deal with her, as kings, they
serve her as Samuel served Agag, as a judge, 'cut her in pieces
with their swords': or as you have it elsewhere, 'They make her
desolate and naked; they eat her flesh, and burn her with fire.'
The sword will be put into their hands for this very purpose. Thus
therefore must their deliverance be begun.
It is also to be considered, That after these first kings of the
Medes and Persians had broken the yoke of the king of Babylon from
off the neck of the captive church, and had given her license
to go to her place to build her temple and city, and to sacrifice
there according to the law of their God, (as both in Ezra and
Nehemiah we read;) and when their work was hindered by under-officers,
or they endeavoured so to do, they pleaded the license that they
received to build and sacrifice by the decree of the first kings,
and so finished their deliverance: They went not on in headstrong
manner, as if they regarded neither king nor Caesar: 'But Zerubbabel,
and Joshua, and the rest of the chief of the fathers of Israel,
said unto them,' that sought to hinder their work, 'Ye have nothing
to do with us to build an house unto our God; but we ourselves
will build unto the Lord God of Israel, as king Cyrus the king of
Persia hath commanded us' (Ezra 4:3). And as they said, so also
they did: 'The elders of the Jews builded, and they prospered
through the prophesying of Haggai the prophet and Zechariah the
son of Iddo. And they builded, and finished it, according to the
commandment of the God of Israel, and according to the commandment
of Cyrus, and Darius, and Artaxerxes king of Persia' (Ezra 6:14).
Yea, they did not only accept of the kindness of kings, but did
acknowledge that kindness with thanksgiving, as a gift of the God
of heaven: for the kings had commanded and given leave to the Jews
to go to Jerusalem, to build their temple, and to do sacrifice
there, according to the counsel of the priests that were at
Jerusalem, and according to the law of God that they had in their
hand (Ezra 7:13,14). For Artaxerxes sent Ezra the priest to inquire
after the condition that Jerusalem and Judah was in, according to,
or by the law of God that was in his hand (verse 14). And he had
license also further to do with the king's silver and gold, which
he gave of the service of the house of the Lord, 'according to the
will, word or law of HIS God.' 'And thou, Ezra, [says the king]
after the wisdom of thy God, [that is, after his word] that is in
thine hand, set magistrates and judges, which may judge all the
people that are beyond the river, all such as know the laws of
thy God; and teach ye them that know them not. And whosoever will
not do the law of thy God, [that is, worship, and walk by the
rule of his testament,] and the law of the king, [that is, shall
refuse to give Ezra such things as by the king was appointed for
Ezra's help in the furthering of the worship of God, according to
the law of his God,] let judgment be executed speedily upon him
whether it be unto death, or to banishment, or to confiscation
of goods, or to imprisonment' (Ezra 7:25,26). This was therefore
a wonderful gracious license that the king now gave to Ezra: he
imposed nothing upon him or the Jews in matters of religion and
worship, but left him and them wholly to the law, will, and word
of God, only he laid check upon wicked and ungodly people: that
if they did things contrary to the laws of Ezra's God, or did
sleight the king's law, as aforesaid, that then such penalties
and pains should be inflicted upon them.
To the same purpose was the decree of Cyrus, and that of Darius,
to put it in execution. Also the penalty enacted against such
offenders, was full as sharp and severe: 'Also I have made a
decree [said the king,] that whosoever shall alter this word, let
timber be pulled down from his house, and being set up, let him be
hanged thereon; and let his house be made a dunghill for this.--And
the God that hath caused his name to dwell there destroy all kings
and people, that shall put to their hand to alter and to destroy
this house of God which is at Jerusalem. I Darius have made a
decree; let it be done with speed' (Ezra 6:11,12).
Indeed, sometimes a stop was put to this work by the kings, and
the Jews were made to cease by force and power, (Ezra 4:23,24) the
which the good people did bear with patience (Ezra 4:11-21): also
they waited to see their God go before them among the kings, who
at length took away Artaxerxes, who for a time had put a stop to
the work, and brought in another, who gave leave that with speed
it should be set on foot again (Ezra 5).
The Jews did also in these vacancies, or times in the which
hindrances were put, carry it very tenderly and lovingly to those
kings that at present they were under, submitting of their bodies
and their goods to their will, and meekly endured the trial and
affliction, serving them with all faithfulness, watching to save
their lives from the hands of bloody men. Also when the king's laws,
and the law of their God, did at any time come in competition,
they would indeed adhere to, and do the law of their God; yet with
that tenderness to the king, his crown and dignity, that they could
at all times appeal to the righteous God about it (Dan 6:22). Nor
did they lose by so doing; yea, they prospered; for by this means
Mordecai was made a great man, and a saviour of his people (Esth
2:21-23) By this means also was Daniel made a great man, and
helpful to his brethren (Dan 5:29).
Kings, I say, must be the men that must down with Antichrist, and
they shall down with her in God's time.
God hath begun to draw the hearts of some of them from her
already, and he will set them, in time, against her round about.
If therefore they do not that work so fast as we would have them,
let us exercise patience and hope in God: 'tis a wonder that they
go so fast as they do, since the concerns of whole kingdoms lie
upon their shoulders, and that there are so many Sanballats and
Tobias's to flatter with them and misinform them concerning the
people that are delivered but in part. See what an ugly account
was given of Jerusalem by the enemies of the Jews, even then when
they were in the hands of their deliverers: 'Be it known unto the
king, that the Jews which came up from thee to us, are come unto
Jerusalem, building the rebellious and bad city, and have set up
the walls thereof, and joined the foundations.--Be it known now
unto the king, that, if this city be builded, and the walls set
up again, then will they not pay toll, tribute, and custom, and
so thou shalt endamage the revenue of the kings' (Ezra 4:12,13).
Oh! what a be it known, be it known, is here! But were not these
gentlemen more afraid of losing their own places and preferments,
than of the king's losing of his toll and custom? But the whole
was a lie, though it hindered the work for a time, and the patience
of the people, and their loyalty to the king, did conquer and
overcome all.
I speak the more to this, because, (as I have said) I believe that
by magistrates and powers we shall be delivered and kept from
Antichrist; and because God has already begun to do it by such,
by which also she shall be destroyed: and I have a few things to
present to good men, to be conversant in, in such a day as this.
Let the king have verily a place in your hearts, and with heart and
mouth give God thanks for him; he is a better saviour of us than
we may be aware of, and may have delivered us from more deaths
than we can tell how to think. We are bidden to 'give thanks to
God for all men, and in the first place, for kings, and all that
are in authority' (1 Tim 2:1,2).
Be not angry with them, no, not in thy thought; but consider, if
they go not on in the work of reformation so fast as thou wouldest
they should, the fault may be thine; know that thou also hast
thy cold and chill frames of heart, and sittest still when thou
shouldest be up and doing.
Pray for kings to the God of heaven, who has the hearts of kings
in his hand: and do it 'without wrath, and doubting'; without wrath,
because thy self is not perfect; and without doubting, because
God governeth them, and has promised to bring down Antichrist by
them.
Pray for the long life of the king.
Pray that God would always give wisdom and judgment to the king.
Pray that God would discover all plots and conspiracies against
his person and government.
Pray also that God would make him able to drive away all evil and
evil men from his presence; and that he may be a greater countenancer
than ever, of them that are holy and good, and wait and believe,
that God that has begun his quarrel with Babylon, Antichrist, the
mother of Antichrist, the whore; would in his own time, and in
his own way, bring her down by the means which he has appointed.
I do confess myself one of the old-fashion professors, that covet
'to fear God, and honour the king.' I also am for blessing of
them that curse me, for doing good to them that hate me, and for
praying for them that despitefully use me, and persecute me. And
have had more peace in the practice of these things, than all
the world are aware of. I only drop this, because I would shew my
brethren that I also am one of them; and to set them right that
have wrong thoughts of me, as to so weighty matters as these.15
Now these kings whose hearts God shall set to destroy Antichrist,
shall do it without those inward reluctancies that will accompany
inferior men: they shall be stript of all pity and compassion.
Hence they are compared to the mighty waves of the sea (Jer
51:42), which saith, when the wrecked and dying mariners cry out
for mercy for themselves, and for their children, I am a sea; 'I
travail not, nor bring forth children, neither do I nourish up
young men, nor bring up virgins' (Isa 23:4,5): I have therefore no
pity for these, or any of them. Therefore they must be swallowed
up of this sea, and sink like a stone in the midst of these mighty
waters.
And thus much for the means by which God will destroy the body
and flesh of Antichrist.
OF THE CAUSES OF THE RUIN OF ANTICHRIST.
Although the causes of the ruin of Antichrist be to some conspicuous
enough, yet to some they may be otherwise; yea, and will to all
kings and people whose eyes shall be held, that they may not see
the judgment, in the reasonableness and equitableness thereof; and
these shall wail when they see 'the smoke of her--torment'; and
these shall cry, Alas! Alas! (Rev 18:10). Wherefore, for further
edification, as I have treated of the man of sin already; so will
I now, of the causes of his downfall. And,
FIRST CAUSE.
First, He must down, for that he hath usurped, and taken the name
and attributes of God upon himself: He hath said, 'I am God': He
hath set in the temple of God, 'shewing himself that he is God';
yea, and that in contempt and scorn of any other, 'exalting himself
above all that is called God, or that is worshiped' (2 Thess 2);
yea, hath cried down all gods but himself. Wherefore it must needs
be, that he be brought to judgment, that the truth of his saying
may be proved. And for this cause he is threatened, under the name
of the prince of Tyrus: 'Because thine heart is lifted up (saith
the Lord) and thou hast said, I am a god,--therefore I will bring
strangers upon thee, the terrible of the nations: and they shall
draw their swords against the beauty of thy wisdom, and they shall
defile thy brightness. They shall bring thee down to the pit, and
thou shalt die the deaths of them that are slain in the midst of
the seas. Wilt thou yet say before him that slayeth thee, I am
god? but thou shalt be a man, and no god, in the hand of him that
slayeth thee' (Eze 28:2,7-9).
If God will not give his name or glory to another, be sure he will
not be under another; but this to have, and thus to do, Antichrist
has attempted. But how? In that he has been so bold as to prescribe
and impose a worship besides, and without reverence of that which
God has prescribed and imposed: For to do this, is, to make one's
self a God. 'Thou shalt not make unto thee any graven image, or
the likeness of any thing that is in heaven above, or that is in
the earth beneath, or that is in the water under the earth: thou
shalt not bow down thyself to them, nor serve them': For he that
thus doth, is an idolater; and he that these things doth impose,
is one that shews himself a God. But this doth Antichrist do: And
'tis worth the noting, That God forbids not only images, but the
likeness of any thing; books, altars, fancies, imaginations, or
any thing in heaven above, or in the earth beneath, to bow down
to, or to make them a means to worship or come to God by, if he
has not commanded nor tolerated them in his holy word.
Thus saith the Lord: And, I am the Lord, is the stamp, the seal,
and sign of all true rules of worship; and therefore it is so often
repeated both in Moses, and in the prophets, where God commandeth
worship to be performed, and imposeth the means and methods of it.
Now this, Thus saith the Lord, Antichrist has rejected; and I am
the Lord, he hath assumed to himself: and therefore without the
law, the word and commandment, hath framed and imposed a worship,
exalting himself in the temple of God, although he is but the man
of sin, above all that is called God, or that is worshiped.
Nor is he in this his so foul a fact, without them that adore,
worship his image, and wonder after him; yea, he hath got by this
means almost the whole world to himself, who say, 'Who is like
unto the beast? Who is able to make war with him?' (Rev 13:4).
And that they might shew their resolvedness to stand by him, they
receive his mark in their forehead, or in their hand; His mark;
that is, they either openly or seriously become his disciples,
and worship him according to the rules, methods, and ways that he
hath prescribed. Wherefore, these with him, are also to drink of
the fierceness of the wrath of Almighty God: 'If any man worship
the beast and his image, and receive his mark in his forehead, or
in his hand, the same shall drink of the wine of the wrath of God,
which is poured out without mixture into the cup of his indignation;
and he shall be tormented with fire and brimstone in the presence
of the holy angels, and in the presence of the Lamb' (Rev 14:9,10).
But, I say, for that Antichrist hath thus taken the place of God,
prescribed and imposed a worship as a God, got the world to worship
and wonder after him as after a God. Therefore shall he die the
death of the uncircumcised, both in the soul, spirit, body, or
flesh of Antichrist; therefore will God enlighten, and gather,
and set the kings and nations against him, that both he and his
may be buried, and have their dolesome withdrawing-rooms from the
world in the sides of the pit's mouth.
SECOND CAUSE.
Secondly, Antichrist must be destroyed, because he hath set himself
against the Son of God; against the Father, and against the Son.
He had a spite against the Son betimes, even then when he came
forth but in little bits, when he attempted to deny that he was
come in the flesh (1 John 4:1-4). But seeing he could make no
earnings of that, he hath changed his methods, and seeks to run
him out and down by other means and ways: because therefore he
hath set himself against the Son of God, the king, therefore he
must die. That he hath set himself against the Son of God, is also
evident; for he hath his name from thence: He is therefore called
Antichrist. That he hath set himself against him, is yet further
evident; for that he hath endeavoured to take from him his headship
over, and his offices for and in the church, which is his body.
He hath plainly endeavoured to be head, for that he hath striven
to take his wife from him, and to cause that she should be called
HIS: Yea, he hath endeavoured by all inventions to prostrate her
to his lusts, to deflower her, and to maker her an adulteress. He
has been worse than Pharaoh, who took Abraham's wife (Gen 12); and
worse than Abimelech, who lusted after Isaac's (Gen 26): Yea, worse
than Phalti, who run away with David's (1 Sam 25:44); forasmuch
as she is higher, beloved better, and cost more than did any
of these. Would it not be counted an high affront, for a base
inferior fellow, to call himself the head of the queen? Yet thus
has Antichrist done, and worse; he has called himself the head of
the universal church of God.
And as he has attempted to be head in his stead, so to be king,
priest, and prophet.
[1.] He has attempted to wrest his sceptre and kingdom from him,
in that he hath endeavoured to thrust himself into his throne,
which is the heart and conscience of his people. The heart and
conscience is that which Christ claimeth for his own proper and
peculiar seat: 'My son, give me thy heart.' 'That Christ may dwell
in your hearts by faith' (Eph 3:17). In this therefore the church
is not to be for another man, so will he be for her; but this
throne Antichrist has lusted for, attempted to take, and made war
with Christ and his church, because they would not yield up to
him this glorious throne of his, and therefore he must die.
[2.] He hath intruded upon the priestly office of Christ, hath
called himself high-priest; though the Lord hath said, 'Because
thou has rejected knowledge, I will also reject thee, that thou
shalt be no priest to me: seeing thou hast forgotten the law of
thy God, I will also forget thy children' (Hosea 4:6). But he will
make himself a priest; he hath invented sacrifices for the quick
and the dead: he hath put, as he presumes, merit and worth into
these sacrifices; he hath commanded that those that worship, should
have faith in, and expect benefit by these sacrifices, although
he offereth to his God nought else but the flesh of the hog, and
of the mouse, with the broth of his abominable things (Isa 66:17).
Many and sundry ways he hath set himself up to be high-priest,
though God knows no high-priest but one, though the church ought
to know no high-priest but one; yea, though no high-priest but
one can approach God's mercy-seat, to do for us the necessary and
desired work.
[3.] He hath intruded upon the prophetical office of Jesus Christ.
What else means his pretences to infallibility?16 And that too when
he imposes unwritten verities, abominable traditions, blasphemous
rites and ceremonies; and forbids or dispenseth with the holy
commands of God: Yea, when he enforceth these his Omrian statutes,
and doth impose the works of the house of Ahab (Micah 6:16), he
doth all in the name of the Lord Christ, when himself hath set
himself in his place, and in his room. This is mystery Babylon,
the mystery of iniquity: This is Antichrist's soul and body, and
as such, must be destroyed. But,
THIRD CAUSE.
Thirdly, Antichrist must be destroyed, because he hath blasphemed
against the Holy Ghost, and so set himself above the Father, the
Son, the Spirit; against ALL that is called God. The Holy Ghost
is that Spirit of truth that Christ has promised to give unto his
church, to help her in the understanding of his holy word, and to
enable her to believe, and walk humbly and holily before God and
man. The spirit of Antichrist is that spirit of error that hath
puffed up the false church into a conceit of herself, and unscriptural
worship; and that hath made this false church, which is his body,
to ascribe all the horrible things and acts thereof, to the wisdom,
guidance, directions or operations of the Holy Ghost: As,
1. In all her unscriptural councils, assemblies and convocations,
they blasphemously father what they do upon the Holy Ghost, and
make him the inventor and approver thereof.
2. She also blasphemeth the Holy Ghost, in accusing and condemning
the holy scriptures of insufficiency, for that she saith, though
it is a rule, yet but an imperfect one; one deficient, one that
is not able to make the man of God perfect in all things, without
the traditions, inventions, and blasphemous helps of antichristian
wisdom.
3. She hath also blasphemed the Holy Ghost, in that she hath set
up her own church-government, offices, officers and discipline:
None of all which is the church of Christ directed to by the wisdom
of the Spirit of God in his testament.
4. She hath also sinned against the Holy Ghost, in that she hath,
as it were, turned the Holy Ghost out of doors, in concluding that
he, without the works of the flesh, is not sufficient to govern
the hearts of worshippers, in the service and worship of God.
5. She hath also thus sinned, in that she hath wrought many lying
miracles in the face of the world, and imposed them upon her disciples
for the confirming of her errors and blasphemous opinions, to the
confronting of the true miracles wrought by the Holy Ghost; and
also to the concluding, that there was an insufficiency in those
that were true, to confirm the truth, without the addition of
hers; which she has wrought by the power of Satan, and the spirit
of delusion, only to confirm her lies.
6. She hath sinned against the Holy Ghost, in that she hath, with
Jeroboam the son of Nebat, striven against the judgments wherewith
God hath punished her; to call her back from her wicked way; and
persisted therein, to the effectual proving of herself to be the
lewd woman (2 Kings 13:4-7,23,24).
7. She hath sinned, by labouring to hide all her wickedness, by
lies, dissimulations, and filthy equivocations of her priests,
friars, Jesuits, &c. I say, her labouring to hide the wickedness
that she hath committed against kings, countries, nations, kingdoms
and people. She hath hid these things by the means or persons made
mention of before; as by the tail; for they indeed are the tail
of the beast, that cover his most filthy parts: The prophet that
speaketh lies, he is the tail (Isa 9:15). But,
FOURTH CAUSE.
Fourthly, Antichrist must be destroyed, for the horrid outrage,
and villainous murders that she hath committed upon the bodies of
the saints. For there is none, as to these things, for cruelty,
to be compared with the church of Antichrist, and her followers:
For upon whom hath not her cruelty been shewed; have they never so
little stood in her way, though never so innocently and honestly
by so doing, stood to the truth and verity of God? Yea, the
promoting of her own superstition, idolatry, and blasphemous rites
and ceremonies, have been so pursued by her, that she has waded
through a sea of innocent blood for the accomplishment thereof.
The poor church of God is a sensible bleeding witness of this, and
so has been for hundreds of years together; witness the chronicles
of all nations where she hath had to do; yea, and the sackcloth
and ashes, and tears, and widows, and fatherless children, and
their cries, of all which the holy word of God is a sufficient
confirmation; 'And in her,' when God shall come to make inquisition
for blood, 'will be found the blood of prophets and of saints,
and of all that were slain upon the earth' (Rev 18:24). And yet
has she such a whore's forehead, such a blindness in her judgment,
and such an hard and obdurate heart, that it is not possible
she should ever repent. Murders have been so natural to her, and
in them her hand has been so exercised, that it is now become
a custom, a trade, a pastime to her, to be either in the act, or
laying some foundation for murders: Witness those plots, designs
conspiracies, and frequent attempts that are, one or other of them,
continually on foot in the world for the commission of murders.
Nay, the text last mentioned seems to import, that blood is so
natural to her, that she sticketh not at any condition, sex, age,
or degree, so she may imbrue her hands in blood. In her was found
the blood of saints and prophets, and of all other carnal, natural,
ignorant, graceless men that have been slain upon the earth. It is
she that sets kings and kingdoms at variance: It is she that sets
parents and children at variance, by her abuse of the word of our
Lord and Christ. And besides, is it not easy, if we do but consider
those bloody massacres that have been committed by her hand,
both in France, Ireland, Piedmont, and in several places besides,
without wronging of her, to conclude, that the blood of thousands,
that have not known their right hand from their left in religion,
hath been shed, to quench, if it might have been, her insatiate
thirst after blood. Therefore, for these things shall she be
judged, as women that shed blood are judged; because she is an
adulteress, and blood is in her hands (Eze 23:45). She hath been
as a beast of prey: Nay, worse; for they do but kill and tear for
the hunger of themselves, and of their whelps: but she, to satisfy
her wanton and beastly lusts. 'They have cast lots for my people;
[saith God] and have given a boy for an harlot, and sold a girl
for wine, that they might drink' (Joel 3:3): and therefore must
Antichrist be destroyed. Forbearance is no payment, God's patience
is not a sign that he forgetteth to take vengeance; but rather,
that he waiteth till his own are come out of her, and until
her iniquity is filled up: For then he will execute the judgment
written, and will remember, as has been said, the Babylonians,
and all their ways. 17
FIFTH CAUSE.
Fifthly, Antichrist must be destroyed, because she hath put out
of order, and confounded the rule and government that God has set
up in the world. I say, she has put it out of order, and confounded
it in all places where she rules; so that it cannot accomplish
the design of him that ordained it, To wit, To be a terror to evil
works, and a praise to them that do well. Wherefore we read, That
those horns or kings where Mystery Babylon sitteth, are upon the
heads of that beast that carrieth her, which beast is her protector.
Magistracy is God's ordinance, appointed for the good of society,
and for the peace and safety of those that are good. But this
Antichrist has, where she rules, put all out of order; and no
wonder, for she has bepuddled the word of God; no wonder, then,
I say, if the foundations of the world be out of course. 'Tis she
that hath turned the sword of the magistrate against those that
keep God's law: 'Tis she that has made it the ruin of the good and
virtuous, and a protection to the vile and base. Wherefore, when
the Holy Ghost tells us, that the time is coming in which God will
count with the bloody-minded, for the murders that they have
committed; he in a manner doth quite excuse the magistrate, saying,
'Woe to the bloody city! it is all full of lies and robbery; the
prey departeth not: The noise of a whip, and the noise of the
rattling of the wheels, and of the prancing horses, and of the
jumping chariots. The horseman lifteth up both the bright sword,
and the glittering spear: and there is a multitude of slain, and
a great number of carcases; and there is no end of their corpses;
they stumble upon their corpses' (Nahum 3:1-3). But what is the
cause of all this slaying, and the reason of this abundance of
corpses? Why, it is because of the unsatiable thirst of the bloody
city after blood: and, 'Because of the multitude of the whoredoms
of the well-favoured harlot, the mistress of witchcrafts, that
selleth nations through her whoredoms, and families through her
witchcrafts' (verse 4). But doth this bloody city spill this blood
by herself simply, as she is the adulterated whore? No, this church
has found out a trick; that is to say, to quarrel with Christ in
his members; and to persuade the powers where she rules to set
ensnaring laws to catch them, and to execute the same upon them.
Thus when the synagogue of Satan, of old, had taken Christ, and
accused him, they made Pontius Pilate to condemn and hang him.
But God has begun to shew to some of the kings this wickedness,
and has prevailed with them to PROTEST against her. And in the
mean time, for those that are yet in the bed of love with her,
the Holy Ghost doth, in the text last mentioned, and in Revelation
18:24 much excuse them for the blood that they have shed, and for
the injuries that they have done to his people; because they have
not done it of their mere inclinations, nor in the prosecution of
their office, but through the whoredoms and witchcrafts of this
well-favoured harlot, who hath with false doctrines, false promises,
and causeless curses, prevailed on them to do it. And they have
done it, rather of fear than favour. Some indeed have more doted
upon her beauty, and have more thoroughly been devoted to her
service: But they also had not that aptness to do so of themselves,
but have been forced to it by the power of her enchantments:
Therefore, I say, the main guilt shall be laid at her door, for
that she in chief has deserved it. 'Son of man [says God] take
up a lamentation for the princes of Israel.' Why? Because their
mother, the church, was at that time adulterated, and become
a lioness, had lain down with the heathen, and so brought forth
young lions, that is, rulers: 'And she brought up one of her
whelps: it became a young lion, and it learned to catch the prey;
it devoured men' (Eze 19:1-3). It learnt, It learnt: But of who
but of its dam, or of the lioness to whom she had put it to learn
to do such things? Therefore they are to be lamented and pitied,
rather than condemned, and their mother made to bear the blame.
Wherefore it follows, 'She was plucked up in fury, she was cast down
to the ground, and the east wind dried up her fruit: her strong
rods were broken and withered; the fire consumed them. And now
she is planted in the wilderness, (in the provinces of Babylon,)
in a dry and thirsty ground. And fire is gone out of a rod of her
branches, which hath devoured her fruit, so that he hath no strong
rod to be a sceptre to rule. This is a lamentation, and shall be
for a lamentation' (Eze 19:12-14).
SIXTH CAUSE.
Sixthly, Antichrist must be destroyed, because of her exceeding
covetousness. Religion, such as it is, is the thing pretended to:
But the great things of this world, are the things really intended
by her in all her seeming self-denials and devotions. And for this
covetousness also it is that this destruction is to fall upon her:
'Woe to him that coveteth an evil covetousness to his house, (to
his church) that he may set his nest on high' (Hab 2:9); (for he
could not do the one, before he had obtained the other:) for then
indeed they began to be high, when they had so inveigled Constantine,
that he bestowed upon them much riches and honour; and then it was
cried by an angel, and the cry was heard in the city, Constantinople!
'Woe! woe! woe! this day is venom poured into the church of God!'
(as both my Lord Cobham and Mr. Fox witness in the book of Acts
and Monuments).18
Nor has any generation since the world began, been so insatiably
greedy of gain, as these poor people have been: They have got
kingdoms, they have got crowns, they have got,--What have they
not got? They have got everything but grace and pardon. Did I say
before, that religion is their pretence? Doth not the whole course
of their way declare it to their face? Every one of them, from
the least even to the greatest, is given to covetousness, from the
prophet even to the priest, every one dealeth falsely (Jer 6:13,
8:10): Money, money, as the peddlar cries,19 broken or whole, is
the sinews of their religion: And it is for that they set kingdoms,
crowns, principalities, places, preferments, sacraments, pardons,
prayers, indulgences, liberty; yea, and souls and bodies of men,
women and children, to sale. Yea, it is for this that they have
invented so many places, offices, names, titles, orders, vows,
&c. It is to get money, to rob countries, that they may make their
nests on high. And indeed they have done it, to the amazement of
all the world. They are clambered up above kings and princes, and
emperors:20 They wear the triple-crown: They have made kings bow
at their feet, and emperors, stand barefoot at their gates: They
have kicked the crowns of princes from their heads, and set them
on again with their toes.21 Thus their covetousness has set them
high, even above the suns, moons and stars of this world: but to
what end? That they may be cast down to hell.
SEVENTH CAUSE.
Seventhly, Antichrist must be destroyed, because he standeth in
the way of the setting up of the kingdom of Christ in the world.
Many princes were in Edom before there was a king in Israel; and
Christ has suffered Antichrist to set up before him. And he standeth
in his way, and has so overspread the world in all places, with
that which is directly contrary to him, that he cannot set up his
kingdom, until that which is Antichrist's is tumbled down to the
ground; even as a man whose ground is full of thorns, and briars,
and weeds, cannot sow in expectation of a crop, until he hath
removed them. And these seeds has Antichrist sown where the kingdom
of Christ should stand: 'Upon the land of my people shall come up
thorns and briars; yea, upon all the houses of joy in the joyous
city: Because the palaces shall be forsaken; the multitude of the
city shall be left; the forts and towers shall be for dens for
ever, a joy of wild asses, a pasture of flocks, [this is to happen
to the church of God,] Until the Spirit be poured upon us from
on high, and the wilderness be a fruitful field, and the fruitful
field be counted for a forest' (Isa 32:13-15). And the antichristian
synagogue be turned into a wilderness.
When God came from Egypt with his people, to set up his kingdom
in Canaan, he cast out the heathen before them in order thereunto;
'Thou hast brought a vine out of Egypt: thou hast cast out the
heathen, and planted it' (Psa 80:8). Wherefore, Antichrist must
be removed and destroyed for this: For Antichrist is in flat
opposition to Christ, as Tibni was to Omri (1 Kings 16:21,22):
Wherefore Antichrist must die. The reason is, because Christ's
kingdom shall be peaceable, without molestation; and glorious,
without the fumes and fogs of antichristian darkness: Because also,
as the world hath seen the manner of the reign of Antichrist, and
how tyrannical and outrageous a kingdom his is: so they shall see
the reign of Christ, by his word and spirit in his people, how
peaceable, how fruitful in blessedness and prosperity his kingdom
is. And hence it is that God purposeth to bury Antichrist, before
he sets 'glory in the land of the living' (Eze 26:20,21). As
also you read in the book of Revelations; for there you find the
kingdom of Antichrist was destroyed before the new Jerusalem was
set up. When men intend to build a new house, if in the place
where the old one stood, they first pull down the old one, raze
the foundation, and then they begin their new. Now God, as I said,
will have his primitive church-state set up in this world, (even
where Antichrist has set up his;) wherefore, in order to this,
Antichrist must be pulled down, down stick and stone; and then
they that live to see it, will behold the new Jerusalem come down
from heaven, as a bride adorned for her husband.
New wine is not put into old bottles, nor a new piece into an old
garment; nor shall any of the old anti-scriptural ordinances,
ceremonies, rites, or vessels of the man of sin, be made use of,
or accounted anything worth, in this day of the kingdom of Jesus
Christ. And thus I have shewed you something of Antichrist, of
his ruin, and of the manner and signs of the approach thereof;
together with the means and causes of his ruin. All which I leave
to the judgment of the godly, and beg their instruction where
they see me to be out; and shall conclude, after a short word of
application.
First, Must Antichrist be destroyed? Then this informs us, that
a time is coming wherein there shall be no Antichrist to afflict
God's church any more. 'Tis Antichrist, antichristians, and
antichristianism, that is the cause of the troubles of Christians,
for being Christians. And therefore 'tis from the consideration of
this that it is said, men 'shall beat their swords into plough-shares,
and their spears into pruning-hooks,' and that they 'shall learn
war no more' (Isa 2:4): Yea it is from the consideration of this,
that it is said the child shall play with venomous and destroying
beasts, and that a little child shall lead the wolf, the leopard,
and the young lion, and that the weaned child shall put his hand
into the cockatrice's den, and catch no hurt thereby (Isa 11:6-9).
For as was said before, 'tis through the instigation of this
spirit of error, that the governors of the world have heretofore
done hurt to Zion, and I say now again, all things shall turn to
their right course, and occupy their places, as do the bodies in
the higher orbs.
Secondly, Is Antichrist to be destroyed, and must she have an
end? Then this gives us to understand, that a day is coming when
Antichrist shall be unknown, not seen, nor felt by the church of
God. There are men to be born who shall not know Antichrist, but
as they read in the word that such a thing has been. These shall
talk of her, as Israel's childrens' children were to talk of
Pharaoh, of his cruelty; of his tasks, of his pride, of the Red
Sea, and how he was drowned there: They shall talk of them, as of
those that have been long dead; as of those who for their horrible
wickedness, are laid in the pit's mouth. This will be some of
that sweet chat that the saints shall, at their spare hours, have
in time to come. When God has pulled this dragon out of the sea,
this leviathan out of his river, and cast his dead carcase upon
the open field, then shall those whose ancestors have been put
into terrors by him, come flocking to see the monster; and shall
rejoice for all the mercy. In that day, the church of God shall
say, 'O Lord I will praise thee: though thou wast angry with me,
thine anger is turned away, and thou comfortest me.--In that day
shall ye say, Praise the Lord, call upon his name, declare his
doings among the people,' &c. (Isa 12:1,4). O how sweetly did David,
and the church in his day, sing of the ruins of the Egyptians,
and the deliverances of their fathers, which had been in times of
old! (Psa 68). to wit, what God did in Egypt, what he did at the
Red Sea; what he did to Sihon, to Og, and to the remnant of the
giants: How he divided the waters of Jordan, and gave the land of
Canaan in its fruitfulness among his people (Psa 105): How that
though Pharaoh and his horsemen and chariots were terrible then,
yet now there is nothing left but their souls, their feet, and
the palms of their hands; nothing but that which can do no hurt;
nothing but what may minister an occasion of joyful remembrance
of them (Psa 106; 132).
Thirdly, Is Antichrist to be destroyed? Then this calls aloud to
God's people to make haste to come out of her. 'Ho, ho,' says the
prophet: He cries out as if the people were asleep: 'Come forth,
and flee from the land of the north' (Zech 2:6). The people of
God in the latter days will want a heart to come out of her, with
that fear of her plagues as they should: Wherefore another says,
'Come out of her, my people, that ye be not partakers of her sins
and that ye receive not of her plagues' (Rev 18:4). When Israel
was carried into Babylon, 'twas not that they should dwell there
for ever: Though they were bid to build them houses, and beget
them children there. But when they had built, planted vineyards,
and got wives and children there, 'twas hard getting them from
thence again: For now they were as it were naturalized to the
country, and to the manners of it (Jer 29:4-7). But God will have
them out, (but they must not think to carry thence their houses
and vineyards on their backs,) or he will destroy them with those
destructions wherewith he hath threatened to destroy Babylon
itself. Flesh will hang behind, because it favoureth the things
of the flesh, plenty of which there is in that country: But they
that will live after the flesh must die. 'Wherefore come out from
among them, and be ye separate,--and touch not the unclean thing;
and I will receive you, and will be a father unto you, and ye
shall be my sons and daughters, saith the Lord Almighty' (2 Cor
6:17,18). But why (some may say) must we come out? I answer, because
God has temple-work to do, temple-worship to do, temple-sacrifices to
offer, and none of these things can by any means be done, but at
Jerusalem. But if you still object and say, 'The Lord has raised
us up prophets in Babylon,' and we will not come out; you must
not murmur if you feel what is to follow. And that such may know
upon what bottom they stand, let them read the 29th chapter of
Jeremiah 15-19.
Fourthly, Must Antichrist be destroyed? Then what mean they, who
were to appearance once come out, but now are going thither again?
If it cost Lot's wife dear for but looking back, shall not it cost
them much dearer, that are going back, that are gone back again?
and that, AFTER the angel had fled through the midst of heaven,
preaching the gospel to those that dwell on the earth? (Rev 14:6-10).
They that received the mark of the beast at first, before this
angel came forth, are when compared with these, excusable (Rev
13:16,17): Wherefore, they are not threatened with that smoking
wrath, as are these which are here under consideration.
You dread, that which is like to become of them that will be so
mad to run into an house, when fire is putting to the gunpowder
barrel, in order to its blowing up: Why thus do they, let their
pretended cause be what it will, that are returning again to Babel.
Are her plagues pleasant or easy to be borne? Or dost thou think
that God is at play with thee, and that he threateneth but in jest?
Her plagues are death, and mourning, and famine, and fire (Rev
18:8); are these things to be overlooked? And they that, as before
is hinted, shall receive the mark of the beast in their forehead,
or in their hand, and shall worship him, they, 'the same shall
drink of the wine of the wrath of God' (Rev 14:10): And will this
be a delightsome draught? Remember how ill God took it, that his
people of old, in their hearts, though but in their hearts, went
back again into Egypt. You may say, but I have friends, relations,
and concerns in Babylon. And, I answer, so had Lot in Sodom (Gen
19:14-16); but for all that, he must either quickly come out, or
run the hazard of being burned there with them. But methinks, a
people that belong to God, should be willing to leave all to follow
him: Besides, his presence is promised at Jerusalem, there also
will he accept thy offerings.
Fifthly, Is Antichrist to be destroyed? Then let them that love
God, his Son, and his Zion, cry to God, that it may be hastened
in its time. One of the songs of Zion is, that Babylon shall be
destroyed. The cries of the souls of them that were slain for the
witness of Jesus is, that Babylon may be counted with, and that
their blood may be revenged upon her. The promise is, that Babylon
shall be destroyed: And do we hold our tongues? The church of God
will not flourish as it should, until Babylon is destroyed: The
world will never be in its right wits, until Babylon is destroyed:
The kingdom of Christ will never be set up, in and by his church,
as it ought, and shall, until Antichrist is destroyed: There will
never be peace upon earth till Antichrist is destroyed: And God
has promised that there shall be peace and truth, and glory, when
Babylon is destroyed: And do we hold our peace? Besides, your
innocency in suffering; your honesty towards God, in your testimony
for his truth; the substantial ground which you have for the bottom
of your faith, as to things controverted betwixt Antichrist and
you, will never be manifested as it will then; and so consequently,
you never so brought out to the light, and your enemies never so
put to shame as then. 'Then shame shall cover her that said unto
thee, Where is the Lord thy God?' Wherefore, as I said, cry unto
the Lord, keep not silence, give him no rest, let him not alone,
until he has delivered his miserable people out of the mouth of
this lion, and from the paw of this bear.
Sixthly, Is Antichrist to be destroyed? Then let us live in the
expectation of it; and let this be one of our songs in the house
of our pilgrimage. God bids his people, while in Babylon, to let
Jerusalem come into their mind (Jer 51:50), and writes to them that
then were in her, to acquaint them that he remembered them still,
and would assuredly deliver them from that place and state. And
wherefore doth he thus, but to beget an expectation in them of
their salvation and deliverance? (Jer 29:13,14). The Lord is so
pleased with the faith and expectation of his people, as to this,
that they seldom are herein concerned as they should, but he steps
in with them, and warms their hearts. The reason is, because the
faith of God's people, as to the downfall of Babylon, stands upon
as sure a foundation as doth the salvation of their souls; and that
next to that, God is as much delighted in what he has purposed to
do against Babylon, as in anything else in the earth: And therefore,
if you consider it well, the great and glorious promises that are
to be fulfilled on earth, are to be fulfilled when Antichrist is
dead and buried: These bits are too good even for his children
to have, so long as this dog is by, lest he should snatch at the
crumbs thereof; wherefore they are reserved until he is gone: For
thus saith the Lord, 'That after seventy years be accomplished at
Babylon, I will visit you, and perform my good word towards you,
in causing you to return to this place: For I know the thoughts
that I think toward you, saith the Lord; thoughts of peace, and
not of evil, to give you an expected end.' This is in Jeremiah
the 29th chapter, verses 10, 11 and in the 31st chapter he adds,
'Therefore they shall come and sing in the height of Zion, and
shall flow together to the goodness of the Lord, for wheat, and
for wine, and for oil, and of the young of the flock and of the
herd: and their soul shall be as a watered garden; and they shall
not sorrow any more at all. Then shall the virgin rejoice in the
dance, both young men and old together: for I will turn their
mourning into joy, and will comfort them, and make them rejoice
from their sorrow. And I will satiate the soul of the priests
with fatness, and my people shall be satisfied with my goodness,
saith the Lord' (verse 12-14). Again, in the 32nd chapter, still
speaking of the same thing, he saith, 'Yea, I will rejoice over
them to do them good, and I will plant them in this land assuredly
with my whole heart and with my whole soul' (verse 41).
I conclude this with that which I find in the 33rd chapter: 'And
I will cleanse them from all their iniquity, whereby they have
sinned against me; and I will pardon all their iniquities, whereby
they have sinned, and whereby they have transgressed against me.
And it shall be to me a name of joy, a praise, and an honour before
all the nations of the earth, which shall hear all the good that
I do unto them: and they shall fear and tremble, for all the goodness
and for all the prosperity that I procure unto it' (verse 8,9).
Seventhly, Must Antichrist be destroyed? Then this should make us
glad, when we see the signs of his fall presenting themselves to
our view. Indeed, the signs of his fall, or those that forerun
it, are terrible, and amazing to behold. But what of that, since
the wrinkles that are in their faces threaten not us but them?
A man is angry, and will punish; yea, and whets his sword, makes
his rod, and he speaks not a word, but blood, blood, is in it.
Indeed, this should make them that are concerned in this anger,
be afraid; (but the judgment is, they are fast asleep,) but what
is in all this of terror to them, for the pleading whose cause he
is so angry with the other? Nothing whereat the innocent should
be afraid. Cold blasts in November are not received with that
gentleness as are colder in March and April; for that these last
cold ones are but the farewell notes of a piercing winter; they also
bring with them the signs and tokens of a comfortable summer. Why,
the church is now at the rising of the year; let then the blasts
at present, or to come, be what they will, Antichrist is assuredly
drawing towards his downfall: And though the devil, knowing what
is to be done to him, and to his kingdom, shall so blind his
disciples, and fright the godly, do something like it upon the
church of Christ; yet we should look through these paper-winkers,22
and espy in all this, that fear, yea, certain terrible judgments
are following of him at the heels, by which not only the soul,
spirit, and life of Antichrist, but the body thereof; yea, body,
and soul, and head, are quickly to go down thither; from whence
they, as such, shall not arise again. Amen.
FOOTNOTES:
1 'Paper-winkers,' in every edition, except the first, which was
from the author's manuscript, has been altered to 'paper-windows.'
Bunyan's allusion is to the winkers, called by many 'blinkers,'
put by the side of a horse's eyes, to keep him under the complete
control of his driver--and by 'paper-winkers' the flimsy attempt
of Antichrist to hoodwink mankind by printed legends, miracles,
and absurd assumptions--it is one of the almost innumerable sparks
of wit, which render all the writings of Bunyan so entertaining
and strikingly instructive.--Ed.
2 The absurd act to compel uniformity in modes of worship, (14)
Charles II, had then recently passed; and when this treatise was
written, it desolated the country. This paved the way for the
glorious Revolution. The wicked fell into the pit which they had
dug for the righteous; the hopes of the Papists were crushed;
toleration to worship God was established. Let us follow Bunyan's
example, and attribute these mercies to a gracious God.--Ed.
3 When seven members of the first protesting church in London were
burned, a proclamation was made that no one should pray for them,
speak to them, nor once say, 'God help them.' But the church
pressed through the officers,--embraced and prayed for and with the
martyrs; and all the people with one consent said, Amen; to the
astonishment of the officers. And so these godly martyrs, praying
and praising God, sweetly ended their lives in the flames at
Smithfield.--Clarke's Martyrology, p. 500 and 516.--Ed.
4 Christian, read in these words your duty. Bunyan felt the tusks
of the wild boar, even to the peril of his life. He bore with
resignation all his sufferings, and was blest. Pity those whose
souls are under the yoke. Antichrist, if cruel to the body, is more
dangerous to the souls of men. Your prayers and exertions should
be redoubled until it is delivered up to the just judgment of the
Almighty. Come out, O Christian, and be separate from every system
which is stained with the blood and defiled with the soul-harrowing
groans of the saints of God.--Ed.
5 No man of the most refined education could have manifested
greater delicacy than Bunyan has in treating this subject, leaving
his reader to imagine whether the high-sounding titles, such as
'His Holiness,' 'God's Vicegerent upon earth,' which are given to
men, are consistent with the simplicity of the gospel or not. If
they are not, they belong to Antichrist, and will be consumed with
the stubble at the brightness of Christ's coming, when he shall
judge the earth.--Ed.
6 Antichristian statists of Antichrist. Those who weigh things to
place them in their relative order in the kingdom of Antichrist,
as the decree followed by the lions' den, &c.
7 The homilies read in the Church of England prior to the Reformation,
called 'The Festival,' contains the pith of these lying legends
and pretended miracles. Omitting the obscene parts, it ought to be
republished, to exhibit the absurdities of popery as it was then
seen in England.--Ed.
8 'The last stroke of the batter,' probably alludes to an engine
of war used by the ancients, called a battering-ram.--Ed.
9 Upon the Sunday sports being authorized, and pious ministers
persecuted for refusing to wear popish vestments in the reign of
James I, that godly Puritan, Mr. Carter, exclaimed, 'I have had
a longing desire to see or hear of the fall of Antichrist: but
I check myself. I shall go to heaven, and there news will come,
thick, thick, thick.'--Life by his Son, p. 13.
10 How remarkably has this come to pass since Bunyan's time; a slow
but sure progression. That darling ugly daughter, Intolerance, was
executed by the Act of Toleration. The impious Test by the repeal
of the Sacramental Test Act, &c., &c.--Ed.
11 There is great difficulty in estimating the weight of a talent.
Dr. Gill considers it about sixty pounds; this was the lesser
Roman talent. Michaelis estimates the Jewish talent at thirty-two
pounds and a half. The attic talent of gold used in Greece in
the time of Homer is estimated at less than an ounce. The safest
conclusion as to the weight of the hail-stones is, that they were
enormous, and fell with a velocity to crush all animals to instant
death.--Ed.
12 The reader must not misunderstand the words, 'The king kills her
body.' Bunyan does not in the slightest degree concede to kings or
nations a right to interfere with 'the soul' or religious principles
or practices--these are to be slain, if false, by persecution of
the preacher. Kings and nations will restore to the people the
immense property and revenue of which they have been plundered,
under the hollow knavish pretence of curing souls and forgiving
sins. THUS will human laws kill the body of Antichrist. Every
motive for professing to believe absurdities and contradictions
will be at an end, when neither rule nor honour, nor pelf is to
be gained by hypocrisy.--Ed.
13 This is a very expressive term, but better understood by Bunyan
the brazier than by many of his readers. It is well known to
those who live near a coppersmith's, when three or four athletic
men are keeping up, bout and bout, incessant blows upon a rivet,
until their object is accomplished.--Ed.
14 Protestant kings.
15 This Christian temper of Bunyan certainly saved him from much
suffering while under persecution. It probably saved his invaluable
life. But how deeply it increases the guilt of his persecutors,
to send such a man to a damp wretched prison, for more than twelve
years, because he dared not join in the worship established by
law; and after all this, to hear his prayers and good wishes to
his persecutors, ought to have cut them to the quick.--Ed.
16 Lord, what is man, to pretend to infallibility! His heart, be
he pope or pagan, is 'deceitful above all things, and desperately
wicked.' Pope Sixtus V in 1589 issued his infallible Bible; but
the edition of Clement VIII, in 1592, differs much from that of
1589. Infallibles ought never to differ with each other; but how
often it has happened.--Ed.
17 These bloody massacres, to which Bunyan here alludes, were
attended with atrocities at which nature shudders. In France,
under a Bourbon and a Guise, the murder of hundreds of thousands
of pious men and women, with helpless infants, threw down every
barrier to the spread of infidelity, and a frightful reaction took
place at the Revolution. In Ireland, under a Stuart and a Bourbon,
still more frightful atrocities were perpetrated, and which were
severely punished by Cromwell and his Roundheads. Under a second
Stuart, awful wholesale murders were again committed, and punished
by William III; and the voice of the blood that was shed by
Antichrist, and the voices of people enslaved by prejudice, and
vindictive, ferocious enmity--these voices cry for vengeance, and
desolate that unhappy country.--Ed.
18 In the first examination of Lord Cobham (Fox, vi p. 732, edit.
1632) the gallant knight was asked by his bitter persecutor, what
he meant by 'the venom shed over the church'; his reply was, 'Your
possession and lordships.' For then cried an angel in the air--'Wo!
Wo! Wo! this day is venom shed into the church of God.--Rome is
the very nest of Antichrist--prelates, priests and monks are the
body; and these pild [bald, but query, pillaging] friars are the
tail, which covereth his most filthy part.' How peaceful and blessed
will be the church when ALL her ministers can glory with Paul,
in Acts 20:33,34.--Ed. 19 The principal cry of the traveling
peddlars was for broken or light money, to exchange for their
wares: now obsolete.--Ed.
20 Such has been the tendency of the antichristian church in
all ages; witness the cases of the Emperor Henry IV, Henry II of
England, and many others. The spirit and precept of Christianity,
on the contrary, is, while fearing God, to honour the king; and
that we be subject to principalities and powers, Titus 3:1; see
also Matthew 22:21; Romans 13:1-7.--Ed.
21 See Fox's Martyr, folio, vol. i., last leaf.--Ed.
22 'Paper-winkers,' in every edition, except the first, which was
from the author's manuscript, has been altered to 'paper-windows.'
Bunyan's allusion is to the winkers, called by many 'blinkers,'
put by the side of a horse's eyes, to keep him under the complete
control of his driver--and by 'paper-winkers' the flimsy attempt
of Antichrist to hoodwink mankind by printed legends, miracles,
and absurd assumptions--it is one of the almost innumerable sparks
of wit, which render all the writings of Bunyan so entertaining
and strikingly instructive.--Ed.
***
THE RESURRECTION OF THE DEAD, AND ETERNAL JUDGMENT:
OR, THE TRUTH OF THE RESURRECTION OF THE BODIES, BOTH OF GOOD AND
BAD AT THE LAST DAY: ASSERTED, AND PROVED BY GOD'S WORD.
ALSO, THE MANNER AND ORDER OF THEIR COMING FORTH OF THEIR GRAVES;
AS ALSO, WITH WHAT BODIES THEY DO ARISE. TOGETHER, WITH A DISCOURSE
OF THE LAST JUDGMENT, AND THE FINAL CONCLUSION OF THE WHOLE WORLD.
BY JOHN BUNYAN, A SERVANT OF THE LORD'S CHRIST.
"Behold, I shew you a mystery; We shall not all sleep, but we shall
all be changed, in a moment, in the twinkling of an eye, at the
last trump: for the trumpet shall sound, and the dead shall be
raised incorruptible, and we shall be changed"--(1 Cor 15:51,52).
"Marvel not at this: for the hour is coming, in the which all that
are in the graves shall hear his voice, and shall come forth; they
that have done good, unto the resurrection of life; and they that
have done evil, unto the resurrection of damnation"--(John 5:28,29).
ADVERTISEMENT BY THE EDITOR.
This very important treatise, judging from the style in which it is
written, was, probably, one of the first books composed by Bunyan.
The form in which it is prepared, with minute divisions to assist
the memory, and its colloquial language, indicate that it was first
intended for the pulpit and then enlarged to form a more complete
treatise; while the frequent recurrence of the words "I say," shew
the unpolished style in which he was in the habit of committing
his thoughts to paper, when he became an author.
A good copy of what appears to be the first edition, is in the
British Museum, a small 8vo, without date--and from this, collated
with the reprint by C. Doe in Bunyan's works, 1691, the present
edition is published. Doe, in his catalogue of all Mr. Bunyan's
books, appended to the Heavenly Footman, 1690, states that "The
resurrection of the Dead, and eternal Judgment by John Bunyan, a
servant of the Lord's Christ, was first published in 1665." I have
not been able to discover any subsequent edition in a separate
volume.
The resurrection of the body is a subject of universal and deep
importance. It defies our reasoning powers, while it exalts our
ideas of the divine omnipotence. With God, all things revealed
in his word are not only possible, but certain of accomplishment.
The bodies of the saints, which are a part of the Redeemer's
purchase will be raised in heavenly and wondrous perfection; like
to the Saviour's glorious body. That body, which being transfigured
"did shine as the sun, and his raiment became as the light." That
body which, after his resurrection, might be touched, but which
could appear and disappear to mortal eyes; in the room at Emmaus,
or in a closed room filled with his disciples; could be touched,
yet vanish away; could eat with them on the sea shore, and could
ascend to heaven from the mount. Thus it was foretold by the prophet
and reiterated by the apostle--"Eye hath not seen, nor ear heard,
neither have entered into the heart of man, the things which God
hath prepared for them that love him" (Isa 64:4; 1 Cor 2:9). Not
one atom of our dust can be lost; a bright, a glorious anticipation
to the saints; but how solemn and awful a thought to those who die
without hope. Among Christians it is common to think and talk of
the happiness of the spirits of the just made perfect; but alas,
how seldom do we think or speak of the perfect bliss of our
whole nature, body, soul, and spirit--incorruptible, undefiled,
glorified--every part equally the object of the Saviour's purchase
and of his care.
This treatise, which will be ever new, and ever important, was
peculiarly required in Bunyan's early days. Under the protectorate,
the minds of men, which had been kept in slavery, became suddenly
emancipated from human creeds and formularies of public worship.
The personal attention of every one was then directed to the
Bible--the Lord's day was observed, men were chosen as ministers
not from high connections, but from deep and humble piety. Tens
of thousands became happy in a personal knowledge of divine truth.
At such a period, it must have happened that some evil spirits
would exalt themselves, and that even some serious inquirers would
draw strange conclusions from a misconception of divine truth;
and dimly see "men as trees walking." Among these there appeared
teachers, who, unable to comprehend how that body, which had gone
to dust, or in some cases had been reduced by fire to its primary
elements, and dispersed to the winds or waves, could be again
produced. They revived an ancient error, That the new birth was
the only resurrection from death; and consequently, that to those
who were born again, the resurrection was passed. The individuals
who promulgated these opinions, do not appear to have been associated
together as a sect, or a church. The greater number were called
in derision "ranters," and some "quakers." It is very probable,
that this treatise was intended as an antidote to these delusions.
We must not infer from the opinions of a few unworthy individuals,
who justly deserved censure, that Bunyan meant to reflect upon the
Society of Friends. This treatise was printed in 1665: but it was
not until 1675 that the Quakers' rules of discipline were first
published, and they from that time as a sect have been, in a high
degree, conformable to the morality and heavenly influences of
the gospel. But even before this, Fox, Crisp, Penn, Barclay, and
others, who afterwards formed the Society of Friends, had declared
their full belief in this doctrine. "The resurrection of the just
and unjust--the last judgment--heaven and hell as future rewards--we
believe and confess." "We believe the holy manhood of Christ to be
in heavenly glory." "We acknowledge a resurrection in order to
eternal recompence, and rest contented with that body which it
shall please God to give us." "We do firmly believe that besides
the resurrection of the soul from the death of sin, to a life of
righteousness while here, there will be a resurrection of the dead
hereafter, and that we must all appear before the judgment seat
of Christ." Barclay, in his catechism, 1673, clearly asserts
Bunyan's own ideas of the resurrection. But in the face of these,
and a thousand similar declarations, the grossest calumnies were
asserted by a fanatic clergyman, Alexr. Ross, in his View of all
Religions:--"The Ranters are a sect of beasts that neither divide
the hoof, nor chew the cud; that is to say, very unclean ones.
They, like the Quakers, oppose forms and order (the form and order
of Common Prayer). To anatomize this monster: 1st, They hold that
God, Devils, Angels, Heaven, and Hell, are fictions. 2d, That
Moses, the Baptist, and Christ were impostors. 3d, That preaching
and praying is lying." 8vo., 1696, p. 273. And such wild slanders
were uttered occasionally against all dissenters, until a much
later period. Happily they are now better known, and the truths
of Christianity are more appreciated. I have been careful to guard
the reader upon this subject, lest it should be thought that Bunyan
had in any degree manifested the spirit of those, who even to the
present day misrepresent the opinions of the Quakers. This may
be occasioned by their distinguishing tenet--That the work of the
ministry is purely a labour of love, and ought not to be performed
for hire--derived from the command of Christ to his disciples,
"Freely ye have received, freely give." This, however, is no reason
that they should be, as to their general views of divine truth,
misrepresented and traduced.
Bunyan, at all times solemn and impressive, is peculiarly earnest
and searching in this treatise. The dead will arise involuntarily
and irresistibly--conscience uncontrolled, must testify the truth,
yea, all the truth to the condemnation of the soul and body,
unless cleansed from sin by faith in the Redeemer and the sacred
influences of the Holy Spirit. The books will be opened, and
every thought and word and action be seen inscribed in characters
legible to all. Every soul will be able to read and clearly to
understand those mysterious books--God's omniscient, his penetrating,
his universal sight of all things from the creation of the world
to the final consummation; and his perfect remembrance of all
that he saw--are one and the same. There is then no refuge, no
escape--the word depart impels obedience, and the sinner plunges
into eternal woe!! O that the living may lay these awful realities
to heart, and fly for refuge to the bosom of the Redeemer--he only
is able--he is willing to save to the uttermost all that come unto
God by him. And they who find in him a refuge from the storms of
life, shall hear his voice irresistibly impelling them to heaven,
"Come, ye blessed of my Father, inherit the kingdom prepared for
you from the foundation of the world."
O glorious hour! O blest abode! I shall be like and near my God! And
flesh and sin no more control The sacred pleasures of the soul.
May the divine blessing abundantly attend the reading of these
awful or joyful realities.
GEO. OFFOR.
PREFACE.
COURTEOUS READER,
Though this be a small treatise, yet it doth present thee with
things of the greatest and most weighty concernment, even with a
discourse of life and death to eternity: opening, and clearing,
by the scriptures of God, that the time is at hand, when, there
shall be a resurrection of the dead, both of the just and unjust;
even of the bodies of both, from the graves where they are, or
shall be, at the approach of that day.
Thou hast also in these few lines, the order and manner of the
rising of these two sorts of people, wherein is shewed thee with
what body they shall then rise, as also their states and condition
at this day, with great clearness.
For here thou shalt see the truth, and manner of the terrible
judgment, the opening of the books, the examining of witnesses,
with a final conclusion upon good and bad. Which, I hope will be
profitable to thy soul that shall read it. For if thou art godly,
then here is that which will, through God's blessing, encourage
thee to go on in the faith of the truth of the gospel; but if thou
art ungodly, then here thou mayst meet with conviction: yea, and
that of what will be, without fail, thy end, at the end of the world:
whether thou continue in thy sins, or repent. If thou continue in
them, blackness, and darkness, and everlasting destruction; but
if thou repent, and believe the gospel, then light, and life, and
joy, and comfort, and glory, and happiness, and that to eternity.
Wherefore let me here beg these things at thy hand,
First, That thou take heed of that spirit of mockery that saith,
"Where is the promise of his coming?" (2 Peter 3:4,5).
Secondly, Take heed that thy heart be not overcharged with surfeiting
and drunkenness, and the cares of this life, and so that day come
upon thee unawares (Luke 21:34,35).
Thirdly, But be diligent in making thy calling and election sure;
that thou in the day, of which thou shalt read more in this book,
be not found without that glorious righteousness that will then
stand thee in stead, and present thee before his glorious presence,
with exceeding joy. To him be glory in the church by Christ Jesus,
world without end. Amen.
JOHN BUNYAN.
OF THE RESURRECTION OF THE DEAD.
"BUT THIS I CONFESS UNTO THEE, THAT AFTER THE WAY WHICH THEY CALL
HERESY, SO WORSHIP I THE GOD OF MY FATHERS, BELIEVING ALL THINGS
WHICH ARE WRITTEN IN THE LAW AND IN THE PROPHETS: AND HAVE HOPE
TOWARD GOD, WHICH THEY THEMSELVES ALSO ALLOW, THAT THERE SHALL BE
A RESURRECTION OF THE DEAD, BOTH OF THE JUST AND UNJUST"--(Acts
24:14,15).
My discourse upon this text, will chiefly concern the resurrection
of the dead: wherefore to that I shall immediately apply myself,
not meddling with what else is couched in the words.
You see here, that Paul, being upon his arraignment, accused of
many things, by some that were violent for his blood; and being
licensed to speak for himself by the then heathen magistrate; he
doth in few words tell them, that as touching the crimes wherewith
they charged him, he was utterly faultless, only this he confessed,
that after that way which they call heresy, so he worshipped the
God of his fathers; believing all things that are written in the
law and the prophets, and that he had the same hope towards God,
which they themselves did allow, that there should be a resurrection
of the dead, both of the just and unjust.
Whence note by the way, that a hypocritical people, will persecute
the power of those truths in others, which themselves in words
profess. I have hopes towards God, and that, such a hope which
themselves do allow, and yet I am this day, and that for this very
thing, persecuted by them.
But to come to my purpose, "There shall be a resurrection of
the dead," &c. By these words, the apostle sheweth us what was
the substance of his doctrine, to wit, that there should be "a
resurrection of the dead;" and by these words also, what was the great
argument with his soul, to carry him through these temptations,
afflictions, reproaches, and necessities he met with in this
world, even the doctrine of a resurrection. I have hope towards
God, saith he, and there is my mind fixed; for there shall be "a
resurrection of the dead, both of the just and unjust." The reason
why I cannot do what these Jews would have me; also why I cannot
live as do the Gentiles, it is, because I have in my soul, the faith
of the resurrection. This is the doctrine I say, which makes me
fear to offend, and that is as an undergirder to my soul, whereby
I am kept from destruction and confusion, under all the storms and
tempests I here go through. In a word, this is it that hath more
awe upon my conscience than all the laws of men, with all the
penalties they inflict. "And herein do I exercise myself, to have
always a conscience void of offence toward God and toward men"
(verse 16).
Now here, seeing this doctrine of the resurrection of the dead hath
that power, both to bear up and to awe; both to encourage and to
keep within compass, the spirit and body of the people of God;
it will be requisite, and profitable for us, to inquire into the
true meaning and nature of this word, "the resurrection of the
dead."
And for the better compassing of this matter, I shall briefly
enquire,
First, What in this place is meant by the dead.
Secondly, What is meant by the resurrection.
Thirdly, Why the apostle doth here speak of the resurrection of the
dead as of a thing yet to come--"There shall be a resurrection of
the dead, both of the just and unjust."
First. The dead in scripture go under a five-fold consideration;
as,
1. Such as die a natural death, or as when a man ceaseth to be any
more in this world, as David, whom Peter tells us "is both dead
and buried, and his sepulchre is with us to this day" (Acts 2:29).
2. There is a people that are reckoned dead in trespasses and
sins, as those are, who never yet were translated from darkness
to light, and from the power of Satan to God. Such, I say, who
yet never felt the power of the Word and Spirit of God, to raise
them from that state, to walk with him in the regeneration; making
a life out of Christ, and his present benefits (Eph 2:1,2; John
5:25).
3. There is a death seizeth men often after some measure of light
received from God, and some profession of the gospel of Christ. These,
for the certainty of their damnation, are said to be dead--dead,
twice dead, and plucked up by the roots (Jude 12).
4. There is in scripture mention made of a death to sin, and the
lusts of the flesh; this death is the beginning of true life and
happiness, and is a certain forerunner of a share in Christ, and
with him in another world (Rom 6:6-8; 2 Tim 2:11).
5. Lastly, There is also in the word, a relation of eternal death.
This is the death that those are in, and swallowed up of, that
go out of this world Godless, Christless, and graceless; dying
in sin, and so under the curse of the dreadful God; who, I say,
because they have missed of the Lord Jesus Christ, the Saviour in
this day of grace: are fallen into the gulf and jaws of eternal
death and misery, in the fire that never shall be quenched (Mark
9:43,44; Luke 16:23-26).
Now then, seeing there is death, or to be dead, taken under so many
considerations in the scripture; it is evident, that to be dead in
Christ, the text is not meant of them all: I then must distinguish,
and inquire which of these deaths it is, that here the apostle
did look for a resurrection from. (1.) then, It cannot be meant
a resurrection from eternal death, for from that there is no
redemption (Psa 49:8). (2.) Neither is it a resurrection from that
double death; for they that are in that, are past recovery also.
(3.) And as for those that are dead to sin, it is nonsense to say
there shall, or can be a resurrection from that: for that itself
is a resurrection; which resurrection also, the apostle had then
passed through: and also all the brethren, as he saith, You hath he
quickened, who were dead in trespasses and sins (Col 2:12,13,20).
And again, "If ye then be risen with Christ" (Col 3:1), and again,
"Wherein also ye are risen with him, through the faith of the
operation of God, who hath raised him from the dead" (Col 2:12).
(4.) The dead therefore in this scripture, must be understood
of those that have departed this life, that have body and soul
separated each from the other; and so the resurrection, a resurrection
of the body out of the grave; as Daniel saith, "Many of them that
sleep in the dust of the earth shall awake" (Dan 12:2). And again,
"The hour is coming, in the which all that are in the graves shall
hear his voice, and shall come forth," &c. (John 5:28,29).
Second. [What is meant by the resurrection.] The resurrection of
the just, then, is the rising of the bodies of the just, and the
resurrection of the unjust, the rising of their bodies, at the
last judgment. This also is the meaning of that saying of Paul to
Agrippa, "I stand," saith he, "and am judged for the hope of the
promise made of God unto our fathers" (Acts 26:6), which promise
at first began to be fulfilled in the resurrection of the body
of Christ (Acts 13:32,33), and hath its accomplishment, when the
dead, small and great, are raised out of their graves. Wherefore,
though Paul saith in the 13th of the Acts, it is already fulfilled;
yet here he saith, he hopes it shall come. "Which promise," saith
he, "our twelve tribes, instantly serving God day and night, hope
to come" (Acts 26:7). As God told Daniel, saying, "go thy way,
till the end be: for thou shalt rest and stand in thy lot at the
end of the days" (Dan 12:13).
Christ is already risen, and therefore so far the promise is
fulfilled; but his saints are yet in their graves, and therefore
that part of the fulfilling of it is yet to come, as he saith,
"Why should it be thought a thing incredible with you, that God
should raise the dead?" (Acts 26:8).
Again, That it is the resurrection of the dead bodies of both
saints and sinners that is here inserted, it is further evident;
because the apostle saith, it is the resurrection, that the very
Pharisees themselves allowed. I have hope towards God, saith he,
which themselves also allow; then what that hope is, he in the
next words sheweth, namely, that there shall be a resurrection of
the dead, &c. Now we know, that the Pharisees did not allow of a
resurrection from a state of nature, to a state of grace, which is
the same with the new birth; but did confidently allow and teach,
that they were the children of Abraham, according to the flesh.
Yea, when any of them began to adhere, or incline to Christ's
doctrine in some things, yet the doctrine of the new birth, or
of being raised from a state of nature, to a state of grace, they
would very much stick at; though in the meantime, they utterly were
against the doctrine of the Sadducees, which denied the resurrection
of the body (John 3:1-9; 8:51-56; Acts 23:6-8).
Further, the resurrection here spoken of, must needs be the
resurrection of the body, because it is called, "a resurrection of
the dead, both of the just and unjust"--that is, of both saints and
sinners, according to the saying of Christ, "The hour is coming,
in the which all that are in the graves shall hear his voice, and
shall come forth; they that have done good, unto the resurrection
of life; and they that have done evil, unto the resurrection of
damnation" (John 5:28,29).
Third. [The resurrection spoken of is a thing yet to come;] the
resurrection here mentioned, is a resurrection to come, not already
enjoyed, either by saints or sinners--"There shall be a resurrection
of the dead, both of the just and unjust." Now, I say, the
resurrection here being yet deferred by the just, and counted
also the resurrection of the dead, both of the just and unjust:
it must needs be the same resurrection that is spoken of by Job,
who saith, "So man lieth down, and riseth not: till the heavens be
no more, they shall not awake, nor be raised out of their sleep"
(Job 14:12).
Having thus, in few words, opened this scripture unto you, I shall
in the next place, for the further satisfaction of those that are
yet wavering, and for the refreshment of those that are strong
and steadfast, lay down before you, several undeniable scripture
demonstrations of the resurrection of the dead, both of the just,
and unjust.
FIRST, I shall first begin with,
THE RESURRECTION OF THE JUST.
First, The just must arise, because Christ is risen from the dead.
Christ is the head of the just, and they are the members of his
body; and because of this union, therefore the just must arise.
This is the apostle's own argument--"If Christ," saith he, "be
preached that he rose from the dead, how say some among you that
there is no resurrection of the dead? But if there be no resurrection
of the dead, then is Christ not risen" (1 Cor 15:12,13). Now,
I say, the reason why the apostle thus argueth the resurrection
from the dead, by the resurrection of Christ, it is, because the
saints, of whose resurrection he here chiefly discourseth, are in
their bodies, as well as in their souls, the members of Christ;
"Know ye not," saith he, "that your bodies are the members of
Christ" (1 Cor 6:15). A very weighty argument; for if a good man
be a member of Christ, then he must either be raised out of his
grave, or else sin and death must have power over a member of
Christ. I say again, if this body be not raised, then also Christ
is not a complete conqueror over his enemies; forasmuch as death
and the grave have still power over his members. "The last enemy
that shall be destroyed is death" (1 Cor 15:26). Now, though Christ
in his own person hath a complete conquest over death, &c., yet
death hath still power over the bodies of all that are in their
graves: now, I say, Christ being considered with relation to his
members, then he hath not yet a complete conquest over death,
neither will he, until they every one be brought forth of their
graves; for then, and not till then, shall that saying be every
way fulfilled, "Death is swallowed up in victory" (1 Cor 15:53,54).
Second, As there must be a resurrection of the just, because Christ
is their head, and they his members: so also, because the body
of the saints, as well as their soul, is the purchase of Christ's
blood. "Ye are bought with a price:" saith Paul; "therefore glorify
God in your body, and in your spirit, which are God's" (1 Cor
6:20). Christ will not lose the purchase of his blood. O death,
saith Christ, I will have them; O grave, I will make thee let them
go; I will ransom them from the power of the grave, I will redeem
them from death. I have bought them, and they shall be mine. "O
death, I will be thy plagues; O grave, I will be thy destruction"
(Hosea 13:14): I say, though the power of the grave be invincible,
and death be "the king of terrors" (Job 18:14), yet he who hath
the keys of hell and of death at his girdle (Rev 1:18), to him
belongeth the issues from death. "He that is our God is the God
of salvation; and unto God the Lord belong the issues from death"
(Psa 68:20), and we, the price of his blood, shall be delivered.
Third, As the body is the member of Christ, and the price of his
blood: so it is the temple of the Holy Ghost, which is in us.
"What? know ye not that your body is the temple of the Holy Ghost
which is in you,--and ye are not your own?" (1 Cor 6:19). The body
is no such ridiculous thing in the account of Christ as it was in
the account of the Sadducees. "The body is not for fornication,
but for the Lord; and the Lord for the body" (verse 13), and that
not only in this world, but that which is to come; wherefore he
saith, "God hath both raised up the Lord [Jesus,] and will also
raise us up by his own power"--that is, as he hath raised up the
body of Christ, so will he raise up ours also by Christ.
Fourth, The bodies of the just must arise again, because of that
similitude, that must be betwixt the body of the Lord Jesus Christ
and the bodies of the saints. "When he shall appear, we shall
be like him" (1 John 3:2). Now we have it abundantly manifest in
scripture, that the body of the Lord Jesus, was raised out of the
grave, caught up into heaven, and that it ever remaineth in the
holiest of all, a glorified body (Luke 24:3-7; 36-43; John 20:24-28;
Acts 1:2-11; 2:31; 17:30-32; Mark 16:6,7,19; Heb 7:24-26; 8:1-3;
10:12).
Now, I say, it would be very strange to me if Christ should be
raised, ascended, and glorified in that body; and yet that his
people should be with him, no otherwise than in their spirits;
especially, seeing that he in his resurrection, is said to be but
"the first-born from the dead, and the first-fruits of them that
sleep" (Col 1:18; 1 Cor 15:23). For we know, that a first-begotten
doth imply more sons, and that first-fruits do foreshew an
after-crop; wherefore we conclude, that "as in Adam all die, even
so in Christ shall all be made alive. But every man in his own
order: Christ the first-fruits; afterward they that are Christ's
at his coming" (1 Cor 15:22,23).
And hence it is that the scripture saith, He "shall change our vile
body, that it may be fashioned like unto his glorious body" (Phil
3:21). And hence it is again, that the day of Christ is said to
be the day of the manifestation of the sons of God, and of the
redemption of our body (Rome 8:21-24), for then shall the saints
of God not only be, but appear as their Saviour, being delivered
from their graves, as he is from his, and glorified in their
bodies, as he is in his.
Fifth, There must be a resurrection of the body of the saints,
because the body, as well as the mind, hath been a deep sharer
in the afflictions that we meet with for the gospel's sake. Yea,
the body is ofttimes the greater sufferer, in all the calamities,
that for Christ's sake we here undergo; it is the body that feels
the stocks, the whip, hunger and cold, the fire and rack, and
a thousand calamities; it is the body in which we have the dying
marks of the Lord Jesus, "that the life also of Jesus might be
made manifest in our mortal1 flesh" (Gal 6:17; 2 Cor 4:11). God
is so just a God, and so merciful to his people, that though the
bodies of his saints should, through the malice of the enemy, be
never so dishonourably tortured, killed, and sown in the grave:
yet he will, as further will be shewn anon, raise it again in
incorruption, glory, and honour: as he saith also in another place,
that we who have continued with Christ in his temptations, that
have for his sake underwent the reproach and malice of the world,
to you, saith Christ. "I appoint a kingdom, as my Father hath
appointed unto me" (Luke 22:28,29). If we suffer, we shall also
reign with him (2 Tim 2:12): "and he that hateth his life in this
world shall keep it unto life eternal" (John 12:25). All this is
to be enjoyed, especially at the resurrection of the just. But,
Sixth, There must be a resurrection of the just, otherwise, there
will be the greatest disappointment on all sides that ever was,
since man had a being on the earth. A disappointment, I say,
1. Of the will of God--"And this is the Father's will which hath
sent me," saith Christ, "that of all which he hath given me I
should lose nothing, [not a dust,] but should raise it up again
at the last day" (John 6:39).
2. A disappointment of the power of God; for he that hath raised
up the Lord Jesus, doth also intend to raise us up by his power,
even our bodies; as Paul saith, "The body is not for fornication,
but for the Lord; and the Lord for the body. And God hath both
raised up the Lord, and will also raise up us by his power" (1
Cor 6:13,14).
3. If there should be no resurrection of the just, Christ also would
be wonderfully disappointed of the fruits of all his sufferings.
As I told you before, his people are the price of his blood, and
the members of his body, and he is now at the right hand of God,
"far above all principalities and powers, and every name that
is named," expecting till his enemies be made his footstool (Heb
1:13), and brought under the foot of the weakest saint; which will
not be, until the last enemy death is destroyed. We know that he
said, when he went away, that he would come again, and fetch all
his people to himself, even up into heaven, that where he is, there
we may be also (John 12:26; 14:1-3; 17:24). But, I say, how will
he be disappointed, if when he comes, the grave and death should
prevent and hinder him, and with its bars, keep down those, whom
he hath ransomed with his blood, from the power thereof.
4. If the bodies of the just arise [not] from the dead, then they
also will be disappointed. 'Tis true, the saints departed, have
far more fellowship and communion with God and the Lord Jesus,
than we have, or are not yet capable of having, they being in
paradise, and we in this world (Luke 23:43); but yet, I say for
all that, they are, though there, very much longing for the day
of the Lord's vengeance, which will be the day in which they will,
and must arise from the dead. This, I say, is the time that they
long for, when they cry under the altar, "How long, O Lord, holy
and true, dost thou not judge and avenge our blood on them that
dwell on the earth?" (Rev 6:10,11). When they died, they died in
hope to "obtain a better resurrection" (Heb 11:35), and now they
are gone, they long till that day be come; till the day come, I
say, when the dead, even all the enemies of Christ, shall be judged;
for then will he give rewards to his servants the prophets, and
to his saints, and to all that fear his name, small and great (Rev
11:18).
5. If the just arise not, great disappointment also will be
to the saints yet alive in this world; for, notwithstanding they
have already received the first-fruits of the Spirit, yet they
wait, not only for more of that, but also for the resurrection,
redemption, and changing of this vile body. "For our conversation
is in heaven," saith Paul, "from whence also we look for the
Saviour, the Lord Jesus Christ, who shall change our vile body,
that it may be fashioned like to his glorious body" (Rom 8:20-23;
Phil 3:20,21). But now, I say, if the body riseth not, then how
can it be made like to the glorious body of Christ Jesus: yea,
what a sad disappointment, infatuation, and delusion, are those
poor creatures under, that look, and that by scripture warrant,
for such a thing? They look for good, but behold evil; they expect
to be delivered in their whole man from every enemy; but lo, both
death and the grave, their great enemies, do swallow them up for
ever. But, beloved, be not deceived. "The needy shall not always
be forgotten, the expectation of the poor shall not perish for ever"
(Psa 9:18). Saith Christ, He that seeth the Son, and believeth on
him that sent him, hath everlasting life, and I will raise him up
at the last day (John 6:40).
6. If the just arise not out of their graves, then also is every
grace of God in our souls defeated; for though the spirit of
devotion can put forth a feigned show of holiness with the denial
of the resurrection, yet every grace of God in the elect doth
prompt them forward to live as becomes the gospel, by pointing
at this day; as, (1.) 'Tis this that faith looks at, according as
it is written, "I believed, and therefore have I spoken; we also
believe, and therefore speak; knowing that he which raised up the
Lord Jesus shall raise up us also by Jesus, and shall present us
with you" (2 Cor 4:13,14). (2.) Hope looks at this. "We," saith
Paul, "which have the first-fruits of the Spirit, even we ourselves
groan within ourselves, waiting for the adoption, to wit, the
redemption of our body"--that is, we expect this by hope; "but
hope that is seen is not hope: for what a man seeth," or hath in
present possession, "why doth he yet hope for?" (Rom 8:23,24).
(3.) The grace of self-denial also worketh by this doctrine--"If
after the manner of men I have fought with beasts at Ephesus,
what advantageth it me, if the dead rise not?" (1 Cor 15:32). As
who should say, Wherefore do I deny myself of those mercies and
privileges that the men of this world enjoy? Why do not I also,
as well as they, shun persecution for the cross of Christ? If the
dead rise not, what shall I be the better for all my trouble that
here I meet with for the gospel of Christ? (4.) Both zeal and
patience, with all other the graces of the Spirit of God in our
hearts, are much, yea, chiefly encouraged, animated, and supported
by this doctrine; as James saith, "Be patient, therefore, brethren,
unto the coming of the Lord," for then shall the dead be raised (1
Thess 4:16,17). "Behold, the husbandman waiteth for the precious
fruit of the earth, and hath long patience for it, until he receive
the early and latter rain. Be ye also patient; stablish your hearts;
for the coming of the Lord draweth nigh" (James 5:7,8).
Seventh, The doctrine of the resurrection of the just, must needs
be a certain truth of God, if we consider the devilish, and
satanical errors and absurdities that must unavoidably follow the
denial thereof; as, he that holdeth no resurrection of our body,
he denieth the resurrection of the body of Christ. This is the
Spirit's own doctrine--"For if the dead rise not, then is not
Christ raised" (1 Cor 15:16). He that denieth the resurrection
of the members, denieth the resurrection of the head; for seeing
the resurrection of the saints is proved by the resurrection of
Christ, he that doth deny the resurrection of the saints, must
needs deny the resurrection of Christ, that proves it. Now this
error, as it is in itself destructive to all Christian religion:
so it, like an adder, carrieth within its bowels, many other alike
devilish and filthy; as,
1. He that denieth the resurrection of the saints, he concludeth,
that to preach deliverance from sin and death, it is vain preaching;
for how can he be freed of sin, that is swallowed up for ever
of death and the grave? as he most certainly is, that is always
contained therein, as Paul saith, "If Christ be not risen," whose
resurrection is the ground of ours, "then is our preaching vain,
and your faith is also vain" (1 Cor 15:14), then we preach fables,
and you receive them for truth.
2. This error, casteth the lie in the face of God, of Christ,
and the Scriptures--"Yea, and we," saith Paul, "are found false
witnesses of God; because we have testified of God that he raised
up Christ:--if so be that the dead rise not" (1 Cor 15:15).
Mark, before he said, Christ in his resurrection, doth prove our
resurrection; but now he saith, that our resurrection will prove
the truth of his; and indeed both are true; for as by Christ's
rising, ours is affirmed; so by ours, his is demonstrated.
3. The denial of the resurrection, it also damneth all those that
have departed this world in the faith of this doctrine. "If Christ
be not raised," (as if he is not, we rise not, then is not only)
your faith vain, ye are yet in your sins (that are alive,) but
"then they also which are fallen asleep in Christ are perished"
(1 Cor 15:17,18).
4. He that denieth the resurrection of the just, he concludeth, that
the Christian is of all men the most miserable. Mark the words:
"If in this life only we have hope in Christ, we are of all men
most miserable" (1 Cor 15:19). First of all, men the most miserable,
because we let go present enjoyments for those that will never
come, "if the dead rise not." Of all men most miserable, because
our faith, our hope, our joy, and peace, are all but a lie, "if
the dead rise not." But you will say, he that giveth up himself
to God shall have comfort in this life. Ah! but "if the dead rise
not," all our comfort that now we think we have from God, will
then be found presumption and madness, because we believe, that
God hath so loved us, as to have us in his day, in body and soul,
to heaven: which will be nothing so, if the dead rise not. If in
this life only, we have hope in Christ, we are of all men most
miserable. Poor Christian! thou that lookest for the blessed hope
of the resurrection of the body, at the glorious appearing of the
great God, and our Saviour Jesus Christ, how wilt thou be deceived,
if the dead rise not! "But now is Christ risen from the dead, and
become the first-fruits of them that slept. For since by man came
death, by man came also the resurrection of the dead" (1 Cor
15:20,21).
5. But again; he that denieth the resurrection of the dead, he
setteth open a flood-gate to all manner of impiety; he cutteth the
throat of a truly holy life, and layeth the reins upon the neck
of the most outrageous lusts; for if the dead rise not, let us
eat and drink; that is, do anything, though never so diabolical
and hellish; "let us eat and drink, for to-morrow we die" (1 Cor
15:32), and there is an end of us; we shall not arise again, to
receive either evil or good.
6. To deny this resurrection, nay, if a man do but say, it is past
either with him or any Christian: his so saying tendeth directly
to the destruction and overthrow of the faith of them that hear
him; and is so far from being according to the doctrine of God,
that it eateth out good and wholesome doctrine even as cankers
eat the face and flesh of a man. How ill-favouredly do they look,
that have their nose and lips eaten off with the canker? Even so
badly doth the doctrine of no resurrection of the dead, look in
the eyes of God, Christ, saints, and scripture (2 Tim 2:18).
7. I conclude then, that to deny the resurrection of the bodies of
the just, it argueth,
(1.) Great ignorance of God, ignorant of his power to raise, ignorant
of his promise to raise, ignorant of his faithfulness to raise;
and that both to himself, Son, and saints, as I shewed before.
Therefore saith Paul to those that were thus deluded, "Awake to
righteousness, and sin not; for some have not the knowledge of God.
I speak this to your shame" (1 Cor 15:34). As if he had said, Do
you profess Christianity? and do you question the resurrection
of the body? Do you now know, that the resurrection of the body,
and glory to follow, is the very quintessence of the gospel of
Jesus Christ? Are you ignorant of the resurrection of the Lord
Jesus, and do you question the power and faithfulness of God,
both to his Son and his saints; because you say, there shall be
no resurrection of the dead? You are ignorant of God; of what he
can do, of what he will do, and of what he will by doing glorify
himself.
(2.) As it argueth very great ignorance of God's power, faithfulness,
&c., so it argueth gross ignorance of the tenor and current of
the scriptures; for "as touching the dead, that they rise: have
ye not read in the book of Moses [saith Christ] how in the bush,
God spake unto him, saying, I am the God of Abraham, and the God
of Isaac, and the God of Jacob? He is not the God of the dead, but
the God of the living: ye therefore do greatly err" (Mark 12:26,27).
To be the God of Abraham, Isaac, and Jacob, it is to be understood
of his being their God under a new covenant consideration; as he
saith, "I will be their God, and they shall be my people." Now,
thus he is not the God of the dead--that is, of those that perish,
whether they be angels or men (Heb 8:10,11; John 8:42; 1 John
3:8-10; Hosea 6:2; Col 3:4; Eph 1:4).
Now, I say, they that are the children of God, as Abraham,
Isaac, and Jacob, they are counted the living under a threefold
consideration--(a.) In their Lord and head, and thus all the elect
may be said to live; for they are from eternity chosen in him, who
also is their life, though possibly many of them yet unconverted.
I say, yet Christ is their life, by the eternal purpose of God.
(b.) The children of the new covenant, do live both in their spirits
in glory, by open vision, and here by faith and the continual
communication of grace from Christ into their souls (Gal 2:20).
(c.) They live also with respect to their rising again; for God
"calleth those things which be not as though they were" (Rom 4:17).
To be born, dead, buried, risen, and ascended, are all present with
God, he liveth not by time, as we do--a thousand years to him are
but as the day that is past. And again, "One day is as a thousand
years" (2 Peter 3:8). Eternity, which is God himself, admitteth of
no first, second, and third; all things are naked and bare before
him, and present with him (Heb 4:13; Isa 46:9,10); all his live
unto him. There shall be a resurrection of the dead, both of the
just and unjust (Rom 8:29-34).
A resurrection--of what? Of that which is sown, or of that which
was never sown? If of that which is sown, then it must be either
of that nature that was sown, or else of the corruption that
cleaveth to it; but it is the nature, and not the corruption that
cleaveth unto it, that riseth again. And verily, the very term
"resurrection" is a forcible argument to prove the dead shall come
forth of their graves; for the Holy Ghost hath always spoken more
properly than to say, "There shall be a resurrection of the dead,
both of the just and unjust;" when yet neither the good nor the
bad shall come forth of their graves, but rather something else
to delude the world withal.
Having thus in few words, shewed you the truth of the resurrection
of the dead, I now come,
SECOND--To the manner of their rising.
THE MANNER OF THE RESURRECTION OF THE JUST.
And FIRST of the just.
The apostle, when he had in the fifteenth of the 1st of the
Corinthians proved the truth and certainty of the resurrection,
he descends to the discovery of the manner of it; and to the end,
he might remove those foolish scruples that attend the hearts of
the ignorant, he begins with one of their questions--"But some man
will say," saith he, "How are the dead raised up? and with what
body do they come?" (verse 35). To which he answereth,
First, By a similitude of seed, that is sown in the earth. In which
similitude, he inserteth three things--
1. That our reviving or rising, must be after death--"That which
thou sowest is not quickened except it die" (verse 36).
2. That at our rising, we shall not only revive and live, but
be changed into a far more glorious state than when we were sown.
"That which thou sowest, thou sowest not that body that shall
be," &c. "But God giveth it a body as it hath pleased him" (verse
38)--that is, he giveth the body more splendour, lustre, and beauty
at its resurrection. But,
3. Neither its quickening, not yet its transcendent splendour, shall
hinder it from being the same body--as to the nature of it--that
was sown in the earth; for as God giveth it a body, for honour
and splendour as it pleaseth him, so "to every seed his own body"
(verse 38).
And, indeed, this similitude by which he here reasoneth the manner of
the resurrection of the just, is very natural, and fitly suiteth
each particular; for, as to its burial--(1.) The corn of wheat
is first dead, and after sown and buried in the earth; and so is
the body of man. (2.) After the corn is thus dead and buried, then
it quickeneth and reviveth to life: so also shall it be with our
body; for after it is laid in the grave and buried, it shall then
quicken, rise, and revive.
Again, as to the manner of its change in its rising, this similitude
also doth fitly suit; as,
It is sown a dead corn; it is raised a living one. It is sown dry,
and without comeliness; it riseth green and beautiful. It is sown
a single corn; it riseth a full ear. It is sown in its husk; but
in its rising it leaveth that husk behind it.
Further, though the kernel thus die, be buried, and meet with all
this change and alteration in these things, yet none of them can
cause the nature of the kernel to cease--it is wheat still. Wheat
was sown and wheat ariseth; only it was sown dead, dry, and barren
wheat; and riseth living, beautiful, and fruitful wheat. It hath
this alteration, then, that it doth greatly change its resemblance,
though yet it hath this power, as still to retain its own nature.
God giveth it a body as it pleaseth him, "but to every seed his
own body."
The apostle having thus presented the manner of the resurrection of
the saints by the nature of seed sown and rising again; he proceedeth,
Second, for further illustration, to three more similitudes--The
first is, to shew us the variety and glory of flesh. The second
is, to shew us the difference of glory that is between heavenly
bodies, and those that are earthy. The third is, to shew us the
difference that is between the glory of the light of the sun, from
that of the moon; and also how one star differeth from another in
glory: and then concludeth, "so is the resurrection of the dead"
(1 Cor 15:39-43). As who should say, at the resurrection of the
bodies, they will be abundantly more altered and changed, than if
the flesh of beasts and fowls were made as noble as the flesh of
men; or the bodies of earth, were made as excellent as the heavenly
bodies, or as if the glory of the moon should be made as bright,
and as clear as the glory of the sun; or as if the glory of the
least star was as glorious, and as shining, as the biggest in the
firmament of heaven.
It is a resurrection indeed, a resurrection every way. The body
ariseth, as to the nature of it, the self-same nature; but as to
the manner of it; how far transcendent is it! There is a poor,
dry, wrinkled kernel cast into the ground, and there it lieth, and
swelleth, breaketh, and, one would think, perisheth; but behold,
it receiveth life, it chitteth,2 it putteth forth a blade, and
groweth into a stalk, there also appeareth an ear; it also sweetly
blossoms, with a full kernel in the ear: it is the same wheat, yet
behold how the form and fashion of that which now ariseth, doth
differ from that which then was sown; its glory also when 'twas
sown, is no glory, when compared with that in which it riseth.
And yet it is the same that riseth that was sown, and no other;
though the same after a far more glorious manner; not the same with
its husk, but without it. Our bran shall be left behind us when we
rise again. The comparison also between the bodies heavenly and
bodies earthly holds forth the same--"The glory of the celestial
is one, and the glory of the terrestrial is another." Now mark
it; he doth not speak here of the natures of each of these bodies;
but of the transcendent glory of one above another. "The glory
of the heavenly is one, and the glory of the earthly is another."
Wherefore I say, at our rising, we shall not change our nature,
but our glory; we shall be equal to the angels (Luke 20:36), not
with respect to their nature, but glory. The nature also of the
moon is one thing, and the glory of the moon is another; and so
one star also differeth from another in glory.
A beggar hath the same nature as a king, and gold in the ore, the
same nature with that which is best refined; but the beggar hath
not the same glory with the king, nor yet the gold in ore, the
same glory with that which is refined. But our state will be far
more altered than any of these in the days when we, like so many
suns in the firmament of heaven, arise out of the heart and bowels
of the earth.
These things thus considered do shew you how vainly they argue,
that say, our human nature consisting of body and soul, shall not
inherit the kingdom of God, and also how far from their purpose,
that saying of the apostle is, which saith, that "flesh and blood
shall not inherit the kingdom of God." And now also, because I am
fallen upon the objection itself, I shall not pass it, but with
a short dash at it. Wherefore reader, whoever thou art, consider
that frequently in scripture the words "flesh" and "blood," as
also in the place alleged, are not to be understood of that matter
which God made; which flesh cleaveth to our bones, and blood runs
in our veins: but is taken for that corruption, weakness, mortality,
and evil that cleaveth to it; which weakness and corruption,
because it possesseth all men, and also wholly ruleth where the
soul is unconverted; therefore it beareth the name of that which
is ruled and acted by it--to wit, our whole man, consisting of
body and soul; yet, I say, is a thing distinct from that flesh and
blood which is essential to our being, and without which we are
no men. As, for instance, he that is Christ's, saith Paul, "hath
crucified the flesh, with the affections and lusts" (Gal 5:24),
Who is so vain as to think that the apostle by these words, should
mean our material flesh that hangeth on our bones, and that is
mixed with our natural blood, sinews, and veins; and not rather
of that inward fountain of sin, corruption, and wickedness, which
in another place he calleth "the old man," with his "deceitful
lusts" (Eph 4:22). Again, "The flesh lusteth against the spirit,
and the spirit against the flesh." Is it our flesh that hangeth
on our bones, which lusteth against the spirit? and that also
against which the spirit lusteth? Certainly, if the spirit lusteth
against our material flesh, then it is our duty not to nourish it
at all, because, by nourishing of it we nourish that against which
the Spirit of God fighteth, and warreth. Nay, if the spirit lust
against the flesh on our bones simply considered as flesh; and if
it be our duty to follow the Spirit, as it is, then we must needs
kill ourselves, or cut our flesh from our bones. For whatever the
Spirit of God lusteth against, it must be destroyed; yea, it is
our duty with all speed to destroy it. But wilt thou know, O vain
man, that by flesh here is to be understood, not the nature that
God hath made, but the corrupt apprehension, and wisdom, with
those inclinations to evil, that lodge within us, which in another
place are called the "wisdom of the flesh," yea, in plain terms,
"flesh and blood," where Christ saith, "Flesh and blood hath not
revealed [this] unto thee, but my Father which is in heaven" (Matt
16:17).
Nay, observe it, all these places, with many others, do rather point
at a corrupt soul, than a corrupt body; for, indeed, sin and all
spiritual wickedness, they have their seat in the heart and soul
of a man, and by their using this or that member of the body, so
defile the man; the weaknesses of the body, or that attend our
material flesh and blood, they are weaknesses of another kind, as
sickness, aches, pains, sores, wounds, defection of members, &c.
Wherefore, where you read of flesh and blood, as rejected of God;
especially, when it speaks of the flesh and blood of saints, you
are not to understand it as meant of the flesh, which is their
proper human nature, but of that weakness which cleaveth to it.
Paul in another place, reckoneth up the works of the flesh, in many
things, as in witchcraft, hatred, variance, strife, emulation,
fornication, and many others. But can any imagine, that he there
should strike at that flesh which hangeth on our bones, or rather
at that malignity and rebellion that is in the mind of man against
the Lord, by reason of which the members of the body are used
this way, and also sometimes that, to accomplish its most filthy
and abusive deeds (Gal 5:17-21). "They were--enemies in [their]
mind by wicked works" (Col 1:21).
Thus you see that "flesh and blood" is not to be taken always for
the flesh that is upon our hands, and feet, and other parts of our
body; but for that sin, weakness, and infirmity, that cleaveth to
our whole man.
Further then, touching our real substantial flesh, it may be either
considered as God's creature purely, or as corrupted with sin and
infirmity. Now if you consider it as corrupted, so it shall not
inherit the kingdom of God: but yet consider it as God's creature,
and so all that God hath converted to himself, through Jesus Christ,
shall, even with that body when changed, inherit the kingdom of
God. The woman whose clothes are foul, can yet distinguish between
the dirt and the cloth on which it hangeth; and so deals God with
us. 'Tis true, there is not one saint, but while he liveth here,
his body is arrayed and infected with many corrupt and filthy
things, as touching bodily weaknesses; yea, and also with many
sinful infirmities, by reason of that body of sin and death that
yet remains in us: but yet God, I say, distinguisheth between
our weaknesses, and his workmanship, and can tell how to save the
whole man of his people, while he is destroying the corruption
and weakness that cleaveth to them.
And now to return to the place objected--"Flesh and blood shall
not inherit the kingdom of God." It cannot be truly understood,
that that flesh which is man's nature shall not enter the kingdom;
for then, as I said before, Christ must lose his members, the
purchase of his blood, the vessels and temples of his Spirit; for
all this is our body. Again, then Christ also, in that his body,
which is also our flesh and blood, is not in glory, contrary to the
whole current of the New Testament (Heb 2:14,15; 7:24,25; 8;3,4;
10:10-12; Rev 1:18; 2:8).
Yea, it would be nonsense to say, there should be a resurrection,
and that our vile body shall be changed, "and made like to the
glorious body of the Son of God;" if this body do not at all rise
again, but some other thing, which is not in us, and our nature.
But to be short; the apostle here, when he saith, "Flesh and
blood cannot inherit," &c., speaks properly of that mortality
and weakness, that now attends our whole man, and not of our real
substantial body itself. For after he had said, "Flesh and blood
cannot inherit the kingdom of God," he adds, "neither doth corruption
inherit incorruption," which two sayings are answerable to what
he presently adds, saying, "Behold, I shew you a mystery; we shall
not all sleep, but we shall all be changed, in a moment, in the
twinkling of an eye, at the last trump: for the trumpet shall sound,
and the dead"--mark, "the dead shall be raised incorruptible"--that
is, the dead shall be so raised as that in their rising, incorruption
shall possess them instead of corruption, and immortality instead
of that mortality that descended to the grave with them,--"for this
corruptible"--mark, this corruptible--"must put on incorruption,
and this mortal must put on immortality." Mark, I say, it is
this corruptible, and this mortal, that must be raised, though
not corruptible and mortal, as it was buried; but immortal and
incorruptible; it shall leave its grave-clothes of corruption and
mortality behind it (1 Cor 15:50-53).
THIRD. The manner of which their rising, the apostle doth more
distinctly branch out a little above in four particulars, which
particulars are these that follow--1. It is sown in corruption;
it is raised in incorruption. 2. It is sown in dishonour, it is
raised in glory. 3. It is sown in weakness, it is raised in power.
4. It is sown a natural body, it is raised a spiritual body (1
Cor 15).
1. It is raised in incorruption. We are brought into this world by
sin and corruption; corruption is our father, and in sin did our
mother conceive us (Job 17:14; Psa 51:5). And hence it is that we
have our life, not only like a span, shadow, or post, for shortness,
but also, that it is attended with so much vanity and vexation of
spirit. But now being raised from the dead incorruptible, which
is also called a begetting and birth, these things that now in
our life annoy us, and at last take away our life, are effectually
destroyed; and therefore we live for ever, as saith the Spirit--"And
there shall be no more death, neither sorrow, nor crying, neither
shall there be any more pain: for the former things," that is,
all our corruptibleness, "are passed away" (Rev 21:4).
There shall be in our resurrection no corruption, either of body
or of soul; no weakness, nor sickness, nor anything tending that
way; as he saith, He will present us "to himself a glorious church,
not having spot, or wrinkle, or any such thing" (Eph 5:27).
Therefore, when he saith it is raised in incorruption, it is as
if he had said, It is impossible that they should ever sin more,
be sick more, sorrow more, or die more. "They which shall be counted
worthy to obtain that world, and the resurrection from the dead,
neither marry, nor are given in marriage;" though 'twas thus with
them in this world; "neither can they die any more, for they are
equal unto the angels; and are the children of God, being the
children of the resurrection" (Luke 20:35, 36).
2. It is raised in glory. The dishonour that doth attend the
saint at his departing this world, it is very great--"he is sown
in dishonour;" he is so loathsome at his death, that his dearest
friends are weary of him, stop their noses at him, see no beauty
in him, nor set any price upon him, (I speak nothing here how
some of them are hanged, starved, banished, and so die, torn to
pieces, and not suffered to be put into graves,) but it is raised
in glory. Glory is the sweetness, comeliness, purity, and perfection
of a thing. The light is the glory of the sun, strength is the
glory of youth, and grey hairs are the glory of old age--that is,
it is the excellency of these things, and that which makes them
shine (1 Cor 15:40,41; Prov 20:29).
Therefore, to arise in glory, it is first to arise in all the
beauty, and utmost completeness that is possible to possess a human
creature; I say, in all its features and members, inconceivably
beautiful. Sin and corruption have made mad work in our bodies as
well as in our souls. 'Tis sin commonly that is the cause of all
the deformity and ill-favouredness that now cleaveth to us, and
that also rendereth us so dishonourable at our death; but now at
our rising, we being raised incorruptible, we shall appear in such
perfections, and that of all sorts, belonging to the body, that
all the beauty and comeliness, sweetness and amiableness, that
hath at any time been in this world, it shall be swallowed up a
thousand times told with this glory. The Psalmist saith of Christ
that "he was fairer than the children of men" (Psa 45:2), and
that, as I believe, in his outward man, as well as in his inward
part. He was the exactest, purest, completest, and beautifulest
creature that ever God made, till his visage was so marred by his
persecutions; for in all things he had and shall have the pre-eminence
(Isa 52:14; Col 1:18). Why, our bodies at our resurrection will
not only be as free from sin, as his was before he died, but also
as free from all other infirmities as he was after he was raised
again. In a word, if incorruptibleness can put a beauty upon our
bodies when they arise, we shall have it. There shall be no lame
legs, nor crump shoulders, no bleared eyes, nor yet wrinkled
faces--He "shall change our vile body, that it may be fashioned
like unto his glorious body" (Phil 3:21).
Again, all the glory that a glorified soul can help this body to,
it at this day shall enjoy. That soul that hath been these hundreds
or thousands of years in the heavens, soaking in the bosom of
Christ, it shall in a moment come spangling into the body again,
and inhabit every member and vein of the body, as it did before
its departure. That Spirit of God also that took its leave of the
body when it went to the grave, shall now in all perfection dwell
in this body again; I tell you, the body at this day will shine
brighter than the face of Moses or Stephen, even as bright as the
sun, the stars, and angels. "When Christ who is our life, shall
appear, then shall ye also appear with him in glory" (Exo 34:29,35;
Acts 6:15; Dan 12:3; Matt 13:43; Luke 20:36; Col 3:3,4).
3. It is raised in power. While we are here, we are attended with
so many weaknesses and infirmities, that in time the least sin or
sickness is too hard for us, and taketh away both our strength,
our beauty, our days, our breath, and life, and all (Job 38:17).
But behold, we are raised in power, in that power that all these
things are as far below us as a grasshopper is below a giant; at
the first appearance of us the world will tremble.
Behold, the gates of death and the bars of the grave are now carried
away on our shoulders, as Samson carried away the gates of the city
(Judg 16:3). Death quaketh, and destruction falleth down dead at
our feet: What, then, can stand before us? We shall then carry
that grace, majesty, terror, and commanding power in our souls that
our countenances shall be like lightning3 (Compare Luke 20:16 with
Matthew 28:2,3). "For this corruptible must put on incorruption,
and this mortal must put on immortality. So when this corruptible
shall have put on incorruption, and this mortal shall have put
on immortality, then shall be brought to pass the saying that is
written, Death is swallowed up in victory" (1 Cor 15:53,54).
4. It is raised a spiritual body. This is the last particular,
and is indeed the reason of the other three; it is an incorruptible
body, because it is a spiritual one; it is a glorious body,
because it is a spiritual one; it doth rise in power, because it
is a spiritual body. When the body is buried, or sown in the earth,
it is a body corruptible, dishonourable, weak, and natural; but
when it ariseth, it doth rise incorruptible, glorious, powerful,
and spiritual; so that so far as incorruption is above corruption,
glory above dishonour, power above weakness, and spiritual above
natural; so great an alteration will there be in our body, when
raised again. And yet it is this body and not another; this in
nature, though changed into a far more glorious state, a thousand
times further than if a hoggard4 was changed to be an emperor.
Mark, "it is sown a natural body;" a very fit word; for though
there dwell never so much of the Spirit and grace of God in it
while it liveth, yet so soon as the soul is separate from it, so
soon also doth the Spirit of God separate from it, and so will
continue while the day of its rising be come. Therefore, it is
laid into the earth a mere lump of man's nature--"It is sown a
natural body;" but now at the day when "the heavens be no more,"
as Job saith (14:12), then the trump shall sound, even the trump
of God, and, in a moment, the dead shall be raised incorruptible,
glorious, and spiritual (1 Cor 15:52; 1 Thess 4:16,17). So that
I say, the body when it ariseth, will be so swallowed up of life
and immortality, that it will be, as if it had lost its own human
nature; though, in truth, the same substantial real nature is
every whit there still. 'Tis the same it that riseth, that was
sown; "It is sown," "it is raised;" "it is sown," "it is raised,"
saith the apostle. You know, that things which are candied, by the
art of the apothecary, they are so swallowed up with the sweetness
and virtue of that in which they are candied, that they are now,
as though they had no other nature, than that in which they are
boiled: when yet, in truth, the thing candied doth still retain
its own proper nature and essence; though by virtue of its being
candied, it loseth its former sourness, bitterness, stinking,
smell, or the like. Just thus, at the last day, it will be with
our bodies: we shall be so candied, by being swallowed up of life,
as before is shewed, that we shall be, as if we were all spirit,
when in truth, it is but this body that is swallowed up of life.
And it must needs be, that our nature still remain, otherwise it
cannot be us that shall be in heaven, but something besides us.
Let us lose our proper human nature, and we lose absolutely our
being, and so are annihilated into nothing. Wherefore it, the same
it, that is sown a natural body, it shall rise a spiritual body.
But again, as I said, concerning things that are candied; our body,
when thus risen, it shall lose all that sourness and stink, that
now, by reason of sin and infirmity, cleaveth to it: neither shall
its lumpishness, or unwieldiness, be any impediment to its acting
after the manner of angels. Christ hath shewed us, what our body
at our resurrection shall be, by shewing of us, in his word, what
his body was, at and after, his resurrection. We read, that his
body, after he was risen from the dead, though it yet retained
the very same flesh and bones that did hang upon the cross, yet
how angelical was it at all times, upon all occasions! He could
come in to his disciples with that very body, when the doors were
shut upon them: He could, at pleasure, to their amazement, appear
in the twinkling of an eye, in the midst of them: he could be visible
and invisible as he pleased, when he sat at meat with them: in a
word, he could pass and repass, ascend and descend in that body,
with far more pleasure and ease, than the bird by the art of her
wing (Luke 24:31,32,36-42,50,51; John 20:19,24-26; Acts 1:1-12;
Mark 16:19; Eph 4:7-10).
Now, I say, as we have in this world borne the image of our first
father; so, at that day, we shall have the image of Jesus Christ,
and be as he is--"As is the earthy, such are they also that
are earthy: and as is the heavenly, such are they also that are
heavenly. And as we have borne the image of the earthy, we shall
also, (at our resurrection,) bear the image of the heavenly" (1
Cor 15:48,49). It is so in part now, but shall so be in perfection
then.
To mount up to heaven, and to descend again at pleasure, shall, with
us, in that day, be ordinary. If there were ten thousand bars of
iron, or walls of brass, to separate between us, and our pleasure
and desire, at that day, they should as easily be pierced by us,
as is the cobweb, or air by the beams of the sun: And the reason
is, because to the Spirit, wherewith we shall be inconceivably
filled at that day, nothing is impossible (Matt 17:20); and the
working of it at that day, shall be in that nature and measure
as to swallow up all impossibilities. He "shall change our vile
body, that it may be fashioned like unto his glorious body,"--now
mark, "according to the working whereby he is able even to subdue
all things unto himself" (Phil 3:21). As who should say, I know
that there are many things, that in this world hinder us from having
our bodies like the body of Christ; but when God shall raise us
from the dead, because he will then have our body like the body
of his Son; He will stretch forth such a power to work upon, and
in our body, that he will remove all impossibilities and hindrances.
Nay, further, we do not only see what operation the Spirit will have
in our body, by the carriage of Christ, after his resurrection;
but even by many a saint before their death. The Spirit used to
catch Elijah away, no man could tell whither. It carried Ezekiel
hither and thither: It carried Christ from the top of the pinnacle
of the temple into Galilee; through it he walked on the sea; the
Spirit caught away Philip from the eunuch, and carried him as far
as Azotus (1 Kings 18:11,12; 2 Kings 2:11; Eze 3:14; Luke 4:14;
Matt 14:25; Acts 8:39,40).
Thus the great God hath given us a taste of the power and glory that
is in himself, and how easily it will help us, by its possessing
5 of us at the resurrection, to act and do like angels; as Christ
saith, They that shall be counted worthy of that world, and of
the resurrection from the dead, they shall not die, but be equal
to the angels (Luke 21:36).
Further, as the body by being thus spiritualized, shall be as I
have said; so again it must needs be, that hereby all the service
of the body, and faculties of the soul, must be infinitely enlarged
also. Now "we shall see him as he is," and now we shall know even
as we are known (1 John 3:2; 1 Cor 13:12).
First, Now we shall see him; to wit, Christ in his glory; not by
revelation only, as we do now, but then face to face; and he will
have us with him to this very end (John 17:24). Though John was
in the Spirit when he had the vision of Christ, yet it made him
fall at his feet as dead (Rev 1:17); and also turned Daniels'
beauty into corruption (Dan 10:8). It was so glorious, and so
overweighing a glory, that he appeared in; but we shall, at the
day of our resurrection, be so furnished, that we shall with the
eagle, be able to look upon the sun in his strength: we shall
then, I say, "see Him as he is," who now is in the light, that no
eye hath seen, nor any man can see till that day (1 Tim 6:16).
Now we shall see into all things; there shall not be anything hid
from us; there shall not be a saint, a prophet, or saved soul,
small or great, but we shall then perfectly know them. Also, all
the works of creation, election, and redemption, and shall see
and know as thoroughly, all the things of heaven, and earth, and
hell, even as perfectly, as now we know our A, B, C. For the Spirit,
with which we shall in every cranny of soul and body be filled,
I say, "searcheth all things, yea, the deep things of God" (1 Cor
2:10). We see what strange things have been known by the prophets
and saints of God, and that when they knew but "in part."
Abraham could, by it, tell to a day, how long his seed should be
under persecution in Egypt (Gen 15:13); Elisha, by it, could tell
what was done in the king of Assyria's bed-chamber (2 Kings 6:12);
Ahijah could know by this, Jeroboam's wife, so soon, yea before
her feet entered within his door, though he saw her not (1 Kings
14:1-6).
The prophet of Judah could tell by this, what God would do to Bethel,
for the idolatry there committed; and could also point out the man
by name that should do the execution, long before he was born (1
Kings 13:2). What shall I say, Enoch by it could tell what should
be done at the end of the world (Jude 14,15). How did the prophets,
to a circumstance, prophesy of Christ's birth, his death, his
burial, of their giving him gall and vinegar, of their parting his
raiment, and piercing his hands and feet! (Isa 53). Of his riding
on an ass also; all this they saw, when they spake of him (John
12:41). Peter also, though half asleep, could at the very first
word, call Moses and Elias by their names, when they appeared to
Christ in the holy mount (Luke 9:33). He is very ignorant of the
operation of the Spirit of God, that scrupleth these things. But
now, I say, if these things have been done, seen, and known, by
spiritual men, while their knowledge hath been but in part, how
shall we know, see, and discern, when that which is perfect is
come? Which will be at the resurrection; "It is raised a spiritual
body."
Thus, in few words, have I shewed you the truth of the resurrection
of the just, and also the manner of their rising. Had I judged it
convenient, I might have much enlarged on each particular, and have
added many more; for the doctrine of the resurrection, however
questioned by heretics, and erroneous persons; yet is such a truth,
that almost all the holy scriptures of God point at, and centre
in it.
God hath, from the beginning of the world, shewed to us, that our
body must be with him, as well as our soul, in the kingdom of
heaven. I say, he hath shewed us, how he will deal with those that
are alive at Christ's coming, by his translating of Enoch (Gen
5:24), and by taking him body and soul to himself (Heb 11:5); As
also, by his catching of Elias up body and soul into heaven, in
a fiery chariot (2 Kings 2:11), and,
Secondly He hath often put us in remembrance of the rising of those
that are dead, at that day, as, (1.) By the faith he gave Abraham,
concerning the offering of his son: for when he offered him, he
accounted "that God was able to raise him up, even from the dead;
from whence also he received him in a figure" (Heb 11:19). In a
figure of the resurrection of Christ, for Abraham's justification;
and of Abraham's resurrection by Christ at the last day, for his
glorification. (2.) By the faith he gave Joseph concerning his
bones; which charge, the godly in Egypt, did diligently observe,
and to that end, did keep them four hundred years; and at length,
carried them, I say, from Egypt to Canaan, which was a type of our
being carried in our body, from this world to heaven (Heb 11:22).
Besides, how oft did God give power to his prophets, servants, and
Christ Jesus, to raise some that were now dead, and some that had
been long so; and all, no doubt, to put the present generations,
as also the generations yet unborn, in mind of the resurrection of
the dead. To this end, I say, how was the Shunammite's son raised
from the dead? (2 Kings 4). The man also at the touching of the
bones of Elisha? (2 Kings 13:20,21). Together with the body of
Lazarus, with Jairus's daughter, and Tabitha, and many others,
who, after their souls were departed from them, Lazarus lying in
his grave four days, were all raised to life again, and lived with
that very body out of which the soul, at their death, had departed
(Luke 8:53-56; John 11:43,44; Acts 9:40,41). But above all, that
notable place in Matthew, at the resurrection of the Lord Jesus,
gives us a notable fore-word of the resurrection of the just.
Saith the text, "And the graves were opened; and many bodies of
the saints which slept arose, and came out of the graves after
his resurrection, and went into the holy city, and appeared unto
many" (Matt 27:52,53).
When the author to the Hebrews had given us a catalogue of the
worthies of the Old Testament, he saith at last, "These all died
in faith." In the faith of what? That they should lie and rot in
their grave eternally? No, verily; this is the faith of Ranters,
not of Christians. They all died in faith, that they should rise
again; and therefore counted this world not worth the living in,
upon unworthy terms, that after death "they might obtain a better
resurrection" (Heb 11:13,35).
It is also worth the considering, that of Paul to the Philippians,
where he saith that he was confident that that God that had begun
a good work in them would "perform it until the day of Jesus
Christ" (Phil 1:6). Which day of Christ, was not the day of their
conversion, for that was passed with them already, they were now
the children of God; but this day of Christ, it is the same which
in other places is called the day when he shall come with the
sound of the last trump to raise the dead. For you must know, that
the work of salvation is not at an end with them that are now in
heaven; no, nor ever will, until (as I shewed you before) their
bodies be raised again. God, as I have told you, hath made our
bodies the members of Christ, and God doth not count us thoroughly
saved, until our bodies be as well redeemed and ransomed out of
the grave and death, as our souls from the curse of the law, and
dominion of sin.
Though God's saints have felt the power of much of his grace, and
have had many a sweet word fulfilled on them; yet one word will be
unfulfilled on their particular person, so long as the grave can
shut her mouth upon them: but, as I said before, when the gates
of death do open before them, and the bars of the grave do fall
asunder; then shall be brought to pass that saying that is written,
"Death is swallowed up of victory;" and then will they hear that
most pleasant voice, "Awake and sing, ye that dwell in dust: for
thy dew is as the dew of herbs, and the earth shall cast out the
dead" (Isa 26:19). Thus much touching the truth of the resurrection
of the just, with the manner of their rising.
Now you must know, that the time of the rising of these just, will
be at the coming of the Lord: for when they arise, nay, just before
they are raised, the Lord Jesus Christ will appear in the clouds
in flaming fire, with all his mighty angels; the effect of which
appearing will be the rising of the dead, &c. "For the Lord himself
shall descend from heaven with a shout," saith Paul, "and with the
voice of the archangel, and with the trump of God, and the dead
shall rise" (2 Thess 1:8; 1 Thess 4:16; 1 Cor 15:52).
Now at the time of the Lord's coming, there will be found in the
world alive both saints and sinners. As for the saints that then
shall be found alive, they shall, so soon as all the saints are
raised out of their graves, not die, but be changed, and swallowed up
of incorruption, immortality, and glory; and have the soul-spiritual
translation, as the raised saints shall have; as he saith, "We
shall not all [die, or] sleep, but we shall all be changed, in a
moment, in the twinkling of an eye,--for the trumpet shall sound,
and the dead shall be raised incorruptible, and we shall be changed"
(1 Cor 15:51,52). And again, "For the Lord himself shall descend
from heaven with a shout, with the voice of the archangel, and
with the trump of God: and the dead in Christ shall rise first:
then we which are alive and remain shall be caught up together
with them in the clouds, to meet the Lord in the air: and so shall
we ever be with the Lord" (1 Thess 4:16,17). As he saith also
in another place, he "shall judge the quick and the dead at his
appearing and his kingdom" (2 Tim 4:1).
Now when the saints that sleep shall be raised thus incorruptible,
powerful, glorious, and spiritual; and also those that then shall
be found alive, made like them: then forthwith, before the unjust
are raised, the saints shall appear before the judgment-seat of
the Lord Jesus Christ, there to give an account to their Lord the
Judge, of all things they have done; and to receive a reward for
their good according to their labour.
They shall rise, I say, before the wicked, they being themselves
the proper children of the resurrection; that is, Those that must
have all the glory of it, both as to pre-eminency and sweetness;
and therefore they are said, when they rise, to rise from the dead;
that is, in their rising, they leave the reprobate world behind
them (Luke 20:35,36; Acts 3:15; 4:10; 13:30; John 12:1,9,17).
And it must be so, because also the saints will have done their
account, and be set upon the throne with Christ, as kings and
princes with him, to judge the world, when the wicked world are
raised. The saints shall judge the world; they shall judge angels;
yea, they shall sit upon the thrones of judgment to do it (1
Cor 6:2,3; Psa 122:5). But to pass that, [we come THIRD, to the
examination the just must undergo, and the account they must give
to the Lord the Judge; or,]
THE JUDGMENT OF THE JUST.
Now when the saints are raised, as ye have heard, they must give
an account of all things, in general, that they have done while
they were in the world; of all things, I say, whether they be good
or bad.
FIRST, Of all their bad; but mark, not under the consideration of
vagabonds, slaves and sinners, but as sons, stewards, and servants
of the Lord Jesus. That this shall be, it is evident from divers
places of the holy Scriptures:
First, Paul saith, "We shall all stand before the judgment-seat
of Christ,"--we saints--"For it is written, As I live, saith the
Lord, every knee shall bow to me, and every tongue shall confess
to God. So then every one of us shall give account of himself to
God" (Rom 14:10-12). Again, "Wherefore we labour, that, whether
present or absent, we may be accepted of him. For we must all
appear before the judgment-seat of Christ; that every one [of us]
may receive the things done in his body, according to what he hath
done, whether it be good or bad" (2 Cor 5:9,10).
It is true, God loveth his people, but yet he loveth not their sins,
nor anything they do, though with the greatest zeal for him, if
he be contrary to his word; wherefore as truly as God will given
a reward to his saints and children for all that they have indeed
well done; so truly will he at this day distinguish their good
and bad: and when both are manifest by the righteous judgment of
Christ; he will burn up their bad, with all their labour, travel,
and pains in it for ever. He can tell how to save his people, and
yet take vengeance on their inventions (Psa 99:8).
That is an observable place, in the first epistle of Paul to the
Corinthians, and the third chapter, "If any man build," saith he,
"upon this foundation [Christ] gold, silver, precious stones,
wood, hay, stubble; every man's work shall be made manifest: for
the day shall declare it, because it shall be revealed by fire;
and the fire shall try every man's work of what sort it is. If any
man's work abide which he hath built thereupon, he shall receive
a reward. If any man's work shall be burned, he shall suffer loss;
but he himself shall be saved; yet so as by fire" (1 Cor 3:12-15).
Now observe,
1. As I said before, the foundation is Christ (verse 11).
2. The gold, silver, and precious stones that here are said to be
built upon him, are all the actings in faith and love, according
to the word, that the saints are found doing for his sake in the
world (1 Peter 1:7; Rev 3:18).
3. To build on him wood, hay, and stubble, it is to build, together
with what is right in itself, human inventions and carnal ordinances,
fathering them still on God and his allowance.
4. The fire that here you read of, it is the pure word and law of
God (Jer 23:29; John 12:48).
5. The day that here you read of, it is the day of Christ's coming
to judgment, to reveal the hidden things of darkness, and to make
manifest the counsels of the heart (1 Cor 4:5).
6. At this day, the gold, silver, precious stones, wood, hay, and
stubble, and that of every man, shall be tried by this fire, that
it may be manifest of what sort it is; the wind, the rain, and
floods, beat now as vehemently against the house upon the rock,
as against that on the sand (Luke 6:48,49).
Observe again,
(1.) That the apostle speaks here of the saved, not of the
reprobate--"He himself shall be saved."
(2.) That this saved man may have wood, hay, and stubble; that is,
things that will not abide the trial.
(3.) That neither this man's goodness, nor yet God's love to him,
shall hinder all his wood, hay, or stubble from coming on the
stage, "Every man's work shall be manifest: the fire shall try
every man's work, of what sort it is."
(4.) Thus, a good man shall see all his wood, hay, and stubble
burnt up in the trial before his face.
(5.) That good man then shall suffer loss, or, the loss of all
things that are not then according to the word of God--"If any
man's works shall be burnt," or any of them, "he shall suffer
loss; but he himself shall be saved; yet so as by fire"--that is,
yet so as that all that ever he hath done, shall be tried, and
squared by the word of God.
From all which, it must be unavoidably concluded, that the whole
body of the elect must count with their Lord for all things they
have done, whether good or bad, and that he will destroy all
their bad, with the purity of his word, yea, and all their pains,
travel, and labour that they have spent about it. I am persuaded
that there are now many things done by the best of saints, that
then they will gladly disown and be ashamed of; yea, which they
have and do still do with great devotion. Alas, what gross things
do some of the saints in their devotion father upon God, and
do reckon him the author thereof, and that he also prompts them
forward to the doing thereof, and doth give them his presence in
the performance of them! Yea, and as they father many superstitions and
scriptureless things upon him; so they die in the same opinion,
and never come in this world, to the sight of their evil and
ignorance herein.6
But now the judgment-day is the principal time wherein everything
shall be set in its proper place; that which is of God in its
place, and that which is not, shall now be discovered, and made
manifest. In many things now we offend all; and then we shall see
the many offences we have committed, and shall ourselves judge
them as they are. The Christian, is in this world, so candid a
creature, that take him when he is not under some great temptation,
and he will ingeniously confess to his God, before all men, how
he hath sinned and transgressed against his Father; and will fall
down at the feet of God, and cry, Thou art righteous, for I have
sinned; and thou art gracious, that, notwithstanding my sin, thou
shouldest save me. Now, I say, if the Christian is so simple and
plain-hearted with God, in the days of his imperfection, when he
is accompanied with many infirmities and temptations; how freely
will he confess and acknowledge his miscarriages, when he comes
before his Lord and Saviour; absolutely stript of all temptation
and imperfection. "As I live, saith the Lord, every knee shall
bow to me, and every tongue shall confess to God" (Rom 14:11; Phil
2:10,11). Every knee shall bow, and reverence God the Creator, and
Christ the Redeemer of the world; and every tongue shall confess,
that his will alone ought by them to have been obeyed in all things;
and shall confess also, and that most naturally and freely--I mean,
the saints shall--in how many things they were deceived, mistaken,
deluded, and drawn aside in their intended devotion and honour to
God.
[Second.] But yet take notice, that in this day, when the saints
are thus counting for their evil before their Saviour and Judge;
they shall not then, as now, at the remembrance and confession
of sin, be filled with the guilt, confusion, and shame that now
through the weakness of faith attendeth their souls; neither shall
they in the least be grieved or offended, that God hath before the
angels and the rest of their holy brethren, laid open to a tittle
their infirmities, from the least and first, to the biggest and
last. For,
1. The God to whom they confess all, they will now more perfectly
than ever see he doth love them, and free them from all, even when
and before they confess and acknowledge them to him; and they
shall, I say, have their soul so full of the ravishing raptures
of the life and glory that now they are in, that they shall be
of it swallowed up in that measure and manner, that neither fear,
nor guilt, nor confusion can come near them, or touch them. Their
Judge is their Saviour, their Husband, and Head; who, though he
will bring every one of them for all things to judgment, yet he
will keep them for ever out of condemnation, and anything that
tendeth that way. "Perfect love casteth out fear," even while we
are here; much more then, when we are with our Saviour, our Jesus,
being passed from death to life (John 5:24; 1 John 4:18).
2. The saints at this day, shall have their hearts and souls so
wrapped up in the pleasure of God their Saviour, that it shall be
their delight, to see all things, though once never so near and
dear unto them; yet now to perish, if not according to his word
and will. "Thy will be done," is to be always our language here
(Matt 6:10); but to delight to see it done in all things, though
it tend never so much to the destruction of what we love; to
delight, I say, to see it done in the height and perfection of
delight; it will be when we come to heaven, or when the Lord shall
come to judge the world. But,
3. The sole end of the counting of the saints at the day of God,
it will be, not only for the vindication of the righteousness,
holiness, and purity of the word, neither will it centre only in
the manifestation of the knowledge and heart-discerning nature
of Christ [though both these will be in it, (Rev 2:22,23)]. But
their very remembrances and sight of the sin and vanity that they
have done while here; it shall both set off, and heighten the
tender affections of their God unto them; and also increase their
joy and sweetness of soul, and clinging of heart to their God.
Saints while here, are sweetly sensible that the sense of sin,
and the assurance of pardon, will make famous work in their poor
hearts. Ah, what meltings without guilt! what humility without
casting down! and what a sight of the creature's nothingness, yet
without fear, will this sense of sin work in the soul! The sweetest
frame, the most heart-endearing frame, that possibly a Christian
can get into while in this world, is to have a warm sight of sin,
and of a Saviour upon the heart at one time. Now it weeps not for
fear and through torment, but by virtue of constraining grace and
mercy, and is at this very time, so far off of disquietness of
heart, by reason of the sight of its wickedness, that it is driven
into an ecstasy, by reason of the love and mercy that is mingled
with the sense of sin in the soul.
The heart never sees so much of the power of mercy as now, nor of
the virtue, value, and excellency of Christ in all his offices as
now, and the tongue so sweetly enlarged to proclaim and cry up
grace as now; now will Christ "come to be glorified in his saints,
and to be admired in all them that believe" (2 Thess 1:10).
Wherefore, though the saints receive by faith the forgiveness
of sins in this life, and so are passed from death to life; yet
again, Christ Jesus, and God his Father, will have every one of
these sins reckoned up again, and brought fresh upon the stage in
the day of judgment, that they may see and be sensible for ever,
what grace and mercy hath laid hold upon them. And this I take
to be the reason of that remarkable saying of the apostle Peter,
"Repent ye therefore, and be converted, that your sins may be blotted
out, when the times of refreshing shall come from the presence
of the Lord; and he shall send Jesus Christ, which before was
preached unto you: whom the heaven must receive until the times
of restitution of all things, which God hath spoken by the mouth
of all his holy prophets since the world began" (Acts 3:19-21).
If a sense of some sin, [for who sees all? (Psa 19:12)], and
a sight of the love of God, will here so work upon the spirit of
the godly: what will a sight of all sin do, when together with it
they are personally present with their Lord and Saviour?
Yea, if a sight of some sins, with a possibility of pardon,
will make the heart love, reverence, and fear with guiltless and
heart-affecting fears; what will a general sight of all sin, and
together with them an eternal acquittance from them, work on the
heart of the saint for ever?
Yea, I say again, if a sight of sin, and the love of God, will make
such work in that soul where yet there is unbelief, blindness,
mistrust, and forgetfulness: what will a sight of sin do in that
soul, who is swallowed up of love, who is sinless, and temptationless;
who hath all the faculties of soul and body strained by love and
grace, to the highest pin of perfection, that is possible to be in
glory enjoyed and possessed? Oh the wisdom and goodness of God,
that he at this day, should so cast about the worst of our things,
even those that naturally tend to sink us, and damn us, for our
great advantage! "All things shall work together for good," indeed,
"to them that love God" (Rom 8:28). Those sins that brought a curse
upon the whole world, that spilt the heart-blood of our dearest
Saviour, and that laid his tender soul under the flaming wrath of
God, shall by his wisdom and love, tend to the exaltation of his
grace, and the inflaming of our affections to him for ever and
ever (Rev 5:9-14).
It will not be thus with devils; it will not be thus with reprobates; the
saved only have this privilege peculiar to themselves. Wherefore,
to vary a little from the matter in hand: will God make that use
of sin, even in our counting for it, that shall in this manner work
for our advantage? Why then, let saints also make that advantage
of their sin, as to glorify God thereby, which is to be done, not
by saying, "Let us do evil, that good may come;" or, "Let us sin,
that grace may abound;" but by taking occasion by the sin that is
past to set the crown upon the head of Christ for our justification;
continually looking upon it, so as to press us, to cleave close
to the Lord Jesus, to grace and mercy through him, and to the
keeping of us humble for ever, under all his dispensations and
carriages to us.
Now, having counted for all their evil, and confessed to God's glory,
how they fell short, and did not the truth in this, or that, or
other particulars, and having received their eternal acquittance
from the Lord and Judge, in the sight of both angels and saints;
forthwith the Lord Jesus will make inquiry,
SECOND, into all the good and holy actions and deeds they did do
in the world. Now here shall all things be reckoned up, from the
very first good thing that was done by Adam or Abel, to the last
that will fall out to be done in the world. The good of all the
holy prophets, of all apostles, pastors, teachers, and helps in
the church; here also will be brought forth and to light, all the
good carriages of masters of families, of parents, of children,
of servants, of neighbours, or whatever good thing any man doth.
But to be general and short,
First, here will be a recompense for all that have sincerely laboured
in the word and doctrine--I say, a recompense for all the souls
they have saved by their word, and watered by the same. Now shall
Paul the planter, and Apollos the waterer, with every one of the
their companions, receive the reward that is according to their
works (1 Cor 3:6-8).
Now, all the preaching, praying, watching, and labour thou hast
been at, in thy endeavouring to catch men from Satan to God, shall
be rewarded with spangling glory. Not a soul thou hast converted
to the Lord Jesus, nor a soul thou hast comforted, strengthened,
or helped by thy wholesome counsel, admonition, and comfortable
speech, but it shall stick as a pearl in that crown "which the Lord
the righteous Judge, shall give thee at that day" (2 Tim 4:7,8).
That is, if thou dost it willingly, delighting to lift up the name
of God among men; if thou doest it with love, and longing after
the salvation of sinners, otherwise thou wilt have only thy labour
for thy pains, and no more. "If I do this thing willingly, I have
a reward: but if against my will, a dispensation of the gospel is
committed to my charge" (1 Cor 9:17; Phil 1:15). But, I say, if
thou do it graciously, then a reward followeth; "For what is our
hope, or joy, or crown of rejoicing? Are not even ye," saith Paul,
"in the presence of our Lord Jesus Christ at his coming? For ye are
our glory and joy" (1 Thess 2:19,20). Let him therefore that Christ
hath put into his harvest, take comfort in the midst of all his
sorrow, and know that God acknowledgeth, that he that converteth
a sinner from the error of his way, doth even save that soul from
death, "and covereth a multitude of sins" (James 5:20). Wherefore
labour to convert, labour to water, labour to build up, and to
"Feed the flock of God which is among you, taking the oversight
thereof, not by constraint, but willingly; not for filthy lucre,
but of a ready mind;--and when the chief Shepherd shall appear,
ye shall receive a crown of glory that fadeth not away" (1 Peter
5:2,4).
Secondly, And as the ministers of Christ's gospel shall at this day
be recompensed; so shall also those more private saints be with
tender affections, and love looked on, and rewarded for all their
work and labour of love, which they have shewed to the name of
Christ, in ministering to his saints, and suffering for his sake
(Heb 6:10). "Whatsoever good thing any man doeth, the same shall
he receive of the Lord, whether he be bond or free" (Eph 6:8).
Ah! little do the people of God think, how largely and thoroughly,
God will at that day, own and recompense all the good and holy
acts of his people. Every bit, every drop, every rag, and every
night's harbour, though but in a wisp of straw, shall be rewarded
in that day before men and angels--"Whosoever shall give to drink
unto one of these little ones a cup of cold water only in the name
of a disciple, verily I say unto you," saith Christ, "he shall in
no wise lose his [a disciple's] reward" (Matt 10:42). Therefore
"When thou makest a feast," saith he, "call the poor, the maimed,
the lame, the blind: And thou shalt be blessed; for they cannot
recompense thee: for thou shalt be recompensed at the resurrection
of the just" (Luke 14:13,14). If there be any repentance among
the godly at this day, it will be, because the Lord Jesus, in his
person, members, and word, was no more owned, honoured, entertained,
and provided for by them, when they were in this world: For it
will be ravishing to all, to see what notice the Lord Jesus will
then take of every widow's mite. He, I say, will call to mind, even
all those acts of mercy and kindness, which thou hast shewed to
him, when thou wast among men. I say, he will remember, cry up,
and proclaim before angels and saints, those very acts of thine,
which thou hast either forgotten, or, through bashfulness wilt
not at that day count worth the owing. He will reckon them up so
fast, and so fully, that thou wilt cry, Lord, when did I do this?
and when did I do the other? "When saw we thee an hungered, and
fed thee? or thirsty, and gave thee drink? When saw we thee a
stranger, and took thee in? or naked, and clothed thee? Or when
saw we thee sick, or in prison, and came unto thee? And the King
shall answer and say unto them, Verily I say unto you, inasmuch
as ye have done it unto one of the least of these my brethren,
ye have done it unto me" (Matt 25:37-40). "The good works of some
are manifest beforehand; and they that are otherwise cannot be
hid" (1 Tim 5:25). Whatever thou hast done to one of the least of
these my brethren, thou hast done it unto me. I felt the nourishment
of thy food, and the warmth of thy fleece. I remember thy loving
and holy visits when my poor members were sick, and in prison, and
the like. When they were strangers, and wanderers in the world, thou
tookest them in. "Well done, thou good and faithful servant;--enter
thou into the joy of thy Lord" (Matt 25:21-23; 34-47).
Thirdly, Here also will be a reward for all that hardness, and
Christian enduring of affliction that thou hast met with for thy
Lord, while thou wast in the world. Here now will Christ begin from
the greatest suffering, even to the least, and bestow a reward on
them all: from the blood of the suffering saint, to the loss of
a hair: nothing shall go unrewarded (Heb 11:36-40; 2 Cor 8:8-14).
"For our light affliction, which is but for a moment, worketh for
us a far more exceeding and eternal weight of glory" (2 Cor 4:17).
Behold by the scriptures how God hath recorded the sufferings of
his people, and also how he hath promised to reward them--"Blessed
are they which are persecuted for righteousness' sake: for theirs
is the kingdom of heaven. Blessed are ye, when men shall revile
you," and speak "all manner of evil against you falsely, for my
sake. Rejoice," leap for joy, "and be exceeding glad: for great is
your reward in heaven" (Matt 5:11,12; Luke 6:22,23). "And every
one that hath forsaken houses, or brethren, or sisters, or father,
or mother, or wife, or children, or lands, for my name's sake,
shall receive an hundred-fold, and shall inherit everlasting life"
(Matt 19:29).
Fourthly, There is also a reward at this day, for all the more
secret, and more retired works of Christianity. 1. There is not
now one act of faith in thy soul, either upon Christ, or against
the Devil, and Antichrist; but it shall in this day be found out,
and praised, honoured and glorified, in the face of heaven (1
Peter 1:7). 2. There is not one groan to God in secret, against
thy own lusts, and for more grace, light, spirit, sanctification,
and strength to go through this world like a Christian: but it
shall even at the coming of Christ be rewarded openly (Matt 6:6).
3. There hath not one tear dropped from thy tender eye against thy
lusts, the love of this world, or for more communion with Jesus
Christ, but as it is now in the bottle of God; so then it shall
bring forth such plenty of reward, that it shall return upon thee
with abundance of increase. "Blessed are ye that weep now: for ye
shall laugh" (Luke 6:21). "Thou tellest my wanderings: put thou
my tears into thy bottle; are they not in thy book?" (Psa 56:8).
"They that sow in tears shall reap in joy. He that goeth forth and
weepeth, bearing precious seed, shall doubtless come again with
rejoicing, bringing his sheaves with him" (Psa 126:5,6).
Having thus in brief shewed you something concerning the resurrection
of the saints, and that they shall count with their Lord at his
coming, both for the burning up what was not according to the
truth, and rewarding them for all their good. It remains, that I
now in few words,
FOURTH, Shew you something also of that with which they shall be
rewarded.
THE REWARD OF THE JUST.
First then, those that shall be found in the day of their resurrection,
when they shall have all their good things brought upon the stage;
they I say, that then shall be found the people most laborious for
God while here; they shall at that day enjoy the greatest portion of
God, or shall be possessed with most of the glory of the Godhead
then. For that is the portion of saints in general (Rom 8:17;
Lam 3:24). And why shall he that doth most for God in this world,
enjoy most of him in that which is to come? But because by doing
and acting, the heart, and every faculty of the soul is enlarged,
and more capacitated, whereby more room is made for glory. Every
vessel of glory shall at that day be full of it; but every one will
not be capable to contain a like measure; and so if they should
have it communicated to them, would not be able to stand under it;
for there is "an eternal weight in the glory that saints shall
then enjoy" (2 Cor 4:17), and every vessel must be at that day
filled--that is, have its heavenly load of it.
All Christians have not the same enjoyment of God in this life,
neither indeed were they able to bear it if they had it (1 Cor
3:2). But those Christians that are most laborious for God in this
world, they have already most of him in their souls, and that not
only because diligence in God's ways, is the means whereby God
communicates himself; but also because thereby the senses are
made more strong, and able, by reason of use, to understand God,
and to discern both good and evil (Heb 5:13,14). To him that hath,
to him shall be given, and he shall have more abundance (Matt
13:11,12). He that laid out his pound for his master, and gained
ten therewith, he was made ruler over ten cities; but he that by
his pound gained but five, he was made ruler over but five (Luke
19:16-19). Often, he that is best bred in his youth, he is best
able to manage most, when he is a man, touching things of this
life (Dan 1:3,4); but always he that is best bred, and that is most
in the bosom of God, and that so acts for him here; he is the man
that will be best able to enjoy most of God in the kingdom of
heaven. It is observable that Paul saith, "Our--affliction--worketh
for us a far more exceeding and eternal weight of glory" (2 Cor
4:17). Our afflictions do it, not only because there is laid up a
reward for the afflicted, according to the measure of affliction;
but because afflictions, and so every service of God, doth make
the heart more deep, more experimental, more knowing and profound;
and so more able to hold, contain, and bear more (Psa 119:71).
"Every man shall receive his own reward, according to his own
labour" (1 Cor 3:8). And this is the reason of such sayings as
these--Lay up for yourselves a good foundation against the time
to come, that you may lay hold on eternal life (1 Tim 6:19), which
eternal life, is not the matter of our justification from sin in
the sight of God; for that is done freely by grace, through faith
in Christ's blood; (but here the apostle speaks of giving of alms)
but it is the same that in the other place he calls "the far more
exceeding and eternal weight of glory." And hence it is that he
in his stirring them up to be diligent in good works, doth tell
them, that he doth not exhort them to it because he wanted, but
because he would have "fruit that might abound to their account"
(Phil 4:17); as he saith also in another place, "Beloved brethren,
be ye stedfast, unmoveable, always abounding in the work of the
Lord, forasmuch as ye know that your labour is not in vain in the
Lord" (1 Cor 15:58). Therefore I say, the reward that the saints
shall have at this day for all the good they have done, it is the
enjoyment of God, according to their works: though they shall be
freely justified and glorified without works.
Second, As the enjoyment of God at that day, will be to the saints,
according to their works and doings--I speak not now of justification
from sin--so will their praise and commendations at that day, be
according to the same, and both of them their degrees of glory; for
I say, as God by communicating of himself unto us at that day,
will thereby glorify us, so also he will for the adding all things
that may furnish with glory every way, cause to be proclaimed in
the face of heaven, and in the presence of all the holy angels;
everything that hath for God, his ways, and people, been done by
us while here we have been. "Whatsoever ye have spoken in darkness
shall be heard in the light; and that which ye have spoken in
the ear in closets shall be proclaimed upon the housetops" (Luke
12:2,3). Again, He that "shall confess me," saith Christ, "before
men, him will I confess also before my Father which is in heaven"
(Matt 10:32).
Now as he of whom Christ is ashamed when he comes in his glory, and
in the glory of the holy angels, will then lie under inconceivable
disgrace, shame, dishonour, and contempt: so he whom Christ shall
confess, own, commend, and praise at that day, must needs have very
great dignity, honour, and renown, "for then shall every man have
praise of God"--to wit, according to his works (1 Cor 4:5). Now
will Christ proclaim before thee and all others what thou hast
done, and what thou hast suffered, what thou hast owned, and what
thou hast withstood for his name (Mark 8:38). This is he that forsook
his goods, his relations, his country, and life for me: this is
the man that overcame the flatteries and threats, allurements and
enticings, of a whole world for me; behold him, he is an Israelite
indeed (John 1:47), the top man in his generation, "none like him
in all the earth" (Job 1:8). It is said, that when king Ahasuerus
had understanding of how good service Mordecai the Jew had done
to and for him, he commanded that the royal apparel and the crown,
with the horse that the king did ride on, should be given to him,
and that he should with that crown, apparel, and horse, be had
through the city, in the presence of all his nobles, and that
proclamation should be made before him, "Thus shall it be done
unto the man whom the king delighteth to honour" (Esth 6:9-11).
Ahasuerus in this was a type to hold forth to the children of God,
how kindly he will take all their labour and service of love, and
how he will honour and dignify the same; as Christ saith, "Let your
loins be girded about, and your lights burning; And ye yourselves
like unto men that wait for their lord, when he will return from
the wedding; that when he cometh and knocketh, they may open unto
him immediately. Blessed are those servants, whom the lord when he
cometh shall find watching: verily I say unto you, that he shall
gird himself, and make them sit down to meat, and will come forth
and serve them" (Luke 12:35-57). The meaning is, that those souls
that shall make it their business to honour the Lord Jesus Christ,
in the day of their temptation; he will make it his business
to honour and glorify them in the day of his glorification (John
12:26). "Verily, I say unto you, that he will make them sit down
to meat, and shall come forth and serve them. If any man will
serve me," saith he, "him will my Father honour." It hath been
God's way in this world to proclaim the acts and doings of his
saints in his word before all in this world, and he will do it in
that which is to come (Mark 14:9; Rev 3:4; 14:1-6).
Third, Another thing that shall be yet added to the glory of the
saints, in the kingdom of their Saviour, at his coming is, they
shall every one of them then have his throne and place of degree
on Christ's right hand, and on his left, in his glorious kingdom,
according to the relation they stand in to Christ, as the members
of his body; for as Christ will have a special eye on us, and
a tender and affectionate heart, to recompense to the full every
good thing that any man doth for his name in this world: so also
he will have as great regard, that there be to every member of his
body, the place, and state that is comely for every such member.
When the mother of Zebedee's children petitioned our Saviour that
he would grant to her, that her two sons might sit, the one on his
right hand, and the other on his left, in his kingdom: though he
did not grant to her the request for her children, yet he affirmed
that there would be places of degrees and honour in heaven,
saying, "To sit on my right hand, and on my left, is not mine to
give, but it shall be given to them for whom it is prepared of my
Father" (Matt 20:20-23). In the temple, there were chambers bigger
and lesser, higher and lower, more inward and more outward: which
chambers were types of the mansions that our Lord when he went
away, told us he went to prepare for us. "In my Father's house
are many mansions: if it were not so, I would have told you. I go
to prepare a place for you" (John 14:2,3). The foot here, shall
not have the place prepared for the eye, nor yet the hand, that
which is prepared for the ear, but every one shall have his own
place in the body of Christ, and the glory also prepared for such
a relation. Order, as it is comely in earth, so much more in the
kingdom of the God of order, in heaven; where all things shall be
done in their utmost perfections. Here shall Enoch, Noah, Abraham,
Moses, Joshua, David, with the prophets, have every one his place,
according to the degree of Old Testament saints. As God said to
Daniel, "Go thou thy way till the end be: for thou shalt rest,
and stand in thy lot at the end of the days" (Dan 12:13). And here
also shall Peter, Paul, Timothy, and all other the church officers
have their place, and heavenly state, according as God hath
set them in the church in the New Testament. As Paul saith of the
deacons, "They that have used the office of a deacon well, purchase
to themselves a good degree, and great boldness in the faith which
is in Christ Jesus" (1 Tim 3:13). And so of all other saints, be
they here of what rank, quality, or place in the church soever,
they shall have every one his state, his heavenly state, according
as he standeth in the body. As he saith, seeing those members
that are most feeble are necessary, to them shall be given "more
abundant honour" (1 Cor 12:22,23). Of this heavenly order in the
kingdom of Christ, when his saints are risen from the dead, was
Solomon a notable type in his family, and among his servants and
officers, who kept such exactness in the famous order in which he
had placed all about him, that it did amaze and confound beholders.
For "when the queen of Sheba had seen the wisdom of Solomon, and
the house that he had built, and the meat of his table, and the
sitting of his servants, and the attendance of his ministers, and
their apparel; his cup-bearers also, and their apparel; and his
ascent by which he went up into the house of the Lord, there was no
more spirit in her" (2 Chron 9:3,4). "Glorious things are spoken
of thee, O city of God" (Psa 87:3). Having gone thus far, I shall
now come to
THE SECOND PART OF THE TEXT,
To wit, that there shall be a resurrection of the wicked. "There
shall be a resurrection of the dead, both of the just and unjust;"
for as the just go before the unjust, in name and dignity,
and honour, so they shall in the last day, go before them in the
resurrection.
Now, then, when the saints have thus risen out of their graves,
given up their accounts, received their glory, and are set upon
the thrones, "for there are set thrones of judgment, the thrones
of the house of David" (Psa 122:5). When, I say, they are all
of them in their royal apparel, with crowns of glory, every one
presenting the person of a king, then come the unjust out of their
graves, to receive their judgment for what they have done in the
body. As Paul saith, "We must all appear before the judgment-seat
of Christ, that every one," both saints and sinners, "may receive
the things done in the body, whether it be good, or whether it be
bad."
But now, because I would prove by the word, whatever I would have
others receive for a truth, therefore I shall in few particulars,
FIRST, prove the resurrection of the wicked.
THE RESURRECTION OF THE WICKED.
First, then, it is evident, that the wicked shall rise, from the
very terms and names that the raised shall then go under, which
are the very same names that they did go under when they lived in
this world. They are called the heathen, the nations, the world,
the wicked, and those that do iniquity; they are called men,
women, [of] Sodom, Sidon, Bethsaida, Capernaum, and Tyre. The men
of Nineveh shall rise up in judgment (Luke 10:12-14); the queen
of the south shall rise up in the judgment (Matt 12:41,42); and
it shall be more tolerable for Sodom in the day of judgment than
for other sinners that have resisted more light (Matt 11:21-24).
"The heavens and the earth, which are now,--are kept in store,
reserved unto fire against the day of judgment and perdition
of ungodly men" (2 Peter 3:7; Joel 3:12-14). Now these terms, or
names, are not given to the spirits of the wicked only, but to
them as consisting of body and soul. Further, Christ tells his
adversaries, when they had apprehended him, and shamefully entreated
him, that yet they should see him sit on the right hand of power,
and coming in the clouds of heaven (Matt 25:31,32; 26:64; Jude
14,15), as John also doth testify, saying, "Behold, he cometh with
clouds; and every eye shall see him, and they also which pierced
him: and all kindreds of the earth shall wail because of him" (Rev
1:7). Now none of these sayings are yet fulfilled, neither shall
they, until his second coming; for though the Jews did many of
them see him, when he did hang upon the cross, yet then he was not
coming in the clouds of heaven, neither did then all kindreds of
the earth wail because of him. No, this is reserved till he comes
to judge the world; for then shall the ungodly be so put to it, that
gladly they would creep into the most invincible rock or mountain
under heaven, to hide themselves from his face, and the majesty of
his heavenly presence (Rev 6:14-17). There shall therefore, that
this may be brought to pass, be a resurrection of the dead, both
of the just and unjust. For though an opinion of no resurrection
may now lull men asleep, in security and impiety, yet the Lord
when he comes will rouse them, and cause them to awake; not only
out of their security, but out of their graves, to their doom,
that they may receive for their error, the recompense that is meet.
Second, The body of the ungodly must, at the last, arise out of
the grave, because that body and their soul, while they lived in
the world, were co-partners in their lusts and wickedness. "The
Lord is a God of knowledge, and by him actions are weighed" (1
Sam 2:3). He will therefore bring every work into judgment, "with
every secret thing" (Eccl 12:14). And as he will bring into judgment
every work, so will he also the worker thereof, "even the dead,
small and great" (Rev 20:12-14). It is not in God to lay the
punishment where the fault is not, neither to punish a part of
the damned for the whole. "With righteousness shall he judge the
world, and the people with equity" (Psa 98:9). "Shall not the
Judge of all the earth do right?" (Gen 18:25). As therefore the
body was co-partner with the soul in sinning, so shall every man
receive the things done in his body, according to what he hath
done. Wherefore he saith in another place, "Behold, I come quickly;
and my reward is with me, to give every man according as his work
shall be" (Rev 22:12). There shall therefore be a resurrection of
the dead, both of the just and unjust.
Third, The body of the wicked must rise again, because as the whole
man of the just also that is the vessel of mercy and glory; so the
whole man of the unjust is the vessel of wrath and destruction.
There are, saith Paul, in a great house not only vessels of gold
and of silver, but also of wood and of earth, and some to honour
and some to dishonour. Now, as he sheweth us, these vessels to
honour, they are good men, and the vessels to dishonour are the bad
(2 Tim 2:20,21). Now as these vessels to dishonour, are called the
vessels of wrath: so it is said, that God with much long-suffering,
doth suffer them to be fitted to destruction (Rom 9:22). How they
are thus fitted he also further sheweth, where he saith, They do
"after thy hardness and impenitent heart treasure up unto thyself
wrath against the day of wrath and revelation of the righteous
judgment of God" (Rom 2:5), which treasures of wickedness, James
saith, it is treasure up against the last days (which is the time
of judgment), and observe it, he saith, that then it shall eat
their flesh as it were fire (James 5:2,3). Now then, their bodies
being the vessels of the wrath of God, and again, seeing with this
wrath they must be possessed at the last day, that their flesh must
with it be eaten, it is evident, that their body must rise again
out of their graves, and before the judgment-seat appear; for it
is from thence, that each of them must go with his full load to
their long and eternal home, "where their worm dieth not, and the
fire is not quenched" (Mark 9:47,48).
Fourth, The severity of the hand of God towards his children, with
his forbearance of his enemies, doth clearly bespeak a resurrection
of the ungodly, that they may receive the reward for their wickedness
which they have committed in this world. We know, that while the
eyes of the wicked start out with fatness, the godly are plagued
all the day long, and chastened every morning (Psa 73:3-15),
wherefore it is evident, that the place and time of the punishment
of the ungodly, it is another world. If "judgment must begin at
the house of God,--what shall the end be of them that obey not
the gospel of God? And if the righteous scarcely be saved, where
shall the ungodly and the sinner appear?" (1 Peter 4:17,18). Alas,
poor creatures! they now plot against the righteous, and gnash
upon them with their teeth; but "the Lord shall laugh at him, for
he seeth that his day is coming" (Psa 37:13); for as he saith, the
wicked is reserved, or let alone in his wickedness, to the day of
destruction, and shall then be brought forth to the day of wrath,
though in the meantime, he may go to his grave in his banner, and
rest within is tomb7 (Job 21:29-32). As Peter saith again, "The
Lord knoweth how to deliver the godly out of temptations, and to
reserve the unjust unto the day of judgment to be punished" (2
Peter 2:9): And Jude saith, For them "is reserved the blackness
of darkness for ever" (Jude 13). The punishment of the ungodly,
it is reserved till the day of judgment, which will be the time
of their resurrection. Observe,
1. The wicked must be punished.
2. The time of their punishment is not now, but at the day of
judgment.
3. This day of judgment, must be the same with the resurrection of
the dead, at the end of this world. "As therefore the tares are
gathered and burned in the fire; so shall it be in the end of
this world. The Son of man shall send forth his angels, and they
shall gather out of his kingdom all things that offend, and them
which do iniquity; And shall cast them into a furnace of fire:
there shall be wailing and gnashing of teeth" (Matt 13:40,41).
There shall then be resurrection of the dead, both of the just
and unjust.
4. The sovereignty of the Lord Jesus over all creatures, doth plainly
foreshew a resurrection of the bad, as well as of the good. Indeed,
the unjust shall not arise, by virtue of any relation they stand
in to the Lord Jesus, as the saints shall; but yet, because all
are delivered into his hand, and he made sovereign Lord over them;
therefore by an act of his sovereign power, they that are ungodly,
shall arise; this is Christ's own argument, "The Father judgeth
no man," saith he, "but hath committed all judgment unto the
Son"--that is, count him, and fall before him as their sovereign
Lord, even as they honour the Father, and he hath given him authority
to execute judgment also, because he is the Son of man. And then
he adds, "Marvel not at this: for the hour is coming, in the which
all that are in the graves shall hear his voice, And shall come
forth; they that have done good, unto the resurrection of life;
and they that have done evil, unto the resurrection of damnation"
(John 5:22-29). From hence also Paul argueth, saying, "For to this
end Christ both died, and rose, and revived, that he might be Lord
both of the dead and living," and then adds, "We shall all stand
before the judgment-seat of Christ" (Rom 14:9,10).
Pray mind these words, Jesus Christ by his death and resurrection,
did not only purchase grace, and remission of sins, for his elect,
with their eternal glory; but did thereby also obtain of the Father
to be Lord, and head over all things, whether they be things in
heaven, or things on earth, or things under the earth. "All power,"
saith he, "is given unto me, in heaven and in earth, and I have
the keys of hell and of death" (Matt 28:18; Rev 1:18), So that
all things, I say, whether they be visible, or invisible, whether
they be thrones or dominions, or principalities or powers; all
things were created by him, and for him (Col 1:16). This being
thus, "at the name of Jesus every knee should bow,--and that every
tongue should confess that Jesus Christ is Lord, to the glory of
God the Father" (Phil 2:10,11). Now, that this may be done, He
hath his resolutions upon a judgment-day, in which he, to shew
himself his people, his way, and word in their glory, will have
all his enemies raised out of their graves, and brought before
him, where he will sit upon them in the throne of his glory, and
will shew them then, "who is the blessed and only potentate, the
King of kings, and Lord of lords" (Matt 25:31,32; 1 Tim 6:14,15).
Behold, He comes, "with ten thousand of his saints, to execute
judgment upon all, and to convince all that are ungodly among them
of all their ungodly deeds which they have ungodly committed, and of
all their hard speeches which ungodly sinners have spoken against
him" (Jude 14,15).
Fifth, The great preparation that God hath made for the judgment
of the wicked, doth clearly demonstrate their rising forth out
of their graves. 1. He hath appointed the day of their rising. 2.
He hath appointed their judge, to judge them. 3. He hath recorded
all their acts and doings against that day. 4. He hath also
already appointed the witnesses to come in against them. 5. The
instruments of death and misery, are already prepared for them.
1. He hath appointed the day of their rising, which day John calleth
the time of the dead, that they should be judged (Rev 11:18),
which time, Paul saith, is a time fixed; "He hath appointed a day
in which he will judge the world," &c. (Acts 17:31). This time and
day Christ brings down to an hour, saying, "The hour is coming,
in the which all that are in the graves shall hear his voice, and
shall come forth;" &c. (John 5:28,29).
2. As he hath appointed the day, so he hath appointed the judge,
"He hath appointed a day in the which he will judge the world in
righteousness, by that man whom he hath ordained, whereof he hath
given assurance to all men, in that he hath raised him from the
dead" (Acts 17:31). This man is Jesus Christ; for it is he that
is "ordained of God to be the judge of quick an dead" (Acts 10:42).
3. All their deeds and works, to a word and thought, are every one
already recorded and enrolled in the books of the laws of heaven
against that day. "The sin of Judah is written with a pen of iron,
and with the point of a diamond:--upon the table of their heart"
(Jer 17:1). And again saith God, "Write it--in a table, and note
it in a book, that it may be for the time to come, even for ever
and ever, that this is a rebellious people," &c. (Isa 30:8,9).
4. God hath prepared his witnesses against this day (James 5:1-3;
Job 20:27; Matt 24:14; Rom 2:14,15; Mal 3:5).
5. The instruments of death, and eternal misery, are already
prepared. "He hath also prepared for him the instruments of death; he
ordaineth his arrows against the persecutors" (Psa 7:13; 21:12).
Hell is of old prepared, he hath made it deep and large, the fire,
the everlasting fire, is also now of a long time prepared (Isa
30:33; Matt 25:41); the heavy weights of God's curse are also ready
(Deu 29:20) and their "damnation now of a long time slumbereth
not" (2 Peter 2:3). But now I say, how ridiculous a business would
all this be, if these things should be all prepared of the only
wise God, and there should be none to be judged; or if he that is
ordained judge, should not, either through want of power or will,
command these rebels, and force them before his judgment-seat.
Glad indeed, would the sinners be, if these things might be true;
glad I say, at very heart, if they might be in their secret places
of darkness, and the grave for ever; but it must not be; the day
of their rising is set; the judge is appointed; their deeds are
written; the deep dungeon is with open mouth ever waiting for
them; wherefore at the day appointed, neither earth, nor death,
nor hell can hinder: There shall be a resurrection of the dead,
both of the just and unjust.
Sixth and Lastly, Besides what hath been said, I cannot but
believe, there shall be a resurrection of the wicked at the last
day, because of the ungodly consequences, and errors that do most
naturally follow the denial thereof. For,
1. He that taketh away the doctrine of the resurrection of the
wicked; he taketh away one of the main arguments that God hath
provided for to convince a sinner of the evil of his ways; for
how shall a sinner be convinced of the evil of sin, if he be not
convinced of the certainty of eternal judgment? and how shall
he be convinced of eternal judgment, if you persuade him, that
when he is dead, he shall not at all rise? especially seeing the
resurrection of the dead and eternal judgment must unavoidably be
one the forerunner of the other (Heb 6:2). It was Paul's reasoning
of righteousness, temperance, and judgment to come that made Felix
tremble (Acts 24:25). It is this also he calleth the argument
of terror, wherewith he persuaded men (2 Cor 5:10,11). This was
Solomon's argument (Eccl 11:9); and Christ's also, where he saith,
"that every idle word that men shall speak, they shall give account
thereof in the day of judgment" (Matt 12:36).
2. They that deny the resurrection of the wicked, they do both allow
and maintain the chief doctrine of the ranters, with most of the
debauched persons in the world. For the ranters deny it both in
principle and practice, and the other in practice at least. Now
to me it is very strange, that these men above all other, should
both know and live8 in the doctrines of the kingdom of God: especially
seeing the denial hereof is an evident token of one appointed to
wrath and destruction (2 Tim 2:18). But to be plain; there shall
be a resurrection of the dead, both of the just and unjust:
wherefore, whatever others may say or profess, being beguiled by
Satan, and their own hearts, yet do thou fear him that can "destroy
both soul and body in hell" (Matt 10:28).
There shall be a resurrection of the dead, both of the just and
unjust. "And the sea gave up the dead which were in it, and death
and hell delivered up the dead which were in them" (Rev 20:13).
Having in the first place shewed you, that the wicked must arise;
I shall in the next place,
SECOND, Shew you the manner of their rising. And observe it, as
the very title of the just and unjust, are opposites, so they are
in all other matters, and in their resurrections.
MANNER OF THE RESURRECTION OF THE WICKED.
First then, as the just in their resurrection do come forth in
incorruption: the unjust in their resurrection, shall come forth in
their corruptions; for though the ungodly at their resurrection,
shall for ever after, be incapable of having body and soul separate;
or of their being annihilated into nothing, yet it shall be far from
them to rise in incorruption; for if they arise in incorruption,
they must arise to life, and also must have the conquest over sin
and death (1 Cor 15:45), but that they shall not; for it is the
righteous only, that put on incorruption, that are swallowed up
of life. The wicked's resurrection, it is called the resurrection
of damnation (John 5:28). These in their very resurrection, shall
be hurt of the second death. They shall arise in death, and shall
be under it, under the gnawings, and terrors of it, all the time
of their arraignment. As it were, a living death shall feed upon
them; they shall never be spiritually alive, nor yet absolutely
dead; but much after that manner, that natural death, and hell, by
reason of guilt, doth feed on him, that is going before the judge,
to receive his condemnation to the gallows. You know, though a
felon go forth of the jail, when he is going to the bar for his
arraignment, yet he is not out of prison, or out of his irons for
that; his fetters are still making a noise on his heels,9 and the
thoughts of what he is to hear by and by from the judge, is still
frighting and afflicting his heart; death, like some evil spirit
or ghost, doth continually haunt him, and playeth the butcher
continually in his soul and conscience, with frights and fears
about the thoughts of the sudden, and insupportable after-clap,
by and by he is to meet withal.
Thus I say, will the wicked come out of their graves, having yet
the chains of eternal death hanging on them, and the talons of
that dreadful ghost fastened in their souls; so that life will be
far from them, even as far as heaven is from hell. This morning
to them, is even as the shadow of death. They will then be in the
very terrors of the shadow of death (Job 24:17). As Christ saith,
"Their worm dieth not and the fire is not quenched" (Mark 9:44).
From death to eternity, it never shall be quenched, their bed is
now among the flames; and when they rise, they will rise in flames;
while they stand before the judge, it will be in flames, even in
the flames of a guilty conscience; they will in their coming before
the judge, be within the very jaws of death and destruction. Thus
I say, the ungodly shall be far off from rising as the saints; for
they will be even in the region and shadow of death. The first
moment of their rising, death will be ever over them, ever feeding
on their souls; and ever presenting to their hearts, the heights
and depths, of the misery that now must seize them, and, like
a bottomless gulf, must swallow them up. "They shall move out of
their holes like worms of the earth: They shall be afraid of the
Lord our God" (Micah 7:17).
Second, As the resurrection of the godly shall be a resurrection in
glory: so the resurrection of the wicked, it will be a resurrection
in dishonour. Yea, as the glory of saints, at the day of their
rising, will be glory unspeakable; so the dishonour of the ungodly
at that day, it will be dishonour beyond expression. As Daniel
saith, the good shall rise to everlasting life, but the wicked
to shame and everlasting contempt (Dan 12:2). And again, "O Lord,
when thou awakest," that is, to judge them, "thou shalt despise
their image" (Psa 73:20). Never was toad or serpent more loathsome
to any, than these will be in the eyes of God, in their rising
forth of their graves. When they go to their graves, saith Job,
"His bones are full of the sin of his youth, which shall lie down
with him in the dust" (Job 20:11). And arise they shall, in the same
noisome and stinking condition; for as death leaves, so judgment
finds them. At the resurrection then of these ungodly, they will
be in a very loathsome condition.
The ungodly at their death are like the thistle seed, but at
their rising, they will be like the thistle grown; more noisome,
offensive, and provoking to rejection abundance.10
Then such dishonour, shame, and contempt will appear in them, that
neither God nor Christ, saints nor angels, will so much as once
regard them, or vouchsafe once to come near them. "He beholdeth
the wicked afar off;" because in the day of grace, they would
not come to hand, and be saved, therefore now they shall, all as
thorns, be thrust away, as with fences of iron (2 Sam 23:6,7),
Their rising, is called the resurrection of the unjust, and so
they at that day will appear, and will more stink in the nostrils
of God, and all the heavenly hosts, than if they had the most
irksome plague-sores in the world running on them. If a man at his
birth, be counted as one cast forth to the loathing of his person;
how loathsome, and irksome, dishonourable, and contemptible, will
those be that shall arise Godless, Christless, Spiritless, and
graceless, when the trumpet sounds to their judgment, they coming
out of their graves, far more loathsome, and filthy, than if they
should ascend out of the most filthy hole on earth.
Third, As the just shall arise in power, so the wicked and unjust,
in weakness and astonishment. Sin and guilt bringeth weakness, and
faintness in this life; how much more, when both with all their
power and force, like a giant, fasten on them; as God saith, "Can
thine heart endure, or can thine hands be strong, in the days that
I shall deal with thee?" (Eze 22:14). Now will the ghastly jaws
of despair gape upon thee, and now will condemnings of conscience,
like thunder-claps, continually batter against thy weary spirit.
It is the godly that have boldness in the day of judgment (1
John 4:17); but the wicked will be like the chaff which the wind
driveth away (Psa 1:4). Oh the fear, and the heart-aching that
will seize them in their rising! the frightful thoughts that then
will fill their throbbing hearts! Now must that soul that hath
been in hell-fire among the devils possess the body again. Possess
it, I say, with the hot scalding stink of hell upon it. They shall
not be able to lift up the head for ever; pangs shall take hold
on them, all their hands shall faint, and every man's heart shall
melt; "They shall be amazed one at another, their faces shall be
as flames" (Isa 13:6-8). Everything they see, hear, or think of,
shall tend to their discomfort. They must needs be weak, whom God
hath left, whom guilt hath seized, and whom death is swallowing
up for ever.
Fourth, As the just shall arise spiritual bodies, so the unjust shall
arise only as mere and naked lumps of sinful nature; not having
the least help from God, to bear them up under this condition.
Wherefore, so soon as ever they are risen out of their graves;
they will feel a continual sinking under every remembrance of every
sin, and thoughts of judgment; in their rising they fall--fall,
I say, from thenceforth, and for ever. And for this reason the
dungeon into which they fall is called "bottomless" (Rev 20:1).
Because, as there will be no end of their misery, so there will
be no stay or prop to bear them up in it. Only, as I said before,
they shall not now, as afore, be separate body from soul; but
both together, be bound in the cords of sin and iniquity, in which
they shall now tremble as thieves and murderers, &c., as they go
before the Judge, to hear what he will say unto them.
[THIRD--The examination and judgment of the wicked.]--Now, when the
wicked are thus raised out of their graves, they shall, together
with all the angels of darkness, their fellow-prisoners, be brought
up, being shackled in their sins, to the place of judgment; where
there shall sit upon them Jesus Christ, the King of kings and Lord
of lords, the Lord Chief Judge of things in heaven, and things in
earth, and things under the earth. On whose right hand, and left,
shall sit all the princes, and heavenly nobles; the saints and
prophets, the apostles and witnesses of Jesus; every one in his
kingly attire, upon the throne of his glory (Joel 3:11-14). Then
shall be fulfilled that which is written, "But those mine enemies,
which would not that I should reign over them, bring hither, and
slay them" (Luke 19:27).
[THE JUDGMENT OF THE WICKED.]
When every one is thus set in his proper place, the Judge on his
throne, with his attendants, and the prisoners coming up to judgment,
forthwith there shall issue forth a mighty fire and tempest from
before the throne, which shall compass it round about; which
fire, shall be as bars and bounds to the wicked, to keep them at
a certain distance from the heavenly Majesty. As David saith, "Our
God shall come, and shall not keep silence; a fire shall devour
before him, and it shall be very tempestuous round about him"
(Psa 50:3). And again, "His throne was like the fiery flame, and
his wheels as burning fire. A fiery stream issued and came forth
from before him;" &c. (Dan 7:9,10).
This preparation being made, to wit, the Judge with his attendants,
on the throne; the bar for the prisoners, and the rebels all
standing with ghastly jaws, to look of what comes after: presently
the books are brought forth, to wit, the books both of death and
life; and every one of them opened before the sinners, now to be
judged and condemned. For after that he had said before, "A fiery
stream issued and came forth from before him": he adds, "Thousand
thousands ministered unto him, and ten thousand times ten thousand
stood before him: the judgment was set, and the book was opened"
(Dan 7:10). And again, "I saw a great white throne, and him that
sat on it, from whose face the earth and the heaven fled away;
and there was found no place for them. And I saw the dead, small
and great, stand before God; and the books were opened: and
another book was opened, which is the book of life: and the dead
were judged out of those things which were written in the books,
according to their works" (Rev 20:11,12).
He doth not say, the book was opened, as of one, but the books, as
of many. And indeed, they are more than one, two, or three, out
of which the dead shall in the judgment be proceeded against.
First then, there is the book of the creatures to be opened. Second,
The book of God's remembrance. Third, The book of the law. And
fourth, the book of life. For by every one of these, that is, out
of what is written in them, shall the world of the ungodly be
judged.
"And the books were opened."
First, The book of the creatures shall be opened, and that first,
it concerns man's nature; and next, as it relates to all other
creatures.
I. He will shew in what the principles of nature were, as they
were God's creation; and how contrary to these principles, the
world have walked, acted, and done. The principles of nature are
concluded under three general heads.
1. That man by his own natural reason and judgment may gather, that
there is a God, a Deity, a chief, or first, or principal Being,
who is over all, and supreme above all. This instinct, I say, man
merely as he is a rational creature findeth in himself; and hence
it is, that all heathens that mind their own natural reason, do
conclude, that we are his offspring; that is, His creation and
workmanship. That He made heaven and earth, and hath made of one
blood, all nations of men; that "in him we live, and move, and
have our being;" &c. (Acts 17:24-29).
It appears further, that man by his own nature, doth know that
there is such a God.
(1.) By his being able to judge by nature, that there is such
a thing as sin; as Christ saith, "Why even of yourselves judge
ye not what is right?" (Luke 12:57). As if he had said, You are
degenerated even from the principles of nature, and right reason;
as Paul saith in another place, "Doth not even nature itself teach
you?" (1 Cor 11:14). Now he that can judge, that there is such a
thing as sin, it must of necessity be, that he understandeth that
there is a God, to whom sin is opposite; for if there be no God,
there is no sin against him; and he that knows not the one, knows
not the other.
(2.) It is evident further, that man by nature knows that there is
a God, by those fits of fear, and dread that are often begotten
in themselves, even in every man that breatheth in this world;
for they are by their own consciences, and thoughts, convicted
and reproved, judged and condemned, though they know neither Moses
nor Christ--For the Gentiles which have not the law, these are a
law to themselves, and shew the work of the law written in their
hearts (Rom 2:14,15)--that is, by this very thing, they hold forth
to all men, that God created them in that state and quality, that
they might in and by their own nature, judge and know that there is
a God. And it further sheweth itself, saith he, by those workings
of heart, convictions of conscience, and accusations, that
every thought maketh within them, together with the fear that is
begotten in them, when they transgress, or do those things that
are irrational, or contrary to what they see they shall do. I
might add further, that the natural proneness that is in all men
to devotion and religion, that is, of one kind or another, doth
clearly tell us, that they by the book of nature, which book is
themselves, do read that there is one great and eternal God.
2. The second principle of nature is, that this God should by man
be sought after, that they might enjoy communion with him for
ever. As I said before, the light of nature sheweth man, that there
is a great God, even God that made the world; and the end of its
shewing him this is, that "they should seek the Lord, if haply
they might feel after him, and find him, though he be not far from
every one of us" (Acts 17:27).
3. This light of nature teacheth, that men between themselves,
should do that which is just and equal. As Moses said, and that
long before the law was given, "Sirs, ye are brethren, why do ye
wrong one another?" (Acts 7:26; Exo 2:13). as who should say, You
are of equal creation, you are the same flesh; you both judge,
that it is not equally done of any, to do you wrong, and therefore
ought to judge by the same reason, that ye ought not to wrong one
another.
Now against every one of these three principles, hath every man in
the whole world transgressed; as Paul saith, "For both Jews and
Gentiles--are all under sin" (Rom 3:9). For as touching the first,
(1.) who is he that hath honoured, reverenced, worshipped, and
adored the living God, to the height, both of what they saw in
him, and also according to the goodness and mercy they have as
men received from him? All have served and worshipped the creature
more than the Creator, who is blessed for ever (Rom 1:25), and
so have walked contrary to, and have sinned against, this bond of
nature, in this first principle of it.
(2.) Men, instead of minding their own future happiness, as nature
teacheth, they have, through their giving way to sin and Satan,
minded nothing less; for though reason teacheth all men to love
that which is good and profitable, yet they, contrary to this,
have loved that which is hurtful and destructive. Yea, though sense
teacheth to avoid the danger that is manifest; yet man, contrary
to reason and sense both, even all men, have both against light
and feeling, rejected their own happiness; as Paul saith, "Who
knowing the judgment of God, that they which commit such things
are worthy of death, not only do the same, but have pleasure in
them that do them" (Rom 1:31).
(3.) Man, instead of doing equity, and as he would be done by,
which nature itself teacheth: he hath given up himself to vile
affections, being filled, by refusing the dictates of nature,
"with all unrighteousness, fornication, wickedness, covetousness,
maliciousness; full of envy, murder, debate, deceit, malignity;
whisperers, backbiters, haters of God, despiteful, proud, boasters,
inventors of evil things, disobedient to parents, without understanding,
covenant-breakers, without natural affection, implacable, unmerciful"
(Rom 1:29-31).
And observe it, he doth not say, that all these things are by every
man put into practice; but every man hath all these in his heart,
which there defile the soul, and make it abominable in the sight
of God. They are filled with all unrighteousness, which also appears,
as occasion serveth, sometimes one of them, sometimes more. Now,
man having sinned against that natural light, judgment, reason,
and conscience, that God hath given him; therefore, though as I
said before, he neither knew Moses nor Christ, yet he shall perish.
"As many," saith Paul, "as have sinned without law, shall also
perish without law" (Rom 2:12).
Yea, here will man be found not only a sinner against God, but an
opposer of himself, a contradictor of his own nature, and one that
will not do that which he judgeth even of himself to be right (2
Tim 2:25). Their sin is written upon the tables of their own heart
(Jer 17:1), and their own wickedness and backsliding shall both
correct and reprove them (Jer 2:19).
It is marvellous, if we consider, how curious a creature man was made
of God; to behold how much below, besides, and against that state
and place, man acts and does in this state of sin and degeneracy.
Man in his creation was made in the image of God (Gen 1:26), but
man, by reason of his yielding to the tempter, hath made himself
the very figure and image of the devil. Man by creation was made
upright and sinless; but man by sin, hath made himself crooked
and sinful (Eccl 7:29). Man by creation had all the faculties of
his soul at liberty to study God his creator, and his glorious
attributes and being; but man by sin, hath so bound up his own
senses and reason; and hath given way for blindness and ignorance
of God, so to reign in his soul; that now he is captivated and
held bound in alienation and estrangedness both from God, and all
things truly spiritually good; "Because," saith he, "that when
they knew God, they glorified him not as God,--but became vain
in their imaginations, and their foolish heart was darkened"
(Rom 1:21). And again, "Having the understanding darkened, being
alienated from the life of God, through the ignorance that is in
them, because of the blindness of their hearts" (Eph 4:18).
Now, for this abuse of the workmanship of God, shall man be brought
forth to the judgment, shall be convicted, cast, and condemned as
a rebel, against both God and his own soul, as Paul affirmeth,
and that when he reasoned but as a man (Rom 3:5,6).
When this part of the book touching man's nature is opened, and
man convicted and cast by it, by reason of his sinning against
the three general principles thereof:
II. Then forthwith is the second part of the book opened, which
is the mystery of the creatures; for the whole creation, that
is before thee, are not only made to shew the power of God in
themselves; but also to teach thee, and to preach unto thee, both
much of God and thyself; as also the righteousness, and justice
of God against sin; "For the wrath of God is revealed from heaven
against all ungodliness and unrighteousness of men, who hold
the truth in unrighteousness; Because that which may be known of
God is manifest in them; for God hath shewed it unto them. For
the invisible things of him from the creation of the world are
clearly seen, being understood by the things that are made, even
his eternal power and Godhead; so that they are without excuse"
(Rom 1:18-20).
1. The creation then of the world, namely, of the heavens, earth,
sun, moon, stars, with all other the creatures of God: they preach
aloud to all men, the eternal power and Godhead of their Creator
(Psa 8:3). In wisdom he hath made them all (Psa 104:24): to be
teachable, and carrying instruction in them; and he that is wise,
and will understand these things, even he shall understand the
loving-kindness of the Lord; for "the works of the Lord are great,
sought out of all them that have pleasure therein" (Psa 107;
111:2).
2. As the creation in general preacheth to every man something of
God; so they do hold forth, how man should behave himself both to
God, and one to another; and will assuredly come in, in the judgment,
against all those that shall be found crossers, and thwarters of
what God by the creatures doth hold forth to us.
(1.) As First, The obedience of the creatures, both to God and
thee. (a.) To God, they are all in subjection (set devils and men
aside) even the very dragons, and all deeps, fire, hail, snow,
and vapours (Psa 148:7,8), fulfilling his word. Yea, the winds
and seas obey him (Mark 4:41). Thus, I say, by their obedience to
God they teach thee obedience, and by their obedience shall thy
disobedience be condemned in the judgment (Psa 147:15-18). (b.)
Their obedience to thee, also teacheth thee obedience to all
superiors; for every kind of beasts, and of birds, and serpents,
and things in the sea, is tamed, and hath been tamed, and brought
into obedience by mankind. Man only remains untamed and unruly,
and therefore by these is condemned (James 3:7,8).
(2.) The fruitfulness of all the creatures in their kind, doth
teach and admonish thee to a fruitful life to Godward, and in the
things of his holy word. God did but say in the beginning, Let
the earth bring forth fruit, grass, herbs, trees, beasts, creeping
things, and cattle after their kind; and it was so (Gen 1:24).
But to man, he hath sent his prophets, rising early, and sending
them, saying, "O do not this abominable thing that I hate" (Jer
44:4). but they will not obey. For if the Gentiles, which have not
the law, do, by some acts of obedience, condemn the wickedness of
those who do by the letter and circumcision, break the law: how
much more shall the fruitfulness of all the creatures come in,
in the judgment, against the whole world! As Job saith, By the
obedience and fruitfulness of the creatures he judgeth, and so will
judge, the people (Job 36:27-32).
(3.) The knowledge and wisdom of the creatures, do with a check,
command thee to be wise, and do teach thee wisdom. The stork in
the heaven, the swallow and the crane, by observing the time and
season of their coming, do admonish thee to learn the time of
grace, and of the mercy of God (Jer 8:7). The ox and the ass, by
the knowledge they have of their master's crib, do admonish thee
to know the bread and table of God, and both do and shall condemn
thy ignorance of the food of heaven (Isa 1:3).
(4.) The labour and toil of the creatures doth convict thee of
sloth and idleness. "Go to the ant, thou sluggard; consider her
ways, and be wise;" for she provideth her food in the summer, and
layeth up against the day of trial (Prov 6:6,7). But thou spendest
the whole summer of thy life in wasting both time and soul. All
things are full of labour, saith Solomon (Eccl 1:8), only man
spendeth all the day idle (Matt 20:6), and his years like a tale
that is told (Psa 90:9; Rom 10:21). The coney is but a feeble
folk, yet laboureth for a house in the rock, to be safe from the
rage of the hunter (Prov 30:26).
The spider also, taketh hold with her hands, and is in king's palaces
(Prov 30:28). It is man only that turneth himself upon the bed of
sloth, as the door doth itself upon the hinges. 'Tis man, I say,
that will neither lay hold on the rock Christ, as the coney doth
teach, nor lay hold on the kingdom of heaven, as the spider doth
bid him (John 5:40).
(5.) The fear that is in all creatures, when they perceive that
danger is near, it teacheth men to fly from the wrath to come,
"In vain the net is spread in the sight of any bird" (Prov 1:17),
but man, man only is the fool-hardy creature, that lieth wait for
his own blood, and that lurketh privily for his own life. How I
say, will every creature fly, run, strive, and struggle to escape
the danger it is sensible of! 'Tis man only that delighteth to
dance about the mouth of hell, and to be knowingly smitten with
Satan's snare (Rom 1:32).
(6.) The dependence that all the creatures have upon God; they
teach thee to depend on him that made thee; yea, and will in the
judgment condemn thee for thy unlawful practices, and dealings for
thy preservation. The young ravens seek their food from God (Psa
147:9; Job 38:41), and will condemn thy lying, cheating, overreaching,
defrauding, and the like. They provide neither storehouse, nor
barn (Luke 12:24); but thou art so greedy of these things, that
thou for them shuttest thyself out of the kingdom of heaven (Prov
17:16).
(7.) The love and pity that is in their hearts to their young,
and one another: will judge and condemn the hard-heartedness that
is in thee to thy own soul. What shall I say? "The heaven shall
reveal his iniquity; and the earth shall rise up against him" (Job
20:27). That is, all the creatures of God, they will, by their
fruitfulness and subjection to the will of their Creator, judge
and condemn thee for thy disobedience, and rebellion against him.
3. Now, as these creatures do every day call unto thee, and lay
before thee these things: so he hath for thy awakening, in case
thou be asleep, and senseless, creatures of another nature; as,
(1.) Thy bed, when thou liest down in it, preacheth to thee thy
grave; thy sleep, thy death; and thy rising in the morning, thy
resurrection to judgment (Job 14:12; 17:13; Isa 26:19).
(2.) The jail that thou seest with thine eyes, and the felons that
look out at the grate, they put thee in mind of the prison of hell,
and of the dreadful state of those that are there (Luke 12:58,59).
(3.) The fire that burns in thy chimney, it holds forth the fire
of hell unto thee (Isa 10:16; Rev 20:14).
(4.) The ugly smell, stench, and steam, of the burning brimstone,
it shews thee the loathsome, odious, and dreadful torments of hell
(Rev 19:20).
(5.) The darkness of the night in solitary places, and the fears
that do commonly haunt those that walk therein: it preacheth to
thee the fears and frights, the scares and amazements, that will
for ever attend all damned souls (Matt 8:12; Deu 28:65-67).
(6.) By thy delighting, when thou art cold, to lay sticks on the
fire to warm thyself, not caring how fiercely they flame therein,
so thou canst be warm and be refreshed thereby, by this, I say,
God preacheth to thee, with what delight he will burn sinners in
the flames of hell, for the easing of his mind, and the satisfaction
of his justice. "Ah," saith he, "I will ease me of mine adversaries,
and avenge me of mine enemies" (Isa 1:24).
(4.) Yea, by thy blowing the fire, that it may fasten upon the wood
the better; thou preachest to thyself how God will blow the fire
of hell by the rigour of his law, to the end, it may by its flames,
to purpose, kindle upon damned sinners (Isa 30:33).
All these things, as inconsiderable and unlikely as they may appear to
you now, yet in the judgment will be found the items, and warning
words of God to your souls. And know, that he who could overthrow
the land of Egypt with frogs, lice, flies, locusts, &c., will
overthrow the world, at the last day, by the book of the creatures;
and that by the least and most inconsiderable of them, as well as
by the rest. This book of the creatures, it is so excellent, and
so full, so easy, and so suiting the capacity of all, that there
is not one man in the world but is catched, convicted, and cast
by it. This is the book, that he who knows no letters may read
in; yea, and that he who neither saw New Testament, nor Old, may
know both much of God, and himself by. 'Tis this book, out of which
generally, both Job and his friends did so profoundly discourse
of the judgments of God; and that out of which God himself did so
convincingly answer Job. Job was as perfect in this book, as we
are, many of us in the scriptures; yea, and could see further by
it, than many now adays do see by the New Testament and Old. This
is the book out of which, both Christ, the prophets, and apostles,
do so frequently discourse by their similitudes, proverbs, and
parables, as being the most easy way to convince the world, though
by reason of their ignorance, nothing will work with them, but
what is set on their heart by the Holy Ghost.
One word further, and I have done with this, and that is, God hath
sealed the judgment of the world by the book of the creatures;
even by man's own carriage unto such of them, which, through any
impediment, have disappointed his expectations. As thus: if thou
hast but a tree in thy orchard, that neither beareth fruit, nor
aught else that is good; why, thou art for hewing it down, and
for appointing it, as fuel for the fire. Now thou little thinkest
that by thy thus judging thou shouldst pass sentence upon thy own
fruitless soul; but it is so; "And now also the axe is laid unto
the root of the trees, therefore every tree which bringeth not
forth good fruit is hewn down, and cast into the fire." For as
truly as thou sayest of thy fruitless tree, Cut it down, why doth
it cumber the ground? so truly doth thy voice cause heaven to echo
again upon thy head, Cut him down; why doth he cumber the ground?
(Matt 3:10; Luke 13:6-8; Eze 15:1-6).11
Further, the inclination of thy heart towards fruitless and
unprofitable creatures, doth fore-preach to thee, the inclination
of the heart of God towards thee in the judgment. If thou hast
either cow, or any other beast, that is now unprofitable to thee,
though thou mayst suffer them for some time to be with thee, as
God suffereth sinners in the world, yet all this while thy heart
is not with them, but thou wilt take thy time to clear thy hands
of them. Why, just so shall thy judgment be, as God saith, "Though
Moses and Samuel stood before me," that is, to pray me to spare this
people, "yet my mind could not be towards this people: cast them
out of my sight, and let them go forth" (Jer 15:1; Eze 14:13,14).
Thus I say, will God judge the world at the last day; he will open
before them, how they have degenerated and gone back from the
principles of nature in which he created them. Also how they have
slighted all the instructions that he hath given them, even by the
obedience, fruitfulness, wisdom, labour, fear, and love of the
creatures; and he will tell them, that as to their judgment, they
themselves have decided it, both by their cutting down that which
was fruitless, and by the withdrawing of their hearts from those
things, which to them were unprofitable, "As therefore the tares
are gathered, and burned in the fire, so shall it be in the end
of the world." As men deal with weeds, and rotten wood: so will
God deal with sinners in the day of judgment: and will bring in,
I say, all the counsels and warnings he hath given men by these
things, both to clear up and to aggravate their judgment to them.
Second. The second book that will be opened at this day, it will
be the book of God's remembrance (Mal 3:16). For as God hath in
his remembrance, recorded all and every particular good thing that
his own people hath done to, and for his name while they were in
this world: so he hath in his remembrance, recorded all the evil
and sin of his adversaries, even everything (Eccl 12:14). Now
God's remembrance is so perfect every way, that it is impossible
that anything should be lost, that is committed to it to be kept,
and brought forth to the judgment at the time appointed; for as
a thousand years are but as yesterday, with his eternity: so the
sins that have been committed thousands of years since, they are
all so firmly fixed in the remembrance of the eternal God, that
they are always as fresh and clear in his sight, as if they were
but just now in committing. He calleth again the things that are
past (Eccl 3:15), and hath set "our [most] secret sins in the
light of his countenance" (Psa 90:8). As he also saith in another
place, "Hell [itself] is naked before him, and destruction hath
no covering" (Job 26:6), that is, the most secret, cunning, and
hidden contrivances of the most subtle of the infernal spirits,
which yet are far more slethy,12 than men, to hide their wickedness;
yet, I say, all their ways, hearts, and most secret doings, are
clear, to the very bottom of them, in the eyes of the great God.
All things are open and bare before the eyes of him with whom we
have to do; who will bring to light the hidden things of darkness,
and will make manifest the counsels of the heart (Heb 4:13; 1 Cor
4:5).
"Ye that say, The Lord shall not see, neither shall the God of
Jacob regard it. Understand, [O] ye brutish among the people: and
ye fools, when will ye be wise? He that planted the ear, shall
he not hear? he that formed the eye, shall he not see? he that
chastiseth the heathen, shall not he correct? he that teacheth man
knowledge, shall not he know?" (Psa 94:8-10; Hosea 7:2; 8:13). "Can
any hide himself in secret places that I shall not see him?"--that
is, when he is committing wickedness--"saith the Lord: Do not I
fill heaven and earth? saith the Lord" (Jer 23:24).
Now to know and see things, it is the cause among men of their
remembrance. Wherefore, God to shew us, that he will remember all
our sins if we die out of Christ, he tells us, that he knoweth,
and seeth them all, and therefore must needs remember them; for
as is his sight and knowledge, so is his remembrance of all things.
When this book of his remembrance therefore is opened, as it shall
be, in the judgment, then shall be brought forth of their hidden
holes, all things, whatsoever hath been done since the world
began, whether by kingdoms in general, or persons in particular.
Now also shall be brought forth to open view, all the transactions
of God and his Son, among the sons of men, and everything shall
be applied to every particular person, in equity and justice,
to whom they belong: the sins that thou hast committed shall be
thy own, and thou thyself shalt bear them. "The Lord is a God of
knowledge, and by him actions are weighed" (1 Sam 2:3).
It will be marvellous to behold how by thousands, and ten thousands,
God will call from their secret places, those sins, that one would
have thought, had been dead, and buried, and forgotten; yea, how
he will shew before the sun, such things, so base and so horrid,
that one would think, it was not in the hearts of any to commit;
for all is recorded in the book of God's remembrance. While men
are here, they have a thousand tricks to present themselves one to
another, far more fair, and honest than they are, or ever were. As
Christ said to the Pharisees, "Ye are they which justify yourselves
before men: but God knoweth your hearts" (Luke 16:15): Ay, God
knoweth, indeed, what a nest, what a heap, what swarms; yea, what
legions of hellish wickednesses, there are with power lurking,
like cockatrices, in those men, that one would swear a thousand
times, are good and honest men. The way of men in their sins, it
is like "an eagle in the air, the way of a serpent upon a rock, the
way of a ship in the midst of the sea; and the way of a man with
a maid," saith Solomon (Prov 30:19), that is, hiddenly, closely,
covertly, burying all under fair pretences, wipeth their mouths
in the close of their evil, saying, "I have done [no] wickedness"
(Prov 30:20).
But this, though it may serve for the time present, and no longer,
God will not be deluded, nor blinded, nor mocked, nor put off (Gal
6:7). "They consider not--that I remember all their wickedness"
(Hosea 7:2); saith he, "but I will reprove thee, and set them in
order before thine eyes" (Psa 50:21). Here will be laid open the
very heart of Cain the murderer, of Judas the traitor, of Saul the
adversary of David, and of those that under pretences of holiness
have persecuted Christ, his word, and people. Now shall every
drunkard, whoremaster, thief, and other wicked person, be turned
their inside outward; their hearts right open, and every sin,
with every circumstance of place, time, person with whom, with
the causes also that drew them to the commission of every evil,
be discovered to all. Here will be no hiding yourselves behind
curtains, nor no covering yourselves with the black and dark night.
"If I say, Surely the darkness shall cover me; even the night shall
be light about me: Yea," O God, "darkness hideth not from thee;
but the night shineth as the day: the darkness and the light are
both alike to thee" (Psa 139:11,12).
The piercing eye of God, beholds all places, persons, and things;
the holy hand of his justice writeth them down in the book of his
remembrance; and by his power and wisdom, will he open and read
to all men exactly, distinctly, and convincingly, whatever hath
passed from them, or been done by them, in their whole life; for,
"For all these things God will bring thee into judgment" (Eccl
11:9). Again, as God will bring out of the book of his remembrance,
whatever hath passed from thee against him; so also will he then
bring forth by the same book, all things and carriages of his
towards thee.
Here will he bring to thy mind, every sermon thou hast heard,
every chapter thou hast read; every conviction thou hast had on
thy conscience; and every admonition that hath been given thee in
all thy life, when thou wast in the land of the living.
Now will God lay open before thee, what patience he extended to
thee, how he let thee live one year, two years, ten, yea, twenty
and twenty years, 13 and all to try thee. Yea, now also will he
bring to thy view, how many times he warned, rebuked, threatened,
and chastised thee for thy wickedness; how many awakening providences
and judgments he continually laid before thy face; yea, how many
a time thou didst, like Balaam, run upon the point of the sword
of justice, and how he gave back, as being loath to kill thee (Num
22:23-34).
Now also again, shall be brought before thee and all men, how many
strugglings God had with thy heart, on thy sick-bed, to do thee good;
yea, and at such times, how many vows, promises, engagements, and
resolutions thou madest before God, to turn, if he would release
thee from thy affliction, and take off his rod from thy back; and
yet, how thou didst, like the man possessed (Mark 5:1-5), break
and snap in twain all these chains of iron, with which thou hadst
bound thy soul, and that for a very lust and sin. Here also, will
be opened before thee, how often thou hath sinned against thy light
and knowledge; how often thou hast laid violent hands on thy own
conscience; how often thou hast laboured to put out that light
that hath stood in thy way to hinder thee from sinning against
thy soul. Ah, Lord, what a condition will the Christless soul be
in at this day! how will every one of these things afflict the
damned soul! They will pierce like arrows, and bite like serpents,
and sting like an adder. With what shame, will that man stand before
the judgment-seat of Christ who must have all things he hath done
against God, to provoke the eyes of his glory to jealousy, laid
open before the whole host of the heavenly train! It would make a
man blush to have his pockets searched, for things that are stolen in
the midst of a market, especially, if he stand upon his reputation
and honour. But thou must have thy heart searched, the bottom of
thy heart searched; and that, I say, before thy neighbour whom
thou hast wronged, and before the devils whom thou hast served;
yea, before God, whom thou hast despised, and before the angels,
those holy and delicate creatures, whose holy and chaste faces
will scarce forbear blushing, while God is making thee vomit up,
all thou hast swallowed; for God shall bring it out of thy belly
(Job 20:12-15).
For as for God to forget iniquity, is one of the chief heads of the
covenant of grace, and is an argument of the highest nature, to
beget and to continue consolation in the godly: so the remembrance
of iniquity, by the Lord, it is one of the heaviest loads and
judgments, that can befall any poor creature. "Lord," saith the
prophet, "remember not against us former iniquities." And again,
"If thou, Lord, shouldst mark iniquities, O Lord, who shall
stand?" (Psa 130:3). And the reason is, because, that which the
Lord forgetteth, is forgiven for ever (Heb 8:12; Rom 4:6-8); but
that which he remembereth, it is charged for ever, and nothing
can take it away--"Though thou wash thee with nitre, and take thee
much soap, yet thine iniquity is marked before me, saith the Lord
God" (Jer 2:22).
Third. The third book that will at this day be opened, and out
of which God will judge the world: it is the book of the law, or
ten words given forth on the Mount Sinai. But this book will more
specially concern those that have received it, or that have had
knowledge thereof. Every one shall not be judged by this book, as
there delivered, though they shall be judged by the works of it,
which are written in their hearts. "As many as have sinned without
law, shall also perish without law: and as many as have sinned
in the law, shall be judged by the law" (Rom 2:12). That is, the
heathens that never knew the law, as delivered on Sinai, they
shall be judged by the law, as it was written in man's heart in
his creation, which is comprised within the book of the creatures,
but those that have knowledge of the law, as delivered on Sinai:
they shall be judged by the law as there given.
Now then, this book when it is opened at the day of judgment, it
will to those to whom it especially relates, be a most terrible
law, far surpassing the two afore-mentioned. This law, as I may
so say, it is the chief and most pure resemblance of the justice
and holiness of the heavenly majesty, and doth hold forth to all
men the sharpness and keenness of his wrath above the other two
that I have before mentioned. I say, both because it hath been
delivered more plain and open, both as to the duty enjoined, and
the sin prohibited; and therefore must of necessity, fall with
the more violence upon the head of all that shall be found within
the compass of it. This law, it hath in it to be opened at this
day, these two general heads:
1. A discovery of the evil of sin, that is so, against plain light
and truth; and, secondly, a discovery of the vanity of all things,
that will at this day be brought by sinners for their help and plea
at the judgment. Alas, who can but imagine, that the poor world,
at the day of their arraignment, should muster up all that ever
they can think of, as arguments to shelter them from the execution
of that fierce wrath, that then, with sinking souls, they will
see prepared for them.
As to the first of these, the apostle tells us that "the law entered,
that the offence might abound" (Rom 5:20), or be discovered what
it is. As he saith again, "I had not known sin, but by the law"
(Rom 7:7,13). Thus it is in this life, and thus it will be in
the day of judgment, that is, those that see sin, and that in its
abounding nature, and in its exceeding sinfulness, they must see
it by the law, for that is indeed the glass by which God discovereth
sin, and the filthy spots of leprosy, that are in the soul (James
1:22-25). Now those that have not the happiness to see their sin by
the law in this life, while there is a fountain of grace to wash
in, and be clean; they must have the misery to see it at the judgment,
when nothing is left but misery and pain, as the punishment for
the same. At which day, those little tittles of this holy law, that
now men so easily look over, and sin against with ease, they will
every one of them appear with such dread, and with such flaming
justice against every offence committed; that if heaven and earth
itself, should step in to shelter the sinner from the justice and
wrath due to sin, it would turn them up by the roots. "It is easier
for heaven and earth to pass, than one tittle of the law to fail"
(Luke 16:17). If there appeared such flames, such thunderings,
and tempests, as there were at the giving of the law; what flames
and blackness will there appear at the execution thereof! And
if at the giving of the law there appeared so much holiness and
justice, that it made all Israel fly; yea, holy Moses "exceedingly
fear and quake," what will become of these that God shall judge
by the rigour of this law in the day of judgment? (Exo 19:16; Heb
12:21).
O what thunderings and lightnings, what earthquakes and tempests,
will there be in every damned soul, at the opening of this book?
Then, indeed, will God visit them "with thunder, and with earthquake,
and great noise, with storm and tempest, and the flame of devouring
fire" (Isa 29:6). "For behold," saith the prophet, "the Lord will
come with fire, and with his chariots like a whirlwind, to render
his anger with fury, and his rebuke with flames of fire" (Isa
66:15).
The Lord will come with fire, that is, in the flaming heat of his
justice and holiness against sin, and sinners, to execute the
rigour of his threatenings upon their perishing souls.
2. The second general head, that is contained in this law, to be
opened at this day is, its exactness, and purity, and strictness as
to all acts of good that any poor creature hath done in this life,
whereby he in the judgment will think to shelter, or secure himself
from the wrath of God. This is the rule, and line, and plummet,
whereby every act of every man shall be measured (Rom 3:21,22);
and he whose righteousness is not found every way answerable to
this law, which all will fall short of, but they that have the
righteousness of God by faith in Jesus Christ: he must perish, as
he saith, "Judgment also will I lay to the line, and righteousness
to the plummet: and the hail shall sweep away the refuge of lies,
and the waters shall overflow the hiding place" (Isa 28:17). That
is, though men may not shelter themselves under legal repentance,
cold profession, good meaning, thinkings, and doings: yet all these
things must be measured, and weighed in the balance of God's most
righteous law: and, as I said, whatever in that day is not found
the righteousness of God, it will be found a refuge of lies, and
will be drowned by the overflowing of the wrath of God, as the
waters of Noah overflowed the world. And hence it is that all the
ungodly will at this day, be found as stubble, and the law as fire
(Mal 4:1). As it saith, "From his right hand went a fiery law"
(Deu 33:2). And again, "His lips are full of indignation, and
his tongue as a devouring fire" (Isa 30:27). For as fire, where
it seizeth, doth burn, eat, destroy, devour and consume: so will
the law, all those that at this day, shall be found under the
transgression of the least tittle of it. It will be with these
souls at the day of judgment, as it is with those countries that
are overrun with most merciless conquerors, who leave not anything
behind them, but swallow up all with fire and sword. "For by fire,
and by his sword, will the Lord plead with all flesh: and the
slain of the Lord shall be many" (Isa 66:16). There are two things
at the day of judgment, will meet in their height and utmost
strength, and they are sin and the law; for the judgment will not
be, till the iniquity of the world be full ripe (Joel 3:13; Rev
14:15-20).
Now then, when sin is come to its full, having played all its pranks,
and done all the mischief it can against the Lord of glory: then
God brings forth the law, his holy and righteous law, one of which
will now reign for ever, that is, either the law or sin: wherefore
sin and sinners, they must tremble, with all that help, and hold
them up; for God "will magnify the law, and make it honourable"
(Isa 42:21). That is, will give it the victory over the world for
ever; for that is holy, just, and good; they are unholy, unjust,
and bad. Therefore by this law "the Lord shall rain snares, fire,
and brimstone, and an horrible tempest: this shall be the portion
of their cup" (Psa 11:6). Let no man say then, that because God
is so famous in his mercy and patience, in this day of his grace,
that therefore he will not be fierce, and dreadful in his justice,
in the day of judgment; for judgment and justice, are the last
things that God intends to bring upon the stage, which will then
be to the full, as terrible, as now his goodness and patience,
and long-sufferance are admirable. Lord, "who knoweth the power
of thine anger? even according to thy fear, so is thy wrath" (Psa
90:11).
You may see, if you will, a few of the sparks of the justice of
God against sin and sinners. By his casting off angels for sin,
from heaven to hell; by his drowning the old world; by his burning
of Sodom and Gomorrah, to ashes; condemning them with an overthrow,
making them an example to those that after should live ungodly (2
Peter 2:4-6; Jude 6,7).
For "what things soever the law saith, it saith to them who are
under the law; that every mouth may be stopped, and all the world
may become guilty before God" (Rom 3:19).
Moses seems to wonder, that the children of Israel could continue to
live, when they did but hear the law delivered on the mountain--"Did
ever people," saith he, "hear the voice of God speaking out of
the midst of the fire, as thou hast heard, and live?" (Deu 4:33).
O that ye did but know the law, and the wondrous things that are
written therein, before the Lord cause that fearful voice to be
heard--"Cursed is every one that continueth not in all things that
are written in the book of the law to do them" (Gal 3:10); which
curse must fall on all that walk not in all the commandments of
God without iniquity (Eze 33:15); which none do, I say, but they
that walk in Christ, who hath alone fulfilled them all (Col 2:10).
The law is that which standeth at the entrance of the paradise of
God, as a flaming sword, turning every way to keep out those that
are not righteous with the righteousness of God (Gen 3:24); that
have not skill to come to the throne of grace by that new and
living way which he hath consecrated for us through the veil; that
is to say, his flesh (Heb 10:20), for though this law, I say, be
taken away by Christ Jesus, for all that truly and savingly believe
(Col 2:14); yet it remains in full force and power, in every tittle
of it, against every soul of man, that now shall be found in his
tabernacle, that is, in himself, and out of the Lord Jesus (Rom
3:19); it lieth, I say, like a lion rampant at the gates of heaven,
and will roar upon every unconverted soul, fiercely accusing every
one that now would gladly enter in through the gates into this
city (Job 18:14; John 5:45). So, then, he that can answer all its
most perfect and legal commands, and that can live in the midst of
devouring fire, and there enjoy God and solace himself, he shall
dwell on high, and shall not be hurt by this law--"His place
of defence shall be the munitions of rocks: bread shall be given
him; his waters shall be sure. Thine eyes shall see the king in
his beauty: they shall behold the land that is very far off" (Isa
33:16,17). Blessed then is he whose righteousness doth answer
every point of the law of God, according to 1 Corinthians 1:30 he
shall be able to escape all those things that shall come to pass,
and to stand before the Son of man; for in himself, our God is a
consuming fire, and man out of Christ, is but as stubble, chaff,
thorns, briars, and fuel for the wrath of this holy and sinner-consuming
God to seize upon for ever (Heb 12:29; Mal 4:1; Matt 3:12; Heb 6:8;
Isa 27:4; 2 Sam 23:6,7). "Who can stand before his indignation?
And who can abide the fierceness of his anger? His fury is poured
out like fire, and the rocks are thrown down by him" (Nahum 1:6).
Now when these three books are thus opened, there will without
doubt, be sad throbbing and pricking, in every heart that now stands
for his life, before the judgment-seat of Christ, the righteous
Judge; and without all question, they will be studying a thousand
ways to evade and shift the stroke, that by the sin that these
three books do charge them with, will immediately fall upon them.
But now to cut off all these at a blow, forthwith appear the
witnesses, who are ready to evince, and make full and soul-killing
proof of every particular charged against them.
[First Witness.]--and the first is God himself. "I," saith he,
"will be a swift witness against the sorcerers, and against the
adulterers, and against false swearers, and against those that
oppress the hireling in his wages, the widow, and the fatherless,
and that turn aside the stranger from his right, and fear not me,
saith the Lord of hosts" (Mal 3:5).
This must needs be of great sway with every soul, that God should
now come in. I will witness, saith God, that these things of which
you are accused before the Judge are true. I have seen all, know
all, and write down all. There hath not been a thought in your
heart, nor a word in your tongue, but I have known it altogether;
all things have always been open and naked to mine eye (Heb 4:13).
Yea, my eyelids try the children of men (Psa 11:4). I have known
your down-sitting, and your up-rising; and have understood your
thoughts afar off. I have compassed your path, and am well acquainted
with all your ways (Psa 139:1-3).
1. You have not continued in that state of nature in which I did
at first create you (Eccl 7:29); you have not liked to retain that
knowledge and understanding of God, that you had, and might have
had, by the very book of the creatures (Rom 1). You gave way to
the suggestions of fallen angels, and so your foolish hearts were
darkened and alienated, and estranged from God.
2. All the creatures that were in the world, have even condemned
you; they have been fruitful, but you fruitless; they have been
fearful of danger, but you foolhardy; they have taken the fittest
opportunity for their own preservation, but thou hast both blindly,
and confidently gone on to thy punishment (Prov 22:3).
3. Touching the book of my remembrance, who can contradict it?
Do not I fill heaven and earth? saith the Lord. Was not I in all
places to behold, to see, and to observe thee in all thy ways? My
eye saw the thief, and the adulterer, and I heard every lie and
oath of the wicked. I saw the hypocrisy of the dissembler. "They
have committed villany in Israel, and have committed adultery with
their neighbours' wives, and have spoken lying words in my name,
which I have not commanded them; even I know, and am a witness,
saith the Lord" (Jer 29:23).
4. God will also come in against them for their transgressing his
law, even the law which he delivered on Mount Sinai; he will, I
say, open every tittle thereof in such order and truth: and apply
the breach of each particular person with such convincing argument,
that they will fall down silenced for ever--"Every mouth shall be
stopped, and all the world shall become guilty before God" (Rom
3:19).
[Second Witness.]--There is yet another witness, for the condemning
the transgressors of these laws, and that is, conscience--"Their
conscience also bearing witness," saith the apostle (Rom 2:15).
Conscience is a thousand witnesses. Conscience, it will cry amen to
every word that the great God doth speak against thee. Conscience
is a terrible accuser, it will hold pace with the witness of God
as to the truth of evidence, to a hair's breadth. The witnesses
of conscience, it is of great authority, it commands guilt,14
and fasteneth it on every soul which it accuseth; and hence it is
said, "If our heart [or conscience] condemn us" (1 John 3:20).
Conscience will thunder and lighten at this day; even the consciences
of the most pagan sinners in the world, will have sufficiently
wherewith to accuse, to condemn, and to make paleness appear in
their faces, and breaking in their loins, by reason of the force
of its conviction. Oh, the mire and dirt, that a guilty conscience,
when it is forced to speak, will cast up, and throw out before the
judgment-seat! It must out, none can speak peace, nor health, to
that man upon whom God hath let loose his own conscience. Cain
will now cry, "My punishment is greater than I can bear;" Judas
will hang himself; and both Belshazzar and Felix will feel the
joints of their loins to be loosened, and their knees to smite one
against another, when conscience stirreth (Gen 4:13; Matt 27:3;
Dan 5:6; Acts 24:23). When conscience is once thoroughly awakened,
as it shall be before the judgment-seat: God need say no more to
the sinner than Solomon said to filthy Shimei, "thou knowest all
the wickedness which thine heart is privy to" (1 Kings 2:44). As
who should say, Thy conscience knoweth, and can well inform thee
of all the evil, and sin that thou art guilty of. To all which
it answereth, even as face answereth to face in a glass; or as
an echo answereth the man that speaketh; as fast, I say, as God
chargeth conscience will cry out, Guilty, guilty; Lord, guilty of
all, of every whit; I remember clearly all the crimes thou layest
before me. Thus, I say, will conscience be a witness against the
soul, in the day of God.
[Third Witness.]--As God and conscience will at this day be most
dreadful witnesses against the sinful man; so also will those several
thoughts that have passed through man's heart, be a witness also
against him. As he said before, "Their conscience also baring witness,
and their thoughts the meanwhile accusing, or else excusing one
another; In the day when God shall judge the secrets of men by
Jesus Christ according to my gospel" (Rom 2:15,16).
The thoughts come in as a witness for God against the sinner upon
the account of that unsteadiness and variety that were in them,
both touching God, and their own selves. Sometimes the man thinks
there is no God, but that everything hath its rise of itself, or
by chance, or fortune--"The fool hath said in his heart, There is
no God" (Psa 14:1).
Sometimes, again, they think there is a God, but yet they think
and imagine of him falsely. "Thou thoughtest that I was altogether
such an one as thyself," saith God; "but I will reprove thee" (Psa
50:21).
Men think, that because they can sin with delight: that therefore
God can let them escape without punishment. Nay, oftentimes they
think, that God doth either quite forget their wickedness, or
else that he will be pleased with such satisfaction as they are
pleased to give him, even a few howling prayers (Hosea 7:14),
feigned and hypocritical tears, and weepings, which pass from them
more for fear of the punishment of hell-fire, than because they
have offended so holy, so just, and so glorious a God, and so
loving and so condescending a Jesus (Mal 2:13).
Sometimes again, they have had right thoughts of something of God,
but not of him together; either thinking so of his justice, as to
drive them from him, and also cause them to put him out of their
mind (Job 21:14). Or else so thinking of his mercy as that they
quite forget his holiness and justice. Now both these are but base
thoughts of God, and so erroneous, and sinful thoughts.
Sometimes also, they have pretty right thoughts of God, both as
to justice and mercy, but then, through the wretchedness of their
unsatisfied nature, they, against this light and knowledge, do,
with shut eyes, and hardened hearts, rush fiercely, knowingly, and
willingly again into their sins and wickedness (Heb 6:4-6; 10:26;
2 Peter 2:20).
As men have these various thoughts of God, so also their thoughts
are not steady about themselves.
Sometimes they think they are sinners, and therefore they have need
of mercy.
Sometimes again, they think they are righteous, and so have not
so much need; mark, and yet both alike rotten and base; because,
as the last is altogether senseless, so the first is not at all
savingly sensible (Mark 10:17-22; Luke 18:11,12).
Sometimes again, they think they are gods (Eze 28:1-6); that they
shall never die; or that if they do die, yet they shall never rise
again (1 Cor 15:12); or if they do rise again, yet they shall be
saved, though they have lived vilely and in their sins all the
days of their life (Deu 29:18-20). Now, I say, every one of these
thoughts, with ten thousand more of the like nature, will God
bring in against the rebels in the judgment-day. Which thoughts
shall every one of them be brought forth in their distinct order.
He sheweth to man what is his thought (Amos 4:13). And, again, "I
know that thou canst do every thing, and that no thought can be
with-holden from thee" (Job 42:2). We read, that when the strangers
at Jerusalem did but hear the apostles speak to every one of them
in their own language, how it amazed and confounded them (Acts
2:6-8). But, I say, how will they look and be amazed when God
shall evidently, clearly, and fully speak out all their hearts,
and every thought they have had before them!
Now the reason and strength of this witness will lie here, that God
will by the variety and crossness that their thoughts had one to
another, and by the contradiction that was in them, prove them
sinners and ungodly; because that, I say, sometimes they thought
there was a God, sometimes again, they thought there was none.
Sometimes they thought, that he was such a God, and sometimes
again, they thought of him quite contrary; sometimes they thought
he was worth regarding, and sometimes they thought he was not; as
also, sometimes they thought he would be faithful, both to mercy,
and justice, and sinners; and sometimes again, they thought he
would not.
What greater argument now can there be, to prove men, vanity,
froth, a lie, sinners, deluded by the devil, and such as had
false apprehensions of God, his ways, his word, his justice, his
holiness, of themselves, their sins, and every action?
Now they will indeed appear a very lump of confusion, a mass of
sin, a bundle of ignorance, of atheism, of unbelief, and of all
things that should lay them obnoxious to the judgments of God.
This will God, I say, by mustering up the thoughts of man, and
by shewing of them, that every imagination and thought of their
heart was only evil, and that continually, (by shewing of them
what staggering, drunken, wild, and uncomely thoughts they have
had, both of him, and of themselves,) convince them, cast them,
and condemn them for sinners, and transgressors against the book
of creatures, the book of his remembrance, and the book of the law.
By the variety of their thoughts, they shall be proved unstable,
ignorant, wandering stars, clouds carried with a tempest, without
order or guidance, and taken captive of the devil at his will.
Now, while the wicked are thus standing upon their trial and lives
before the judgment-seat, and that in the view of heaven and hell,
they, I say, hearing and seeing such dreadful things, both written
and witnessed against every one of them, and that by such books
and such witnesses as do not only talk, but testify, and that with
the whole strength of truth against them: they will then begin,
though poorly, and without any advantage, to plead for themselves,
which plea will be to this effect.
Lord, we did find in the scriptures, that thou didst send a Saviour
into the world, to deliver us from these sins and miseries. We
heard this Saviour also published, and openly proffered to such
poor sinners as we are. Lord, Lord, we also made profession of this
Saviour, and were many of us frequenters of his holy ordinances.
We have eaten and drank in thy presence, and thou hast taught in
our streets. Lord, we have also some of us, been preachers ourselves,
we have prophesied in thy name, and in thy name have we cast out
devils, and done many wondrous works. Nay, Lord, we did herd among
thy people; we forsook the profane and wicked world, and carried
our shining lamps before us in the face of all men; Lord, Lord,
open to us (Matt 7:21-23; 25:1,2,10,11; Luke 13:24-28).
And all the while they are thus pleading, and speaking for themselves:
behold, how earnestly they groan, how ghastly they look, and how
now the brinish tears flow down like rivers from their eyes, ever
redoubling their petition, Lord, Lord, Lord, Lord: first thinking
of this thing, and then of that, ever contending, seeking, and
striving to enter in at this strait gate. As Christ saith, "When
once the master of the house is risen up," that is, when Christ
hath laid aside his mediation for sinners, and hath taken upon
him only to judge and condemn; then will the wicked begin to stand
without, and to knock and contend for a portion among them that
are the blessed. Ah, how will their hearts twitter while they
look upon the kingdom of glory! and how will they ache and throb
at every view of hell, their proper place! still crying, O that
we might inherit life, and O that we might escape eternal death!
Fourth, But now, to take away all cavils and objections, that of
this nature will arise in the hearts of these men: forthwith the
book of life is brought out for a conclusion, and a final end
of eternal judgment. As John saith, "The books were opened; and
another book was opened, which is the book of life: and the dead
were judged out of those things which were written in the books,
according to their works" (Rev 20:12).
But this book of life, it is not at this time opened, because there
are not any godly to be tried; for as I have shewed before, their
judgment is past and over, before the wicked rise. The book of life,
then, is now opened for further conviction of damned reprobates,
that their mouths may be stopped for ever, as touching all their
cavils, contendings, and arguments against God's proceeding in
judgment with them. For believe it, while God is judging them,
they will fall to judging him again; but he will be justified in
his sayings, and will overcome when he is judged at this day (Rom
3:4-6). Yet not by a hasty and angry casting them away, but by
a legal and convincing proceeding against them, and overthrowing
all their cavils by his manifest and invincible truth. Wherefore,
to cut off all that they can say, he will now open the book of life
before them, and will shew them what is written therein, both as
to election, conversion, and a truly gospel conversation. And will
convince them that they neither are of the number of his elect,
neither were they ever regenerate, neither had they ever a truly
gospel conversation in the world.
By these three things, then, out of this book, thou, who art not
saved, must at last be judged and overcome.
1. Here will be tried, whether thou art within that part of this
book wherein all the elect are recorded; for all the elect are
written here, as Christ saith, "Rejoice, because your names are
written in heaven" (Luke 10:20); and again, "In thy book," saith
he to his Father, "all my members were written" (Psa 139:16; Heb
12:22,23). Now, then, if thy name be not found, either among the
prophets, apostles, or the rest of saints, thou must be put by,
as one that is cast away, as one polluted, and as an abominable
branch (Isa 14:19); thy name is wanting in the genealogies and
rolls of heaven (Ezra 2:62), thou art not pricked15 for everlasting
life, therefore thou must not be delivered from that soul-amazing
misery; for there are no souls can, though they would give a
thousand worlds, be delivered at the day of God but such that are
found written in this book. Every one of those that are written,
though never an one of those that are not written, shall in that
day be delivered from the wrath to come (Dan 12:1).
But, O methinks, with what careful hearts will the damned now begin
to look for their names in this book. Those that, when once the
long-suffering of God waited on them, made light of all admonition,
and slighted the counsel of making their calling and election
sure: would now give thousands of treasures, that they could but
spy their names, though last and least among the sons of God. But,
I say, how will they fail? how will they faint? how will they die
and languish in their souls? when they shall still as they look,
see their names wanting. What a pinch will it be to Cain to see
his brother there recorded, and he himself left out. Absalom will
now swoon, and be as one that giveth up the ghost, when he shall
see David his father, and Solomon his brother written here, while
he withal is written in the earth, among the damned. Thus, I say,
will sadness be added to sadness, in the soul of the perishing
world when they fail of finding their names in this part of "the
book of life of the Lamb slain from the foundation of the world"
(Rev 13:8).
2. The second part of this book, is that in which is recorded, the
nature of conversion, of faith, love, &c. And those that have not
had the effectual word of God upon them, and the true and saving
operation of grace in their hearts, which is indeed the true life
which is begun in every Christian, they will be found still not
written in this book; for the living, the holy living souls, are
they only that are written therein; as the prophet saith, "and
he that remaineth in Jerusalem, shall be called holy, even every
one that is written among the living in Jerusalem" (Isa 4:3):
Eternal life is already in this life, begun in every soul that
shall be saved; as Christ saith, "He that believeth in me hath
everlasting life." And again, "Whoso eateth my flesh, and drinketh
my blood, hath eternal life; and I will raise him up at the last
day" (John 6:54). And hence they are called the living, that are
written in this book. Here then, the Lord will open before thee,
what conversion is, in the true and simple nature of it, which
when thou beholdest, thou wilt then be convinced, that this thou
hast missed of; for it must needs be, that when thou beholdest by
the records of heaven, what a change what a turn; what an alteration
the work of regeneration maketh on every soul, and in every heart,
where the effectual call, or the call according to his purpose,
is; that thou who hast lived a stranger to this, or that hast
contented thyself with the notion only, or a formal, and feigned
profession thereof: I say, it cannot be but that thou must forthwith
fall down, and with grief conclude, that thou hast no share in
this part of the book of life neither, the living only are written
herein. There is not one dead, carnal, wicked man recorded here.
No; but when the Lord shall at this day make mention of Rahab, of
Babylon, of Philistia, and Ethiopia: that is, of all the cursed
rabble and crew of the damned: then he will say, that this man
was born there--that is, amongst them, and so hath his name where
they have theirs; namely, under the black rod, in the king's
black book, where he hath recorded all his enemies and traitors.
It shall be said of this man, of this ungodly man, that he was born
there (Psa 87:4), that he lived and died in the state of nature,
and so under the curse of God, even as others: for as he said of
wicked Coniah, "Write ye this man childless" (Jer 22:30), so he
saith of every ungodly man that so departeth out of this world,
Write this man graceless.
Wherefore, I say, among the Babylonians and Philistines; among the
unbelieving Moors and pagans, his name will be found in the day
when it will be inquired where every man was born; for God at this
day, will divide the whole world into these two ranks--the children
of the world, and the children of Zion. Wherefore here is the
honour, the privilege, and advantage that the godly above the
wicked will have at the day of their counting, when the Lord maketh
mention of Zion, it shall be then acknowledged that this and that
(good) man was born in her. "The Lord shall count," saith the
prophet, "when he writeth up the people, that this man was born
there" (Psa 87:6). This man had the work of conversion, of faith,
and grace in his soul. This man is a child of Zion, of the heavenly
Jerusalem, which is also written in heaven (Gal 4:26; Heb 12:23).
Blessed is the people that is in such a case (Psa 144:15).
But, poor soul, counters16 will not go for gold now; for though so
long as thou didst judge thyself by the crooked rule of thy own
reason, fancy, and affection, thou wast pure in thine own eyes:
yet now thou must be judged alone by the words and rule of the Lord
Jesus: which word shall not now, as in times past, be wrested and
wrung, both this way and that, to smooth thee up in thy hypocrite's
hope and carnal confidence; but be thou king or keser,17 be thou
who thou wilt, the word of Christ, and that with this interpretation
only, it shall judge thee in the last day (John 12:48).
Now will sinners begin to cry with loud and bitter cries, Oh! ten
thousand worlds for a saving work of grace. Crowns and kingdoms for
the least measure of saving faith, and for the love, that Christ
will say, is the love of his own Spirit.
Now they will begin also to see the work of a broken and a contrite
spirit, and of walking with God, as living stones, in this world. But
alas! these things appear in their hearts to the damned too late;
as also do all things else. This will be but like the repentance
of the thief, about whose neck is the halter, and he turning off
the ladder; for the unfortunate hap of the damned will be, that
the glory of heavenly things will not appear to them till out of
season. Christ must now indeed be shewed to them, as also the true
nature of faith and all grace; but it will be, when the door is
shut, and mercy gone. They will pray, and repent most earnestly;
but it will be in the time of great waters of the floods of eternal
wrath, when they cannot come nigh him (1 Tim 6:15; Matt 25:10,11;
Psa 32:6).
Well, then, tell me, sinner, if Christ should now come to judge the
world, canst thou abide the trial of the book of life? art thou
confident that thy profession, that thy conversion, thy faith,
and all other graces thou thinkest thou hast, will prove gold,
silver, and precious stones in this day? Behold, he comes as a
refiner's fire, and as fuller's soap. Shalt thou indeed abide the
melting and washing of this day? Examine, I say, beforehand, and
try thyself unfeignedly; for every one "that doth truth cometh
to the light, that his deeds may be made manifest, that they are
wrought in God" (John 3:21).
Thou sayest thou art a Christian, that also thou hast repented,
dost believe, and love the Lord Jesus; but the question is, whether
these things will be found of equal length, height, and breadth
with the book of life, or whether, when thou art weighed in the
balance, thou wilt yet be found wanting (Dan 5:27). How if, when
thou comest to speak for thyself before God, thou shouldst say
Sibboleth instead of Shibboleth: that is, though almost, yet not
rightly and naturally the language of the Christians (Judg 12:6).
If thou miss but one letter in thy evidence, thou art gone; for
though thou mayest deceive thy own heart with brass, instead of
gold, and with tin instead of silver, yet God will not be so put
off (Gal 6:7). You know how confident the foolish virgins were,
and yet how they were deceived. They herded with the saints, they
went forth from the gross pollutions of the world, they every
one had shining lamps, and all went forth to meet the bridegroom,
and yet they missed the kingdom; they were not written among the
living at Jerusalem; they had not the true, powerful, saving work
of conversion, of faith, and grace in their souls: they that are
foolish take their lamps, but take no oil, no saving grace, with
them (Matt 25:1-4). Thus you see how sinners will be put to it
before the judgment-seat from these two parts of this book of life.
But,
3. There is yet another part of this book to be opened, and that
is, that part of it in which are recorded those noble and Christian
acts, that they have done since the time of their conversion and
turning to Christ. Here, I say, are recorded the testimony of the
saints against sin and antichrist; their suffering for the sake
of God, their love to the members of Christ, their patience under
the cross, and their faithful frequenting the assemblies of the
saints, and their encouraging one another to bear up in his ways
in the worst of times; even when the proud were called happy, and
when they that wrought wickedness were even set up. As he there
saith, "Then they that feared the Lord spake often one to another:
and the Lord hearkened, and heard it, and a book of remembrance
was written before him for them that feared the Lord, and that
thought upon his name" (Mal 3:16).
For indeed, as truly as any person hath his name found in the first
part of this book of life, and his conversion in the second; so
there is a third part, in which there are his noble, spiritual, and
holy actions recorded and set down. As it is said by the Spirit
to John, concerning those that suffered martyrdom for the truth of
Jesus, "Write, Blessed are the dead which die in the Lord:--Yea,
saith the Spirit, that they may rest from their labours; and their
works do follow them" (Rev 14:13).
And hence it is that the labours of the saints and the book of life,
are mentioned together, signifying that the travels, and labours,
and acts of the godly, are recorded therein (Phil 4:3).
And hence it is again, that the Lord doth tell Sardis, that those
among them that stood it out to the last gasp, in the faith and
love of the gospel, should not be blotted out of the book of life;
but they, with the work of God on their soul, and their labour
for God in this world; should be confessed before his Father, and
before his angels (Rev 3:5).
This part of this book, is in another place called, "The book
of the wars of the Lord," (Num 21:14), because in it, I say, are
recorded these famous acts of the saints against the world, flesh,
and the devil.
You find also, how exact the Holy Ghost is, in recording the travels,
pains, labour, and goodness of any of the children of Israel, in
their journey from Egypt to Canaan, which was a representation of
the travels of the saints, from nature to grace, and from grace
to glory. King Ahasuerus, kept in his library a book of records,
wherein was written, the good service that his subjects did for
him at any time, which was a type also of the manner and order of
heaven. And as sure as ever Mordecai, when search was made in the
rolls, was found there to have done such and such service for the
king and his kingdom (Esth 6:1,2): so surely will it be found, what
every saint hath done for God, at the day of inquiry. You find in
the Old Testament also, still as any of the kings of Judah died,
there was surely a record in the book of Chronicles, of their
memorable acts and doings for their God, the church, and the
commonwealth of Israel, which still doth further hold forth unto
the children of men, this very thing, that all the kings of the
New Testament, which are the saints of God, have all their acts,
and what they have done for their God, &c., recorded in the book
of Chronicles in the heavenly Jerusalem.
Now, I say, when this part of the book of life shall be opened,
what can be found in it, of the good deeds and heaven-born actions
of wicked men? Just nothing; for as it is not to be expected that
thorns should bring forth grapes, or that thistles should bear
figs: so it cannot be imagined, that ungodly men should have
anything to their commendations, recorded in this part of the book
of life. What hast thou done, man, for God in this world? Art thou
one of them that hast set thyself against those strong strugglings
of pride, lust, covetousness, and secret wickedness, that remain
in thy heart, like Job and Paul? (Job 1:8; 2 Cor 10:4,5). And do
these strugglings against these things, arise from pure love to
the Lord Jesus, or from some legal terrors and conviction for sin
(Gal 5:6). Dost thou, I say, struggle against thy lusts, because
thou dost in truth, love the sweet, holy, and blessed leadings of
the Spirit of the Lord Jesus; its leadings of thee, I say, into
his blood and death, for thy justification and deliverance from
wrath to come (Phil 3:6-8; 2 Cor 5:14).
What acts of self-denial, hast thou done for the name of the Lord
Jesus, among the sons of men? I say, what house, what friend, what
wife, what children, and the like, hast thou lost, or left for the
word of God, and the testimony of his truth in the world? (Matt
19:27,28; Rev 12:11). Wast thou one of them, that didst sigh, and
afflict thyself for the abominations of the times? and that Christ
hath marked and recorded for such an one? (Eze 9:4; Zeph 3:18).
In a word, art thou one of them, that wouldst not be won, neither
by fear, frowns, nor flatteries, to forsake the ways of God, or
wrong thy conscience? or art thou one of them that slightest those
opportunities that Satan and this world did often give thee to
return to sin in secret (Heb 11:15). These be the men whose praise
is in the gospel, and whose commendable and worthy acts are recorded
before the Judge of all the world. Alas, alas, these things are
strange things to a carnal and wicked man. Nothing of this hath
been done by him in this life, and therefore how can any such be
recorded for him in the book of life? wherefore he must needs be
shut out of this part also. As David saith, "Let them be blotted
out of the book of the living, and not be written with the righteous"
(Psa 69:28).
Thus I say, the wicked will find nothing for their comfort, either
in the first part of this book, where all the names of the elect
are, neither will they find anything in the second part thereof,
where are recorded the true nature and operation of effectual
conversion, of faith, or love, or the like; and I say, neither
can anything be found in this third part, wherein are recorded the
worthy acts, and memorable deeds of the saints of the Lord Jesus.
Thus, when Christ therefore hath opened before them this book of
life, and convinced the ungodly at this day out of it, he will
then shut it up again, saying, I find nothing herein that will do
you good; you are none of my elect, you are the sons of perdition.
For as these things will be found clear and full in the book of
life, so they will be found effectually wrought in the hearts
of the elect, all whose conversion and perseverance shall now be
opened before thine eyes, as a witness, I say, of the truth of what
thou here seest opened before thee, and also of thy unregenerate
estate. Now, thou wilt see what a turn, what a change, and what
a clinging to God, to Christ, and his word and ways; there was
found in the souls of the saved ones! Here shall be seen also how
resolvedly, unfeignedly, and heartily the true child of God did
oppose, resist, and war against his most dear and darling lusts
and corruptions. Now the saints are hidden ones, but then they
shall be manifest; this is the morrow in which the Lord will shew
who are his, and who they are that fear the Lord, and who that
fear him not (Psa 83:3; 1 Sam 8:19; Num 16:5; Mal 3:18). Now you
shall see how Abraham left his country (Heb 11:8); how close good
Lot did stick to God in profane and wicked Sodom (2 Peter 2:7,8);
how the apostles left all to follow Jesus Christ (Matt 19:29); and
how patiently they took all crosses, afflictions, persecutions,
and necessities for the kingdom of heaven's sake; how they endured
burning, striving, stoning, hanging, and a thousand calamities; how
they manifested their love to their Lord, his cause, and people in
the worst of times, and in the days when they were most rejected,
slighted, abused, and abased; "then shall the King say to them on
his right hand, (and that when all the devils and damned sinners
stand by,) Come, ye blessed of my Father, inherit the kingdom
prepared for you from the foundation of the world: (you are indeed
the truly converted souls, as appears by the grace that was in
your hearts) for I was an hungered, and ye gave me meat: I was
thirsty, and ye gave me drink: I was a stranger, and ye took me in:
Naked, and ye clothed me: I was sick, and ye visited me: I was in
prison, and ye came unto me" (Matt 25:34-36). You owned me, stood
by me, and denied yourselves to nourish me and my poor members,
in our low, and weak, and most despised condition. This, I say,
the world shall see, hear, and be witnesses of, against themselves
and their souls for ever; for how can it be, but these poor damned
sinners should be forced to confess, that they were both Christless
and graceless, when they shall find, both in the book of life, and
in the hearts of the holy and beloved souls, that which themselves
are quite barren of, and greatest strangers to. The saints, by
the fruits of regeneration, even in this world, do testify to the
world, not only the truth of conversion in themselves, but also
that they are yet Christless, and so heavenless, and salvationless,
that are not converted (1 Tim 6:12; 1 Thess 2:10; 2 Tim 2:2). But
alas! while we are here, they will evade this testimony, both of
our happiness, by calling our faith, phantasy; our communion with
God, delusion; and the sincere profession of his word before the
world, hypocrisy, pride, and arrogancy: yet, I say, when they see
us on the right hand of Christ, commingled among the angels of
light, and themselves on his left hand, and commingled with the
angels of darkness; and, I say, when they shall see our hearts and
ways opened before their eyes, and owned by the Judge for honest
hearts and good ways, and yet the same ways that they hated,
slighted, disowned and contemned, what will they, or what can they
say, but thus--We fools counted their lives madness, and their end
to be without honour; but how are they numbered with the saints,
and owned by God and Christ!
And truly, was it not that the world might, by seeing the turn that
is wrought on the godly at their conversion, be convinced of the
evil of their ways, or be left without excuse the more in the day
of God, (with some other reasons) they should not, I am persuaded,
stay so long from heaven as they do, nor undergo so much abuse
and hardship as frequently befalls them. God, by the lengthening
out the life of his people that are scattered here and there
among men in this world, is making work for the day of judgment,
and the overthrow of the implacable, for ever and ever; and, as
I have said, will by the conversion, life, patience, self-denial,
and heavenly-mindedness of his dear children, give them a heavy
and most dreadful blow. Now, when God hath thus laid open the
work of grace, both by the book of life and the Christian's heart:
then, of itself will fall to the ground, their pleading what gifts
and abilities they had in this world; they will now see that gifts,
and grace, are two things: and also, that whosoever is graceless,
let their gifts be never so excellent, they must perish and be lost
for ever; wherefore, for all their gifts, they shall be found the
workers of iniquity, and shall so be judged and condemned (Matt
7:22,23). That is a notable place in the prophecy of Ezekiel, "Thus
saith he Lord GOD," saith he, "If the prince," the Prince of Life,
"give a gift to any of his sons,"--that is, to any that are truly
gracious--"the inheritance," or the profit that he gets thereby,
"shall be his son's"--that is, for the exercise of his gift he
shall receive a reward; "but if he give a gift of his inheritance
to one of his servants," that is not a son, "then it shall be
his" but "to the year of liberty; after, it shall return to the
prince," &c. (Eze 46:16,17). This day of liberty it is now, when
the Judge is set upon the throne to judgment, even the glorious
liberty of the children of God (Rom 8:21), wherefore then will
Christ say to them that stand by, "Take from him the pound, and
give it to him that hath ten pounds. This servant must not abide
in the house for ever, though with the son it shall be so" (John
8:35; Luke 19:24). A man may be used as a servant in the church of
God, and may receive many gifts, and much knowledge of the things
of heaven, and yet at last himself be no more than a very bubble
and nothing (1 Cor 13:1-3).
But now, I say, at this day, they shall clearly see the difference
between gifts and grace, even as clearly, as now they that have
eyes can see the difference between gifts and ignorance, and very
foolishness. This our day doth indeed abound with gifts; many
sparkling wits are seen in every corner; men have the word and
truths of Christ at their fingers' ends; but alas, with many,
yea, a great many, there is nought but wits and gifts; they are
but words, all their religion lieth in their tongues and heads,
the power of what they say and know, it is seen in others, not
in themselves. These are like the lord on whom the king of Israel
leaned, they shall see the plenty, the blessed plenty that God
doth provide, and will bestow upon his church, but they shall not
taste thereof (2 Kings 7:17-20).
Obs. First. Before I conclude this matter, observe, [first,] that
among all the objections and cavils that are made, and will be
made, by the ungodly, in the day of the Lord Jesus, they have not
one hump18 about election and reprobation; they murmur not at all
that they were not predestinated to eternal life; and the reason
is, because then they shall see, though now they are blind, that
God could in his prerogative royal, without prejudice to them that
are damned, choose and refuse at pleasure; and besides, they at
that day shall be convinced, that there was so much reality and
downright willingness in God, in every tender of grace and mercy
to the worst of men; and also so much goodness, justness, and
reasonableness in every command of the gospel of grace, which they
were so often entreated and beseeched to embrace, that they will
be drowned in the conviction of this, that did refuse love, grace,
reason, &c.: love, I say, for hatred, grace for sin, and things
reasonable, for things unreasonable and vain. Now they shall see
they left glory for shame, God for the devil, heaven for hell, light
for darkness. Now they shall see that though they made themselves
beasts, yet God made them reasonable creatures, and that he
did with reason expect that they should have adhered to, and have
delighted in, things that are good, and according to God; yea, now
they shall see, that though God did not determine to bring them to
heaven against their hearts and wills, and the love that they had
to their sins: yet then they shall be convinced, that God was far
from infusing anything into their souls, that should in the least
hinder, weaken, obstruct, or let them in seeking the welfare of
their souls. Now men will tattle and prattle at a mad rate, about
election and reprobation, and conclude, that because all are not
elected, therefore God is to blame that any are damned: but then
they will see, that they are not damned because they were not
elected, but because they sinned; and also that they sinned, not
because God put any weakness into their souls, but because they
gave way, and that willfully, knowingly, and desperately, to Satan
and his suggestions; and so turned away from the holy commandment
delivered unto them; yea, then they will see, that though God at
some times did fasten his cords about their heads, and heels, and
hands, both by godly education, and smarting convictions, yet they
rushed away with violence from all, saying, "Let us break their
bands asunder, and cast away their cords from us" (Psa 2:3). God
will be justified in his sayings, and clear when he judgeth (Psa
51:4), though thy proud ignorance thinks to have, and to multiply,
cavils against him.
Obs. Second. But secondly, as the whole body of the elect, by the
nature of conversion in their hearts, shall witness a non-conversion
in the hearts of the wicked; and as the ungodly shall fall under
the conviction of this cloud of witnesses: so, to increase their
conviction, there will also be opened before them all the labours
of the godly, both ministers and others, and the pains that they
have taken, to save, if it had been possible, these damned wretches;
and now will it come burning hot upon their souls, how often they
were forewarned of this day; now they shall see, that there was
never any quarter-sessions, nor general jail-delivery more publicly
foretold of, than this day. You know that the judges before they
begin their assizes, do give to the country in charge, that they
take heed to the laws and statutes of the king. Why rebel, thou
shalt be at this day convicted, that every sermon thou hast heard,
and that every serious debate thou hast been at about the things
of God, and laws of eternity, they were to thee as the judge's
charge before the assizes and judgment began. Every exhortation of
every minister of God, it is as that which Paul gave to Timothy,
and commanded him to give in charge to others--"I charge thee before
God, and the Lord Jesus Christ, and the elect angels," saith he,
"that thou observe these things;" and again, "I give thee charge
in the sight of God, who quickeneth all things, and before Jesus
Christ, who before Pontius Pilate witnessed a good confession;
That thou keep this commandment without spot, unrebukeable, until
the appearing of our Lord Jesus Christ" (1 Tim 5:21; 6:13,14). These
things give in charge, saith he, that they may be blameless. This,
I say, hast thou heard and seen, and yet thou hast not held fast,
but hast cast away the things that thou hast heard, and hast been
warned of: alas! God will multiply his witnesses against thee.
1. Thy own vows and promises shall be a witness against thee, that
thou hast, contrary to thy light and knowledge, destroyed thy soul,
as Joshua said to the children of Israel, when they said the Lord
should be their God. Well, saith he, "Ye are witnesses against
yourselves that ye have chosen you the Lord, to serve him." That
is, if now you turn back again, even this covenant and resolution
of yours will in the great day be a witness against you--"And they
said, We are witnesses" (Josh 24:22).
2. Every time you have with your mouth said well of godliness, and
yet gone on in wickedness; or every time you have condemned sin
in others, and yet have not refrained it yourselves; I say, every
such word and conclusion that hath passed out of thy mouth, sinner,
it shall be as a witness against thee in the day of God, and the
Lord Jesus Christ; as Christ saith, "By thy words thou shalt be
justified, and by thy words thou shalt be condemned" (Matt 12:37).
I observe, that talk with who you will, they will with their mouth
say, serving of God, and loving of Christ, and walking in ways of
holiness, are best, and best will come of them. I observe again,
that men that are grossly wicked themselves, will yet, with heavy
censures and judgments, condemn drunkenness, lying, covetousness,
pride, and whoring, with all manner of abominations in others;
and yet, in the meantime, continue to be neglecters of God, and
embracers of sin and the allurements of the flesh themselves. Why,
such souls, every time they speak well of godliness, and continue
in their sins; they do pass judgment upon themselves, and provide
a witness, even their own mouth, against their own soul, at the
judgment-seat--"Out of thy own mouth," saith Christ, "will I judge
thee, thou wicked servant;" thou knewest what I was, and that
I loved to see all my servants zealous, and active for me, that
at my coming, I might have received again what I gave thee, with
increase; thou oughtest therefore to have been busying thyself in
my work, for my glory, and thy own good; but seeing thou hast,
against thy own light and mouth gone contrary: Angels, take this
unprofitable servant, and cast ye him into utter darkness, there
shall be weeping and gnashing of teeth; he sinned against his
light, he shall go to hell against his will (Matt 25:26-31).
The very same I say, will befall all those that have used their
mouth to condemn the sins of others, while they themselves live
in their sins. Saith God, O thou wicked wretch, thou didst know
that sin was bad, thou didst condemn it in others, thou dist also
condemn, and pass judgment upon them for their sin, "Therefore
thou art inexcusable, O man, whosoever thou art that judgest: for"
thou that judgest dost the same thing; wherefore, "wherein thou
hast judged another, thou condemnest thyself." I must therefore,
saith Christ, look upon thee to be no other but a sinner against
thy own mouth, and cannot but judge thee as a despiser of my
goodness, and the riches of my forbearance; by which means, thou
hast treasured up wrath against this day of wrath, and revelation
of the righteous judgment of God (Rom 2:1-5). He that knoweth to
do good, and doth it not, to him it is sin. Thus will God, I say,
judge and condemn poor sinners, even from and by themselves, to
the fire, that lake of brimstone and fire.
3. God hath said in his word, that rather than there shall want
witness at the day of judgment, against the workers of iniquity:
the very dust of their city, that shall cleave to his messengers
that publish the gospel shall itself be a witness against them;
and so Christ bid his servants say--"Into whatsoever city ye enter,
and they receive you not, go your ways out into the streets of the
same, and say, Even the very dust of your city, which cleaveth on
us, we do wipe off against you": &c. "But I say unto you," saith
he to his ministers, "it shall be more tolerable for Sodom" at
the judgment "than for that city" (Luke 10:10-12).
It may be, that when thou hearest that the dust of the street,
(that cleaveth to a minister of the gospel, while thou rejectest
his word of salvation,) shall be a witness against thee at the
day of judgment: thou wilt be apt to laugh, and say, The dust a
witness! Witnesses will be scarce where dust is forced to come in
to plead against a man. Well sinner, mock not; God doth use to
confound the great and mighty by things that are not, and that
are despised. And how sayest thou? If God had said by a prophet
to Pharaoh, but two years before the plague, that he would shortly
come against him with one army of lice, and a second army of
frogs, and with a third army of locusts, &c., and would destroy
his land, dost thou think it had been wisdom in Pharaoh, now to
have laughed such tidings to scorn? "Is anything too hard for the
Lord? Hath he said it, and shall he not bring it to pass?" You
shall see in the day of judgment, of what force all these things
will be, as witnesses against the ungodly.
Many more witnesses might I here reckon up, but these at this time
shall suffice to be nominated; for out of the mouth of two or three
witnesses, every word shall be established (2 Cor 13:1). "And at
the mouth of two or three witnesses, shall he that is worthy of
death, be put to death" (Deu 17:6; John 8:17).
[Fourth--the sentence of the ungodly.] Thus then, the books being
opened, the laws read, the witnesses heard, and the ungodly
convicted; forthwith the Lord and Judge proceeds to execution.
[THE SENTENCE AND PUNISHMENT OF THE WICKED.]
And to that end doth pass the sentence of eternal death upon them,
saying, "Depart from me, ye cursed, into everlasting fire, prepared
for the devil and his angels" (Matt 25:41). You are now by the
book of the creatures, by the book of God's remembrance, by the
book of the law, and by the book of life, adjudged guilty of high
treason against God and me; and as murderers of your own souls,
as these faithful and true witnesses here have testified, every
one of them appearing in their most upright testimony against
you. Also, you never had a saving work of conversion, and faith,
passed upon you, you died in your sins; neither can I find anything
in the last part of this book that will serve your turn, no worthy
act is here recorded of you--When "I was an hungered, and ye gave
me no meat": when "I was thirsty, ye game me no drink: when I was
a stranger, ye took me not in: I was naked, but ye clothed me not:
I was sick and in prison, but ye visited me not": I have made a
thorough search among the records of the living, and find nothing
of you, or of your deeds, therein--"Depart from me, ye cursed,"
&c. (Matt 25:42,43).
Thus will these poor ungodly creatures be stripped of all hope
and comfort, and therefore must need fall into great sadness and
wailing, before the Judge; yea, crying out, as being loath to
let go all for lost; and even as the man that is fallen into the
river, will catch hold of anything when he is struggling for life,
though it tend to hold him faster under the water to drown him:
so, I say, while these poor creatures, as they lie struggling and
twining under the ireful countenance of the Judge; they will bring
out yet one more faint and weak groan, and there goes life and
all; their last sigh is this--Lord, when saw we thee an hungered,
and gave thee no meat: or when saw we thee thirsty, and gave thee
no drink? when saw we thee a stranger, and took thee not in? or
naked, and clothed thee not? or when wast thou sick, or in prison,
and we did not minister unto thee? (Matt 25:44).
Thus you see, how loath the sinner is now to take a "nay" of life
everlasting. He that once would not be persuaded to close with the
Lord Jesus, though one should have persuaded him with tears of
blood: behold how fast he now hangs about the Lord, what arguments
he frames with mournful groans; how with shifts and words he seeks
to gain the time, and to defer the execution: Lord, open unto us!
Lord, Lord, open unto us! (Matt 25:11). Lord, thou hast taught in
our streets, and we have both taught in thy name and in thy name
have we cast out devils (Matt 7:22). We have eaten and drank in
thy presence (Luke 13:26). And when did we see thee an hungry, or
thirsty, or a stranger, or naked, or sick, or in prison, and did
not minister to thee? (Matt 25:10,11). O poor hearts! how loath,
how unwillingly do they turn away from Christ! How loath are they
to partake of the fruit of their ungodly doings! Christ must say,
Depart once, and depart twice, before they will depart. When he
hath shut the door upon them, yet they knock, and cry, "Lord, open
unto us;" when he hath given them their answer, "that he knows
them not," yet they plead and mourn. Wherefore he is fain to answer
again, "I tell you, I know you not whence you are; depart" (Luke
13:25-27).
"DEPART." O this word, Depart! How dreadful is it! with what weight
will it fall on the head of every condemned sinner! For you must
note, that while the ungodly stand thus before the Judge; they
cannot choose but have a most famous view both of the kingdom of
heaven, and of the damned wights in hell. Now they see the God of
glory, the King of glory, the saints of glory, and the angels of
glory; and the kingdom in which they have their eternal abode. Now,
they also begin to see the worth of Christ, and what it is to be
smiled upon by him; from all which they must depart; and as I say,
they shall have the view of this; so they will most famously19
behold the pit, the bottomless pit, the fire, the brimstone, and
the flaming beds that justice hath prepared for them of old (Jude
4). Their associates also, will be very conspicuous, and clear
before their watery eyes. They will see now, what and which are
devils, and who are damned souls; now their great-grandfather
Cain, and all his brood, with Judas and his companions, must be
their fellow-sighers in the flames and pangs for ever. O heavy
day! O heavy word!
This word "depart," therefore, it looketh two ways, and commands
the damned to do so too. Depart from heaven, depart to hell; depart
from life, depart to death: "depart from me"--now the ladder doth
turn from under them indeed.20
The Saviour turns them off, the Saviour throws them down. He hath
given him authority to execute judgment also, because he is the
Son of man (John 5:27). Depart from me: I would come to have done
you good; but then you would not. Now then, though you would have
it never so willingly, yet you shall not.
"Depart from me, ye cursed." You lie open to the stroke of justice
for your sins; ye forsaken, and left of God, ye vessels of wrath,
ye despisers of God and goodness, you must now have vengeance feed
on you; for you did, when you were in the world, feed on sin, and
treasure up wrath against this day of wrath, and revelation of the
righteous judgment of God (Rom 2:3-6).
"Depart, ye cursed, into everlasting fire." Fire is that which of
all things is the most insufferable and insupportable. Wherefore,
by fire, is shewed the grievous state of the ungodly, after
judgment. Who can eat fire, drink fire, and lie down in the midst
of flames of fire? Yet this must the wicked do. Again; not only
fire, but everlasting fire. "Behold how great a fire a little
matter kindleth." A little sin, a little pleasure, a little unjust
dealing and doing; what preparation is made for the punishment
thereof. And hence it is, that the fire into which the damned fall,
is called the lake, or sea of fire--"And whosoever," saith John,
"was not found written in the book of life was cast into the lake
of fire and brimstone" (Rev 20:15). Little did the sinner seriously
think, that when he was sinning against God, he was making such
provision for his poor soul; but now 'tis too late to repent, his
worm must never die, and his fire never shall be quenched (Mark
9:48). Though the time in which men commit sin is short, yet the
time of God's punishing of them for their sin, is long.
"Depart from me, ye cursed, into everlasting fire, prepared for the
devil and his angels." In that he saith, "prepared for the devil
and his angels": he insinuates a further conviction upon the
consciences of the damned. As if he had said, As for this fire
and lake that you must go to, though you thought but little of
it, because you were careless, yet I did betimes put you in mind
of what would be the fruits of sin; even by preparing of this
judgment for the devil and his angels. The devil in his creation
is far more noble than you; yet when he sinned, I spared him not.
He sinned also before man; and I, upon his sinning, did cast him
down from heaven to hell, and did hang the chains of everlasting
darkness upon him (Jude 6), which might, yea, ought to have been
a fair item to you to take heed, but you would not (Gen 3:2-5).
Wherefore, seeing you have sinned as he hath done, and that too,
after he had both sinned, and was bound over to eternal punishment;
the same justice that layeth hold on these more noble creatures,
must surely seize on you (Rev 20:1). The world should be convinced of
judgment then, "because the prince of this world is judged" (John
16:8). And that before they came to this condition of hearing the
eternal sentence rattle in their ears; but seeing they did not
regard it then, they must and shall feel the smart of it now.
"Depart from me, ye cursed, into everlasting fire, prepared for
the devil and his angels."
God would have men learn both what mercy and justice is to them,
by his shewing it to others; but if they be sottish and careless
in the day of forbearance, they must learn by smarting in the day
of rebukes and vengeance. Thus it was with the old world; God gave
them one hundred and twenty years' warning, by the preparation of
Noah, for the flood that should come; but forasmuch as they then
were careless, and would not consider the works of the Lord, nor
his threatening them by this preparation: therefore he brought in
the flood upon the world of the ungodly, as he doth here the last
judgment upon the workers of iniquity, and sweeps them all away
in their willful ignorance (Matt 24:37-39).
Wherefore, I say, the Lord Chief Judge by these words, "Prepared
for the devil and his angels," doth as good as say, This fire into
which now I send you, it did of itself, even in the preparation of
it, had you considered it, forewarn you of this that now is come
upon you. Hell-fire is no new, or unheard-of thing; you cannot now
plead, that you heard not of it in the world, neither could you
with any reason judge, that seeing I prepared it for angels, for
noble, powerful, and mighty angels; that you, poor dust and ashes,
should escape the vengeance.
"Depart from me, ye cursed, into everlasting fire, prepared for the
devil and his angels": The sentence being thus passed, it remains
now, the work being done, that every one goeth to his eternal
station. Wherefore, forthwith this mighty company, do now with
heavy heart, return again from before the judgment-seat: and that
full hastily, God knoweth, for their proper centre, is the hell
of hell; into which they descend like a stone into a well, or like
Pharaoh into the bottom of the Red Sea (Exo 15:10). For all hope
being now taken from them, they must needs fall with violence, into
the jaws of eternal desperation, which will deal far worse with
the souls of men, and make a greater slaughter in their tortured
consciences, than the lions in the den with Daniel, could possibly
do with the men that were cast in among them (Dan 6:24).
This is that which Paul calleth eternal judgment (Heb 6:2), because
it is that which is last and final. Many are the judgments that
God doth execute among the sons of men, some after this manner,
and some after that; divers of which, continue but for awhile, and
none of them are eternal; no, the very devils and damned spirits
in hell, though there, is the longest and most terrible of all
the judgments of God, yet on foot: yet I say, they must pass under
another judgment, even this last, great, and final judgment--"The
angels which kept not their first estate, but left their own
habitation, he hath reserved in everlasting chains under darkness,
unto the judgment of the great day" (Jude 6). And so also it is
with damned souls; for both Sodom and Gomorrah, with all other,
though already in hell in their souls; yet they must, as I have
before shewed, all arise to this judgment, which will be their final
judgment. Other of the judgments of God, as they have an end, so
the end of many of them prove the profit of those on whom they are
inflicted, being I say, God's instrument of conversion to sinners;
and so may fitly be compared to those petty judgments among men,
as putting in the stocks, whipping, or burning in the hand: which
punishments, and judgments, do often prove profitable to those that
are punished with them; but eternal judgment, it is like those
more severe judgments among men, as beheading, shooting to death,
hanging, drawing and quartering, which swoop21 all, even health,
time, and the like, and cut off all opportunity of good, leaving no
place for mercy or amendment--"These shall go away into everlasting
punishment," &c. (Matt 25:46). This word, "depart," &c., is the
last word the damned for ever are like to hear--I say, it is the
last voice, and therefore will stick longest, and with most power,
on their slaughtered souls; there is no calling of it back again;
it is the very wind-up of eternal judgment.
Thus then, the judgment being over, the kingdom ceaseth to be any
longer in the hand of the man Christ Jesus; for as the judges here
among men, when they have gone their circuit, do deliver up their
commission to the king; so Christ the judge, doth now deliver up
his kingdom to his Father (Matt 21:8), and now, all is swallowed
up of eternity. The damned are swallowed up of eternal justice and
wrath; the saved, of eternal life and felicity; and the Son also
delivereth up, I say, the kingdom to the Father, and subjects
himself under him that did put all things under him, that God may
be all in all (1 Cor 15:24-28).
For now is the end come, and not before, even the end of the reign
of death itself; for death, and hell, and sinners, and devils,
must now [fall] together into the lake, that burns with fire and
brimstone (Rev 20:14,15). And now is the end of Christ's reign, as
the Son of man; and the end of the reign of the saints with him,
in this his kingdom, which he hath received of his Father for his
work sake, which he did for him, and for his elect. "Then cometh
the end," saith Paul, "when he shall have delivered up the kingdom
to God, even the Father;" But when shall that be? Why, he answers
saying, "When he shall have put down all rule and all authority
and power. For he must reign," saith he, "till he hath put all
enemies under his feet," which will not be until the final sentences
and judgment be over; for "the last enemy that shall be destroyed
is death. For he (God) hath put all things under his feet. But
when he saith, All things are put under him, it is manifest that
he is excepted which did put all things under him. And when all
things shall be subdued unto him, then shall the Son also himself
be subject unto him that put all things under him, that God may
be all in all" (1 Cor 15:24-28).
All things being now at this pass--to wit, every one being in its
proper place, God in his, Christ in his, the saint in his, and the
sinner in his; I shall conclude with this brief touch upon both
the state of the good and bad after this eternal judgment--
The righteous now shall never fear death, the devil, and hell more;
and the wicked shall never hope of life.
The just shall ever have the victory over these things: but the
wicked shall everlastingly be swallowed up of them.
The holy shall be in everlasting light: but the sinner in everlasting
darkness. Without light, I say, yet in fire ever burning, yet not
consumed; always afraid of death and hell, vehemently desiring to be
annihilated to nothing. Continually fearing to stay long in hell,
and yet certainly sure they shall never come out of it. Ever
desiring the saints' happiness, and yet always envying their
felicity. They would have it, because it is easy and comfortable;
yet cannot abide to think of it, because they have lost it for ever.
Ever laden with the delight of sin; and yet that is the greatest
torture; always desiring to put it out of their mind, and yet
assuredly know they must for ever abide the guilt and torment
thereof.
The saints are always inflamed with the consideration of the grace
that once they embraced; but the wicked, most flamingly tormented
with the thoughts of rejecting and refusing it.
The just, when they think of their sins, they are comforted with
the thoughts of their being delivered from them; but the ungodly,
when they think of their righteousness, will gnaw themselves, to
think that this would not deliver them from hell.
When the godly think of hell, it will increase their comfort; but
when the wicked think of heaven, it will twinge them like a serpent.
Oh, this eternal judgment! What would a damned soul give that
there might be, though after thousands and hundreds of thousands
of millions of years, an end put to this eternal judgment. But
their misery is, they have sinned against a God that is eternal;
they have offended that justice that will never be satisfied; and
therefore they must abide the fire that never shall be quenched.
Here is judgment, just and sad.
Again; as it will be thus with good and bad in general, so again,
more particularly, when the wicked are thus adjudged and condemned,
and also received of the fiery gulf, then they shall find, That
as he that busieth himself to do good, shall have more glory than
others; so they that have been more busy and active in sin than
others, they shall have more wrath and torment than others. For
as doing good abundantly, doth enlarge the heart to receive and
hold more glory: so doing evil abundantly, doth enlarge the heart
and soul to receive punishment so much the more. And hence it is
that you have such sayings as these--It shall be more tolerable
in the judgment for Sodom than for others (Luke 10:12)--that is,
than for those that had sinned against much greater light and
mercy. "For these," as he saith in another place, "shall receive
greater damnation" (Luke 20:47). Yea, it standeth to reason, that
he who had most light, most conviction, most means of conversion,
and that was highest towards heaven, he must needs have the greatest
fall, and so sink deepest into the jaws of eternal misery. As one
star--that is, as one saint--differeth from another in heaven; so
one damned soul shall differ from another in hell. It is so among
the devils themselves; they are some worse than others; Beelzebub
is the prince, or chief of the devils (Matt 9:34; Mark 3:22).
That is, one that was most glorious in heaven; chief among the
reprobate angels before his fall (Isa 14:12), and therefore sinned
against the greater light, mercy, and goodness; and so became the
chief for wickedness, and will also have as the wages thereof, the
chief of torments. For that will be true of the damned in hell,
which is prayed for against Babylon.--"How much she hath glorified
herself, and lived deliciously, so much torment and sorrow give
her" (Rev 18:7). Can it be imagined that Judas should have no more
torment, who betrayed the Prince of life and Saviour of the world,
than others who never came near his wickedness by ten thousand
degrees? He that knew his master's will, and prepared not himself,
neither did according to his will, shall be beaten with many
stripes; with many more stripes, than others that through ignorance
did commit sin worthy of many stripes. But what should I thus
discourse of the degrees of the torments of the damned souls in
hell? For he that suffers least, will the waters of a full cup be
wrung out to him; the least measure of wrath, it will be the wrath
of God, eternal and fiery wrath, insupportable wrath; it will lay
the soul in the gulf of that second death, which will for ever have
the mastery over the poor damned perishing sinner. "And death and
hell were cast into the lake of fire. This is the second death.
And whosoever was not found written in the book of life was cast
into the lake of fire" (Rev 20:14,15).
FOOTNOTES:
1 Bunyan quotes this from the Genevan or Puritan version; our
present translation has "in our body."--Ed.
2 From the verb "to chit," to sprout--to shoot at the end of the
grain; provincial and almost obsolete.--Ed.
3 These ideas are as new as they are striking and splendid. Our
vile bodies, when raised from the dust, shall be spiritual--like
that of Christ--with him in glory; "bright as the sun and stars
and angels." How amazingly superior is our preaching mechanic,
to all the fathers (so called) and dignitaries of state churches
that ever wrote upon this subject. Bunyan proves his apostolic
descent in the right line; he breathes the spirit--the holy fire
of the inspired writers.--Ed.
4 I have continued this word as Bunyan spelt it, but he probably
meant hog-herd, a keeper or driver of swine, one of the dirtiest
and lowest employments.
"No boorish hog-herd fed his rooting swine" Browne's Pastorals.--Ed.
5 "Its possessing of us," or to give us possession. "This possesses
us of the most valuable blessing of human life, friendship." Gov.
of Tongue.--Ed.
6 This is an awful state of delusion; to imagine that God is the
author of gross things, such as worshipping a wafer, or applying
to a priest to forgive sins; and that a holy God prompts them to
the doing thereof, and sanctions them by his presence!! "Every man
is tempted, when he is drawn away of his own lust, and enticed,"
James 1:14. Christian, take care that you receive not any doctrine,
nor conform to any practice in religion, without prayerful
investigation, and a "thus saith the Lord" for its sanction.--Ed.
7 "Go to his grave in his banner," alluding to splendid funerals,
the hearse being ornamented with banners captured in war, or
armorial bearings.--Ed.
8 Unsanctified knowledge, accompanied by a degree of conformity in
conduct, may be the portion of some who indulge soul-destroying
heresies.--Ed.
9 A graphic writer, addressing us at the distance of two centuries,
frequently makes interesting mention of manners and customs prevailing
at the time wherein he lived. From the illustration here employed
by Bunyan, we learn that the culprit before trial, and therefore
before convicted of crime, was in a manner prejudged, and loaded
with fetters. These extreme judicial severities belong to the past.
10 "Abundance," exuberance, more than enough.--Ed.
11 Bunyan's sanctified mind, well stored with the sacred scriptures,
richly enjoyed the contemplation of nature. No writer, however
blessed with extensive learning, sanctified by deep and glowing
piety, has opened the book of creation with such a master mind, as
a witness against man at the day of judgment. In this, as in many
other things, Bunyan stands pre-eminent; a striking illustration
of the ways of God, who poured such abundance of heavenly treasure
into an earthen vessel, despised and persecuted of men.--Ed.
12 "Slethy," now obsolete, sly, cunning, stealthy. "Darkened with
men's sleightie jugling, and counterfeit crafts." Bishop Gardiner.--Ed.
13 "Twenty and twenty years," a singular mode of expression,
probably alluding to the forty years' trial of the Israelites in
the wilderness.--Ed.
14 Conscience, at the day of judgment, will imperatively "command
guilt," which had been committed, to appear, and will fasten it
upon the soul, which it accuseth. This is a most impressive and
solemn appeal;--there can then be no concealment, no subterfuge.--Ed.
15 "Pricked," nominated by a puncture or mark, as our sheriffs are
pricked.--Ed.
16 "Counters," false coin--"Will you with counters sum The vast
proportion of his infinite." Shakespeare.--Ed.
17 "Keser," Caesar or emperor.--Ed.
18 "Hump;" or "hump-back" is a deformity in nature, so Bunyan uses
the word "hump" as a deformity in judgment.--Ed.
19 "Famously," plainly, openly; in this sense obsolete. Tillotson
used the words "famous malefactors." Sermon on 1 John 4:9.--Ed.
20 Bunyan here alludes to men convicted of crime; but how many
innocent, nay, pious servants of Christ, have been compelled to go
up the ladder to the gibbet, and when the rope has been adjusted
and the ladder turned, have been ignominiously murdered by the
sanction of wicked laws.--Ed.
21 The physician looks with another eye on the medicinal herb than the
grazing ox, which swoops it in with the common grass. Glanville.--Ed.
***
SOME GOSPEL TRUTHS OPENED, ACCORDING TO THE SCRIPTURES; OR, THE
DIVINE AND HUMAN NATURE OF CHRIST JESUS;
HIS COMING INTO THE WORLD; HIS RIGHTEOUSNESS, DEATH, RESURRECTION,
ASCENSION, INTERCESSION, AND SECOND COMING TO JUDGMENT, PLAINLY
DEMONSTRATED AND PROVED.
AND ALSO,
Answers to several Questions, with profitable Directions to stand
fast in the Doctrine of Jesus the Son of MARY, against those
blustering Storms of the Devil's Temptations, which do at this
Day, like so many Scorpions, break loose from the bottomless Pit,
to bite and torment those that have not tasted the Vertue of Jesus,
by the Revelation of the Spirit of God.
Published for the good of God's chosen ones, by that unworthy
servant of CHRIST, JOHN BUNYAN, of BEDFORD, By the grace of GOD,
preacher of the GOSPEL of his dear SON.
'Jesus saith,--I am the way, and the truth and the life: no man
cometh unto the Father but by me.'--John 14:6
'Neither is there salvation in any other.'--Acts 4:12
EDITOR'S ADVERTISEMENT.
This was the first work published by the indefatigable servant of
Christ, John Bunyan; and he modestly sought the patronage of his
brethren in the ministry, and Messrs. Burton, Spencly and Child
wrote prefatory recommendations. The latter of these, Mr. John
Child, for some temporal advantages afterwards conformed; and
became notorious for having, in a fit of despair, destroyed himself.
Well might Bunyan in this treatise, call the early period of his
ministry 'distracted and dangerous times,' in which many a poor
sincere inquirer stood 'tottering and shaking,' bewildered with the
new din of sectaries, each boldly declaring his divine authority.
In the midst of this storm of contending opinions, Bunyan stood
forth conspicuously to declare 'Gospel Truths'; and to open and
vindicate them these discourses were written. To enable the reader
to understand and appreciate them, it will be needful to take a
rapid glance at the state of society which then prevailed. The
frivolities of dress and laxity of morals introduced by James
the First, increased by the mixture of French fashions under the
popish wife of Charles the First, had spread their debauching
influence throughout the kingdom. George Fox, the founder of the
Society of Friends, in an address 'To such as follow the world's
fashions,' gives an almost incredible description of the tomfooleries
of dress which prevailed. 'How doth the devil garnish himself,
and the people are carried away with vanity--women plaiting their
hair--men and women powdering it, making their backs like bags
of meal. The men having store of ribbands of divers colours about
their waists, and at their knees, and in their hats. The women with
their spots on their noses, cheeks, and foreheads--rings on their
fingers--cuffs double, like a butcher in his white sleeves--ribbands
about their arms, hands, back, waists, knees--and hats like unto
fidlers' bags--is not this the devil's adorning?'[1]
At this period the iron hand of tyranny and oppression over the
worship of God had been suddenly paralyzed. The ruinous penalties,
and even capital punishments, which had enforced attendance on a
form of common prayer, and a pretence to believe articles, creeds,
and catechisms, ordained by Acts of Parliament, were removed.
Man, by nature averse to religious inquiries, was now stimulated,
under a threat of eternal ruin, personally and individually, to
seek for truth and salvation. At this time a little persecuted
band of puritans had directed every inquirer after salvation to
the sacred Scriptures, which alone were able to make wise unto
salvation, by the aid of the Holy Spirit enlightening their minds
to understand, and subduing their wills to receive those eternal
truths. But a new light was now discovered--that which lighteneth
every man that cometh into the world; and which, it was alleged,
would alone, if cherished and followed, lead the honest inquirer
into all truth. National religion, so called, had been propagated
at an incredible expense of treasure, and by the sacrifice of the
best blood in the country, to the shrine of infallibility--called
uniformity. A hireling priesthood had limited to themselves the
right to teach men how to be Christians. The result of all this
was clearly seen, when the people were driven to think and choose
for themselves. Their minds were in darkness and confusion,
which quickly produced the most whimsical, mischievous, and even
ludicrous opinions, mixed with truth.
National establishments, whether Pagan, Mohamedan, or Christian--be
this latter either Greek, Roman, or Protestant--have a direct and
natural tendency to repress and prevent personal inquiries, lest
they should interfere with uniformity in faith and worship; which is
a presumed incapability of error on the part of those who impose
them. Systems, which IN FACT, although not in words, claim
infallibility, by requiring implicit and absolute submission, must
have had a direct tendency to hoodwink and blind the people; nor
can we be surprised, that when their eyes were first opened, they
saw indistinctly; or, to use a scripture phrase, 'men as trees
walking.' They utterly failed in preparing the mind to receive divine
truth, or in furnishing an antidote to extravagant speculations
in religion.
The state of the millions can hardly be conceived; they had paid
a priest to think on religion for them--to read the Bible for
them--and to pray for them. They had paid the church to make them
Christians--to confirm them--to forgive their sins--and to bury
their bodies in sure and certain hope of heaven. From this fatal
sleep of ignorance and error, they were aroused by itinerant
preachers; many of whom were men of education, of irreproachable
morals, and most benevolent habits. They went forth upon their
mission at a fearful sacrifice of comfort, property, health, and
even of life; calling all to repentance, and to obey the light
within--to follow on to perfection in this life--and, at the
same time, denouncing all hireling ministers. They were called
in derision, Familists, Ranters, Quakers, New Lights, &c. The
old leaven, which had led the people without inquiry to follow
the priests, now operated on multitudes to follow those ardent
and self-denying leaders. The Familists, or family of love, were
consistent in their lives;--considered every day a sabbath, and
baptized none under thirty years of age. The Ranters mingled a
little truth with much error--abused their Christian liberty--and
lived licentiously, and were a scandal to religion. The Quakers--so
called from their trembling agitation when under a powerful sense
of eternal realities, and because, in preaching, they admonished
their hearers to tremble and quake at the word of God--considered
the sacraments as mere ceremonies, inconsistent with spiritual
worship--lived and dressed with the utmost simplicity, and took
the lead in attacking error at all risks.
These itinerants went through the whole length and breadth of the
land, and in every place of public resort they made proclamation.
In fairs, markets, meetings, assizes, and steeple-houses, their
voice was heard denouncing evil and exhorting to righteousness.
Short weights and deceit were declared an abomination to the
Lord, in fairs and markets. Every religious delusion was exposed
in meetings and parish churches. The journals of George Fox, and
others, are exceedingly interesting in recounting their hazardous
adventures, zeal, and no ordinary degree of ready wit and talent.
Some of these itinerants came to Bedford, and in the parish church,
called 'the steeple-house,' in Bedford town, on the 23d of May,
1656, they met John Bunyan, probably after he had been ministering
there. With him they held a public disputation or controversy, to
which allusions are made by both parties,[2] and in Bunyan they
met a master spirit who confounded them. The subjects in dispute
were of the deepest importance--the work of the Holy Spirit in
conversion--the authority of the Bible--the perfection of holiness
in this life--and whether it was lawful to perform the work of
the ministry for hire.
After a very careful perusal of E. Burrough's answers to Bunyan,
it is gratifying to find that the whole truth is set forth in
the following pages;--some of the facts are worthy of a careful
notice. The Baptists and Independents had long existed in this
country, and had published confessions of faith. The Ranters and
Familists existed not as sects but in name, and soon disappeared.
The Quakers, who were confounded with the Ranters and Familists,
were not at this time formed into a society; nor had they published
any book of discipline. The Society of Friends were some years
after united, and have been one of the most useful as well as
the brightest ornaments to this kingdom. The works of Fox, Penn,
Barclay, and others, with their books of discipline, and yearly
epistles, shew that they, to a very great extent, agree with Bunyan
in his sentiments; and it is well worthy of notice that, in the
latter part of his life, when he wrote his admirable treatise
on the resurrection of the dead, he does not accuse the Society
of Friends with holding any false opinions. Bunyan is clear and
scriptural upon the 'Light within,' or that conscience of right
and wrong which all possess to their condemnation--as distinguished
from the indwelling of the Holy Spirit, the gift of God to his
people, revealing in them the pardon of sin and hope of glory, by
opening their understandings to receive the truths of the Bible.
When Ann Blakeley bid Bunyan 'throw away the Scriptures,' he
replied, 'No, for then the devil would be too hard for me.'[3] And
when accused of being a hireling priest, how triumphant was the
reply--it ought to be printed in letters of gold. He was charged
with making merchandize of souls, and he answered--'Friend, dost
thou speak this from thy own knowledge, or did any other tell thee
so? However, that spirit that led thee out this way is a lying
spirit. For though I be poor, and of no repute in the world, as
to outward things; yet through grace I have learned by the example
of the apostle, to preach the truth; and also to work with my
hands, both for my own living, and for those that are with me,
when I have opportunity. And I trust that the Lord Jesus, who hath
helped me to reject the wages of unrighteousness hitherto, will
also help me still, so that I shall distribute that which God hath
given me FREELY, and not for filthy lucre's sake.'[4] How does
this contrast with the description of the state clergy, before
the triers were appointed.[5]
Favoured by the kind assistance of Charles Bowden, the secretary
to the Society of Friends, access was afforded me to the extensive
library in Devonshire House, and upon collation of Bunyan's
quotations with the original editions of Burrough's exceedingly
rare tracts, my gratification was great to find that every extract
made by John Bunyan was perfectly faithful.
Edward Burrough, called a son of thunder and of consolation,
answered both these treatises of Bunyan's,--denying, on the part
of the Quakers, many of the charges made against them, as connected
with the Ranters. He was a man of great talent--fearless, devoted,
and pious. He became extensively useful; and like thousands of
most excellent men, was sacrificed at the shrine of that fanatical
church over which the profligate and debauched Charles the Second
was the supreme head. He died in the prime of life, receiving the
crown of martyrdom, when his happy spirit ascended from Newgate
in 1662: aged 28 years.
No sect was so severely tormented as the Quakers. A fanatical
clergyman, Edward Lane, in a book called 'Look unto Jesus,' 1663,
thus pours forth his soul, breathing out cruelty--'I hope and pray
the Lord to incline the heart of his majesty our religious King,
to suppress the Quakers, that none of them may be suffered to abide
in the land.' A prayer as full of cruelty against a most peaceful
and valuable part of the community, as it was hypocritical in
calling a debauched and profligate man [Charles the Second] 'our
religious king.'
Controversy was carried on in those days with extreme virulence;
learned and unlettered men alike used violent language, which, in
this enlightened and comparatively happy age, is read with wonder.
Burrough called his answer 'The Gospel of Peace contended for in
the spirit of meekness and of love.' He meekly commences with--'How
long, ye crafty fowlers, will ye prey upon the innocent; how long
shall the righteous be a prey to your teeth, ye subtle foxes; your
dens are in darkness, and your mischief is hatched upon your beds
of secret whoredoms.' He says, 'I own the words but I deny thy
voice.' Such was the unhallowed spirit of controversy in that
age. A harsh epithet was called faithful dealing: thus, a learned
clergyman, writing upon Baptism, entitled his work--'The Anabaptists
ducked and plunged over head and ears--washed and shrunk in the
washing'; to which an equally learned Baptist replied, in his
'Baby Baptism mere Babyism.' All this unseemly violence has passed
away, and with it much of the virulence of persecution; soon may
it pass away altogether, only to be pointed at as the evidence
of a barbarous age. We now look back to cruelties perpetrated in
the times of Bunyan by the national religion, as a stigma upon
human nature. 'What a church is this of yours, to be defended by
gaols, and prisons, and whips, and stocks, and violent dealing.'
'Let us fairly try our spiritual weapons, and not carnal cruel
tortures.' 'Let us not hurt or imprison each other, nor put in
the stocks, nor cruelly whip and lacerate each others' bodies; but
let us thrash deceit, whip and beat that and all false doctrines':
these were the breathings of our pilgrim forefathers,--it is the
language of common sense and of real religion. May such sentiments
spread, and soon cover the earth!--GEO. OFFOR.
FOOTNOTES:
1. George Fox's Journal, folio, p. 144.
2. See Burrough's Works, p. 304.
3. Page 201.
4. Page 201.
5. Page 178.
THE AUTHOR TO THE READER.
Seeing the Lord hath been pleased to put it into my heart, to
write a few things to thee (Reader) touching those things which
are most surely believed by all those that are, or shall be saved
(Luke 1:1; Acts 13:38). I think it meet also, to stir up thy
heart by way of remembrance, touching those things that are the
hindrances of thy believing the things that are necessary to the
welfare of thine immortal soul. And indeed, this is the only thing
necessary; it is better to lose all that ever thou hast, than to
have thy soul and body for ever cast into hell; And therefore,
I beseech thee to consider with me a few things touching the
stratagems, or subtle temptations of the devil, whereby he lieth
in wait, if by any means he may, to make thee fall short of eternal
life (1 Peter 5:8).
And first of all, he doth endeavour by all means to keep thee in
love with thy sins and pleasures, knowing that he is sure of thee,
if he can but bewitch thee to live and die in them (1 Cor 6:9,10;
2 Thess 2:12). Yea, he knows that he is as sure of thee, as if he
had thee in hell already (John 3:19). And that he might accomplish
his design on thee in this particular, he laboureth by all means
possible to keep thy conscience asleep in security and self-conceitedness,
keeping thee from all things that might be a means to awaken and
rouse up thine heart. As first, he will endeavour to keep thee
from hearing of the word, by suggesting unto [thee] this and the
other worldly business which must be performed; so that thou wilt
not want excuse to keep thee from the ordinances of Christ, in
hearing, reading, meditation, &c., or else, he seeks to disturb,
and distract thy mind when thou art conversant in these things,
that thou canst not attend to them diligently, and so they become
unprofitable; or else if thou art a little more stirred, he labours
to rock thee asleep again, by casting thee upon, and keeping thee
in evil company, as among rioters, drunkards, jesters, and other
of his instruments, which he employeth on purpose to keep thee
secure, and so ruin thy soul and body for ever and ever.
If not thus, then peradventure he will seek to persuade thee it
is but a melancholy fit, and will put thee upon the works of thy
calling, or thy pleasures, or phys; or some other trick he will
invent, such as best agreeth with thy nature. And thus thy heart
is again deaded, and thou art kept in carnal security, that thou
mightest perish for ever. But if notwithstanding these, and many
cunning slights more which might be named, he cannot so blind, and
benumb thy conscience, but that it doth see and feel sin to be a
burden, intolerable and exceeding sinful; Then in the second place,
his design is to drive thee to despair, by persuading thee that
thy sins are too big to be pardoned; he will seek by all means
possible to aggravate them by all the circumstances of time,
place, person, manner, nature, and continuance of thy sins, he
will object in thy soul, thou hast out-sinned grace, by rejecting
so many exhortations, and admonitions, so many reproofs, so many
tenders of grace; hadst thou closed in with them it had been well
with thee, but now thou hast stood it out so long, that there is
no hope for thee: thou mightest have come sooner, if thou didst
look to be saved, but now it is too late. And withal, that he
might carry on his design upon thee to purpose, he will be sure to
present to thy conscience, the most sad sentences of the scripture;
yea, and set them home with such cunning arguments, that, if it
be possible, he will make thee despair, and make away thyself, as
did Judas.
But if he be prevented in this his intended purpose; the next
thing he doth beset thee with, is to make thee rest upon thine own
righteousness, telling thee, that if thou wilt needs be saved,
thou must earn heaven with thy fingers' ends; and it may be,
he represents to thy soul such a scripture; 'If thou doest well,
shalt thou not be accepted?' And thou having (but in the strength
of nature) kept thyself from thy former grosser pollutions, and
it may be from some more secret sins, are ready to conclude, now
thou dost well; now God accepts thee; now he will pardon, yea,
hath pardoned thee; now thy condition is good, and so goest on
till thou meetest with a searching word, and ministry, which tells
thee, and discovers plainly unto thee, that thou doest all this
while deceive thyself, by a vain hope and confidence; for tho' thou
seek after the law of righteousness, thou hast not yet attained
to the law of righteousness, nor yet canst, because thou seekest
it 'not by faith, but as it were, by the works of the law' (Rom
9:31,32). Here again, thou art left in the mire, and now peradventure
thou seest, that thou art not profited by the works of the law,
nor thy own righteousness: And this makes thee stir a little, but
in process of time, (through the subtle sleights of the devil, and
the wickedness of thine own heart;) thou forgettest thy trouble
of conscience, and slippest into a notion of the gospel, and the
grace thereof, and now thou thinkest thyself cock-sure: Now thou
art able to say, 'He that lives and dies in his sins, shall be
damned for them: He that trusts in his own righteousness, shall
not be saved': Now thou canst cry, 'grace, grace, it's freely by
grace, it's through the death of the man Christ Jesus, that sinners
do attain unto eternal life' (Heb 9:14). This, I say, thou hast
in the notion, and hast not the power of the same in thine heart,
and so it may be thine head is full of the knowledge of the
scriptures, though thine heart be empty of sanctifying grace. And
thus thou dost rejoice for a time. Yet because thou hast not the
root of the matter within thee, in time of temptation thou fallest
away (Luke 8:13).
Now being in this condition, and thinking thyself to be wondrous
well, because of that notion of the truth, and that notion thou
hast in the things of God: I say, being in this state, thou art
liable to these dangers.
First, Thou art like to perish if thou die with this notion in
thine head, except God out of his rich grace do work a saving work
of grace and knowledge in thy heart; for know this, thou mayest
understand glorious mysteries, and yet be a cast-away (1 Cor
13:1-3). Or else,
Secondly, Thou art liable to the next damnable heresy that the
devil sendeth into the world. See and consider Luke 8:13; 2 Timothy
2:18. I say, thou dost lie liable to be carried away with it, and
to be captivated by it; so that at last, through the delusions of
the devil, thou mayest have thy conscience seared as with an hot
iron, so hard, that neither law, nor gospel, can make any entrance
thereinto, to the doing of thee the least good. And indeed, who
are the men that at this day are so deluded by the quakers, and
other pernicious doctrines; but those who thought it enough to
be talkers of the gospel, and grace of God, without seeking and
giving all diligence to make it sure unto themselves? 'And for
this cause God' [shall send] hath sent 'them strong delusion,
that they should believe a lie: That they all might be damned, who
believed not the truth, but had pleasure in unrighteousness,' as
it is written (2 Thess 2:11,12). And indeed if you mark it, you
shall see, that they be such kind of people, who at this day are
so carried away with the quakers' delusions; namely, a company
of loose ranters, and light notionists, with here and there
a legalist, which were shaking in their principles from time to
time, sometimes on this religion, sometimes on that.[1] And thus
these unstable souls are deluded and beguiled at last (2 Peter
2:14). So that these who before (as one would have thought)
had something of God in them, are now turned such enemies to the
glorious truths of the gospel, that there are none so obstinately
erroneous as they. And indeed it is just with God, to give them
over to 'believe a lie' (2 Thess 2:11), who before were so idle
that they would not receive the truth of God into their hearts,
in the love of it. And to be bewitched by the devil to obey his
temptations, and be damned, who would not obey the truth, that
they might be saved (Gal 3:1).
But you will say, what lies are those, that the devil beguileth
poor souls withal? I shall briefly tell you some of them, but
having before said, that they especially are liable to the danger
of them, who slip into high notions, and rest there; taking that
for true faith which is not. I shall desire thee seriously to
consider this one character of a NOTIONIST. Such an one, whether
he perceives it or not, is puffed up in his fleshly mind, and
advanceth himself above others, thinking but few may compare with
him for religion and knowledge in the scriptures, but are ignorant
and foolish in comparison of him: (Thus knowledge puffeth up, (1
Cor 8:1)) whereas when men receive truth in the love of the truth,
the more the head and heart is filled with the knowledge of the
mystery of godliness, the more it is emptied of its own things,
and is more sensible of its own vileness, and so truly humbled in
its own eyes.
And further, a notionist, though he fall from his former strictness
and seeming holiness, and appear more loose, and vain in his
practices, yet speaks as confidently of himself, as to assurance
of salvation, the love of God, and union with God, as ever. But
now to return, and declare some of those lies which the devil
persuades some of these men to believe.
I. That salvation was not fully, and completely wrought out for
poor sinners by the man Christ Jesus, though he did it gloriously
(Acts 13:38,39), by his death upon the cross, without the gates
of Jerusalem (Heb 13:12 compared with John 19:19,20).
II. This is another of his lies wherewith he doth deceive poor
sinners, bidding them follow the light that they brought into the
world with them, telling them, that light will lead them to the
kingdom; for (say they) it will convince of sin, as swearing,
lying, stealing, covetousness, and the rest of the sins against
the law (Rom 3:20). But 'the law is not of faith' (Gal 3:13). And
then I am sure, that it, with all its motions and convictions, is
never able to justify the soul of any poor sinner. 'For as many
as are of the works of the law are under the curse: for it is
written, Cursed is every one that continueth not in all things
which are written in the book of the law to do them' (Gal 3:10),
but that no man is justified by the law is evident, 'for, The
just shall live by faith' (v 11). Now because I am not altogether
ignorant of the delusion of the devil touching this grace of faith
also, I shall therefore in short give thee (reader) a brief, yet
true description from the scripture. 1. What true justifying faith
is, and what it lays hold upon. 2. I shall shew who it doth come
from. 3. That every one hath it not. 4. What are the fruits of
it.
1. First therefore, true faith is a fruit, work, or gift of the
Spirit of God (Gal 5:22; 2 Thess 1:11; 1 Cor 12:9) whereby a poor
soul is enabled through the mighty operation of God (Col 2:12)
in a sense of its sins and wretched estate to lay hold on the
righteousness, blood, death, resurrection, ascension, intercession,
and coming again of the Son of God which was crucified without the
gates of Jerusalem, for eternal life (John 3:16-18 compared with
Matt 3:17; Gal 2:20; Rom 5:8-10; Rom 3:25; Acts 16:31; Heb 13:12)
according to that saying in Hebrews 11:1 'Now faith is the substance
of things hoped for,' and 'the evidence of things not seen,' that
is, the things that are hoped for faith sees, lays hold upon, and
embraces them (Heb 11:13) as if they were present; yea, it seals
up the certainty of them to the soul. Therefore saith the Apostle,
it is the evidence, or testimony, or witness, of those things
that are not seen as yet with a bodily eye; which are obtained
by the blood of the man Christ Jesus (Heb 9:14 compared with Heb
10:12,19,20) by which the soul sees as in a glass the things that
God hath laid up for them that fear him (1 Cor 13:12; 2 Cor 3:18).
2. If you would know who this faith comes from, read Ephesians 2:8
'For by grace ye are saved [saith the scripture] through faith;
and that not of yourselves: it is the gift of God.' Again,
in Philippians 1:29 it is thus written: 'For unto you [that are
believers] it is given in the behalf of Christ, not only to believe
on him, but also to suffer for his sake'; And thus much do the
Apostles hold forth to us in their prayer, or request to the Lord
Jesus, when they say, 'Lord increase our faith' (Luke 17:5), and
he is therefore called 'the author and finisher of our faith'
(Heb 12:2). Also we find in James 1:17 that 'Every good gift and
every perfect gift is from above, and cometh down from the Father
of lights,' &c., and therefore faith comes from God, for true
justifying faith is a good gift, and perfect in respect of the
author God, in respect of its object, Christ; and in respect of
the nature, though not in respect of the degree, and measure of
it in us: even as a grain of gold, is as perfect gold, as a pound
of gold, though not so much.
3. All men have not faith, this the Apostle witnesseth in so many
words as we find (2 Thess 3:2; Deut 32:20). Also in Timothy 1:15
'Unto them that are defiled and unbelieving is nothing pure,'
&c. It appeareth also in this, that all do not attain salvation,
which they must needs do if they had true justifying faith (compare
Luke 13:24 and 1 John 5:19 with Mark 16:16. And Heb 4:3 with vv
6 and 11 'they that believe shall be saved').
4. The fruits of it are, (1.) to purify the heart (Acts 15:9;
1 John 3:3), and that, as I said before, by laying hold on what
Jesus Christ had done and suffered for sinners (Acts 13:38,39).
(2.) It fills the soul with peace and joy, in that it lays hold
on the things that are obtained for it (Rom 5:1; 2 Tim 1:9,10;
1 Peter 1:8). (3.) It makes the soul to wait patiently, for the
glory that is to be revealed at the second appearing of the man
Christ Jesus, whom God hath raised from the dead, which hath also
delivered it from the wrath to come, as in Timothy 2:13, 14; 1
Peter 4:13 and 5:1, 4; 1 Thessalonians 1:10.
Quest.--But how (may some say) doth the devil make his delusions
take place in the hearts of poor creatures?
Ans. 1.--Why, first, He labours to render the doctrine of the
Lord Jesus, and salvation by him alone, very odious and low: and
also his ordinances, as hearing, reading, meditation, use of the
scriptures, &c. telling poor sinners that these things are but
poor, low, carnal, beggarly, empty notions; preached up by the
clergymen, who are the scribes and pharisees of this generation;
who have the letter, but not the Spirit of God in them; which lead
men into the form, but not into the power of the Lord Jesus: And
with this persuasion, he also represents the ungodly and base
carriage, or behaviour, of some, who have taken in hand to preach
the doctrine of the Lord Jesus Christ, and thereby he doth render
the gospel of our Lord Jesus the more contemptible and base. But
woe, woe, woe, be to them by whom such offences come (Matt 18:7;
Luke 17:1,2).
Ans. 2. He pretends to lead them up into some higher light,
mysteries, and revelations of the Spirit, into which a very few
have attained or can attain, also bewitching their affections,
and taking them with an earnest pursuit after these his pretended
truths; persuading them, that they shall be as God himself, able
to discern between good and evil (Gen 3:5). And in this he is
exceeding subtle and expert, as having practised it ever since
the days of Adam. These things being thus considered, and in some
measure hungered after, and the rather because they are good (as
they think) to make one wise (Gen 3:6). The poor soul is all on
the sudden possessed with a desperate spirit of delusion, which
carries it away headlong with some high, light, frothy notions, and
spiritual wickedness (which drown it in perdition and destruction)
that doth feed and tickle the heart a while, to the end it may
make way for a farther manifestation of itself in the poor deluded
soul; which when it hath attained to, it doth then begin to bring
the soul into a clearer sight of those things, which it was loth
it should know at the first; but having fitted the soul by degrees
for a further possession of itself, at last it begins to hold forth
its new gospel; shewing the soul a new Christ, and new scriptures.
The new and false Christ, is a Christ crucified within, dead
within, risen again within, and ascended within, in opposition to
the Son of Mary, who was crucified without, dead without, risen
again without, and ascended in a cloud away from his disciples
into heaven without them (Acts 1:9-11).
Now this new and false Christ, hath a new and false faith belonging
to his gospel, which faith is this, to apprehend this Christ
crucified within, dead within, risen again within, and ascended
within: But ask them for a scripture that doth positively prove
their doctrine, they also have a scripture, but it is within, it
doth bear witness within, and if they had not that, (though that
be of the devil's making) I am sure they would have none out of
God's holy scriptures, for they will allow of no crucified Christ,
but he that was crucified without the gates of Jerusalem (Heb
13:12; John 19:17,18). Dead and buried in the sepulchre of Joseph
of Arimathea (John 19:38-41). Was raised again out of that sepulchre
into which Joseph had laid him (John 20:1-12). Who went before his
disciples into Galilee (Mark 16:7). And to Emmaus (Luke 24:15).
Shewed them his hands and his feet, where the nails had gone through
(Luke 24:39,40). Did eat and drink with them after his resurrection:
Was seen of them on earth forty days after his resurrection (Acts
1:3). And after that ascended away in a cloud, out of the sight of
his disciples into heaven (Acts 1:9-11). Which Christ ever lives
to make intercession for us (Heb 7:25). Who will come again also
at the end of the world to judgment (Acts 10:42, 17:31; 2 Peter
3:10,11). Who also is the same that hath obtained eternal redemption
for us (Acts 13:37-39; Rom 3:25; Eph 1:7; Rev 1:5; Heb 1:2, 9:14).
This I say, or rather the scriptures say, is God's Christ (Matt
16:16). In whom he is well pleased (Matt 3:17). Neither doth God
own any other, or allow of any other: For there is none other name
under heaven given among men, whereby we must be saved, than the
name of Jesus of Nazareth (Acts 4:10 compared with vv 11,12). But
as I told you before, the way to be thus deluded, is first to
render God's Christ odious and low, with a pretence of some further
light and revelations; and thus professing themselves to be wise,
they became fools (Rom 1:22).
Quest.--But you will say, doth not the scripture make mention of
a Christ within? (Col 1:27; 2 Cor 13:5; Rom 8:10).
Ans.--I answer, God's Christ was, and is, true God and true man;
he was born of the Virgin Mary, true God, and true man (Matt 1:23).
'And they shall call his name Emmanuel, which being interpreted
is, God with us,' or God in our nature, according to 1 Timothy
3:16 'God was manifested in the flesh': And John 1:14 'the word
was made flesh, and dwelt among us, and we beheld his glory, the
glory as of the only begotten of the Father, full of grace and
truth.' And in Hebrews 2:14 'Forasmuch then as the children are
partakers of flesh and blood, he,' that is, God (Heb 1:8), 'also
himself likewise took part of the same, that through death he might
destroy him that had the power of death, that is, the devil.' Now
as he was thus true God, and true man, so he became our redeemer
and Saviour. Compare the first and second chapters to the Hebrews
together, and you may clearly see that this is a glorious truth,
that he who is the first and the last (Rev 1:17,18, 2:8) humbled
himself, and made himself of no reputation, and took upon him the
form of a servant, and was made in the likeness of men: And was
this all? No. He humbled himself unto death, even the death of
the cross (Phil 2:7,8 compared with Rev 1:17,18 and Rev 2:8 with
Gal 1:4). Now after this Christ of God, true God and true man,
had wrought out eternal redemption for us poor miserable sinners
(Heb 9:14 compared with 1 Tim 1:15). I say, after he had done
this, he ascended up into heaven, and there ever lives to make
intercession for us. Now this Christ, having thus completely wrought
out our salvation, sends his disciples abroad to preach the same
to poor sinners (Acts 2; 2 Cor 5:19,20) and so many as were ordained
to eternal life, when they heard the word, or the gospel preached
by the Apostles, which gospel was this Christ (1 Cor 1:17 compared
with v 23). I say, so many as were ordained to eternal life, when
they heard the word, the Holy Ghost or Spirit of Christ, fell upon
them (Acts 10:44 compared with Acts 13:48) which did lead them
into the redemption and glorious things that the Lord Jesus had
laid up and prepared for them (John 16:13-15; 1 Cor 2:9). Which
Spirit was the earnest of their inheritance, until the redemption
of the purchased possession, to the praise of his glory (Eph 1:13,14).
The earnest of their inheritance was a glorious encouragement to
them that had it, to hope for the glory that was to be revealed
at the appearing of Jesus Christ, which is the meaning of that
place in Colossians 1:27. And that will be seen clearly, if we
compare it with Ephesians 1:13,14 before recited. Now this Spirit,
which sometimes is called the Spirit of Christ (2 Cor 13:5). This
Spirit, I say, being given to all those that were ordained to
eternal life, it must needs follow, that those that had not this
Spirit, but did live and die without it, were not ordained to
eternal life, and so were none of Christ's; but were reprobates
(Rom 8:9) for the Spirit of Christ is the distinguishing character
betwixt a believer and an unbeliever, he that hath it, and is led
by it, is a child of God (Rom 7:4), but he that hath it not is
none of Christ's.
So then, the answer that I give to the question, is this. The
Spirit of Christ that is given to believers, is the earnest or
hope of that inheritance that Christ hath already purchased, and
is now preparing for so many as he hath given, or shall give this
holy spirit unto. And for the proof hereof, read Ephesians 1:13,
14. In whom (saith the scripture) ye also trusted, after that ye
heard the word of truth, the gospel of your salvation. In whom
also, after that ye believed, ye were sealed with the holy Spirit
of promise, which is the earnest of our inheritance; (which
inheritance is the eternal redemption that was purchased by Christ
for poor sinners (Heb 9:15)) until the redemption of the purchased
possession, unto the praise of his glory. Again (Gal 5:5), 'For ye
through the Spirit, wait for the hope of righteousness by faith.'
And (Col 1:27) the Apostle speaking of this great mystery, saith,
'To whom God would make know what is the riches of the glory of
this mystery among the Gentiles; which is Christ in you the hope of
glory'; which glory was then revealed to the saints no otherwise
than by faith, as the Apostle saith, 'We rejoice in hope of the
glory of God' (Rom 5:2). Which hope is begotten by the Spirit's
shedding abroad the love of God in our hearts (v 5), which hope
is not yet seen, that is, not yet actually enjoyed; 'For we are
saved by hope: But hope that is seen is not hope: for what a man
seeth, why doth he yet hope for? But if we hope for that we see
not, then do we with patience wait for it' (Rom 8:24,25). And as
I say, the cause of believers' hope is this, Christ, or the Spirit
of Christ, in them, the hope of glory. And indeed he may well hope
for glory to come, who hath already an earnest thereof given him
of God, and that earnest no less than the Spirit of the Lord Jesus
(Rom 8:16,17).
But now, this Spirit, which is the cause of a believer's hope,
all men have not (Jude 19; Eph 2:12; Rom 8:9; John 14:16,17).
Therefore what a sad doctrine is that which saith, follow the light
that Christ hath enlightened every man withal, which cometh into
the world; which light is the conscience, that convinceth of sins
against the law; and that you may see clearly if you mind that
scripture (John 8:9) which saith, That the Pharisees, [which
had neither the love of God, nor his word, abiding in them (John
5:38,43)] when they had heard Christ speaking thus to them, He
that is without sin among you, &c. being convicted by their own
consciences, went out one by one, beginning at the eldest, even
to the least. But the devil, that he might be sure not to miss of
his design, labours by all means to render the scriptures also
odious and low, telling them of the scriptures within; which
Christ never taught, nor yet his disciples: But they being given
up of God to a reprobate mind, have given themselves over, rather
to follow the suggestions of the devil, than the holy scriptures
which God hath commanded us to betake ourselves to (Isa 8:20
compared with John 5:39) which scripture is called the sword of
the Spirit (Eph 6:17), which weapon our Lord Jesus himself held
up, to overcome the devil withal (Matt 4:4,7,10; Luke 4:4,8,12).
But this design (as I told you) the devil carries on, by pretending
to shew them a more excellent way which they may attain to, if
they be but wise, and follow what is made known unto them from
the light within them.
But, reader, that thou mayest be able to escape the snare of this
cunning hunter, I shall lay thee down some few directions, which
if the Lord give thee grace to follow, thou shalt escape these
WICKED DELUSIONS.
Direct. 1. And first of all, I do admonish thee to be very serious
touching thine estate and condition; and examine thine own heart
by the rule of the word of God, whether or no, thou hast as yet
any beginnings of desiring after religion: and if thou findest that
thou hast lived until now in ignorance, and hast not set thyself
to remember thy Creator as thou art commanded (Eccl 12:1), then
I beseech thee consider that thou art under the wrath of Almighty
God, and hast been so ever since thou camest into the world (Eph
2:1,2), being then in thy first parents, those didst transgress
against thy maker (Rom 5:18), 'Therefore as by the offence
of one,' that is, of Adam (v 14), 'judgment came upon all men
to condemnation.' Besides the many SINS thou hast committed ever
since thou wast born: sins against the law of God, and sins against
the gospel of the grace of God; sins against the long-suffering
and forbearance of God, and sins against his judgments; sins of
omission, and sins of commission, in thoughts, words, and actions:
consider, I say, thy condition; yea, get a very great sense of thy
sins that thou hast committed; and that thou mayest so do, beg of
God to convince thee by his Holy Spirit, not only of sins against
law, but also of that damning sin, the sin of unbelief.
Direct. 2. If thou by grace, art but brought into such an estate
as to see thyself in a lost condition because of sin, without the
Lord Jesus; then in the next place, have a care of resting on any
DUTY done, though it be never so specious; I say, have a care of
making any stay anywhere on this side the Lord Jesus Christ: but
above all strive to believe, that that very Man that was born of
the Virgin Mary, did come into the world on purpose to save thee,
as well as other poor sinners: I say, thou must not be content
till thou art enabled to say, 'He loved me, and gave himself for
me' (Gal 2:20). And that thou mayest be sure to attain to this
most precious faith, (for so it is) be much in applying the freest
promises to thy own soul; yea, those that have no conditions annexed
to them, as these, or other like (Rev 22:17; Jer 31:3, John 6:37
also 14:19; Hosea 14:3). I say, labour to apply to thy own soul
in particular, the most glorious and freest promises in the book
of God. And if at any time the devil besets thee by his temptations,
(for so is his wonted manner to do, and so much the more, as he
sees thee labour to get out of his reach) I say, when he assails
thee with his fiery darts, be sure to act faith on the most free
promises, and have a care that thou dost not enter into any dispute
with him, but rather resist him by those blessed promises that
are laid down in the word of God: And withal, be sure to meditate
upon the blood of the man Christ Jesus, who also is the true God,
and read those scriptures that do most fully and clearly speak of
it (as 1 John 1:7; Eph 1:7; Heb 9:14; Rom 3:25).
Direct. 3. But if thou say (as it is often the speech of poor
souls lying under a sense of sin, and the apprehensions of wrath
due to it) I cannot apply the promises to mine own soul; and the
reason is, because my SINS are so great, and so many. Consider,
and know it for a truth, that the more and greater thou seest thy
sins to be, the more cause hast thou to believe; yea, thou must
therefore believe because thy sins are great: David made it an
encouragement to himself, or rather the Spirit of the Lord made
it his encouragement, to crave, yea to hope for pardon, because
he had greatly transgressed (Psa 25:11). 'For thy name's sake,
O Lord, [saith he] pardon mine iniquity; for it is great.' As if
he had said, O Lord, thy name will be more glorified, the riches
of thy grace will be more advanced, thy mercy and goodness will
more shine, and be magnified in pardoning me who am guilty of
great iniquity, than if thou pardonest many others who have not
committed such heinous offences. And I dare say, the reason why
thou believest not, is not because thy sins are great, but because
thou dost reason too much with that wicked enemy of man's salvation,
and givest way too much to the fleshly reasoning of thine own
heart. For Christ hath said, 'He that cometh unto me, I will in
no wise cast out' (John 6:37). And again, 'Though your sins be as
scarlet, they shall be as white as snow' (Isa 1:18). And Christ
calleth those that labour, and are heavy laden, to come to him,
with promise to give them rest (Matt 11:28). Wherefore thou must
not say, my sins are too big; but thou must say, because I am a
great sinner; yea, because I have sinned above many of my companions,
and am nearer to hell, and eternal damnation than they, because
of my sins, therefore will I cry unto the Lord, and say, O Lord,
pardon my sins, for they are great.
Now that thou mayest not be deceived in a matter of so great
concernment, have a special care of these three things.
Caution 1. First, Have a care of putting off thy trouble of spirit
the wrong way, which thou mayest do three ways; (1.) When thy
conscience flieth in thy face, and tells thee of thy sins, thou
dost put off convictions the wrong way, if thou dost stop thy
conscience by promising to reform thyself, and lead a new life,
and gettest off thy guilt by so doing: for though thou mayest by
this means still and quiet thy conscience for a time, yet thou
canst not hereby satisfy and appease the wrath of God: yea, saith
God to such, 'Though thou wash thee with nitre, and take thee much
soap, yet thine iniquity is marked before me' (Jer 2:22).
(2.) If when thou art under the guilt of thy sins, thou puttest
off convictions by thy performance of DUTIES, and so satisfiest
thy conscience, then also thou dost put off thy convictions the
wrong way: for God will not be satisfied with anything less than
the blood, righteousness, resurrection, and intercession of his
own Son (Acts 4:12). And thou shouldest not satisfy thyself with
any less than God would have thee to satisfy thyself withal, and
that is the water of life (Isa 55:1,2) which water of life thy
duties, and all thy righteousness, is not; for they are as filthy
rags (Isa 64:6).
(3.) Have a care that when thou art under conviction, thou dost
not satisfy thyself with a notion of the free grace of the gospel;
my meaning is, do not content thyself with any measure of knowledge
that thou canst attain unto, or bottom thy peace upon it, thinking
thou art now well enough, because thou canst speak much of the
grace of God, and his love in Christ to poor sinners. For this
thou mayest have, and do; and yet be but a companion for Demas,
yea, for Judas and the rest of the damned multitude: As the Apostle
saith, For all this thou mayest be but as sounding brass, and as
a tinkling cymbal; that is, nothing but a sound (1 Cor 13:1-3).
Caution 2. But Secondly, If thou wouldest not be deceived, then
have a care to avoid false doctrines, which are according to the
spirit of the devil, and not after Christ. As,
(1.) If any doctrine doth come unto thee, that tells thee, except
thou art circumcised after the manner of Moses, thou canst not
be saved: that is, if any man come unto thee, and tell thee, thou
must do such and such works of the law, to the end thou mayest
present thyself the better before God, do not receive him: For
'to him that worketh not, but believeth on him that justifieth
the ungodly, his faith is counted for righteousness' (Rom 4:5).
(2.) If any come unto thee, and bring such a doctrine as this; That
thou mayest be saved by grace, though thou walk in the imaginations
of thy own wicked heart: His doctrine also is devilish, do not
receive him (Deut 29:19-23).
(3.) But if any come unto thee, and doth in truth advance the blood,
righteousness, resurrection, intercession, and second coming of
that very Man in the clouds of heaven, that was born of the virgin
Mary; and doth press thee to believe on what he hath done (shewing
thee thy lost condition without him) and to own it as done for
thee in particular, and withal doth admonish thee, not to trust in
a bare notion of it, but to receive it into thy heart, so really,
that thy very heart and soul may burn in love to the Lord Jesus
Christ again: and doth also teach thee, that the love of Christ
should and must constrain thee, not to live to thyself: But to
him that loved thee, and gave himself for thee (2 Cor 5:14,15;
Eph 4:21-24; 1 Cor 7:23). 'Ye are bought with a price; be not ye
the servants of men.' If his conversation be also agreeable to
his doctrine, a believing, honest, loving self-denying, courteous
conversation, (he also is a true Christian). Receive that doctrine
and receive it really; for it is the doctrine of God, and of
Christ (Gal 4:4, 1:4; Eph 1:7; Rev 1:5; Acts 13:38; John 1:29;
Acts 4:12, 10:40-42; 1 Thess 1:10; Mark 13; 2 Peter 1:5-10).
Considering the end of their conversation Jesus Christ, yesterday,
and to-day, and the same for ever (Heb 13:7,8).
Caution 3. Again, If thou wouldest not be deceived, then beware
of slighting any known truth that thou findest revealed, or made
known to thee in the gospel; but honour and obey it in its place,
be it (as thou thinkest) never so low (John 14:15).
(1.) Have a care that thou do not undervalue, or entertain low
thoughts of God, Christ the Son of Mary, and the holy scriptures,
but search them (John 5:39). And give attendance to the reading
of them (1 Tim 4:13). For, I will tell thee, he that slights the
scriptures, doth also slight him of whom they testify. And I will
tell thee also, that for this cause God hath given up many to
strong delusions, that they might believe a lie: 'that they all
might be damned who believed not the truth, but had pleasure in
unrighteousness' (2 Thess 2:11,12).
(2.) Therefore I say unto thee, In the name of the Lord Jesus,
the Son of Mary, the Son of God, the very creator of heaven and
earth, and all things that are therein; have a care of thyself;
for the devil doth watch for thee day and night (1 Peter 5:8).
Thine own heart also doth labour to deceive thee, if by any means
it may (Jer 17:9). Therefore do not thou trust it; for if thou
do, thou wilt not do wisely (Prov 28:26). I say therefore, have a
care that thou labour in the strength of the Lord Jesus, to escape
all these things; for if thou fall into any one of them, it will
make way for a farther income of sin and the devil, through whose
deceitfulness thy heart will be hardened, and thou wilt be more
incapable of receiving instruction, or reaping advantage, by and
from the ordinances of Jesus Christ: the rather therefore, give
all diligence to believe in the Christ of God, which is the Son
of Mary, and be sure to apply all that he hath done, and is doing,
unto thyself, as for thee in particular; which thing if thou dost,
thou shalt never fall.
And now, reader, I shall also give thee some few considerations,
and so I shall commit thee to the Lord.
Consider, 1. That God doth hold out his grace, and mercy freely,
and that to every one (Rev 22:17; Isa 55:1-7).
Consider, 2. That there is no way to attain to this free mercy
and grace, but by him that was born of the Virgin Mary; for he
himself saith, 'I am the way, and the truth, and the life: no man
cometh unto the Father but by me' (John 14:6 compared with Matt
1:20,21).
Consider, 3. If thou strivest to go over any other way, thou wilt
be but a thief and a robber (John 10:1 compared with 9). And know
that none of these (so continuing) shall enter into the kingdom
of heaven (1 Cor 6:9,10).
Consider, 4. That if the devil should be too hard for thee, and
deceive thee, by persuading thee to embrace, or entertain a new
gospel, which neither Christ nor his disciples did allow of, it
would make thee gnash teeth when it is too late.
Consider, 5. That though thou hast been deluded by Satan to this
day, yet if now thine eyes be opened to see and acknowledge it,
though as yet thou hast been either exceedingly wicked (1 Tim
1:13), or an idle (Matt 20:6,7) lukewarm, hypocritical professor
(Rev 3:17-19); and hast stood it out to the last (Eze 18:20-22);
for all this there is hope; and if now thou receive the truth in
the love of the truth, being as willing to be rid of the filth of
sin, as the guilt of it, thou shalt be saved.
Consider, 6. That the Lord will call thee to judgment for all thy
sins past, present, and what else thou shalt practise hereafter,
especially for thy rejecting and trampling on the blood of his
Son, the Man Christ Jesus: And if thou dost not agree with thine
adversary, now, while thou art in the way, 'Lest he hale thee
to the judge, and the judge deliver thee to the officer, and the
officer cast thee into prison. I tell thee, thou shalt not depart
thence, till thou hast paid the very last mite' (Luke 12:58,59).
And therefore I beseech thee to consider; Here is at this time
life and death, heaven and hell, everlasting joy, and everlasting
torment set before thee. Here is also the way to have the one,
and the way to escape the other. Now if the Lord shall do thee any
good by what I have spoken, I hope it will be a means to stir me
up to thank the Lord that ever he did use such a sinner as I am,
in the work of his gospel. And here I shall close up what I have
said, desiring thee (if thou be a christian) to pray for him who
desires to continue.
Thy servant in the Lord Jesus Christ, though less than the least
of all saints,
JOHN BUNYAN
FOOTNOTE:
1. The word 'quakers' must not be misunderstood as referring to
the society of friends, but to some deluded individuals calling
themselves quakers; the friends were not formed into a society
for some years after this was written--Ed.
THE EPISTLE WRIT BY MR. BURTON, MINISTER AT BEDFORD
TO THE READER,
Reader, thou hast in this small treatise, set before thee, the
several pieces of that great and glorious mystery, Jesus Christ,
God manifested in the flesh: And if thou art enlightened by the
Spirit of Christ, here thou mayest see by that Spirit how Jesus
Christ the Son of God, the Son of Mary, is both true God and true
Man, both natures making but one Christ, one Jesus, as Philippians
2:5-9 where speaking first of his being God, and then of his
taking upon him the nature of man; afterwards in the 8th and 9th
verses, he saith, he (meaning this Jesus) humbled himself, &c.,
and God (meaning the Father) hath highly exalted him, &c. speaking
of both natures God and man as together making but one Christ; who
is the Saviour, and is to be believed and trusted in for salvation
not only as God, but as man also; and those who do not thus make
him the object of their faith, will surely fall short of pardon
of sin, and of salvation; 'through this man [speaking of Christ
as crucified at Jerusalem] is preached unto you the forgiveness
of sins' (Act 13:38). And saith he, there is 'one mediator between
God and men, the man Christ Jesus' (1 Tim 2:5); and this discovers
the damnable errors of those commonly called Socinians, who on
the one hand deny him that was born of the Virgin Mary to be true
God as well as true Man: And this is also quite contrary to those
commonly called Familists, Ranters, Quakers, or others, who on
the other hand either deny Christ to be a real Man without them,
blasphemously fancying him to be only God manifest in their flesh;
or else make his human nature with the fulness of the godhead in
it, to be but a type of God, to be manifest in the saints, and
so according to their wicked imagination, his human nature was
to be laid aside after he had offered it up on the cross without
the gate at Jerusalem, contrary to Acts 1:1-3, 9-11 compared with
the last chapter of Luke, vv 39, 40, 50, 51 where it is clearly
held forth, that the man Christ rose again out of the grave, with
the same body which was crucified and laid in the grave, and was
taken up above the clouds into heaven with the same real body,
and that he shall again descend form heaven in that same glorious
body of flesh, as Acts 1:9-11. And this sure truth of Christ being
the Saviour and Mediator, as Man, and not only as God, will also
shew serious believers what to think of some, who though they
will not (it may be) deny that Christ is a real man without them
in the heavens as well as God, yet do own him to be the Saviour
only as God, first dwelling in that flesh that was born of the
Virgin, and then dwelling in saints, and thus both beginning and
perfecting their salvation within them, and so indeed do hold Christ
as Man, to be only (I say to be only) the saved or glorified one
of God, together with the saints his members, only something in
another and more glorious manner and measure than the saints; and
these high flown people are in this very like to Familists and
Quakers, undervaluing the Lord Jesus Christ, God-man, and though
they may speak much of Christ, yet they do not rightly and savingly
lay him for their foundation.
Now as a help against all these dangerous things, thou hast here
the main things of Christ laid down before thee briefly, and fully
proved by the scriptures:
First, Of his being true God out of flesh from eternity, and then
of his taking flesh, or the nature of man upon him in the womb of
the Virgin, and so his fulfilling the law, his dying for sins at
Jerusalem, his rising again without, his ascending into heaven
without, and not into a fancied heaven only within, as some say;
his interceding in heaven for all his, and his coming again in his
body of flesh to judge the world. And if thou art yet in a state
of nature, though covered over with an outside profession, here
thou mayest find something (if the Spirit of Christ meet thee in
reading) to convince thee of the sad condition thou art in, and
to shew thee the righteousness thou art to fly to by faith,
and to trust in for salvation, when convinced of sin; which is a
righteousness wrought by that God-man Jesus Christ without thee,
dying without thee at Jerusalem for sinners: here also thou mayest
see the difference between true and false faith. If thou art a
true believer, as these things are the foundation of thy faith, so
they may be of great use for thee to mediate upon, and to exercise
thy faith in, particularly in mediation, and in this way to seek
daily for a higher faith in these truths, to be given into thy
heart from heaven; and there is a great need of this, for though
these truths be commonly known amongst professors to the notion of
them, yet very few know or believe them aright: nay, it may well
be said in this age, that, if the faith of the true saints was well
sifted, and tradition, notion, and the apprehensions of their own
reason and fancy was sifted out, most of them would be found to
have very little knowledge of, and faith in, these common truths.
Secondly, These truths being put thus together, and plainly
proved by the scriptures, may be a great help (through the Spirit
concurring) to strengthen thee against all those damnable heresies
which are spread abroad, which deny the Lord Jesus Christ either
plainly, or more cunningly and mysteriously. And
Thirdly, The more thou art rooted and set down from heaven in the
faith of these truths of Christ, to believe fully the glorious
reality of them, and their interest in them, the more heavenly
peace and joy thou wilt have (1 Peter 1:7,8) and also thou wilt
hereby attain the more true holiness and purity of heart and life,
'purifying their hearts by faith' (Acts 15:9). And then the more
thou hast of the right faith of Christ, and of his things in thy
heart, the more strong and valiant wilt thou be in spirit, to do
any work private or public for Jesus Christ, like Stephen, who
being full of faith, and of the Holy Spirit, was also full of
power (Acts 6:8).
In this book thou hast also laid down from the scriptures, how
Jesus Christ is without the saints as Man, and yet dwelleth within
them, that is, something of his divine nature or his blessed Spirit
dwells within them, which Spirit is sometime called, The Spirit
of Christ (Rom 8:9). He that hath not the Spirit of Christ, &c.
and sometime called Christ, 'If Christ be in you' &c. (Rom 8:10).
And also how we may know whether it be Christ and the Spirit of
Christ within, or a false spirit calling itself Christ, and that
is thus; If it be indeed Christ within, that is, the Spirit of
Christ God-man; why then it teaches that man or woman in whom it
is, to apply, and trust in Christ without for salvation; Christ
as born of the Virgin Mary, as fulfilling the law without them,
as dying without the gate of Jerusalem as a sacrifice for sin; it
teaches them to trust in the Man Christ as rising again out of the
grave without them, as ascending into, and interceding in heaven
without for them; and as to come from that heaven again in his
flesh to judge the world. Thus the man Christ himself saith, 'When
he [the Spirit of truth] is come, &c. he shall glorify me' (John
16:13,14). He shall make you more to prize, admire and glorify me,
who am both God and man, and who shall be absent from you touching
my body. Then follows, for he shall take of mine (of my glorious
things) and shew them to you; he shall take my divine and human
nature, my birth, my person and offices, my obedience, death,
satisfaction, my resurrection, ascension and intercession, and of
my second coming in the clouds with my mighty angels to judgment,
and shall shew them, or clear them up to you: He shall take of my
salvation, which I have wrought for you in my own person without
you: And he shall take of my glory and exaltation in the heavens,
and shew to you. Now to mind this one thing, and to be set down in
a right understanding of it, by the Spirit, from the scriptures,
will be of great concernment to thee and me; for, for want of this,
many professors have split themselves, some looking only on what
Christ hath done and suffered without them, resting in an historical,
traditional, and indeed a fancied faith of it, without looking for
the Spirit of Jesus Christ to come with power into their hearts,
without which they cannot rightly know, nor rightly believe in
Christ the Son of God without them, so as to have any share or
interest in him, 'If any man have not the Spirit of Christ, he is
none of his' (Rom 8:9). Others have been depending too much upon
something they call Christ, and the righteousness of Christ within
them, in opposition to Christ and his righteousness without them,
from which all true saints have their justification and comfort,
it being received through the operation of the Spirit which dwells
in them; and however these may talk much of Christ within them,
yet it is manifest, that it is not the Spirit of Christ, but the
spirit of the devil; in that it doth not glorify, but slight and
reject the man Christ and his righteousness which was wrong without
them: Reader, in this book thou wilt not meet with high flown airy
notions, which some delight in, counting them high mysteries,
but the sound, plain, common, (and yet spiritual and mysterious)
truths of the gospel, and if thou art a believer, thou must needs
reckon them so, and the more, if thou hast not only the faith of
them in thy heart, but art daily living in the spiritual sense and
feeling of them, and of thy interest in them. Neither doth this
treatise offer to thee doubtful controversial things, or matters
of opinions, as some books chiefly do, which when insisted upon,
the weightier things of the gospel have always done more hurt
than good: But here thou hast things certain, and necessary to be
believed, which thou canst not too much study. Therefore pray, that
thou mayest receive this word which is according to the scriptures
in faith and love, not as the word of man, but as the word of God,
without respect of persons, and be not offended because Christ
holds forth the glorious treasure of the gospel to thee in a poor
earthen vessel, by one who hath neither the greatness nor the
wisdom of this world to commend him to thee; for as the scripture,
saith Christ, (who was low and contemptible in the world himself)
ordinarily chooseth such for himself, and for the doing of his
work (1 Cor 1:26-28). Not many wise men after the flesh, not many
mighty, not many noble are called: But God hath chosen the foolish
things of the world, &c. This man is not chosen out of an earthly,
but out of the heavenly university, the church of Christ, which
church, as furnished with the Spirit, gifts, and graces of Christ,
was in the beginning, and still is, and will be to the end of the
world, that out of which the word of the Lord, and so all true
gospel ministers must proceed, whether learned or unlearned, as
to human learning (1 Cor 12:27,28). And though this man hath not
the learning or wisdom of man, yet, through grace he hath received
the teaching of God, and the learning of the Spirit of Christ, which
is the thing that makes a man both a Christian and a minister of
the gospel. 'The Lord God hath given me the tongue of the learned,'
&c. (Is 50:4 compared with Luke 4:18) where Christ, as man, saith,
'The Spirit of the Lord is upon me, because he hath anointed me to
preach the gospel to the poor,' &c. He hath, through grace taken
these three heavenly degrees, to wit, union with Christ, the anointing
of the Spirit, and experience of the temptations of Satan, which
do more fit a man for that mighty work of preaching the gospel,
than all university learning and degrees that can be had.
My end in writing these few lines is not to set up man, but having
had experience with many other saints of this man's soundness in
the faith, of his godly conversation, and his ability to preach
the gospel, not by human art, but by the Spirit of Christ, and that
with much success in the conversion of sinners when there are so
many carnal empty preachers, both learned and unlearned; I say having
had experience of this, and judging this book may be profitable
to many others, as well as to myself: I thought it my duty upon
this account (though I be very unfit for it) to bear witness with
my brother to the plain and simple (and yet glorious) truths of
our Lord Jesus Christ. And now reader, the Lord give thee and me a
right understanding in these things, that we may live and die not
with a traditional notional dead faith, but with a right spiritual
lively faith of Christ in our heart, wrought by the mighty power
of God; such a faith as may make Jesus Christ more real and precious
to us than any thing in the world, as may purify our hearts, and
make us new creatures, that so we may be sure to escape the wrath
to come, and after this life enjoy eternal life and glory through
the Lord Jesus Christ, to whom be glory for ever and ever. Amen.
Farewell, thine to serve thee in the Lord Jesus, JOHN BURTON.
SOME GOSPEL TRUTHS OPENED, &c.
Forasmuch as many have taken in Hand to set forth their several
Judgments concerning the Son of the Virgin Mary, the Lord JESUS
CHRIST; and some of those many having most grossly erred from the
simplicity of the Gospel, it seemed good to me, having had some
Knowledge of these things, to write a few words, to the end, if
the Lord will, Souls might not be so horribly deluded by those
several corrupt Principles that are gone into the World concerning
him.
Now, that there is such a thing as a Christ, I shall not spend
much time in proving of; only I shall shew you, that he was first
promised to the fathers, and afterwards expected by their children:
But before I do that, I shall speak a few words concerning God's
FORE-ORDAINING AND PURPOSING, THAT A CHRIST, A SAVIOUR, SHOULD
BE, AND THAT BEFORE THE WORLD BEGAN. Now God in his own wisdom and
counsel, knowing what would come to pass, as if it were already
done (Rom 4:17). He knowing that man would break his commandments,
and so throw himself under eternal destruction, did in his own
purpose fore-ordain such a thing as the rise of him that should
fall, and that by a Saviour, 'According as he hath chosen us in
him, [meaning the Saviour] before the foundation of the world'
(Eph 1:4). That is, God seeing that we would transgress, and break
his commandment, did before choose some of those that would fall,
and give them to him that should afterward purchase them actually,
though in the account of God, his blood was shed before the world
was (Rev 13:8). I say, in the account of God, his Son was slain!
that is, according to God's purpose and conclusion, which he
purposed in himself before the word was; as it is written (2 Tim
1:9), 'Who hath saved us, and called us with an holy calling,
according to his own purpose and grace, which was given us in
Christ Jesus before the world began.' As also, in 1 Peter 1:20,
Where the Apostle speaking of Christ, and the redemption purchased
by him for sinners, saith of him, 'Who verily was fore-ordained
before the foundation of the world, but was manifest in these last
days for you, who by him do believe in God, that raised him up
from the dead.' God having thus purposed in himself, that he would
save some of them that by transgression had destroyed themselves,
did with the everlasting Son of his love, make an agreement, or
bargain, that upon such and such terms, he would give him a company
of such poor souls as had by transgression fallen from their own
innocency and uprightness, into those wicked inventions that they
themselves had sought out (Eccl 7:29). The agreement also how this
should be, was made before the foundation of the world was laid
(Titus 1:2). The Apostle, speaking of the promise, or covenant
made between God and the Saviour (for that is his meaning,) saith
on this wise; 'In hope of eternal life, which God that cannot lie,
promised before the world began.' Now this promise, or covenant
was made with none but with the Son of God, the Saviour. And it
must needs be so; for there was none with God before the world
began, but he by whom he made the world, as in Proverbs 8 from
verse 22 to verse 31 which was and is, the Son of his love.
This covenant, or bargain, had these conditions in it.
First, That the Saviour should take upon him flesh and blood,
the same nature that the sons of men were partakers of (sin only
excepted) (Heb 2:14, 4:15). And this was the will or agreement
that God had made with him: And therefore when he speaks of doing
the will of God (Heb 10:5) he saith, 'a body hast thou prepared
me,' (as according to thy promise (Gen 3:15) which I was to take
of a woman,) and in it I am come to do thy will, O God, as it is
written of me in the volume of thy book (v 7).
Second, The Saviour was to bring everlasting righteousness to
justify sinners withal (Dan 9:24,25). The Messias, or Saviour, shall
bring in everlasting righteousness, and put an end to iniquity,
as it is there written, 'To make an end of sins, and to
make reconciliation for iniquity, and to bring in everlasting
righteousness.' This, I say, was to be brought into the world by
the Saviour, according to the covenant, or agreement, that was
between God and Christ before the world began, which God, that
cannot lie, promised at that time (Titus 1:2).
Third, He was to accomplish this everlasting righteousness by
spilling his most precious blood, according to the terms of the
covenant, or bargain; and therefore when God would shew his people
what the agreement was that he and the Saviour had made, even
before the covenant was accomplished and sealed actually. See for
this Zechariah 9 (where he is speaking of him that should be the
Saviour,) verse 11, 'As for thee also [meaning the Saviour] by
the blood of thy covenant,' or as some render it, whose covenant
is by blood (which is all to one purpose) 'I [meaning God] have
sent forth thy prisoners out of the pit wherein is no water.'
The meaning is this: As for thee also, seeing the covenant, or
bargain that was made between me and thee before the world was,
is accomplished in my account, as if it were actually and really
done, with all the conditions that were agreed upon by me and
thee; I have therefore, according to that agreement that was on
my part, sent forth the prisoners, and those that were under the
curse of my law, out of the pit wherein there is no water; seeing
thou also hast completely fulfilled in my account whatsoever was
on thy part to be done, according to our agreement. And thus is
that place to be understood in John 17:9, 'I pray for them: I pray
not for the world, but for them which thou hast given me' (which
I covenanted with thee for) 'thine they were and thou gavest them
me,' (but on such and such conditions as are before-mentioned (Zech
9)). And again, 'According as he hath chosen us in him, [that is,
in Christ,] before the foundation of the world, that we should be
holy and without blame before him in love' (Eph 1:4). Now, seeing
this was thus concluded upon by those that did wish well to the
souls and bodies of poor sinners, after the world was made by them,
and after they had said, 'let us make man in our image, after our
likeness' (Gen 1:26). And after man, whom God had made upright,
had by transgression fallen from that state into which God at first
placed him, and thrown himself into a miserable condition by his
transgression, then God brings out of his love that which he and
his Son had concluded upon, and begins now to make forth that to
the world, which he had purposed in himself before the world began
(Eph 1:4,9; 2 Tim 1:9).
1. Now the first discovery that was made to a lost creature of
the love of God, was made to fallen Adam (Gen 3:15). Where it is
said, 'I will put enmity between thee and the woman, and between
thy seed and her seed'; which is the Saviour (Gal 4:4), 'It shall
bruise thy head, and thou shalt bruise his heel.' This was the
first discovery of the love of God to lost man: This was the gospel
which was preached to Adam in his generation; in these words was
held forth to them in that generation, that which should be farther
accomplished in after generations.
2. Another discovery of the love of God in the gospel, was held
forth to Noah, in that he would have him to prepare an ark to
save himself withal; which ark did type out the Lord that was to
come, and be the Saviour of those whom he before had covenanted
for with God the Father. 'And God said unto Noah, The end of all
flesh is come before me;--make thee an ark of gopher wood' (Gen
6:13,14, 7:1). 'The Lord said unto Noah, Come thou and all thy
house into the ark; for thee have I seen righteous before me in
this generation.'
3. God breaks out with a farther discovery of himself in love
to that generation in which Abraham lived, Where he saith, 'And
in thee, [that is, from thee shall Christ come through, in whom]
shall all families of the earth be blessed' (Gen 12:3). This was
also a farther manifestation of the good will of God to poor lost
sinners; and through this discovery of the gospel, did Abraham
see that which made him rejoice (John 8:56).
4. When the time was come that Moses was to be a prophet to the
people of his generation, then God did more gloriously yet break
forth with one type after another, as the blood of bulls, and
lambs, and goats: Also sacrifices of divers manners, and of several
things, which held forth that Saviour more clearly which God had
in his own purpose and decree determined to be sent; for these
things (the types) were a shadow of that which was to come, which
was the substance (Heb 9:9,10, 10:1,5-7). Now when these things
were thus done, when God had thus signified to the world, what
he intended to do in after times, presently all that had faith
to believe that God would be as good as his word, began to look
for, and to expect that the Lord should accomplish and bring to
pass what he had promised, what his hand and counsel had before
determined to be done.
(1.) Now Abraham begins to look for what God had promised and
signified; namely, that he would send a Saviour into the world in
his appointed time, which thing being promised, Abraham embraces,
being persuaded of the certainty of it; as in Hebrews 11:13. And
this did fill his heart with joy and gladness, as I said before;
for 'he saw it, and was glad' (John 8:56).
(2.) Jacob also, while he was blessing his sons, concerning things
to come, breaks forth with these words, 'I have waited for thy
salvation' (Gen 49:18). He was also put in expectation of salvation
to come by this Saviour.
(3.) David was in earnest expectation of this, which was held
forth by types and shadows in the law; for as yet the Saviour was
not come, which made him cry out with a longing after it, 'O that
the salvation of Israel were come out of Sion' (Psa 53:6). And
again, 'O that the salvation of Israel were come out of Sion!'
(Psa 14:7). The thing that David waited for, was not in his time
come, though before his time it was promised; which makes him cry
out, O that it were come, that it were come out of Sion! Where,
by the way, take notice, that the true salvation and Saviour of
Israel was to come out of Sion, that is, out of the church of God,
touching the flesh, as it is written; A prophet shall the Lord
your God raise up unto you of your brethren like unto me (Deut
18:15,18). And again, 'I have laid help upon one that is mighty;
I have exalted one chosen out of the people' (Psa 89:19; Rom 9:5).
'Whoso are the fathers, and of whom as concerning the flesh Christ
came, who is over all, God blessed for ever.' Christ, as concerning
the flesh, did come of the fathers.
(4.) Isaiah did prophesy of this, that God would thus save his
people; yea, he breaks forth with these words, 'But Israel shall
be saved in the LORD with an everlasting salvation' (Isa 45:17). He
also tells them how it shall be accomplished in that 53d chapter.
Yea, he had such a glorious taste of the reality of it, that he
speaks as though it had been actually done.
(5.) In the days of Jeremiah, this that God had promised to the
fathers, was not yet accomplished; in chapter 23:5 he saith,
'Behold, the days come, saith the Lord, that I will [mark, it was
not yet done] but I will [saith God] raise unto David a righteous
branch, and a king shall reign and prosper.--In his days Judah
shall be saved, and Israel shall dwell safely; and this is his
name wherewith he shall be called, THE LORD OUR RIGHTEOUSNESS.'
(6.) He was also to come in Zechariah's time (Zech 3:8). Where he
saith 'for, behold, I will bring forth my servant the BRANCH.'
(7.) He was not come in the time of Malachi neither, though he
was indeed at that time near his coming. For he saith himself,
'Behold, I will send my messenger, [meaning John the baptist,]
and he shall prepare the way before me: and the Lord whom ye
seek, shall suddenly come to his temple, even the messenger of
the covenant, whom ye delight in: behold he shall come, saith the
Lord of hosts' (Mal 3:1; Isa 40:3; Luke 1:76).
(8.) Old Simeon did also wait for the consolation of Israel a
long time (Luke 2:25). Where it is said, 'And, behold, there was
a man in Jerusalem, whose name was Simeon; and the same man was
just and devout, waiting for the consolation of Israel.' That is,
waiting for him that was to be the Saviour, as is clear, if you
read with understanding a little farther: 'And it was revealed
unto him by the Holy Ghost, that he should not see death, before
he had seen the Lord's Christ' (v 26).
And thus have I in brief shewed you, 1. That there is such a thing
as Christ. 2. That this Christ was promised and signified out
by many things before he did come. 3. How he was waited for, and
expected before the time that God had appointed in the which he
should come.
The SECOND THING that I will (through the strength of Christ)
prove, is this, THAT HE THAT WAS OF THE VIRGIN, IS HE THAT IS THE
SAVIOUR.
FIRST, And first, I shall lay down this for a truth; That it is not
any Spirit only by, and of itself, without it do take the nature
of man, that can be a Saviour of man from eternal vengeance.
Or thus: That that [which] will be a Saviour of man, must in the
nature of man satisfy and appease the justice and wrath of God.
And the arguments that I do bring to prove it by, are these.
First, Because it was man that had offended; and justice required
that man must give the satisfaction: And therefore, when he that
should be the Saviour, was come, he 'took upon him the form of a
servant, and was made in the likeness of men' (Phil 2:7; Heb 2:14).
Because 'the children are partakers of flesh and blood; he also
himself likewise took part of the same'; To what end? 'that through
death he might destroy him that had the power of death, that is,
the devil.' And is that all? No; but also that he might 'deliver
them who through fear of death, were all their lifetime subject
to bondage' (v 15).
Second, The second argument is this; because, if a spirit only
could have made satisfaction for the sin of mankind, and have
subdued Satan for man, without the nature of man, either there had
been weakness in Body when he made that promise to fallen Adam,
That the seed of the woman should break the serpent's head; (for
there hath been no need of and so no room for that promise) or
else God having made it, would have appeared unfaithful, in not
fulfilling his promise, by redeeming the world without it.
Third, If a spirit only could have made satisfaction, and so have
saved man; then Christ needed not to have come into the world, and
to have been born of a woman (Gal 4:4). But in that he must come
into the world, and must be born of a woman, it is clear, that
without this, he could not have been a Saviour: For he was made
of a woman, made under the law, to this end, that he might redeem
them that were under the law; implying, No subjection to this, (viz.
the taking of the nature of man) no redemption from the curse of
the law. But Christ hath delivered from the curse of the law (all
that believe in his name) being in their nature made a curse for
them.
And this is the reason, why the fallen angels are not recovered
from their damnable estate, because, he did not take hold of their
nature, 'For verily he took not on him the nature of angels; but
he took on him the seed of Abraham' (Heb 2:16).
SECOND, Now then, seeing this is the very truth of God, I shall
next prove, that Jesus that was born of the virgin, to be the
Saviour. And,
First, I shall prove it by comparing some places of the Old and New
testament together, and by some arguments drawn from the scriptures.
1. And first, see Genesis 3:15, where he is called the seed of
the woman, saying, 'I will put enmity between thee and the woman,
and between thy seed and her seed'; and so was Jesus (Gal 4:4)
where it is said, 'God sent forth his Son, made of a woman,' or
born of a woman.
2. This woman must be a virgin (Isa 7:14) where it is said, 'A
virgin shall conceive, and bear a son, and shall call his name
Imanuel.' And Jesus is he that was the fulfilling of this scripture
(Matt 1:22,23), 'Now all this was done, that it might be fulfilled
which was spoken of the Lord by the prophet, saying, Behold, a
virgin shall be with child, and shall bring forth a Son, and they
shall call his name Imanuel.'
3. The Saviour must be of the tribe of Judah. And this Jacob
prophesied of on his death-bed, saying, 'Judah, thou art he whom
thy brethren shall praise,' or honour, 'thy hand shall be in the
neck of thine enemies; thy father's children shall bow down before
thee' (Gen 49:8).
And again (Micah 5:2), 'But thou, Bethlehem Ephratah, though thou
be little among the thousands of Judah, yet out of thee shall he
come forth unto me that is to be ruler in Israel.' Jesus also came
of the tribe of Judah, and that will clearly appear, if you read
(Matt 1). Matthew, he begins first with Abraham (v 2) and thence
to Judah (v 3) from Judah to David (v 6) from David to Zorobabel
(v 13) then to Jacob the father of Joseph, the husband of Mary,
of whom was born Jesus (v 16).
Now Mary was one of the same house also, and for this consider,
Jesus came from the loins of David (Matt1); but that he could not
do, if Mary had not been of the seed of David: For Christ came from
her, not from him, for Joseph 'knew her not till she had brought
forth her first-born' (Matt 1:25). Again, the angel told her, that
he was the son of David, saying, 'And the Lord God shall give unto
him the throne of his father David' (Luke 1:32).
And again, The Jews knew this very well, or else they would have
been sure to have laid it open before all the world; for they
sought by all means to disown him. And though they did through the
devilishness of their unbelief disown him, yet could they find no
such thing as to question the right of his birth from Mary. If it
had been to be done, they would no doubt have done it; they did
not want malice to whet them on; neither did they want means so far
as might help forward their malice; without manifest and apparent
injury; for they had exact registers, or records of their genealogies,
so that, if they had had any colour for it, they would sure have
denied him to have been the son of David. There was reasoning
concerning him when he was with them (John 7:27,43) and I do
believe, part of it was about the generation of which he came.
And this was so commonly known, that the blind man that sat by
the way-side could cry out, 'Jesus thou Son of David, have mercy
on me.--Thou Son of David, have mercy on me' (Luke 18:38,39). It
was so common, that he came from the loins of his father David
according to the flesh, that it was not so much as once questioned.
'And when' Herod 'demanded of the chief priests and scribes of
the people where Christ should be born. They said unto him, in
Bethlehem of Judea: For thus it is written by the prophet, And
thou Bethlehem, in the land of Juda, art not the least among the
princes of Juda, for out of thee shall come a governor, that shall
rule my people Israel' (Matt 1:4-6). (For out of thee) mark that;
if Mary had not been of Judah, Christ had not come out of Judah,
but Christ came out of Judah; therefore Mary is also a daughter
of Judah. And this is evident, as saith the scripture, 'for--our
Lord sprang out of Judah' (Heb 7:14).
Again, when Christ the Saviour was to come into the world, at
that time the sceptre was to depart from Judah, according to the
prophecy of Jacob. 'The sceptre shall not depart from Judah, nor
a law-giver from between his feet, until Shiloh come' (Gen 49:10).
Now the sceptre was then departed from those that were Jews by
nature, and also the law-giver, and Herod who was a stranger, and
not of Judea, was king over them, as Caesar's deputy; and Caesar
Augustus imposed laws on them.
The stubborn Jews also confessed the sceptre to be departed, when
before Pontius Pilate a Roman governor of Judea, they cried out
against Christ: 'We have no king but Cesar' (John 19:15).
Nay farther, the Jews from that day to this, have been without a
king of their own nation to govern them: they never had the sceptre
swayed since by any of themselves, but have been a scattered
despised people, and have been as it were liable to all dangers,
and for a long time driven out from their country, and scattered
over all the nations of the earth, as was prophesied concerning
them (Jer 14:10; Zech 6:14,15). And yet these poor souls are so
horribly deluded by the devil, that though they see these things
come to pass, yet they will not believe. And one reason among
many, of their being thus deluded, is this, they say that the word
sceptre in Genesis 49 is not meant of a kingly government; but
the meaning is, (say they) a rod, or persecutions shall not depart
from Judah till Shiloh come. Now they do most grossly mistake
that place; for though I am not skilled in the Hebrew tongue,
yet through grace, I am enlightened into the scriptures; whereby
I find that the meaning is not persecutions, nor the rod of
afflictions, but a governor or sceptre of the kingdom shall not
depart from Judah till Shiloh come. And that this is the meaning
of the place, weigh but the very next words of the same verse,
and you will find it to be the sceptre of a king that is meant;
for he addeth, 'nor a law-giver from between his feet.' Mark it,
The sceptre, nor a law-giver; the legislative power depending on
the sceptre of the kingdom, shall not depart from Judah till Shiloh
come. According to that scripture, written in Isaiah 7:16, 'For
before the child shall know to refuse the evil, and choose the
good, the land that thou abhorrest shall be forsaken of both her
kings.' Which scripture hath been fulfilled from that same time.
But a word to the Jews' exposition of the sceptre to be a rod,
or persecutions; saying, that persecutions shall not depart from
Judah till Shiloh come. This cannot be the meaning of the place;
for the Jews have had rest oftentimes, and that before Shiloh did
come; at one time they 'had rest four-score years' (Judg 3:30).
Again, 'And the land had rest from war' (Josh 14:15). And again,
'And the Lord gave them rest round about, according to all that he
sware unto their fathers, and there stood not a man of all their
enemies before them' (Josh 21:44). 'And the land had rest forty
years' (Judg 3:11). There was rest many a time from persecution
and from the rod, though it were but for a season; but the sceptre,
or kingdom, did not depart from Judah, and a law-giver from between
his feet till Shiloh came.
Second, Again, To prove that Jesus is the Christ, it is clear from
the hand of God against the Jews, for putting him to death. What
was the reason why they did put him to death, but this, He did
say that he was the Christ the Son of God? (Luke 22:70) 'Then said
they all, Art thou then the Son of God? And he said unto them, Ye
say that I am.' That is, I am he as you say, I am the Son of God;
yea, the only begotten Son of the Father, and I was with him before
the world was (John 9:37, 17:5).
Now the Jews did put him to death for his thus owning his own;
that is, for not denying of his Sonship, but making himself equal
with God, therefore did they put him to death (John 19:7).
Now God did, and doth most miserably plague them to this very
day, for their crucifying of him: But I say, had he not been the
Christ of God, God's Son, he would not have laid sin to their
charge, for crucifying him; but rather have praised them for their
zeal, and for taking him out of the way, who did rob God of his
honour, in that he made himself equal with God, and was not. He
would have praised them for doing the thing that was right, as
he did Phineas the son of Eleazar, for executing judgment in his
time, on the adulterer and adulteress (Num 25:8).
But in that he said he was the Son of God, and accounted it no
robbery so to call himself (Phil 2:6). And seeing that they did
put him to death, because he said he was the Son of God; and in
that God doth so severely charge them with, and punish them for
their sin in putting him to death, for saying that he was the Son
of God, it is evident that he was and is the Son of God, and that
Saviour that should come into the world. For his blood hath been
upon them to this very day for their hurt, according to their
desire (Matt 27:25).
Again, Jesus himself doth in this day hold forth that he is the
Christ, where he saith, 'The time is fulfilled, and the kingdom of
God is at hand' (Mark 1:15). What time is this that Jesus speaks
of? Surely, 'tis that of Daniel's seventy weeks, spoken of in
chapter 9:24 where he saith, 'Seventy weeks are determined upon
thy people--to finish the transgression, and to make an end of
sins, and to make reconciliation' or satisfaction 'for iniquity,
and to bring in everlasting righteousness,--and to anoint the most
Holy.' This time, that here Daniel speaks of, is it that Christ
saith hath an end; and the argument that he brings to persuade them
to believe the gospel, is this, 'The kingdom of God is at hand,'
(according as was prophesied of it by Daniel) 'repent, and believe
the gospel.' Repent, and believe that this is the gospel; and that
this is the truth of God; consider, that Daniel had a revelation
of these days from the angel of God, and also the time in which it
should be accomplished: namely, Seventy weeks was the determined
time of the Messias his coming, from the time when the angel spake
these words to Daniel: Seventy weeks, that is, about 490 years, if
you reckon every day in the said seventy weeks for a year: A day
for a year, a day for a year; for so is the Holy Spirit's way
sometimes to reckon days (Eze 4:6). And this the Jews were convinced
of, when Christ saith to them, 'Ye hypocrites, ye can discern the
face of the sky; but can ye not discern the signs of the times?'
(Matt 16:3). Do you not see that those things that are spoken
of as forerunners of my coming, are accomplished? Do you not see
that the sceptre is departed from Judah? Do you not see the time
that Daniel spake of is accomplished also? There shall no sign be
given unto it, but the sign of the prophet Jonas: O ye hypocritical
generation! (v 4).
Third, Another argument to prove that Jesus is the Christ, is
this, By his power the blind see, the lame walk, the deaf hear, the
dumb speak, the dead are raised up, the devils are dispossessed.
In Isaiah 35:4 it is thus prophesied of him, 'Behold your God will
come with vengeance, even God with a recompense; he will come and
save you'; But how shall we know when he is come? Why, 'Then the
eyes of the blind shall be opened, and the ears of the deaf shall
be unstopped. Then shall the lame man leap as an hart, and the
tongue of the dumb sing; for in the wilderness shall waters break
out, and streams in the desert' (vv 5,6). Now when John would
know whether he were the Christ or no, Jesus sends him this very
answer, 'Go, and shew John [saith he] again those things which
you do hear and see: the blind receive their sight, and the lame
walk, the lepers are cleansed, and the deaf hear, the dead are
raised up, and the poor have the gospel preached to them' (Matt
11:3-5).
Fourth, Another argument that doth prove this Jesus to be the
Christ, is this, namely, he to whom it was revealed, that he should
see him, though he waited long for him. So soon as ever he did but
see that sweet babe that twas born of the virgin Mary, he cried
out, 'Lord now lettest thou thy servant depart in peace, according
to thy word: For mine eyes have seen thy salvation, which thou
hast prepared before the face of all people'; as it is in Luke
2:26-31. The prophetess Anna also, so soon as she had seen him,
'gave thanks to the Lord, and spake of him to all them that looked
for redemption in Jerusalem' (vv 36-38).
Fifth, Another argument is, the sign of the prophet Jonah. He,
even Jonah, was three days and three nights in the whale's belly
(Jonah 1:17) and Jesus makes this very thing an argument to the
Jews, that he was the true Messias, where he saith, 'An evil and
adulterous generation seeketh after a sign'; that is, they would
have me to show them a sign, to prove that I am the Saviour, 'And
there shall no sign be given to it, but the sign of the prophet
Jonah: For as Jonas was three days and three nights in the whale's
belly; so shall the Son of man be three days and three nights in
the heart of the earth' (Matt 12:39,40). And this, the Apostle
makes mention of to be accomplished, where he says, The Jews slew
Jesus, and hanged him on a tree (Acts 10:39) and laid him in
a sepulchre (Matt 27). But God raised him up the third day, and
shewed him openly (Acts 10:40).
Sixth, Another scripture argument to prove that Jesus is the Christ,
is this, that there was not one of his bones broken; which thing
was foretold and typed out by the Paschal Lamb, where he saith,
'They shall leave none of it unto the morning, nor break any bone
of it' (Exo 12:46; Num 9:12), which thing was fulfilled in the Son
of the virgin, (though contrary to the customs of that nation,)
as it is written, 'Then came the soldiers, and brake the legs of
the first, and of the other which was crucified with him. But when
they came to Jesus, and saw that he was dead already, they break
not his legs' (John 19:32,33): 'that the scripture should be
fulfilled, A bone of him shall not be broken' (v 36).
Seventh, Another scripture demonstration is, in that they did
fulfil the saying that was written, 'They part my garments among
them, and cast lots upon my vesture' (Psa 22:18). But this was
also fulfilled in Jesus, as it is written; 'Then the soldiers,
when they had crucified Jesus, took his garments, and made four
parts, to every soldier a part; and also his coat: now the coat was
without seam,--They said therefore among themselves, let us not
rend it, but cast lots for it whose it shall be: that the scripture
might be fulfilled, which saith, They parted my raiment among
them, and for my vesture they did cast lots' (John 19:23,24).
Eighth, Again, The scripture saith, 'they shall look upon me, whom
they have pierced' (Zech 12:10). But the soldier thrust a spear
into his side, That it might be fulfilled which was written, 'they
shall look on him whom they pierced' (John 19:34-37).
Error 1. Now then, seeing this is the truth of God, that Jesus
that was born of the virgin, is the Christ of God; how horribly
are those deceived who look on Jesus the Son of Mary, to be but
a shadow or type, of something that was afterward to be revealed;
whereas the scriptures most lively hold him forth to be the Christ
of God, and not a shadow of a spirit, or of a body afterwards
to be revealed, but himself was the very substance of all things
that did any way type out Christ to come; and when he was indeed
come, then was an end put to the law for righteousness, or
justification to every one that believeth; 'Christ is the end
of the law for righteousness to every one that believeth,' as it
is written (Rom 10:4). That is, he was the end of the ceremonial
law, and of that commonly called the moral law, the substance of
which is laid down (Exo 20:1-17) though that law, as handed out
by Christ, still remains of great use to all believers, which
they are bound to keep for sanctification, as Christ saith (Matt
5:19 to the end of the chapter). But Christ Jesus hath obtained
everlasting righteousness, having fulfilled all the law of God
in the body of his flesh, wherein he also suffered on the cross
without the gates, and doth impute this righteousness to poor man,
having accomplished it for him in the body of his flesh, which
he took of the virgin (Gal 4:4). 'God sent forth his Son, made of
a woman, [that is, born of the virgin] made under the law,' that
is, to obey it, and to bear the curse of it, 'being made a curse
for us' (Gal 3:13); to redeem them that were under the law, that
is, to redeem such as were ordained to life eternal, from the curse
of the law. And this he did by his birth, being made or born of a
woman; by his obedience, yea, by his perfect obedience 'he became
the author of eternal salvation unto all them that obey him' (Heb
5:8,9); and by his doing and suffering, did completely satisfy
the law and the justice of God, and bring in that glorious and
everlasting salvation, without which we had all eternally been
undone, and that without remedy; for without shedding of his blood
there was no remission.
Error 2. Seeing Jesus Christ, the Son of the virgin Mary, was and
is the Christ of God: and that salvation came in alone by him, for
there is salvation in no other (Acts 4:12), then how are they
deceived, that think to obtain salvation by following the convictions
of the law, which they call Christ (though falsely) when alas,
let them follow those convictions that do come from the law,
and conscience set on work by it; I say, let them follow all the
convictions that may be hinted in upon their spirits from that law,
they shall never be able to obtain salvation by their obedience
to it, 'for by the law is the knowledge of sin' (Rom 3:20; Gal
3:10; John 10:15; Heb 9:12). And 'It is not of works lest any man
should boast,' as those fond hypocrites called Quakers would do.
And again, 'If righteousness come by the law, then Christ is dead
in vain' (Gal 2:21). 'But that no man is justified by the works of
the law, in the sight of God, it is evident: for, The just shall
live by faith' (Gal 3:11). Which living by faith, is to apply the
Lord Jesus Christ his benefits, as birth, righteousness, death,
blood, resurrection, ascension, and intercession, with the glorious
benefits of his second coming to me, as mine, being given to me,
and for me, and thus much doth the Apostle signify, saying; 'The
life which I now live in the flesh I live by the faith of the Son
of God, who loved me, and gave himself for me' (Gal 2:20).
Error 3. Again, Seeing God's Christ, which was with him before
the world was (John 17:5) took upon him flesh and blood from the
virgin Mary, (who was espoused to Joseph the carpenter) and in
that human nature yielded himself an offering for sin, (for it
was the body of his flesh by which sin was purged [Col 1:22]). I
say, seeing the Son of God, as he was in a body of flesh, did bring
in salvation for sinners, and by this means, as I said before, we
are saved, even by faith in his blood, righteousness, resurrections,
&c. How are they then deceived who own Christ no otherwise than
as he was before the world began, who was then without flesh and
blood (for he took that in time of the virgin [Gal 4:4; Heb 2:14]).
I say, they are wickedly deluded, who own him no otherwise but as
he was before the world was: For in their owning of him thus and
no otherwise, they do directly deny him to be come in the flesh,
and are of that antichristian party which John speaks of (1 John
4:3) 'Every spirit that confesseth not that Jesus Christ is come
in the flesh, is not of God: and this is that spirit of antichrist,
whereof ye have heard that it should come, and even now already
is it in the world.' Now because the enemy doth most notably wrest
this scripture, as they do others, to their own damnation, I
shall speak something to it; and therefore, when he saith, every
spirit that confesseth not that Jesus Christ is come in the flesh,
is not of God, his meaning is, Every spirit that doth not confess
that that Christ that was with the Father before the world was, did
in the appointed time of the Father come into the world, took on
him a body from the virgin, and was very man as well as very God,
and in that body of flesh did do and suffer whatsoever belonged
to the sons of men for the breach of the holy law of God, and
impute his glorious righteousness which he fulfilled in that body
of his flesh, to the souls that shall believe on what he hath
done, and is adoing in the same body.
Consider 1. And that this is the mind of the Spirit of God, consider,
first, he himself saith, handle me and see, for a spirit hath not
flesh and bones, as ye see me have, when his disciples had thought
he had been but a spirit (Luke 24:39,40).
Consider 2. Now that in this flesh he died for sins: consider,
secondly, that scripture which saith, 'Who his own self, [that
is, the Christ that was born of the Virgin] bare our sins in his
own body on the tree' (1 Peter 2:24). See Colossians 1:22 'in the
body of his flesh,' saith he, 'to present you holy and unblameable,
and unreprovable in his sight.' Now that he arose again from the
dead, with the body of flesh wherewith he was crucified, consider, that
forenamed scripture (Luke 24:39,40) spoken after his resurrection.
Now that he went away with the same body from them into heaven,
consider that it is said, 'And he led them out as far as to Bethany,
and he lifted up his hands, and blessed them. And it came to pass,
while he blessed them, he was parted from them, and carried up
into heaven' (Luke 24:50,51). This is the meaning of those words
therefore; Jesus Christ is come into the flesh, that is, Jesus
Christ hath come in the flesh that he took of the Virgin, hath
brought us who were enthralled to the law, the devil, and sin,
to liberty; and that by his obedience and death. 'Forasmuch then
as the children are partakers of flesh and blood, [saith the
scripture] he, [Christ] also himself likewise took part of the
same'; wherefore? 'That through death he might destroy him that
had the power of death, that is, the devil; and deliver them who
through fear of death were all their lifetime subject to bondage'
(Heb 2:14,15). For he 'was delivered for our offences, and was
raised again for our justification' (Rom 4:25). For he, even that
man, through the power of the eternal Spirit, did offer up himself
without spot to God, and thereby, or by that offering, 'obtained
eternal redemption for us' (Heb 9:12,14). And therefore I say again
and again, look to yourselves, that you receive no Christ except
God's Christ: For he is like to be deceived that will believe every
thing that calls itself a Christ. 'For many, [saith he] shall come
in my name,--and shall deceive many' (Matt 24:5).
Now having spoken thus much touching the Saviour, the Lord Jesus
Christ, I shall, according to the assistance of the Lord Jesus,
proceed, and shall speak something of his godhead, birth, death,
resurrection, ascension, and intercession; together with his most
glorious and personal appearing the second time, which will be to
raise the dead, and bring every work to judgment (Eccl 12:14).
And FIRST I shall shew you that he (Christ) is very God, co-eternal,
and also co-equal with his Father. SECOND, That by this Son of
Mary (which is equal with his Father) the world was made. THIRD,
That he in the fulness of time, was made of a woman, made under
the law, to redeem them that were (or are) under the law; that
is, was born of a woman: and in our nature (for he made himself
of no reputation, and took on him the form of a servant, and was
made in the likeness of men) and in our stead he did fulfil the
law in point of justification (Rom 10:4) and was crucified for our
transgressions (1 Cor 1:23-25). FOURTH, That very body of the Son
of Mary which was crucified, did rise again from the dead, after
he had been buried in Joseph's sepulchre; that he in that very
body ascended up into heaven; and in that very body shall come
again to these ends, 1. To judge the quick and the dead. 2. To
receive his saints to himself. 3. To pass eternal condemnation on
his enemies. These things in brief I shall touch upon, according
to the wisdom given me.
FIRST, And therefore that Christ is very God, I shall first prove
by plain texts of scripture. Second, From the testimony of God,
angels, and men, witnessed by the scriptures. Third, By several
arguments drawn from scripture, which will prove the same clearly.
First, Then to prove it by the scriptures; tho' indeed the whole
book of God's holy scripture, testify these things plainly to be
most true, yet there be some places more pregnant and pertinent
to the thing than others; and therefore I shall mention some of
them: as that in Proverbs 8:22, &c. and there you shall find him
spoken of under the name of wisdom, the same name that is given
him in 1 Corinthians 1:24. I say in that place of the Proverbs
above mentioned, you shall find these expressions from his own
mouth. 'The Lord possessed me in the beginning of his way, before
his works of old. I was set up from everlasting, from the beginning,
or ever the earth was. When there were no depths, I was brought
forth; when there were no fountains abounding with water. Before
the mountains were settled, before the hills was I brought forth:
While as yet he had not made the earth, nor the fields, nor
the highest part of the dust of the world. When he prepared the
heavens, I was there: when he set a compass upon the face of the
depth: When he established the clouds above: when he strengthened
the fountains of the deep: When he gave to the sea his decree,
that the waters should not pass his commandment: when he appointed
the foundations of the earth: Then I was by him, as one brought
up with him: and I was daily his delight, rejoicing always before
him; rejoicing in the habitable part of his earth; and my delights
were with the sons of men.' Also in John 1:1, 2 you have these words
spoken of Christ, 'In the beginning was the Word, and the Word
was with God, and the Word was God. The same was in the beginning
with God.' As also in Hebrews 1:2 the Apostle being about to prove
the Son of Mary to be very God, saith; He 'hath in these last
days spoken unto us by his Son'; which Son is the Son of Mary,
as in Matthew 3, 'But [saith the Apostle (Heb 1:8)] unto the Son
he saith, Thy throne, O God, is for ever and ever, a sceptre of
righteousness is the sceptre of thy kingdom.' Again, in John 17:5
you have the words of the Son of Mary for it, saying, 'And now, O
Father, glorify thou me with thine own self, with the glory which
I had with thee before the world was.' Again, he himself saith,
before Abraham was, I am: And again, I and my Father are one. And
in Philippians 2:5 the Apostle saith, 'Let this mind be in you
which was also in Christ Jesus: who, being in the form of God,
thought it not robbery to be equal with God: But made himself of
no reputation, and took upon him the form of a servant, and was
made in the likeness of men.' Also Revelation 2:8 Christ himself
saith, I am 'the first and the last, which was dead, and is alive.'
And thus have I quoted some few scriptures to prove that the Son
of Mary is the true God.
Second, I shall give you the testimony of God himself touching
the truth of this, viz. That Christ, the Son of the Virgin, is
the true God:
1. And first see Zechariah 12:7 and there you shall find these
words, 'Awake, O sword, against my shepherd, and against the man
that is my fellow, saith the Lord of hosts.' In this place the
Lord doth call that Man his fellow, which he doth not do to any
mere creature. Again, in Matthew 3:17 he calls him his beloved
Son, saying, 'This is my beloved Son, in whom I am well pleased.'
And in the aforesaid place of the Hebrews (ch 1) the Apostle advancing
the Lord Jesus, brings in this question. 'To which of the angels
said he at any time, Thou art my Son?' (v 5). 'But unto the Son he
saith' (v 8) 'Thy throne, O God, is for ever and ever': And thus
far of the testimony that God himself hath given of the Son of
Mary, Jesus Christ.
2. The angels do shew that he is God: (1.) In that they do obey
him. (2.) In that they worship him.
(1.) That they obey him, is clear, if we compare Revelation 21:9
with 22:6. In the first of these places we find, that there came
one of the angels of the seven vials, which had the seven last
plagues, and talked with John. He came not of himself; for in that
22nd chapter, verse 6 he saith, 'The Lord--sent his angel to shew
unto his servants, the things which must shortly be done.' Now in
the 16th verse you may see who this Lord God is: He saith there,
'I Jesus have sent mine angel to testify--these things in the
churches [compare Rev 1:1]. I am the root and [as well as] the
offspring of David, and the bright and morning star.' I say this
obedience of the angels doth testify that Jesus, which is the Son
of Mary, is the true and very God; for they do obey God only.
(2.) The angels do shew that the Son of Mary, is the true God,
in that they do not only obey him, but worship him also; yea,
they are commanded so to do (Heb 1:6) where it is written, 'When
he bringeth in the first begotten into the world, he [i.e. God,]
saith, And let all the angels of God worship him,' viz. the Son of
Mary. Now the angels themselves command that we worship none but
God (Rev 22:8,9). When John fell down to worship the angel, the angel
said, 'See thou do it not: for I am thy fellow servant,--worship
God.' Now if the angels should command to worship God, and they
themselves should worship him that by nature is no god, they should
overthrow themselves, in commanding one thing, and doing another,
and so lose their own habitations, and be shut up in chains of
darkness, to be punished with everlasting destruction from God
himself at the great day. And thus much concerning the testimony
of angels touching Jesus the son of Mary, the Son of God, yea,
very and true God (Isa 9:6).
3. [The testimony of men witnessed by the scriptures do shew that
Christ is very God.] Now followeth David his testimony among other
of the saints, who witness Jesus the Son of Mary to be true God;
and that you may find in Psalm 110:1 where he saith, 'The LORD
said unto my Lord, Sit thou at my right hand, until I make thine
enemies thy footstool.' Also Isaiah in the 9th chapter, verse 6
saith, 'For unto us a child is born, unto us a son is given; and
the government shall be upon his shoulder: and his name shall
be called Wonderful, Counsellor, The mighty God, The everlasting
Father, the Prince of Peace. Of the increase of his government and
peace there shall be no end, upon the throne of David, [which is
not, nor ever was the heart of any believer] and upon his kingdom,
to order it, and to establish it with judgment and with justice
from henceforth even for ever. The zeal of the LORD of hosts will
perform this.' Again, see Peter's testimony of this Son of Mary;
When Jesus asked his disciples, whom say ye that I am? Peter,
as the mouth of the rest, said, 'Thou art the Christ, the Son of
the living God' (Matt 16:16). Also when Thomas, one of Christ's
disciples, would not be persuaded by the others that they had
seen the Lord, except he did also see in his hands the print of
the nails, and put his fingers into the print of the nails, and
thrust his hand into his side, he would not believe. Saith the
Son of Mary, 'Reach hither thy finger, and behold my hands; and
reach hither thy hand, and thrust it into my side; and be not
faithless but believing.' And then Thomas breaks out with a mighty
faith, and a glorious testimony for his master, and saith, 'My
Lord, and my God' (John 20:27,28). Again, See Paul's testimony of
him (Rom 9:5) where speaking of the Son of Mary, he saith, That
Christ came of the Father, 'who is over all, God blessed for ever,
Amen.' And the apostle John doth also witness as much (1 John 5:20)
where speaking of Jesus Christ, he saith on this wise, 'And we know
that the Son of God is come, and hath given us an understanding,
that we may know him that is true, and we are in him that is true,
[Who is that? why, saith John] even in his Son Jesus Christ.' Who
is he? Why, 'This is the true God, and eternal life.'
I could here also bring in the testimony of the very devils
themselves as Luke 4:41, 8:28 where he is by them acknowledged to
be the Son of the living God: But it is needless so to do; for we
have plainly proved it already.
Third, Now followeth the several scripture arguments, which will
prove that Jesus the Son of Mary is very God.
1. There is none but he that is the true God, can satisfy the
justice of the true God, for the breach of his holy law; but if
you compare Isaiah 53:6 with Matthew 3:17 you shall find, that
Jesus the Son of Mary did give God a full and complete satisfaction
for the breach of his holy law; therefore Jesus the Son of Mary
must needs be the great and true God.
2. He that hath power of his own to lay down his life, and hath
power of his own to take it up again, must needs be the true God:
but this did Jesus the Son of Mary the virgin; therefore he must
needs be the true God (John 10:17; Rom 1:4).
3. There was never any able to bear the sins of all the believers
in the world, that ever were, now are, or hereafter shall be,
but the true God: But Jesus, the Son of the Virgin Mary, did bear
them all, 'in his own body on the tree' (1 Peter 2:24; Isa 53:6).
Therefore Jesus the Son of Mary must needs be the true God as well
as man.
4. There was never any mere man able, by his own power, to overcome
the devil in all his temptations, but he that is also the true
God (for Adam in his state of innocency was overcome by them, and
fell under them:) But Jesus the Son of the Virgin did overcome
them all by his own power; therefore he is very God, as well as
very Man. See Genesis 3:15; Isaiah 51:9, 63:5; Matthew 4:24; Luke
4:12.
5. There was never any that did call himself the true God (and was
not) which did please God in so doing. But Jesus the Son of Mary
did call himself the true God, or account himself equal with God
(which is all one) yet God was well pleased with him (Matt 3:17;
Phil 2:6,7; John 8:29). And therefore Jesus the Son of Mary must
needs be true God as well as man.
6. There was never any that had all power in heaven and in earth, but
the true God. Jesus the Son of the Virgin Mary, who was espoused
to Joseph, hath all power in heaven and in earth in his own hand.
Therefore he is the true and great God (Matt 28:18).
7. There was never any able to keep poor souls from falling from
God, saving he that is the true God. Jesus the Son of Mary did,
and doth this (John 10:27-30, 17:12). Therefore he is the true
and great God.
8. Never could any justly call himself the first and the last,
except the true God, nor truly (as the Lord did say) I AM. But
these did Jesus the Son of Mary (Rev 1:1 compared with vv 17,18;
Rev 2:8 and John 8:58). Therefore Jesus must needs be true God as
well as man.
9. Never was there any that could absolutely forgive sins but God
(Mark 2:7; Luke 5:21). But Jesus the Son of the Virgin Mary, can
forgive sins (Luke 5:20; Mark 2:5). Therefore Jesus the Son of
Mary must needs be true God, as well as man.
10. The scriptures never call any the true and living God; but he
that is the true God. The scriptures call Jesus, the Son of the
Virgin, the true God (Isa 9:6; 1 John 5:20). Therefore he is the
true and great God.
11. He that made all things, whether they be visible, or invisible,
whether they be thrones or dominions, or principalities, or powers,
must needs be the true God. But Jesus the Son of the Virgin Mary
did make all these (Col 1:14-18; John 1:1-16; Heb 1:2,3). And
therefore he is the true God as well as man.
12. The blood of a mere finite creature could never obtain eternal
redemption for sinners. But the blood of Jesus, the Son of the
Virgin Mary, hath obtained eternal redemption for sinners (Rom
3:23, 5:9; Heb 9:12,14, 10:19,20). Therefore the blood of the Son
of the Virgin, must needs be the blood of God. And so the Apostle
calleth it, saying to the pastors of the churches, 'Feed the church
of God, which he hath purchased with his own blood' (Acts 20:28;
1 John 3:16).
13. Never was there any that could overcome death in his own power,
but the true God (Hosea 13:14; 2 Tim 1:10; Heb 1:2). Jesus the
Son of the Virgin Mary did overcome death by himself (Heb 3:14).
Therefore he is the true God as well as man.
14. He that searcheth the hearts, and knoweth the thoughts of men,
must needs be the true God (Jer 17:10). But Jesus the Son of the
Virgin doth (Luke 5:22, 9:47; John 2:24,25). Therefore he is the
true God.
15. He that by his own power commandeth the raging sea, must needs
be the true God (Job 38:10,11; Prov 8:29). But this did Jesus the
Son of Mary (Mark 4:39-41; Luke 8:24). Therefore, he is the true
God.
16. He that is the WISDOM, power, and glory of God, must needs
be the true God. But Jesus the Son of the Virgin is all these as
1 Corinthians 1:24; Hebrews 1:3. Therefore Jesus the Son of the
Virgin must needs be true God as well as man.
SECOND.--The next thing that I am to prove, is this; namely, That
by this Jesus Christ, the Son of the Virgin, the world was made:
And here I shall be brief, having touched on it already. Only
I shall lay down some of the scriptures, that hold forth this to
be a truth, and so pass to the next things that I intend to speak
of.
And therefore in the first place, see Hebrews 1:2 where the Apostle
is speaking of the Son of God, which Son was born of the Virgin
Mary, according to these scriptures mentioned before (Matt 1:18-23;
Luke 2; Matt 3:17) where God himself saith, This is my beloved
Son, &c. This Son of God, saith the Apostle, by whom God hath
spoken to us, by him also he made the worlds. And Colossians
1 the Apostle speaking of the deliverance of the saints, saith,
'who hath delivered us from the power of darkness, and translated
us into the kingdom of his dear Son: In whom we have redemption
through his blood, even the forgiveness of sins': And is that all?
No, but he is (also) 'the image of the invisible God, the first
born of every creature' (v 15). And in verses 16, 17, 'By him
were all things created that are in heaven, and that are in earth,
visible and invisible, whether they be thrones, or dominions, or
principalities, or powers: all things were created by him, and for
him: And he is before all things, and by him all things consist.'
Also Hebrews 1:10 it is thus written of this Son of God, Christ
Jesus the Son of Mary, 'And, Thou, Lord, in the beginning hast
laid the foundation of the earth: and the heavens are the works
of thine hands.' And again, John 1 and the first 9 verses, the
Evangelist, or Apostle, speaking of the Son, saith, 'In the beginning
was the Word,' which Word was the Son (Rev 19:13). This Word, or
Son, was with God, and the Word was God. All things were made by
him, and without him was not any thing made that was made. 'In
him was life; and the life was the light of men. And the light
shineth in darkness; and the darkness comprehended it not.' But
in the ninth verse of this first chapter of John, it is written,
'That was the true light, which lighteth every man that cometh
into the world.' Now seeing the Lord hath brought me thus far;
and because the Quakers by wresting this scripture, do not only
split themselves upon it, but endeavour also to split others, I
shall therefore, before I proceed any further, speak a few words
to it; and they are these that follow.
The Apostle in these nine first verses, or most of them, is speaking
of the divinity or godhead of the Son of Mary, and shewing that
he made the world: Now in this ninth verse he speaketh of man as
he is in his coming into the world, and not as he is a regenerate
person. Now every man as he comes into the world, receives a light
from Christ, as he is God, which light is the conscience, that
some call Christ though falsely. This light, or conscience, will
shew a man that there is a God, and that this God is eternal (Rom
1:20). This light doth discover this eternal God by his works in
the world; for saith the scripture before named, 'The invisible
things of him [meaning God] from the creation of the world are
clearly seen, being understood by the things that are made, even
his eternal power and godhead'; This light also will reprove of
sin, or convince of, and make manifest sins against the law of
this eternal God: so that man, before he is regenerate, is able
by that light to know that sins against the law, are sins against
God, as is manifested in the unconverted Pharisees, who, (as
Christ told them) had neither the love of God, nor the word of God
abiding in them (John 5:38,42) yet knew sins against the law, to
be sins; for they were offended at a woman for committing adultery,
which act was forbidden, by the law (Matt 5:27,28); and it is said
also, they were convicted of sin by their own consciences (John
8:7-10).
Again, The Apostle writing to the Corinthians, and admonishing
them to walk orderly (1 Cor 11:14) turns them to nature itself,
saying, 'Doth not even nature itself teach you?' &c. This light
surely is that, wherewith Christ, as he is God, hath enlightened
every man that cometh into the world, which doth convince of
sins against the law of God. Therefore, as the Apostle saith (Rom
1:20). They are left without excuse. That is, they have their own
conscience, that doth shew them there is a God, and that this God
is to be served and obeyed; and the neglect of this will be sure
to damn them, though the obedience to the law will not save them,
because they are not able to make a full recompense to God for the
sins that are past; neither are they able for the time to come,
to yield a full, continual, and complete obedience to the law
of this almighty, infinite, and eternal God. For as many as are
of the works of the law, are under the curse; for it is written,
'Cursed is every one that continueth not in all things which are
written in the book of the law to do them. But that no man is
justified by the [works of the] law,--it is evident: for, The just
shall live by faith' (Gal 3:10,11).
But now, though Christ, as he is God, doth give a light to every
one that cometh into the world, which light is the conscience, (as
they themselves confess;) yet it doth not therefore follow that
this conscience is the Spirit of Christ, or the work of grace,
wrought in the heart of any man whatsoever; for every one hath
conscience, yet every one hath not the Spirit of Christ: For Jude
speaks of a company of men in his days, who had not the Spirit of
Christ (Jude 19). 'These be they who separate themselves, [saith
he] sensual, having not the spirit.' Yea, Heathens, Turks, Jews,
Pagans, Atheists, have that also that doth convince of sin, and
yet are so far from having the Spirit of Christ in them, that it
is their great delight to serve their lusts, this world, their sins;
whereas the Apostle saith plainly, 'If Christ be in you, the body
is dead because of sin; but the Spirit is life for righteousness
sake' (Rom 8:10)[1] So that those who are alive to their sins, have
not the Spirit of Christ. Nay, let me tell you, the very devils
themselves, who were thrown from their first state by sin (Jude 6)
have such a taste of their horrible sins (2 Peter 2:4) that when
they did but suppose that Jesus was come to put an end to their
tyrannical dealing with the world, and to bring them to judgment
for their sins, (to which they know they shall be brought,) it
made them cry out, 'Art thou come hither to torment us before the
time?' (Matt 8:29). James doth also signify this much unto us,
where he saith, 'The devils also believe and tremble' (James 2:19).
Which belief of theirs is not a believing in Christ to save them;
for they know he did not take hold on their nature (Heb 2:16).
But they do believe that Christ will come to their everlasting
torment; and the belief of this doth make these proud spirits to
tremble.
Again, Man at his coming into the world, hath his conscience given
him, which doth convince of sin (John 2:9, 8:9), yet man, as he
cometh into the world, hath not the Spirit of Christ in him; for
that must be received afterward, by the preaching of the word,
which is preached by the ministers and servants of Jesus Christ.
This is God's usual way to communicate of his Spirit into the
hearts of his elect; and this is clear in so many words, where
Peter preaching to a certain number, the scripture saith, 'While
Peter yet spake these words, the Holy Ghost, [or Holy Spirit,]
fell on all them which heard the word' (Acts 10:44). And again (Gal
3:2,5 compared together), 'Received ye the Spirit by the works of
the law, [saith the Apostle] or by the hearing of faith?' or the
Gospel, which is the word of faith preached by us? Which Spirit,
as Christ saith, the world cannot receive, because it seeth him
not, neither knoweth him, though his children shall have fellowship
with him to the great comfort of their own souls (John 14:16,17).
But now, this merciless butcherer of men, the devil, that he
might be sure to make the soul fall short of glory, if possible,
endeavours to persuade the soul that its state is good; that
it hath the Spirit of Christ in it; and for a proof of the same,
saith he, turn thy mind inward, and listen within, and see if
there be not that within thee that doth convince of sin: Now the
poor soul; finding this to be so, all on haste (if it be willing
to profess) through ignorance of the Gospel, claps in with these
motions of its own conscience, which doth command to abstain from
this evil, and to practise that good; which, if neglected, will
accuse and torment for the same neglect of others, both now and
hereafter (Rom 2:15).
Now the soul seeing that there is something within that convinceth
of sin, doth all on a sudden close with that, supposing it is the
Spirit of Christ, and so through this mistake, is carried away
with the teachings and convictions of its own conscience, (being
misinformed by the devil) unto the works of the law; under which,
though it work all its days, and labour with its might and main,
yet it never will be able to appease the wrath of God, nor get
from under the curse of the law, nor get from under the guilt of
one sinful thought the right way, which is to be done by believing
what another man hath done by himself, without us, on the cross,
without the gates of Jerusalem (Heb 1:2,3; Rom 5:15). See also
for this 1 Peter 2:24; Hebrews 13:12. The one saith, He bare our
sins in his own body on the tree; the other saith, It was done
without the gate.
And thus the poor soul is most horribly carried away headlong, and
thrown down violently under the curse of the law, under which it
is held all its days, if God of his mere mercy prevent not; and
at the end of its life doth fall into the very belly of hell.
Again, That the devil might be sure to carry on his design, he now
begins to counterfeit the work of grace: here he is very subtle,
and doth transform himself into an angel of light (2 Cor 11:14).
Now he makes the soul believe that he is its friend, and that he
is a gospel minister; and if the soul will be led by what shall be
made known unto it by the light (or conscience) within, it shall
not need to fear but it shall do well.
Now he counterfeits the new birth, persuading them, that it is
wrought by following the light that they brought into the world
with them. Now he begins also to make them run through difficulties:
and now, like Baal's priests, they must lance themselves with knives,
&c. Now, 1656, quakers are changed to the laws of the world. Now
they must wear no hatbands; now they must live with bread and
water; now they must give heed to seducing spirits, and doctrines
of devils, which bids them abstain from marriage, and commands
them to abstain from meats, which God hath created to be received
with thanksgiving, of them which love and know the truth, as in 1
Timothy 4:1-3. Now they must not speak, except their spirit moves
them, (I do not say the Spirit of Christ) though when it moves,
they will speak such sad blasphemies, and vent such horrible
doctrines, that it makes me wonder to see the patience of God,
in that he doth not command, either the ground to open her mouth,
and swallow them up, or else suffer the devil to fetch them away
alive, to the astonishment of the whole world.
Object. But you will say, doth not the scripture say, that it is
the Spirit of Christ that doth make manifest or convince of sin?
(John 16:8).
Ans. Yes, it doth so. But for the better understanding of this
place, I shall lay down this; namely, That there are two things
spoken of in the scriptures, which do manifest sin, or convince of
sin. First, The law, as saith the Apostle (Rom 3:20). 'Therefore
by the deeds of the law there shall no flesh be justified in his
sight: [viz., God's sight:] for by the law is the knowledge of sin.'
Secondly, The Spirit of Christ doth make manifest, or reprove of
sin, as it is written (John 16:8,9). 'And when he [the Spirit] is
come, he will reprove the world of sin, and of righteousness, and
of judgment: Of sin, because they believe not on me'; saith the
Son of Mary, which is Christ.
Now the law doth sometimes by its own power manifest sin without
the Spirit of Christ; as in the case of Judas, who was convinced
of the sin of murder, which made him cry out, 'I have sinned';
yet at that time he was so far from having the Spirit of Christ
in him, that he was most violently possessed of the devil (Luke
22:3,4).
Again, Sometimes the Spirit of Christ takes the law, and doth
effectually convince of sin, of righteousness, and judgment to
come.
Query. But you will say, How should I know whether I am convinced
by the law alone, or that the law is set home effectually by the
Spirit of the Lord Jesus upon my conscience?
Ans. 1. Unto this I answer. First, When the law doth convince by
its own power, without the help of the Spirit of Christ, it doth
only convince of sins against the law, as of swearing, lying,
stealing, murdering, adultery, covetousness, and the like. I say,
it doth only make manifest sins against the law, pronouncing a
horrible curse, against thee, if thou fulfil it not, and so leaves
thee; but it gives thee no strength to fulfil it completely, and
continually, (which thou must do, if thou wilt be saved thereby).
Now thy own strength being insufficient for these things, having
lost it in Adam, thou art a breaker of the law. Here the law finds
thee in thy sins, and condemns thee for thy sins: But gives thee
no power to come wholly out of them; neither doth it shew thee
thy right Saviour, to save thee from them (which is the Son of the
Virgin Mary, the man Christ Jesus) but commands thee upon pain of
eternal damnation, to continue in all things that are written in
the book of the law to do them (Gal 3:10). And therefore if thou
hast been convinced of no other sins, but what are against the law,
for all thy convictions and horror of conscience, thou mayest be
but a natural man, at the best, and so under the curse.
(Obj.) But, perhaps thou wilt say, I am not only convinced of my
sins against the law, but I have also some power against my sins,
so that I do in some considerable measure abstain from those things
that are forbidden in the law.
(Ans.) This thou mayest have, and do, as thou thinkest, perfectly,
as those blind Pharisees called quakers, do think that they also
do, and yet be but a natural man: And therefore I pray consider
that place, in Romans 2:14, 15, the Apostle there speaks on this
wise, concerning the Gentiles' obedience to the law, 'For when
the Gentiles, which have not the law, do by nature the things
contained in the law, these, having not the law, are a law unto
themselves: Which shew the work of the law written in their hearts.'
Which work of the law, Christ as he is God, hath enlightened
every one withal, that cometh into the world (John 1:9), which, as
the quakers say, doth convince of sin, yet of no other than sins
against the law: and therefore must needs be all one light or
law; for 'the law is light' (Prov 6:23) and gives 'the knowledge
of sin' (Rom 3:20). And therefore, as I said before, so say I now
again, if thy convictions are no other than for the sins against
the law, though thy obedience be the strictest that ever was
wrought by any man, (except the Lord Jesus the Son of Mary) thou
art at the best but under the law, and so consequently under the
curse, and under the wrath of God, whether thou believest it or
not (Gal 3:10; John 3:36).
Ans. 2. But now the second thing, how thou shouldest know, whether
the Spirit of Christ doth effectually set home the law upon thy
conscience, or not; and therefore to speak directly to it, if the
Spirit of the Lord Jesus, the Son of God, doth set home the law
effectually; then the same Spirit of Christ shews thee more sin
than the sins against the law. For,
(1.) It shews thee, that 'all our righteousnesses are as filthy
rags' (Isa 64:6). Thou seest all thy praying, meditation, hearing,
reading, alms-deeds, fasting, reformation, and whatsoever else
thou hast done, doest, or canst do, being an unbeliever, deserves
at the hands of God his curse and condemnation, and that for ever:
And therefore thou art so far from trusting to it, that in some
measure thou even loathest it, and art ashamed of it, as being a
thing abominable, both in God's sight and thine own (Phil 3:8).
Thou countest thy own performances, when at best, and thine
own righteousness, A bed too short to stretch thyself upon, and
a covering too narrow to wrap thyself in (Isa 28:20). And these
things thou seest not[2] overly, or slightly, and as at a great
distance, but really and seriously, and the sense of them sticks
close unto thee.
(2.) It shews thee that thou hast no faith in the man Christ Jesus
by nature, and that though thou hadst no other sins, yet thou art
in a perishing state because of unbelief, according to that 16th
of John, verse 9, 'Of sin, because they believe not on me.' If
therefore thou hast been convinced aright by the Spirit, thou hast
seen that thou hadst no faith in Christ the Son of Mary, the Son
of God, before conversion. It shews thee also, that thou canst
not believe in thine own strength, though thou wouldest never so
willingly; yea, though thou wouldest give all the world (if thou
hadst it) to believe, thou couldest not.
(3.) In the next place it will shew thee, that if thou doest not
believe in the man Christ Jesus, and that with 'the faith of the
operation of God' (Col 2:12), thou wilt surely perish, and that
without remedy; Also it shews thee, that if thou hast not that
righteousness, which the man Christ Jesus accomplished in his
own person for sinners; I say, if thou be not clothed with that
instead of thine own, thou art gone for ever; and therefore saith
Christ, (speaking of the Spirit) 'When he is come he will reprove
the world of sin, and of righteousness' too (John 16:8). That is,
the Spirit shall convince men and women of the sufficiency of that
righteousness that Christ, in his human nature, hath fulfilled: So
that they need not run to the law for righteousness: 'For Christ
is the end of the law for righteousness, to every one that believeth'
(Rom 10:4). Again, if the Spirit of Jesus setteth home the law
upon thy conscience, thou wilt freely confess, that although the
law curseth, and condemneth thee for thy sins, and gives thee no
power either to fulfil it, or to come out of thy sins: Yet God is
just in giving that law, and 'the law is holy, and the commandment
holy, and just, and good' (Rom 7:12).
(4.) Lastly, It also convinceth of judgment to come: He (viz. the
Spirit) shall reprove the world of sin, of righteousness, yea, and
of judgment too (Acts 24:25). Then doth the soul see, that that
very man that was born of the Virgin Mary, crucified upon the
cross without the gates of Jerusalem, shall so come again; even
that same Jesus, in like manner as he was seen to go up from his
disciples (Acts 1:11). Yea, they that are thus convinced by the
Spirit of Christ, know that God 'hath appointed a day, in the
which he will judge the world in righteousness, by that man whom
he hath ordained' (Acts 17:31): which is the man Christ Jesus:
For 'it is he which was ordained of God to be the judge of quick
and dead' (Acts 10:42).
And now, O man, or woman, whoever thou art, that art savingly
convinced by the Spirit of Christ, thou hast such an endless desire
after the Lord Jesus Christ, that thou canst not be satisfied or
content with anything below the blood of the Son of God to purge
thy conscience withal; even that blood that was shed without the
gate (Heb 13:12, 9:14). Also thou canst not be at quiet, till thou
dost see by true faith, that the righteousness of the Son of Mary
is imputed unto thee, and put upon thee (Rom 3:21-23). Then also
thou canst not be at quiet, till thou hast power over thy lusts,
and corruptions, till thou hast brought them into subjection to
the Lord Jesus Christ. Then thou wilt never think that thou hast
enough faith. No, thou wilt be often crying out, Lord, give me
more precious faith: Lord, more faith in thy righteousness; more
faith in thy blood and death; more faith in thy resurrection:
And Lord, more faith in this, that thou art now at the right hand
of thy father in thy human nature, making intercession for me a
miserable sinner (John 16:5-7; 1 Tim 2:5; Heb 7:24,25). And then,
O poor soul, if thou comest but hither, thou wilt never have an
itching ear after another gospel. Nay, thou wilt say, if a presbyter,
or anabaptist, or independent, or ranter, or quaker, or papist,
or pope, or an angel from heaven, preach any other doctrine, let
him be accursed, again and again (Gal 1:8). And thus have I briefly
shewed you.
First, How Christ, as he is God, doth enlighten every man that
comes into the world.
Secondly, What this light will do, viz. shew them that there is
a God, by the things that are made; and that this God must be
worshiped (Rom 1:20).
Thirdly, I have shewed you the difference between that light and
the Spirit of Christ the Saviour.
Fourthly, I have also shewed you, how you should know the one from
the other, by their several effects.
The first light convinces of sins, but of none other than sins
against the law; neither doth it shew the soul a Saviour, or deliver
(for that is the work of the Spirit) from the curse wherewith it
doth curse it. But I shewed you, that when the Spirit of Christ
comes and works effectually, it doth not only shew men their sins
against the law, but also shews them their lost condition, if they
believe not in the righteousness, blood, death, resurrection, and
intercession of Jesus Christ, the Son of Mary, the Son of God
(John 6:44, 16:24; Matt 3:17; Heb 1:9). And thus much I thought
necessary to be spoken at this time, touching the nature of
conviction.
THIRD. Now in the third Place. Though I have spoken something to
this thing already, namely, concerning our Lord the Saviour, yet
again, in few words, through grace, I shall shew, that he was made,
that is, born of a woman, and made under the law, to redeem them
that are under the law. My meaning is, That God is our Saviour.
First, And for this, see Isaiah 45:15 where you have these words,
'Verily, thou art a God that hidest thyself, O God of Israel, the
Saviour': And verse 21, 22 you have these words, 'Who hath declared
this from ancient time?--Have not I the LORD? And there is no God
else beside me; a just God and a Saviour; there is none beside
me. Look unto me, and be ye saved, all the ends of the earth':
Why, who art thou? 'For I am God, and there is none else.' Also
in Isaiah 54:5 'For thy Maker is thine husband; the LORD of hosts
is his name; and thy Redeemer the Holy One of Israel; the God of
the whole earth shall he be called.' Read also verses 6-8 of that
chapter. I could abundantly multiply scriptures to prove this to
be truth, but I shall only mind you of two or three, and so pass
on; the first is in Jude, verse 25, 'To the only wise God our
Saviour be glory.' And Acts 20:23; John 3:16; 1 John 5:20.
Object. But you will say, How is God a Saviour of sinners, seeing
his eyes are so pure that he cannot behold iniquity (Hab 1:13).
Answ. For answer hereunto. 'When the fulness of the time was come'
wherein the salvation of sinners should be actually wrought out,
'God sent forth his Son, [which Son is equal with the Father (John
1:1, 17:5, 10:30)] made of a woman, made under the law,' (that
is, he was subject to the power and curse of the law) to this end,
'to redeem them that [are, or] were under the law' (Gal 4:4,5),
that is, to deliver us 'from the curse of the law, being made a
curse for us' (Gal 3:13). From whence take notice, that when the
salvation of sinners was to be actually wrought out, then God sent
forth the everlasting Son of his love into the world, clothed with
the human nature, according to that in John 1:14; Hebrews 2:14
and 1 Timothy 3:16 which saith, 'God was manifest in the flesh,'
that is, took flesh upon him.
Second, This Son of God, which is equal with the Father, did in
that flesh, which he took upon him, completely fulfil the whole
law: So that the Apostle saith, 'Christ is the end of the law
for righteousness to every one that believeth' (Rom 10:4). This
righteousness which this Christ did accomplish, is called, 'The
righteousness of God' (Rom 3:22). This righteousness of God, is
by the faith of Jesus Christ, unto all, and upon all them that
believe: My meaning is, it is imputed to so many as shall by faith
lay hold on it. This is also part of the meaning of that speech
of the Apostle: 'As many of you as have been baptized into Christ,
have put on Christ' (Gal 3:27). That is, by faith have put on the
righteousness of Christ, with the rest of that which Christ hath
bestowed upon you, having accomplished it for you. This is also
the meaning of the Apostle (Col 2:9,10) where he saith, 'for in
him [that is the Son of Mary, (1:13,14)] dwelleth all the fulness
of the godhead bodily. And ye are complete in him.' That is, in
his obedience and righteousness; which also the Apostle himself
doth so hard press after (Phil 3:8,9), saying, 'doubtless, and I
count all things but loss, for the excellency of the knowledge of
Christ Jesus my Lord'; which Lord was crucified by the Jews, as
it is in 1 Corinthians 2:8 'for whom, [that is for Christ,] I have
suffered the loss of all things [as well the righteousness of the
law, in which I was blameless (Phil 3:6) as all other things]
and do count them but dung, that I may win Christ: And be found
in him, not having mine own righteousness, which is of the law,
but that which is through the faith of Christ, the righteousness
which is of God by faith': which is 'unto all, and upon all them
that believe' (Rom 3:22). That place also in the ninth of Daniel
(vv 24,25), holdeth forth as much where prophesying of the Messias,
he saith, that it is he that came 'to finish the transgression, and
to make an end of sins, and to make reconciliation for iniquity,
and to bring in everlasting righteousness.' Now that the righteousness
of the Son of Mary is it, mind the 26th verse, where he saith
thus, 'And after threescore and two weeks shall Messiah be cut
off,' that is, Christ shall be crucified, 'but not cut off,' that
is, Christ shall be crucified, 'but not for himself,' that is, not
for any sin that he hath committed; for he committed none. Then
surely, it must be for the sins of the people (John 11:50), as
the high priest said, 'It is expedient for us that one man should
die for the people,' which man was the true Messias (Dan 9:24),
which also is the Son of Mary (Matt 1:18-23). And the Son of God
(Matt 3:17). And also the true God (1 John 5:20). And this Messias,
this Son of the Virgin, this Son of God, this true God, did not
die for himself, for he had not offended; neither did he fulfil the
law or finish transgression, and bring in everlasting righteousness
for himself, for he had not sinned (1 Peter 2:22), therefore it
must of necessity follow, that this righteousness of God, this
everlasting righteousness, is imputed to all, and upon all them
that believe (Rom 3:22; 2 Cor 5:19-21). But,
Thirdly, this Messias, this Son of Mary, this Son of God, this
true God, he was put to death for the sins that his children had
committed, according to that saying, 'Herein perceive we the love
of God, because he laid down his life for us' (1 John 3:16). Also
in Acts 20:28 the apostle speaking to the pastors of the churches,
saith, 'feed the church of God, which he hath purchased with his
own blood.' See also Zechariah 12:10.
Now, I would not be mistaken. I do not think, or say, that he died
in his divine nature, but as it is written, he in his own body
on the tree did bear our sins (1 Peter 2:24); which tree was the
cross (Col 2:14). And as the apostle saith again, who 'when he
had by himself purged our sins, sat down on the right hand of the
majesty on high' (Heb 1:3). And again, the apostle speaking of
this glorious God, saith on this wise, (being before speaking of
his godhead) in Colossians 1:19-22, 'For it pleased the Father
that in him should all fulness dwell; and having made peace through
the blood of his cross by him to reconcile all things to himself:
by him, I say, whether they be things in earth, or things in
heaven. And you, who were sometime alienated and enemies in your
mind by wicked works, yet now hath he reconciled.' But how? why
in verse 22 he tells you, that it is 'in the body of his flesh
through death, to present you holy and unblamable and unreprovable
in his sight.' That is, Christ, who is the true God, after that
he had finished all actual obedience on earth, did in the power
and strength of his godhead (John 19:30, 10:18) yield up himself
to the wrath of his Father, which was due to poor sinners (and
that willingly) (Isa 63:3) [see Heb 9:14 and read that verse with
understanding] according to that saying in 1 Peter 3:18, 'For Christ
also hath once suffered for sins, the just for the unjust': That
is, the Son of God for poor sinners: 'that he might bring us to
God, being put to death in the flesh, but quickened by the Spirit.'
Again (1 Peter 4:1), 'Forasmuch then as Christ hath suffered for
us [not for himself (Dan 9:26)] in the flesh, [in his own body
which he took of the Virgin (1 Peter 2:24)] arm yourselves likewise
with the same mind': That is, let us die to sin as he did, that
we might live to God as he did, and doth (Rom 6:10). And thus have
I briefly showed you.
I. That the Son of Mary is very God.
II. That he made the world.
III. That he is our Saviour, and how.
IV. That he died for sinners, and how, namely, not in his divine
nature, but in his human, in his own body, and in his own flesh
(Col 1:22) redeeming his church with his own blood (Acts 20:28)
and with his own life (1 John 3:16; John 10:18).
We shall now pass on to some other things (the Lord willing) touching
his burial, resurrection, ascension, intercession, second coming,
resurrection of the body, and eternal judgment.
HIS BURIAL PROVED.--I shall prove by several scriptures that he
was buried, and so pass on. Therefore see that place, Matthew
27 verse 57 and so forward. After that Jesus the Son of God had
been crucified a while, he gave up the ghost; that is, he died;
and after he had been awhile dead, Joseph of Arimathea went into
Pilate, and begged the body of Jesus, and Pilate gave consent
thereto. And Joseph took the body of Jesus and wrapped it in clean
linen, and laid it (viz. the body of Jesus) in his own tomb, and
rolled a stone upon the mouth of the sepulchre, and departed. Also
in Luke 23:51-53. The apostle Paul also teacheth so much (1 Cor
15:3,4) where he saith, 'For I delivered unto you first of all that
which I also received, how that Christ died for our sins according
to the scripture; And that he was buried.' Again, in Acts 13:29
the apostle speaking there of Jesus Christ, saith, 'And when they
had fulfilled all that was written of him, they took him down from
the tree, and laid him in a sepulchre.' And so much touching the
burial of Jesus Christ the Son of God.
RESURRECTION. In the next place, I am to prove, That that very
man, whom the Jews did crucify between two thieves, called Jesus
Christ, did rise again. That very man, with that very body wherewith
he was crucified upon the cross, did rise again out of the grave
in which he was laid. And this I shall prove 1. by scripture, 2.
by the testimony of angels, 3. by Christ's own words after he was
risen, and 4. by the testimony of the apostles in the scripture.
First therefore consider, Psalm 16 verse10 where the prophet speaks
on this wise of Christ's resurrection; 'For thou wilt not leave
my soul in hell; neither wilt thou suffer thine Holy One to see
corruption.' Which words the Apostle Peter cites in Acts 2 from
verse 22 to 32, also Isaiah 26:19 in the person of Christ saith,
'Thy dead men shall live, together with my dead body shall
they rise.' See also John 20:15, 16 where mention is made of his
appearing unto Mary Magdalene, and he called her Mary, and she
called him master; which signifies that he was risen, and that
she knew him after his resurrection; for he was come out of the
grave, see verses 6, 7, 8. Again, another scripture is that in Luke
24:1-3. The disciples of Jesus coming to the sepulchre, thinking
to anoint the body of Jesus, found the stone that was on the mouth
of the sepulchre rolled away; and when they went in, they found
not the body of the Lord Jesus; and at this they were troubled and
perplexed (v 4). But as two of them went up to Emmaus, and were
talking of what had befallen to Jesus, Jesus himself drew near,
and went with them (v 15). Another scripture is that in Mark 16:9
which saith on this wise, 'Now when Jesus was risen early the first
day of the week, he appeared first to Mary Magdalen, out of whom
he had cast seven devils.' Where take notice how the Holy Ghost
lays it down in these words, out of whom he had cast seven devils.
To intimate to us the certainty, that it was the same Jesus that
was born of the virgin Mary, who did many miracles, and cured many
diseases, who did also cast seven devils out of Mary Magdalen,
that did rise again. Yea, saith the Holy Ghost, it was the same
Jesus that did work such a wonderful miracle on Mary, he appeared
to her first, out of whom he had cast seven devils. And let these
scriptures suffice to prove the resurrection of the Son of God.
Second, you shall have the testimony of the holy angels also by the
scriptures. And first look into Mark 16:3-7 the words are these,
'And they [viz. the disciples] said among themselves, Who shall
roll us away the stone?' They had a good mind to see their Lord,
but they could not, as they thought, get away the stone which
covered the mouth of the sepulchre. 'And when they looked [that
is, towards the sepulchre] they saw that the stone was rolled
away: for it was very great. And entering into the sepulchre, they
saw a young man [that is, an angel] sitting on the right side,
clothed in a long white garment; and They [the disciples] were
affrighted. And he saith unto them, Be not affrighted [you have
no cause for it] Ye seek Jesus of Nazareth, which was crucified:
he is risen, he is not here; behold the place where they laid
him.' What scripture can be plainer spoken than this? Here is an
angel of the Lord ready to satisfy the disciples of Jesus, that
he was risen from the dead. And lest they should think it was not
the right Jesus he spoke of, Yes, saith he, it is the same Jesus
that you mean; you seek Jesus of Nazareth, do you not? Why he is
risen, he is not here. But do you speak seriously, and in good
earnest? Yea surely, if you will not believe me, behold the place
where they laid him. This scripture, or testimony is very clear
to our purpose. But again, the next place is in Matthew 28:3-7.
In the third verse there is an angel (as before) bearing witness
of the resurrection of Jesus. 'His countenance was like lightning,
and his raiment white as snow: And for fear of him the keepers did
shake, and became as dead men. And the angel answered and said
unto them, [viz. to the women who came to seek Jesus] Fear not
ye': but let them that seek to keep the Lord in his grave fear if
they will; for you have no ground of fear, who seek Jesus who was
crucified; He is not here, for he is risen; he cannot be in body
here and risen too: If you will not believe me, come, see where
the Lord lay, and go quickly and tell his disciples that he is
risen from the dead; and behold, he goeth before you into Galilee,
there shall you see him. But shall we be sure of it? Yea, saith
the angel, Lo, it is I that have told you. See how plainly this
scripture also doth testify of Christ his resurrection. Here,
saith the angel, you seek a Saviour and none will content you but
he, even the same that was crucified: Well you shall have him,
but he is not here. Why, where is he then? He is risen from the
dead. But are you sure it is the same that we look for? Yea, it is
the same that was crucified (v 5). But where should we find him?
why, he goeth before you into Galilee, where he used to be in his
life-time, before he was crucified: And that you might be sure of
it, there to find him, know that he is an angel of God that hath
told you (v 7). And thus have you in brief the testimony of the
angels of God, to witness that Jesus the son of the virgin, the
Son of God, is risen from the dead.
Object. But you will say, might they not be deceived? Might not
their eyes dazzle, and they might think they did see such a thing,
when indeed there was no such matter?
Ans. Well, because it is so difficult a matter, to be persuaded
of the truth of this thing, that Christ is raised again out of
the grave, that very man, with that very body; though these things
that have been already spoken, might be enough (through grace)
to satisfy, yet because of the unbelief of some, we shall turn to
some more of those infallible proofs that are spoken of in Acts
1:3 to prove the point yet more clear.
Third, Do but see how the Lord doth deal with an unbelieving
disciple (John 20:23-29). You shall see in the 23d verse, Christ
after his resurrection is talking with his disciples, but Thomas
was not with them. But when the disciples saw him again, they
said unto him, We have seen the Lord (v 25) but Thomas would not
believe them. Another time Jesus comes to his disciples again,
and then Thomas was with them; then so soon as the Lord had said,
'Peace be unto you,' he turned himself to Thomas, and said to him;
'Thomas, reach hither thy finger, and behold my hands; and reach
hither thy hand, and thrust it into my side: and be not faithless,
but believing' (v 27). As much as if the Lord should have said,
Come Thomas, thou hast doubted of the truth of my resurrection
very much; thou sayest that thou wilt not believe, except thou do
feel with thy fingers the print of the nails, and do thrust thy
hand into my side. Come Thomas, reach hither thy finger, and behold
my hands, and see if there were not the nails driven through them;
and reach hither thy hands and thrust them into my side, and feel
if I have not the very hold in it still, that was made with the
spear that the soldier did thrust into it, and be not so full of
unbelief, but believe that my resurrection is a glorious truth.
Another infallible proof, is that in Luke 24 from the 36th, to
the end of the 44th verse. In verse 30 it is said that the Lord,
(even while they were talking) 'stood in the midst of them and
saith unto them, Peace be unto you': But they were so far from
being at peace, that they were terrified, and supposed that they
had seen a spirit. And Jesus said to them, 'Why are ye troubled,
and why do thoughts arise in your hearts?' What, do you think that
I am a spirit? Do you think your eyes dazzle? 'Behold my hands
and my feet.' Look well upon me, and see my hands, and the holes
in them, and likewise my feet, and the holes in them, and know
that it is I myself, and not a spirit, as you suppose. Know, that
it is I myself, and not another. Doth your hearts fail you? Then
take hold of me with your hands, yea, 'handle me, and see; for a
spirit hath not flesh and bones, as ye see me have. And when he
had thus spoken he shewed them his hands and his feet.' As if he
had said, Come my disciples, take special notice of me, do not be
daunted, nor affrighted, but consider that it is I myself. Well,
they could not believe as yet, but wondered that such a thing as
this should be: And while they were thus wondering he will give
them another infallible proof: And 'he said unto them, have you
here any meat?' (v 41). As if the Lord had said, Come my disciples,
I see that you are very full of unbelief, if you have here any
meat, you shall see me eat before you all. And they gave him a
piece of a broiled fish, and of an honeycomb, 'And he took it, and
did eat before them.' Again (v 42), the Lord strives with another
infallible proof against their doubting, saying, My disciples,
do you not remember what discourse you and I had before I was
crucified, how that I told you, that all things must be fulfilled
which were written in the law of Moses, and in the prophets
concerning me (Mark 8:31, 14:21). Another infallible proof was,
that appearance of his at the sea of Tiberias, where he came to
them on the shore, and called them, and provided for them a dinner,
and wrought a notable miracle while he was there with them at that
time, namely, the catching of 153 great fishes, and yet their net
break not. (John 21, read that whole chapter, and Acts 10:41.)
Which as it was a great miracle, so it did also show his power
and authority over his creatures. Besides his eating and drinking
with his disciples after his resurrection; and also his preaching
to them (Acts 1:3). This is not the least, viz. that he was with
his disciples on earth forty days, which was almost six weeks,
speaking to them the things concerning his kingdom: which was a
mighty confirmation of their faith in his resurrection.
Fourth, I shall now briefly touch two or three scriptures, the
which hold forth his disciples' testimony of his resurrection.
And the first is in Acts 10:40, 41. In which place the Apostle
speaking of the Lord Jesus, saith, 'Him God raised up the third
day, and shewed him openly,' yet 'Not to all the people, but unto
witnesses chosen before of God, even to us [saith the Apostle] who
did eat and drink with him after he rose from the dead.' Again,
Acts 4:10 and 13:29-31. The words run thus (the Apostle speaking
of Jesus, saith) 'And when they had fulfilled all that was written
of him, they took him down from the tree, and laid him in a
sepulchre. But God raised him from the dead: And he was seen many
days of them which came up with him from Galilee to Jerusalem,
who are his witnesses unto the people.' See 1 Corinthians 15:1-8.
And thus far touching his resurrection from the dead.
ASCENSION. In the next place I am to prove that this very man,
Christ Jesus, the Son of the virgin, in his very body, the same
body that was crucified, is above the clouds and the heavens. And
though this is made light of by those men called quakers, and other
infidels of this generation: Yet I am sure that it will prove true
to their cost, who reject it as erroneous and vain. But to prove
it, First, I shall prove that he is ascended. Secondly, that he
is ascended above the clouds, and the heaven.
First, that he is ascended, see Ephesians 4:8-10. 'Wherefore
[saith the Apostle] When he ascended up on high, he led captivity
captive, and gave gifts unto men. Now that he ascended, what is
it but that he also descended first into the lower parts of the
earth, he that descended is the same also that ascended [again]
up far above all heavens.'
Again, read John 20:17 where Christ after his resurrection from
the dead, saith to Mary Magdalen, 'Touch me not; for I am not
yet ascended to my Father': That is, I have not yet ascended with
this my body wherewith I was crucified on the cross. 'But go to
my brethren, and say unto them [meaning his disciples] I ascend
unto my Father and your Father; and to my God and your God.'
Object. But in that place, (may some say) (Eph 4:10) He that
descended, is said to be the same that ascended. Now there was no
human nature with God in heaven before the world was; Therefore
if he be but the same that was with the Father from all eternity,
then the humanity of the Son of Mary is not ascended into heaven.
Ans. For answer, It is clear from John 1:1 that the Word or Son
of God, as he was a Spirit, was with the Father before the world
was (Titus 1:2). But now, in the fulness of time, that is, when
that time that the Father and he had concluded on, was come, 'God
sent forth his son [which was with him before the world was (John
17:5)] made of a woman' (Gal 4:4); that is, born of a woman. 'And
took upon him the form of a servant, and was made in the likeness
of men' (Phil 2:6,7). Now as he was born of a woman, as he was
in the likeness of men, so he ascended to the right hand of his
Father, in our nature. And for this, I pray turn to Acts 1:9-11
and there you shall find, that he is the same that was born of the
virgin, that very man that was crucified; if you compare verse 3
with verses 9, 10, 11 you will find it so to be. Now in verse 9
after he had spoken many things while they beheld, that is, while
his disciples looked on him, he was taken up, that is, he was taken
up from them into heaven, as in verse 11 and a cloud received him
out of their sight. And while they looked up stedfastly towards
heaven, as he went up (which heaven, was not within them; if it
had, they needed not to have looked toward the clouds and the
heaven without them) behold two men stood by them, not in them,
in white apparel, which also said (that is, the two men, or angels
which stood by them said) Ye men of Galilee, why stand ye gazing
up into heaven? Here again, they did not look within them, but
stood gazing or looking after the Lord Jesus, the Son of Mary,
who was carried away from them in a cloud (v 9). But why (say the
angels) do you stand gazing so much into heaven: your master will
come again after a certain time (Matt 25:19; Mark 13:34). For,
This same Jesus, namely, which was crucified, which rose again,
and hath been with you these forty days, which also you see go
into heaven, shall so come, (namely in a cloud) as ye have seen
him go into heaven (Acts 1:3). But shall he not lose his body
before he come again? No say the angels, he shall so come, that
is, as ye have seen him go; in like manner, that is, with the same
body. Or else I am sure he cannot come in the same manner, if he
lose his body before he comes again; for he went thither with that
body. But that same Jesus that was crucified, is he that went,
or ascended up into heaven. If you compare Luke 24:39-44 with the
50th and 51st verses of the same chapter, you may clearly find it
so to be. And therefore if he come again in like manner, he must
come again with the same body wherewith he was crucified.
Object. But you will say, The scripture saith, he that descended
is the same that ascended, which to me (say you) implies, none
but the Spirit's ascending?
Ans. For answer, we do not say, (as I said before) that it is
another that ascended, but the very same: That is, the very same
Christ, that was with the Father from everlasting did come down
from heaven: That same Christ also that came down from heaven did
ascend up thither again; only, he descended without a body from
heaven, and took flesh and blood upon him from the virgin. And
though he descended without a body, yet he, the very same Christ
that descended without a body, the same did ascend again with
a body, even that very body that he took of the virgin Mary. See
Luke 24 from 39th to 51st verses; Acts 2:30, 31; John 15:1; 1
Corinthians 9:24, 25. Now let me give you a similitude, for it is
warrantable; for both Christ and his apostles did sometimes use
them, to the end, souls might be better informed. The similitude
is this, Suppose there come into thine house a man that is naked,
and without clothing, though he go out of thy house again well
clothed, yet the same man that came in without clothing, is the
same man also that goes out of thy house, though very well clothed.
Even so it is in this case, The Lord Jesus came into the womb of
the virgin, Spirit (Matt 1:18), but he came out of the womb clothed
with a body, and went up into heaven again clothed with a body.
Compare Luke 24:39 with Acts 1:11 and 2 :30, 31.
Now also I shall lay down some few things to be considered, for
the better clearing of it.
Consider 1. That he did say to his disciples that he would go away
from them (John 14:3, 16:7; Matt 25:19). Yea, saith he, I go and
prepare a place for you, and then I will, after a long time, come
again, and take you to myself, that where I am, that is, whither
I am going, there ye may be also. Now, I say, if Christ had not
gone from his disciples (for that was his meaning) touching his
bodily presence; I say, if he had not gone away from them, in respect
of his bodily presence, he had said more than he had performed;
which is horrible blasphemy once to assert; which going of his,
is his going into heaven. See 1 Peter 3:22.
Consider 2. That there it was that he was to receive the promise
of the Father (Luke 24:49), which promise was the shedding forth
in an abundant manner the blessed Holy Ghost. And for this see
Acts 2:33-36, 'Therefore being by the right hand of God [which is
in heaven] exalted, and having received of the Father the promise
of the Holy Ghost, he hath shed forth this, which ye now see and
hear. For David is not ascended into the heavens: but he saith
himself, the Lord said unto my Lord, Sit thou on my right hand,
until I make thy foes thy footstool. Therefore let all the house
of Israel know assuredly [for 'tis very true] that God hath made
that same Jesus, whom ye have crucified, both Lord and Christ.'
Consider 3. That if he were on earth, he could not be a priest (Heb
8:4). Now the man Christ Jesus is a glorious priest (Heb 7:24) in
the heavens (Heb 9:24). And therefore he is able to save to the
uttermost, all that come to God by him, seeing he ever liveth to
make intercession for them. (This man (7:25)).
Consider 4. If he be not gone into heaven, both his own, and his
Apostles' doctrine is false; yea, the witness of the angels also,
which to think were damnable infidelity in any man (1 Peter 3:22;
Acts 1:9-11).
Consider 5. Know that he is gone into heaven, because the scriptures
say he is; which is the very truth of God, spoken by his holy
Apostles and prophets: Yea, holy men of God, spake them as they
were moved by the Holy Ghost (Eph 6:9; 1 Peter 3:22; Heb 9:24).
Consider 6. If thou sayest that that man is not gone into heaven,
then thou must also conclude that he is still in the grave; and if
so, then thou sayest that the prophets, apostles, angels, Christ,
God, and all are liars, who have testified these things in the
scriptures for glorious truths (Isa 26:19; Acts 10:40-43, 13:30-39,
1:9-11; Rev 1:17,18, 2:8). And as the Apostle saith of himself,
and the rest of the Apostles and ministers of Jesus Christ, 'And
we are found false witnesses of God; because we have testified
of God that he raised up Christ: whom he raised not up, if so be
that the dead rise not.--But now is Christ risen from the dead,
and become the first fruits of them that slept. For as by man
came death, by MAN came also the resurrection of the dead' (1 Cor
15:15,20-22).
Second, Now I am to prove, that he is above the clouds and the
heavens. My meaning is, he is above the lowest heavens. For there
are three, as appears in 2 Corinthians 12:1-4. I knew a man in
Christ, (saith Paul there) caught up into the third heaven. Now,
Heaven in scripture, is taken sometimes metaphorically, and sometimes
properly. First, Metaphorically it is taken for the church and
people of God, as in Revelation 12:12. Second, Properly, it is
taken for the material heaven, where the sun, moon, and stars are
placed, as in Genesis 1:8, 14, 15, 16 compared together: above
which heaven, Jesus the Son of Mary is ascended. Therefore I pray
you consider with me a little.
Consider 1. That when he went into this heaven into which he is
gone, he went AWAY from his disciples, as it is written, If I go
not away, the comforter will not come (John 14:2,3; John 16:7;
Acts 1:9-11). So that he did not go into a heaven within them in
his person and human nature. If so, he must needs go into that
heaven without, above the clouds and the stars (Gen 1:8,5,16).
Consider 2. He was caught away in a cloud; yea, and was caught
upwards from them, as it is Acts 1:9-11 and carried away into
heaven; yea, and his disciples stood gazing or looking up after
him into heaven, which heaven must needs be that above the clouds.
(1.) If you consider the posture of the disciples, they looked
upwards after the cloud that did take him away. (2.) Consider the
manner of his going, it was in a cloud. (3.) He was received out
of their sight. (4.) And so received up into heaven; which heaven
must needs be above the clouds, where God is in his special presence
(Job 22:12-14). But further,
Consider 3. That those believers that are alive at this day in
the body, 'are absent from the Lord' (2 Cor 5:6), but now, if the
man Christ were ascended into that heaven within them, he would
neither be 'absent from them,' nor they from him; but in that he
is absent from them touching his bodily presence, and they from
him touching the same, it is evident that that heaven into which
he is ascended, must needs be without, above the clouds.
Consider 4. That that heaven into which the man Christ is ascended,
must contain him till the time of the restitution of all things,
as in Acts 3:21 into which heaven he hath been ascended above
sixteen hundred years by computation. And I am sure there is not
a saint that doth live in the world half so long, before he fall
asleep, and be gathered to his fathers; so that that heaven into
which he is ascended, is not within, but must needs be that above
the clouds. But
Consider 5. That he that ascended from his disciples, was a man,
with flesh and bones, not a sprit only; for handle me, and
see, (saith he) for a spirit hath not flesh and bones, as ye see
me have (Luke 24:39,50,51). Now let the adversaries show by the
scriptures, that there is any place in them called heaven, that
is able to contain a man of some four or five feet long, the space
of fifteen or sixteen hundred years; besides that: therefore, it
must needs be that heaven without, which is above the clouds and
stars.
Consider 6. That heaven into which the Lord Jesus that man is
ascended must not contain him always; for, saith the Apostle (1
Thess 4:16) 'The Lord himself shall descend from heaven with a
shout, with the voice of the archangel.' So that there is another
descending from that heaven into which he is ascended; and his
descending from that heaven is to this end, namely, to take his
people to himself, as it is verse 17 so that it is clear that it
is not any heaven within thee, into which the man Christ that was
born of the Virgin Mary is ascended, but it must needs be that
heaven without, which is above the clouds (Heb 12:22). If thou
consider, that the place into which he ascended, even the heaven
into which he is entered, is the same place where all the deceased
saints are in their spirits: 'Therefore,' saith Paul, 'I desire
to depart, and to be with Christ, which is far better.' Now Paul
did not in this place (Phil 1:23) mean the enjoying of Christ
only in the Spirit; for that he enjoyed in great measure when he
spake these words; but he spake of a dying, and being with Christ
after this life is ended; as is clear if you compare the 20th to
the 26th verses together, being absent from him while he was here
in the body (2 Cor 5:6). For 'whilst we are at home in the body,
we are absent from the Lord.'
Consider 7. That that heaven into which the man Christ is ascended,
is not into his church on earth; but into heaven without, above
the clouds and the stars (John 16:7, 14:1-3; 1 Tim 2:5). And this
David doth prophesy of (Psa 47:5), where he saith, 'God is gone up
with a shout, the LORD with the sound of a trumpet.' Now Christ,
as God merely, could not go up, being no less in one place than
another; but as God-man, or in his human nature, he went up; as
will clearly appear (Eph 4:8-10) where he speaketh of his triumph
over all the enemies of his people at his resurrection and ascension
into heaven above the clouds.
Consider 8. When Christ doth descend from that heaven into which
he is now ascended, his saints and he will meet one another, just
in the air, according to the scripture (1 Thess 4:16,17), 'For,'
(saith he) 'the Lord himself shall descend from heaven with a
shout, with the voice of the archangel, and with the trump of God:
and the dead in Christ shall rise first: [that is, they shall come
out of their graves]. Then we which [shall be saved] are alive
[at that day] and remain shall be caught up together with them in
the clouds, to meet the Lord in the air, and so shall we ever be
with the Lord.'
Pray mark here a little, and see what heaven the man Christ is
ascended into, and see if it be not the heaven without, above the
sun, moon, and stars.
When Christ and his saints do meet a second time together, the
one ascends and the other descends; the one is caught up in the
clouds towards the heaven, the other descends from heaven towards
the earth, and they must needs meet one another just in the air,
that is, between the heaven and the earth. So then, the one coming
from heaven and the other from the earth, and their meeting being
in the air, which is between heaven and earth, is an undeniable
demonstration, that that heaven into which the man Christ is
ascended, must needs be that heaven without, above the sun, moon,
and stars (Phil 3:20; 1 Thess 1:10). And thus much touching the
Son of Mary, his ascending up into the heaven without above the
clouds (Acts 1:9-11, 3:21; 1 Peter 3:22).
INTERCESSION. In the next place, now I shall prove the intercession
of the man Christ Jesus to be in the heaven that I have been
speaking of; though some have mocked at it, and others have called
it juggling; which names here I shall not mention, only I shall
admonish them, that they do not blaspheme the truth and Son of
God in his intercession.
I shall quote some of the scriptures that hold out this truth,
and so pass on.
First, And first of all, see Psalm 16:4 where David prophesying
of the intercession of Christ, saith, 'Their sorrows shall be
multiplied that hasten after another God, [speaking of the wicked]
their drink-offerings of blood will I not offer, nor take up their
names into my lips.' Now, compare this with Hebrews 8:4 where
he saith, 'if he were on earth, he should not be a priest.' And
Hebrews 9:24, 'For Christ is not entered into the holy places
made with hands, [meaning the temple which Solomon built] which
are the figures of the true; but into heaven itself, now to appear
in the presence of God for us': 'wherefore he is able also to save
them to the uttermost, that come unto God by him, seeing he ever
liveth to make intercession for them' (Heb 7:25).
Second, But you will say, is there a man made mention of here?
Yes, for the scripture saith, 'There is one God, and one mediator
between God and men, the man Christ Jesus' (1 Tim 2:5). And in
that 8th to the Hebrews made mention of before; where the Apostle
is speaking of Christ's priestly office, as he is in the heavens,
compared with other priests that are on earth; he saith (v 3),
'For every high priest is ordained to offer gifts and sacrifices:
wherefore [speaking of Christ] it is of necessity that this man
have somewhat also to offer. For if he were on earth, he should
not be a priest, seeing that there are priests that offer gifts
according to the law,' which law was the law of Moses (9:19-23),
where also he is speaking of the priesthood of the priests under
the law, and their offering of the blood of bulls and goats (v 12
compared with vv 19-21). And of the Lord Jesus the high priests
of saints, and of his blood (v 14 compared with v 24). Now as men
under the law did offer up the blood of bulls and goats, so the
man Christ Jesus did offer up his own blood to his Father; and this
you may clearly see, if you compare Hebrews 9:14 where he saith,
'How much more shall the blood of Christ, who through the eternal
Spirit offered himself without spot to God, purge your consciences
from dead works to serve the living God?' [with] Hebrews 10:12
where he saith, 'But this man [meaning the Son of the Virgin (2:14
compared with Matt 1:21)] after he had offered one sacrifice for
sins, for ever sat down on the right hand of God'; again (Heb 7)
the chapter I mentioned before, you shall find his intercession
plainly held forth, if you read verse 22 and so on, where the
scripture saith, 'By so much was Jesus made a surety of a better
testament. And they truly were many priests [meaning the priests
under the law] because they were not suffered to continue by
reason of death': (that is, the high-priest under the law, could
not live ever in this world, because it was appointed to all men
once to die) (Rev 2:8). But when he speaks of Christ Jesus, he
saith on this wise, 'But this man, because he continueth ever,
hath an unchangeable priesthood' (Rev 1:18). Wherefore he (this
man) is able also to save them to the uttermost that come unto
God by him, seeing he (this man) ever liveth to make intercession
for them. And thus in brief have I proved through the assistance
of the Lord, the intercession of the Son of Mary, which is also
the Son of God. And this concerning Christ's priestly office,
might serve also for a proof of his being in the heaven without,
above the stars. But all men may see (unless they be blind) that
these are the truths of our Lord Jesus Christ, and of God his
Father; and that those men that oppose them (as the quakers do)
are very violently possessed of the devil, and besides themselves;
and have neither the truth of God, nor his Spirit in them (2 John
9:10; John 5:38,42).
[CHRIST JUDGE OF QUICK AND DEAD.] And now through the assistance
of the Lord, I shall come to the last that I promised, and that
is to prove, that this very man Christ, will come to judge the
quick and the dead. And first, I shall prove the truth itself,
viz., That that man shall come again to judge the world, quick
and dead. Second, I shall shew you that his coming will be very
shortly. Third, What shall be done at his coming. fourth, Who
shall stand when he shall come, and who not.
First, That that man that was born of the Virgin Mary shall come
again to judge the quick and the dead, read 2 Timothy 4:1. 'I,
[saith Paul] charge thee therefore before God, [speaking to him,
even to Timothy, and so to all believers] and the Lord Jesus
Christ, who shall judge the quick and the dead at his appearing
and his kingdom.' Now if you would know who this Lord Jesus is,
look into Acts 10:28 and you shall see it was Jesus of Nazareth;
would you know who that was? read Matthew 2 towards the end, and
you shall see it was the Son of Mary the Virgin, who was espoused
to Joseph the carpenter. But read Acts 10:38-42, you shall find
these words, 'God anointed Jesus of Nazareth with the Holy Ghost
and with the power: who went about doing good, and healing all
that were oppressed of the devil; for God was with him: And we
are witness of things which he did both in the land of the Jews,
and in Jerusalem; whom they slew and hanged on a tree, [even
Jesus of Nazareth] Him God raised up the third day, and shewed him
openly; not to all the people, but unto witnesses chosen before
of God, even to us, who did eat and drink with him after he rose
from the dead. And he commanded us to preach unto the people, [that
is, God commanded us] and to testify [that is, to be bold in our
preaching] that it is he [namely, Jesus of Nazareth, whom the
Jews did thus crucify] which was ordained of God to be the judge
of quick and dead.' This is he also that is spoken of in Acts
17:30, 31. 'The times of this ignorance God winked at; [meaning
men's being without the gospel] but now commandeth all men everywhere
to repent: Because he hath appointed a day [which day is the day
of judgment (Matt 12:36)] in the which he will judge the world
in righteousness, by that man [namely, Jesus of Nazareth] whom he
hath ordained, [compare this with that in Acts 10:38-42] whereof
he hath given assurance unto all men [that is, hath given a sure
sign unto all men] in that he hath raised him, [that is, in that
he hath raised Jesus of Nazareth] from the dead.' This also is
Christ's own meaning (Matt 24) where speaking of his second coming,
he styleth himself the Son of man, saying: 'And then shall appear
the sign of the Son of man' (v 30), and 'so shall also the coming
of the Son of man be' (v 27). So shall also the coming of the Son
of man be (v 37). So shall also the coming of the Son of man be
(v 39). Where, by the way, it is observable to see how the Lord
of life and glory doth in this chapter, where he speaketh of his
second coming, for the most part style himself the Son of man.
Sure he doth it to this end, because he will not have his humanity
and the doctrine thereof, to be razed out from under heaven: For
he knew, that in the last days, there would come mockers 'walking
after their own lusts, and saying, Where is the promise of his
coming' (2 Peter 3:3). I could multiply scriptures to prove this
doctrine of his second coming, as Hebrews 9:28; 2 Peter 3; 2 Thess
1:6-8; Luke 21; Matt 24, 25; Eve 22:7, 12 and 20; 2 Corinthians
5:10; Romans 14:10; Acts 24:25. But,
Secondly, I will shew you that his coming will be shortly. It is
true, no man can tell neither the day nor the hour, yet so far as
the scriptures will give us light into the nearness of his coming,
so far we may go. And if you read Matthew 24 you shall see many
sings of his coming spoken of.
1. There is falling away from the faith spoken of. And that hath
been fulfilled and is fulfilling every day.
2. Wars and rumours of wars is another sign that his coming doth
draw night, even at the doors.
3. The love of many waxing cold, is another sign that it is nigh,
even the coming of Christ. And how cold is the love of many at
this day? They that were hot two or three years ago, are now grown
lukewarm and cold. They are cold in the Lord's appearing. They
are cold in the profession of the gospel. They are cold in love to
the saints, they are cold in the worship of God; Yea, very cold,
which is a notable demonstration that the coming of the Lord
draweth nigh.
4. The stars falling from heaven; (That is professors falling
from the faith which once they professed) is another sign that
the coming of the Lord is at hand. And how many professors do you
see now a-days, fall from the doctrine of God, and his Son Jesus
Christ, as though there were no such thing as a world to come,
and no such thing as a Lord Jesus Christ, and his second coming.
5. Many poor souls will go on in their profession with lamps
without oil, just before his second coming (Matt 25:1-7). And the
Lord knows that most of the professors of this generation, are
such kind of professors, yea, very foolish professors, which is
another sure sign, that the coming of the Lord draws nigh.
6. When the time of Christ's second coming is at hand, there will
be but a very little faith in the world. And the Lord knows, that
there be many, who are now as high as lucifer, that at that day
for want of faith will be thrown down to the sides of the pit:
even in the very belly of hell.
7. Another sign of Christ's second coming, is the carnal mindedness
of the most of the world; and the very carriages of almost all
men now living do discover this truth to be at this day fulfilled,
and know that when they shall say peace and safety, then sudden
destruction comes, and they shall not escape (1 Thess 5:1-4).
8. Before Christ's second coming, there shall come many false Christs
and false prophets, and shall shew great signs, and wonders, to
seduce if it were possible the elect (Matt 24:24; Mark 13:22). And
is not this more clearly fulfilled in our days than ever it was,
especially among those men called quakers, who being as persons,
whose consciences are seared with an hot iron, and they being sealed
up unto destruction, do some of them call themselves Christ, and
shew great signs, (as their quaking) and such a legal holiness, as
makes the simple admire them, and wonder after them, which shews
the coming of Christ to be very nigh.
9. Before Christ's second coming, there shall come scoffers in
the world, walking after their own lusts (2 Peter 3:3) and if ever
this scripture was fulfilled, it is fulfilled on these men called
quakers: For they are the men, that at this day make a mock
at Christ's second coming, which shall be from heaven without (1
Thess 1:10; Phil 3:20); and therefore saith the Holy Ghost, these
mockers shall be such as shall say, where is the promise of his
coming? For since the fathers fell asleep, all things continue as
they were, see 2 Peter 3:3-7. And there you shall see their mocking
and the reason of it. Read and the Lord give thee understanding.
But I would not have thee think that I speak at random, in this
thing, Know for certain, that I myself have heard them blaspheme;
yea, with a grinning countenance, at the doctrine of that man's
second coming from heaven above the stars, who was born of the
Virgin Mary. Yea, they have told me to my face, that I have used
conjuration, and witchcraft, because what I preached was according
to the scriptures. I was also told to my face, that I preached up
an idol, because I said, that the Son of Mary was in heaven, with
the same body that was crucified on the cross; And many other
things have they blasphemously vented against the Lord of life and
glory, and his precious gospel. The Lord reward them according as
their work shall be.
I could have hinted in many other things which Christ and his
Apostles have shewed to be signs of his coming. But I shall commend
the holy scriptures unto thee, which are able to make the man of
God perfect in all things, through faith in the Lord Jesus (2 Tim
3:17).
Now you have also the manner of his coming how it shall be, most
notably laid down in the scriptures. I shall hint in a few things
touching it.
1. He will come when there is but very few looking for his coming.
'When they shall say, peace and safety; then sudden destruction
cometh' (1 Thess 5:1-3). Which sudden destruction will be at his
second coming, for that is it which the Apostle spake of in those
three verses. Then will all the world be caught at such an unexpected
time, that it will come upon them, even as a snare cometh upon
those creatures that are caught in it. As it is written (Luke
21:35) 'For as a snare shall it come on all them that dwell on the
face of the whole earth.' Which is all on a sudden, before they
are aware.
2. He cometh with all his saints and angels. Then will the Lord
descend from that heaven, into which he is now ascended, as it is
written in 1 Thessalonians 4:16. Then will he come, and all his
saints with him, as Jude saith in his Epistle, 15. then shall
Abel and Enoch, Noah and Abraham, David and Job, Peter and Paul:
Together with all the saints which have been, now are, or hereafter
shall be, and they shall sit on the throne with the Lord Jesus
Christ, as in Matthew 19:28. Before whom shall all the nations
of the world be gathered, as it is written (Joel 3:12). 'Let the
heathen be wakened [or raised out of their graves (Dan 12:2)]
and come up to the valley of Jehoshaphat: for there will I sit to
judge the heathen round about.' Which never was yet accomplished,
though it shall certainly be, in God's time: To the astonishment,
and everlasting damnation of all those that shall continue mocking,
or sinning against God and his Christ.
3. He shall come in a flaming fire, (when he doth come again: he
will come in such a manner, as will make all that shall be found
in their sins rather seek to creep under a mountain, than to meet
the Lord of glory (Rev 6:15)). As Isaiah saith, 'For, behold, the
LORD will come with fire, and with his chariots like a whirlwind,
to render his anger with fury, and his rebuke with flames of fire'
(Isa 66:15). 'To execute judgment upon all, and to convince all
that are ungodly among them, of all their ungodly deeds which they
have ungodly committed, and of all their hard speeches, which
ungodly sinners have spoken against him' (Jude 15), as I shall
shew farther by and by.
Third, And therefore in the next place, I shall shew you, what
shall be done when he is come.
1. When Christ is come the second time, they that are in their
graves shall arise, and come forth of their graves (as I said
before) in which they have lain according to that in John 5:28, 29.
Where Christ saith, 'Marvel not at this: for the hour is coming,
in the which all that are in the graves shall hear his voice, and
shall come forth; they that have done good, unto the resurrection
of life; and they that have done evil, unto the resurrection of
damnation.' You will say, Are these graves spoken of here, the
graves that are made in the earth? Yea, that they are, and for
a further proof of the same, look into Daniel 12:2. Daniel there
speaking of the same thing saith, 'And many of them that sleep in
the dust of the earth shall awake, [or arise] some to everlasting
life, and some to shame and everlasting contempt' (or damnation).
I shall not stand here to dispute any distinctions of the
resurrections, only prove that the dead shall arise; and that is
a clear truth from the scriptures (Acts 10:42; Rev 20:11-14; 1
Thess 4:16; 1 Cor 15:52). 'The dead shall be raised.'
2. He shall call all men and women to an account for all their[3]
close sinful thoughts, words and actions; then will the secrets
of all hearts be made manifest. Then shall all thy adulterous,
and thievish, and covetous, idolatrous, and blasphemous thoughts
be laid open, according to that saying, 'Their consciences also
bearing witness, and their thoughts the mean [time, or] while accusing
or else excusing one another' (Rom 2:15). But when? Why, 'In the
day when God shall judge the secrets of men by Jesus Christ' (v
16). See also 1 Corinthians 4:5, 'Therefore judge nothing before
the time.' What time is that? Why, when the Lord comes; what will
he do? He 'will bring to light the hidden things of darkness,'
that is, all those cunning, close, hidden wickednesses that thou
in thy life-time hast committed; yea, he will 'make manifest the
counsels of the hearts'; that is, the most hidden and secret things
that are contrived and plotted by the sons of men. Then shall all
the midnight whore-mongers be laid open with all their sins; Then
thou (it may be) who has committed such sins as thou wouldest not
have thy neighbour, thy father, thy wife, thy husband, or any one
else know of for thousands, then thou shalt have them all laid
open, even upon the house tops (Luke 12:3). Then thou that hatest
God's children; his ways, his word, his Spirit; then thou that
makest a mock at Jesus of Nazareth's second coming, then thou
that livest in open prophaneness, or secret hypocrisy, then I say,
will be such a time of reckoning for you, as never was since the
world began, then you that shall die in your sins, will cry to
the mountains, Fall on us, and cover us from the face of him that
sits on the throne, and from the wrath of the Lamb (which Lamb
is the Man Christ Jesus (John 1:29)). And ah, my friends! If the
very looks of God be so terrible, what will his blows be, think
you? Then if all thy idle words shall be accounted for, as it is
written, 'But I say unto you, That every idle word that men shall
speak, they shall give account thereof in the day of judgment' (Matt
12:36) and also all thy filthy actions shall be then regarded in
such sort, as thou shalt receive a just recompense for them. And
know, saith the scripture, 'that for all these things, God will
bring thee into judgment' (Eccl 11:9). Then
Thou that art an unbeliever, shalt be sure to fall under the judgment
for all thy sins. (1.) Thou must give an account. (2.) Thou must
fall in the judgment. Oh my friends, there are hot days a-coming
for all those that are found out of the Lord Jesus: Behold, saith
Malachi, 'The day cometh, that shall burn as an oven; and all
the proud, yea, and all that do wickedly, shall be stubble: and
the day that cometh shall burn them up, saith the LORD of hosts,
that it shall leave them neither root nor branch' (4:1). The day
of judgment will burn like an oven, and all that have not the
righteousness of Christ upon them shall be as stubble. Ah friends,
put a red hot oven and stubble together, and what work will there
be! Even the one will burn and destroy the other.
3. When Christ doth come the second time, another end of his coming
will be to pure out all things that offended in this kingdom (Matt
13:41,42). 'The Son of Man shall send forth his angels, and they
shall gather out of his kingdom all things that offend, and them
which do iniquity; And shall cast them into a furnace of fire;
there shall be wailing and gnashing of teeth.' There are many
things that do offend in his kingdom now: namely
(1.) The lukewarm professor, he doth offend, (a.) the Lord, (b.)
his people. But then thou lukewarm offending professor shalt offend
the church of God no more.
(2.) The loose professors do also offend God, Christ and his church.
(a.) He scandals the gospel by his loose walking, and naughty
carriages. (b.) He doth make the world blaspheme the name of God
by the same. (c.) He grieves the hearts of God's people (Phil
3:18). But know that thou also shalt be taken away from offending
any more, God, Christ, and his saints, and thou shalt have weeping
and gnashing of teeth, for thy thus offending (Matt 18:6,7).
4. Another end of Christ's second coming, is to cut off all the
ignorant persons that are in the world. There is a generation of
poor souls that do think to be excused for their ignorance: Alas!
saith one, I am a poor ignorant man, or woman; and therefore I
hope that the Lord will have mercy upon me: we cannot, say others,
do as such and such, and will the Lord condemn us? And thus poor
souls, as they are in the broad way to destruction, lest they
should miss of the way to hell; do swallow down by clusters, that
which will poison them, body and soul for ever and ever.
Quest. But you will say, What, will not the Lord have mercy on
ignorant souls?
Ans. Not on those who live and die in their ignorance. He himself
hath said (Isa 27:11), 'For it is a people of no understanding:
therefore he that made them will not have mercy on them, and he
that formed them will shew them no favour.' Again, Paul also in
that 2 Thessalonians 1:8 saith, that when Jesus Christ shall come
to judge the world, he doth come to take vengeance on all 'them
that know not God, and that obey not the gospel of our Lord Jesus
Christ.'
But ye will say, Who are those ignorant persons, that shall find
no favour at that day? or how doth the ignorance discover itself?
I shall only mention three or four sorts of men; and leave thee to
the scriptures, which if thou read them diligently, will further
lay them open before thee. And,
(1.) The profane scoffer, who makes a mock at the truths of God,
and so goes on in his sins, for this see in 2 Peter 3:3 which
the apostle attributes to their ignorance (v 5). And therefore he
likens them to brute beasts (2:10,12) who 'walk after the flesh in
the lust of uncleanness,' and 'speak evil of the things that they
understand not; and shall utterly perish in their own corruption';
who because they understand not the scripture, nor the power of
God in them, speak evil of the truths therein contained, and think
the Lord like unto themselves (Psa 50).
(2.) The formal professor, who hath only a notion of the gospel,
and some seeming holiness, but wants gospel faith: such are called
foolish virgins (Matt 25:2,3) to whom Christ will say in that day,
Verily, 'I know you not.' Add hereto, those that think it enough
to confess Christ with their mouths, and profess that they know
God, but deny him in their works; such notwithstanding all their
profession, shall, if they so continue, perish eternally, being
abominable, disobedient, and to every good work reprobate, or void
of judgment, that is, ignorant (Titus 1:16).
(3.) The legal righteous man or woman, though they walk blameless,
as touching the righteousness that is in the law: For they being
ignorant of God's righteousness, go about to establish their own
righteousness, as reading, hearing sermons, prayers, public or
private, peaceableness with their neighbours, fasting, alms, good
works as they count them, just dealings, abstinence from the grosser
pollutions of the world, stricter obedience to the commandments
of the first and second table; all which with many other things
may be comprehended in their own righteousness, and it is grounded
on their ignorance, and goes on in rebellion; and such ignorant
persons shall in that day perish, not submitting through ignorance
to the righteousness of God, Romans 10:3 compared with Luke 19:27
where Christ saith, that when he shall come the second time, he
will command those his enemies, who submitted not themselves to
him, (who is called the righteousness of God (Isa 46:13)) or would
not have him to reign over them, to be slain before his face.
(4.) Those whose hearts are set upon the world, and follow the
alluring persuasions of it; the Lord calls such fools (Luke
12:20; Prov 7:7), who go after it (viz. the world, held forth by
a similitude of a woman with the attire of an harlot) as an ox
to the slaughter, or a fool to the correction of the stocks, till
a dart strike through his liver, as a bird hasteth to the snare,
and knoweth not that it is for his life: and knows not, mark, it
is through ignorance (v 23).
5. A fit end of Christ's coming, is, that his righteous ones might
shine as the sun in the glory, or kingdom of their father (Matt
13:43). There are many things that do hinder the people of God
from shining forth as the sun now.
As, They have a body of death, which makes them fetch many a groan
in their journey to Canaan (Rom 7:24; 2 Cor 5:2). They meet with
many a sad temptation, which also makes them in heaviness many a
time (1 Peter 1:6). They have also many other things that do hinder
their shining now; but then the body of death shall be left off.
My meaning is, that sin shall be no more in the natures of God's
people then: Their bodies that are now so vile, shall then be made
like unto the glorious body of the Son of God, 'Who shall change
our vile body, that it may be fashioned like unto his glorious
body, according to the working whereby he is able even to subdue
all things unto himself' (Phil 3:21).
6. Another end of Christ's coming shall be to take an account of
his children, how they have laid out their talents, that he hath
committed to their trust (Matt 25:19; Rom 14:12; 2 Cor 5:10).
7. Another end of his coming is, to set up his kingdom, which
will be glorious indeed at his appearing (2 Tim 4:1; Rom 8:19-21).
I do but touch these things, because I would hasten towards a
conclusion; many other things might have been spoken to, but at
this time I shall forbear.
But you will say, Who shall stand when he appears? Why, I told
you before, that 'the ungodly shall not stand in the judgment,
nor sinners in the congregation of the righteous' (Psa 1:5). Let
him be close or profane, as I told you even now, all shall be laid
open, all shall be made manifest, all shall come into judgment.
Ah poor soul! It is not then thy brave words will save thee; it
is not thine eloquent tongue that will then do thee any good:
if thou be without the wedding garment, thou wilt be speechless,
as in Matthew 22:12. But thou that art a converted person, shalt
stand in the judgment; thou that art born again shalt enter into
the kingdom, and none else (John 3:5; Rev 21:27).
But how shall I know that I am born again?
(1.) Why, if thou art born again, then thou knowest that thou wast
not born a Christian at first (Eph 2:1-3). 'You hath he quickened,
who were dead in trespasses and sins.'
(2.) Thou knowest that once thou hadst no faith in the Lord Jesus;
and wert convinced of sin because thou didst not believe in the
Son of Mary (John 16:9).
(3.) Thou seest all true joy through the blood and righteousness
of the Son of Mary (1 Cor 15:57; Rom 7:25).
(4.) Art thou born again? Then thou canst not be quiet till thou
seest God smile, and lift up the light of his countenance upon
thee (2 Cor 4:6; Psa 4:6) and that through the face of the Son of
Mary, the Son of God.
(5.) Thou knowest that God hath given thee thy faith (Phil 1:29;
Eph 2:8).
(6.) Art thou born again? Then thou knowest that the doctrine of
the Son of Mary the Virgin, is a right doctrine (2 John 9).
(7.) Then also thou lookest for the personal appearing of the Son
of Mary from heaven in the clouds, the second time (Heb 9:28; Rev
1:7).
These things, though plain, yet if the Lord set them home upon
thy conscience, may be profitable both to thee and me. Therefore
let us examine the matter a little. And
Examine 1. Thou thinkest that thou art a Christian; thou shouldest
be sorry else: Well, But when did God shew thee that thou wert
no Christian? When didst thou see that: And in the light of the
Spirit of Christ, see that thou wert under the wrath of God because
of original sin? (Rom 5:12). Nay, dost thou know what original
sin means? Is it not the least in thy thoughts? And dost thou not
rejoice in secret, that thou art the same that thou ever wert? If
so, then know for certain that the wrath of God to this very day
abideth on thee (John 3:36). And if so, then thou art one of those
that will fall in the judgment, except thou art born again, and
made a new creature (2 Cor 5:17).
Exam. 2. Thou thinkest that thou hast been born again, ('tis well
if thou hast) but least thou shouldest deceive thy poor soul,
I pray thee consider, when did the Spirit of the Lord Jesus shew
thee, that thou hadst no faith in thee by nature? And when did
the Spirit of Christ convince thee of sin, because thou didst not
believe in him? It may be thou hast been convinced of sins against
the law, by the law, and thine own conscience, as the Pharisees
were (John 8:9; Rom 3:20). Ay, but when didst thou see thyself a
lost creature for want of faith in the son of Mary? If not, thou
hast not yet been savingly convinced by the Spirit of Christ; for
that, when it convinceth effectually of sin, it convinceth of
unbelief; though thou hast been never so much convinced of sins
against the law, if thou hast not seen thyself under the power
and dominion, guilt and punishment of sin, because thou didst not
believe in Christ, thou hast not yet been savingly convinced; for
that's one work of the Spirit to convince of sin, 'Because they
believe not on me,' saith Jesus the Son of Mary, who was espoused
to Joseph the carpenter: But on the contrary, dost thou not say
in thy heart, thou never hadst thy faith to seek, but hast always
believed with as good a faith as any one alive? If so, then know
for certain that thou hast no faith of the operation of God in
thee, according to God's ordinary working; and if so, then know,
that if the Son of Man should come to judge the world at this
moment of time, that thou with all thy faith (thou thinkest thou
hast) wouldst fall in the judgment (2 Thess 2:12).
Exam. 3. Art thou born again? Then thou seest that thy great sin
was want of faith in the Son of Mary. Then thou seest that it is
he that was sent of God to die for the sins of the world (John
1:29, 3:16-19; Acts 13:38,39) and that thou art complete in him,
without any works of the law (Rom 4:5), then thou rejoicest in
Christ Jesus, and puttest no confidence in the flesh (Phil 3:3)
yet thou rejoicest in the flesh and blood of the Son of Mary,
knowing that his flesh is meat indeed, and his blood is drink
indeed (John 6:55) out of which thou wouldest very willingly
make thy life all thy days; out of his birth, obedience, death,
resurrection, ascension, and glorious intercession, now at the
right hand of his Father (Heb 7:24,25), but if thou art wavering
in these things, know that thou art but a babe at the best, and
for ought thou knowest, God may cut thee off in thy unbelief, and
cast thee into utter darkness, where there shall be weeping and
wailing and gnashing of teeth.
Exam. 4. Art thou born again? Then thou seest all true peace and
joy comes through the blood of the Son of Mary, and his righteousness,
as in Romans 7:25 and 1 Corinthians 15:57, there are many poor
souls that are taken with raptures of joy, and false conceited
consolation (John 16:20) which doth come from the devil, and their
own deceitful hearts; but their joy shall be turned into mourning
and sorrow of heart (Luke 6:24,25), but thou that art a Christian
in deed, and not in word only, rejoicest in Christ Jesus the Son
of Mary; yea though now you see him not, yet believing, you rejoice
with joy unspeakable and full of glory (1 Peter 1:8). And these
two things are the fruits of thy faith, and of thy joy.
(1.) The Lord Jesus Christ is very precious unto thee (1 Peter
2:7).
(2.) Thou dost purify thine heart by this faith, and the power of
the Spirit of Christ, which thou hast received into thy soul (Rom
8:13; Acts 15:9; John 3:3). But if thy guilt of sin goes off, and
convictions go off any other way than by the blood and righteousness
of the Man Christ Jesus, thy guilt goes off not right, but wrong,
and thy latter end will be a very bitter end without faith and
repentance; for it is his blood through which all true peace comes
(Col 1:20), and there is no other name under heaven given among
men, whereby we should be saved, but by the Lord Jesus of Nazareth
(Acts 4:10-12 compared together).
Exam. 5. Art thou born again? Then thou canst not be quiet till
thou doest see God lift up the light of his countenance upon thee;
yea, thou hast such a desire after the light of God's countenance,
that, all the glory, riches, honour, pleasure, profits, &c. of this
world will not satisfy, till thou doest see God to be a reconciled
Father to thee in the Lord Jesus Christ, as it is Psalm 4:6; John
14:8; Psalm 35:3. Then thou wilt not be quiet till thou dost hear
from the Son of Mary, which is the Lord of glory, such a voice as
this, Son be of good cheer, thy sins are forgiven thee: And 'my
grace is sufficient for thee' (2 Cor 12:9; 1 Cor 2:8). But if thou
canst content thyself with anything below this, thou wilt, when
all comes to all, be found but a rotten-hearted professor, who
will have thy portion among the slothful ones, who will fall in
the judgment of the Son of Man, when he comes in flaming fire with
his mighty angels (2 Thess 1:8).
Exam. 6. Art thou born again? Then thou knowest that God hath given
thee thy faith that thou hast in his Son: Then thou art to say
through grace, there was a time in which I had no faith; there was
a time in which I could not believe in the Son of God for eternal
life. 'But God, who is rich in mercy, for his great love wherewith
he loved us, even when we were dead in sins [and unbelief; which
is the greatest;] hath quickened us together with Christ, by grace
ye are saved' (Eph 2:4,5), 'through faith' (v 8).
Exam. 7. Art thou born again? Then thou knowest that the doctrine
of the Son of God, the Son of Mary, is a right doctrine, which is
this:
That the Son of God which was with his Father before the world
was (John 1:1, 17:5) came into the world in the fulness of time,
and was made in the likeness of man (Phil 2:7) being made of
a woman or virgin, made under the law, to redeem them that were
under the law (Gal 4:4). And that was done in this wise. What the
law could not do in that it was weak through the flesh; that is,
through our flesh; God sending his own Son in likeness of sinful
flesh, and for sin, condemned sin in the flesh, that is, condemned
him in the flesh for the sins of poor sinners: For this, compare
Romans 8:3; 2 Corinthians 5:21 with Galatians 3:13 and it will
appear clearly to be the truth of God: Also, that this Son of
God, which is the true God, as well as the Son of Mary, did bear
our sins in his own body on the tree (1 Peter 2:24) and did spill
his own blood, which is also the blood of God (Acts 20:28), that
he died, and was laid in Joseph's sepulchre (John 19:38-42) and rose
again the third day (Acts 10:40), that very Man (Luke 24:39-45),
and ascended up into heaven in a cloud (Acts 1:9-11) and there
ever lives to make intercession for us, that very man (Heb 7:24,25,
8:3, 10:12).
Exam. 8. And in the last place, If thou art a Christian, then
thou lookest for that very Jesus again, whom the Jews did crucify
(John 19), whom God raised again, as it is 1 Thessalonians 1:10.
I say, thou lookest, thou waitest, thou hasteneth after the coming
of this Lord Jesus, which doth deliver thee from the wrath to come
(2 Peter 3:10-12; Heb 9:26-28; 1 Thess 1:10). Yea, thou knowest,
that this very man shall so come in like manner, as his disciples
did see him go into heaven, which was a very man (Luke 24:39
compared with vv 50,51 of the same chapter). Yea, in a cloud he
went away from his disciples, and in the clouds he shall come again
(Rev 1:7) to judge all that are in their graves (John 5:28,29;
Dan 12:2) and shall receive all that look for, and love his second
coming, to himself (Heb 9:27,28). And they shall be for ever with
him (1 Thess 4:16,17). But the wicked shall be cast into eternal
damnation (Matt 25:46). These things, I say, if thou be a Christian
indeed, thou believest, and ownest, and the faith of them doth
purify thy heart (1 John 3:3) and wean thee from this world, and
the things thereof; and if it is not from this principle; that is,
if thy obedience do not flow from this faith, which is the faith
of God's elect, as I have proved at large, thy obedience, thy zeal,
thy self-denial, thy holiness, righteousness; yea, all that thou
canst do, is but sin in the sight of the great God of heaven and
earth (Heb 11:6; Rom 14:23). For all true sanctification comes
through the name of the Lord Jesus Christ, by the operation of
the Spirit of God (1 Cor 6:11). 'But ye are washed, but ye are
sanctified, but ye are justified in the name of the Lord Jesus,
and by the Spirit of our God.' And (Cant 1:3), 'Thy name is as
ointment poured forth, therefore do the virgins love thee.'
Well then, seeing this is a truth of so great concernment, I beseech
you, seek to be thoroughly rooted into it by faith. And that thou
mayest so be, examine thy heart; yea, beg of God to help thee
to examine it, and to throw out all that fancy that thou takest
instead of faith; also throw away all thine own wisdom; yea, thy
own righteousness also, and come to God in the name of the Son of
Mary, which is the Son of God, and beg faith of him, true faith,
the faith of the operation of God; such a faith as he gives to his
own elect, which will shew thee clearly of these things; so that
thou shalt not deceive thyself with a fancy of them; and the
advantages will be many.
Advantage 1. It will comfort thy heart against persecutions,
temptations, and cross providences, as also James saith to his
persecuted brethren; 'Be patient [my brethren, saith he], stablish
your hearts, for the coming of the Lord draweth nigh' (John 5:8).
Advantage 2. It will through grace, wean thy heart and affections
abundantly from this world, and the things therein. 'Who is
he that overcometh the world, [saith John] but he that believeth
that Jesus is the Son of God?' (1 John 5:5). Who is he also that
purifies his heart, but he that looketh for the second coming of
Christ from heaven to judge the world? as in 1 John 3:3 compared
with 2 Peter 3:10, 11.
Advantage 3. Hereby thou wilt be able to judge of all doctrines
whatsoever, though they come never so nigh the truth, yet if
they be not indeed the very truth, thou wilt find them and their
doctrine liars (Rev 2:2; 1 Cor 2:15).
Advantage 4. If thou beest thoroughly set down in this doctrine,
even in the faith of this doctrine which I have held forth unto
thee, thou wilt not be taken with any other doctrine whatsoever.
What is the reason I pray you, that there are so many giddy-headed
professors in these days, that do stagger to and fro like a company
of drunkards, but this, They were never sealed in the doctrine of
the Father, and the Son? They were never enabled to believe that
that child that was born of the virgin Mary, was the mighty God
(Isa 9:6). No, saith Christ, he that is built upon this rock,
(meaning the faith of himself, which is to believe that the son
of Mary is the Christ of God (Matt 16:16)) the gates of hell shall
not prevail against him (v 18).
Advantage 5. The faith of this doctrine, will make thee labour in
the work of God in the world. Oh, it will liven thy heart in the
work of the Lord; especially, if thou livest in the faith of thy
interest in Christ, it will make thee labour to be found watching
when thy Lord shall return from the wedding; that when he doth
come, thou mayest open to him immediately (Luke 12:35,36).
Now seeing the coming of the Lord Jesus Christ is so nigh, even
at the doors, what doth this speak to all sorts of people (under
heaven) but this?
Admonition 1. First, to see whether they have oil in their lamps
or not; that is, to search and see, whether the Spirit of the Man
Christ Jesus be in them or no; for he that hath not the Spirit of
Christ in him, is none of Christ's (Rom 8:9). Thou that hast not
the Spirit of Christ in thee, why, at that day (let thy profession
be what it will) he will say to thee, Depart, I know you not
(Matt 25), and if so, then thy latter end will be worse than thy
beginning, as in 2 Peter 2:20.
Admonition 2. Then what will become of all the profane, ignorant,
scoffers, self-righteous, proud, bastard-professors in the world?
If the children of God shall 'scarcely be saved, where shall the
ungodly, and the sinner appear?' (1 Peter 4:18).
Admonition 3. Then what will become of all those that creep into
the society of God's people without a wedding garment on? Why, it
will be said unto them, Friends, how came you hither? Take them,
and bind them hand and foot, and cast them into utter darkness;
'There shall be weeping and gnashing of teeth' (Matt 22:11-13).
Admonition 4. Then what will become of all those that mock at
the second coming of the Man Christ, as do the Ranters, Quakers,
drunkards, and the like? Why read their doom in Matthew 24:50,
51, 'The Lord of that or these servants, shall come in a day when
they look not for him, and in an hour that they are not aware of,
and shall cut them asunder, and appoint them their portion with the
hypocrites,' And 'there shall be weeping and gnashing of teeth.'
Admonition 5. Then what doth this speak to the Lord's own people?
Surely this, that they should be in a watchful posture (Mark
13:37).
(1.) Watch therefore over your own hearts, least they should be
over-charged with surfeiting and drunkenness, and the cares of
this life, and so that day come upon you unawares; for as a snare
shall it come upon all the dwellers upon the face of the earth,
as it is in Luke 31:34-36.
(2.) Watch over the devil's temptations. Oh, have a care in the
first place, lest by any means, as the serpent beguiled Eve,
so your minds should be corrupted from the simplicity that is in
Christ: And the rather, because at this day he is very busy with
his doctrines, and his ministers; trying all ways, if by any means
he might deceive you with fair speeches, and enticing carriages;
what a fair shew in the flesh, yet denying the Lord, and refusing
to be justified by the blood of Jesus the Son of Mary, the Son of
God. Watch I say over the devil touching doctrines, for he labours
as much this way as any way, for he knows that if he can but get
you to lay a rotten foundation, he is sure of you, live as godly
in your conceit as you will, and therefore, it is worth your
observation, in that 24th of Matthew when Christ is speaking of
the signs of his coming, he breaks forth with a warning word to
his disciples, to beware of false teachers (v 4). The very first
words that he answers to a question that his disciples put to him
is this, 'Take heed that no man deceive you.' Again (v 11), 'And
many false prophets shall rise, and shall deceive many.' And
(v 24) he saith again, 'For there shall [come or] arise, false
Christs, and false prophets, and shall shew great signs and wonders;
insomuch that, if it were possible, they shall deceive the very
elect.'
(3.) Take heed that he doth not deceive you in point of worship,
that he make you not slight any of the ordinances of God; for if
he do, he will quickly make way for another temptation.
(4.) Take heed also that you have not your lamps to trim when the
bridegroom comes; if you have, you may peradventure be ashamed and
blush before him at his coming (1 John 2:28). Therefore content
not yourselves with a profession of Christ, and no more, for the
devil may deceive, yea, doth deceive a professing people many
times. And if he will deceive a professing generation, he must
come in this manner: Under the name of Christ. With a fair shew
in the flesh of outward holiness (Gal 6:12). He must come 'with
good words and fair speeches' (Rom 16:18). Now though he come to
drunkards, swearers, whore mongers, thieves, liars, murderers,
and covetous persons, in his black colours; yet if he will come to
deceive a professing party, he must appear like an angel of light
(2 Cor 11:14). And the reason why souls are deceived by him in
these his appearances, is, because they are not able to distinguish
betwixt the law and the gospel, the convictions of conscience by
the law only, and convictions by the Spirit, but do (though they
profess the Lord Jesus) give ear to every wind of doctrine, and
being unstable, as Peter saith, do fall into the temptations of
the devil, in wresting the scriptures to their own destruction (2
Peter 3:16).
Admonition 6. In a word, you that have not yet laid hold on the
Lord Jesus Christ, for eternal life, lay hold upon him; upon his
righteousness, blood, resurrection, ascension, intercession, and
wait for his second coming to 'judge the world in righteousness'
(Acts 17:31). And you that have laid hold, I say to you, lay
faster hold on your Lord Jesus, 'Who hath ears to hear, let him
hear' (Matt 13:43).
Now, that thou mayest the more clearly understand my faith in the
doctrines of God's dear Son, I have thought good to hold forth
again the doctrine of the former treatise by way of question and
answer, as followeth.
Quest. Seeing there are many false Christs gone out into the world,
according as was prophesied of in former times by the Lord himself
(Matt 24:5,23). And seeing (if we be saved) we must be saved by
a Christ; for he that misses of him (saith the scriptures) cannot
be saved, because there is no way to come to the Father but by
him, as it is written (John 14:6; Acts 4:12). How therefore, is
the knowledge of the true Christ to be attained unto, that we may
be saved by him?
Ans. Indeed to know Christ, (God's Christ) is as the scripture
saith, the one thing necessary (Luke 10:42), without which all
other things will avail nothing: And therefore I shall according
to the scriptures, (1.) Tell you what God's Christ is. And, (2.)
How the knowledge of him is attained unto. And therefore, God's
Christ is true God, and true man. That he is true God, is manifest
by that scripture, in Isaiah 9:6 where it is said, 'unto us a
child is born, unto us a Son is given: and the government shall
be upon his shoulder: and his name shall be called Wonderful,
Counsellor, the mighty God, the everlasting Father, the Prince of
Peace.' Also 1 John 5:20. And we are in him that is true, (saith
the apostle) even in his Son Jesus Christ. This is the true God,
and eternal life. See Hebrews 1:8; John 1:12; Romans 9:5; John
20:28. That he is true man, see again (Isa 9:6) where it is said,
'Unto us a child is born, unto us a Son is given'; and compare
it with Matthew 1:21 where it is said, 'And she shall bring forth
a Son, and thou shalt call his name JESUS: for he shall save his
people from their sins,' see John 1:14, 'And the word was made
flesh.' (1 Tim 3:16) 'God was manifest in the flesh.' These two
scriptures are expounded by Hebrews 2:14 where it is said, 'Forasmuch
then as the children are partakers of flesh and blood, he also
himself likewise took part of the same'; that is, of flesh and
blood, see Romans 8:3 and compare it with Luke 24:39 where Christ
saith, 'Behold my hands and my feet, that it is I myself: handle
me, and see; for a spirit hath not flesh and bones, as ye see me
have.' And he doth often call himself by the name of the Son of
man to signify that he is very man, as well as very God (Matt 24,
16:13).
Quest. But why was he true God and true man?
Ans. He was true man, because man had offended, and justice
required that man should suffer and make satisfaction, and so it
is written (1 Cor 15:21). 'For since by man came death, by man
came also the resurrection of the dead.' And again, 'All we like
sheep have gone astray;--and the Lord hath laid on him the iniquity
of us all.' And in 1 Peter 2:24 where that 53rd of Isaiah is
mentioned, he saith, 'Who his own self bare our sins in his own
body on the tree, that we, being dead to sins, should live unto
righteousness; by whose stripes ye were healed.' And again, God
did prepare this body, the human nature of Christ, that it should
be a sacrifice for sins, 'wherefore--he saith, Sacrifice and
offering [that is, such as were offered by the law of Moses] thou
wouldest not, but a body hast thou prepared me' (Heb 10:5). In the
body which God had prepared for him, which he took of the virgin
(Gal 4:4) in this he did bear all the sins of all his elect (1
Peter 2:24).
And he must needs be true God, because, it was an infinite God
that was transgressed against, and justice required an infinite
satisfaction, and therefore he must be infinite that must give
this satisfaction, or else justice could not be satisfied, and so
it was written, where the apostle is telling the pastors of the
church of Ephesus, by what they were redeemed, he tells them,
that God did purchase them 'with his own blood' (Acts 20:28). See
1 John 3:16 where he saith, 'Hereby perceive we the love of God,
because he laid down his life for us.' Not in his divine, but in
his human nature; for as I said before, God's Christ was of both
natures (Rom 9:5; 1 John 5:20; John 1:1-14). True God, and true
man, and the divine nature did enable him to undergo in his human
nature, all that sin, curse, and wrath that was laid upon him for
us; and to overcome, and obtain eternal redemption for us (Heb
9:24).
Quest. How did this Christ bring in redemption for man?
Ans. (1.) Why first, man broke the law of God; but this man did
fulfil it again, and became the end of it 'for righteousness to
every one that believeth' (Rom 10:4).
(2.) Man was foiled and overcome by the devil; but this Man Christ
did overcome him again, and that for us (Luke 4; Heb 2:14,15).
(3.) Man did lose the glory of God, but this Man hath obtained it
again.
(4.) Man by sin lost eternal salvation; but this Man by his own
blood hath obtained it again for him (Heb 9:12).
(5.) Man by sin brought death into the world (Rom 5:12). But Jesus
Christ, that Man, hath destroyed it again (Heb 2:14 compared with
Hosea 13:14) and brought in life and immortality (2 Tim 1:10; Rom
5:15).
Quest. But how are we justified by this man's obedience?
Ans. All our iniquities were laid upon him (Isa 53:6,8,11,12).
And his righteousness is bestowed on us, if we believe, as it is
written, 'Even the righteousness of God which is by faith of Jesus
Christ unto all and upon all them that believe' (Rom 3:22). And
this is it which Paul so much sought after, when he saith, 'Yea
doubtless, and I count all things but loss,--and do count them
but dung, that I may win Christ, and be found in him, not having
mine own righteousness, which is of the law, but that which is
through the faith of Christ, the righteousness which is of God by
faith' (Phil 3:8,9).
Quest. How do men come by this righteousness and everlasting life?
Ans. By faith men lay hold upon it, and apply it to their own souls
in particular (Gal 2:20). For it is by faith they are justified,
as also saith the scripture (Rom 5:1). That his faith lays hold
on and applies, that which this Christ of God hath done, and is
a doing, and owns it as his own.
Quest. What is this faith that doth justify the sinner?
Ans. It is a gift (Eph 2:8), fruit (Gal 5:22) or work, of the
Spirit of God, whereby a soul is enabled, under a sight of its
sins, and wretched estate, to lay hold on the birth, righteousness,
blood, death, resurrection, ascension and intercession of the Lord
Jesus Christ (1 Thess 2:7), and by the assistance of the Spirit,
whereby it is wrought, to apply all the virtue, life and merit of
what hath been done and suffered, or is a doing by the same Lord
Jesus Christ, to its own self in particular (Gal 2:20; Rom 7:24,25),
as if itself had really done all that the Lord Jesus Christ hath
done: I do not say that the soul doth any thing for justification,
but it doth know, that whatsoever Jesus Christ hath done in point
of justification, is given to, and bestowed upon it (Rom 3:22) and
God finding the soul in him, that is in Christ, doth 'justify it
from all things, from which it could not be justified by the law
of Moses' (Acts 13:39).
Quest. Well, but is there no way to come to the Father of mercies
but by this man that was born of the virgin? Is there no way to
come to God but by the faith of him?
Ans. No, 'there is none other name under heaven given among men,
whereby we must be saved' (Acts 4:12). And Jesus himself, that
was born of the virgin Mary, said, 'I am the way, and the truth,
and the life: no man cometh unto the Father, but by me' (John
14:6).
Quest. And where is this man, that was born of the virgin, that
we may come to the Father by him?
Ans. He ascended away from his disciples in a cloud, into heaven,
as we may read (Acts 1:9-11).
Quest. What doth he there?
Ans. He ever lives to make intercession for all that come unto
God by him (Heb 7:25). That is, they shall come out of themselves
to him, and venture their souls on what he did and suffered when
he was on earth, and is doing now in heaven; shall certainly be
saved: For he ever lives to save them, that do thus come to the
Father by him. And it is, because he spilt his blood for all that
shall by the faith of God's elect lay hold upon him. And thus it
is written where he saith, 'Being justified freely by his grace,
through the redemption that is in Christ Jesus, [Mark this] whom
God hath set forth to be a propitiation through faith in his
blood, to declare his righteousness, [that is, to declare God's
righteousness] for the remission of sins that are past, through
the forbearance of God; to declare, I say, at this time his
righteousness: that he might be just, and the justifier of him
which believeth [or layeth hold] in Jesus' (Rom 3:24-26).
Quest. But did this man rise again from the dead, that very man,
with that very body wherewith he was crucified? for you do seem,
as I conceive, to hold forth so much by these your expressions.
Ans. Why do you doubt of it?
Quest. Do you believe it?
Ans. Yes, by the grace of the Lord Jesus Christ, for he hath enabled
me so to do.
Quest. And can you prove it by the scripture?
Ans. Yes.
Quest. How?
Ans. First, From that scripture in Luke 24:39, 40 where Christ
himself after he was crucified appeared to his disciples, (who
having seen him) supposed they had seen a spirit. But he said, Why
are ye troubled, and why do thoughts arise in your hearts? Behold
my hands and my feet, that it is I myself, and do not think you
see a spirit; handle me, and see, for a spirit hath not flesh and
bones, as you see me have. This he spake after he was crucified
(Luke 23:33) and buried (v 53) and rose again from the dead (24:6,7),
many other scriptures could I give for the proof hereof, as Acts
10:40, 41. And Acts 13:30, 31; 1 Thessalonians 1:10. Only read Acts
2:29-32 where the apostle proveth the same, bringing in the words
of the prophet David for a testimony thereof, saying, He 'being a
prophet, and knowing that God had sworn with an oath to him, that
of the fruit of his loins, according to the flesh, he would raise
up Christ to sit on his throne; [saith] he seeing this before,
spake of the resurrection of Christ, that his soul was not left
in hell, neither his flesh did see corruption.' Mark it, his flesh
did see no corruption (v 31). But if he had not risen again, his
flesh had seen corruption. But he rose again from the dead, that
very man, that very body; for his flesh did see no corruption.
Quest. Why did he rise again from the dead, with that very body?
Ans. (1.) Because it was not possible he should be holden of death.
(2.) Because in his human nature he suffered for sin; and if he
had not recovered himself from that very curse, even from under
death, and all other things that lay on him, which he had through
the sins of his children subjected himself unto, he had not overcome
sin, hell, death, the law, and the devil (Acts 2:24): but had been
overcome by them; and if so, then had not redemption been obtained
for sinners; for it was at his resurrection from the dead, that God
said unto him, 'Thou art my Son, this day have I begotten thee':
(As saith the Apostle) 'And we declare unto you glad tidings,
how that the promise which was made unto the fathers, God hath
fulfilled the same unto us their children, in that he hath raised
up Jesus again'; as it is also written in the second psalm, 'Thou
art my Son, this day have I begotten thee' (Acts 13:30-36). And
it is this, namely, the resurrection of that Man from the dead,
that doth give us ground of hope; as in 1 Peter 1:3 where he saith,
He 'hath begotten us again unto a lively hope by the resurrection
of Jesus Christ from the dead.'
(3.) Because God intends to redeem the bodies of his saints out
of their graves in which they have lain many a year (John 5:28,29;
Rom 8:23; 1 Cor 15:52) and to possess them with his own glory; and
when this comes to pass, then shall that scripture be fulfilled,
that saith, He 'shall change our vile body, that it may be
fashioned like unto his glorious body, according to the working
[of his mighty power] whereby he is able even to subdue all
things unto himself' (Phil 2:21). And he hath given us assurance
thereof, in that he hath raised up Jesus our Lord again from the
dead (Acts 17:31).
Quest. But do you think, that these our bodies that we do carry
about with us in this world, after that they are dead and buried,
and rotten, shall rise again out of those graves into which they
are laid; when the scripture saith, flesh and blood shall not
inherit the kingdom of God? (1 Cor 15:50).
Ans. Flesh in scripture is taken more ways than one: As,
It is taken for the works of the law; where the Apostle saith,
'Received ye the Spirit by the works of the law, or by the hearing
of faith? Are ye so foolish? having begun in the Spirit, are ye
now made perfect by the flesh?' (Gal 3:2,3). By flesh here, he
means the law; as is clear, if you compare it with verses 10-12.
Again, sometimes flesh is taken for sins (Rom 8:1,5). And sometimes
it is taken for the bodies of the saints, as subject to distempers,
to pain, sickness, corruptions, to death; by reason of sin (2 Cor
4:11, 7:5). Now the Apostle in that place, where he saith, 'Flesh
and blood cannot inherit the kingdom [of heaven, or] of God,' his
meaning is, sinful flesh and blood, or the sin, with any imperfection
that is in the bodies of the saints, shall not inherit the kingdom;
and that you shall find to be the mind of the Holy Ghost, if you
read with understanding the latter end of the same verse, where
he saith, 'Neither doth corruption inherit incorruption.' That is,
sin, or any imperfection of the body, shall not inherit eternal
life; for, saith he, in verse 53, 'This corruptible must put on
incorruption, and this mortal must put on immortality.' Mark here,
I pray you, though he saith, 'Flesh and blood cannot inherit
the kingdom of God'; yet he saith, 'This corruptible must put on
incorruption.' For the trump shall blow, and the dead shall be
raised (as Christ saith) 'They that are in the graves shall hear
his voice' (John 5:28). And shall come forth of their grave incorruptible
(1 Cor 15:52). And shall 'all appear before the judgment seat of
Christ' (2 Cor 5:10; Rev 2:12,13). See also that scripture (Phil
3:20,21) where the Apostle saith, He waited for Christ the Saviour
from heaven. And what shall he do when he comes? why, He 'shall
change our vile body.' Mark it, it must be our vile body that must
be changed. But if it be changed, then how can it be the same? not
the same in respect of sin, or bodily infirmities, but the very
same in respect of substance: For, saith he, It is our vile body
that must be changed; and it is the very same, It shall be 'fashioned
like unto his glorious body.' And if you ask, How is it possible
that this should be done? He answers, 'According to the working
whereby he is able even to subdue all things unto himself.'
Quest. But do you think this is certain? methinks the scriptures
seemingly hold forth so much, yet I cannot believe it, for it is
contrary to all reason.
Ans. Truly the scriptures do not only hold forth so much seemingly,
but they do most really, and plainly, hold out these things to
all those that have received the Spirit of the Lord Jesus Christ.
For it is it, and it alone, that can reveal these things. 'For
the things of God knoweth no man, but the Spirit of God' (1 Cor
2:11). Now if thou wouldest know these things, thou must first
receive the Spirit of the Son of God, without which, thou canst
not know so much as one of the fundamental truths of the gospel
of our Lord Jesus Christ.
Quest. But there are those in our days, who reject this doctrine
that you lay down, concerning the Lord Jesus Christ, as you lay
it down, and they are for a Christ within, for a cross within, for
a resurrection, and intercession within; and they do not hold as
you do, a Christ without, and a resurrection of Christ without;
and intercession of Christ without; Ay, and they have very much
scripture for that which they say too: And therefore what shall
such as we do, that stand tottering and shaking in these distracted
and dangerous times? For our poor souls are in very much doubt
what way to take.
Ans. Therefore I will speak a few words to you by way of discovery
of the falsity of such opinions; and a word of direction, how you
should understand the truth.
Therefore, he that cries up a Christ within, in opposition to a
Christ without, that man instead of having the Spirit of Christ in
him, is possessed with a spirit of delusion; for where the Spirit
of Christ is in truth, that Spirit causeth the soul to look to the
Christ that was born of the Virgin, for all justification; as it
is written, 'Howbeit when he, the Spirit of truth, is come, he
will guide you into all truth: for he shall not speak of himself;
but whatsoever he shall hear, that shall he speak: and he will
shew you things to come,' mark the next verse, 'He [saith the Son
of the Virgin] shall receive of mine, and shall shew it unto you'
(John 16:13,14). He shall take of mine; What is that? Why surely
it is, he shall take of my Godhead, my humanity, my birth, my
righteousness, my blood, my death, my resurrection, my ascension
and intercession, my kingly, priestly, and prophetical offices,
and shall shew you the life, merit, and value of them. And this
was it which was revealed to Paul by the Holy Spirit, here spoken
of (1 Cor 15:1-8). 'Moreover brethren, [saith he] I declare unto
you the gospel which I preached unto you, which also ye have
received, and wherein ye stand; By which also ye are saved, if ye
keep in memory what I preached unto you, unless ye have believed
in vain.' But what is this doctrine? why, 'I delivered unto you
first of all that which I also received.' What was that? Why,
'How that Christ died for our sins according to the scriptures;
And that he was buried, and that he rose again the third day
according to the scriptures: [there is his death and resurrection
preached]. And that he was seen of Cephas, then of the twelve;
after that, he was seen of above five hundred brethren at once;
of whom the greater part remain unto this present, but some are
fallen asleep. After that, he was seen of James; then of all the
Apostles. And last of all he was seen of me also, [saith Paul] as
of one born out of due time.' This is it, I say, that the Spirit
of Truth doth hold forth to poor sinners, a Christ crucified
without the gates of Jerusalem (Luke 23:33), buried in Joseph's
sepulchre (53), risen again the third day (Luke 24:6) ascended
away from his disciples in a cloud into heaven, as in Acts 1:9-11.
And there ever liveth, that very man, with that very body, to make
intercession for all that receive him (Heb 7:24,25). This is, I
say, the doctrine of the Spirit of truth, whatsoever is the spirit
of error.
Quest. But do not the scriptures make mention of a Christ within?
(2 Cor 13:5; Col 1:27).
Ans. Yes, And he that hath not the Spirit of Christ, is none of
his (Rom 8:9). But he that hath it, is led out of himself by it;
and as I said before, it shews the soul, what the blessed Son
of the Virgin Mary hath done and suffered, and is a doing for
it. Therefore hereby know we the Spirit of truth from the spirit
of error (2 John 7). 'Every spirit that doth confess that Jesus
Christ is come in the flesh, is of God' (1 John 4:2). That is,
that spirit that doth confess, that Jesus Christ took flesh upon
him and in that flesh did bear our sins (1 Peter 2:24; Col 1:20-22;
1 Peter 3:18, 4:1). And after he was taken down from the cross,
and laid in a sepulchre, rose again from the dead; that very Man
with that very body, wherewith he was crucified: That spirit that
doth believe and confess this, is of God, and is the blessed Spirit
of Christ, whereof he spake, when he was yet with his disciples
touching his bodily presence: For 'he [saith the Son of Mary]
shall glorify me, for he shall receive of mine and shew it unto
you' (John 16:13,14).
I have answered this already in my epistle to the first treatise.
Therefore believe not every spirit, but try the spirits whether they
be of God, for many false spirits and prophets are gone out into
the world, therefore have a care how thou receivest the voice that
speaks to thee, but try whether they are according to the truth
of God's word as it is written, 'To the law and to the testimony:
if they speak not according to this word, it is because there is
no light in them' (Isa 8:20).
(1.) Therefore try a little, Do they slight God's Christ, which
is the Son of the Virgin? that spirit is of the devil (1 Cor 12:3).
(2.) Do they say that that blood of his which was shed without
the gates of Jerusalem, doth not wash away sin, yea, all sin from
him that believes? That is a spirit of antichrist (1 John 1:7).
(3.) Do they say, that that Man that was crucified without the gates
of Jerusalem, is not risen again (with that very body wherewith
he was crucified) out of the sepulchre? (Luke 24:38,39). That is
a spirit of antichrist.
(4.) Do they say that that very Man that was crucified with that
very body, is not now in the presence of his Father, absent from
his people touching his bodily presence, though present in Spirit?
I say whoever they be, that say he is not there, they are of the
devil: for the proof of this see Acts 5:30 and 31 and compare it
with Hebrews 7:24, 25. 'The God of our fathers [saith the Apostle]
raised up Jesus.' But what Jesus? 'he whom ye slew,' saith he to
the Jews. 'Him [the very same whom ye slew] hath God exalted with
his right hand to be a Prince and a Saviour, for to give repentance
to Israel, and forgiveness of sins.'
And indeed, here is my LIFE, namely, the birth of this Man, the
righteousness of this Man, the blood of this Man, the death and
resurrection of this Man, the ascension and intercession of this
Man for me; and the second coming of this Man to judge the world
in righteousness (Acts 17:31). I say, here is my LIFE, if I see
this by faith without me, through the operation of the Spirit within
me: I am safe, I am at peace, I am comforted, I am encouraged,
and I know that my comfort, peace, and encouragement is true, and
given me from heaven, by the Father of mercies, through the Son
of the Virgin Mary (Matt 1:21) who is the way to the Father of
mercies (John 14:6), who is able to save to the uttermost, all
that come to the Father by him (Heb 7:25). Because he, that very
Man, with that very body wherewith he was crucified, is ascended
into heaven (Acts 1:9-11), and there ever lives to make intercession
for them that come to God by him. This is the rock, sinner, upon
which, if thou be built, the gates of hell, nor Ranter, Quaker,
sin, law, death, no nor the devil himself, shall ever be able to
prevail against thee (Matt 16:16-18). And here I leave thee to the
wisdom of the great God, who if he hath chosen thee in his Son,
and brought thee to him; and hath made thee by faith to lay hold
on him, thou needest not fear the devil with his siftings, snares,
wiles, and fiery darts, wherewith he doth destroy thousands; but
mayest with the Apostle (if thou live in the power and life of the
love of God towards thee) cry out, 'I am persuaded, that neither
death, nor life, nor angels, nor principalities, nor powers, nor
things present, nor things to come, nor height, nor depth, nor
any other creature, shall be able to separate us from the love of
God which is in Christ Jesus our Lord' (Rom 8:38,39).
And now reader, if thou be a true Christian, I am sure that these
be the things that appear to be the glorious substantial truths
to thy soul, and thou doest not care for that comfort that doth
not make this Man, the Son of the Virgin, precious to thy soul (1
Peter 2:7) for thou knowest, that it is he, that hath delivered
thee from the wrath to come (1 Thess 1:10). But as for you that
are disobedient, except you mend your manners, you will stumble
'and fall backward, and be broken, and snared, and taken' (Isa
28:13) and wonder and perish because you believe not (Acts 13:41).
A few words more, and so I shall have done, and they are words of
counsel to thee. Have a care thou receive not every Christ that
is proffered to thee, though it may appear very excellent to thy
foolish heart: for under the name Christ, are men deceived, as
it is written, 'many shall come in my name, saying, I am Christ;
and shall deceive many' (Matt 24:5). But have a care that thou
receive that Christ, that was born without thee, fulfilled the law
in his human nature without thee; spilt his blood without thee,
is risen again and ascended without thee, and maketh intercession
without thee: And that he that very Man that was born of the virgin,
will come again in the clouds without thee; and this truth must
thou receive by that Spirit that he hath promised to send and
give to them that ask him: And that shall dwell in thy heart, and
shall shew thee what the Son of Mary the virgin, the Son of man,
the Son of God, the true God hath in his body done for thy soul
(John 16:13,14). And if thou receive him in truth, then though
thou do not boast, nor brag of thy holiness, as those painted
hypocrites called Quakers do: yet thou wilt do more work for God
in one hour, than they, even all of them, can do in all their
lifetime.
Take my counsel, and the Lord Jesus Christ have mercy upon thy
soul and body. Farewell.
SOME QUESTIONS TO THE QUAKERS, OR A FEW QUERIES TO THOSE WHO ARE
POSSESSED WITH A SPIRIT OF DELUSION IN THIS GENERATION.
'Be ready always to give an answer to every man that asketh you a
reason of the hope that is in you,' (1 Peter 3:15). And I beseech
you do it in sincerity.
1. If thou sayest that every one hath a measure of the Spirit
of Jesus Christ within him, why say the scriptures that some are
'sensual having not the Spirit' (Jude 19). And when Christ tells
his disciples of sending them the Spirit, he also saith, The world
cannot receive it (John 14:17).
2. What is the church of God redeemed by, from the curse of the
law? Is it by something that is done within them, or by something
done without them? If thou answer, it is redeemed from the curse
of the law by something that worketh in them; then I ask, why did
the Man Christ Jesus hang upon the cross on Mount Calvary, without
the gates of Jerusalem, for the sins of the people? (Gal 3:3; 1
Peter 2:24). And why do the scriptures say, that through this Man,
is preached to us the forgiveness of sins (Acts 13:38). That is,
through his blood (Eph 1:7; Col 1:20) which was shed without the
gates of Jerusalem (Heb 13:12).
3. What scripture have you to prove, that Christ is, or was crucified
within you, dead within you, risen within you, and ascended within
you?
4. Is that very Man that was crucified on Mount Calvary between
two thieves, whose name is Jesus, the Son of Mary, I say, is he
the very Christ of God, yea, or no?
5. Is that very Man, with that very body, within you, yea, or no?
6. Was that Jesus, that was born of the Virgin Mary, a real Man
of flesh and bones, after his resurrection from the dead, out of
Joseph's sepulchre, yea, or no? For the scripture saith he was,
as in Luke 24:39. If so, then did that Man that said handle me
and see, for a spirit hath not flesh and bones as ye see me have;
I say, did that Man go away from his disciples (and not into them,
in his body) as these scriptures declare (Luke 24:39,40 compared
with 50,51, also Acts 1:9-11) or did he with that body of flesh
go into his disciples, as some fond dreamers think?
7. Hath that Christ that was with God the Father before the world
was, no other body but his church? If you say no, as it is your
wonted course; then again I ask you, what that was in which he
did bear the sins of his children? If you answer, It was 'in his
own body on the tree,' for so saith the scripture (1 Peter 2:24).
Then I ask you further, whether that body in which he did bear our
sins, (which is also called his own body) was, or is, the church
of God, yea, or no? Again if you say he hath no body but the
church, the saints, Then I ask, what that was that was taken down
from the cross, and laid into Joseph's sepulchre (Luke 23:53).
Now I know, that as Christ is the head of his church, so the church
is the body of the head, which is Christ. But as Christ is the
mediator between God and man, I say, as he is mediator, so he is
a man (1 Tim 2:5) and absent from his saints in the world, as is
clear (2 Cor 5:6). Therefore as he is a mediator, and a Man, so he
hath a body that is absent from his church, which body is ascended
from his disciples, above the clouds into heaven (Luke 24:51;
Acts 1:9-11). If you say no, then I ask you, Did he leave the
body behind him, which was born of the Virgin Mary, which walked
up and down with his disciples in the world, was afterwards hanged
upon the cross (Luke 23:26,33,53), buried, rose again from the dead
(Matt 24:3,6,15,41,41,39,50) with which body he did eat, drink,
and likewise walk with his disciples after his resurrection from
the dead (Acts 10:41), and did bid his disciples see if he were
not flesh and bones, yea, or no?
JOHN BUNYAN
FOOTNOTES:
1. Bunyan quotes this passage from the Genevan or Puritan version.--Ed.
2. 'Overly,' carelessly, negligently, inattentively.--Ed.
3. 'Close,' secret, not disclosed.--Ed.
***
A VINDICATION of GOSPEL TRUTHS OPENED,
ACCORDING TO THE SCRIPTURES;
AND THE OPPOSITION MADE AGAINST IT BY EDWARD BORROUGH, A PROFESSED
QUAKER, BUT PROVED AN ENEMY TO THE TRUTH, EXAMINED AND CONFUTED
BY THE WORD OF GOD,
AND ALSO,
The Things that were then laid down, and declare to the World by
me, are a second Time borne witness to, according to truth: With
the Answer of Edward Borrough to the Queries then laid down in my
Book reproved. And also, a plain answer to his Queries, given in
Simplicity of Soul; and is now also presented to the World, or
who else may read, or hear them; to the end (if God will ) that
Truth may be discovered thereby.
"I have found David...a man after mine own heart," (saith God,
Acts 13:22)
"Of his man's seed hath God according to his promise raised unto
Israel a Saviour, Jesus:" (saith the Apostle verse 23).
"And when they had fulfilled all that was written of him, they took
him down from the tree, and laid him in a sepulchre:" (verse 29).
"But God raised him from the dead:" (verse 30).
"And we declare unto you glad tidings how that the Promise which
was made unto the fathers, God hath fulfilled the same unto us
their children, in that he hath raised up Jesus again;" (verse
32, 33).
"Be it known unto you therefore, men and brethren, that through
this man is preached unto you the forgiveness of sins:" (verse
38).
"And by him all that believe are justified from all things, from
which ye could not be justified by the law of Moses." (verse 39).
TO THE READER.
Since it hath please the Lord to work in my soul by his holy Spirit,
and hath translated me in some measure from darkness to light, I
have seen and heard, that such things have been done by those who
did once pretend themselves to be the servants of Jesus Christ,
that it hath made me marvel: Partly, while I have beheld the vile
conversation of some, and also the seeming legal holiness of others,
together with their damnable doctrine; which have, notwithstanding
their professions, made shipwreck of the faith, both to themselves,
and their followers. I having had some in-sight into such things
as these, was provoked to publish a small treatise touching the
fundamentals of religion, supposing that God might add his blessing
thereto, both for the establishing of some, and the convincing of
others; which things I doubt not but they have been accomplished;
and will be still more and more. But, as it was in former days,
so it is now: That is, some in all former ages have been on foot
in the world, ready to oppose the truth: So it is now, there are
certain men newly started up in our days, called Quakers, who have
set themselves against the truth of our Lord Jesus Christ, and do
in very deed deny, that salvation was then obtained by him, when
he did hang on the cross without Jerusalem's gate. Now these men
do pretend, that they do verily and truly profess the Lord Jesus
Christ; but when it comes to the trial, and their principles be
thoroughly weighed, the best that they do, is to take one truth,
and corrupt it, that they may thereby fight more stoutly against
another. As for instance:
FIRST, They will own that salvation was obtained by Christ, this
is truth, that salvation was obtained by Christ; But come close
to the thing, and you will find, that they corrupt the word, and
only mean thus much, That salvation is wrought out by Christ as
he is within; and by it (though not warranted by the scripture)
they will fight against the truth: Namely, that salvation was
obtained for sinners, by the man that did hang on the cross on
Mount Calvary, between two thieves, called Jesus Christ. I say,
by what he did then for sinners in his own person or body, which
he took from the Virgin Mary, according to the word of God.
SECOND, They will own the doctrine of Christ within. This is truth,
that Christ is within his saints: But this doctrine they will take
to fight against the doctrine of Christ without, ascended from his
disciples into heaven, by whom salvation was obtained, "neither
is there salvation in any other" (Acts 4:12).
THIRD, They will won the resurrection of the saints, but their
meaning is only thus much, That the saints are raised from the
state of nature to a state of grace, and herewith they will fight
against this truth; namely, the resurrection of the bodies of saints
out of their graves, into which they were laid, some thousands,
some hundreds of years before. And if they do say, they do own the
resurrection of the saints out of their graves, they so mean out
of the grave of sin only, and nothing else.
FOURTH, They will say, they do own the second coming of Christ to
judge the world; but search them to the bottom, and you will find
them only to own him in his coming in spirit, within, in opposition
to the glorious coming of the Lord Jesus, the Son of Mary, from
heaven in the clouds, with all his mighty angels, to raise the
dead, and bring them to judgment, according to the scripture. And
so for the intercession of Christ, and the truths of the gospel,
they only own them to be within; in opposition to the glorious
intercession, and mediation of the man Christ Jesus in his own
person without, now in the presence of his Father, between us and
him, pleading and making intercession for his children. These
things, together with many more, I might mention, but now I
forbear, knowing the none shall be lost, nor altogether carried
away by them, nor any heretics, but the sons of perdition. Now
that they might the better make their doctrine take place in the
hearers, they endeavour to make a fair shew in the flesh, that
thereby they now, as did their fathers in time past, compel and
constrain them who are not by the Lord's right hand planted into
the truth of Jesus, to follow their covered errors, as it is
written (Gal 6:12). "As many as desire to make a fair shew in the
flesh," That is, according to works of the law; do "by good words
and fair speeches deceive the hearts of the simple" (Rom 16:18).
And indeed it doth clearly appear, that those that are carried
away, are such as are not able to discern between fair speeches
declared by heretics, and sound doctrine declared by the simple-hearted
servants of Jesus.
First, Now I shall lay down several grounds, not only why errors
are broached in the world; but also, why so many are carried away
with them.
1. One ground, why so many errors do from time to time come into
the world, is because those that are not indeed of the planting
of the Lord's right hand, might be rooted out (Matt 15:13). Now
these are many times carried away by deceivable doctrines: And
truly in this our God hath both a care of his own glory, and of
his church's welfare. For first, should they not be swept away by
some heresy or other, there might be great dishonour brought to
his name by their continuing among his people: And secondly, that
he might take away such grievances as such may bring, had they
continued still in the society of his children.
2. Another ground why the Lord doth suffer such errors to come into
the world is, because, those that are Christians indeed might be
approved and appear (1Cor 11:19). "For there must be also heresies
among you, that they which are approved may be made manifest."
Should not the Lord go this way to work (sometimes) there would
be many that would make people believe that they are Christians,
and yet are not. And again, that he might make it appear, that
though there be heretics, yet he hath a people, enabled by his
Spirit, to contradict, and oppose them, and plead to the truth of
our Lord Jesus Christ, and his glorious gospel against them.
3. Another ground why the Lord doth suffer, yea, even send delusions
among the people, is, That those who were so idle and slothful,
as not to seek after the Lord Jesus Christ in sincerity, might be
taken away, and violently possessed with error, and be made to run
greedily after the same; that they might smart the more for their
neglect of the truth. For always, those who were lazy in seeking
after the truth when it was proffered, and afterward hasty after
the doctrine of devils, when that is declared to them, shall be
sure to have their latter behavior to rise up in judgment against
them, in that when the truth was proffered to them they were idle
and did not receive it, and yet when delusion did proffer itself,
they were industrious, and labouring. Now mark, that they all
might be damned who believed not the truth, but had pleasure in
unrighteousness; because they received not the truth in the love
of it, that they might be saved. And for this cause God shall
send them strong delusions, that they might believe a lie, and be
dammed (2Thess 2:10-12).
Second, Now in the second place, why so many are so easily carried
away with errors in this day: the grounds are these That follow.
1. Because men count it enough to be professors of the truth,
without seeking to be possessors of the same. Now because men are
but only professors of the truth, not having it in their hearts in
reality, they are carried away with an error, if it come in never
so little power, more that the truth they profess. And this is
the reason why so many are carried away with the errors that are
broached in these days, because they have not indeed received the
Lord Jesus by the revelation of the Spirit, and with power, but
by the relation of others only; and so having no other witness to
set them down withal, but the history of the word, and the relation
of others concerning the truth contained therein, (though the
knowledge of the truth this way shall abundantly aggravate their
damnation) yet they having not had the Spirit of the Lord to
confirm these things effectually unto them, they are carried away
with delusions.
2. Another reason why so many are carried away with delusions, is,
those differences that are among the children of God about smaller
matter. O Friends! how is the hand of the enemy strengthened by
our carnality, while one saith, I am of Paul; and another, I am
of Apollos; many a poor soul is carried away with delusion. And
why so? They are not satisfied that this is the truth, because the
children are at difference among themselves, about some outward
things. And again, it makes those that are not so desperately
possessed with a spirit of delusion, as are others, but are mere
moral men: I say it makes them to say within themselves, and one
to another; There are so many sects and judgments in the world,
that we cannot tell which way to take. And therefore you that have
the Spirit, pray that these things may cease, least you blush for
your folly, at the appearing of Jesus our Lord.
3. The pride, covetousness, and impiety of hypocrites, and carnal
professors, are great stumbling-blocks to the poor world; and the
cause why many at this day do drink down so greedily a deluding
doctrine, and especially if it come with a garment of pretended
holiness. But as for these, they shall go to their place in their
time, with the curse of the Almighty poured out upon them, for
their casting of stumbling-blocks before the simple by their loose
conversation, if they do not hastily repent of their wickedness,
and close in reality with our blessed Lord Jesus.
4. Another reason why delusions do so easily take place in the
hearts of the ignorant, is, because those that pretend to be their
teachers, do behave themselves so basely among them. And indeed
I may say of these, as our Lord said of the Pharisees in another
case, all the blood of the ignorant, from the beginning of the
world, shall be laid to the charge of this generation. They that
pretend they are sent of the Lord, and come, saying, Thus saith
the Lord; we are the servants of the Lord, our commission is from
the Lord (by succession) and the like; I say, these pretending
themselves to be the preachers of truth, (but are not ) do by
their loose conversation, render the doctrine of God, and his Son
Jesus Christ, (by whom the saints are saved) contemptible, and do
give the adversary mighty encouragement, to cry out against the
truths of our Lord Jesus Christ, because of their wicked walking.
Now shall not his soul be avenged on such a nation as this, who
pretend to be teachers of the people in goodness, when, as for
the most part of them, they are the men, that at this day do so
harden their hearers, such ill examples, that none goeth beyond
them for impiety. As for example; Would a parishioner learn to
be proud? he or she need look no farther than to the priest, his
wife and family; for there is a notable pattern before them. Would
the people learn to be wanton, they may also see a pattern among
their teachers. Would they learn to be drunkards? they may also
have that from some of their minister; for indeed they are ministers
in this, to minister ill example to their congregations. Again,
would the people learn to be covetous, they need but look to
their minister, and they shall have a lively, or rather a deadly
resemblance set before them, in both riding and running after
great benefices, and parsonages by night and by day. Nay, they
among themselves will scramble for the same. I have seen, that
so soon as a man hath but departed from his benefice as he calls
it, either by death or out of covetousness of a bigger, we have
had one priest from this town, and another from that, so run,
for these tithe-cocks and handfuls of barley, as if it were their
proper trade, and calling, to hunt after the same. O wonderful
impiety and ungodliness! are you not ashamed of your doings? If
you say no, it is (perhaps) because you are given over of God to
a reprobate mind (Read Romans 1). towards the end. As it was with
them, so (it is to be feared) it is with many of you, who knowing
the judgments of God, that they who do such things are worthy of
death, not only do the same, but have (as I may so say) pleasure
also in them that do them. And now you that pretend to be the
teachers of the people in verity and truth, though we know that
some of you are not: Is it a small thing with you, to set them
you say are your flock such an example as this. Were ever the
Pharisees so profane; to whom Christ said, ye vipers, how can
ye escape the damnation of hell; doth not the ground groan under
you? surely, it will favour you no more than it favoured your
fore-runners. Certainly the wrath of God lies heavy at your doors,
it is but a very little while, and your recompense shall be upon
your own head. And as for you that are indeed of God among them,
though not of them; separate yourselves. Why should the righteous
partake of the same plagues with the wicked? O ye children of the
harlot! I cannot well tell how to have done with you, your stain
is so odious, and you are so senseless, as appears by your practices.
But I shall at this time forbear, having in some measure discharged
my conscience according to the truth against you; hoping if God
do give me opportunity, and a fair call, that I shall say no more,
only thus much; Be ashamed of your earthly-mindedness, if you can;
and be converted, or else you shall never be healed.
Here might I also aggravate your sin by its several circumstances,
but I shall rather forbear; supposing that you may entertain
wrong and harsh thoughts of me, though I have spoken the truth;
therefore I shall at his time rather keep silence, and wish you
to amend, than to rake in your sores; for thereby would your stink
go more abroad in the world, Therefore I say forbear. And now to
the reader, I beseech thee to have a care of thy soul, and look
well to the welfare of it: And that you may do so, have a care
what doctrine it is the your receivest. Be not contented until
thou in deed and in truth, in the light of the Spirit of Christ,
see thy sins washed away in the blood of that Lamb, who did offer
up himself a ransom on the cross on Mount Calvary, for the sins
of thy soul and body, together with the rest of the saints of God.
And let not the legal holiness of the one, nor the loose profane
conversation of the other, beat thee of from pursuing after the
truths of Jesus, as the truth is in Jesus, (and so laid down in this
my discourse) neither let the plausibleness of the other beguile
thy simple heart. And now to you that are carried away with the
delusions at this day broached in the world, by the instruments
of Satan, and that after a profession of the truth: I say to you,
Turn again, (if you can) peradventure there may be hope, and that
you may escape that wrath which justly you have deserved: But if
you shall still refuse the Lord that speaks now from heaven in
mercy to you, you shall not hereafter escape the Lord, that in his
own time will speak to you in his wrath, and vex you in his sore
displeasure.
And now a few words to you that have indeed closed in with the
Lord Jesus Christ, the Son of Mary, and they are these that follow.
(1.) Be of good cheer, all "your sins are forgiven you for his
name's sake" (1John 2:12). (3.) Know that though your Lord Jesus,
who is in you by his Spirit, be absent from you touching his
bodily presence, yet he is not forgetful of you, but is preparing
a place for you (John 14:1-3). (4.) Consider, That he is also at
his very present, in his very person in the presence of his Father
now in the heavens, praying and making intercession for you, that
you may be brought safe to glory (Heb 7:24). Father, I will (saith
he) that they also, whom thou hast given me, be with me where I
am; that they may behold my glory (John 17:25). (5.) Know also,
That he hath overcome in his own person (when he was in the
world) devil, death, sin, hell, the curse of the law, the power
of the grave, and all other evils, in the body of his flesh for
you (Heb 2:14). (6.) Believe also, that while you are in the world,
all things shall fall out for your good at the end, whether they
be temptations, doctrines of devils, workings of corruption, all
things shall fall out for your good, who love our precious Lord
Jesus (Rom 8:28). (7.) Be assured, that all your enemies shall
very suddenly be under your feet, even Satan and all (Rom 16:20).
(8.) Consider, That there shall no temptation befall you in the
days of your pilgrimage, but God will enable you to bear it; Ay,
and make a way also for you to escape the destroying danger of it
(1Cor 10:13). (9.) When the time of your dissolution shall come,
your Jesus will deal with you, as he did with blessed Lazarus,
that is, he will send his angels to fetch your souls away to glory
(Luke 16:22). (10.) Believe also, and know assuredly, that at the
last day, he will also raise your bodies out of their graves, and
make them also for ever vessels of his glory (Rom 8:23), compared
with (John 5:28; 1Thess 4:14-18). (11.) And lastly, consider,
That though now by the world, and heretics, you be counted as not
worth the looking after; Yet you have your day a coming, when as
the Dive's of this and all other ages, would be glad if they might
have but the least favour from you, one drop of cold water on the
tip of your fingers. O you despised begging Lazarus's (as in Luke
16:24.) For the world, for all their stoutness, must be forced
to come to judgment, before your Lord and you (1Cor 6:2). "This
honour have all his saints" (Psa 149:9).
Now seeing that these things be so, I beseech you by (those ) the
mercies of God, (1.) That you do give up your bodies, as hands,
tongue, strength, health, wealth, and all that you have and are, to
the service of God, your God (Rom 12:1). (2.) "Let your moderation
[in every thing] be known unto all men. (for) The Lord is at hand"
(Phil 4:5). (3.) Study to walk as like the Lord Jesus Christ, as
ever you can, for your lives (Matt 11:29). (4.) Let that you strive
for, be the faith of the gospel of your precious Lord Jesus (Phil
1:27). (6.) Let your hearts be always in heaven, where our Lord
Jesus is (Col 3:1-3). (7.) Forbear and forgive one another, in love,
and with all your hearts, as God for Christ sake hath forgiven
you (Eph 4:2). (8.) Let your light so shine before men, that they
may see your good works and glorify your Father which is in heaven
(Matt 5:16). (9.) You are the salt of the earth, have a care you
lose not your savour (Matt 5:13). (10.) Be forward to distribute
to those that are in want, for this is well-pleasing to your most
glorious loving Father (Heb 13:16). (11.) Learn all one of another
the things that are good, for this is the command of God, and also
commendable in saints (Phil 3:17). (12.) And lastly, O brethren,
consider what the Lord hath done for you; he hath bought you, and
paid for you with his blood, and he doth now also make it his
business to pray for your safe conduct to glory (Heb 7:25). He hath
delivered you from those that would have been your ruin, and hath
promise to you everlasting life, Let the love of Christ constrain
you, let the love of God win upon your souls. What! he that
spared not his own Son, but delivered him up for us all: How shall
he not with him freely give us all things. Hold out my brethren,
hold out, for you have but a little while to run: Hold fast unto
the death, and Christ will give you a crown of life (Rev 2:10).
Farewell, dear brethren; the mighty God of Jacob preserve and deliver
you from every evil work; and all the days of our pilgrimage let
us pray one for another, that our God will count us worthy of this
rich and glorious calling, and fulfill all the good pleasure of
his goodness, and the work of faith with power, to whom be glory
now and ever.
And now reader, before I make an end of this discourse, I think it
meet to let thee understand, that though there hath been a book put
forth by Edward Borrough, in seeming opposition to that of mine,
called, "Some Gospel-Truths opened according to the scripture,"
Yet the substance of my discourse then published by me, standeth
uncontrolled by scripture, as from him or others. I do not say
he doth not wrangle with them, but I say, he doth not by any one
plain scripture contradict them. As for instance:
1. The first great thing that I do hold forth in that discourse,
is this: That that babe that was born of the virgin Mary, and that
at that time did give satisfaction for sin, was the very Christ
of God, and not a type of anything afterward to be revealed for
the obtaining redemption for sinners within them. Which thing my
adversary can find no ground in scripture to build an opposition
upon, see his book, page 12. but is forced to confess it in word,
though he do deny the very same in doctrine, see his book p. 29.
at his 6th query. And p. 26. where in answer to this question of
mine; Why did the Man Christ hang on the cross on Mount Calvary?
All the answer he gives, is this; Because they wickedly judged him
to be a blasphemer; and as in their account (saith he) he died as
and evil doer. And his is all the ground he giveth: See his answer
to my second query in this my book, taken word for word as he laid
them down.
2. The next thing I do prove in that book is, that that light which
every one hath, is not the Spirit of Christ; because the scripture
saith Some have it not (Jude 19). But Edward Borrough saith, It is
given to every one; [p. 18. of his book:] And he saith, They have
it within them too; [p. 26. of his book,] in answer to my first
question, though he hath no scripture to confirm the same, as I
have had to contradict it. See his book.
3. The next thing I prove, is That Jesus Christ did fulfil the law
in his own person without us for justification, and that his blood
then shed, hath washed away the sins of the children of God, as
aforesaid. Which thing he would oppose, but finds no footing for
his discourse. See his book, p. 12. where he saith, The law is not
fulfilled: (read the latter end of that page) [which is] contrary
to scripture (Col 2:14; Rom 10:4). which saith, "For Christ is
the end of the law for righteousness to every one that believeth."
Another thing I prove in that book is, That Christ is ascended
into that heaven without, above the clouds and stars; and that I
prove by eight several scripture demonstration, of which not one
is confuted by scripture, though secretly in his book smitten
against. Read his whole book.
4. The next thing I prove, is, That the same Jesus that was born
of Mary, laid in the manger, who is the Saviour, is at this day
making intercession in that body he then took of Mary; which thing
also is not confuted by him, by the scripture; though cunningly
smitten against in his discourse, where he saith, It is only
necessary to salvation to preach Christ within, laying aside all
that Christ did when he was in his own person in the world. See
p. 29. of his book, Qu. 6.
5. Another truth I prove, is, That the very same Jesus that was
born of Mary, that very Man (that was also hanged on the cross)
will come the second time, and that shall be to save his children,
and to judge the world at the last day, that great day of judgment.
And though they will not own, that he shall so come as he went
away, which was a very Man without; yet they could not at all by
the scripture contradict it. But the very sum of his discourses
is a wrangling with the thing laid down, as a dog with a bone; but
hath not, nor cannot by scripture overcome the same. This have I
written, that the reader into whose hand this book may come, may
have the more certain information concerning the things before
published by me, and also concerning the opposition made against them
by the adversary. And here, because I am loath to be too tedious,
I do conclude, and desire thy prayers to God for me (if thou be
a Christian) that I may not only be preserved to the end in the
faith of Jesus, cut that God would enable me to be an earnest
contender for the same, even to the last; and rest,
The servant of the Lord JESUS,
John Bunyan.
Reader,
We, whose names are here under-written, having (through grace)
some blessed faith and experience of the truths declared in this
book, and knowing them so to be; having tried them by the scriptures
in the light of the Spirit, thought it our duty to bear witness
thereunto, together with our brother, desiring the blessing of God
may go along with these endeavours of his, for the doing good to
our Christian brethren, of any other who may read it. Farewell.
Yours in the faith of our Lord Jesus Christ, for which faith we
desire to contend,
Richard Spencly. John Burton. John Child.
A VINDICATION OF GOSPEL TRUTHS, &c.
It is very expedient that there should be heresies amongst us,
that thereby those which are indeed of the truth might be made
manifest; and also that the doctrine of God, and his Son Jesus
Christ, might the more cast forth its luster and glory. For the
truth is of that nature, that the more it is opposed, the more glory
it appears in; and the more the adversary objects against it, the
more it will clear itself; which doth give me, and all that stand
for it, and doth plead on its side in the wisdom of the Spirit,
much boldness and encouragement, to venture without any slavish
fear upon those that have already, or shall hereafter, stand up
to oppose it. I did some few weeks past, put forth a small book,
called, Some Gospel-Truths opened, and so forth; and the thing I
looked for from them was, namely, opposition from the adversary,
which hath been accomplished in that, namely, as I did look for
it, so did it happen; not that it daunted me, for if it had so
done, it might have made me kept those truths within my breast,
which are now made manifest by me (as well as others) to the world.
Now I have not only met with some opposition from others face to
face in secret, but there is one Edward Burrough (as I heard his
name is so, by some of themselves) that hath ventured to stand
up against the truth, with the rest of his companions, and hath
published a book, called, "The true faith of the gospel of peace
contended for, &c." In which book of his there is a very great
number of heresies cunningly vented by him, and also many things
there falsely reported of me, which things in this my discourse I
shall very plainly discover; and the way that I shall take, shall
be by laying down some of thy expressions, and also some of mine;
and by inquiring into the truth of one, and the error of the other,
through the assistance of the Spirit of Christ, and according
to the scriptures. Only by the way, I think good to mind thee of
thy clothing thyself with the words of the prophets and apostles,
against whom thou dost fight (as will appear in my following
discourse) and also of thy endeavouring to wrest the sword out of
the hands of the saints, and art fighting against them bitterly,
with a parcel of scolding expressions. But I wish thee to learn,
(if thou canst) to be sober, and to keep under thy unruly spirit;
and do not so much appear, at least not so grossly, a railing
Rabshakeh; but contrariwise, if you would be looked upon to be
holy, which ( we know and believe that ) as yet, many of you are
not. Let at the least some appearance of moderation be manifest
among you. After many words that are flung into the wind by thee
my adversary, in the first and second page of thy book, thou couldst
not be contented therewith, as being too few to vent thyself
withal; but thou breakest out in page 3. with a small testimony
of John Burton, and his fellow, saying,
"They have joined themselves with the broken army of Magog--And
have shewed themselves in the defence of the dragon against the
Lamb, in the day of war betwixt them." When alas! poor soul we
do know, and are bold to declare, in the name of the Lord Jesus
the Son of Mary, that our God hath owned us, with others of his
servants, in his own work against the devil's devices and false
doctrine; as instruments both for the comforting and establishing
of his own, and also for the convincing and converting of some of
them, who aforetime was not converted. And friend, why dost thou
say, that we join with Magog in the defence of the dragon against
the Lamb, when thou seest the whole drift both of my brother's
epistle, and also of my writing, is to exalt and advance the
first-born of Mary, the Lord of glory, and to hold on his side,
notwithstanding there are so many tempests go through the world,
And the rather, because we know that it is he, and he alone, that
did bear our sins in his own body on the tree (1Peter 2:24), for
it is he that hath taken away the sins of the world. Now I say
therefore, do not thou thus accuse the brethren, for speaking good
of the name of Jesus, lest thou be troubled at thy end for thus
spending thy beginning in taking part with the devil to accuse
God's children.
Then in the same page thou sayest, thou hast numbered up part of
our work, and the sum is, A corrupted grain of Babylon's treasure,
&c. Ans. Friend, The sum of our discourse is of the birth,
righteousness, death, blood, resurrection, ascension, intercession,
and second coming of the Son of Mary the virgin, by which
righteousness, blood, death, burial, resurrection, ascension, and
intercession we are saved. And dost thou count this a corrupted
grain of Babylon's treasure? Have a care what thou sayest, least
thou utter that with thy mouth now, which will lie heavy on thy
conscience for ever.
Then, as though this thy unwise speaking were too little, thou
breakest out with a taunt, or a jeer, saying; A larger portion, and
more to the purpose might have been brought in, but with such as
you had, or could procure from your neighbours are you come. Ans.
Friend, Who hath despised the day of small things? But again, we
desire not to bring to others, no nor to know ourselves, anything
else but Jesus Christ (the Son of Mary) and him crucified for our
sins (1Cor 2:2). Then thou sayest further in the same page, that
though thou hast not seen our faces, yet our spirit is tried,
and we are clearly described to thee, (sayest thou) to be of the
stock of Ishmael, and of the seed of Cain, whose line reacheth to
the murdering priests, &c. Ans. Friend, thou art very censorious,
and utterest many words without knowledge. We bless God, for the
most part of our line, we do labour to stretch it out, either in
building up and exhorting the saints of the most High, to cleave
close to their Jesus, or else as much as in us lies, we labour
to convince poor souls of their lost condition, according to the
word of God, and not to murder any. Nay contrariwise, we desire
through grace, if at any time we chance to see any of Christ's
lambs in the teeth of any wolf or bear, be they never so terrible
in appearance; I say, we desire, we labour, we strive, and lay
out ourselves, if it be possible, to recover the same, though with
the hazard of our lives, or whatsoever may befall us in doing our
duty. And whereas thou sayest in the 4th page, that we are found
enemies to Christ, revealed in his saints. Ans. Thou dost us wrong,
for we labour all that we may to countenance the same, where he
doth indeed appear: and if at any time we do see or discern, that
any soul hath any breathing after the knowledge of the Lord Jesus
Christ, we are so far from disowning or discountenancing of the
same, that we give them all the encouragement we may: Nay, and
we are so far from discountenancing the doctrine of God, and his
Son Jesus Christ, that we say plainly, some have not the Spirit
of Christ in them, and they are reprobates, according to that
scripture (Rom 8:9). "If any man have not the Spirit of Christ,
he is none of his." And again, Some are "sensual, having not the
Spirit" (Jude 19). And again, we are so far from being against the
doctrine of the Spirit of Christ in his saints, we bless God that
we say, It is the distinguishing character of a true believer, from
others: All which things do I also affirm in my book, and hold
forth, as doth also my brother in his epistle. Therefore, I marvel,
that you should be overseen, as to utter so many false things
together, in less than four sides of paper, I wonder what will be
the end of your discourse.
Well, now thou dost come and fall a wrangling with some of the
words of my brother Burton, which are to this purpose, (he speaking
before of the doctrine of Jesus) and this is quite contrary
(saith he) to those commonly called Familists, Ranters, Quakers,
and others, who on the other hand either deny Christ to be a real
man without them, blasphemously fancying him to be only God manifest
in their flesh; or else make his human nature with the fulness of
the Godhead in it, to be but a type of God to be manifested in
the saints. Now first of all, the great offence thou takest of
some of these words, is, because he doth join in his discourse,
Familists, Ranters, and Quakers together. Friend, what harm is it
to join a dog and a wolf together? A fawning dog and a wolf in
sheep's clothing; they differ a little in outward appearance, but
they can both agree to worry Christ's lambs. But again, friend,
let us a little compare the principles of a Ranter and a Quaker
together, and it will clearly appear, that in many of their
principles (at least) they agree, or jump in one: As
1. The Ranters will own Christ no otherwise, than only within;
and this is also the principle of the Quakers, they will not own
Christ without them. 2. The Ranters, they cry down all teaching,
but the teaching within: and so do the Quakers (witness thousands)
and yet condemn their principles by their practice, as the Ranters
also did and do. Now the apostle saith the contrary, saying, "He
that knoweth God heareth us; (meaning himself with the rest of the
apostles and servants of Christ.) He that is not of God heareth
not us" (1John 4:6). Again, 3. the Ranters are neither for the
ordinance of baptism with water, nor breaking of bread. And are
not you the same? 4. The Ranters would profess that they were
without sin: and how far short of his opinion are the Quakers? 5.
The Ranters would not own the resurrection of the bodies of the
saints after they were laid in the graves: And how say you, Do you
believe that the very bodies of the saints, as the very body of
Abraham, and the body of Isaac, with the bodies of all the saints,
notwithstanding some of them have been in the graves thousands
of years. others hundreds, some less: I say, Do you believe the
resurrection of these very bodies again, which were buried so
long since; or do you hold, as the Ranters do, nothing but the
resurrection from a sinful to an holy state in this life.
And really I tell thee (reader) plainly, that for the generality,
the very opinions that are held at this day by the Quakers, are
the same that long ago were held by the Ranters. Only the Ranters
had made them threadbare at an alehouse, and the Quakers have set
a new gloss upon them again, by an outward legal holiness, or
righteousness. But again, Why should you be so angry with my
brother, for joining of a sinner and a liar together? Is there any
great harm in that? Surely no. And the joining Ranters and Quakers
together, is but so. The Quakers themselves confess, the Ranters
are to be disowned, page 4. Nay if they would not, yet God
hath disowned them in the open view of the nations. Now that the
Quakers are liars, I shall prove from their own mouth. As first,
from the several things that I did oppose even now, page 1-4, of
this book, called, "the true Faith of the Gospel of Peace," &c.
Now lest they should be slighted and set at nought, I shall shew
you clearly this man's lies manifestly laid down in his book,
page 11, 12. That I said positively, the blood of Christ was shed
before the world began. Whereas I said only this, That in the
account of God (mark it, in the account of God) his blood was shed
before the world was, according to that scripture (Rev 13:8). "The
Lamb slain from the foundation of the world," in my book, page 3
[141]. Secondly, he saith, that I cry aloud against Christ within,
in page 24. Of his book. And again he saith, "That all my work is
an obscure shooting against the manifestation of Christ within."
Where he speaks very falsely of me, for I confess and own God's
Christ within as well as without, as appears in my book, page 206.
towards the end [173]. And in the epistle to my book you may find
the same held out by me for two or three leaves together; besides,
many other places of my book dith testify of the same; therefore,
doth not he lie miserably in this also?
Again, he saith, that I am one of those that do preach for hire,
through covetousness, making merchandise of souls, page 23. of book,
which is also an untruth, as I shall shew further when I come to
the place.
Again he saith, in page 30, that I said "Christ's coming in the
Spirit was no coming." Here also he uttereth falsehood. I never said
so, as many or our brethren can witness. But of his also in its
place, when I come to it, with many other things which he hath very
untruly vented of me, which I fear not but they shall be cleared,
both now, and also at the second appearance of the man Christ
Jesus. And therefore friend (I say to thee) be not so pharisaical
as to say within thine heart, "I am not as this publican." Why am
I reckoned with the Ranters? thou art, both thou and thy fellows,
of the same mind with them in many things, and shall assuredly
partake of the same plague with them, if they and you repent not
speedily.
Again, in page7, thou wouldest make us believe, that the Quakers
do really and truly lay the Christ of God, God-man, for their
foundation. Saying, "We prize the Lord Jesus Christ, God-man, to
be precious to us, and to all that do believe, and have owned him
to be the foundation," &c. Now friend, this is fairly spoken; but
by word in general we may be deceived, because a man may speak
one thing with his mouth, and mean another thing in his heart;
especially it is so with those that use to utter themselves
doubtfully; therefore we will a little enquire what it is to lay
Christ, God-man for a foundation.
1. Then, to lay God's Christ, God-man, for a foundation, is to believe
that man that was born of the Virgin Mary, to be the saviour.
How he was and is the saviour, and therefore if you do indeed lay
him for your foundation, then you do believe that when the man
Christ did hang on the cross on Mount Calvary, that then your
sins were satisfied for at that time, as it is written, "Who his
ownself bare our sins in his own body on the tree" (1Peter 2:24).
2. If the Christ of God, God-man, be indeed your foundation, then
you do believe, that that very man in that very body, did fulfil
all the law, in the point of justification, as it is written,
"Christ is the end of the law for righteousness to every one that
believeth" (Rom 10:4). So that now, believe aright in what the Son
of Mary hath done without on the cross, and be saved.
3. If you have laid Christ that man aright for your foundation,
then you do believe, that when he was raised out of the sepulchre
into which Joseph had laid him, then at that time was accomplished
your justification (Rom 4:25). How say you to these things, Do
you make an open profession of them without dissembling? Or do you
not (notwithstanding your talk of Christ) in very deed deny the
virtue of the death and blood of Christ without, as for justification
and life? If so, you have not laid him for your foundation.
4.I you have indeed laid Christ, God-man for your foundation, then
you do lay the hope of your felicity and joy on this, That the son
of Mary is now absent from his children in his person and humanity,
making intercession for them and for thee, in the presence of his
Father (2 Cor 5:6). And the reason that thou canst rejoice here
at is, because thou hast not only heard of it with thine ear only,
but dost enjoy the sweet hope and faith of them in thy heart; which
hope and faith is begotten by the Spirit of Christ, which Spirit
dwelleth in thee, (if thou be a believer) and sheweth those things
to thee to be the only things. And God having shewn thee these
things, thus without thee by the Spirit that dwelleth in thee,
thou hast mighty encouragement to hope for the glory that shall
be revealed at the coming again of the man Christ Jesus, of which
glory thou hast also greater ground to hope for a share in, because
that that Spirit that alone is able to discover to thee the truth
of these things, is given to thee of God, as the first fruits of
that glory which is here-after to be revealed, being obtained for
thee by the man Christ Jesus's death on Mount Calvary, and by his
blood that was shed there, together with his resurrection from
the dead, out of the grave where they had laid him. Also, thou
believest that he is gone away from thee in the same body which
was hanged on the cross, to take possession of that glory, which
thou, through his obedience, shall at his (the very same man's)
return from heaven the second time, have bestowed upon thee,
having all this while prepared and preserved it for thee, as he
saith himself: "I go to prepare a place for you. And if I go and
prepare a place for you, I will come again, and receive you unto
myself, that where I am, there ye may be also" (John 14:2,3).
Again.
5.If thou hast laid Christ, God-man, for thy foundation, though
thou hast the Spirit of this man Christ within thee, yet thou dost
not look that justification should be wrought out for thee, by that
Spirit of Christ that dwelleth within thee, for thou knowest that
salvation is already obtained for thee by the man Christ Jesus
without thee, and is witnessed to thee by his Spirit which dwelleth
within thee. And thus much doth this man Christ Jesus testify unto
us where he saith he shall glorify me; mark, "He shall glorify;"
(saith the Son of Mary)but how? Why, "he shall receive of mine
(what I have done, and am doing in the presence of the Father)
and shall shew it unto you" (John 16:14). I have been a little
the larger in this, because it is of weight.
But again, thou sayest further, The rest of this first epistle I
shall say little to; only thus much is the mind of the penman's
spirit, secretly smiting at the doctrine of true faith and salvation,
(to wit) Christ within. Ans. My friend, by saying that my brother
doth strike at the doctrine of true faith and salvation, thou dost
him a great deal of wrong; for it is so far from him so to do, that
he telleth souls plainly, that without true faith in the blood of
the Son of Mary, who was crucified on Mount Calvary, there is no
remission; for saith he, it is only through that one offering then
given up to the Father, that you must be justified. And that is
according to the whole stream of scripture: For by one offering,
What was that? Why, the offering up of the body of Jesus once for
all (Heb 10:10), he hath perfected for ever them that are sanctified.
"But this man after he had offered one sacrifice for sins, for ever
sat down." Mark it: "this man after he had offered one sacrifice
for sins, for ever sat down on the right hand of God" (verse 19).
And as for thy saying, that salvation is Christ within; if thou mean
in opposition to Christ without; instead of pleading for Christ,
thou wilt plead against him; for Christ, God-man, without on the
cross, did bring in salvation for sinners. And the right believing
of the, doth justify the soul. Therefore Christ within, of the
Spirit of him who did give himself a ransom, doth not work out
justification for the soul in the soul; but doth lead the soul
out if itself, and out of that that can be done within itself, to
look for salvation in that man that is now absent from his saints
on earth (2Cor 5:6). Why so? For [because] it knoweth that there
is salvation in none other (Acts 4:12). And therefore I would wish
thee to have a care what thou dost, for I tell thee, that man who
is now jeered by some, because he is preached to be without them,
will very suddenly come the second time, to the great overthrow
of those, who have spoken, and shall still speak against him (Jude
14,15).
Thou sayest also the next thing thou mindest, is this in the second
epistle,1 where a questions asked, Who are the men that at this
day are so deluded by the Quakers, and other pernicious doctrines,
but they that counted it enough to be talkers of the gospel, &c.
And why? because he saith the Quakers are those deceivers that
at this day beguile poor souls by their doctrine. Alas poor man,
why shouldest thou be angry for my speaking the truth, in saying:
The Quakers are deceivers, this will easily appear.
1. They deny the man Christ to be without them, and own Christ no
otherwise, but as he is within, contrary to that scripture, which
saith, for "while we are at home in the body we are absent from
the Lord." This is touching his bodily presence. And again, he was
parted from them, "and a cloud received him out of their sight."
And he was carried away from them, and so received up into heave
(Acts 1:9-11). Now he that denieth this, is a deceiver, as is
clear, in that he doth speak against the truth laid down in the
scripture.
2. The Quakers are deceivers, in that they persuade souls that
Christ is crucified in them, dead within them, and kept down with
some thing within them, which was never taught by those that
spoke the scripture from the Spirit of God. Shew me a scripture
to confirm such a doctrine as this, which hath been avouched over
and over by the Quakers.
3. The Quakers are deceivers, because they do persuade souls, that
that man that was born of the Virgin Mary, is not above the clouds
and the stare, when the scripture saith, "a cloud received him
out of the sight of his saints." And again, that he is above the
highest heavens, which must needs be above the stars, for they
are not the highest.
4. The Quakers are deceivers, because they persuade souls not to
believe, that that man that was crucified, and rose again flesh
and bones (Luke 24:38-40). shall so come again, that very man, in
the clouds of heaven to judgment as he went away; and at the very
same time shall raise up all the men and women out of their graves,
and cause them to come to the valley of Jehoshaphat; because there
will he, that very man, sit to judge all the heathen round about.
I say, they strive t beat souls off from believing this, though
it be the truth of God witnessed by the scripture (Joel 3:11,12;
Acts 1:10,11). "This same Jesus, which is taken up from you into
heaven, shall so come (mark, the very same) in like manner as ye
have seen him go into heaven." "And his feet shall stand in that
day (the day of his second coming) upon the Mount of Olives" (Zech
14:4). Where is that? Not within thee, but that which is without
Jerusalem, before, it on the east side. I say now, he that persuades
souls not to believe this, but makes them believe there is no such
thing, as the Quakers do, he is a deceiver. Again, the Quakers
make no difference between that light wherewith Christ, as he is
God, hath enlightened all; and the Spirit of Christ he gives not
to all; and the Spirit of Christ he gives not to all, which I
shall show by and by to be a deceit.
5. The Quakers are deceivers, because they say, That every one
hath that which is like the Spirit of Christ, even as good as the
Spirit of Christ, page 10 of his book, which is desperate blasphemy.
The scripture saith plainly, "That some are sensual, having not
the Spirit." And yet though they have not that, they have, says
the Quakers, that which is as good as that. O wonderful deceit,
as I shall farther show by and by when I come to the place. But
to cover himself, and so his deceit, he doth apply that to himself
that should be applied for the encouragement of the children of
God: saying, the children of God was always counted deceivers, we
(saith he) have a cloud of witnesses. Answer, friend, they were
called deceivers, and were not so; but you are rightly called so,
as I have already showed, and shall show farther by and by. In
the meantime, know, that the devil knows how to take children's
bread, and cost it to the dogs.
Then the next thing that he is grieved with, is, because I said,
there are none but a company of light notionists, ranters, with
here and there a legalist, that was shaking in their principles,
that were carried away by the Quakers, &c. When this appears in
all men's sight that can see, though you would not have it so (it
is like.) And as for your saying, because all sorts of people are
brought to God, I am offended therewith; I answer, No friend, I
bless God my soul can rejoice that souls come in to Jesus Christ,
though it grieves me to see, how some with a spirit of delusion
are deceived, and destroyed, by its coming unto them as an angel
of light. And whereas thou sayest I am like the Pharisees, who
said, none believe, but a company of poor people, which know not
the law. Answ. I bless God, I do know they are I bless God, I do
know they are the poor that receive the gospel; but friend, I must
tell you, that you and your fellows may seek for justification
from the law, and yet have no better a recompense, than to be
condemned by the law.
Now passing many railings, I come to the next thing that thou dost
stumble at, which is in that I say, some of those delusions the
devil doth deceive poor souls withal, is first, in that he doth
persuade them, that salvation was not completely wrought out for
sinners by the man Christ Jesus, though he did it gloriously upon
the cross without the gates of Jerusalem. Now these words, "he
did it gloriously on the cross, without the gates of Jerusalem,"
thou leavest out. Therefore I ask, do you believe that at that
time, when he did hang upon that cross on Mount Calvary, that he
did by that death he died there, redeem all his elect from eternal
vengeance? If not, whatever thou sayest, thou wilt certainly see,
that Satan hath caught thee in his snare, notwithstanding thy
railing against the Lord Jesus. And friend, thou mayest call thy
conscience the man Christ Jesus, or the light (as thou callest it)
in thy conscience the man Christ Jesus; which if thou do, this is
a delusion, and a dangerous doctrine. For a Spirit hath not flesh
and bones, and so hath the man Christ Jesus. Now it may be, you
think farther that the church, with the Spirit of Christ, is the
man Christ Jesus, which is also a damnable heresy. Therefor, speak
plainly; Dost thou believe that that man Christ Jesus is ascended
from his people in his person? And again, dost thou believe that
he which ascended from his disciples, did bring in everlasting
salvation for them, in that his body which ascended from them? An
answer to this might give great satisfaction to souls, if also it
might be made in words easily to be understood. Again,
Thou art also offended with the second deceit which I lay down
in my epistle, which is (say I) for the devil to bid souls follow
that light which they brought into the world with them, telling
them, that that will lead them to the kingdom. Now thou seemest
gravelled, because I said, which they brought into the world with
them. If thou art offended at that, show me when, and at what time
every soul receives a light from Christ after it comes into the
world. Now this I say, That every man hath not the Spirit of Christ
within him (Jude 19). And that there is nothing that can show
the soul the things of Christ savingly, but the Spirit of Christ
(1Cor 2:11). Then will not you yourself confess, that he is deluded,
that is persuaded to follow that light that cannot reveal Christ
unto him? But I must mind you of one filthy error also which thou
layest down in page 10. Corrupting the scripture to make it good,
but in vain; where thou sayest, That light which every man is lightened
withal, will lead unto the kingdom of peace and righteousness. And
then thou addest, for saith Christ, "I am the light of the world,
he that followeth me shall not [abide in darkness, or] walk in
darkness." Pray mark, First, thou callest it the light of Christ,
where with he hath lightened every one; and here thou comest a
step higher, and callest it, Christ himself; and then corruptest
that scripture, where the Son of Mary saith, "I am the light of
the world," &c. Here thou wouldest very willingly have room to
broach they folly, but it may not be; for though Christ be the
light of the world, yet he is not in every one in the world. But
secondly, I pray where was Christ when he spake those words? was
he I say, within his disciples, or without them, when he said,
"I am the light of the world?" He was without them, and walked up
and down in the world with them from place to place, a very man.
Therefore he did not mean at that time any light within, but
himself who was without. And indeed, they who will follow Christ
aright, must follow him without, to the cross without, for
justification on Mount Calvary without, (that is, they must seek
for justification by his obedience without.) To the grave without,
and to his ascension and intercession in heaven without; and this
must be done through the operation of his own Holy Spirit, that
he hath promised shall show these things unto them, being given
within them for that purpose (John 16:14). Now the Spirit of
Christ that leads also, but whither? I leads to Christ without,
which said, being without, "I am the light of the world: he that
followeth me shall not walk in darkness, but shall have the light
of life" (John 8:12). Deny this, that Christ was without when he
spake those words (I am the light of the world) if you can.
But to come more close, to the thing. That light wherewith Christ,
as he is God, hath lightened every one that cometh into the world,
is the soul of man, which is the life of the body, and yet itself
is but a creature, and made by the creator of all things (Isa 57:16).
and is not the Spirit, as some do think it is. This creature hath
one faculty of its own nature, called conscience, which hath its
place in the soul, where it is as a judge to discern of things
good or bad, and judge them accordingly, as the apostle saith,
speaking of the heathens, "Their conscience also bearing witness
and their thoughts the meanwhile accusing or else excusing one
another" (Rom 2:14). This conscience is that in which is the law
of nature (1Cor 11:14). which is able to teach the Gentiles, that
sin against the law, is sin against God: And yet it is called
but even nature itself, as he saith there, "Doth not even nature
itself teach you?" &c.
Now this conscience, this nature itself, because it can control,
and chide them for sin, who give ear unto it, therefore must it be
idolized, and made a God of. O wonderful! that men should make a
God and a Christ of their consciences, because they can convince
of sin. But thou goest ramping on, and sayest, there is nothing
but the light of Christ that will convince of sin, and thou biddest
me, mind that. Now dost thou mean the Spirit of Christ? dost
thou say that that which thou callest the light of Christ, is the
Spirit of Christ? If so, then there is conscience which is not the
Spirit of Christ, but a poor dunghill creature, in comparison of
the Spirit of Christ; yet will convince of sin, as is clear, from
that 8th of John. Where the woman is mentioned, who was taken in
adultery by the Pharisees, or others, who when they heard brought
her to Chris, and began to accuse her, Christ said, "He that
is without sin among you let him first cast a stone at her." And
what then? When they heard that, they were convicted by their
own consciences. Mark, he doth not say, by the light of Christ
in their consciences, as some would have it be; No, but by their
own consciences they were convinced, and went out one by one. And
were they all served so? Yea, from the eldest, even to the last;
for they all had consciences, though not the Spirit of Christ. So
that friend, here is something beside the Spirit of Christ, that
can and doth convince of sin, even a man's own conscience, the law
of nature; nay nature itself, which no man will say is as good as
the Spirit of Christ, except they are guided by a deluding Spirit.
Again, thou sayest, He that convinceth of sins against the law,
leads up to the fulfilling of the law. Friend, thy conscience
convinceth of sins against the law, follow thy conscience, it may
lead thee under the curse of the law, through its weakness; but
it can never deliver thee from the curse of the law by its power.
For if righteousness come by the obedience to the law, or by thy
conscience either, then Christ is dead in vain (Gal 2:21).
Again thou sayest, "That I and my generation would leap over the
law."
Answ. For justification we look beyond it to the Son of Mary; yet
we know that the law is good, if it be used lawfully; but if it be
used unlawfully, as those do use it, who seek to be justified by
their obedience to it, it is made and idol of, and a saviour,
though it were given to no such purpose: For if there had been a
law given which could have given life, verily righteousness should
have come by (thy obedience to) the law (Gal 3:21). Now at thy
conclusions, sometimes thou dost utter thyself in this wise, Learn
what this means.
Answ. Indeed thy words are dark, and enough to deceive the hearts
of the simple; but blessed be God, he hath given me to understand,
that thou dost all along in the drift of thy discourse, disown
Christ without, by pretending to a Christ within; whereas hadst
thou indeed the Spirit of Christ within thee, it would be thy great
business to extol and magnify the Son of Mary, the Christ of God
without thee, because it is the nature of the same Spirit so to do,
even to glorify Christ without, who went away from his disciples
into heaven, to prepare a place for them (Luke 24:50,51).
Then thou further sayest (with a kind of disdaining spirit) "Many
things more thou passest by in my book, as being not pertinent
to the thing in hand." But I believe they are so pertinent, that
neither thou, nor thy friends or fellows are able to contradict
without blaspheming, in the view of all them that have eyes to see:
for if they could, it should have been done by thee. And whereas
thou sayest, "Fools must be meddling." Answer, It must needs be,
that the saints of God should be called fools by the enemies of
the man Christ Jesus without, because that the doctrine of the man
Christ Jesus, crucified without for the sins of poor sinners, is
also held to be foolishness by them; although it be the wisdom;
and also the power of God, unto every one that believeth (1Cor
1:23,24).
And further, thou sayest, that the Pope can speak as much of
Christ without, as I. Answer, friend, dost thou put no difference
betwixt the speaking of Christ without, and believing in Christ
without? I tell thee, though there may be many that can speak of
the Christ of God without, yet there are but very few that can, or
do believe indeed in him without, by the mighty operation of his
Holy Spirit within. Nay, you yourselves do testify this, who deny
that the salvation of sinners was completely wrought out by that one
offering of Jesus Christ without upon the cross on Mount Calvary,
and that he is ascentded from his disciples above the clouds,
touching his bodily presence. (as in 2Cor 5:6 compared with Acts
1:9-11).
Then again thou sayest, "I do ask myself a question, and do also
answer it myself deceitfully." The question is, Do not the scriptures
make mention of a Christ within? And thou sayest, I answer it
deceitfully myself. But I answer again, that I am not ashamed of
the answer I then gave, because I know it is truth; and whereas
thou sayest it is deceitful, and yet canst not find fault with any
point thereof, it confirms me, that had there been falsity in it,
such an enemy to the truth, as thou art, would have taken that
advantage, as to have discovered, that thereby thou mightest have
rendered the truth the more odious. The answer I shall leave to
the Christian reader, which is so indeed; yet am confirmed myself
concerning it, and shall give thee an answer to thy question,
which is, Doth not the scriptures say, or witness, that all that
have not Christ within are reprobates? Answer: Yes, the scripture
saith so, and it is true, they that have not the Spirit of Christ
in them, are reprobates. But there are some that are reprobates,
that you will confess. Then by your own argument you must grant,
that some have not the Spirit of Christ in them. Pray take notice,
they that have not the Spirit of Christ in them are reprobates.
There are some who are reprobates; therefore there are some who
are sensual, "having not the Spirit of Christ in them" (see thy
folly how it is made manifest.) (Jude 5:19). The next thing thou
art offended withal, is, because I say, the devil deceives poor
souls by persuading them to follow the light within which all men
have. answer, friend, I say, again, and again, That there is nothing
less than the Spirit of Christ, that can give a soul a sight of
justification by the blood of the man Christ Jesus without, by
following of it. Now as thou sayest thyself, some are reprobates,
and have not the Spirit of Christ.
Then is it any heresy to say, that it is of the devil to persuade
a soul to follow that light which is no better than conscience,
or nature itself (Rom 2:14), which are not able to lead to Christ
his things, being foolishness to it; or is conscience, which every
one is lightened withal, the Spirit of Christ? give an answer in
sincerity.
Then thou sayest, that my whole purpose is a secret smiting at
the light wherewith Christ hath lightened every man. I answer, my
whole design in my book, is, and was, these following things:-
1. To show souls, where salvation is to be had. Namely, in Christ
without,
2. To show souls how they should lay hold of this salvation;
namely, by the operation of the Spirit of Christ, which must be
given within.
3.To forewarn poor souls, that they should not deceive themselves,
neither by conscience, nor the law; which are both inferior, and
much below the Spirit of Christ; even as much as he that buildeth
the house, hath more honour than the house (Heb 3:3).
4. To show how poor souls should know, whether they had the Spirit
of Christ, or not, within them, or whether the Spirit of the devil
had exalted himself above the Spirit of Christ, by transforming
himself into an angel of light.
Farther, thou thinkest I contradict myself, because I admonish
poor souls to beg of God to convince them by his Holy Spirit; and
thou sayest, This is my confusion. When alas, confusion is of,
and from thyself, who wouldst make a defiled conscience, the law
and the Spirit of Christ to be all one; as I shall further clear
to the reader by and by.
But tell thee friend, there are many who have not the Spirit
of Christ, and yet are convinced of sin by their own consciences
(John 8:9). He doth not say, "by the light of Christ in their
consciences," Mark that: Now I knowing, that a man may be convinced,
and yet not by the Spirit of Christ (for he may be without that)
but by nature itself (1Cor 11:14). I do admonish every soul if
they love themselves, to beg of God for Jesus Christ his sake,
that he would not only let them be convince by these poor, low,
empty, beggarly things (their consciences) in respect of the
Spirit of Christ, but that he would convince them by that Spirit
of his effectually, which is not only able to show their lost
state because of sins against the law, but also, to lead them to
the right Saviour, and plant them into him, which all other things
are not able to do. And thus much in answer to thy scolding against
my epistle the truth of which I bless God through the strength of
Christ, I could be willing to seal with my blood.
And now friend, in love to thy soul, I say, have a care of thyself,
that thou do not satisfy thyself with anything, until thou seest by
the operation of the Spirit of Christ (which thou must have given
thee from heaven, as being without it before conversion) that the
blood of that man Christ Jesus that was crucified on Mount Calvary,
did at that same time, when it was there shed, wash thee from all
thy sins, and be not so stout, and so stern against the truth,
because it suits not with thy beguiled conscience. (bear with me
in patience) and seriously inquire into the truth of things according
to the scriptures. "For they are they that testify of Christ, and
how salvation doth come by him."
In thy entering upon my book, the first thing I find thee wrangling
with, is by corrupting my words, and then by calling me liar.
Thou corruptest my words saying, that I said, "the blood of Christ
was shed before the world began." Whereas I said, that in the
account of God, (mark, in the account of God) the blood of Christ
was shed before the world began. Friend, art thou not able to
distinguish, betwixt a thing being done in God's account, or
according to his foreknowledge, and a thing at that is really and
actually done. Surely it was either thy folly to speak evil of the
thing thou knowest not, or else thy madness doth much appear, in
that though thou understandest these things, yet for to wrangle
by corrupting my sayings here, as also in other places, as will
afterwards appear. this is in page 11, of thine, page 3, of my
book.
Then thou goest on, page 12, and quotest the place where I say,
page 37. How horribly are those deceived who look on Jesus (but
thou leavest out those words, the Son of Mary) to be but a type;
which thing you say, you know none that do. And again thou sayest,
that I say, he is of something afterwards to be revealed. My
words thou corruptest; thou wouldst fain gather thus much out of
my words, by corrupting them. that though I denied Christ Jesus
the Son of Mary to be a type, yet I myself say, He was a type, yet
I myself say, He was a type of something afterward to be revealed.
Which thing, as there in my book, so here again I do most positively
deny, and I quote the same words again, for a second confirmation
of the same, saying as then I died; "How horribly are those
deceived, who look on Jesus the Son of Mary to be but a shadow,
or type of something that was afterwards to be revealed." Whereas
the scriptures most lively hold him forth to be the Christ of
God; and not a type or shadow of a Spirit, or body afterwards to
be revealed, but himself was the very substance of all things that
did any way hold forth, or type out, Christ to come: And when he
was indeed come, then was an end put to the law for righteousness
or justification to every one that believeth (Rom 10:4). And
therefore, friend, though thou hast, or wouldest corrupt my words,
yet have a care of corrupting Christ's words, lest thou dost even
heap up wrath against the day of wrath, and revelation of the
righteous judgment of God. And whereas thou sayest, "Thou deniest
not but Jesus is the substance." Answer, I doubt thou dost not
speak thine heart plainly, but hidest thyself with so saying, as
with an apron; if we inquire into what it is to hold froth Jesus
the Son of Mary to be the substance. Therefor he that holds forth
Jesus the Son of Mary to be indeed the substance, and not a type;
holds forth and believes, that that Jesus that was born of the Virgin
Mary, did in his own body of flesh fulfil the law, and impute the
righteousness of his obedience unto them that he accomplished then
without them; and that his blood that was shed without on the
cross, doth, and hath washed away all sin past, present, and to
come, from him that believeth his; as it is written, "For what
the law could not do, in that it was weak through the flesh, (that
is, through our flesh.) God sending his own Son in the likeness of
sinful flesh, and for sin, condemned sin in the flesh:" That is,
he was condemned in the flesh that he took on him of the Virgin
Mary (Rom 8:3). And again, he bore our sins in his own body on the
tree, which was the cross on Mount Calvary.
Jesus also (saith the apostle) that he might sanctify the people
with his own blood, suffered: Where? Not in any believer, but
without the gate of Jerusalem (Heb 13:12). How say you, do you
really believe that at that time when Jesus did hang on the cross
without Jerusalem's gate, even at that time he did give the justice
of God a full and complete satisfaction for all the sins of all
believers, that have been formerly, or are now, or hereafter shall
be? Or do you look upon Jesus at that time to be but a shadow, or
type of some what that was afterwards to be done within? Answer
plainly, yea, or no; that the simple may understand you.
I now I come to answer thy query laid down, page 12, in these
words; "Did Christ Jesus put an end to the law, for them who live
yet in the transgression of the law condemned?" Indeed a right
answer to this will be great satisfaction to some, though I think
some trouble to others. And therefore in answer to thy question
I shall lay down these following things:
Answ. 1. Christ Jesus did put an end to the law for righteousness,
for all that shall be saved; for he shall not be offered a second
time: No, "but once for all" (Heb 10:10). Once in the end of the
world hath he appeared, to put away sin by the sacrifice of himself;
and he hath done it once by himself for all (Heb 9:26). Otherwise
he must have often suffered since the world began: But that must
not be; for he "dieth no more" (Rom 6:9). But say you, "Did he
put and end to the law for them who still live in transgression?"
Answ. 2. There are many poor souls that are given unto Christ,
who yet live in their sins. But Christ did at that time, when he
hanged on the cross, give a full and complete satisfaction for
them. "In due time Christ died for the ungodly: For scarcely for a
righteous man will one die, yet peradventure for a good man some
would even dare to die." Ay, "But God commendeth his love towards
us, in the, while we were yet sinners, Christ died for us." while
we were yet sinners, yet ungodly (Rom 5:6-8). Nay, he did not only
die for those who still live in sin, but he also makes intercession
now at the throne of his Father's grace for them. "And he
made intercession for the transgressors" (Isa 53:12). "Thou hast
ascended on high, thou hast led captivity captive;--and received
gifts for men." For what men? Even "for the rebellious also." To
what end? "That the Lord God might dwell among them" (Psa 68:38).
Answ. 3. That at that very time when Jesus Christ did hang on the
cross on Mount Calvary, was buried, rose again from the dead, and
ascended above the clouds from his disciples, at that very time
was all the law fulfilled for righteousness. He is the end of
the law, mark; he is the end of the law for righteousness. But if
there were anything yet to be done for justification, which was
not then done; there could not be an end put to the law for
righteousness, for every one that believeth. But in that there is
an end put to the law for righteousness by Jesus for all the elect
of God, Christ having once fulfilled it for them: It is manifest,
that there was not anything then left undone by Christ at that
time, which was afterward to be done by his own Spirit in his
children for justification, only believe what the man Christ,
at that time did do, and saved (Acts 13:29-39); and whereas thou
asketh, whether Christ did justify that which the law condemneth?
Answ. 4. I answer, Fourthly, That though Christ Jesus did not
justify sins of ungodliness, yet he justifieth the ungodly. "Now to
him that worketh is the reward [given, or] not reckoned of grace,
but of debt. But to him that worketh not, but believeth on him that
justifieth the ungodly, (mark the ungodly) his faith is counted
for righteousness" (Rom 4:4). He is he that justifieth, having
finished the righteousness of the law in his own person for them.
"Mine own arm brought salvation," saith he, but how? Even by his
bleeding on the cross; "we have redemption through his blood" (Eph
1:7), which was shed without the gate (Heb 13:12). Ay, and though
the law condemneth a sinner, yet let but that sinner believe in
Christ, in what he hath done in his own person, and he shall be
"justified from all things, from which he could not be justified
by the law of Moses" (Acts 13:39).
And whereas thou asketh me the meaning of that scripture, "not
one tittle of the law shall fail till all be fulfilled." I answer,
That the law hath already been fulfilled for justification, for
every one that believeth: And a believer is to do nothing for
justification, only believe and be saved; though that law be a rule
for every one that believeth to walk by, but not for justification.
But if you do not put a difference between justification wrought by
the man Christ without, and sanctification wrought by the Spirit
of Christ, within; teaching believers their duty to their God,
for his love in giving Christ; you are not able to divide the word
aright: but contrariwise, you corrupt the word of God, and cast
stumbling-blocks before the people; and will certainly one day most
deeply smart for your folly, except you repent. Here is a plain
answer that may satisfy the simple. The Lord God grant that they
may lay it to heart effectually.
Now this I say further, that if God enable any to receive this
doctrine aright ( namely what I said even now) it will more engage
the soul to God, than all the threatenings, thunder-claps, and
curses that come from the law itself. And a soul will do more for
God, seeing itself redeemed by the blood of the Lamb the Son of
Mary (John 1:29). than if he had all the conditions of the law
to fulfil, and might be sure to have heaven for the fulfilling of
them. Now as to the assurance thou speakest of at the end of thy
question. I know in the first place, that though believers themselves
do sin, yet they have "an advocate with the Father, Jesus Christ
the righteous;" (1John 2:1). And though the doctrine of the gospel
be to abstain from all appearance of evil, yet our Lord Jesus
Christ is so pitiful, as not altogether to deprive his children
of an assurance of their salvation,2 though sometimes through
weakness they do transgress. And whereas you would lay an assurance
on our obedience to the law; I say, our assurance comes through our
believing, and our obedience to the law is a fruit of our believing;
for every one that hath this hope, that he is one of the children,
or sons of God, by faith in Jesus (1John 3:3), "purifieth himself,
even as he is pure." Holiness of life, if it be right, flows from
an assurance of our being justified by Christ's death on the cross,
on Mount Calvary; as it is written again, that he might sanctify
his people with his own blood, he suffered without the gate.
But again, page 12. thou seemest offended, because I say, "They
are deceived, who think to obtain salvation by following the law,
which they call Christ, though falsely." Why shouldst thou be
offended at this, when the scripture saith plainly, "That by the
deeds of the law there shall no flesh be justified in his sight:
for by the law is the knowledge of sin" (Rom 3:20). But this is
thy frothy argument, "The law convinceth, and is our schoolmaster
to bring us to Christ; therefore the law is not taken away,"
sayest thou. Friend, what is this to the purpose? must we seek for
justification by the works of the law, because the law convinceth?
you may as well say, we must seek for justification from our
consciences, because they do convince: Now where the scripture
saith, the law was our schoolmaster to bring us to Christ; do
you think it means, we must be first fitted by purification of
ourselves by, or according to the law, before we can be saved by
Christ from the curse of the law? If you say, yea; then doth not
this follow, that Christ Jesus did not come to save sinners, but
to save the righteous; and if so, then you must say, that Christ,
Peter, Paul, and all the servants of the Lord are liars, who have
testified that Christ died not for the godly, but for the ungodly
and sinners.
But where the scripture saith, the law was our schoolmaster to
bring us to Christ: I ask again, is it the ceremonial law, or the
moral law that is meant in this place? If you say the moral, or
the ten commandments, I answer; That doth not lead to life and so
not to Christ; but is properly the ministration of condemnation
(2Cor 3:6-11). That is, the proper work of the moral law, or ten
commandments, is to condemn, if it be not obeyed; and yet not to
bless, until it be every jot fulfilled, which is impossible to be
done by any man for justification, in that exact and severe way
which the law calls for; which makes the Apostle say, as many as
are of the works of the law, are under the curse. Mark, he doth
not say, as many as are of the works of sin, are under the curse,
though that be true; but as many as are of the works of the law,
are under the curse: "for it is written, Cursed is every one that
continueth not in all things which are written in the book of the
law to do them. But that no man is justified by the law in the
sight of God, it is evident: for, The just shall live by faith"
(Gal 3:10,11).
If it be meant of the ceremonial law, as I am most inclinable to
believe, because he saith it was our schoolmaster; he doth not say
it is, but it was our schoolmaster to bring us to Christ, being
tutor or governor; holding and significations forth, Christ to
come by its types until the time appointed of the Father, which
appointed time (and so that law) was to have an end, when God sent
forth his Son made of a woman, Jesus the Son of Mary, who was made
under the law, to redeem those that were under the law.
Now the ceremonial law did bring or lead to Christ these two ways:
First, In that it did continue in full force until he did come into
the world, and had done that which was by it held out for him to
do.
Secondly, In that the several types and shadows, as the blood of
bulls and lambs, with diverse other services did lead to, or hold
forth Christ that was to come: But the moral law, or ten commandments,
is so far from leading us to Christ by our following it, that
it doth even lead those that are led by it under the curse. Not
because the law hath an evil end in it, but because of our weakness
and inability to do it; therefore it is forced, as it is just,
to pass a sentence of condemnation on every one, that in every
particular fulfils it not.
In the next place, thou art offended because I said, "It is not,
for I do not know your fellows for boasting under heaven, in that
you, (Pharisees like) do cry up yourselves to be the men, and
condemns all others; when you are THE MEN that are the greatest
enemies to the Christ of God without (who is the Saviour) of any
men under heaven. And in that you pretend you are perfect, when
you are the notablest liars and corrupters of the sayings of the
people of God, yea, and of the scriptures also, that ever I came
near in all the days of my life; and I doubt not but before I
have done with you, I shall make it appear to them that read or
hear my lines aright." the query in page 13. runs thus, "Will that
faith which is without works justify?" I answer, No, neither will
those works which are without faith sanctify. What then, Is it
faith and works together that doth justify? No, it is only faith
in the blood of the man Christ, that did hang on the cross on Mount
Calvary, that doth justify in the sight of God and the soul, and
it is the fruits of faith, good works, which do justify in the
sight of men. So that when it is said, we are justified by works;
it is not meant that works will justify in the sight of God. No,
but shew me (or shew men) thy faith, of justify thy faith to be
true and right before men by thy works. Shew men thy faith by
thy works, it is in the sight of men. So that we conclude a man
is justified, or made manifest to be indeed that which is right,
both to believers, and to the world by its works. Though I must
confess, that both Paul and Peter, and the rest of the saints,
may sometimes be deceived in the truth of the faith of others by
their works.
Again I page 17 thou seemest to be offended, because, I say "loving
by faith, is to apply the Lord Jesus Christ, his benefits, as
birth, righteousness, death, blood, resurrection, ascension, and
intercession, together with the glorious benefits of his second
coming to me, as mine, and for me, &c" (Gal 2:20).
Friend, methinks thou shouldest find no fault with this, but that
the Man Christ Jesus, the Son of Mary, is not very pleasant to
thee, because thou hast swallowed down secretly another doctrine;
but friend, I speak of applying these things. and thou speakest
of talking of them, I know that there are many who talk of Christ,
that will fall short of heaven and glory.
But tell me, what sayest thou to him that doth apply all these
things to his soul, is there not enough in them to justify him, that
doth really and truly in the power of the Spirit, believe this to
be true which I have said? or dost thou deny it and preach another
gospel saith not, who shall ascend, to fetch Christ from above
for salvation. Though there is never a scripture that saith these
words, word for word; yet the scripture saith, "the word is nigh
thee, even in thy mouth, and in thy heart; but mark, it is the word
of faith, not the Man Christ Jesus, but faith which layeth hold
on him" (Rom 10:8-9), which is this, "That if thou shalt confess
with thy mouth the Lord Jesus, (who was born of the Virgin, Matt
1:21) and shalt believe in thine heart that God hath raised him
from the dead, thou shalt be saved." These great and precious
scriptures, with which by corrupting of them, the Quakers have
beguiled many, have this meaning, that if thou shalt confess with
thy mouth the Lord Jesus; that is, in profession and practice, own
him, and believe him to be the anointed Saviour. And shalt believe
in thine heart, that God raised him from the dead, thou shalt be
saved; "for with the heart man believeth unto righteousness; and
with the mouth confession is made unto salvation." But what should
men believe with the heart? Namely this, that God raised him (
that is Christ) from the dead (verse 10). And therefore, I wonder
thou shouldest so scold, as thou dost, against the truth: If this
be not truth, blame the scriptures which do testify of these things
for truth. For I am ruled and would be ruled by them through the
Spirit.
But farther, thou art offended that I should say, "They are deceived
who own Christ no otherwise than as he was before the world
began." This question, I briefly ask thee, "Had Christ a body of
flesh before the world began?" If you say no, as you must, if you
say true; then do not I say true, when I say, they are deceived
who own Christ no otherwise than as he was before the world began?
because they own him not with that body of flesh which he took of
the Virgin Mary; and so are antichrists, as the scripture saith.
And how say you? Do you believe that the same Christ who was
before the world, without a body, did in time come into the world
and take a body from the Virgin, and in that body did obtain
everlasting redemption for sinners?: and is gone with that very
body into the presence of this Father above the clouds into heaven,
from his saints on earth, though in them by his Spirit. A plain
answer to this would unlock your double meanings. Again, thou
sayest the saints drank of the spiritual rock that followed them.
Friend, I confess, that that spiritual rock that did follow the
fathers, and long after, was from the same loins with them, even
from the loins of Abraham, and the rest of the children of the
promise, according to the promise, was the meat and drink of saints
(Rom 9:4,5). But to look upon Christ no otherwise than as he was
before the world was, which was a Spirit only, and not to own him
now clothed with a body, absent from his children touching the
same body, I dare be bold to say, they are no Christians, but
antichristians, yea antichrists. He that confesseth not that Jesus
Christ is come in the flesh is antichrist, and of antichrist.
Again,
At this also thou wranglest, because I said that "every spirit that
confesseth not that Jesus Christ, who was with the Father before
the world was, did in the appointed time of the Father, come into
the world, take a body upon him, and was very Man as well as very
God: and did in the very body suffer what did belong to the sons
of men, &c." So my book, page 42, 43, 44. I answer, if thou didst
indeed believe the truth, thou wouldest own these things. But being
deceived, rather that thou wilt let his pass for truth, though
thou wilt put on a vail, and venture upon it thus, saying, "If
every spirit were of God, which doth confess in words this, then
is not the Pope himself antichrist."
Answ. Friend, it is one thing to confess the things in words and
another thing to believe them, and to make a life out of them;
and there fore is thy life made out of Christ without thee, by the
operation of his Spirit within thee, yea or no? then in answer
to my bidding people receive no Christ except God's Christ, thou
sayest thus, "That Christ is a mystery, and unto him is light, and
shall be salvation where his person never came." this question
I ask thee, did or doth Christ obtain salvation for any, without
that body which he took of the Virgin? And yet thou sayest, it
cannot be said, here is the place where the Son is not.
I answer: As the Son of God is also very Man, so it may be said,
here is the place where he is not, and there is the place where he
hath not been, though as he is God it is otherwise: lit him that
reads understand.
And now passing by many things that I might justly examine, and
also many unseemly expressions, I come to the next thing, and that
is, where you say, you wrest not the scriptures in John 1:9. But
it is evident, that you do most horribly wrest it, in the you,
though you seem to take it in the plain words, yet would hold,
that that light is the Spirit of Christ, notwithstanding here is
no such thing mentioned in that scripture. For mark, as I have
sometimes said, and now also will say, that that light wherewith
Christ, as he is God, hath lightened every one with, is not the
Spirit of Christ, as is clear, in that some are sensual having not
the Spirit, which they must needs have, if it were given to every
one that comes into the world, and therefore, in that you say, I
say you lay down that scripture false; I say again, that you say
many things which I do know to be blasphemy, as I shall prove
clearly anon, as also I have already. And therefore, to take thee
of from this, I shall say, that Christ as he is a mediator, a Man
between God and man, so he doth not lighten every man that comes
into the world, though as he is God he doth. And this is manifest,
where he often, (as he was Man) saith, These things are spoken to
them that are without in parables; "that seeing they might not see,
and hearing they might not understand," (Luke 8:10). And again,
where Judas (not Iscariot) said; Lord, how is it, that thou wilt
manifest thyself to us, and not unto the world? He saith, "If a
man love me, he will keep my words: and my Father will love him,
and we (I as mediator, and my Father as reconciled in me) will
come unto him, and make our abode with him" (John 14:23). And
again, "No man knoweth him as a father, but the Son, and he to
whom the Son will reveal him (Matt 11:27). But above all, take
that scripture where the Son saith, "I thank thee O Father, Lord
of heaven and earth, because thou hast hid these things from the
wise and prudent, and hast revealed them unto babes" (verse 25).
Here the Son and the Father are speaking one to another; the Father
he hides the glorious things of the gospel from the, world (Matt
11:25-27), and the Son he rejoices in so doing. At the same hour
Jesus rejoiced in Spirit, and said, "I thank thee, O Father, &c.
Therefore understand thus much, that though Christ as he is God,
doth give to every man a light, which is conscience, otherwise
called nature (Rom 2:14; 1Cor 11;14), yet it doth not follow,
that every man hath enlightening from Christ as he is mediator.
No, Christ as he is mediator doth neither pray for the world (John
17:9), neither doth he give his Spirit to all that are in the world;
for some are sensual, and have it not. But now the argument that
thou dost bring to colour the contrary with, is this; for what
the Father doth, sayest thou, the Son doth also. Answ. Though this
be true, that the Son doth what the Father doth; yet it doth not
appear that either the Father or the son hath given the Spirit to
every one that comes into the world (Jude 19).
Again thou sayest, thou deniest those that say, "That light which
every one hath as he comes into the world, is conscience; though
some call it Christ falsely." Answ. Friend, What wilt thou have it
called; Christ. No, if not conscience, then call it nature itself;
for all have not the Spirit.
But another great argument thou bringest in page 15, is, "The light
of Christ doth convince of sin." Now do you call conscience the
light of Christ? that will convince of sin (John 8:9). And they
being convinced by their own consciences, &c. if thou dost call
the law the light of Christ, that also will convince of or make
known sin; For by the law is the knowledge of sin (Rom 3:20). If
thou dost call even nature itself, the light of Christ; That also
doth shew, that sins are a shame, even those sins which some leap
over (1Cor 11:14), and ruffian-like they will wear long hair,
which nature itself forbiddeth, and is commended for the same by
the apostle. The Spirit of Christ also will convince of sin. That,
because these several things will convince of sin, therefore will
they needs be the Spirit of Christ? Or do they altogether make
but one Spirit of Christ? dost thou profess thyself to walk in the
light, and art not able to know these things; Or, if thou dost
know them art thou so unfaithful as not to tell poor people of
them, who are some of them at their wits end, by reason they are
not enlightened into these things.
Another of thy arguments is, "They saw the eternal power and
Godhead, by that which was made manifest of God in them."
[I reply] The scripture say not so word for word, but thus: "Because
that which might be known of God, was manifested in them." But
how? for he hath shewed it unto them. But how? why the invisible
things of him from the creation of the world are clearly seen,
being understood by the things that are made, (which words in thy
charge against me thou didst leave out) but mark: The invisible
things of God from the creation of the world are clearly seen,
being understood by the things that are made. But how then doth
it say, that the knowledge of God is manifested in them? Why,
because God hath shewed it unto them by the things that are made,
even by the creation of the world. so that this scripture holdeth
forth thus much; that the invisible things of God, as his power,
holiness, and common goodness to the sons of men are clearly seen,
being understood by the things that are made. But how feeble an
argument is this, to prove such a doctrine as this: That every one
hath the Spirit when this light discovers God only by his works
in the world. Friend, if they that know God, because he doth shew
himself to them by his works in the world, have the Spirit of
Christ, then the same argument will serve to speak thus much; that
the devils themselves have the Spirit of Christ, which would be
wonderful blasphemy once to affirm. And friend, the very devils,
both for the knowledge of sin, and also for the knowledge of
God's eternal power and Godhead, have more experience than all the
unregenerate men in the world; and yet have not the least spark
of the Spirit of Christ in them.
Other lame arguments thou tumblest over, like a blind man in a
thicket of bushes, which I pass by. But one thing more thou hast,
and that is this,
Thou askest me "whether I do know this light which god and Christ
hath given to every man" (Rom 2:14; 1Cor 11:14)? First, I deny
that Christ as he is mediator, hath given to every man his Spirit.
And Secondly, I deny, that Christ as he is God hath given to
every one his Spirit; but this I say as I have often said, it is
conscience of nature itself that every one hath, take it in either
of these scripture terms, as I have proved at large. And whereas
thou askest me, "Whether that light, which Christ as he is God hath
lightened every one with that comes into the world, be sufficient
in itself for life and salvation." I answer plainly, no; for then
Christ Jesus needed not to have come into the world to die for
sinners; for every one had that light before Christ did come into
the world.
2. And secondly I answer, it is not able, for then it would have
been a needles thing for Christ to tell his disciples of sending
them his Spirit, to lead them into all truth. The might have said,
why dost thou talk of sending us they Spirit, who have that that
can do the deed already, if that could have done it.
3. Because the scripture saith, "some are sensual, not having the
Spirit." Now a man cannot lay hold on Christ, nor believe in him
savingly without the Spirit, because faith is the work of the
Spirit.
4. Because then it had been in vain for the Lord to have given
the scriptures to teach men out of, either concerning himself or
themselves: Why? because without it, they had a sufficient light
to guide them: that thing must not be so.
And whereas thou asketh, whether the fault be then in God, or in
that thou callest his light, or in the creature? I answer; What
if God willing to shew his wrath, and to make his power known,
endured with much patience the vessels of wrath fitted to destruction;
and that he might make know the riches of his glory on the vessels
of mercy, which he had afore (before the world was, Eph 1:4)
ordained unto glory? And secondly, O vain man! What is that to
thee if God should make some vessels to dishonour: hath not the
potter power over the clay, of the same lump to do therewith as
he pleases (Rom 9:16-22).
And where I say, "Christ as he is God hath lightened every one
that cometh into the world:" to it thou givest a glavering answer;
but having touched on this before, I pass it by.
To the next thing, where I say, "men's neglecting this light, or
law, will be sure to damn them, though their obedience to the law
will not save them." Here thou sayest I have confessed truth, (and
I know it is true by experience) and thou commentest on those
things laid down by me thus: "Then surely (sayest thou ) I t
is good not to neglect it; "that is, not to neglect following the
law. To which I answer, as their obedience to the law will not
save them, so their neglect of obedience to the law will be sure
to damn them; these things thou canst not deny. But is this all
the wit thou hast? Because the neglect of the law will be sure to
damn them; therefore wouldst thou put poor souls to follow that
which will not save them? (O wonderful ignorance.) Nay, but thou
shouldest have said, then surely the best course is, for a poor
soul in this case, to fly to the Lord Christ, even the Man Christ
Jesus, who was slain on Mount Calvary for the sins of poor sinners.
And the rather, because he did so willingly, of his own accord
lay down his life for them. Methinks, I say, thou shouldest rather
have said, then lit us follow the Son of Mary, the Man Christ
Jesus, the Lamb of God that takest away the sins of the world,
by his blood on the cross; who is now also at his Father's right
hand making intercession for all those that do come to the Father
by him; but they that are not for the truth, will advance anything
but the truth. And as for that which thou callest the second
clause, which is. The law (sayest thou) must by obeyed.
I answer, Christ Jesus hath done that in his own person, and justified
me thereby, and for my part, I will not labour now to fulfil the
law for justification, least I should undervalue the merits of the
Man Christ Jesus, and what he hath done without me: and yet will
I labour to fulfil, if it were possible, then thousand laws, if
they were so many; An O! let it be out of love to my sweet Lord
Jesus (2Cor 5:14) "for the love of Christ constrains me." And thus
much to thy 16th page.
In the next place, thou art offended with this, because I say,
though Christ doth give a light to every one that comes into the
world, yet it doth not therefore follow, that this conscience,
(or light) is the Spirit of Christ, or the work of grace wrought
in the heart of any believer. This I shall pass also, as having
spoken to it already, only mind thee of they weakness, in that thou
shouldest make this conscience, that Christ hath given to every
man, to be the same with the Spirit of Christ. And thou sayest
further, that the light, that Christ hath lightened every one with,
is the same in nature with the Spirit of Christ. O wonderful! that
a man should be so foolish, and so much besides the truth, as to
compare that nature, or conscience, that is given to every man;
equal to the Spirit of Christ: nay, thou sayest that it is one
with it in nature. Didst thou not blush when thou laidst it down?
if thou didst not, thou mightest have done with shame enough. As
I said before, because thy conscience will convince thee of sin,
therefore the law must be called Christ, or as good as Christ.
What! because the law will convince of sin, therefore the law must
be called Christ. What ignorance is this? Nay, nature itself, that
must have the pre-eminency, even as high as Christ Jesus, because
it can tell a man that it is a shame for him to wear long hair.
Then thou askest me, can there be a surer thing for the creature
to walk by, than by the light of Christ, which thou confessest
every one hath, that cometh into the world. Answer, Friend, to the
law, and to the testimony (sayeth the scriptures) for they testify
of Christ. And if thou or any else, shall leave the scriptures, to
follow the convictions of their own conscience; ye are not like
to know Christ Jesus the Lord, for they may be defiled. And again,
it is through the promises laid down in the scriptures, "that we
might be partakers of the divine nature" (2Peter 1:4), and not by
our following of the law, or conscience (Gal 3:1-4).
But again, where I say, Heathens, Turks, Jews, Atheists, &c. have
that which doth convince of sin, and yet are so far from having
the Spirit of Christ in them, that they delight to do iniquity;
and serve their lust. Upon this thou movest this query; do they,
or I, or any other, serve sin and lust, because Christ hath not
given us light, or because we hate this light.
Ans. This I do really confess, that every Heathen, Turk, or Jew,
in this world, hath a conscience within them, that doth convince
of sin; for the Gentiles which have not the law, that is, not the
law in tables of stone, or written as we have; these do by nature,
the things contained in the law; these having not the law, are a
law unto them selves; which shew the work of the law written in
their hearts, their consciences also bearing them witness, &c.
And all men and women shall be left without excuse, even by the
convictions of their own consciences, or the law. But now that
these things are the Spirit of Christ, that I deny. For conscience
is but a creature, a faculty of the soul of man, which God hath
made. Neither is the law the Spirit of Christ; for the law is not
of faith. They that are of the works of the law, are under the
curse, but they that have the spirit of Christ they are the children
of God, and under grace, and delivered from the curse, as it is
written (Gal 3:10) "As many as are of the words of the law are
under the curse." But what is it to be of the works of the law, or
under the law? Ans. Why to seek to be justified by their obedience
to the law. "Israel which followed after the law of righteousness,"
mark. They that follow after righteousness, do not attain to the
law of righteousness; if they seek it not by faith: but as it were
by the works of the law (Rom 9:30,31). But "Christ hath redeemed
us from the curse of the law, being ( in our nature) made a curse
for us" (Gal 3:10-13).
But whereas thou sayest, this conscience or law, which you would
fain have called the Spirit of Christ, works in all men either to
justify, or condemn. I do plainly deny, that either conscience,
or the law can justify, though they can condemn. Mark, The law is
called the ministration of condemnation, but not of life.
The gospel is called the ministration of life, but not of condemnation.
(2Cor 3:9). The law was given that sin might be discovered. The
gospel was sent, that sin might be taken away. The law worketh
wrath; but the gospel is a gospel of peace (Rom 10). "The law
made nothing perfect" (Heb 7:19). But Christ justifieth from all
those things from which we could not be justified by the law of
Moses (Acts 13:39).
And whereas thou askest me whether any thing doth convince of sin
contrary to, or besides the Spirit of Christ.
I answer. There is conscience, and the law, yea, and nature itself
that doth convince of son; as before I have proved at large. Yet
neither is conscience, that law; or nature itself the Spirit of
Christ; no, but are much inferior to it, as being things of no
glory in respect of it.
And again, that something doth convince of sin besides the Spirit
of Christ, it is evident, for the law saith, "Cursed is every on
e that continueth not in all things which are written in it to do
them" (Gal 3:10). But the Spirit convinceth men of their unbelief,
together with other sins. Now mark, The law also convinceth to
work for life, the Spirit convinceth to believe for life; the law
saith, He that doth not fulfil me, shall be damned. The Spirit
saith, He that believeth in Christ shall be saved. Now observe
the terms of the law and of the gospel, are different one from
another as to justification. If men seek for life by the law;
then the law saith, Fulfil me perfectly, and thou shalt live. The
spirit saith, that Christ Jesus came into the world to save those
that by transgression had broken the law. For, for this cause saith
the Spirit "He (Jesus the Son of Mary, the Man Christ between God
and us 1Tim 2:5) is the mediator of the New Testament." For what?
"that by means of death, for the redemption of the transgressions
that were under the first testament, they which are called might
receive the promise of eternal inheritance" (Heb 9:15). Now
I would not be mistaken; I do not say, that the Spirit of Christ
doth give the least liberty to sin; God forbid. But its convictions
are of a more saving and refreshing nature than the convictions
of the law, and do more constrain the soul to holiness than that.
The law saying, work for life; the Spirit saying, "Now to him that
worketh not, (for life) but believeth on him that justifieth the
ungodly, his faith is counted for righteousness" (Rom 4:5), as
thus, if I should owe to two creditors ten thousand talents; the
one should say unto me, thou owest me five thousand talents, pay
that thou owest; the other should say, thou owest me five thousand
talents, and I frankly and freely forgive thee all. Now these
expressions are contrary one to another: even so is the end of the
convictions of the law, not according to the end of the convictions
of the Spirit of Christ; the one saying, pay me that thou owest,
the other saying, thou art frankly and freely forgiven all.
The next thing thou utterest is, where I say, "Those that are alive
unto sins, have not the Spirit of Christ." But sayst thou, it is
given to every man. Mark, thou sayest, It is given to every man.
The apostle saith, some are sensual, having not the Spirit (Jude
19). Who must we now believe, the Apostle or you? Certainly your
doctrine is not according to truth, but a lie; as is clear, in the
you will affirm, that which the Apostle doth deny.
Then thou sayest, I bring other vain arguments to prove that every
one hath not the Spirit of Christ. This one is enough to prove
it, that the Apostle saith, Some men have it not. But that which
thou callest vain, I am sure neither thou nor any of they fellows,
are able to answer. One is to this purpose; the devils are so
convinced of son, that they did fear the torment that was to come
upon them for their sins; and did fear also that the son of Man
was come to torment them for their sins, and yet the devils have
not the spirit of Christ. so that it is evident, that we may be
convinced of sin, and yet not by the Spirit of Christ. A second
argument which thou callest vain, is this, Man in his coming into
the world, hath his conscience given him, which doth convince of
sin (John 8:9), yet man in his coming into the world, or as he
cometh into the world, hath not the Spirit of Christ given him,
for that must be received ordinarily afterward by the preaching
of the word, which is preached by the ministers and servants of
Jesus Christ (Acts 10:44). "while Peter yet spake" to the people,
"the Holy Ghost fell on all them which heard the word."
But farther, thou sayest, "Until I prove the light of Christ contrary
to the Spirit of Christ, thou wilt say, that every man hath that
which is one in union, and like the Spirit of Christ, even as good
as the Spirit of Christ in its measure."
Answer. Friend, I have proved already that every man hath not the
Spirit of Christ, though they have that which thou dost call the
Spirit of Christ, which is conscience and nature itself. And this
I say again, that thou hast laid open thy weakness very much, to
say that every man hath that which is as good as the Spirit of
Christ, Friend, seeing the scriptures say, some have not the Spirit
of Christ, how durst thou so blaspheme, as to say, then it is as
good as the Spirit of Christ in its measure. Was there ever such a
deal of ignorance discovered at one time by man, as to say, that
every man hath the spirit, or that which is as good as the Spirit;
though the Spirit saith plainly, that some have not the Spirit,
as I have proved plainly (Jude 19). Friend, what is there besides
the Spirit that is as good as the Spirit. Be silent, and say no
more so, lest thou dost through ignorance, or presumption, set
up thy conscience or nature, as high and as good as the Spirit of
Christ, when indeed they are not worthy to be compared with it,
being weak, and not able to do that which is and hath been done
by the Spirit of Christ.
Then thou art offended, because I said the devil doth deceive poor
souls by bidding them listen within, and see if there be not that
which doth convince of sin. friend, all men have not the Spirit,
though they have that conscience that doth convince of son (John
8:9). Now seeing all men have not the Spirit, is it not a great
deceit of the devil to persuade poor souls, that because they are
convinced for son by their own consciences, therefore they have
the Spirit of Christ: surely it is from the devil. Because he
would make thee believe that conscience, which is but a creature,
is the Spirit of Christ, by whom the world was made. Again, because
the soul, being persuaded that it hath the Spirit (when it hath
it not) as all men naturally are without it (Eph 5:13,14), it is
kept off from seeking and begging for it, being already persuaded
(falsely) that it hath it.
And whereas thou sayest, the voice of the gospel is to bid listen
within the heart, as Paul preacheth. I deny that Paul biddeth
listen within. But the scripture that you would fain make shelter
for your error is this, where he saith, "The word is nigh thee,
even in thy mouth, and in thy heart" (Rom 10:8). That is, The word
of faith which we preach. Now, Friend, faith is that which layeth
hold of, or believeth the gospel. And that his is the meaning
read the next verse: That (saith he) "If thou shalt confess with
thy mouth the Lord Jesus, and shalt believe in thine heart that
God hath raise him from the dead, thou shalt be saved." so that
it is clear that the word of faith, is to believe assuredly from
the very heart, that God hath raised up Jesus from the dead, out
of the grave into which he was laid by Joseph; and that he was
raised again for my justification (Rom 4:25), as it is written
(1Cor 15), "Moreover brethren (saith he,) I declare unto you the
gospel which I preached unto you" at the first, "which also you
have received, and wherein ye stand, by which also ye are saved,
if ye keep in memory, ( or assuredly believe,) what I preached unto
you, unless ye have believed in vain." but what was that gospel
you preached? why, saith he (verse 3), "I delivered unto you first
of all, that which I also received, how that Christ died for our
sins according to the scriptures; and that he was buried, and that
he rose again the third day according to the scriptures: and that
he was seen of--the brethren after his resurrection," &c. the word
of the gospel, my friend, is, Christ died for our sins according
to the scriptures, and that he rose again according to the
scriptures, and that he is ascended from his disciples, to prepare
a place for them according to the scripture.
That he ever liveth to make intercession in his own person without,
as mediator between God and man, according to the scripture (Heb
7:25).
That he will come again in the clouds with all his mighty angels,
and before him shall all nation be gathered, according to the
scriptures (1Thess 4:16,17; Matt 25:31,32), after which time, his
saints shall be ever with him according to the scriptures.
Again, thou art offended in that I said, Now the poor soul finding
this to be so (that it is convinced of sin) all in haste (if it be
willing to profess) through ignorance of the gospel, claps in with
the motions of its own conscience, which doth command to abstain
from this evil, and to practise that good. Which words of mine
thou corruptest, and wrestest, and layest down in another form,
as are to be seen in thy book, page 18. But now, friend, is not he
ignorant of the gospel, which thinks his own conscience will lead
him to eternal life, by commanding to abstain from this evil, and
practise that good? Surely, if salvation comes by our conscience,
or by the convictions or commands thereof, Christ Jesus died for
nothing (Gal 2:21).
And whereas thou askest, what, and how doth the light of the gospel
work, if not in the conscience. I answer, Though the light of the
Spirit of God and the gospel light is hid, and dith not shine so
much as unto, much less into the consciences of some of them that
be lost (2Cor 4:3,4) that though the light of the gospel dith shine,
and that gloriously too in the hearts of God's elect, yet it dith
not follow, that the convictions of conscience is the gospel; no,
nor the convictions of the law neither. And again, though every
one of God's elect have the light of the glorious gospel shining
in them, what argument is this to prove all men have the light
of the gospel shining in them. No, saith Christ, "I thank thee,
O Father, because thou hast hid these things (the things of the
gospel) from the wise and prudent, and hast revealed them unto
babes" (Matt 12:25). And whereas thou sayest (as I gather by thy
words) that I call conscience the light of Christ, I say, if thou
meanest by these words (the light of Christ) the Spirit of Christ,
I do deny that every man hath it: but if thou callest conscience
the light of Christ, or the highest light that is in an unconverted
man the light of Christ; then, I say, that the highest light that
is in a natural or unconverted man (which you call the light of
Christ) is not able by all its motions an convictions, nor yet
by all the obedience that a man ca yield to these convictions; I
say, they are not able to deliver him from the wrath to come; for
deliverance from that s obtained by the blood of Jesus, which was
shed on the cross, without the gate of Jerusalem (as I have often
said) (Eph 1:7 compared with Heb 13:12). and not any light within
a natural man.
And whereas thou sayest that I said, the devil counterfeits the new
birth by persuading to follow the light of the world. I answer, 3
Thou hast most naughtily belied me. The words that I said (speaking
of the devil before) are these; Now he counterfeits the new birth
(said) by persuading them that it is wrought by following the
light that they brought into the world with them; as is clearly
seen in my book, page 76. Friend, I wonder that you should so
boldly profess yourself to be led by the Spirit of Christ, when
you make it manifest that you are guided by the spirit of Satan.
Was not he a liar? and hast not thou been led by a lying spirit
also, in wresting of my words as thou hast done?
But I do freely declare again, that Satan doth deceive those souls,
whom he persuades the new birth is wrought in, by following the
light they brought into the world with them; for men as they come
into the world, do not receive the Spirit, for it is given to the
elect afterwards; neither have all men the Spirit. And he that
hath the new birth, must have it by, and through the Spirit; as
it is written, "Except a man be born of water and of the Spirit,
he cannot enter into the kingdom of God." Therefore, if men do not
bring the Spirit into the world with them; and if nothing without
the Spirit, or nothing but the Spirit, will or can work the new
birth in a man: it must needs follow, that they who think the new
birth is wrought by that light or conscience which they brought
into the world with them, must needs be beguiled by Satan.
I do pass by many of thy raging expressions, which I might justly
charge with much unrighteousness; but I know the time is short,
and then whatsoever thou has done in secret, shall be laid open
upon the house tops, therefore I forbear them.
Again, thou art offended because I said, now Satan makes the soul
believe he is its friend, and that he is a gospel minister (2Cor
11:14), and if the soul will be led by what shall be made known
to it, from the light or conscience within, it shall not need to
fear, but it shall do well, page 76. of my book [153]. I said it
then, and I say it now; and I know that he that doth think to be
born again by following his conscience, or any other light that is
in an unregenerate man, will be deceived, and shall one day know,
that there is a difference between conscience and Christ; between
the light of nature, and the Spirit of God.
Quest. But you may say, how can you prove that conscience is not
of the same nature, of the Spirit of Christ?
Answ. 1. They that are unbelieving, even their conscience is
defiled. Tit. i. 15. But so cannot be the Spirit of Christ.
Answ. 2. Conscience is not of the same nature with the Spirit of
Christ, for conscience may be hardened or seared with an hot iron:
as it is written (1Tim 4:2). But so cannot be the Spirit of Christ.
Answ. 3. Our consciences naturally are evil, "having (saith the
scripture) our hearts sprinkled from an evil conscience" (Heb
10:22). But so is not the Spirit of Christ.
But again whereas you said, that I said, they will not speak except
the Spirit move the, &c thou dost falsely speak of me, and dost
corrupt my words; for I said, How they will not speak except their
spirit move them, (I do not say the Spirit of Christ) (said I)
Friend; if you can be lead to life by your own spirit, if your
own spirit will learn you the things of the Spirit of God; and if
you can speak them with and in your own spirit, in the demonstration
that they are spoken, when they are spoken in the Spirit of Christ;
(which all men have not) then say that I speak false things; but
till that time hold your peace. Thus I pass by they 20. page,
leaving many of thy scolding terms to thyself. The next thing you
sayest Is, that I did run but was not sent, like unto my forefathers:
and therefore sayest thou, I do not profit the people at all.
Answ. Which accusation of thine, I shall leave to be taken notice
of by the people of God in the country where I dwell, who will
testify the contrary for me, setting aside the carnal ministry,
with their retinue; who are as mad against me as thyself.
But farther, thou art somewhat distempered, and discontented that
I said, "Many sad and horrible doctrines are vented by you," And
your said, I named nothing. Answ. I need not, thine own speech
betrayeth thee, that thou art one of them, that do such things;
and I need go no further than thy own mouth and doctrine. But if
it will be more satisfaction to tell you wherein, they or your
society do hold sad doctrine I shall.
1. Therefore your society do hold and affirm, that that man which
was hanged on the cross between two thieves, called Jesus; in his
person is within you, contrary to the scripture (Acts 1:11).
2. You say that Christ is crucified within, dead within risen and
ascended within; which also you have no word of scripture to prove.
3. Your society affirm, that the coming of the Spirit into the hearts
of believers do plainly hold forth, that the coming of Christ in
the spirit was before his coming in the flesh; as in 1Peter 1:10,11
where the apostle speaking of the prophets inquiring into the
great salvation which was afterwards to be accomplished, saith,
"searching what, of what manner of time the Spirit of Christ
which was in them did signify, when it testified before hand the
sufferings of Christ, and the glory that should follow." Mark,
here is the Spirit of Christ in the prophets, long before the
first coming of Christ in the flesh, which was when he was born
of Mary the Virgin, the Spirit of Christ, saith he, did testify
before hand the suffering of Christ, to the prophets, which were
before Christ came in the flesh, as the scriptures hold forth
plentifully.
4. But again, you deny the second coming of that very Man, with
that very body, which was born of the Virgin Mary; and say, his
second coming is not his coming again personally, but his coming
in the Spirit only; and that is all you look for, when the scripture
saith; That same Jesus (who appeared to his disciples after his
passion (Acts 1:3)), shall so come, even as they did see him depart
from them into heaven; which was a very Man, as well as very God.
And will come again, a very Man, as well as very God, at the end
of the world. For it is that Man; namely, he that was crucified,
whom God raised again, must be the judge of quick and dead (Acts
10:39-42. seriously compared).
5. Again, you say, that every man hath the spirit of Christ, which
is a sad doctrine, because contrary to the scripture (Jude 19).
And you say, there is that in every man which is as good as the
Spirit of Christ; which is a blasphemous doctrine. Besides many
other things which they of your own spirit have most sadly spoken;
which I shall not mention, being so commonly known to the saints
of the Lord, before whom you have openly, and without fear (at
least in shew) spoken. Which will doubtless be laid open to your
sorrow and great amazement, at the appearing of our Lord Jesus
Christ.
Then thou art offended because I said, I wonder that the Lord doth
not either cause the ground to open her mouth and swallow you up:
or else suffer the devil to fetch you away, to the astonishing
the whole world. Certainly, Korah, Dathan, and Abiram did not so
horribly transgress, as you have it were the astonishment of the
world. Therefore I may well wonder that you are not served so.
Only this I consider, it may be, you have not yet filled up the
measure of your wickedness; therefor is not the hand of God as
yet upon you.
The next thing I take notice of is, that thou findest fault with
mine answer to this question. "But doth not the scripture say,
that it is the Spirit of Christ that doth convince of sin?" Thou
sayest it is a good question, but I have confounded it in the answer,
and not answered plainly. Wherefore I shall not at all stick at
the pains, to give the reader in brief some of the heads of the
answer I then gave to it word for word, or to the same purpose.
The answer was, yes, that Spirit doth convince of sin; but for
the better understanding of this place, I shall lay down this,
said I, That there are two things spoken of in scripture, that do
manifest or convince of sin. First, the law (Rom 3:20). "For by
the law is the knowledge of sin." Secondly, the Spirit of Christ
doth also the same, as it is written, "And when he is come, he will
4convince the world of sin" (John 16:7-9). Now say I, sometimes
the law itself, by its own power doth manifest sin, as in the
case of Judas, who was so far from having the Spirit of Christ,
that the devil had very great possession of him. Which things my
adversary doth wrangle at, yet dares not affirm the contrary: only
saith this, he had the righteous law of God written in his heart:
which thing is not the Spirit of Christ. The law in not of faith.
The law is not the comforter, but rather a tormentor: yet the Spirit
of Christ is a comforter. Again say I, the Spirit of Christ doth
take the law, and doth effectually convince of sin, &c. Then I put
forth another question, saying, "But how should I know whether I
am convinced by the law alone, or whether the law be effectually
set home by the spirit?" To which I answer, when the law doth
convince by its own power, it doth convince only of sins against
the law; as lying, swearing, stealing, &c. pronouncing an horrible
curse against thee if thou fulfil it not, and there leaves thee,
but gives thee no power to fulfil it completely and continually,
which thou must do, if thou be saved thereby. With which
my adversary is much offended; also saying, that I am confounded
in my discourse, and so leaves me, confuting none of my words by
holy scripture, but falls a railing, because I reckon Pharisees
and Quakers together.
Only this much he saith; That I make it a light thing to be
convinced by the law, and then brings in that scripture; "this is
the condemnation, that light is come into the world, and men love
darkness rather than light;" cunningly corrupting of it, and would
fain have you understand it as spoken of the law, when the son of
Mary speaks it of himself, which was not the law, but the Saviour.
And that he might the better go away undiscerned, he saith, and
the law is light, therefor the light is the law (saith he). But
I perceive that he doth not yet understand the difference between
the light of the law, and the light of the gospel; but would
fain make the law and Christ one Saviour: the one being but only
a condemning light, and nothing else; the other a saving comfortable
light. And whereas thou sayest, I make it a light thing to be
convinced by the law, I answer; the law is good, if a man use it
lawfully; and I hour it in its place; yet if they make a Saviour
if it, they make an idol of it, and wrest it out of its proper
place. Also, if they think that it is Christ, they are much deceived.
But farther, he put me to prove any such distinction in scripture
as that there is anything made mention of therein that doth convince
of son, beside the Spirit of Christ: which thing I have already
answered, where I said the scripture saith, "By the law is the
knowledge of sin" (Rom 2:20), and again, doth not even nature
itself teach you, that it is a shame for a man to wear long hair
(1Cor 11:14), and also conscience, which are neither of them the
spirit of Christ, but much inferior to the same; yet this also
convinceth of sin (John 8:9).
But to the other thing, which is the answer that I give in my book
to this objection: But I am not only convinced of my sins (may
some say) but have also some power against my sins; so that I do
in some measure abstain from the sins forbidden in the law. And
because I say, this thou mayest have and do, as thou thinkest,
perfectly too [as thou thinks, mark that] as those fond hypocrites,
called Quakers [think] that they also do, and yet be but a natural
man. Here my adversary is very much offended, and calls me perverter
of the right way of the Lord; and saith, Shew me any natural man
in the scripture that hath done it. Whereas had he been but willing
to have laid down the scripture I brought to prove it, he needed
not to have looked for a second answer. But because he would have
it again, I will therefore shew you, that natural men merely by
nature may be convinced, and abstain from those things forbidden in
the law, and think they do it perfectly, nay, they do the things
contained in the law. For saith the apostle (Rom 2:14), "when
the Gentiles, which have not the law, do by nature [mark, do by
nature] the things contained in the law, these, [the Gentiles]
having not the law, are a law unto themselves." Mark; the Gentiles
do by nature the things contained in, or held forth, or made mention
of by the law; the light also that they have, it is themselves,
being a law to themselves; that is, their consciences (being of
themselves) bearing them witness and their thoughts the meanwhile
accusing, or else excusing one another (verse 15), though they
cannot be saved thereby.
Again, when Paul was a natural man, and a persecutor of Jesus Christ,
he saith of himself, that then he was, "touching the righteousness
which is in the law, blameless" (Phil 3:6). And whereas thou
sayest, thou hadst rather choose to be one of those who abstain
from those things forbidden in the law, and to have power over
sin, than to live in the transgression of the law; this is fair
spoken, and it doth shew that thou art under the convictions of
the law; and if it be no worse, I fear thy state the less, though
it be bad enough; yet this I say, If thy soul be not saved freely
by the blood of that man who was crucified on Mount Calvary,
and by his merits alone done by himself in his own person, thou,
notwithstanding wilt fall short of eternal life. for by the works
of the law, shall no flesh living be justified (Rom 3:20). Though
by it be the knowledge of sin, and a command to abstain from the
same. And thus have I spoken to thy 21 page.
But farther thou sayest, that thou fearest I worship the name Mary,
because I mention her name so much.
[I reply] If thou hadst said, I worship her Son, thou hadst said
truly (I hope) But is not thy spite more against her son, than her?
I doubt it is; for neither thou, nor they companions can endure
that one should say, he is still the same that was born Mary, flesh
and bones, a very man, now absent from his people, though in them
in his Spirit.
Again, thou sayest I said, "That as he is God, Christ lighteneth
every man that comes into the world; "which thing again I say. What
then? Then say you, I will mind you of one scripture which you
yourself have quoted, which saith "The law is light" (Prov 6:23).
Therefore sayest thou, "The light is the law." Give me leave here
to take thy words in twain:
First, if when thou sayest, then the law is light, thou mean, the
light of the law is the light of the law, and no more, thou sayest
right. But if thou mean the light of the law, is the light of the
gospel, or the Spirit of Christ, I must needs reprove thee. For I
tell thee again, the law is not of faith, the law makes nothing
perfect (Heb 7:19). The law is but a weak and unprofitable thing,
as to justification (Heb 7:18), though as I said before, it is
good if it be used lawfully; which is, not to seek or look for
justification thereby, nor yet to say, it is the sprit of Christ.
Then farther thou art offended, because I said, when the spirit of
Christ convinceth, it convinceth of more sins than the sins against
the law. Friend, will the law shew a man that his righteousness
is sin and dung? No, for though the law will shew a man that
his failing in the acts of righteousness is sin; yet I question,
whether the law will shew, that a man's own righteousness is sin.
For there is in scripture [that which] saith it doth, or can.
Secondly, shew me, if thou canst, that the sin of unbelief is spoken
against in all the ten commandments, or that called the moral law.
But now the Spirit of Christ convinceth of unbelief, that is, it
sheweth, that if men do not believe, that they have redemption by
the obedience of that man who was laid in the manger, hanged on
the cross, &c. I say, it sheweth, that those who do not lay hold
on what he hath done and suffered without them in his own body
on the tree (through the operation of his Spirit, which he hath
promised to give to them that ask him) or else they have not
yet been convinced of the sin of unbelief, and so are still in a
perishing condition; notwithstanding their strict obedience, to
the light within them, or to the law. And now tell me, you that
desire to mingle the law and the gospel together, and to make of
both one and the same gospel of Christ: did you ever see yourselves
undone and lost, unless the righteousness, blood, death, resurrection
and intercession of the man Christ Jesus (in his own person) was
imputed to you? and until you could by faith own it as done for
you, and counted yours by reputation, yea, or no? Nay rather, have
you not set up your consciences, and the law, and counted your
obedience to them better, and more value, that the obedience of
the son of Mary without you, to be imputed to you? and if so, it
is because you have not been savingly convinced by the Spirit of
Christ, of the sin of unbelief.
Other things thou dost quarrel against, but seeing they are in
effect the same with the former, I pass them by; and shall come to
the next thing thou dost think to catch me withal, and that is;
because I say, that "God only is the Saviour, there is none besides
him." Therefore sayest thou, how contrary is this to that in p.
24, where I say, How wickedly are they deluded, who own Christ no
otherwise that as he was before the world began. Now this in no
contradiction as thou wouldest have it; for though I say there
is none but God our Saviour, yet I did also then in my book shew
how he was our Saviour, namely, "in that he came into the world,
being born of a virgin, made under the law, that he might redeem
them that were under the law, by his obedience in that nature,
by suffering in that nature, by his rising again in that nature,
and by carrying that nature into heaven with him," as the scriptures
at large declare; and therefore, though I say God is our Saviour,
and none besides him; yet they that own him to be the Saviour no
otherwise than as he was before the world began, are such as deny
that he is come in the flesh, and so are of antichrist (1John
2) For before God could actually be a Saviour, he must partake
of another nature than the divine, even the nature of man (Heb
2:14,15).
Again, thou sayest, it is a sander put upon the Quakers, to say,
they slight the resurrection: Ans. What say you, do you believe
the resurrection of the body after it is laid in the grave? Do you
believe that the saints that have been this four or five thousand
years in their graves shall rise, and also the wicked, each one
with that very body wherein they acted in this world; some to
everlasting life, and some to everlasting contempt? Answer plainly,
and clear yourselves, but I know you dare not, for you deny these
things.
But if you speak doubtfully, or covertly in answer there unto; I
doubt not but God will help me to find you out, and lay open your
folly; if I shall live till another cavil by you be put forth
against the truth.
The next thing thou cavillest at is, that query raised from (Eph
4:10). and thou sayest I have not answered it. You should have
answered it better, or else have confuted that answer I gave unto
it, and then you had done something: But the great thing that
troubles thee is, because I say, (further in my book) he that
ascended from his disciples, was a very man, "Handle me and see;
saith Christ, for a spirit hath not flesh and bones as ye see me
have." Now let the adversary shew by the scripture (said I) that
there is in them any place called heaven, which is able to contain
a man of some four or five foot long (or a competent man of flesh
and bones) for the space of fifteen or sixteen hundred years, but
that above the clouds, which troubles thee so, that it makes thy
tongue run thou canst not tell how; but know, that when the son
of man shall come from heaven to judge the world in righteousness,
that which thou callest foolishness now, thou wilt find a truth
thereby to thy own wrong, if thou close not in with him, who said,
"Handle me and see, for a spirit hath not flesh and bones as ye
see me have" (Luke 24:39).
Another thing that thou art troubled at, is, in that I do reckon the
Quakers to be of the deluding party; when alas, all men that have
eyes to see; may easily discern, that you are of the generation,
as will appear in part by your own expressions, both now, and
also at other times. But that you may take off the brand from
yourselves, you say, that the false prophets and antichrist, were
in the apostle days, as though there should be no false prophets
now, when the very time we live in doth manifestly declare, and
hold forth, that there are many, who at this day seek to beguile
unstable souls, of which sort you are not the least, though for
ought I can learn as yet, you are the last, (that are come into
the world) but that you may the better shift it form yourselves,
you say, that in those days there was not a Quaker heard of; namely,
in the days of John. Friend, thou hast rightly said, there was not
a Quaker heard of indeed, though there were many Christians heard
of then. By this you yourselves do confess, that you are a new
upstart sect, which was not at other times in the world, though
Christian saints have been always in the world. Friend, here like
a man in the dark, in seeking to keep thyself out of one ditch,
thou art fallen into another; instead of proving yourselves no
false prophets, you prove yourselves no Christians, saying, There
was not a Quaker heard of then. But if Quakers had been Christians,
then they would have been heard of the glory of God, and his
Christ.
Again to defend thyself thou throwest the dirt in my face, saying;
IF we should diligently trace thee, we should find thee in their
steps, meaning false prophets, through fained words, through
covetousness making merchandise of souls, loving the wages of
unrighteousness.
Friend, dost thou speak this as from thy own knowledge, or did any
other tell thee so? However, that spirit that led thee out this
way, is a lying spirit. For though I be poor, and of no repute in
the world, as to outward things; yet through grace I have learned
by the example of the apostle to preach the truth; and also to
work with my hands, both for mine own living, and for those that
are with me, when I have opportunity. And I trust that the Lord
Jesus, who hath helped me to reject the wages of unrighteousness
hitherto, will also help me still, so that I shall distribute that
which God hath given me freely, and not for filthy lucre's sake.
Other things I might speak in vindication of my practice in this
thing: but ask of others, and they will tell thee that the things
I say are truth: and hereafter have a care of receiving anything
by hearsay only, lest you be found a publisher of those lies which
are brought to you by others, and so render yourself the less
credible; but be it so.
And as for your thinking, that to drink water,5 and wear no hatbands,
is not walking after your own lusts; I say, that whatsoever men do
make a religion out of, having no warrant for it in the scripture,
is but walking after their own lusts, and not after the Spirit of
God. Thus have I passed thy 23d page.
And lest you should think that the Quakers are not such as condemned
me and others for preaching according to the scriptures; as you
would fain clear your selves of this charge laid against you in
my book, by your saying, you deny the accusation to be true upon
any of the Quakers. I shall therefore tell you of your sister Anne
Blackly, who did bid me in the audience of many, "To throw away
the scriptures." to which I answered, "No, for then the devil
would be too hard for me."
And again, because I said, The man Christ Jesus was above the
clouds and the heavens, now absent from his people in the world,
touching his bodily presence; she said, I preached up an idol,
and used conjuration and witchcraft. which things I should rather
have desire her to repent of, than to make her a public example
for others to take warning by; but that it is expedient that your
folly be laid open, that others may fear to do as you have done.
But farther, thou chargest me with a loud crying out against Christ
within. This is thy throwing of dirt in my face again, for I have
said it often, that if any man have not the Sprit of Christ he is
none of his.
Again thou sayest that in page 203, I do take in hand to prove or
discover that the doctrine of Christ within, is a false opinion.
Thou dost also here speak falsely of me, for all that I take in hand
to prove, is this, that they hold a false opinion (and principles
too) who hold up a Christ within, in opposition to Christ without,
who is the Saviour; as doth plainly appear by my following discourse,
if you read from page 203 to the end of my book.
But in the next place, after much railing, thou comest to the place
where I again ask this question, "doth not the scripture make
mention of a Christ within?"
To which I answer, Yes, and he that hath it not is note of his. But
to lay open my folly at last thou sayest, Doth not the scripture
say, Christ is within you, except ye be reprobates? and is not
this thus much, are not all they reprobates (say you) but they in
whim Christ is within?
Ans. They are indeed reprobates who have not Christ within them;
but now, how is thy folly manifest? that in one place thou shouldest
confess some are reprobates, who have not Christ within; and yet
in page 18, of thy book thou sayest, it is given to every man.
And in page 26, of thy book, thou sayest, that a measure of the
Spirit is given to every man, and is given within him too, though
the scripture declareth the contrary, and thyself also now at
last. It is well thou dost recant so much, as to eat thy first
words at the last, or at least to show thyself unstable in judgment:
Friend, thou mayest see, the more thou dost fight against the
truth, the more thou foilest thyself: Partly by helping of it,
and partly by contradiction thyself.
One thing more thou dost befool thyself with; and that is, in that
thou in the first place sayest thou ownest the words in my book,
and yet hath spent some four sheets of paper to vent thy thoughts
against them.
But peradventure thou wilt say; those words that I own are not those
that I speak against, but the other. to which I answer, There are
many things in my book spoken of by me that are truth, which if
you own, you must leave professing your self a Quaker. As,
1. That that man that was born of the virgin Mary, called Jesus
(I say you will not own) that he in his own person, by himself
without us, die completely bring in everlasting life for us, by
offering up himself once for all upon the cross.
2. That Christ who wrought out redemption for his children, did
after he had wrought it out, go away from them, and not into them
in his person.
3. That he ever liveth, that very man to make intercession in his
person, in the presence of his Father without, until the end of
the world.
4. That that very man who did go away from his disciples into
heaven, will come again personally the same man the second time,
and before him shall be gathered all nations, and he shall judge
them for their sins: and take his to himself, who shall soul and
body be with him to all eternity; these things (I say) thou couldest
not own, though they are the truth of God. But leaving thee to the
great God, who will give thee according to thy works, in this as
in other things: I shall come to thy answers to my queries.
Query 1. The first query that I propounded is, If thou sayest that
every man hath a measure of the Spirit of Christ within him, why
say the scriptures, "Some are sensual, having not the Spirit." And
when Christ telleth his disciples, of sending them the Spirit, he
saith, the world cannot receive it. Here in the first place thou
hast not only answered deceitfully, but hast also corrupted my
words in laying down the query, in that thou didst leave out some
words, for thou didst lay it down thus: "If thou sayest that every
man hath a measure of the Sprit of Christ within him, why say the
scriptures, some are sensual, having not the Spirit:" and Christ
saith, "The world cannot receive it." (Reader, compare them both
together.)
Now thy answer, is, "Some are sensual, having not the spirit,
because they receive it not, and some cannot receive it, because
they believe not on him from whence it comes." Yet sayest thou,
"The measure of the Spirit is given to every man to profit withal,"
as the scriptures say: when there is no scripture faith, a measure
of the Spirit is given to every man to profit withal. But again,
see here thy strange confusion. 1. Say, some have it not. 2. To
say every man hath it. but you would make a difference between
having and receiving: but I tell thee, he that hath not received
it, hath it not (Jude 19).
Query 2. My second query was, "What is the church of God redeemed
by from the curse of law? Is it by something done within them,
or by something done without them?" If you say, it is redeemed by
something that worketh in them, then why did the man Christ Jesus
hang on the cross on Mount Calvary, without the gate of Jerusalem,
for the sins of his children? And why do the scriptures say, "that
through this man is preached to us the forgiveness of sins?"
The answer thou givest is, "The church of God is redeemed by
Christ Jesus, which is revealed in all believers. and Christ Jesus
wrought in them mightily; and it was he that wrought in them to
will and to do."
This is plain scripture, and the man Christ Jesus (sayest thou) hanged
on the cross on Mount Calvary: because, they wickedly judged him
to be a blasphemer, and through their envy persecuted him to death;
because he bare witness against them, and as in their account he
died, and hanged on the cross, for an evil doer. And this is one
ground (at least) why he hanged on the cross, &c.
Ha Friend? I had thought thou hadst not been so much hardened; art
thou not ashamed thus to slight the death of the Man Chris Jesus
on the cross; and reckon it not effectually for salvation, but
sayest, the church is redeemed by Christ Jesus which is revealed
within. and to confirm it, thou dost also corruptly bring in two
scriptures.
The one saith, "Whereunto I also labour according to his working,
which worketh in me mightily." By which word Paul signifies thus
much, "That as God was with him in the ministry of the word, so
did he also strive according to his working which wrought in him
mightily." what is this to the purpose (See Col 1:26-30)? And
also, the other scripture makes nothing to prove, that the church
of God is redeemed by Christ within, as he is within. Only you
must corrupt the scriptures, and be transform (though ministers
of darkness) into an angel of light, if you will do any mischief.
And now, that thy answer is false, I shall clearly prove. Fist,
because thou deniest that redemption was wrought out for sinners
by the Man Christ Jesus on the cross, or tree, on Mount Calvary;
when the scripture saith plainly, that when he did hang on the
tree, then did he bear all our sins there in his own body (1Peter
2:24). And secondly, being within; when the work of the Spirit
of Christ in believers, is to make known to the soul by dwelling
within, which way and how they were redeemed by the Man Christ
Jesus on the cross. And this I prove farther, because when thou
art forced to answer to these words, why did the Man Christ Jesus
hang on the cross on Mount Calvary for the sins of his children?
Thou sayest, because they wickedly judged him to be a blasphemer.
Friend, I did not ask thee why the Jews did put him to death? But
why was he crucified there for the sins of his children? But thou
willing to cover over thine error, goest on cunningly saying, and
though their envy they persecuted him to death, for an evil doer.
This is one ground at least, &c.
Friend, but that thou art ashamed to own the gospel of Jesus Christ,
thou wouldest have said, he was crucified there for the sins of
the world; and by his offering up of himself upon the cross, he
did for ever perfect them that are sanctified. Nay, thou wouldest
have studied to exalt his dying there; first, by shewing what a
sad condition we were in without it; Secondly, by holding forth
the manifold and great privileges that we have by his dying for
us there. But thou art at enmity against the things of God, as is
clearly seen by those that have indeed the spirit of God in them,
and are enabled thereby to discern you. and though you say, there
is no other that can forgive sin, but the blood of god. Yet thou
deniest, that the blood of him, who was, and is truly god as well
as Man, Christ Jesus: I say, thou deniest that his blood that was
shed without Jerusalem Gates, doth wash away sin from the saints
of God: and cunningly (though not at this time uttered) concluding
that the blood of God was shed for sin on a cross within. If it
be not so, then call me liar; but it will clearly appear so to be
in your answer to my third query.
Query 3. What scripture have you to prove, that Christ is, or was
crucified within you, dead within you, risen within you, ascended
within you?
Thy answer is, There is no scripture that mentions every of our names
in particular. and thy standing of us, so I judge. But Christ is
within us, that we do not deny, and he is the Lamb that was slain
in the streets of the great city, which is spiritually called Sodom,
and Egypt (mind spiritually) and he is now risen, and ascended;
this we know, and leave thee to receive a further answer from them
that are led by a spirit of delusion.
Friend, How dost thou run about the bush, seeking to scrabble up
an answer, but findest not a right one, and wouldest also fain hold
out, that Christ is, or was crucified within, dead within, risen
and ascended within; but seeing thou canst not with or by the
scriptures give an answer; then see in thyself left of them,
through the strength of carnal reason, thou goest about this way.
Is there any of our names made mention of in scripture, or to that
purpose, and wouldst fain infer from thence, that because we have
names, though not mentioned in scripture, therefore, Christ is,
and was crucified within, though not mentioned in the scriptures.
Friend, they sophistry deceives thee.
The second Argument, which is like the first, is this, He is the
Lamb slain in the streets of the great city, spiritually called
Sodom and Egypt. Now from the word "spiritually," thou wouldest
willingly infer also, that Christ is and was crucified within,
dead within, and risen within you, and therefore thou sayest, mind
spiritually. Friend, I may well mind thy spiritual wickedness, by
which thou wouldest willingly cover thy heresy, but it will not
be. Though thou dare not speak plainly in so many words, yet the
thoughts of thy heart are made manifest, by the words that flow
from thee.
Ah Friend! That thou couldest but close with the truth, and venture
thy soul upon what was done by Jesus on the cross without the
gates of Jerusalem, for it is by and through that blood that was
there shed that we have redemption (Heb 13:12 compare with Col
1:20), and remission of sins (Eph 1:7 and 1Peter 2:24).
Query 4. My fourth query was, Is that very Man that was crucified
between two thieves, whose name was Jesus the Son of Mary, is he
the very Christ of God, yea, or nay?
Thy Answer is, Yes, he is the very Christ of God, which was before
the world was, by whom the world was made, who was made manifest
from Mary's womb, and was persecuted to death by the Scribes and
Pharisees, in whose steps thou treadest in asking subtile questions
to ensnare the innocent, as they did. Read thy example (sayest
thou) and thyself to be an enemy to God's Christ.
This Answer is doubtfully given, I did not ask thee whether he
was the Christ of God, that was before the world was; but I asked
thee whether he was the Christ of God, that did hang between two
thieves on Mount Calvary. Now I know the Christ of God was before
the world was; but thou art afraid to look upon him, as suffering
on the cross on Mount Calvary, between two thieves for our sins.
But contrary-wise, wouldst willingly own him to be no otherwise,
but as he was before the world, which thing is very dangerous;
for he that doth so, doth lay aside all things, that in his own
person he did in the flesh that he took from the Virgin Mary, as
to justification and salvation; only supposing him to be but an
example, and so bespatters all his merit and righteousness, by
your false conclusions, which in his own person he accomplished
for our justification.
And Friend, hadst thou not been afraid of thyself, thou wouldst
have been so far from calling these my queries, subtil questions,
that thou wouldst have owned them, and have given a sober Christian
answer to them, instead of a railing accusation. But it matters
not, it hath but made thee shew thyself the more, which peradventure
for a time might otherwise have lien hid.
Query 5. My fifth query was, "Is that very man with that very
body within you, yea, or no?" to which thou answerest: "The very
Christ of God is within us, we dare not deny him; and we are members
of his body, of his flesh, and of his bones, as the Ephesians
were: they that are led with a spirit of delusion, shall answer
the rest of this thy query, if they will."
Thy answer is nothing to the question, for I did not ask, whether
the Spirit of Christ was in thee? (though I question the truth of
that) But I asked you whether that very Man, with that very body,
(or the body of Christ that was hanged on the cross) be within you?
But I see you are minded to famble,6 and will not answer plainly.
But thou answerest, saying, "We are members of his body, of his
flesh, and of his bones, as the Ephesians were." This is nothing
to the purpose neither; for it is one thing for a man to be a
member of the flesh and bones of Christ, and another thing to have
the flesh and bones of Christ within him. What, because believers
are members one of another, must they therefore be also one in
another? No. Even so, though a believer be a member of the body,
flesh and bones of Christ; it doth not therefor follow, that
Christ, flesh and bones is within him. But thou art loth to discover
thyself in plain terms, though thou art made manifest full sore
against thy will; for thou dost here also, though very cunningly,
signify, that thou ownest Christ no otherwise, but as he is
within. And to own him no otherwise, is still against the gospel
and faith of the Apostles, who said, they were absent from him
while they were at home in the body, or here below (2Cor 5:6).
Query 6. My sixth query was this, "Was that very Jesus, that was
born of the Virgin Mary, a real man of flesh and bones after his
resurrection out of Joseph's sepulchre, yea, or nay. The scriptures
say he was; and if so, then did that man go away from his disciples,
and not into them, as the scriptures declare; or did he with that
body of flesh go into his disciples, as some fond dreamers think."
Thy answer is, What the scripture speaks of Christ, we own to be
truth, and own him to be what the scriptures speak of him; and all
men's imaginations of him we deny, and their false interpretations
of the scripture concerning him. and let the fond dreamers, who
err in their thoughts, be reproved; for we dare own nothing but
what the Spirit of the Lord bears witness of according to the
scriptures. And thus far I and answer in behalf of the Quakers;
and let them that are led with a spirit of delusion answer the
rest, which concerns themselves.
This answer hath some pretended fairness in it. But yet we know
you, that you can wrest the scriptures to your own destruction; and
that is clear, in that though you say you own him as the scriptures
speak of him, yet you deny him as the scriptures speak of him in
part. And if at any time you plead on truth, it is that you might
by your corrupt dealing with that, clash against another: as for
instance: You profess you own Christ within, but withal, with that
doctrine you sill smite against the doctrine of Christ Jesus in
his person without, and deny that though that is a truth, as is
also the other. You do use the truth of the resurrection of saints,
from a state of nature, to a state of grace, to fight against that
truth of the resurrection of the bodies of saints out of their
graves; together with other things that I might add, as you
holding forth the intercession of the Spirit of Christ within,
in opposition to the intercession of Christ in his person without
in the heavens. Which things being thus done, they shew forth a
great deal either of ignorance or presumption, knowingly to fight
against the truth. And in this that thou answerest so generally,
and not particularly to the question, it is evident that thou dost
not plainly declare thy mind, but dost keep that in thy bosom,
which thou darest not manifest to the world.
Query 7. My seventh query was, "Hath that Christ that was with God
the Father before the world was, no other body but his church?"
If you say No, as it is your wonted course; then again I ask you,
"what was that in which he did bear our sins, was, or is, the church
of god, yea, or no?" Again, if you say he hath no other body but
his church, then I ask, What that was that was taken down from
the cross? But here thou puttest a stop to the rest of my words,
with an &c.
Thy answer is, I this thou hast not only queried, but slandered;
therefore thy slander (sayest thou) I do remove. It is our wonted
course, sayest thou, to say, that Christ hath no other body but
his church. thou art here a false accuser. But we say, the church
is Christ's body; and it is sufficient for salvation to know
Christ Jesus to be head in us, and over us, and ourselves to be
members of his body; which thou sayest is his church. And what
thou intendest by making so many foldings in one query, sayest
thou, it may be judged it is to insnare; and in that thou answerest,
thou answerest thyself for us in some things, that thou mightest
have a further ground to lay a deeper snare; we do deny thee and
thy spirit, and see thee to be only feeding in thy imaginations
upon the report of things, without the life: And thy religion
stands in disputes and controversies, and queries, and many words.
But our religion stands in the exercise of a pure conscience towards
God, and towards man; whether we speak, or be silent: These are
thy words.
Now in my query thou sayest I slander, in that I say, you Quakers
allow of no other body of Christ; but the Church of Christ; yet
dost thou not clear thyself at all, only thou wouldest say something
to dazzle the eyes of the ignorant. But friend, if thou wouldest
have made it appear that I slandered in saying, you own on other
body but the church; you should have said yes, we do own this,
that Christ hath a body that is now in glory, ascended from his
disciples, according to the scripture (Acts 1:3 compared with verses
9-11). But thou dost only fling up a few words into the air, that
thou mightest thereby puzzle thy simple reader. But I bless God,
for my part I do see thee, that thou dost, like a beguiled man,
seek by all means to beguile others. And whereas thou sayest, It
is sufficient to salvation, to know Christ Jesus as head in us,
and over us. To this I answer, whatsoever thy meaning is by these
words, yet there are none shall be saved, but those who through
the mighty operation of the Spirit of Christ, are enabled to apply
what the man Christ Jesus the Son of Mary hath done and suffered,
and is now a-doing for sinners and saint, (and for him) in the
presence of his Father, now ascended in his body of flesh and
bones, from his children which are alive in this world. I say, there
are none shall be saved, but those that are thus established, or
shall be so, as is clear from these (1Peter 1:18,19; 2:24; 3:18,22.;
4:1; 2Peter 1:17; Heb 7:24,25; 10:7,9; 13:12; 1Tim 2:5,6; Eph
1:7; Acts 13:37-39) with many other scriptures. And again, when
you say, I answer you in something, if you mean, that the body
in which he did bare the sins of his children, is his church (for
that is partly my query,) then I do say, that your doctrine is
desperate and devilish; and you do thereby undervalue the death,
blood, resurrection an ascension, intercession and second coming
again of that man for salvation; and therefore for a better
satisfaction to all who may read your book, I entreat you to
answer, "Did he bear our sins in that body which is his church,
or did he bear our sins in that body that did hang on the cross
on Mount Calvary?" Answer plainly I beseech you.
And now friend, passing by the rest of thy brawlings, I shall come
to thy several queries, and shall answer to them in the simplicity
of my soul, not laying down any doubtful expressions, but in all
plainness, and not as you do, for the better understanding of them
by those that read them.
These be the Quaker's Queries, and my Answers to them.
Query 1. "Is any man justified in the sight of God, but he that
followeth Christ; and is it not a work to follow Christ, yea or
nay, and what is the sight of God."
Ans. He that followeth Christ; aright, must first believe in Christ;
for how shall they follow him, in whom they believe not. Now then
the scripture saith, He that believeth on the Son hath everlasting
life (John 3:16-18), so then we are justified by believing; and
if so, then to follow Christ is rather a fruit of our believing,
that justification itself. And whereas you ask, What is the sight
of God? I answer, To be justified in the sight of God by Jesus
Christ, is for God to look on such poor creatures as we are; as
complete, without spot or wrinkle, in the obedience of the man
Christ Jesus; who otherwise could not behold them in love, because
of their iniquity (Hab 1:3).
Query 2. "Whether will that faith justify a man which hath not
works, seeing the scripture, or the Apostle saith, faith without
works is dead; and what is that which worketh faith; and where is
it, within, or without?"
Ans. That faith that hath not works is dead, being alone. Yet it
doth not follow, that all that have works, have faith. No; but
contrary-wise, men may have works, yea, the works of the law of
God too, and yet be under the curse (Gal 2:10-13); which they could
not be if they had saving faith. So then, if faith without works
is dead; and again, if men may have works, and yet no faith, no
saving faith, I mean: Then it will be good to inquire, what it is
to have a right faith, which doth bring forth right good works;
and who have works without a right faith. And
(1.) A right saving faith, is, for a man to be enabled of God's
holy Spirit, to lay hold on what the man Christ hath done in his
won person, when he was in the world? as his birth, righteousness,
death, blood, resurrection, ascension, and intercession; and to
apply the virtue and merit thereof to himself, so as to see himself
saved thereby (Rom 4:24,25). Being justified freely by his grace:
How? Even through the redemption that is in Christ Jesus. Whom
God hath set forth to be a propitiation, or reconciler, through
faith in his blood, &c. Again, "Be it known unto you,--that through
this man is preached unto the forgiveness of sins: And by him all
that believe: (Mark, all that believe; namely, in his blood which
was shed on Mount Calvary) are justified from all things, from which
ye could not be justified by the law of Moses" (Acts 13:38,39).
If the faith that applies these things be of the operation of
God, it is very much accompanied with good works. "For the love
of Christ constraineth us; because we thus judge, that if one died
for all, then were all dead, and that he died for all, that they
which live (namely by the faith of this, that Christ died for all
(Gal 2:29)), should not henceforth live unto themselves, but unto
him which died for them" (2Cor 5:14,15). But
(2.) they that deny the merits of the birth, death, righteousness,
blood, &c. of the man that was born of Mary, which he fulfilled
in his own person, by himself (Heb 1:3). I say, they that do not
venture their souls on these glorious, mysterious truths, but deny
the belief of them to be sufficient of themselves to save from
hell, and all other things, and doth expect that salvation should
be obtained by some thing that worketh in them, by working in
them. It is impossible that these, though they may be, touching
the righteousness of the law blameless, (as Paul was while he was
a persecutor (Phil 3:6)), to be saved hereby. Wherefore? because
they seek it not by the faith of Christ, but as it were by the
works of the law (Rom 9:30,31).
And whereas you ask me, "What is that which worketh faith? And
where is it, within or without?" I answer, That which worketh
saving faith, is the holy spirit of God, which is renewed through
the hearing of the word, preached by the apostles or ministers of
Jesus Christ: Now the Spirit when it doth work, it entereth into
the soul, and as I said before, doth enable the soul to believe,
and lay hold on the merits of the son of Mary, Jesus Christ. For
saith he, when he is come, he shall glorify me, for he shall take
of mine, and shew it unto you (John 16:14).
Query 3. "Whether any be justified but he that is born of God? And
whether doth he that is born of God commit sin? And is that within
the creature, or without, that worketh the new birth?"
Ans. Justification may be taken two ways, (1.) either in the sight
of God, or in the sight of the soul, or creature; my meaning is,
that all that are or shall be saved, are justified in the sight
and foreknowledge of God before the foundation of the world (Eph
1:4). According as he hath chosen us in him before the foundation
of the world, &c. Having predestinated us to the us to the adoption
of children by Jesus Christ unto himself. And again, "Moreover
whom he did predestinate, them he also called; and whom he called,
them he also justified; and whom he justified, them he also
glorified" (Rom 8:30). Mark, all these thing are spoken as being
already done; predestinated, called, justified, glorified. He
doth not say, they shall be, but he hath done it, that is, in and
according to the foreordination of God. (2.) Saints are said to
by justified in their own sight or knowledge, as when God doth
make manifest to the soul, what he had determined before should
be done. "Be of good cheer, thy sins are forgiven thee." this is
justification in the sight of the creature. And whereas you ask
me, "do they that are born of God commit sin?" To this I answer,
They shall never commit the sin against the Holy Ghost, as is the
meaning of that place (1John 5:16-18). There is a sin unto death,
and there is a sin not unto death.--He that is born of God sinneth
not, but keepeth himself; and that wicked one, (mark, that wicked
one, the sin unto death,) toucheth him not: But they that are
born of God notwithstanding, do daily sin, as it is evident (John
3:2). "In many things we offend all," saith he, I and you, all of
us. And again, if we say that we have no sin we deceive ourselves,
and (instead of having no sin) the truth is not in us (1John
1:8). And who can say, my heart is clean? There is none righteous,
no not one. And again, "There is not a must man upon earth that
doeth good, and sinneth not" (Eccl 7:20). And I am confident, that
while some would persuade others that they have no sin, their own
consciences tell them they lie; and if it be not so in the rest,
it is because they are hardened, and given to believe a lie.
As to the latter part of your query, I answer; The new birth
is wrought through hearing of the word preached. And yet not by
conscience, nor by the obedience to the law, or dictates of nature;
but by the Spirit coming into the soul, and shewing its lost
condition without the obedience of the Jesus of Mary, the Son
of God; and his freeness and willingness to communicate, or give
himself, and all his things unto it; which being done, the man is
thereupon given up to god, and is become a new creature. I might
spend much time in speaking to this, but I forbear, because of
itself it is enough to fill up a small volume.
Query 4. "If Christ hath enlightened all men as he is God (as thou
confessest) then hath he not enlightened all men as he is the Son
of God? and is not the light of God sufficient in itself, to lead
to God all that follow it, yea, or nay?"
Ans. (1.) Christ as he is God, doth enlighten every man that comes
into the world, which light is conscience, or otherwise nature
itself, which doth also convince of sin (John 7:9). Yet Christ
as he is God; doth not give unto every man that spirit that doth
lead to eternal life, for all men have it not (Jude 19). (2.) Christ
as he was and is the son of God before the world was, being one
in power, and being with his Father, hath enlightened every one
that comes into the world, as aforesaid; but hath not so neither
given them his spirit. "Some are sensual," &c. (3.) Christ as
God-man, or as he came into the world to die for those whom before
as God he knew and loved; I say, he doth not in this way neither
enlighten every man with the saving light of life, or give unto them
his holy Spirit. No, they that have been, and now are believers,
do know and can remember, that all the time of their unregenerate
state, they were without Christ (Eph 2:12). so that here is no
way or room for your doctrine, take it how you will, Christ hath
not given to every one his Spirit.
Second Part of the Query. Is not the light of God sufficient in
itself, to lead to god all that follow it, yea, or nay?
Ans. (1.) As I said before, some are sensual, and have not the Spirit
of Christ. (2.) No man can come to God as a Father by adoption,
but by Jesus Christ; then it must needs be that all men, though
they do follow that light which is given to every man, it is not
able to lead to God as a Father in the Lord Jesus Christ. Ye this
light that every man hath, will shew a man there is a God, and that
this God is eternal; and also will clear out something of him, to
them, by the things that are made. But now, if this light would
lead to everlasting life, then might the devils also be delivered
from everlasting damnation; seeing they also do know god as a
creator and revenger of sin, more perfectly than any natural man
in the world, though not as a Father by adoption.
But you say, Doth it not lead to God all that follow it? Answ. (q.)
Not to be saved, though to be condemned, through the weakness and
unprofitableness of that light, or conscience, or the law, call
it either, and I clear it thus: Because, if that light that every
man receives, were able by our following it, to save us, then Christ
needed not to gave suffered, seeing all men had that light. (2.)
If that light that every man hath, which is conscience, were able
to lead a man to justification by following it; that promise was
made in vain by Jesus the Son of Mary, when he said, "I will send
you; [Mark, I will send you] the Spirit, and he shall lead you
into all truth:" for they had a light before. But it is evident,
that that was not sufficient, because they must have another sent
them by Jesus Christ, and that must be that Spirit.
Query 5. "Whether is not the same light in him that hates it, as
it is in him that loves it (John 3). If there be a difference in
the light, show it wherein; whether in the nature, or otherwise?"
Answ. (1.) That scripture quoted in John 3. "Light is come into
the world," &c., is not meant of that light, or conscience, that
every man hath; but the Man Christ Jesus is speaking there of
himself, as God-man, come into the world, born of the Virgin, if
thou compare verses 19-21 with 14-18 of the same chapter, it is
clear, for they all do speak of the same thing; namely, the Son
of Mary. And again, saith he, "I am the light of the world." Now
the man Christ, though he was then in the world, and walked up
and down in the same, yet he was not within any man in the world
as man, (though he calls himself the light thereof) though he
was in some; I say, in some, as God by his Spirit. Now the light,
which was the Man Christ, was the very same, whether loved by some,
or hated by others; but if you conclude every man hath Christ,
or that light spoken of there (John 3), within him; that I deny,
having proved the contrary. But (2.) Whether is there a difference
in the light? Answ. There are more lights than one, there is a
light that may be suspected to be darkness, where he saith, "If
the light that is in thee be darkness," &c. Again, there is the
light of the law (Prov 6:23). Again, conscience also will convince
of sin. Now there is none of these that can save a sinner from the
evil of his ways. Take the best of them, which is the righteous
law of God, that cannot. For had there been a law given, which
might have given life, then verily righteousness had come by the
law: But if you conclude that righteousness, or everlasting life
cometh by the law, you must conclude this again; that Christ
did die in vain (Gal 2:21). So then these things being not able
to save the soul, the next thing is, the Son of God, the Son of
righteousness arising with healing under his wings; he is also a
light, and indeed the saving light, for surpassing all the other
mentioned.
Now though Christ doth not differ in himself, yet there is
a difference in the power of these lights; the law and Christ,
the one not being able to save, the other being able. And again,
there is also a difference in the nature of them; the one being
a condemning light, the other a saving light. It is Moses that
accuseth you (saith Christ) even Moses in whom ye trust: But do
not think, saith Christ, that I will accuse you to the Father: No,
saith he, it is Moses, or the law given by him. But again, where
Christ speaks for himself as a Saviour, he saith "God sent not
his Son into the world to condemn the world; but that the world
through him might be saved" (John 3:17). So that I say, (a.) That
light spoken of (John 3), which is the Man Christ, is not in every
man that comes into the world. (b.) That the Man Christ, or the
light spoken of there, is not against himself. (c.) There is the
light of the law, conscience, and nature itself, which are in all
men, which things are altogether insufficient to save a man from
death, by his seeking of justification thereby. again, there is
Jesus Christ, he is the Saviour, but not in all men. And again,
neither is the Man Christ Jesus the condemning light.
Query 6. "Whether is it possible, that any can be saved, without
Christ manifested within? If no, then whether is not the doctrine
of salvation, which is only necessary, to preach Christ within: And
is not the whole mystery of salvation, God manifest in the flesh?"
Answ. There can none be saved, but they that have the Spirit of
Christ given unto them. But it is not the Spirit of Christ given to
the elect, that doth work out the salvation of their souls within
them, for that was obtained by the blood of the Man Christ Jesus
on the cross (Heb 9:19 compared with Heb 13:12).
Again, every one that is, or shall be saved, must, and shall have
the Spirit of Christ within them; yet doth it not follow, that to
preach Christ (only) within, is the only doctrine of salvation. For
then also the preaching of the blood of Christ shed on the cross,
as I said before, must be of non effect. But he that doth preach
the doctrine of salvation aright, must first begin to preach that
doctrine that Paul preached in 1Corinthians 15:3,4. "For I delivered
unto you (saith he) first of all that which I also received, how
that Christ died for our sins according to the scriptures; and that
he was buried, and that he arose again the third day according to
the scriptures." Now Christ, or the Spirit of Christ, is received
by such preaching as this is, as is clear from that scripture (Acts
10:38-44). Where Peter speaking of the word that was published
throughout all Judea: "How God anointed Jesus of Nazareth (or
which dwelt at Nazareth) with the Holy Ghost and with power: who
went about doing good, and healing all that were oppressed of the
devil; for God was with him. And we are witnesses of all things
which he did both in the land of the Jews, and in Jerusalem; (saith
Peter) whom they slew and hanged on a tree: Him God raise up the
third day, and shewed him openly; Not to all the people, but unto
witnesses chosen before of God, even to us, who did eat and drink
with him, after he rose from the dead. And he commanded us to preach
unto the people, and to testify that it is he which was ordained
of God to be the Judge of quick and dead." And is that all? No,
But "to him give all the prophets witness, (to hem, even Jesus
of Nazareth whom the Jews crucified on the tree) that through
his name whosoever believeth in him shall receive remission ( or
forgiveness) of sins." Now mark. And "while Peter yet spake these
word, the Holy Ghost fell on all them which heard the word." While
Peter spake these words, that by Jesus of Nazareth forgiveness
of sins was preached to them that believe in his name, "the Holy
Ghost fell on all them that heard the word." Namely, which Peter
spake: This is the way in which the Spirit is given? namely, by
preaching a crucified Christ.
But now, no man can be saved without Christ, or the Spirit of Christ
be given to him, because he cannot be able to lay hold savingly
of, and to hope for that glory that Christ as he is God-man hath
accomplished in his own person without, unless he have the Spirit.
But farther, thou sayest; Is it not the whole mystery of salvation,
God manifested in the flesh?
Answ. Truly, to know that God out of love to poor sinners, did in
the fulness of time send forth his only begotten Son, who is equal
with his Father, to be born of a woman, and made under the law,
might receive the adoption of sons; this is to know the mystery of
godliness. Therefore, when the scriptures say, God was manifested
in the flesh, they mean, God sent forth his Son, which was and is
the word of God, God himself, and he was made flesh (John 1:14).
And so in the nature of man he did become the Lamb of God, or the
sacrifice of God, that doth take away the sins of the world (verse
29). Now here I might enlarge abundantly, but that would not be
tedious.
Query 7. "Whether is it not possible, that many may profess as much
of Christ without, as thou hast said of him, and yet be damned;
and if this be the faith to profess him born, dead, risen and
ascended without; then is there any unbeliever in England? seeing
all in the outward sound believes, and professes as much as thou
hast said. Yea, or nay?"
Answ. 1. I know there are many that do profess in word, that Christ
was born, dead, risen, and ascended without, and yet may be damned.
Yet he that doth really, with the faith of the operation of God,
believe these things, and doth also apply the virtue and merit of
the same to themselves for justification and life, shall be saved.
"If thou shalt confess with thy mouth the Lord Jesus, and shalt
believe in thine heart that God hath raised him from the dead, thou
shalt be saved" (Rom 10:9 And also 1Cor 15:2). "By which also ye
are saved, if ye keep in memory what I preached unto you.." What
was that? why, "how that Christ died for our sins according to
the scriptures; and that he was buried, and rose again," &c.
(2.) It is not faith, only to talk of him with the mouth, but as
I said before, to believe the same by the operation of the Spirit
in our hearts. If this be faith, (sayest thou) to profess him born,
dead, risen and ascended without, then is there any unbeliever in
England? [I reply] All that profess this do not truly believe it;
for to profess in word alone, and believe in heart, are two things.
Secondly, If to profess this were the Faith, yet for the Quakers
will not profess him ascended without, neither making intercession
without, but contrarywise strike at this doctrine.
Query 8. "Whether hath that man faith in Christ that is not changed
in the nature, and is not the liar and slanderer an unbeliever,
and of the cursed nature, yea or no?"
Answ. He that hath faith in Christ is a new creature: and the liar
and slanderer is and unbeliever: and if he live and die in that
condition, his state is very sad, though if he turn quickly, or
else look to yourselves, for you are the men, as is clear by your
discourse.
Query 9. "Whether [doth] and [man] receive Christ, who receives
him no into him? if not, show how Christ can be received, and
whether many professes him not which never received him."
Answ. Christ as he is Man, as he was a sacrifice for sin, cannot
be received really and personally into any, but yet, he that doth
indeed receive the gospel, and believe that he was a sacrifice
upon the cross for his sins, doth and hath also received his Spirit
into him, which giveth him the comfort of these things (John
14:26). And there are very many that profess him, that at the day
of judgment will fall short of eternal life, notwithstanding all
their profession; for as I said before; it is not the professor,
but the sound believer that shall be saved by him. But let the
reader mark, how thou condemnest thy own doctrine by this query,
for thou grantest many profess Christ that never receive him. How
then hath every man Christ, or the light of Christ within him? If
it be within him, either he must receive it, or snatch it by force
against the will of another, however the scripture saith, what is
it that thou hast not received; (yet all men have not received
that) (Jude 19).
Query 10. "Whether to preach for hire, for gifts and rewards, and
to divine for money, and to make merchandise of the people for
so much a year for preaching to them, be not true marks and signs
of false prophets? or can any give truer signs of false prophets
than Isaiah and Micah give, yea or nay?"
Answ. There are a company of dumb dogs that are crept into the
nation, that love give ye, and desire to bear rule by their means;
and they are every one for his gain from their quarter. there are
a company of wolves crept out also, having wrapped themselves
about with sheep's clothing, and these are both alike abominable
to the Lord. Neither can a man give a more right description of a
false prophet, than the prophets and Christ with his apostles did
give, therefore examine yourselves.
Query 11. "Whether must not the devil be chained before Christ
reign, and what is that which chains him, and whether art thou
come to one of the days of the thousand years, yea, or no?"
Answ. Christ hath two several times wherein Satan must be bound
by him, one is at the conversion of sinners, the other when he
shall come the second time, and personally appear, and reign, in
the world to come. Again, "Whether I am come to one of the days
of the thousand years?" [I reply] No, because he that doth reign
with Christ one of these days, shall live and reign with Christ
a thousand years (Rev 2:4). But there is never a believer in the
world, that doth, or in any likelihood shall live half so long,
before they die or be changed at the coming of the Man Christ
Jesus.
Query 12. "Whether dost thou know any Christ, preach or profess
any Christ who hath not lightened every man that comes into the
world with the light of life, or of condemnation; and is he not
a deceiver that exhorts people for salvation to any other thing
than the light of Christ, yea, or no? And how hath Christ lightened
every man if not within him?"
Answ. That Christ I preach, is the Christ of God, who as he
is God hath enlightened every man that comes into the world with
conscience, and the law, which is the light of condemnation, but
not of life; For the law is the ministration of condemnation (2Cor
3:7,8). And all men have the law and conscience: but these will not
save them. Again, there are some that do indeed enjoy the light of
life. And whereas thou askest, is not he a deceiver, that exhorts
people to anything else than the light of Christ? Answ. He that
telleth any man that the ministration of condemnation will save
him, which is the law, he is a liar, and a deceiver: but he that
exhorts people to lay hold on what the Man Christ Jesus hath done
in his own person for sinners, and presseth souls to venture upon
that for salvation, preacheth the truth. Christ hath given to
every one the law, and conscience within him: yet these are not
able to save him, but let him follow the righteousness of the law
never so much, yet if he be not directed of God to fly to Jesus
the son of Mary, and to what he hath done in his own person for
them he shall never be saved (Acts 4:12).
Friend, Thus have I with all plainness of speech answered thy
queries, and I fear not at all, but I have spoken the truth as it
is in Jesus. And as for committing them to the judgment of others,
as thou wouldst have me; let others say what they will, I am sure
I have spoken the truth of God; and I make no question but at the
second coming of my Lord Jesus from heaven to judge the world,
these things I shall not be ashamed of; neither am I now; but
am ready, if God shall give me life, to speak the same things to
any man, face to face; and I desire thee, and all, even as many
as shall read or hear this treatise, to consider, and look to
themselves, lest they sin against God so much in their lifetime
by rejecting these truths, that it shall never be forgiven them
to all eternity, though they repent them of their rejecting the
same. There is one thing more to which I shall speak a few words,
and that is to a few words written at the end of thy book, which
is called the postscript, wherein is several charges against myself
and some others, which I shall speak somewhat to.
The first is against John Burton, thus: John Burton said in a
discourse with some friends, that Christ had two bodies, and one
of them is out of the sight of the saints. My brother Burton being
absent, I shall answer for him concerning the charge laid against
him. And therefore, that Christ, who is and was before the world
began, God equal with his Father, did in the fulness of time take
upon him a body from the Virgin Mary, which was so prepared by
God his Father, it is evident in scripture; and in it after he had
lived a while in the world, he did hang on the cross, was taken
down thence again, and laid in Joseph's sepulchre, was raise again,
and ascended away from his disciples therewith into glory (Acts
1:3,9-11).
Again he hath another body, and that is his church (Eph 1:23). Now
that he is out of the sight of his saints in one of the bodies;
namely, that which did hang on the cross, it is also evident (1Tim
4), where Paul speaking of the very Jesus, who did bear a faithful
witness before Pontius Pilate, saith in verse 16 "Who only hath
immortality, dwelling in the light which no man can approach unto;
whom no man hath seen, nor can see." That is, not with their mortal
eyes, in that glory as yet. If you say still, notwithstanding
this, that Christ as he was before the world began, hath but one
body, and that to be his church. I ask you what that was that was
taken down from the cross, and laid into Joseph's sepulchre (Luke
23:53).
The second charge is against myself, and is this; John Bunyan
said, Christ's second coming is not his coming in Spirit, for his
coming in Spirit is no coming.
The former part of the words, namely, Christ's second coming is
not his coming in the Spirit, those I own. But the Spirit is no
coming, is a lie, made of me by the Author, Edward Borrough.
The former words were spoken at a meeting in Bedford, some Quakers
being present contradicting and blaspheming: And now they could
not be content with that; but they must make up all with a lie,
and publish it in print. A Quaker there and I had some discourse
concerning Christ's second coming, and he would affirm, that his
coming in Spirit, was his second coming spoken of in scripture.
Then I asked him which was his first coming? He answered, when
he was born of the Virgin, and took flesh upon him from her. Then
said I, shall easily prove, that his coming in the Spirit is not
his second coming, for I will prove that his coming in the Spirit
was before that which the scripture and you also do call his
first coming; and proved it by that plain scripture, where Peter
speaking of the prophets, saith, "searching what, or what manner
of time the Spirit of Christ which was in them (the prophets) did
signify, when it testified before-hand the sufferings of Christ,
and the glory that should follow" (1Peter 1:11 and 3:19), where
speaking of Christ's being put to death in the flesh, but quickened
in the Spirit. "by which Spirit also he went and preached unto
the spirits (now) in prison;" but when was this, only "when once
the longsuffering of God waited in the days of Noah" (verse 20).
Which was long before the first coming of Christ, so called in
scripture, for that was, as I said, when he took a body from the
Virgin Mary.
But is seems clearly by these words that you do look for no other
coming but his coming in Spirit. O! how suddenly and unexpected
of you, will the Son of Man break down from heaven, with all his
mighty angels in flaming fire, and call you, together with all
nations to judgment. And though now peradventure you are ready to
slight the personal appearing of the Lord Jesus Christ, that Man
to judgment, only looking for a judgment within, yet you will I
am certain, very suddenly be made to pass under another judgment,
which will be more exceeding great than any judgment you shall
have here, and more terrible. As for the latter part of the charge,
which is a very lie; though I shall not trouble myself to lay it
to your charge (you have so manifestly declared yourselves already
what you are) yet I beseech you, that hereafter you would not be
so read to receive lies from others, and publish them to the view
of the world, least you appear to all men (as you do to some) to
be such as are of an accusing lying spirit.
But farther, That Christ's coming in the Spirit is not his second
coming, it is evident; partly, in that the coming of Christ in
Spirit, was before that called in scripture, his first coming.
Secondly, he that comes the second time is he that came the first
time. Now he that came the first time was very God and very Man,
and not a Spirit only; for handle me, saith he, a Spirit hath not
flesh and bones, as you see me have (Luke 24:39). Now this same
Jesus that was very God and very Man, so born of Mary, saith, "I
go and prepare a place for you; and I (the very same as also Acts
1:10,11), will come again, and receive you unto myself; that where
I am, there ye may be also" (John 14:3). Here I might spend many
word, but it needs not; the whole current of scriptures do confirm
this thing; and therefore I shall forbear, and content myself
with this. He that will be filthy let him be filthy, for the day
is at hand.
The Third Charge is also against me, saying, "I said there was
nothing in me, nor any man to be taken notice of."
Though in some sense I do not deny these words, yet I know, and
am sure, that directly in this form of words, I did never lay them
down, but I pass that. Now in this sense I do not deny them, there
was nothing in me, as I was in my unregenerate estate; nor in any
man else in the same estate, that is worthy to be taken notice
of for justification. Because every unregenerate man is without
Christ, before he be converted (Eph 2:12). Wherefore remember,
that ye being Gentiles in the flesh (unconverted) that at that
time ye were without Christ. Now a man that is without Christ,
and hath not his Spirit in him, as some, yea, most men are (Jude
19). What is there in that man, that is worth the taking notice
of to justify him.
Also converted Paul saith, "I know that in me, (that is, in my
flesh,) dwelleth no good thing" (Rom 7:18).
As for others that are charged with things, because their names are
not also mentioned, I shall pass them by; only thus much I shall
say further to the last charge. that there is nothing in any man
by nature, before he be converted, that is worth the taking notice
of, as to seek justification thereby. And that that light which
every man hath, being at the best but conscience, nature, or the
law, let a man take notice of it, follow it, obey it never so much,
it is not able to justify the soul: For if righteousness come by
the law, then Christ is dead in vain. And as I said before, every
man hath not Christ to take notice of, though every man hath
conscience, or the light of nature in him, which is also able to
convince of sins against the law of God, yet is not able to deliver
from that curse pronounced by the Lord, against them that disobey
the law. Nay the law itself is not able to save them that do follow
it, being too weak for such a thing. And indeed god did not give
it to that end, that saints should have life by it. No (compare
Gal 2:21 with Rev 5:20), you may clearly see why God gave the law,
namely, that sins or offences might abound. But how? By discovering
sin by its workings. Now then you that follow the law, and seek
life by it, this is all you are like to have of it: You shall see
your transgression against it, made known to you by it (Rev 3:20),
and an horrible curse pronounced against you, because you cannot
give a complete continual obedience to every tittle of it.
And now friend to thee, who hast taken in hand to answer my queries
laid down in the end of my book; I say, thou hast only wrangled
and quarrelled at them; but hast not given on plain and right
answer to any one of them. Therefor I shall leave them still to
be answered by you, or others of your spirit. You will find them
at the end of the foregoing discourse: And I beseech you to answer
them in all plainness of heart, and with as moderate a spirit
as you may. It is like there may be some addition to them: But
as I have dealt plainly and sincerely with yours, so do you deal
uprightly and plainly with mine, for the satisfaction of those
who shall read them. And here I shall draw towards a conclusion,
only speak some words to those who unawares to themselves may be
carried away with the doctrines of the Quakers: And I shall be
brief in speaking to it. The way that I shall take, shall be very
plain to be understood; for I shall not lay down any doubtful
sentence in my speech to them, nor others. First, I shall shew
you that the doctrine of the Quakers is an error, and how. Second,
Who they are that are carried away with it, and why. Third, The
way Satan takes to make this delusion, or filthy doctrine to take
place in the soul.
First, That the doctrine of the Quakers is false, or an error, I
shall shew,
1. By discovering the doctrine itself. Now the doctrine of the
Quakers is plainly this; namely, that every man that comes into
the world, hath the Spirit of Christ in him. Now that his is an
error is clear, because the word of God saith plainly, that some
are "sensual, having not the Spirit" (Jude 19). And again, the
unregenerate man, in the time of his unregenerate state, is without
Christ (Eph 2:12).
2. He that will but observe the motions of that light which very
man hath within him (say they) so as to obey and close in with it
to follow it, shall undoubtedly be saved from the wrath to come.
Now this is clearly a gross error; for first, If all men have not
Christ, as they have not, then is it not an error to press men to
seek for life, by following that which is not able to give life.
Yet this they do, who labour to persuade men, yea, the souls of
men, that it is no less than the very Spirit of Christ in every
man, that doth convince of sin, when the scriptures say plainly
"the law" (Rom 3:14), "Conscience" (Rom 2:15), and nature itself
(Rom 2:14; 1Cor 11:14), will and doth convince of sin, yet none
of these is the Spirit of Christ. And the great argument that
they bring to prove that it is the Spirit of Christ, is, because
the Spirit doth also convince of sin. Now what a poor argument is
this, to say, That because the Spirit of Christ doth convince of
sin, therefore whatsoever doth convince of sin, must needs be the
Spirit of Christ. As much as to say, because the saints are called
"the light of the word" (Matt 5:14). Therefore the saints are the
Saviour of the world, seeing Christ also doth call himself the light
of the world (John 8:12), or because the moon hath, or is light,
therefore the moon is the sun. This is but sophistical arguing,
and doth beget most damnable errors and heresies in the world; but
his is the way that they take, to entangle poor souls with their
sad and erroneous doctrine, see page 22 of his book, lines 12 and
13. They say, that it must be Christ within them, that must within
them work out justification for them; when it is evident from the
whole current of scripture, that the Son of Mary was delivered
to be crucified for our offences, and his resurrection, through
faith in it, is our justification; as all along, through grace,
I have declared and cleared. And the work that the Spirit doth in
point of justification, is, to shew us what the Son of Mary hath
done an suffered in his own body on the tree, and is now doing in
the presence of his Father, in the highest heaven.
And to help us to apply this to our souls by faith now, for a
preservative against these and the like delusions, observe, (1.)
As I said before, all have not the spirit of Christ (Jude 19; Eph
2:12). (2.) That the law, with all our obedience to it, is not able
to save, or justify any poor soul (Rom 3:20). For by the works of
the law shall no flesh living be justified, though it gives the
knowledge of sin. (3.) That there is none other way to be justified
in the sight of God, but by laying hold of what the Son of Mary
(Jesus) did do and suffer in his own person, when he was in the
world. For it is by him (and what he hath done in his own person
by himself (Heb 1:3)), that any man is justified from his sins,
and the wrath of God due to the same, by believing that his blood
was shed for their sins; as it is written, "With his stripes we are
healed" (Isa 3:5), as if their own blood had been shed for their
won sins; and that his righteousness is theirs by imputation, as
if they themselves had actually fulfilled all the law of God for
their own justification (Rom 10:4).
Second, The second thing is, who are they that are carried away
with this delusion, and why?
1. Not one of God's elect whom he foreknew, shall be utterly
destroyed thereby; (I do not say they shall not be led away for a
time; but they shall not be utterly destroyed) for they are kept
by the mighty power of God through faith unto salvation. But they
are such as are not indeed the elect of god, nor chosen in Christ
before the world began. Though Hymeneus and Philetus fall away,
and overthrow the faith of some, yet "the foundation of God stands
sure, having this seal, The Lord knoweth them that are his" (2Tim
2:17-19).
2. They are such as in time past, for the generality of them were
either but light, frothy professors, or else were shaken in their
principles, and unstable therein, as saith the scriptures, They
that are deceivers do beguile unstable souls. Or if they were such
as were in appearance sober and serious in the account of others,
it was wither from these convictions thy had from the law, or else
from high notions they had of the gospel; which have both such
influence at some time on the soul (though not savingly) that the
soul will go very far in obedience to them; as for example, Herod
who was an enemy to the truth, yet for a time had such heart-workings,
being convinced by the preaching of John the Baptist, that he
feared him, and observed him, and when he heard him, he did many
things, and heard hem gladly (Mark 6:20).
Now the reason why such people are carried away with such heresies
as these, or the like, is,
(1.) That as they were not of the elect of God, so God by suffering
them to be carried away finally, may make it appear, that they
were not of his elect. They went out from us, but they were not of
us: for if they had been of us, they would no doubt have continued
with us. But they went out from us, that it might be made manifest
(or that men might see) that they were not all of us (1John 2:19).
(2.) Because God will not have his church so disturbed always with
such as are not of the truth. Now there are some men that have
their time to walk with the church of God by permission, and these
men are ever and anon ready to broach their errors, even while they
are among the saints, to their trouble. Now God having a care of
his church, hath a time to suffer the devil to run through the
world with some erroneous doctrine or other, which when these men
taste, being spirited beforehand for that purpose, do presently
close in with the same, to the purifying of the church, and
the manifestation of themselves. And thus every branch which the
Lord's right hand hath not planted, shall and must have a time to
be rooted up (Matt 15:13).
(3.) Because others that are of the right graffing in, may
notwithstanding not presume but fear, lest they also fall through
the same example of others who are already fallen, or may fall
hereafter (Heb 4:1,2,11).
(4.) Because others may see, that it is not by their own strength
that they do stand, but freely by the grace of god, and his power
and love towards them in the Lord Jesus Christ. God hath chosen
some before the foundation of the world. Now to manifest this,
though they are even as bad as the worst by nature, yet I say,
because God will shew his power and his love, he doth preserve
some to eternal life, though others fall into eternal damnation.
Of all that thou hast given me, saith Christ, have I lost none
but the son of perdition, that the scripture might be fulfilled
(John 17:12). Many other reasons might be given why theses things
must and shall be; but I rather choose to forbear. Only this much
I have spoken, because I know it is my duty to speak a few words
unto you, that you may either close in with the truth, or else
the more clearly be left without excuse at the great day.
Third. The third and last thing, is the way that Satan takes to
make those delusions take place in the soul.
Now the way whereby he makes these or any other delusions to take
place in the soul, is, 1. to persuade the soul an enmity to any
thing or person that shall declare the contrary.
1. They are given over to believe a lie; that is, to believe false
doctrine to be the doctrine of God and of Christ. And that he might
bring this to pass, he goeth about to change the names of things;
and because the law, conscience, and nature itself can convince
of sin, therefore he calleth them Christ, or the light of Christ;
saying to a natural man, one that is not yet converted, "Mind the
light within you." If they ask what light? say they, That which
doth convince of sin. If they farther ask, why, what is that?
They say, "It is the light of Christ, the light of life, or Christ
within."
Now these things are nothing else but conscience, nature, or the
law, for a natural man hath nothing else that dwelleth within him
to convince him of sin; only these things have a new name put upon
them. And poor creatures hearing the name Christ, being ignorant
of the nature of Christ, do presently close in with these things,
supposing, nay, verily believing that these are the Spirit of
Christ. Which things being thus received, if at any time one come
and oppose them, and tell them that it is an error that they have
taken up, to think that that which is in an unregenerate man is
the Spirit of Christ, and contrarywise telleth them plainly, that
it is but their own conscience that doth convince them, or the law
written in their hearts by nature. Nay, say they, it is the light
of Christ in the conscience, when there is no scripture hath any
such manner of expressions, only a fancy of their own, taken up
without ground from the word.
2. But the soul being possessed with this doctrine, presently its
heart riseth against anything that doth contradict it, and is filled
with a secret enmity against it. Now the way that Satan takes to
bring this about, is to persuade poor souls, that all these thoughts
that do any wise contradict the principles received, is but a
temptation of the devil. And if at any time there be the doctrine
of Jesus held forth in truth, his death, burial, resurrection,
ascension, and intercession; now without in the presence of his
Father for sinners, and that there is salvation no where else but
in the merits of the firstborn Mary, which is Jesus Christ, without
the works of the law (Rom 3:28). Presently with envy they are
enraged and cry, "Dost thou not know that every man hath a measure
of the spirit given to him? Follow that, listen to that, turn thy
mind to that, and walk in the light of that." When alas, there
is no such thing as the Spirit of Christ in every man, as I said,
and proved before at large; only the devil hath gotten this way
to call conscience Christ, the law Christ; and hereby to entangle
the soul with the name of a thing, without the thing itself.
But now the soul is set down in its principles, and he that doth
any way confute that spirit, presently it falls a raging, and
cries out, serpent, liar, wolf, dragon, devil, be silent with thy
serpentine wisdom, and smoke of the bottomless pit. Now in this
the devil is wonderfully cunning; for least he should indeed
be discovered, he doth set the face hard against the truth, and
counteth it such a deadly enemy, that he will not, cannot bear it;
but lets fly against it all the hellish words and madness he can:
And now he begins first to cry, avoid Satan. All which is only to
harden him in whom he doth dwell, more and more against the truth.
Now he doth also harden souls in delusions, by presenting the ugly
and base conversations of a company of covetous wretches, who do
profess themselves to be the ministers of the gospel, but are not;
now poor creatures being shaking and doubtful what way to take,
seeing the conversation of these men to be wicked, and the doctrine
of these deluders covered with a seeming holiness; they presently
embrace it, saying, surely these men are in the right way; they
cry down the priests, whose lives we also see to be profane, they
are very strict in their ways, and if such be not good men, who
are? But yet that which is most taking is (through the corruption
and pride that is naturally in the heart of man) these men
propose such a way to salvation, as is in the compass of a man's
own ability, even works of righteousness done by him, which is
very agreeable to man's nature, which would willingly be saved,
but would not be altogether beholden to god for it: and these
works not being wrought by the priests or national ministers, but
by the other, though in opposition to the righteousness of Christ,
the Messias God-man, poor souls not only suck in these erroneous
principles, but are hardened in them against the doctrine of God
and his Son Jesus Christ, by their ungodly conversation; and thus
dishonour the Son of God. But come brethren, let us be patient,
stablish our hearts, wait but a while, and I doubt not but you
will see that those who dishonour our Jesus shall soon be brought
down, both Ranters, Quakers, priests, and people also, that shall
continue in opposing him either in doctrine or practice; for our
God hath said, "Ah! I will ease me of my adversaries."
Now, a few words more to those who do believe in Christ aright,
and lay him for their foundation.
First, Bless God that you are not carried away with the delusions
that are on foot in this generation. Secondly, See that you are
labourers after a more experimental knowledge of our Lord Jesus
Christ; fly more to his birth, death, blood, resurrection, ascension
and intercession: and fetch refreshing for your souls more and
more from him without, through the operation of his Spirit within;
and though the fruits of the Spirit be excellent, and to be owned
where they are found; yet have a care you take not away the glory
of the blood of Christ shed on the cross without the gates of
Jerusalem, and give it them; which you will do, if you do content
yourselves, and satisfy your consciences with this; that you find
the fruits of the Spirit within you, and do not go for peace and
consolation of conscience to the blood of Jesus shed on the cross.
Therefore learn of the saints, or rather of the Spirit (Rev 5:9).
who teacheth to sing this song, "Thou art worthy to take the
book, and to open the seals thereof, for thou wast slain, and hast
redeemed us to God by thy blood."
And as for you that cannot yet well endure to think you should
be justified by the blood of the Son of Mary shed on the cross
without the gate, I say to you, "Kiss the Son, lest he be angry,
and ye perish from the way, when his wrath is kindled but a little.
Blessed are all they that put their trust in him" (Psa 2:12).
FOOTNOTES:
1 Bunyan's epistle to "Some Gospel Truths Opened."
2 For the proof of this, read the good love of God to David, Peter,
and others, which did most woefully sin again after they were
converted.
3 Here is another of his false accusations of me.
4 See margin of the bible.--Ed.
5 There is nothing new under the sun. It appears from this that
there was a tee-total movement in the time of the commonwealth.
For the meaning of hatband, see editor's advertisement.--Ed.
6 "To famble," to falter, or stammer in speech: obsolete.--Ed. 4
***
A DISCOURSE UPON THE PHARISEE AND THE PUBLICAN
WHEREIN SEVERAL GREAT AND WEIGHTY THINGS ARE HANDLED: AS, THE
NATURE OF PRAYER, AND OF OBEDIENCE TO THE LAW, WITH HOW FAR IT
OBLIGES CHRISTIANS, AND WHEREIN IT CONSISTS.
WHEREIN IS ALSO SHEWED, THE EQUALLY DEPLORABLE CONDITION OF THE
PHARISEE, OR HYPOCRITICAL AND SELF-RIGHTEOUS MAN; AND OF THE
PUBLICAN, OR SINNER THAT LIVES IN SIN, AND IN OPEN VIOLATION OF
THE DIVINE LAWS. TOGETHER WITH THE WAY AND METHOD OF GOD'S FREE
GRACE IN PARDONING PENITENT SINNERS; PROVING THAT HE JUSTIFIES
THEM BY IMPUTING CHRIST'S RIGHTEOUSNESS TO THEM.
BY JOHN BUNYAN, AUTHOR OF THE PILGRIM'S PROGRESS.
ADVERTISEMENT BY THE EDITOR.
This important treatise unvails, in few but telling words, the
nature of prayer, about which mankind has made most awful mistakes.
Multitudes conceive that the heart-searching God can be influenced
and propitiated by eloquent words and forms of prayer; whilst the
few, who are taught by the Holy Spirit, feel and know that the
ardent desire, the aspirations, the fervent wishes of the mind,
can alone be accepted by the Eternal; and even then only through
the merits of the Redeemer.
The first edition appeared in 1635, and it soon became a very
popular book. The use and application announced at the end do not
appear to have been published, unless the author meant one of his
later productions to answer that purpose. The twelfth edition has
no date on the title page; to it is added Bunyan's last Sermon,
and his dying sayings,--"Licensed, Sept. 10th, 1688"; but this
announcement had been probably continued from some earlier edition.
The number of cheap reprints of this little volume may account, in
some measure, for the amazing errors which crept in and deformed
the book; for with the exception of "Grace Abounding," "The
Pilgrim," and "The Holy War," few books have been so carelessly
and disgracefully printed. For more than a century Bunyan has
been represented as saying, "How did God deal with sinners before
his righteousness was actually in being." In fact, no reader can
conceive the mutilated state in which this valuable treatise has
been published, unless by actual comparison with those printed
before the author's decease. Some considerable omissions, doubtless,
arose from political causes. Bunyan died very shortly before the
glorious revolution in 1688,--and in drawing a faithful portrait
of a publican or tax gatherer, he supposed the country to be
conquered by a foreign power. "Would it not be an insufferable
thing? yea, did not that man deserve hanging ten times over, that
should, being a Dutchman, fall in with a French invader, and farm
at his hands, those cruel and grievous taxations, which he, in
barbarous wise, should at his conquest lay upon them; and exact
and force them to be paid with an over, and above of what is
appointed." He goes on to argue, that if this would be a severe
trial at the hand of a foreigner, how much more oppressive would
it appear if exercised by a fellow countryman. "If these things
are intolerable, what shall we think of such men as shall join to
all this compliance with a foreign prince, to rob the church of
God? yea, that shall become a man in power under them, to wring out
of the hand of a brother, his estate; yea, his bread and livelihood."
These paragraphs, and much more, were omitted, probably, from
a fear of giving offence to the new government, and, until the
present edition, they had not been restored. In Bunyan's time,
severe and awful persecutions fell upon the church of God in
England, and he must have felt the utmost compassion, mingled with
deep abhorrence, for those emissaries of Satan, the Informers, who
plundered mercilessly all who refused obedience to the order of
common prayer. These men, aided by fanatic justices and clergymen,
reduced many pious families to the severest sufferings, while
thousands fled to the wilds of America for that refuge among men
called savages, which was denied them by their much more savage
countrymen. It is distressing to read the narrative, published in
1670, of those proceedings in Bedford, while Bunyan was an inmate
in its jail. The porters, charged to assist in carrying off the
people's goods, ran away, saying, that "they would be hanged,
drawn, and quartered, before they would assist in that work"; two
of them were sent to gaol for thus refusing to aid in this severe
enforcement of impious laws. This populous town "was so thin of
people that it looked more like a country village than a corporation;
and the shops being generally shut down, it seemed like a place
visited with the pest, where usually is written upon the door--Lord,
have mercy upon us." When in the presence of the justice the officers
took all his goods from Thomas Arthur, he appealed to the humane
feelings of the magistrate on behalf of his children,--"Sir, shall
my children starve," to which he replied, "yes, your children shall
starve." All these bitter sufferings were inflicted for worshipping
God according to the directions of his holy word. Can we wonder
then that Bunyan uses hard words. He felt that state hierarchies
were anti-christian; their fruit declared that those who supported
them by such cruelties were aliens and enemies to the church of
Christ.
As a theological treatise, this of the Pharisee and Publican is
invaluable. It is clear and perfectly intelligible to every candid
and prayerful inquirer. When our author is proving the impossibility
of a sinner's recommending himself to the divine favour by
any imperfect good works of his own, he draws a vivid picture.
A lord invites his friends to a sumptuous banquet, the provision
is bountiful and in rich abundance, when some of the guests take
a few mouldy crusts out of their pockets and lay them on their
plates, lest the prince had not provided a sufficient repast for
his friends; "would it not be a high affront to, a great contempt
of, and a distrust in, the goodness of the Lord." We are bound
to produce good works as a fruit of faith--a proof of love to him
that hath redeemed us, but not to recommend us to his favour. The
picture of such a feast drawn by John Bunyan must make upon every
reader a deep, a lasting, an indelible impression. How bitter and
how true is the irony, when the Pharisee is represented as saying,
"I came to thy feast out of civility, but for thy dainties I need
them not, I have enough of my own; I thank thee for thy kindness,
but I am not as those that stand in need of thy provisions, nor
yet as this Publican." And how excellent is the reasoning and
the Christian philosophy of that paragraph which was suppressed
after Bunyan's death. The language is bold and striking, but
it exhibits the unvarnished truth; an inward change of nature is
the only cause of good and acceptable works--good or evil actions
are but the evidences of our state by grace or by nature--they do
not work that change or produce that state. It is a soul-humbling
view of our state of death by sin, or of life by the righteousness
and obedience of Christ. Bunyan's train of reasoning on Romans 5
is worthy of our profound consideration,--"When we were enemies we
were reconciled to God by the death of his Son." What is a sinful
man in himself, or in his approach to God, but as stubble fully
dry in the presence of a consuming fire, unless he is washed and
cleansed by the atoning sacrifice of Jesus.
May the glorified spirit of Bunyan rejoice among the angels of
heaven, over souls converted by the instrumentality of this solemn
and searching treatise.
GEORGE OFFOR.
TO THE READER.
Courteous Reader,
I have made bold once again to present thee with some of my
meditations; and they are now about the PHARISEE and the PUBLICAN:
Two men in whose condition the whole world is comprehended, both
as to their state now, and condition at the judgment.
Wherefore in reading this little book thou must needs read thyself.
I do not say thou must understand thy condition; for it is the
gift of God must make thee do that. Howbeit, if God will bless it
to thee, it may be a means to bring thee to see whose steps thou
art treading, and so at whose end thou art like to arrive.
And let me beg this at thy hand, now thou art about to read; reserve
thy judgment or sentence as to me, until thou hast passed through
the discourse.
Justification is treated of here, and the way for men to be saved.
I have also O PUBLICAN here, as my skill hath served me, for thy
encouragement, set before thee the Pharisee and the Publican in
their colours, and shewed thee, that though the Publican seemed
to be far behind, yet in running he got the prize from the lofty
Pharisee. I say, Art thou a Pharisee? Here is a Pharisee for thee!
Art thou a Publican? Here is a Publican for thee!
God give thee the Publican's heart, if thou art in the Publican's
sins, that thou mayest partake with the Publican, of mercy.--So
wisheth thy friend.
JOHN BUNYAN.
A DISCOURSE UPON THE PHARISEE AND PUBLICAN.
"TWO MEN WENT UP INTO THE TEMPLE TO PRAY; THE ONE A PHARISEE,
AND THE OTHER A PUBLICAN: THE PHARISEE STOOD AND PRAYED THUS
WITH HIMSELF, GOD, I THANK THEE, THAT I AM NOT AS OTHER MEN ARE,
EXTORTIONERS, UNJUST, ADULTERERS, OR EVEN AS THIS PUBLICAN. I FAST
TWICE IN THE WEEK, I GIVE TITHES OF ALL THAT I POSSESS. AND THE
PUBLICAN, STANDING AFAR OFF, WOULD NOT LIFT UP SO MUCH AS HIS EYES
UNTO HEAVEN, BUT SMOTE UPON HIS BREAST, SAYING, GOD BE MERCIFUL
TO ME A SINNER." LUKE 18:10-13.
In the beginning of this chapter you read of the reason of the parable
of the unjust judge and the poor widow; namely, to encourage men
to pray. He spake a parable to THIS END, that men ought always to
pray and not to faint. And a most sweet parable for that purpose
it is: For if through importunity, a poor widow-woman may prevail
with an unjust judge; and so consequently with an unmerciful and
hard-hearted tyrant; how much more shall the poor, afflicted,
distressed, and tempted people of God, prevail with, and obtain
mercy at the hands of a loving, just and merciful God? The unjust
judge would not hearken to, nor regard, the cry of the poor widow
for a while: "But afterward he said within himself, Though I fear
not God, nor regard man; yet because this widow troubleth me,
I will avenge her, lest by her continual coming she weary me."
Hark, saith Christ, "what the unjust judge saith. And shall not
God avenge his own elect, which cry day and night unto him?" I
tell you, that he will avenge them speedily.
This is therefore a very comfortable parable to such of the saints,
that are under hard usages by reason of evil men, their might,
and tyranny. For by it we are taught to believe and expect, that
God, though for a while he seemeth not to regard, yet will, in
due time and season, arise and set such in safety from them that
puff at them. (Psa 12:5)
Let the good Christian pray always; let him pray and not faint at
seeming delays; for if the widow by importunity prevailed with the
unjust judge, how much more shall he with his heavenly Father. "I
tell you, [says Christ,] that he will avenge them speedily."
But now, forasmuch as this parable reacheth not (so directly) the
poor publican in the text, therefore our Lord begins again, and
adds to that another parable, this parable, which I have chosen
for my text. By the which he designeth two things: First, The
conviction of the proud and self-conceited Pharisee. Secondly,
The raising up and healing of the cast down and dejected Publican.
And observe it, as by the first parable he chiefly designeth the
relief of those that are under the hand of cruel tyrants: So by
this he designeth the relief of those that lie under the load and
burden of a guilty and disquieted conscience.
This therefore is a parable that is full of singular comfort to
such of the sinners in the world, that are clogged with guilt, and
a sense of sin; and that lie under the apprehensions of, and that
are driven to God by, the sense of the judgment, that for sin is
due unto them.
In my handling of this text, I shall have respect to these things.
First, To the PERSONS in the text.
Secondly, To the CONDITION of the persons in the text.
Thirdly, To the CONCLUSION that Christ makes upon them both.
First, For the PERSONS. They were, as you see, far one from another
in their own apprehension of themselves; one good, the other bad;
but yet in the judgment of the law, both alike, both the same,
both sinners; for they both stood in need of merit.1 True, the
first mentioned did not see it, as the other poor sinner did; but
that altereth not the case. He that is in the judgment of the law
a sinner, is in the judgment of the law for sin condemned, though
in his own judgment he be never so righteous.
Men must not be judged, or justified, according to what themselves
do think, but according to the verdict and sentence that cometh
out of the mouth of God about them.2 Now the sentence of God is,
"They are all under sin--There is none righteous, no, not one"(Rom
3): 'Tis no matter then what the Pharisee did think of himself,
God by his word hath proclaimed him a sinner. A sinner, by reason
of original sin. A sinner by reason of actual transgression. Personally
therefore, with reference to the true nature of their state, they
both were sinners, and both by the law under condemnation. True,
the Publican's leprosy was outward; but the Pharisee's leprosy was
inward: his heart, his soul, his spirit, was as foul, and had as
much the plague of sin, as had the other in his life or conversation.
Secondly, As to their CONDITION. I do not mean by condition, so
much a habit of mind, as the state that they had each of them
put themselves into by that mind. The one, says the text, was a
Pharisee, the other a Publican. A Pharisee: That is, one that hath
chosen to himself such a course of life. A Publican: That is, one
that hath chosen to himself such a course of life. These terms
therefore shew, the divers courses of life that they had put
themselves into. The Pharisee, as he thought, had put himself into
a condition for heaven and glory; but the Publican was for this
world, and his lusts. Wherefore when the Pharisee stands in the
temple, he boasteth of himself and good condition; but condemneth
the Publican, and bitterly inveigheth against him. But, as
I said, their personal state by the law, was not at all changed.
The Pharisee made himself never the better; the Publican also
abode in his place. Indeed the Publican is here found to recant,
and repent of his condition; of the condition that he had put
himself into; and the Pharisee to boast of his: But the Publican's
repentance was not of himself, but of God; who can also, yea,
and sometimes it is evident (Acts 9), he doth make Pharisees also
repent of that condition that they have chosen to be in themselves.
(Phil 3:3-8) The Pharisee, therefore in commending of himself,
makes himself never the better. The Publican also, in condemning
of himself, makes himself never the worse. Nay, contrariwise, the
Pharisee by commending of himself makes himself much the worse
(verse 14). And the Publican, by condemning of himself, makes
himself much the better. "I tell you, [says Christ] This man went
down to his house justified rather than the other: For every one
that exalteth himself shall be abased; and he that humbleth himself
shall be exalted."
But, I say, as to men's commending of themselves, yea, though others
should commend them also, that availeth, to Godward, nothing at
all. "For not he that commendeth himself is approved, but whom
the Lord commendeth." So then, men in "measuring themselves by
themselves, and comparing themselves among themselves, are not
wise." (2 Cor 10:18,12)
Now this was the way of the Pharisee, I am not, saith he, as other
men; I am no extortioner, nor unjust, no adulterer, nor yet as
this Publican.
TWO MEN WENT UP INTO THE TEMPLE TO PRAY. And they two, as I said,
as opposite one to the other, as any two men that ever went thither
to pray. One of them was over righteous, and the other wicked over
much. Some would have thought, had they not by the word of Christ
been otherwise described, that they had been both of the same
religion; for they both went up into the temple to pray; yea,
both to pray, and that at the same time, as if they did it by
appointment, by agreement, but there was no such thing. The one
was a Pharisee, the other a Publican; for so saith the after words:
And therefore persons as opposite as light and darkness, as fire
and water; I mean as to their apprehensions one of another. The
Pharisee could not abide the Publican, nor could the Publican
brook the Pharisee, and yet both went up into the temple to pray.
It is strange to see, and yet it is seen, that men cross in their
minds, cross in their principles, cross in their apprehensions;
yea, and cross in their prayers too, should yet meet together in
the temple to pray.
TWO MEN, Men not of the middle sort, as afore is shewed; but two,
and them too, picked out of the best and worst that was: as shall
now be a little more largely handled. Two men, a Pharisee and a
Publican.
To be a Pharisee was in those days counted honourable for religion,
and for holiness of life. A Pharisee was a man of esteem and
repute among the Jews, though it is a term of reproach with us.
Else Paul would not as he did, and at such a time as he did it, have
said, "Men and brethren, I am a Pharisee, the son of a Pharisee."
(Acts 23:6, Phil 3:5) For now he stood upon his purgation and
justification, especially it appears so by the place first named.
And far be it from any to think, that Paul would make use of a
colour of wickedness, to save, thereby, himself from the fury of
the people.
A Publican was in those days counted one of the vilest of men,
as is manifest; because when they are by the word, by way of
discrimination, made mention of, they are ranked with the most
vile and base. Therefore they are joined with sinners. "He eateth
and drinketh with publicans and sinners"; and with harlots. "The
publicans and the harlots go into the kingdom of God." Yea, when
our Lord Christ would have the rebellious professor stigmatized
to purpose, he saith: "Let him be unto thee as an heathen man,
and a publican."
We therefore can make no judgment of men upon the outward appearance
of them. Who would have thought, but that the Pharisee had been a
good man, for he was righteous; for he prayed. And who could have
thought, that the other had been a good man? For he was a Publican:
A man, by good men, and bad men, joined with the worst of men, to
wit, with sinners, harlots, heathens.
The Pharisee was a sectarian; the Publican was an officer. The
Pharisee even because he was a sectarian, was had the more in
esteem; and the Publican because he was an officer, was had the
more in reproach. To speak a little to both these.
The Pharisee was a sectarian, one that deviated, that turned aside
in his worshipping from the way of God, both in matter and manner
of worship; for such an one I count a sectarian. That he turned
aside from the matter, which is the rule of worship, to wit, the
written word, it is evident; for Christ saith, That they rejected
the commandments of God, and made them of no effect, that they
might keep their own traditions. (Mark 7:9-14) That they turned
aside also as to their manner of worship, and became sectarians
there, is with no less authority asserted; For "all their works
they do for to be seen of men." (Acts 26:5, Matt 23:5)
Now this being none of the order or ordinance of Christ, and yet
being chose by, and stuck to of these sort of men, and also made
a singular and necessary part of worship, became a sect, or bottom
for these hypocritical factious men to adhere unto, and to make of
others, disciples to themselves. And that they might be admired,
and rendered venerable by the simple people to their fellows, they
loved to go in long robes; they loved to pray in markets, and in
the corners of the streets; they shewed great zeal for the small
things of the law, but had only great words for things that were
substantial. "They make broad their phylacteries, and enlarge
the borders of their garments." (Matt 23:5)
When I say the Pharisee was a sectarian, I do not mean that every
sectarian is a Pharisee. There was the sect of the Herodians, and
of the Alexandrians, of the Sadducees, with many others; but to
be a Pharisee, was to be of the straitest sect: After the most
straitest sect of our religion I lived a Pharisee; that therefore
of all the sects, was the most strait and strict. Therefore,
saith he in another place, I was "taught according to the perfect
manner of the law of the fathers." (Acts 22:3, 26:4-6) And again,
"Touching the law a Pharisee." (Phil 3:5) The Pharisees therefore
did carry the bell,3 and did wear the garland for religion; for
he out-did, he went beyond all other sectarians in his day. He
was the strictest, he was the most zealous; therefore Christ in
his making of this parable, waveth all other sects then in being,
and pitcheth upon the Pharisee as the man most meet, by whose
rejection he might shew forth, and demonstrate the riches of
his mercy in its extension to sinners: "Two men went up into the
temple to pray, the one a Pharisee." The one such a brave man as
you have heard.
The PUBLICAN also went up thither to pray. The Publican, I told
you before, was an officer. An officer that served the Romans and
themselves too; for the Romans at that time were possessors of the
land of Jewry, the lot of Israel's inheritance, and the Emperor
Tiberius Caesar placed over that land four governors, to wit,
Pilate, Herod, Philip, and Lysanias (Luke 3:1); all these were
Gentiles, heathens, infidels; and the Publicans were a sort of
inferior men, to whom was let out to farm, and so men that were
employed by these to gather up the taxes and customs, that the
heathens had laid upon the Jews to be paid to the emperor. (Luke
2:1, 3:12,13)
But they were a generation of men that were very injurious in the
execution of their office. They would exact and demand more than
was due of the people; yea, and if their demands were denied, they
would falsely accuse those that so denied them to the governor,
and by false accusation obtain the money of the people, and so
wickedly enrich themselves. (Luke 3:13, 19:2,8) This was therefore
grievous to the Jews, who always counted themselves a free
people, and could never abide to be in bondage to any. And this
was something of the reason, that they were so generally, by all
the Jews, counted so vile and base, and reckoned among the worst
of men, even as our informers and bum bailiffs are with us at this
day.
But that which heightened the spirit of the people against them,
and that made them so odious and filthy in their eyes, was for
that, at least so I think, these Publicans were not, as the other
officers, aliens, heathens, and Gentiles, but men of their own
nation, Jews, and so the brethren of those that they so abused. Had
they been Gentiles, it had not been to be wondered at; that they
abused, accused and by false accusations peeled and wasted the
people; for that cannot but be expected at the hands of aliens
and strangers.
The Publican then was a Jew, a kind of a renegade Jew, that through
the love that he had to unjust gains, fell off in his affections
from his brethren, adhered to the Romans, and became a kind of
servant to them against their brethren, farming the heathenish
taxations at the hand of strangers, and exacting of them upon their
brethren with much cruelty, falsehood, and extortion. And hence,
as I said, it was, that to be a Publican, was to be so odious
a thing, so vile a sinner, and so grievous a man in the eyes of
the Jews. And would it not be an insufferable thing? Yea, did not
that man deserve hanging ten times over, that should, being a
Dutchman, fall in with a French invader, and take place or farm
at his hands, those cruel and grievous taxations, which he in
barbarous wise should at his conquest lay upon them; and exact
and force them to be paid him with an over and above of what
is appointed.4 Why this was the Publican, he was a Jew, and so
should have abode with them, and have been content to share with
his brethren in their calamities; but contrary to nature, to law,
to religion, reason, and honesty, he fell in with the heathen,
and took the advantage of their tyranny, to pole, to peel,5 to
rob and impoverish his brethren.
But for proof that the Publican was a Jew.
1. They are, even then, when compared with, yet distinguished from
the heathen; Let him be to thee as an heathen man and a Publican
(Matt 18), which two terms, I think, must not here be applied to
one and the self-same man, as if the heathen was a Publican, or
the Publican a heathen, but to men of two distinct nations; as
that Publican and Harlot, is to be understood of sinners of both
sexes. The Publican is not an harlot, for he is a man, &c. and such
a man as has been described before. So by Publicans and Sinners,
is meant Publicans, and such sinners as the Gentiles were; or
such as, by the text, the Publican is distinguished from: Where
the Pharisee saith he was not an extortioner, unjust, adulterer,
or even as this Publican. Nor can he by Heathen Man, intend
the person, and by the term Publican, the office or place of the
heathen man; but by Publican is meant the renegade Jew, in such a
place, &c. as is yet further manifest by that which follows. For,
2. Those Publicans, even every one of them that by name are made
mention of in the New Testament, have such names put upon them;
yea, and other circumstances thereunto annexed, as doth demonstrate
them to be Jews. I remember the names of no more but three, to
wit, Matthew, Levi, and Zaccheus, and they were all Jews.
(1.) Matthew was a Jew, and the same Matthew was a Publican; yea,
and also afterward an apostle. He was a Jew, and wrote his gospel
in Hebrew; He was an apostle, and is therefore found among
the twelve. That he was a Publican too, is as evident by his own
words: For though Mark and Luke in their mentioning of his name
and apostleship, do forbear to call him a Publican. (Mar 3:18,
Luke 6:15) Yet when this Matthew comes to speak of himself, he
calls himself Matthew the Publican (Matt 10:3), for I count this
the self-same Matthew that Mark and Luke maketh mention of, because
I find no other Matthew among the apostles but he: Matthew the
Publican, Matthew the man so deep in apostasy, Matthew the man
of that ill fame among his brethren. Love in Mark and Luke, when
they counted him among the apostles, did cover with silence this
his Publican state; and it is meet for Peter to call Paul his
beloved brother, when Paul himself shall call himself the chief
of sinners; but faithfulness to the world, and a desire to be
abased, that Christ thereby, and grace by him, might be advanced,
made Matthew, in his evangelical writings, call himself by the
name of Matthew the Publican. Nor has he lost thereby; for Christ
again to exalt him, as he hath also done by the apostle Paul, hath
set, by his special providence, the testimony that this Matthew
hath given of his birth, life, death, doctrine, and miracles, in
the front of all the New Testament.
(2.) The next Publican that I find by the testament of Christ,
made mention of by name, is Levi, another of the apostles of Jesus
Christ. This Levi also, by the Holy Ghost in holy writ, is called
by the name of James. Not James the brother of John, for Zebedee
was his father; but James the son of Alpheus. Now I take this
Levi also to be another than Matthew; first, because Matthew is
not called the son of Alpheus; and because Matthew and Levi, or
James the son of Alpheus, are distinctly counted where the names
of the apostles are mentioned (Matt 10:3), for two distinct persons:
And that this Levi, or James the apostle was a Publican, as was
the apostle Matthew, whom we mentioned before, is evident; for
both Mark and Luke do count him such. First, Mark saith, Christ
found him when he called him, as he also found Matthew, sitting
at the receipt of custom; yea, Luke words it thus: "He went forth,
and saw a publican, named Levi, sitting at the receipt of custom:
and he said unto him, Follow me." (Mark 2:14, Luke 5:27)
Now that this Levi, or James the son of Alpheus, was a Jew, his
name doth well make manifest. Besides, had there been among the
apostles any more Gentiles save Simon the Canaanite; or if this
Levi James had been [one] here, I think the Holy Ghost would,
to distinguish him, have included him in the same discriminating
character as he did the other, when he called him Simon the
Canaanite. (Matt 10:4)
Matthew, therefore, and Levi or James, were both Publicans, and,
as I think, called both at the same time;6 were both Publican-Jews,
and made by grace the apostles of Jesus Christ.
(3.) The next Publican that I find by name, made mention of in the
testament of Christ, is one Zaccheus. And he was a chief Publican;
yea, for ought I know, the master of them all. "There was a
man, [saith Luke,] named Zaccheus, which was the chief among the
Publicans, and he was rich." (Luke 19:2) This man, Christ saith,
was a son of Abraham, that is, as other Jews were; for he spake that
to stop the mouths of their Pharisaical cavillations. Besides, the
Publican shewed himself to be such an one, when under a supposition
of wronging any man, he has respect to the Jewish law of restoring
four-fold. (Exo 22:1, 2 Sam 12:6)
It is further manifest that he was a Jew, because Christ puts
him among the lost; to wit, among the lost sheep of the house of
Israel (Luke 19:8-10, Matt 15:24), for Zaccheus was one that might
properly be said to be lost, and that in the Jews account: Lost
I say, and that not only in the most common sense, by reason of
transgression against the law, but for that he was an apostate Jew;
not with reference to heathenish religion, but as to heathenish,
cruel, and barbarous actions; and therefore he was, as the other,
by his brethren counted as bad as heathens, Gentiles, and harlots.
But salvation is come to this house, saith Christ, and that
notwithstanding his Publican practices, forasmuch as he also is
the son of Abraham.
3. Again, Christ by the parable of the lost sheep, doth plainly
intimate, that the Publican was a Jew. "Then drew near unto him
all the Publicans and sinners for to hear him. And the Pharisees
and Scribes murmured, saying, This man receiveth sinners, and
eateth with them." (Luke 15:1,2)
But by what answer doth Christ repel their objections? Why, he
saith, "What man of you, having an hundred sheep, if he lose one
of them, doth not leave the ninety and nine in the wilderness, and
go after that which is lost until he find it?" Doth he not here,
by the lost sheep, mean the poor Publican? Plenty of whom, while
he preached this sermon, were there, as objects of the Pharisees'
scorn; but of the pity and compassion of Jesus Christ! he did
without doubt mean them. For, pray, what was the flock, and who
Christ's sheep under the law, but the house and people of Israel?
(Exo 34:30,31) So then, who could be the lost sheep of the house
of Israel, but such as was Matthew, James, Zaccheus, and their
companions in their, and such like transgressions.
4. Besides, had not the Publican been of the Jews, how easy had
it been for the Pharisees to have objected, that an impertinency
was couched in that most excellent parable of the lost sheep?
They might have said, We are offended, because thou receivest the
Publicans, and thou for vindication of thy practice, propoundest
a parable of lost sheep; but they are the sinners of the house
of Israel, and the Publicans are aliens and Gentiles. I say, How
easily might they thus have objected? But they knew full well,
that the parable was pertinent, for that the Publicans were of
the Jews, and not of the aliens. Yea, had they not been Jews, it
cannot, it must not be thought, that Christ, in sum, should call
them so; and yet he did do so, when he called them lost sheep.
Now that these Publicans were Jews, what follows, but that for
this they were a great deal the more abominated of their brethren.
And, as I have also hinted before, it is no marvel though they
were; for a treacherous brother is worse than an open enemy. (Psa
55:12,13) For, if to be debauched in open and common transgressions
is odious, how odious is it for a brother to be so? For a brother
in nature and religion to be so? I say again, if these things are
intolerable, what shall we think of such men, as shall join to all
this compliance with a foreign prince to rob the church of God?
Yea, that shall become a tenant, an officer, a man in power under
them, to exact, force, and wring out of the hand of a brother
his estate; yea, his bread and livelihood. Add to all this, What
shall we say to him that shall do for an enemy against a brother
in a way of injury and wrong, more than in strictness of law they
were commanded by that same enemy to do? And yet all this they
did, as both John insinuates, and Zaccheus confesses.7
The Pharisee therefore was not so good, but the Publican was as
bad: Indeed, the Publican was a notorious wretch, one that had a
way of transgressing by himself; one that could not be sufficiently
condemned by the Jews, nor coupled with a viler than himself. 'Tis
true, you find him here in the temple at prayer; not because he
retained in his apostasy, conscience of the true religion, but
God had awakened him, shewn him his sin, and bestowed upon him
the grace of repentance, by which he was not only fetched back to
the temple, and prayer, but to his God, and to the salvation of
his soul.
The Pharisee, then, was a man of another complexion, and stood as
to his own thoughts of himself; yea, and in the thoughts of others
also, upon the highest and better ground by far. The Publican was
a notorious sinner; the Pharisee was a notorious righteous man.
The Publican was a sinner out of the ordinary way of sinning; and
the Pharisee was a man for righteousness in a singular way also.
The Publican pursued his villanies, and the Pharisee pursued his
righteousness; and yet they both meet in the temple to pray. Yea,
the Pharisee stuck to, and boasted in the law of God; but the
Publican did forsake it, and hardened his heart against his way
and people.
Thus diverse were they in their appearances; the Pharisee, very
good; the Publican, very bad. But as to the law of God, which
looked upon them with reference to the state of their spirits, and
the nature of their actions, by that they were both found sinners;
the Publican an open outside one, and the Pharisee a filthy inside
one. This is evident, because the best of them was rejected, and
the worst of them was received to mercy. Mercy standeth not at
the Publican's badness, nor is it enamoured with the Pharisee's
goodness: It suffereth not the law to take place on both, though
it findeth them both in sin, but graciously embraceth the most
unworthy, and leaveth the best to shift for himself. And good
reason that both should be dealt with after this manner; to wit,
that the word of grace should be justified upon the soul of the
penitent, and that the other should stand or fall to that, which
he had chosen to be his master.
There are three things that follow upon this discourse.
[Conclusion.] 1. That the righteousness of man is not of any
esteem with God, as to Justification. It is passed by as a thing
of naughtiness, a thing not worth the taking notice of. There was
not so much as notice taken of the Pharisee's person, or prayer,
because he came into the temple mantled up in his own good things.
[Conclusion.] 2. That the man that has nothing to commend him to
God, but his own good doings, shall never be in favour with him.
This also is evident from the text: The Pharisee had his own
righteousness, but had nothing else to commend him to God; and
therefore could not by that obtain favour with God, but abode
still a rejected one, and in a state of condemnation.
[Conclusion.] 3. Wherefore, though we are bound by the law of
charity to judge of men, according as in appearance they present
themselves unto us: yet withal, to wit, though we do so judge,
we must leave room for the judgment of God. Mercy may receive him
that we have doomed to hell, and justice may take hold on him,
whom we have judged to be bound up in the bundle of life. And both
these things are apparent by the persons under consideration.
We, like Joseph, are for setting of Manasseh before Ephraim; but
God, like Jacob, puts his hands across, and lays his right hand
upon the worst man's head, and his left hand upon the best, to
the amazement and wonderment even of the best of men. (Gen 48:14)
[THE PHARISEE'S PRAYER.]
"Two men went up into the temple to pray; the one a Pharisee, and
the other a Publican. The Pharisee stood and prayed thus with himself,
God, I thank thee, that I am not as other men are, extortioners,
unjust, adulterers, or even as this Publican. I fast twice in the
week, I give tithes of all that I possess."8
In these words many things are worth the noting. As,
FIRST. THE PHARISEE'S DEFINITION OF RIGHTEOUSNESS; the which
standeth in two things: 1. In negatives. 2. In positives.
In negatives; to wit, what a man that is righteous must not be: I
am no extortioner, no unjust man, no adulterer, nor yet as this
Publican.
In positives; to wit, what a man that is righteous must be: I fast
twice a week, I give tithes of all that I possess, &c.
That righteousness standeth in negative and positive holiness
is true; but that the Pharisee's definition is, notwithstanding,
false, will be manifest by and by. But I will first treat of
righteousness in the general, because the text leadeth me to it.
First then, A Man that is righteous, must have negative holiness;
that is, he must not live in actual transgressions: He must not
be an extortioner, unjust, an adulterer, or, as the Publican was.
And this the apostle intends, when he saith, "Flee fornication
(2 Tim 2:22), flee also youthful lusts (1 Cor 6:18), flee from
idolatry" (1 Cor 10:14), and "Little children, keep yourselves
from idols." (1 John 5:21) For it is a vain thing to talk
of righteousness, and that ourselves are righteous, when every
observer shall find us in actual transgression. Yea, though a man
shall mix his want of negative holiness, with some good actions,
that will not make him a righteous man. As suppose, a man that
is a swearer, a drunkard, an adulterer, or the like, should,
notwithstanding this, be open handed to the poor, be a greater
executor of justice in his place, be exact in his buying, selling,
keep touch with his promise and with his friend, or the like. These
things, yea, many more such, cannot make him a righteous man; for
the beginning of righteousness is yet wanting in him, which is
this negative holiness: For except a man shall leave off to do
evil he cannot be a righteous man. Negative holiness is therefore
of absolute necessity to make one in one's self a righteous man.
This therefore condemns them, that count it sufficient if a man
have some actions that in themselves, and by virtue of the command
are good, to make him a righteous man, though negative holiness
is wanting. This is as saying to the wicked, Thou art righteous,
and a perverting of the right way of the Lord. Negative holiness
therefore must be in a man before he can be accounted righteous.
Second. As negative holiness is required to declare one a righteous
man; so also positive holiness must be joined therewith, or the
man is unrighteous still. For it is not what a man is not, but
what a man does, that declares him a righteous man. Suppose a man
be no thief, no liar, no unjust man; or, as the Pharisee saith, no
extortioner, no adulterer, &c., this will not make him a righteous
man. But there must be joined to these, holy and good actions,
before he can be declared a righteous man. Wherefore, as the
apostle, when he pressed the Christians to righteousness, did
put them first upon negative holiness, so he joineth thereto an
exhortation to positive holiness; knowing, that where positive
holiness is wanting, all the negative holiness in the whole world
cannot declare a man a righteous man. When therefore he had said,
"But thou, O man of God, flee these things," (sins and wickedness)
he adds, "and follow after righteousness, godliness, faith, love,
patience, meekness." (1 Tim 6:11) Here Timothy is exhorted
to negative holiness, when he is bid to flee sin. Here also he
is exhorted to positive holiness, when he is bid to follow after
righteousness, &c., for righteousness can neither stand in negative
nor positive holiness, as severed one from another. That man then,
and that man only, is, as to actions a righteous man, that hath
left off to do evil, and hath learnt to do well (Isa 1:16,17),
that hath cast off the works of darkness, and put on the armour
of light. Flee also youthful lusts, (said Paul,) but follow
righteousness, faith, charity, peace, with them that call on the
Lord out of a pure heart. (2 Tim 2:22)
The Pharisee therefore, as to the general description of
righteousness, made his definition right; but as to his person and
personal righteousness, he made his definition wrong. I do not
mean, he defined his own righteousness wrong; but I mean, his
definition of true righteousness, which standeth in negative and
positive holiness, he made to stoop to justify his own righteousness,
and therein he played the hypocrite in his prayer: For although
it is true righteousness, that standeth in negative and positive
holiness; yet that is not true righteousness, that standeth
but in some pieces and ragged remnants of negative and positive
righteousness. If then the Pharisee would in his definition of
personal righteousness, have proved his own righteousness to be
good, he must have proved, that both his negative and positive
holiness had been universal: to wit, that he had left off to
act in any wickedness, and that he had given up himself to the
duty enjoined in every commandment. For so the righteous man is
described (Job 1:8), As it is also said of Zacharias and Elizabeth
his wife, "they were both righteous before God, walking in all
the commandments and ordinances of the Lord blameless." (Luke 1:6)
Here the perfection, that is, the universality of their negative
holiness is implied, and the universality of their positive holiness
is expressed: They walked in all the commandments of the Lord;
but that they could not do, if they had lived in any unrighteous
thing or way. They walked in all blamelessly, that is, sincerely
with upright hearts. The Pharisee's righteousness therefore, even
by his own implied definition of righteousness, was not good, as
is manifest these two ways.
1. His negative holiness was not universal.
2. His positive holiness was rather criminal9 than moral.
1. His negative holiness was not universal. He saith indeed, he
was not an extortioner, nor unjust, no adulterer, nor yet as this
Publican: but now of these expressions apart, nor all, if put
together, do prove him to be perfect as to negative holiness; that
is, they do not prove him, should it be granted, that he was as holy
with this kind of holiness, as himself of himself had testified.
For, (1.) What though he was no extortioner, he might yet be a
covetous man. (Luke 16:14)
(2.) What though, as to dealing, he was not unjust to others, yet
he wanted honesty to do justice to his own soul. (Luke 16:15)
(3.) What, though he was free from the act of adultery, he might
yet be made guilty by an adulterous eye, against which the Pharisee
did not watch, of which the Pharisee did not take cognizance.
(Matt 5:28)
(4.) What, though he was not like the Publican, yet he was like,
yea, was a downright hypocrite; he wanted in those things wherein
he boasted himself, sincerity; but without sincerity no action can
be good, or accounted of God as righteous. The Pharisee therefore,
notwithstanding his boasts, was deficient in his righteousness,
though he would fain have shrouded it under the right definition
thereof.
2. Nor doth his positive holiness help him at all, forasmuch as
it is grounded mostly, if not altogether, in ceremonial holiness.
Nay, I will recollect myself, it was grounded partly in ceremonial,
and partly in superstitious holiness, if there be such a thing as
superstitious holiness in the world, this paying of tithes was
ceremonial, such as came in and went out with the typical priesthood.
But what is that to positive holiness, when it was but a small
pittance by the by. Had the Pharisee argued plainly and honestly;
I mean, had he so dealt with that law, by which now he sought to
be justified, he should have brought forth positive righteousness
in morals, and should have said and proved it too, that, as he
was no wicked man with reference to the act of wickedness, he was
indeed a righteous man in acts of moral virtues. He should, I say,
have proved himself a true lover of God, no superstitious one, but
a sincere worshipper of him; for this is contained in the first
table (Exo 20), and is so in sum expounded by the Lord Christ
himself. (Mark 12:30) He should also in the next place have proved
himself truly kind, compassionate, liberal, and full of love and
charity to his neighbour; for that is the sum of the second table,
as our Lord also doth expound it, saying, "Thou shalt love thy
neighbour as thyself." (Mark 12:31)
True, he says, he did them no hurt; but did he do them good? To
do no hurt is one thing; and to do good, is another; and it is
possible for a man to do neither hurt nor good to his neighbour.
What then, Is he a righteous man because he hath done him no hurt?
No verily; unless, to his power, he hath also done him good.
It is therefore a very fallacious and deceitful arguing of the
Pharisee, thus to speak before God in his prayer: I am righteous,
because I have not hurt my neighbour, and because I have acted in
ceremonial duties. Nor will that help him at all to say, he gave
TITHES of all that he possessed. It had been more modest to say,
that he had paid them; for they, being commanded, were a due
debt; nor could they go before God for a free gift, because by the
commandment they were made a payment; but proud men and hypocrites,
love so to word it both with God and man, as at least to imply,
that they are more forward to do, than God's commandment is to
require them to do.
The second part of his positive holiness was superstitious; for
God hath appointed no such set fasts, neither more nor less, but
just twice a week: I fast twice a week. Ay, but who did command
thee to do so;10 commanded to fast when occasion required if thou
wast, but that thou shouldest have any occasion to do so as thou
doest, other than by thy being put upon it by a superstitious and
erroneous conscience, doth not, nor canst thou make to appear.
This part therefore of this positive righteousness, was positive
superstition, an abuse of God's law, and a gratification of thy
own erroneous conscience. Hitherto therefore, thou art defective
in thy so seemingly brave and glorious righteousness.
Yet this let me say in commendation of the Pharisee: In my
conscience he was better than many of our English Christians; for
many of them are so far off from being at all partakers of positive
righteousness, that all their ministers, bibles, good books, good
sermons, nor yet God's judgments, can persuade them to become so
much as negatively holy, that is, to leave off evil.
SECOND.--The second thing that I take notice of in this prayer of
the Pharisee, is, HIS MANNER OF DELIVERY, as he stood praying in
the temple. "God, I thank thee [said he] that I am not as other
men are." He seemed to be at this time, in more than an ordinary
frame, while now he stood in the presence of the divine majesty:
for a prayer made up of praise, is a prayer of the highest order,
and is most like the way of them that are now in a state beyond
prayer. Praise is the work of heaven; but we see here, that
an hypocrite may get into that vein, even while an hypocrite,
and while on earth below. Nor do I think that this prayer of his
was a premeditated stinted form, but a prayer extempore, made on
a sudden, according to what he felt, thought, or understood of
himself.
Here therefore, we may see, that even prayer, as well as other
acts of religious worship, may be performed in great hypocrisy;
although, I think, that to perform prayer in hypocrisy, is one of
the most daring sins that are committed by the sons of men. For
by prayer, above all duties, is our most direct, and immediate
personal approach into the presence of God: and as there is an
uttering of things before him, especially a giving of him thanks
for things received, or a begging, that such and such things might
be bestowed upon me. But now to do these things in hypocrisy, and
'tis easy to do them so, when we go up into the temple to pray,
must needs be intolerable wickedness, and it argueth infinite
patience in God, that he should let such as do so, arise alive
from their knees, or that he should suffer them to go away from
the place where they stand, without some token or mark of his wrath
upon them. I also observe, That this extempore prayer of the
Pharisee, was performed by himself, or in the strength of his own
natural parts; for so the text implieth, "The Pharisee," saith
the text, "stood and prayed thus with himself," with himself, or
by himself, and may signify, either that he spoke softly, or that
he made this prayer by reason of his natural parts. "I will pray
with the Spirit," said Paul. (1 Cor 14:15) The Pharisee prayed
with himself, said Christ. It is at this day wonderful common, for
men to pray extempore also. To pray by a book, by a premeditated
set form, is now out of fashion. He is counted no body now, that
cannot at any time, at a minute's warning, make a prayer of half
an hour long. I am not against extempore prayer, for I believe it
to be the best kind of praying; but yet I am jealous, that there
are a great many such prayers made, especially in pulpits and
public meetings, without the breathing of the Holy Ghost in them:
For if a Pharisee of old could do so, Why may not a Pharisee do
the same now? Wit, and reason, and notion is now screwed up to a
very great height; nor do men want words, or fancies, or pride, to
make them do this thing. Great is the formality of religion this
day, and little the power thereof. Now where there is a great form
and little power, and such there was also among the Jews, in the
time of our Saviour Jesus Christ, there men are most strangely
under the temptation to be hypocrites; for nothing doth so properly
and directly oppose hypocrisy, as the power and glory of the
things we profess. And so on the contrary, nothing is a greater
temptation to hypocrisy, than a form of knowledge of things without
the savour thereof. Nor can much of the power and savour of the
things of the gospel be seen at this day upon professors, I speak
not now of all, if their notions and conversations be compared
together. How proud, how covetous, how like the world in garb and
guise, in words and actions, are most of the great professors of
this our day! But when they come to divine worship, especially to
pray, by their words and carriages there, one would almost judge
them to be angels in heaven. But such things must be done in
hypocrisy, as also the Pharisee's were.
The Pharisee stood and prayed THUS WITH HIMSELF.
And, in that it is said, "he prayed with himself"; it may signify,
that he went in his prayer no further than his sense and reason,
feeling and carnal apprehensions went. True, Christian prayer
ofttimes leaves sense and reason, feeling, and carnal apprehensions
behind it, and it goeth forth with faith, hope, and desires to
know what at present we are ignorant of, and that unto which our
sense, feeling, reason, &c., are strangers. The apostle indeed
doth say, "I will pray with the understanding" (1 Cor 14:15), but
then it must be taken for an understanding spiritually enlightened.
I say, it must be so understood, because the natural understanding,
properly as such, receiveth not the things of the Spirit of God
when offered, and therefore cannot pray for them; for they to
such, are foolish things. (1 Cor 2:14)
Now a spiritually enlightened understanding may be officious in
prayer these ways.
1. As it has received conviction of the truth of the being of the
things that are of the Spirit of God; For to receive conviction
of the truth and being of such things, comes from the Spirit of
God, not from the law, sense, or reason. (1 Cor 2:10-12) Now the
understanding having, by the Holy Ghost, received conviction of
the truth of the being of such things, draweth out the heart to
cry in prayer to God for them. Therefore he saith, he would pray
with the understanding.
2. A spiritually enlightened understanding, hath also received
by the Holy Ghost, conviction of the excellency and glory of the
things that are of the Spirit of God, and so enflameth the heart
with more fervent desires in this duty of prayer; for there is a
supernatural excellency in the things that are of the Spirit; "But
if the ministration of death, [to which the Pharisee adhered]
written and engraven in stones, was glorious, so that the children
of Israel could not stedfastly behold the face of Moses for the
glory of his countenance; which glory was to be done away: How shall
not the ministration of the Spirit be rather glorious. For if the
ministration of condemnation be glory, much more doth the ministration
of righteousness exceed in glory. For even that which was made
glorious had no glory in this respect, by reason of the glory
that excelleth." (2 Cor 3:7-10) And the Spirit of God sheweth, at
best, some things of that excellent glory of them to the understanding
that it enlighteneth. (Eph 1:17-19)
3. The spiritually enlightened understanding hath also thereby
received knowledge, that these excellent supernatural things of the
Spirit, are given by covenant in Christ to those that love God,
that are beloved of him. "Now we have received, [says Paul] not
the Spirit of the world, [that the Pharisee had] but the Spirit
which is of God, that we might know the things that are freely
given to us of God." (1 Cor 2:12) And this knowledge, that the
things of the Spirit of God are freely given to us of God, puts
yet a greater edge, more vigour, and yet further confidence into
the heart to ask for what is mine by gift, by a free gift of
God in his Son.11 But all these things the poor Pharisee was an
utter stranger to; he knew not the Spirit, nor the things of the
Spirit, and therefore must neglect faith, judgment, and the love
of God (Matt 23:23, Luke 11:42), and follow himself, and himself
only, as to his sense, feeling, reason, and carnal imagination in
prayer.
He stood and prayed thus WITH HIMSELF. He prayed thus, talking to
himself; for so also it may, I think, be understood. It is said of
the unjust judge, "he said within himself, Though I fear not God,
nor regard man," &c. (Luke 18:4) That is, he said it to himself.
So the Pharisee is said to pray with himself. God and the Pharisee
were not together, there was only the Pharisee and himself. Paul
knew not what to pray for without the Holy Ghost joined himself
with him, spake with him and helped him with groans unutterable.
But the Pharisee had no need of that, it was enough that HE and
HIMSELF were together at this work; for he thought without doubting
that he and himself together could do. How many times have I heard
ancient men, and ancient women, at it, with themselves, when
all alone in some private room, or in some solitary path; and in
their chat, they have been sometimes reasoning, sometimes chiding,
sometimes pleading, sometimes praying, and sometimes singing; but
yet all has been done by themselves when all alone: But yet so
done, as one that has not seen them, must needs have concluded,
that they were talking, singing, and praying with company, when
all that they said, they did it with themselves, and had neither
auditor nor regarder.
So the Pharisee was at it with himself, he and himself performed,
at this time, the duty of prayer. Now I observe, that usually when
men do speak to, or with themselves, they greatly strive to please
themselves: Therefore it is said, there is a man, That "flattereth
himself in his own eyes, until his iniquity be found to be hateful."
(Psa 36:2) He flattereth himself in his own way, according as his
sense and carnal reason dictates to him; and he might do it as
well in prayer, as in any other way. Some men will so hear sermons,
and apply them that they may please themselves: And some men will
pray, but will refuse such words and thoughts in prayer as will
not please themselves.
Oh, how many men speak all that they speak in prayer, rather to
themselves, or to their auditory, than to God that dwelleth in
heaven! And this I take to be the manner, I mean something of the
manner of the Pharisee's praying. Indeed, he made mention of God,
as also others do; but he prayed with himself to himself, in his
own spirit, and to his own pleasing, as the matter of his prayer
doth manifest. For was it not pleasant to this hypocrite, think
you, to speak thus well of himself at this time? doubtless it was.
Also children and fools are of the same temper with hypocrites
as to this; they also love without ground, as the Pharisee, to
flatter themselves in their own eyes. But not he that commendeth
himself is approved.
God, I thank thee, that I am not as other men are, extortioners,
unjust, adulterers, or even as this Publican, &c.
Thus he begins his prayer; and it is, as was hinted before, a prayer
of the highest strain. For to make a prayer all of thanksgiving,
and to urge in that prayer, the cause of that thanksgiving, is the
highest manner of praying, and seems to be done in the strongest
faith, &c., in the greatest sense of things. And such was
the Pharisee's prayer, only he wanted substantial ground for his
thanksgiving; to wit, he wanted proof of that he said, "he was
not as other men were," except he had meant, as he did not, that
he was even of the worst sort of men: For even the best of men by
nature, and the worst, are all alike. "What, then? are we better
than they?" said Paul, "No, in no wise." (Rom 3:9) So then, he failed
in the ground of his thankfulness, and therefore his thankfulness
was grounded on an untruth, and so became feigned, and self-flattering,
and could not be acceptable with the God of heaven.
Besides, in this high prayer of the Pharisee, he fathered that
upon God which he could by no means own; to wit, that his being
so good as he thought himself to be, was through distinguishing
love and favour of God, "God, I thank thee, that I am not as
other men are." I thank thee, that thou hast made me better than
others. I thank thee that my condition is so good, and that I am
so far advanced above my neighbour.
THERE ARE SEVERAL THINGS FLOW FROM THIS PRAYER OF THE PHARISEE,
THAT ARE WORTH OUR OBSERVATION. As,
First, That the Pharisees and hypocrites, do not love to count
themselves sinners, when they stand before God. They choose rather
to commend themselves before him for virtuous and holy persons,
sometimes saying, and oftener thinking, that they are more
righteous than others. Yea, it seems by the word, to be natural,
hereditary, and so common for hypocrites to trust to themselves
that they are righteous, and then to condemn others; this is the
foundation upon which this very parable is built: "He spake this
parable, [saith Luke] unto certain which trusted in themselves
that they were righteous"; or that they were so, "and despised
others." (verse 9)
I say, hypocrites love not to think of their sins, when they stand
in the presence of God; but rather to muster up, and to present
him with their several good deeds, and to venture a standing or
falling by them.
Second, This carriage of the Pharisee before God informs us, that
moral virtues, and the ground of them, which is the law, if trusted
to, blinds the mind of man, that he cannot for them perceive
the way to happiness. While Moses is read, and his law, and the
righteousness thereof trusted to, the vail is upon their heart.
"For until this day, [said Paul] remaineth the same vail untaken
away in the reading of the old testament, which vail is done away
in Christ. But even unto this day, when Moses is read, the vail is
upon their heart." (2 Cor 3:14,15) And this is the reason that so
many moral men, that are adorned with civil and moral righteousness,
are yet so ignorant of themselves, and the way of life by Christ.
The law of works, and the righteousness of the flesh, which is
the righteousness of the law, blinds their minds, shuts up their
eyes, and causeth them to miss of the righteousness that they are
so hotly in the pursuit of. Their minds were blinded, saith the
text: Whose minds? Why those that adhered to, that stood by, and
that sought righteousness of the law. Now,
The Pharisee was such an one, he rested in the law, he made his
boasts of God, and trusted to himself that he was righteous; And
all this proceeded of that blindness and ignorance that the law
had possessed his mind withal; for it is not granted to the law to
be the ministration of life and light, but to be the ministration
of death, when it speaks; and of darkness, when trusted unto,
that the Son of God might have the pre-eminence in all things:
Therefore 'tis said, "When the heart shall turn to him, the vail
shall be taken away." (2 Cor 3:16)
Third, We may see by this prayer, the strength of vain confidence;
it will embolden a man to stand in a lie before God; it will
embolden a man to trust to himself and to what he hath done; yea,
to plead his own goodness instead of God's mercy before him. For
the Pharisee was not only a man that justified himself before
men, but one that justified himself before God. And what was the
cause of his so justifying of himself before God; but that vain
confidence that he had in himself and his works, which were both
a cheat and a lie to himself. But, I say, the boldness of the
man was wonderful, for he stood to the lie that was in his right
hand, and pleaded the goodness of it before him. But, besides
these things, there are four things more that are couched in this
prayer of the Pharisee.
Fourth, By this prayer the Pharisee doth appropriate to himself
conversion, he challengeth it to himself and to his fellows. I am
not, saith he, as other men; that is, in unconversion, in a state
of sin, wrath, and death. And this must be his meaning; for the
religion of the Pharisee was not grounded upon any particular
natural privilege. I mean not singly, not only upon that, but upon
a falling in with those principles, notions, opinions, decrees,
traditions, and doctrines that they taught distinct from the true
and holy doctrines of the prophets. And they made to themselves
disciples by such doctrine, men, that they could captivate by
those principles, laws, doctrines, and traditions: And therefore
such are said to be of the sect of the Pharisees; that is, the
scholars, and disciples of them, converted to them and to their
doctrine. Oh! it is easy for souls to appropriate conversion to
themselves, that know not what conversion is. It is easy, I say,
for men to lay conversion to God, on a legal, or ceremonial, or
delusive bottom, on such a bottom that will sink under the burden
that is laid upon it; on such a bottom that will not stand when
it is brought under the touch-stone of God, nor against the rain,
wind, and floods that are ordained to put it to the trial, whether
it is true or false. The Pharisee here stands upon a supposed
conversion to God; "I am not as other men"; but both he, and his
conversion are rejected by the sequel of the parable: "That which
is highly esteemed among men is abomination in the sight of God."
(Luke 16:15) That is, that conversion, that men, as men, flatter
themselves that they have, is such. But the Pharisee will be
a converted man, he will have more to shew for heaven than his
neighbour, "I am not as other men are"; to wit, in a state of sin
and condemnation, but in a state of conversion and salvation. But
see how grievously this sect, this religion beguiled men. It made
them two-fold worse the children of hell than they were before:
And than their teachers were (Matt 23:15), that is, their doctrine
begat such blindness, such vain confidence, and groundless boldness in
their disciples, as to involve them in that conceit of conversion
that was false, and so if trusted to, damnable.
Fifth, By these words, we find the Pharisee, not only appropriating
conversion to himself, but rejoicing in that conversion: "God, I
thank thee," saith he, "that I am not as other men"; which saying
of his, gives us to see that he gloried in his conversion; he made
no doubt at all of his state, but lived in the joy of the safety
that he supposed his soul by his conversion to be in. Oh! thanks
to God, says he, I am not in the state of sin, death, and damnation,
as the unjust, and this Publican is. But a strong delusion! to
trust to the spider's web, and to think, that a few of the most
fine of the works of the flesh, would be sufficient to bear up the
soul in, at, and under the judgment of God. "There is a generation
that are pure in their own eyes, and yet is not washed from their
filthiness." (Prov 30:12) This text can be so fitly applied to
none, as to the Pharisee, and to those that tread in the Pharisee's
steps, and that are swallowed up with is conceits, and with the
glory of his own righteousness.
So again, "There is a way [a way to heaven] which seemeth right
unto a man, but the end thereof are the ways of death," (Prov
14:12) This also is fulfilled in these kind of men; at the end of
their way is death and hell, notwithstanding their confidence in
the goodness of their state.
Again, "There is that maketh himself rich, yet hath nothing." (Prov
13:7) What can be more plain from all these texts, than that some
men, that are out of the way think themselves in it; and that some
men think themselves clean that are yet in their filthiness; and
that think themselves rich for the next world, and yet are poor,
and miserable, and wretched, and blind, and naked.12 Thus the poor,
blind, naked, hypocritical Pharisee thought of himself, when God
threatened to abase him: Yea, he thought himself thus, and joyed
therein, when indeed he was going down to the chambers of death.
Sixth, by these words, the Pharisee seems to put the goodness of
his condition upon the goodness of God. I am not as other men are,
and I thank God for it. God, saith he, I thank thee that I am not
as other men are. He thanked God when God had done nothing for
him. He thanked God, when the way that he was in was not of Gods
prescribing, but of his own inventing. So the persecutor thanks
God that he was put into that way of roguery that the devil had
put him into, when he fell to rending and tearing of the church of
God: "Whose possessors slay them, [saith the prophet,] and hold
themselves not guilty: and they that sell them say, Blessed be the
Lord, for I am rich." (Zech 11:5) I remember that Luther used to
say, "In the name of God begins all mischief." All must be fathered
upon God: the Pharisee's conversion must be fathered upon God; the
right or rather the villany of the outrageous persecution against
God's people, must be fathered upon God. God, "I thank thee,"
and blessed be God, must be the burthen of the heretic's song. So
again, the free-willer, he will ascribe all to God; the quaker, the
ranter, the socinian, &c. will ascribe all to God. "God, I thank
thee," is in every man's mouth, and must be entailed to every
error, delusion, and damnable doctrine that is in the world: But
the name of God, and their doctrine, worship, and way, hangeth
together, much as doth it and the Pharisee's doctrine; that is to
say, nothing at all; for God hath not proposed their principles,
nor doth he own them, nor hath he commanded them, nor doth he
convey by them the least grace or mercy to them; but rather rejecteth
them, and holdeth them for his enemies, and for the destroyers of
the world.
Seventh, We come in the next place to the ground of all this; and
that is, to what the Pharisee had attained. To wit, that he was
no extortioner, no unjust man, no adulterer, nor even as this
Publican, and for that he fasted twice a week, and paid tithes of
all that he possessed. So that you see he pretendeth to a double
foundation for his salvation, a moral and a ceremonial one; but
both very lean, weak, and feeble: For the first of his foundations,
what is it more, if all be true that he saith, but a being removed
a few inches from the vilest men in their vilest actions, a very
slender matter to build my confidence for heaven upon.
And for the second part of his ground for life, what is it but
a couple of ceremonies, if so good. The first is questioned as a
thing not founded in God's law; and the second is such, as is of
the remotest sort of ceremonies, that teach and preach the Lord
Jesus. But suppose them to be the best, and his conformity to them
the thoroughest, they never were ordained to get to heaven by,
and so are become but a sandy foundation. But anything will serve
some men for a foundation and support for their souls, and to
build their hopes of heaven upon. I am not a drunkard, says one,
nor a liar, nor a swearer, nor a thief, and therefore, I thank
God, I have hopes of heaven and glory. I am not an extortioner, nor
an adulterer, nor unjust, nor yet as this Publican; and therefore
do hope I shall go to heaven. Alas! poor men! will your being
furnished with these things, save you from the thundering claps and
vehement batteries, that the wrath of God will make upon sin and
sinners in the day that shall burn like an oven? No, no, nothing
at that day can shroud a man from the hot rebukes of that vengeance,
but the very righteousness of God, which is not the righteousness
of the law, however christened, named, or garnished with all those
gew-gaws that men's heads and fancies can invent, for that is but
the righteousness of man.
[MAN'S RIGHTEOUSNESS REJECTED, AND THE IMPUTED RIGHTEOUSNESS OF
CHRIST ALONE TO BE RELIED ON FOR JUSTIFICATION.]
But, O thou blind Pharisee, since thou art so confident that thy
state is good, and thy righteousness is that that will stand, when
it shall be tried with fire (1 Cor 3:13), let me now reason with
thee of righteousness. My terror shall not make thee afraid; I am
not God, but a man as thou art, we both are formed out of the clay.
First, Prithee when didst thou begin to be righteous? Was it before
or after thou hadst been a sinner? Not afore, I dare say; but if
after, then the sins that thou pollutedst thyself withal before,
have made thee uncapable of acting legal righteousness. For sin,
where it is, pollutes, defiles, and makes vile the whole man;
therefore thou canst not by after acts of obedience make thyself
just in the sight of that God thou pretended now to stand praying
unto. Indeed, thou mayest cover thy dirt, and paint thy sepulchre;
for that acts of after obedience will do, though sin has gone
before. But Pharisee, God can see through the white of this wall,
even to the dirt that is within: God also can see through the
paint and garnish of thy beauteous sepulchre, to the dead men's
bones that are within; nor can any of thy most holy duties, nor
all, when put together, blind the eye of the all-seeing majesty
from beholding all the uncleanness of thy soul.13 (Matt 23:27)
Stand not therefore so stoutly to it, now thou art before God; sin
is with thee, and judgment and justice is before him. It becomes
thee, therefore, rather to despise and abhor this life of thy
hand, and to count all thy doings but dross and dung, and to be
content to be justified with another's righteousness instead of
thine own. This is the way to be secured. I say, blind Pharisee,
this is the way to be secured from the wrath which is to come.
There is nothing more certain than this, that as to justification
from the curse of the law, God has rejected man's righteousness,
for the weakness and unprofitableness thereof; and hath accepted
in the room of that glorious righteousness of his Son; because
indeed, that, and that only, is universal, perfect, and equal with
his justice and holiness. This is in a manner the contents of the
whole bible, and therefore must needs be most certainly true. Now
then, Mr. Pharisee, methinks, what if thou didst this, and that
while thou art at thy prayers; to wit, cast in they mind what
doth God love most, and the resolve will be at hand. The BEST
righteousness, surely the BEST righteousness; for that thy reason
will tell thee: This done, even while thou art at thy devotion,
ask thyself again, But WHO has the best righteousness? And that
resolve will be at hand also; to wit, he that in person is equal
with God; and that is his Son Jesus Christ. He that is separate
from sinners, and made higher than the heavens; and that is his
Son Jesus Christ. He that did no sin, nor had any guile found in
his mouth; and there never was any such HE in all the world but
the Son of God, Jesus Christ.
Now Pharisee, when thou hast done this, then as thou art in thy
devotion, ask again, But what is this best righteousness, the
righteousness of Christ, to do? And the answer will be ready. It
is to be made by an act of the sovereign grace of God over to the
sinner, that shall dare to trust thereto for justification from
the curse of the law. He is made unto us of God, righteousness.
(1 Cor 1:30) "He hath made him to be sin for us, who knew no sin,
that we might be made the righteousness of God in him." (2 Cor
5:21) "For Christ is the end of the law for righteousness to every
one that believeth." (Rom 10:4)
This done, and concluded on, then turn again Pharisee, and say thus
with thyself; Is it most safe for me to trust in this righteousness
of God? This righteousness of God-man, this righteousness of Christ?
Certainly it is. Since, by the text, it is counted the best, and
that which best pleaseth God; since it is that which God hath
appointed, that sinners shall be justified withal. For in the
Lord have we righteousness if we believe: And, in the Lord we are
justified, and do glory. (Isa 45:24,25)
Nay Pharisee, suppose thine own righteousness should be as long,
as broad, as high, as deep, as perfect, as good, even every way
as good, as the righteousness of Christ. Yet since God has chosen
by Christ, to reconcile us to himself, canst thou attempt to seek
by thine own righteousness to reconcile thyself to God, and not
be guilty of attempting, at least, to confront this righteousness
of Christ before God. Yea, to dare with it, yea, to challenge by
it, acceptance of thy person contrary to God's design.
Suppose, that when the king has chosen one to be judge in the land,
and has determined that he shall be judge in all cases, and that
by his verdict every man's judgment shall stand. I say, suppose,
after this another should arise, and of his own head resolve to
do his own business himself. Now, though he should be every whit
as able as the judge of the king's appointing to do it; yea, and
suppose he should do it as justly and righteously too, yet his
making of himself a judge, would be an affront to the king, and
an act of rebellion, and so a transgression worthy of punishment.
Why Pharisee, God hath appointed, that by the righteousness of his
Son, and by that righteousness only, men shall be justified in his
sight from the curse of the law. Wherefore, take heed, and at thy
peril, whatever thy righteousness is, confront not the righteousness
of Christ therewith. I say, bring it not in, let it not plead for
thee at the bar of God, nor do thou plead for that in his court of
justice; for thou canst not do that and be innocent. If he trusts
to his righteousness, he hath sinned, says Ezekiel. Mark the text,
"When I shall say to the righteous, that he shall surely live; if
he trust to his own righteousness, and commit iniquity, all his
righteousnesses shall not be remembered: but for his iniquity that
he hath committed, he shall die for it." (Chron 33:13)
Observer a few things from this text, and they are these that
follow.
First, Here is a righteous man; a man, with whom we do not hear
that the God of heaven finds fault.
Secondly, Here is a promise made to this man, that "he shall
surely live"; but on THIS condition, that he trusts not to his own
righteousness. Whence it is manifest, that the promise of life
to this righteous man, is not for the sake of his righteousness,
but for the sake of something else, to wit, the righteousness of
Christ.
1. Not for the sake of his own righteousness. This is evident, because
we are admitted, yea, commanded, to trust in the righteousness that
saveth us. The righteousness of God is unto all, and upon all that
believe; that is, trust in it, and trust to it for justification.
Now therefore, if thy righteousness, when most perfect, could save
thee, thou mightest, yea oughtest most boldly to trust therein. But
since thou art forbidden to trust to it, it is evident it cannot
save, nor is it for the sake of that, that the righteous man
is saved. (Rom 3:21, 22)
2. But for the sake of something else; to wit, for the sake of the
righteousness of Christ, whom God hath set forth to be a propitiation
through faith in his blood, to declare his righteousness for the
remission of sins that are past, through the forbearance of God.
"To declare, I say, at this time his righteousness, that he might
be just, and the justifier of him that believeth in Jesus." (Rom
3:26) See also Philippians 3:7-9.
"If he trusts to his own righteousness, and commit iniquity, all
his righteousness shall not be remembered; but for his iniquity
that he hath committed [in trusting to his own righteousness] he
shall die for it."
Note hence further.
1. That there is more virtue in one sin to destroy, than in all thy
righteousness to save thee alive. If he trust, if he trust never
so little, if he do at all trust to his own righteousness, all his
righteousness shall be forgotten; and by, and for, and in, the sin
that he hath committed in trusting to it, he shall die.
2. Take notice also, that there are more damnable sins than those
that are against the moral law. By which of the ten commandments
is trusting to our own righteousness forbidden? Yet it is a sin.
It is a sin therefore forbidden by the gospel, and is included,
lurketh close in, yea, is the, or a root of unbelief itself;
"He that believeth not shall be damned." But he that trusteth in
his own righteousness doth not believe, neither in the truth or
sufficiency of the righteousness of Christ to save him, therefore
he shall be damned.
But how is it manifest, that he that trusteth to his own righteousness,
doth it through a doubt, or unbelief of the truth or sufficiency
of the righteousness of Christ?
I answer, Because, even because he trusteth to his own. A man will
never willingly choose to trust to the worst of helps, when he
believes there is a better as near, and to be had as soon, and that
too, upon as easy, if not more easy terms. If he that trusteth to
his own righteousness for life, did believe, that there is indeed
such a thing as the righteousness of Christ to justify; and that
this righteousness of Christ has in it ALL sufficiency to do that
blessed work, be sure he would choose that, thereon to lay, lean,
and venture his soul, that he saw was the best, and most sufficient
to save; especially when he saw also, (and see that he must, when
he sees the righteousness of Christ) to wit, that that is to be
obtained as soon, because as near, and to be had on as easy terms;
nay, upon easier than may man's own righteousness. I say, he would
sooner choose it, because of the weight of salvation, of the worth
of salvation, and of the fearful sorrow, that to eternity will
overtake him, that in this thing shall miscarry. It is for heaven,
it is to escape hell, wrath, and damnation, saith the soul; and
therefore I will, I must, I dare not but choose that, and that
only, that I believe to be the best and most sufficient help in
so great a concern, as soul-concern is. So then he that trusteth
to his own righteousness, does it of unbelief of the sufficiency
of the righteousness of Christ to save him.
Wherefore this sin of trusting to his own righteousness is
a most high and damning transgression: because it contemneth the
righteousness of Christ, which is the only righteousness that is
sufficient to save from the curse of the law. It also disalloweth
the design of heaven, and the excellency of the mystery of the wisdom
of God, in designing this way of salvation for man. What shall I
say, It also seeketh to rob God of the honour of the salvation of
man. It seeketh to take the crown from the head of Christ, and to
set it upon the hypocrite's head; therefore, no marvel, that this
one sin be of that weight, virtue and power, as to sink that man
and his righteousness into hell, that leaneth thereon, or that
trusteth unto it.
But Pharisee, I need not talk thus unto thee, for thou art not
the man that hath that righteousness, that God findeth not fault
withal; nor is it to be found, but with him that is ordained to be
the Saviour of mankind; nor is there any such one besides Jesus, who
is called Christ. Thy righteousness is a poor pittance, a serap:
nay, not so good as a serap of righteousness. Thine own confession
makes thee partial in the law; for here, in the midst of thy boasts,
thou hast not, because thou canst not say, thou hast fulfilled
all righteousness. What madness then has brought thee into the
temple, there in audacious manner to stand and vaunt before God;
saying, "God, I thank thee, I am not as other men are."
Dost thou not know, that he that breaks one, breaks all the commandments
of God; and consequently, that he that keeps not all, keeps none
at all of the commandments of God. Say I this of myself? saith
not the scriptures the same? "For whosoever shall keep the whole
law, and yet offend in one point, he is guilty of all." (James
2:10) Be confounded then, be confounded.
Dost thou know the God with whom now thou hast to do? He is a God
that cannot, no, that cannot, as he is just, accept of an half
righteousness for a whole; nor of a lame righteousness for
a sound; nor of a sick righteousness for a well and healthy one.
(Mal 1:8) And if so, how should he then accept of that which is not
righteousness? I say, how should he accept of that which is none
at all, save an hypocritical and feigned one, for thine is only
such. And if Christ said, when you have done all, say, "We are
unprofitable," How camest thou to say before thou hadst done one
thing well, I am better, more righteous than other men?
Didst thou believe, when thou saidst it, That God knew thy heart?
Hadst thou said this to the Publican, it had been a high and rampant
expression; but to say this before God, to the face of God, when
he knew that thou wast vile, and a sinner from the womb, and from
the conception, spoils all. It was spoken to put a check to thy
arrogancy, when Christ said, "Ye are they which justify yourselves
before me; but God knoweth your hearts." (Luke 16:15)
Hast thou taken notice of this, that God judgeth the fruit by the
heart from whence it comes? "A good man out of the good treasure
of his heart bringeth forth that which is good; and an evil man
out of the evil treasure of his heart bringeth forth that which
is evil." (Luke 6:45) Nor can it be otherwise concluded, but that
thou art an evil man, and so that all thy supposed good is nought
but badness. For that thou hast made it to stand in the room of
Jesus, and hast dared to commend thyself to the living God thereby:
For thou hast trusted in thy shadow of righteousness, and committed
iniquity. Thy sin hath melted away thy righteousness, and turned
it to nothing but dross; or, if you will, to the early dew, like
to which it goeth away, and so can by no means do thee good, when
thou shalt stand in need of salvation and eternal life of God.
But further, thou sayest thou art righteous, but they are but vain
words. Knowest thou not that thy zeal, which is the life of thy
righteousness, is preposterous in many things. What else means thy
madness, and the rage thereof, against men as good as thyself.
True, thy being ignorant that they are good, may save thee from
the commission of the sin that is unpardonable, but it will never
keep thee from spot in God's sight, but will make both thee and
thy righteousness culpable.
Paul, who was once as brave a Pharisee as thou canst be, calleth
much of that zeal, which he in that estate was possessed with, and
lived in the exercise of, madness; yea, exceeding madness (Acts
26:9-11, Phil 3:5,6), and of the same sort is much of thine, and
it must be so; for a lawyer, a man for the law, and that resteth
in it, must be a persecutor; yea, a persecutor of righteous men,
and that of zeal to God; because by the law is begat, through the
weakness that it meeteth with in thee, sourness, bitterness of
spirit, and anger against him that rightfully condemneth thee of
folly, for choosing to trust to thine own righteousness, when a
better is provided of God to save us. (Gal 4:28-31) Thy righteousness
therefore is deficient; yea, thy zeal for the law, and the men of
the law, has joined madness with thy moral virtues, and made thy
righteousness unrighteousness; How then canst thou be upright
before the Lord?
Further, Has not the pride of thy spirit in this hot-headed zeal
for thy Pharisaical notions, run thee upon thinking that thou art
able to do more than God hath enjoined thee, and so able to make
thyself more righteous, than God requireth thou shouldest be. What
else is the use of thy adding of laws to God's laws, precepts to
God's precepts, and traditions to God's appointments? (Mark 7:8)
Nay, hast thou not by thus doing, condemned the law of want of
perfection, and so the God that gave it, of want of wisdom, and
faithfulness to himself and thee?
Nay, I say again, hath not thy thus doing charged God with being
ignorant of knowing, what rules there needed to be imposed on
his creatures to make their obedience complete? And doth not this
apish madness of thine intimate, moreover, that if thou hadst not
stept in with the bundle of thy traditions, righteousness had been
imperfect, not through man's weakness, but through impediment in
God, or in his ministering rules of righteousness unto us.
Now, when thou hast thought on these things fairly, answer thyself in
these few questions: Is not this arrogancy? Is not this blasphemy?
Is not this to condemn God, that thou mightest be righteous? And
dost thou think, this is, indeed, the way to be righteous?
But again, what means thy preferring of thine own rules, laws,
statues, ordinances and appointments, before the rules, laws,
statutes and appointments of God? Thinkest thou this to be right?
Whither will thy zeal, thy pride, and thy folly carry thee? Is
there more reason, more equity, more holiness in thy traditions,
than in the holy, and just, and good commandments of God? (Rom
7:12) Why then, I say, dost thou reject the commandment of God,
to keep thine own tradition? Yea, Why dost thou rage, and rail,
and cry out when men keep not thy law, or the rule of thine order,
and tradition of thine elders; and yet shut thine eyes, or wink
with them, when thou thyself shalt live in the breach of the law
of God? Yea, why wilt thou condemn men, when they keep not thy
law, but study for an excuse, yea, plead for them that live in the
breach of God's (Mark 7:10-13) Will this go for righteousness in
the day of God Almighty? Nay rather, will not this, like a millstone
about thy neck, drown thee in the deeps of hell? Oh, the blindness,
the madness, the pride, and spite, that dwells in the hearts of
these pretended righteous men.
Again, What kind of righteousness of thine, is this, that standeth
in a misplacing, and so consequently in a misesteeming of God's
commands? Some thou settest too high, and some too low; as in the
text, thou hast set a ceremony above faith, above love, and above
hope in the mercy of God: When, as it is evident, the things last
mentioned, are the things of the first rate, the weightier matters.
(Matt 23:23)
Again, Thou hast preferred the gold above the temple that
sanctifieth the gold, and the gift upon the altar, above the altar
that sanctifies the gift. (Matt 23:17)
I say again, What kind of righteousness shall this be called? What
back will such a suit of apparel fit, that is set together just
cross and thwart to what it should be? Just as if the sleeves should
be sewed upon the pocket-holes, and the pockets set on where the
sleeves should stand. Nor can other righteousness proceed where
a wrong judgment precedeth it.
This misplacing of God's laws cannot, I say, but produce misshaped
and misplaced obedience. It indeed produceth a monster, an
ill-shapened thing, a mole, a mouse, a pig, all which are things
unclean, and an abomination to the Lord. For see, saith he, if
thou wilt be making, that thou make all things according to the
pattern shewed to thee in the mount. Set faith, where faith should
stand, a moral, where a moral should stand; and a ceremony, where
a ceremony should stand; for this turning of things upside down
shall be esteemed as the potter's clay: And wilt thou call this
thy righteousness; yea, wilt thou stand in this, plead for this,
and venture an eternal concern in such a piece of linsey-woolsey
as this? O fools, and blind!
But further, let us come a little closer to the point. O blind
Pharisee. Thou standest to thy righteousness, what dost thou mean?
Wouldest thou have MERCY for thy righteousness, or JUSTICE for
thy righteousness?
[FIRST MERCY.] If mercy, what mercy? Temporal things God giveth
to the unthankful and unholy; nor doth he use to SELL the world
to man for righteousness. The earth hath he GIVEN to the children
of men. But this is not the thing; thou wouldest have eternal mercy
for thy righteousness; thou wouldest have God think upon what an
holy, what a good, what a righteous man thou art, and hast been.
But Christ died not for the good and righteous, nor did he come to
call such to the banquet, that grace hath prepared for the world.
"I came not," I am not come, saith Christ, "to call the righteous,
but sinners to repentance." (Mark 2:27, Rom 5) Yet this is thy
plea; Lord God, I am a righteous man, therefore grant me mercy,
and a share in thy heavenly kingdom. What else dost thou mean,
when thou sayest, "God I thank thee, that I am not as other
men are?" Why dost thou rejoice, why art thou glad that thou art
more righteous, if indeed thou art, than thy neighbour, if it is
not because thou thinkest, that thou hast got the start of, the
better of thy neighbour, with reference to mercy; and that by thy
righteousness thou hast insinuated thyself into God's affections,
and procured an interest in his eternal favour. But,
What, What hast thou done by thy righteousness? I say, What hast
thou given to God thereby? And what hath he received of thy hand?
Perhaps thou wilt say, righteousness pleaseth God: But I answer
no, not thine, with respect to justification from the curse of
the law, unless it be as perfect, as the justice it is yielded
to, and as the law that doth command it. But thine is not such
a righteousness: no, thine is speckled, thine is spotted, thine
makes thee to look like a speckled bird in his eye-sight.
Thy righteousness has added iniquity, to thy iniquity, because it
has kept thee from a belief of thy need of repentance, and because
it has emboldened thee to thrust thyself audaciously into the
presence of God, and made thee there, even before his holy eyes,
which are so pure, that they cannot look on iniquity (Hab 1:13), to
vaunt, boast, and brag of thyself, and of thy tottering, ragged,
stinking uncleanness; for all our righteousnesses are as menstruous
rags, because they flow from a thing, a heart, a man that is
unclean. But,
Again, Wouldest thou have mercy for thy righteousness? For who
wouldest thou have it; for another, or for thyself? If for another,
and it is most proper, that a righteous man should intercede for
another by his righteousness, rather than for himself, then thou
thrusteth Christ out of his place and office, and makest thyself
to be a saviour in his stead; for a mediator there is already, even
a mediator between God and man, and he is the man Christ Jesus.
There is therefore no need of thine interceding by thy righteousness
for the acceptation of any unto justification from the curse.
But dost thou plead by thy righteousness, for mercy for thyself?
Why, in so doing thou impliest,
First, That thy righteousness can prevail with God, more than can
thy sins. I say, that thy righteousness can prevail with God, to
preserve thee from death, more than thy sins can prevail with
him to condemn thee to it. And if so, what follows? but that thy
righteousness is more, and has been done in a fuller spirit than
ever were thy sins: but thus to insinuate is to insinuate a lie;
for there is no man, but while he is a sinner, sinneth with a more
full spirit, than any good man can act righteousness withal.
A sinner when he sinneth, he doth it with all his heart, and with
all his mind, and with all his soul, and with all his strength; nor
hath he in his ordinary course any thing that bindeth. But with a
good man it is not so; all, and every whit of himself, neither is,
nor can be, in every good duty that he doth. For when he would
do good evil is present with him. And again, "The flesh lusteth
against the Spirit, and the Spirit against the flesh: and these
are contrary the one to the other, so that ye cannot do the things
that ye would." (Gal 5:17)
Now if a good man cannot do good things with that wholeness and
oneness of soul, with that oneness and universalness of mind, as
a wicked man doth sin with, then is his sin heavier to weigh him
down to hell, than is his righteousness to buoy him up to the
heavens.
And again, I say, if the righteousness of a good man comes short
of his sin, both in number, weight and measure, as it doth, for
a good man shrinks and quakes at the thoughts of God's entering
into judgment with him (Psa 143:2), then is his iniquity more
than his righteousness. And I say again, if the sin of one that
is truly gracious, and so of one that hath the best of principles,
is heavier and mightier to destroy him, than is his righteousness
to save him, how can it be, that the Pharisee, that is not gracious,
but a mere carnal man, somewhat reformed and painted over with a
few, lean, and lousy formalities, should with his empty, partial,
hypocritical righteousness, counterpoise his great, mighty, and
weighty sins, that have cleaved to him in every state and condition
of his, to make him odious in the sight of God?
Second. Dost thou plead by thy righteousness for mercy for thyself?
Why in so doing thou impliest, that mercy thou deservedst; and that
is next door to, or almost as much as to say, God oweth me what
I ask for.14 The best that can be put upon it, is, thou seekest
security from the direful curse of God, as it were by the works
of the law, and to be sure betwixt Christ and the law, thou wilt
drop into hell. (Rom 9:31-33) For he that seeks for mercy, as it
were, and but as it were, by the works of the law, doth not altogether
trust thereto. Nor doth he that seeks for that righteousness,
that should save him, as it were, by the works of the law, seek it
only, wholly and solely at the hands of mercy. So then, to seek
for that that should save thee, neither at the hands of the law,
nor at the hands of mercy, is, to be sure, to seek it where it is
not to be found; for there is no medium betwixt the righteousness
of the law, and the mercy of God. Thou must have it either at
the door of the law, or at the door of grace. But sayest thou, I
am for having of it at the hands of both. I will trust solely to
neither. I love to have two strings to my bow. If one of them, as
you think, can help me by itself, my reason tells me, that both
can help me better. Therefore will I be righteous, and good, and
will seek by my goodness to be commended to the mercy of God: for
surely, he that hath something of his own to ingratiate himself
into the favour of his prince withal, shall sooner obtain his mercy
and favour, than one that comes to him as stript of all good.
I answer, But there are not two ways to heaven, not two living ways;
there is one new and living way, which Christ hath consecrated for
us through the vail, that is to say, his flesh; and besides that
one, there is no more. (Heb 10:19-24) Why then dost thou talk
of two strings to thy bow? What became of him that had, and would
have, two stools to sit on? Yea, the text says plainly, that
therefore they obtained not righteousness, because they sought it
not by faith, but, as it were, by the works of the law. See here,
they are disowned by the gospel, because they sought it not by
faith; that is, by faith only. Again, the law, and the righteousness
thereof, flies from them, nor could they attain it, though they
followed after it, because they sought it not by faith.
Mercy then is to be found alone in Jesus Christ! Again, the
righteousness of the law is to be obtained only by faith of Jesus
Christ: that is, in the Son of God is the righteousness of the law
to be found; for he, by his obedience to his Father, is become the
end of the law for righteousness. And for the sake of his legal
righteousness, which is also called the righteousness of God,
because it was God in the flesh of the Lord Jesus that did accomplish
it, is mercy and grace from God extended, to whoever dependeth by
faith upon God by this Jesus his righteousness for it. And hence
it is, that we so often read, that this Jesus is the way to the
Father: That God, for Christ's sake, forgiveth us: That by the
obedience of one, many are made righteous or justified: And that
through this man, is preached to us the forgiveness of sins; and
that by him all that believe are justified from all things, from
which they could not be justified by the law of Moses.
Now, though I here do make mention of righteousness and mercy, yet
I hold there is but one way, to wit, to eternal life; which way,
as I said, is Jesus Christ; for he is the new, the only new, and
living way to the Father of mercies, for mercy to make me capable
of abiding with him in the heavens for ever and ever.
But sayest thou, I will be righteous in myself that I may have
wherewith to commend me to God, when I go to him for mercy?
I answer, But thou blind Pharisee; I tell thee thou hast
no understanding of God's design by the gospel; which is, not to
advance man's righteousness, as thou dreamest; but to advance the
righteousness of his Son, and his grace by him. Indeed, if God's
design by the gospel was to exalt and advance man's righteousness,
then that which thou hast said, would be to the purpose. For what
greater dignity can be put upon man's righteousness, than to admit
it?
I say then, for God to admit it, to be an advocate, an intercessor,
a mediator; for all these is that which prevaileth with God to
shew me mercy. But this God never thought of, much less could he
thus design by the gospel: for the text runs flat against it. Not
of works, not of works of righteousness, which we have done; not
of works, lest any man should boast, saying, Well, I may thank my
own good life for mercy. It was partly for the sake of mine own
good deeds that I obtained mercy to be in heaven and glory. Shall
this be the burden of the song of heaven? Or is this that which
is composed by that glittering heavenly host, and which we have
read of in the holy book of God! No, no, that song runs upon
other feet, standeth in far better strains, being composed of far
higher, and truly heavenly matter: For God has "predestinated us
unto the adoption of children by Jesus Christ to himself, according
to the good pleasure of his will, to the praise of the glory of his
grace, wherein he hath made us accepted in the beloved. In whom we
have redemption through his blood, the forgiveness of sins, according
to the riches of his grace." (Eph 1:5-7) And it is requisite,
that the song be framed accordingly; wherefore he saith, that the
heavenly song runs thus: "Thou art worthy to take the book, and
to open the seals thereof: for thou wast slain, and hast redeemed
us to God by thy blood, out of every kindred, and tongue, and people,
and nation; and hast made us unto our God kings and priests; and
we shall reign on the earth." (Rev 5:9,10)
He saith not that they have redeemed, or helped to redeem and deliver
themselves; but that the Lamb, the Lamb that was slain; the Lamb
only was he that had redeemed them. Nor, saith he, that they had
made themselves kings and priests unto God to offer any oblation,
sacrifice, or offering whatsoever; but that the same Lamb had
made them such. For they, as is insinuated by the text, were in,
among, one with, and no better, than the kindreds, tongues, nations,
and people of the earth. Better! No, in no wise, saith Paul (Rom
3:9), therefore their separation from them was of mere mercy, free
grace, good will, and distinguishing love: not for, or because
of, works of righteousness which any of them have done; no, they
were all alike. But these, because beloved, when in their blood,
according to Ezekiel 16 were separated by free grace. And as another
scripture hath it, redeemed from the earth, and from among men by
blood. (Rev 14:3,4) Wherefore deliverance from the ireful wrath
of God, must not, neither in whole, nor in part, be ascribed to
the whole law, or to all the righteousness that comes by it; but
to the Lamb of God, Jesus, the Saviour of the world; for it is He
that delivered us from the wrath to come: and that according to
God's appointment; "For God hath not appointed us to wrath, but
to obtain salvation by [or through] our Lord Jesus Christ." (1
Thess 5:9) Let every man, therefore, take heed what he doth, and
whereon he layeth the stress of his salvation, "For other foundation
can no man lay, than that is laid, which is Jesus Christ." (1 Cor
3:11)
But dost thou plead still as thou didst before, and wilt thou stand
thereto? Why then, thy design must overcome God, or God's design
must overcome thee. Thy design is to give thy good life, thy good
deeds, a part of the glory of thy justification from the curse.
And God's design is to throw all thy righteousness out into the
street, into the dirt, and dunghill, as to that. Thou art for
glory, and for glorying here before God; yea, thou art for sharing
in the glory of justification, when that alone belongeth to God.
And he hath said, "My glory will I not give to another." Thou wilt
not trust wholly to God's grace in Christ for justification; and
God will not take thy stinking righteousness in, as a partner in
thy acquitment from sin, death, wrath, and hell. Now the question
is, who shall prevail? God, or the Pharisee? And whose word shall
stand? His, or the Pharisee's?
Alas! The Pharisee here must needs come down, for God is greater
than all. Also, he hath said, that no flesh shall glory in his
presence; and that he will have mercy, and not sacrifice. And
again, that it is not, nor shall be, in him that wills, nor in him
that runs, but in God that sheweth mercy. What hope, help, stay,
or relief then is there left for the merit-monger? What twig, or
straw, or twined thread is left to be a stay for his soul? This
besom will sweep away his cobweb: The house that this spider doth
so lean upon, will now be overturned, and he in it to hell fire;
for nothing less than everlasting damnation is designed by God, and
that for this fearful and unbelieving Pharisee: God will prevail
against him for ever.
Third, But wilt thou yet plead thy righteousness for mercy? Why,
in so doing, thou takest away from God the power of giving mercy.
For if it be thine as wages, it is no longer his to dispose of
all pleasure; for that which another man oweth me, is in equity
not at his, but at my disposal. Did I say, that by this thy plea,
thou takest away from God the power of giving mercy; I will add,
yea, and also of disposing of heaven and life eternal. And then, I
pray you, what is left unto God, and what can he call his own? Not
mercy; for that by thy good deeds thou hast purchased. Not heaven;
for that by thy good deeds thou hast purchased. Not eternal life;
for that by thy good deeds thou hast purchased. Thus, Pharisee,
O thou self-righteous man, hast thou set up thyself above grace,
mercy, heaven, glory; yea, above even God himself, for the purchaser
should in reason be esteemed above the purchase.
Awake man! What hast thou done? Thou hast blasphemed God, thou
hast undervalued the glory of his grace; thou hast, what in thee
lieth, opposed the glorious design of heaven! Thou hast sought to
make thy filthy rags to share in thy justification.
Now, all these are mighty sins; these have made thine iniquity
infinite. What wilt thou do? Thou hast created to thyself a world
of needless miseries. I call them needless, because thou hadst
more than enough before. Thou hast set thyself against God in a
way of contending; thou standest upon thy points and pantables:15
Thou wilt not bate God an ace, of what thy righteousness is worth,
and wilt also make it worth what thyself shalt list. Thou wilt be
thine own judge, as to the worth of thy righteousness; thou wilt
neither hear what verdict the word has passed about it, nor wilt
thou endure, that God should throw it out in the matter of thy
justification, but quarrellest with the doctrine of free grace,
or else dost wrest it out of its place to serve thy Pharisaical
designs; saying, "God, I thank thee, I am not as other men";
fathering upon thyself, yea, upon God and thyself, a stark lie;
for thou art as other men are, though not in this, yet in that;
yea, in a far worse condition than the most of men are. Nor will
it help thee any thing to attribute this thy goodness to the God
of heaven: for that is but a mere toying; the truth is, the God
that thou intendest, is nothing but thy righteousness; and the
grace that thou supposest, is nothing but thine own good and honest
intentions. So that,
Fourth, In all that thou sayest, thou dost but play the downright
hypocrite. Thou pretendest indeed to mercy, but thou intendest
nothing but merit. Thou seemest to give the glory to God; but at
the same time takest it all to thyself. Thou despisest others,
and criest up thyself, and in conclusion fatherest all upon God
by word, and upon thyself in truth. Nor is there any thing more
common among this sort of men, than to make God, his grace, and
kindness, the stalking-horse to their own praise, saying, God, I
thank thee when they trust to themselves that they are righteous,
and have not need of any repentance; when the truth is, they are
the worst sort of men in the world, because they put themselves
into such a state as God hath not put them into, and then impute
it to God, saying, God, I thank thee, that thou hast done it; for
what greater sin [is there] than to make God a liar, or than to
father that upon God which he never meant, intended, or did. And
all this under a colour to glorify God; when there is nothing
else designed, but to take all glory from him, and to wear [it] on
thine own head as a crown, and a diadem in the face of the whole
world.
A self-righteous man therefore can come to God for mercy none
otherwise than fawningly: For what need of mercy hath a righteous
man? Let him then talk of mercy, of grace, and goodness, and come
in an hundred times with him, "God, I thank thee," in his mouth, all
is but words, there is no sense, nor savour, nor relish of mercy
and favour; nor doth he in truth, from his very heart, understand
the nature of mercy, nor what is an object thereof; but when he
thanks God, he praises himself; when he pleads for mercy, he means
his own merit; and all this is manifest from what doth follow; for,
saith he, "I am not as this Publican!" Thence clearly insinuating,
that not the good, but the bad, should be rejected of the God
of heaven: That not the bad but the good; not the sinner, but
the self-righteous, are the most proper objects of God's favour.
The same thing is done by others in this our day: Favour, mercy,
grace, and "God I thank thee," is in their mouths, but their own
strength, sufficiency, free-will, and the like, they are the things
they mean, by all such high and glorious expressions.
[SECOND JUSTICE.] But, secondly, If thy plea be not for mercy, but
for justice, then to speak a little to that. Justice has measures
and rules to go by; unto which measures and rules, if thou comest
not up, justice can do thee no good. Come then, O thou blind
Pharisee, let us pass away a few minutes in some discourse about
this. Thou demandest justice, because God hath said, that the man
that doth these things shall live in and by them. And again, the
doers of the law shall be justified; not in a way of mercy, but in
a way of justice. He shall live by them. But what hast thou done,
O blind Pharisee! What hast thou done, that thou art emboldened
to venture, to stand and fall to the most perfect justice of God?
Hast thou fulfilled the whole law, and not offended in one point?
Hast thou purged thyself from the pollutions and motions of sin
that dwell in the flesh, and work in thy own members? Is the very
being of sin rooted out of thy tabernacle? And art thou now as
perfectly innocent as ever was Jesus Christ? Hast thou, by suffering
the uttermost punishment that justice could justly lay upon thee
for thy sins, made fair and full satisfaction to God, according to
the tenor of his law for thy transgressions? If thou hast done
all these things, then thou mayest plead something, and yet but
something for thyself in a way of justice. Nay, in this I will assert
nothing, but rather inquire:--What hast thou gained by all this
thy righteousness? (we will now suppose what must not be granted)
Was not this thy state when thou wast in thy first parents? Wast
thou not innocent, perfectly innocent and righteous? And if thou
shouldest be so now, what hast thou gained thereby? Suppose that
the man, that had forty years ago forty pounds of his own, and
had spent it all since, should yet be able now to show his forty
pounds again? What has he got thereby, or how much richer is he
at last, than he was, when he first set up for himself. Nay, doth
not the blot of his ill living betwixt his first and his last,
lie as a blemish upon him, unless he should redeem himself also
by works of supererogation, from the scandal that justice may lay
at his door for that?
But, I say, suppose, O Pharisee, this should be thy case, yet God
is not bound to give thee in justice that eternal life, which by
his grace he bestoweth upon those, that have redemption from sin,
by the blood of his Son. In justice therefore, when all comes to
all, thou canst require no more than an endless life in an earthly
paradise; for there thou wast set up at first; nor doth it appear
from what hath been said, touching all that thou hast done or canst
do, that thou deservedst a better place.
Did I say, that thou mayest require justly an endless life in an
earthly paradise. Why? I must add to that saying, this proviso:
If thou continuest in the law, and in the righteousness thereof,
else not. But how dost thou know that thou shalt continue therein?
Thou hast no promise from God's mouth for that, nor is grace or
strength ministered to mankind by the covenant that thou art under.
So that still thou standest bound to thy good behaviour, and in
the day that thou dost give the first, though never so little a
trip, or stumble in thy obedience, thou forfeitest thine interest
in paradise, and in justice, as to any benefit there.
But alas, what need is there that we should thus talk of things,
when it is manifest, that thou hast sinned, not only before thou
wast a Pharisee, but when, after the most strictest sect of thy
religion, thou livedst also a Pharisee; yea, and now in the temple,
in thy prayer there, thou showest thyself to be full of ignorance,
pride, self-conceit, and horrible arrogancy, and desire of vain-glory,
&c., which are none of them the seat of fruits of righteousness,
but the seat of the devil, and the fruit of his dwelling, even at
this time, in thy heart.
Could it ever have been imagined, that such audacious impudence
could have put itself forth in any mortal man, in his approach unto
God by prayer, as has showed itself in thee? "I am not as other
men!" sayest thou; but is this the way to go to God in prayer? Is
this the way for a mortal man, that is full of sin, that stands in
need of mercy, and that must certainly perish without it, to come
to God in prayer? The prayer of the upright is God's delight. But
the upright man glorifies God's justice, by confessing to God the
vileness and pollution of his state and condition: He glorifies God's
mercy by acknowledging, that that, and that only, as communicated
of God by Christ to sinners, can save and deliver from the curse
of the law.
This, I say, is the sum of the prayer of the just and upright man
(Job 1:8, 40:4, Acts 13:22, Psa 38, 51, 2 Sam 6:21,22), and not as
thou most vain-gloriously vauntest, with thy, "God, I thank thee,
that I am not as other men are."
True, when a man is accused by his neighbours, by a brother, by
an enemy, and the like; if he be clear, and he may be so, as to
what they shall lay to his charge, then let him vindicate, justify,
and acquit himself, to the utmost that in justice and truth he
can; for his name, the preservation whereof is more to be chosen
than silver and gold; also his profession, yea, the name of God
too, and religion, may now lie at stake, by reason of such false
accusations, and perhaps can by no means, as to this man, be
recovered, and vindicated from reproach and scandal, but by his
justifying of himself. Wherefore in such a work, a man serveth
God, and saves religion from hurt; yea, as he that is a professor,
and has his profession attended with a scandalous life, hurteth
religion thereby: So he that has his profession attended with a good
life, and shall suffer it notwithstanding, to lie under blame by
false accusations, when it is in the power of his hand to justify
himself, hurteth religion also. But the case of the Pharisee is
otherwise. He is not here a dealing with men, but God; not seeking
to stand clear in the sight of the world, but in the sight of heaven
itself; and that too, not with respect to what men or angels, but
with respect to what God and his law, could charge him with and
justly lay at his door.
This therefore mainly altereth the case; for a man here to stand
thus upon his points, it is death; for he affronteth God, he
giveth him the lie, he reproveth the law, and in sum, accuseth it
of bearing false witness against him; he doth this, I say, even
by saying, "God, I thank thee, that I am not as other men are";
for God hath made none of this difference. The law condemneth
all men as sinners, and testifieth, that every imagination of the
thought of the heart of the sons of men is only evil, and that
continually. Wherefore they that do as the Pharisee did, to wit,
seek to justify themselves before God from the curse of the law,
by their own good doings, though they also, as the Pharisee did,
seem to give God the thanks for all, yet do most horribly sin, even
by their so doing, and shall receive a Pharisee's reward at last.
Wherefore, O thou Pharisee, it is a vain thing for thee either to
think of, or to ask for, at God's hand, either mercy or justice.
Because mercy thou canst not ask for, from sense of want of mercy,
because thy righteousness, which is by the law, hath utterly
blinded thine eyes, and complimenting with God doth nothing. And
as for justice, that can do thee no good, but the more just God
is, and the more by that he acteth towards thee, the more miserable
and fearful will be thy condition, because of the deficiency of
thy, so much by thee, esteemed righteousness.
[The Pharisee seeth no need of mercy, but thinketh himself righteous
before God.]
What a deplorable condition then is a poor Pharisee in! For mercy
he cannot pray, he cannot pray for it with all his heart; for he
seeth, indeed, no need thereof. True, the Pharisee, though he was
impudent enough, yet would not take all from God; he would still
count, that there was due to him a tribute of thanks: "God, I
thank thee," saith he, but yet not a bit of this, for mercy; but
for that he had let him live, for I know not for what he did thank
himself, till he had made himself better than other men; but that
betterment was a betterment in none other judgment than that of
his own, and that was none other but such an one as was false.
So then, the Pharisee is by this time quite out of doors; his
righteousness is worth nothing, his prayer is worth nothing, his
thanks to God are worth nothing; for that what he had was scanty,
and imperfect, and it was his pride that made him offer it to
God for acceptance; nor could his fawning thanksgiving better his
case, or make his matter at all good before God.
But I'll warrant you, the Pharisee was so far off from thinking thus
of himself, and of his righteousness, that he thought of nothing
so much as of this, that he was a happy man; yea, happier by far
than other his fellow rationals. Yea, he plainly declares it when
he saith, "God, I thank thee, that I am not as other men are."
O what a fool's paradise was the heart of the Pharisee now in,
while he stood in the temple praying to God! "God, I thank thee,"
said he, for I am good and holy, I am a righteous man; I have been
full of good works; I am no extortioner, unjust, nor adulterer,
no nor yet as this wretched Publican. I have kept myself strictly
to the rule of mine order, and my order is the most strict of all
orders now in being: I fast, I pray, I give tithes of all that I
possess. Yea, so forward am I to be a religious man; so ready
have I been to listen after my duty, that I have asked both of God
and man the ordinances of judgment and justice; I take delight in
approaching to God. What less now can be mine than the heavenly
kingdom and glory?
Now the Pharisee, like Haman, saith in his heart, To whom would
the king delight to do honour, more than to myself? Where is the
man that so pleaseth God, and consequently, that in equity and
reason should be beloved of God like me? Thus like the prodigal's
brother, he pleadeth, saying, "Lo, these many years do I serve
thee, neither transgressed I at any time thy commandment." (Luke
15:29) O brave Pharisee! But go on in thine oration: "Nor yet as
this Publican."
Poor wretch, quoth the Pharisee to the Publican, What comest thou
for? Dost think that such a sinner as thou art shall be heard of
God? God heareth not sinners; but if any man be a worshipper of
God as I am, as I thank God I am, him he heareth. Thou, for thy
part, hast been a rebel all thy days: I abhor to come nigh thee,
or to touch thy garments. Stand by thyself, come not near me, for
I am more holy than thou. (Isa 65:5)
Hold, stop there, go no further; fie Pharisee, fie; Dost thou know
before whom thou standest, to whom thou speakest, and of what the
matter of thy silly oration is made? Thou art now before God, thou
speakest now to God, and therefore in justice and honesty thou
shouldest make mention of his righteousness, not of thine; of his
righteousness, and of his only.
I am sure Abraham, of whom thou sayest he is thy father, never had
the face to do as thou hast done, though it is to be presumed he
had more cause so to do, than thou hast, or canst have. Abraham
had whereof to glory, but not before God; yea, he was called God's
friend, and yet would not glory before him; but humbled himself,
was afraid, and trembled in himself, when he stood before him,
acknowledging of himself to be but dust and ashes. (Gen 18:27,30,
Rom 4:2) But thou, as thou hadst quite forgot, that thou wast
framed of that matter, and after the manner of other men, standest
and pleadest thy goodness before him. Be ashamed Pharisee! Dost
thou think, that God hath eyes of flesh, or that he seeth as man
sees? Is not the secrets of thy heart open unto him? Thinkest thou
with thyself, that thou, with a few of thy defiled ways canst cover
thy rotten wall, that thou hast daubed with untempered mortar,
and so hide the dirt thereof from his eyes: Or that these fine,
smooth, and oily words, that come out of thy mouth, will make him
forget that thy throat is an open sepulchre, and that thou within
art full of dead men's bones and all uncleanness? Thy thus cleansing
of the outside of the cup and platter, and thy garnishing of the
sepulchres of the righteous, is nothing at all in God's eyes,
but things that manifest, that thou art an hypocrite, and blind,
because thou takest no notice of that which is within, which yet is
that, which is most abominable to God. For the fruit, alas, what
is the fruit to the tree, or what are the streams to the fountain!
Thy fountain is defiled; yea, a defiler, and so that which maketh
thy whole self, with thy works unclean in God's sight. But Pharisee,
how comes it to pass, that the poor Publican is now such a mote
in thine eye, that thou canst not forbear, but must accuse him
before the judgment of God: for in that thou sayest, "that thou
art not even as this Publican," thou bringest in an accusation,
a charge, a bill against him. What has he done? Has he concealed
any of thy righteousness, or has he secretly informed against
thee that thou art an hypocrite, and superstitious? I dare say,
the poor wretch has neither meddled nor made16 with thee in these
matters.
But what aileth the Pharisee? Doth the poor Publican stand to vex
thee? Doth he touch thee with is dirty garments; or doth he annoy
thee with his stinking breath? Doth his posture of standing so
like a man condemned offend thee? True, he now standeth with his
hand held up at God's bar, he pleads guilty to all that is laid
to his charge.
He cannot strut, vapour, and swagger as thou dost? but why offended at
this? Oh but he has been a naughty man! and I have been righteous,
sayest thou. Well, Pharisee, well, his naughtiness shall not
be laid to thy charge, if thou hast chosen none of his ways. But
since thou wilt yet bear me down, that thou art righteous, shew
now, even now, while thou standest before God with the Publican,
some, though they be but small, yea, though but very small fruits
of thy righteousness. Let the Publican alone, since he is speaking
of his life before God. Or if thou canst not let him alone, yet
do not speak against him; for thy so doing will but prove, that
thou rememberest the evil that the man has done unto thee; yea,
and that thou bearest him a grudge for it too, and that while you
stand before God.
But Pharisee, the righteous man is a merciful man, and while he
standeth praying, he forgiveth; yea, and also crieth to God that
he will forgive him too. (Mark 11:25,26, Acts 7:60) Hitherto then
thou hast shewed none of the fruits of thy righteousness. Pharisee,
righteousness would teach thee to love this Publican, but thou
showest that thou hatest him. Love covereth the multitude of sins;
but hatred and unfaithfulness revealeth secrets.
Pharisee, thou shouldest have remembered this thy brother in this
his day of adversity, and shouldest have shewed, that thou hadst
compassion to thy brother in this his deplorable condition; but
thou, like the proud, the cruel, and arrogant man, hast taken thy
neighbour at the advantage, and that when he is even between the
straits, and standing upon the very pinnacle of difficulty, betwixt
the heavens and the hells, and hast done what thou couldest, what
on thy part lay, to thrust him down to the deep, saying, "I am
not even as this Publican."
What cruelty can be greater; what rage more furious; and what spite
and hatred more damnable and implacable, than to follow, or take
a man while he is asking of mercy at God's hands, and to put in a
caveat17 against his obtaining of it, by exclaiming against him
that he is a sinner? The master of righteousness doth not so:
"Do not think," saith he, "that I will accuse you to the Father."
(John 5:45) The scholars of righteousness do not so. "But as for
me," said David, "when they [mine enemies] were sick, [and the
Publican here was sick of the most malignant disease] my clothing
was sackcloth, I humbled my soul with fasting; and my prayer [to
wit, that I made for them] returned into mine own bosom. I behaved
myself as though he had been my friend or brother: I bowed down
heavily, as one that mourneth for his mother." (Psa 35:13,14)
Pharisee, Dost thou see here how contrary thou art to righteous
men? Now then, where shall we find out one to parallel thee, but
by finding out of him that is called the dragon; for he it is that
accuseth poor sinners before God. (Zech 3, Rev 12)
"I am not as this Publican": Modesty should have commanded thee
to have bit thy tongue as to this. What could the angels think,
but that revenge was now in thine heart, and but that thou comest
up into the temple, rather to boast of thyself and accuse thy
neighbour, than to pray to the God of heaven: For what one petition
is there in all thy prayer, that gives the least intimation, that
thou hast the knowledge of God or thyself? Nay, what petition
of any kind is there in thy vain-glorious oration from first to
last? only an accusation drawn up, and that against one helpless
and forlorn; against a poor man, because he is a sinner; drawn up,
I say, against him by thee, who canst not make proof of thyself
that thou art righteous: But come to proofs of righteousness, and
there thou art wanting also. What though thy raiment is better
than his, thy skin may be full as black: Yea, what if thy skin
be whiter than his, thy heart may be yet far blacker. Yea, it is
so, for the truth hath spoken it; for within you are full of excess
and all uncleanness. (Matt 23)
Pharisee, there are transgressions against the second table, and
the Publican shall be guilty of them: But there are sins also
against the first table, and thou thyself art guilty of them.
The Publican, in that he was an extortioner, unjust, and
an adulterer, made it thereby manifest that he did not love his
neighbour; and thou by making a God, a Saviour, a deliverer, of
thy filthy righteousness, doth make it appear, that thou dost not
love thy God; for as he that taketh, or that derogateth from his
neighbour in that which is his neighbour's due, sinneth against
his neighbour, so he that taketh or derogateth from God, sinneth
against God.
Now then, though thou hast not, as thou dost imagine, played at
that low game as to derogate from thy neighbour; yet thou hast
played at that high game as to derogate from thy God; for thou
hast robbed God of the glory of salvation; yea, declared, that as
to that there is no trust to be put in him. "Lo, this is the man
that made not God his strength; but trusted in the abundance of his
riches, and strengthened himself in his wickedness" or substance.
(Psa 52:7)
What else means this great bundle of thy own righteousness, which
thou hast brought with thee into the temple? yea, what means else
thy commending of thyself because of that, and so thy implicit
prayer, that thou for that mightest find acceptance with God?
All this, what does it argue, I say, but thy diffidence of God?
and that thou countest salvation safer in thine own righteousness,
than in the righteousness of God; and that thy own love to, and
care of thy own soul, is far greater, and so much better, than
is the care and love of God. And is this to keep the first table;
yea, the first branch of that table, which saith, "Thou shalt love
the Lord thy God?" For thy thus doing cannot stand with love to
God.
How can that man say, I love God, who from his very heart shrinketh
from trusting in him? Or, how can that man say, I would glorify
God, who in his very heart refuseth to stand and fall by his mercy?
Suppose a great man should bid all the poor of the parish to his
house to dinner, and should moreover send by the mouth of his
servant, saying, My lord hath killed his fatlings, hath furnished
his table, and prepared his wine, nor is there want of anything,
come to the banquet: Would it not be counted as a high affront to,
great contempt of, and much distrust in the goodness of the man
of the house, if some of these guests should take with them, out
of their own poor store, some of their mouldy crusts, and carry
them with them, lay them on their trenchers upon the table before
the lord of the feast, and the rest of his guests, out of fear that
he yet would not provide sufficiently for those he had bidden to
his dinner that he made?
Why Pharisee, this is thy very case, Thou hast been called to a
banquet, even to the banquet of God's grace, and thou hast been
disposed to go; but behold, thou hath not believed, that he would
of his own cost make thee a feast, when thou comest; wherefore
of thy own store thou hast brought with thee, and hast laid upon
thy trencher 18 on his table, thy mouldy and hoary crusts in the
presence of the angels, and of this poor Publican; yea, and hast
vauntingly said upon the whole, "God, I thank thee, that I am not
as other men are." I am no such NEEDY man. (Luke 15:7) "I am no
extortioner, nor unjust, no adulterer, nor even as this Publican."
I am come indeed to thy feast, for of civility I could do no less;
but for thy dainties, I need them not, I have of such things
enough of mine own.19 (Luke 18:9) I thank thee therefore for
thy offer of kindness, but I am not as those that have, and stand
in need thereof, "nor yet as this Publican." And thus feeding
upon thine own fare, or by making a composition of his and thine
together, thou condemnest God, thou countest him insufficient or
unfaithful; that is, either one that hath not enough, or having
it, will not bestow it upon the poor and needy, and therefore,
of mere pretence thou goest to his banquet, but yet trustest to
thine own, and to that only.
This is to break the first table; and so to make thyself a sinner
of the highest form: for the sins against the first table, are
sins of an higher nature than are the sins against the second.
True, the sins of the second table are also sins against God,
because they are sins against the commandments of God: but the
sins that are against the first table, are sins not only against
the command, but against the very love, strength, holiness, and
faithfulness of God. And herein stands thy condition; thou hast
not, thou sayest thou hast not done injury to thy neighbour; but
what of that, IF THOU HAST REPROACHED GOD THY MAKER? This is, as
if a man should be in with his fellow-servant, and out with his
master.
Pharisee, I will assure thee, thou art besides the saddle;20 thy
state is not good, thy righteousness is so far off from doing of
thee any good, that it maketh thee to be a greater sinner than
if thou hadst none at all, because it fighteth more immediately
against the mercy, the love, the grace, and goodness of God, than
the sins of other sinners, as to degree, does.
And as they are more odious and abominable in the sight of God,
as they needs must, if what is said be true, as it is; so they are
more dangerous to the life and soul of man: for that they always
appear unto him in whom they dwell, and to him that trusteth in
them, not to be sins and transgressions, but virtues and excellent
things. Not things that set a man further off, but the things,
that bring a man nearer to God, than those that want them are or
can be. This therefore is the dangerous estate of those that go
about to establish their own righteousness, that neither have, nor
can, while they are so doing, submit themselves to the righteousness
of God. (Rom 10:3) It is far more easy to persuade a poor wretch,
whose life is debauched, and whose sins are written in his
forehead, to submit to the righteousness of God, that is, to the
righteousness that is of God's providing and giving; than it is to
persuade a self-righteous man to do it. For the profane are sooner
convinced, as of the necessity of righteousness to save him: so
that he has none of his own to do him that pleasure, and therefore
most gladly he accepteth of, and submitteth himself to the help
and health and salvation that is in the righteousness and obedience
of another man.
And upon this account it is, that Christ saith, "The Publicans and
the Harlots" enter into the kingdom of heaven before the Scribes
and Pharisees. (Matt 21:31) Poor Pharisee, what a loss art thou
at? thou art not only a sinner, but a sinner of the highest form.
Not a sinner by such sins (by such sins chiefly) as the second
table doth make manifest; but a sinner chiefly in that way, as no
self-righteous man did ever dream of. For when the righteous man
or Pharisee shall hear that he is a sinner, he replieth, "I am
not as other men are."
And because the common and more ordinary description of sin, is
the transgression against the second table, he presently replieth
again, I am not as this Publican is; and so shrowdeth himself
under his own lame endeavours, and ragged, partial patches of
moral or civil righteousness. Wherefore when he heareth, that his
righteousness is condemned, slighted, and accounted nothing worth,
then he fretteth, and fumeth, and chafeth and would kill the man,
that so slighteth and disdaineth his goodly righteousness; but
Christ and the true gospel-teacher still goeth on, and condemneth
all his righteousness to be as menstruous rags, an abomination to
God, and nothing but loss and dung.
Now menstruous rags, things that are an abomination, and dung, are
not fit matter to make a garment of to wear, when I come to God
for life, much less to be made my friend, my advocate, my mediator
and spokesman, when I stand betwixt heaven and hell, to plead for
me that I might be saved. (Isa 64:6, Luke 16:15, Phil 3:6-8)
Perhaps some will blame me, and count me also worthy thereof,
because I do not distinguish betwixt the matter and the manner of
the Pharisee's righteousness. And let them condemn me still; for,
saving the holy law, which is neither the matter nor manner of the
Pharisee's righteousness, but rather the rules, if he will live
thereby, up to which he should completely come in every thing
that he doth. And I say again, that the whole of the Pharisee's
righteousness is sinful, though not with and to me, yet with and
before the God of heaven. Sinful I say it is, and abominable, both
in itself, and also in its effects.
[The Pharisee's whole righteousness sinful.]
First, In itself; for that it is imperfect, scanty, and short of
the rule by which righteousness is enjoined, and EVEN with which
every act should be: For shortness here, even every shortness in
these duties, is sin, and sinful weakness; wherefore the curse
taketh hold of the man for coming short, but that it could not
justly do, if he coming short was not his sin: Cursed is every one
that doeth not, and that continueth not to do all things written
in the law. (Deu 27:26, Gal 3:10)
Second, It is sinful, because it is wrought by sinful flesh; for
all legal righteousness is a work of the flesh. (Rom 4:1, Phil
3:3-8)
A work, I say, of the flesh; even of that flesh, who, or which
also committeth the greatest enormities. For the flesh is but one,
though its workings are divers: Sometimes in a way most notoriously
sensual and devilish, causing the soul to wallow in wickedness as
the sow doth to wallow in the mire.
But these are not all the works of the flesh; the flesh sometimes
will attempt to be righteous, and set upon doing actions, that in
their perfection would be very glorious and beautiful to behold.
But because the law is only commanding words, and yieldeth no help
to the man that attempts to perform it; and because the flesh is
weak, and cannot do of itself that which it beginneth to meddle
with, therefore this most glorious work of the flesh faileth.
But, I say, as it is a work of the flesh, it cannot be good,
forasmuch as the hand that worketh it, is defiled with sin: For
in a good man, one spiritually good, "that is in his flesh there
dwells no good thing," but consequently that which is bad; how
then can the flesh of a carnal, graceless man, and such a one is
every Pharisee and self-righteous man in the world, produce, though
it joineth itself to the law, to the righteous law of God, that
which is good in his sight.
If any shall think that I pinch so hardly, because I call man's
righteousness which is of the law, of the righteous law of God,
flesh; let them consider that which follows; to wit, That though
man by sin, is said to be dead in sin and trespasses, yet not so
dead, but that he can act still in his own sphere. That is, to do,
and choose to do, either that which by all men is counted base,
or that which by some is counted good, though he is not, nor can
all the world make him capable of doing anything that may please
his God.
Man by nature, as dead as he is, can, and that with the will of
his flesh, will his own salvation. Man by nature can, and that by
the power of the flesh, pursue and follow after his own salvation;
but then he wills it, and pursues or follows after it, not in
God's way, but his own. Not by faith in Christ, but by the law of
Moses, see Romans 10:16, 31, 10:3-7.
Wherefore it is no error to say, that a man naturally has Will,
and a Power to pursue his will, and that as to his salvation. But
it is a damnable error to say, that he hath will and power to
pursue it, and that in God's way. For then we must hold that the
mysteries of the gospel are natural; for that natural men, or men
by nature, may apprehend and know them; yea, and know them to be
the only means by which they must obtain eternal life: for the
understanding must act before the will; yea, a man must approve
of the way to life by Jesus Christ, before his mind will budge,
or stir, or move that way: "But the natural man receiveth not the
things of the Spirit of God; [of the gospel] for they are foolishness
unto him, neither can he know them because they are spiritually
discerned." (1 Cor 2:14)
He receiveth not these things; that is, his mind and will lie
cross unto them, for he counts them foolishness; nor can all the
natural wisdom in the world, cause that his will should fall in
with them, because it cannot discern them.
Nature discerneth the law, and the righteousness thereof; yea, it
discerneth it, and approveth thereof; that is, that the righteousness
of it is the best and only way to life, and therefore the natural
will and power of the flesh, as here you see in the Pharisee, do
steer their course by that for eternal life. (1 Cor 2:14)
The righteousness of the law therefore is a work of the flesh,
a work of sinful flesh, and therefore must needs be as filth and
dung, and abominable as to that for which this man hath produced
it, and presented it in the temple before God.
Nor is the Pharisee alone entangled in this mischief; many souls are
by these works of the flesh flattered, as also the Pharisee was,
into an opinion, that their state is good, when there is nothing
in it. the most that their conversion amounteth to, is, the Publican
is become a Pharisee; the open sinner is become a self-righteous
man. Of the black side of the flesh he hath had enough, now therefore
with the white side of the flesh he will recreate himself. And
now, most wicked must he needs be, that questioneth the goodness
of the state of such a man. He, of a drunkard, a swearer, an
unclean person, a sabbath-breaker, a liar, and the like, is become
reformed; a lover of righteousness, a strict observer, doer, and
trader in the formalities of the law, and a herder with men of
his complexion. And now he is become a great exclaimer against
sin and sinners, defying to acquaint with those that once were
his companions, saying, "I am not even as this Publican."
To turn therefore from the flesh to the flesh, from sin to man's
righteousness: yea, to rejoice in confidence, that thy state is
better than is that of the Publican: I mean, better in the eyes of
divine justice, and in the judgment of the law; and yet to be found
by the law, not in the spirit, but in the flesh; not in Christ,
but under the law; not in a state of salvation, but of damnation,
is common among men: For they, and they only, are the right men,
"which worship God in the Spirit, and rejoice in Christ Jesus,
and have no confidence in the flesh." Where by flesh, must not be
meant the horrible transgressions against the law, though they are
also called the works of the flesh (Gal 5:19), for they minister
no occasion unto men, to have confidence in them towards God: but
that is that, which is insinuated by Paul, where he saith, he had
"no confidence in the flesh," though he might have had it, as he
said, "Though I might also have confidence in the flesh. If any
other man," saith he, "thinketh that he hath whereof he might
trust in the flesh, I more" (Phil 3:3,4): And then he repeats a
two-fold privilege that he had by the flesh. First, That he was
one of the seed of Abraham, and of the tribe of Benjamin, an Hebrew
of the Hebrews, &c.
Secondly, That he had fallen in with the strictest men of that
religion, which was such after the flesh; to wit, to be a Pharisee,
and was the son of a Pharisee, had much fleshly zeal for God, and
was "touching the righteousness which is in the law blameless."
(Phil 3:6)
But, I say still, there is nothing but flesh, flesh; fleshly
privileges, and fleshly righteousness, and so consequently a fleshly
confidence, and trust for heaven. This is manifest for these very
things, when the man had his eyes enlightened, he counted all but
loss and dung, that he might be found in Christ, not having his
own righteousness which is of the law, but that which is through
the faith of Christ, the righteousness which is of God by faith.
[Godly men are afraid of their own righteousness.]
And this leads me to another thing, and that is, to tell thee, O
thou blind Pharisee that thou canst not be in a safe condition,
because thou hast thy confidence in the flesh, that is, in the
righteousness of the flesh. For "all flesh is grass, and all the
goodliness thereof is as the flower of the field": and the flesh
and the glory of that being as weak as the grass, which today is,
and tomorrow is cast into the oven, is but a weak business for a
man to venture his eternal salvation upon. Wherefore, as I also
hinted before, the godly-wise have been afraid to be found in their
righteousness, I mean their own personal righteousness, though
that is far better, than can be the righteousness of any carnal
man: for the godly man's righteousness is wrought in the spirit and
faith of Christ; but the ungodly man's righteousness is of the
flesh, and of the law. Yet I say, this godly man is afraid to stand
by his righteousness before the tribunal of God, as is manifest
in these following particulars.
First, He sees sin in his righteousness, for so the prophet intimates,
when he saith, "All our righteousnesses are as filthy rags" (Isa
64:6): but there is nothing can make one's righteousness filthy
but sin. It is not the poor, the low, the mean, the sickly,
the beggarly state of a man, nor yet his being hated of devils,
persecuted of men, broken under necessities, reproaches, distresses,
or any kind of troubles of this nature, that can make the godly
man's righteousness filthy; nothing but SIN can do it, and that
can, doth, hath, and will do it. Nor can any man, be he who he
will, and though he watches, prays, strives, denies himself, and
puts his body under what chastisement or hardships he can; yea,
though he also shall get his spirit and soul hoisted up to the
highest peg, or pin of sanctity, and holy contemplation, and so
his lusts to the greatest degree of mortification; but sin will
be with him in the best of his performances. With him, I say,
to pollute and defile his duties, and to make his righteousness
specked and spotted, filthy and menstruous.
I will give you two or three instances for this. 1. Nehemiah was
a man, in his day, one that was zealous, very zealous for God, for
his house, for his people, and for his ways; and so continued,
and that from first to last, as they may see that please to read
the relation of his action; yet when he comes seriously to be
concerned with God about his duties, he relinquisheth a standing
by them. True, he mentioneth them to God, but confesseth that there
is imperfections in them, and prayeth that God will not wipe them
away: "Wipe not out my good deeds, O my God, that I have done
for the house of my God, and for the offices thereof." And again,
"Remember me, O my God, concerning this," also another good deed,
"and spare me according to the greatness of thy mercy:--Remember
me, O my God, for good." (Neh 13)
I do not think that by these prayers he pleadeth for an acceptation
of his person, as touching justification from the curse of the
law, as the poor blind Pharisee doth; but that God would accept
of his service, as he was a son, and not deny to give him a reward
of grace for what he had done, since he was pleased to declare
in his testament, that he would reward the labour of love of his
saints with an exceeding weight of glory; and therefore prayeth,
that God would not wipe away his good deeds, but remember him for
good, according to the greatness of his mercy.
2. A second instance is that of David, where he saith, "Enter not
into judgment with thy servant": O Lord; "for in thy sight shall no
man living be justified." (Psa 143:2) David, as I also have hinted
before is said to be a man after God's own heart (Acts 13:22),
and as here by the Spirit he acknowledges him for his servant;
yet behold how he shrinketh, how he draweth back, how he prayeth,
and petitioneth, that God would vouchsafe so much as not to enter
into judgment with him. Lord, saith he, if thou enterest into
judgment with me, I die, because I shall be condemned; for in thy
sight I cannot be justified; to wit, by my own good deeds. Lord,
at the beginning of thy dealing with me, by thy law and my works
I die, therefore do not so much as enter into judgment with me,
O Lord. Nor is this my case only, but it is the condition of all
the world: "For in thy sight shall NO man living be justified."
3. A third instance is, that general conclusion of the apostle,
"But that no man is justified by the law in the sight of God,
it is evident: for, The just shall live by faith." (Gal 3:11) By
this saying of Paul, as he taketh up the sentence of the prophet
Habakkuk (2:4), so he taketh up this sentence, yea, and the personal
justice of David also. No man, saith he, is justified by the law
in the sight of God; no, no just man, no holy man, not the strictest
and most righteous man. But why not? why? Because the just shall
live by faith.
The just man, therefore, must die, if he has not faith in another
righteousness, than that which is of the law; called his own:
I say, he must die, if he has none other righteousness than that
which is his own by the law.21 Thus also Paul confesses of himself:
I, saith he, know nothing by myself, either before conversion or
after; that is, I knew not, that I did anything before conversion,
either against the law, or against my conscience; for I was then,
touching the righteousness which is of the law, blameless. Also,
since my conversion, I know nothing by myself; for "I have lived
in all good conscience before God unto this day." (Acts 23:1)
A great saying, I promise you. I doubt this is more than our
glorious justitiaries can say, except they say and lie. Well, but
yet, "I am not hereby justified." (1 Cor 4:4, Phil 3:7) Nor will
I dare to venture the eternal salvation of my soul upon mine own
justice, "but he that judgeth me is the Lord." That is, though
I, through my dimsightedness, cannot see the imperfections of my
righteousness; yet the Lord, who is my judge, and before whose
tribunal I must shortly stand, can and will; and if in his sight
there shall be found no more but one spot in my righteousness, I
must, if I plead my righteousness, fall for that.
Second, That the best of men are afraid to stand before God's tribunal,
there to be judged by the law as to life and death, according
to the sufficiency or non-sufficiency of their righteousness, is
evident, because by casting away their own, in this matter, they
make all the means they can for this; that is, that his mercy,
by an act of grace, be made over to them, and that they in it may
stand before God to be judged.
Hence David cries out so often, "Lead me, O Lord, in thy
righteousness." (Psa 5:8) "Deliver me in thy righteousness." (Psa
31:1) "Judge me, O Lord my God, according to thy righteousness."
(Psa 35:24) "Quicken me in thy righteousness." (Psa 119:40) "O
Lord," says he, "give ear to my supplications; in thy faithfulness
answer me, and in thy righteousness. And enter not into judgment
with thy servant": O Lord: "For in thy sight shall no man living
be justified." (Psa 143:1,2) And David, What if God doth thus?
Why then, saith he, "My tongue shall speak of thy righteousness."
(Psa 35:28) "My tongue shall sing aloud of thy righteousness."
(Psa 51:14) "My mouth shall shew forth thy righteousness." Yea,
"I will make mention of thy righteousness, even of thine only."
(Psa 71:15,16)
Daniel also, when he comes to plead for himself and his people, he
first casts away his and their righteousness, saying, "For we do
not present out supplications before thee for our righteousnesses."
And pleads God's righteousness, and that he might have a share and
interest in that, saying, "O Lord, righteousness belongeth unto
thee" (9:7,18), to wit, that righteousness, for the sake of which,
mercy and forgiveness, and so heaven and happiness is extended to
us.
Righteousness belongeth to thee, and is thine, as nearly as sin, shame,
and confusion, is ours, and belongeth to us, which righteousness
he afterwards calleth "The Lord," saying, do it, for the Lord's
sake; read the 16, 17, verses of the ninth of Daniel. "O Lord,"
saith he, "according to all thy righteousness, I beseech thee, let
thine anger and thy fury be turned away from thy city Jerusalem,
thy holy mountain: because for our sins, and for the iniquities
of our fathers, Jerusalem and thy people are become a reproach to
all that are about us. Now therefore, O our God, hear the prayer
of thy servant, and his supplications, and cause thy face to
shine upon thy sanctuary that is desolate, for the Lord's sake."
For the sake of the Lord Jesus Christ; for on him Daniel now had
his eye, and through him to the Father he made his supplication;
yea, and the answer was according to his prayer, to wit, that God
would have mercy on Jerusalem, and that he would in his time send
the Lord, the Messias, to bring them in everlasting righteousness
for them.
Paul also, as I have hinted before, disclaims his own righteousness,
and layeth fast hold on the righteousness of God: seeking to be found
in that, or in him that has it, not having his own righteousness;
for he knew that when the rain descends, the winds blow, and
the floods come down falls on all men, but they that have that
righteousness. (Phil 3)
Now the earnest desire of the righteous to be found in God's
righteousness, ariseth from strong conviction of the imperfections
of their own, and of good knowledge that was given them of the
terror that will attend men at the day of the fiery trial; to wit,
the day of judgment. For although men can now flatter themselves
into a fool's paradise, and persuade themselves that all shall
be well with them then, for the sake of their own silly and
vain-glorious performances; yet when the day comes that shall
burn like an oven, and when all that have done wickedly shall be
as stubble, and so will all appear to be that are not found in
Christ, then will their righteousness vanish like smoke, or be
like fuel for that burning flame. And hence the righteousness that
the godly seek to be found in, is called the name of the Lord, a
strong tower, a rock, a shield, a fortress, a buckler, a rock of
defence, UNTO which they resort, and INTO which they run and are
safe.
The godly wise therefore do not, as this Pharisee, bring their own
righteousness into the temple, and there buoy up themselves and
spirits by that into a conceit, that for the sake of that, God
will be merciful and good unto them: but throwing away their own,
they make to God for his, because they certainly know, even by
the word of God, that in the judgment none can stand the trial,
but those that are found in the righteousness of God.
Third, That the best of men are afraid to stand before God's
tribunal by the law, there to be judged to life and death, according
to the sufficiency or non-sufficiency of their righteousness, is
evident: for they know, that it is a vain thing to seek by acts
of righteousness to make themselves righteous men, as is the way
of all them that seek to be justified by the deeds of the law.
And herein lieth the great difference between the Pharisee and the
true Christian man. The Pharisee thinks, by acts of righteousness
he shall make himself a righteous man, therefore he cometh into
the presence of God well furnished, as he thinks, with his negative
and positive righteousness.
Grace suffereth not a man to boast it before God, whatever he saith
before me: "His soul which is lifted up, is not upright in him"
(Hab 2:4): And better is the poor in spirit, than the proud in
spirit. The Pharisee was a very proud man, a proud, ignorant man,
proud of his own righteousness, and ignorant of God's: for had
he not, he could not, as he did, have so condemned the Publican,
and justified himself.
[The Pharisee ignorant that he must be righteous before he can do
righteousness.]
And I say again, that all this pride and vain-glorious shew of the
Pharisee, did arise from his not being acquainted with this; that
a man must be good, before he can do good; he must be righteous,
before he can do righteousness. This is evident from Paul, who
insinuateth this as the reason, why "none do good," even because
There is none that is righteous, no, not one. "There is none
righteous," saith he; and then follows, "There is none that doeth
good." (Rom 3:10-12) For it is not possible for a man, that is not
first made righteous by the God of heaven, to do anything that in
a proper, in a law, or in a gospel-sense may be called righteousness.
Meddle with righteous things he may; attempt to make himself
a righteous man, by his so meddling with them, he may; but work
righteousness, and so by such works of righteousness, make himself
a righteous man, he cannot.
The righteousness of a carnal man, is indeed by God called
righteousness; but it must be understood, as spoken in the dialect
of the world; or with reference to the world's matters. The world
indeed calls it righteousness; and it will do no harm, if it
bear that term with reference to worldly matters. Hence worldly
civilians are called good and righteous men, and so, such as
Christ, under that notion, neither died for, nor giveth his grace
unto. (Rom 5:7,8) But we are not now discoursing about any other
righteousness, than that which is so accounted either in a law, or
in a gospel-sense; and therefore let us a little more touch upon
that.
A man then must be righteous in a law-sense, before he can do acts
of righteousness, I mean that are such, in a gospel-sense. Hence
first, you have true gospel-righteousness made the fruit of a
second birth. "If ye know that he [Christ] is righteous, ye know
that every one that doeth righteousness is born of him." (1 John
2:29) Not born of him by virtue of his own righteous actions, but
born of him by virtue of Christ's mighty working with his word
upon the soul; who afterwards, from a principle of life, acteth
and worketh righteousness.
And he saith again, "Little children, let no man deceive you, he
that doeth righteousness is righteous, even as he is righteous."
(1 John 3:7) Upon this scripture, I will a little comment, for the
proof of what is urged before; namely, that a man must be righteous
in a law-sense, before he can do such things that may be called acts
of righteousness in a gospel-sense. And for this, this scripture,
ministereth to us two things to be considered by us.
The first is, that he that doeth righteousness is righteous.
The second is, that he that doeth righteousness is righteous, as
Christ is righteous.
First, He that doeth righteousness; that is, righteousness which
the gospel calleth so, is righteous; that is, precedent to, or
before he doth that righteousness. For he doth not say, he shall
make his person righteous by acts of righteousness that he shall
do; for then an evil tree may bear good fruit: yea, and may make
itself good by doing so: But he saith, he that doeth righteousness
is righteous; as he saith, he that doeth righteousness IS born of
him.
So then, a man must be righteous before he can do righteousness,
before he can do righteousness in a gospel-sense.
Second, Our second thing then is to inquire, with what righteousness
a man must be righteous, before he can do that which in a gospel-sense
is called righteousness?
And first, I answer, He must be righteous in a law-sense; that is,
he must be righteous in the judgment of the law. This is evident,
because he saith, he that doeth righteousness is righteous as
he is righteous. That is, in a law-sense; for Christ in no sense
is righteous in the judgment of charity only; but in his meanest
acts, if it be lawful to make such comparison, he was righteous
in a law-sense, or in the judgment of the law. Now the apostle
saith, "That he that doeth righteousness IS righteous, as HE is
righteous." They are the words of God, and therefore I cannot err
in quoting of them, though I may not so fully, as I would, make
the glory of them shine in speaking to them.
But what righteousness is that, with which a man must stand righteous
in the judgment of the law, before he shall or can be found to do
acts of righteousness, that by the gospel are so called? I answer.
First, It is none of his own which is of the law, you may be sure;
for he hath this righteousness before he doeth any that can be
called his own. "He that doeth righteousness is righteous" already,
precedent to, or before he doth that righteousness; yea, he is
righteous before, even as HE is righteous.
Second, It cannot be his own which is of the gospel; that is,
that which floweth from a principle of grace in the soul: for he
is righteous before he doeth this righteousness. He that doeth
righteousness, IS righteous. He doth not say he that hath done it,
but he that doeth it; respecting the act while it is in doing, he
is righteous. He is righteous even then, when he is a doing of the
very first act of righteousness; but an act, while it is in doing,
cannot, until it is done, be called an act of righteousness; yet,
saith the text, "He is righteous."
But again, if an act, while it is in doing, cannot be called an
act of righteousness; to be sure, it cannot have such influences
as to make the actor righteous; to make him righteous, as the Son
of God is righteous, and yet the righteousness with which this
doer is made righteous, and that before he doeth righteousness,
is such; for so saith the text, that makes him righteous as he is
righteous.
Besides, it cannot be his own, which is gospel-righteousness, flowing
from a principle of grace in the soul; for that in its greatest
perfection in us, while we live in this world, is accompanied with
some imperfections; to wit, our faith, love, and whole course of
holiness is wanting, or hath something lacking in it. They neither
are apart, nor when put all together, perfect, as to the degree,
the uttermost degree of perfection.
But the righteousness under consideration, with which the man,
in that of John, is made righteous, is a perfect righteousness;
not only with respect to the nature of it, as a penny is as
perfect silver as a shilling; nor yet with respect to a comparative
degree; for so a shilling arriveth more toward the perfection of
the number twenty, than doth a two-penny or a three-penny piece:
but it is a righteousness so perfect, that nothing can be added
to it, nor can any thing be taken from it: for so implieth the
words of the text, "he is righteous, as Christ is righteous." Yea,
thus righteous before, and in order to his doing of righteousness.
And in this he is like unto the Son of God, who was also
righteous before he did acts of righteousness referring to a law
of commandment: wherefore it is said, that as he is, so are we
in this world. As he is or was righteous, before he did acts of
righteousness among men by a law, so are HIS righteous, before they
act righteousness among men by a law. "He that doth righteousness
is righteous, as HE is righteous."
Christ was righteous, before he did righteousness, with a two-fold
righteousness. He had a righteousness as he was God; his godhead
was perfectly righteous; yea, it was righteousness itself. His
human nature was perfectly righteous, it was naturally spotless
and undefiled. Thus his person was righteous, and so qualified to
do that righteousness, that because he was born of a woman, and
made under the law, he was bound by the law to perform.
Now, as he is, so are we: not by way of natural righteousness,
but by way of resemblance thereunto. Had Christ, in order to his
working of righteousness, a two-fold righteousness inherent in
himself, the Christian, in order to his working of righteousness,
hath belonging to him a two-fold righteousness. Did Christ's
two-fold righteousness qualify him for that work of righteousness,
that was of God designed for him to do? Why the Christian's two-fold
righteousness doth qualify him for that work of righteousness,
that God hath ordained, that he should do and walk in this world.
But you may ask, what is that righteousness, with which a Christian
is made righteous before he doth righteousness?
I answer, It is a two-fold righteousness.
I. It is a righteousness put upon him.
II. It is a righteousness put into him. I. For the first, It
is righteousness put upon him, with which also he is clothed as
with a coat or mantle (Rom 3:22), and this is called the robe of
righteousness; and this is called the garments of salvation. (Isa
61:10)22 This righteousness is none other but the obedience of
Christ; the which he performed in the days of his flesh, and can
properly be called no man's righteousness, but the righteousness
of Christ; because no man had a hand therein, but he completed
it himself. And hence it is said, That "by the obedience of one
shall many be made righteous." (Rom 5:19) By the obedience of one,
of one man Jesus Christ, as you have it in verse 15 for he came
down into the world to this very end; that is, to make a generation
righteous, not by making of them laws, and prescribing unto them
rules: for this was the work of Moses, who said, "And it shall
be our righteousness, if we observe to do all these commandments
before the Lord our God, as he hath commanded us." (Deu 6:25,
24:13) Nor yet by taking away by his grace the imperfections of
their righteousness, and so making of that perfect by additions
of his own; but he makes them righteous by his obedience; not in
them, but for them, while he personally subjected himself to his
Father's law on our behalf, that he might have a righteousness to
bestow upon us. And hence we are said to be made righteous, while
we work not; and to be justified while ungodly (Rom 4:5), which
can be done by no other righteousness than that, which is the
righteousness of Christ by performance, the righteousness of God
by donation, and our righteousness by imputation. For, I say, the
person that wrought this righteousness for us, is Christ Jesus; the
person that giveth it to us, is the Father; who hath made Christ
to be unto us righteousness, and hath given him to us for this
very end, that we might be made the righteousness of God in him (1
Cor 1:30, 2 Cor 5:21), And hence it is so often said, One shall
say, surely in the Lord have I righteousness and strength. And
again, "In the Lord shall all the seed of Israel be justified, and
shall glory." "This is the heritage of the servants of the Lord,
and their righteousness is of me, saith the Lord." (Isa 45:24,25,
54:17)
This righteousness is that which justifieth, and which secureth the
soul from the curse of the law; by hiding, through its perfection,
all the sins and imperfections of the soul. Hence it follows,
in that fourth of the Romans, "Even as David also describeth
the blessedness of the man, unto whom God imputeth righteousness
without works, saying, Blessed are they whose iniquities are
forgiven, and whose sins are covered. Blessed is the man to whom
the Lord will not impute sin."
And this it doth, even while the person that by grace is made
a partaker, is without good works, and so ungodly. This is the
righteousness of Christ, Christ's personal performances, which
he did when he was in this world; that is that, by which the soul
while naked, is covered, and so hid as to its nakedness, from
the divine sentence of the law; "I spread my skirt over thee, and
covered thy nakedness." (Eze 16:8)
Now this obediential righteousness of Christ, consisteth of two
parts. 1. In a doing of that which the law commanded us to do. 2.
In a paying that price for the transgression thereof, which justice
hath said, shall be required at the hand of man; and that is the
cursed death. In the day that thou eatest thereof, thou shalt die
the death; to wit, the death that comes by the curse of the law.
So then, Christ having brought in that part of obedience for us,
which consisteth in a doing of such obediential acts of righteousness
which the law commands; he addeth thereto the spilling of his
blood, to be the price of our redemption from that cursed death,
that by sin we had brought upon our bodies and souls. And thus
are the Christians made perfectly righteous; they have the whole
obedience of Christ made over to them; to wit, that obedience
that standeth in doing the law, and that obedience that standeth
in paying of a price for our transgressions. So then, Doth the
law call for righteousness? Here it is. Doth the law call for
satisfaction for our sins? Here it is. And what can the law say
any more to the sinner but that which is good, when he findeth in
the personal obedience of Christ for him, that which answereth to
what it can command, that which it can demand of us.
Herein then standeth a Christian's safety, not in a bundle of
actions of his own, but in a righteousness which cometh to him by
grace and gift; for this righteousness is such as comes by gift,
by the gift of God. Hence it is called the gift of righteousness,
the gift by grace, the gift of righteousness by grace, which is
the righteousness of one, to wit, the obedience of Jesus Christ.
(Rom 5:15-19)
And this is the righteousness by which, he that doth righteousness,
is righteous as HE is righteous; because it is the very self-same
righteousness, that the Son of God hath accomplished by himself.
Nor has he any other or more excellent righteousness, of which
the law taketh notice, or that it requireth, than this. For as for
the righteousness of his godhead, the law is not concerned with
that; for as he is such, the law is his creature, and servant,
and may not meddle with him.
The righteousness also of his human nature, the law hath nothing
to do with that; for that is the workmanship of God, and is as
good, as pure, as holy and undefiled, as is the law itself. All
then that the law hath to do with, is to exact complete obedience
of him that is made under it, and a due satisfaction for the breach
thereof, the which, if it hath, then Moses is content.
Now, this is the righteousness, with which the Christian, as to
justification, is made righteous; to wit, a righteousness, that
is neither essential to his godhead, nor to his manhood; but such
as standeth in that glorious person, who was such, his obedience
to the law. Which righteousness himself had, with reference to
himself, no need of at all, for his godhead; yea, his manhood was
perfectly righteous without it. This righteousness therefore was
there, and there only, necessary, where Christ was to be considered
as God's servant and our surety, to bring to God Jacob again,
and to restore the preserved of Israel. For though Christ was a
Son, yet he became a servant to do, not for himself, for he had
no need, but for us, the whole law, and so bring in everlasting
righteousness for us.
And hence it is said, that Christ did what he did for us: He became
the end of the law for righteousness for us; he suffered for us
(1 Peter 2:21); he died for us (1 Thess 5:10); he laid down his
life for us (1 John 3:16), and he gave himself for us. (Gal 1:4)
The righteousness then that Christ did fulfil, when he was in
the world, was not for himself simply considered, nor for himself
personally considered, for he had no need thereof; but it was for
the elect, the members of his body.
Christ then did not fulfil the law for himself, for he had no need
thereof. Christ again did fulfil the law for himself, for he had
need of the righteousness thereof; he had need thereof for the
covering of his body, and the several members thereof; for they,
in a good sense, are himself, members of his body, of his flesh,
and of his bones; and he owns them as parts of himself in many
places of the holy scripture. (Eph 5:30, Acts 9:4,5, Matt 25:45,
10:40, Mark 9:37, Luke 10:16, 1 Cor 12:12,27) This righteousness
then, even the whole of what Christ did in answer to the law, it
was for his, and God hath put it upon them, and they are righteous
in it, even righteous as he is righteous. And this they have before
they do acts of righteousness.
II. There is righteousness put into them, before they act righteous
things. A righteousness, I say, put into them; or I had rather
that you should call it a principle of righteousness; for it is a
principle of life to righteousness. Before man's conversion, there
is in him a principle of death by sin; but when he is converted to
Christ, there is put into him a principle of righteousness, that
he may bring forth fruit unto God. (Rom 7:4-6)
Hence they are said to be quickened, to be made alive, to be risen
from death to life, to have the Spirit of God dwelling in them;
not only to make their souls alive, but to quicken their mortal
bodies to that which is good. (Rom 8:11)
Here, as I hinted before, they that do righteousness are said to be
born of him, that is, antecedent to their doing of righteousness
(1 John 2:29), "born of him," that is, made alive with new spiritual
and heavenly life. Wherefore the exhortation to them is, "Neither
yield ye your members as instruments of unrighteousness unto sin:
but yield yourselves unto God, as those that are alive from the
dead, and your members as instruments of righteousness unto God."
(Rom 6:13)
Now this principle must also be in men, before they can do that
which is spiritually and gospelly good: For whatever seeming good
thing any man doth, before he has bestowed upon him this heavenly
principle from God, it is accounted nothing, it is accounted sin
and abomination in the sight of God; for an evil tree cannot bring
forth good fruit: Men do not gather grapes of thorns; neither
of a bramble gather they figs. Either make the tree good and his
fruit good, or the tree evil and his fruit evil. (Luke 6:43-45)
It is not the fruit that makes the tree, but the tree that makes
the fruit. A man must be good, before he can do good, and evil
before he can do evil.
They be not righteous actions that make a righteous man; nor be
they evil actions that make a wicked man: for a tree must be a
sweeting tree before it yield sweetings;23 and a crab tree before
it bring forth crabs.24
This is that which is asserted by the Son of God himself; and it
lieth so level with reason and the nature of things, that it cannot
be contradicted. (Matt 7:16-18) "A good man out of the good treasure
of his heart, bringeth forth that which is good; and an evil man
out of the evil treasure of his heart, bringeth forth that which
is evil." (Luke 6:45) But this, notwithstanding all that can
be said, seemeth very strange to the carnal world; for they will
not be otherwise persuaded, but that they be good deeds that make
good men, and evil ones that make evil men: And so by such dotish
apprehensions do what in them lieth to fortify their hearts with
the mists of darkness against the clear shining of the word, and
conviction of the truth.
And thus it was from the beginning: Abel did his first services
to God from this principle of righteousness; but Cain would have
been made righteous by his deed; but his deed not flowing from
the same root of goodness, as did Abel's, notwithstanding he did
it with the very best he had, is yet called evil: For he wanted,
I say, the principles, to wit, of grace and faith, without which
no action can be counted good in a gospel sense.
These two things then, that man must have that will do righteousness.
He must have put upon him the perfect righteousness of Christ; and
he must have dwelling in him, as a fruit of the new birth, a principle
of righteousness. Then indeed he is a tree of righteousness, and
God is like to be glorified in, and by him; but this the Pharisee
was utterly ignorant of, and at the remotest distance from it.
[The righteousness of Christ, unto justification, must be imputed
to the Christian before he can attain the principle of righteousness
unto sanctification.]
Quest. You may ask me next, But which of these are first bestowed
upon the Christian, the perfect righteousness of Christ unto
justification, or this gospel principle of righteousness unto
sanctification?
Answ. The perfect righteousness of Christ unto justification, must
first be made over to him by an act of grace. This is evident,
1. Because, he is justified as ungodly; that is, whilst he is
ungodly: But it must not be said of them, that have this principle
of grace in them, that they are ungodly; for they are saints and
holy. But this righteousness, by IT God justifieth the ungodly,
by imputing it to them, when, and while they, as to a principle
of grace, are graceless.
This is further manifested thus: The person must be accepted before
the performance of the person can; "And the Lord had respect unto
Abel, and to his offering." (Gen 4:4) If he had respect to Abel's
person first, yet he must have respect unto it for the sake of
some righteousness; but Abel, in that, had no righteousness; for
that he acted after that God had had respect unto his person.25
"And the LORD had respect unto Abel, and to his offering: But unto
Cain, and to his offering, he had not respect."
The prophet Ezekiel also shows us this; where, by the similitude
of the wretched infant, and of the manner of God's receiving it to
mercy, he shows how he received the Jews to favour. First, saith
he, "I spread my skirt over thee, and covered thy nakedness."
(16:8) There is justification; "I covered thy nakedness." But what
manner of nakedness was it? Was it utter nakedness, nakedness in
its perfection? Yes, it was then as naked as naked could be, even
as naked as in the day that it was born. And as thus naked, it
was covered, not with anything, but with the skirt of Christ; that
is, with his robe of righteousness, with his obedience, that he
performed by himself for that very purpose. For by the obedience
of one many are made righteous.
2. Righteousness unto justification must be first, because the
first duty that a Christian performeth to God, must be accepted,
not for the sake of the principle from which in the heart it flows,
nor yet for the sake of the person that acts it; but for the sake
of Christ, whose righteousness it is, by which, before the sinner,
he stands just before God. And hence it is said, "By faith Abel
offered unto God a more excellent sacrifice than Cain." (Heb 11:4)
By faith he did it; but faith hath respect to the righteousness
that justifies. For we are justified by faith, not by faith as
it is a grace, nor by faith as it is an acting grace; but by the
righteousness of faith; that is, by that righteousness that faith
embraceth, layeth hold of, and helpeth the soul to rest upon, and
to trust to, for justification of life, which is the obedience
of Christ. Besides, it is said, by faith he offered; faith then,
faith in Christ, was precedent to his offering.
Now since faith was in being and in act before his offer, and since
before his offer, he had no personal goodness of his own, faith
must look out from home: I say, it must look out to another than
to him in whom it resided for righteousness; and finding the
righteousness of Christ to be the righteousness, which by God
was designed to be performed for the justification of a sinner,
it embraces it, and through it offereth to God a more excellent
sacrifice than Cain.
Hence it follows, "by which he obtained witness that he was righteous."
By which, not by his offering, but by his faith. For his offering,
simply as an offering, could not have made him righteous, if
he had not been righteous before; "for an evil tree cannot bring
forth good fruit." Besides, if this be granted, why had not God
respect to Cain's offering, as well as to Abel's? For, did Abel
offer? so did Cain. Did Abel offer his best? so did Cain his. And
if with this, we shall take notice of the order of their offering,
Cain seemed to offer first, and so with the frankest will, and
forwardest mind; but yet, saith the text, "The Lord had respect
to Abel and to his offering." But why to Abel? Why, because his
person was made righteous before he offered his gift: "By which
he obtained witness that he was righteous." God testifying of his
gifts, that they were good and acceptable, because they declared
Abel's acceptation of the righteousness of Christ, for his justice,
through the riches of the grace of God.
By faith then, Abel offered to God a more excellent sacrifice than
Cain. He shrouded himself under the righteousness of Christ, and
so, as out of that righteousness, he offered to God; God also
looking and finding him there, where also he could not have been,
as to his own apprehension, no otherwise than by faith, he accepted
of his gift; by which acceptation, for so you may understand it
also, God testified that he was righteous: For God receiveth not
the gifts and offerings of those that are not righteous, for their
sacrifices are an abomination unto him. (Prov 21:27)
Abel then was righteous before; he was, I say, made righteous first,
as he stood ungodly in himself; God justifieth the ungodly. (Rom
4) Now being justified, he was righteous; and being righteous, he
offered his sacrifice of praise to God, or other offerings which
God accepted, because he believed in his Son, as also other scriptures
manifest abundantly. But this our Pharisee understandeth not.
3. Righteousness by imputation must be first, because we are made
so, to wit, by another, "By the obedience of one shall many be
made righteous." Now to be made righteous, implies a passiveness
in him that is so made, and the activity of the work to lie in some
body else; except he had said, they had made themselves righteous;
but that it doth not, nor doth the text leave to any the least
countenance so to insinuate: Nay, it plainly affirms the contrary,
for it saith, by the obedience of one, of one man Jesus Christ,
many are made righteous; by the righteousness of one (Rom 5), So
then, if they be MADE righteous by the righteousness of one: I
say, if many be made righteous by the righteousness of one, then
are they that are so, as to themselves, passive and not active,
with reference unto the working out of this righteousness. They
have no hand in that; for that is the act of ONE, the righteousness
of ONE, the obedience of ONE, the workmanship of ONE, even of
Christ Jesus.
Again, if they are made righteous by this righteousness, then also
they are passive, as to their first privilege by it; for they are
made righteous by it; they do not make themselves righteous; no,
they do not make themselves righteous by it.
Imputation is also the act of God. Even as David also describeth
the blessedness of the man, unto whom God imputeth righteousness.
The righteousness then is the work of Christ, his own obedience
to his father's law; the making of it ours, is the act of his
father, and of his infinite grace; "But of him are ye in Christ
Jesus, who of God is made unto us wisdom, and righteousness." "For
he [God] hath made him to be sin for us, who knew no sin, that
we might be made the righteousness of God in him." And both these
things God showed to our first parents when he acted in grace
towards them after the fall.
There it is said, the Lord God made unto Adam, and unto his wife,
coats of skins, and clothed them. (Gen 3:21)
Whence note,
(1.) That Adam and his wife were naked both in God's eye, and in
their own. (verse 10,11)
(2.) That the Lord God made coats of skins.
(3.) That in his making of them, he had respect to Adam and to his
wife, that is, he made them for them.
(4.) That when he had made them, he also clothed them therewith.
They made not the coats, nor did God bid them make them; but God
did make them himself to cover their nakedness with. Yea, when
he had made them, he did not bid them put them on, but he himself
did clothe them with them: For thus runs the text; "Unto Adam also
and to his wife did the Lord God make coats of skins, and clothed
them." O! It was the Lord God that made this coat, with which a
poor sinner is made righteous! And it is also the Lord God that
putteth it upon us. But this our Pharisee understandeth not.
But now, if a man is not righteous before he is made so, before
the Lord God has, by the righteousness of another, made him so;
then whether this righteousness come first or last, the man is
not righteous until it cometh, and if he be not righteous until
it cometh, then what works soever are done before it comes, they
are not the works of a righteous man, nor the fruits of a good tree,
but of a bad. And so again, this righteousness must first come
before a man be righteous, and before a man does righteousness.
Make the tree good and its fruit will be good.
Now, since a man must be made righteous before he can do
righteousness, it is manifest his works of righteousness do not
make him righteous, no more than the fig makes its own tree a
fig-tree, or than the grape doth make its own vine a vine. Hence
those acts of righteousness, that Christian men do perform, are
called the fruits of righteousness, which are by Jesus Christ to
the glory and praise of God. (Phil 1:11)
The fruits of righteousness they are by Jesus Christ, as the fruits
of the tree are by the tree itself. For the truth is, that principle
of righteousness, of which mention has been made before, and
concerning which I have said, it comes in, in the second place;
it is also originally to be found for us no where but in Christ.
Hence it is said to be by Jesus Christ, and again, "of his fulness
have all we received, and grace for grace." (John 1:16) A man must
then be united to Christ first, and so being united, he partaketh
of this benefit, to wit, a principle that is supernatural, spiritual,
and heavenly. Now his being united to Christ, is not of, or from
himself, but of, and from the Father, who, as to this work, is
the husbandman; even as the twig that is grafted into the tree,
officiateth not, that is, grafteth not itself thereinto, but is
grafted in by some other, itself being utterly passive as to that.
Now being united unto Christ, the soul is first made partaker of
justification, or of justifying righteousness, and now no longer
beareth the name of an ungodly man, for he is made righteous by
the obedience of Christ, he being also united to Christ, partaketh
of the root and fatness of Christ; the root, that is, his divine
nature; the fatness, that is, that fulness of grace that is laid
up in him to be communicated unto us, even as the branch that is
grafted into the olive-tree, partaketh of the root and fatness of
the olive-tree. Now partaking thereof, it quickeneth, it groweth,
it buddeth, and yieldeth fruit to the glory and praise of God.
(Rom 11:17)
But these things, as I have often said, the poor Pharisee was
ignorant of, when so swaggeringly he, with his, "God I thank thee,"
came into the temple to pray and indeed, in that which hath here
been said, is something of the mystery of God's will in his way
with his elect; and such a mystery it is, that it lieth hid for
ever to nature and natural men; for they think of nothing less
than of this, nor of nothing more, when they think of their souls
and of salvation, than that something must be done by themselves
to reconcile them to God. Yea, if through some common convictions
their understandings should be swayed to a consenting to that,
that justification is of grace by Christ, and not of works by
men; yet conscience, reason, and the law of nature, not being as
yet subdued by the power and glory of grace unto the obedience of
Christ, will rise up in rebellion against this doctrine, and will
overrule and bow down the soul again to the law and works thereof
for life.
4. Righteousness by imputation must be first, because, else faith,
which is a part, yea, a great part, of that which is called a
principle of grace in the soul, will have nothing to fix itself
upon, nor a motive to work by. Let this therefore be considered
by those that are on the contrary side.
Faith, so soon as it has being in the soul, is like the child that
has being in the mother's lap, it must have something to feed
upon, not something at a distance, afar off, or to be purchased,
I speak now as to justification from the curse, but something by
promise made over of grace to the soul; something to feed upon to
support from the fears of perishing by the curse for sin. Nor can
it rest content with all duties and performances, that other
graces shall put the soul upon; nor with any of its own works,
until it reaches and takes hold of the righteousness of Christ.
Faith is like the dove, that found no rest any where in all the
world until it returned to Noah into the ark. But this our Pharisee
understandeth not.
Objection. Perhaps some may object, That from this way of reasoning
it is apparent, that sanctification is first, since the soul may
have faith, and so a principle of grace in it; and yet, as yet it
cannot find Christ to feed and to refresh the soul withal.
Answ. From this way of reasoning it is not at all apparent, that
sanctification, or a principle of grace is in the soul before
righteousness is imputed, and the soul made perfectly righteous
thereby. And for the clearing up of this let me propose a few
things.
(1.) Justifying righteousness, to wit, the obedience of that one
man Christ is imputed to the sinner to justify him in God's sight.
For his law calls for perfect righteousness, and before that be
come TO, and put UPON the poor sinner, God cannot bestow other
spiritual blessings upon him; because by the law he has pronounced
him accursed; by the which curse, he is also so holden, until a
righteousness shall be found upon the sinner, that the law, and
so divine justice can alike approve of, and be contented with.
So then, as to the justification of the sinner, there must be
a righteousness for God; I say, for the sinner, and for God. For
the sinner to be clothed with, and for God to look upon, that he
may, for the sake thereof in a way of justice, bless the sinner
with forgiveness of sins: For forgiveness of sins is the next
thing that followeth upon the appearance of the sinner before God
in the righteousness of Christ. (Rom 4:6,7)
Now, upon this forgiveness, follows the second blessing. Christ
hath redeemed us from the curse of the law, being made a curse for
us. And so, consequently, hath obtained for us the forgiveness
of sins: for he that is delivered from the curse, hath received
forgiveness of sins, or rather is made partaker thereof; now being
made a partaker thereof, the second blessing immediately follows:
to wit, the blessing of Abraham, that is, "the promise of the spirit
through faith" (Gal 3:13,14), but this our Pharisee understandeth
not.
But now, although it be of absolute necessity that imputed righteousness
be first TO the soul; that is, that perfect righteousness be found
upon the sinner first by God, that he may bestow other blessings
in a way of justice. Yet it is not of absolute necessity that the
soul should see this first.
Let God then put righteousness, the righteousness of his Son upon
me; and by virtue of that, let the second blessing of God come
in to me; and by virtue of that, let me be made to see myself a
sinner, and Christ's righteousness, and my need of it, in the doctrine
of it, as it is revealed in the scriptures of truth. Let me then
believe this doctrine to be true, and be brought by my belief
to repentance for my sins, to hungering and thirsting vehemently
after this righteousness; for this is "the kingdom of God and his
righteousness." Yea, let me pray, and cry, and sigh, and groan
day and night to the God of this righteousness, that he will
of grace make me a partaker: And let me thus prostrate before my
God, all the time that in wisdom he shall think fit. And in his
own time he shall show me, that I am a justified person, a pardoned
person, a person in whom the Spirit of God hath dwelt for some
time, though I knew it not.
So then justification before God is one thing; and justification in
mine own eyes is another: not that these are two justifications,
but the same righteousness by which I stand justified before God,
may be seen of God, when I am ignorant of it; yea, for the sake
of it I may be received, pardoned, and accounted righteous of him,
and yet I may not understand it. Yea, further, he may proceed in
the way of blessing, to bless me with additional blessings, and
yet I be ignorant of it.
So that the question is not, Do I find that I am righteous? But
am I so? Doth God find me so, when he seeth that the righteousness
of his Son is upon me, being made over to me by an act of his grace?
For I am justified freely by his grace, through the redemption which
is in Jesus Christ, whom God hath set forth to be a propitiation
through faith in his blood, to declare his righteousness for the
redemption of sins that are past, through the forbearance of God.
(Rom 3:25) But this our Pharisee understandeth not.
I am then made righteous first, by the righteousness of another;
and because I am thus righteous, God accepteth of my person as
such, and bestoweth upon me his grace; the which, at first, for
want of skill and experience in the word of righteousness, I make
use of but poorly, and have need to be certified that I am made
righteous, and that I have eternal life (Heb 5:13), not by faith
first and immediately, but by the written word, which is called
the word of faith; which word declareth unto me, to whom grace,
and so faith in the seed of it is given, that I have eternal life;
and that I should with boldness, in peace and joy, believe on the
Son of God. (Rom 15:13, 1 John 5:13) But,
Again, I, in the first acts of my faith, when I am come at Christ,
do not accept of him, because, I know I am righteous, either with
imputed righteousness, or with that which is inherent: both these,
as to my present privilege in them, may be hidden from mine eyes,
and I only put upon taking of encouragement to close with Christ
for life and righteousness, as he is set forth to be a propitiation
before mine eyes, in the word of the truth of the gospel; to which
word I adhere as, or because I find, I want peace with God in my
soul, and because I am convinced, that the means of peace is not
to be found any where but in Jesus Christ. Now, by my thus adhering
to him, I find stay for my soul, and peace to my conscience,
because the word doth ascertain me, that he that believeth on him
hath remission of sins, hath eternal life, and shall be saved from
the wrath to come.
But alas! who knows the many straights, and as I may say, the
stress of weather, I mean the cold blasts of hell, with which the
poor soul is assaulted, betwixt its receiving of grace, and its
sensible closing with Jesus Christ? 26 None, I daresay, but IT and
its FELLOWS. "The heart knoweth his own bitterness; and a stranger
doth not intermeddle with his joy." (Prov 14:10) No sooner doth
Satan perceive that God is doing with the soul, in a way of grace
and mercy, but he endeavoureth what he may, to make the renewing
thereof bitter and wearisome work to the sinner. O what mists,
what mountains, what clouds, what darkness, what objections, what
false apprehensions of God, of Christ, of grace, of the word,
and of the soul's condition, doth he now lay before it, and haunt
it with; whereby he fighteth, dejecteth, casteth down, daunteth,
distresseth, and almost driveth it quite into despair. Now, by the
reason of these things, faith, and all the grace that is in the
soul, is hard put to it to come at the promise; and by the promise
to Christ, as it is said, when the tempest and great danger of
shipwreck lay upon the vessel in which Paul was, They "had much
work to come by the boat." (Acts 27:16) For Satan's design is, if
he cannot keep the soul from Christ, to make his coming to him,
and closing with him, as hard, difficult, and troublesome, as he
by his devices can. But faith, true justifying faith, is a grace,
that is not weary by all that Satan can do; but meditateth upon
the word, and taketh stomach, and courage, fighteth, and crieth,
and by crying and fighting, by help from heaven, its way is made
through all the oppositions that appear so mighty, and draweth
up at last to Jesus Christ, into whose bosom it putteth the soul,
where, for the time, it sweetly resteth after its marvellous
tossings to and fro.27
And besides what hath been said, let me yet illustrate this truth
unto you by this familiar similitude.
Suppose a man, a traitor, that by the law should die for his sin,
is yet such an one, that the king hath exceeding kindness for; may
not the king pardon this man of his clemency; yea, order that his
pardon should be drawn up and sealed, and so in every sense be
made sure; and yet, for the present, keep all this close enough
from the ears, or the knowledge of the person therein concerned.
Yea, may not the king after all leave this person, with others
under the same transgression, to sue for, and obtain this pardon
with great expense and difficulty, with many tears and heart-achings,
with many fears, and dubious cogitations.
Why this is the case between God and the soul that he saveth; he
saveth him, pardoneth him, and secureth him from the curse and
death that to him is due for sin, but yet doth not tell him so, but
ascends in his great suit unto God for it. Only this difference
we must make in this between God and the potentates of this world:
God cannot pardon before the sinner stands before him righteous
by the righteousness of Christ; because he has in judgment, and
justice, and righteousness threatened and concluded, that he that
wants righteousness shall die.
And I say again, because this righteousness is God's, and at God's
disposal only; it is God that must make a man righteous before
he can forgive him his sins, or bestow upon him of his secondary
blessings; to wit, his Spirit, and the graces thereof. And I say
again, it must be this righteousness; for it can be no other, that
must justify a sinner from sin in the sight of God, and from the
sentence of his law. But
(2.) This is, and must be the way of God with the sinner, that
faith may not only have an object to work upon, but a motive to
work by.
Here, as I said, Faith hath an object to work upon, and that is the
person of Christ, and that personal righteousness of his, which
he in the days of his flesh did finish to justify sinners withal.
This is, I say, the object of faith for justification, whereunto
the soul by it doth continually resort. Hence David said to Christ,
"Be thou my strong habitation"; or as you have it in the margin,
"Be thou to me for a rock of habitation, whereunto I may continually
resort" (Psa 71:3): And two things he inserts by so saying.
The first is, That the Christian is a man under continual exercises,
sometimes one way, and sometimes another; but all his exercises
have a tendency in them more or less to spoil him; if he deals
with them hand to hand; therefore he is rather for flying than
standing; for flying to Christ, than for grappling with them in
and by his own power.
The second is, That Christ is of God, provided to be our shelter as
to this very thing. Hence his name is said to be a strong tower,
and that the righteous run into it, and are safe. (Prov 18:10) That
also of David in the 56th psalm is very pregnant to this purpose;
"Mine enemies," saith he, "would daily swallow me up, for they
be many that fight against me, O thou most high." And what then?
Why, "what time I am afraid," saith he, "I will trust in thee."
Thus you see, faith hath an object to work upon to carry the soul
unto, and to secure the soul in, in times of difficulty, and that
they are almost continually, and that object is Jesus Christ, and
his righteousness. But,
Again, as faith hath an object to work upon, so it hath a motive
to work by; and that is the love of God in giving of Christ to the
soul for righteousness. Nor is there any profession, religion, or
duty and performance, that is at all regarded, where this faith,
which by such means can work, is wanting. "For in Jesus Christ
neither circumcision availeth any thing, nor uncircumcision; but
faith which worketh by love." (Gal 5:6) So he saith not here, but
faith which acteth lovely, or but faith whose fruit is love, though
true faith hath love for its offspring, but faith which worketh
BY love; that is true saving justifying faith, as it beholdeth
the righteousness of Christ, as made over to the soul for
justification, so it beholdeth love, love to be the cause of its
so being made over. It beholdeth love in the Father, in giving of
his Son; and love in the Son, in giving of himself to be made
soul-saving righteousness for me. And this seeing, it worketh or
this apprehending, it worketh by it; that is, it is stirred up to
an holy boldness of venturing all eternal concerns upon Christ,
and also to an holy endeared affecting love of him for his sweet
and blessed redeeming love. Hence the apostle saith, "The love of
Christ constraineth us; because we thus judge, that if one died
for all, then were all dead: And that he died for all, that they
which live should not henceforth live unto themselves, but unto
him which died for them, and rose again." (2 Cor 5:14,15)
Thus then is the heart united in affection and love to the Father
and the Son, for the love that they have shewed to the poor sinner,
in their thus delivering him from the wrath to come. Nor doth
this love of God cause that the faith of the poor man should work
by IT to him alone, no; for by this love faith worketh, in sweet
passions and pangs of love, to all that are thus reconciled, as
this sinner seeth he is. The motive then, whereby faith worketh,
both as to justification, and sanctification, the great motive
to them, I say, is love, the love of God, and the love of Christ:
"We love him because he first loved us." That is, when our faith
hath told us so; for so are the words above, "We have known and
believed the love that God hath to us." And then, "We love him
because he first loved us." And then, "This commandment have we
from him, That he who loveth God, love his brother also." (1 John
4:16-21) But this our poor Pharisee understandeth not. But,
5. Righteousness by imputation must be first, to cut off boasting
from the heart, conceit, and lips of men, Wherefore he saith as
also was hinted before, That we are justified freely by the grace
of God, not through, or for the sake of an holy gospel principle
in us; but "through the redemption that is in Jesus Christ," &c.
"Where is boasting then? It is excluded. By what law? of works?
Nay: but by the law of faith." (Rom 3:24,27) And this is the law
of faith that we are justified as afore [is shewn].
Nor can any man propound such an essential way to cut off boasting
as this, which is of God's providing: for what has man here to
boast of? No righteousness, nor yet of the application of it to
his soul. The righteousness is Christ's, not the sinner's. The
imputation is God's, not the sinner's. The cause of imputation
is God's grace and love, not the sinner's works of righteousness.
The time of God's imputing righteousness, is when the sinner was
a sinner, wrapped up in ignorance, and wallowing in his vanity;
not when he was good, or when he was seeking of it; for his
inward gospel goodness is a fruit of the imputation of justifying
righteousness, as has been already shewed. "Where is boasting then?"
Where is our Pharisee then, with his brags of not being as other
men are? It is excluded, and he with it, and the poor Publican
taken into favour, that boasting might be cut off. "Not of works,
lest any man should boast." There is no trust to be put in men,
those that seem most humble, and that to appearance, are farthest
off from pride, it is natural to them to boast; yea, to boast
now, now they have no cause to boast. For by grace are we saved
through FAITH, and that not of ourselves, it is the gift of God.
Not of works, lest any man should boast.
But if man is so prone to boast, when yet there is no ground
of boasting in him, nor yet in what he doeth, how would he have
boasted, had he been permitted by the God of heaven to have done
something, though that something had been but a very little
something towards his justification. But God has prevented boasting
by doing as he has done. (Eph 2:8,9) Nay, the apostle addeth
further, lest any man should boast, that as to good works, "we
are God's workmanship, created in Christ Jesus unto good works,
which God hath before ordained, that we should walk in them."
(verse 10) Can the tree boast, because it is a sweeting tree,28
since it was not the tree, but God that made it such: Where is
boasting then? "But of him are ye in Christ Jesus, who of God is
made unto us wisdom, and righteousness, and sanctification, and
redemption: That according as it is written, He that glorieth, let
him glory in the Lord." (1 Cor 1:30,31) Where is boasting then?
Where is our Pharisee then, with all his works of righteousness,
and with his boasts of being better than his neighbours?
Objection. It may be said, If we should be justified for the sake
of our inherent righteousness, since that righteousness is the
gift of God, will it not follow that boasting is in the occasion
thereof, cut off.
Ans. No, for although the principle of inherent righteousness be
the gift of God, yet it bringeth forth fruits by man, and through
man, and so man having a hand therein, though he should have never
so little, he has an occasion offered him to boast. Yea, if a man
should be justified before God by the grace, or the working of the
grace of faith in him, he would have ground of occasion to boast,
because faith, though it be the gift of God, yet as it acteth in
man, takes man along with it in its so acting; yea, the acting of
faith is as often attributed to the man by whom it is acted, and
oftener, than to the grace itself. How then can it be, but that
man must have a hand therein, and so a ground therein, or thereof
to boast.
But now! since justification from the curse of the law before God,
lieth only and wholly in God's imputing of Christ's righteousness
to a man, and that too, while the man to whom it is imputed, is
in himself wicked and ungodly, there is no room left for boasting
before God, for that is the boasting intended; but rather an
occasion given to shame and confusion of face, and to stop the
mouth for ever, since justification comes to him in a way so far
above him, so vastly without him, his skill, help, or what else
soever. (Eze 16:61-63)
6. Righteousness by imputation must be first, that justification
may not be of debt, but of mercy and grace. This is evident from
reason: It is meet that God should therefore justify us by a
righteousness of his own, not of his own prescribing, for that he
may do, and yet the righteousness be ours; but of his own providing,
that the righteousness may be his. "Now to him that worketh,
is the reward not reckoned of grace, but of debt." (Rom 4:4) If I
work for justifying righteousness, and that way get righteousness,
my justification is not of grace but of debt, God giveth it not
unto me, for he oweth it unto me; so then it is no longer his but
mine: Mine not of grace, but debt: And if so then, I thank him
not for remission of sins, nor for the kingdom of heaven, nor for
eternal life; for if justifying righteousness is of debt, then
when I have it, and what dependeth thereon, I have but mine own,
that which God oweth to me.
Nor will it help at all to say, but I obtain it by God's grace in
me, because that doth not cut off my work, nor prevent my having
of an hand in my justifying righteousness.
Suppose I give a man materials, even all materials that are necessary
to the completing of such or such a thing; yet if he worketh,
though the materials be mine, I am to him a debtor, and he deserveth
a reward. Thou sayest, God has given thee his Spirit, his grace,
and all other things that are necessary for the working up of
a complete righteousness. Well, but is thy work required to the
finishing of this righteousness? If so, this is not the righteousness
that justifieth, because it is such as has thy hand, thy workmanship
therein, and so obtains a reward. And observe it, righteousness,
justifying righteousness, consisteth not in a principle of
righteousness, but in works of righteousness; that is, in good
duties, in obedience, in a walking in the law to the pleasing of
the law, and the content of the justice of God.
I suppose again, that thou shalt conclude with me, that justifying
righteousness, I mean that which justifies from the curse of the
law, resideth only in the obedience of the Son of God; and that the
principle of grace that is in thee, is none of that righteousness,
no, not then when thou hast to the utmost walked with God according
to thy gift and grace: Yet if thou concludest that this principle
must be in thee, and these works done by thee, before this justifying
righteousness is imputed to thee for justification, thou layest
in a caveat against justification by grace; and also concludest,
that though thou art not justified by thy righteousness, but
by Christ, yet thou art justified by Christ's righteousness, for
the sake of thine own, and so makest justification to be still a
debt. But here the scripture doth also cut thee off: "Not for thy
righteousness, or for the uprightness of thine heart dost thou
go to possess their land"; which was but a type of heaven, and
if our righteousness cannot give us by its excellency a share in
the type, be sure, that for it, we shall never be sharers in the
antitype itself. "Understand therefore, that the Lord thy God giveth
thee not this good land to possess it, for thy righteousness; for
thou art a stiff-necked people." (Deu 9:5,6)
Gospel-performances therefore are not first; that was first, for
the sake of which, God did receive these people into favour with
himself, and that was a covenant righteousness; and where could
that covenant righteousness be found but in the prince, mediator,
and high priest of the covenant? For it was HE and HE only that was
appointed of God, nor could any but himself, bring in everlasting
righteousness. (Dan 9:24,25) This is evident from these texts
last mentioned; it was not for their righteousness, that they
possessed the land.
Again, As it was not for their righteousness, that they were
made possessors of the land, so it was not for the sake of their
righteousness, that they were made partakers of such a righteousness
that did make them possess the land. This is plain to reason; for
then inherent or inherent and personal righteousness, when by us
performed, is of worth to obtain of God a justifying righteousness.
But if it be of worth to obtain a justifying righteousness, then
it seems, it is more commodious to both parties than is justifying
righteousness. First, it is more commodious to him that worketh
it, for by it he obtaineth everlasting righteousness; and secondly,
it is more commodious unto him that receiveth it, else why doth
he for it give us a due debt, and so put upon us the everlasting
justifying righteousness.
Perhaps it will be objected, that God doth all this of grace; but
I answer, that these are but fallacious words, spake by the tongue
of the crafty. For we are not now discoursing of what rewards God
can give to the operations of his own grace in us, but whether
he can in a way of justice, or how he will, bestow any spiritual
blessings upon sinful creatures, against whom, for sin, he has
pronounced the curse of the law, before he hath found them in a
righteousness, that is proved to be as good justice and righteousness,
as is the justice and righteousness of the law, with which we have
to do.
I assert he cannot, because he cannot lie, because he cannot deny
himself: For if he should first threaten the transgression of the
law with death, and yet afterwards receive the transgressor to
grace, without a plenary satisfaction, what is this but to lie,
and to diminish his truth, righteousness, and faithfulness; yea,
and also to overthrow the sanction and perfect holiness of his
law. His mercy therefore must act so towards this sinner, that
justice may be content, and that can never be, without a justifying
righteousness.
Now what this justifying righteousness should be, and when
imputed, that is the question. I say, it is the righteousness or
the obedience of the Son of God in the flesh, which he assumed,
and so his own, and the righteousness of no body else, otherwise
than by imputation.
I say again, that this righteousness must be imputed first, that
the sinner may stand just in God's sight from the curse, and that
God might deal with him both in a way of justice as well as mercy,
and yet do the sinner no harm.
But you may ask, How did God deal with sinners before this
righteousness was actually in being?
I answer, He did then deal with sinners even as he dealeth with
them now; he justifieth them by it, by virtue of the suretiship
of him that was to bring it in. Christ became surety for us, and
by his suretiship laid himself under an obligation to bring in,
in time, for those for whom he became a surety, this everlasting
and justifying righteousness, and by virtue of this those of his
elect that came into and went out of the world, before he came
to perform his work, were saved through the forbearance of God.
Wherefore, before the Lord came, they were saved for the Lord's
sake, and for the sake of his name. And they that were spiritually
wise understood it, and pleaded it as their necessities required,
and the Lord for HIS sake also accepted them. (Heb 7:22, Rom 4:24,
Dan 9:17, Psa 25:11)
7. Righteousness by imputation must be first: that justification
may be certain; "therefore it is of faith, [of the righteousness
that faith layeth hold on] that it might be by grace; to the end
the promise might be sure to all the seed." (Rom 4:16) That the
promise, What promise? The promise of remission of sins, &c. might
be sure.
Now a promise of remission of sins supposeth a righteousness, a
righteousness going before; for there is no forgiveness of sins,
nor promise of forgiveness, but for the sake of righteousness: but
not for the sake of righteousness that shall be by us, but that IS
already found in Christ as head, and so imputed to the elect for
their remission. "God for Christ's sake hath forgiven you." (Eph
4:32) For Christ's sake; that is, for the sake of the righteousness
of Christ. Therefore imputed righteousness must be first; yea, it
must be before forgiveness, and forgiveness is extended by God,
then when we lie in our blood, though to us it is manifested
afterwards.29 Therefore it is OF faith, he saith not BY it,
respecting the act of faith; but of, respecting the doctrine or
word which presenteth me with this blessed imputed righteousness:
"They that are of faith, are the children of faithful Abraham."
They that are of the doctrine of faith, for all the elect are the
sons of that doctrine in which is this righteousness of Christ
contained; yea, they are begotten by it of God to this inheritance,
to their comfortable enjoyment of the comfort of it by faith.
That "the promise might be sure to all the seed"; to all them
wrapped up in the promise, and so begotten and born. That it might
be sure, implying that there is no certain way of salvation for
the elect but this, because God can never by other means reconcile
us to himself; for his heavenly eyes perceive through and through
the silly cobweb righteousness that we work; yea, they spy faults
and sins in the best of our gospel performances. How then can God
put any trust in such people, or how can remission be extended
to us for the sake of that? Yea, our faith is faulty, and also
imperfect; how then should remission be extended to us for the
sake of that? But now the righteousness of Christ is perfect,
perpetual and stable as the great mountains, wherefore he is
called the rock of our salvation, because a man may as soon tumble
the mountains before him, as one would tumble a little ball, I
say, as soon as sin can make invalid the righteousness of Christ,
when, and unto whom, God shall impute it for justice. (Psa 36:6)
In the margin it is said, to be like the mountain of God; to wit,
that is called Mount Zion, or that Moriah on which the temple was
built, and upon which it stood: All other bottoms are fickle, all
other righteousnesses are so feeble, short, narrow, and thin, yea,
so specked and full of imperfections. "For what the law could not
do in that it was weak through the flesh," Christ did for us in
the similitude of sinful flesh. But what could not the law do? Why
it could not give us righteousness, nor strengthen us to perform
it. It could not give us any certain, solid, well-grounded hope of
remission of sin and salvation, "but the bringing in of a better
hope did, by the which we draw nigh unto God."
Wherefore this righteousness being imputed, justice findeth no
fault therewith, but consenteth to the extending to the sinner
those blessings that tend to perfect his happiness in the heavens.
8. Righteousness by imputation must be first, "that in all things
he [Christ] might have the pre-eminence." Christ is head of the
church, and therefore let him have the highest honour in the soul;
but how can he have that, if any precede as to justification,
before his perfect righteousness be imputed? If it be said, grace
may be in the soul, though the soul doth not act it, until the
moment that justifying righteousness shall be imputed.
I ask, What should it do there before, or to what purpose is it
there, if it be not acted? And gain, how came it thither, how got
the soul possession of it, while it was unjustified? Or, How could
God in justice give it to a person, that by the law stood condemned,
before they were quitted from that condemnation? And I say, nothing
can set the soul free from that curse, but the perfect obedience
of Christ; nor that either, if it be not imputed for that end to
the sinner by the grace of God.
Imputed, that is, reckoned, or accounted to him. And why should
it not be accounted to him for righteousness? Who did Christ bring
it into the world for, for the righteous or for sinners? no doubt
for sinners. And how must it be reckoned to them? when in circumcision
or in uncircumcision; not in circumcision, but in uncircumcision;
not as righteous, but as sinners. And how are they to consider of
themselves, even then when they first are apprehensive of their
need of this righteousness? Are they to think, that they are
righteous or sinners.
And again, How are they to believe concerning themselves, then when
they put forth the first act of faith towards this righteousness
for justification? Are they to think, that they are righteous or
sinners? Sinners, sinners doubtless they are to reckon themselves,
and as such to reckon themselves justified by this righteousness.
And this is according to the sentence of God, as appeareth by such
sayings.
"For when we were yet without strength, in due time Christ died
for the ungodly."
"But God commended his love toward us, in that, while we were yet
sinners, Christ died for us."
"For if when we were enemies, we were reconciled to God by the
death of his Son," &c. (Rom 5:6,8,10)
Out of these words I gather these three things.
1. That Christ by God's appointment died for us.
2. That by his death he reconciled us to God.
3. That even then, when the very act of reconciliation was in
performing, and also when performed, we were ungodly, sinners,
enemies.
Now the act by which we are said to be reconciled to God while
ungodly, while sinners, and while enemies, was Christ's offering
himself a sacrifice for us, which is, in the words above-mentioned,
called his death. Christ died, Christ died for the ungodly,
Christ died for us while sinners. Christ reconciled us to God by
his death. And just as here Christ is said to die for us, so the
Father is said to impute righteousness to us; to wit, as we are
without works, as we are ungodly: "Now to him that worketh not,
but believeth on him that justifieth the ungodly, his faith is
counted for righteousness." (Rom 4:5) He worketh not, but is ungodly,
when this gracious act of God, in imputing of the righteousness
of Christ to him, is extended, the which when he shall believe,
his faith is counted to him for righteousness. And why should we
not have the benefit of the righteousness, while we are ungodly,
since it was completed for us while we were yet ungodly? Yea,
we have the benefit of it: "For--when we were enemies, we were
reconciled to God by the death of his Son." (Rom 5:10)
When I say, the benefit, I mean that benefit that we are capable
of, and that is justification before God; for that a man may be
capable of while he is in himself ungodly, because this justice
comes to him by the righteousness of another. True, was it to be
his own righteousness by which he was to be justified, he should
not, could not so be, as or while he is ungodly. But the righteousness
is Christ's, and that imputed by God, not as a reward for work,
or of debt, but freely by his grace, to the glory of it, and
therefore may be done, and is so, while the person concerned is
without works, ungodly, and a sinner.
And he that denieth that we are capable of this benefit while we
are sinners and ungodly, may with like reason deny that we are
created beings. For that which is done for a man without him, may
be done for him, not only at any time which they that do it shall
appoint, but for him while in any condition in this world. While
a man is a beggar, may not I make him worth ten thousand a year,
if I can and will; yea and yet he shall not know thereof in that
moment that I make him so? yet the revenue of that estate shall
really be his from the moment that I make him so, and he shall
know it too at the rent-day.
This is the case, we are sinners and ungodly; there is a righteousness
wrought out by Jesus Christ, the which God hath designed we shall
be made righteous by; and by it, if he will impute it to us, we
shall be righteous in his sight, even then when we are yet ungodly
in ourselves; "for he justifies the ungodly."
Now though it is irregular and blame-worthy in man to justify the
wicked, because he cannot for the wicked provide, and clothe him
with a justifying righteousness; yet it is glorious and for ever
worthy of praise for God to do it; because it is in his power not
only to forgive, but to make a man righteous, even then when he
is a sinner, and to justify him, as afore is proved, while he is
ungodly.
Objection. But it may be yet objected, That though God has received
satisfaction for sin, and so sufficient terms of reconciliation
by the obedience and death of his Son, yet he imputeth it not unto
us but upon condition of our becoming good.
Answ. This must not be admitted: For,
1. The scripture saith not so; but that we are reconciled to God by
the death of his Son, and justified too, and that while, or when
we are sinners and ungodly.
2. If this objection carrieth the truth in it, then it follows,
that the Holy Ghost, faith, and so all grace, may be given to us,
and we may have it dwelling in us, yea, acting in us, before we
stand righteous in the judgment of the law before God; for nothing
can make us stand just before God in the judgment of the law, but
the obedience of the Son of God without us. And if the Holy Ghost,
faith and so consequently the habit of every grace, may be in
us, acting in us, before Christ's righteousness be by God imputed
to us, then we are not justified as sinners and ungodly: but as
persons inherently holy and righteous before.
But I have over and over already shewed you, that this cannot be,
therefore righteousness for justification must be imputed first.
And here let me present the reader with two or three things.
(1.) That justification before God is one thing; and justification
to the understanding and conscience is another. Now, I am treating
of justification before God, not of it as to man's understanding
and conscience, and I say, a man may be justified before God, even
then when himself knoweth nothing thereof (Isa 40:2, Matt 9:2),
and so when and while he hath not faith about it, but is ungodly.
(2.) There is a justification by faith, by faith's applying of
that righteousness to the understanding and conscience, which God
hath afore of his grace imputed for righteousness to the soul for
justification in his sight. And this is that by which we, as to
sense and feeling, have peace with God: "Being justified by faith
we have peace with God through our Lord Jesus Christ." (Rom 5:1)
And these two the Apostle keepeth distinct, a little lower in
this chapter: for after that he had said in the tenth verse, that
while "we were enemies we were reconciled to God by the death
of his Son": He addeth, "And not only so, but we also joy in God
through our Lord Jesus Christ, by whom we have now received the
atonement." (verse 11) Here you see that to be reconciled to God
by the death of his Son, is one thing; and for us actually, for
that I think he aimeth at, to receive by faith, this reconciliation,
is another. That is a thing over and above, and not only so, but
we have received the atonement.
(3.) Men do not gather their justification from God's single act
of imputing of righteousness, that we might stand clear in his
sight from the curse and judgment of the law; but from the word,
the which they neither see nor understand, till it is brought to
their understanding by the light and glory of the Holy Ghost.
We are not therefore in the ministry of the word to pronounce any
man justified, from a supposition that God has imputed righteousness
to him, since that act is not known to us, until the fruits that
follow thereupon do break out before our eyes; to wit, the signs
and effects of the Holy Ghost's indwelling in our souls. And then
we may conclude it; that is, that such a one stands just before
God, yet not for the sake of his inherent righteousness, nor yet
for the fruits thereof, and so not for the sake of the act of
faith, but for the sake of Jesus Christ his doing and suffering
for us.
Nor will it avail to object, That if at first we stand just before
God by his imputing of Christ's righteousness unto us, though
faith be not in us to act, we may always stand justified so; and
so what need of faith? For therefore are we justified, first, by
the imputation of God, as we are ungodly, that thereby we might
be made capable of receiving of the Holy Ghost, and his graces in
a way of righteousness and justice. Besides, God will have those
that he shall justify by his grace through the redemption that is
in Jesus Christ, to have the Holy Ghost, and so faith, that they
may know and believe the things not only that shall be, but that
already ARE, freely given to us of God. Now, says Paul, "we have
received, not the spirit of the world, but the spirit which is of
God; that we might know the things that are freely given to us of
God." (1 Cor 2:12) To know, that is, to believe. It is given to
you to believe, who believe according to the working of his mighty
power, "and we have known and believed the love that God hath to
us," preceding to our believing. (1 John 4:16) He then that is
justified by God's imputation, shall believe by the power of the
Holy Ghost; for that must come, and work faith, and strengthen the
soul to act it, because imputed righteousness has gone before. He
then that believeth shall be saved; for his believing is a sign,
not a cause, of his being made righteous before God by imputation:
And he that believeth not shall be damned, because his non-belief
is a sign that he is not righteous, and a cause that his sins
abide upon him.
And thus much for the Pharisee, and for his information; and now
I come to that part of the text which remains, which part in special
respecteth the Publican.
[THE PUBLICAN'S PRAYER.]
And THE PUBLICAN, STANDING AFAR OFF, WOULD NOT LIFT UP SO MUCH AS
HIS EYES UNTO HEAVEN, BUT SMOTE UPON HIS BREAST, SAYING, GOD BE
MERCIFUL TO ME A SINNER.
What this Publican was, I have shewed you, both with respect to
his nation, office, and disposition. Wherefore I shall not here
trouble the reader as to that, with a second rehearsal of these
things; we now therefore come to his repentance in the whole and
in the parts of it; concerning which I shall take notice of several
things, some more remote, and some more near to the matter and
life of it.
But first let us see how thwart and cross the Pharisee and the
Publican did lie in the temple one to another, while they both
were presenting of their prayers to God.
First, The Pharisee he goes in boldly, fears nothing, but trusteth
in himself that his state is good, that God loves him, and that
there was no doubt to be made but of his good speed in this his
religious enterprize. But alas! poor Publican, he sneaks, he leers,
he is hardly able to crawl into the temple, and when he comes
there, stands behind, aloof off, as one not worthy to approach
the divine presence.
Second, The Pharisee at his approach hath his mouth full of
something, yea of many fine things, whereby he strokes himself over
the head, and in effect calls himself, and that in his presence,
one of God's white boys, that always kept close to his will, abode
with him; or as the prodigal's brother said, "Lo, these many years
do I serve thee, neither transgressed I at any time thy commandment"
(Luke 15:29); But alas! poor Publican thy guilt, as to these pleas,
stops thy mouth, thou hast not one good thing to say of thyself,
not one rag of righteousness; thy conversation tells thee so, thy
conscience tells thee so; yea, and if thou shouldest now attempt
to set a good face on it, and for thy credit say something after
the Pharisee in way of thine own commendations, yet here is God
on the one side, the Pharisee on the other, together with thine
own heart to give thee check, to rebuke thee, to condemn thee,
and to lay thee even with the ground for thy insolency.
Third, The Pharisee in his approach to God, wipes his fingers of
the Publican's enormities, will not come nigh him, lest he should
defile him with his beastly rags: "I am not as other men are,--or
even as this Publican." But the poor Publican, alas for him, his
fingers are not clean, nor can he tell how to make them so; besides,
he meekly and quietly puts up this reflection of the Pharisee
upon him, and by silent behaviour, justifies the severe sentence
of that self-righteous man, concluding with him, that for his part,
he is wretched, and miserable, and poor, and blind, and naked, and
not worthy to come nigh, or to stand by, so good, so virtuous, so
holy, and so deserving a man as our spangling Pharisee is.
Fourth, The Pharisee, as at feasts and synagogues, chose the chief
and first place for his person, and for his prayer, counting that
the Publican was not meet, ought not to presume to let his stinking
breath once come out of his polluted lips in the temple, till he
had made his holy prayer. And poor Publican, how dost thou hear
and put up this with all other affronts, counting even as the
Pharisee counted of thee, that thou wast but a dog in comparison
of him, and therefore not fit to go before, but to come as in
chains, behind, and forbear to present thy mournful and debrorous30
supplication to the holy God, till he had presented him with his,
in his own conceit, brave, gay, and fine oration.
Fifth, The Pharisee, as he is numerous in his repeating of his good
deeds, so is stiff in standing to them, bearing up himself, that
he hath now sufficient foundation on which to bear up his soul
against all the attempts of the law, the devil, sin and hell. But
alas, poor Publican! Thou standest naked; nay, worse than naked;
for thou art clothed with filthy garments, thy sins cover thy face
with shame: nor hast thou in, from, or of thyself, any defence
from, or shelter against the attempts, assaults, and censures of
thy ghostly enemies, but art now in thine own eyes, though in the
temple, cast forth into the open field stark naked, to the loathing
of thy person, as in the day that thou was born, and there ready
to be devoured or torn in pieces for thy transgressions against
thy God.
What wilt thou do Publican! What wilt thou do! Come, let's see,
which way wilt thou begin to address thyself to God; bethink thyself
man, has thou any thing to say, speak out man, the Pharisee by
this time has done, and received his sentence. Make an O yes;31
let all the world be silent; yea, let the angels of heaven come
near and listen; for the Publican is come to have to do with God!
Yea, is come from the receipt of custom into the temple to pray
to him.
"And the Publican, standing afar off, would not lift up so much as
his eyes unto heaven, but smote upon his breast, saying, God be
merciful to me a sinner." And is this thy way poor Publican! O
cunning sinner! O crafty Publican! thy wisdom has outdone the
Pharisee, for it is better to apply ourselves to God's mercy, than
to trust to ourselves that we are righteous. But that the Publican
did hit the mark, yea, get nearer unto, and more into the heart
of God and his Son than did the Pharisee, the sequel of the matter
will make manifest.
Take notice then of this profound speech of the Publican, every
word is heavier than the earth, and has more argument in it, than
has ten thousand Pharisaical prayers. "God be merciful to me a
sinner." Yea, the Son of God was so delighted with this prayer,
that for the sake of it, he, even as a limner, draweth out the
Publican in his manner of standing, behaviour, gestures, &c. while
he makes this prayer to God: Wherefore we will take notice both
of the one and of the other; for surely his gestures put lustre
unto his prayer and repentance.
FIRST, His prayer you see is this, "God be merciful to me a sinner."
SECOND, His gestures in his prayer were in general three.
First, He stood afar off.
Second, He would not lift up so much as his eyes to heaven.
Third, He smote upon his breast, with his fist, saying, "God be
merciful to me a sinner."
FIRST, To begin first with is prayer. In his prayer we have
two things to consider of. First, His confession: I am a sinner.
Second, His imploring of help against this malady: "God be merciful
to me a sinner."
[His Confession.]
First, In his confession divers things are to be taken notice of.
As,
1. The fairness and simplicity of his confession: A sinner: I am
a sinner; "God be merciful to me a sinner." This indeed he was,
and this indeed confesses; and this, I say, he doth of godly
simplicity. For, for a man to confess himself a sinner, it is to
speak all against himself that can be spoken. And man, as degenerate,
is too much an hypocrite, and too much a self-flatterer, thus to
confess against himself, unless made simple and honest about the
thing through the power of conviction upon his heart. And it is
yet worth your noting, that he doth not say he was, or had been,
but that at that time his state was such, to wit, a sinner. "God
be merciful to me a sinner," or who am, and now stand before thee
a sinner, or, in my sins.
Now a little to shew you what it is to be a sinner; for every one
that sinneth may not in a proper sense be called a sinner. Saints,
the sanctified in Christ Jesus, do often sin, but it is not proper
to call them sinners: But here the Publican calls himself a sinner;
and therefore in effect, calls himself an evil tree, one that hath
neither good nature, nor that beareth good fruit: one whose body
and soul is polluted, whose mind and conscience is defiled: one
who hath "walked according to the course of this world, and after
the spirit that now worketh in the children of disobedience." They
having their minds at enmity with or against God, and are taken
captive by the devil at his will. A sinner, one whose trade hath
been in and about sin, and the works of Satan all his days.
Thus he waves all pleas, and shews of pleas, and stoops his neck
immediately to the block. Though he was a base man, yet he might
have had pleas; pleas, I say, as well as the Pharisee, though not
so many, yet as good. He was of the stock of Abraham, a Jew, an
Israelite of the Israelites, and so a privileged man in the things
and religion of the Jews, else what doth he do in the temple?
Yea, why did not the Pharisee, if he was a heathen, lay that to
his charge while he stood before God? but the truth is, he could
not; for the Publican was a Jew as well as the Pharisee, and
consequently might, had he been so disposed, have pleaded that
before God. But that he would not, he could not, for his conscience
was under convictions, the awakenings of God were upon him;
wherefore his privileges melt away like grease, and fly from him
like the chaff of the summer threshing-floor, which the wind taketh
up and scattereth as the dust; he therefore lets all privileges
fall, and pleads only that he is "a sinner."
2. In this confession he judges and condemns himself: For, for a
man to say, "I am a sinner," is as much as to say, I am contrary to
the holiness of God, a transgressor of his law, and consequently
an object of the curse, and an heir of hell. The Publican therefore
goeth very far in this his confession, but this is not all; for,
for a man to confess that he is a sinner, is in the
3. Third place, to confess, that there is nothing in him, done, or
can be done by him, that should allure, or prevail with God to do
any thing for him. For a sinner cannot do good; no, nor work up
his heart unto one good thought: no, though he should have heaven
itself, if he could; or was sure to burn in hell fire for ever
and ever if he could not. For sin, where it is in possession and
bears rule, as it doth in every one that we may properly call a
sinner, there it hath the mastery of the man, hath bound up his
senses in cords and chains, and made nothing so odious to the soul
as are the things that be of the Spirit of God. Wherefore it is
said of such, that they are enemies in their minds; that the
carnal mind is enmity to God, and that wickedness proceedeth of
the wicked; and that the Ethiopian may as well change his skin,
or the leopard his spots, as they that are accustomed to do evil
may learn to do well. (Eph 2, Rom 8, 1 Sam 24:13, Jer 13:23)
4. In this confession, he implicitly acknowledgeth, that sin is
the worst of things, forasmuch as it layeth the soul without the
reach of all remedy that can be found under heaven. Nothing below,
or short of the mercy of God, can deliver a poor soul from this
fearful malady. This the Pharisee did not see. Doubtless he did
conclude, that at some time or other he had sinned; but he never
in all his life did arrive to a sight of what sin was: His knowledge
of it was but false and counterfeit, as is manifest by his cure;
to wit, his own righteousness. For take this for a truth undeniable,
that he that thinks himself better before God, because of his
reformations, never yet had the true knowledge of his sin: But
the poor Publican he had it, he had it in truth, as is manifest,
because it drives him to the only sovereign remedy. For indeed,
the right knowledge of sin, in the guilt and filth, and damning
power thereof, makes a man to understand, that not any thing but
grace and mercy by Christ, can secure him from the hellish ruins
thereof.
Suppose a man sick of an apoplexy unto death, and should for his
remedy make use only of those things that are good against the
second ague, would not this demonstrate that this man was not
sensible of the nature and danger of this disease. The same may
be said of every sinner, that shall make use only of those means
to justify him before God, that can hardly make him go for a good
Christian before judicious men. But the poor Publican, he knew the
nature of his disease, the danger of his disease; and knew also,
that nothing but mercy, infinite mercy could cure him thereof.
5. This confession of the Publican, declareth that he himself was
born up now, by an almighty, though invisible hand. For sin, when
seen in its colours, and when appearing in its monstrous shape
and hue, frighteth all mortals out of their wits, away from God;
and if he stops them not, also out of the world. This is manifest
by Cain, Judas, Saul, and others, who could not stand up before
God under the sense and appearance of their sin, but fly before
him, one to one fruit of despair, and one to another. But now this
Publican, though he apprehends his sin, and that himself was one
that was a sinner, yet he beareth up, cometh into the temple,
approaches the presence of an holy and sin-revenging God, stands
before him, and confesses that he is that ugly man, that man that
sin had defiled, and that had brought himself into the danger of
damnation thereby.
This therefore was a mighty act of the Publican. He went against
the voice of conscience, against sense and feeling, against the
curse and condemning verdict of the law; he went, as I may say,
upon hot burning coals to one, that to sin and sinners is nothing
but consuming fire.
Now then, did the Publican this of his own head, or from his now
mind? No verily, there was some supernatural power within that
did secretly prompt him on, and strengthen him to this most noble
venture. True, there is nothing more common among wicked men, than
to tick and toy, and play with this saying of the Publican, "God
be merciful to me a sinner"; not at all being sensible either
what sin is, or of their need of mercy. And such sinners shall
find their speed in the Publican's prayer, far otherwise than the
Publican sped himself; it will happen unto them much as it happened
unto the vagabond Jews, exorcists, who took upon them to call over
them that had evil spirits, the name of the Lord Jesus; that were
beaten by that spirit and made fly out of that house naked and
wounded. (Acts 19:13-16) Poor sinner, dead sinner, thou wilt say
the Publican's prayer, and make the Publican's confession, and
say, "God be merciful to me a sinner." But hold, dost thou do it
with the Publican's heart, sense, dread and simplicity? If not,
thou dost but abuse the Publican and his prayer, and thyself, and
his God; and shalt find God rejecting of thee and thy prayers,
saying, The Publican I know, his prayers, and tears, and godly
tears I know; but who or what art thou? And will send thee away
naked and wounded. They are the hungry that he filleth with good
things, but the rich and the senseless, he sendeth empty away.
For my part, I find it one of the hardest things that I can put my
soul upon, even to come to God, when warmly sensible that I am a
sinner, for a share in grace and mercy. Oh! methinks it seems to
me as if the whole face of the heavens were set against me. Yea,
the very thought of God strikes me through, I cannot bear up, I
cannot stand before him, I cannot but with a thousand tears say,
"God be merciful to me a sinner." (Ezra 9:15) At another time
when my heart is more hard and stupid, and when his terror doth
not make me afraid, then I can come before him and talk of my
sins, and ask mercy at his hand, and scarce be sensible of sin
or grace, or that indeed I am before God: But above all, they are
the rare times, when I can go to God as the Publican, sensible
of his glorious majesty, sensible of my misery, and bear up, and
affectionately cry, "God be merciful to me a sinner."
But again, the Publican by his confession, showeth a piece of the
highest wisdom that a mortal man can show; because by so doing, he
engageth as well as imploreth the grace and mercy of God to save
him. You see by the text he imploreth it; and now I will shew you
that he engageth it, and makes himself a sharer in it.
"He that covereth his sins shall not prosper: but whoso confesseth
and forsaketh them shall have mercy." (Prov 28:13) And again, "If
we confess our sins, he is faithful and just to forgive us our
sins, and to cleanse us from all unrighteousness." (1 John 1:9)
[He engageth it.] In the promise of pardon, He shall find mercy;
he shall have his sins forgiven. As also Solomon prays, that God
will forgive them that know their own sore, and they are indeed,
such as are sensible of the plague of their own heart. (2 Chron
6:29,30, 1 Kings 8:37,38) And the reason is, because the sinner is
now driven to the farthest point; for confession is the farthest
point, and the utmost bound unto which God has appointed the
Publican to go, with reference to his work. As it is said of Saul
to David, when he was about to give him Micah his daughter to
wife, "The king desireth not any dowry, but an hundred foreskins
of the Philistines, to be avenged of the king's enemies." (1 Same
18:25)
So says God in this matter, I desire no sacrifices, nor legal
righteousness to make thee acceptable to me, only acknowledge and
confess thine iniquity that thou hast transgressed against me.
(Jer 3:12,13) And though this by some may be thought to be a very
easy way to come at, and partake of, the mercy of God; yet let the
sensible sinner try it, and he shall find it one of the hardest
things in the world. And there are two things, to which man is
prone, that makes confession hard.
I. There is a great incidency in us to be partial, and not thorough
and plain in our confessions. We are apt to make half confessions;
to confess some, and hide some; or else to make feigned confessions,
flattering both ourselves, and also God, while we make confession
unto him; or else to confess sin as our own fancies apprehend, and
not as the word descries them. These things we are very incident
to: Men can confess little sins, while they hide great ones. Men
can feign themselves sorry for sin, when they are not, or else in
their confessions forget to judge of sin by the word. Hence it is
said, They turned to God, not with their whole heart, but as it
were feignedly. They spake not aright, saying, what have I done?
They flatter him with their lips, and lie unto him with their
tongues, and do their wickedness in the dark, and sin against him
with a high hand, and then come to him and cover the altar with
their tears. These things therefore, demonstrate the difficulty
of sincere confession of sin; and that to do it as it should, is
no such easy thing.
To right confession of sin, several things must go. As,
1. There must be found conviction for sin upon the spirit: for before
a man shall be convinced of the nature, aggravation, and evil of
sin, how shall he make godly confession of it? Now to convince
the soul of sin, the law must be set home upon the conscience by
the Spirit of God; "For by the law is the knowledge of sin." (Rom
3:20) And again, "I had not known sin except the law had said,
Thou shalt not covet." (Rom 7:7) This law, now, when it effectually
ministereth conviction of sin to the conscience, doth it by putting
of life, and strength, and terror into sin. By its working on the
conscience, it makes sin revive, "and the strength of sin is the
law." (1 Cor 15:56) It also increaseth and multiplieth sin, both
by the revelation of God's anger against the soul; and also by
mustering up, and calling to view sins committed, and forgotten
time out of mind. Sin seen in the glass of the law is a terrible
thing, no man can behold it and live. "When the commandment came,
sin revived, and I died"; when it came from God to my conscience,
as managed by an almighty arm, "then it slew me." And now is the
time to confess sin, because now a soul knows what it is, and sees
what it is, both in the nature and consequence of it.
2. To right confession of sin, there must be sound knowledge of God,
especially as to his justice, holiness, righteousness, and purity;
wherefore the Publican here begins his confession by calling
upon, or by the acknowledgement of his majesty: "God be merciful
to me a sinner." As if he should say, God, O God, O great God, O
sin-revenging God, I have sinned against thee, I have broken thy
law, I have opposed thy holiness, thy justice, thy law, and thy
righteous will. O consuming fire! for our God is a consuming fire,
I have justly provoked thee to wrath, and to take vengeance of me
for my transgressions. But, alas! how few, that make confession of
sin, have right apprehension of God, unto whom confession of sin
doth belong! Alas, 'tis easy for men to entertain such apprehensions
of God as shall please their own humours, and as will admit them
without dying, to bear up under their sense of sin, and that shall
make their confession rather facile, and fantastical, than solid
and heart-breaking. The sight and knowledge of the great God is to
the sinful man the most dreadful thing in the world; and is that
which makes confession of sin so rare and wonderful a thing. Most
men confess their sins behind God's back, but few to his face;
and you know there is ofttimes a vast difference in one thus doing
among men.
3. To right confession of sin, there must be a deep conviction of
the certainty and terribleness of the day of judgment. This John
the Baptist inserts, where he insinuates, that the Pharisees' want
of sense of, and the true confession of sin, was because they had
not been warned, or had not taken the alarm, to flee from the
wrath to come. What dread, terror, or frightful apprehension can
there be put into a revelation of sin, where there is no sense of
a day of judgment, and of our giving there unto God an account
for it. (Matt 3:7, Luke 3:7)
I say therefore, to right confession of sin there must be,
(1.) A deep conviction of the certainty of the day of judgment;
namely, that such a day is coming, that such a day shall be. This
the apostle insinuates, where he saith, "God commandeth all men
every where to repent; Because he hath appointed a day, in the
which he will judge the world in righteousness by that man whom
he hath ordained; whereof he hath given assurance unto all men,
in that he hath raised him from the dead." (Acts 17:30,31)
This will give a sense of what the soul must expect at that day
for sin, and so will drive to an hearty acknowledgment of it, and
strong cries for deliverance from it. For thus will the soul argue
that expecteth the judgment day, and that believes that he must
count for all there. O my heart! It is in vain now to dissemble,
or to hide, or to lessen transgressions; for there is a judgment
to come, a day in which God will judge "the secrets of men by his
Son," and at that day he will bring to light "the hidden things of
darkness, and will make manifest the counsel of the heart." If it
must be so then, to what boot32 will it be now to seek to dissemble,
or to lessen in this matter. (1 Cor 4:5) This also is in the Old
Testament urged as an argument to cause youth, and persons of all
sizes to recall themselves to sobriety, and so to confession of
their sin to God; where the Holy Ghost saith ironically, "Rejoice,
O young man, in thy youth; and let thy heart cheer thee in the
days of thy youth, and walk in the ways of thine heart, and in
the sight of thine eyes: but know thou, that for all these things
God will bring thee into judgment." (Eccl 11:9) So again, "God
shall bring every work into judgment, with every secret thing,
whether good, or whether evil." (Eccl 12:14)
The certainty of this, I say, must go to the producing of a
sincere confession of sin, and this is intimated by the Publican,
who, with his confession, addeth a hearty crave for mercy, "God
be merciful to me a sinner." As if he should say, if thou art
not merciful to me, by thy judgment when thou comest I shall be
swallowed up; without thy mercy I shall not stand, but fall by
the judgment which thou hast appointed.
(2.) As there must be, for the producing of sincere confession of
sin, a deep conviction of the certainty, so there must also be of
the terribleness of the day of judgment. Wherefore the apostle,
makes use of the first, so of this to put men upon repentance, an
ingredient of which is sincere confession of sin. "For we must
all appear before the judgment seat of Christ; that every one may
receive the things done in his body, according to that he hath
done, whether it be good or bad. Knowing therefore the terror
of the Lord, we persuade men." (2 Cor 5:10,11) The terror of the
Lord, as we see here, he makes use of that, to persuade men to
come by confession of sin, and repentance, to God for mercy.
And I am persuaded, that it will be found a truth one day that one
reason that this day doth so swarm with wanton professors, is,
because they have not begun at sound conviction for, nor gone to
God at first with sincere confession of sin. And one cause of that
has been, for that they did never seriously fall in with, nor yet
in heart sink under, either the certainty or terribleness of the
day of judgment.
O! the terrors of the Lord! the amazing face that will be put upon
all things before the tribunal of God. Yea, the terror that will
then be read in the face of God, of Christ, of saints and angels,
against the ungodly; whoso believes and understands it, cannot
live without confession of sin to God, and coming to him for mercy.
Mountains, mountains fall upon us, and cover us, will then the cry
of the ungodly be, and "hide us from the face of him that sitteth
upon the throne, and from the wrath of the Lamb: For the great
day of his wrath is come, and who shall be able to stand?" This
terror is also signified where it is said, "and I saw a great white
throne, and him that sat on it, from whose face the [very] earth
and the heaven fled away, and there was found no place for them.
And I saw the dead, small and great, stand before God; and the
books were opened: and another book was opened, which is the book
of life: and the dead were judged out of those things which were
written in the books, according to their works. And the sea gave
up the dead which were in it; and death and hell delivered up the
dead which were in them: and they were judged every man according
to their works. And death and hell were cast into the lake of fire.
This is the second death. And whosoever was not found written in
the book of life was cast into the lake of fire." (Rev 20) Here
is terror, and this terror is revealed afore-hand in the word of
the truth of God, that sinners might hear and read and consider
it, and so come and confess, and implore God's mercy.
The terror of the Lord, how will it appear, when he "shall be
revealed from heaven with his mighty angels, in flaming fire taking
vengeance on them that know not God, and that obey not the gospel
of our Lord Jesus Christ." (2 Thess 1:7-9)
The terror of the Lord, how will it appear, when his wrath shall
burn and flame out like an oven, or a fiery furnace before him,
while the wicked stand in his sight. (Matt 13:50)
The terror of the Lord, how will it appear, while the angels at
his commandment shall gather the wicked in bundles to burn them!
"As--the tares are gathered and burned in the fire; so shall it
be in the end of this world. The Son of Man shall send forth his
angels, and they shall gather out of his kingdom all things that
offend, and them which do iniquity; and shall cast them into a
furnace of fire: there shall be wailing and gnashing of teeth."
(Matt 13:40-42) Who can conceive of this terror to its full with
his mind? Wherefore much more unable are men to express it with
tongue or pen; yet the truly penitent and sin-confessing Publican,
hath apprehension so far thereof, by the word of the testimony,
that it driveth him to God, with a confession of sin for an
interest in God's mercy. But,
4. To right and sincere confession of sin, there must be a good
conviction of a probability of mercy. This also is intimated by the
Publican in his confession; "God [saith he] be merciful to me a
sinner." He had some glimmerings of mercy, some conviction of a
probability of mercy, or that he might obtain mercy for his pardon,
if he went, and with unfeigned lips did confess his sins to God.33
Despair of mercy, shuts up the mouth, makes the heart hard, and
drives a man away from God; as is manifest in the case of Adam
and the fallen angels. But the least intimation of mercy, if the
heart can but touch, feel, taste, or have the least probability
of it, that will open the mouth, tend to soften the heart, and to
make a very Publican come up to God into the temple and say, "God
be merciful to me a sinner."
There must then be this holy mixture of things in the heart of a
truly confessing Publican. There must be sound sense of sin, sound
knowledge of God: deep conviction of the certainty and terribleness
of the day of judgment, as also of the probability of obtaining
mercy.
But to come to that which remains; I told you that there were two
things that did make unfeigned confession hard. The first I have
touched upon.
II. And now the second follows: And that is, some private, close
leaning to some piece or parcel of goodness, that a man shall
conceit that he hath done before, or is doing now, or that he
purposeth in his deceitful heart that he will do one of these
days, with which he hopes to prevail with God for the pardon of
his sins. This man to be sure knows not sin in the nature and evil
of it, only he has some false apprehensions about it. For where
the right knowledge of sin is in the heart, that man sees so much
evil in the least transgression, as that it would, even any one
sin, break the backs of all the angels of heaven, should the great
God but impute it to them. And he that sees this is far enough
off from thinking of doing to mitigate, or assuage the rigour of
the law, or to make pardonable his own transgressions thereby. But
he that sees not this, cannot confess his transgressions aright;
for the confession consisteth in the general, in a man's taking
to himself his transgressions, and standing in them, with the
acknowledgement of them to be his, and that he cannot stir from
under them, nor do any thing to make amends for them, or to palliate
the rigour of justice against the soul. And this the Publican did
when he cried, "God be merciful to me a sinner."
He made his sins his own, he took them to him, he stood before in
them, accounting that he was surely undone for ever if God did
not extend forgiveness unto him. And this is to do as the prophet
Jeremy bids; to wit, "only to acknowledge our iniquities," to
acknowledge them and to stand in them at the terrible bar of God's
justice, until mercy takes them out of the way; not shifting our
shoulders or conscience of them, by doing, or promising to do,
either this or that good work, only acknowledge, acknowledge only.
And the reason of this kind of confession is,
1. Because this carrieth in it the true nature of confession, to
confess, and to abide under the crimes confessed, without shifts
and evasions, is the only real simple way of confessions. "I said
I would confess my transgressions unto the Lord"; and what then,
"and thou forgavest the iniquity of my sin." (Psa 32:5) Mark,
nothing comes in betwixt confession and forgiveness of sin, nothing
of works of righteousness, nothing of legal amendments, nothing
but an outcry for mercy; and that act is so far off from lessening
the offence, that it greatly heighteneth and aggravates it. That
is the first reason.
2. A second reason is, because God doth expect that the penitent
confessors should for the time that his wisdom shall think meet,
not only confess, but bear their shame upon them; yea, saith God,
"be thou confounded also and bear thy shame," when God takes away
thine iniquity, thou shalt be confounded and never open thy mouth
more because of thy shame. (Eze 16:52,63) We count it convenient
that men, when their crimes and transgressions are to be manifested,
that they be set in some open place, with a paper, wherein their
transgressions are inserted, pinned upon their back or their
forehead, that they may not only confess, but bear their own
shame.34 And at the penitential confession of sinners, God has
something of this kind to do; if not before men, yet before angels,
that they may behold, and be affected, and rejoice when they shall
see, after the revelation of sin, the sinner taken into the favour
and abundant mercy of God. (Luke 15)
3. A third reason is, For that God will in the forgiveness of sin,
magnify the riches of his mercy; but this cannot be, if God shall
suffer, or accept of such confession of sin, as is yet intermixed
with those things that will darken the heinousness of the offence,
and that will be darkened either by a partial, feigned, or overly
confession: or by a joining with the confession any of the sinners
pretended good deeds.
That God in the salvation, and so in the confession of the sinner,
designs the magnifying of his mercy, is apparent enough from the
whole current of scripture, and that any of the things now mentioned
will, if suffered to be done, darken and eclipse this thing, is
evident to reason itself.
Suppose a man stand indicted for treason, yet shall so order the
matter, that it shall ring in the country, that his offences are
but petty crimes; though the king shall forgive this man, much
glory shall not thereby redound to the riches and greatness of
his mercy. But let all things lie naked, let nothing lie hid or
covered, let sin be seen, shewn, and confessed, as it is with and
in the sinner himself, and then there will be in his forgiveness
a magnifying of mercy.
4. A fourth reason is, for that else God cannot be justified in
his sayings, nor overcome when he is judged. (Psa 51, Rom 3) God's
word hath told us what sin is, both as to its nature and evil effects.
God's word hath told us, that the best of our righteousnesses are
not better than filthy rags. God's word has also told us, that
sin is forgiven us freely by grace, and to for the sake of our
amendments: and all this God will have shewn, not only in the acts
of his mercy towards, but even in the humiliations and confessions
of the penitent: For God will have his mercy begin to be displayed
even there where the sinner hath taken his first step toward him:
"That as sin hath reigned unto death, even so might grace reign
through righteousness unto eternal life by Jesus Christ our Lord."
(Rom 5:21)
5. A fifth reason is, because God would have by the Publican's
conversion, others affected with the displays and discoveries of
wonderful grace; but to cloud and cover it with lessening of sin,
and the sinful righteousness of man, is not the way to do this.
Wherefore the sinner's confession must be such as is full, nor
must anything of his to lessen sin come in betwixt confession and
mercy; and this is the way to affect others [who are] as bad as
Publicans and sinners, and to make them come in to God for mercy.
For what will such say when sin begins to appear to the conscience,
and when the law shall follow it with a voice of words, each one
like a clap of thunder? I say, what will such say when they shall
read that the Publican did only acknowledge his iniquity, and found
grace and favour at the hand of God? But that God is infinitely
merciful; merciful indeed, and that to those, or to such, as do
in truth stand in need of mercy. Also that he sheweth mercy of
his own good pleasure, nothing moving him thereto but the bounty
of his own goodness and the misery of his creature.
I say, this is the way to make others be affected with mercy; as
he saith, by the apostle Paul, "But God, who is rich in mercy,
for his great love wherewith he loved us, even when we were dead
in sins, hath quickened us together with Christ, [by grace ye are
saved] and hath raised us up together, and made us sit together in
heavenly places in Christ Jesus: That in the ages to come he might
shew the exceeding riches of his grace in his kindness toward
us through Christ Jesus." (Eph 2:4-7) You may also see that: 1
Timothy 1:15, 16. 6. Another reason of this is, because this is
the way to heighten the comfort and consolation of the soul; and
that both here and hereafter. What tendeth more to this, than for
sinners to see, and with guilt and amazement to confess what sin
is, and so to have pardon extended from God to the sinner as such?
This fills the heart; this ravishes the soul! this puts a whole
heaven of joy into every one of the thoughts of salvation from
sin, and deliverance from wrath to come. "And the ransomed of the
Lord shall return, and come to Zion with songs and everlasting joy
upon their heads: they shall obtain joy and gladness, and sorrow
and sighing shall flee away." (Isa 35:10) Indeed the belief of
this makes joy and gladness endless: I say, it will make it begin
here, and make that it shall never have consummation in heaven.
7. Besides, it layeth upon the soul the greatest obligations to
holiness; what like the apprehension of free forgiveness, and that
apprehension must come in through a sight of the greatness of
sin, and of my inability to do anything towards satisfaction, to
engage the heart of a rebel and traitor to love his prince, and
to submit to his laws.
When Elisha had taken the Syrians captives, some were for using
severities towards them; but he said, "Set bread and water before
them, that they may eat and drink, and go to their master"; and
they did so. And what follows, "So the bands of Syria came no
more into the land of Israel." He conquered their malice with his
compassion. And it is the love of Christ that constraineth to live
to him. (2 Kings 6:22,23, 2 Cor 5:14)
Many other things might possibly be urged, but at present let these
be sufficient.
[His imploring of mercy.]
Second. The second thing that we made mention of in the Publican's
prayer was, an imploring of help against this malady; GOD BE
MERCIFUL TO ME A SINNER. In which petition I shall take notice of
several things.
I. That a man's help against sins, doth not so absolutely lie
in his personal conquest, as in the pardon of them. I suppose a
conquest, though there can indeed by man be none, so long as he
liveth in this world; I mean, a complete conquest and annihilation
of sin.
The Publican, and so every graciously awakened sinner, is doubtless
for the subduing of sin; but yet he looketh that the chief help
against it doth lie in the pardon of it. Suppose a man should
stab his neighbour with his knife, and afterwards burn his knife
to nothing in the fire, would this give him help against his
murder? No verily, notwithstanding this, his neck is obnoxious
to the halter, yea, and his soul to hell fire. But a pardon gives
him absolute help: "It is God that justifies, who shall condemn."
(Rom 8) Suppose a man should live many days in rebellion against
God, and after that leave off to live any longer so rebelliously,
would this help him against the guilt which he contracted before?
No verily, without remission there is no help, but the rebel is
undone. Wherefore the first blessedness, yea, and that without
which all other things cannot make one blessed, it lies in pardon.
"Blessed is he whose transgression is forgiven, whose sin is
covered." (Psa 32:1) "Blessed is the man to whom the Lord will
not impute sin." (Rom 4:8)
Suppose a man greatly sanctified and made holy; I say, suppose
it; yet if the sins, before committed by him, be not pardoned, he
cannot be a blessed man.
Yet again, Suppose a man should be caught up to heaven, not having
his sins pardoned, heaven itself cannot make him a blessed man. I
suppose these things, not that they can be, but to illustrate my
matter. There can be not blessedness upon any man who yet remaineth
unforgiven. You see therefore here, that there was much of the
wisdom of the Holy Ghost in this prayer of the Publican. He was
directed the right, the only, the next35 way to shelter, where
blessedness begins even to mercy for the pardon of his sins. Alas!
What would it advantage a traitor to be taken up into the king's
coach, to be clothed with the king's royal robe, to have put upon
his finger the king's gold ring, and to be made to wear, for the
present, a chain of gold about his neck, if after all this the
king should say unto him, but I will not pardon thy rebellion;
thou shalt die for thy treason? Pardon then, to him that loves
life, is chiefest, is better, and more to be preferred and sought
after, than all other things; yea, it is the highest point of
wisdom in any sinner to seek after that first.
This therefore confuteth the blindness of some, and the hypocrisy
of others. Some are so silly, and so blind, as quite to forget and
look over the pardon of sin, and to lay their happiness in some
external amendments; when alas poor wretches, as they are, they abide
still under the wrath of God. Or if they be not quite so foolish
as utterly to forget the forgiveness of sin, yet they think of it,
but in the second place; they are for setting of sanctification
before justification, and so seek to confound the order of God;
and that which is worse unto them, they by so doing, do what they
can to keep themselves indeed from being sharers in that great
blessing of forgiveness of sins by grace.
But the Publican here was guided by the wisdom of heaven: He comes
into the temple, he confesseth himself a sinner, and forthwith,
without any delay, before he removeth his foot from where he stands,
craveth help of pardon; for he knew that all other things, if yet
he remained as involved in guilt, would not help him against that
damnation that belonged to a vile and unforgiven sinner.
This also confuteth the hypocrites, such as is our Pharisee here
in the text, that glory in nothing more, or so much, as that they
are "not as other men,--unjust, adulterers, extortioners, or even
as this Publican"; for these men have missed of the beginning of
good which is the forgiveness of sin; and if they have missed of
the first, of the beginning good, they shall never, as so standing,
receive the second, or the third: Justification, sanctification,
glorification, they are the three things, but the order of God
must not be perverted. Justification must be first, because that
comes to man while he is ungodly and a sinner.
Justification cannot be where God has not passed a pardon. A pardon
then is the first thing to be looked after by the sinner; this the
Pharisee did not, therefore he went down to his house unjustified;
he set the stumbling-block of his iniquity before his face when
he went to enquire of the Lord; and as he neglected, slighted,
scorned, because he thought that he had no need of pardon; therefore
it was given to the poor, needy, and miserable Publican, and he
went away with the blessing of it.
PUBLICANS, since this is so weighty a point, let me exhort you that
you do not forget this prayer of your wise and elder brother, to
wit, the Publican, that went up into the temple to pray. I say,
forget it not, neither suffer any vain-glorious or self-conceited
hypocrite to beat you with arguments, or to allure you with their
silly and deceitful tongues, from this most wholesome doctrine.
Remember that you are sinners, equal to, or as abominable as are the
Publicans, wherefore do you, as you have him for your pattern, go
to God, and to him confess in all simple, honest, and self-abasing-wise
your great, numerous, and abominable sins; and be sure that in the
very next place you forget not to ask for pardon, saying, "God be
merciful to me a sinner." And remember that heaven itself cannot
help you against, nor keep you from, the damnation and misery that
comes by sin, if 'twas possible you should go thither, if you miss
of pardon and forgiveness.
II. As the Publican imploreth help, so withal he closely approveth,
notwithstanding, of the sentence of the law that was gone out
against him. This is manifest, for he saith to God, "be merciful
to me"; and also in that he concludes himself "a sinner." I say,
he justifieth, he approveth of the sentence of the law, that was
gone out against him, and by which he now stood condemned in his
own conscience before the tribunal of God's justice. He saith not
as the hypocrite, "Because I am innocent, surely his anger shall
turn from me" (Jer 2:35); or "What have we spoken so much against
thee?" (Mal 3:13) No, he is none of these murmurers or complainers,
but fairly falls before the law, witnesses, judge and jury, and
consenteth to the verdict, sentence, and testimony of each of
them.
To illustrate this a little, suppose a malefactor should be
arraigned before a judge, and that after the witnesses, jury, and
judge, have all condemned him to death for his fact, the judge
again should ask him what he can say for himself why sentence of
death should not pass upon him? Now if he saith, nothing, but good,
my lord, mercy; he in sum confesseth the indictment, justifieth
the witnesses, approveth of the verdict of the jury, and consenteth
to the judgment of the judge.
The Publican therefore in crying mercy, justifieth the sentence of
the law that was gone out against his sins: He wrangleth not with
the law, saying, that was too severe, though many men do thus,
saying, God forbid, for then woe be to us. He wrangleth not
with the witness, which was his own conscience, though some will
buffet, smite, and stop its mouth, or command it to be silent. He
wrangleth not with the jury, which was the prophets and apostles,
though some men cannot abide to hear all that they say. He wrangleth
not with the judge, nor sheweth himself irreverently before him,
but in all humble-wise, with all manner of gestures that could
bespeak him acquiescing with the sentence, he flieth to mercy for
relief.
Nor is this alone the way of the Publican; but of other godly
men before his time: When David was condemned, he justified the
sentence and the judge, out of whose mouth it proceeded, and so
fled for succour to the mercy of God. (Psa 51) When Shemaiah the
prophet pronounced God's judgments against the princes of Judah
for their sin, they said, "The Lord is righteous." (2 Chron 12:6)
When the church in the Lamentations had reckoned up several of her
grievous afflictions wherewith she had been chastised of her God,
she, instead of complaining, doth justify the Lord, and approve
of the sentence that was passed upon her, saying, "The Lord
is righteous; for I have rebelled against his commandment." (Lam
1:18) So Daniel, after he had enumerated the evils that befell
the church in his day, addeth, "Therefore hath the Lord--brought
it upon us; for the Lord our God is righteous in all his works
which he doeth: for we obeyed not his voice." (Dan 9:14)
I know that all these do justify the judgment of God that was gone
out against them, as the Publican did the sentence wherewith he
was condemned. And I say, that unless a man doth come hither, his
confession and cry for mercy is not right, and so according to
the scripture, reason, and nature of things as they ought to be;
for he that has any other plea, why doth he cry God, Mercy! Surely
not because he concludes that what is done, is done justly and
righteously against him, but because he is overruled by spite,
prejudice, tyranny, or the like.
But this is not the case with our Publican. He has transgressed a
law that is holy, just, and good: the witness that accuseth him of
this, is God and his conscience; he is also cast by the verdict of
holy men of God; and all this he knows, and implicitly confesses,
even in that he directs his prayer unto his judge for pardon.
And it is one of the excellentest sights in the world to see, or
understand a sinner thus honestly receiving the sentence of the
law that is gone out against him; to see and hear a Publican thus
to justify God.36 And this God will have done for these reasons.
1. That it might be conspicuous to all that the Publican has need
of mercy. This is for the glory of the justice of God, because it
vindicates it in its goings out against the Publican. God loveth to
do things in justice and righteousness, when he goeth out against
men, though it be but such a going out against them as only tendeth
to their conviction and conversions. When he dealt with our father
Abraham in this matter, he called him to his foot, as here he
doth the Publican. And sinner, if ever God counts thee worthy to
inherit the throne of glory, he will bring thee hither. But,
2. The Publican, by the power of conviction stoops to, and falleth
under the righteous sentence gone forth against him, that it might
be also manifest that what afterward he shall receive is of the
mere grace and sovereign goodness of God. And indeed there is
no way that doth more naturally tend to make this manifest than
this. For thus; there is a man proceeded against for life, by the
law, and the sentence of death is in conclusion most justly and
righteously passed upon him by the judge. Suppose now that after
this, this man lives, and is exalted to honour, enjoys great
things, and is put into place of trust and power, and that by him
that he has offended, even by him that did pass the sentence upon
him. What will all say, or what will they conclude, even upon the
very first hearing of this story? Will they not say, well, whoever
he was that found himself wrapped up in this strange providence,
must thank the mercy of a gracious prince; for all these things
bespeak grace and favour. But,
3. As the Publican falleth willingly under the sentence, and
justifieth the passing of it upon him; so by his flying to mercy
for help, he declareth to all that he cannot deliver himself: He
putteth help away from himself, or saith, it is not in me.
This, I say, is another thing included in this prayer, and it is
a thing distinct from that but now we have been speaking to. For
it is possible for a man to justify and fall under the sentence of
the judge, and yet retain that with himself that will certainly
deliver him from that sentence when it has done its worst. Many
have held up their hand, and cried guilty at the bar, and yet
have fetched themselves off well enough for all that; but then
they have not pleaded mercy, for he that doth so, puts his life
altogether into the hands of another, but privilege or good deeds
either done or to be done by them. But the Publican in the text
puts all out of his own hand; and in effect saith to that God
before whom he went up into the temple to pray; Lord, I stand here
condemned at the bar of thy justice, and that worthily, for the
sentence is good, and hath in righteousness gone out against me;
nor can I deliver myself, I heartily and freely confess I cannot;
wherefore I betake myself only to thy mercy, and do pray thee to
forgive the transgressions of me a sinner. O how few be there of
such kind of Publicans! I mean of Publicans thus made sensible,
that come unto God for mercy.
Mercy with most, is rather a compliment, I mean, while they plead
it with God, than a matter of absolute necessity; they have not
awfully, and in judgment and conscience fallen under the sentence,
nor put themselves out of all plea but the plea of mercy. Indeed,
thus to do, is the effect of the proof of the vanity and emptiness
of all experiments made use of before. Now there is a two-fold
proof of experiments; the one is, the result of practice; the
other is, the result of faith.
The woman with her bloody issue made her proof by practice, when
she had spent all that she had upon physicians and was nothing
bettered, but rather grew worse. (Mark 5:26) But our Publican here
proves the emptiness and vanity of all other helps, by one cast
of faith upon the contents of the bible, and by another look upon
his present state of condemnation; wherefore he presently, without
any more ado, condemneth all other helps, ways, modes, or means
of deliverance, and betakes himself only to the mercy of God,
saying, "God be merciful to me a sinner."
And herein he showeth wonderful wisdom. For,
(1.) By this, He thrusts himself under the shelter and blessing of
the promise: and I am sure it is better and safer to do so, than
to rely upon the best of excellences that this world can afford.
(Hosea 14:1-4)
(2.) He takes the ready way to please God; for God takes more delight
in showing of mercy, than in any thing that we can do. (Hosea 6:6,
Matt 9:13, 12:7) Yea and that also is the man that pleaseth him,
even he that hopes in his mercy. (Psa 147:11) The Publican therefore,
whatever the Pharisee might think, stood all this while upon sure
ground, and had by far the start of him for heaven. Alas! his
dull head could look no further than to the conceit of the pitiful
beauty and splendour of his own stinking righteousness.37 Nor
durst he leave that to trust wholly to the mercy of God; but the
Publican comes out, though in his sins, yet like an awakened,
enlightened, resolved man, and first abases himself, then gives God
the glory of his justice, and after that the glory of his mercy,
by saying, "God be merciful to me a sinner"; and thus in the ears
of the angels he did ring the changes of heaven. Again,
(3.) The Publican, in his thus putting himself upon mercy, showeth,
that in his opinion there is more virtue in mercy to save, than
there is in the law and sin to condemn. And although this is not
counted a great matter to do, while men are far from the law, and
while their conscience is asleep within them; yet when the law
comes near, and conscience is awake, who so tries it, will find
it a laboursome work. Cain could not do thus for his heart, no,
nor Saul; nor Judas, neither. This is another kind of thing than
most men think it to be, or shall find it, whenever they shall
behold God's angry face, and when they shall hear the words of
his law.
However our Publican did it, and ventured his body, soul, and
future condition for ever in this bottom, with other the saints
and servants of God, leaving of the world to swim over the sea
of God's wrath if they will, in their weak and simple vessels of
bulrushes, or to lean upon their cobweb-hold, when he shall arise
to the judgment that he hath appointed.
In the mean time pray God awaken us as he did the Publican; pray
God enlighten us as he did the Publican; pray God grant us boldness
to come to him as the Publican did; and also in that trembling
spirit as he did, when he cried in the temple before him, "God be
merciful to me a sinner."
[His Gestures.]
THIRD. Thus having in brief passed over his prayer, we come in
the next place to his gestures; for in my judgment the right
understanding of them will give us yet more conviction of the
Publican's sense and awakening of spirit under this present action
of his.
And I have observed many a poor wretch that has readily had recourse
to the Publican's prayer, that never knew what the Publican's
GESTURES, in the presence of God, while in prayer before him, did
mean. Nor must any man be admitted to think, that those gestures
of his were in custom, and a formality among the Jews in those
days; for 'tis evident enough by the carriage of the Pharisee,
that it was below them and their mode, when they came into the
temple, or when they prayed any where else; and they in those
days were counted for the best of men, and men too in religious
matters they were to imitate and take their examples at the hands
of the best, not at the hands of the worst.
The Publican's gestures then, were properly his own, caused by the
guilt of sin, and by that dread of the majesty of God that was
upon his spirit. And a comely posture it was, else Christ Jesus,
the Son of God, would never have taken that particular notice
thereof as he did, nor have smiled upon it so much as to take it,
and distinctly repeat it as that which made his prayer the more
weighty, and the more also to be taken notice of. Yea, in mine
opinion, the Lord Jesus has committed it to record, for that he
liked it, and for that it shall pass for some kind of touchstone
of prayer, that is made in good sense of sin, and of God, and of
need of his goodness and mercy. For verily, all these postures
signify sense, sight of a lost condition, and a heart in good
earnest for mercy.
I know that they may be counterfeited, and Christ Jesus knows who
doth so too; but that will not hinder, or make weak or invalid
what hath already been spoken about it. But to forbear to make a
further prologue, and to come to the handling of particulars.
"And the Publican, standing afar off, would not lift up so much
as his eyes unto heaven, but smote upon his breast."
Three things, as I told you already, we may perceive in these
words, by which his Publican posture, or gestures are set forth.
First. He stands afar off. Second. He would not lift up so much as
his eyes to heaven. Third. He smote upon his breast. First. For
the first of these, "He stood afar off." "And the Publican standing
afar off." This is, I say, the first thing, the first posture of
his with which we are acquainted, and it informeth us of several
things.
1. That he came not with senselessness of the majesty of God when
he came to pray, as the Pharisee did, and as sinners commonly do.
For this standing back, or afar off, declares that the majesty of
God had an awful stroke upon his spirit: He saw whither, to whom,
and for what, he was now approaching the temple. It is said in
that 20th of Exodus, That when the people saw the thunderings and
the lightnings, and the noise of the trumpet, and the mountain
smoking, and all these were signs of God's terrible presence, and
dreadful majesty, they removed themselves, "and stood afar off."
(Exo 20:18) This behaviour therefore of the Publican did well become
his present action, especially since, in his own eyes, he was yet
an unforgiven sinner. Alas! What is God's majesty to a sinful man,
but a consuming fire? And what is a sinful man in himself, or in
his approach to God, but as stubble fully dry.
How then could the Publican do otherwise than what he did, than
stand afar off, if he either thought of God or himself. Indeed the
people afore-named, before they saw God in his terrible majesty,
could scarce be kept off from the mount with words and bounds, as
it is now the case of many: Their blindness gives them boldness;
their rudeness gives them confidence; but when they shall see
what the Publican saw, and felt, and understood as he, they will
pray, and stand afar off, even as these people did. They removed
and stood afar off, and then fell to praying of Moses that this
dreadful sight and sound might be taken from them. And what if I
should say, he stood afar off for fear of a blow, though he came
for mercy, as it is said of them, They stood "afar off for the
fear of her torment." (Rev 18:10)
I know what it is to go to God for mercy, and what it is to stand
all that while in my spirit through fear afar off, being possessed
with this, will not God now smite me at once to the ground for my
sins. David thought something when he said as he prayed, "Cast
me not away from thy presence, and take not thy Holy Spirit from
me." (Psa 51:11)
There is none knows, but those that have them, what turns and
returns, what coming on and going off, there is in the spirit of a
man that indeed is awakened, and that stands awakened before the
glorious Majesty in prayer.38 The prodigal also made his prayer
to his Father intentionally, while he was yet a great way off. And
so did the lepers too; "And as he entered into a certain village,
there met him ten men that were lepers, which stood AFAR OFF: And
they lift up their voices and said, Jesus, Master, have mercy on
us." (Luke 17:12,13)
See here, it has been the custom of praying men to keep their
distance, and not to be rudely bold in rushing into the presence
of the holy and heavenly majesty; especially if they have been
sensible of their own vileness and sins, as the prodigal, the
lepers, and our Publican was. Yea, Peter himself, when upon a time
he perceived more than commonly he did of the majesty of Jesus his
Lord, what doth he do! "When Simon Peter saw it," says the text,
"he fell down at Jesus' knees, saying, Depart from me; for I am a
sinful man, O Lord." (Luke 5:8) Oh! when men see God and themselves,
it fills them with holy fear, of the greatness of the majesty of
God, as well as with love to, and desire after his mercy.
Besides, by his standing afar off, it might be to intimate that he
now had in mind, and with great weight upon his conscience, the
infinite distance that was betwixt God, and him. Men should know
that, and tremble in the thoughts of it, when they are about to
approach the omnipotent presence.
What is poor sorry man! poor dust and ashes, that he should crowd it
up, and go jostlingly in the presence of the great God? especially
since it is apparent, that besides the disproportion that is betwixt
God and him, he is a filthy, leprous, polluted, nasty, stinking,
sinful bit of carrion.39 Esther, when she went to supplicate the
king her husband for her people, made neither use of her beauty,
nor relation, nor other privileges of which she might have had
temptation to make use, especially at such a time, and in such
exigencies, as then did compass her about: But I say, she made
not use of them to thrust herself into his presence, but knew,
and kept her distance, standing in the inward court of his palace,
until he held out the golden sceptre to her; THEN "Esther drew
near, and touched the top of the sceptre." (Esth 5:2)
Men also when they come into the presence of God, should know their
distance; yea, and shew that they know it too, by such gestures
and carriages, and behaviors that are seemly. A remarkable saying
is that of Solomon. "Keep thy foot when thou goest to the house
of God, and be more ready to hear, than to give the sacrifice of
fools; for they consider not that they do evil. [And as they should
keep their foot, so also he adds] Be not rash with thy mouth, and
let not thine heart be hasty to utter any thing before God: for
God is in heaven, and thou upon earth: therefore let thy words be
few." (Eccl 5:1,2) Three things the Holy Ghost exhorteth to in
this text.
The one is, that we look to our feet, and not be forward to crowd
into God's presence.
Another is, That we should also look well to our tongues, that
they be not rash in uttering anything before God.
And the third is, because of the infinite distance that is betwixt
God and us, which is intimated by those words, "For God is in
heaven, and thou upon earth."
The Publican therefore shewed great wisdom, holy shame, and humility,
in this brave gesture of his, namely, in his standing afar off,
when he went up into the temple to pray. But this is not all.
2. The Publican, in standing afar off, left room for an advocate,
an high priest, a day's-man to come betwixt, to make peace between
God and this poor creature. Moses, the great mediator of the Old
Testament, was to go nigher to God than the rest of the leaders,
or of the people were. (Exo 20:21) Yea, the rest of the people
were expressly commanded to worship, standing afar off. (19:21)
No man of the sons of Aaron that hath a blemish was to come nigh.
"No man that hath a blemish of the seed of Aaron the priest,
shall come nigh to offer the offerings of the Lord made by fire:
He shall not come nigh to offer the bread of his God." (Lev 21:21)
The Publican durst not be his own mediator, he knew he had a blemish,
and was infirm, and therefore he stands back; for he knew that it
was none of him that his God had chosen to come near unto him, to
offer the fat and the blood. (Eze 44:13-15) The Publican therefore
was thus far right: he took not up the room himself, neither with
his person, nor his performances, but stood back, and gave place
to the high priest that was to be intercessor.
We read, that when Zacharias went into the temple to burn incense,
as at that time his lot was, "The whole multitude of the people
were praying without." (Luke 1:9,10) They left him where he was,
near to God, between God and them, mediating of them; for the
offering of incense by the chief priest was a figurative making
of intercession for the people, and they maintained their distance.
It is a great matter in praying to God, not to go too far, nor
come too short in that duty. I mean in the duty of prayer, and a
man is very apt to do one or the other. The Pharisee went so far,
he was too bold, he came into the temple making such a ruffle
with his own excellences, there was in his thoughts no need of a
Mediator. He also went up so nigh to God, that he took up the room
and place of the Mediator himself; but this poor Publican, he knows
his distance, and kept it, and leaves room for the High Priest to
come and intercede for him with God. He stood afar off, not too
far off; for that is the room and place of unbelievers, and in
this sense that saying is true, "For, lo, they that are far from
thee shall perish" (Psa 73:27): That is, they whose unbelief hath
set them in their hearts and affections more upon their idols,
and that have been made to cast God behind their backs, to follow
and go a whoring after them.
Hitherto therefore it appears, that though the Pharisee had more
righteousness than the Publican, yet the Publican had more spiritual
righteousness than the Pharisee: And that though the Publican had
a baser, and more ugly outside than the Pharisee, yet the Publican
knew how to prevail with God for mercy better than he.
As for the Publican's posture of standing in prayer, it is excusable,
and that by the very father of the faithful himself: For Abraham
stood praying when he made intercession for Sodom. (Gen 18:22,23)
Christ also alloweth it where he saith, "And when ye STAND PRAYING,
forgive, if ye have ought against any: that your Father also which
is in heaven may forgive you your trespasses." (Mark 11:25) Indeed
there is no stinted order prescribed for our thus or thus behaving
of ourselves in prayer, whether kneeling, or standing, or walking
or lying, or sitting; for all these postures have been used by the
godly. "Paul KNEELED down and prayed." (Acts 20:36) Abraham and
the Publican STOOD and prayed. David prayed as he WALKED. (2 Sam
15:30,31) Abraham prayed LYING upon his face. (Gen 17:17,18) Moses
prayed SITTING. (Exo 17:12) And indeed prayer, effectual fervent
prayer, may be, and often is, made unto God, under all these
circumstances of behaviour: for God has not tied us to any of
them; and he that shall tie himself, or his people, to any one of
these, doth more than he hath warrant for from God; and let such
take care of innovating, it is the next way to make men hypocrites
and dissemblers in those duties, in which they should be sincere.
True, which of those soever a man shall chose to himself for the
present, to perform this solemn duty in, it is required of him,
and God expects it, that he should pray to him in truth, and with
desire, affection, and hunger, after those things, that with his
tongue he maketh mention of before the throne of God. And indeed
without this, all is nothing. But alas! how few be there in the
world whose heart and mouth in prayer shall go together? Dost
thou, when thou askest for the spirit, or faith, or love to God,
to holiness, to saints, to the word, and the like, ask for them
with love to them, desire of them, hungering after them? Oh! this
is a mighty thing! and yet prayer is no more before God, than as
it is seasoned with these blesssed qualifications. Wherefore it is
said, that while men are praying, God is searching of the heart,
to see what is the meaning of the spirit, or whether there be the
spirit and his meaning in all that the mouth hath uttered, either
by words, sighs, or groans; because it is by him, and through
his help only that any make prayers according to the will of God.
(Rom 8:26,27) Whatever thy posture therefore shall be, see that
thy prayers be pertinent and fervent, not mocking of thine own
soul with words, while thou wantest and art an utter stranger to
the very vital and living spirit of prayer.
Now our Publican, had, and did exercises, the very spirit of prayer
in prayer. He prayed sensibly, seriously, affectionately hungering,
thirsting, and with longing after that, for which with his mouth
he implored the God of heaven: His heart and soul were in his words,
and it was that which made his PRAYER; even because he prayed in
PRAYER; he prayed inwardly, as well as outwardly.
David tells us, that God heard the VOICE of his supplication, the
voice of his cry, the voice of his tears, and the voice of his
roaring. For indeed there are all these without this acceptable
sound in them, nor can any thing but sense, and affection, and
fervent desire, make them sound well in the ears of God. Tears,
supplications, prayers, cries, may be all of them done in formality,
hypocrisy, and from other causes, and to other ends than that which
is honest and right in God's sight: For God as he had experience
of, would search and look after the VOICE of his tears, supplications,
roarings, prayers, and cries.
And if men had less care to please men, and more to please God, in
the matter and manner of praying, the world would be at a better
pass than it is. But this is not in man's power to help, and to
amen: When the Holy Ghost comes upon men with greater conviction
of their state and condition, and of the use and excellency of
the grace of sincerity and humility in prayer, then, and not till
then, will the grace of prayer be more prized, and the spacious
flouting, complimentary lips of flatterers be more laid aside.
I have said it already, and I will say it again, that there is
now-a-days a great deal of wickedness committed in the very duty
of prayer; by words, of which men have no sense,40 by reaching
after such conclusions and clenches therein, as may make their
persons to be admired; by studying for, and labouring after such
enlargements as the spirit accompanieth not the heart in. O Lord
God, O Lord God, make our hearts upright in us, as in all points
and parts of our profession, so in this solemn appointment of God,
"If I regard iniquity in my heart," said David, "the Lord will
not hear me." But if I be truly sincere he will, and then it is
no mater whether I kneel, or stand, or sit, or lie, or walk; for
I shall do none of these, nor put up my prayers under any of these
circumstances, lightly foolishly, and idly, but to beautify this
gesture with the inward working of my mind and spirit in prayer;
that whether I stand or sit, walk or lie down, glory and gravity,
humility and sincerity shall make my prayer profitable, and my
outward behaviour comely in his eyes, with whom in prayer I now
have to do.
And had not our Publican been inwardly seasoned with these, Christ
would have taken but little pleasure in his modes and outward
behaviour: but being so honest inwardly, and in the matter of
his prayer, his gestures by that were made beauteous also; and
therefore it is that our Lord so delightfully dilateth upon
them, and draweth them out at length before the eyes of others.
I have often observed, that that which is natural, and so comely
in one, looks odiously when imitated by another, I speak as to
gestures and actions in preaching and prayer. Many, I doubt not,
but will imitate the Publican, and that both in the prayer and
gestures of the Publican, whose persons and actions will yet stink
full foully in the nostrils of him that is holy and just, and that
searcheth the heart and the reins.
Well, the Publican STOOD and prayed, he stood afar off, and prayed,
and his prayers came even to the ears and heart of God.
"AND THE PUBLICAN STANDING AFAR OFF, WOULD NOT LIFT UP SO MUCH AS
HIS EYES UNTO HEAVEN."
Second, We are now come to another of his postures. "He would
not, [says the text] so much as lift up his eyes to heaven." Here
therefore was another gesture added to that which went before;
and a gesture that a great while before had been condemned by the
Holy Ghost himself. "Is it such a fast that I have chosen? A day
for a man to afflict his soul? Is it to bow down his head as a
bulrush." (Isa 58:5)
But why condemned then, and smiled upon now? Why! Because done
in hypocrisy then, and in sincerity now. Hypocrisy and a spirit
of error will so besmut God's ordinances, that he shall take no
pleasure in them: but sincerity, and honesty in duties, will make
even those circumstances that in themselves are indifferent, at
least comely in the sight of men. May I not say before God? the
Rechabites were not commanded of God, but of their father, to do
as they did; but, because they were sincere in their obedience
thereto, even God himself maketh use of what they did to condemn the
disobedience of the Jews; and moreover doth tell the Rechabites,
at last, that they should not want a man to stand before him for
ever. "And Jeremiah said unto the house of the Rechabites, Thus
saith the LORD of Hosts, the God of Israel; Because ye have obeyed
the commandment of Jonadab your father, and kept all his precepts,
and done according unto all that he hath commanded you; therefore,
thus saith the LORD of Hosts, the God of Israel; Jonadab the son
of Rechab shall not want a man to stand before me for ever." (Jer
35:18,19)
"He would not life up his eyes to heaven." Why? Surely because
shame had covered his face. Shame will make a man blush and hang
his head like a bulrush. Shame for sin is a virtue, a comely
thing; yea, a beauty-spot in the face of a sinner that cometh to
God for mercy.
God complains of the house of Israel, that they could sin, and
that without shame; yea, and threateneth them too with sore and
repeated judgments, "because they were not ashamed," it is in
Jeremiah 8:12. Their crimes in general were, they turned every one
to his course, as the horse runneth into the battle. In particular,
they were such as rejected God's word, they loved this world, and
set themselves against the prophet's crying peace, peace, peace,
when they cried judgment, judgment: "Were they ashamed when
they had committed abomination: nay, they were not at all ashamed,
neither could they blush: therefore shall they fall among them
that fall: in the time of their visitation they shall be cast down,
saith the Lord." Oh! to stand, or sit, or lie, or kneel, or walk
before God in prayer, with blushing cheeks for sin, is one of the
excellentest sights that can be seen in the world. Wherefore the
church taketh some kind of heart to herself in that she could lie
down in her shame; yea, and makes that a kind of an argument with
God, to prove that her prayers did come from her heart, and also
that he would hear them. (Jer 3:25)
Shame for sin argueth sense of sin, yea, a right sense of sin,
a godly sense of sin; Ephraim pleads this when under the hand of
God: "I was," saith he, "ashamed, yea, even confounded, because I
did bear the reproach of my youth." But what follows? "Is Ephraim
my dear son? is he a pleasant child? for since I spake against
him, I do earnestly remember him still: therefore my bowels are
troubled for him: I will surely have mercy upon him, saith the
Lord." (Jer 31:19,20)
I know that there is a shame that is not the spirit of an honest
heart; but that rather floweth from sudden surprisal, when
the sinner is unawares taken in the act, in the very manner. And
thus sometimes the house of Israel was taken, and then when they
blushed, their shame is compared to the shame of a thief. "As
the thief is ashamed when he is found, so is the house of Israel
ashamed; they, their kings, their princes and their priests, and
their prophets."
But where were they taken, or about what were they found? Why they
were found "saying to a stock, Thou art my father; and to a stone,
Thou hast brought me forth." (Jer 2:26,27) God catched them thus
doing, and this made them ashamed, even as the thief is ashamed
when the owner doth catch him stealing of his horse.
But this was not the Publican's shame; this shame brings not a man
into the temple to pray, to stand willingly, and to take shame
before God in prayer. This shame makes one rather to fly from his
face, and to count one's self most at ease when they get farthest
off from God.
The Publican's shame therefore, which he demonstrateth that he had,
even by hanging down of his head, was godly and holy, and much
like that of the prodigal, when he said, "Father, I have sinned
against heaven, and in thy sight, and am no more worthy to be called
thy son." (Luke 15:21) I suppose that his postures were much the
same with the Publican's, as were his prayers, for the substance
of them. O however grace did work in both to the same end, they
were both of them, after a godly manner ashamed of their sins.
He would not lift up so much as his eyes to heaven.
It saith not he could not, but he would not; which yet more fully
makes it appear that it was shame, not guilt, not guilt only or
chiefly, though it is manifest enough that he had guilt also by
his crying, God be merciful to me a sinner. I say, guilt was not
the chief cause of hanging down his head, because it saith, he
would not; for when guilt is the cause of stooping, it lieth not
in the will, or in the power thereof, to help one up.
David tells us, that when he was under guilt, his iniquities were
gone over his head: "As an heavy burden they are too heavy for
me." (Psa 38:4) And that with them he was bowed down greatly. Or,
as he says in another place, "Mine iniquities have taken hold upon
me, so that I am not able to look up" (Psa 40:12); I am not ABLE
to do it; guilt disableth the understanding and conscience, shame
makes all willingly fall and bare at the feet of Christ.
"He would not." He knew what he was, what he had been, and should
be, if God had not mercy upon him: Yea, he knew also that God
knew what he was, had been, and would be, if mercy prevented not;
wherefore thought he, Wherefore should I lift up the head? I am
no righteous man, no godly man; I have not served God, but Satan;
this I know, this God knows, this angels know, wherefore I will
not "lift up the head." It is as much as to say, I will not be an
hypocrite, like the Pharisee; for lifting up of the head signifies
innocency and harmlessness of life, or good conscience, and the
testimony thereof, under, and in the midst of all accusations.
Wherefore this was the counsel of Zophar to Job: "If thou prepare
thine heart, and stretch out thine hands towards him; If iniquity
be in thine hand, put it far away, and let not wickedness dwell
in thy tabernacles. For then shalt thou lift up thy face without
spot; yea, thou shalt be stedfast, and shalt not fear." (Job
11:13-15)
This was not the Publican's state, he had lived in lewdness and
villany all his days; nor had he prepared his heart to seek the
Lord God of his fathers, he had not cleansed his heart nor hands
from violence, nor done that which was lawful and right. He only
had been convinced of his evil ways, and was come into the temple
as he was, all foul, and in his filthy garments, and amidst his
pollutions; how then could he be innocent, holy or without spot?
And consequently how could he lift up his face unto God? I remember
what Abner said to Asahel, "Turn thee aside, from following me;
wherefore should I smite thee to the ground? how then should I
hold up my face to Joab thy brother?" (2 Sam 2:22)
As if he had said, if I kill thee, I shall blush, be ashamed, and
hang my head like a bulrush, the next time I come into the company
of thy brother.
This was the Publican's case, he was guilty, he had sinned, he had
committed a trespass, and now being come into the temple, into the
presence of that God whose laws he had broken, and against whom
he had sinned, how could he lift up his head? how could he bear
the face to do it? No, it better became him to take his shame, and
to hang his head in token of guilt; and indeed he did, and did it
to purpose too, for he would not lift up, no, not so much as his
eyes to heaven.
True, some would have done it, the Pharisee did it; though if he had
considered, that hypocrisy, and leaning to his own righteousness
had been sin, he would have found as little cause to have done
it, as did the Publican himself. But, I say, he did it, and sped
thereafter; he went down to his house as he came up into the
temple, a poor unjustified Pharisee, whose person and prayers
were both rejected, because, like the whore of whom we read in
the Proverbs, after he had practised all manner of hypocrisy, he
comes into the temple "and wipes his mouth, and saith, I have done
no wickedness." (Prov 30:20) He lifts up his head, his face, his
eyes to heaven; he struts, he vaunts himself; he swaggers, he
vapours, and cries up himself, saying, "God, I thank thee, that
I am not as other men are."
True, had he come and stood before a stock or a stone, he might
have said thus, and not have been reprehended; for such are gods
that see not, nor hear, neither do they understand. But to come
before the true God, the living God, the God that fills heaven and
earth by his presence, and that knows the things that come into
the mind of man, even every one of them, I say, to come into his
house, to stand before him, and thus to lift up his head and eyes
in such hypocrisy before him: this was abominable, this was to
tempt God, and to prove him; yea, to challenge him to know what
was in man if he could even as those did who said, "How doth God
[see] know? can he judge through the dark cloud?" (Job 22:13, Psa
73:11)
But the Publican, no the Publican could not, durst not, would not
do thus: He would not lift up so much as his eyes to heaven. As
who should say, O Lord, I have been against thee, a traitor and
a rebel, and like a traitor and rebel before thee will I stand. I
will bear my shame before thee in the presence of the holy angels;
yea, I will prevent thy judging of me by judging myself in thy
sight, and will stand as condemned before thee, before thou passest
sentence upon me.
This is now for a sinner to go to the end of things. For what is
God's design in the work of conviction for sin, and in his awakening
of the conscience about it? What is his end I say, but to make the
sinner sensible of what he hath done, and that he might unfeignedly
judge himself for the same. Now this our Publican doth; his will
therefore is now subject to the word of God, and he justifies
him in all his ways and works towards him. Blessed be God for any
experience of these things.
"He would not lift up so much as his eyes to heaven." He knew by
his deeds and deservings that he had no portion there; nor would
he divert his mind from the remembering, and from being affected
with the evil of his ways.
Some men when they are under the guilt and conviction of their evil
life, will do what they can to look any ways, and that on purpose
to divert their minds, and to call them off from thinking on what
they have done; and by their thus doing, they bring many evils
more upon their own souls: for this is a kind of striving with
God, and a shewing a dislike to his ways. Would not you think, if
when you are shewing your son or your servant his faults, if he
should do what he could to divert and take off is mind from what
you are saying, that he striveth against you, and sheweth dislike
of your doings. What else means the complaints of masters and of
fathers in this matter? I have a servant, I have a son, that doth
contrary to my will. O but why do you not chide them for it: The
answer is, so I do; but they do not regard my words; they do
what they can, even while I am speaking, to divert their minds
from my words and counsels. Why, all men will cry out this is
base, this is worthy of great rebuke; such a son, such a servant
deserveth to be shut out of doors, and so made to learn better
breeding by want and hardship.
But the Publican would not divert his mind from what at present
God was about to make him sensible of, no, not by a look on
the choicest object, he would not lift up so much as his eyes to
heaven. They are but bad scholars, whose eyes, when their master
is teaching of them, are wandering off of their books.
God saith unto men, when he is a teaching them to know the evil
of their ways, as the angel said to the prophet, when he came to
shew him the pattern of the temple; "Son of man," says he, "behold
with thine eyes, and hear with thine ears, and set thine heart
upon all that I shall shew thee; for to the intent that I might
shew them unto thee, art thou brought hither." (Eze 40:4) So to
the intent that God might shew to the Publican the evil of his
ways, therefore was he brought under the power of convictions,
and the terrors of the law; and he also like a good learner gave
good heed unto that lesson that now he was learning of God; for
he would not lift up so much as his eyes to heaven.
Looking downwards doth ofttimes bespeak men very ponderous and deep
in their cogitations; also that the matter about which in their
minds they are now concerned, hath taken great hold of their spirits.
The Publican hath now new things, great things, and long-lived
things, to concern himself about: His sins, the curse, with death,
and hell, began now to stare him in the face; Wherefore it was no
time now to let his heart, or his eyes, or his cogitations wander,
but to be fixed, and to be vehemently applying of himself as a
sinner, to the God of heaven for mercies.
Few know the weight of sin, and how, when the guilt thereof takes
hold of the conscience, it commands homewards all the faculties
of the soul. No man can go out or off now. Now he is wind-bound,
or as Paul says, caught. Now he is made to possess bitter days,
bitter nights, bitter hours, bitter thoughts; nor can he shift them,
for his sin is ever before him. As David said, "For I acknowledge
my transgressions: and my sin is ever before me," in mine eye,
and sticketh fast in every one of my thoughts. (Psa 51:3)
He would not lift up so much as his eyes to heaven. THIRD, BUT SMOTE
UPON HIS BREAST. This was the third and last of his gestures. He
smote upon his breast; to wit, with his hand, or with his fist.
I read of several gestures with the hand and foot, according to
the working and passions of the mind. 'Tis said Balak smote his
hands together, being angry because that Balaam had blessed and
not cursed for him the children of Israel. (Num 24:10)
God says also, that he had smitten his hands together, at the sins
of the children of Israel. (Eze 22:13) God also bids the prophet
stamp with his feet, and smite with his hand upon his thigh, upon
sundry occasions, and at several enormities, but the Publican here
is said to smite upon his breast. (Chron 6:11, 21:12) And,
1. Smiting upon the breast betokeneth sorrow for something done,
this is an experiment common among men. And indeed, therefore as
I take it, doth our Lord Jesus put him under this gesture in the
act and exercise of his repentance, because it is that which doth
most lively set it forth.
Suppose a man comes to great damage for some folly that he has
wrought, and he be made sorrowful for being and doing such folly:
There is nothing more common than for such a man, if he may,
to walk to and fro in the room where he is, with head hung down,
fetching ever and anon a bitter sigh: and smiting himself upon
the breast in his dejected condition; "But smote upon his breast,
saying, God be merciful to me a sinner."
2. Smiting upon the breast is sometimes a token of indignation and
abhorrence of something thought upon. I read in Luke, that when
Christ was crucified, those spectators that stood to behold the
barbarous usage that he endured at the hands of his enemies,
"smote their breasts and returned." "And all the people that came
together to that sight, beholding the things which were done, smote
their breasts, and returned." (Luke 23:48) Smote their breasts;
that is, in token of indignation against, and abhorrence of their
cruelty, that so grievously used the Son of God.
Here also we have our Publican smiting upon his breast, in token
of indignation against, and abhorrence of his former life. And
indeed without indignation against, and abhorrence of his former
life, his repentance had not been good. Wherefore the apostle doth
make indignation against sin, and against ourselves for that, one
sign of true repentance (2 Cor 7:11), and his indignation against
sin in general, and against his former life in particular,
was manifested by his smiting upon the breast. Even as Ephraim's
smiting upon the thigh was a sign and token of his: "Surely,"
says he, "after that I was turned, I repented; and after that I
was instructed, I smote upon my thigh: I was ashamed, yea, even
confounded, because I did bear the reproach of my youth." (Jer
31:19) Man when he vehemently dislikes a thing, is very apt to
shew that dislike that to that thing he hath, by this or another
outward gesture: as in putting the branch to the nose,41 in
snuffing or snorting at it (Eze 8:17, Mal 1:13); or in deriding;
or, as some say, in blowing of their noses at it. (Luke 16:14) But
the Publican here chooseth rather to use this most solemn posture;
for smiting upon the breast, seems to imply a more serious, solemn,
grave way or manner of dislike, than any of those last mentioned
do.
3. Smiting upon the breast, seems to intimate a quarrel with the
heart for beguiling, deluding, flattering, seducing, and enticing
of him to sin: For as conviction for sin begets in man, I mean if
it be thorough, a sense of the sore and plague of the heart. So
repentance, if it be right, begets in the man an outcry against
the heart; for as much as by that light, by which repentance
takes occasion, the sinner is made to see, that the heart is the
fountain, and well-spring of sin. "For from within, out of the
heart of men proceed evil thoughts, adulteries,--covetousness,"
&c. (Mark 7:21,22) And hence it is, that commonly young converts
do complain so of their hearts, calling them wicked, treacherous,
deceitful, desperate ones.
Indeed one difference between true and false repentance lieth
in this. The man that truly repents crieth out of his heart; but
the other, as Eve, upon the serpent, or something else. And that
the Publican perceived his heart to be naught I conclude, by his
smiting upon his breast.
4. Smiting upon the breast, seems to intimate one apprehensive of
some new, sudden, strange and amazing thing: As when a man sees
some strange sight in the air, or heareth some sudden or dismal
sound in the clouds: Why, as he is struck into a deep damp in his
mind, so 'tis a wonder if he can keep or hold back from smiting
upon his breast.
Now ofttimes a sight of God and sense of sin, comes to the sinner
like a flash of lightning, not for short continuance, but for
suddenness, and so for surprisal; so that the sinner is struck,
taken and captivated to his own amazement, with what so unexpectedly
is come upon him. It is said of Paul at his conversion, that when
conviction of his bad life took fast hold of his conscience, he
trembled, and was astonished. (Acts 9:6) And although we read not
of any particular circumstance of his behaviour under his conviction
outwardly, yet it is almost impossibly but he must have some, and
those of the most solid sort. For there is such a sympathy betwixt
the soul and the body, that the one cannot be in distress or
comfort, but the other must partake of, and also signify the same.
If it be comfort, then 'tis shewn; If comfort of mind, then by
leaping, skipping, cheerfulness of the countenance, or some other
outward gesture. If it be sorrow or heaviness of spirit, then that
is shewed by the body, in weeping, sighing, groaning, softly-going,
shaking of the head, a lowering countenance, stamping, smiting
upon the thigh or breast as here the Publican did, or somewhat.
We must not therefore look upon these outward actions or gestures
of the Publican, to be empty insignificant things; but to be such,
that in truth did express and shew the temper, frame, and present
complexion of his soul. For Christ, the wisdom of God, hath mentioned
them to that very end, that in and by them, might be held forth,
and that men might see, as in a glass, the very emblem of a
converted, and truly penitent sinner. "He smote upon his breast."
5. Smiting upon the breast, is sometimes to signify a mixture of
distrust, joined with hope. And indeed in young converts, hope and
distrust, or a degree of despair, do work and answer one another,
as doth the noise of the balance of the watch in the pocket. Life
and death, life and death is always the motion of the mind then,
and this noise continues until faith is stronger grown, and until
the soul is better acquainted with the methods and ways of God
with a sinner. Yea, was but a carnal man in a convert's heart, and
could see, he should discern these two, to wit, hope and fear,
to have a continual motion in the soul: wrestling and opposing one
another, as doth light and darkness, in striving for the victory.
And hence it is that you find such people so fickle and uncertain
in their spirits; Now on the mount, then in the valleys; now in
the sunshine, then in the shade; now warm, then frozen; now bonny
and blithe, then in a moment pensive and sad; as thinking of a
portion nowhere but in hell. This will cause smiting on the breast;
nor can I imagine that the Publican was as yet farther than thus
far in the Christian's progress, since yet he was smiting upon
his breast.
6. Smiting upon the breast, seems to intimate, that the party so
doing is very apprehensive of some great loss that he has sustained;
either by negligence, carelessness, foolishness, or the like,
and this is the way in which men do lose their souls. Now to lose
a thing, a great thing, the only choice thing that a man has, negligently,
carelessly, foolishly, or the like, why it puts aggravations into
the thoughts of the loss that the man has sustained; and aggravations
in the thoughts of them go out of the soul, and come in upon a
sudden, even as the bailiff, or the king's sergeant at arms, and
at every appearance of them makes the soul start; and starting,
it smites upon the breast.
I might multiply particulars; but to be brief, we have before us a
sensible soul, a sorrowful soul, a penitent soul: one that prays
indeed, that prays sensibly, affectionately, effectually. One that
sees his loss, that fears and trembleth before God in consideration
of it, and one that knows no way, but the right way, to secure
himself from perishing, to wit, by having humble and hearty recourse
to the God of heaven for mercy.
I should now come to speak something by way of use and application;
but before I do that, I will briefly draw up, and present you with
a few conclusions that in my judgment do naturally flow from the
text, therefore in this place I will read over the text again.
"Two men went up into the temple to pray; the one a Pharisee, and
the other a Publican: The Pharisee stood and prayed thus with himself,
God, I thank thee, that I am not as other men are, extortioners,
unjust, adulterers, or even as this Publican: I fast twice in
the week, I give tithes of all that I possess. And the Publican,
standing afar off, would not lift up so much as his eyes unto
heaven, but smote upon is breast, saying, God be merciful to me
a sinner."
From these words I gather these several conclusions, with these
inferences.
Conclusion First, It doth not always follow, that they that pray
do know God, or love him, or trust in him. This conclusion is
evident by the Pharisee in the text; he prayed, but he knew not
God, he loved not God, he trusted not in God; that is, he knew him
not in his Son, nor so loved, nor trusted in him. He was, though
a praying man, far off from this. Whence it may be inferred, that
those that pray not at all cannot be good, cannot know, love, or
trust in God. For if the star, though it shines, is not the sun,
then surely a clod of dirt cannot be the sun. Why, a praying
man doth as far outstrip a non-praying man, as a star outstrips
a clod of earth. A non-praying man lives like a beast, nay worse,
and with reference to his station, a more sottish life than he.
"The ox knoweth his owner, and the ass his master's crib: but
[this man] Israel doth not know, [but this man] my people doth
not consider." (Isa 1:3) The prayerless man is therefore of no
religion, except he be an Atheist, or an Epicurean. Therefore the
non-praying man is numbered among the heathens, and among those
that know not God, and is appointed and designed by the sentence
of the word to the fearful wrath of God. (Psa 79:6, Jer 10:25)
Conclusion Second, A second conclusion is, That the man that prays,
if in his prayer he pleads for acceptance, either in whole or in
part, for his own good deeds, is in a miserable state. This also
is gathered from the Pharisee here, he prayed, but in his prayer
he pleaded his own good deeds for acceptance, that is, of his
person, and therefore went down to his house unjustified. Now to
be unjustified is the worst condition that a man can be in, and
he is in this condition that doth thus. The conclusion is true,
forasmuch as the Pharisee mentioned in the parable is not so
spoken of, for the only sake of that sect of men, but to caution,
forewarn, and bid all men take heed, that they by doing as he,
procure not his rejection of God, and be sent away from his presence
unjustified. I do therefore infer from hence, that if he that
pleadeth his own good doing for personal acceptance with God, be
thus miserable; then he that teacheth men so to do, is much more
miserable. We always conclude, that a ring-leader in an evil way,
is more blame-worthy, than those that are led of him. This falls
hard upon the leading Socinians and others, who teach, that men's
works make their person accepted of God.
True, they say, through Christ; but that is brought in as a
blandation,42 merely to delude the simple with, and is an horrible
lie; for we read not in all the word of God, as to personal
justification in the sight of God from the curse, and that is the
question under consideration, that it must be by man's righteousness,
as made prevalent by Christ's, but contrariwise by his, and his
only, without the deeds, works, or righteousness of the law which
is our righteousness. Wherefore I say, the teachers and leaders
of this doctrine have the greater sin.
Conclusion Third, A third conclusion is. They that use high and
flaunting language in prayer, their simplicity and godly sincerity
is to be questioned, as to the doing of that duty sincerely. This
still flows from our text, the Pharisee greatly used this; for
higher and more flaunting language can hardly be found, than in
the Pharisee's mouth; nor will ascribing to God by the same mouth
laud and praise, help the business at all: For to be sure, where
the effect is base and rotten, the cause cannot be good.
The Pharisee would hold himself in hand that he was not as other
men, and then gives thanks to God for this: But the conclusion
was most vilely false, and therefore the praise for it could not
but be foolish, vain, and frivolous. Whence I infer, that if to
use such language in prayer is dangerous, then to affect the use
thereof is yet more dangerous: Prayer must be made with humble
hearts, and sensible words, and of that we have treated before,
wherefore high, flaunting, swelling words of vanity becomes not a
sinner's mouth, no, not at any time, much less when he comes to,
and presents himself before God in that solemn duty of prayer.
But, I say, there are some that so affect the Pharisee's mode,
that they cannot be well if in some sort or other they be not in
the practice of it; not knowing what they say, nor whereof they
affirm; but these are greatly addicted to hypocrisy, and to desire
of vain-glory, especially if the sound of their words be within
the reach of other men's ears.
Conclusion Fourth, A fourth conclusion is, that reformation and
amendment, though good, with, and before me, are nothing as to
justification with God. This is manifest by the condition of our
Pharisee; he was a reformed man, a man beyond others for personal
righteousness, yet he went out of the temple from God unjustified,
his works, came to nothing with God. Hence I infer, that the man
that hath nothing to commend him to God of his own, yet stands
as fair before God for justification, and so acceptance, as any
other man in the world.
Conclusion Fifth, A fifth conclusion is, it is the sensible
sinner, the self-bemoaning sinner, the self-judging sinner, the
self-abhorring sinner, and the self-condemning sinner, whose prayers
prevail with God for mercy. Hence I infer, that one reason why
men make so many prayers, and prevail no more with God, is because
their prayers are rather the floatings of Pharisaical fancies, than
the fruits of sound sense of sin, and sincere desire of enjoying
God in mercy, and in the fruits of the Holy Ghost.
The use and application we must let alone till another time.
FOOTNOTES:
1 The word "merit" was changed for "mercy" after the author's
death.--Ed.
2 "Not he that commendeth himself is approved, but whom the Lord
commendeth." (2 Cor 10:18)
3 "Carry the bell and wear the garland," alluding to our old English
races; the winner being rewarded with a silver bell, and crowned
with a garland: or to the morris dance, in which the leader carried
the garland and danced with bells fixed to his dress.--Ed.
4 The glorious revolution, conducted by William, Prince of Orange,
afterwards King William the 3rd, took place soon after Bunyan's
decease. It was probably on this account that this paragraph was
omitted from the edition of September, 1688, and all the subsequent
ones to the present time. The popular opinion, in those times,
was, that Dutchman and extortioner were nearly synonymous.
"We trade wid de Yankey, we deal wid de Scot. And cheaten de tain
and de teither: We cheaten de Jew, aye and better dan dat, We
cheaten well ein aniether." Old Song.
5 "To pole, to peel," to take off the top and branches of a tree,
and then to peel off the bark; terms used to designate violent
oppressions under pretended legal authority. "Which pols and pils
the poor in piteous wise." Fairy Queen. "Pilling and polling is
grown out of request, since plain pilfering came into fashion."
Winwood's Memorials. "They had rather pill straws than read the
scriptures." Dent's Pathway.--Ed.
6 Immediately after the calling of Matthew and of James, our
Lord sat at meat in Levi's [James'] house, and made that gracious
declaration, "I am not come to call the righteous but sinners to
repentance"; compare Matthew 9:10-13, with Mark 2:14-17 and Luke
5:27-32.--Ed.
7 Nearly half this paragraph is omitted from every edition since
1688, probably from a fear lest it should be misinterpreted as
reflecting upon the glorious revolution under William and Mary.--Ed.
8 This proud beggar shews not his wounds but his worth; not his
rags, but his robes; not his misery, but his stoutheartedness: he
brings in God Almighty as a debtor to him for his services, and
thanks God more that others were bad, than for his own fancied
goodness.--Ryland.
9 The word "criminal," used by Bunyan, has been altered in modern
editions to "ceremonial"; but it was not only ceremonial but
superstitious, and therefore more criminal than moral.
10 It is singular that our modern Pharisees continue the custom
of fasting twice a week, on Wednesday and Friday. This is not so
monstrous as pretending to do what "God manifest in the flesh"
alone could do--to fast for forty consecutive days.--Ed.
11 God heareth the heart, without the mouth; but never heareth
the mouth acceptably, without the heart. (1 Sam 1:13,15) Puritan
Saying.
12 To such poor deceived souls, our Lord's words are extremely
applicable; "If therefore the light that is in thee be darkness,
how great is that darkness!" If poor blind sinners are, through
the ignorance of their minds, fully persuaded that the destructive
way in which they walk is the road to true happiness, how dangerous
is their error, and how deplorable the consequences.--Ryland.
13 What home-thrusts are here! The two-edged sword of the Spirit,
wielded by such a man, pierces--divides--lays bare every refuge
of lies to which poor souls vainly fly for succour. It is a solemn
and most important subject. May every reader have grace given him
to weigh his hopes of heaven in the balances of divine unerring
truth.--Ed.
14 Those who plead for mercy, as the reward of their own righteousness,
are guilty of gross absurdity. They may claim to employ the mercy
which they have earned: why plead with the God of justice for that
to which they consider themselves in justice entitled? God will
give to all that to which they are entitled, without being sued
for their earnings.--Ed.
15 "Points and pantables"; quibbles and quirks. "With periods,
points, and tropes, he slurs his crimes; He robb'd not, but he
borrowed from the poor."--Dryden.
"Pantable," from pantoufle, a slipper. To stand upon his pantables,
was a contemptuous mode of speech, to express a very dishonourable
man's "standing upon his honour," which could so easily be slipped
from under him. "What pride is equal to the pope's in making
kings kiss his pantables." Sir E. Sandys. "He standeth upon his
pantables, and regardeth greatly his reputation." Saker's Character
of a Fraudulent Fellow. Bunyan was peculiarly happy in his use of
popular and proverbial expressions.--Ed.
16 "Meddle nor make," to interfere with matters that do not concern
us.
"I think it no sin, to sleep in a whole skin, So I neither meddle
nor make."--Old Play.
"He that will meddle with all things, may go shoe the goslings."
"I'll neither meddle nor make, said Bill Heaps, when he spill'd
the butter milk." Old Proverbs.--Ed.
17 The accurate knowledge of Bunyan as to the meaning of law terms
is very surprising, and proves him to have been an apt scholar.
A caveat is a caution not to admit a will that may injure some
other party.--Ed.
18 In this country the introduction of earthenware plates has
driven the less cleanly wooden plate, called a trencher, entirely
out of use.--Ed.
19 Sin-sick souls alone seek the Great Physician, and are the
proper subjects of Christ's healing power. Pride and unbelief bar
the door of mercy and grace; and if not subdued by the blood of
the cross, will ruin the soul.--Ryland.
20 "Thou art besides the saddle."
"I have no spur To prick the sides of my intent, but only Vaulting
ambition; which o'erleaps itself, And falls on the other.---"
Macbeth.
A proud ecclesiastic requested one of his devotees to give him a
leg on mounting his horse, which he did so heartily as to throw
him to the other side of the saddle, and broke his neck.--Ed.
21 "For whosoever shall keep the whole law, and yet offend in one
point, he is guilty of all" (James 2:10).
22 When we had no righteousness of our own to cover us, he put
on us naked beggars that rich robe, the righteousness of Christ.
Though black in ourselves, we are comely in Christ's comeliness;
but we never live upon his righteousness, only as we see none in
ourselves.--Ryland.
23 "Sweeting," an obsolete term for a sweet apple.--Ed.
24 This whole paragraph is omitted from all editions subsequent
to 1688, when the author died. It is the practical illustration
of his whole theory. By their fruit ye shall know them; the fruit
does not make them what they are by nature and sin or by grace and
righteousness. The rebuke of the Saviour, Matthew 15:16, falls
heavily on the man who rejected this paragraph.--Ed.
25 Abel possessed righteousness before his offering, which influenced
him to make this acceptable sacrifice.--Ed.
26 "Then was I most distressed with blasphemies, if I have been
hearing the word, then uncleanness, blasphemies, and despair would
hold me as captive." "I blessed the condition of the dog and toad,
and counted their state far better than this sate of mine."--Grace
Abounding.
27 Many are the devices of Satan to keep souls from Christ. The
world and the flesh are his grand instruments of seduction, while
his temptations and snares drown them in despair. Their wisdom
is to resist manfully by faith in the serpent-bruiser, Jesus. He
will consummate his victories by a glorious triumph over all the
powers of hell and darkness.--Ryland.
28 "A sweeting tree," a sweet apple, and not a crab apple tree.--Ed.
29 As the disobedience of the first Adam is imputed to all his
natural posterity, and brings death upon all; so the righteousness
of the second Adam is imputed to all his spiritual progeny, to obtain
life for them. As the carnal Adam, lost original righteousness,
derives a corrupt nature to all his descendants; so the spiritual
Adam, by his obedience, conveys a vital efficacy of grace to us.
The same Spirit of holiness which anointed our Redeemer doth quicken
all his race, that as they have borne the image of the earthly,
THEY may henceforth bear the image of the heavenly Adam.--Ryland.
30 "Debrorous," probably a misprint for "dolorous," sorrowful or
dismal.
"Through many a dark and dreary vale They passed, and many a region
dolorous."--Milton.
31 "Make an O yes," alluding to the form of proclamation at sessions
of the peace--"Oyer," the French for "Hear," now corrupted to "O
yes."--Ed.
32 "Boot," profit or advantage.--Ed.
33 The mercy of God has not only a quick eye to spy out a penitent,
but a swift foot to run and embrace him. What infinite condescension!
God the Father is said to "run, fall on the neck of, and kiss"
the sinner, whom he has by his Spirit inclined to sue for mercy
and peace, which, being obtained, he will withhold from him no
manner of thing that is good.--Ryland.
34 The pillory, to which allusion is here made, was a cruel mode
of punishment, now out of date. In earlier times, the ears were
nailed to the wood, and after an hour's anguish were cut off, and
the nose and cheeks slit; thus were treated Leighton and other holy
men. In later days, the victims were subjected to the brutality
of a mob, and sometimes excited by factious men.
"Tell us who 'tis upon the ridge stands there So full of fault,
and yet so void of fear; And from the paper in his hat Let all
mankind be told for what."--Defoe.
35 "Next," nighest or nearest. This sentence is highly poetical,
as much or more so as any in the writings of the most cultivated
scholars.--Ed.
36 A humbling view of our sinful selves is manifested to the soul
by the Word and Spirit of God. The gospel of Jesus Christ has all
the properties of a great and true light; it has a piercing power
and penetrating virtue; it enters the darkest recesses of the soul,
and detects the errors of men's judgment, as well as discovers
the enormities of their lives.--Ryland.
37 This sentence is peculiarly striking, and is very illustrative
of Bunyan's homely, cutting, faithful phraseology.--Ed.
38 The newly awakened soul, beholding itself in the glass of the
law, is shocked at its own deformity. Sin is truly odious, and an
intolerable burthen. So felt the royal penitent when he cried, "My
flesh trembleth for fear of thee; and I am afraid of thy judgments."
God's indignation at sin must be felt on this side the grave,
in the conscience of the sinner, if ever he hopes to escape the
dreadful punishment of it in the world to come. But blessed be
God, the blood of atonement is a sovereign balsam for sick and
wounded souls, and is abundantly efficacious for procuring pardon,
peace, and reconciliation by the application of the eternal
Spirit.--Ryland.
39 These humbling words, being too rough for ears polite, have
been omitted from all the editions of this book published since
the author's death, except the fifth, 1702.--Ed.
40 A simple-hearted man, at a prayer meeting, used the words,
"Incline our hearts to cast our bread upon the waters, that we may
find it after many days." Upon leaving the prayer meeting, while
crossing a bridge, a youth said to him, "If you were to throw a
loaf into the river, what good would it be even if you did find
it after many days"; to which his elder replied, "Oh, it is a
scripture expression, though I do not know its meaning"!!! This
happened to the editor forty-five years ago, before Sunday schools
and the Tract Society had spread their flood of scriptural knowledge
over the kingdom.--Ed.
41 This is variously interpreted, but may it not mean an ancient
mode of mocking, now called taking a sight?--Ed.
42 "Blandation," a piece of flattery. "They flattered the Bishop
of Ely with this blandation."--Camden.
***
A DEFENCE OF THE DOCTRINE OF JUSTIFICATION, BY FAITH IN JESUS
CHRIST;
SHEWING,
TRUE GOSPEL-HOLINESS FLOWS FROM THENCE; OR, MR. FOWLER'S PRETENDED
DESIGN OF CHRISTIANITY, PROVED TO BE NOTHING MORE THAN TO TRAMPLE
UNDER FOOT THE BLOOD OF THE SON OF GOD; AND THE IDOLIZING OF MAN'S
OWN RIGHTEOUSNESS
AS ALSO,
HOW WHILE HE PRETENDS TO BE A MINISTER OF THE CHURCH OF ENGLAND,
HE OVERTHROWETH THE WHOLESOME DOCTRINE CONTAINED IN THE 10TH,
11TH, AND 13TH, OF THE THIRTY-NINE ARTICLES OF THE SAME, AND THAT
HE FALLETH IN WITH THE QUAKER AND ROMANIST, AGAINST THEM.
BY JOHN BUNYAN
'Disallowed indeed of men, but chosen of God, and precious.'--1
Peter 2:4
Printed for Francis Smith, at the Elephant and Castle, without
Temple Bar, 1672.
EDITOR'S ADVERTISEMENT.
This is one of the least known but most deeply interesting productions
of John Bunyan. It has never been reprinted in a separate form;
and once only in any edition of his works--that with notes, by
Mason and Ryland, and then with great carelessness, the errata
remaining uncorrected, and one leaf being entirely omitted. This
treatise was published to counteract the pernicious errors in a
very popular volume called 'The Design of Christianity, by Edward
Fowler, minister of God's Word at Northill, in Bedfordshire. Printed
by the authority of the Bishop of London, April 17th, 1671'; an
octavo volume of 308 pages. The whole object proposed by Mr. Fowler
was to shew, that Christianity is intended merely to restore man
to the original state which he enjoyed before the fall.
Bunyan was at that time suffering his tedious imprisonment for
conscience sake in Bedford jail; and having refused to expatriate
himself, was in daily fear lest his cruel sentence, 'you must
stretch by the neck' for refusing to attend the church service,
should be carried into execution.
The fame of Fowler's gross perversion of the design of Christ's
gospel reached Bunyan in prison, and its popularity grieved his
spirit. At length, on the 13th of the 11th Month (February), a
copy of the book was brought to him; and in the almost incredible
space of forty-two short days, on the 27th of the 12th Month
(March) 1671-2, he had fully analysed 'The Design,' exposed the
sophistry, and scripturally answered the gross errors which abound
in every page of this learned and subtle piece of casuistry.
The display of Latin and Greek quotations from the heathens and
fathers, those thunderbolts of scholastic warfare, dwindled into
mere pop-gun weapons before the sword of the Spirit, which puts all
such rabble to utter rout. Never was the homely proverb of Cobbler
Howe more fully exemplified, than in this triumphant answer to the
subtilities of a man deeply schooled in all human acquirements, by
an unlettered mechanic, whose knowledge was drawn from one book,
the inspired volume:--
'The Spirit's teaching in a cobbler's shop, Doth Oxford and Cambridge
o'ertop.'
The Babel building of the learned clergyman could not withstand
the attack of one who was armed with such irresistible weapons. His
words burn 'like a fire,' and consume the wood, hay and stubble;
while they fell with overpowering weight, as 'a hammer that
breaketh the rock in pieces' (Jer 23:29). So cunningly was 'the
design' constructed, that nothing but the fire and hammer of
God's word could have demolished it. Armed with such weapons, he
fearlessly from his dungeon made the attack; and, encouraged by
the Spirit which animated the prophet, he was not 'dismayed at
their faces,' but became as 'a defenced city, and an iron pillar,
and brazen walls against the whole land' (Jer 1:48).
Such internal and powerful support encouraged Bunyan to use the
greatest plainness of speech. He as fully aware of his danger,
and of the great influence of Mr. Fowler, but he had counted the
cost of plain honest dealing, and was undaunted by the perils which
surrounded him. With noble bearing, worthy the descendant of the
apostles, he declares, 'As for your subtle and close incensing THE
POWER to persecute Nonconformists, know that we are willing, God
assisting, to overcome you with truth and patience; not sticking
to sacrifice our lives, and dearest concerns in a faithful
witness-bearing.' 'Wherefore, sir, laying aside all fear of men,
not regarding what you may procure to be inflicted upon me, for
this my plain dealing with you, I tell you again, that you are
one of them that have closely, privily, and devilishly, by your
book, turned the grace of our God into a lascivious doctrine.'
Mr. Fowler's opinions were not only contrary to scripture, but to
that which some esteem a more heinous offence, they opposed the
thirty-nine articles; and the result was that Bunyan, who vindicated
the scriptures and those articles, was kept in prison, while the
clergyman who opposed them was soon after consecrated Bishop of
Gloucester! It may lead some simple readers to wonder how it could
be, that state religion thus made a mockery of itself. The reason
is perfectly obvious; Fowler's religion was that of a statesman,
which may be comprised in one word, expediency; and the man who
could publish as truth, that religion consists in obeying the
orders made therein by the state, deserved the primacy of the
united churches of England and Ireland. His words are, speaking
of religious observances, 'Whatsoever of such are commended by
the custom of the places we live in, or commanded by superiors,
or made by any circumstance convenient to be done; our Christian
liberty consists in this, that we have leave to do them. And,
indeed, it is so far from being a sin, that it would be so to
refuse so to do.' Could the state have selected a fitter tool for
their purposes?
Mr. Fowler is somewhat inconsistent with regard to persecution;
in p. 266 he says, 'As for factious hypocrite, they would be with
ease supprest'; in p. 262 he describes these factious hypocrites,
'Such as preach up free grace,--laying hold on Christ's righteousness
and renouncing our own righteousness.' Such are to be suppressed,
but for Roman catholics 'imposing their own sense upon the word
of God, and their persecuting, burning, and damning men for not
subscribing to theirs as to God's word can be no better than an
act of devilish pride and barbarous cruelty,' p. 247. Does not
the same pride and cruelty apply equally to the church of Bonner
for burning Latimer, of Fowler, for the imprisonment of Bunyan;
and of Philpot, for dragging his brother, Shore, from his family,
and shutting him up in Exeter jail?
The admirers of Bunyan will feel surprised at his strictures upon
persons calling themselves Quakers. In these severe remarks he
does not refer to the Society of Friends; but to some unworthy
individuals who assumed the name of Quakers. They will be equally
surprised at his freedom of speech with one who he considered to
be an enemy to his Lord. He calls Mr. Fowler 'a brutish, beastly
man,' 'this thief,' 'a blasphemer,' 'horribly wicked,' 'a learned
ignorant Nicodemus,' 'one that would fling heaven's gates off the
hinges,' 'a bat,' 'an angel of darkness.' Such epithets sound
strangely in our more refined age; but they were then considered
essential to faithful dealing. The Bishop in his reply, called
'Dirt wiped off,' beat the tinker in abusive language; he calls
Bunyan 'A wretched scribbler,' 'grossly ignorant,' 'most unchristian
and wicked,' 'a piece of proud folly,' 'so very dirty a creature
that he disdains to dirt his fingers with him,' 'Bunyan can no
more disgrace him than a rude creature can eclipse the moon by
barking at her; or make palaces contemptible by lifting up their
legs against them,' 'a most black-mouthed calumniator,' 'infamous
in Bedford for a pestilent schismatic,' and with a heart full
of venom he called upon his majesty not to let such a firebrand,
impudent, malicious schismatic to enjoy toleration, or go unpunished,
lest he should subvert all government. Bunyan had then suffered
nearly twelve years' incarceration in a miserable jail, and was
more zealous and intrepid than ever: and yet this learned fanatic
would have added to his privations, because he could not resist the
arrows of truth with which this poor prisoner for Christ assailed
him, drawn all burning from the furnace of God's holy word.
Bunyan's views of the kingly office of Christ are very striking:
not only is he king over the church requiring personal obedience,
but over the universe for the benefit of believers. 'Christ is as
well a Lord for us, as to, or over us; and it highly concerneth
the soul--when it believeth in, or trusteth to, the righteousness
of Christ, for justification with God--to see that this righteousness
lords it over death and sin, and the devil and hell for us.' 'He
led captivity captive, that is, carried them prisoners, whose
prisoners we were: He rode to heaven in triumph, having in chains
the foes of believers.'
This compendious treatise is upon a most important subject, and
detects dangerous errors enveloped in most insinuating sophistry.
In preparing this edition for the press, the text has been carefully
collated with the original, which is in the editor's possession.
The quotations have been verified; those from Fowler by the first
edition of his 'Design of Christianity,' 1671. The extracts from
'Penn's Sandy Foundation,' by the second edition, in the Friends'
library, Devonshire House. Those from Campian have not been
discovered; the author's being confined at Bedford, while his book
was printing in London, occasioned numerous typographical errors
which have been corrected, and all the obsolete words explained.
To assist the reader, a few leading words have been introduced in
italics, and between brackets, to distinguish them from the text.
GEORGE OFFOR.
A PREMONITION TO THE READER
GENTLE READER,
That thou mayest not be tired with longing to know what errors, and
doctrines destructive to Christianity, Mr. Fowler in his feigned
design of Christianity, hath presented the world withal; and that
thou mayest even in the entry, see that which more fully is shewn
in the house: namely, of the contradiction that is in his book, to
the wholesome doctrine of the church of England, while he stands
a minister of the same, I have thought convenient, instead of an
epistle, to present thee with those doctrines contained in his;
and that are refuted by the book that thou hast in thy hand.
The which also, I hope, will be a sufficient apology for this my
undertaking.
His Doctrines are these:
1. That the first principles of morals, those first written in
men's hearts, are the essentials, the indispensable, and fundamental
points or doctrines of the gospel (p. 8, 281, 282). 2. That these
first principles, are to be followed, principally, as they are
made known to us, by the dictates of human nature: and that this
obedience is the first, and best sort of obedience, we Christians
can perform (p. 8, 9, 10). 3. That there is such a thing as
a soundness of soul; and the purity of human nature in the world
(p. 6). 4. That the law, in the first principles of it, is far
beyond, and more obliging on the hearts of Christians, than is,
that of coming to God by Christ (p. 7-10). 5. That the precept
of coming to God by Christ, &c., is in its own nature, a thing
indifferent, and absolutely considered neither good nor evil (p.
7, 8, 9). 6. That Christ's great errand, in coming into the world,
was to put us again in possession of the holiness we had lost (p.
12). 7. That John the Baptist, the Angel that was sent to Zacharias,
and Mary, preached this doctrine, and so also did Malachi the
prophet (p. 13). 8. That Christ by saving us from sin, is meant,
not first, his saving us from the punishment, but from the filth,
and from the punishment, as a consequence of that (p. 14, 15). 9.
That Christ's work, when he was come, was to establish ONLY an
inward real righteousness (p. 16). 10. That Christ's fulfilling
the law FOR US, was by giving more perfect, and lighter instances
of moral duties, than were before expressly given (p. 17). 11. That
Christ's doctrine, life, actions, miracles, death, resurrection,
ascension, and coming again to judgment, is all preached to establish
us in this righteousness (chap. 2-8). 12. That it is not possible
a wicked man should have God's pardon (p. 119). 13. That it is
impossible Christ's righteousness should be imputed to an unrighteous
man (p. 120). 14. And that if it were, he boldly affirms, it
would signify as little to his happiness, while he continueth so,
as would a gorgeous and splendid garment, to one that is almost
starved (p. 120). 15. For God to justify a wicked man,[1] &c.,
would far more disparage his justice and holiness, than advance
his grace and kindness (p. 130). 16. He saith, men are not capable
of God's pardoning grace, till they have truly repented them of
all their sins (p. 130). 17. The devils, saith he, have a large
measure of these attributes of God; as his power, knowledge, &c.[2]
(p. 124). 18. That Christ did himself perform, as our example,
whatever he required of us to do; yea, that he trod himself EVERY
step of our way to heaven (p. 148). 19. The salvation of Christ,
first, consists in curing our wounds (our filth) and secondarily,
in freeing us from the smart (p. 216). 20. That pardon doth not
so much consist in remission, as in healing; [to wit, our filth,]
(p. 216). 21. Faith justifieth, as it includeth true holiness in
the nature of it; it justifieth AS it doth so (p. 221). 22. That
faith which entitles a sinner to so high a privilege as that of
justification, must needs be such as complieth with all the
purposes of Christ's coming into the world, &c. And it is no less
necessary that it should justify as it doth this (p. 222). 23. He
wonders that any worthy man should be so difficultly persuaded,
to embrace THIS account of justifying faith (p. 222). 24. There
can be no pretence for a man, to think that faith should be the
condition or instrument of justification, as it complieth with,
only the precept of relying on Christ's merits for the obtaining of
it (p. 223). 25. It is, saith he, as clear as the sun at noon-day,
that obedience to the other precepts must go before obedience
to this (p. 223). 26. He shall be his Apollo, that can give
him a sufficient reason, why justifying faith should consist in
recumbence[3] and reliance on Christ's merits for the pardon of
sin[4] (p. 224). 27. He will take the boldness to tell those who
are displeased with this account of justifying faith, that in his
opinion it is impossible they should ONCE think of any other (p.
225). 28. The imputation of Christ's righteousness, consisteth in
dealing with sincerely righteous persons, as if they were perfectly
so, &c. (p. 225). 29. The grand intent of the gospel is, to make us
partakers of inward real righteousness; and it is but secondary,
that we should be accepted as before (p. 226). 30. It is not
possible (he saith) that any other notion of this doctrine should
have truth in it (p. 226). 31. Whatsoever is commended by the
customs of the place we live in, or commanded by superiors, or made
by ANY circumstance convenient to be done, our Christian liberty
consists in this that we have leave to do them (p. 242). 31. For
our refusing to comply with these, can hardly proceed from any
thing, than a proud affectation of singularity, or at best from
superstitious scrupluosity (p. 242). 33. Those ministers hinder the
design of Christianity, that preach up free grace, and Christian
privileges, OTHER WAYS than as motives to obedience, and that
scarce ever insist upon any other duties than those of believing,
laying hold of Christ's righteousness, applying the promises, &c.
(p. 262). 34. But to make the Christian duties to consist either
wholly or mostly in these, &c., is the way effectually to harden
hypocrites (p. 262). 35. Those ministers do nothing less than promote
the design of Christianity, that are never in their element, but
when they are talking of the irrespectiveness of God's decrees,
the absolute [ness of his] promises, the utter disability, and
perfect impotence of natural men, to do any thing towards their
own conversion (p. 262). 36. He is the only child of Abraham, who
in the purity of his heart obeyeth those substantial laws, that
are by God imposed upon him (p. 283). 37. There is NO duty more
affectionately commanded in the gospel, than that of almsgiving
(p. 284). 38. It is impossible we should not have the design of
Christianity accomplished in us, &c., if we make our Saviour's
most excellent life, the pattern of our lives (p. 296). 39. To
do well is better than believing (p. 299). 40. To be imitators of
Christ's righteousness, even of the righteousness we should rely
on, is counted by Mr. Fowler, more noble, than to rely thereon,
or trust thereto (p. 300).
READER,
I have given thee here but a taste of these things; and by my book
but a brief reply to the errors that he by his hath divulged to
the world: Ay, though many more are by me reflected than the forty
thou are here presented with.
God give thee eyes to see, and an heart to shun and escape all
these things that may yet come to pass, for hurt, and to stand
before the Son of Man.
Thus hoping that this short taste may make Mr. Fowler ashamed, and
thee receive satisfaction, touching the truth and state of this
man's spirit and principles; I rest,
Thine to serve thee in the gospel of Christ,
J. BUNYAN From Prison, the 27th of the 12th Month, 1671. [27th
March, 1672]
FOOTNOTES:
1. Fowler's words, in place of, &c., are 'while he continues so
(if it were possible for God to do it).'
2. Holiness is excepted!!
3. 'Recumbence,' depending upon.
4. Fowler adds, 'and not also in his power for the mortification
of it.'
A DEFENCE OF THE DOCTRINE OF JUSTIFICATION BY FAITH IN JESUS CHRIST;
PROVING
THAT GOSPEL-HOLINESS FLOWS FROM THENCE.
SIR,
Having heard of your book, entitled, The Design of Christianity;
and that in it was contained such principles as gave just offence
to Christian ears; I was desirous of a view thereof, that from my
sight of things I might be the better able to judge. But I could
not obtain it till the 13th of this 11th month, which was too
soon for you, Sir, a pretended minister of the word, so vilely to
expose to public view the rottenness of your heart in principles
diametrically opposite to the simplicity of the gospel of Christ.
And had it not been for this consideration, that it is not too
late to oppose open blasphemy (such as endangereth the souls of
thousands) I had cast by this answer, as a thing out of season.
Two things are the design of your book.
1. To assert and justify a thing which you call inward, real
righteousness and holiness.
2. To prove, That the whole, the grand, the only, and ultimate design
of the gospel of Christ, is to begin and perfect this righteousness.
Into the truth, or untruth, of both these, as briefly as I may,
I shall at this time inquire.
First, Therefore, a little to examine the nature of your holiness
and righteousness, as yourself hath described the same.
'It is (say you) so sound a complexion of soul, as maintains in
life and vigour, whatsoever is essential to it, and suffereth not
anything unnatural to mix with that which is so; by the force and
power whereof a man is enabled to behave himself as [becometh]
a creature indued with a principle of reason, keeps his supreme
faculty in its throne, brings into due subjection all his inferior
ones, his sensual imagination, his brutish passions and affections.'
You add farther, 'It is the purity of the human nature, engaging
those in whom it resides, to demean themselves suitably in that
state in which God hath placed them, and not to act disbecomingly
in any condition, circumstance or relation.'
You say, moreover, 'It is a divine, or God-like nature, causing
an hearty approbation of, and an affectionate compliance with the
eternal laws of righteousness; and a behaviour agreeable to the
essential, and immutable differences of good and evil' (p. 6).
Farther, You call it a principle or habit of soul, 'originally
dictates of human nature' (p.8).
'A disposition and temper of the inward man, as powerfully inclines
it to regard, and attend to; affectionately to embrace and adhere
to; to be actuated by, and under the government of, all those [good]
practical principles, that are made known either by revelation,
nature, or the use of reason' (p. 11). Which in conclusion you
call that holiness which already we have lost (p. 12).
Thus, Sir, is your holiness, by you described; which holiness
you aver is that, which is the great and only design of Christ to
promote both by his life and glorious gospel.
To take therefore your description in pieces, if happily there
may be found ought, but naught therein.
1. 'It is (say you) an healthful complexion of soul, the purity
of the human nature,' &c.
Ans. These are but words; there is no such thing as the purity of
our nature, abstract and distinct from the sinful pollution that
dwelleth in us (Rom 7:24). It is true, a man may talk of, and by
argument distinguish between nature and sin; but that there is
such a principle in man (since Adam's fall) a principle by which
he may act, or that Christ's whole gospel-design is, the helping
forward such a principle, is altogether without scripture
or reason. There is no man by nature, that hath any soundness in
him (Isa 1:6), no, neither in soul or body; his understanding is
darkened, his mind and conscience is defiled (Titus 1:15), his
will is perverted and obstinate (Eph 4:18). 'There is no judgment
in his goings' (Isa 59:6-10). Where now is the sound and healthful
complexion of soul? Let the best come to the best, when we have
mustered up all the excellences of the soul of man, as man, shall
nought we find there, but the lame, the blind, the defiled, the
obstinate and misled faculties thereof. And never think to evade
me by saying, the graces of the Spirit of God are pure: for with
them you have nothing to do; your doctrine is of the sound complexion
of soul, the purity of the human nature, a habit of soul, and the
holiness we lost in Adam, things a great way off from the spirit
of grace, or the gracious workings of the spirit. You talk indeed
of a divine or godlike nature,[1] but this is still the same with
your pure human nature, or with your sound complexion, or habit
of soul; and so must either respect man, as he was created in the
image or likeness of God, or else you have palpable contradiction in
this your description. But it must be concluded, that the divine
nature you talk of, is that, and no other than the dictates of the
human nature, or your feigned purity thereof; because you make it
by your words the self same; it is the purity of the human nature,
it is a divine or Godlike nature.
2. But you proceed to tell us of a degree, it is so sound and
healthful a complexion or temperature of the faculties, qualities,
or virtues of soul, 'as maintains in life and vigour whatsoever
is essential to it, and suffereth not anything unnatural to mix
with that which is so.'[2]
Ans. If, as was said before, there is no soundness of soul in
man, as man, and no such thing as a purity of our nature, abstract
from that which is sin; then where shall we find so healthful
a complexion, or temperature of soul, as to maintain in life and
vigour whatsoever is essential to it, and that suffereth not any
thing unnatural to mix with that which is so?
But let us take Paul's definition of a man; 'There is none righteous,
no, not one: there is none that understandeth, there is none that
seeketh after God. They are all gone out of the way, they are
together become unprofitable; there is none that doeth good, no,
not one. Their throat is an open sepulchre; with their tongues
they have used deceit; the poison of asps is under their lips:
whose mouth is full of cursing and bitterness: their feet are swift
to shed blood: destruction and misery are in their ways: and the
way of peace have they not known: there is no fear of God before
their eyes' (Rom 3). I the rather give you this of Paul, than any
of my own; because it is the soundest complexion of soul, that
the Holy Ghost himself could draw. Here is now no purity of the
human nature, nor such sound complexion of soul as can keep itself
from mixing with that which is contrary to itself. And note, that
this is the state of all men, and that as they stand in themselves
before God: wherefore together, even altogether, all the men in
the world, take them in their most pure naturals, or with all the
purity of humanity, which they can make, and together, they still
will be unprofitable, and so much come short of doing good, 'that
every mouth might be stopped, and all the world become guilty
before God' (v 19).[3]
3. But proceeding, you say, that this complexion is so forcible as
to 'keep his supreme faculty (I suppose you mean the conscience)
in its throne, (and that) brings into due subjection all his inferior
ones, (as namely) his sensual imagination, brutish passions and
affections.'[4]
Ans. These words suppose that it is within the power of a man's
own soul, always to keep sin out of itself, and so guilt out of
the conscience; albeit the scripture saith, that both the mind
and it are defiled with the filth of sin, in all whoever do not
believe the gospel, with which belief this description meddleth
not (Titus 1:15).
They suppose that this conscience is perfectly clear and light,
when the scriptures say they have the understanding darkened;
yea and farther, in despite of these your sayings of the sound
complexion of soul, of the purity of human nature, and of this
supreme faculty, the scriptures teach, that man in his best estate
is altogether vanity, that they are darkness and night, &c. (Eph
4:18,19; 1 Thess 5; Psa 39:5).
'Yea, (say you) this sound complexion brings into due subjection
all his inferior ones.'[5]
Ans. Here seems to be a contradiction to the former part of this
description, yea, to the nature of the soul itself; for you say
before, it suffereth not any thing unnatural to mix itself therewith,
when yet here you seem to suggest that part, I say, even part of
itself is disobedient and rebellious, 'it brings into subjection
all his inferior ones.'
'It brings into due subjection.'
Ans. Due subjection is such as is everlasting, universal, perfect
in nature, kind, and manner, such as the most righteous, perfect,
comprehensive law, or commandment cannot object against, or find
fault therewith. Here's a soul! here's a pure human nature! here
are pure dictates of a brutish beastly man, that neither knows
himself nor one title of the word of God. But 'There is a generation
that are pure in their own eyes, and yet are not washed from their
filthiness' (Prov 30:12).
'It is the purity of the human nature, engaging those in whom it
resides,' &c.[6]
Ans. That is, verily in none at all; for there is no such thing
in any man in this world, as a purity of human nature: 'we are all
as an unclean thing' (Isa 64:6) and 'Who can bring a clean thing
out of an unclean? not one' (Job 14:4). Again,
'What is man, that he should be clean? or he which is born of
a woman, that he should be righteous?' (Job 15:14). These are
therefore expressions without the testimony of the word, arising
from your own phantasy.
'It is a divine, or Godlike nature.'[7]
Ans. This you seem also to fetch from the similitude or likeness
of God that was in us at our first creation, before we sinned;
but that similitude being at best but created, and since most
unspeakably defiled, defaced and polluted with sin; there is
now, no not in the best of men, as men, any sinless likeness, and
similitude of God to be found, no such petty divine, or Godlike
nature to be found, as you imagine.
But having thus stated your holiness in its nature and essence,
you come in the next place to tell us, under what considerations
it moveth a person to act, also by what rules and laws it squareth
its acts and doings.
FIRST, By or under what considerations it acts, and these you
scatter here and there in your description of holiness, under these
heads. I. To act 'as becomes a creature endued with a principle
of reason,' eyeing the state or place in which God hath set him;
approving of, affecting and complying with the eternal laws of
righteousness (p. 6), which eternal laws in page 8 you call 'divine
moral laws,' those that were first written in the hearts of men,
'and originally dictates of human nature,' &c. II. 'To do these,
from truly generous motives and principles' (p. 7). Such as these,
1. Because 'it is most highly becoming all reasonable creatures
(you might also have added, and those unreasonable) to obey God in
everything; (within their spheres) and as much disbecoming them,
to disobey him' (p. 8). 2. 'Because it is a base thing to do
unjustly' (p. 11).
Now a little to touch upon all these, and then to proceed to what
is behind.
I. To act and do the things of the moral law, but as 'creatures
endued with a principle of reason,' is but to do things in our
sphere as men, as the beast, the hog or horse doth things in his,
as a beast; which is at best, if it could be attained, to act but
as pure naturals, which state of man is of at infinite distance
from that, in which it is by God expected the man must act, that
doth ought that is pleasing in his sight. For,
1. The qualification and consideration by you propounded, is that
which is in all men, in men simply as men, they being reasonable
creatures, and somewhat, though but somewhat capable of acting as
such.
2. This qualification is not only in, but of men; reason is of the
man himself, even that which is as essential to him, as is that
of his being created or made.
3. The law also, which you call divine, moral, and eternal, is
that which is naturally seated in the heart, and as you yourself
express it, is originally the dictates of human nature, or that
which mankind doth naturally assent to (p. 11).
Now I say, that a man cannot by these principles, and these
qualifications, please the God of heaven, is apparent. (1.) Because
none of these are faith, 'But without faith it is impossible to
please him' (Heb 11:6). (2.) Because none of these are of the Holy
Ghost, but there is nothing accepted of God, under a New Testament
consideration, but those which are the fruits of the Spirit (Gal
5:22-24). (3.) The man and principles you have stated, may be
such as are utterly ignorant of Jesus Christ, and of all his New
Testament things, as such: 'But the natural man receiveth not the
things of the Spirit of God: [the things of his New Testament] for
they are foolishness unto him: neither can he know them, because
they are spiritually discerned' (1 Col 2:14). (4.) Your qualifications
and considerations, know nothing at all of the adoption of sons,
and of our acting and doing our duty as such. You only content
yourself to rest within the confines of the human nature, acts
of reason, as men or creatures only, or in their supposed pure,
natural principles.
And Sir, a little by way of digression; I will tell you also of
our truly Christian righteousness, both as to its original or
first principle; and also how, or under what capacity, it puts
the person that is acted by it.
First, The principle which is laid within us, it is not the purity
of the human nature, but of the Holy Ghost itself, which we have
of God received, by believing in the Son of God, a principle as
far above yours of humanity, as is the heavens above the earth;
yours being but like those of the first Adam, but ours truly those
of the second (1 Col 6:19). 'As is the earthy, such are they also
that are earthy: and as is the heavenly, such are they also that
are heavenly' (1 Cor 15:48).
Now whosoever hath not this principle, although he be a creature,
and also have the dictates of the human nature, yea, and also
follows them, yet he is not Christ's: 'If any man have not the
Spirit of Christ, he is none of his' (Rom 8:9). Thus therefore is the
Christian principle another from, and far above, your heathenish
Pagan one. By this Spirit is the Christian qualified with principles,
not natural, but spiritual, such as faith, hope, joy, peace, &c.
all which are the fruits of the revelation of the forgiveness of
sins, freely by grace (Gal 5:25), 'through the redemption that
is in Jesus Christ' (Rom 3:24). In this spirit and faith we walk,
by this spirit we are led (Rom 8:14), even into the joy and peace
of the New Testament of our Lord; wherefore our holy actions are
the fruits of righteousness, that is by Jesus Christ, not by our
human nature, or the purity of it in us; yea, they are the fruits
of the Spirit of God, the qualifications that attend the new
covenant, and those that by the work of regeneration are brought
within the bounds and privileges thereof. Wherefore,
Second, The capacity that we are in, who act and do from the heavenly
principle; it is that of sons, the sons of God by adoption, as
the apostle said, 'Because ye are sons, God hath sent forth the
Spirit of his Son into your hearts, crying, Abba, Father' (Gal
4:6). And again, 'As many as are led by the Spirit of God, they
are the sons of God' (Rom 8:14). This is a far other than is your
human description of acting as a creature, endued with a principle
of reason; for here is a man acts as a son, endued with the Holy
Spirit of God, who hath, before the world was, predestinated him
to this estate, by Jesus Christ, to himself (Eph 1:4, 4:6). As a
son therefore, the Christian acts and does, because he is endued
with that high and heavenly principle mentioned before; by which
principle this man hath received a new heart, a new spirit, a new
understanding, a good conscience, so made by 'faith in the blood of
the Lord Jesus' (Heb 10). Thus being made again anew and another
man, he acts from a new and another principle than yours; a
principle as far beyond and above you, as is a man above a brute,
and as is grace above nature (2 Col 5:14-16).
Third, As the Christian acts and does from a better principle,
and under a better capacity or consideration than that you have
described; so (to allude to your own notion) the first principles
by which they receive this spirit and adoption, are not those
principles of morals, or those originally dictates of human nature;
but it is through the hearing of faith (Gal 3:1-3), by which we
understand, that the Son of God became a man, died for our sins,
hath saved us from the curse of God, and accounted us to be the
righteousness of God in him; this being heard with the gospel,
and a New Testament hearing, the Holy Ghost forthwith possesseth
us, by the glorious working whereof we are helped, through the
Son, to call the God of heaven, our Father.
Now thus being made free from sin, by the only faith of Jesus
Christ, 'we have our fruit unto holiness, and the end everlasting
life' (Rom 6:22).
And here come in those reasonable conclusions, which you would
make the very radicals of Christianity, they being only remote,
and after conclusions, drawn from the fore-mentioned mercy of God,
viz., from predestination, calling, adoption, and justification
by Christ's blood, while we in ourselves are sinners. I say these
are the things which Paul endeavoured to provoke the Romans,
Philippians, and Colossians, to an holy conversation by.
To the Romans, 'I beseech you therefore,' saith he, 'by the mercies
of God, (What mercies? Why those of election, redemption, calling,
justification, and adoption, mentioned in the foregoing chapters)
that ye present your bodies a living sacrifice, holy, acceptable
unto God, which is your reasonable service' (Rom 12:1).
To the Philippians, 'If there be therefore any consolation in
Christ, if any comfort of love, if any fellowship of the Spirit,
if any bowels and mercies, fulfil ye my joy, that ye be like
minded' (Phil 2:1,2).
To the Colossians, 'If ye then be risen with Christ, seek those
things which are above, where Christ sitteth on the right hand
of God; set your affection on things above, not on things on the
earth; for ye are dead, and your life is hid with Christ in God.
When Christ, who is our life, shall appear, then shall ye also
appear with him in glory' (Col 3:1-4). Now mark; mortify therefore,
therefore! wherefore? why, because they were risen with Christ;
because they should appear at the end of this world with Christ
himself in glory; therefore mortify the deeds of the body, or our
members that are upon the earth.
These Sir, are the motives by which we Christians act; because we
are forgiven, because we are sons, and if sons, then heirs, and
so we act; but to speak to this more anon.
Perhaps you will say I deal not fairly with you, because you treat,
as of moral, so of gospel or New Testament laws.
But to that I will answer at present, that in this description of
your holy principle, which is the foundation of your book, whether
the laws be natural or spiritual, moral or of grace, the principle
by which you do them, is no other than the principle of nature,
the dictates of the human nature; and so such as can by no means
reach the doctrines of the gospel any farther than to make a
judgment of them, by that wisdom which is 'enmity with God,' as
will farther be seen in my progress through your book.
Indeed you make mention of divine laws, and that under two heads.
1. Such as are of an indispensable and eternal obligation, as
those purely moral. 2. Such which you call positive precepts, in
themselves of an indifferent nature, and absolutely considered,
are neither good nor evil. Of those of this kind that we have under
the gospel, you say you know but three, viz., That of coming to
God by Christ, and the institutions of baptism, and the Lord's
supper.
So then, although you talk of gospel positive laws, and particularly
that of coming to God by Christ; yet those which you call first
principles of morals, are of higher concern with you, and more
indispensable by far than this, this being a thing of an indifferent
nature, and in itself absolutely considered, is neither good nor
evil; but the other is the life of the matter. But a little to
gather you up.
The morals, say you, are indispensable, and good in themselves,
but that of coming to God by Christ, a thing indifferent, and
in itself neither good nor evil. Wherefore though in this your
description, you talk of conforming to all those good and practical
principles, that are made known either by revelation, nature, or
the use of reason, yet in this your obedience you reckon coming
to God by Christ, but an act of a very indifferent nature, a thing
if done not good in itself, neither evil in itself, should a man
leave it undone; and so consequently a man may have in him the
ground and essentials of Christianity without it, may be saved,
and go to heaven without it: for this I say, whatsoever is of an
indifferent nature in itself, is not essential to the Christian
religion; but may or may not be done without the hazard of eternal
salvation; but say you, this of coming to God by Christ, is one of
the positive precepts, which are in themselves things indifferent,
and neither good nor evil: therefore not of the substance of
Christianity.
But, Sir, where learned you this new doctrine, as to reckon coming
to God by Christ, a thing of so indifferent a nature, a thing not
good in itself, but with respect to certain circumstances. Had
you said this of baptism and the Supper of the Lord, I could with
some allowance have borne your words, but to count coming to God
by Christ a thing indifferent in itself, is a blasphemy that may
not be borne by Christians, it being too high a contempt of the
blood, and too great a disgrace to the person of the Lord, the
king of glory; of which more hereafter, but to return.
II. The intent of this your description is to set before us these
two things.
(1.) What are the essentials of the rule of that holiness, which
by the gospel we are immediately obliged to, if we would be
justified in the sight of God.
(2.) What are the principles by which we act, when we do these
works aright.
1. For the first you tell us, 'they are the first principles of
morals, such as are self-evident, and therefore not capable
of being properly demonstrated; as being no less knowable, and
easily assented to, than any proposition that may be brought for
the proof of them.' Such as are self-evident or evident of themselves;
to what? To us as men that know the principles of reason, and
that are as easily assented to as any proposition; why said you
not such as may be as easily known, as we know there is a day or
night, winter and summer, or any other thing that may be brought
for the proof of them. This law therefore is none other than that
mentioned in Romans 2:14, 15 which is the law of our nature, or
that which was implanted in us in the day of our creation, and
therefore is said to be ourselves, even nature itself (1 Cor
11:14).
2. The principle, say you, by which we act, and in the strength of
which we do this law, it is the principle of reason, or a reasonable
compliance with this law written in our hearts, and originally
dictates of human nature, &c. which certain principle, say you, is
this, to count it 'most highly becoming all reasonable creatures,
to obey God in every thing; and as much disbecoming them, in any
thing to disobey him.'
The sum is; this your holiness both in root and act is not other
than what is common to all the men on earth; I mean so common
as that for the first, is in their nature, as the second is also
part of themselves, they being creatures whose prime or principal
distinction from other, consisteth more in that they are reasonable,
and such as have reason as a thing essential to them; wherefore
the excellency that you have discoursed of, is none other than
the excellency and goodness that is of this world, such as in
the first principles of it, is common to Heathens, Pagans, Turks,
Infidels: and that as evidently dictates to those that have not
heard the gospel (I mean as to the nature the good and evil)
as it doth in them that sit under the sound thereof; and is the
self-same which our late ungodly heretics the Quakers have made
such a stir to promote and exalt, only in the description thereof
you seem more ingenious than they: for whereas they erroneously
call it Christ, the light of Christ, faith, grace, hope, the spirit,
the word that is nigh, &c. you give it the names due thereto, viz.
A complexion or complication and combination of all the virtue
of the soul, the human nature, the dictates of it, the principles
of reason, such as are self-evident, than which there is nothing
mankind doth naturally assent to (p. 6-11). Only here, as I have
said, you glorify your errors also, with names and titles that
are not to be found, but in your own deluded brains: as that the
virtues of the souls can keep themselves incommixed, that there is
yet in us the purity of the humane nature, or such a disposition,
that can both by light and power give a man to see, and powerfully
incline him to, and bring him under the government of all those
good and practical principles, that are made known either by
revelation, nature, or the use of reason.
But I say, these principles thus stated by you, being the principles,
and the goodness of this world, and such as have not faith, but
the law; not the Holy Ghost, but humane nature in them; they cannot
be those which you affirm, was or is the design, the great, the
only, and ultimate design of Christ, or his gospel to promote, and
propagate in the world; neither with respect to our justification
before God from the curse; neither with respect to the workings
of his Spirit, and the faith of Jesus in our hearts, the true
gospel or evangelical holiness.
First, It is not the righteousness that justifieth us before God
from the curse; because it is that which is properly our own; and
acted and managed by principles of our own, arising originally in
the roots of it, from our own. There is the righteousness of men,
and the righteousness of God: that which is the righteousness of
men, is that which we do work from matter and principles of our
own; but that which is the righteousness of God, is that which
is wrought from matter and principles purely divine, and of the
nature of God. Again, that which is our own righteousness, is
that which is wrought in and by our own persons as men; but that
which is the righteousness of God, is that which is wrought in
and by the second person in the Trinity, as God and man in one
person; and that resideth only in that person of the Son. I speak
now of the righteousness by which we stand just before God, from
the curse of the law. Now this righteousness of ours, our own
righteousness, the apostle always opposeth to the righteousness of
God, saying, 'They going about to establish their own righteousness,
have not submitted themselves unto the righteousness of God' (Rom
9:3). Father, This righteousness of our own, Paul counts loss
and dog's-meat, in comparison of that other, far more glorious
righteousness, which he calleth as it is in truth, the righteousness of
God (Phil 3:7-9), which as I said but now, resideth in the person
of the Son. Therefore (saith Paul) I cast away my own righteousness,
and do count it loss, and 'but dung, that I may win Christ, and be
found in him, not having mine own righteousness, which is of the
law, but that which is through the faith of Christ, the righteousness
which is of God by faith.' The righteousness therefore, that is
our own, that ariseth from matter and principles of our own (such
as that which you have described) justifieth us not before God
from the curse.
Second, The righteousness that you have described, justifieth us
not, as before, because it is the righteousness which is of the
moral law, that is, it is wrought by us, as walking in the law.
Now it mattereth not, whether you respect the law in its first
principles, or as it is revealed in the table of the ten commandments,
they are in nature but one and the same, and their substance and
matter is written in our hearts, as we are men. Now this righteousness,
the apostle casteth away, as was shewn before; 'Not having mine
own righteousness (saith he) which is of the law'; why? Because
the righteousness that saveth us from the wrath of God, is
the righteousness of God; and so a righteousness that is without
the law. 'But now the righteousness of God without the law is
manifested, being witnessed by the law and the prophets; even the
righteousness of God, which is by faith of Jesus Christ unto all
and upon all them that believe' (Rom 3:21,22). The righteousness of
God without the law; the righteousness of Christ who is naturally
God; wherefore such a righteousness as was accomplished by him that
was Lord, and the very God of the law; whose nature was infinite,
and not that which the law could command or condemn; neither was
the command of the law, the great and principal argument with him,
no, not in its first and highest principles, to do or continue to
do it; but even that which the law commanded of us, that he did,
not by the law, but by that spirit of life, that eternal spirit, and
Godhead, which was essential to his very being: He did naturally
and infinitely that which the law required of us, from higher,
and more mighty principles than the law could require of him: for
I should reckon it a piece of prodigious blasphemy to say, that the
law could command his God; the creature, his Lord and Creator: but
this Lord God, Jesus Christ, even he hath accomplished righteousness,
even righteousness that is without, that is above, higher, and
better than that of the law; and that is the righteousness that is
given to, and put upon all them that believe. Wherefore the Lord
Jesus Christ, in his most blessed life, was neither prompted to
actions of holiness, nor managed in them, by the purity of humane
nature, or those you call first principles of morals, or as he was
simply a reasonable creature; but being the natural Son of God,
truly, and essentially, eternal as the Father; by the eternal
Spirit, his Godhead, was his manhood governed, and acted, and
spirited to do and suffer. 'He through the eternal Spirit offered
himself without spot to God' (Heb 9:14); which offering respects
not only his act of dying, but also that by which he was capacitated
to die without spot in his sight; which was the infinite dignity,
and sinlessness of his person; and the perfect justice of his
actions. Now this person, thus acting, is approved of, or justified
by the law to be good: for if the righteousness of the law be
good, which law is but a creature, the righteousness of the Lord,
the God of this law, must needs be much more good; wherefore here
is the law, and its perfection swallowed up, even as the light of
a candle, or star is swallowed up by the light of the sun. Thus
then is the believer made, not the righteousness of the law, 'but
the righteousness of God in Christ' (2 Cor 5:21), because Christ
Jesus, who is the righteousness of the Christian, did walk in this
world, in, and under the law; not by legal and humane principles,
which are the excellences of men, but in, and by those that are
divine, even such as were, and are of his own nature, and the
essence of his eternal Godhead. This is the righteousness without
the law, accomplished by a person and principles, far otherwise,
than is he, or those you make description of; and therefore yours
cannot be that, by which we stand just before the justice of God
without the law. Now if it be a righteousness without the law,
then it is a righteousness without men, a righteousness that cannot
be found in the world; for take away the law, the rule, and you
take away, not only the righteousness, but that by which men,
as men, work righteousness in the world: 'Mine own righteousness
which is of the law.' The righteousness then by which a man must
stand just in the sight of God from the curse, is not to be found
in men, nor in the law, but in him, and him only, who is greater,
and also, without the law; for albeit, for our sakes he became
under the law, even to the curse and displeasure of God; yet the
principles by which he walked in the world to Godward, they were
neither humane, nor legal, but heavenly, and done in the Spirit of
the Son. Wherefore it is not the righteousness you have described,
by which we stand just before God.
Third, The righteousness you have described, cannot be that which
justifieth us before God, because of its imperfections, and that
both with respect to the principle, and the power with which it
is managed: for though you have talked of a sound complexion of
soul, the purity of the humane nature, and that with this addition
of power, as to be able to keep itself incommixt with that which
is not of itself; yet we Christians know, and that by the words
of God, that there is in man, as man, now no soundness at all,
but from the crown of the head, to the sole of the foot, botches
and boils, putrefactions and sores (Isa 1:6). We are ALL an unclean
thing, and our righteousness as filthy ulcerous rags (Isa 64:6).
'If there had been a law given which could have given life, verily
righteousness should have been by the law' (Gal 3:21). Could a
man perform the law to the liking of the justice of the eternal
majesty, then would the law give life to that man; but because
of the perfection of an infinite justice, and the weakness and
unprofitableness of the law through our flesh (Rom 8:3), therefore,
though you speak yet farther of the excellency of your sound
complexion, and of the purity of the human nature, you must fly
from yourself, to another righteousness for life, or at the last
stick in the jaws of death and everlasting desperation. 'For by
the works of the law shall no flesh be justified' (Gal 2:16).
It is therefore no better than error, thus to ascribe to poor
man, 'that hath drank iniquity like water,' a soundness of soul,
a purity of human nature. Wherefore Jude saith of you, and of all
such naturalists, 'That even in the things that you know naturally,
as the brute, in them you corrupt yourselves' (Jude 10), even
in the very principles, the first or original dictates of your
nature or humanity. There is none that understandeth or is good,
therefore there is none that doth good, no not one: that is, none
as continuing in a natural state; none by the power or principles
of nature; for he meaneth here, in your own sense, as men by
natural principles have to do with the justice of the law.
Fourth, The righteousness which you have described cannot be that
which justifieth us before God, because it is that which is not
of faith. 'The law is not of faith: but, The man that doeth them
shall live in them' (Gal 3:12). The apostle also in the 10th chapter
of the Romans tells us, that the righteousness that is completed
by doing the law is one, and another besides the righteousness
of faith. For faith in the justification of a sinner from the
curse and wrath of God, respecteth only the mercy of God, and
forgiveness of sins for the sake of Christ. 'God for Christ's sake
hath forgiven him that is enabled to believe, that is, trust to,
and venture the eternal concern of his soul upon the righteousness
that is no where to be found, but in the person of the Son of God.'
For there is justice more than answerable to all the demands of
the law, and equal to the requirements of the eternal justice of
God, and he is our justice; he is made unto us of God, righteousness,
or justice; that is, the righteousness or justice that is in him,
is by God accounted the man's that shall accept thereof by faith,
that he might be made the justice or righteousness of God in him.
For the righteousness that saveth a sinner from damnation must
be equal to that in the eternal Deity: But where can that be found
but in him that is naturally God, as is indeed the Son of the Father;
in him, therefore, and not in the law, there is a righteousness
fit for faith to apply to. Besides, the law is not, neither can
be, the object of faith to men; for that which is the object of
faith (I speak now as to justifying righteousness) it must be a
righteousness already completed, and as I said, a righteousness
to be received and accepted, being now perfected and offered, and
given to us by the kindness and mercy of God; but a man may believe
long enough in the law, before that performs for him a perfect
righteousness. The law can work nothing unless it be wrath. 'No
thou must work by, and not believe in, the law' (Rom 4). Besides,
all that cometh out of the mouth of the law is, 'Cursed is every
one that continueth not in all things which are written in the
book of the law to do them' (Gal 3:10), which no man is capable
of doing, so as to escape the curse by doing, that hath once, or
first transgressed the same. Wherefore it is a vain thing, yea an
horrible wickedness in you, thus to abuse the law, and the weakness
of man, by suggesting that the only, the ultimate, or grand design
of Christ Jesus was, or is, the promoting of a righteousness by
the law, that is performed by humane principles in us.[8]
I could double, yea ten times double the number of these arguments
against you, but I will pass from this to the second thing. 'The
righteousness you have described, is not the true gospel inward
holiness.'
I told you before, that the principles which you have described,
are not evangelical principles; and now I will add, that as they
are not such in themselves, so neither do they fetch in, or obtain
by our adhering to them, those things which alone can make, or
work in the soul, those truly gospel inward acts of holiness.
[Things essential to inward gospel holiness.]
There are three things which are essential to the inward gospel
holiness; of which as your description is utterly destitute,
so neither can they by that be obtained, or come into the heart.
1. The Holy Ghost. 2. Faith in Christ. 3. A new heart, and a new
spirit.
Without these three, there is no such thing as gospel holiness in
man, as before I have also hinted at. But now as there are none
of these three found in your description of inward holiness; so
neither can you, or others, by all your inclinations, either to
those you call first principles of natural reason, or the dictates
of human nature, obtain or fetch into the soul the least dram of
that which is essential, to that which is indeed according to the
gospel description of inward gospel holiness, as will further be
manifest in this that followeth.
1. The Holy Ghost is not obtained by your description, that consisting
only in principles of nature, and in putting forth itself in acts
of civility and morality. When the apostle would convince the
bewitched Galatians, that your doctrine which was also the doctrine
of the false apostles, was that, which instead of helping forward,
did hinder, and pervert the gospel of Christ; he applieth himself
to them in this manner. 'This only would I learn of you, Received ye
the Spirit by the works of the law, or by the hearing of faith?'
(Gal 3:2) By the works of the law, that is, by putting of your
principles into practice. Nay, may I not add, by putting of your
principles into practice, by a more bright and clear rule, than
in the beginning of your description is inserted by you; for the
law as written and engraven in stones, with the addition of all
the Mosaical precepts, was a more ample, and full discovery of the
mind of God, than can be obtained by your virtues of soul, your
purity of human nature, or the first principles of morals, as
they are written in the heart of man; and originally dictates of
human nature (Rom 3:1-3). Yet by these, by following these, by
labouring to live up to the light of these, their own experience
told them, that they neither could, nor did obtain the enjoyment
of the Holy Ghost; but that rather their now declining the word of
faith, by which indeed they receive it at first (whatever pretences
of holiness, and godliness were the arguments to prevail with
them so to do) was in truth none other but the very witchcraft,
and enchantments of the devil.
Farther, The apostle sets this your spirit and principles, and
that which indeed is the Spirit of God, in a line diametrically
opposite one against another; yea the receiving of the one, opposeth
the receiving of the other. 'Now we have received, [saith he] not
the spirit of the world,' (that is, your spirit, and principles
of humanity) to walk by it, or live in it; 'but the Spirit which
is of God; that we may know the things that are freely given to
us of God' (1 Cor 2:12). But what is the spirit of the world? He
tells us in the verse before, it is the spirit of a man; which
Solomon calls, 'the candle of the Lord; searching all the inward
parts of the belly' (Prov 20:27), by human principles, good motions
to moral duties, workings of reason, dictates of nature to obey
God as Creator. These things flow from the spirit of a man, which
is the spirit of all the world. They that preach, or speak by this
spirit, they preach or speak of the world, of the virtues of the
world; and the world, 'the whole world heareth them,' or know in
themselves what they say (1 John 4:5).
Now when this spirit is received, embraced, and followed, as the
spirit that is of God, then it must be branded with the mark of the
spirit of error, and of antichrist; because the act in so doing,
is most wicked; yea, and Christ himself is made head against, by
it.
But I say, the Holy Ghost is not obtained by these principles,
nor by the pursuit of them.
2. Faith is not obtained by the pursuit of your principles, but
by hearing of another doctrine; he that presseth men to look to,
and live by the purity of human nature, principles of natural
reason, or by the law, as written in the heart, or bible; he sets
the word of faith out of the world; for these doctrines are as
opposite, as the spirits I spake of before; 'For Moses describeth
the righteousness which is of the law, That the man which doeth
those things shall live by them.' Now he that receiveth this law,
to do, and live by; he hath set up, and is in pursuit of a doctrine
of another nature, than that which is called the righteousness
of faith; that being such, as for justification, and deliverance
from the curse, maketh no mention at all of hearing the law, or of
doing good works; but of hearing of the mercy of God, as extended
to sinners; and of its coming to us through the death, and
resurrection of Christ Jesus. 'The righteousness which is of faith,
speaketh on this wise, Say not in thine heart, Who shall ascend
into heaven? [that is, to bring Christ down from above:] or, Who
shall descend into the deep? [that is, to bring up Christ again
from the dead]. But what saith it? The word is nigh thee, even
in thy mouth, and in thy heart: that is, the word of faith, which
we preach; That if thou shalt confess with thy mouth the Lord
Jesus, and shalt believe in thine heart that God hath raised him
from the dead, thou shalt be saved' (Rom 10:5,9). This then is the
doctrine of faith, or the righteousness with which faith hath to
do. Now as old covenant-works are begotten in men by the doctrine
of works; so faith is begotten by the doctrine of faith. Therefore
after he had said, 'faith cometh by hearing'; he insinuates it
to be the hearing the preaching of the gospel of peace (peace by
the blood of the cross) and the glad tidings of good things (vv
14-17), of good things promised for the sake of the Lord Jesus;
not for the sake of good deeds done of us, by human principles,
or the dictates of our nature.
Faith, Then the second essential, comes into the heart, not by
the preaching, or the practice of your principles; but by another,
a higher, and far more heavenly doctrine. And hence the apostle
completely puts the difference betwixt the worker of good works
in the spirit of the law, and the believer that taketh hold of
grace by Christ, that he may be saved thereby. The one he calls
'Them that are of the works of the law'; the other, 'They which
are of faith' (Gal 3). This being done, he tells us, that as they
differ in the principles, to wit, of faith and works, so they shall
differ in conclusion: 'For the law is not of faith, the promise
is only made to faith; therefore, they only that are of faith,
are blessed with faithful Abraham.'
3. The third essential is, a new heart, and a new spirit or mind;
and this also comes not by your principle, that being but the old
covenant that gendereth to bondage, and that holds its Ishmaels
under the curse for ever: there comes no new heart by the law,
nor new spirit. It is by the new covenant, even the gospel, that
all things are made new (Jer 31:33; Eze 36; Heb 8:8; 2 Cor 5:17-19).
The apostle, after a large discourse of the two ministrations, and
their excellencies (2 Cor 3), tells us that the heart is nothing
changed, so long as it abideth in the works of the law, but remaineth
blind and ignorant: 'Nevertheless [saith he] when it shall turn
[from the law] to the Lord, the vail shall be taken away.' But
what is it to turn from the law to the Lord? Why, even to leave
and forsake your spirit and principles, and works from those
principles, and fly to the grace and merits; 'the glory of the
Lord Jesus Christ.' Now when the heart is turned to Christ, then
the vail of Moses is taken off; wherefore then the soul 'with open
face beholding as in a glass the glory of the Lord, is changed--from
glory to glory, even as by the Spirit of the Lord' (2 Cor 3:14,18).
Objection. But it seems a paradox to many, that a man should
live to the law, that is, devote himself to the works of the ten
commandments, the most perfect rule of life; and yet not be counted
one changed, or new.
Answer. Though it seemeth an untruth, yet it is most true, that
by the works of the law, no heart is made new, no man made new.
A man from principle of nature and reason, (which principles are
of himself, and as old) may give up himself to the goodness of
the law: yet these principles are so far off from being new, that
they are as old as Adam in Paradise; and come into the world with
all the children of men. To which principles the law, or the first
principles of morals, so equally suit, that, as you have said (p.
8), 'they are self-evident, than which there is nothing mankind
doth more naturally assent to' (p. 11). Now nature is no new
principle, but an old: even our own, and of ourselves. The law
is no new principle, but old, and one with ourselves (as also you
well have called it) 'first written in men's hearts, and originally
dictates of human nature.' Let a man then be as devout, as
is possible for the law, and the holiness of the law. Yet if the
principles from which he acts, be but the habit of soul, the purity
(as he feigns) of his own nature; principles of natural reason,
or the dictates of human nature; all this is nothing else but
the old gentleman in his holiday clothes: the old heart, the old
spirit, the spirit of the man, not the spirit of Christ, is here.
And hence the apostle, when he would shew us a man alive, or made
a new man indeed; as he talketh of the Holy Ghost and faith, so he
tells us such are dead to the law, to the law, as a law of works;
to the law as to principles of nature. 'Wherefore, my brethren, ye
also are become dead to the law [the moral law, and the ceremonial
law] by the body of Christ, that ye should be married to another
[another than the law] even to him who is raised from the dead,
that we should bring forth fruit unto God' (Rom 7:4).
Ye are become dead to the law. Dead to the law! Why? That you should
be married to another. Married to another! Why? 'That you should
bring forth fruit unto God.' But doth not a man bring forth fruit
unto God, that walketh orderly according to the ten commandments?
No, if he do it before faith make this in the spirit of a man,
by the dictates of human nature, respecting the law, as that, by
the obeying of which, he must obtain acceptance with God. This
is bringing forth fruit unto himself; for all that he doth, he
doth it as a man, as a creature, from principles natural, and of
himself, his own, and for none other than himself; and therefore
he serveth in an old spirit, the oldness of the letter, and for
himself. But now (that is, ye being dead to the law, and married
to Christ) that (the law) being dead; by which (while in ourselves)
we were held; now we are delivered from that law, both as to its
curse and impositions, as it stands a law of works in the heart
of the world; we serve in newness of the spirit, 'and not in the
oldness of the letter' (v 6). A man must first then be dead to
your principles, both of nature and the law; if he will serve in
a new spirit, if he would bring forth fruit unto God.[9] Wherefore
your description of the principle of holiness in man, and also
the principles by which this holiness is put forth by him into
righteous nets; they are such as are altogether void of the true
essentials of inward gospel-holiness and righteousness.
[FOWLER'S ASSERTION THAT THE GRAND, THE ONLY AND ULTIMATE DESIGN
OF THE GOSPEL OF CHRIST IS TO RE-PRODUCE MAN'S ORIGINAL RIGHTEOUSNESS
EXAMINED AND CONFUTED.]
But there is one thing more in this description, or rather effect
thereof, which I shall also inquire into: and that is your saying,
'As it was the errand of Christ to effect our deliverance out of
that sinful state we had brought ourselves into: so to put us again
into possession of that holiness which we had lost' (p. 12). The
proof of this position is now your next business; that is, if I
understand your learning, the remaining part of your book, which
consisteth of well nigh 300 pages, is spent for proof thereof; which
I doubt not but effectually to confute with less than 300 lines.
Only first by the way, I would have my reader to take notice that
in this last clause, (to put us again into possession of that
holiness which we had lost) is the sum of all this large description
of his holiness in the foregoing pages; that is, the holiness
and righteousness that Mr. Fowler hath been describing; and adds,
that Christ's whole business when he came into the world was, as
to effect our deliverance from sin; 'so to put us again in possession
of that holiness which we had lost.' The holiness therefore
that here he contendeth for, is that, and only that which was in
Adam before the fall, which he lost by transgression; and we by
transgressing in him. A little therefore to inquire into this, if
perhaps his reader and mine may come to a right understanding of
things.
First then, Adam before the fall, even in his best and most sinless
state, was but a pure natural man, consisting of body and soul;
these, to use your own terms, were his pure essentials: (p. 11)
in this man's heart, God also did write the law; that is, as you
term them, the first principles of morals (p. 8). This then was
the state of Adam, he was a pure natural man; made by God sinless;
all the faculties of his soul and members of his body were clean.
'God made man upright' (Eccl 7:29). But he made him not then a
spiritual man; 'the first Adam was made a living soul,' 'howbeit
that was not first which is spiritual; but that which is natural,
and afterward that which is spiritual: The first man is of the
earth, earthy' (1 Cor 15:45-47). A living soul he was; yet but a
natural man, even in his first and best estate; but earthly, when
compared with Christ, or with them that believe in Christ. So then,
the holiness of Adam in his best estate, even that which he lost,
and we in him, it was none other, than that which was natural,
even the sinless state of a natural man. This holiness then was
not of the nature of that, which hath for its root the Holy Ghost;
for of that we read not at all in him, he only was indued with a
living soul; his holiness then could not be gospel, nor that which
is a branch of the second covenant: his acts of righteousness, were
not by the operations of the Spirit of grace, but the dictates of
the law in his own natural heart. But the apostle when he treateth
of the christian inherent holiness; first excluding that in Adam,
as earthly; he tells us, it is such as is in Christ: 'As is the
earthy, such are they that are earthy; and as is the heavenly, such
are they that are heavenly.' Let then those that are the sons of
Adam, in the state of nature as he, though not so pure, and spotless
as he, be reckoned to bear his image and similitude: but let them
that are the children of Christ, though not so pure as he, bear
the image and similitude of Christ: 'for they are conformable to
the image of the Son of God' (Rom 8:29). The holiness therefore
that was in Adam, being but that which was natural, earthly, and
not of the Holy Ghost, cannot be that which Christ came into the
world to give us possession of.
Second, Adam in his best, and most sinless state, was but a type
or figure: 'The figure of him that was to come' (Rom 5:14). A
type in what? A type or figure doubtless, in his sinless and holy
estate, a type and figure of the holiness of Christ: But if Christ
should come from heaven, to put us in possession of this sinless
holiness that was in Adam, or that we lost in him: to what more
would his work amount, than to put us into the possession of
a natural, figurative, shadowish righteousness or holiness. But
this he never intended; therefore it is not the possessing of his
people with that holiness, that was the great errand Christ came
into the world upon.
Third, The holiness and righteousness that was in, and that we
lost by, Adam before the fall; was such as stood in, and was to
be managed by his natural perfect compliance with a covenant of
works. For, 'Do this sin and die,' were the terms that was from
God to Adam. But Christ at his coming brings in another, a better,
a blessed covenant of grace; and likewise possesseth his children,
with the holiness, and privileges of that covenant; not with
Adam's heart nor Adam's mind; but a new heart, a new spirit,
a new principle to act by, and walk in a new covenant. Therefore
the holiness that was in Adam before, or that we lost in him by
the fall, could not be the holiness that Christ at his coming made
it his great or only business to put us in possession of.
Fourth, The holiness that was in Adam before, and that we lost in
him by the fall, was such as might stand with perfect ignorance
of the mediation of Jesus Christ: for Christ was not made known to
Adam as a Saviour, before that Adam was a sinner; neither needed
he at all to know him to be his Mediator, before he knew he
had offended (Gen 3). But Christ did not come into the world to
establish us in, or give us possession of such holiness as might
stand with perfect ignorance of his Mediatorship. No; the holiness
that we believers have, and the righteous acts that we fulfil,
they come to us, and are done by us, through the knowledge of the
Lord Jesus, and of his being the Messias promised (Eph 4:21,22;
2 Peter 1:3).
Fifth, The holiness that was in Adam, was neither given him
through the promise, neither encouraged by the promise. Adam had
no promise to possess him with a principle of holiness; it came
to him by creation; neither had he any promise to strengthen or
encourage him in holiness. All he had was instructions concerning
his duty, and death threatened if he did it not (Gen 2:15-17).
But Christ came not to give us possession of an holiness or
righteousness, that came to us by our creation, without a promise;
and that hath no promise to encourage us to continue therein; but
of an holiness that comes to us by the best of promises, and that
we are encouraged to by the best of promises. Therefore it was not
his great errand when he came from heaven to earth, to put us in
possession of that promiseless holiness that Adam had before, and
that was lost in him by the fall.
Lastly, In a word; the holiness that Adam had before, and that we
lost in him by the fall; it was a natural shadowish old covenant,
promiseless holiness; such as stood and might be walked in, while
he stood perfectly ignorant of the Mediator Christ. Wherefore it
is rather the design of your Apollo the devil,[10] whom in p. 101
you bring forth to applaud your righteousness; I say, it is rather
his design than Christ's, to put men upon an endeavour after a
possession of that: for that which is truly evangelical, is the
spiritual, substantial, new covenant promised holiness; that which
cometh to us by, and standeth in the Spirit, faith and knowledge
of the Son of God, not that which we lost in Adam. Wherefore the
song which there you learnt of the devil, is true, in the sense
he made it, and in the sense for which you bring it; which is, to
beget in men, the highest esteem of their own human nature; and
to set up this natural, shadowish, promiseless, ignorant holiness,
in opposition to that which is truly Christ's.
To dwell in heaven doth not more please him, than Within the souls
of pious mortal men.
This is the song; but you find it not in Matthew, Mark, Luke, or
John, but among the heathens who were his disciples, and who were
wont to inquire at his mouth, and learn of him.
Thus have I razed the foundation of your book, even by overthrowing
the holiness, and righteousness, which by you is set up, as
that which is the only true gospel, and evangelical. Wherefore
it remaineth, that the rest of your book, viz. whatever therein
is brought, and urged for the proof of this your description of
holiness, &c. it is but the abuse of Christ, of scripture, and
reason; it is but a wresting and corrupting the word of God, both
to your own destruction, and them that believe you.
[Fowler's insidious errors routed.]
But to pass this, and to come to some other passages in your book;
and first to that in p. 5 where you say,
'The holiness, which is the design of the religion of Christ
Jesus,--is not such as is subjected in any thing without us, or
is made ours by a mere external application,' &c.
Answer. 1. These words secretly smite at the justification that
comes by the imputation of that most glorious righteousness that
alone resideth in the person of the Lord Jesus; and that is made
ours by an act of eternal grace, we resting upon it by the faith
of Jesus.
2. But if the holiness of which you speak, be not subjected in
any thing without us; then it is not of all that fulness which it
pleased the Father should dwell in Christ: for the holiness and
righteousness, even the inward holiness that is in saints, it is
none other than that which dwelleth in the person of the Son of
God in heaven: neither doth any man partake of, or enjoy the least
measure thereof, but as he is united by faith to this Son of God,
the thing is as true in him as in us; in him as the head, and
without measure (1 John 2:8); and is originally seated in him,
not in us. 'Of his fulness have all we [saints] received, and
grace for grace' (John 1:16). Wherefore the holiness that hath
its original from us, from the purity of the human nature (which
is the thing you aim at) and that originally, as you term it, is
the dictates thereof, is the religion of the Socinians, Quakers,[11]
&c., and not the religion of Jesus Christ.
And now I will come to your indifferent things, viz., those which
you call 'positive precepts'; things, say you, 'of an indifferent
nature; and absolutely considered, are neither good, nor
evil;--but are capable of becoming so; only by reason of certain
circumstances': of these positive indifferent precepts, you say,
you know but three in the gospel; but three, that are purely so,
viz., 'That of going to God by Christ, and the institutions of
baptism, and the Lord's Supper.' This we have in p. 7 and 9.
Answer. These words, as I hinted before, are highly derogatory to
the Lord, the King of glory; and trample as much upon the blood
of the Son of God, as words can likely do. For,
1. If going to God by Christ, be in itself but an indifferent
thing, then, as I also hinted before, it is not of the substance
of Christianity; but a man may be truly a Christian without it;
may be saved, and go to heaven without it; this is in truth the
consequence of your words: for things purely of an indifferent
nature, do not in themselves either make or mar the righteousness
that justifieth us from the curse before God. Wherefore, by your
argument, if a man remain ignorant of that positive precept,
of 'coming to God by Christ'; he remaineth ignorant but of an
indifferent thing, a thing that in itself is neither good nor evil,
and therefore not essentially material to his faith or justifying
righteousness.
2. An indifferent thing in itself is next to nothing, neither good
nor evil then, but a thing betwixt them both.
Then is the blood of the Lord Jesus, in itself, of no value at
all; nor faith in him, of itself, any more than a thing of nought;
their virtue and goodness only dependeth upon certain circumstances
that make them so. For the indifferency of the thing lieth not
simply in coming to God, but in coming to him by Christ: coming
otherwise to God, even in this man's eyes, being the all in all;
but in this coming, in coming to him by Christ, there lieth the
indifferency. I marvel what injury the Lord Jesus hath done this
man, that he should have such indifferent thoughts of coming to
God by him?
But hath he no better thoughts of his own good deeds, which are
by the law? Yes, doubtless, for those (saith he) 'are of an
indispensable, and eternal obligation, which were first written
in men's hearts, and originally dictates of human nature' (p. 8).
Mark, not a dictate of human nature, or necessary conclusion or
deduction from it, is of an indifferent, but of an indispensable;
not of a transient, but of an eternal obligation. It is only
going to God by Christ, and two other things that he findeth in
the gospel, that of themselves are of an indifferent nature.
But how indifferent? Even as indifferent in itself as the blood of
a silly sheep, or the ashes of an heifer; for these are his very
words. 'SUCH [that is, such ordinances as in themselves are of an
indifferent nature] were all the injunctions and prohibitions of
the ceremonial law; and some few such we have under the gospel'
(p. 7). Then, in p. 9 he tells you what these positive precepts
under the gospel, or things indifferent, are: 'THAT of going to
God by Christ, is one; and the other two, are the institutions
of baptism, and the Lord's supper.' Such therefore as were the
ceremonies of the law, such, even such, saith he, is that of going
to God by Christ, &c.
Wherefore, he that shall lay no more stress upon the Lord Jesus
to come to God by, than this man doth, would lay as much, were the
old ceremonies in force, upon a silly sheep, as upon the Christ
of God. For these are all alike positive precepts, such as were
the ceremonies of the law, things in themselves neither good nor
evil, but absolutely considered of an indifferent nature.
So that to come to God by Christ, is reckoned, of itself, by him,
a thing of a very indifferent nature, and therefore this man cannot
do it, but with a very indifferent heart; his great, and most
substantial coming to God, must needs be by some other way (John
10:1). But why should this THIEF love thus to clamber, and seek
to go to God by other means; such which he reckoneth of a more
indispensable nature, and eternal; seeing Christ only, as indifferent
as he is, is the only way to the Father. 'I am the way, [saith he]
the truth and the life; no man cometh to the Father but by me.'
If he be the only way, then there is none other; if he be thus
the truth, then is all other the lie; and if he be here the life,
then is all other the death; let him call them indispensable and
eternal never so often.
So then, how far off this man's doctrine is, of sinning against
the Holy Ghost, let him that is wise consider it. For if coming
to God by Christ, be in itself but a thing indifferent, and only
made a duty upon the account of certain circumstances; then, to
come to God by Christ, is a duty incumbent upon us only by reason
of certain circumstances; not that the thing in itself is good, or
that the nature of sin, and the justice of God, layeth a necessity
on us so to do. But what be these certain circumstances? For it
is because of these, if you will believe him, that God the Father,
yea, the whole Trinity, did consult in eternity, and consent,
that Christ should be the way to life: now, I say, it is partly
because by him was the greatest safety, he being naturally the
justice, wisdom, and power of God; and partly, because it would,
we having sinned, be utterly impossible we should come to God by
other means and live. He that will call these circumstances, that
is, things over and above besides the substantials of the gospel,
will but discover his unbelief and ignorance, &c.
As for your saying, that Calvin, Peter Martyr, Musculus, Zanchy,[12]
and others, did not question, but that God could have pardoned
sin, without any other satisfaction, than the repentance of the
sinner (p. 84). It matters nothing to me, I have neither made my
creed out of them, nor other, than the holy scriptures of God.
But if Christ was from before all worlds ordained to be the
Saviour, then was he from all eternity so appointed and prepared
to be. And if God be, as you say, infinitely (p. 136), and I will
add, eternally just; how can he pardon without he be presented
with that satisfaction for sin, that to all points of the highest
perfection doth answer the demands of this infinite, and eternal
justice? Unless you will say, that the repentance of a sinner
is sufficient to answer whatever could be justly demanded as a
satisfaction thereto; which if you should, you would in consequence
say, that man is, or may be in himself, just, that is, equal with
God; or that the sin of man was not a transgression of the law that
was given, and a procurer of the punishment that is threatened,
by that eternal God that gave it. (But let me give you a caution,
take heed that you belie not these men) Christ cries, 'If it
be possible let this cup pass from me' (Matt 26:39). If what be
possible? Why, that sinners should be saved without his blood (Heb
9:22; Luke 24:26; Acts 17:3). 'Ought not Christ to have suffered?'
'Christ must needs have suffered,' not because of some certain
circumstances, but because the eternal justice of God, could not
consent to the salvation of the sinner, without a satisfaction for
the sin committed.[13] Of which, more in the next, if you shall
think good to reply.
Now, that my reader may see that I have not abused you in this
reply to your sayings, I will repeat your words at large, and
leave them upon you to answer it.
You say, 'Actions may become duties or sins these two ways; first,
as they are compliances with, or transgressions of, divine positive
precepts: These are the declarations of the arbitrary will of God,
whereby he restrains our liberty, for great and wise reasons, in
things that are of an indifferent nature, and absolutely considered are
neither good nor evil; and so makes things not good in themselves
[and capable of becoming so only by reason of certain circumstances]
duties, and things not evil in themselves, sins. Such were all
the injunctions and prohibitions of the ceremonial law, and some
few such we have under the gospel' (p. 7). Then p. 9 you tell us,
that 'the reasons of the positive laws [that is, concerning things
in themselves indifferent] contained in the gospel are declared;
of which [say you] I know not above three that are purely so, viz.
That of going to God by Christ, and the institutions of baptism,
and the Lord's Supper.'
Here now let the reader note, That the positive precepts, declarations
of the arbitrary will of God, in things of an indifferent nature,
being such, as absolutely considered, are neither good nor evil;
some few SUCH, say you, we have under the gospel, namely, that
of coming to God by Christ, &c. I am the more punctual in this
thing, because you have confounded your weak reader with a crooked
parenthesis in the midst of the paragraph, and also by deferring
to spit your intended venom at Christ, till again you had puzzled
him, with your mathematics and metaphysics, &c., putting in another
page, betwixt the beginning and the end of your blasphemy.
Indeed, in the seventh chapter of your book, you make a great
noise of the effects and consequences of the death of Christ, as
that it was a sacrifice for sin, an expiatory, and propitiatory
sacrifice (p. 83). Yet, he that well shall weight you, and compare
you with yourself, shall find that words and sense, with you are
two things; and also, that you have learned of your brethren of
old, to dissemble with words, that thereby your own heart-errors,
and the snake that lieth in your bosom, may yet there abide the
more undiscovered. For in the conclusion of that very chapter,
even in and by a word or two, you take away that glory, that of
right belongeth to the death and blood of Christ, and lay it upon
other things.
For you say, 'The scriptures that frequently affirm, that the
end of Christ's death was the forgiveness of our sins, and the
reconciling of us to his Father, we are not so to understand,
[those places where this is expressed] as if these blessings
were absolutely thereby procured for us any otherwise, than upon
condition of our effectual believing' (p. 91).
I answer, By the death of Christ was the forgiveness of sins
effectually obtained for all that shall be saved, and they, even
while yet enemies, by that were reconciled unto God. So that, as
to forgiveness from God, it is purely upon the account of grace
in Christ; 'We are justified by his blood, we are reconciled to
God by the death of his Son' (Rom 5:9,10). Yea peace is made by
the blood of his cross (Cor 1:20), and God for Christ's sake hath
forgiven us (Eph 4:32). So then, our effectual believing is not
a procuring cause in the sight of God, or a condition of ours
foreseen by God, and the motive that prevaileth with him to forgive
us our manifold transgressions: Believing being rather that which
makes application of that forgiveness, and that possesseth the
soul with that peace that already is made for us with God, by the
blood of his Son Christ Jesus; 'Being justified by faith, we have
peace with God through our Lord Jesus Christ' (Rom 5:1). The peace
and comfort of it cometh not to the soul, but by believing. Yet
the work is finished, pardon procured, justice being satisfied
already, or before, by the precious blood of Christ.
Observe, I am commanded to believe, but what should I believe?
Or what should be the object of my faith in the matter of my
justification with God? Why, I am to believe in Christ, I am to
have faith in his blood? But what is it to believe in Christ: and
what to have faith in his blood? Verily, To believe that while we
were yet sinners Christ died for us, that even then, when we were
enemies, we were reconciled to God by the death of his Son: To
believe that there is a righteousness already for us completed.
I had as good give you the apostle's argument and conclusion in
his own language. 'But God commendeth his love toward us, in that,
while we were yet sinners, Christ died for us. Much more then,
being now justified by his blood, we shall be saved from wrath
through him' (Rom 5:8,9). And note that the word NOW respects the
same time with YET that went before. 'For if, when we were enemies,
we were reconciled to God by the death of his Son, much more, being
reconciled, we shall be saved by his life,' or intercession (Rom
5:10).
Believing then, as to the business of my deliverance from the
curse before God, is an accepting of (1 Tim 1:15), a trusting to
(Eph 1:12,13), or a receiving (John 1:12), the benefit that Christ
hath already obtained for me; by which act of faith, I see my
interest in that peace that is made before with God by the blood
of his cross: For if peace be made already by his blood, then is
the curse taken away from his sight; if the curse be taken away
from his sight, then there is no sin with the curse of it to
be charged from God by the law, for so long as sin is charged by
the law, with the curse thereto belonging, the curse, and so the
wrath of God remaineth.
'But [say you] Christ died to put us into a capacity of pardon'
(p. 91).
Answer. True; but that is not all. He died to put us into the
personal possession of pardon: Yea, to put us into a personal
possession of it, and that before we know it.
'But [say you] the actual removing of our guilt is not the necessary
and immediate result of his death' (p. 91).
Answer. Yea, but it is from before the face of God, and from the
judgment and curse of the law; for before God the guilt is taken
away, by the death and blood of his Son, immediately, for all
them that shall be saved; else how can it be said we are justified
by his blood; he hath made peace by his blood. 'He loved us, and
washed us from our sins in his own blood' (Rev 1:5), and that we are
reconciled to God by the death of his Son; which can by no means
be; if, notwithstanding his death and blood, sin in the guilt, and
consequently the curse that is due thereto, should yet remain in
the sight of God. But what saith the apostle? 'God was in Christ,
reconciling the world to himself, not imputing their trespasses
unto them' (2 Cor 5:19). Those that are but reconciling, are not
yet reconciled: I mean, as Paul, not yet come aright over in their
own souls by faith; yet to these he imputeth not their trespasses:
Wherefore? because they have none: or because he forgiveth them
as they believe and work: Neither of both; but because he hath
first made his Son to be sin for them, and laid all the guilt
and curse of their sin upon him, that they might be made the
righteousness of God in him. Therefore even because by him their
sin and curse is taken off, from before the law of God; therefore,
God for the sake of Christ, seeketh for, and beseecheth the sinner
to be reconciled; that is, to believe in, and embrace his majesty.
'No [say you] the actual removing of our guilt, is not the necessary
and immediate result of his death; but suspended until such time
as the forementioned conditions, by the help of his grace, are
performed by us' (p. 92).
Answer. 1. Then may a man have the grace of God within him; yea,
the grace and mercy of the new covenant, viz. Faith, and the
like, that yet remaineth under the curse of the law; and so hath
yet his sins untaken away from before the face of God; for where
the curse is only suspended, it may stand there notwithstanding,
in force against the soul. Now, let the soul stand accursed, and
his duties must stand accursed: For first the person, and then
the offering must be accepted of God. God accepted not the works
of Cain, because he had not accepted his person (Gen 4:5). But
having first accepted Abel's person, he therefore did accept his
offering (Heb 11:4). And hence it is said, that Abel offered by
faith: He believed that his person was accepted of God, for the
sake of the promised Messias, and therefore believed also that
his offering should be accepted.
2. Faith, as it respecteth justification in the sight of God, must
know nothing to rest upon but the mercy of God, through Christ's
blood: But if the curse be not taken away, mercy also hangeth in
suspense; yea, lieth as drowned, and hid in the bottom of the sea.
This doctrine then of your's overthroweth faith, and rusheth[14]
the soul into the works of the law, the moral law; and so quite
involveth it in the fear of the wrath of God, maketh the soul forget
Christ, taketh from it the object of faith; and if a miracle of
mercy prevent not, the soul must die in everlasting desperation.
'But [say you] it is suspended till such time as the forementioned
conditions, by the help of his grace, are performed by us' (p.
92).
Answer. Had you said the manifestation of it is kept from us,
it might, with some allowance, have been admitted; but yet the
revelation of it in the word, which in some sense may be called
a manifestation thereof, is first discovered to us by the word;
yea, is seen by us, and also believed as a truth recorded; before
the enjoyment thereof be with comfort in our own souls (1 John
5:11).
But you proceed and say, 'Therefore was the death of Christ designed
to procure our justification from all sins past, that we might be
by this means provoked to become new creatures' (p. 92).
Answer. That the death of Christ is a mighty argument to persuade
with the believer, to devote himself to God in Christ, in all
things, as becometh one that hath received grace and redemption
by his blood, is true; but that it is in our power, as is here
insinuated, to become new creatures, is as untrue. The new creature,
is of God; yea, immediately of God; man being as incapable to
make himself anew, as a child to beget himself (2 Cor 5:17,18).
Neither is our conformity to the revealed will of God, any thing
else, if it be right, than the fruit and effect of that. All things
are already, or before, become new in the Christian man. But to
return:
After all the flourish you have made about the death of Christ, even
as he is an expiatory, and propitiatory sacrifice; in conclusion,
you terminate the business far short of that for which it
was intended of God: for you almost make the effects thereof but
a bare suspension of present justice and death for sin; or that
which hath delivered us at present from a necessity of dying, that
we might live unto God; that is, according as you have stated it.
'That we might from principles of humanity and reason, act towards
the first principles of morals, &c. till we put ourselves into a
capacity of personal and actual pardon.'
Answer. The sum of your doctrine therefore is, that Christ by his
death only holds the point of the sword of justice, not that he
received it into his own soul; that he suspends the curse from us,
not that himself was made a curse for us, that the guilt might be
remitted by our virtues; not that he was made to be our sin: But
Paul and the New Testament, giveth us account far otherwise; viz.
'That Christ was made our sin, our curse, and death, that we by
him [not by the principles of pure humanity, or our obedience to
your first principles of morals, &c.] should be set free from the
law of sin and death' (2 Cor 5:21; Gal 3:13).
If any object that Christ hath designed the purifying our hearts
and natures; I answer,
But he hath not designed to promote, or to perfect that righteousness
that is founded on, and floweth from, the purity of our human nature;
for then he must design the setting up man's righteousness, that
which is of the law: and then he must design also the setting up
of that which is directly in opposition, both to the righteousness,
that of God is designed to justify us; and that by which we are
inwardly made holy. As I have shewed before.
You have therefore, Sir, in all that you have yet asserted, shewed
no other wisdom than a heathen, or of one that is short, even of
a novice in the gospel.
In the next place, I might trace you chapter by chapter; and at
large refute, not only the whole design of your book by a particular
replication to them; but also sundry and damnable errors, that
like venom drop from your pen.
But as before I told you in general, so here I tell you again,
That neither the scriptures of God, the promise, or threatenings,
the life, or death, resurrection, ascension, or coming again of
Christ to judgment; hath the least syllable or tendency in them
to set up your heathenish and pagan holiness or righteousness;
wherefore your whole discourse is but a mere abuse of, and corrupting
the holy scriptures, for the fastening, if it might have been,
your errors upon the godly. I conclude then upon the whole, that
the gospel hath cast out man's righteousness to the dogs; and
conclude that there is no such thing as a purity of human nature,
as a principle in us, thereby to work righteousness withal. Farther,
It never thought of returning us again to the holiness we lost in
Adam, or to make our perfection to consist in the possession of
so natural, and ignorant[15] a principle as that is, in all the
things of the holy gospel; but hath declared another and far better
way, which you can by no means understand by all the dictates of
your humanity.
I will therefore content myself at present with gathering up some
few errors, out of those abundance which are in your book; and so
leave you to God, who can either pardon these grievous errors, or
damn you for your pride and blasphemies.
[Fowler's false quotations of scripture.]
You pretend in the beginning of your second chapter, to prove your
assertion, viz. 'That the great errand that Christ came upon, was
to put us again into possession of that holiness which we had lost'
(p. 12). For proof whereof you bring John the Baptist's doctrine
(Matt 3:1,2), and the angel's saying to Zacharias (Luke 1:16,17),
and the prophet Malachi (3:1-3), in which texts there is as much
for your purpose, and no more, than there is in a perfect blank;
for which of them speak a word of the righteousness or holiness
which we have lost? Or where is it said, either by these mentioned,
or by the whole scripture, that we are to be restored to, and put
again into possession of that holiness? These are but the dictates
of your human nature.
John's ministry was, 'To make ready a people prepared for the
Lord Jesus'; not to possess them with themselves and their own,
but now lost, holiness. And so the angel told his father, saying,
'Many of the children of Israel shall he turn to the Lord their
God': Not to Adam's innocency, or to the holiness that we lost by
him. Neither did the prophet Malachi prophesy that Christ at his
coming should put men again in possession of the holiness we had
lost. And I say again, as you here fall short of your purpose, so
I challenge you to produce but one piece of a text, that in the
least looketh to such a thing. The whole tenor of the scripture,
that speaks of the errand of Christ Jesus, tells us another
lesson, to wit, That he himself came to save us, and that by his
own righteousness; not that in Adam, or which we have lost in
him, unless you can say and prove that we had once, even before
we were converted, the holiness of Christ within us, or the
righteousness of Christ upon us.
But you yet get on, and tell us, 'That this was also the prophesy
of the angel to Joseph (p. 14) in these words HE [Jesus] shall save
his people from their sins.' 'Not [say you] from the punishment
of them, although that be a true sense too; but not the primary,
but secondary, and implied only, and the consequence of the former
salvation' (p. 15).
Answer. Thus Penn the quaker and you run in this, in one and the
self same spirit; he affirming that sanctification is antecedent
to justification, but not the consequence thereof.
2. But what salvation? Why salvation? say you: First from the filth;
for that is the primary and first sense: justification from the
guilt, being the never-failing consequence of this. But how then
must Jesus Christ, first save us from the filth? You add in p. 16,
'That he shall bring in, instead of the ceremonial observations,
a far more noble, viz., An inward substantial righteousness: and
by abrogating that [namely of the ceremonies] he shall establish
only this inward righteousness.' This is, that holiness,
or righteousness you tell us of, in the end of the chapter going
before, that you acknowledge we had lost; so that the sum of all
that you have said, is, That the way that Christ will take to
save his people from their sins, is, first to restore unto them,
and give them possession of, the righteousness that they had lost
in Adam: and having established this in them, he would acquit them
also of guilt. But that this is a shameless error, and blasphemy,
is apparent, from which hath already been asserted of the nature
of the holiness, or righteousness, that we have lost, viz., That
it was only natural of the old covenant, typical: and such as might
stand with perfect ignorance of the mediation of Jesus Christ: and
now I add, That for Christ to come to establish this righteousness,
is alone, as if he should be sent from heaven, to overthrow, and
abrogate the eternal purpose of grace, which the Father had purposed
should be manifested to the world by Christ. But Christ came not
to restore, or to give us possession of that which was once our
own holiness, but to make us partakers of that which is in him,
'that we might be made partakers of HIS holiness.' Neither (were
it granted that you speak the truth) is it possible for a man to
be filled with inward gospel holiness, and righteousness, that yet
abideth, as before the face of God, under the curse of the law,
or the guilt of his own transgressions (Heb 12). The guilt must
therefore, first be taken off, and we set free by faith in that
blood, that did it, before we can act upon pure Christian principles.
Pray tell me the meaning of this one text; which speaking of
Christ, saith, 'Who when he had by himself purged our sins, sat
down on the right hand of the Majesty on high' (Heb 1:3). Tell
me, I say, by this text, whether is here intended the sins of all
that shall be saved? If so, what kind of a purging is here meant,
seeing thousands, and thousands of thousands, of the persons
intended by this act of purging were not then in being, nor their
personal sins in act? And note, he saith, he purged them, before
he sat down at the right hand of God: purging then, in this place,
cannot first, and primarily, respect the purging of the conscience:
but the taking, the complete taking of the guilt, and so the curse
from before the face of God, according to other scriptures: 'He
hath made him to be sin, and accursed of God for us.' Now he being
made the sin which we committed, and the curse which we deserved;
there is no more sin nor curse; I mean to be charged by the law,
to damn them that shall believe, not that their believing takes
away the curse, but puts the soul upon trusting to him, that
before purged this guilt, and curse: I say, before he sat down on
the right hand of God; not to suspend, as you would have it, but
to take away the sin of the world. 'The Lord hath laid upon him
the iniquities of us all' (Isa 53:6). And he bare them in his
own body on the tree (1 Peter 2:24): nor yet that he should often
offer himself; for then must he often have suffered since the
foundation of the world: but now, (and that at once,) in the end
of the world hath he appeared, to put away sin, by the sacrifice
of himself (Heb 9:24-26). Mark, he did put it away by the sacrifice
of his body and soul, when he died on the cross: but he could
not then put away the inward filth of those, that then remained
unconverted; or those that as yet wanted being in the world. The
putting away of sin therefore, that the Holy Ghost here intendeth,
is, such a putting of it away, as respecteth the guilt, curse, and
condemnation thereof, as it stood by the accusations of the law,
against all flesh before the face of God; which guilt, curse, and
condemnation, Christ himself was made in that day, when he died
the death for us. And this is the first and principal intendment
of the angel, in that blessed saying to godly Joseph, concerning
Christ; 'He shall save his people from their sins'; from the
guilt and curse due to them, first: and afterwards from the filth
thereof. This is yet manifest, further; because the heart is
purified by faith, and hope (Acts 15:9; 1 John 3:3). Now it is
not the nature of faith; I mean, of justifying faith, to have any
thing for an object; from which it fetcheth peace with God, and
holiness before, or besides the Christ of God himself; for he is
the way to the Father: and no man can come to the Father, but by
him. Come; that is, so as to find acceptance, and peace with him:
the reason is, because without his blood, guilt remains (Heb 9:22).
He hath made peace by the blood of his cross: so then, faith in
the first place seeketh peace. But why peace first? Because till
peace is fetched into the soul, by faith's laying hold on the blood
of Christ: sin remains in the guilt and curse, though not in the
sight of God, yet upon the conscience, through the power of
unbelief. 'He that believeth not, stands yet condemned' (John
3:18,19). Now, so long as guilt, and the curse in power remains,
there is not purity, but unbelief; not joy, but doubting; not
peace, but peevishness; not content, but murmuring, and angering
against the Lord himself. 'The law worketh wrath' (Rom 4:15).
Wherefore, as yet there can be no purity of heart, because that
faith yet wants his object. But having once found peace with God
by believing what the blood of Christ hath done; joy followeth;
so doth peace, quietness, content, and love; which is also the
fulfilling of the law: yet not from such dungish principles as
yours, for so the apostle calls them (Phil 3:8). But from the Holy
Ghost itself; which God, by faith, hath granted to be received by
them that believe in the blood of his Jesus.
But you add, That Christ giveth, first repentance, and then
forgiveness of sins (p. 17).
Answer. 1. This makes nothing for the holiness which we lost in
Adam: for the proof of which you bring that text (Acts 5:31).
2. But for Christ to take way guilt, and the curse, from before the
face of God, is one thing; and to make that discovery, is another.
3. Again, Christ doth not give forgiveness for the sake of that
repentance, which hath its rise, originally from the dictates
of our own nature, which is the thing you are to prove; for that
repentance is called the sorrow of this world, and must be again
repented of: but the repentance mentioned in the text, is that
which comes from Christ: But,
4. It cannot be for the sake of gospel-repentance, that the
forgiveness of sins is manifested, because both are his peculiar
gift.
5. Therefore, both faith, and repentance, and forgiveness of sins,
are given by Christ; and come to us, for the sake of that blessed
offering of his body, once for all. For after he arose from
the dead, having led captivity captive, and taken the curse from
before the face of God: therefore his Father gave him gifts for
men, even all the things that are necessary, and effectual, for
our conversion, and preservation in this world, &c. (Eph 4:8).
This text, therefore, with all the rest you bring, falleth short
of the least shew of proof, 'That the great errand for which Christ
came into the world was--to put us in possession of the holiness
that we had lost.'
Your third chapter is as empty of the proof of your design as
that through which we have passed: there being not one scripture
therein cited, that giveth the least intimation, that ever it
entered into the heart of Christ to put us again into possession
of that holiness which we had before we were converted: for such
was that we lost in Adam.
You tell us the sum of all is, 'that we are commanded to add to
our faith, virtue,' &c. (p. 25). I suppose you intend a gospel
faith, which if you can prove Adam had before the fall, and that
we lost this faith in him; and also that this gospel faith is none
other, but that which originally ariseth from, or is the dictates
of human nature, I will confess you have scripture, and knowledge
beyond me. In the mean time you must suffer me to tell you, you
are as far in this from the mind of the Holy Ghost, as if you had
yet never in all your days heard whether there be a Holy Ghost
or no.
Add to your faith. The apostle here lays a gospel principle, viz.,
Faith in the Son of God: which faith layeth hold of the forgiveness
of sins, alone for the sake of Christ; therefore he is a great
way off, of laying the purity of the human nature, the law, as
written in the heart of natural man, as the principle of holiness;
from whence is produced good works in the soul of the godly.
In your fourth chapter also (p. 28) even in the beginning thereof;
even with one text you have overthrown your whole book.
This chapter is to prove, that the only design of the promises,
and threatenings of the gospel, is to promote, and put us again in
possession of the holiness we had lost. For that the reader must
still remember, is the only design of your book (p. 12). Whereas
the first text you speak of (2 Peter 1:4), maketh mention of the
Divine nature, or of the Spirit of the living God, which is also
received by the precious faith of Christ, and the revelation of
the knowledge of him; this blessed Spirit, and therefore not the
dictates of human nature, is the principle that is laid in the
godly: but Adam's holiness had neither the knowledge, or faith,
or Spirit of the Lord Jesus, as its foundation, or principle: yea,
nature was his foundation, even his own nature was the original,
from whence his righteousness and good works arose.
The next scriptures also, viz. 2 Corinthians 7:1; Romans 12:1
overthrow you; for they urge the promises as motives to stir us
up to holiness. But Adam had neither the Spirit of Jesus, or faith
him in him, as a principle: nor any promises to him as motives:
wherefore this was not that to which he, or which we Christians
are exhorted to seek the possession of; but that which is operated
by that Spirit which we receive by the faith of Jesus, and that
which is encouraged by those promises, that God hath since given
to them that have closed by faith with Jesus.
The rest also (in p. 29), not one of them doth promise us the
possession of the holiness we have lost, or any mercy to them that
have it.
You add: 'And whereas the promises of pardon, and of eternal life
are very frequently made to believing; there is nothing more
evidently declared, than that this faith is such as purifieth the
heart, and is productive of good works' (p.30).
Answer. 1. If the promise be made at all to believing, it is not
made to us upon the account of the holiness we had lost; for
I tell you yet again, that holiness is not of faith, neither was
faith the effect thereof. But,
2. The promises of pardon, though they be made to such a faith as
is fruitful in good works: yet not to it, as it is fruitful in
doing, but in receiving good. Sir, the quality of justifying faith
is this, Not to work, but to believe, as to the business of pardon
of sin: and that not only, because of the sufficiency that this
faith sees in Christ to justify, but also for that it knows those
whom God thus pardoneth, he justifieth as ungodly. 'But to him
that worketh not, but believeth'; (Mark, here faith and works are
opposed) 'But to him that worketh not, but believeth on him that
justifieth the ungodly, his faith is counted for righteousness'
(Rom 4:5).
You add farther, 'That the promises may be reduced to these three
heads; that of the Holy Spirit, of remission of sins, and eternal
happiness, in the enjoyment of God' (p. 30).
Answer. If you can prove that any of these promises were made to
the holiness that we had lost, or that by these promises we are to
be possessed with that holiness again; I will even now lay down
the bucklers. For albeit, the time will come when the saints shall
be absolutely, and perfectly sinless; yet then shall they be also
spiritual, immortal, and incorruptible, which you cannot prove
Adam was, in the best of his holiness, even that which we lost in
him.
The threatenings you speak of[16] are every one made against sin,
but not one of them to drive us into a possession of that holiness
that we had lost: nay, contrariwise, he that looks to, or seeks
after that, is as sure to be damned, and go to hell, as he that
transgresseth the law; because that is not the righteousness of
God, the righteousness of Christ, the righteousness of faith, nor
that to which the promise is made.
And this was manifested to the world betimes, even in that day, when
God drove the man and his wife out of Eden, and placed cherubims,
and a flaming sword, in the way by which they came out, to the
end, that by going back by that way, they might rather be killed
and die, than lay hold of the 'tree of life' (Gen 3).
Which the apostle also respects, when he calleth the way of the
gospel, the NEW and LIVING way, even that which is made by the
blood of Christ (Heb 10:20); concluding by this description of
the way that is by blood, that the other is old, and the way of
death, even that which is by the moral law, or the dictates of our
nature, or by that fond conceit of the goodly holiness of Adam.
[Our Lord's object not merely to restore man's natural holiness,
but to impart his own infinite and eternal holiness to those that
believe.]
Your fifth chapter tells us, 'That the promoting of holiness was
the design of our Saviour's whole life and conversation among men'
(p. 36).
Answer. 1. Were this granted, it reacheth nothing at all the design
for which you in your way present us with it: For,
2. That which you have asserted is: That the errand about which
Christ came, was, as the effecting our deliverance out of that
sinful state we had brought ourselves into, so to put us again in
possession of that holiness which we had lost; for that, you say,
is the business of your book (p. 12). Wherefore you should have
told us in the head of this chapter, not so much that our Saviour
designed the promoting of holiness in general by his life, but that
the whole design of our Saviour's life and conversation, was to
put us again into possession of that holiness which we had lost,
into a possession of that natural, old covenant, figurative,
ignorant holiness. But it seems you count that there is no other
than that now lost, but never again to be obtained holiness, that
was in Adam.
3. Farther, you also falter here, as to the stating of the
proposition; for in the beginning of your book, you state it thus:
That the enduing men with inward real righteousness, or true
holiness, was the ultimate end of our Saviour's coming into the
world, still meaning the holiness we lost in Adam. You should
therefore in this place also, have minded your reader of this your
proposition, and made it manifest if you could, 'that the ultimate
end of our Saviour's whole life and conversation, was the enduing
men with this Adamitish holiness.' But holiness, and that holiness,
is alone with you; and to make it his end, and whole end; his
business, and the whole business of his life; is but the same with
you.
But you must know, that the whole life and conversation of our
Saviour, was intended for another purpose, than to drive us back
to, or to endue us with, such an holiness and righteousness as I
have proved this to be.
You have therefore, in this your discourse, put an insufferable
affront upon the Son of God, in making all his life and conversation
to centre and terminate in the holiness we had lost: As if the Lord
Jesus was sent down from heaven, and the word of God made flesh;
that by a perfect life and conversation, he might shew us how holy
Adam was before he fell; or what an holiness that our holiness
was, which we had before we were converted.
Your discourse therefore, of the life and conversation of the
Lord Jesus, is none other than heathenish: For you neither treat
of the principle, his Godhead, by which he did his works; neither
do you in the least, in one syllable, aver the first, the main
and prime reason of this his conversation; only you treat of it so
far, as a mean man might have considered it. And indeed it stood
not with your design to treat aright with these things; for had
you mentioned the first, though but once, your Babel had tumbled
about your ears; for if in the holy Jesus did 'dwell the word,' one
of the three in heaven; or if the Lord and Saviour Jesus Christ
was truly, essentially, and naturally God; then must the principle
from whence his works did proceed, be better than the principle
from whence proceeded the goodness in Adam; otherwise Adam must
be God and man. Also you do, or may know that the self-same act
may be done from several principles: and again, that it is the
principle from whence the act is done, and not the bare doing
of the act, that makes it better or worse accepted, in the eyes
either of God or men.
Now then, to shew you the main, or chief design of the life and
conversation of the Lord Jesus.
First, It was not to shew us what an excellent holiness we once
had in Adam, but that thereby God, the Eternal Majesty, according
to his promise, might be seen by, and dwell with, mortal men:
For the Godhead being altogether in its own nature invisible, and
yet desirous to be seen by, and dwell with the children of men;
therefore was the Son, who is the self-same substance with the
Father, closed with, or tabernacled in our flesh; that in that
flesh, the nature and glory of the Godhead might be seen by,
and dwell with us: 'The word was made flesh, and dwelt among us,
[and we beheld his glory, (what glory? the glory,) as of the only
begotten of the Father] full of grace and truth' (John 1:14). Again,
'The life [that is, the life of God, in the works and conversation
of Christ] was manifested, and we have seen it, and bear witness,
and shew unto you that eternal life, which was with the Father,
and was manifested unto us' (1 John 1:2). And hence he is called
the image of the invisible God (Col 1:15); or he by whom the
invisible God is most perfectly presented to the sons of men.
Did I say before, that the God of glory is desirous to be seen of
us? Even so also, have the pure in heart, a desire that it should
be so: 'Lord, say they, shew us the Father, and it sufficeth us'
(John 14:8). And therefore the promise is for their comfort, that
'they shall see God' (Matt 5:8). But how then must they see him?
Why, in the person, and by the life and works of Jesus. When
Philip, under a mistake, thought of seeing God some other way,
than in and by this Lord Jesus Christ; What is the answer? 'Have
I been so long time with you, [saith Christ] and yet hast thou
not known me, Philip? He that hath seen me, hath seen the Father;
and how sayest thou then, Shew us the Father? Believest thou not
that I am in the Father, and the Father in me? The words that I
speak unto you I speak not of myself: but the Father, that dwelleth
in me, he doth the works. Believe me, that I am in the Father,
and the Father in me; or else believe me for the very works' sake'
(John 14:9-11). See here, that both the words and works of the
Lord Jesus, were not to shew you, and so to call you back to the
holiness that we had lost, but to give us visions of the perfections
that are in the Father. He hath given us 'the knowledge of the
glory of God, in the face of Jesus Christ' (2 Cor 4:6). And hence
it is, that the apostle, in that brief collection of the wonderful
mystery of godliness, placeth this in the front thereof: 'God was
manifest in the flesh' (1 Tim 3:16). Was manifest, viz. In and
by the person of Christ, when in the flesh he lived among us;
manifest, I say, for this, as one reason, that the pure in heart,
who long after nothing more, might see him. 'I beseech thee,' said
Moses, 'shew me thy glory.'[17] 'and will God indeed dwell with
men on the earth?' saith Solomon.
Now to fulfil the desires of them that fear him, hath he shewed
himself in flesh unto them; which discovery principally is made
by the words and works of Christ. But,
Second, Christ by his words and works of righteousness, in the days
of his flesh, neither shewed us which was, nor called us back to
the possession of the holiness that we had lost; but did perfect,
in, and by himself, the law for us, that we had broken. Man being
involved in sin and misery, by reason of transgression committed
against the law, or ministration of death, and being utterly unable
to recover himself therefrom, the Son of God himself assumeth the
flesh of man, and for sin condemned sin in that flesh. And that
first, by walking, through the power of his eternal Spirit, in the
highest perfection to every point of the whole law, in its most
exact and full requirements; which was to be done, not only without
commixing sin in his doing, but by one that was perfectly without
the least being of it in his nature; yea, by one that now as
God-Man, because it was God whose law was broken, and whose justice
was offended: For, were it now possible to give a man possession
of that holiness that he hath lost in Adam, that holiness could
neither in the principle nor act deliver from the sin by him before
committed. This is evident by many reasons: 1. Because it is not
a righteousness able to answer the demands of the law for sin;
that requiring not only a perfect abiding in the thing commanded,
but a satisfaction by death, for the transgression committed
against the law. 'The wages of sin is death' (Rom 6:23). Wherefore
he that would undertake the salvation of the world, must be one who
can do both these things; one that can perfectly do the demands of
the law in thought, word, and deed, without the least commixture
of the least sinful thought in the whole course of his life: He
must be also able to give by death, even by the death that hath
the curse of God in it, a complete satisfaction to the law for the
breach thereof. Now this could none but Christ accomplish; none
else having power to do it. 'I have power [said he] to lay down
my life, and I have power to take it again: And this commandment
have I received of my Father' (John 10:18). This work then must be
done, not by another earthly Adam, but by the Lord from Heaven;
by one that can abolish sin, destroy the devil, kill death, and
rule as Lord in heaven and earth. Now the words and works of the
Lord Jesus, declared him to be such an one. He was first without
sin; then he did no sin; neither could either the devil, the whole
world, or the law, find any deceit in his mouth: But by being
under the law, and walking in the law, by that Spirit which was
the Lord God of the law, he not only did always the things that
pleased the Father, but by that means in man's flesh, he did
perfectly accomplish and fulfil that law which all flesh stood
condemned by. It is a foolish and an heathenish thing, nay worse,
to think that the Son of God should only, or specially fulfil,
or perfect the law, and the prophets, by giving more and higher
instances of moral duties than were before expressly given (p.
17). This would have been but the lading of men with heavy burthens.
But know then, whoever thou art that readest, that Christ's
exposition of the law was more to shew thee the perfection of his
own obedience, than to drive thee back to the holiness thou hadst
lost; for God sent him to fulfil it, by doing it, and dying to the
most sore sentence it could pronounce: not as he stood a single
person, but common,[18] as Mediator between God and man; making
up in himself the breach that was made by sin, betwixt God and
the world. For,
Third, He was to die as a lamb, as a lamb without blemish, and
without spot, according to the type; 'Your lamb shall be without
blemish' (Exo 12:5). But because there was none such to be found
BY and AMONG all the children of men; therefore God sent HIS from
heaven. Hence John calls him the Lamb of God (John 1:29), and
Peter him that was without spot, who washed us by his blood (1
Peter 1:19). Now wherein doth it appear that he was without spot
and blemish, but as he walked in the law? These words therefore
without spot are the sentence of the law, who searching him could
find nothing in him why he should be slain, yet he died because
there was sin: Sin! where? Not in him, but in his people; 'For the
transgression of my people was he stricken' (Isa 53:8). He died
then for our sins, and qualified himself so to do, by coming
sinless into the world, and by going sinless through it; for had
he not done both these, he must have died for himself. But being
God, even in despite of all that stumble at him, he conquered
death, the devil, sin, and the curse, by himself, and then sat
down at the right hand of God.
Fourth, And because he hath a second part of his priestly office
to do in heaven; therefore it was thus requisite that he should
thus manifest himself to be holy and harmless, undefiled, and
separate from sinners on the earth (Heb 7:26). As Aaron first put
on the holy garments, and then went into the holiest of all. The
life, therefore, and conversation of our Lord Jesus, was to shew us
with what a curious robe and girdle he went into the holy place;
and not to shew us with what an Adamitish holiness he would possess
his own. 'Such an high priest became us, who is holy, harmless,
undefiled, separate from sinners, and made higher than the heavens';
that he might always be accepted, both in person and offering, when
he presenteth his blood to God, the atonement for sin. Indeed in
some things he was an example to us to follow him; but mark, it
was not as he was Mediator, not as he was under the law to God, not
as he died for sin, nor as he maketh reconciliation for iniquity.
But in these things consist the life of our soul, and the beginning
of our happiness. He was then exemplary to us, as he carried
it meekly and patiently, and self-denyingly towards the world:
But yet not so neither to any but such to whom he first offered
justification by the means of his righteousness; for before he
saith 'learn of me,' he saith, 'I will give you rest'; rest from
the guilt of sin, and fear of everlasting burnings (Matt 11). And
so Peter first tells us, he died for our sins; and next, that he
left us an example (1 Peter 2:21). But should it be granted that
the whole of Christ's life and conversation among men was for
our example, for no other end at all, but that we should learn to
live by his example, yet it would not follow, but be as far from
truth as the ends of the earth are asunder, that by this means he
sought to possess us with the holiness we had lost, for that he
had not in himself; it is true he was born without sin, yet born
God and man; he lived in the world without sin, but he lived as
God-Man: he walked in and up to the law, but it was as God-Man.
Neither did his manhood, even in those acts of goodness, which as
to action, most properly respected it; do ought without, but by
and in conjunction with his Godhead: Wherefore all and every whit
of the righteousness and good that he did was that of God-Man, the
righteousness of God. But this was not Adam's principle, nor any
holiness that we had lost.
Your fifth chapter, therefore, consisteth of words spoken to the
air.
Your sixth chapter tells us, 'That to make men truly virtuous and
holy, was the design of Christ's inimitable actions, or mighty
works and miracles, and these did only tend to promote it' (p.
68).
He neither did, nor needed, so much as one small piece of a miracle
to persuade men to seek for the holiness which they had lost, or
to give them again possession of that; for that as I have shewed,
though you would fain have it otherwise, is not at all the Christian
or gospel righteousness. Wherefore, in one word, you are as short
by this chapter to prove your natural old covenant, promiseless,
figurative holiness, to be here designed, as if you had said so
much as amounts to nothing. Farther, Christ needed not to work a
miracle to persuade men to fall in love with themselves, and their
own natural dictates; to persuade them that they have a purity
of the human nature in them; or that the holiness which they have
lost, is the only true, real, and substantial holiness: These
things, both corrupted nature and the devil, have of a long time
fastened, and fixed in their minds.
His miracles therefore tend rather to take men off of the pursuit
after the righteousness or holiness that we had lost, and to confirm
unto us the truth of a far more excellent and blessed thing; to
wit, the righteousness of God, of Christ, of faith, of the Spirit,
which that you speak of never knew; neither is it possible that
he should know it who is hunting for your sound complexion, your
purity of human nature, or its dictates, as the only true, real,
and substantial righteousness. 'They are ignorant of God's
righteousness, that go about to establish their own righteousness';
and neither have, nor can, without a miracle, submit themselves unto
the righteousness of God. They cannot submit themselves thereto;
talk thereof they may, notion it they may, profess it too they may;
but for a man to submit himself thereto, is by the might power of
God.
Miracles and signs are for them that believe not (1 Cor 14:22).
Why for them? That they might believe; therefore their state is
reckoned fearful that have not yet believed for all his wondrous
works. And though he did so many miracles among them, yet they
believed him not (John 12:37-40). But what should they believe?
That Jesus is the true Messias, the Christ that should come into
the world. Do you say that I blaspheme (saith Christ) because
I said I am the Son of God: 'If I do not the works of my Father
believe me not; but if I do, though ye believe not me believe the
works: that ye may know, and believe that the Father is in me,
and I in him' (John 10:37,38). But what is it to believe that he
is Messias, or Christ? Even to believe that this man Jesus was
ordained and appointed of God (and that before all worlds) to be
the Saviour of men, by accomplishing in himself an everlasting
righteousness for them, and by bearing their sins in his body on
the tree; that it was he that was to reconcile us to God, by the
body of his flesh, when he hanged on the cross. This is the doctrine
that at the beginning Christ preached to that learned ignorant
Nicodemus. 'As Moses [said he] lifted up the serpent in the wilderness,
even so must the Son of Man be lifted up, that whosoever believeth
in him should not perish, but have eternal life' (John 3:14,15).
The serpent was lifted up upon a pole (Num 21:9): 'Christ was
hanged on a tree.' The serpent was lifted up for murmurers: Christ
was hanged up for sinners: The serpent was lifted up for them
that were bitten with fiery serpents, the fruits of their wicked
murmuring: Christ was hanged up for them that are bitten with
guilt, the rage of the devil, and the fear of death and wrath: The
serpent was hanged up to be looked on: Christ was hanged up that
we might believe in him, that we might have faith in his blood:
They that looked upon the serpent of brass lived: They that believe
in Christ shall be saved, and shall never perish. Was the serpent
then lifted up for them that were good and godly? No, but for the
sinners: 'So God commended his love to us, in that, while we were
yet sinners Christ died for us.' But what if they that were stung,
could not, because of the swelling of their face, look up to the
brazen serpent? then without remedy they die: So he that believeth
not in Christ shall be damned. But might they not be healed by
humbling themselves? one would think that better than to live by
looking up only: No, only looking up did it, when death swallowed
up them that looked not. This then is the doctrine, 'Christ came
into the world to save sinners': according to the proclamation
of Paul, 'Be it known unto you therefore, men and brethren, that
through this man is preached unto you the forgiveness of sins;
And by him all that believe are justified from all things, from
which ye could not be justified by the law of Moses.' The forgiveness
of sins: But what is meant by forgiveness? Forgiveness doth strictly
respect the debt, or punishment that by sin we have brought upon
ourselves. But how are we by this man forgiven this? Because by
his blood he hath answered the justice of the law, and so made
amends to an offended majesty. Besides, this man's righteousness
is made over to him that looks up to him for life; yea, that man
is made the righteousness of God in him. This is the doctrine that
the miracles were wrought to confirm, and that, both by Christ,
and his apostles, and not that holiness and righteousness, that
is the fruit of a feigned purity of our nature.
Take two or three instances for all.
First, 'Then came the Jews round about him, and said unto him,
How long dost thou make us to doubt? If thou be the Christ, tell
us plainly. Jesus answered them, I told you, and ye believed not;
the works that I do in my Father's name, they bear witness of me.
But ye believe not, because ye are not of my sheep' (John 10:24-26).
By this scripture the Lord Jesus testifies what was the end of
his words and wondrous works, viz. That men might know that he
was the Christ; that he was sent of God to be the Saviour of the
world; and that these miracles required of them, first of all,
that they accept of him by believing; a thing little set by, by
our author, first in p. 299 he preferreth his doing righteousness
far before it, and above all things else, his words are verbatim
thus, 'Let us exercise ourselves unto real and substantial godliness,
[such as he hath described in the first part of his book, viz.
That which is the dictates of his human nature, &c.] and in keeping
our consciences void of offence, both towards God and towards
men, and in studying the gospel to enable us, not to discourse,
or only to believe, but also and above all things to do well.'
But believing, though not with this man, yet by Christ and his
wondrous miracles, is expected first, and above ALL things, from
men; and to do well, in the best sense (though his sense is the
worst) is that which by the gospel is to come after.
Second, 'Go into all the world, and preach the gospel to every
creature. He that believeth and is baptized shall be saved; but he
that believeth not shall be damned. And these signs shall follow
them that believe: In my name shall they cast out devils, they
shall speak with new tongues; they shall take up serpents, and if
they drink any deadly thing, it shall not hurt them,' &c. (Mark
16:15-18).
Mark you here, it is believing, believing; It is, I say, believing
that is here required by Christ. Believing what? The gospel; even
good tidings to sinners by Jesus Christ; good tidings of good,
glad tidings of good things. Mark how the apostle hath it; the
glad tidings is, 'That through this man [Jesus] is preached unto
you the forgiveness of sins; and by him all that believe are
justified from all things, from which ye could not be justified
by the law of Moses' (Acts 13:38,39).
These signs shall follow them that believe. Mark, signs before,
and signs after, and all to excite to, and confirm the weight of
believing. 'And they went forth, and preached everywhere, the Lord
working with them, and confirming the word with signs following.
Amen' (Mark 16:20).
Third, 'Therefore we ought to give the more earnest heed to the
things which we have heard, lest at any time we should let them
slip. For if the word spoken by angels was stedfast, and every
transgression and disobedience received a just recompense of reward;
How shall we escape, if we neglect so great salvation; which at
the first began to be spoken by the Lord, and was confirmed unto
us by them that heard him; God also bearing them witness both with
signs and wonders, and with divers miracles, and gifts of the Holy
Ghost, according to his own will' (Heb 2:1-4).
Here we are excited to the faith of the Lord Jesus, under these
words 'so great salvation.' As if he had said, give earnest heed,
the most earnest heed, to the doctrine of the Lord Jesus, because
it is 'so great salvation.' What this salvation is, he tells us,
it is that which was preached by the Lord himself; 'For God so
loved the world, that he gave his only begotten Son, that whosoever
believeth in him should not perish, but have everlasting life'
(John 3:16). God so loved, that he gave his Son to be so great
salvation. Now as is expressed in the text, to be the better for
this salvation, is, to give heed to hear it; for 'Faith cometh by
hearing' (Rom 10:17).
He saith not give heed to doing, but to the word you have heard;
faith, I say, cometh by hearing, and hearing by the word of God
(Rom 10). But that this hearing is the hearing of faith, is farther
evident:
1. Because he speaketh of a great salvation, accomplished by the
love of God in Christ, accomplished by his blood. 'By his own blood
he entered in once into the holy place, having obtained eternal
redemption for us' (Heb 9:12).
2. This salvation is set in opposition to that which was propounded
before, by the ministration of angels, which consisted in a law
of works; that which Moses received to give to the children of
Israel. 'For the law [a command to works and duties] was given by
Moses, but grace and truth came by Jesus Christ' (John 1:17). To
live by doing works is the doctrine of the law and Moses; but to
live by faith and grace, is the doctrine of Christ, and the gospel.
Besides, the threatening being pressed with an 'How shall we
escape?' Respects still a better, a freer, a more gracious way
of life, than either the moral or ceremonial law; for both these
were long before: But here comes in another way, not that propounded
by Moses, or the angels, but since by the Lord himself. 'How shall
we escape, if we neglect so great salvation; which at the first
began to be spoken by the Lord, and was confirmed unto us by them
that heard him.'
Now mark, It is this salvation, this so great and eternal salvation,
that was obtained by the blood of the Lord himself. It was this,
even to confirm faith in this, that the God of heaven himself came
down to confirm, by signs and wonders; 'God bearing them witness,
both with signs and wonders, and with divers miracles, and gifts
of the Holy Ghost, according to his own will' (Heb 2:4).
Thus we see, that to establish a holiness that came from the first
principles of morals in us, or that ariseth from the dictates of
our human nature, or to drive us back to that figurative holiness
that we had once, but lost in Adam, is little thought on by Jesus
Christ, and as little intended by any of the gospel miracles.
A word or two more. The tribute money you mention,[19] was not as
you would clawingly insinuate for no other purpose, than to shew
Christ's loyalty to the magistrate: But first, and above all,
to shew his godhead, to confirm his gospel, and then to shew his
loyalty, the which, Sir, the persons you secretly smite at, have
respect for, as much as you.
Again, Also the curse of the barren fig-tree, mentioned (p. 73) was
not (if the Lord himself may be believed) to give us an emblem of
a person void of good works; but to shew his disciples the power
of faith, and what a wonder-working thing that blessed grace is.
Wherefore, when the disciples wondered at that sudden blast that
was upon the tree, Jesus answered not, behold an emblem of one void
of moral virtues; but 'Verily, I say unto you, If ye have faith,
and doubt not, ye shall not only do this which is done to the
fig-tree, but also if ye shall say unto this mountain, Be thou
removed, and be thou cast into the sea; it shall be done. And
all things, whatsoever ye shall ask in prayer believing, ye shall
receive' (Matt 21:21,22). Again, Mark saith, When Peter saw the
fig-tree that the Lord had cursed dried up from the roots, he
said to his master, 'behold the fig-tree which thou cursedst is
withered away' (11:21). Christ now doth not say as you, this tree
was an emblem of a professor void of good works; but, 'Have faith
in, or the faith of God. For, verily I say unto you, That whosoever
shall say unto this mountain, Be thou removed, and be thou cast
into the sea, and shall not doubt in his heart, but shall believe
that those things which he said shall come to pass, he shall have
whatsoever he saith. Therefore I say unto you, What things soever
ye desire, when ye pray, believe that ye receive them, and ye shall
have them.' Christ Jesus therefore had a higher, and a better end,
than that which you propound, in his cursing the barren fig-tree,
even to shew, as himself expounds it, the mighty power of faith;
and how it lays hold of things in heaven, and tumbleth before it
things on earth. Wherefore your scriptureless exposition, doth
but lay[20] you even Solomon's proverb, 'The legs of the lame are
not equal,' &c. (Prov 26:7).
I might enlarge; but enough of this; only here I add, that the
wonders and miracles that attend the gospel, were wrought, and
are recorded, to persuade to faith in Christ. By faith in Christ
men are justified from the curse, and judgment of the law. This
faith worketh by love, by the love of God it brings up the heart
to God, and goodness; but not by your covenant (Eze 16:61), not
by principles of human nature, but of the Spirit of God; not in
a poor, legal, old covenant, promiseless, ignorant, shadowish,
natural holiness, but by the Holy Ghost.
[The death of Christ accomplished an infinitely greater object
than the restoring of man to his original temporal holiness.]
I come now to your seventh chapter; but to that I have spoken
briefly already, and therefore here shall be the shorter.
In this chapter you say, 'that to make men holy was the design of
Christ's death' (p. 78).
Answer. 1. But not with your described principles of humanity,
and dictates of human nature. He designed not, as I have fully
proved, neither by his death, nor life, to put us into a possession
of the holiness which we had lost, though the proof of that be
the business of your book.
2. To make men holy, was doubtless designed by the death and blood
of Christ: but the way and manner of the proceeding of the Holy
Ghost therein, you write not of; although the first text you
mention (p. 78,79) doth fairly present you with it. For the way
to make men inwardly holy, by the death and blood of Christ, is,
first, to possess[21] them with the knowledge of this, that their
sins were crucified with him, or that he did bar them in his body
on the tree: 'Knowing this, that our Old Man is crucified with
him, that the body of sin might be destroyed, that henceforth we
should not serve sin' (Rom 6:6). So he died for all, that they
that live, should not henceforth live unto themselves, as you
would have them, nor to the law or dictates of their own nature,
as your doctrine would persuade them; 'but to him that died for
them, and rose again' (2 Cor 5:15).
There are two things, in the right stating of the doctrine of the
effects of the death and blood of Christ, that do naturally effect
in us an holy principle, and also a life becoming such a mercy.
First, For that by it we are set at liberty, by faith therein,
from the guilt, and curse that is due to guilt, from death, the
devil, and the wrath to come. No encouragement to holiness like
this, like the persuasion, and belief of this; because this carrieth
in it the greatest expression of love, that we are capable of
hearing or believing, and there is nothing that worketh on us so
powerfully as love. 'Herein is love, not that we loved God, but
that he loved us, and sent his Son to be the propitiation for our
sins' (1 John 4:10). He then that by faith can see that the body
of his sin did hang upon the cross, by the body of Christ, and
that can see by that action, death and sin, the devil and hell,
destroyed for him; it is he that will say, 'Bless the Lord, O my
soul, and all that is within me bless his holy name,' &c. (Psa
103:1-4).
Second, Moreover, the knowledge of this giveth a man to understand
this mystery, That Christ and himself are united in one. For faith
saith, If our Old Man was crucified with Christ, then were we
also reckoned in him, when he hanged on the cross, 'I am crucified
with Christ' (Gal 2:20). All the Elect did mystically hang upon
the cross in Christ. We then are dead to the law, and sin, first,
by the body of Christ (Rom 7:4). Now he that is dead is free from
sin; now if we be dead with Christ, we believe that we shall live
with him, knowing that Christ being raised from the dead, dieth no
more, death hath no more dominion over him; for in that he died,
he died unto sin once; but in that he liveth, he liveth unto God:
likewise reckon yourselves also dead unto sin, but alive unto
God, through Jesus Christ our Lord (Rom 6). This also Peter doth
lively discourse of, 'Forasmuch then [saith he] as Christ hath
suffered for us in the flesh, arm yourselves likewise with the
same mind: for he that hath suffered in the flesh hath ceased from
sin' (1 Peter 4:1). By which words he insinuateth the mystical
union that is between Christ the head, and the Elect his body:
arguing from the suffering of a part, there should be a sympathy
in the whole. If Christ then suffered for us, we were (even
our sins, bodies and souls) reckoned in him when he so suffered.
Wherefore, by his sufferings, the wrath of God for us is appeased,
the curse is taken from us: for as Adam by his acts of rebellion,
made all that were in him guilty of his wickedness; so Christ by
his acts, and doings of goodness, and justice; made all that were
reckoned in him good, and just also: but as Adam's transgression
did first, and immediately reside with, and remain in the person
of Adam only, and the imputation of that transgression to them
that sprang from him; so the goodness, and justice, that was
accomplished by the second Adam, first, and immediately resideth
in him, and is made over to his also, by the imputation of God.
But again, as they that were in Adam, stood not only guilty of
sin, by imputation, but polluted by the filth that possessed him
at his fall; so the children of the second Adam, do not only, though
first, stand just by virtue of the imputation of the personal acts
of justice, and goodness done by Christ; but they also receive of
that inward quality, the grace, and holiness that was in him, at
the day of his rising from the dead.[22]
Thus therefore come we to be holy, by the death, and blood of the
Lord: this also is the contents of those other scriptures, which
abusively you cite, to justify your assertion, to wit.
'That the great errand of Christ in coming into the world, was--to
put us again into possession of the holiness which we had lost.
And that only designed the establishing such a holiness, as is
seated originally in our natures, and originally dictates of the
human nature.' The rest of the chapter being spoken to already,
I pass it, and proceed to the next.
Your eighth chapter tells us, 'That it is only the promoting of
the design of making men holy, that is aimed at by the apostles
insisting on the doctrines of Christ's resurrection, ascension,
and coming again to judgment.'
Though this should be granted, as indeed it ought not; yet there
is not one syllable in all their doctrines, that tendeth in the
least to drive men back to the possession of the holiness we had
lost; which is still the thing asserted by you, and that, for the
proof of which you make this noise, and ado. Neither did Christ
at all design the promoting of holiness, by such principles as you
have asserted in your book; neither doth the holy Spirit of God,
either help us in, or excite us to our duty, SIMPLY from such
natural principles.
But the apostles in these doctrines you mention, had far other
glorious designs; such as were truly gospel, and tended to strengthen
our faith yet farther: As,
First, For the resurrection of Christ; they urge THAT, as an
undeniable argument, of his doing away sin, by his sacrifice and
death: 'He was delivered for our offences,' because he put himself
into the room, and state of the wicked, as undertaking their
deliverance from death, and the everlasting wrath of God. Now
putting himself into their condition, he bears their sins, and
dies their death; but how shall we know, that by undertaking this
work, he did accomplish the thing he intended? the answer is, 'He
was raised again for our justification' (Rom 4:25). Even to make
it manifest, that by the offering of himself he had purged our
sins from before the face of God. For in that he was raised again,
and that by him, for the appeasing of whose wrath he was delivered
up to death; it is evident that the work for us, was by him
effectually done: for God raised him up again. And hence it is
that Paul calls the resurrection of Christ, 'the sure mercies of
David. And as concerning that he raised him up from the dead, now
no more to return to corruption, he said on this wise, I will give
you the sure mercies of David' (Acts 13:34). For Christ having
conquered and overcome death, sin, the devil, and the curse, by
himself, as it is manifest he did, by his rising from the dead;
what now remains for him, for whom he did this, but mercy and
goodness for ever?
Wherefore the resurrection of Christ is that which sealeth the
truth of our being delivered from the wrath by his blood.
Second, As to his ascension they [the inspired writers] urge and
make use of that, for divers weighty reasons also.
1. As a farther testimony yet, of the sufficiency of his righteousness
to justify sinners withal: for if he that undertaketh the work,
is yet entertained by him, whose wrath he was to appease thereby:
What is it? But that he hath so completed that work. Wherefore he
saith, that the Holy Ghost shall convince the world; that he hath
a sufficient righteousness, and that because he went to the Father
and they saw him no more (John 16), because he, when he ascended
up to the Father, was there entertained, accepted, and embraced
of God. That is an excellent word. 'He is chosen of God, and
precious.' Chosen of God to be the righteousness, that his Divine
Majesty is pleased with, and takes complacency in; God hath chosen,
exalted, and set down Christ at his own right hand; for the sweet
savour that he smelled in his blood, when he died for the sins of
the world.
2. By his ascension he sheweth how he returned conqueror, and
victor over our enemies. His ascension was his going home, from
whence he came, to deliver us from death: now it is said, that
when he returned home, or ascended, 'he led captivity captive' (Eph
4), that is, carried them prisoners, whose prisoners we were: He
rode to heaven in triumph, having in chains the foes of believers.
3. In that he ascended, it was, that he might perform for us, the
second part of his priestly office, or mediatorship. He is gone
into heaven itself, there 'now to appear in the presence of God
for us' (Heb 9:24). 'Wherefore, he is able also to save them to
the uttermost, that come unto God by him, [as indifferent a thing
as you make it to be] seeing he ever liveth [viz. in heaven,
whither he is ascended] to make intercession for them' (7:25).
4. He ascended, that he might be exalted not only above, but be
made head over all things to the church. Wherefore now in heaven,
as the Lord in whose hand is all power, he ruleth over, both men,
and devils, sin, and death, hell, and all calamities, for the good
and profit of his body, the church (Eph 1:19-23).
5. He ascended to prepare a place for us, who shall live and die
in the faith of Jesus (John 14:1-3).
6. He ascended, because there he was to receive the Holy Ghost,
the great promise of the New Testament; that he might communicate
of that unto his chosen ones, to give them light to see his wonderful
salvation, and to be as a principle of holiness in their souls:
'For the Holy Ghost was not yet given, because that Jesus was not
yet glorified' (John 7:39). But when he ascended on high, even as
he led captivity captive, so he received gifts for men; by which
gifts he meaneth the Holy Ghost, and the blessed and saving
operations thereof (Luke 24; Acts 1:2).
Third. As to his coming again to judgment, that doctrine is urged,
to shew the benefit that the godly will have at that day, when
he shall gather together his elect, and chosen, from one end of
heaven unto the other. As also to shew you what an end he will
make with those who have not obeyed his gospel (Matt 25; 2 Thess
1:8; 2 Peter 3:7-11).
Now it is true, all these doctrines do forcibly produce an holy,
and heavenly life, but neither from your principles, nor to the
end you propound; to wit, that we should be put into possession
of our first, old covenant righteousness, and act from human and
natural principles.
Your ninth chapter is spent, as you suppose, to shew us the
nature, and evil of sin; but because you do it more like a heathen
philosopher, than a minister of the gospel, I shall not much
trouble myself therewith.
Your tenth chapter consisteth in a commendation of virtue, but
still of that, and no other, though counterfeited for another,
than at first you have described (chap. 1) even such, which is
as much in the heathens you make mention of, as in any other man,
being the same both in root, and branches, which is naturally to be
found in all men, even as is sin and wickedness itself. And hence
you call it here, a living up to your feigned 'highest principles,
like a creature possessed of a mind and reason.' Again, 'While we
do thus, we act most agreeably to the right frame and constitution
of our souls, and consequently most naturally; and all the actions
of nature, are confessedly very sweet and pleasant'; of which very
thing you say, 'the heathens had a great sense' (p. 113,114).
Ans. No marvel, for it was their work, not to search the deep things
of God, but those which be the things of a man, and to discourse
of that righteousness, and principle of holiness, which was
naturally founded, and found within themselves, as men; or, as
you say, 'as creatures possessed with a mind and reason.' But as
I have already shewed, all this may be, where the Holy Ghost and
faith is absent, even by the dictates, as you call them, of human
nature; a principle, and actions, when trusted to that, as much
please the devil, as any wickedness that is committed by the
sons of men. I should not have thus boldly inserted it, but that
yourself did tell me of it (p. 101). But I believe it was only
extorted from you; your judgment, and your Apollo, suit not here,
though indeed the devil is in the right; for this righteousness
and holiness which is our own, and of ourselves, is the greatest
enemy to Jesus Christ: the post against his post, and the wall
against his wall. 'I came not to call the righteous [puts you quit
of the world] but sinners to repentance.'
[Man in wretched uncertainty if he possessed no better holiness
than that of Adam in his creation.]
Your eleventh chapter is, to shew what a miserable creature that
man is, that is destitute of your holiness.
Ans. And I add, as miserable is he, that hath, or knoweth no better.
For such an one is under the curse of God, because he abideth in
the law of works, or in the principles of his own nature, which
neither can cover his sins from the sight of God, nor possess him
with faith or the Holy Ghost.
There are two things in this chapter, that proclaim you to be
ignorant of Jesus Christ.
First, you say, It is not possible a wicked man should have God's
pardon (p. 119,130).
Secondly, You suppose it to be impossible for Christ's righteousness
to be imputed to an unrighteous man (p. 120).
Ans. To both which, a little briefly; God doth not use to pardon
painted sinners, but such as are really so. Christ died for sinners
(1 Tim 1:15), and God justifieth the ungodly (Rom 5:6-9), even
him that worketh not (4:3-5), nor hath no works to make him godly
(9:18; Isa 33:11). Besides, pardon supposes sin; now he that is a
sinner is a wicked man; by nature a child of wrath, and, as such,
an object of the curse of God, because he hath broken the law of
God. But such God pardoneth; not because they have made themselves
holy, or have given up themselves to the law of nature, or to
the dictates of their human principles, but because he will be
gracious, and because he will give to his beloved Son Jesus Christ,
the benefit of his blood.
As to the second head, what need is there that the righteousness
of Christ should be imputed, where men are righteous first? God
useth not thus to do; his righteousness is for the 'stout-hearted,
that are far from righteousness' (Isa 46:12).
The believing of Abraham was while yet he was uncircumcised; and
circumcision was added, not to save him by, but as a seal of the
righteousness of that faith, which he had, being yet uncircumcised.
Now we know that circumcision in the flesh, was a type of circumcision
in the heart (Rom 2); wherefore the faith that Abraham had, before
his outward circumcision, was to shew us, that faith, if it be
right, layeth hold upon the righteousness of Christ, before we
be circumcised inwardly; and this must needs be so: for if faith
doth purify the heart, then it must be there before the heart is
purified. Now this inward circumcision is a seal, or sign of this:
that that is the only saving faith, that layeth hold upon Christ
before we be circumcised. But he that believeth before he be
inwardly circumcised, must believe in another, in a righteousness
without him, and that, as he standeth at present in himself
ungodly; for he is not circumcised; which faith, if it be right,
approveth itself also so to be, by an after work of circumcising
inwardly. But, I say, the soul that thus layeth hold on Christ,
taketh the only way to please his God, because this is that also,
which himself hath determined shall be accomplished upon us. 'Now
to him that worketh, is the reward not reckoned of grace, but
of debt. But to him that worketh not, but believeth on him that
justifieth THE UNGODLY, his faith is counted for righteousness'
(Rom 4). He that is ungodly, hath a want of righteousness, even
of the inward righteousness of works: but what must become of him?
Let him believe in him that justifieth the ungodly, because, for
that purpose, there is in him a righteousness. We will now return
to Paul himself; he had righteousness before he was justified by
Christ; yet, he choose to be justified rather as an unrighteous
man, than as one endued with so brave a qualification. That I may
'be found in him, not having mine own righteousness,' away with
mine own righteousness; I choose rather to be justified as ungodly,
by the righteousness of Christ, than by mine own, and his together
(Phil 3).
You argue therefore, like him that desireth to be a teacher of the
law, (nay worse,) that neither knoweth what he saith, nor whereof
he affirmeth. But you say,
'Were it possible that Christ's righteousness could be imputed
to an unrighteous man, I dare boldly affirm that it would signify
as little to his happiness, while he continueth so, as would a
gorgeous, and splendid garment, to one that is almost starved,'
&c (p. 12).
Ans. 1. That Christ's righteousness is imputed to men, while
sinners, is sufficiently testified by the word of God (Eze 16:1-8;
Zech 3:1-5; Rom 3:24-25, 4:1-5, 5:6-9; 2 Cor 5:18-21; Phil 3:6-8;
1 Tim 1:15,16; Rev 1:5).
2. And that the sinner, or unrighteous man, is happy in this
imputation, is also as abundantly evident. For, (1.) The wrath
of God, and the curse of the law, are both taken off by this
imputation. (2.) The graces and comforts of the Holy Ghost, are
all entailed to, and followers of, this imputation. 'Blessed is
he to whom the Lord will not impute sin.' It saith not, that he is
blessed that hath not sin to be imputed, but he to whom God will
not impute them, he saith, therefore the non-imputation of sin,
doth not argue a non being thereof in the soul, but a glorious act
of grace, imputing the sufficiency of Christ's righteousness, to
justify him that is yet ungodly.
But what blessedness doth follow the imputation of the righteousness
of Christ, to one that is yet ungodly?
Ans. Even the blessing of Abraham, to wit, grace and eternal life:
For Christ was made the curse, and death, that was due to us as
sinners; 'That the blessing of Abraham might come on the Gentiles,
through [faith in] Jesus Christ; that we might receive the promise
of the Spirit through faith' (Gal 3:13,14). Now faith hath its eye
upon two things, with respect to its act of justifying. First, it
acknowledgeth that the soul is a sinner, and then, that there is
a sufficiency in the righteousness of Christ, to justify it in
the sight of God, though a sinner.
We have believed in Jesus Christ, that we might be justified by the
faith of Christ, and not by the works of the law; therefore they
that believe aright, receive righteousness, even the righteousness
of another, to justify them, while yet in themselves they are
sinners.
Why do they believe in Christ? the answer is: that they might be
justified, not because in their own eyes they are. They therefore
at present stand condemned in themselves, and therefore they
believe in Jesus Christ, that they might be set free from present
condemnation. Now being justified by his blood, as ungodly, they
shall be saved by his life, that is, by his intercession: for whom
he justifieth by his blood, he saveth by his intercession; for
by that is given the spirit, faith, and all grace that preserveth
the elect unto eternal life and glory.
I conclude therefore, that you argue not gospelly, in that you so
Boldly affirm, That it would signify as little to the happiness
of one, to be justified by Christ's righteousness, while a sinner;
as would a gorgeous and splendid garment to one that is ready
to perish. For farther, thus to be justified, is meat and drink
to the sinner; and so the beginning of eternal life in him. 'My
flesh is meat indeed [said Christ] and my blood is drink indeed;
and he that eateth my flesh, and drinketh my blood, hath eternal,
or everlasting life.' He affirmeth it once again: 'As the living
Father hath sent me, and I live by the Father, so he that eateth
me, even he shall live by me' (John 6:57). Here now is a man an
hungered, what must he feed upon? Not his pure humanity, not upon
the sound complexion of his soul, nor yet on the dictates of his
human nature, nor those neither, which you call truly generous
principles: but upon the flesh and blood of the Son of God, which
was once given for the sin of the world. Let those then, that would
be saved from the devil and hell, and that would find a fountain
of grace in themselves, first receive, and feed upon Christ,
as sinners and ungodly; let them believe that both his body, and
blood, and soul, was offered for them, as they were sinners. The
believing of this, is the eating of Christ; this eating of Christ,
is the beginning of eternal life, to wit, of all grace and health
in the soul; and of glory to be enjoyed most perfectly in the next
world.
Your twelfth chapter is to shew, 'That holiness being perfected is
blessedness itself; and that the glory of heaven consists chiefly
in it.'
Ans. But none of your holiness, none of that inward holiness,
which we have lost before conversion, shall ever come to heaven:
that being, as I have shewed, a holiness of another nature, and
arising from another root, than that we shall in heaven enjoy.
But further, your description of the glory that we shall possess
in heaven, is questionable, as to your notion of it; your notion
is, that the substance of it consists 'in a perfect resemblance
to the divine nature' (p. 123,124).
Ans. Therefore not in the enjoyment of the divine nature itself:
for that which in substance is but a bare resemblance, though it
be a most perfect one, is not the thing itself, of which it is a
resemblance. But the blessedness that we shall enjoy in heaven, in
the very substance of it, consisteth not wholly, nor principally,
in a resemblance of, but in the enjoyment of God himself; 'Heirs
of God.' Wherefore there shall not be in us a likeness only to,
but the very nature of God: 'Heirs of God, and joint heirs with
Christ' (Rom 8:17). Hence the apostle tells us, that he 'rejoiced
in hope of the glory of God' (Rom 5:2). Not only in hope of a
resemblance of it. 'The Lord is my portion, saith my soul.' But
this is like the rest of your discourse. You are so in love with
your Adamitish holiness, that with you it must be God in earth,
and heaven.
Who they are that hold, [that] our happiness in heaven shall come
by a mere fixing our eyes upon the divine perfections, I know
not: But thus I read, 'we shall be like him.' Why? or how? 'For
we shall see him as he is.' Our likeness then to God, even in the
very heavens, will in great part come by the visions of him. And
to speak the truth, our very entrance into eternal life, or the
beginnings of it here, they come to us thus, 'But we all [every
one of us that shall be saved, come by it only thus] with open
face beholding as in a glass the glory of the Lord, are changed
into the same image from glory to glory, even as by the Spirit of
the Lord' (2 Cor 3:18).
And whereas you tell us (p. 124). That the devils themselves have
a large measure of some of the attributes of God, as knowledge,
power, &c. though themselves are unlike unto them.
In this you most prodigiously blaspheme.
Your thirteenth chapter is to show, 'That our Saviour's preferring
the business of making men holy, before any other, witnesseth,
that this is to do the best service to God.'
But still respecting the holiness, you have in your first chapter
described, which still the reader must have his eye upon, it
is false, and a slander of the Son of God. He never intended to
promote or prefer your natural old covenant holiness, viz. that
which we had lost in Adam, or that which yet from him, in the dregs
thereof, remaineth in human nature; but that which is of the Holy
Ghost, of faith, of the new covenant.
I shall not here again take notice of your 130th page, nor with the
error contained therein, about justification by imputed righteousness.
But one thing I observe, that in all this chapter you have nothing
fortified what you say, by any word of God; no, though you
insinuate (p. 129 and p. 131) that some dissent from your opinion.
But instead of the holy words of God, being as you feign, conscious
to yourself, you cannot do it so well as by another method, viz.
The words of Mr. John Smith; therefore you proceed with his, as
he with Plato's, and so wrap you up the business.
[Christ gives a new and spiritual light.]
You come next to an improvement upon the whole, where you make a
comparison between the heathens and the gospel; shewing how far
the gospel helpeth the light the heathens had, in their pursuit
after your holiness. But still the excellency of the gospel, as
you have vainly dreamt, is to make improvement first of the heathen
principles; such good principles, say you, 'as were by the light
of nature dictated to them' (p. 133). As,
1. 'That there is but one God; that he is infinitely perfect,'
&c.
2. 'That we owe our lives, and all the comforts of them to him.'
3. 'That he is our sovereign Lord.'
4. 'That he is to be loved above all things' (p. 136).
Ans. 1. Seeing all these are, and may be known, as you yourself
confess, by them that have not the gospel; and I add, nor yet
the Holy Ghost, nor any saving knowledge of God, or eternal life:
Therefore it cannot be the design of Jesus Christ by the gospel to
promote or help forward this knowledge, simply from this principle,
viz. Natural light, and the dictates of it. My reason is, because
when nature is strained to the highest pin, it is but nature
still; and so all the improvement of its light and knowledge is
but an increase of that which is but natural. 'But [saith Paul]
the natural man receiveth not the things of the Spirit of God: for
they are foolishness unto him: neither can he know them, because
they are spiritually discerned' (1 Cor 2:14).
But the gospel is the ministration of the Spirit; a revelation of
another thing than is found in, or can be acquired by, heathenish
principles of nature.
I say, a revelation of another thing; or rather, another discovery
of the same. As, 1. Concerning the Godhead; the gospel giveth us
another discovery of it, than is possible to be obtained by the
dictates of natural light; even a discovery of a trinity of persons,
and yet unity of essence, in the same Deity (1 John 5:1,5,8).
2. The light of nature will not shew us, that God was in Christ,
reconciling the world to himself. 3. The light of nature will not
shew us, that we owe what we are, and have, to God, because we are
the price of the blood of his Son. 4. The light of nature will
not shew, that there is such a thing as election in Christ. 5. Or,
that there is such a thing, as the adoption of children to God,
through him. 6. Nor, that we are to be saved by faith in his blood.
7. Or, that the man Christ shall come from heaven to judgment.
These things, I say, the light of nature teacheth not; but these
things are the great and mighty things of the gospel, and those
about which it chiefly bendeth itself, touching upon other things,
still as those that are knowable, by a spirit inferior to this of
the gospel.
Besides, as these things are not known by the light of nature, so
the gospel, when it comes, as I also told you before, doth implant
in the soul another principle, by which they may be received,
and from which the soul should act and do, both towards God and
towards men; as namely the Holy Ghost, faith, hope, the joy of
the Spirit, &c.
The other things you mention, viz.
1. 'The immorality of the soul' (p. 138).
2. 'The doctrine of rewards and punishments in the life to come'
(p. 140).
3. 'Of the forgiveness of sin upon true repentance,' &c. (p. 142).
[4. The doctrine of God's readiness to assist men by his special
grace in their endeavours after virtue (p. 143).]
Ans. All these things may be assented to, where yet the grace of
the gospel is not, but yet the apprehension must be such, as is
the light by which they are discovered; but the light of nature
cannot discover them, according to the light and nature of the
gospel; because the gospel knowledge of them, ariseth also from
another principle: So then, These doctrines are not confirmed
by the gospel, as the light of nature teacheth them: Wherefore,
Paul, speaking of the things of the gospel, and so consequently
of these, he saith, 'Which things also we speak, NOT in the WORDS
which MAN'S wisdom teacheth, but which the HOLY GHOST teacheth;
comparing spiritual things with spiritual' (1 Cor 2:13). As if he
should say, We speak of God, of the soul, of the life to come, of
repentance, of forgiveness of sins, &c. Not as philosophers do,
nor yet in their light; but as saints, Christians, and sons of
God, as such who have received, not the spirit of the world, but
the spirit which is of God; that we may know the things that are
freely given to us of God.
But you add (for the glory of the gospel) That we have other things,
which no man could, without divine revelation, once have dreamed
of. As,
That God hath made miserable sinners the objects of such transcendent
love, as to give them his only begotten Son.
Ans. I must confess, If this one head had by you been handled
well, you would have written like a worthy gospel minister. But
you add (p. 146).
1. That when Christ was sent, it was to shew us upon what terms
God was reconcilable to us, viz. By laying 'before us all the
parts of that holiness, which is necessary to restore our natures
to his own likeness;--and most pathetically, moreover to intreat
us to do what lieth in us to put them in practice, that so it may
be to eternity well with us.' What these things are, you mention
not here; therefore I shall leave them to be spoken to under the
third head.
2. A second thing you mention is, 'That this Son of God conversed
upon equal terms with men, becoming the Son of Man, born of a
woman [a great demonstration that God hath a liking to the human
nature].' But little to the purpose as you have handled it.
3. 'That the Son of God taught men their duty, by his own example,
and did himself perform what he required of them; and that himself
did tread before us EVERY step of that way, which he hath told us
leadeth to eternal life.'
Ans. Now we are come to the point, viz.: 'That the way to eternal
life is, First of all to take Christ for our example, trading his
step': And the reason, if it be true, is weighty: 'For he hath
trod every step before us, which he hath told us leads to eternal
life.'
1. Every step. Therefore he went to heaven by virtue of an imputative
righteousness. For this is one of our steps thither.
2. Every step. Then he must go thither, by faith in his own blood
for pardon of sin. For this is another of our steps thither.
3. Every step. Then he must go thither by virtue of his own
intercession at the right hand of God, before he came thither:
For this is one of our steps thither.
4. Every step. Then he must come to God, and ask mercy for some
great wickedness, which he had committed. For this is also one of
our steps thither.
But again, we will consider it the other way.
1. Every step. Then we cannot come to heaven, before we first be
made accursed of God. For so was he before he came thither.
2. Every step. Then we must first make our body and soul an offering
for the sin of others. For this did he before he came thither.
3. Every step. Then we must go to heaven for the sake of our own
righteousness. For that was one of his steps thither.
O, Sir! What will thy gallant, generous mind do here? Indeed you
talk of his being an expiatory sacrifice for us, but you put no
more trust to that, than to Baptism, or the Lord's Supper; counting
that, with the other two, but things indifferent in themselves
(p. 6-9).
You add again, 'That this Son of God being raised from the dead,
and ascended to heaven, is our high priest there': But you talk
not at all of his sprinkling the mercy seat with his blood, but
clap upon him, the heathens demons; negotiating the affairs of men
with the supreme God, and so wrap up, with a testification that
it is needless to enlarge on the point (p. 149).
But to be plain, and in one word to tell you, about all these
things you are heathenishly dark; there hath not in these one
hundred and fifty pages one gospel truth been christianity handled
by you; but rather a darkening of truth by words without knowledge.
What man that ever had read, or assented to the gospel, but would
have spoken, yet kept within the bounds of truth, more honourably
of Christ, than you have done? His sacrifice must be stept over,
as the spider straddleth over the wasp, his intercession is
needless to be enlarged upon. But when it falleth in your way to
talk of your human nature, of the dictates, of the first principles
of morals within you, and of your generous mind to follow it: oh
what needs is there now of amplifying, enlarging, and pressing it
on men's consciences! As if that poor heathenish, pagan principle,
was the very spirit of God within us: And as if righteousness
done by that, was that, and that only, that would or could fling
heaven gates off the hinges.
Yea, a little after you tell us, that 'The doctrine of his sending
the Holy Ghost, was to move and excite us to our duty, and to
assist, cheer, and comfort us in the performance of it.' Still
meaning our close adhering, by the purity of our human nature, to
the dictates of the law, as written in our hearts as men. Which
is as false as God is true. For the Holy Ghost is sent into our
hearts, not to excite us to a compliance with our old and wind-shaken
excellencies, that came into the world with us; but to write new
laws in our hearts; even the law of faith, the word of faith and
of grace, and the doctrine of remission of sins, through the blood
of the Lamb of God, that holiness might flow from thence.
Your 15th chapter is to shew, That the gospel giveth far greater
helps to an holy life, than the Jewish ceremonies did of old. I
answer,
But the reader must here well weigh, that in the gospel you find
also some positive precepts, that are of the same nature with the
ceremonies under the law; of which, that of coming to God by Christ,
you call one, and baptism, and the Lord's supper, the other two.
So then by your doctrine, the excellency of the gospel doth not
lie in that we have a Christ to come to God by, but in things as
you feign more substantial. What are they? 'Inward principles of
holiness' (p. 159). Spiritual precepts (p. 162). That height of
virtue, and true goodness, that the gospel designeth to raise
us to: all which are general words, falling from a staggering
conscience, leaving the world, that are ignorant of his mind, in
a muse; but tickling his brethren with the delights of their moral
principles, with the dictates of their human nature, and their
gallant generous minds. Thus making a very stalking-horse of the
Lord Jesus Christ, and of the words of truth and holiness, thereby
to slay the silly one; making the Lord of life and glory, instead
of a saviour, by his blood, the instructor, and schoolmaster
only of human nature, a chaser away of evil affections, and an
extinguisher of burning lusts;[23] and that not so neither, but
by giving perfect explications of moral precepts (p. 17), and
setting himself an example before them to follow him (p. 297).
Your sixteenth chapter, containeth an answer to those that object
against the power of the christian religion to make men holy.
Ans. And to speak truth, what you at first render as the cause
of the unholiness of the professors thereof (p. 171) is to the
purpose, had it been christianly managed by you, as namely, men's
gross unbelief of the truth of it; for it 'effectually worketh
in them that believe' (1 Thess 2:13). But that you only touch and
away, neither showing what is the object of faith, nor the cause
of its being so effectual to that purpose; neither do you at all
treat of the power of unbelief, and how all men by nature are shut
up therein (Rom 11:32). But presently, according to your old and
natural course, you fall, first, upon a supposed power in men, to
embrace the gospel, both by closing with the promise, and shunning
the threatening (p. 172); farther adding, that 'mankind is endued
with a principle of freedom, and that this principle is as essential,
as any other to the human nature' (p. 173). By all which it is
manifest, that however you make mention of unbelief, because the
gospel hath laid the same in your way, yet your old doctrine of
the purity of the human nature, now broken out into a freedom of
will, and that, as an essential of the human nature, is your great
principle of faith, and your following of that, as it dictateth
to you obedience to the first principles of morals, the practice
of faith, by which you think to be saved. That this is so, must
unavoidably be gathered from the good opinion you have yourself
of coming to God by Christ; viz., That in the command thereof, it
is one of these positive precepts, and a thing in itself absolutely
considered indifferent, and neither good nor evil. Now he that
looketh upon coming to God by Christ with such an eye as this,
cannot lay the stress of his salvation upon the faith, or belief
thereof: indifferent faith, will serve for indifferent things;
yea, a man must look beyond that which he believeth is but one
with the ceremonial laws, but not the same with baptism, or the
Lord's supper; for with those you compare that of coming to God by
Christ. Wherefore faith, with you, must be turned into a cheerful
and generous complying with the dictates of the human nature; and
unbelief, into that which opposeth this, or that makes the heart
backward and sluggish therein. This is also gathered from what you
aver of the divine moral laws, that they be of an indispensable
and eternal obligation (p. 8), things that are good in themselves
(p. 9), considered in an abstracted notion (p. 10). Wherefore,
things that are good in themselves, must needs be better than those
that are in themselves but indifferent; neither can a positive
precept make that, which of itself is neither good nor evil,
better than that which in its own nature remaineth the essentials
of goodness.
I conclude then, by comparing you with yourself, by bringing your
book to your book, that you understand neither faith, nor unbelief,
any farther than by obeying or disobeying the human nature, and
its dictates in chief; and that of coming to God by Christ, as
one of the things that is indifferent in itself.
But a little to touch upon your principle of freedom, which in p.
9 you call an understanding and liberty of will.
Ans. First, That there is no such thing in man by nature, as liberty
of will, or a principle of freedom, in the saving things of the
kingdom of Christ, is apparent by several scriptures. Indeed there
is in men, as men, a willingness to be saved their own way, even
by following, as you, their own natural principles, as is seen
by the Quakers, as well as yourself; but that there is a freedom
of will in men, as men, to be saved by the way which God hath
prescribed, is neither asserted in the scriptures of God, neither
standeth with the nature of the principles of the gospel.
The apostle saith, 'The natural man receiveth not the things of
the Spirit of God.' And the reason is, not because, not principally
because, he layeth aside a liberty of will, but because 'they are
foolishness to him' (1 Cor 2:14). Because in his judgment they are
things of no moment, but things, as you [Mr. Fowler] have imagined
of them, that in themselves are but indifferent. And that this
judgment that is passed by the natural man, concerning the things
of the Spirit of God, of which, that of coming to God by Christ,
is the chief, is that which he cannot but do as a man, is evident
from that which followeth: 'neither CAN he know them, because they
are spiritually discerned.' Neither CAN he know them as a man,
because they are spiritually discerned. Now, if he cannot know
them, from what principle should he will them? For judgment, or
knowledge, must be before the will can act. I say, again, a man
must know them to be things in chief, that are absolutely, and
indispensably necessary, and those in which resteth the greatest
glory; or else his will will not comply with them, nor centre and
terminate in them as such, but still count themselves, as you,
though somewhat convinced that he ought to adhere unto them, things
that in themselves are only indifferent, and absolutely considered
neither good nor evil.
A farther enlargement upon this subject, will be time enough, if
you shall contradict.
Another reason, or cause, which you call an immediate one, of the
unsuccessfulness of the gospel, is 'men's [strange and] unaccountable
mistaking the design of it,--not to say worse, as to conceive no
better of it, than as a science, and a matter of speculation,'
&c. (p. 173).
Ans. If this be true, you have shewed us the reason, why yourself
have so base and unworthy thoughts thereof: for although coming to
God by Christ be the very chief, first, the substance, and most
essential part of obedience thereto; yet you have reckoned this but
like one of the ceremonies of the law, or as baptism with water,
and the Lord's supper (P. 7-9). Falling more directly upon the body
of the moral law, as written in the heart of men, and inclining
more to the teaching, or dictates of human nature, which were
neither of them both ever any essential part of the gospel, than
upon that which indeed is the gospel of Christ.
And here I may, if God will, timely advertise my reader, that the
gospel, and its attendants, are to be accounted things distinct:
the gospel, properly taken, being glad tidings of good things; or,
the doctrine of the forgiveness of sins freely by grace, through
the redemption that is in Christ Jesus. For to speak strictly,
neither is the grace of faith, hope, repentance, or newness of life,
the gospel; but rather things that are wrought by the preaching
thereof, things that are the effects of it; or its inseparable
companions, to all them that shall be saved. Wherefore the gospel
is said to be preached in all nations, for the obedience of faith
(Rom 16:26). Hope also is called the hope of the gospel, not the
gospel itself. So again, the gospel is preached that men should
repent, but it is not preached that men should gospel.
But your gospel, which principally or chiefly, centres in the dictates
of human nature; and your faith, which is chiefly a subjecting to
those dictates, are so far off from being at all any near attendants
of the gospel, that they never are urged in the New Testament,
but in order to show men they have forgotten to act as men (Rom
1:19-21, 2:14,15; 1 Cor 11:14).
Your last reason is, because of 'several untoward opinions,' the
gospel is very unsuccessful (p. 174).
Ans. But what these opinions are, we hear not; nor how to shun
them, you tell us here nothing at all. This I am sure, there are
no men in this day have more opposed the light, glory, and lustre
of the gospel of Christ, than those, as the Quakers and others, that
have set up themselves, and their own humanity, as the essential
parts of it.
You in answer to other things, add many other reasons to prove they
are mistaken that count the gospel a thing of but mean operation
to work holiness in the heart: at which you ought yourself to
tremble, seeing the Son himself, who is the Lord of the gospel,
is of so little esteem with you, as to make coming to God by him
so trivial a business as you have done.
Your large transcript of other men's sayings, to prove the good
success of the gospel of old, did better become that people and
age, than you and yours; they being a people that lived in the
power thereof, but you such bats as cannot see it. That saying
you mention of Rigaltias, doth better become you and yours: 'Those
now-a-days do retain the name, and society of Christians, which
live altogether antichristian lives. Take away publicans, and a
wretched rabble, &c. and our Christian churches will be lamentably
weak, small, and insignificant things' (p. 181).
I shall add to yours another reason of the unsuccessfulness of
the gospel in our days, and that is, because so many ignorant Sir
Johns,[24] on the one hand, and so many that have done violence
to their former light, and that have damned themselves in their
former anathematizing of others, have now for a long time, as a
judgment of God, been permitted to be, and made the mouth to the
people: persons whose lives are debauched, and who in the face of
the world, after seeming serious detestings of wickedness, have for
the love of filthy lucre, and the pampering their idle carcasses,
made shipwreck of their former faith, and that feigned good
conscience they had. From which number if you, Sir, have kept
yourself clear, the less blood of the damned will fall upon your
head: I know you not by face, much less your personal practice;
yet I have heard as if blood might pursue you, for your unstable
weathercock spirit, which doubtless could not but stumble the
weak, and give advantage to the adversary to speak vilifyingly of
religion.
[Living faith essential to salvation.]
As to your seventeenth and eighteenth chapters,[25] I shall say
little, only I wish that your eighteenth had been more express in
discovering how far a man may go, with a notion of the truth of
the gospel, and yet perish because he hath it not in power.
Only in your inveighing so much against the pardon of sin, while
you seem so much to cry up healing; you must know that pardon
of sin is the beginning of health to the soul: He pardoneth our
iniquities, and healeth all our diseases (Psa 103:3). And where
he saith, by the stripes of Christ we are healed, it is evident
that healing beginneth at pardon, and not pardon after healing,
as you would rather have it (1 Peter 2:24, compare Isa 53). As for
your comparison of the plaister, and the physician's portion,[26]
I say you do but abuse your reader, and muddy the way of the gospel.
For the first thing of which the soul is sick, and by which the
conscience receiveth wounding; it is the guilt of sin, and fear
of the curse of God for it. For which is provided the wounds and
precious blood of Christ, which flesh and blood, if the soul eat
thereof by faith, giveth deliverance therefrom. Upon this the filth
of sin appears most odious, for that it hath not only at present
defiled the soul, but because it keeps it from doing those duties
of love, which by the love of Christ it is constrained to endeavour
the perfecting of. For filth, appears filth; that is irksome, and
odious to a contrary principle now implanted in the soul; which
principle had its conveyance thither by faith in the sacrifice
and death of Christ going before. 'The love of Christ constraineth
us; because we thus judge, that if one died for all, then were
all dead: And that he died for all, that they which live should
not henceforth live unto themselves, but unto him which died for
them, and rose again' (2 Cor 5:14). The man that hath received
Christ, desireth to be holy, because the nature of the faith that
layeth hold on Christ (although I will not say as you, it is of
a generous mind) worketh by love, and longeth, yea, greatly
longeth that the soul may be brought, not only into an universal
conformity to his will, but into his very likeness; and because
that state standeth not with what we are now, but with what we
shall be hereafter: therefore 'in this we groan,--being burdened
[with that which is of a contrary nature] to be clothed upon--with
our house which is from heaven' (2 Cor 5:1-8). Which state is not
that of Adam's innocency; but that which is spiritual and heavenly,
even that which is now in the Lord in heaven.
But I will descend to your nineteenth chapter, it may be more may
be discovered there.
[Justifying faith and the imputation of Christ's righteousness.]
Your nineteenth chapter is to shew; 'That a right understanding
of the design of Christianity [viz. as you have laid it down] will
give satisfaction concerning the true notion.' First, 'Of justifying
faith.' Second, 'Of the imputation of Christ's righteousness' (p.
221).
First, Of justifying faith; 'It is [say you] such a belief of the
truth of the gospel, as includes a sincere resolution of obedience
unto all its precepts.'
Ans. To this I shall answer, first, that the faith which we call
justifying faith, 'Is like precious faith' with all the elect (2
Peter 1:1), and that which is most holy (Jude 20): but those acts
of it, which respect our justification with God from the curse
of the law that is due for sin; are such, as respect not any good
work done by us, but the righteousness that resideth in the person
of Christ; and is made ours by the imputation of grace. His faith,
I say, accounteth him in whom it is, now a sinner, and without
works; yea, if he have any that in his own eyes are such, this faith
rejects them, and throweth them away; for it seeth a righteousness
in the person of Christ sufficient; even such as is verily the
righteousness of God. 'Now to him that worketh not, but believeth.'
Works and faith are put here in opposition, faith being considered
as justifying, in the sight of God from the curse. The reason
is, because the righteousness by which the soul must thus stand
justified, is a righteousness of God's appointing, not of his
prescribing us; a righteousness that entirely is included in the
person of Christ. The apostle also, when he speaks of God's
saving the election, which hangeth upon the same hinge, as this
of justification doth, to wit, on the grace of God; he opposeth
it to works; and that, not to this or that sort only, but even to
work, in the nature of work, 'If by grace, then is it no more of
works: otherwise grace is no more grace. But if it be of works, then
is it no more grace: otherwise work is no more work' (Rom 11:6).
By this text, I say, the apostle doth so thoroughly distinguish
between grace and works as that which soever standeth in the case,
the other must be annihilated: If it be by grace, then must works
be no more, 'then it is no more of works': but if it be of works,
then is grace no more, 'then it is no more of grace.'
But this, notwithstanding, you urge farther; 'that faith justifieth,
as it includes a sincere resolution,' &c.
Ans. Although, as I have said before, the faith which is the
justifying faith, is that of the holiest nature, yet in the act,
by which it layeth hold of justifying righteousness, it respects
it, simply, as a righteousness offered by grace, or given unto the
person that by faith layeth hold thereon as he stands yet ungodly
and a sinner.
Faith justifieth not separate from the righteousness of Christ as
it is a grace in us, nor as it subjecteth the soul to the obedience
of the moral law, but as it receiveth a righteousness offered to
that sinner, that as such will lay hold on, and accept thereof.
Christ Jesus came into the world to save sinners, by being their
redemption, and righteousness himself (1 Cor 1:30).
But you add, 'The faith which entitles a sinner to so high a
privilege as that of justification, must needs be such as complieth
with all the purposes of Christ's coming into the world,' &c. (p.
222).
Ans. By this supposition, faith justifieth not by receiving of
the righteousness that Christ by himself accomplished for sinners;
but by falling in with all good works, which because they cannot
be known, much less done, by the soul at first, his faith being
then, as to the perfection of knowledge of duties, weak, he
standeth still before God unjustified, and so must stand until he
doth comply with all those purposes of Christ's coming into the
world.
But yet again you recall yourself, and distinguish one purpose from
the rest, as a grand one (p. 222). And that is to receive Christ
as Lord, as well as a Saviour.
Ans. 1. Although the soul that in truth receiveth Christ, receiveth
him wholly, and entirely as Christ, and not as chopt, and pulled in
pieces: yet I distinguish between the act of faith, which layeth
hold of Christ for my justification from the curse before God, and
the consequences of that act, which are to engage me to newness
of life. And indeed, as it is impossible for a man to be a new
man, before he be justified in the sight of God; so it is also
as impossible, but that when faith hath once laid hold on Christ
for life, it should also follow Christ by love. But,
2. Christ may be received at first as Lord, and that in our
justification, and yet not at all be considered as a law-giver, for
so he is not the object of faith for our justification with God,
but a requirer of obedience to laws and statutes, of them that already
are justified by the faith that receiveth him as righteousness.
But Christ is as well a Lord for us, as to, or over us; and it
highly concerneth the soul, when it believeth in, or trusteth to
the righteousness of Christ, for justification with God, to see
that this righteousness lords it over death, and sin, and the devil,
and hell for us: the name wherewith he shall be called, is, 'the
Lord our righteousness' (Jer 23:6). Our righteousness, then is
Lord, and conqueror over all; and we more than conquerors through
this Lord that loved us (Rom 8). The author to the hebrews calls
him 'King of righteousness' (Heb 7), because by his righteousness
he ruleth as Lord and King, and can reign and lord it, at all
times over all those that seek to separate us from the presence,
and glory of God.[27]
Now, how you will brook this doctrine I know not; I am sure he
stands in need thereof, that is lorded over by the curse of the
law, the guilt of sin, the rage of the devil, and the fear of
death and hell; he, I say, would be glad to know that in Christ
there is a righteousness that LORDS IT, or that Christ, as he is
righteousness, is LORD.
Wherefore reader, when thou shalt read or hear, that Jesus Christ
is Lord, if thou art at the same time under guilt of sin, and
fear of hell, then do thou remember that Christ is Lord more ways
than one, He is Lord as he is righteousness; he is Lord as he
is imputative righteousness; he is 'the Lord our righteousness'
(Jer 23:6). Of the same import is that also, 'He is a Prince,
and a Saviour,' he is a Prince, as he is a Saviour; because the
righteousness by which he saveth, beareth rule in heaven, and earth.
And hence we read again, that even when he was in the combat with
our sins, the devils, the curse, and death, upon the cross, he
even in that place 'made a shew of them openly, triumphing over
them' (Col 2:15,16). Now in these things he is Lord for us, and
the Captain of our salvation; as also in that 'He led captivity
captive' (Eph 4:8); all which places, with many more, being
testimonies to us, of the sufficiency of that righteousness which
saveth us from the justice of the law and wrath of God. But you
respect not this his manner of lording; but will have him be a
Saviour, as he giveth laws, especially those you call indispensable,
and eternal, the moral law. You would have him a Saviour, as he
bringeth us back to the holiness we had lost. But this is none
other than barbarous quakerism, the stress of their writing also
tending to no other purpose.
But you tell us, 'That you scarcely admired at any thing more in
all your life, than that any worthy men especially, should be so
difficultly persuaded to embrace this account of justifying faith,
and should perplex and make intricate so very plain a doctrine'
(p. 222).
Ans. And doubtless they far more[28] groundedly stand amazed at
such as you, who while you pretend to shew the design of the gospel,
make the very essential of it, a thing in itself indifferent, and
absolutely considered neither good nor evil (p. 7), that makes
obedience to the moral laws (p. 8), more essential to salvation,
than that of going to God by Christ (p. 9), that maketh it the great
design of Christ, to put us into a possession of that promiseless,
natural, old covenant holiness which we had lost long since in
Adam, that maketh as if Christ, rejecting all other righteousness,
or holiness, hath established only this (p. 10-16). Yea, that
maketh the very principle of this holiness to consist in 'a sound
complexion of soul, the purity of human nature in us, a habit of
soul, truly generous motives and principles, divine moral laws
which were first written in men's hearts, and originally dictates
of human nature.' All this villainy against the Son of God, with
much more as bad, is comprized within less than the first sixteen
pages of your book.
But say you, 'what pretence can there be for thinking, that faith
is the condition, or instrument of justification, as it complieth
with only the precept of relying upon Christ's merits for the
obtaining of it: especially when it is no less manifest than the
sun at noon-day, that obedience to the other precepts must go
before obedience to this; and that a man may not rely upon the
merits of Christ for the forgiveness of his sins, and he is most
presumptuous in so doing, and puts an affront upon his Saviour
too, till he be sincerely willing to be reformed from them' (p.
223).
Ans. That the merits of Christ, for justification, are made over
to that faith that receiveth them, while the person that believeth
it, stands in his own account, by the law a sinner; hath already
been shewed. And that they are not by God appointed for another
purpose, is manifest through all the bible.
1. In the type, when the bloody sacrifices were to be offered, and
an atonement made for the soul, the people were only to confess
their sins over the head of the bullock, or goat, or lamb, by
laying their hands thereon, and so the sacrifice was to be slain.
they were only to acknowledge their sins. And observe it, in the
day that these offerings were made, they were 'not to work at
all; for he that did any work therein, was to be cut off from his
people' (Lev 4, 16, 23).
2. In the antitype thus it runs; 'Christ died for our sins; Christ
gave himself for our sins; he was made to be sin for us; Christ
was made a curse for us.'
'Yea, but [say you] What pretence can there be, that faith is the
condition, or instrument of justification, as it complieth with
only the precepts of relying upon Christ's merits'; that is, first,
or before the soul doth other things.
Ans. I say, avoiding your own ambiguous terms, that it is the
duty, the indispensable duty of all that would be saved, First,
Immediately, now to close in by faith with that work of redemption,
which Christ by his blood hath purchased for them, as they are
sinners.
1. Because God doth hold it forth, yea, hath set it forth to be
received by us, as such (Rom 3:23-27).
2. Because God hath commanded us by faith to receive it as such
(Acts 16).
And I add, If the jailor was altogether ignorant of what he must
do to be saved, and Paul yet bids him then, before he knew anything
else, 'Believe in the Lord Jesus Christ, and he should be saved,'
that then believing, even believing on Christ for a righteousness
to justify and save him, must go first, and may, nay ought to be
pressed, even then, when the soul stands ignorant of what else he
ought to do (Acts 16:30-32).
'But [you say] It is evident as the sun at noon-day, that obedience
to the other precepts must go before obedience to this, that is,
before faith in Christ.'
Ans. This you say; but Paul said to the ignorant jailor, that knew
nothing of the mind of God in the doctrine of justification, that
he should first believe on the Lord Jesus Christ, and so should
be saved. Again, when Paul preached to the Corinthians, the first
doctrine that he delivered unto them was, 'That Christ died for
their sins, according to the scriptures,' &c. (1 Cor 15:1-3).
But what be these other precepts? Not Baptism, nor the supper
of the Lord; for these you say are, as poor and inconsiderable,
as that of coming to God by Christ, even all three, things in
themselves neither good nor evil, but of an indifferent nature;
they must be therefore some more weighty things of the gospel,
than these positive precepts. But what things are they? It is good
that you tell us, seeing you tacitly forbid all men upon pain of
presumption and of doing affront to Jesus Christ, that they rely
not on the merits of Christ for forgiveness till they be sincerely
willing to perform them first; yet I find not here one particular
precept instanced by you: But perhaps we shall hear of them hereafter,
therefore now I shall let them pass. You tell us farther, 'That
such a reliance [as that of acting faith, first, on the merits
of Christ for justification] is ordinarily to be found amongst
unregenerate, and even the worst of men' (p. 223).
Ans. This is but a falsehood and a slander, for the unregenerate
know him not; how then can they believe on him? (1 John 3:1).
Besides, the worst of men, so far as they pretend religion, set
up your idol in their hearts, viz. their own good meanings, their
own good nature, the notions and dictates of their nature, living
that little which they do live upon the snuff of their own light,
the sparks of their own fire, and therefore woe unto them.
But you add, 'How can it be otherwise, than that that act of faith
must needs have a hand in justifying, and the special hand too,
which distinguisheth it from that which is to be found in such
persons.'
Ans. 1. There is no act of faith doth more distinguish true faith
from false, and the Christian from the painted hypocrite, than
that which first lays hold on Christ, while the person that hath
it stands in his own esteem, ungodly; all over like yourself,
being fearful and unbelieving (Rev 21:8) despisers, who wonder,
and perish (Acts 13:40-41).
2. And this faith, by thus acting, doth more subdue sin, though it
doth not justify as subduing, but as applying Christ's righteousness,
than all the wisdom and purity of human nature, or the dictates
of that nature that is found in the whole world.
But you add farther: 'What good ground can men have for this fancy,
when as our Saviour hath merited the pardon of sin for this end,
that it might be an effectual motive to turn from it?'
Ans. Although you speak this in great derision to faith when it
worketh right, yet know that therefore (seeing you would hear it)
I say, therefore hath our Saviour merited pardon, and bestowed it
on men freely, and bid them believe or receive it, and have it;
that thereby they might be encouraged to live to him, and love him,
and comply with his commandments. 'For scarcely for a righteous
man will one die, yet peradventure for a good man some would even
dare to die: But God commendeth his love toward us, in that, while
we were yet sinners, Christ died for us. Much more then, being
NOW justified by his blood, we shall be saved from wrath through
him' (Rom 5). Now, as here we are said to be justified by his blood,
that is, as his blood appeaseth the justice of God; so again, it
is said that this blood is set forth by God for us to have faith
in it, by the term of a propitiation. 'Whom God hath set forth
to be a propitiation [or a sacrifice to appease the displeasure
of God] through faith in his blood.--To declare at this time his
righteousness, that he might be just, and the justifier of him
which believeth in Jesus' (Rom 3:25,26).
Again, As we are thus justified by blood in the sight of God, by
faith in it, so also it is testified of his blood, that it sprinkleth
the conscience of the faithful, but still only as it is received
by faith. But from what is the conscience sprinkled, but from those
dead works that remain in all that have not yet been justified
by faith in this blood. Now if faith in this blood doth sprinkle
the conscience, and so doth purge it from all dead works, then
must faith go first to the blood of Christ for justification,
and must bring this home to the defiled conscience, before it be
delivered from those dead works that are in it, and made capable
of serving the living God (Rom 5:7-10, 3:24,25; Heb 9:14, 10:19-22).
But you say, 'you will never trust your discursive faculty so long
as you live, if you are mistaken here' (p. 224).
Tell not me of your discursive faculty: The word of God is plain.
And never challenge man, for he that condemneth your way to heaven,
to the very pit of hell, as Paul doth, can yet set forth a better.
Second, I come now to the second thing, viz. the doctrine of the
imputation of Christ's righteousness, which you thus expound.
'It consists in dealing with sincerely righteous persons, as if
they were perfectly so, for the sake, and upon the account of
Christ's righteousness' (p. 225, 226).
Ans. 1. Any thing but truth; but I would know how sincerely righteous
they were that were justified without works? Or how sincerely
righteous they were whom God justified as ungodly? (Rom 4:3-5).
2. Your explication of the imputation of Christ's righteousness
makes it respect our works rather than our persons: 'It consists
[say you] in dealing with sincerely righteous persons, as if
they were perfectly so': That is, it justifieth their imperfect
righteousness first, and so secondarily their persons for the sake
of that.
But observe a few things from this explication.
1. This concludeth that a man may be sincerely righteous in God's
account, WITHOUT the righteousness of Christ; for that is to be
imputed to such, and none but such.
2. This concludeth that men may be sincerely righteous, before
Christ's righteousness is imputed: For this sincere righteousness
is precedent to the imputation of Christ's.
3. This concludeth that a man may have true, yea saving grace
in great and mighty action in him, before he hath faith in the
righteousness of Christ. For if a man must be sincerely righteous
first; then he must not only have that we call the habit, but the
powerful acts of grace.
Besides, if the righteousness of Christ is not to be looked to
first, but secondarily; not before, but after we be made sincerely
righteous; then may not faith be thus acted if a man should have
it, until he be first a sincerely righteous person.
4. This concludeth that a man may be brought from under the curse
of the law in God's sight, before he have faith in the righteousness
of Christ, yea before it be imputed to him: for he that in God's
account is reckoned sincerely righteous, is beloved of his God.
5. This concludeth that a man may be from under the curse of God,
without the imputation of the righteousness of Christ: For if a
man must be sincerely righteous in God's account without it, then
he is from under the curse of God without it.
6. This doctrine teacheth farther, that Christ came to call, and
justify the righteous, contrary to his express word. In short,
by this account of things, first we must be healed, and then the
plaister comes.
Yea, so confident is this man in this his assertion, that he saith,
'It is not possible any other notion of this doctrine should have
truth in it' (p. 226). O this Jesus! This rock of offence! But he
that believeth on him shall not be confounded.
But blessed be God for Jesus Christ, and for that he took our
nature, and sin, and curse, and death upon him: And for that he
did also by himself, by one offering purge our sins. We that have
believed have found rest, even there where God and his Father hath
smelled a sweet savour of rest; because we are presented to God,
even now complete in the righteousness of him, and stand discharged
of guilt, even by the faith of him: yea, as sins past, so sins
to come, were taken up and satisfied for, by that offering of the
body of Jesus, we who have had a due sense of sins, and of the
nature of the justice of God, we know that no remission of the guilt
of any one can be, but by atonement made by blood (Heb 9:22). We
also know that where faith in Jesus Christ is wanting, there can
be neither good principle, nor good endeavour. For faith is the
first of all graces, and without it there is nothing but sin (Rom
14:23). We know also, that faith as a grace in us, severed from
the righteousness of Christ, is only a beholder of things, but
not a justifier of persons, and that if it lay not hold of, and
applieth not that righteousness which is in Christ, it carrieth
us no farther than to the [faith of] devils. We know that this
doctrine killeth sin, and curseth it at the very roots; I say we
know it, 'who have mourned over him whom WE have pierced' (Zech
12:10), and who have been confounded to see that God by his blood
should be pacified towards us for all the wickedness we have done
(Eze 16:63). Yea, we have a double motive to be holy and humble
before him; one because he died for us on earth, another because
he now appears for us in heaven, there sprinkling for us the
mercy seat with his blood, there ever-living to make intercession
for them that come unto God by him. 'If any man sin, we have an
advocate with the Father, Jesus Christ the righteous, and he is
the propitiation for our sins' (1 John 2:1,2). Yet this worketh
in us no looseness, nor favour to sin, but so much the more an
abhorrence of it: 'She loveth much, for much was forgiven her'
(Luke 7:47). Yea, she weeps, she washeth his feet, and wipeth
them with the hairs of her head, to the confounding of Simon the
pharisee, and all such ignorant hypocrites.
[The Bible the only measure and standard of truth.]
But I pass this, and come to the twentieth chapter, which is to
learn us by what measure and standard we are to judge of doctrines;
and that is by the design of Christianity as stated, you must
know, by Mr. Fowler. Wherefore it will be requisite here again,
that a collection of principles and doctrines be gathered out of
this book, that the man that hath a short memory may be helped the
better to bear them in mind, and to make them, if he shall be so
bewitched by them, instead of the Bible, a standard for truth,
and a rule for him to obtain salvation by.
First then, he must know that the principle by which he must walk
must be the purity of the human nature, a divine or God-like nature,
which yet is but an habit of soul, or more plainly the moral law,
as written in the heart, and originally the dictates of human
nature, a generous principle, such an one as although it respects
law, yet acts in a sphere above it; above it as a written law,
that acts even in the first principles of it (p. 7-10).
Second, He must know, that the holiness Christ designed to possess
his people with, is that which we had lost in Adam, that which he
had before he fell, that natural old covenant Christ-less holiness
(p. 12).
Third, He must put a difference between those laws of the gospel
that are essential to holiness, and those positive precepts that
in themselves are indifferent, and absolutely considered neither
good nor evil; but must know also that of these positive precepts,
he alloweth but three in the gospel, but three that are purely
such; to wit, that of coming to God by Christ, the institutions
of baptism, and the Lord's supper (p. 7-9).
Fourth, He must hold for certain, that the faith which entitleth
a sinner to so high a privilege as that of justification, must
needs be such as complieth with all the purposes of Christ's
coming into the world, whether at present it understands them or
not, and it is no less necessary it should justify as it doth so
(p. 222).
Fifth, He must know, that a man may not rely upon the merits of
Christ for the forgiveness of his sins, before he have done other
good works first (p. 223).
Sixth, And that the right explication of the imputation of Christ's
righteousness is this, that it consisteth in having to do with
persons that are sincerely righteous (p. 225). For it is not
possible for Christ's righteousness to be imputed to an unrighteous
man (p. 120).
These things, with many like to them, being the main points by this
man handled, and by him asserted to be the design of Christianity,
by these we must, as by a rule and standard, understand how to
judge of the truth of doctrines. And, saith he, 'seeing the design
of Christianity is to make men holy, [still meaning from principles
of humanity, and by possessing us again, with the often repeated
holiness which we had lost,] whatsoever opinions do either directly,
or in their evident consequences, obstruct the promoting of it,
are perfectly false' (p. 227,228).
Ans. Thus with one word, as if he were Lord and Judge himself, he
sendeth to the pit of hell, all things that sanctify or make holy
the hearts of men, if they oppose the design of his christianity.
But what if the Holy Ghost will become a principle in the hearts
of the converted, and will not now suffer them to act simply and
alone upon the principles of pure humanity; or what now if faith
will become a principle to act by, instead of these that are
originally dictates of human nature? Or what if a man should act
now as a son, rather than simply as a creature endued with
a principle of reason? I question here whether these things thus
doing do not obstruct, put by, yea and take the way[29] of his
pure humanity, dictates of human nature, and instead thereof act
and govern the soul by and with their own principles. For albeit,
there be the dictates of human nature in the sons of men, yet
neither is this nature, nor yet the dictates of it, laid by Jesus
Christ as the truly christian principles in his. But you add:
'Those doctrines which in their own nature do evidently tend to
the serving of THIS design of Christianity, we may conclude are
most true and genuine' (p. 229).
Ans. The holiness which you so often call the design of Christianity,
being by yourself said to be that which we had lost, for this one
sentence is it on which your whole book is built (p. 12), whatsoever
doctrine or doctor it be that asserts it, both that doctrine
is of the devil, and that doctor an angel of darkness, or rather
a minister of Satan, become as a minister of righteousness. For
where is it said in all the whole book of God, that ever the Lord
Christ designed, yea made it his errand from heaven, to put us
again in possession of the holiness which we had lost? Yet this
you affirm, and tell us the business of your book is to prove it.
But blessed be God, your shifts are discovered, and your fig-leaves
rent from off you, and the righteousness or holiness so much cried
up by you, proved to be none of the holiness of the gospel, but
that which stood with perfect ignorance thereof. I might speak to
what yet remains of falsehood, in the other part of this chapter;
but having overthrown the foundation, and broken the head of your
Leviathan; what remains falleth of itself, and dieth of its own
accord.
What you say of modes or forms, and sticklers for little trifles,
such as place their religion in mere externals, you may fasten
them where of due they belong: Yet I tell you the least of the
commandments of Christ is better than your Adamitish holiness.
[The necessity of a sound foundation.]
Your twenty-first chapter tells us, if we will believe you, how
we shall judge of the necessity of doctrine, to be embraced
or rejected; also you say, it giveth us a brief discourse of the
nature of fundamentals: But because your discourse of them is
general, and not any one particularized, I might leave you in your
generals till you dealt more candidly, both with the word of God
and your abused reader.
First, Indeed you tell us of primary fundamentals. 'Such, as without
the knowledge and belief of which it is impossible to acquire
that inward righteousness and true holiness which the christian
religion aimeth at;--but the particulars of these, say you,
I shall not enumerate, because [as will appear from what will be
said anon] it is not needful to have a just table of them' (p.
234).
Ans. Deep divinity! (1.) They are such as without the knowledge
and belief of them, it is not possible we should acquire your true
holiness; and yet for all that, it is not needful that we be told
what they are, or that we should have a just table of them. (2.)
But if they be things necessary, things without the knowledge of
which it is impossible we should be truly holy, then is it needful
that we understand what they are: yea, then is it needful that they
be written, and presented one by one unto us, that our knowledge
of them being distinct and full, we may the better be able to
obtain or acquire your glorious (so pretended) holiness.
But I know your primary fundamentals, they are your first principles
of morals; not faith in the righteousness of Christ, for that
is comprehended in your positive, and in themselves indifferent
things: your morals are the things in themselves absolutely
necessary; of an indispensable and eternal obligation (p. 8,9).
But,
Second, You tell us of points of faith that are secondarily fundamental;
the disbelief of which cannot consist with true holiness, in those
to whom the gospel is sufficiently made known.
Ans. The secondary fundamentals also, are all kept close and hid,
and not otherwise to be understood, but by implication; however,
the disbelief of these is not of so sad a consequence as is that
of the former, because, say you, 'They are not in their own nature,
holiness' (p. 235). Yea, he insinuateth that the disbelief of
them may stand with true holiness in those to whom the gospel is
not sufficiently made known.
Of these secondary fundamentals therefore, whatever is their
number, this is one, even coming to God by Christ; for as in p.
7 and 9 he calleth it a positive precept, a thing that in itself
is neither good nor evil; so here he speaks of such as are not in
their own nature holy; not such, as that holiness is not in some
degree or other attainable without the belief of them.
That one of these secondary fundamentals intended by Mr. Fowler,
is, that of coming to God by Christ, I farther gather, because he
saith, that 'in the number of these, are all such doctrines, as
are with indisputable clearness revealed to us,' that is, by the
holy scriptures of the New Testament (p. 235). For therein is this
revealed to be a fundamental; but he saith, not a primary one,
because, that in itself, it is but indifferent, and not in its own
nature good. 'Now the belief of these, saith he, though it is not
in itself any more, than in higher or lower degrees, profitable,
[confusions! darkness! confusion!] yet it is absolutely necessary
from an external cause': That is, with such abundant clearness,
as that nothing can cause men to refuse to admit them, but that
which argueth them to be stark naught.
Ans. Then, hence it seems that the reason why you admit these
secondary sort of fundamentals, is not from any internal power,
but an external declaration only. 2. Nay, and you do but admit
them neither, and that too, for some external cause; not because
of the worthiness of the nature of the points themselves. 3. And
were it not, but that you are loth to be counted stark naught in
the eyes of men, so far as I can discern, you would not at all
make profession of them, with pretence as unto God; for, say you,
'We must take notice here, that all such points [as these][viz.
these fundamentals,] are not of equal necessity to be received by
all Christians, because, that in regard of the diversity of their
capacities, educations, and other means and advantages, some of
them may be most plainly perceived by some, to be delivered in
the scriptures, which cannot be so by others, with the like ease.'
Ans. From these words I take notice of four things.
1. That by this universal (all Christians) is comprehended the
Heathen and Pagan people, they give heed to, and mind to follow
that light, that originally, and naturally, stirreth them to moral
duties. These be they that want the education, and advantages
of others, and are not in such a capacity, as they to whom these
things are delivered by the scriptures.
2. That this people, notwithstanding they want a scripture revelation
of these secondary fundamentals, yet have the more necessary, the
first sort of fundamentals; for the secondary sort, say you, are
not in their own nature such, as that holiness is not in some
degree or other attainable without the belief of them.
3. That therefore, these secondary sort of fundamentals, are only
necessary to be believed by them that have the indisputable (the
scripture) revelation of them; and that, in truth, the others may
be saved without them.
4. But yet, even those that are made capable, by education and other
advantages, to obtain the belief of them, ought, notwithstanding,
not to have the same respect for them, as for those of the first
sort of fundamentals, because they are not in their own nature
such.
But will this man know, that Christ is not only a fundamental,
but the very foundation of all other fundamental truths, revealed
both in the Old Testament and the New; and that his pure human nature,
with the dictates of it, with his feigned Adamitish holiness, is
no fundamental at all; I mean no fundamental of faith, no gospel
fundamental (1 Cor 3:14; Eph 2:19,20). Yea, will he know, that
from heaven there is none other name given, than the name of Jesus
Christ, whereby we must be saved, none other name given under the
whole heavens (Acts 4:12).
Oh the witchcrafts, by which some men's spirits are intoxicated!
and the strength of delusion, by which some are infatuated, and
turned aside from the simplicity that is in Jesus Christ! But I
proceed:
Your great question, or rather your Urim and Thumim, by which you
would have all men make judgment of their saveable, or damnable
state(p. 236) is, according to your description of things, most
devilish and destructive. For to obey God and Christ in all things,
with you, is to do it from principles purely human in the faith
of this: that Christ hath designed to possess us again with that
holiness we had lost. Again, to obey God and Christ, with you,
is, so to obey all their laws, as respecting the first principles
of morals; and our obedience to them, far more indispensable than
that of coming to God by Christ. Farther, he that obeys them in
all things, with your directions, must not look upon faith in the
blood of Christ, and justification by his righteousness, as the
main and first, but the second part of our duty; other commands,
or precepts, more naturally holy and good, first being embraced,
and lived in the practice of, by us.
This, I say, being the doctrine you have asserted, and the foundation
on which your Urim and Thummim stands; the foundation, with your
trial, are both from the devil and hell, as hath at large been
proved, and discovered in this book.
And I now will add, and bid you take your advantage, that should a
man with all his might, strive to obey all the moral laws, either
as they are contained in the first principles of morals, or in
the express decalogue, or Ten Commandments; without faith, first,
in the blood, and death, and resurrection of Christ, &c. For his
justification with God; his thus doing would be counted wickedness,
and he in the end, accounted a rebel against the gospel, and shall
be damned for want of faith in the blood of the Lord Jesus.
[The Christian's great principles.]
Your twenty-second chapter, saith, 'That the design of Christianity,
teacheth us what doctrines and practices we ought, as Christians,
to be most zealous for, or against' (p. 237).
Ans. But there is not by that, it being rightly stated, one
syllable that tendeth to encourage any man, to have lower thoughts
of coming to God by Christ, than of keeping the moral law. For
even the first text you bring, doth utterly overthrow it. 'Contend
[earnestly], say you, for the faith'; I answer then, not for the
law of works, for the law is not of faith; but the man that doth
these things, shall live in them, by them. 'Contend earnestly for
the faith, for there are certain men crept in unawares, which were
before of old, ordained unto this condemnation'; even the condemnation
that is to come upon them that contend against the faith; for
these ungodly men turn the grace of God into lasciviousness, and
deny the only Lord God, and our Lord Jesus Christ. Now these
creeping ungodly men, may be divided in three ranks.
1. Such as by principle, and practice both, say, 'Let us do evil,
that good may come: whose damnation is just' (Rom 3:8).
2. Such as by practice only, appear to be such, denying to profess
the principle thereof, such are they that made excuse and delay,
when invited to come to the wedding (Matt 22:1-5; Luke 14).
3. There is yet another sort; and they are such as seem to deny
it, both in principle, and practice also; only they do it covertly,
PRIVILY bringing in damnable heresies, even denying the Lord that
bought them. These 'bring upon themselves swift destruction' (2
Peter 2:1).
This third sort, made of the doctrine of grace, and of the forgiveness
of sins, through the faith of the righteousness of Christ, a loose
and licentious doctrine, or a doctrine that giveth liberty to the
flesh. By reason of these the way of truth is evil spoken of, and
the hearts of innocent ones alienated therefrom. These will not
stick to charge it upon the very chief of the brethren, if they
shall say, 'As sin abounded, grace hath much more abounded: that
they press men to do evil, that good may come of it' (Rom 3:8,9).
But, as I said, these vilify Christ, not with open words, but
covertly; privily they bring in their blasphemy under a cloak,
crying, the law, holiness, strictness, good works, &c. Besides,
these clothe their doctrines with names and notions that belong
not at all unto them; as of Christ, grace, the spirit, the gospel,
when there is only there, the devil, and his angels, and errors;
as angels of light, and ministers of righteousness. Of this last
sort are you, and the subject matter of your book; for you bring
into the world an anti-gospel holiness, anti-gospel principles,
and anti-gospel fundamentals; and that these things might be
worshiped by your disciples, you give them the name of holiness,
the design of Christ, and of Christianity; by which means you remove
the Christ of God, from before, and set him behind, forbidding
men to believe on him, till they have practised your things first:
nay, after they have practised yours, they then must come to God
by him, still respecting the principles and dictates of humanity, as
things of the greatest weight, things that are good in themselves;
still considering that 'coming to God by Christ, is not good in
itself, but so only upon the account of certain circumstances; a
thing in itself of an indifferent nature, and absolutely considered
neither good nor evil.'
Wherefore, Sir, laying aside all fear of men, not regarding what
you may procure to be inflicted upon me for this my plain dealing
with you, I tell you again, that yourself is one of them, that
have closely, privily, and devilishly, by your book, turned the
grace of our God into a lascivious doctrine, bespattering it with
giving liberty to looseness, and the hardening of the ungodly in
wickedness, against whom, shall you persist in your wickedness, I
shall not fail, may I live, and know it, and be helped of God to
do it, to discover yet farther the rottenness of your doctrine,
with the accursed tendencies thereof.
What you say about 'doubtful opinion, alterable modes, rites, and
circumstances in religion' (p. 239). I know none so wedded thereto
as yourselves, even the whole gang of your rabbling counterfeit
clergy; who generally like the ape you speak of,[30] lie blowing
up the applause and glory of your trumpery, and like the tail,
with your foolish and sophistical arguings, you cover the filthy
parts thereof, as you sweetly argue in the next chapter (p. 242)
saying, 'Whatsoever of such are commended by the custom of the place
we live in, or commanded by superiors, or made by any circumstance
convenient to be done, our christian liberty consists in this,
that we have leave to do them.'[31] So that do but call them things
indifferent, things that are the customs of the place we live in,
or made by ANY circumstance convenient, and a man may not doubt but
he hath leave to do them, let him live at Rome or Constantinople,
or amidst the greatest corruption of worship and government. These
are therefore doubtless, a third sort of fundamentals, by which
you can wrestle with conviction of conscience, and stifle it; by
which you can suit yourself for every fashion, mode, and way of
religion. Here you may hop from Presbyterianism, to a prelatical
mode; and if time and chance should serve you, backwards, and
forwards again: yea, here you can make use of several consciences,
one for this way now, another for that anon; now putting out the
light of this by a sophistical delusive argument, then putting
out the other, by an argument that best suits the time.[32] Yea,
how oft is the candle of the wicked put out, by such glorious
learning as this. Nay, I doubt not, but a man of your principles,
were he put upon it, would not stick to count those you call
gospel-positive precepts, of no value at all in the christian
religion; for now, even now, you do not stick to say that, that
even that of going to God by Christ, is one of these, and that
such an one, as if absolutely considered in itself, is neither
good nor evil. How then, if God should cast you into Turkey,
where Mahomet reigns as Lord? It is but reckoning that it is the
religion, and custom of the country, and that which is authorized
by the power that is there; wherefore it is but sticking to your
dictates of human nature, and remembering that coming to God by
Christ is a thing of an indifferent nature in itself, and then for
peace sake, and to sleep in a whole skin, you may comply, and do
as your superior commands. Why? Because in Turkey, are your first
sort of fundamentals found: there are men that have human nature,
and the law of morals written in their hearts; they have also the
dictates thereof written within them, which teach them, those you
call the eternal laws of righteousness; wherefore you both would
agree in your essential, and immutable differences of good and
evil (p. 6), and differ only about these positive laws, indifferent
things. Yea, and Mahomet also for the time, because by a custom
made convenient, might be now accounted worshipful, and the
circumstances that attend his worship, especially those of them
that clash not with the dictates of your human nature, might also
be swallowed down.
Behold you here then, good reader, a glorious Latitudinarian, that
can, as to religion, turn and twist like an eel on the angle; or
rather like the weather-cock that stands on the steeple.
'For [saith he] our refusing to comply with either of these can
hardly proceed from anything better than a proud affectation
of singularity, or at best, from superstitious scrupulosity' (p.
2424).
Do but believe him therefore in what he saith, and you cannot
choose but be ready with him to comply with all modes that may
serve for advantage.
Besides, he saith, 'that the word superstition, in the Greek implieth,
a frightful, and over-timorous apprehension of the divine nature;
and consequently a base and under-valuing conception of it.'
So that to be tender of conscience, especially in things of divine
worship, binding up the soul to the words of the everlasting
testament, in such things especially, as a fool can call little,
and insignificant trivial matters, rendereth a man such an one as
hath a very erroneous conscience.
But he would not be understood (p. 244) as if he here intended
to vilify things that are plainly commanded, or to tolerate that
which is plainly forbidden, only he would have all things that may
fall within the reach of these two general heads, be examined by
this general rule, 'HIS description of the design of Christianity.'
Ans. But I could tell him, that whatsoever is imposed as a part of
God's worship, is judged by a better rule than his, both as to its
goodness and badness, neither can we account any thing indifferent
that is a part thereof. Besides, whatsoever is reputed a part of
God's worship, layeth hold on the conscience of the godly: although
a ranting Latitudinarian may say, 'If the devil should preach,
I would hear him, before I would suffer persecution.' As a brave
fellow which I could name, in his zeal was pleased to declare.
But what trust should any man put to the rule to which you direct
him for help, and relief therein; seeing that from the beginning
to the end, from the top to the bottom, it is a cursed blasphemous
book; a book that more vilifieth Jesus Christ, than many of the
Quakers themselves: for which of them said worse of him, and make
coming to God by him, a more insignificant thing, than you by your
pretended design of Christianity have done.
We have therefore a more sure word of the prophets, to the which
'we do well to take heed' (2 Peter 1:19), by which, both your
doctrine, and practice, is already judged to be naught, as will be
farther discovered time enough, when you shall justify or condemn
particulars.
Your twenty-fourth chapter I shall now pass by, until I can better
compare you and popery, against which you there so stoutly[33]
diggle together.
[The scandalous lives and foolish doctrines of state priests, not
the true ground of dissent.]
Your twenty-fifth chapter carrieth in it an hideous outcry against
many of your ministers and guides, complaining and confessing, 'That
no one thing hath so conduced to the prejudice of your church of
England, and done the separating parties so much service, as the
scandalous lives of some that exercise the ministerial function
in her' (p. 258).
Ans. I will grant it, if you respect these poor carnal people,
who yet have been shamed from your assemblies, by such vicious
persons you mention: but the truly godly, and spiritually judicious
have left you from other arguments, of which I shall not here
dilate.
But from p. 261 to the end of the chapter, you take upon you to
particularize other of your ministers that are an offence to you,
and to the design of your Christianity.[34]
1. 'Such as affect to make people stare at their high flown bombast
language, or to please their phantasies with foolish jugglings,
and pedantic or boyish wit; or to be admired for their ability in
dividing of an hair, their metaphysical acuteness, and scholastic
subtilty, or for their doughty dexterity in controversial squabbles.'
And I add, had you joined herewith, such as vilify and trample
upon the blood of the Lord Jesus, preferring the snivel of their
own brains before him, you had herein but drawn your own picture,
and given your reader an emblem of yourself.
2. The second sort you blame, are 'such as seek to approve themselves
to their auditories to be men of mysteries, and endeavour to
make the plain and easy doctrines of the gospel as intricate and
obscure as ever they are able.' I will add to these, such as take
away the doctrine of faith, and that set themselves and their
works in the room thereof: such as have sought to overturn the
foundation, Jesus Christ, and have made coming to God by him, in
itself of a far more indifferent nature than the dictates of our
humanity.
3. Another sort (you say) are 'such as preach upon free grace,
and christian privileges, otherwise than as motives to cite to
obedience, and never scarce insist upon any duties, but those of
believing, laying hold on Christ's righteousness, applying the
promises, and renouncing our own righteousness,' which they that
have none at all to renounce, have a mighty kindness for.
Ans. (1.) Who they are that preach free grace in your church, to
excite men to uncleanness, you may know better than I. But if these
words, otherwise than to cite men to obedience, be thus thrust in,
of purpose thereby to speak evil of the preachers of free grace,
and the exalters of the imputed righteousness of Christ, then look
to it; for such venom language as this, doth but involve you within
the bowels of that most dreadful prophecy, concerning the false
prophets of the last days, that shall privily bring in damnable
heresies, even denying the Lord that bought them.
(2.) The preaching of free grace, pressing to believing, and laying
hold on Christ's righteousness, is the most available means under
heaven, to make men holy, and righteous:[35] 1. Before God. 2.
Then before men.
(3.) The preaching of these are first, and principally to beget
faith, to beget life, to beget souls to God; yea, to beget in
men such a principle, whereby they may serve God acceptably, with
reverence and godly fear.
(4.) But to preach free grace, doth much condemn your free will;
to preach Christ's righteousness doth utterly curse, and condemn
yours; and to preach the promise of grace, doth quite shut out a
covenant of works: therefore no marvel if you, who are so wedded
to these things, be such an enemy to free grace, the righteousness
of Christ, and the gospel promises, that you make even these things
a characteristical note (first abusing the consequences of them)
of a church-troubling preacher.
(5.) You tauntingly proceed, saying, 'such preachers also press
us to renounce our own righteousness, which they that have none
at all to renounce, have a mighty kindness for.'
Ans. Indeed those that have a righteousness of their own, as the
pharisees, and hypocrites of old, had never much kindness for the
doctrine of grace, and the ministers of Christ, but the publicans
and harlots had: and therefore, these, while they that had
righteousness stumbled and fell, entered into the kingdom of heaven.
'The publicans and the harlots go into the kingdom of God before
you.' But what righteousness have you of your own, to which you
so dearly are wedded, that it may not be let go, for the sake of
Christ? seeing also so long as you go about to establish it, you
submit not yourself 'to the righteousness of God' (Rom 10:3).
Yea, why do you taunt those ministers that persuade us to renounce
our own righteousness, and those also that follow their doctrine?
Seeing this was both the doctrine and practice of Paul and all
others, save only those that had Moses' veil over their hearts.
Another sort of ministers that you say are enemies to the promoting
of holiness, are such as 'are never in their element, but when
they are talking of the irrespectiveness of God's decrees, the
absoluteness of his promises, the utter disability and perfect
impotence of natural men, to do any thing towards their own
conversion, and that insist with great emphasis, and vehemence,
upon such like false, and dangerous opinions' (p. 262).
Ans. The men that preach these things, being rightly stated, preach
the truth of God, if the scriptures may bear sway; they having
all been proved the truth of the gospel, both by the prophets and
apostles: and when you shall think meet by argument to contradict
them, either I, or same other may show you the folly of your
undertaking. In the mean time let the reader take notice that here
you have judged not by scripture, nor by reason, but upon a bare
presumption, arising from your pride or ignorance. Wherefore pray
you in your next, shew us, (1.) What is in man that the decree of
election should respect as a thing foreseen of God, to prevail
with him to predestinate him to eternal life by Jesus Christ our
Lord. (2.) Make it manifest that in the word of God there neither
is, nor can be any absolute promise contained. (3.) Shew us what
ability there is in a natural man, as such, to do things towards
his own conversion; I mean things immediately tending to, and that
must infallibly consummate therein, and let us see what things
they are. And know that when you have well done all this, according
to the scriptures of truth, that then it will be time enough to
condemn the contrary for false, and dangerous opinions.
But shall I speak the truth for you? The reason of this your
presumptuous exclamation, and condemnation of these things; is
because they stand in the way of promoting your ignorant, tottering,
promiseless, and gospelless holiness; they stand in the way
of old Adam, they stand in the way of your dunghill rebellious
righteousness, they stand in the way of your freedom of will,
and a great rabble more of such like pretended virtues. Yea, they
do, and must, and shall stand there, when you and the rest of the
Socinians, and Quakers, have said their all against them.
There is yet another sort of preachers whom you condemn, and so do
I as well as you, though not in your spirit, nor to advance your
pestiferous principles: and they are 'such as make it their great
business, to advance the petty interest of any party whatsoever,
and concern themselves more about doing this, than about promoting,
and carrying on that, wherein consists the chief good of all mankind,
and are more zealous to make proselytes to their particular sects,
than converts [I will add first to Jesus Christ, and then] to an
holy life; and press more exact and rigid conformity to their modes
and forms, than to the laws of God, and the essential duties of
the christian religion' (p. 263).
Lastly, The caution which you give to ministers, because there
wanteth for it, among you a foundation, is to be esteemed but an
error, and an abuse of the words, and practices of the apostle.
And as for your subtil and close incensing the power to persecute
Nonconformists, know that we are willing, God assisting, to overcome
you with truth and patience, not sticking to sacrifice our lives,
and dearest concerns in a faithful witness-bearing against your
filthy errors, compiled and foisted into the world, by your devilish
design to promote Paganism, against Christianity (p. 265,266).
[A compliant temper may prove dangerous.]
I come now to your twenty-sixth chapter, which is spent to prove,
'That an obedient temper of mind, is a necessary and excellent
qualification to prepare men for a firm belief, and a right
understanding of the gospel of Christ' (p. 267).
Ans. 1. Forasmuch as the obedient temper you mention, is precedent
to, or before, faith, and the right understanding of the gospel,
it must needs be also, that which stands with unbelief, and
ignorance of the same. Now that this should be an excellent, and
necessary qualification, to a firm belief, and right understanding
of the gospel, is altogether without proof, and truth. But this
is affirmed for the farther promoting of your human nature, and
the things that originally are dictates thereof. But,
2. The obedience, or inclination to obedience, that is before faith,
or the understanding of the gospel, is so far off from being an
excellent preparative, or good qualification for faith, and the
knowledge of the gospel, that in its own nature, which is more
than in its consequences, it is a great obstruction thereto.
For, while a man remains faithless and ignorant of the gospel, to
what doth his obedient temper of mind incline? Not to faith, nor
the gospel of Christ; for with these, as yet you suppose he hath
not to do; therefore he inclineth to the law of morals, either
as it was delivered in tables of stone from Sinai, or as written
in the hearts of all the children of men, to it, under the last
consideration, which is in truth, the most heathen and pagan to
it, as so you intend, your obedient temper of mind should incline
(p. 7-10).
Now this doctrine, being in itself of quite another nature than
the doctrine of faith, and also, as such, a covenant by itself,
it requireth the mind by virtue of its commands, to stand to THAT,
and to rest in that; for of necessity, the heart and mind of a man
can go no farther than it seeth, and hath learnt, but by this moral
doctrine, the heart and mind is bound and limited to itself, by
the power of the dictate to obedience, and the promise of obtaining
the blessing, when the preceptive part of it is fulfilled. Hence
Paul tells us, that though that ministration, that was written,
and engraven in stones, (which in nature is the same with this)
is glorious, yet these imperfections attended the man that was in
it (2 Cor 3).
1. He was but within the bounds of the ministration of death.
2. In this estate he was blind, and could not see how to be delivered
therefrom: 'The vail is over their heart,' so that they could not
heretofore, neither can they now, see to the end of that which
was commanded, neither to the perfection of the command, nor their
own insufficiency to do it, nor to the death and curse of God,
that attended him, that in every thing continued not in [all] that
was written in the book of the law to do them.
3. Every lecture, or reading of this old law, is as a fresh
hood-winking of its disciples, and a doubling of the hindrance of
their coming to Christ for life. 'But their minds were blinded,
for until this day, remaineth the same vail untaken away in reading
of the old testament; which vail is done away in Christ. But even
unto this day, when Moses is read, the vail is upon their hearts'
(2 Cor 3:14,15).
And let the reader note, that all these things attend the doctrine
of morals: the ceremonies being in themselves more apt to instruct
men in the knowledge of Christ, they being by God's ordination,
figures, shadows, representations, and emblems of him; but the morals
are not so, neither, as written in our natures, nor as written and
engraven in stones (Gal 3:24). Wherefore, your so highly commended
obedient temper of mind, you intending thereby an hearty compliance
before faith, with morals for righteousness, is so far off from
being an excellent temper, and a necessary qualification, to help
a man to a firm belief, and right understanding of the gospel;
that it is the most ready way of all ways in the world, to keep a
man perpetually blind, and ignorant thereof. Wherefore the apostle
saith, that the vail, the ignorance, cannot be taken away, but
when the heart shall turn to the Lord, that is, from the doctrine
of morals, as a law and covenant in our natures, or, as it was
written and engraven in stones, to Christ for mercy to pardon
our transgressions against it, and for imputative righteousness
to justify us from it. While Moses is read, the vail is over the
heart; that is, while men with their minds stand bending also to
do it. But mark, when it, the heart, shall turn to the Lord, or
to the word of the gospel, which is the revelation of him, then
the vail shall be taken away.
And hence it will not be amiss, if again we consider how the
Holy Ghost compareth, or setteth one against another, these two
administrations.
The law he calls the letter, even the law of morals, that law
that was written and engraven in stones. The other ministration,
he calls the ministration of the spirit, even that which Christ
offered to the world, upon believing.
Again, he denieth himself to be a minister of the law of morals.
He hath made us able ministers of the New Testament, not of the
letter, or law; but of the spirit or gospel. The reason is, for
the letter, or law, can do nothing but kill, curse, or condemn;
but the spirit, or the gospel, giveth life. Farther, in comparing,
he calls the law, the ministration of death, or that which layeth
death at the doors of all flesh; but the gospel, the ministration
of righteousness, because, by this ministry, there is a revelation
of that righteousness that is fulfilled by the person of Christ;
and to be imputed for righteousness to them that believe, that
they might be delivered from the ministration of death. How then?
Hath the ministration of God no glory? Yes, forasmuch as it is a
revelation of the justice of God against sin. But yet again, its
glory is turned into no glory, when it is compared with that which
excelleth. 'But if the ministration of death, written and engraven
in stones, was glorious, so that the children of Israel could not
stedfastly behold the face of Moses for the glory of his countenance;
which glory was to be done away; how shall not the ministration of
the Spirit be rather glorious? For if the ministration of condemnation
be glory, much more doth the ministration of righteousness exceed
in glory. For even that which was made glorious had no glory in
this respect, by reason of the glory that excelleth' (2 Cor 3:7-10).
So then, your obedient temper of mind, forasmuch as it respecteth
the law of morals, and that too, before faith, or a right
understanding of the gospel, is nothing else but an obedience to
the law, a living to death, and the ministration of condemnation;
and is a persuading the world, that to be obedient to that
ministration, that is not the ministration of the gospel, but
holdeth its disciples in blindness and ignorance, in which it
is impossible Christ should be revealed, is an excellent, yea,
a necessary qualification to prepare men for a firm belief, and
a right understanding of the gospel of Christ, which yet even
blindeth, and holdeth all blind that are the followers of that
ministration. I come now to your proof, which indeed is no proof
of this anti-gospel assertion, but texts abused, and wrested out
of their place, to serve to underprop your erroneous doctrine.
The first is, 'If any man will do his will, he shall know of the
doctrine, whether it be of God, or whether I speak of myself'
(John 7:17, p. 268).
Ans. This scripture respecteth not at all the moral law, or obedience
to the dictates of human nature, as an acceptable qualification
precedent to faith; or that, for the sake of which God will give
men faith in, and a right understanding of the gospel, but is
itself an immediate exhortation to believing, with a promise of
what shall follow; as who shall say, The Father hath sent me into
the world to be salvation to it, through faith in my blood: My
Father's will therefore is, 'that men believe in me'; and if any
will do his will, he shall know of the doctrine, he shall feel
the power thereof, by the peace and comfort that will presently
possess the soul, and by the holy effects that follow.
That this is the true exposition of this place will be verified
if you consider, that to do the will of God, in a New Testament
sense, is to be taken under a double consideration. 1. As it
respecteth Christ. 2. Man.
1. As it respecteth Christ, so it concerns his completing the
redemption of man by himself, by his own personal performances
(John 6:38,39; Heb 10:5-10).
2. As it respecteth man, it doth first and immediately respect
our believing on him for remission of sins and eternal life. 'And
this is the will of him [the Father] which sent me [saith Christ]
that every one that seeth the Son, and believeth on him, may have
everlasting life: and I will raise him up at the last day' (John
6:40). This then is the will of God; that men do believe in Jesus
Christ.
Against, when the Jews asked Jesus Christ what they should do,
that they might work the works of God, he did not send them first
to the moral precept, or to its first principles in the hearts of
men; by obeying that, to fit themselves for faith; but immediately
he tells them, 'This is the work of God, that ye believe on him
whom he hath sent' (John 6:29). This is the work of God; that
is, 'This is his commandment, That we should believe on the name
of his Son Jesus Christ, and love one another, as he gave us
commandment' (1 John 3:23). If any man will do his will, he shall
know of the doctrine, that is, as I have said, he shall feel, and
have the authority of this faith in his heart, both to give peace
and joy in his heart, and assurance, and the sealing of his soul
to glory. For all these things come in upon believing first in
Christ.
1. 'By faith we have peace with God' (Rom 5:1).
2. 'We have joy and peace through believing' (Rom 15:13).
3. 'Assurance comes also through believing' (John 6:69; Heb 10:22).
4. Yea, and the sealings up to eternal life; 'In whom also after
that ye believed, ye were sealed with that holy spirit of promise'
(Eph 1:13).
5. Sanctification, and a right obedient temper, is not to be found
in men before, but after they have believed; 'He purified their
hearts by faith' (Acts 15:9). Yea, heaven and eternal happiness
is promised to them who are sanctified by faith which is in Christ
(26:18).
This first text, therefore, hath been by you abused, in that you
have ungodlily strained it, but in vain, to make it warrant your
heathenish preparations to faith.
The second scripture; 'He that is of God heareth God's words; ye
therefore hear them not, because ye are not of God' (John 8:47).
Ans. This scripture supposeth men must first be of God, before they
can hear God's word; before they can hear it with the hearing of
faith; and therefore nothing respecteth those that before they
have faith, live in the law of works; and least of all, those that
become obedient thereto, that thereby they may obtain everlasting
life. For these are not of God, not of him in a New Testament
sense; not sons, because they are born of men, of the will of men,
of the law, and according to the wisdom of flesh and blood (John
1:12,13).
Your third scripture is, 'And as many as were ordained to eternal
life believed' (Acts 13:48). Which text you thus expound: 'That as
many of the Gentiles as were disposed, or in a ready preparedness
for eternal life, believed; that is, those which were proselytes
of the gate, who were admitted by the Jews to the hope of eternal
life, and to have their portion in the age to come, without
submitting to their whole law, or any more than owning the God of
Israel, and observing the seven precepts of Noah' (p. 269)[36].
Ans. 1. That obedience to the moral law is not a preparative to
faith, or an excellent and necessary qualification to the right
understanding of the gospel I have proved.
2. That to be a Jewish proselyte was to live in the faith of
Messias to come, is the strain of all the scriptures that have to
deal with them.
3. But that ordaining men to eternal life respects an act of the
Jews, or that the Jews did dispense with the Gentile proselytes,
in their casting off all their laws, but the seven precepts of
Noah.
4. Or that God counted this a fit, or forerunning qualification
to faith in Jesus Christ, neither stands with the word of God,
nor the zeal of that people.
5. Besides, the words presently following seem to me to insinuate
more, viz. That the Jews and religious proselytes that adhered
to Paul at his first sermon (v 43), did contradict and blaspheme
at his second (v 45), and moreover, that it was they that raised
persecution upon him, and expelled him out of their coasts (v 50).
When the Gentiles, even those that were more barbarously ignorant
at his coming, when they heard that by Christ there was offered to
them the forgiveness of sins, they believed (v 48), and glorified
the word of the Lord: The wisdom of heaven so disposing such of
their hearts, that were before by HIM, not by Jews ordained to
life. 'And as many as were ordained to eternal life, believed.'
But you come again, in p. 269 to the scripture first urged by you,
'If any man will do his will,' &c. and you tell us, that this must
also needs be implied, he shall rightly understand the doctrine
too; which word (understand) you so carry, as may best help you
in case you should meet with an adversary. As if any should thus
object, that here you have granted that the words make promise of
an understanding of the gospel; yea require in it the very first
act of the will; then you readily shift it by saying, That this is
implied only, suggesting that obedience to morals is expressed,
and therefore must first be thought on and done. But if one of
your brotherhood stop here, and make the objection; then you add,
'It is knowledge, at least, in all the necessary points thereof,
absolutely necessary and essential parts, from among which you
long since did cast out, "Coming to God by Jesus Christ."' Yea you
add, 'That by [that which you call] the design of the gospel, it
may be presumed, that whosoever considereth it, with a design of
being so, [that is, of living up to human principles, and that
desireth to be possessed again of the holiness he hath lost, for
that is it for the proof of which you have written above 300 pages]
he must needs believe the gospel to have come from God, and also
be enlightened in the true knowledge of at least the necessary
points of it,' viz. All moral duties contained therein, which are
never a one of them as such an essential of the gospel, but are
such duties as are consequential to the belief thereof.
Wherefore, although you feign it, 'this honest temper,' as you
call it, will not help you, 1. To judge of the gospel without
prejudice; nor 2. To evidence it with satisfaction; nor 3. Secure
those in whom it is from error and delusion; no man being more
brutish or heathenish, nor so void of satisfaction about it, nor
more involved in error concerning it, than yourself; being truly
what you charge upon others; 1. Grossly ignorant; 2. Too highly
opinionate; 3. Proud in affectation; 4. Liquorish; 5. A self-lover;
6. And for your blasphemy under the just judgment of God. 'If our
gospel be hid, it is hid to them that are lost: In whom the god
of this world hath blinded the minds of them which believe not,
lest the light of the glorious gospel of Christ, who is the image
of God, should shine into them' (2 Cor 4:3,4).
['For me to live is Christ' includes in it more than good habits
or holy frames of soul.]
I am come now to your last chapter, which tells us wherein the
essence and life of Christianity consisteth, viz. In a good state
and habit of mind, in a holy frame and temper of soul (p. 282).
Ans. 1. It consisteth in a life of faith, when I live in the belief
of this, that Christ loved me, and gave himself for me. 'The life
that I now live in the flesh [saith Paul] I live by the faith of
the Son of God, who loved me, and gave himself for me.'
2. And besides, a good state and habit of mind, or an holy frame
and temper of soul, in your notion of them, which respecteth purely
obedience to morals, from natural impulses, or dictates of our
humanity, they are rather heathenish than Christian, and being
alone, end in death rather than life. 'As many as are of the
works of the law, are under the curse,' he saith not they that
sin against it, but they that are OF the works of it, such as do
justice, righteousness, charity, goodness, mercy, patience, and
all kind of moral duties, from principles human, natural, or as
men, they are under the curse, because they have sinned first, and
also are infirm and weak in their pursuit after the perfections
they desire. These follow after righteousness, but that flies
from them; wherefore they do not obtain it, because they seek it
not by faith in Christ, but as it were by the works; the righteous,
good, and holy works of the law (Rom 9:30,32). But you add,
'It is such a habit of mind, such a frame and temper of soul, as
esteemeth God as the chiefest good, and preferreth him and his
Son Jesus Christ before all the world, and that prizeth above all
things an interest in the divine perfections,' &c. (p. 282).
Ans. 1. God must needs be esteemed the chiefest good, by all that
have but, and are ruled by, the light of nature, because they see
him by his works to be almighty, merciful, and eternal (Rom 1:20).
But this may be where the knowledge of the man, the Mediator is
not; therefore this, in this and in your sense, cannot be of the
essence of Christianity, for that it is common to all the world.
That estimation of God which is common to natural men, cannot be
of the essence of Christianity, because they want that knowledge
of him that comes by Jesus Christ, and so are not capable to esteem
of him under a Christian consideration.
But you say, 'it is that good habit and temper of mind that
preferreth God, and his Son Jesus Christ, before all the world.'
Ans. He that esteemeth God above all, must needs, at least in his
judgment, so prefer him; but whereas you add, and his Son Jesus
Christ, you put in them words but as a cloak, for yourself have
not preferred his Son Jesus Christ, no, not before a moral law, no
not before your obedience to it, although but by human principles;
yea, you have accounted the command of God, by which we are
enjoined by him to come to God, a thing in itself but like levitical
ceremonies, or as Baptism and the Lord's Supper; a thing in itself
indifferent, and absolutely considered neither good nor evil (p.
7,8,9).
You add; 'It is such a temper as prizeth above all things, an
interest in the divine perfections; such as justice and righteousness,
universal charity, goodness, mercy, patience, and all kinds of
purity' (p. 282).
Ans. Seeing by these expressions you only intend moral virtues,
and those that are inherent in you, and originally operations of
humanity, it is evident that you have but impiously and idolatrously
attributed to your own goodness so high and blessed a title. For
whatsoever is in your nature, and originally the dictates thereof,
and whatsoever proficiency you make therein by human principles,
and helps of natural endowments; these things are but of yourself,
your own justice, your own righteousness, your own charity,
goodness, mercy, patience, kindness, &c. Now to call these the
divine perfections, when they are only your own human virtues,
bespeaks you, I say, fond, impious, and idolatrous, and shews you,
in the midst of all your pretended design to glorify God, such an
one who have set up your own goodness with him, yea and given it
the title of his blessed grace and favour.
That scripture you mention (Rom 14:17), although by the word
righteousness there, is intended obedience to the moral law, yet
to it by persons already justified by Christ's righteousness; hence
they are said to do it in the joy and peace of the Holy Ghost,
or by the joy and peace which they had by faith in Christ's
righteousness, as revealed to them by the Spirit of God. Hence
again, they are said in IT to serve Christ, or to receive the law
at his hand, which he giveth to them to walk after, having first
justified them from the curse thereof by his blood.
2. The law was given twice on Sinai, the last time, with a proclamation
of mercy going before, and he that receiveth it thus, receiveth
it after a gospel manner. For they as justified persons are dead
to the law as a covenant of works by the body of Christ, that they
might live to another, even to him that is raised from the dead
(Rom 7; Gal 2:19). But you by this scripture intend not this
doctrine, for you make justification by Christ, come after, not
before obedience to the law; yea, you make obedience thereto,
the essential, and coming to God by Christ, but a thing of a more
remote nature, from true and substantial gospel-righteousness.
In p. 283, you speak again of the old principle, and thus you
comment, 'A principle of holiness that respecteth duty, as with
respect to the nature of the command, so not with respect to the
duty as occasioned by certain external inducements and motives,
but from a good temper and disposition of soul.'
Ans. This I say, still respecting your old principle of humanity,
and the purity of your nature, the most amounts but to this: Your
principle is confined to a liberty of will and affections, with
respect to doing of the law of works, which many have professed
to have, and do before you, and yet have come short of the glory
of God. For as I told you before, I tell you now again, that the
gospel-principles are the Holy Ghost and faith, which help that
soul in whom they dwell to count believing in Jesus Christ the
great and essential part of our Christianity, and our reckoning
ourselves pardoned for the sake of him: 'And thus being set free
from sin, we become the servants of God, and have our fruit unto
holiness, and the end everlasting life' (Rom 6:22).
Your description of a child of Abraham, you meaning in a New
Testament sense, is quite beside the truth. For albeit, the sons
of Abraham will live holy lives, and become obedient to the
substantial laws; yet it is not their subjection to morals, but
faith in Jesus, that giveth them the denomination of children of
Abraham. 'Know ye, therefore, that they that are of faith are the
children of faithful Abraham: They that are of faith, the same are
the children of Abraham: Yea, they that are of faith are blessed
with faithful Abraham' (Gal 3:7,9). In p. 284, you say, 'That
there is no one duty more affectionately recommended to us in the
gospel than is alms-giving.'
Ans. Yes, That there is, and that which more immediately respecteth
our justification with God, than ten thousand such commandments;
and that is faith in Christ. Alms-deeds is also a blessed command;
yet but one of the second table, such as must flow from faith going
before. Faith I mean that layeth hold on Christ's righteousness,
if it be accepted of God. For before the heart be good the action
must be naught; now the heart is good by faith, because faith, by
applying Christ's righteousness, makes over [a] whole Christ to
the soul, of whose fulness it receiveth, and grace for grace (John
1:16). Many things in this last chapter are worthy reprehension,
but because you tell us, in the last two pages thereof, is the
sum of all that need to be said, I will immediately apply myself
to what is there contained.
You say (p. 296), 'It is not possible we should not have the design
of Christianity accomplished in us, and therefore that we should
be destitute of the power of it, if we make our Saviour's most
excellent life the pattern of our lives.' By our Saviour's life,
as by a parenthesis you also express, you mean, as yourself hath in
short described it (ch 5) viz., 'The greatest freedom, affability,
courtesy, candour, ingenuity, gentleness, meekness, humility,
contempt of the world, contention, charity, tenderness, compassion,
patience, submission to the divine will, love of God, devoutest
temper of mind towards him, mighty confidence and trust in God,'
&c.
Ans. Our Saviour's life, in not only these, but all other duties
that respected morals, was not principally or first to be imitated
by us, but that the law, even in the preceptive part thereof,
might be fully and perfectly fulfilled for us. 'Christ is the end
of the law for righteousness'; the end, not only of the ceremonial
law, but the ten commandments too; for if the word righteousness,
respecteth in special them. 'Jesus increased in favour with God'
(Luke 2:52; Matt 3:17). This respecteth him as made under the law,
and his pleasing of God in that capacity. So also doth that, 'In
him I am well pleased.' Now I say, as Jesus stood in this capacity,
he dealt with the law in its greatest force and severity, as it
immediately came from God, without the advantage of a Mediator, and
stood by his perfect complying with, and fulfilling every tittle
thereof. Besides, as Jesus Christ had thus to do with the law,
he did it in order to his 'finishing transgression, and putting
an end to sin' (Dan 9:24), and so consequently as Mediator, and
undertaker for the world. For his perfect complying withal, and
fulfilling every tittle of the law, respected nothing his own
private person, that he for himself might be righteous thereby;
for in himself he was eternally just and holy, even as the Father,
but it respected us, even us. For US he was made under the law,
that we, by his fulfilling the law, might by him be redeemed from
under the law, and also receive the adoption of SONS (Gal 4:4,5).
For we having sinned, and transgressed the law, and the justice of
God, yet requiring obedience thereto, and the law being too weak
through our flesh to do it, God therefore sent his own Son in
the likeness of sinful flesh, who himself for us did first of all
walk in the law, and then for sin suffered also in his flesh, the
sentence, and curse pronounced against us by the law. For it was
nothing less necessary, when the Son of God became undertaker
for the sin of the world, that he should walk in obedience to the
whole of the precepts of the law, to deliver us from the judgment
of the law; I say it was no less necessary he should so do, than
that he should bear our curse and death. For it would have been
impossible for him to have overcome the last, if he had not been
spotless touching the first. For therefore it was impossible he
should be holden of death, because he did nothing worthy of death;
no, not in the judgment of the law, to which he immediately stood.
Now as Christ Jesus stood thus to, and walked in the law, it is
blasphemy for any to presume to imitate him; because thus to do is
to turn Mediator and undertaker for the sin of the world. Besides,
whoso doth attempt it, undertakes an impossibility; for no man can
stand by the moral law, as it immediately comes from the divine
majesty; he having sinned first, even before he goeth about to
fulfil it. And in this sense is that to be understood, 'as many as
are of the works of the law are under the curse,' held accursed,
because they have sinned first; accursed in their performances,
because of imperfection, and therefore assuredly accursed at last,
because they come short of the righteousness thereof.
1. Christ Jesus did never set himself forth for an example, that
by imitating his steps in morals should obtain justification with
God from the curse of that law; for this would be to overthrow,
and utterly abolish the work which himself came into the world to
accomplish, which was not to be our example, that we by treading
his steps might have remission of sins, but that through the faith
of him, through faith in his blood, we might be reconciled to God.
2. Besides, thus to imitate Christ, is to make of him a Saviour, not
by sacrifice, but by example. Nay, to speak the whole, this would
be to make his mediatorship wholly to center, rather in prescribing
of rules, and exacting obedience to morals, than in giving himself
a ransom for men; yea, I will add to imitate Christ, as you have
prescribed, may be done by him, that yet may be ignorant of the
excellency of his person, and the chief end of his being made
flesh: For in all these things which you have discoursed in that
fifth chapter of him, you have only spoken of that, something of
which is apprehended by the light of nature; yea, nature itself will
teach that men should trust in God, which is the most excellent
particular that there you mention. Wherefore our Lord Jesus himself
foreseeing, that in men there will be a proudness, to content
themselves with that confidence, he intimateth that it would be
in us insignificant, if it stand without faith in himself. 'Ye
believe [naturally] in God [saith he] believe also in me' (John
14:1). Faith in Jesus is as absolutely necessary as to believe
immediately in the divine being. Yea, without faith in Jesus,
whosoever believeth in God is sure to perish and burn in hell.
'If you believe not that I am he, ye shall die in your sins' (John
8:24). And to take Jesus in morals for example, is nowhere called
believing in him, neither is there one promise of eternal life,
annexed to such a practice. But you say, 'If we tread in his blessed
steps, and be such, according to our measure and capacity, as we
have understood he was in this world' (p. 296).
Ans. I say, for a man to confine himself only to the life of the
Lord Jesus, for an example, or to think it enough to make him,
in his life, a pattern for us to follow, leaveth us, through our
shortness in the end, with the devil and his angels, for want of
faith in the doctrine of remission of sins; for Christ did nowhere
make another mediator between God and him, nor did he ever trust
to another man's righteousness, to be thereby justified from the
curse of the law; neither did he at all stand in need thereof,
without which, we must be damned and perish. Now I say, these
things being nowhere practised by him, he cannot therein be an
example to us. And I say again, seeing that in these things, by
faith in them, is immediately wrapped up our reconciliation with
God; it followeth, that though a man take the Lord Christ in
his whole life, for an example in the end, that notwithstanding,
he abideth unreconciled to God. Neither will that clause, 'and
be such,' help such a person at all: For justification with God,
comes not by imitating Christ as exemplary in morals, but through
faith in his precious blood. In the law I read, that the Paschal
Lamb was neither to be eaten sodden nor raw, but roast with fire,
must it be eaten (Exo 12). Now to make salvation principally to
depend upon imitating Christ's life, it is to feed upon him raw,
or at most, as sodden, not sanctified and holy: But the precept
is, 'Eat it roast with fire'; is to be the antitype, as accursed
of God for sin, and enduring the punishment for it (Exo 19; Deu
33:2; Mal 4:1). The law is compared to fire, and its curse to
a burning oven. Now under the curse of this fiery law, was the
Lord Jesus afflicted for the sins of the world: wherefore, as so
considered, our faith must lay hold upon him, for justification
with God. 'This is the law of the burnt-offering: [which was the
offering for sin;] It is the burnt-offering, because of the burning
upon the altar all night unto the morning, and the fire of the
altar shall be burning in it' (Lev 6:9). But now I would inquire:
Had Israel done the commandment, if they had eaten the passover
raw, or boiled in water? Or if they had offered that offering, that
was to be burnt as a sin-offering, otherwise than it was commanded?
Even so, to feed upon Christ, as he is holy, and of good life only;
and also, as taking him therein for an example to us, to follow
his steps for justification with God; this is, to eat the passover
raw, and not as roast with fire; this is, to feed upon Jesus,
without respecting him as accursed of God for our sin, and so
consequently to miss of that eternal life, that by his blood he
hath obtained for every one that believeth on him. I have been
pleased with this observation: That none of the signs and wonders
in Egypt, could deliver the children of Israel thence, till the
Lamb was slain, and roast with fire (Exo 12:31). And I have been
also pleased with this: That the Father, not Moses, gave the manna
from heaven, which was a type of the flesh, and blood of Christ,
that whoso feedeth on, shall live for ever (John 6:32). Yea,
circumcision also, which was a type of inward, and heart-holiness,
was not of Moses, but of the Fathers, and principally a consequence
of the faith of Abraham (John 7:22). Whence I gather, that no
wonder, but the blood of Christ can save; that no kindness, but
the mercy of God, can give this to us; and that no law, but the
law of faith, can make us truly holy in heart. But you add, 'Those
that sincerely, and industriously, endeavour to imitate the holy
Jesus in his Spirit and actions, can never be ignorant what it is
to be truly Christians.' Those that follow Jesus in his Spirit, must
first receive that Spirit from heaven, which Spirit is received,
as I have often said, by applying first, by faith, the merits of
Christ to the soul, for life and justification with God. The Spirit
is not received by the works of the law, but by the hearing of
faith; neither comes it in the ministry, or doctrine of morals,
but in and by the ministry of faith; and the law is not of faith.
Wherefore seeing you have, in p. 223 of your book, forbidden sinners
to come first to Jesus for justification with God; the Spirit you
talk of, however you call it the Spirit of Jesus, can be no other
than the spirit of a man; which you also yourself, in p. 7, 8, 9
call 'the purity of human nature, a principle of reason, the first
principles of morals, or those that are originally dictates of
human nature.' Wherefore by these words, 'in his Spirit,' you do
but blaspheme the Holy Ghost, and abuse your ignorant reader;
calling now, Quaker-like, the dictates of your humanity, and
your Socinian compliances therewith, the Spirit of Holy Jesus. I
conclude therefore, that the way of salvation, or the design of
Christianity as prescribed by you, is none other than the errors of
your own brain, the way of death, the sum and heart of Papistical
Quakerism, and is quite denied by the Lord Jesus, and by his blessed
Testament. And now go your ways, and imitate the Lord Jesus, and
take the whole history of his life for your example, and walk in
his steps, and be such as much as you can, yet without faith in
his blood, first; yea, and if you stand not just before God through
the imputation of his righteousness, your imitating will be found
no better than rebellion, because by that, instead of faith in his
blood, you hope to obtain remission of sins, thrusting him thereby
from his office and work, and setting your dunghill righteousness
up in his stead.
[Fowler's false and dangerous conclusions.]
I come now to your conclusion. First, in p. 298 'You press men
to betake themselves to find [that which you call] the design of
Christianity, accomplished in their hearts and lives.'
Ans. Seeing that the holiness that your erroneous book has exalted,
is none other but that which we have lost; yea, and again, seeing
you have set this in the head of, and before the righteousness of
Christ, I admonish my reader to tremble at the blasphemy of your
book, and account the whole design therein, to be none other but
that of an enemy to the Son of God, and salvation of the world.
For that holiness as I have shewed, is none other but a shadowish,
Christless, graceless holiness; and your so exalting of it, very
blasphemy. You proceed, saying, 'Let us exercise ourselves unto
real and substantial godliness; [still meaning your Adamitish
holiness] let us study the gospel not to discourse, or only to
believe, but also, and above all things, to do well.'
Ans. Herein still you manifest, either ignorance of, or malice against,
the doctrine of faith; that doctrine, which above all doctrines,
is the quintessence of the New Testament, because therein, and
not principally, as you feign, by doing well, is the righteousness
of God revealed, and that from faith to faith; not from faith to
works, nor yet from works to faith. Besides, the gospel is preached
in all nations, for the obedience of faith (Rom 16:26). Neither
works, the law, the dictates of humanity, nor the first principles of
morals, knowing what to do with the righteousness of the gospel,
which is a righteousness imputed by God, not wrought by us;
a righteousness given, not earned, a righteousness received by
believing, not that which floweth from our obedience to laws, a
righteousness which comes from God to us, not one that goeth from
us to God. Besides, as I also have hinted before, the apostle and
you are directly opposite. You cry, 'above all things, do well':
that is, work and do the law; but he, 'above ALL, take the shield
of faith, wherewith are quenched all the fiery darts of the wicked'
(Eph 6:16).
But you add (p. 300), 'Let us do what lieth in us to convince our
Atheists, that the religion of the blessed Jesus, is no trick or
device; and our wanton and loose Christians, that it is no notional
business, or speculative science.'
Ans. This you cannot do by your moral natural principles of humanity:
For even some of your brave philosophers, whose godliness you have
so much applauded, were even then in the midst of their, and your
virtues, atheistically ignorant of the religion of Jesus. And as
to the loose Christian; Christ neither hath need of, nor will he
bless your blasphemous opinions, nor feigned godliness, but real
ungodliness, to make them converts to his faith and grace, neither
can it be expected it should, seeing you have not only dirty
thoughts, but vilifying words, and sayings of his person, work,
and righteousness. you have set your works before his (p. 223),
calling them substantial, indispensable, and real; but coming to
God by him, a thing in itself indifferent (p. 7-9). You go on, and
say, 'Let us declare--that we are not barely reliers on Christ's
righteousness, by being imitators of it' (p. 300). You cannot leave
off to contemn and blaspheme the Son of God. Do you not yet know
that the righteousness of Christ on which the sinner ought to rely
for life, is such, as consisted in his standing to, and doing of
the law, without a Mediator? And would you be doing this? What know
you not, that an essential of the righteousness he accomplished
for sinners when he was in the world; is, 'That he was conceived
by the Holy Ghost, born without sin, did all things in the power
of, and union with his own eternal Godhead.' And are you able
thus to imitate him? Again, the righteousness on which we ought
to rely for life, is that which hath in it the merit of blood:
we are 'justified by his blood' through faith in his blood (Rom
5:9). Is this the righteousness you would imitate? Farther, the
righteousness on which poor sinners should rely, is that, for the
sake of which God forgiveth the sins of him that resteth by faith
thereupon. But would you be imitating of, or accomplishing such
a righteousness?
Your book, Sir, is begun in ignorance, managed with error, and
ended in blasphemy.
Now the God of glory, if it may stand with his glory, give you a
sight of your sins, against the Son of God, that you may, as Saul,
lie trembling, and being astonished, cry out to be justified, with
the righteousness of God without the law, even that which is by
faith of Jesus Christ, unto all, and upon all them that believe.
Many other gross absurdities, which I have omitted in your whole
book, may perhaps, be more thoroughly gathered up, when you shall
have taken the opportunity to reply. In the meantime I shall
content myself with this.
'Behold the Lamb of God, which taketh away the sin of the world'
(John 1:29).
'Even Jesus, which delivered us from the wrath to come' (1 Thess
1:10).
'Who when he had by himself purged our sins, sat down on the right
hand of the Majesty on high' (Heb 1:3).
'Christ died for our sins' (1 Cor 15:3).
'God hath made him to be sin for us' (2 Cor 5:21).
'Christ was made a curse for us' (Gal 3:13).
'He bare our sins in his own body on the tree' (1 Peter 2:24).
'He loved us, and washed us from our sins in his own blood' (Rev
1:5).
'God for Christ's sake hath forgiven you' (Eph 4:32).
'We have redemption through his blood, the forgiveness of sins,
according to the riches of his grace' (Eph 1:7).
Now unto the King, eternal, immortal, invisible, the only wise
God, be honour, and glory, for ever, and ever. Amen.
THE CONCLUSION.
That my reader may farther perceive that Mr. Fowler, even by the
chief of the articles of the church of England, is adjudged
erroneous; and besides the very fundamentals of the doctrine of
Jesus Christ, and that in those very principles that are in the
main, I say, and that most immediately concern Christ, faith,
and salvation, will be evident to them that compare his design of
Christianity, with these articles hereunto recited.
The Article [X.] concerning Free-will.
'The condition of man, after the fall of Adam, is such, that he
cannot turn and prepare himself, by his own natural strength and
good works, to faith, and calling upon God: wherefore we have no
power to do good works, pleasant and acceptable to God, without
the grace of God by Christ preventing[37] us, that we may have a
good will, and working with us, when we have that good will.'
The Article [XI.] concerning Justification.
'We are accounted righteous before God, ONLY for the merit of
our Lord and Saviour Jesus Christ, by faith; and not for our own
works, or deservings. Wherefore that we are justified by faith
ONLY, is a most wholesome doctrine, and very full of comfort,'
&c.
The Article [XIII.] of Works before Justification.
'Works done before the grace of Christ, and the inspiration of
his Spirit, are not pleasant to God, for as much as they spring
not of faith in Jesus Christ,--or deserve grace of congruity: yea
rather, for that they are not done as God hath willed and commanded
them to be done, we doubt not but they have the NATURE of sin.'
These articles, because they respect the points in controversy
betwixt Mr. Fowler, and myself; and because they be also fundamental
truths of the christian religion, as I do heartily believe, let
all men know that I quarrel not with him, about things wherein I
dissent from the church of England, but do contend for the truth
contained, even in these very articles of theirs, from which he
hath so deeply revolted, that he clasheth with every one of them,
as may farther be shewn when he shall take heart to reply.
But to wind up this unpleasant scribble, I shall have done when
I have farther shewed, how he joineth with papist, and quaker,
against these wholesome, and fundamental articles.
Mr. Fowler's Doctrine compared with Campian the Jesuit, upon that
question whether Faith only justifieth: saith Campian,
1. Campian. 'We [Papists] say, that as grace is put into us in
justification, so also our righteousness is enlarged through good
works, and is inherent in us; therefore it is not true that God
doth justify by faith ONLY.'
Fowler (p. 221), 'Justifying faith is such a belief of the truth
of the gospel, as includes a sincere resolution of obedience unto
all its precepts: and that it justifieth as it doth so.--In short,
is it possible that faith in Christ's blood, for the forgiveness
of sins, should be the only act which justifieth a sinner?' (p.
224).
2. Campian. 'So that faith is urged, but not faith ONLY; again,
by faith is meant all Christianity, and the whole religion of
Christians.'
Fowler (p. 222), 'For surely the faith which entitles the sinner
to so high a privilege, as that of justification, must needs be
such as complieth with all the purposes of Christ's coming into
the world; especially with his grand purpose,--as Lord, and that
it is no less necessary that it should justify as it doth this.'
3. Campian. 'Though works void of Christ are nothing; yet through
grace they serve to justification.'
Fowler (p. 225,226), 'Of the imputation of Christ's righteousness,--this
is the true explication; it consists in dealing with sincerely
righteous persons: as if they were perfectly so, for the sake
and upon the account of Christ's righteousness. The grand intent
of the gospel being to make us partakers of an inward and real
righteousness; and it being but a secondary one, that we should
be accepted, and rewarded, as if we were completely righteous.'
4. Campian. 'Speaking of faith, hope, and charity, he confesseth;
that faith in nature is before them, but it doth not justify before
they come.'
Fowler (p. 223), 'What pretence can there be for thinking, that
faith is the condition, or instrument of justification, as it
complieth with only the precept of relying on Christ's merits, for
the obtaining of it: especially when it is no less manifest than
the sun at noon-day, that obedience to the other precepts, [or
works of love,] must go before obedience to this' (p. 284).
5. Campian. 'I deny [that faith ONLY doth justify] for you have
not in all the word of God, that faith only doth justify.'
Fowler (p. 225), 'And for my part, I must confess, that I would
not willingly be he that should undertake to encounter one of the
champions of that foul cause, with the admission of this principle,
that faith justifieth, only as it apprehendeth [resteth or relieth
on (p. 224)] the merits, and righteousness of Jesus Christ, I must
certainly have great luck, or my adversary but little cunning, if
I were not forced to repent me of such an engagement.'
6. Campian. 'Abraham being a just man, was made more just by a
living faith.'
Fowler (p. 283), 'He only is a true child of Abraham, who in the
purity of the heart obeyeth those substantial laws, that are
imposed by God, upon him.'
7. Campian. 'I say that charity and good works, are not excluded
[in the causes of our justification].'
Fowler (p. 214,215), 'For we have shewn, not only that reformation
of life from the practice, and purification of heart from the
liking of sin, are as plainly as can be asserted in the gospel
to be absolutely necessary to give men a right to the promises of
it, but also that its great salvation doth even consist in it.'
Mr. Fowler's Doctrine compared with William Penn the Quaker.
1. Penn's Sandy Foundation (p. 19 [p. 16 ed. 1684]), 'Life and
salvation is to them that follow Christ the light, in all his
righteousness, which every man comes only to experiment, as he
walks in a holy subjection to that measure of light and grace,
wherewith the fulness hath enlightened him.'
Fowler (p. 8), 'That is, those which are of an indispensable, and
eternal obligation, which were first written in men's hearts, and
originally dictates of human nature.'
2. Penn (p. 32 [p. 26 ed. 1684]), 'I really confess that Jesus Christ
fulfilled the Father's will, and offered up a most satisfactory
sacrifice, but not to pay God, or help him [as otherways being
unable] to save men.'
Fowler (p. 85), 'Christ was set forth to be a propitiatory sacrifice
for sin; I will not say that his Father [who is perfectly sui juris]
might be put by this means into a capacity of forgiving it.'
3. Penn (p. 16 [p. 14 ed. 1684]), 'God's remission is grounded
on man's repentance, not that it is impossible for God to pardon
without a plenary satisfaction.'
Fowler (p. 84), 'There are many that do not question but that God
could have pardoned sin, without any other satisfaction, than the
repentance of the sinner,' &c.
4. Penn (p. 27 [p. 22 ed. 1684]), 'Justification doth not go before,
but is subsequential to the mortification of lusts.'
Fowler (p. 14,15), 'This blessing of making men holy, was so much
the design of Christ's coming, that he had his very name from
it': observe the words are, 'He shall save his people from their
sins'; not from the punishment of them. And that is the primary
sense of them, which is most plainly expressed in them: 'That he
shall save his people from the punishment of sin, is a true sense
too; but it is secondary and implied only; as this latter is the
never failing and necessary consequent of the former salvation.'
5. Penn (p. 25 [p. 21 ed. 1684]), 'Since therefore there can be
no admittance had, without performing that righteous will, and
doing those holy, and perfect sayings; alas! to what value will
an imputative righteousness amount?' &c.
Fowler (p. 16), 'Christ shall bring in an inward substantial, and
everlasting righteousness, and by abrogating the outward [ceremonial]
and establishing ONLY this righteousness, he should enlarge the
Jewish Church, an accession of the Gentiles, being by that means
made unto it.'
6. Penn (p. 24,25 [p. 20 ed. 1684]), 'Since God has prescribed
an inoffensive life, as that which only can give acceptance with
him; and on the contrary hath determined never to justify the
wicked, &c.--Will not the abomination appear greatest of all, where
God shall be found condemning the just, on purpose to justify the
wicked; and that he is thereto compelled, or else no salvation,
which is the tendency of their doctrine, who imagine the righteous,
and merciful God to condemn and punish his [innocent[38]] righteous
Son, that he having satisfied for our sins, we might be justified
[while unsanctified] by the imputation of his perfect righteousness.
O why should this horrible thing be contended for by Christians!'
Fowler (p. 119), 'If it were possible [as it hath been proved it
is not] that a wicked man should have God's pardon, it would not
make him cease to be miserable.'
Fowler (p. 120), 'Were it possible that Christ's righteousness could
be imputed to an unrighteous man, I dare boldly affirm it would
signify as little to his happiness, as would a gorgeous and splendid
garment, to one that is almost starved with hunger, or that lieth
racked by the torturing diseases of the stone, or colic.'
Fowler (p. 130), 'To justify a wicked man, while he continueth
so, if it were possible for God to do it, would far more disparage
his justice, and holiness, than advance his grace and kindness.'
7. Penn (p. 26 [p. 22 ed. 1684]), 'Unless we be[come] doers of
that law, which Christ came not to destroy, but as our example to
fulfil, we can never be justified before God.'
Fowler (p. 296), 'It is impossible we should not have the design
of Christianity accomplished in us, and therefore that we should
be destitute of the power of it, if we make our Saviour's most
excellent life, the pattern of our lives. Those that sincerely,
and industriously endeavour to imitate the holy Jesus in his
spirit and actions, can never be ignorant what it is to be truly
Christians, nor can they fail to be so.'
8. Penn (p. 26), 'Nor let any fancy that Christ hath so fulfilled
it for them, as to exclude their obedience, from being requisite
to their acceptance, but only as their pattern.'
Fowler (p. 148), 'This Son of God taught men their duty, by his
own example, and did himself perform among them, what he required
of them. Now that he should tread before us EVERY step of that way,
which he hath told us leadeth to eternal happiness, and commend
those duties which are most ungrateful to our corrupt inclinations,
by his own practice; our having so brave an example is no small
encouragement, to a cheerful performance of all that is commanded.'
Understandest thou what thou readest?
FOOTNOTES:
1. Fowler's Design, p. 6.
2. Ibid.
3. Seeing, then, it is evident from scripture, how deeply and
dreadfully man is fallen from God, what a folly it is to suppose,
in such a depraved creature, conditions previous to his justification!
They who talk at this rate, know not what they say, nor whereof
they affirm. In a natural man there is no meetness, but a meetness
to sin, and a meetness to be damned. They who know themselves,
know this. And there are no pre-requisites to justification, but
what God, by his Spirit, is pleased to work in men's hearts. None
are meet to obey the gospel, till God implants in their souls
a principle of faith and evangelical obedience. Before this is
done, there is no meetness in the creature, no disposition to do
anything spiritually good; neither are any of our works, till a
change of nature takes place, acceptable and well-pleasing in the
sight of Almighty God.--Mason and Ryland.
4. Fowler, p. 6.
5. Ibid.
6. Fowler, p. 6.
7. Ibid.
8. Man, in his first estate, was holy and righteous; and he continued
to be possessed of this righteousness as long as he was obedient
to his Creator; but as soon as he disobeyed the divine command,
he lost all his holiness and righteousness at once; he emptied
himself of every spark of goodness, and was full of all manner
of wickedness; he forfeited all his primitive purity, and became
a sinful, impure, and unrighteous creature. Hence, all mankind are
destitute of original righteousness: there is none of the children
of men righteous, 'no not one: there is none that doeth good,
no not one' (Rom 3:10,12). What then becomes of the purity and
dignity of human nature, so vainly boasted of? or how shall man be
righteous before God? To this last question, we answer with Paul,
in the above-quoted chapter (vv 21, 22), 'Now the righteousness of
God without the law is manifested, being witnessed by the law and
the prophets; even the righteousness of God, which is by faith of
Jesus Christ, unto all and upon all them that believe.' Without this
righteousness, no soul ever was, no soul ever will be, justified
before God.--Mason and Ryland.
9. Great will be the condemnation of all those who profess to know
God, but in works deny him; who are abominable and disobedient, and
unto every good work reprobate (Titus 1:16). A great profession,
without a suitable life and conversation, will only procure a
greater condemnation. Therefore, up, ye sleepy virgins; up, and
be doing; shew your faith by your works. There is no true religion
without good works, attended with a godly walk and behaviour. There
may be works seemingly good, where there is no true religion.
Good works are not the causes, but the fruits and effects of true
religion, of justifying faith wrought in the soul by the Holy Ghost;
and where true religion is, good works, of every divine kind and
quality, will naturally follow, to the glory and praise of that grace
which alone brings salvation to miserable ruined sinners.--Mason
and Ryland.
10. Hierocles, the Greek philosopher.
11. Bunyan must have formed his opinions of the Quakers from some
persons who passed as such. No form either of doctrine or discipline
had appeared in 1672. As soon as their tenets were published, they
professed, as they do to this day, entire dependence upon Jesus
Christ for holiness.--Ed.
12. Mr. Fowler gives no reference to any of the works of these
learned divines, nor could he!! He traduces these great reformers
and the doctrines of his own church, and yet was soon after made
a bishop!!!--Ed.
13. The saints of God experience a mystery of iniquity, a horrible
depth of corruption in their own hearts, and groan under the
plague and burden of it. If we rightly know ourselves, and behold
our vileness, filthiness, and exceeding sinfulness, in their
true colours, we shall be obliged to own that we are very wicked,
unholy, ungodly, abominable; and that a principle and inclination
to evil is so prevalent in the best of us, that were God to leave
us to ourselves, we should greedily commit the most heinous sins.
These truly humbled persons, and these alone, are made sensible
of the want of the application of the precious atoning blood
of Christ to cleanse them from the pollution of sin, and of the
sanctifying grace of the Spirit to deliver them from the dominion
and tyranny of it.--Mason and Ryland.
14. 'Rusheth the soul.' To rush is a neuter verb, here used in an
active sense;--'precipitateth' gives the correct idea.--Ed.
15. 'So natural, and ignorant,' in distinction from that spiritual
wisdom which is immortal and illuminating.--Ed.
16. Against all ungodliness and unrighteousness of men, such as
disbelief, idolatry, adultery, &c. (p. 35).
17. How astonishing the mystery! how condescending the love! that
the infinite Deity and finite flesh should meet in one person
(Christ), in order to display to mankind the glory of God in that
divine person! to bring hell-deserving mortals into a nearness,
yea, into a oneness with his Creator, that they might be made
partakers of his holiness, and adore and admire his perfections
for ever! O Christians, know and prize your inestimable privileges,
and be instant at the throne of grace, that your souls may be
so far assimilated to the image of the ever-blessed and adorable
Jesus, that you may be constantly looking and hastening to, and
longing for that happy time, when, having dropt the dimming rages
of mortality, the veil of sinful flesh, you shall be brought to
'know him even as you are known' of him, because you shall 'see
him as he is.'--Ryland.
18. 'Common,' as the head of his church, in whom all his people
have an equal or common right.--Ed.
19. 'And even that miracle which might seem the most inconsiderable,
namely, his causing his disciple Peter to catch a fish with a small
piece of money in its mouth, was also instructive of a duty; it
being an instance of his loyalty to the supreme magistrate; for
the money was expended in paying tribute, and taken out of the sea
in that strange manner for no other purpose.'--Fowler's Design,
&c. p. 72.
20. 'Lay you,' brings forth to yourself. 'Lay' is here used as
in 'a hen lays eggs'; such an application to this proverb is a
cutting satire.--Ed.
21. 'To possess them.' Possess was formerly used as an active
verb, but now is only used as a neuter verb; the meaning is 'to
fill them with the certainty of the knowledge.'
22. 'As in Adam all died,' were bereft of every good, and became
obnoxious to wrath and endless misery, so 'IN Christ,' by virtue
of his life, death, and resurrection, 'shall all be made alive';
they shall have that incorruptible seed implanted in their hearts,
which liveth and abideth for ever. Every grace and blessing
is derived to the renewed soul from its union to Christ, as its
living head, through the eternal Spirit. Christ hath fulfilled
all righteousness for us and in our stead, and this was the end
and intent of his coming into the world; so that Christ is now
become the righteousness of all them that do truly believe in him.
'Created IN Christ Jesus unto good works, which God hath before
ordained that we should walk in them' (Eph 2:10).--Mason and
Ryland.
23. Would to God this legal, self-exalting, Christ-dishonouring
doctrine had been confined to the times in which our author wrote, or
had been then banished to hell, from whence it came; but alas! it
is but too prevalent in these degenerate times, in which Arianism,
Arminianism, Socinianism, &c., &c., so dreadfully infect the
multitude even of professors! In the national churches, what do
we hear but Moses and the law, 'This do and live'; or, in other
words, do your duty as well as you can, and Christ will do the
rest: thus making the gospel the sacrifice of Christ, and the work
of the Spirit, of no effect. Whereas, on the contrary, unregenerate,
depraved, and sinful mortals 'have no power to do good works
pleasant and acceptable to God, without the grace of God preventing
[or going before] them, that they may have a good will; and
working in and by them, when they have that good will'; which is
perfectly agreeable to our Lord's declaration, (John 15:5) 'Without
me, ye can do nothing.'--Mason and Ryland.
24. 'Sir Johns,' formerly the title given to the priests. It was
succeeded by the title 'reverend.'--Ed.
25. Chap. 17: 'How fearfully the gospel is abused by the papists.'
Chap. 18: 'Those sottish, who expect salvation without holiness;
and those more so who encourage themselves by the grace of the
gospel in unholiness.'--Heads of these Chapters.--Ed.
26. 'Would that man be accounted any better than a perfect idiot,
who, being sorely hurt, should expect from his surgeon perfect
ease, when he will not permit him to apply any plaister for the
healing of his wound? Or that being deadly sick, should look that
his physician should deliver him from his pain, when he will not
take any course he prescribes for the removal of the distemper
that is the cause of it?'--Fowler's Design, p. 216. How admirably
does Bunyan detect and unravel this casuistic sophistry.--Ed.
27. 'The righteousness of God is revealed from faith to faith';
that is, from one degree of faith to another: therefore increase
in faith; live nearer to Christ; and the nearer you live to
the Saviour, the farther you will be from sin; yea, he will make
you, by precious faith in him, more than conqueror over all your
spiritual enemies: therefore venture wholly upon Christ, and see
if he will cast you out: indeed, he never will. Trust in him,
hope in him, believe in him, and you will never be disappointed.
All our fitness is in Christ. Believe in him, and he is yours. In
him dwells all fullness. Believe in Christ, and all that Christ
has is yours: his blood is yours, his wisdom is yours, his
righteousness, his sanctification is yours; yea, Christ Jesus
himself is yours--he is yours in this world, and in the world to
come; he is yours in time, and in eternity. Even so, Amen.--Mason
and Ryland.
28. 'More groundedly,' with better foundation.
29. 'Take the way,' occupy the place.--Ed.
30. 'Doubtful opinions, modes and rites, eagerly opposed, is like
the apes blowing at a glowworm, which affords neither light nor
warmth' (p. 239).
31. These sentiments are the essential fundamentals of all state
religions, be they heathen, christian, or mohamedan. This plain
avowal of them might have been the cause why the author was soon
after made a bishop of the Church of England.--Ed.
32. Like the vicar of Bray, near Maidenhead, who boasted of his
consistency. He was under Henry VIII a papist, then a semi-protestant;
under Edward, a protestant; under Mary, again a papist; and under
Elizabeth, a protestant. Still he had never ceased to be vicar of
Bray.--Ed.
33. 'Diggle together,' probably from 'degladiation,' a combat,
quarrel, or contest; a fencing match between two friends.--Ed.
34. Fowler's picture of the want of uniformity in the preachers
of his sect, all being under the 'Act of Uniformity,' is very
amusing and instructive!!--Ed.
35. Undoubtedly so; because the good works of a man who is under
the influence and power of divine grace, flow from the constraining
love of a coveannt-reconciled God in Christ Jesus, whom the
holy-making Spirit glorifies and renders precious to every true
believer in him.--Mason and Ryland.
36. The Jews were divided into three sections: I. The descendants
of Israel; II. Proselytes who conformed to all the Mosaic rites;
and, III. Those who were bound to obey the seven precepts of
Noah--and these, although they did not conform to the Jewish rites,
yet were admitted to the worship of the true God and the hope of
the life to come. According to the Talmud these precepts were--1.
To renounce idols and all idolatrous worship. 2. To worship the
true God, the creator of heaven and earth. 3. Bloodshed, to commit
no murder. 4. Not to be defiled with fornication. 5. Rapine, against
theft and robbery. 6. To administer justice. 7. Not eating flesh
with the blood in it.--Ed.
37. 'To prevent,' from 'praevenio,' to go before; 'preventing us'
was formerly used for 'preparing us.' It is now obsolete in this
sense, but frequently occurs in the Bible.--Ed.
38. 'Innocent' instead of 'righteous,' ed. 1684.
***
REPROBATION ASSERTED: OR, THE DOCTRINE OF ETERNAL ELECTION AND
REPROBATION PROMISCUOUSLY HANDLED, IN ELEVEN CHAPTERS.
WHEREIN THE MOST MATERIAL OBJECTIONS MADE BY THE OPPOSERS OF THIS
DOCTRINE, ARE FULLY ANSWERED; SEVERAL DOUBTS REMOVED, AND SUNDRY
CASES OF CONSCIENCE RESOLVED.
BY JOHN BUNYAN OF BEDFORD, A LOVER OF PEACE AND TRUTH.
'What then? Israel hath not obtained that which he seeketh for; but
the election hath obtained it, and the rest were blinded.'--Romans
11:7
London: Printed for G. L., and are to be sold in Turn-stile-alley,
in Holbourn. Small 4to, 44 pages.
EDITOR'S ADVERTISEMENT.
This valuable tract was first published without a date, but according
to Doe's List, about the year 1674, and has never been reprinted
in a separate volume; it appeared in only one edition of the
collected works of John Bunyan--that with the notes by Ryland and
Mason; and in his select works, published in America in 1832. No
man could have been better qualified to write upon the subject
of reprobation than Bunyan.--His extraordinary knowledge of, and
fervent attachment to, the holy oracles, peculiarly fitted him
with unwavering verity to display this doctrine of divine truth.
He was incapable of any misrepresentation with a view of concealing
what fallen reason might deem a deformity, or to render the doctrines
of the cross palatable to mankind. His object is to display the
truth, and then humbly to submit to the wisdom of God, and zealously
to vindicate it. There is no subject which more fully displays
our fallen nature, than that of reprobation. All mankind agree
in opinion, that there ever has been an elect, or good class
of society; and a reprobate, or worthless and bad class; varying
in turpitude or in goodness to a great extent and in almost
imperceptible degrees. All must unite in ascribing to God that
divine foreknowledge that renders ten thousand years but as one
day, or hour, or moment in his sight. All ascribe to his omnipotence
the power to ordain or decree what shall come to pass--and where
is the spirit that can demonstrate a shade of difference between
such foreknowledge and preordination. All agree that in the
lower class of animals some of the same species pass their lives
in luxury and comfort, while others are cruelly tormented, this
world comprising their whole term of existence; and will those
who refuse to submit to the sovereignty of God in the doctrine of
election dare to arraign his conduct in leaving some out of his
electing love? The reprobate or worthless lose nothing by the
happiness of others. It is inscrutably hid from mankind who are
the elect, until the Holy Spirit influences them with the love
of God in Christ Jesus, and this sometimes in the last moments of
life. There is every encouragement, nay incentive, to the sinner
who feels the burthen of guilt to fly for refuge to the hope set
before him in the gospel. 'It is a faithful saying, and worthy
of all acceptation, that Christ Jesus came into the world to save
SINNERS'; even the chief of sinners. The glad tidings are addressed
to ALL sin-sick souls; and Bunyan's statement of this truth is clear,
scriptural, and reasonable. Very different is the account of the
reprobation given by R. Resburie in his Stop to the Gangrene of
Arminianism, 1651. 'For the reprobate God decrees the permitting
of sin in order to hardening, and their hardening in it, in order
to their condemnation.' p. 69. 'As election is the book of life,
so reprobation of death; the names of the reprobate are there
registered for destruction.' p. 73. It is much to be regretted
that sentiments like these have been too commonly uttered. It is
as an antidote to such ideas that this little work was written; but,
unfortunately, it has never been widely circulated and read. May
the divine blessing follow this attempt to spread these important,
although to many, unpalatable, doctrines.
GEORGE OFFOR.
REPROBATION ASSERTED.
CHAPTER 1.
That there is a Reprobation.
In my discourse upon this subject, I shall study as much brevity
as clearness and edification will allow me; not adding words to
make the volume swell, but contracting myself within the bounds of
few lines, for the profit and commodity of those that shall take
the pains to read my labours. And though I might abundantly multiply
arguments for the evincing and vindicating this conclusion, yet I
shall content myself with some few scripture demonstrations: the
first of which I shall gather out of the ninth of the Romans,
from that discourse of the apostle's, touching the children of
the flesh, and the children of the promise.
1. At the beginning of this chapter, we find the apostle grievously
lamenting and bemoaning of the Jews, at the consideration of their
miserable state: 'I say the truth in Christ, [saith he] I lie not,
my conscience also bearing me witness in the Holy Ghost, that I
have great heaviness and continual sorrow in my heart. For I could
wish that myself were accursed from Christ for my brethren, my
kinsmen according to the flesh': Poor hearts, saith he, they will
perish; they are a miserable sad and helpless people; their eyes
are darkened that they may not see, and their back is bowed down
alway (Rom 11:10). Wherefore? Have they not the means of grace?
Yes verily, and that in goodly measure. First they 'are Israelites;
to whom pertaineth the adoption, and the glory, and the covenants,
and the giving of the law, and the service of God, and the promises;
whose are the fathers, and of whom as concerning the flesh Christ
came, who is over all, God blessed for ever. Amen.' What then
should be the reason? Why saith he, though they be the children
of Abraham according to the flesh, yet they are the children of
Abraham BUT according to the flesh: 'For they are not all Israel
[in the best sense] which are of Israel: neither, because they are
the seed of Abraham, are they all children: but, in Isaac shall
thy seed be called.' That is, they that are the children of the
flesh, they are not the children of God; but the children of the
promise shall be counted for the seed. So then, here you see that
they that are only the children of the flesh, as the greatest
part of Israel were, they are those that are neither counted for
the seed, the children of promise, nor the children of God; but
are rejected, and of the reprobation. This therefore shall at this
time serve for the first scripture-demonstration.
2. Another scripture you have in the eleventh chapter of this
epistle, from these words, 'The election hath obtained it, and the
REST were blinded' (Rom 11:7). These words are shedding[1] words,
they sever between men and men; the election, the rest; the chosen,
the left; the embraced, the refused: 'The election have obtained
it, and the rest were blinded.' By rest here, must needs be
understood those not elect, because set one in opposition to the
other; and if not elect, what then but reprobate?
3. A third scripture is that in the Acts of the Apostles, 'And as
many as were ordained to eternal life, believed' (13:48). 'And as
many'; by these words, as by the former, you may see how the Holy
Ghost distinguisheth or divideth between men and men; the sons,
and the sons of Adam. 'As many as were ordained to eternal life,
believed': If by many here, we are to understand every individual,
then not only the whole world must at least believe the gospel,
of which we see the most fall short, but they must be ordained to
eternal life; which other scriptures contradict: for there is the
rest, besides the elect; the stubble and chaff, as well as wheat:
many therefore must here include but some; 'For though--Israel be
as the sand of the sea, a remnant shall be saved' (Rom 9:27; Isa
1:9, 10:22,23).
I might here multiply many other texts, but in the mouth of two
or three witnesses shall every word be established. Let these
therefore for this, suffice to prove that there is a reprobation.
For this I say, though the children of the flesh, the rest besides
the election, and the like, were not mentioned in the word; yet
seeing there is such a thing as the children of the promise, the
seed, the children of God, and the like, and that too under several
other phrases, as predestinated, foreknown, chosen in Christ, and
written in the Book of life, and appointed unto life, with many
others: I say seeing these things are thus apparent, it is without
doubt, that there is such a thing as a reprobation also (Rom 8;
Eph 1:3,4; 1 Thess 5:9).
Nay, further, From the very word election, it followeth unavoidably;
for whether you take it as relating to this, of distinguishing
between persons as touching the world to come, or with reference
to God's acts of choosing this or that man to this or that office,
work, or employment in this world, it still signifieth such a
choosing, as that but some are therein concerned, and that therefore
some are thence excluded. Are all the elect, the seed, the saved,
the vessels of mercy, the chosen and peculiar? Are not some,
yea the most, the children of the flesh, the rest, the lost, the
vessels of wrath, of dishonour, and the children of perdition?
(Rom 11:9; 1 Peter 2:8,9; Matt 10:16; 2 Sam 6:21; Psa 78:67,68;
John 15:16; 2 Cor 4:3; Rom 9:21,22; John 17:12).
CHAPTER 2
What Reprobation is.
Having thus shewed you that there is such a thing as a reprobation,
I come now to shew you what it is. Which that I may do to your
edification, I shall First shew you what this word reprobation
signifieth in the general, as it concerneth persons temporary and
visibly reprobate: Second, more particularly, as it concerneth
persons that are eternally and invisibly reprobate.
First, Generally, As it concerneth persons temporarily and visibly
reprobate, thus: To be reprobate is to be disapproved, void of
judgment, and rejected, &c. To be disapproved, that is, when the
word condemns them, either as touching the faith or the holiness
of the gospel; the which they must needs be, that are void of
spiritual and heavenly judgment in the mysteries of the kingdom;
a manifest token [that] they are rejected. And hence it is that
they are said to be reprobate or void of judgment concerning the
faith; reprobate or void of judgment touching every good work;
having a reprobate mind, to do those things that are not convenient,
either as to faith or manners. And hence it is again, that they
are also said to be rejected of God, cast away, and the like (2
Cor 13:6,7; 2 Tim 3:8; Titus 1:16; Rom 1:28; Jer 6:30; 1 Cor 9:27).
I call this temporary visible reprobation, because these appear,
and are detected by the word as such that are found under the
above-named errors, and so adjudged without the grace of God.
Yet it is possible for some of these, however for the present
disapproved, through the blessed acts and dispensations of grace,
not only to become visible saints, but also saved for ever. Who
doubts but that he who now by examining himself, concerning faith,
doth find himself, though under profession, graceless, may after
that, he seeing his woeful state, not only cry to God for mercy,
but find grace, and obtain mercy to help in time of need? though
it is true, that for the most part the contrary is fulfilled on
them.
Second, But to pass this, and more particularly to touch the
eternal invisible reprobation, which I shall thus hold forth: It
is to be passed by in, or left out of, God's election; yet so, as
considered upright. In which position you have these four things
considerable: 1. The act of God's election. 2. The negative of
that act. 3. The persons reached by that negative. And, 4. Their
qualification when thus reached by it.
1. For the first. This act of God in electing, it is a choosing
or fore-appointing of some infallibly unto eternal life, which he
also hath determined shall be brought to pass by the means that
should be made manifest and efficacious to that very end (Eph
1:3-5; 1 Peter 1:2).
2. Now the negative of this act is, a passing by, or a leaving
of those not concerned in this act; a leaving of them, I say,
without the bounds, and so the saving privileges of this act; as
it followeth by natural consequence, that because a man chooseth
but some, therefore he chooseth not all, but leaveth, as the
negative of that act, all others whatsoever. Wherefore, as I said
before, those not contained within this blessed act, are called
the rest besides the election. 'The election hath obtained it,
and the rest were blinded.'
3. The persons then that are contained under the negative of this
act, they are those, and those only, that pass through this wicked
world without the saving grace of God's elect; those, I say, that
miss the most holy faith, which they in time are blest withal,
who are fore-appointed unto glory.
4. And now for the qualification they were considered under, when
this act of reprobation laid hold upon them; to wit, They were
considered upright.
This is evident, From this consideration, that reprobation is God's
act, even the negative of his choosing or electing, and none of
the acts of God make any man a sinner. It is further evident by
the similitude that is taken from the carriage of the potter in
his making of his pots; for by this comparison the God of heaven
is pleased to shew unto us the nature of his determining in the
act of reprobation. 'Hath not the potter power over the clay, of
the same lump?' &c. (Rom 9:21). Consider a little, and you shall
see that these three things do necessarily fall in, to complete
the potter's action in every pot he makes.
(1.) A determination in his own mind what pot to make of this
or that piece of clay; a determination, I say, precedent to the
fashion of the pot; the which is true in the highest degree, in
him that is excellent in working; he determines the end, before
the beginning is perfected (Isa 41:22, 46:10). 'For this cause
[very purpose] have I raised thee up' (Exo 9:16).
(2.) The next thing considerable in the potter; it is the so
making of the pot, even as he determined; a vessel to honour, or
a vessel to dishonour. There is no confusion nor disappointment
under the hand of this eternal God, his work is perfect, and every
way doth answer to what he hath determined (Deut 32:4).
(3.) Observe again, That whether the vessel be to honour or to
dishonour, yet the potter makes it good, sound, and fit for service;
his fore-determining to make this a vessel to dishonour, hath no
persuasion at all with him to break or mar the pot: Which very
thing doth well resemble the state of man as under the act of
eternal reprobation, for 'God made man upright' (Eccl 7:29).
From these conclusions then,
Consider, 1. That the simple act of reprobation, it is a leaving
or passing by, not a cursing of the creature.
Consider, 2. Neither doth this act alienate the heart of God from
the reprobate, nor tie him up from loving, favouring, or blessing
of him; no, not from blessing of him with the gift of Christ, of
faith, of hope, and many other benefits. It only denieth them that
benefit, that will infallibly bring them to eternal life, and that
in despite of all opposition; it only denieth so to bless them as
the elect themselves are blessed. Abraham loved all the children
he had by all his wives, and gave them portions also; but his
choice blessing, as the fruit of his chiefest love, he reserved
for chosen Isaac (Gen 25:5,6).
Consider Lastly, The act of reprobation doth harm to no man,
neither means him any; nay, it rather decrees him upright, lets
him be made upright, and so be turned into the world.[2]
CHAPTER 3.
Of the Antiquity of Reprobation.
Having now proceeded so far as to shew you what reprobation
is, it will not be amiss if in this place I briefly shew you its
antiquity, even when it began its rise; the which you may gather
by these following particulars.
First, Reprobation is before the person cometh into the world,
or hath done good or evil: This is evident by that of Paul to the
Romans: 'For the children being not yet born, neither having done
any good or evil, that the purpose of God according to election
might stand not of works, but of him that calleth; it was said unto
Rebecca, The elder shall serve the younger' (9:11). Here you find
twain in their mother's womb, and both receiving their destiny,
not only before they had done good or evil, but before they were
in a capacity to do it, they being yet unborn; their destiny,
I say, the one unto, the other not unto, the blessing of eternal
life; the one chose, the other refused; the one elect, the other
reprobate. The same also might be said of Ishmael and his brother
Isaac, both which did also receive their destiny before they came
into the world: for the promise that this Isaac should be the
heir, it was also before Ishmael was born, though he was elder by
fourteen years, or more, than his brother (Gen 15:4,5, 16:4,5,16,
17:25, 21:5). And it is yet further evident,
1. Because election is an act of grace; 'There is a remnant according
to the election of grace' (Rom 11:5). Which act of grace saw no
way so fit to discover its purity and independency, as by fastening
on the object before it came into the world; that being the state
in which at least no good were done, either to procure good from
God, or to eclipse and darken this precious act of grace. For
though it is true that no good thing that we have done before
conversion, can obtain the grace of election; yet the grace of
election then appeareth most, when it prevents[3] our doing good,
that we might be loved therefore: wherefore he saith again, 'That
the purpose of God according to election might stand, not of
works, but of him that calleth; it was said unto her, The elder
shall serve the younger' (Rom 9:11,12).
2. This is most agreeable to the nature of the promise of giving
seed to Abraham; which promise, as it was made before the child
was conceived, so it was fulfilled at the best time, for the
discovery of the act of grace, that could have been pitched upon:
At this time will I come (saith God) 'and Sarah shall have a son'
(Gen 18:14); which promise, because it carried in its bowels the
very grace of electing love, therefore it left out Ishmael, with
the children of Keturah: 'For in Isaac shall thy seed be called'
(Rom 4:16-19, 9:7).
3. This was the best and fittest way for the decrees to receive
sound bottom, even for God both to choose and refuse, before the
creature had done good or evil, and so before they came into the
world: 'That the purpose of God according to election might stand,'
saith he, therefore before the children were yet born, or had done
any good or evil, it was said unto her, &c. God's decree would for
ever want foundation, should it depend at all upon the goodness
and holiness either of men or angels; especially if it were to
stand upon that good that is wrought before conversion, yea, or
after conversion either. We find, by daily experience, how hard
and difficult it is, for even the holiest in the world, to bear
up and maintain their faith and love to God; yea, so hard, as not
at all to do it without continual supplies from heaven. How then
is it possible for any so to carry it before God, as to lay, by
this his holiness, a foundation for election, as to maintain that
foundation, and thereby to procure all those graces that infallibly
saveth the sinner? But now the choice, I say, being a choice of
grace, as is manifest, it being acted before the creature's birth;
here grace hath laid the cornerstone, and determined the means to
bring the work to perfection. Thus 'the foundation of God standeth
sure, having this seal, The Lord knoweth them that are his' (2 Tim
2:19). That is, who he hath chosen, having excluded works, both
good and bad, and founded all in an unchangeable act of grace;
the negative whereof, is this harmless reprobation.
Second, But secondly, To step a little backward, and so to make
all sure: This act of reprobation was before the world began;
which therefore must needs confirm that which was said but now,
that they were, before they were born, both destinated before
they had done good or evil. This is manifest by that of Paul to
the Ephesians, at the beginning of his epistle; where, speaking
of Election, whose negative is reprobation, he saith, 'God hath
chosen us in Christ before the foundation of the world.' Nay
further, if you please, consider, that as Christ was ordained
to suffer before the foundation of the world, and as we that are
elected were chosen in him before the foundation of the world;
so it was also ordained we should know him, before the foundation
of the world; ordained that we should be holy before him in love,
before the foundation of the world; and that we in time should be
created in him to good works, and ordained before that we should
walk in them. Wherefore reprobation also, it being the negative of
electing love; that is, because God elected but some, therefore
he left the rest: these rest therefore must needs be of as ancient
standing under reprobation, as the chosen are under election;
both which, it is also evident, was before the world began. Which
serveth yet further to prove that reprobation could not be with
respect to this or the other sin, it being only a leaving them,
and that before the world, out of that free choice which he was
pleased to bless the other with. Even as the clay with which the
dishonourable vessel is made, did not provoke the potter, for the
sake of this or that impediment, therefore to make it so; but the
potter of his own will, of the clay of the same lump, of the clay
that is full as good as that of which he hath made the vessel to
honour, did make this and the other a vessel of dishonour, &c. (1
Peter 1:20,21; 1 Cor 2:7; Eph 1:3,4, 2:10).[4]
CHAPTER 4.
Of the causes of Reprobation.
Having thus in a word or two shewed the antiquity of Reprobation,
I now come in this place to shew you the cause thereof; for
doubtless this must stand a truth, That whatever God doth, there
is sufficient ground therefore, whether by us apprehended, or else
without our reach.
First then, It is caused from the very nature of God. There are two
things in God, from which, or by the virtue of which, all things
have their rise, to wit, the eternity of God in general, and the
eternal perfection of every one of his attributes in particular:
for as by the first, he must needs be before all things; so by
virtue of the second, must all things consist. And as he is before
all things, they having consistence by him; so also is he before
all states, or their causes, be they either good or bad, of
continuance or otherwise, he being the first without beginning,
&c., whereas all other things, with their causes, have rise,
dependance, or toleration of being from him (Col 1:17).
Hence it follows, that nothing, either person or cause, &c., can
by any means have a being, but first he knows thereof, allows
thereof, and decrees it shall be so. 'Who is he that saith, and
it cometh to pass, when the Lord commandeth it not?' (Lam 3:37).
Now then, because that reprobation, as well as election, are
subordinate to God; his will also, which is eternally perfect,
being most immediately herein concerned; it was impossible that
any should be reprobate, before God had both willed and decreed
it should be so. It is not the being of a thing that administers
matter of knowledge or foresight thereof to God, but the perfection
of his knowledge, wisdom, and power, &c., that giveth the thing
its being: God did not fore-decree there should be a world, because
he foresaw there would be one; but there must be one, because he had
before decreed there should be one. The same is true as touching
the case in hand: 'For this cause [very purpose] have I raised
thee up, for to shew in thee my power' (Exo 9:16; Rom 9:17).
Second, A second cause of eternal reprobation, is the exercise
of God's sovereignty; for if this is true, that there is nothing
either visible or invisible, whether in heaven or earth, but hath
its being from him: then it must most reasonably follow, that he
is therefore sovereign Lord, &c., and may also according to his
own will, as he pleaseth himself, both exercise and manifest the
same; being every whit absolute; and can do and may do whatsoever
his soul desireth: and indeed, good reason, for he hath not only
made them all, but 'for his pleasure they both were and are created'
(Rev 4:11).
Now the very exercise of this sovereignty produceth reprobation:
'Therefore hath he mercy on whom he will have mercy, and whom he
will he hardeneth' (Rom 9:18). 'Hath not the potter power over the
clay, of the same lump?' And doth he not make his pots according
to his pleasure? Here therefore the mercy, justice, wisdom and
power of God, take liberty to do what they will; saying, 'My
counsel shall stand, and I will do all my pleasure' (Isa 46:10;
Job 23:13; Dan 4:35; Isa 43:13).
Third, Another cause of eternal reprobation, is the act and working
of distinguishing love, and everlasting grace. God hath universal
love, and particular love; general love, and distinguishing love;
and so accordingly doth decree, purpose, and determine: from
general love, the extension of general grace and mercy: but from
that love that is distinguishing, peculiar grace and mercy: 'Was
not Esau Jacob's brother?' saith the Lord, 'yet I loved Jacob'
(Mal 1:2). Yet I loved Jacob, that is, with a better love, or
a love that is more distinguishing. As he further makes appear
in his answer to our father Abraham, when he prayed to God for
Ishmael: 'As for Ishmael, [saith he] I have heard thee: Behold,
I have blessed him, and will make him fruitful. But my covenant
will I establish with Isaac, which Sarah shall bear unto thee' (Gen
17:20,21). Touching which words, there are these things observable.
1. That God had better love for Isaac, than he had for his brother
Ishmael. Yet,
2. Not because Isaac had done more worthy and goodly deeds, for
Isaac was yet unborn.
3. This choice blessing could not be denied to Ishmael, because
he had disinherited himself by sin; for this blessing was entailed
to Isaac, before Ishmael had a being also (Rom 4:16-19; Gen 15:4,5,
chapter 16).
4. These things therefore must needs fall out through the working
of distinguishing love and mercy, which had so cast the business,
'that the purpose of God according to election might stand.'
Further, Should not God decree to shew distinguishing love and
mercy, as well as that which is general and common, he must not
discover his best love at all to the sons of men. Again, if he
should reveal and extend his best love to all the world in general,
then there would not be such a thing as love that doth distinguish;
for distinguishing love appeareth in separating between Isaac
and Ishmael, Jacob and Esau, the many called, and the few chosen.
Thus by virtue of distinguishing love, some must be reprobate:
for distinguishing love must leave some, both of the angels in
heaven, and the inhabitants of the earth; wherefore the decree
also that doth establish it, must needs leave some.
Fourth, Another cause of reprobation, Is God's willingness to
shew his wrath, and to make his power known. This is one of those
arguments that the holy apostle setteth against the most knotty
and strong objection that ever was framed against the doctrine of
eternal reprobation: 'Thou wilt say then unto me, [saith he] Why
doth he yet find fault?' For if it be his will that some should
be rejected, hardened, and perish, why then is he offended that
any sin against him; 'for who hath resisted his will?' Hold, saith
the apostle; stay a little here; first remember this, Is it meet
to say unto God, What doest thou? 'Shall the thing formed say
to him that formed it, Why hast thou made me thus? Hath not the
potter power over the clay, of the same lump,' &c. Besides, when
you have thought your worst, to wit, that the effects of reprobation
must needs be consummate in the eternal perdition of the creature;
yet again consider, 'What if God, willing to shew his wrath,' as
well as grace and mercy? And what if he, that he may so do, exclude
some from having share in that grace that would infallibly, against
all resistance, bring us safe unto eternal life? What then? Is he
therefore the author of your perishing, or his eternal reprobation
either? Do you not know that he may refuse to elect who he will,
without abusing of them? Also that he may deny to give them that
grace that would preserve them from sin, without being guilty of
their damnation? May he not, to shew his wrath, suffer 'with much
long-suffering' all that are 'the vessels of wrath,' by their own
voluntary will, to fit themselves for wrath and for destruction?
(Rom 9:19-22). Yea, might he not even in the act of reprobation,
conclude also to suffer them thus left, to fall from the state he
left them in, that is, as they were considered upright; and when
fallen, to bind them fast in chains of darkness unto the judgment
of the great day, but he must needs be charged foolishly? You
shall see in that day what a harmony and what a glory there will
be found in all God's judgments in the overthrow of the sinner;
also how clear the Lord will shew himself of having any working
hand in that which causeth eternal ruin; notwithstanding he hath
reprobated such, doth suffer them to sin, and that too, that he
might shew his wrath on the vessels of his wrath; the which I
also, after this next chapter, shall further clear up to you. As
'the Lord knoweth how to deliver the godly out of temptations,'
without approving of their miscarriages; so he also knoweth how
'to reserve the unjust unto the day of judgment to be punished'
(2 Peter 2:9): yet never to deserve the least of blame for his
so reserving of them; though none herein can see his way, for he
alone knows how to do it.[5]
CHAPTER 5.
Of the Unchangeableness of Eternal Reprobation.
Many opinions have passed through the hearts of the sons of
men concerning reprobation; most of them endeavouring so to hold
it forth, as therewith they might, if not heal their conscience
slightly, yet maintain their own opinion, in their judgment,
of other things; still wringing, now the word this way, and anon
again that, for their purpose; also framing within their soul such
an imagination of God and his acts in eternity, as would suit with
such opinions, and so present all to the world. And the rather they
have with greatest labour strained unweariedly at this above many
other truths, because of the grim and dreadful face it carrieth in
most men's apprehensions. But none of these things, however they
may please the creature, can by any means in any measure, either
cause God to undo, unsay, or undetermine what he hath concerning
this, decreed and established.
First, Because they suit not with his nature, especially in
these foundation-acts: 'The foundation of God standeth sure' (2
Tim 2:19), even touching reprobation, 'that the purpose of God
according to election might stand' (Rom 9:11). 'I know [saith
Solomon] that whatsoever God doeth, it shall be for ever: nothing
can be put to it, nor any thing taken from it,' &c. (Eccl 3:14).
'Hath he said, and shall he not do it? Hath he spoken, and shall
not make it good?' (Num 23:19). His decrees are composed according
to his eternal wisdom, established upon his unchangeable will,
governed by his knowledge, prudence, power, justice, and mercy,
and are brought to conclusion, on his part, in perfect holiness,
through the abiding of his most blessed truth and faithfulness: 'He
is the rock, his work is perfect: for all his ways are judgment:
a God of truth and without iniquity, just and right is he' (Deut
32:4).
Second, This decree is made sure by the number, measure, and bounds
of election; for election and reprobation do inclose all reasonable
creatures; that is, either the one or the other; election, those
that are set apart for glory; and reprobation, those left out of
this choice.
Now as touching the elect, they are by this decree confined to
that limited number of persons that must amount to the complete
making up the fulness of the mystical body of Christ; yea so
confined by this eternal purpose, that nothing can be diminished
from or added thereunto: and hence it is that they are called his
body and members in particular, 'the fulness of him that filleth
all in all' (Eph 1:23) and 'the measure of the stature of the
fulness of Christ' (Eph 4:13). Which body, considering him as the
head thereof, in conclusion maketh up one perfect man, and holy
temple for the Lord. These are called Christ's substance, inheritance
and lot (Psa 16); and are said to be booked, marked, and sealed
with God's most excellent knowledge, approbation and liking (2
Tim 2:19). As Christ said to his Father, 'Thine eyes did see my
substance, yet being unperfect; and in thy book all my members
were written, which in continuance were fashioned, when as yet
there was none of them' (Psa 139:16). This being thus, I say, it
is in the first place impossible that any of those members should
miscarry, for 'Who shall lay any thing to the charge of God's
elect?' (Rom 8:33) and because they are as to number every way
sufficient, being his body, and so by their completing to be made
a perfect man: therefore all others are rejected, that the 'purpose
of God according to election might stand' (Rom 9:11). Besides,
it would not only argue weakness in the decree, but monstrousness
in the body, if after this, any appointed should miscarry, or any
besides them be added to them (Matt 24:24).
Thirdly, Nay further, that all may see how punctual, exact, and
to a tittle this decree of election is, God hath not only as to
number and quantity confined the persons, but also determined and
measured, and that before the world, the number of the gifts and
graces that are to be bestowed on these members in general; and
also what graces and gifts to be bestowed on this or that member
in particular: He 'hath blessed us with all spiritual blessings--in
Christ, according as he hath chosen us in him before the foundation
of the word' (Eph 1:3,4). And bestoweth them in time upon us,
'According to the eternal purpose which he purposed in Christ
Jesus our Lord' (Eph 3:11). He hath given to the eye, the grace
that belongeth to the eye; and to the hand that which he also hath
appointed for it. And so to every other member of the body elect,
he doth deal out to them their determined measure of grace and
gifts most fit for their place and office. Thus is the decree
established, both of the saved, and also the non-elect (Rom 12:3;
Eph 4:16; Col 2:19; Eph 4:12,13).
Fourth, But again, another thing that doth establish this decree
of eternal reprobation, is the weakness that sin, in the fall,
and since, hath brought all reprobates into: For though it be most
true, that sin is no cause of eternal reprobation; yet seeing sin
hath seized on the reprobate, it cannot be but thereby the decree
must needs be the faster fixed. If the king, for this or the other
weighty reason, doth decree not to give this or that man, who yet
did never offend him, a place in his privy chamber; if this man
after this shall be infected with the plague, this rather fastens
than loosens the king's decree. As the angels that were left out
of God's election, by reason of the sin they committed after, are
so far off from being by that received into God's decree, that
they are therefore bound for it in chains of everlasting darkness
to the judgment of the great day.
CHAPTER 6.
Whether to be reprobated be the same with being appointed before-hand
unto eternal condemnation? If not, how do they differ? Also whether
reprobation be the cause of condemnation?
It hath been the custom of ignorant men much to quarrel at eternal
reprobation, concluding, for want of knowledge in the mystery of
God's will, that if he reprobate any from eternity, he had as good
have said, I will make this man to damn him; I will decree this
man, without any consideration, to the everlasting pains of hell.
When in very deed, for God to reprobate, and to appoint before-hand to
eternal condemnation, are two distinct things, properly relating
to two distinct attributes, arising from two distinct causes.
First, They are two distinct things: Reprobation, a simple leaving
of the creature out of the bounds of God's election; but to appoint
to condemnation is to bind them over to everlasting punishment.
Now there is a great difference between my refusing to make of
such a tree a pillar in my house, and of condemning it unto the
fire to be burned.
Second, As to the attributes; reprobation respects God's sovereignty;
but to appoint to condemnation, his justice (Rom 9:18; Gen 18:25).
Third, As to the causes; sovereignty being according to the will
of God, but justice according to the sin of man. For God, though
he be the only sovereign Lord, and that to the height of perfection;
yet he appointeth no man to the pains of everlasting fire, merely
from sovereignty, but by the rule of justice: God damneth not the
man because he is a man, but a sinner; and fore-appoints him to
that place and state, by fore-seeing of him wicked (Rom 1:18,19;
Col 3:6).
Again, As reprobation is not the same with fore-appointing to
eternal condemnation; so neither is it the cause thereof.
If it be the cause, then it must either, 1. Leave him infirm.
Or, 2. Infuse sin into him. Or, 3. Take from him something that
otherwise would keep him upright. 4. Or both license Satan to
tempt, and the reprobate to close in with the temptation. But it
doth none of these; therefore it is not the cause of the condemnation
of the creature.
That it is not the cause of sin, it is evident,
1. Because the elect are as much involved therein, as those that
are passed by.
2. It leaveth him not infirm; for he is by an after-act, to wit,
of creation, formed perfectly upright.
3. That reprobation infuseth no sin, appeareth, because it is the
act of God.
4. That it taketh nothing, that good is, from him, is also manifest,
it being only a leaving of him.
5. And that it is not by this act that Satan is permitted to tempt,
or the reprobate to sin, is manifest; because as Christ was tempted,
so the elect fall as much into the temptation, at least many of
them, as many of those that are reprobate: whereas if these things
came by reprobation, then the reprobate would be only concerned
therein. All which will be further handled in these questions yet
behind.
Object. From what hath been said, there is concluded this at least,
That God hath infallibly determined, and that before the world,
the infallible damnation of some of his creatures: for if God hath
before the world [was made] bound some over to eternal punishment,
and that as you say, for sin; then this determination must either
be fallible or infallible; not fallible, for then your other position
of the certainty of the number of God's elect, is shaken; unless
you hold that there may be a number that shall neither go to heaven
nor hell. Well then, if God hath indeed determined, fore-determined,
that some must infallibly perish; doth not this his determination
lay a necessity on the reprobate to sin, that he may be damned;
for, no sin, no damnation; that is your own argument.
Ans. That God hath ordained (Jude 4), the damnation of some of
his creatures, it is evident; but whether this his determination
be positive and absolute, there is the question: for the better
understanding whereof, I shall open unto you the variety of God's
determinations, and their nature, as also rise.
The determinations of God touching the destruction of the creature,
they are either ordinary or extraordinary: those I count ordinary
that were commonly pronounced by the prophets and apostles, &c.,
in their ordinary way of preaching; to the end men might be affected
with the love of their own salvation: now these either bound or
loosed, but as the condition or qualification was answered by the
creature under sentence, and no otherwise (1 Sam 12:25; Isa 1:20;
Matt 18:3; Luke 13:1-3; Rom 2:8,9, 8:13, 11:23; 1 Cor 6:9-11).
Again, These extraordinary, though they respect the same conditions,
yet they are not grounded immediately upon them, but upon the
infallible fore-knowledge and fore-sight of God, and are thus
distinguished. First the ordinary determination, it stands but
at best upon a supposition that the creature may continue in sin,
and admits of a possibility that it may not; but the extraordinary
stands upon an infallible fore-sight that the creature will continue
in sin; wherefore this must needs be positive, and as infallible
as God himself.
Again, These two determinations are also distinguished thus: the
ordinary is applicable to the elect as well as to the reprobate,
but the other to the reprobate only. It is proper to say even to
the elect themselves, 'He that believeth shall be saved, and he
that believeth not shall be damned'; but not to say to them, These
are appointed to UTTER destruction, or that they shall utterly
perish in their own corruptions; or that for them is reserved the
blackness of darkness for ever (1 Kings 20:42; 2 Peter 2:12; Jude
13).
So then, though God by these determinations doth not lay some
under irrecoverable condemnation, yet by one of them he doth; as
is further made out thus:
1. God most perfectly foreseeth the final impenitency of those that
so die, from the beginning to the end of the world (Prov 15:11;
Psa 139:2; Isa 46:10).
2. Now from this infallible foresight, it is most easy and rational
to conclude, and that positively, the infallible overthrow of
every such creature. Did I infallibly foresee that this or that
man would cut out his heart in the morning, I might infallibly
determine his death before night.
Object. But still the question is, Whether God by this his determination
doth not lay a necessity on the creature to sin? For, no sin, no
condemnation: this is true by your own assertion.
Ans. No, by no means: for,
1. Though it be true, that sin must of absolute necessity go
before the infallible condemnation and overthrow of the sinner;
and that it must also be pre-considered by God; yet it needs not
lay a necessity upon him to sin: for let him but alone to do what
he will, and the determination cannot be more infallible than the
sin, which is the cause of its execution.
2. As it needs not, so it doth not: for this positive determination is
not grounded upon what God will effect, but on what the creature
will; and that not through the instigation of God, but the
instigation of the devil. What? might not I, if I most undoubtedly
foresaw that such a tree in my garden would only cumber the ground,
notwithstanding reasonable means, might not I, I say, from hence
determine, seven years before, to cut it down, and burn it in the
fire, but I must, by so determining, necessitate this tree to be
fruitless? the case in hand is the very same. God therefore may
most positively determine the infallible damnation of his creature,
and yet not at all necessitate the creature to sin, that he might
be damned.
Object. But how is this similitude pertinent? For God did not only
foresee sin would be the destruction of the creature, but let it
come into the world, and so destroy the creature. If you, as you
foresee the fruitlessness of your tree, should withal see that
which makes it so, and that too before it makes it so, and yet let
the impediment come and make it so; are not you now the cause of
the unfruitfulness of that tree which you have before condemned to
the fire to be burned? for God might have chose whether he would
have let Adam sin, and so sin to have got into the world by him.
Ans. Similitudes never answer every way; if they be pertinent to
that for which they are intended, it is enough; and to that it
answereth well, being brought to prove no more but the natural
consequence of a true and infallible foresight. And now as to
what is objected further, as that God might have chose whether
sin should have come into the world by Adam, to the destruction
of so many: to that I shall answer,
1. That sin could not have come into the world without God's
permission, it is evident, both from the perfection of his foresight
and power.
2. Therefore all the means, motives, and inducements thereunto,
must also by him be not only foreseen, but permitted.
3. Yet so, that God will have the timing, proceeding, bounding,
and ordering thereof, at his disposal: 'Surely the wrath of man
shall praise thee, and the remainder of wrath shalt thou restrain'
(Psa 76:10; 1 Kings 22:20-22; John 8:20; Luke 22:51,52).
4. Therefore it must needs come into the world, not without, but
by the knowledge of God; not in despite of him, but by his suffering
of it.
Object. But how then is he clear from having a hand in the death
of him that perisheth?
Ans. Nothing is more sure than that God could have kept sin out
of the world, if it had been his will; and this is also as true,
that it never came into the world with his liking and compliance;
and for this, you must consider that sin came into the world by
two steps:
1. By being offered. 2. By prevailing.
Touching the first of these, God without the least injury to any
creature in heaven or earth, might not only suffer it, but so far
countenance the same: that is, so far forth as for trial only:
as it is said of Abraham; 'God tempted Abraham' to slay his only
son (Gen 22:1), and led Christ by the Spirit into the wilderness
to be tempted of the devil (Mark 1:12; Luke 4:1). This is done
without any harm at all; nay, it rather produceth good; for it
tends to discover sincerity, to exercise faith in, and love to his
Creator; also to put him in mind of the continual need he hath of
depending on his God for the continuation of help and strength,
and to provoke to prayers to God, whenever so engaged (Deut 8:1-3;
1 Peter 1:7; Heb 5:7; Matt 26:22,41).
Object. But God did not only admit that sin should be offered
for trial, and there to stay; but did suffer it to prevail, and
overcome the world.
Ans. Well, this is granted: but yet consider,
1. God did neither suffer it, nor yet consent it should, but under
this consideration; If Adam, upright Adam, gave way thereto, by
forsaking his command, 'In the day that thou eatest thereof thou
shalt surely die' (Gen 2:17, 3:3). Which Adam did, not because
God did compel him or persuade him to it, but voluntarily of his
own mind, contrary to his God's command: so then, God by suffering sin
to break into the world, did it rather in judgment, as disliking
Adam's act, and as a punishment to man for listening to the tempter;
and as a discovery of his anger at man's disobedience; than to
prove that he is guilty of the misery of his creature.
2. Consider also, that when God permitted sin for trial, it was,
when offered first, to them only who were upright, and had sufficient
strength to resist it.
3. They were by God's command to the contrary, driven to no strait
to tempt them to incline to Satan: 'Of every tree of the garden
thou mayest freely at,' saith God; only let this alone.
4. As touching the beauty and goodness that was in the object unto
which they were allured; What was it? Was it better than God? Yea,
was it better than the tree of life? For from that they were not
exempted till after they had sinned. Did not God know best what
was best to do them good?
5. Touching him that persuaded them to do this wicked act; was
his word more to be valued for truth, more to be ventured on for
safety, or more to be honoured for the worthiness of him that
spake, than was his that had forbad it? The one being the devil,
with a lie, and to kill them; the other being God, with his truth,
and to preserve them safe.
Quest. But was not Adam unexpectedly surprised? Had he notice
beforehand, and warning of the danger? For God foresaw the business.
Ans. Doubtless God was fair and faithful to his creature in this
thing also; as clearly doth appear from these considerations.
1. The very commandment that God gave him, fore-bespake him well
to look about him; and did indeed insinuate that he was likely to
be tempted.
2. It is yet more evident, because God doth even tell him of the
danger; 'In the day that thou eatest thereof thou shalt surely
die.'
3. Nay God by speaking to him of the very tree that was to be
forborn, telling him also where it stood, that he might the better
know it; did in effect expressly say unto him, Adam, if thou
be tempted, it will be about that tree, and the fruit thereof:
wherefore if thou findest the tempter there, then beware thy life.
(1.) To conclude then: though sin did not come into the world
without God's sufferance, yet it did without his liking: God suffered
also Cain to kill his brother, and Ishmael to mock at Isaac, but
he did not like the same (Gen 4:9-11; Gal 4:30).
(2.) Therefore though God was first in concluding sin should be
offered to the world; yet man was the first that consented to a
being overcome thereby.
(3.) Then, Though God did fore-determine that sin should enter,
yet it was not but with respect to certain terms and conditions,
which yet was not to be enforced by virtue of the determination,
but permitted to be completed by the voluntary inclination of a
perfect and upright man. And in that the determination was most
perfectly infallible, it was through the foresight of the undoubted
inclination of this good and upright person.
Quest. But might not God have kept Adam from inclining, if he
would?
Ans. What more certain? But yet consider,
1. Adam being now an upright man, he was able to have kept himself,
had he but looked to it as he should and might.
2. This being so, if God had here stept in, he had either added
that which had been needless, and so had not obtained thankfulness;
or else had made the strength of Adam useless, yea his own workmanship
in so creating him, superfluous; or else by consequence imperfect.
(3.) If he had done so, he had taken Adam from his duty, which was
to trust and believe his Maker; he had also made void the end of
the commandment, which was to persuade to watchfulness, diligence,
sobriety, and contentedness; yea, and by so doing would not only
himself have tempted Adam to transgression, even to lay aside the
exercise of that strength that God had already given him; but should
have become the pattern, or the first father to all looseness,
idleness, and neglect of duty. Which would also not only have
been an ill example to Adam to continue to neglect so reasonable
and wholesome duties, but would have been to himself an argument
of defence to retort upon his God, when he had come at another
time to reckon with him for his misdemeanours.[6]
Many other weighty reasons might here be further added for God's
vindication in this particular, but at this time let these suffice.
CHAPTER 7.
Whether any under Eternal Reprobation have just cause to quarrel
with God for not electing of them?
That the answer to this question may be to edification, recall
again what I have before asserted; to wit, That for a man to
be left out of God's election, and to be made a sinner, is two
things; and again, For a man to be not elect, and to be condemned
to hell-fire, is two things also. Now I say, if non-election
makes no man a sinner, and if it appoints no man to condemnation
neither, then what ground hath any reprobate to quarrel with God
for not electing of him? Nay, further, reprobation considereth him
upright, leaveth him upright, and so turneth him into the world;
what wrong doth God do him, though he hath not elected him? What
reason hath he that is left in this case to quarrel against his
Maker?
If thou say, because God hath not chosen them, as well as chosen
others: I answer, 'Nay but, O man, who art thou that repliest
against God? Shall the thing formed say to him that formed it,
Why hast thou made me thus?' (Rom 9:20). 'Behold, as the clay is
in the potter's hand, so are ye in my hand, O house of Israel,'
saith the Lord God (Jer 18:6). So then, if I should say no more but
that God is the only Lord and Creator, and that by his sovereignty
he hath power to dispose of them according to his pleasure, either
to choose or to refuse, according to the counsel of his own will,
who could object against him and be guiltless? 'He giveth not
account of any of his matters' (Job 33:13). 'And what his soul
desireth, even that he doeth' (Job 23:13).
Again, God is wiser than man, and therefore can shew a reason for
what he acts and does, both when and where at present thou seest
none. Shall God the only wise, be arraigned at the bar of thy
blind reason, and there be judged and condemned for his acts done
in eternity? Who hath directed the Spirit of the Lord, 'or who
hath been his counsellor?' (Rom 11:34). Do you not know that he
is far more above us, than we are above our horse or mule that is
without understanding? 'Great things doeth he, which we cannot
comprehend' (Job 37:5). 'Great things and unsearchable, marvellous
things without number' (Job 5:9).
But, I say, should we take it well if our beast should call
us to account for this and the other righteous act, and judge us
unrighteous, and our acts ridiculous, and all because it sees no
reason for our so doing? Why, we are as beasts before God (Psa
73:22).
But again, to come yet more close to the point: the reprobate
quarrels with God, because he hath not elected him; well, but is
not God the master of his own love? And is not his will the only
rule of his mercy? And may he not, without he give offence to thee,
lay hold by electing love and mercy on whom himself pleaseth? Must
thy reason, nay, thy lust, be the ruler, orderer, and disposer of
his grace? 'Is it not lawful for me to do what I will with mine
own?' saith he, 'Is thine eye evil, because I am good?' (Matt
20:15).
Further, What harm doth God to any reprobate, by not electing of
him; he was, as hath been said, considered upright, so formed in
the act of creation, and so turned into the world: indeed he was
not elected, but hath that taken anything from him? No, verily,
but leaveth him in good condition: there is good, and better, and
best of all; he that is in a good estate, though others through
free grace are in a far better, hath not any cause to murmur either
with him that gave him such a place, or at him that is placed above
him. In a word, reprobation maketh no man personally a sinner,
neither doth election make any man personally righteous. It is the
consenting to sin that makes a man a sinner; and the imputation of
grace and righteousness that makes [men] gospelly and personally
just and holy.
But again, seeing it is God's act to leave some out of the bounds
of his election, it must needs be, therefore, positively good: Is
that then which is good in itself made sin unto thee? God forbid:
God doth not evil by leaving this or that man out of his electing
grace, though he choose others to eternal life, through Jesus
Christ our Lord. Wherefore there is not a reprobate that hath any
cause, and therefore no just cause, to quarrel with his Maker,
for not electing of him.
And that, besides what hath been spoken, if you consider,
1. For God to elect, is an act of sovereign grace; but to pass
by, or to refuse so to do, is an act of sovereign power, not of
injustice.
2. God might therefore have chosen whether he would have elected
any, or so many or few; and also which and where he would.
3. Seeing then that all things are at his dispose, he may fasten
electing mercy where he pleaseth; and other mercy, if he will, to
whom and when he will.
4. Seeing also that the least of mercies are not deserved by the
best of sinners; men, instead of quarrelling against the God of
grace, because they have not what they list, should acknowledge
they are unworthy of their breath; and also should confess that
God may give mercy where he pleaseth, and that too, both which
or what, as also to whom, and when he will; and yet be good, and
just, and very gracious still: Nay, Job saith, 'He taketh away,
who can hinder him? Who will say unto him, What doest thou?' (Job
9:12).
The will of God is the rule of all righteousness, neither knoweth
he any other way by which he governeth and ordereth any of
his actions. Whatsoever God doth, it is good because he doth it;
whether it be to give grace, or to detain it; whether in choosing
or refusing. The consideration of this, made the holy men of old
ascribe righteousness to their Maker, even then when yet they
could not see the reason of his actions. They would rather stand
amazed, and wonder at the heights and depths of his unsearchable
judgments, than quarrel at the strange and most obscure of them
(Job 34:10-12, 36:3, 37:23; Jer 12:1; Rom 11:33).
God did not intend that all that ever he would do, should be known
to every man, no nor yet to the wise and prudent. It is as much
a duty sometimes to stay ourselves and wonder, and to confess our
ignorance in many things of God, as it is to do other things that
are duty without dispute. So then, let poor dust and ashes forbear
to condemn the Lord, because he goeth beyond them; and also they
should beware they speak not wickedly for him, though it be, as
they think, to justify his actions. 'The Lord is righteous in all
his ways, and holy in all his works' (Psa 145:17; Matt 11:25; 1
Cor 2:8; Job 13:6-8).[7]
CHAPTER 8.
Whether Eternal reprobation in itself, or in its doctrine, be in
very deed an hindrance to any man in seeking the salvation of his
soul.
In my discourse upon this question, I must entreat the reader to
mind well what is premised in the beginning of the former chapter,
which is, That reprobation makes no man a sinner, appoints no
man to condemnation, but leaveth him upright after all. So then,
though God doth leave this most of men without the bounds of his
election, his so doing is neither in itself, nor yet its doctrine,
in very deed, an hindrance to any man in seeking the salvation of
his soul.
First, It hindreth not in itself, as is clear by the ensuing
considerations:--
1. That which hindreth him is the weakness that came upon him by
reason of sin. Now God only made the man, but man's listening to
Satan made him a sinner, which is the cause of all his weakness:
this therefore is it that hindreth him, and that also disenableth
him in seeking the salvation of his soul. 'Let no man say when he
is tempted, I am tempted of God: for God cannot be tempted with
evil, neither tempteth he any man' (James 1:13). 'God made man
upright; but they have sought out many inventions' (Eccl 7:29;
Eze 16:30; Hosea 13:9, 14:1; Gen 3:8-11).
2. It hindreth not in itself, for it taketh not anything from a
man that would help him, might it continue with him; it takes not
away the least part of his strength, wisdom, courage, innocency,
or will to good; all these were lost by the fall, in that day when
he died the death. Nay, reprobation under some consideration did
rather establish all these upon the reprobate; for as it decrees
him left, so left upright. Wherefore man's hindrance cometh on him
from other means, even by the fall, and not by the simple act of
eternal reprobation (Gen 3).
3. As reprobation hindreth not either of these two ways, so neither
is it from this simple act that Satan is permitted either to tempt
them, that they might be tried, or that they might be overthrown.
(1.) It is not by this act that Satan is permitted to tempt them
that they might be tried; because then the Son of God himself must
be reached by this reprobation; he being tempted by the devil as
much, if not more than any. Yea, and then must every one of the
elect be under eternal reprobation; for they also, and that after
their conversion, are greatly assaulted by him. 'Many are the
troubles of the righteous,' &c. (Matt 4:1,2; Heb 2:17, 4:15).
(2.) Neither is it from the act of reprobation that sin hath
entered the world, no more than from election, because those under
the power of election did not only fall at first, but do still
generally as foully, before conversion, as the reprobate himself.
Whereas, if either the temptation, or the fall, were by virtue of
reprobation, then the reprobates, and they only, should have been
tempted, and have fallen. The temptation then, and the fall, doth
come from other means, and so the hindrance of the reprobate,
than from eternal reprobation. For the temptation, the fall and
hindrance being universal, but the act of reprobation particular,
the hindrance must needs come from such a cause as taketh hold on
all men, which indeed is the fall; the cause of which was neither
election nor reprobation, but man's voluntary listening to the
tempter (Rom 3:9).
(3.) It is yet far more evident that reprobation hindreth no man
from seeking the salvation of his soul: because notwithstanding all
that reprobation doth, yet God giveth to divers of the reprobates
great encouragements thereto; to wit, the tenders of the gospel
in general, not excluding any; great light also to understand it,
with many a sweet taste of the good word of God, and the powers of
the world to come; he maketh them sometimes also to be partakers
of the Holy Ghost, and admitteth many of them into fellowship
with his elect; yea, some of them to be rulers, teachers, and
governors in his house: all which, without doubt, both are and
ought to be great encouragements even to the reprobates themselves,
to seek the salvation of their souls (Matt 11:28; Rev 22:17; Heb
6:4,5; Matt 25:1,2; Acts 1:16,17).
Second, As it hindreth not in itself, so it hindreth not by its
doctrine: for, all that this doctrine saith is, that some are left
out of God's election, as considered upright. Now this doctrine
cannot hinder any man. For,
1. No man still stands upright.
2. Though it saith some are left, yet it points at no man, it
nameth no man, it binds all faces in secret. So then, if it hinder,
it hindreth all, even the elect as well as reprobate; for the
reprobate hath as much ground to judge himself elect, as the very
elect himself hath, before he be converted, being both alike in a
state of nature and unbelief, and both alike visibly liable to the
curse, for the breach of the commandment. Again, As they are equals
here, so also have they ground alike to close in with Christ and
live; even the open, free, and full invitation of the gospel, and
promise of life and salvation, by the faith of Jesus Christ (Eph
2:1,2; Rom 3:9; John 3:16; 2 Cor 5:19-21; Rev 21:6, 22:17).
3. It is evident also by experience, that this doctrine doth not,
in deed, neither can it hinder any (this doctrine I mean, when
both rightly stated and rightly used) because many who have been
greatly afflicted about this matter, have yet at last had comfort;
which comfort, when they have received it, hath been to them as
an argument that the thing they feared before, was not because of
reprobation rightly stated; but its doctrine much abused was the
cause of their affliction: and had they had the same light at
first they received afterwards, their troubles then would soon
have fled, as also now they do. Wherefore discouragement comes
from want of light, because they are not skilful in the word
of righteousness: for had the discouragement at first been true,
which yet it could not be, unless the person knew by name himself
under eternal reprobation, which is indeed impossible, then his
light would have pinched him harder; light would rather have fastened
this his fear, than at all have rid him of it (Heb 5:12-14).
Indeed the scripture saith, the word is to some the savour of death
unto death, when to others the savour of life unto life. But mark,
it is not this doctrine in particular, if so much as some other,
that doth destroy the reprobate. It was respited at which Pharaoh
hardened his heart; and the grace of God that the reprobates of
old did turn into lasciviousness. Yea, Christ the Saviour of the
world, is a stumbling-block unto some, and a rock of offence unto
others. But yet again, consider that neither HE, nor any of God's
doctrines, are so simply, and in their own true natural force and
drift: for they beget no unbelief, they provoke to no wantonness,
neither do they in the least encourage to impenitency; all this
comes from that ignorance and wickedness that came by the fall:
Wherefore it is by reason of that also, that they stumble, and
fall, and grow weak, and are discouraged, and split themselves,
either at the doctrine of reprobation, or at any other truth of
God (Exo 8:15; Jude 4:1; 1 Peter 2:8).
Lastly, To conclude as I began, there is no man while in this world,
that doth certainly know that he is left out of the electing love
of the great God; neither hath he any word in the whole bible, to
persuade him so to conclude and believe; for the scriptures hold
forth salvation to the greatest of sinners. Wherefore, though
the act of reprobation were far more harsh, and its doctrine also
more sharp and severe, yet it cannot properly be said to hinder
any. It is a foolish thing in any to be troubled with those
things which they have no ground to believe concerns themselves;
especially when the latitude of their discouragement is touching
their own persons only. 'The secret things belong unto the Lord
our God' (Deut 29:29). Indeed every one of the words of God ought
to put us upon examination, and into a serious enquiry of our
present state and condition, and how we now do stand for eternity; to
wit, whether we are ready to meet the Lord, or how it is with us.
Yet, when search is fully made, and the worst come unto the worst,
the party can find himself no more than the chief of sinners, not
excluded from the grace of God tendered in the gospel; not from an
invitation, nay a promise, to be embraced and blest, if he comes
to Jesus Christ. Wherefore he hath no ground to be discouraged by
the doctrine of reprobation (1 Tim 1:15; Acts 3:19; 2 Chron 33;
John 7:37, 6:37; Mark 2:17).
CHAPTER 9.
Whether God would indeed and in truth, that the gospel, with the
grace thereof, should be tendered to those that yet he hath bound
up under Eternal Reprobation?
To this question I shall answer,
First, In the language of our Lord, 'Go preach the gospel unto
every creature' (Mark 16:15); and again, 'Look unto me, and be
ye saved; all ye ends of the earth' (Isa 45:22). 'And whosoever
will, let him take the water of life freely' (Rev 22:17). And the
reason is, because Christ died for all, 'tasted death for every
man' (2 Cor 5:15; Heb 2:9); is 'the Saviour of the world' (1 John
4:14), and the propitiation for the sins of the whole world.
Second, I gather it from those several censures that even every
one goeth under, that doth not receive Christ, when offered in the
general tenders of the gospel; 'He that believeth not,--shall be
damned' (Mark 16:16); 'He that believeth not God hath made him
a liar, because he believeth not the record that God gave of his
son' (1 John 5:10); and, Woe unto thee Capernaum, 'Woe unto thee
Chorazin! woe unto thee Bethsaida!' (Matt 11:21) with many other
sayings, all which words, with many other of the same nature,
carry in them a very great argument to this very purpose; for if
those that perish in the days of the gospel, shall have, at least,
their damnation heightened, because they have neglected and refused
to receive the gospel, it must needs be that the gospel was with
all faithfulness to be tendered unto them; the which it could not
be, unless the death of Christ did extend itself unto them (John
3:16; Heb 2:3); for the offer of the gospel cannot, with God's
allowance, be offered any further than the death of Jesus Christ
doth go; because if that be taken away, there is indeed no gospel,
nor grace to be extended. Besides, if by every creature, and the
like, should be meant only the elect, then are all the persuasions
of the gospel to no effect at all; for still the unconverted,
who are here condemned for refusing of it, they return it as fast
again: I do not know I am elect, and therefore dare not come to
Jesus Christ; for if the death of Jesus Christ, and so the general
tender of the gospel, concern the elect alone; I, not knowing
myself to be one of that number, am at a mighty plunge; nor know
I whether is the greater sin, to believe, or to despair: for I say
again, if Christ died only for the elect, &c. then, I not knowing
myself to be one of that number, dare not believe the gospel,
that holds forth his blood to save me; nay, I think with safety
may not, until I first do know I am elect of God, and appointed
thereunto.
Third, God the Father, and Jesus Christ his Son, would have all
men whatever, invited by the gospel to lay hold of life by Christ,
whether elect or reprobate; for though it be true, that there is
such a thing as election and reprobation, yet God, by the tenders
of the gospel in the ministry of his word, looks upon men under
another consideration, to wit, as sinners; and as sinners invites
them to believe, lay hold of, and embrace the same. He saith not
to his ministers, Go preach to the elect, because they are elect;
and shut out others, because they are not so: But, Go preach the
gospel to sinners as sinners; and as they are such, go bid them
come to me and live. And it must needs be so, otherwise the preacher
could neither speak in faith, nor the people hear in faith. First,
the preacher could not speak in faith, because he knoweth not the
elect from the reprobate; nor they again hear in faith, because,
as unconverted, they would be always ignorant of that also. So
then, the minister neither knowing whom he should offer life unto,
nor yet the people which of them are to receive it; how could
the word now be preached in faith with power? And how could the
people believe and embrace it? But now the preacher offering mercy
in the gospel to sinners, as they are sinners, here is way made
for the word to be spoke in faith, because his hearers are sinners;
yea, and encouragement also for the people to receive and close
therewith, they understanding they are sinners: 'Christ Jesus came
into the world to save sinners' (1 Tim 1:15; Luke 24:46,47).
Fourth, The gospel must be preached to sinners as they are sinners,
without distinction of elect or reprobate; because neither the
one nor yet the other, as considered under these simple acts, are
fit subjects to embrace the gospel: for neither the one act, nor
yet the other, doth make either of them sinners; but the gospel
is to be tendered to men as they are sinners, and personally under
the curse of God for sin: wherefore to proffer grace to the elect
because they are elect, it is to proffer grace and mercy to them,
as not considering them as sinners. And, I say, to deny it to the
reprobate, because he is not elected, it is not only a denial of
grace to them that have no need thereof, but also before occasion
is given on their part, for such a dispensation. And I say again,
therefore, to offer Christ and grace to man elect, as simply so
considered, this administers to him no comfort at all, he being
here no sinner; and so engageth not the heart at all to Jesus
Christ; for that comes in, and is effected on them as they are
sinners. Yea, to deny the gospel also to the reprobate, because
he is not elect, it will not trouble him at all; for saith he, So
I am not a sinner, and so do not need a Saviour. But now, because
the elect have no need of grace in Christ by the gospel, but as
they are sinners; nor the reprobates cause to refuse it, but as
they are sinners; therefore Christ by the word of the gospel, is
to be proffered to both, without considering elect or reprobate,
even as they are sinners. 'The whole have no need of the physician,
but they that are sick: I came not to call the righteous, but
sinners to repentance' (Mark 2:17; 2 Cor 5:14,15; Luke 7:47).
Thus you see the gospel is to be tendered to all in general, as
well to the reprobate as to the elect, TO SINNERS AS SINNERS; and
so are they to receive it, and to close with the tenders thereof.[8]
CHAPTER 10.
Seeing then that the grace of God in the gospel, is by that to
be proffered to sinners, as sinners; as well to the reprobate as
the elect; Is it possible for those who indeed are not elect, to
receive it, and be saved?
To this question I shall answer several things: but first I shall
shew you what that grace is, that is tendered in the gospel; and
secondly, what it is to receive it and be saved.
First then, The grace that is offered to sinners as sinners,
without respect to this or that person, it is a sufficiency of
righteousness, pardoning grace, and life, laid up in the person
of Christ, held forth in the exhortation and word of the gospel,
and promised to be theirs that receive it; yea, I say, in so
universal a tender, that not one is by it excluded or checked in
the least, but rather encouraged, if he hath the least desire to
life; yea, it is held forth to beget both desires and longings
after the life thus laid up in Christ, and held forth by the
gospel (John 1:16; Col 1:19,23; 1 John 5:11,12; Acts 13:38,39;
Rom 10:12-14, 16:25,26).
Secondly, To receive this grace thus tendered by the gospel, it
is,
1. To believe it is true.
2. To receive it heartily and unfeignedly through faith. And,
3. To let it have its natural sway, course and authority in the
soul, and that in that measure, as to bring forth the fruits of
good living in heart, word, and life, both before God and man.
Now then to the question.
Is it possible that this tender, thus offered to the reprobate,
should by him be thus received and embraced, and he live thereby?
To which I answer in the negative. Nor yet for the elect themselves,
I mean as considered dead in trespasses and sins, which is the state
of all men, elect as well as reprobate. So then, though there be
a sufficiency of life and righteousness laid up in Christ for all
men, and this tendered by the gospel to them without exception;
yet sin coming in between the soul and the tender of this grace,
it hath in truth disabled all men, and so, notwithstanding this
tender, they continue to be dead. For the gospel, I say, coming in
word only, saveth no man, because of man's impediment; wherefore
those that indeed are saved by this gospel, the word comes not to
them in word only, but also in power, and in the Holy Ghost; is
mixed with faith even with the faith of the operation of God, by
whose exceeding great and mighty power they are raised from this
death of sin, and enabled to embrace the gospel. Doubtless, all
men being dead in trespasses and sins, and so captivated under the
power of the devil, the curse of the law, and shut up in unbelief;
it must be the power of God, yea the exceeding greatness of that
power that raiseth the soul from this condition, to receive the
holy gospel (Eph 2:1-3; 1 Thess 1:5,6; Col 2:12; Heb 4:1,2; Eph
1:18,19, &c.).
For man by nature, (consider him at best), can see no more, nor do
no more than what the principles of nature understands and helps
to do; which nature being below the discerning of things truly,
spiritually, and savingly good, it must needs fall short of receiving,
loving and delighting in them. 'The natural man receiveth not the
things of the Spirit of God, for they are foolishness unto him:
neither can he know them, because they are spiritually discerned'
(1 Cor 2:14). Now I say, if the natural man at best (for the elect
before conversion are no more, if quite so much) cannot do this,
how shall they attain thereto, being now not only corrupted
and infected, but depraved, bewitched and dead; swallowed up of
unbelief, ignorance, confusion, hardness of heart, hatred of God,
and the like? When a thorn by nature beareth grapes, and a thistle
beareth figs, then may this thing be (Matt 7:16-18). To lay hold
of and receive the gospel by a true and saving faith, it is an
act of the soul as made a new creature, which is the workmanship
of God: 'Now he that hath wrought us for the self-same thing
is God' (2 Cor 5:5). 'For a corrupt tree cannot bring forth good
fruit' (Luke 6:43-45). 'Can the Ethiopian change his skin?' (Jer
13:23).
But yet the cause of this impossibility.
1. Lieth not in reprobation, the elect themselves being as much
unable to receive it as the other.
2. Neither is it because the reprobate is excluded in the tender,
for that is universal.
3. Neither is it because there wanteth arguments in the tenders
of the gospel, for there is not only plenty, but such as be
persuasive, clear, and full of rationality.
4. Neither is it because these creatures have no need thereof,
for they have broken the law.
5. Wherefore it is, because indeed they are by sin dead, captivated,
mad, self-opposers, blind, alienated in their minds, and haters
of the Lord. Behold the ruins that sin hath made!
Wherefore whoever receiveth the grace that is tendered in the
gospel, they must be quickened by the power of God, their eyes must
be opened, their understandings illuminated, their ears unstopped,
their hearts circumcised, their wills also rectified, and the Son
of God revealed in them. Yet as I said, not because there wanteth
argument in these tenders, but because men are dead, and blind,
and cannot hear the word. 'Why do ye not understand my speech
[saith Christ]; Even because ye cannot hear my word' (John 8:43;
Acts 9:15, 26:9,10; Psa 110:3; Gal 1:15; Matt 11:27).
For otherwise, as I said but now, there is, 1. Rationality enough
in the tenders of the gospel. 2. Persuasions of weight enough to
provoke to faith. And, 3. Arguments enough to persuade to continue
therein.
1. Is it not reasonable that man should believe God in the proffer
of the gospel and life by it? Is there not reason, I say, both
from the truth and faithfulness of God, from the sufficiency of the
merits of Christ, as also from the freeness and fullness of the
promise? What unreasonable thing doth the gospel bid thee credit?
Or what falsehood doth it command thee to receive for truth? Indeed
in many points the gospel is above reason, but yet in never a one
against it; especially in those things wherein it beginneth with
the sinner, in order to eternal life.
2. Again, touching its persuasions to provoke to faith: With how
many signs and wonders, miracles and mighty deeds, hath it been
once and again confirmed, and that to this very end? (Heb 1:1-3;
1 Cor 14:22). With how many oaths, declarations, attestations, and
proclamations, is it avouched, confirmed, and established? (Heb
6:17,18; Acts 13:32; Jer 3:12; Gal 3:15). And why should not
credence be given to that gospel that is confirmed by blood, the
blood of the Son of God himself? Yea, that gospel that did never
yet fail any that in truth hath cast themselves upon it, since
the foundation of the world (Heb 9:16-18, 12:1-3).
3. Again, as there is rationality enough, and persuasions sufficient,
so there is also argument most prevalent to persuade to continue
therein, and that to heartily, cheerfully, and unfeignedly, unto
the end: did not, as I have said, blindness, madness, deadness, and
willful rebellion, carry them away in the vanity of their minds,
and overcome them (Eph 4:17-19).
(1.) For, first, if they could but consider how they have sinned,
how they have provoked God, &c., if they could but consider what
a dismal state the state of the damned is, and also, that in
a moment their condition is like to be the same, would they not
cleave to the gospel and live?
(2.) The enjoyment of God, and Christ, and saints, and angels,
being the sweetest; the pleasures of heaven the most comfortable,
and to live always in the greatest height of light, life, joy,
and gladness imaginable, one would think were enough to persuade
the very damned now in hell.
There is no man then perisheth for want of sufficient reason in the
tenders of the gospel, nor any for want of persuasions to faith;
nor yet because there wanteth arguments to provoke to continue
therein. But the truth is, the gospel in this hath to do with
unreasonable creatures; with such as will not believe it, and that
because it is truth: 'And because I tell you the truth, [saith
Christ] therefore ye believe me not' (John 8:45).
Quest. Well, but if this in truth be thus, how then comes it to
pass that some receive it and live for ever? For you have said
before, that the elect are as dead as the reprobate, and full as
unable as they, as men, to close with these tenders, and live.
Answ. Doubtless this is true, and were the elect left to themselves,
they, through the wickedness of their heart, would perish as
do others. Neither could all the reasonable persuasive prevalent
arguments of the gospel of God in Christ, prevail to make any
receive it, and live. Wherefore here you must consider, that as
there is mercy proclaimed in the general tenders of the gospel,
so there is also the grace of election; which grace kindly
over-ruleth and winneth the spirit of the chosen, working in them
that unfeigned closing therewith, that makes it effectual to their
undoubted salvation; which indeed is the cause that not only in
other ages, but also to this day, there is a remnant that receive
this grace; they being appointed, I say, thereto, before the
world began; preserved in time from that which would undo them,
and enabled to embrace the glorious gospel of grace, and peace,
and life (1 Kings 19:18; Rom 11:5; 1 Thess 5:9).
Now there is a great difference between the grace of election, and
the grace that is wrapped up in the general tenders of the gospel
a difference, I say, and that both as to its timing, latituding,
and working.
1. Touching its timing; it is before, yea long before, there was
either tender of the grace wrapped up in the gospel to any, or
any need of such a tender (Eph 1:4,5).
2. They also differ in latitude; the tenders of grace in the
gospel are common and universal to all, but the extension of that
of election special and peculiar to some. 'There is a remnant
according to the election of grace' (Rom 11:5).
3. Touching the working of the grace of election; it differs much
in some things from the working of the grace that is offered in the
general tenders of the gospel. As is manifest in these particulars:
(1.). The grace that is offered in the general tenders of the
gospel, calleth for faith to lay hold upon, and accept thereof;
but the special grace of election, worketh that faith which doth
lay hold thereof (Acts 16:31, 13:48; Phil 1:29; 2 Thess 1:11).
(2.) The grace that is offered in the general tenders of the gospel,
calleth for faith, as a condition in us, without which there is
no life; but the special grace of election worketh faith in us
without any such condition (Mark 16:15,16; Rom 11:5,6).
(3.) The grace that is offered in the general tenders of the
gospel, promiseth happiness upon the condition of persevering in
the faith only; but the special grace of election causeth this
perseverance (Col 1:23; Eph 2:10; Rom 11:7; 1 Peter 1:5-7).
(4.) The grace offered in the general tenders of the gospel, when
it sparkleth most, leaveth the greatest part of men behind it;
but the special grace of election, when it shineth least, doth
infallibly bring every soul therein concerned to everlasting life
(Rom 10:16, 8:33-35).
(5.) A man may overcome and put out all the light and life that
is begotten in him by the general tenders of the gospel; but none
shall overcome, or make void, or frustrate the grace of election
(Jude 4; 2 Peter 2:20-22; Matt 24:24; Rom 11:1-3, &c.).
(6.) The general tenders of the gospel, considered without a
concurrence of the grace of election, helps not the elect himself,
when sadly fallen. Wherefore, when I say the grace that is offered
in the general tenders of the gospel, I mean that grace when
offered, as not being accompanied with a special operation of
God's eternal love, by way of conjunction therewith. Otherwise
the grace that is tendered in the general offers of the gospel,
is that which saveth the sinner now, and that brings him to
everlasting life; that is, when conjoined with that grace that
blesseth and maketh this general tender effectually efficacious.
The grace of election worketh not without, but by these tenders
generally; neither doth the grace thus tendered, effectually work,
but by and with the grace of election: 'As many as were ordained
to eternal life believed' (Acts 13:48): The word being then effectual
to life, when the hand of the Lord is effectually therewith to that
end (Mark 16:20). They 'spake [saith the text] unto the Grecians,
preaching the Lord Jesus. And the hand of the Lord was with them;
and a great number believed, and turned unto the Lord' (Acts
11:20,21).
We must always put difference between the word of the gospel, and
the power that manageth that word; we must put difference between
the common and more special operations of that power also; even as
there is evidently a difference to be put between those words of
Christ that were effectual to do what was said, and of those words of
his which were but words only, or at least not so accompanied with
power. As for instance: that same Jesus that said to the Leper,
'Say nothing to any man,' said also to Lazarus, 'Come forth';
yet the one obeyed, the other did not; though he that obeyed was
least in a capacity to do it, he being now dead, and stunk in his
grave. Indeed unbelief hath hindered Christ much, yet not when he
putteth forth himself as Almighty, but when he doth suffer himself
by them to be abused who are to be dealt with by ordinary means:
Otherwise legions of devils, with ten thousand impediments, must
fall down before him, and give way unto him. There is a speaking,
and a so speaking: 'They so spake, that a great multitude, both
of the Jews, and also of the Greeks, believed' (Acts 14:1). Even
as I have hinted already, there is a difference between the coming
of the word when it is in power (1 Thess 1:5), and when it is in
word only. So then, the blessed grace of election chooseth this
man to good, not because he is good; it chooseth him to believe,
not because he doth believe; it chooseth him to persevere, not
because he doth so; it fore-ordains that this man shall be created
in Christ Jesus unto good works (Eph 1:4-6), not if a man will
create himself thereto (1 Peter 1:2; Eph 2:10).
What shall we say then? Is the fault in God, if any perish?
Doubtless no; nor yet in his act of eternal reprobation neither:
it is grace that saveth the elect, but sin that damns the rest:
it is superabundant grace that causeth the elect to close with the
tenders of life, and live; and it is the aboundings of sin that
holds off the reprobate from the rational, necessary, and absolute
tenders, of grace. To conclude then; the gospel calleth for credence
as a condition, and that both from the elect and reprobate; but
because none of them both, as dead in sin, will close therewith,
and live; therefore grace, by virtue of electing love, puts forth
itself to work and do for some beyond reason; and justice cuts
off others, for slighting so good, so gracious, and necessary a
means of salvation, so full both of kindness, mercy and reason.
CHAPTER 11.
Seeing [that] it is not possible that the reprobate should receive
this grace and live, and also seeing [that] this is infallibly
foreseen of God; and again, seeing God hath fore-determined
to suffer it so to be; Why doth he yet will and command that the
gospel, and so grace in the general tenders thereof, should be
proffered unto them?
Why then is the gospel offered them? Well, that there is such a
thing as eternal reprobation, I have shewed you; also what this
eternal reprobation is, I have opened unto you: and shall now shew
you also, that though these reprobates will infallibly perish,
which God not only foresaw, but fore-determined to suffer them
most assuredly so to do; yet there is reason, great reason, why
the gospel, and so the grace of God thereby, should be tendered,
and that in general terms, to them as well as others.
But before I come to lay the reasons before you, I must mind you
afresh of these particulars:
1. That eternal reprobation makes no man a sinner.
2. That the fore-knowledge of God that the reprobate would perish
makes no man a sinner.
3. That God's infallibly determining upon the damnation of him
that perisheth, makes no man a sinner.
4. God's patience and long-suffering, and forbearance, until the
reprobate fits himself for eternal destruction, makes no man a
sinner.
So then, God may reprobate, may suffer the reprobate to sin, may
pre-determine his infallible damnation, through the pre-consideration
of him in sin, and may also forbear to work that effectual work
in his soul that would infallibly bring him out of this condition,
and yet neither be the author, contriver, nor means of man's sin
and misery.
Again, God may infallibly foresee that this reprobate, when he
hath sinned, will be an unreasonable opposer of his own salvation;
and may also determine to suffer him to sin, and be thus unreasonable
to the end, yet be gracious, yea very gracious, if he offer him
life, and that only upon reasonable terms, which yet he denieth
to close with (Isa 1:18; 55:12).
The reasons are,
1. Because not God, but sin, hath made him unreasonable; without
which, reasonable terms had done his work for him: for reasonable
terms are the most equal and righteous terms that can be propounded
between parties at difference; yea the terms that most suiteth and
agreeth with a reasonable creature, such as man; nay, reasonable
terms are, for terms, the most apt to work with that man whose
reason is brought into and held captive by very sense itself (Eze
18; 33).
2. God goeth yet further, he addeth promises of mercy, as those
that are inseparable to the terms he offereth, even to pour forth
his Spirit unto them; 'Turn at my reproof, and behold I will pour
forth of my Spirit unto you, and incline your ear; come unto me,
hear and your soul shall live' (Prov 1:23-27).
Now then to the question itself, to wit, that seeing it is impossible
the reprobate should be saved; seeing also this is infallibly
foreseen of God, and seeing also that God hath beforehand determined
to suffer it so to be; yet I shall shew you it is requisite, yea
very requisite, that he should both will and command that the
gospel, and so grace in the general tenders thereof should be
proffered unto them.
FIRST REASON.--And that first, to shew that this reprobation doth
not in itself make any man absolutely incapable of salvation: for
if God had intended that by the act of reprobation, the persons
therein concerned should also by that only act have been made
incapable of everlasting life, then this act must also have tied
up all the means from them, that tendeth to that end; or at least
have debarred the gospel's being offered to them by God's command,
for that intent; otherwise who is there but would have charged the
Holy One as guilty of guile, and worthy of blame, for commanding
that the gospel of grace and salvation should be offered unto
this or that man, whom yet he hath made incapable to receive it,
by his act of reprobation. Wherefore this very thing, to wit, that
the gospel is yet to be tendered to these eternally reprobated,
sheweth that it is not simply the act of God's reprobation, but
sin, that incapacitateth the creature of life everlasting. Which
sin is no branch of this reprobation, as is evident, because the
elect and reprobate are both alike defiled therewith.
SECOND REASON.--God also sheweth by this, that the reprobate do
not perish for want of the offers of salvation, though he hath
offended God, and that upon most righteous terms; according to what
is written, 'As I live, saith the Lord God, I have no pleasure in
the death of the wicked, but that the wicked turn from his way,
and live' (Eze 33:11, 18:31,32). 'Turn ye unto me, saith the Lord
of Hosts, and I will turn unto you, saith the Lord of Hosts' (Zech
1:3). So then, here lieth the point between God and the reprobate,
I mean the reprobate since he hath sinned, God is willing to save
him upon reasonable terms, but not upon terms above reason; but
not reasonable terms will [go] down with the reprobate, therefore
he must perish for his unreasonableness.
That God is willing to save even those that perish for ever, is
apparent, both from the consideration of the goodness of his
nature (Psa 145:9), of man's being his creature, and indeed in a
miserable state (Job 14:15, 3:16). But I say, as I have also said
already, there is a great difference between his being willing
to save them, through their complying with these his reasonable
terms, and his being resolved to save them, whether they, as men,
will close therewith, or no; so only he saveth the elect themselves,
even 'according to the riches of his grace' (Eph 1:7). Even
'according to his riches in glory, by Christ Jesus' (Phil 4:19).
Working effectually in them, what the gospel, as a condition,
calleth for from them. And hence it is that he is said to give
faith (Phil 1:29), yea the most holy faith, for that is the faith
of God's elect, to give repentance (Acts 5:31), to give a new
heart, to give his fear, even that fear that may keep them for
ever from everlasting ruin (Eph 1:4); still engaging his mercy and
goodness to follow them all the days of their lives (Jer 32:40;
Eze 36:26,27), that they may dwell in the house of the Lord for
ever (Psa 23:6), and as another scripture saith, 'Now he that hath
wrought us for the selfsame thing, is God' (2 Cor 5:5; Rom 8:26,
&c.).
But I say, his denying to do thus for every man in the world,
cannot properly be said to be because he is not heartily willing
they should close with the tenders of the grace held forth in
the gospel, and live. Wherefore you must consider that there is
a distinction to be put between God's denying grace on reasonable
terms, and denying it absolutely; and also that there is a difference
between his withholding further grace, and of hindering men from
closing with the grace at present offered; also that God may
withhold much, when he taketh away nothing; yea, take away much,
when once abused, and yet be just and righteous still. Further, God
may deny to do this or that absolutely, when yet he hath promised
to do, not only that, but more, conditionally. Which things
considered, you may with ease conclude, that he may be willing to
save those not elect, upon reasonable terms, though not without
them.
It is no unrighteousness in God to offer grace unto the world,
though but on these terms only, that they are also foreseen by him
infallibly to reject; both because to reject it is unreasonable,
especially the terms being so reasonable, as to believe the truth
and live; and also because it is grace and mercy in God, so much
as once to offer means of reconciliation to a sinner, he being
the offender; but the Lord, the God offended; they being but dust
and ashes, he the heavenly Majesty. If God, when man had broke
the law, had yet with all severity kept the world to the utmost
condition of it, had he then been unjust? Had he injured man at
all? Was not every tittle of the law reasonable, both in the first
and second table? How much more then is he merciful and gracious,
even in but mentioning terms of reconciliation? especially seeing
he is also willing so to condescend, if they will believe his word,
and receive the love of the truth. Though the reprobate then doth
voluntarily, and against all strength of reason, run himself upon
the rocks of eternal misery, and split himself thereon, he perisheth
in his own corruption, by rejecting terms of life (2 Thess 2:10;
2 Peter 2:12,13).
Object. But the reprobate is not now in a capacity to fulfil these
reasonable terms.
Ans. But I say, suppose it should be granted, is it because
reprobation made him incapable, or sin? Not reprobation, but sin:
if sin, then before he quarrel, let him consider the case aright,
where, in the result, he will find sin, being consented to by his
voluntary mind, hath thus disabled him: and because, I say, it
was sin by his voluntary consent that did it, let him quarrel with
himself for consenting, so as to make himself incapable to close
with reasonable terms; yea, with those terms because reasonable,
therefore most suitable, as terms, for him notwithstanding his
wickedness. And I say again, forasmuch as those reasonable terms
have annexed unto them, as their inseperable companions, such
wonderful mercy and grace as indeed there is, let even them that
perish, yet justify God; yea cry, 'His goodness endureth for
ever'; though they, through the wretchedness of their hearts, get
no benefit by it.
THIRD REASON.--God may will and command that his gospel, and so
the grace thereof, be tendered to those that shall never be saved,
(besides what hath been said) to shew to all spectators what an
enemy sin, being once embraced, is to the salvation of man. Sin,
without the tenders of the grace of the gospel, could never have
appeared so exceeding sinful, as by that it both hath and doth: 'If
I had not come and spoken unto them, [saith Christ] they had not
had sin: but now they have no cloke for their sin' (John 15:22).
As sins that oppose the law, are discovered by the law, that is,
by the goodness, and justness, and holiness of the law (Rom 7); so
the sins that oppose the gospel, are made manifest by that, even
by the love, and mercy, and forgiveness of the gospel: If 'he
that despised Moses' law died without mercy,--of how much sorer
punishment, suppose ye, shall he be thought worthy, who hath trodden
under foot the Son of God?' (Heb 10:28,29). Who could have thought
that sin would have opposed that which is just, but especially
mercy and grace, had we not seen it with our eyes? And how could
we have seen it to purpose, had not God left some to themselves?
Here indeed is sin made manifest: 'For all he had done so many
miracles amongst them,' (to wit, to persuade them to mercy) 'yet
they believed not on him' (John 12:37). Sin, where it reigneth, is
a mortal enemy to the soul; it blinds the eyes, holds the hands,
ties the legs, and stops the ears, and makes the heart implacable
to resist the Saviour of souls. That man will neither obey the
law nor the gospel, who is left unto his sin: which also God is
willing should be discovered and made manifest, though it cost the
damnation of some: For this very purpose, saith God to Pharaoh,
'have I raised thee up, for to shew in thee my power; and that my
name may be declared in all the earth' (Exo 9:16; Rom 9:17). For
God, by raising up Pharaoh to his kingdom, and suffering him to
walk to the height, according as his sin did prompt him forward,
shewed unto all beholders what a dreadful thing sin is; and that
without the special assistance of his Holy Spirit, sin would
neither be charmed by law nor gospel. This reason, though it be
no profit unto those that are damned; yet it is for the honour of
God, and the good of those he hath chosen.
It is for the honour of God, even for the honour of his power and
mercy: for his power is now discovered indeed, when nothing can
tame sin but that; and his mercy is here seen indeed; because that
doth engage him to do it. Read Romans 9:22,23.
FOURTH REASON.--God commandeth that the tender of the gospel,
and the grace thereof, be in general offered to all, that means
thereby might be sufficiently provided for the elect, both to
beget them to faith, and to maintain it in them to the end, in
what place, or state, or condition soever they are (Eph 1). God,
through the operation of his manifold wisdom, hath an end and an
end in his acts and doings amongst the children of men: and, so in
that he commandeth that his gospel be tendered to all, an end, I
say, to leave the damned without excuse, and to provide sufficiency
of means for the gathering all his elect. 'Oh that God would speak,
[saith Zophar] and open his lips against thee; and--shew thee the
secrets of wisdom, that they are double to that which is' (Job
11:5,6). For though God worketh with and upon the elect, otherwise
than with and upon the reprobate; yet he worketh with and upon
the elect, with and by the same word he commandeth should be held
forth and offered to the reprobate. Now the text thus running in
most free and universal terms, the elect then hearing thereof, do
through the mighty power of God close in with the tenders therein
held forth, and are saved. Thus that word that was offered to the
reprobate Jews, and by them most fiercely rejected, even that word
became yet effectual to the chosen, and they were saved thereby.
They gladly received the word, 'and as many as were ordained to
eternal life believed' (Acts 13:48).[9] 'Not as though the word
of God had taken none effect' (Rom 9:6). 'God hath not cast away
his people whom he foreknew' (11:2). The word shall accomplish
the thing for which God hath sent it, even the salvation of the
few that are chosen, when tendered to all; though rejected by most,
through the rebellion of their hearts (Acts 28:28; Heb 4:1-3).
Object. But if God hath elected, as you have said, what need he
lay a foundation so general for the begetting faith in his chosen
particulars, seeing the same Spirit that worketh in them by such
means, could also work in them by other, even by a word, excluding
the most, in the first tenders thereof, amongst men?
Ans. I told you before, that though this be a principal reason
of the general tenders of the grace of the gospel, yet it is not
all the reason why the tender should be so general, as the three
former reasons shew.
But again, in the bowels of God's decree of election, is contained
the means that are also ordained for the effectual bringing of
those elected to that glory for which they were fore-appointed;
even to gather together in one, all the children of God (John
11:52). 'Whereunto he called you, [saith Paul] by our gospel,
to the obtaining of the glory of our Lord Jesus Christ' (2 Thess
2:14). God's decree of election then, destroyeth not the means
which his wisdom hath prepared, it rather establisheth, yea ordains
and establisheth it; and maketh that means which in the outward
sound is indefinite and general, effectual to this and that man,
through a special and particular application (Gal 2:20,21): thus
that Christ that in general was offered to all, is by a special
act of faith applied to Paul in particular; 'He loved me, and gave
himself for me.'
Further, As the design of the Heavenly Majesty is to bring his elect
to glory by means, so by the means thus universal and general, as
most behooveful and fit; if we consider not only the way it doth
please him to work with some of his chosen, in order to this their
glory, but also the trials, temptations, and other calamities they
must go through thereto.
1. Touching his working with some, how invisible is it to these
in whose souls it is yet begun? How is the word buried under the
clods of their hearts for months, yea years together? Only thus
much is discovered thereof, it sheweth the soul its sin, the which
it doth also so aggravate and apply to the conscience (Jesus still
refraining, like Joseph, to make himself known to his brethren)
that were there not general tenders of mercy, and that to the worst
of sinners, they would soon miscarry, and perish, as do the sons
of perdition. But by these the Lord upholdeth and helpeth them,
that they stand, when others fall for ever (Psa 119:49).
2. And so likewise for their trials, temptations, and other
calamities, because God will not bring them to heaven without,
but by them; therefore he hath also provided a word so large, as
to lie fair for the support of the soul in all conditions, that
it may not die for thirst.
3. I might add also in this place, their imperfect state after
grace received, doth call for such a word; yea, many other things
which might be named: which God, only wise, hath thought fit should
accompany us to the ship, yea in the sea, to our desired haven.
FIFTH REASON.--God willeth and commandeth the gospel should be
offered to all, that thereby distinguishing love, as to an inward
and spiritual work, might the more appear to be indeed the fruit
of special and peculiar love. For in that the gospel is tendered
to all in general, when yet but some do receive it; yea, and seeing
these some are as unable, unwilling, and by nature, as much averse
thereto, as those that refuse it, and perish; it is evident that
something more of heaven and the operation of the Spirit of God
doth accompany the word thus tendered for their life and salvation
that enjoy it (1 Thess 1:4-7). Not now as a word barely tendered,
but backed by the strength of heaven: 'Behold what manner of love
the Father hath bestowed upon us, that we should be called the
sons of God!' (1 John 3:1) even we who believe 'according to the
working of his mighty power, which he wrought in Christ, when he
raised him from the dead' (Eph 1:20). This provoketh to distinguishing
admiration, yea, and also to a love like that which hath fastened
on the called, the preserved, and the glorified: 'He hath not
dealt so with any nation: and as for his judgments, they have not
known them. Praise ye the Lord' (Psa 147:20). Now are the sacrifices
bound even to the horns of the altar, with a 'Lord, how is it
that thou wilt manifest thyself unto us, and not unto the world!'
(John 14:22). He 'sent from above, he took me; he drew me out of
many waters; he delivered me from my strong enemy, and from them
that hated me; for they were too strong for me' (2 Sam 22:17; Psa
18:16).
For thus the elect considereth: though we all came alike into the
world, and are the children of wrath by nature (Eph 2:1-3); yea,
though we have alike so weakened ourselves by sin (Rom 3:9), that
the whole head is sick, and the whole heart faint (Isa 1:5), being
altogether gone out of the way, and every one become altogether
unprofitable, both to God and ourselves (Rom 3:12); yet that God
should open mine eyes, convert my soul, give me faith, forgive
my sins, raise me, when I fall; fetch me again, when I am gone
astray; this is wonderful! (Psa 37:23). Yea, that he should prepare
eternal mansions for me (Psa 23:6); and also keep me by his blessed
and mighty power for that; and that in a way of believing, which
without his assistance I am no way able to perform! (2 Cor 5:5).
That he should do this notwithstanding my sins, though I had no
righteousness! (Deut 9:5-7). Yea, that he should do it according
to the riches of his grace, through the redemption that is in
Jesus Christ our Lord! Even according to an everlasting covenant
of grace, which yet the greatest part of the world are void of,
and will for ever miss and fall short of! (Eze 16:60-63). Besides,
that he should mollify my heart! break it, and then delight in it
(Psa 51:17); put his fear in it, and then look to me (Isa 66:2;
Psa 138:6), and keep me as the apple of his eye (Deut 32:10);
yea, resolve to guide me with his counsel, and then receive me to
glory! Further, that all this should be the effect of unthought
of, undeserved, and undesired love! (Mal 1:2; Deut 7:7,8). That the
Lord should think on this before he made the world (Jer 31:3), and
sufficiently ordain the means before he had laid the foundation of
the hills! For this he is worthy to be praised (1 Cor 2:9): yea,
'Let every thing that hath breath praise the Lord; praise ye the
Lord.'
Object. But you have said before, that the reprobate is also blessed
with many gospel mercies, as with the knowledge of Christ, faith,
light, the gift of the Holy Ghost, and the tastes or relish of
the powers of the world to come: if so, then what should be the
reason that yet he perisheth? Is it because the grace that he
receiveth differeth from the grace that the elect are saved by?
If they differ, where lieth the difference? Whether in the nature,
or in the degree, or in the management thereof?
Ans. To this objection I might answer many things; but, for brevity,
take this reply: That the non-elect may travel very far both in
the knowledge, faith, light, and sweetness of Jesus Christ, and
may also attain to the partaking of the Holy Ghost; yea, and by
the very operation of these things also, escape the pollutions of
the world, and become a visible saint, join in church-communion,
and be as chief amongst the very elect themselves. This the
scriptures every where do shew us.
The question then is, whether the elect and reprobate receive a
differing grace? To which I answer, Yes, in some respects, both
as to the nature thereof, and also the degree.
1. To begin then with the nature of it.
(1.) The faith that the chosen are blessed with, it goeth under
another name than any faith besides, even the faith of God's elect
(Titus 1:1), as of a faith belonging to them only, of which none
others do partake; which faith also, for the nature of it, is called
faith most holy (Jude 20); to shew it goes beyond all other, and
can be fitly matched no where else, but with their most blessed
faith who infallibly attain eternal glory: even 'like precious faith
with us,' saith Peter (2 Peter 1:1); with his elect companions.
And so of other things. For if this be true, that they differ in
their faith, they must needs therewith differ in other things: for
faith being the mother grace, produceth all the rest according to
its own nature, to wit, love that abounds, that never fails, and
that is never contented till it attain the resurrection of the
dead, &c. (2 Thess 1:3; 1 Cor 13:8; Phil 3).
(2.) They differ as to the nature, in this; the faith, and hope,
and love, that the chosen receive, it is that which floweth from
election itself; he hath blessed us 'according as he hath chosen
us' (Eph 1:4,5), even with those graces he set apart for us, when
he in eternity did appoint us to life before the foundation of the
world: which graces, because the decree in itself is most absolute
and infallible, they also, that they may completely answer the end,
will do the work infallibly likewise, still through the management
of Christ: 'I have prayed for thee, that thy faith fail not' (Luke
22:32). But,
2. As they differ in nature, they differ also in degree: for though
it be true that the reprobate is blessed with grace, yet this is
also as true, that the elect are blessed with more grace. It is
the privilege only of those that are chosen, to be blessed with
ALL spiritual blessings, and to have ALL the good pleasure of the
goodness of God fulfilled in and upon them. Those who are blessed
with ALL spiritual blessings must needs be blessed with eternal
life; and those in whom the Lord, not only works all his good
pleasure, but fulfilleth all the good pleasure of his goodness
upon them, they must needs be preserved to his heavenly kingdom
(Eph 1:4,5; 1 Thess 1:10); but none of the non-elect have these
things conferred upon them; therefore the grace bestowed upon the
one, doth differ both in nature and degree from the other.
3. There is a difference as to the management also. The reprobate
is principal for the management of the grace he receiveth, but
Jesus Christ is principal for the management of the grace the
elect receiveth. When I say principal, I mean chief; for though
the reprobate is to have the greatest hand in the management of
what mercy and goodness the Lord bestoweth on him, yet not so as
that the Lord will not help him at all; nay contrariwise he will,
if first the reprobate do truly the duty that lieth on him: 'If
thou doest well, shalt thou not be accepted? but if thou doest
not well, sin lieth at the door' (Gen 4:7). Thus it was also with
Saul, who was rejected of God upon this account (1 Sam 13:11-14,
15:26). And I say, as to the elect themselves, though Jesus Christ
our blessed Saviour be chief, as to the management of the grace
bestowed on his chosen, yet not so as that he quite excludeth
them from 'striving according to his working, which worketh in
me mightily' (Col 1:29). Nay contrariwise, if those who in truth
are elect, shall yet be remiss, and do wickedly, they shall feel
the stroke of God's rod, it may be till their bones do break. But
because the work doth not lie at their door to manage as chief,
but as Christ's, therefore though he may perform his work with
much bitterness and grief to them; yet he being engaged as the
principal, will perform that which concerneth them, even until
the day (the coming) of Jesus Christ (Psa 138:8; Phil 1:6).
From what hath been said, there ariseth this conclusion:
The elect are always under eternal mercy, but those not elect
always under eternal justice; for you must consider this: there
is eternal mercy and eternal justice, and there is present mercy
and present justice. So then, for a man to be in a state of
mercy, it may be either a state of mercy present, or both present
and eternal also. And so again for a man to be in a state under
justice, it may be understood either of present justice only, or
of both present and eternal also.
That this may yet further be opened, I shall somewhat enlarge.
I begin with present mercy and present justice. That which I call
present mercy, is that faith, light, knowledge, and taste of the
good word of God, that a man may have, and perish. This is called
in scripture, Believing for a while, during for a while, and
rejoicing in the light for a season (Heb 6:4,5; 2 Peter 2:20; Matt
13:22; Luke 8:13). Now I call this mercy, both because none, as
men, can deserve it, and also because the proper end thereof is
to do good to those that have it. But I call it present mercy,
because those that are only blessed with that, may sin it away,
and perish; as did some of the Galatians, Hebrews, Alexandrians,
with the Asians, and others (Gal 5:4; Heb 12:15,16; 1 Tim 1:20; 2
Tim 2:18, 1:15; Heb 12:15). But yet observe again, I do not call
this present mercy, because God hath determined it shall last but
a while absolutely; but because it is possible for man to lose
it, yea determined he shall, conditionally (John 5:35; 1 Cor 12:7).
Again, as to present justice, it is that which lasteth but a while
also; and as present mercy is properly the portion of those left
out of God's election, so present justice chiefly hath to do with
God's beloved; who yet at that time are also under eternal mercy.
This is that justice that afflicted Job (6:4), David (Psa 88,
38:3), Heman, and the godly, who notwithstanding do infallibly
attain, by virtue of this mercy, eternal life and glory (Amos
3:2; 1 Cor 11:30,31; Psa 30:5, 103:9; 1 Peter 1:6). I call this
justice, because in some sense God dealeth with his children
according to the quality of their transgressions; and I call
it also present justice, because though the hand of God for the
present be never so heavy on those that are his by election, yet
it lasteth but a while; wherefore though this indeed be called
wrath, yet is but a little wrath, wrath for a moment, time, or
season. 'In a little wrath I hid my face from thee for a moment;
but with everlasting kindness will I have mercy on thee, saith
the Lord thy Redeemer' (Isa 54:8).
Thus you see there is present mercy and present justice; also
that the elect may be under present justice, when the rest may be
under present mercy.
Again, As there is present mercy and present justice, so there
is eternal mercy and eternal justice: and I say, as the elect may
be under present justice, when the non-elect may be under present
mercy; so the elect at that time are also under eternal mercy,
but the other under eternal justice.
That the elect are under eternal mercy, and that when under present
justice, is evident from what hath been said before, namely, from
their being chosen in Christ before the foundation of the world;
as also from the consideration of their sound conversion, and
safe preservation quite through this wicked world, even safe unto
eternal life; as he also saith by the prophet Jeremiah, 'Yea, I
have loved thee with an everlasting love: therefore with loving
kindness have I drawn thee' (31:3). And hence it is that he calleth
the elect his sheep (John 10:16), his children (11:52), and people
(Acts 18:9,10), and that before conversion; for though none of them
as yet were his children by calling, yet were they his according
to election.
Now the elect being under this eternal grace and mercy, they must
needs be under it both before present justice seizeth upon them,
while it seizeth them, and also continueth with them longer than
present justice can, it being from everlasting to everlasting.
This being so, here is the reason why no sin, nor yet temptation
of the enemy, with any other evil, can hurt or destroy those thus
elect of God: yea this is that which maketh even those things that
in themselves are the very bane of men, yet prove very much for
good to those within this purpose (Rom 8:28). And as David saith,
'It is good for me that I have been afflicted' (Psa 119:71).
And again, 'But when we are judged we are chastened of the Lord,
that we should not be condemned with the world' (1 Cor 11:32).
Now afflictions, &c., in themselves are not only fruitless and
unprofitable, but, being unsanctified, are destructive; 'I smote
him, and he went on frowardly' (Isa 57:17). But now eternal mercy
working with this or that affliction, makes it profitable to the
chosen; 'I have seen his ways, and will heal him, and restore
comforts unto him and to his mourners' (v 18). As he saith in another
place, 'Blessed is the man whom thou chastenest, and teachest him
out of thy law' (Psa 94:12). For eternal mercy doth not look on
those who are the elect and chosen of God, as poor sinful creatures
only, but also as the generation whom the Lord hath blessed,
in whom he hath designed to magnify his mercy to the utmost, by
pardoning the transgressions of the remnant of his heritage (1 Peter
2:9; Micah 7:18,19). 'Having predestinated us unto the adoption
of children by Jesus Christ to himself,--wherein he hath made us
accepted in the beloved' (Eph 1:6). Wherefore, I say, the elect,
as they do also receive that grace and mercy that may be sinned
away, so they have that grace and mercy which cannot be lost,
and that sin cannot deprive them of, even mercy that abounds, and
goeth beyond all sin; such mercy as hath engaged the power of God,
the intercession of Christ, and the communication of the blessed
Spirit of adoption, which Spirit also engageth the heart, directs
it into the love of God, that it may not depart from God after
that rate as the reprobates do (Eph 5:29,30). 'I will make an
everlasting covenant with them, [saith God] that I will not turn
away from them, to do them good; but I will put my fear in their
hearts, that they shall not depart from me' (Jer 32:40).
But now I say, God's dealing with the non-elect, is far otherwise,
they being under the consideration of eternal justice, even then
when in the enjoyment of present grace and mercy. And hence it
is that as to their standing before the God of heaven, they are
counted dogs, and sows, and devils, even then when before the elect
of God themselves they are counted saints and brethren: 'The dog
is turned to his own vomit again, and the sow that was washed
to her wallowing in the mire' (2 Peter 2:22). And the reason is,
because notwithstanding all their shew before the world, their old
nature and corruptions do still bear sway within, which in time
also, according to the ordinary judgment of God, is suffered so
to shew itself, that they are visible to saints that are elect,
as was the case of Simon Magus, and that wicked apostate Judas,
who 'went out from us, but they were not of us; for if they had
been of us, they would no doubt have continued with us: but they
went out that they might be made manifest that they were not all
of us' (1 John 2:19). They were not elect as we, nor were they
sanctified as the elect of God themselves; wherefore eternal justice
counts them the sons of perdition, when under their profession.
And I say, they being under this eternal justice, it must needs
have to do with them in the midst of their profession; and because
also it is much offended with them for conniving with their lust,
it taketh away from them, and that most righteously, those gifts
and graces, and benefits and privileges that present mercy gave
them; and not only so, but cuts them off for their iniquity, and
layeth them under wrath for ever. They 'have forsaken the right way,
[saith God]--following the way of Baalam the son of Bosor;--these
are wells without water, clouds that are carried with a tempest';
trees whose fruit withereth, without fruit, twice dead, plucked
up by the roots, 'for whom is reserved the blackness of darkness
for ever' (2 Peter 2:5,16,17; Jude 11-13; John 17:12; Matt 13:12,
25:29; Mark 4:25; Luke 8:18).
These things thus considered, you see,
1. That there is present grace and present mercy, eternal grace
and eternal mercy.
2. That the elect are under eternal mercy, and THAT, when under
present justice; and that the reprobate is under eternal justice,
and THAT when under present mercy.
3. Thus you see again, that the non-elect perish by reason of
sin, notwithstanding present mercy, because of eternal justice;
and that the elect are preserved from the death, though they sin
and are obnoxious to the strokes of present justice, by reason of
eternal mercy. What shall we say then? Is there unrighteousness
with God? God forbid: 'He hath mercy on whom he will have mercy,
and compassion on whom he will have compassion' (Rom 9:15).
FOOTNOTES:
[1] 'Shedding words' means 'scattering or spreading words,' as in
Acts 2:33; now obsolete.--Ed.
[2] As election took place before the creation of man--all men in
Adam were decreed, made and turned into the world upright.--Ed.
[3] 'Prevents our doing good.' Few words in the English language
have more altered in their meaning than 'prevent'; it is derived
from 'praevenio,' to go before. In Bunyan's time, it meant 'to go
before,' 'clear the way,' 'make the way easy' for our doing good.
Its present meaning is 'to obstruct,' by going or standing before
us.--Ed.
[4] They who diligently attend to the scriptures, will find
throughout the whole a vein of election and reprobation. The holy
seed may be traced in many instances, and in divers families, in
the Bible, from Adam to the birth of our Saviour, whose ancestors,
according to the flesh, were of the line of election or the godly;
which those who are only born after the flesh, and not after the
Spirit, namely, the reprobate, have always despised and persecuted,
and will do so to the end of time--Mason and Ryland.
[5] It is of God's mere mercy and grace that any sinners are called
and admitted to the privilege of justification and adoption, upon
God's own terms. The reason why the sinful and unworthy heathen
(of whom Britain is a part) were called to be a people, who were
not a people, while the Jews were left out and cast off for their
obstinate unbelief, was not because the Gentiles were either more
worthy or more willing (for they were all dead in trespasses and
sins), but from God's discriminating grace and mercy.--Mason and
Ryland.
[6] The final condemnation of the wicked does not spring from
God's sovereign will to destroy any of his rational creatures;
this is evident from the many pressing invitations, declarations,
and promises in the word of God: for Jehovah swears by his great
self, that he desires not the death of a sinner. Our Lord assigns
the cause of reprobation in these words, (John 5:40) 'Ye will not
come unto me, that ye might have life'; wherefore Christ, the only
remedy for their cure, being rejected, the sinner is condemned,
and rendered the object of wrath and punishment by the law and
justice of God; because the same word of truth which says, 'Whosoever
will, let him come, and take of the water of life freely,' also
says, 'The soul that sinneth [or lives and dies in sin unpardoned]
shall die.' Thus sin is the object of God's hatred, and not the
man, abstractedly considered. May we therefore each of us have
grace to look to Christ for full and complete salvation, who hath
put away sin by the sacrifice of himself, whereby he has perfected
for ever them that are sanctified!--Ryland and Mason.
[7] 'Secret things belong to God, but those that are revealed
belong to us.' It is a vain thing for men to cavil at the doctrine
of peculiar election, and to quarrel with God for choosing some,
and passing by others. Their best way would be to assure themselves
of their own election, by using the means, and walking in the ways
of God's appointment, as laid down in the word, and then they will
find that God cannot deny himself, but will make good to them every
promise therein; and thus, by scripture evidence, they will find
that they are elected unto life, and will be thankful and humble.
They will then find that an hearty affectionate trusting in Christ
for all his salvation, as freely promised to us, hath naturally
enough in it to work in our souls a natural bent and inclination
to, and ability for, the practice of all holiness.--Ryland and
Mason.
[8] None are excluded the benefit of the great and precious salvation
procured and finished by the Lord Jesus Christ, but they, who
by perverseness, unbelief, and impenitency, exclude themselves.
Sinners,--miserable, helpless, and hopeless sinners, are the objects
of this salvation: whosoever is enabled to see, in the light of
God's Spirit, their wretched and forlorn state; to feel their want
of Christ as a suitable Saviour, and to repent and forsake their
sins, shall find mercy; for 'God is no respecter of persons' (Acts
10:34).--Ryland and Mason.
[9] As the same sun which softens the wax, hardens the clay, so
it is with the preached gospel, which is to some 'the savour of
death unto death, and to others the savour of life unto life' (2
Cor 2:16). The gospel is ineffectual to any saving purpose respecting
the reprobate; partly through pride, and in not enduring to be
reproved by it; partly through slothfulness, in not coming under
the sound of it; and principally through cursed infidelity, in not
believing the gracious message it brings. Let it be well attended
to, that all who hear the gospel, are obliged to the duty of
believing, as well as to all the duties of the moral law, and that
before they know their particular election; for we cannot have
a certain knowledge of our election to eternal life before we do
believe: it is a thing hidden in the unsearchable counsel of God,
until it be manifest by our effectual calling, and believing on
Christ; therefore we must believe on Christ before we know our
election; or else we shall never know it, and shall never believe.
All joy, peace, comfort, assurances, are communicated to the soul
in the way of believing. May the Lord give and increase saving
faith!--Mason and Ryland.
***
QUESTIONS ABOUT THE NATURE AND PERPETUITY OF THE SEVENTH-DAY SABBATH.
AND PROOF, THAT THE FIRST DAY OF THE WEEK IS THE TRUE CHRISTIAN
SABBATH.
BY JOHN BUNYAN.
'The Son of man is lord also of the Sabbath day.'
London: Printed for Nath, Ponder, at the Peacock in the Poultry,
1685.
EDITOR'S ADVERTISEMENT.
All our inquiries into divine commands are required to be made
personally, solemnly, prayerful. To 'prove all things,' and 'hold
fast' and obey 'that which is good,' is a precept, equally binding
upon the clown, as it is upon the philosopher. Satisfied from our
observations of nature, that there is a God; our next inquiry is
into the revelation of his will: which, when understood, must be
implicitly obeyed, in defiance of any usages of society, and of every
erroneous pre-conceived opinion. In this important investigation,
we shall find, that the commands of God revealed to man, fall
under two classes.
First, Moral and Eternal, being essential to the happiness of all
created intelligences, whether pure or sinful. As, the fear and
love of the Creator, who preserves and bountifully blesses his
creatures; and flowing from this is love to all his creation. He
who wantonly destroys life in order that he may glut a demoniac
propensity with the agonizing death struggle, is a practical
atheist. The Christian will cherish and promote the happiness of
all; he dares only to take away life to preserve life.
Second, Ceremonial or Temporal. Those which have been commanded
by God, for local, family or national observances, and which, when
they have fulfilled their intended object, are removed or suffered
gradually to die away.
The well-being of society requires that a portion of time be set
apart for divine worship. Individuals are commanded to pray without
ceasing. An invaluable custom leads families to unite in morning
and evening prayer; and it is an important question whether the
Creator having sanctified, and rested on, the seventh day, intended
that rest as a pattern to all his rational creatures. If so, the
seventh day must depend upon our being able to fix upon which
day of the week the creation commenced. Again our inquiries will
extend to those injunctions, given to the Jews in the wilderness,
to sanctify certain days to public worship; and whether that law
was intended for all mankind. In either case it is essential that
we ascertain whether those various Sabbaths of weeks--of months
or of years--with the ceremonies to be performed on them, were to
continue to the end of time or for a limited period.
In all these inquiries we are strictly confined to revelation,
for there is no indication in nature, or in any of its laws, of
a day of rest; but on the contrary a state of progression marks
every day alike. Our Lord has taught us that 'the Sabbath was made
for man,' and therefore did not exist among the angels, prior to
the creation of man, as all moral or universal obligations must
have existed; for they are the same from eternity to eternity; and
over this, like other ceremonial or local commands, the Creator
claims dominion. 'The Son of man is Lord also of the Sabbath.'
Researches into these questions were made in earlier times, and
some curious calculations have appeared to prove, that the work
of creation commenced on the day called Monday, so that what is
now termed the first day of the week, was originally the rest of
God from creation; as it was his rest from the work of redemption,
by rising from the tomb. But the extent of that period called a
day, in creation, has never been defined: and the terms 'work' or
'rest,' as applied to the Deity, are used in condescension to our
finite powers. The controversy upon this subject assumed a more
public and definite form at the Reformation. Sir Thomas More asserted
that the seventh day was superseded by the first, in obedience to
tradition:[1] it forms the first of the five commandments of Holy
Church--'The Sundays hear thou mass.' William Tyndale, in reply,
contends that 'we be lords over the Sabbath'; we may change it
for Monday, or any other day, as we see need, or have two every
week, if one is not enough to teach the people.[2] Calvin preferred a
daily assembling of the church, but if that was impossible, then
at stated intervals: his words are--'Since the Sabbath is abrogate,
I do not so rest upon the number of seven, that I would bind the
church to the bondage thereof; neither will I condemn those churches
that have other solemn days for their meetings.'[3] Luther considers
the observance of the Jewish Sabbath one of the 'weak and beggarly
rudiments.'[4]
The controversy became still more popular in this country, when
James the First and Charles the First put forth the book of sports to
be allowed and encouraged on Sundays. The Puritans called Sunday
'The Sabbath,' and a voluminous contest was carried on as to whether
it ought not rather to be called 'The Lord's day.' In 1628, Mr.
Brabourne, a clergyman of note, kept the Jewish Sabbath, and in
a short time several churches, in England, assembled on that day,
and were called 'seventh day, or Sabbath keepers'--many of them
were Baptists. This led to the controversy in which Bunyan took
his part, in this very conclusive and admirable treatise.
The work was first published in the year 1685, and was not reprinted
until the year 1806, when it appeared in the third volume of select
works by John Bunyan; since then it has been reprinted in two
American editions of his works. The reason why it was not republished,
probably was, that the churches of the Sabbath keepers died away.
At this time only three are known in England; one of these is
at Millyard, London, where my talented antiquarian friend, W. H.
Black, is elder and pastor. These places of worship are supported
by an endowment. Bunyan's book does not appear to have been
answered; indeed, it would require genius of no ordinary kind to
controvert such conclusive evidence.
His arguments are, that the appearances of nature shew no difference
of days--that no Sabbath or other day was set apart for worship
before the giving of the Law at Sinai. 'Thou camest down also upon
Mount Sinai, and madest KNOWN unto them thy holy Sabbaths, by the
hand of Moses' (Neh 9:13,14). 'The seventh day is the Sabbath of
the Lord thy God: in it thou shalt not do any work--and remember
that thou wast a servant in the land of Egypt, and that the Lord
thy God brought thee out thence through a mighty hand and by
a stretched out arm, THEREFORE the Lord thy God commanded thee to
keep the Sabbath day' (Deut 5:14,15). While many crimes are mentioned
in patriarchal times, there is no complaint of Sabbath-breaking.
We read of fratricide, drunkenness, lying, unbelief, theft, idolatry,
slave-dealing, and other crimes, but no hint as to sanctifying or
desecrating the Sabbath. At length, a few days before the giving
of the law, a natural phenomenon announced to the Jews the great
change that was at hand--the manna fell in double quantity on Friday,
and was not found on Saturday. So new was this that, contrary to
the command, the people went out on the seventh day as on other
days, and were rebuked but not punished for it. But no sooner
is the Sabbath instituted by Moses, than it is broken, and the
Sabbath-breaker is punished with a cruel death. It was instituted
as a peculiar observance to distinguish the Jews from all other
nations--'The Lord hath given YOU the Sabbath' (Exo 16:39). 'The
children of Israel shall keep the Sabbath' (Exo 31:16,17). 'I gave
them [the Israelites who were delivered from Egypt] my Sabbaths
to be a sign between me and them' (Eze 20:12). Ceremonies were
commanded to be performed as the Sabbath worship, which cannot
now be observed (see Lev 24; Numb 28: Neh 13:22; Eze 46:4). The
Jewish Sabbath was 'a shadow of things to come, but the body is
of Christ' (Col 2:16,17). The shadows have fled away; we possess
the substance. The covenant of Moses was written on stone--the
new covenant is written on our hearts (Heb 8:9,10). Bunyan admits
no uncertainty as to a fixed day for christian worship: the law
of nature requires it; the God of nature fixes the day, without
borrowing it from the ministration of death. The Jewish passover
and Sabbaths are superseded; Christ our passover is slain, and we
have not an annual but a perpetual feast. We have an infinitely
greater deliverance to commemorate than that of the Jews from
Egypt. Released from the dominion and punishment of sin, we have
entered into a rest boundless as eternity. Manna, which never
fell on the Jewish Sabbath, falls in peculiar and rich abundance
on the first day of the week, when it first began to fall. The
first day is peculiarly sanctified and honoured of God. On this
day the Son rested from His work of redemption (Heb 4:10). He is
Lord of the Sabbath, and hath peculiarly blessed his own day.
On this day some of the saints that slept arose (Matt 27:52,53).
On this day Christ was made the head of the corner, and we will
rejoice and be glad in it. On the first day God begat his beloved
Son from the dead (Acts 13:33). Let all the angels of God worship
him (Heb 1:6). Hence it is called the Lord's day (Rev 1:10).
This day is the only one named upon which Christ appeared to his
disciples after his resurrection: it was on the evening of the
first day of the week, and on the evening of the following eighth
day, that they assembled and Christ appeared in the midst of them.
On this day he walked with his disciples to Emmaus, and made their
hearts to burn within them with holy joy and wonder. The marvels
of the day of Pentecost honoured the first day of the week. On
this day the first great conversion of 'about three thousand souls'
took place. On this day the disciples at Jerusalem came together
to break bread (Acts 20:7). Upon THE, not A, first day they broke
bread; and upon THE first day, the collections were made for the
poor saints (1 Cor 16:1,2). With such concurrent and ample testimony
we must conclude that the seventh day Sabbath, with its Jewish
ritual, is dissolved, and the first day has taken its place. The
Saviour said, 'It is finished'; and from that moment to the end
of the inspired volume, the seventh day is swallowed up in the
glories of the first day of the week. Let Jews commemorate their
temporal deliverance from Pharaoh and Egypt with their divers
ceremonies; but Christians, blessed with a foretaste of eternal
glory, will commemorate the resurrection of their Lord, as the
first fruits of an unspeakable rest from the dominion of sin, of
Satan, and of hell. Our glorified Redeemer sanctioned and blessed
the first day, with his personal appearance in the assemblies of
his saints. His inspired apostles kept it, as it is recorded, and
thus it is sanctioned by the Holy Ghost; and their descendants
are bound to keep it to the end of the world. Go, little treatise,
and carry conviction with thee. Emancipate the christian mind from
all the beggarly rudiments of Jewish rites and ceremonies. Add
to the holy enjoyments of God's saints in public worship, on the
day when their eternal redemption is commemorated by the triumphant
resurrection of their Lord.--GEO. OFFOR.
TO THE READER.
Some may think it strange, since God's church has already been
so well furnished with sound grounds and reasons by so many wise
and godly men, for proof that the first day of the week is our
true Christian sabbath, that I should now offer this small treatise
upon the same account. But when the scales are even by what already
is put in, a little more, you know, makes the weight the better.
Or grant we had down weight before, yet something over and above
may make his work the harder, that shall by hanging fictions on
the other end, endeavour to make things seem too light.
Besides, this book being little, may best suit such as have but
shallow purses, short memories, and but little time to spare,
which usually is the lot of the mean and poorer sort of men.
I have also written upon this subject, for that I would, as in
other gospel truths, be a fellow witness with good men that the
day in which our Lord rose from the dead should be much set by of
Christians.
I have observed that some, otherwise sound in faith, are apt to
be entangled with a Jewish sabbath, &c., and that some also that
are afar off from the observation of that, have but little to
say for their own practice, though good; and might I help them I
should be glad.
A Jewish seventh-day sabbath has no promise of grace belonging
to it, if that be true, as to be sure it is, where Paul says, The
command to honour parents is the first commandment with promise
(Eph 6:1-3).
Also it follows from hence, that the sabbath that has a promise
annexed to the keeping of it, is rather that which the Lord Jesus
shall give to the churches of the Gentiles (Isa 56).
Perhaps my method here may not in all things keep the common path
of argumentation with them that have gone before me: but I trust
[that] the godly wise will find a taste of scripture truth in what
I present them with as to the sanction of our Christian sabbath.
I have here, by handling four questions, proved, that the seventh
day sabbath was not moral. For that must of necessity be done,
before it can be made appear that the first day of the week is that
which is the sabbath day for Christians. But withal it follows,
that if the seventh day sabbath was not moral,[5] the first day is
not so. What is it then? Why, a sabbath for holy worship is moral;
but this or that day appointed for such service, is sanctified by
precept or by approved example. The timing then of a sabbath for
us lies in God, not man; in grace, not nature; nor in the ministration
of death, written and engraven in stones: God always reserving to
himself a power to alter and change both time and modes of worship
according to his own will.
A sabbath then, or day of rest from worldly affairs to solemnize
worship to God in, all good men do by nature conclude is meet;
yea, necessary: yet that, not nature, but God reveals.
Nor is that day or time by God so fixed on, in its own nature,
better than any other: the holiness then of a sabbath lies, not
in the nature or place of a day, but in the ordinance of God.
Nor doth our sanctifying of it, to the ends for which it is
ordained, lie in a bare confession that it is such; but in a holy
performance of the duty of the day to God by Christ, according to
his word.
But I will not enlarge to detain the reader longer from the
following sheets; but shall commit both him and them to the wise
dispose of God, and rest,
Thine to serve thee,
JOH. BUNYAN.
QUESTIONS ABOUT THE NATURE AND PERPETUITY OF THE SEVENTH-DAY
SABBATH.
QUESTION I.
Whether the seventh day sabbath is of, or made known to, man by
the law and light of nature?
Something must be here premised before I show the grounds of this
question. First then, by the law or light of nature, I mean that
law which was concreate with man; that which is natural to him,
being original with, and essential to, himself; consequently, that
which is invariable and unalterable, as is that nature. Secondly,
I grant that by this law of nature, man understands that there
is one eternal God; that this God is to be worshiped according to
his own will; consequently, that time must be allowed to do it
in: but whether the law or light of nature teacheth, and that of
itself, without the help of revelation, that the seventh day of
the week is that time sanctified of God, and set apart for his
worship, that is the question; and the grounds of it are these:
First, Because the law of nature is antecedent to this day, yea
completed as a law before it was known or revealed to man, that
God either did or would sanctify the seventh day of the week at
all.
Now this law, as was said, being natural to a man, for man is a
law unto himself (Rom 2), could only teach the things of a man,
and there the Apostle stints it (1 Cor 2:11). But to be able
to determine, and that about things that were yet without being,
either in nature or by revelation, is that which belongs not to a
man as a man; and the seventh day sabbath, as yet, was such. For
Adam was completely made the day before; and God did not sanctify
the seventh day before it was, none otherwise than by his secret
decree. Therefore, by the law of nature, Adam understood it not,
it was not made known to him thereby.
Second, To affirm the contrary, is to make the law of nature
supernatural, which is an impossibility. Yea, they that do so make
it a predictor, a prophet; a prophet about divine things to come;
yea, a prophet able to foretell what shall be, and that without
a revelation; which is a strain that never yet prophet pretended
to.
Besides, to grant this, is to run into a grievous error; for
this doth not only make the law of nature the first of prophets,
contrary to Genesis 3:10 compared with John 1:1 but it seems to
make the will of God, made known by revelation, a needless thing.
For if the law of nature, as such, can predict, or foretell God's
secrets, and that before he reveals them, and this law of nature
is universal in every individual man in the world, what need is
there of particular prophets, or of their holy writings? And indeed
here the Quakers and others split themselves. For if the law of
nature can of itself reveal unto me one thing pertaining to
instituted worship, for that we are treating of now, and the
exact time which God has not yet sanctified and set apart for the
performance thereof, why may it not reveal unto me more, and so
still more; and at last all that is requisite for me to know, both
as to my salvation, and how God is to be worshiped in the church
on earth.
Third, If it be of the law of nature, then all men by nature are
convinced of the necessity of keeping it, and that though they
never read or heard of the revealed will of God about it; but this
we find not in the world.
For though it is true that the law of nature is common to all, and
that all men are to this day under the power and command thereof;
yet we find not that they are by nature under the conviction of the
necessity of keeping of a seventh day sabbath. Yea, the Gentiles,
though we read not that they ever despised the law of nature,
yet never had, as such, a reverence of a seventh day sabbath, but
rather the contrary.
Fourth, If therefore the seventh day sabbath is not of the law
of nature, then it should seem not to be obligatory to all. For
instituted worship, and the necessary circumstances thereunto
belonging, is obligatory but to some. The tree that Adam was forbid
to eat of, we read not but that his children might have eat the
fruit thereof: and circumcision, the passover, and other parts of
instituted worship was enjoined but to some.
Fifth, I doubt the seventh day sabbath is not of the law of nature,
and so not moral; because though we read that the law of nature,
and that before Moses, was charged upon the world, yet I find
not till then, that the profanation of a seventh day sabbath was
charged upon the world: and indeed to me this very thing makes a
great scruple in the case.
A law, as I said, we read of, and that from Adam to Moses (Rom
5:13,14). The transgressions also of that law, we read of them,
and that particularly, as in Genesis 4:8, 6:5, 9:21, 22, 12:13,
13:13, 18:12-15, 19:5; (Eze 16:49,50[6]); Genesis 31:30, 35:2,
40:15, 44:8-10; Deuteronomy 8:19, 20, 12:2; Psalm 106:35-37 and
Romans the first and second chapters.
But in all the scriptures we do not read, that the breach of a
seventh day sabbath was charged upon men as men all that time.
Whence I gather, that either a seventh day sabbath was not discerned
by the light of nature, and so not by that law imposed; or else,
that men by the help and assistance of that, for we speak of men
as men,[7] in old time kept it better, than in after ages did the
church of God with better assistance by far. For they are there
yet found fault with as breakers of the sabbath (Eze 20:13).
It follows therefore, that if the law of nature doth not of itself
reveal to us, as men, that the seventh day is the holy sabbath of
God. That that day, as to the sanction of it, is not moral, but
rather arbitrary, to wit, imposed by the will of God upon his
people, until the time he thought fit to change it for another
day.
And if so, it is hence to be concluded, that though by the light
of nature men might see that time must be allowed and set apart
for the performance of that worship that God would set up in his
house, yet, as such, it could not see what time the Lord would to
that end choose. Nature therefore saw that, by a positive precept,
or a word revealing it, and by no other means.
Nor doth this at all take away a whit of that sanction which God
once put upon the seventh day sabbath; unless any will say, and
by sufficient argument prove, that an ordinance for divine worship
receiveth greater sanction from the law of nature than from a
divine precept: or standeth stronger when it is established by a
law humane, for such is the law of nature, than when imposed by
revelation of God.
But the text will put this controversy to an end. The sanction of
the seventh day sabbath, even as it was the rest of God, was not
till after the law of nature was completed; God rested the seventh
day and sanctified it (Gen 2:3). Sanctified it; that is, set it
apart to the end there mentioned, to wit, to rest thereon.
Other grounds of this question I might produce, but at present I
will stop here, and conclude, That if a seventh day sabbath was an
essential necessary to the instituted worship of God, then itself
also as to its sanction for that work, was not founded but by a
positive precept; consequently not known of man at first, but by
revelation of God.
QUESTION II.
Whether the seventh day sabbath, as to man's keeping of it holy,
was ever made known to, or imposed by, a positive precept upon him
until the time of Moses? which from Adam was about two thousand
years.
Something must also be here premised, in order to my propounding
of my grounds for this question; and that is, That the seventh
day was sanctified so soon as it had being in the world, unto the
rest of God, as it is Genesis 2:2, 3 and he did rest, from all
his works which he had made therein. But the question is, Whether
when God did thus sanctify this day to his own rest, he did also
by the space of time above-mentioned, impose it as an holy sabbath
of rest upon men; to the end they might solemnize worship to him
in special manner thereon? And I question this,
First, Because we read not that it was. And reading, I mean, of
the divine testimony, is ordained of God, for us to find out the
mind of God, both as to faith and our performance of acceptable
service to him.
In reading also, we are to have regard to two things.
I. To see if we can find a precept: or,
II. A countenanced practice for what we do. For both these ways
we are to search, that we may find out what is that good, that
acceptable will of God.
For the first of these we have Genesis 2:16, 17 and for the second,
Genesis 8:20, 21 [as to public worship but not on a stated day].
Now as to the imposing of a seventh day sabbath upon men from
Adam to Moses, of that we find nothing in holy writ either from
precept or example. True, we find that solemn worship was performed
by the saints that then lived: for both Abel, Noah, Abraham, Isaac,
Jacob, sacrificed unto God (Gen 4:4, 8:20,21, 12:7, 13:4, 35:1),
but we read not that the seventh day was the time prefixed of
God for their so worshipping, or that they took any notice of it.
Some say, that Adam in eating the forbidden fruit, brake also the
seventh day sabbath, because he fell on that day;[8] but we read
not that the breach of a sabbath was charged upon him. That which
we read is this; 'Hast thou eaten of the tree, whereof I commanded
thee that thou shouldest not eat?' (Gen 3:11). Some say also that
Cain killed Abel on a sabbath day;[9] but we read not that, in
his charge, God laid any such thing at his door. This was it of
which he stood guilty before God; namely, That his brother's blood
cried unto God against him from the ground (Gen 4:10).
I therefore take little notice of what a man saith, though he
flourisheth his matter with many brave words, if he bring not with
him, 'Thus saith the Lord.' For that, and that only, ought to be
my ground of faith as to how my God would be worshiped by me. For
in the matters material to the worship of God, it is safest that
thus I be guided in my judgment: for here only I perceive 'the
footsteps of the flock' (Cant 1:8; Eze 3:11). They say further,
that for God to sanctify a thing, is to set it apart. This being
true; then it follows, that the seventh day sabbath was sanctified,
that is, set apart for Adam in paradise; and so, that it was
ordained a sabbath of rest to the saints from the beginning.
But I answer, as I hinted before, that God did sanctify it to his
own rest. 'The LORD [also] hath set apart him that is godly for
himself.' But again, it is one thing for God to sanctify this or
that thing to an use, and another thing to command that that thing
be forthwith in being to us. As for instance: the land of Canaan
was set apart many years for the children of Israel before they
possessed that land. Christ Jesus was long sanctified; that is,
set apart to be our redeemer before he sent him into the world
(Deut 32:8; John 10:36).
If then, by God's sanctifying of the seventh day for a sabbath,
you understand it for a sabbath for man, (but the text saith not
so) yet it might be so set apart for man, long before it should
be, as such, made known unto him. And that the seventh day sabbath
was not as yet made known to men.
Second, Consider secondly, Moses himself seems to have the knowledge
of it at first, not by tradition, but by revelation; as it is
Exodus 16:23, 'This is that [saith he] which the Lord hath said,
[namely to me; for we read not, as yet, that he said it to any body
else]. To morrow is the sabbath of the holy rest unto the Lord.'
Also holy Nehemiah suggesteth this, when he saith of Israel to
God, Thou 'madest known unto them thy holy sabbath [by the hand
of Moses thy servant]' (Neh 9:14). The first of these texts shews
us, that tidings of a seventh day sabbath for men, came first to
Moses from heaven: and the second, that it was to Israel before
unknown.
But how could be either the one or the other, if the seventh day
sabbath was taught to men by the light of nature, which is the moral
law? Or if from the beginning it was given to men by a positive
precept for to be kept.
This therefore strengtheneth my doubt about the affirmative of the
first question, and also prepareth an argument for what I plead
as to this we have now under consideration.
Third, This yet seems to me more scrupulous, because that the
punishment due to the breach of the seventh day sabbath was hid
from men to the time of Moses; as is clear, for that it is said
of the breaker of the sabbath, 'They put him in ward, because it
was not [as yet] declared what should be done to him' (Num 15:32-36).
But methinks, had this seventh day sabbath been imposed upon men
from the beginning, the penalty or punishment due to the breach
thereof had certainly been known before now.
When Adam was forbidden to eat of the tree of the knowledge of
good and evil, the penalty was then, if he disobeyed, annexed to
the prohibition. So also it was as to circumcision, the passover,
and other ordinances for worship. How then can it be thought,
that the seventh day sabbath should be imposed upon men from the
beginning; and that the punishment for the breach thereof, should
be hid with God for the space of two thousand years! (Gen 2:16,17,
17:13,14; Exo 12:43-48) and the same chapter (v 19).
Fourth, God's giving of the seventh day sabbath was with respect
to stated and stinted worship in his church; the which, until the
time of Moses, was not set up among his people. Things till then
were adding or growing: now a sacrifice, then circumcision, then
again long after that the passover, &c.
But when Israel was come into the wilderness, there to receive
as God's congregation, a stated, stinted, limited way of worship,
then he appoints them a time, and times, to perform this worship
in; but as I said afore, before that it was not so, as the whole
five books of Moses plainly shew: wherefore the seventh day
sabbath, as such a limited day cannot be moral, or of the law of
nature, nor imposed till then.
And methinks Christ Jesus and his apostles do plainly enough declare
this very thing. For that when they repeat unto the people, or
expound before them the moral law, they quite exclude the seventh
day sabbath. Yea, Paul makes that law to us complete without it.
We will first touch upon what Christ doth in this case.
As in his sermon upon the mount (Matt 5-7). In all that large and
heavenly discourse upon this law, you have not one syllable about
the seventh day sabbath.
So when the young man came running, and kneeling, and asking what
good thing he should do to inherit eternal life, Christ bids him
keep the commandments; but when the young man asked which; Christ
quite leaves out the seventh day, and puts him upon the other. As
in Matthew 19:16-19. As in Mark 10:17-20. As in Luke 18:18-20.
You will say, he left out the first, and second, and third likewise.
To which I say, that was because the young man by his question
did presuppose that he had been a doer of them: for he professed
in his supplication, that he was a lover of that which is naturally
good, which is God, in that his petition was so universal for
every thing which he had commanded.
Paul also when he makes mention of the moral law, quite leaves out
of that the very name of the seventh day sabbath, and professeth,
that to us Christians the law of nature is complete without it.
As in Romans 3:7-19. As in Romans 13:7-10. As in 1 Timothy 1:8-11.
'He that loveth another, saith he, hath fulfiled the law. For
this, Thou shalt not commit adultery, Thou shalt not kill, Thou
shalt not steal, Thou shalt not covet; and if there be any other
commandment, it is briefly comprehended in this saying, Thou
shalt love thy neighbour as thyself. Love worketh no ill to his
neighbour: therefore love is the fulfilling of the law.'
I make not an argument of this, but take an occasion to mention
it as I go. But certainly, had the seventh day sabbath been moral,
or of the law of nature, as some would fain persuade themselves,
it would not so slenderly have been passed over in all these
repetitions of this law, but would by Christ or his apostles have
been pressed upon the people, when so fair an opportunity as at
these times offered itself unto them. But they knew what they did,
and wherefore they were so silent as to the mention of a seventh
day sabbath when they so well talked of the law as moral.
Fifth, Moses and the prophet Ezekiel both, do fully confirm what
has been insinuated by us; to wit, that the seventh day, as a
sabbath, was not imposed upon men until Israel was brought into
the wilderness.
1. Moses saith to Israel, 'Remember that thou wast a servant int
he land of Egypt, and that the Lord thy God brought thee out thence
through a mighty hand and by a stretched out arm: THEREFORE the
Lord thy God commanded thee to keep the sabbath day.' Yea, he
tells us, that the covenant which God made with them in Horeb,
that written in stones, was not made with their forefathers, to
wit, Abraham, Isaac, and Jacob, but with them (Deut 5:1-15).
2. Ezekiel also is punctual as to this: I caused them, saith God
by that prophet, 'to go forth out of the land of Egypt, and brought
them into the wilderness. And I gave them my statutes, and shewed
them my judgments, which if a man do, he shall even live in them.
Moreover also I gave them my sabbaths, to be a sign between me
and them, that they might know that I am the Lord that sanctify
them' (Eze 20:10-12; Exo 20:8, 31:13, 35:2).
What can be more plain? And these to be sure, are two notable
witnesses of God, who, as you see, do jointly concur in this; to
wit, That it was not from paradise, nor from the fathers, but from
the wilderness, and from Sinai, that men received the seventh day
sabbath to keep it holy.
True, it was God's sabbath before: for on the first seventh day we
read, that God rested thereon, and sanctified it. Hence he calls
it in the first place, MY sabbath. I gave them my sabbath: But
it seems it was not given to the church till he had brought them
into the wilderness.
But I say, if it had been moral, it had been natural to man; and
by the light of nature men would have understood it, even both
before it was, and otherwise. But of this you see we read nothing,
either by positive law, or countenanced example, or any other way,
but rather the flat contrary; to wit, that Moses had the knowledge
of it first from heaven, not by tradition. That Israel had it,
not of, or from their fathers, but in the wilderness, from him, to
wit, Moses, after he had brought them out of the land of Egypt. And
that that whole law in which this seventh day sabbath is placed,
was given for the bounding and better ordering of them in their
church state for their time, till the Messias should come and
put, by a better ministration, this out of his church, as we shall
further shew anon.
The seventh day sabbath therefore was not from paradise, nor from
nature, nor from the fathers, but from t he wilderness, and from
Sinai.
QUESTION III.
Whether when the seventh day sabbath was given to Israel in the
wilderness the Gentiles, as such, was concerned therein.
Before I shew my ground for this question, I must also first premise,
That the Gentiles, as such, were then without the church of God,
and pale thereof; consequently had nothing to do with the essentials
or necessary circumstances of that worship which God had set up
for himself now among the children of Israel.
Now then for the ground of the question.
First, we read not that God gave it to any but to the seed of
Jacob. Hence it is said to Israel, and to Israel only, 'The Lord
hath given YOU the sabbath' (Exo 16:29). And again, 'also I gave
THEM my sabbath' (Eze 20:5,12).
Now, if the gift of the seventh day sabbath was only to Israel,
as these texts do more than seem to say; then to the Gentiles, as
such, it was not given. Unless any shall conclude, that God by
thus doing preferred the Jew to a state of gentileism; or that
he bestowed on them, by thus doing, some high Gentile privilege.
But this would be very fictious. For, to lay aside reason, the text
always, as to preference, did set the Jew in the first of places
(Rom 2:10). Nor was his giving the seventh day sabbath to them
but a sign and token thereof.
But the great objection is, because the seventh day sabbath
is found amongst the rest of those precepts which is so commonly
called the moral law; for thence it is concluded to be of a
perpetual duration.
But I answer: That neither that as given on Sinai is moral; I
mean, as to the manner and ends of its ministration, of which,
God permitting, we shall say more in our answer to the fourth
question, whither I direct you for satisfaction. But,
Second, The Gentiles could not be concerned, as such, with God's
giving of a seventh day sabbath to Israel, because, as I have
shewed before, it was given to Israel, considered as a church of
God (Acts 7:32). Nor was it given to them, as such, but with rites
and ceremonies thereto belonging, so Leviticus 24:5-9; Numbers
28:9, 10; Nehemiah 13:22; Ezekiel 46:4.
Now, I say, if this sabbath hath ceremonies thereto belonging,
and if these ceremonies were essential to the right keeping of
the sabbath: and again, if these ceremonies were given to Israel
only, excluding all but such as were their proselytes, then this
sabbath was given to them as excluding the Gentiles as such. But if
it had been moral, the Gentiles could as soon have been deprived
of their nature as of a seventh day sabbath, though the Jews should
have appropriated it unto themselves only.
Again, to say that God gave this seventh day sabbath to the Gentiles,
as such, (and yet so he must, if it be of the moral law) is as
much as to say, that God hath ordained that that sabbath should
be kept by the Gentiles without; but by the Jews, not without her
ceremonies. And what conclusion will follow from hence, but that
God did at one and the same time set up two sorts of acceptable
worships in the world: one among the Jews, another among the Gentiles!
But how ridiculous such a thought would be, and how repugnant to
the wisdom of God, you may easily perceive.
Yea, what a diminution would this be to God's church that then was,
for one to say, the Gentiles were to serve God with more liberty
than the Jew! For the law was a yoke, and yet the Gentile is called
the dog, and said to be without God in the world (Deut 7:7; Psa
147:19,20; Matt 15:26; Eph 2:11,12).
Third, When the Gentiles, at the Jews' return from Babylon, came
and offered their wares to sell to the children of Israel at
Jerusalem on this sabbath; yea, and sold them to them too: yet
not they, but the Jews were rebuked as the only breakers of that
sabbath. Nay, there dwelt then at Jerusalem men of Tyre, that on
this sabbath sold their commodities to the Jews, and men of Judah:
yet not they, but the men of Judah, were contended with, as the
breakers of this sabbath.
True, good Nehemiah did threaten the Gentiles that were merchants,
for lying then about the walls of the city, for that by that means
they were a temptation to the Jews to break their sabbaths; but
still he charged the breach thereof only upon his own people (Neh
13:15-20).
But can it be imagined, had the Gentiles now been concerned with
this sabbath by law divine, that so holy a man as Nehemiah would have
let them escape without a rebuke for so notorious a transgression
thereof; especially considering, that now also they were upon
God's ground, to wit, within and without the walls of Jerusalem.
Fourth, Wherefore he saith to Israel again, 'Verily my sabbaths
YE shall keep.' And again, 'YE shall keep the sabbath.' And again,
'The children of Israel shall keep the sabbath, to observe the
sabbath throughout THEIR generations' (Exo 31:14-16, 16:29).[10]
What can be more plain, these things thus standing int he testament
of God, than that the seventh day sabbath, as such, was given to
Israel, to Israel ONLY; and that the Gentiles, as such, were not
concerned therein!
Fifth, The very reason also of God's giving of the seventh day
sabbath to the Jews, doth exclude the Gentiles, as such, from having
any concern therein. For it was given to the Jews, as was said
before, as they were considered God's church, and for a sign and
token by which they should know that he had chosen and sanctified
them to himself for a peculiar people (Exo 31:13-17; Eze 20:12,13).
And a great token and sign it was that he had so chosen them: for
in that he had given to them this sabbath, he had given to them
(his own rest) a figure and pledge of his sending his Son into the
world to redeem them from the bondage and slavery of the devil:
of which indeed this sabbath was a shadow or type (Col 2:16,17).[11]
Thus have I concluded my ground for this third question. I shall
therefore now propound another.
QUESTION IV.
Whether the seventh day sabbath did not fall, as such, with the
rest of the Jewish rites and ceremonies? Or whether that day, as
a sabbath, was afterwards by the apostles imposed upon the churches
of the Gentiles?
I would now also, before I shew the grounds of my proposing this
question, premise what is necessary thereunto; to wit, That time
and day were both fixed upon by law, for the solemn performance
of divine worship among the Jews; and that time and day is also
by law fixed, for the solemnizing of divine worship to God in the
churches of the Gentiles. But that the seventh day sabbath, as
such, is that time, that day, that still I question.
Now before I shew the grounds of my questioning of it, I shall
enquire into the nature of that ministration in the bowels of
which this seventh day sabbath is placed. And,
First, I say, as to that, the nature of that law is moral, but the
ministration, and circumstances thereunto belonging, are shadowish
and figurative.
By the nature of it, I mean the matter thereof: by the ministration
and circumstances thereto belonging, I do mean the giving of it
by such hands, at such a place and time, in such a mode, as when
it was given to Israel in the wilderness.
The matter therefore, to wit, 'Thou shalt love the Lord thy God
with all thy heart, and with all thy soul, and with all thy mind,
and with all thy strength': and 'thy neighbour as thyself,' is
everlasting (Mark 12:29-31), and is not from Sinai, nor from the
two tables of stone, but in nature; for this law commenced and
took being and place that day in which man was created. Yea, it
was concreate with him, and without it he cannot be a rational
creature, as he was in the day in which God created him. But for
the ministration of it from Sinai, with the circumstances belonging
to that ministration, they are not moral, nor everlasting, but
shadowish and figurative only.
That ministration cannot be moral for three reasons. 1. It commenced
not when morality commenced, but two thousand years after. 2.
It was not universal as the law, as moral, is; it was given only
to the church of the Jews in those tables. 3. Its end is past
as such a ministration, though the same law as to the morality
thereof abides. Where are the tables of stone and this law as
therein contained? We only, as to that, have the notice of such a
ministration, and a rehearsal of the law, with that mode of giving
of it, in the testament of God.
But to come to particulars.
1. The very preface to that ministration carrieth in it a type
of our deliverance from the bondage of sin, the devil, and hell.
Pharaoh, and Egypt; and Israel's bondage there, being a type of
these.
2. The very stones in which this law was engraven, was a figure
of the tables of the heart. The first two were a figure of the
heart carnal, by which the law was broken: the last two, of the
heart spiritual, in which the new law, the law of grace is written
and preserved (Exo 34:1; 2 Cor 3:3).
3. The very mount on which this ministration was given, was typical
of Mount Zion. See Hebrews 12 where they are compared (vv 18-22).
4. Yea, the very church to whom that ministration was given, was
a figure of the church of the gospel that is on Mount Zion. See the
same scripture, and compare it with Acts 7:38; Revelation 14:1-5.
5. That ministration was given in the hand and by the disposition
of angels, to prefigure how the new law or ministration of the
Spirit was to be given afterwards to the churches under the New
Testament by the hands of the angel of God's everlasting covenant
of grace, who is his only begotten Son (Isa 63:9; Mal 3:1[12];
Acts 3:22,23).
6. It was given to Israel also in the hand of Moses, as mediator,
to shew, or typify out, that the law of grace was in after times
to come to the church of Christ by the hand and mediation of Jesus
our Lord (Gal 3:19; Deut 5:5; Heb 8:6; 1 Tim 2:5; Heb 9:15, 12:24).
7. As to this ministration, it was to continue but 'till the seed
should come'; and then must, as such, give place to a better
ministration (Gal 3:19). 'A better covenant, established upon
better promises' (Heb 8:6).
From all this therefore I conclude, that there is a difference to
be put between the morality of the law, and the ministration of
it upon Sinai. The law, as to its morality was before; but as to
this ministration, it was not till the church was with Moses, and
he with the angels on Mount Sinai in the wilderness.
Now in the law, as moral, we conclude a time propounded, but no
seventh day sabbath enjoined. But in that law, as thus ministered,
which ministration is already out of doors;[13] we find a seventh
day; that seventh day on which God rested, on which God rested
from all his works, enjoined. What is it then? Why the whole
ministration as written and engraven in stones being removed,
the seventh day sabbath must also be removed; for that the time
nor yet the day, was as to our holy sabbath, or rest, moral; but
imposed with that whole ministration, as such, upon the church,
until the time of reformation: which time being come, this
ministration, as I said, as such, ceaseth; and the whole law,
as to the morality of it, is delivered into the hand of Christ,
who imposes it now also; but not as a law of works, nor as that
ministration written and engrave in stones, but as a rule of life
to those that have believed in him (1 Cor 9:21).
So then, that law is still moral, and still supposes, since it
teaches that there is a God, that time must be set apart for his
church to worship him in, according to that will of his that he
had revealed in his word. But though by that law time is required;
yet by that, as moral, the time never was prefixed.
The time then of old was appointed by such a ministration of that
law as we have been now discoursing of; and when that ministration
ceaseth, that time did also vanish with it. And now by our new
law-giver, the Son of God, he being 'lord also of the sabbath
day,' we have a time prefixed, as the law of nature requireth, a
new day, by him who is the lord of it; I say, appointed, wherein
we may worship, not in the oldness of that letter written and
engraven in stones, but according to, and most agreeing with,
his new and holy testament. And this I confirm further by those
reasons that now shall follow.
First, Because we find not from the resurrection of Christ to
the end of the Bible, anything written by which is imposed that
seventh day sabbath upon the churches. Time, as I said, the law
as moral requires; but that time we find no longer imposed. And in
all duties pertaining to God and his true worship in his churches,
we must be guided by his laws and testaments. By his old laws,
when his old worship was in force; and by his new laws, when his
new worship is in force. And he hath verily now said, 'Behold, I
make all things new' (Rev 21:5).
Second, I find, as I have shewed, that this seventh day sabbath is
confined, not to the law of nature as such, but to that ministration
of it which was given on Sinai: which ministration as it is come
to an end as such, so it is rejected by Paul as a ministration no
ways capable of abiding in the church now, since the ministration
of the Spirit also hath taken its place (2 Cor 3). Wherefore
instead of propounding it to the churches with arguments tending
to its reception, he seeks by degrading it of its old lustre and
glory, to wean the churches from any likement[14] thereof:
1. By calling of it the ministration of death, of the letter, and
of condemnation, a term most frightful, but no ways alluring to
the godly.
2. By calling it a ministration that now has no glory, by reason
of the exceeding glory of that ministration under which by the
Holy Spirit the New Testament churches are. And these are weaning
considerations (2 Cor 3).
3. By telling of them it is a ministration that tendeth to blind
the mind, and to veil the heart as to the knowledge of their Christ:
so that they cannot, while under that, behold his beauteous face,
but as their heart shall turn from it to him (2 Cor 3).
4. And that they might not be left in the dark, but perfectly know
what ministration it is that he means, he saith expressly, it is
that 'written and engraven in stones.' See again 2 Corinthians 3.
And in that ministration it is that this seventh day sabbath is
found.
But shall we think that the apostle speaks any thing of all here
said, to wean saints off from the law of nature, as such! No
verily, that he retains in the church, as being managed there by
Christ: but THIS ministration is dangerous now, because it cannot
be maintained in the church, but in a way of contempt to the
ministration of the Spirit, and is derogatory to the glory of
that.
Now these, as I said, are weaning considerations. No man, I do
think, that knows himself, or the glory of a gospel ministration,
can, if he understands what Paul says here, desire that such a
ministration should be retained in the churches.
Third. This seventh day sabbath has lost its ceremonies (those
unto which before you are cited by the texts) which was with it
imposed upon the old church for her due performance of worship to
God thereon. How then can this sabbath now be kept? Kept, I say,
according to law. For if the church on which it was first imposed,
was not to keep it, yea, could not keep it legally without the
practising of those ceremonies: and if those ceremonies are long
ago dead and gone, how will those that pretend to a belief of a
continuation of the sanction thereof, keep it, I say, according
as it is written?
If they say, they retain the day, but change their manner of
observation thereof; I ask, who has commanded them so to do? This
is one of the laws of this sabbath. 'Thou shalt take fine flour,
and bake twelve cakes thereof: two tenth deals shall be in one
cake. And thou shalt set them in two rows, six on a row, upon the
pure table before the Lord. And thou shalt put pure frankincense
upon each row, that it may be on the bread for a memorial, even
an offering made by fire unto the Lord. Every sabbath he shall
set it in order before the Lord continually, being taken from the
children of Israel by an everlasting covenant' (Lev 24:5-8). You
may see also other places, as Numbers 28:9, 10; Nehemiah 13:22
and Ezekiel 46:4.
Now if these be the laws of the sabbath, this seventh day sabbath;
and if God did never command that this sabbath should by his
church be sanctified without them: and, as was said before, if
these ceremonies have been long since dead and buried, how must
this sabbath be kept?
Let men take heed, lest while they plead for law, and pretend
themselves to be the only doers of God's will,[15] they be not
found the biggest transgressors thereof. And why can they not as
well keep the other sabbaths? As the sabbath of months, of years,
and the jubilee? For this, as I have shewed, is no moral precept,
it is only a branch of the ministration of death and condemnation.
Fourth, The seventh day sabbath, as such, was a sign and shadow
of things to come; and a sign cannot be the thing signified and
substance too. Wherefore when the thing signified or substance,
is come, the sign or thing shadowing ceaseth. And, I say, the
seventh day sabbath being so, as a seventh day sabbath it ceaseth
also. See again Exodus 31:13, 14; Ezekiel 20:12, 21; Colossians
2:14.
Nor do I find that our Protestant writers, notwithstanding their
reverence of the sabbath, do conclude otherwise; but that though
time as to worshipping God, must needs be contained in the bowels
of the moral law, as moral; yet they for good reasons forbear to
affix the seventh day as that time there too.
They do it, I say, for good reasons; reason drawn from the scripture;
or rather, for that the scripture draws them so to conclude: yet
they cast not away the morality of a sabbath of rest to the church.
It is to be granted them, that time for God's worship abideth for
ever, but the seventh day vanishes as a shadow and sign; because
such indeed it was, as the scripture above cited declares as to
the sanction thereof as a sabbath.
The law of nature then calls for time; but the God of nature
assigns it, and has given power to his Son to continue SUCH time
as himself shall by his eternal wisdom judge most meet for the
churches of the Gentiles to solemnize worship to God by him in.
Hence he is said to be 'Lord even of the sabbath day' (Matt 12:8).
Fifth, I find by reading God's word, that Paul by authority
apostolical, takes away the sanctions of all the Jews' festivals
and sabbaths.
This is manifest, for that he leaves the observation or non-observation
of them, as things indifferent, to the mind and discretion of
the believers. 'One man esteemeth one day above another: another
esteemeth every day alike. Let every man be fully persuaded in
his own mind' (Rev 14:5).
By this last clause of the verse, 'Let every man be fully persuaded
in his own mind,' he doth plainly declare, that such days are
now stript of their sanction.[16] For none of God's laws, while
they retain their sanction, are left to the will and mind of the
believers, as to whether they will observe them or no. Men, I say,
are not left to their liberty in such a case; for when a stamp of
divine authority is upon a law, and abides, so long we are bound,
not to our mind, but to that law: but when a thing, once sacred,
has lost its sanction, then it falls, as to faith and conscience,
among other common or indifferent things. And so the seventh day
sabbath did. Again,
Sixth, Thus Paul writes to the church of Colosse. 'Let no man
therefore judge you in meat, or in drink, or in respect of an
holyday, or of the new moon, or of the sabbath: which are a shadow
of things to come; but the body is of Christ' (Col 2:16,17). Here
also, as he serveth other holy days, he serveth the sabbath. He
gives a liberty to believers to refuse the observation of it, and
commands that no man should judge against them for their so doing.
And as you read, the reason of his so doing is, because the body,
the substance is come. Christ saith he, is the body, or that which
these things were a shadow or figure of. 'The body is of Christ.'
Nor hath the apostle, since he saith 'or of the sabbath' one would
think, left any hole, out at which men's inventions could get:
but man has sought out many; and, so, many he will use.
But again, That the apostle by this word 'sabbath' intends the
seventh day sabbath, is clear; for that it is by Moses himself
counted for a sign, as we have shewed: and for that none of the
other sabbaths were a more clear shadow of the Lord Jesus Christ
than this. For that, and that alone, is called 'the rest of God':
in it God rested from all his works. Hence he calls it by way of
eminency, 'MY sabbath, and MY holy day' (Isa 56:4, 58:13).
Yet could that rest be nothing else but typical; for God, never
since the world began, really rested, but in his Son. 'This is
he,' saith God, 'in whom I am well pleased.' This sabbath then,
was God's rest typically, and was given to Israel as a sign of
his grace towards them in Christ. Wherefore when Christ was risen,
it ceased, and was no longer of obligation to bind the conscience
to the observation thereof. [Or of the sabbath.] He distinctly
singleth out this seventh day, as that which was a most noble
shadow, a most exact shadow. And then puts that with the other
together; saying, they are a shadow of things to come; and that
Christ has answered them all. 'The body is of Christ.'
Seventh, No man will, I think, deny but that Hebrews 4:45 intends
the seventh day sabbath, on which God rested from all his works;
for the text doth plainly say so: yet may the observing reader
easily perceive that both it, and the rest of Canaan also, made
mention of verse 5 were typical, as to a day made mention of verses
7 and 8 which day he calls another. He would not afterwards have
made mention of another day. If Joshua had given them rest, he
would not. Now if they had not that rest in Joshua's days, be sure
they had it not by Moses; for he was still before.
All the rests therefore that Moses gave them, and that Joshua gave
them too, were but typical of another day, in which God would give
them rest (Heb 4:9,10). And whether the day to come, was Christ,
or Heaven, it makes no matter: it is enough that they before did
fail, as always shadows do, and that therefore mention by David is,
and that afterward, made of another day. 'There remains therefore
a rest to the people of God.' A rest to come, of which the seventh
day in which God rested, and the land of Canaan, was a type; which
rest begins in Christ now, and shall be consummated in glory.
And in that he saith 'There remains a rest,' referring to that
of David, what is it, if it signifies not, that the other rests
remain not? There remains therefore a rest, a rest prefigured by
the seventh day, and by the rest of Canaan, though they are fled
and gone.
'There remains a rest'; a rest which stands not now in signs and
shadows, in the seventh day, or Canaan, but in the Son of God, and
his kingdom, to whom, and to which the weary are invited to come
for rest (Isa 28:12; Matt 11:20; Heb 4:11).
Yet this casts not out the Christians holiday or sabbath: for that
was not ordained to be a type or shadow of things to come, but
to sanctify the name of their God in, and to perform that worship
to him which was also in a shadow signified by the ceremonies of
the law, as the epistle to the Hebrews doth plentifully declare.
And I say again, the seventh day sabbath cannot be it, for the
reasons shewed afore.
Eighth, Especially if you add to all this, that nothing of the
ministration of death written and engraven in stones, is brought
by Jesus, or by his apostles, into the kingdom of Christ, as a part
of his instituted worship. Hence it is said of that ministration
in the bowels of which this seventh day sabbath is found, that it
has now NO glory; that its glory is done away, in or by Christ,
and so is laid aside, the ministration of the Spirit that excels
in glory, being come in the room thereof.
I will read the text to you. 'But if the ministration of death,
written and engraven in stones, was glorious, so that the children
of Israel could not stedfastly behold the face of Moses for the
glory of his countenance; which glory was to be done away: [It
was given at first with this proviso, that it should not always
retain its glory, that sanction, as a ministration]. How shall not
the ministration of the Spirit be rather glorious? For if the
ministration of condemnation be glory, much more doth the ministration
of righteousness exceed in glory. For even that which was made
glorious had no glory in this respect, by reason of the glory that
excelleth. For if that which was done away was glorious, much more
that which remaineth is glorious' (2 Cor 3:7-11).
What can be more plain? The text says expressly, that this
ministration doth NOT remain; yea, and insinuates, that in its
first institution it was ordained with this proviso, 'It was to
be done away.' Now if in its first institution upon Sinai it was
thus ordained; and if by the coming in of the ministration of
the spirit, this ordination is now executed; that is, if by it,
and the apostle saith it, it is done away by a ministration that
remains: then where is that seventh day sabbath?
Thus therefore I have discoursed upon this fourth question: And
having shewed by this discourse that the old seventh day sabbath
is abolished and done away, and that it has nothing to do with the
churches of the Gentiles; I am next to shew what day it is that
must abide as holy to the Christians, and for them to perform
their New Testament church service in.
Take the question thus.
QUESTION V.
Since it is denied that the seventh day sabbath is moral, and
it is found that it is not to abide as a sabbath for ever in the
church, What time is to be fixed on for New Testament saints to
perform together, divine worship to God by Christ in?
Upon this question hangs the stress of all, as to the subject now
under consideration: but before I can speak distinctly to it, I
must premise, as I have in order to my speaking to the questions
before, something for the better clearing of our way--
[Therefore I remark, that] we are not now speaking of all manner
of worshipping God, nor of all times in which all manner of worship
is to be performed; but of that worship, which is church worship,
or worship that is to be performed by the assembly of saints,
when by the will of God they in all parts of his dominion assemble
together to worship him; which worship hath a prefixed time
allotted to, or for its performance, and without which it cannot,
according to the mind of God, be done. This is the time, I say,
that we are to discourse of, and not of ALL time appointed for
all manner of worship.
I do not question but that worship by the godly is performed to
God every day of the week; yea, and every night too, and that
time is appointed or allowed of God for the performance of such
worship. But this time is not fixed to the same moment or hour
universally, but is left to the discretion of the believers, as
their frame of spirit, or occasions, or exigencies, or temptations,
or duty shall require.
We meddle then only with that time that the worship aforesaid is
to be performed in; which time the law of nature as such supposes,
but the God of nature chooses. And this time as to the churches of
the Gentiles, we have proved is not that time which was assigned
to the Jews, to wit, THAT seventh day which was imposed upon them
by the ministration of death; for, as we have shewed already, that
ministration indeed is done away by a better and more glorious
ministration, the ministration of the spirit; which ministration
surely would be much more inferior than that which has now no
glory, was it defective as to this. That is, if it imposed a gospel
service, but appointed not time to perform that worship in: or
if notwithstanding all its commendation, it should be forced to
borrow of a ministration inferior to itself; that, to wit, the time
without which by no means its most solemn worship can be performed.
This then is the conclusion, that TIME to worship God in, is
required by the law of nature; but that the law of nature doth,
as such, fix it on the seventh day from the creation of the world,
that I utterly deny, by what I have said already, and have yet to
say on that behalf. Yea, I hope to make it manifest, as I have,
that this seventh day is removed; that God, by the ministration
of the spirit, has changed the time to another day, to wit, The
first day of the week. Therefore we conclude the time is fixed
for the worship of the New Testament Christians, or churches of
the Gentiles, unto that day.
Now in my discourse upon this subject, I shall,
I. Touch upon those texts that are more close, yet have a divine
intimation of this thing in them.
II. And then I shall come to texts more express.
FIRST, for those texts that are more close, yet have a divine
intimation of this thing in them.
First, The comparison that the Holy Ghost makes between the rest
of God from his works, and the rest of Christ from his, doth
intimate such a thing. 'He that is entered into his rest, he also
hath ceased from his own works, as God did from his' (Heb 4:10).
Now God rested from his works, and sanctified a day of rest to
himself, as a signal of that rest, which day he also gave to his
church as a day of holy rest likewise. And if Christ thus rested
from his own works, and the Holy Ghost says he did thus rest, he
also hath sanctified a day to himself, as that in which he hath
finished his work, and given it (that day) also to his church to
be an everlasting memento of his so doing, and that they should
keep it holy for his sake.
And see, as the Father's work was first, so his day went before;
and as the Son's work came after, so his day accordingly succeeded.
The Father's day was on the seventh day from the creation, the
Son's the first day following.
Nor may this be slighted, because the text says, as God finished
his work, so Christ finished his; He also hath ceased from his
own works as God did from his. He rested, I say, as God did; but
God rested on his resting day, and therefore so did Christ. Not
that he rested on the Father's resting day; for it is evident,
that then he had great part of his work to do; for he had not as
then got his conquest over death, but the next day he also entered
into his rest, having by his rising again, finished his work, viz.,
made a conquest over the powers of darkness, and brought life and
immortality to light through his so doing.
So then, that being the day of the rest of the Son of God, it must
needs be the day of the rest of his churches also. For God gave
his resting day to his church to be a sabbath; and Christ rested
from his own works as God did from his, therefore he also gave the
day in which he rested from his works, a sabbath to the churches,
as did the Father. Not that there are TWO sabbaths at once: the
Father's was imposed for a time, even until the Son's should come;
yea, as I have shewed you, even in the very time of its imposing
it was also ordained to be done away. Hence he saith, that
ministration 'was to be done away' (2 Cor 3:7). Therefore we plead
not for two sabbaths to be at one time, but that a succession of
time was ordained to the New Testament saints, or churches of the
Gentiles, to worship God in; which time is that in which the Son
rested from his own works as God did from his.
Second, Hence he calls himself, The 'Lord even of the sabbath
day,' as Luke 5; Matthew 12:8 shews. Now to be a LORD, is to have
dominion, dominion over a thing, and so power to alter or change
it according to that power; and where is he that dares say Christ
has not this absolutely! We will therefore conclude that it is
granted on all hands he hath. The question then is, Whether he
hath exercised that power to the demolishing or removing of the
Jews' seventh day, and establishing another in its room? The which
I think is easily answered, in that he did not rest from his own
works therein, but chose, for his own rest, to himself another
day.
Surely, had the Lord Jesus intended to have established the seventh
day to the churches of the Gentiles, he would himself in the first
place have rested from his own works therein; but since he passed
by that day, and took no notice of it, as to the finishing of
his own works, as God took notice of it when he had finished his;
it remains that he fixed upon another day, even the first of the
week; on which, by his rising again, and shewing himself to his
disciples before his passion, he made it manifest that he had
chosen, 'as Lord of the sabbath,' that day for his own rest:
consequently, and for the rest of his churches, and for his worship
to be solemnized in.
Third, And on THIS day some of the saints that slept arose, and
began their eternal sabbath (Matt 27:52,53). See how the Lord Jesus
hath glorified this day! Never was such a stamp of divine honour
put upon any other day, no not since the world began. 'And the
graves were opened; and many bodies of the saints which slept arose,
and came out of the graves after his resurrection,' &c. That is,
they arose as soon as he was risen. But why was not all this done
on the seventh day? No, that day was set apart that saints might
adore God for the works of creation, and that saints through that
might look for redemption by Christ. But now a work more glorious
than that is to be done, and therefore another day is assigned
for the doing of it in. A work, I say, of redemption completed,
a day therefore by itself must be assigned for this; and some
of the saints to begin their eternal sabbath with God in heaven,
therefore a day by itself must be appointed for this. Yea, and
that this day might not want that glory that might attract the
most dim-sighted Christian to a desire after the sanction of it,
the resurrection of Christ, and also of those saints met together
on it: yea, they both did begin their eternal rest thereon.
Fourth, The psalmist speaks of a day that the Lord Jehovah, the
Son of God, has made; and saith, 'we will rejoice and be glad in
it.' But what day is this? Why the day in which Christ was made
the 'head of the corner,' which must be applied to the day in
which he was raised from the dead, which is the first of the week.
Hence Peter saith to the Jews, when he treateth of Christ before
them, and particularly of his resurrection. 'This is the stone
which WAS set at nought of you builders, which IS become the head
of the croner.' He was set at nought by them, the whole course of
his ministry unto his death, and was made the head of the corner
by God, on that day he rose from the dead. This day therefore
is the day that the Lord Jehovah has made a day of rejoicing to
the church of Christ, and we will rejoice and be glad in it (Psa
118:24).
For can it be imagined, that the Spirit by the prophet should thus
signalise this day for nothing; saying, 'This is the day which
the Lord hath made'; to no purpose? Yes, you may say, for the
resurrection of his son.
But I add, that that is not all, it is a day that the Lord has both
made for that, and that we might 'rejoice and be glad in it.'[17]
Rejoice, that is before the Lord while solemn divine worship
is performed on it, by all the people that shall partake of the
redemption accomplished then.
Fifth, God the Father again leaves such another stamp of divine
note and honour upon this day as he never before did leave upon
any; where he saith to our Lord, 'Thou art my Son, this day have
I begotten thee' (Acts 13:33). Still, I say, having respect to
the first day of the week; for that, and no other, is the day here
intended by the apostle. This day, saith God, is the day: 'And
as concerning that he raised him up from the dead, now no more to
return to corruption, he said on this wise, I will give thee the
sure mercies of David. Wherefore he saith also in another Psalm,
Thou shalt not suffer thine Holy One to see corruption.' Wherefore
the day in which God did this work, is greater than that in which
he finished the work of creation; for his making of the creation
saved it not from corruption, but now he hath done a work which
corruption cannot touch, wherefore the day on which he did this,
has this note from his own mouth, THIS day, as a day that doth
transcend.
And, as I said, this day is the first of the week; for it was on
that day that God begat his beloved Son from the dead. This first
day of the week therefore, on it God found that pleasure which he
found not in the seventh day from the world's creation, for that
in it his Son did live again to him.
Now shall not Christians, when they do read that God saith, 'This
day,' and that too with reference to a work done on it by him, so
full of delight to him, and so full of life and heaven to them,
set also a remark upon it, saying, This was the day of God's
pleasure, for that his Son did rise thereon, and shall it not be
the day of my delight in him!
This is the day on which his Son was both begotten and born, and
became the first fruits to God of them that sleep; yea, and in
which also he was made by him the chief, and head of the corner;
and shall not we rejoice in it? (Acts 13:33; Heb 1:5; Col 1:18;
Rev 1:5).
Shall kings, and princes, and great men set a remark upon the day
of their birth and coronation, and expect that both subjects and
servants should do them high honour on that day, and shall the
day in which Christ was both begotten and born, be a day contemned
by Christians! And his name not be but of a common regard on that
day?
I say again, shall God, as with his finger, point, and that in
the face of the world, at this day, saying, 'Thou art my Son, this
day,' &c., and shall not Christians fear, and awake from their
employments, to worship the Lord on this day!
If God remembers it, well may I! If God says, and that with all
gladness of heart, 'Thou art my Son, this day have I begotten
thee!' may not! ought not I also to set this day apart to sing
the songs of my redemption in?
THIS day my redemption was finished.
This day my dear Jesus revived.
This day he was declared to be the Son of God with power.
Yea this is the day in which the Lord Jesus finished a greater
work than ever yet was done in the world; yea, a work in which the
Father himself was more delighted than he was in making of heaven
and earth. And shall darkness and the shadow of death stain this
day! Or shall a cloud dwell on this day! Shall God regard this
day from above! And shall not his light shine upon this day! What
shall be done to them that curse this day, and would not that the
stars should give their light thereon. This day! After this day
was come, God never, that we read of, made mention with delight,
of the old seventh day sabbath more.
Sixth, Nor is that altogether to be slighted, when he saith,
'When he bringeth in the first-begotten into the world, Let all
the angels of God worship him.' To wit, at that very time and day
(Heb 1:6).
I know not what our expositors say of this text, but to me it
seems to be meant of his resurrection from the dead; both because
the apostle is speaking of that (v 5), and closes that argument
with this text, 'Thou art my Son, this day have I begotten thee?
and again, I will be to him a Father, and he shall be to me a Son?
And again, when he bringeth in the first-begotten into the world,
he saith, And let all the angels of God worship him.'
So then, for God's bringing of his first-begotten now into the
world, was by his raising him again from the dead after they by
crucifying of him had turned him out of the same.
Thus then God brought him into the world, never by them to be hurried
out of it again. For Christ being now raised from the dead, dies
no more; death hath no more dominion over him.
Now, saith the text, when he bringeth him thus into the world,
he requireth that worship be done unto HIM. When? That very day,
and that by all the angels of God. And if by all, then ministers
are not excluded; and if not ministers, then not churches; for
what is said to the angels, is said to the church itself (Rev
2:1-7,8,11,12,17,18,29, 3:1,6,7,13,14,22).
So then, if the question be asked, when they must worship him:
the answer is, when he brought him into the world, which was on
the first day of the week; for then he bringeth him again from the
dead, and gave the whole world and the government thereof into
his holy hand. This text therefore is of weight as to what we have
now under consideration, to wit, that the first day of the week,
the day in which God brought his first-begotten into the world,
should be the day of worshipping him by all the angels of God.
Seventh, Hence this day is called 'the Lord's day,' as John saith,
'I was in the Spirit on the Lord's day,' the day in which Jesus
rose from the dead (Rev 1:10).
'The Lord's day.' Every day, say some, is the Lord's day. Indeed
this for discourse sake may be granted; but strictly, no day can
so properly be called the Lord's day, as this first day of the
week; for that no day of the week or of the year has those badges
of the Lord's glory upon it, nor such divine grace put upon it as
has the first day of the week.
This we have already made appear in part, and shall make appear
much more before we have done therewith.
There is nothing, as I know of, that bears this title but the
Lord's supper, and this day (1 Cor 11:20; Rev 1:10). And since
Christians count it an abuse to allegorize the first, let them
also be ashamed to fantasticalize the last. The Lord's day is
doubtless the day in which he rose from the dead. To be sure it
is not the old seventh day; for from the day that he arose, to
the end of the Bible, we find not that he did hang so much as one
twist of glory upon that; but this day is beautified with glory
upon glory, and that both by the Father and the Son; by the prophets
and those that were raised from the dead thereon; therefore this
day must be more than the rest.
But we are as yet but upon divine intimations, drawn from such texts
which, if candidly considered, do very much smile upon this great
truth; namely, that the first day of the week is to be accounted
the Christian sabbath, or holy day for divine worship in the
churches of the saints. And SECOND, Now I come to the texts that
are more express.
Then First, This was the day in the which he did use to shew
himself to his people, and to congregate with them after he rose
from the dead. On the first first-day, even on the day on which
he rose from the dead, he visited his people, both when together
and apart, over, and over, and over, as both Luke and John do testify
(Luke 24; John 20). And preached such sermons of his resurrection,
and gave unto them; yea, and gave them such demonstration of the
truth of all, as was never given them from the foundation of the
world. Shewing, he shewed them his risen body; opening, he opened
their understandings; and dissipating, he so scattered their unbelief
on THIS day, as he never had done before. And this continued one
way or another even from before day until the evening.
Second, On the next first day following the church was within
again; that is, congregated to wait upon their Lord. And John so
relates the matter, as to give us to understand that they were not
so assembled together again till then. 'After eight days,' saith
he, 'again his disciples were within,' clearly concluding, that
they were not so on the days that were between, no not on the old
seventh day.
Now why should the Holy Ghost thus precisely speak of their
assembling together upon the first day, if not to confirm us in
this, that the Lord had chosen that day for the new sabbath of his
church? Surely the Apostles knew what they did in their meeting
together upon that day; yea, and the Lord Jesus also; for that he
used so to visit them when so assembled, made his practice a law
unto them. For practice is enough for us New Testament saints,
especially when the Lord Jesus himself is in the head of that
practice, and that after he rose from the dead.
Perhaps some may stumble at the word 'after,' after eight days;
but the meaning is, at the conclusion of the eighth day, or when
they had spent in a manner the whole of their sabbath in waiting
upon their Lord, then in comes their Lord, and finisheth that
their day's service to him with confirming of Thomas' faith, and
by letting drop other most heavenly treasure among them. Christ
said, he must lie three days and three nights in the heart of the
earth, yet it is evident, that he rose the third day (1 Cor 15:4).
We must take then a part for the whole, and conclude, that from
the time that the Lord Jesus rose from the dead, to the time that
he shewed his hands and his side to Thomas, eight days were almost
expired; that is, he had sanctified unto them two first days,
and had accepted that service they had performed to him therein,
as he testified by giving of them so blessed a farewell at the
conclusion of both those days.
Hence now we conclude, that this was the custom of the church at
this day, to wit, upon the first day of the week to meet together,
and to wait upon their Lord therein. For the Holy Ghost counts it
needless to make a continued repetition of things; it is enough
therefore if we have now and then mention made thereof.
Obj. But Christ shewed himself alive to them at other times also,
as in John 21 &c.
Ans. The names of all those days in which he so did are obliterated
and blotted out, that they might not be idolized; for Christ did
not set them apart for worship, but this day, the first day of
the week, by its name is kept alive in the church, the Holy Ghost
surely signifying thus much, that how hidden soever other days
were, Christ would have his day, the first day had in everlasting
remembrance among saints.
Churches also meet together now on the week days, and have the
presence of Christ with them too in their employments; but that
takes not off from them the sanction of the first day of the week,
no more than it would take away the sanction of the old seventh
day, had it still continued holy to them: wherefore this is no
let or objection to hinder our sanctifying of the first day of
the week to our God. But,
Third, Add to this, that upon Pentecost, which was the first day
of the week, mention is made of their being together again: for
Pentecost was always the morrow after the sabbath, the old seventh
day sabbath. Upon this day, I say, the Holy Ghost saith, they were
again 'with one accord together in one place.'
But oh! the glory that then attended them, by the presence of the
Holy Ghost among them: never was such a thing done as was done on
that first day until then. We will read the text, 'And when the
day of Pentecost was fully come, they were all with one accord
in one place. And suddenly there came a sound from heaven as of a
rushing mighty wind, and it filled all the house where they were
sitting. And there appeared unto them cloven tongues like as of
fire, and it sat upon each of them. And they were all filled with
the Holy Ghost' (Acts 2:1-4).
Here is a first day glorified! Here's a countenance given to the
day of their Christian assembling. But we will note a few things
upon it.
1. The church was now, as on other first days, all with one accord
in one place. We read not that they came together by virtue of
any precedent revelation, nor by accident, but contrariwise by
agreement, they were together 'with one accord,' or by appointment,
in pursuance of their duty, setting apart that day, as they had
done the first days afore, to the holy service of their blessed
Lord and Saviour Jesus Christ.
2. We read that this meeting of theirs was not begun on the old
sabbaths, but when Pentecost was fully come: the Holy Ghost
intimating, that they had left now, and began to leave, the seventh
day sabbath to the unbelieving Jews.
3. Nor did the Holy Ghost come down upon them till every moment of
the old sabbath was past, Pentecost, as was said, was FULLY come
first. 'And when the day of Pentecost was fully come, they were
all with one accord in one place.' And then, &c.
And why was not this done on the seventh day sabbath? But, possibly,
to shew, that the ministration of death and condemnation was not
that, by or through which Christ the Lord would communicate so
good a gift unto his churches (Gal 3:1-5).
This gift must be referred to the Lord's day, the first day of the
week, to fulfil the scripture, and to sanctify yet farther this
holy day unto the use of all New Testament churches of the saints.
For since on the first day of the week our Lord did rise from
the dead, and by his special presence, I mean his personal, did
accompany his church therein, and so preach as he did, his holy
truths unto them, it was most meet that they on the same day
also should receive the first fruits of their eternal life most
gloriously.
And, I say again, since from the resurrection of Christ to this
day, the church then did receive upon the first day, but as we
read, upon no other, such glorious things as we have mentioned,
it is enough to beget in the hearts of them that love the Son
of God, a high esteem of the first day of the week. But how much
more, when there shall be joined to these, proof that it was the
custom of the first gospel church, the church of Christ at Jerusalem,
after our Lord was risen, to assemble together to wait upon God
on the first day of the week with their Lord as leader.
To say little more to this head, but only to repeat what is
written of this day of old, to wit, that it should be proclaimed
the selfsame day, to wit, the morrow after the sabbath, which is
the first day of the week, 'that it may be an holy convocation unto
you; ye shall do no servile work therein: it shall be a statute
for ever in all your dwellings' (Lev 23:21).
This ceremony was about the sheaf that was to be waved, and bread
of first fruits, which was a type of Christ; for he is unto God
'the first fruits of them that slept' (1 Cor 15:20).
This sheaf, or bread, must not be waved on the old seventh day,
but on the morrow after, which is the first day of the week, the
day in which Christ rose from the dead, and waved himself as the
first fruits of the elect unto God. Now from this day they were
to count seven sabbaths complete, and on the morrow after the
seventh sabbath, which was the first day of the week again; and
this Pentecost upon which we now are, then they were to have a
new meat offering, with meat offerings and drink offerings, &c.
And on the selfsame day they were to proclaim that that first day
should be a holy convocation unto them. The which the apostles
did, and grounded that their proclamation so on the resurrection
of Jesus Christ, not on ceremonies, that at the same day they
brought three thousand souls to God (Acts 2:41).
Now what another signal [applause] was here put upon the first
day of the week! The day in which our Lord rose from the dead,
assembled with his disciples, poured out so abundantly of the
Spirit, and gathered even by the first draught that his fishermen
made by the gospel, such a number of souls to God.
Thus then they proclaimed, and thus they gathered sinners on the
first first-day that they preached; for though they had assembled
together over and over with their Lord before therein, yet they
began not jointly to preach until this first day Pentecost.
Now, after this the apostles to the churches did never make mention
of a seventh day sabbath. For as the wave sheaf and the bread of
first fruits were a figure of the Lord Jesus, and the waving, of
his life from the dead: so that morrow after the sabbath on which
the Jews waved their sheaf, was a figure of that on which our
Lord did rise; consequently, when their morrow after the sabbath
ceased, our morrow after that began, and so has continued a blessed
morrow after their sabbath, as a holy sabbath to Christians from
that time ever since.
Fourth, We come yet more close to the custom of churches; I mean,
to the custom of the churches of the Gentiles; for as yet we
have spoken but of the practice of the church of God which was at
Jerusalem; only we will add, that the customs that were laudable
and binding with the church at Jerusalem, were with reverence to
be imitated by the churches of the Gentiles; for there was but
one law of Christ for them both to worship by.
Now then, to come to the point, to wit, that it was the custom of
the churches of the Gentiles, on the first day of the week, but
upon no other that we read of,[18] to come together to perform
divine worship to their Lord.
Hence it is said 'And upon the first day of the week, when the
disciples came together to break bread,' &c. (Acts 20:7). This is
a text, that as to matter of fact cannot be contradicted by any,
for the text saith plainly they did so, the disciples then came
together to break bread, the disciples among the Gentiles, did
so.
Thus you see that the solemnizing of a first day to holy uses was
not limited to, though first preached by the church that was at
Jerusalem. The church at Jerusalem was the mother church, and not
that at Rome, as some falsely imagine; for from this church went
out the law and the holy word of God to the Gentiles. Wherefore
it must be supposed that this meeting of the Gentiles on the first
day of the week to break bread, came to them by holy tradition[19]
from the church at Jerusalem, since they were the first that kept
the first day as holy unto the Lord their God.
And indeed, they had the best advantage to do it; for they had
their Lord in the head of them to back them to it by his presence
and preaching thereon.
But we will a little comment upon the text. 'Upon the first day
of the week.' Thus you see the day is nominated, and so is kept
alive among the churches. For in that the day is nominated on which
this religious exercise was performed, it is to be supposed that
the Holy Ghost would have it live, and be taken notice of by the
churches that succeed.
It also may be nominated to shew, that both the church at Jerusalem,
and those of the Gentiles did harmonize in their sabbath, jointly
concluding to solemnize worship on a [the same] day. And then again
to shew, that they all had left the old sabbath to the unbelievers,
and jointly chose to sanctify the day of the rising of their Lord,
to this work.
They 'came together to break bread,' to partake of the super of
the Lord. And what day so fit as the Lord's day for this? This was
to be the work of that day, to wit, to solemnize that ordinance
among themselves, adjoining other solemn worship thereto, to fill
up the day, as the following part of the verse shews. This day
therefore was designed for this work, the whole day, for the text
declares it. The first day of the week was set by them apart for
this work.
'Upon THE first day'; not upon A first day, or upon one first day,
or upon such a first day; for had he said so, we had had from
thence not so strong an argument for our purpose: but when he
saith, 'upon the first day of the week' they did it, he insinuates,
that it was their custom. [It was] also upon one of these, [that]
Paul being among them, preached unto them, ready to depart on the
morrow. Upon the first day: what, or which first day of this, or
that, of the third or fourth week of the month? No, but upon the
first day, every first day; for so the text admits us to judge.
'Upon the first day of the week, WHEN the disciples came together,'
supposes a custom when, or as they were wont to come together to
perform such service among themselves to God: then Paul preached
unto them, &c.
It is a text also that supposes an agreement among themselves as
to this thing. They came together then to break bread; they had
appointed to do it then, for that then was the day of their Lord's
resurrection, and that in which he himself congregated after he
revived, with the first gospel church, the church at Jerusalem.
Thus you see, that breaking of bread, was the work, the work that
by general consent was agreed to be by the churches of the Gentiles
performed upon the first day of the week. I say, by the churches;
for I doubt not but that the practice here, was also the practice
of the rest of the Gentile churches, even as it had been before
the practice of the church at Jerusalem.
For this practice now did become universal, and so this text implies;
for he speaks here universally of the practice of all disciples
as such, though he limits Paul preaching to that church with whom
he at present personally was. Upon the first day of the week,
'when the disciples came together to break bread,' Paul being at
that time at Troas preached to them on that day.
Thus then you see how the Gentile churches did use to break bread,
not on the old sabbath, but on the first day of the week. And, I
say, they had it from the church at Jerusalem; where the apostles
were first seated, and beheld the way of their Lord with their
eyes.
Now, I say, since we have so ample an example, not only of the
church at Jerusalem, but also of the churches of the Gentiles, for
the keeping of the first day to the Lord, and that as countenanced
by Christ and his apostles, we should not be afraid to tread in
their steps, for their practice is the same with law and commandment.
But,
Fifth, We will add to this another text. 'Now [saith Paul]
concerning the collection for the saints, as I have given order
to the churches of Galatia, even so do ye. Upon the first day of
the week let every one of you lay by him in store, as God hath
prospered him, that there be no gatherings when I come' (1 Cor
16:1,2).
This text some have greatly sought to evade, counting the duty
here, on this day to be done, a duty too inferior for the sanction
of an old seventh day sabbath; when yet to show mercy to an ass
on the old sabbath, was a work which our Lord no ways condemns
(Luke 13:15, 14:5).
But to pursue our design, we have a duty enjoined, and that of
no inferior sort. If charity be indeed as it is, the very bond of
perfectness: and if without it all our doings, yea and sufferings
too, are not worthy so much as a rush (1 Cor 13; Col 3:14). we
have here a duty, I say, that a seventh day sabbath, when in force,
was not too big for it to be performed in.
The work now to be done, was, as you see, to bestow their charity
upon the poor; yea, to provide for time to come. And I say, it
must be collected upon the first day of the week. Upon THE first
day; not A first day, as signifying one or two, but upon THE
first day, even every first day; for so your ancient Bibles have
it;[20] also our later must be so understood, or else Paul had left
them to whom he did write, utterly at a loss. For if he intended
not every first day, and yet did not specify a particular one, it
could hardly even have been understood which first day he meant.
But we need not stand upon this. This work was a work for A
first-day, for EVERY first day of the week.
Note again that we have this duty here commanded and enforced by
an apostolical order: 'I have given order,' saith Paul, for this;
and his orders, as he saith in another place, 'are the commandments
of the Lord.' You have it in the same epistle (chap. 14:37).
Whence it follows, that there was given even by the apostles
themselves, a holy respect to the first day of the week above all
the days of the week; yea, or of the year besides.
Further, I find also by this text, that this order is universal.
I have, saith he, given this order not only to you, but to the
churches of Galatia. Consequently to all other that were concerned
in this collection (2 Cor 8, 9, &c.).
Now this, whatever others may think, puts yet more glory upon the
first day of the week. For in that all the churches are commanded,
as to make their collections, so to make them on this day: what
is it, but that this day, by reason of the sanction that Christ
put upon it, was of virtue to sanctify the offering through and
by Christ Jesus, as the altar and temple afore did sanctify the
gift and gold that was, and was offered on them. The proverb is,
'The better day, the better deed.' And I believe, that things
done on the Lord's day, are better done, than on other days of
the week, in his worship.
Obj. But yet, say some, here are no orders to keep this first day
holy to the Lord.
Ans. 1. That is supplied; for that by this very text this day is
appointed, above all the days of the week, to do this holy duty
in.
2.. You must understand that this order is but additional, and
now enjoined to fill up that which was begun as to holy exercise
of religious worship by the churches long before.
3. The universality of the duty being enjoined to this day, supposes
that this day was universally kept by the churches as holy already.
4. And let him that scrupleth this, shew me, if he can, that God
by the mouth of his apostles did ever command that all the churches
should be confined to this or that duty on such a day, and yet
put no sanction upon that day; or that he has commanded that this
work should be done on the first day of the week, and yet has
reserved other church ordinances as a public solemnization of
worship to him, to be done of another day, as of a day more fit,
more holy.
5. If charity, if a general collection for the saints in the
churches is commanded on this day, and on no other day but this
day; for church collection is commanded on no other, there must
be a reason for it: and if that reason had not respect to the
sanction of the day, I known to why the duty should be so strictly
confined to it.
6. But for the apostle now to give with this a particular command
to the churches to sanctify that day as holy unto the Lord, had
been utterly superfluous; for that they already, and that by the
countenance of their Lord, and his church at Jerusalem, had done.
Before now, I say, it was become a custom, as by what hath been
said already is manifest: wherefore what need that their so solemn
a practice be imposed again upon the brethren? An intimation now
of a continued respect thereto, by the very naming of the day, is
enough to keep the sanctity thereof on foot in the churches. How
much more then, when the Lord is still adding holy duty to holy
duty, to be performed upon that day. So then, in that the apostle
writes to the churches to do this holy duty on the first day of
the week, he puts them in mind of the sanction of the day,
and insinuates, that he would still have them have a due respect
thereto.
Quest. But is there yet another reason why this holy duty should,
in special as it is, be commanded to be performed on the first
day of the week?
Ans. 1. Yes: for that now the churches were come together in their
respective places, the better to agree about collections, and to
gather them. You know church worship is a duty, so long as we are
in the world, and so long also is this of making collections for
the saints. And for as much as the apostle speaks here, as I have
hinted afore, of a church collection, when is it more fit to be
done, than when the church is come together upon the first day of
the week to worship God?
2. This part of worship is most comely to be done upon the first
day of the week, and that at the close of that day's work. For
thereby the church shows, not only her thankfulness to God for
a sabbath day's mercy, but also returneth him, by giving to the
poor, that sacrifice for their benefit that is most behoveful to
make manifest their professed subjection to Christ (Prov 19:17;
2 Cor 9:12-15). It is therefore necessary, that this work be done
on the first day of the week, for a comely close of the worship
that we perform to the Lord our God on that day.
3. On the first day of the week, when the church is performing of
holy worship unto God, then that of collection for the saints is
most meet to be performed; because then, in all likelihood, our
hearts will be most warm with the divine presence; consequently
most open and free to contribute to the necessity of the saints.
You know, that a man when his heart is open, is taken with some
excellent thing; then, if at all, it is most free to do something
for the promoting thereof.
Why, waiting upon God in the way of his appointments, opens, and
makes free, the heart to the poor: and because the first day of
the week was it in which now such solemn service to him was done,
therefore also the apostle commanded, that upon the same day also,
as on a day most fit, this duty of collecting for the poor should
be done. 'For God loveth a cheerful giver' (2 Cor 9:6,7).
Wherefore the apostle by this, takes the churches as it were at
the advantage, and as we say, [strikes] while the iron is hot,
to the intent he might, what in him lay, make their collections,
not sparing nor of a grudging mind, but to flow from cheerfulness.
And the first day of the week, though its institution be set aside,
doth most naturally tend to this; because it is the day, the only
day, on which we received such blessings from God (Acts 3:26).
This is the day on which, at first, it rained manna all day long
from heaven upon the new testament church, and so continues to do
this day.
Oh! the resurrection of Christ, which was on this day, and the
riches that we receive thereby. Though it should be, and is, I
hope thought on every day; yet when the first of the week is fully
come! Then to-day! This day! This is the day to be warmed; this
day he was begotten from the dead.
The thought of this, will do much with an honest mind: this is the
day, I say, that the first saints did find, and that after saints
do find the blessings of God come down upon them; and therefore
this is the day here commanded to be set apart for holy duties.
And although what I have said may be but little set by of some,
yet, for a closing word as to this, I do think, could but half
so much be produced from the day Christ rose from the dead quite
down [to the end of revelation], for the sanction of a seventh day
sabbath in the churches of the Gentiles, it would much sway with
me. But the truth is, neither doth the apostle Paul, nor any of
his fellows, so much as once speak one word to the churches that
shows the least regard, as to conscience to God, of a seventh day
sabbath more. No, the first day, the first day, the first day, is
now all the cry in the churches by the apostles, for the performing
church worship in to God. Christ began it on THAT day: then the
Holy Ghost seconded it on that day: then the churches practised
it on that day. And to conclude; the apostle by the command now
under consideration, continues the sanction of that day to the
churches to the end of the world.
But as to the old seventh day sabbath, as hath been said afore in
this treatise, Paul, who is the apostle of the Gentiles, has so
taken away that whole ministration in the bowels of which it is;
yea, and has so stript it of its old testament grandeur, both by
terms and arguments, that it is strange to me it should by any be
still kept up in the churches; specially, since the same apostle,
and that at the same time, has put a better ministration in its
place (2 Cor 3).
But when the consciences of good men are captivated with an error,
none can stop them from a prosecution thereof, as if were itself
of the best of truths.
Obj. But Paul preached frequently on the old sabbath, and that
after the resurrection of Christ.
Ans. To the unbelieving Jews and their proselytes, I grant he
did. But we read not that he did it to any new testament church
on that day: nor did he celebrate the instituted worship of Christ
in the churches on that day. For Paul, who had before cast out
the ministration of death, as that which had no glory, would not
now take thereof any part for new testament instituted worship;
for he knew that that would veil the heart, and blind the mind
from that, which yet instituted worship was ordained to discover.
He preached then on the seventh day sabbath, of a divine and crafty
love to the salvation of the unbelieving Jews.
I say, he preached now on that day to them and their proselytes,
because that day was theirs by their estimation. He did it, I say,
of great love to their souls, that if possible, he might save some
of them.
Wherefore, if you observe, you shall still find, that where it is
said that he preached on that day, it was to that people, not to
the churches of Christ. See Acts 9:20, 13:14-16, 16:13, 17:1-3,
18:4.
Thus, though he had put away the sanction of that day as to himself,
and had left the Christians that were weak to their liberty as to
conscience to it, yet he takes occasion upon it to preach to the
Jews that still were wedded to it, the faith, that they might be
saved by grace.
Paul did also many other things that were Jewish and ceremonial,
for which he had, as then, no conscience at all, as to any sanction
that he believed was in them.
As his circumcising of Timothy (Acts 16:1-3).
His shaving of his head (Acts 18:18).
His submitting to Jewish purifications (Acts 21:24-26).
His acknowledging of himself a Pharisee (chap. 23:6).
His implicitly owning of Ananias for high priest after Christ was
risen from the dead (Acts 23:1-5).
He tells us also that, 'unto the Jews he became as a Jew' that he
might save the Jew. And 'without law,' to them that were without
law, that also he might gain them. Yea, he became, as he saith,
'all things to all men,' that he might gain the more, as it is 1
Corinthians 9:19-23.
But these things, as I said, he did not of conscience to the
things; for he knew that their sanction was gone. Nor would he
suffer them to be imposed upon the churches directly or indirectly;
no, not by Peter himself (Gal 2:11).
Were I in Turkey with a church of Jesus Christ, I would keep the
first day of the week to God, and for the edification of his
people: and would also preach the word to the infidels on their
sabbath day, which is our Friday; and be glad too, if I might
have such opportunity to try to persuade them to a love of their
own salvation.
Obj. But if the seventh day sabbath is, as you say, to be laid
aside by the churches of the Gentiles, why doth Christ say to
his, 'Pray ye that your flight be not in the winter, neither on
the sabbath day?' For, say some, by this saying it appears, that
the old seventh day sabbath, as you have called it, will as to
the sanction of it, abide in force after Christ is ascended into
heaven.
Ans. I say first, these words were spoken to the Jewish Christians,
not to the Gentile churches. And the reason of this first hint,
you will see clearer afterwards.
The Jews had several sabbaths; as, their seventh day sabbath, their
monthly sabbaths, their sabbath of years, and their jubilee (Lev
25).
Now if he means their ordinary sabbaths, or that called the seventh
day sabbath, why doth he join the winter thereto? for in that he
joineth the winter with that sabbath that he exhorteth them to
pray their flight might not be in, it should seem that he meaneth
rather their sabbath of years, or their jubilee, which did better
answer one to another than one day and a winter could.
And I say again, that Christ should suppose that their flight
should, or might last some considerable part of a winter, and
yet that then they should have their rest on those seventh day
sabbaths, is a little beside my reason, if it be considered again,
that the Gentiles before whom they were then to fly, were enemies
to their sabbath, and consequently would take opportunity at their
sabbaths to afflict them so much the more. Wherefore, I would that
they who plead for a continuation of the seventh day sabbath from
this text, would both better consider it, and the incoherence that
seems to be betwixt such a sabbath and a winter.
But again, were it granted that it is the seventh day sabbath that
Christ here intendeth; yet, since as we have proved, the sanction
before this was taken away; I mean before this flight should be,
he did not press them to pray thus because by any law of heaven
they should then be commanded to keep it holy; but because some
would, through their weakness, have conscience of it till then.
And such would, if their flight should happen thereon, be as much
grieved and perplexed, as if it yet stood obligatory to them by
a law.
This seems to have some truth in it, because among the Jews that
believed, there continued a long time many that were wedded yet to
the law, to the ceremonial part thereof, and were not so clearly
evangelized as the churches of the Gentiles were. 'Thou seest
brother,' said James to Paul, 'how many thousands of Jews there are
which believe; and they are all zealous of the law' (Acts 21:20,
15:5).
Of these, and such weak unbelieving Jews, perhaps Christ speaks,
when he gives this exhortation to them to pray thus; whose
consciences he knew would be weak, and being so, would bind when
they were entangled with an error, as fast as if it bound by a
law indeed.
Again, though the seventh day sabbath and ceremonies lost their
sanction at the resurrection of Christ, yet they retained some kind
of being in the church of the Jews, until the desolation spoken
of by Daniel should be.
Hence it is said, that then the oblation and sacrifices shall
cease (Dan 9:27). And hence it is, that Jerusalem and the temple
are still called the holy place, even until this flight should be
(Matt 24:15).
Now if Jerusalem and the temple are still called holy, even after
the body and substance, of which they were shadows, were come;
then no marvel though some to that day that believed were entangled
therewith, &c. For it may very well be supposed that all conscience
of them would not be quite taken away, until all reason for that
conscience should be taken away also. But when Jerusalem, and the
temple, and the Jews' worship, by the Gentiles was quite extinct
by ruins, then in reason that conscience did cease. And it seems
by some texts, that all conscience to them was not taken away
till then.
Quest. But what kind of being had the seventh day sabbath, and
other Jewish rites and ceremonies, that by Christ's resurrection
were taken away?
Ans. These things had a virtual and a nominal being. As to their
virtual being, that died that day Christ did rise from the dead,
they being crucified with him on the cross (Col 2).
But now, when the virtual being was gone, they still with the weak
retained their name, among many of the Jews that believed, until
the abomination that maketh desolate stood in the holy place: for
in Paul's time they were, as to that, but ready to vanish away.
Now, I say, they still retaining their nominal grandeur, though
not by virtue of a law, they could not, till time and dispensation
came, be swept out of the way. We will make what hath been said,
as to this, out by a familiar similitude.
There is a lord or great man dies; now being dead, he has lost
his virtual life. He has now no relation to a wife, to children,
virtually; yet his name still abides, and that in that family, to
which otherwise he is dead. Wherefore they embalm him, and also
keep him above ground for many days. Yea, he is still reverenced
by those of the family, and that in several respects. Nor doth
any thing but time and dispensation wear this name away.
Thus then the Old Testament signs and shadows went off the stage
in the church of Christ among the Jews. They lost their virtue
and signification when Christ nailed them to his cross (Col 2).
But as to their name, and the grandeur that attended that, it
continued with many that were weak, and vanished not, but when
the abomination that made them desolate came.
The sum then and conclusion of the matter is this; the seventh
day sabbath lost its glory when that ministration in which it was,
lost its: But yet the name thereof might abide a long time with
the Jewish legal Christians, and so might become obligatory still,
though not by the law, to their conscience, even as circumcision
and other ceremonies did: and to them it would be as grievous to
fly on that day, as if by law it was still in force.
For, I say, to a weak conscience, that law which has lost its
life, may yet through their ignorance, be as binding as if it
stood still upon the authority of God.
Things then become obligatory these two ways. (1.) By an institution
of God. (2.) By the over-ruling power of a man's misinformed
conscience. And although by virtue of an institution divine worship
is acceptable to God by Christ, yet conscience will make that a
man shall have but little ease if such rules and dictates as it
imposes be not observed by him.
This is my answer, upon a supposition that the seventh day sabbath
is in this text intended: and the answer, I think, stands firm
and good.
Also, there remains, notwithstanding this objection, no divine
sanction in or upon the old seventh day sabbath.
Some indeed will urge, that Christ here meant the first day of
the week, which here he puts under the term of sabbath. But this
is foreign to me, so I waive it till I receive more satisfaction
in the thing.
Quest. But if indeed the first day of the week be the new christian
sabbath, why is there no more spoken of its institution in the
testament of Christ?
Ans. No more! What need is there of more than enough! Yea, there
is a great deal found in the testament of the Lord Jesus to prove
its authority divine.
(1.) For we have shewed from sundry scriptures, that from the very
day our Lord did rise from the dead, the church at Jerusalem, in
which the twelve apostles were, did meet together on that day, and
had the Lord himself for their preacher, while they were auditors;
and thus the day began.
(2.) We have shewed that the Holy Ghost, the third person in the
Trinity, did second this of Christ, in coming down from heaven
upon this day to manage the apostles in their preaching; and in
that very day so managed them in that work, that by his help they
then did bring three thousand souls to God.
(3.) We have shewed also, that after this the gentile churches did
solemnize this day for holy worship, and that they had from Paul
both countenance and order so to do.
And now I will add, that more need not be spoken: for the practice
of the first church, with their Lord in the head of them to manage
them in that practice, is as good as many commands. What then
shall we say, when we see a first practice turned into holy custom?
I say, moreover, that though a seventh day sabbath is not natural
to man as man, yet our christian holy day is natural to us as
saints, if our consciences are not clogged before with some old
fables, or Jewish customs.
But if an old religion shall get footing and rooting in us, though
the grounds thereof be vanished away, yet the man concerned will
be hard put to it, should he be saved, to get clear of his clouds,
and devote himself to that service of God which is of his own
prescribing.
Luther himself, though he saw many things were without ground which
he had received for truth, had yet work hard enough, as himself
intimates, to get his conscience clear from all those roots and
strings of inbred error.
But, I say, to an untainted and well bred Christian, we have good
measure, shaken together, and running over, for our christian
Lord's day. And I say again, that the first day of the week, and
the spirit of such a Christian, suit one another as nature suiteth
nature; for there is as it were a natural instinct in Christians,
as such, when they understand what in a first day was brought
forth, to fall in therewith to keep it holy to their Lord.
1. The first day of the week! Why it was the day of our life. 'After
two days he will revive us,' and in the third day 'we shall live
in his sight.' 'After two days' there is the Jews' preparation,
and seventh day sabbath, quite passed over; and in the third day,
that is the first day of the week, which is the day our Lord did
rise from the dead, we began to live by him in the sight of God
(Hosea 6:2; John 20:1; 1 Cor 15:4).
2. The first day of the week! That is the day in which, as I hinted
before, our Lord was wont to preach to his disciples after he rose
form the dead; in which also he did use to shew them his hands
and his feet (Luke 24:38,39; John 20:25). To the end they might
be confirmed in the truth of his victory over death and the grave
for them. The day in which he made himself known to them in breaking
bread. The day in which he so plentifully poured out the Holy Ghost
upon them. The day in which the church, both at Jerusalem and
those of the Gentiles, did use to perform to God divine worship:
all which has before been sufficiently proved. And shall we not
imitate our Lord, nor the church that was immediately acted[21]
by him in this, and the churches their fellows? Shall, I say, the
Lord Jesus do all this in his church, and they together with him!
Shall the churches of the Gentiles also fall in with their Lord
and with their mother at Jerusalem herein! And again, shall all
this be so punctually committed to sacred story, with the day in
which these things were done, under denomination, over and over,
saying, These things were done on the first day, on the first
day, on the first day of the week, while all other days are, as to
name, buried in everlasting oblivion! And shall we not take that
notice thereof as to follow the Lord Jesus and the churches herein?
Oh stupidity!
3. This day of the week! They that make but observation of what
the Lord did of old, to as many sinners, and with his churches on
this day, must needs conclude, that in this day the treasures of
heaven were broken up, and the richest things therein communicated
to his church. Shall the children of this world be, as to this
also, wiser in their generations than the children of light, and
former saints, upon whose shoulders we pretend to stand, go beyond
us here also.
Jacob could by observation gather that the place where he lay down
to sleep was no other but the house of God, and the very gate of
heaven (Gen 28:17).
Laban could gather by observation, that the Lord blessed him for
Jacob's sake (Gen 30:27).
David could gather by what he met with upon Mount Moriah, that that
was the place where God would have the temple builded, therefore
he sacrificed there (1 Chron 21:26-28, 22:1,2; 2 Chron 3:1).
Ruth was to mark the place where Boaz lay down to sleep, and shall
not Christians also mark the day in which our Lord rose from the
dead (Ruth 3:4).
I say, shall we not mark it, when so many memorable things were
done on it, for, and to and in the churches of God! Let saints be
ashamed to think that such a day should be looked over, or counted
common, when tempted to it by Satan, when [it was] kept to religious
service of old, and when beautified with so many divine characters
of sanctity as we have proved, by Christ, his church, the Holy
Ghost, and the command of apostolical authority it was.
But why, I say, is this day, on which our Lord rose from the dead,
nominated as it is? why was it not sufficient to say 'he rose
again,' or, he rose again the third day? without a specification of
the very name of the day. For, as was said afore, Christ appeared
to his disciples, after his resurrection, on other days also, yea,
and thereon did miracles to. Why then did not these days live?
Why was their name, for all that, blotted out, and this day only
kept alive in the churches?
The day on which Christ was born of a virgin; the day of his
circumcision, the day of his baptism, and of his transfiguration,
are not by their names committed by the Holy Ghost to holy writ
to be kept alive in the world, nor yet such days in which he did
many great and wonderful things. But THIS day, this day is still
nominated; the first day of the week is the day. I say, why are
things thus left with us? But because we, as saints of old, should
gather, and separate, what is of divine authority from the rest.
For in that this day is so often nominated while all other days
lie dead in their graves, it is as much as if God should say,
Remember the first day of the week to keep it holy to the Lord
your God.
And set this aside, and I know not what reason can be rendered, or
what prophecy should be fulfilled by the bare naming of the day.
When God, of old, did sanctify for the use of his church a day,
as he did many, he always called them either by the name of the
day of the month, or of the week, or by some other signal by which
they might be certainly known, why should it not then be concluded,
that for this very reason the first day of the week is thus often
nominated by the Holy Ghost in the testament of Christ?
Moreover, he that takes away the first day, as to this service,
leaves us now no day, as sanctified of God, for his solemn worship
to be by his churches performed in. As for the seventh day sabbath,
that, as we have seen, is gone to its grave with the signs and
shadows of the Old Testament. Yea, and has such a dash left upon
it by apostolical authority, that it is enough to make a Christian
fly from it for ever (2 Cor 3).
Now, I say, since that is removed by God: if we should suffer the
first day also to be taken away by man, what day that has a divine
stamp upon it, would be left for us to worship God in?
Alas! the first day of the week is the Christian's market day,
that which they so solemnly trade in for sole provision for all
the week following. This is the day that they gather manna in. To
be sure the seventh day sabbath is not that. For of old the people
of God could never find manna on that day. 'On the seventh day
[said Moses] which is the sabbath, in it there shall be none' (Exo
16:26).
Any day of the week manna could be found, but on that day it was
not to be found upon the face of the ground. But now our first
day is the manna day; the only day that the churches of the New
Testament, even of old, did gather manna in. But more of this
anon.
Nor will it out of my mind but that it is a very high piece of
ingratitude, and of uncomely behaviour, to deny the Son of God
his day, the Lord's day, the day that he has made. And as we have
shewed already, this first day of the week is it; yea, and a great
piece of unmannerliness is it too, for any, notwithstanding the
old seventh day is so degraded as it is, to attempt to impose it on
the Son of God. To impose a day upon him which yet Paul denies to
be a branch of the ministration of the Spirit, and of righteousness.
Yea, to impose a part of that ministration which he says plainly
'which was done away,' for that a better ministration stript it
of its glory, is a high attempt indeed (2 Cor 3).
Yet again, the apostle smites the teachers of the law upon the
mouth, saying, 'understanding neither what they say, nor whereof
they affirm' (1 Tim 1:7).
The seventh day sabbath, was indeed God's rest from the works of
creation; but yet the rest that he found in what the first day of
the week did produce, for Christ was born from the dead on it,
more pleased him than did all the seventh days that ever the world
brought forth: wherefore, as I said before, it cannot be but that
the well-bred Christian must set apart this day for solemn worship
to God, and to sanctify his name therein.
Must the church of old be bound to remember that night in which
they did come out of Egypt! must Jephtha's daughter have four days
for the virgins of Israel yearly to lament her hard case in! Yea,
must two days be kept by the church of old, yearly, for their being
delivered from Haman's fury! And must not one to the world's end
be kept by the saints for the Son of God their Redeemer, for all
he has delivered them from a worse than Pharaoh or Haman, even
from the devil, and death, and sin, and hell! Oh stupidity! (Exo
12:24; Judg 11:39,40; Esth 9:26-32).
A day! say some, God forbid but he should have a day. But what
day? Oh! The old day comprised within the bounds and bowels of
the ministration of death.
And is this the love that thou hast to thy Redeemer, to keep that
day to him for all the service that he hath done for thee, which
has a natural tendency in it to draw thee off from the consideration
of the works of thy redemption, to the creation of the world! Oh
stupidity!
But why must he be imposed upon? Has he chosen that day? Did he
finish his work thereon? Is there in all the New Testament of our
Lord, from the day he rose from the dead, to the end of his holy
book, one syllable that signifies in the least the tenth part of
such a thing? where is the scripture that saith that this Lord of
the sabbath commanded his church, from that time, to do any part
of church service thereon? Where do we find the churches to gather
together thereon?
But why the seventh day? What is it? Take but the shadow thereof
away. Or what shadow now is left in it since its institution as
to divine service is taken long since from it?
Is there any thing in the works that was done in that day, more
than shadow, or that in the least tends otherwise to put us in mind
of Christ; and he being come, what need have we of that shadow?
And I say again, since that day was to be observed by a ceremonial
method, and no way else, as we find; and since ceremonies have
ceased, what way of divine appointment is there left to keep that
old sabbath by Christians in?
If they say, ceremonies have ceased. By the same argument, so
is the sanction of the day in which they were to be performed. I
would gladly see the place, if it is to be found, where it is said,
That day retains its sanction, which yet has lost that method of
service which was of God appointed for the performance of worship
to him thereon.
When Canaan worship fell, the sanction of Canaan fell. When temple
worship, and altar worship, and the sacrifices of the Levitical
priesthood fell, down also came the things themselves. Likewise
so, when the service, or shadow and ceremonies of the seventh day
sabbath fell, the seventh day sabbath fell likewise.
On the seventh day sabbath, as I told you, manna was not to be found.
But why? For that that day was of Moses and of the ministration
of death. But manna was not of him. Moses, saith Christ, 'gave
you not that bread of heaven' (John 6:31,32). Moses, as was said,
gave that sabbath in tables of stone, and God gave that manna from
heaven. Christ, nor his Father, gives grace by the law; no not by
that law in which is contained the old seventh day sabbath itself.
The law is not of faith, why then should grace be by Christians
expected by observation of the law? The law, even the law written
and engraven in stones, enjoins perfect obedience thereto on pain
of the curse of God. Nor can that part of it now under consideration,
according as is required, be fulfilled by any man, was the ceremony
thereto belonging, allowed to be laid aside (Isa 58:13). Never man
yet did keep it perfectly, except he whose name is Jesus Christ:
in him therefore we have kept it, and by him are set free from
that law, and brought under the ministration of the Spirit.
But why should we be bound to seek manna on that day, on which
God says, none shall be found.
Perhaps it will be said, that the sanction of that day would not
admit that manna should be gathered on it.
But that was not all, for on that day there was none to be found.
And might I choose, I had rather sanctify that day to God on which
I might gather this bread of God all day long, then set my mind
at all upon that in which no such bread was to be had.
The Lord's day, as was said, is to the Christians the principal
manna day.
On this day, even on it manna in the morning very early was gathered
by the disciples of our Lord, as newly springing out of the ground.
The true bread of God: the sheaf of first fruits, which is Christ
from the dead, was ordained to be waved before the Lord on the
morrow after the sabbath, the day on which our Lord ceased from
his own work as God did from his (Lev 23).
Now therefore the disciples found their green ears of corn indeed!
Now they read life, both in and out of the sepulchre in which the
Lord was laid. Now they could not come together nor speak one to
another, but either their Lord was with them, or they had heart
enflaming tidings from him. Now cries one and says, The Lord is
risen: And then another and says, He hath appeared to such and
such.
Now comes tidings to the eleven that their women were early at
the sepulchre, where they had a vision of angels that told them
their Lord was risen: Then comes another and says, The Lord is
risen indeed. Two also came from Emmaus and cried, We have seen
the Lord: and by and by, while they yet were speaking, their Lord
shows himself in the midst of them.
Now he calls to their mind some of their eminent passages of his
life, and eats and drinks in their presence, and opens the scriptures
to them: yea, and opens their understanding too, that their hearing
might not be unprofitable to them; all which continued from early
in the morning till late at night. Oh! what a manna day was this
to the church. And more than all this you will find, if you read
but the four evangelists upon this subject.
Thus began the day after the sabbath, and thus it has continued
through all ages to this very day. Never did the seventh day sabbath
yield manna to Christians. A new world was now begun with the
poor church of God, for so said the Lord of the sabbath, 'Behold,
I make all things new.' A new covenant, and why not then a new
resting day to the church? Or why must the old sabbath be joined
to this new ministration? let him that can, show a reason for it.
Christians, if I have not been so large upon things as some might
expect; know, that my brevity on this subject is, from consideration
that must needs not be spoken thereto, and because I may have
occasion to write a second part.
Christians, beware of being entangled with old testament ministrations,
lest by one you be brought into many inconveniencies.
I have observed, that though the Jewish rites have lost their
sanction, yet some that are weak in judgment, do bring themselves
into bondage by them. Yea, so high have some been carried as to
a pretended conscience to these that they have at last proceeded
to circumcision, to many wives, and the observation of many bad
things besides.
Yea, I have talked with some pretending to Christianity, who
have said, and affirmed, as well as they could, that the Jewish
sacrifices must up again.
But do you give no heed to these Jewish fables 'That turn from
the truth' (Titus 1:14). Do you, I say, that love the Lord Jesus,
keep close to his testament, his word, his gospel, and observe
HIS holy day.
And this caution in conclusion I would give, to put stop to this
Jewish ceremony, to wit, That a seventh day sabbath pursued according
to its imposition by law, (and I know not that it is imposed by
the apostles) leads to blood and stoning to death those that do but
gather sticks thereon (Num 15:32-36). A thing which no way becomes
the gospel, that ministration of the Spirit and of righteousness
(2 Cor 3). Nor yet the professors thereof (Luke 9:54-56).
Nor can it with fairness be said, that that sabbath day remains,
although the law thereof is repealed. For confident I am, that
there is no more ground to make such a conclusion, than there is
to say, that circumcision is still of force, though the law for
cutting of the uncircumcised is by the gospel made null and void.
I told you also in the epistle, that if the fifth commandment was
the first that was with promise; then it follows, that the fourth,
or that seventh day sabbath, had no promise entailed to it. Whence
it follows, that where you read in the prophet of a promise annexed
to a sabbath, it is best to understand it of our gospel sabbath
(Isa 56).
Now if it be asked, What promise is entailed to our first day
sabbath? I answer, The biggest of promises. For,
First, The resurrection of Christ was tied by promise to this day,
and to none other. He rose the third day after his death, and that
was the first day of the week, 'according' to what was fore-promised
in the scriptures (Hosea 6:1,2; 1 Cor 15:3-6).
Second, That we should live before God by him, is a promise to be
fulfilled on this day; 'After two days will he revive us: in the
third day--we shall live in his sight' (Hosea 6:2). See also Isaiah
26:19 and compare them again with 1 Corinthians 15:4.
Third, The great promise of the new testament, to wit, the pouring
out of the Spirit, fixeth upon these days; and so he began in the
most wonderful effusion of it upon Pentecost, which was the first
day of the week, that the scriptures might be fulfilled (Acts
2:16-19).
Nor could these three promises be fulfilled upon any other days,
for that the scripture had fixed them to the first day of the
week.
I am of opinion that these things, though but briefly touched upon,
cannot be fairly objected against, however they may be disrelished
by some.
Nor can I believe, that any part of our religion, as we are
Christians, stand in not kindling of fires, and not seething of
victuals, or in binding of men not to stir out of those places on
the seventh day, in which at the dawning thereof they were found.
And yet these are ordinances belonging to that seventh day sabbath
(Exo 16:23-29).
Certainly it must needs be an error to impose these things by divine
authority upon new testament believers, our worship standing now
in things more weighty, spiritual and heavenly.
Nor can it be proved, as I have hinted before, that this day was,
or is to be imposed without those ordinances, with others in other
places mentioned and adjoined, for the sanction of that day they
being made necessary parts of that worship that was to be performed
thereon.
I have charity for those that abuse themselves and their Lord, by
their preposterous zeal and affection for the continuing of this
day in the churches. For I conclude, that if they did either
believe, or think of the incoherence that this day with its
rites and ceremonies has with the ministration of the Spirit, our
new testament ministration, they would not so stand int heir own
light as they do, nor so stiffly plead for a place for it in the
churches of the Gentiles. But as Paul insinuates in other cases,
there is an aptness in men to be under the law because they do
not hear it (Gal 4).
Nor will it out of my mind, but if the seventh day sabbath was
by divine authority, and to be kept holy by the churches of the
Gentiles, it should not have so remained among the Jews, Christ's
deadliest enemies, and have been kept so much hid from the
believers, his best friends. For who has retained the pretended
sanction of that day from Christ's time, quite down in the world,
but the Jews, and a few Jewish Gentiles, I will except some. But,
I say, since a sabbath is that without which the great worship
of God under the gospel cannot be well performed: how can it be
thought, that it should as to the knowledge of it, be confined to
so blasphemous a generation of the Jews, with whom that worship
is not?
I will rather conclude, that those Gentile professors that adhere
thereto are Jewified, legalized, and so far gone back from the
authority of God, who from such bondage has set his churches free.
I do at this time but hint upon things, reserving a fuller argument
upon them for a time and place more fit; where, and when, I may
perhaps also show, some other wild notions of those that so stiffly
cleave to this.
Meantime, I entreat those who are captivated with this opinion,
not to take it ill at my hand that I thus freely speak my mind.
I entreat them also to peruse my book without prejudice to my
person. The truth is, one thing that has moved me to this work, is
the shame that has covered the face of my soul, when I have thought
of the fictions and fancies that are growing among professors. And
while I see each fiction turn itself to a faction, to the loss of
that good spirit of love, and that oneness that formerly was with
good men.
I doubt not but some unto whom this book may come, have had seal
from God, that the first day of the week is to be sanctified by
the church to Jesus Christ. Not only from his testimony, which
is, and should be, the ground of our practice; but also, for that
the first conviction that the Holy Ghost made upon their consciences,
to make them know that they were sinners, began with them for
breaking this sabbath day; which day, by that same spirit was told
them, was that now called the first day, and not the day before,
and the Holy Ghost doth not use to begin this work with a lie,
which first conviction the Spirit has followed so close, with other
things tending to complete the same work, that the soul from so
good a beginning could not rest until it found rest in Christ.
Let this then to such be a second token that the Lord's day is by
them to be kept in commemoration of their Lord and his resurrection,
and of what he did on this day for their salvation. Amen.
FOOTNOTES:
1. Dialogues, 1st chapter, xxv.
2. Answer to More.
3. Institutes, b. ii. ch. 8.
4. Com. on Gal. 4:9.
5. The word 'moral' is here used to mark the difference between
obligations binding on all mankind and a positive or limited
command: thus, to love God is a moral or universal obligation,
but to be baptized is positive and obligatory only on those who
believe (Acts 8:37).--Ed.
6. The original edition refers to (Eze 49, 50), but it is evidently
a typographical error in omitting the chapter.
7. Man unaided by revelation.
8. Adam is supposed by some rabbins not to have passed one night
in a state of perfection, (see Ainsworth on Gen 3:1, 28:11; Psa
49:13), and to have fallen on the Sabbath day.
9. The murder of Abel took place 'at the end of days'; see margin
to Genesis 4:3. Properly rendered 'in process of time'; but by some
supposed to mean at the end of the week. See Dr. Gill's Commentary.
10. 'The Lord hath given YOU the sabbath.' See also 31:17, 'It [the
observance of the sabbath] is a sign between me and the children
of Israel for ever.'--Ed.
11. This is a striking application of Colossians 2:17. The sabbath
'a shadow of things to come'; to the Jews it was a shadow of the
rest that remaineth to the children of God, reflected from the
completion of the work of creation. The day of rest and worship
to the Christian, is a much stronger type, yet but a shadow of the
holy enjoyments of his eternal rest, prefigured from the finishing
of the mightier work of redemption.--Ed.
12. In Bunyan's original edition it is 'Matt 3, 1,' but this must
be a typographical error.--Ed.
13. 'Out of doors,' no more to be found, quite gone, fairly sent
away.--Locke. 'Out of court.'--Law-term.--Ed.
14. 'Any likement,' any fondness or partiality.--Ed.
15. This spirit is not extinct. Mr. Shenston, in his 'Plea for the
Seventh-day,' charges those who keep the Lord's day 'that they
yield to the tide--keep their friends--riches--comforts; they
believe that the seventh-day is the sabbath, and would greatly
prefer keeping it, if the rulers of the nation would alter the
day; they imagine that their God is some dumb idol!'+ Language
most unseemly and insulting--charging all who observe the Lord's
day with being hypocrites and the worst of fools. Mr. S. forgot the
solemn proverb, 'with what judgment ye judge ye shall be judged.'
+ Edit. 1826, pp. 41, 42.
16. This was the opinion of those great reformers, Tyndale, Calvin,
and Luther; see introduction by the Editor. It was a sentiment
which led to no practical evil.--Ed.
17. Psalm 118:24.
18. 'That we read of' in the New Testament; for this is our sole
authority in all inquiries as to a Christian's faith and practice.--Ed.
19. 'Tradition' is a communication without writing, and when
made orally by some apostle or messenger from the first church
at Jerusalem, and the message so obeys as to be left upon record
by the Holy Ghost, it has the same authority as if it had been
commanded in an epistle. It has nothing to do with the vain traditions
of the fathers (so called), which were not heard of until after the
inspired volume was completed and closed. Any subsequent commands
are censures upon God's omniscience, and are deserving only of
contempt.--Ed.
20. The New Testament by Whittinghan, 1557; the Genevan or Puritan
Bible by Knox, Coverdale, and others, 1560; and the New Testament
revised by Tomson, 1576, very frequently reprinted, and very
favourite translations among our puritan and pilgrim forefathers
in the faith. The marginal note to the Puritan Bible, in Acts
20:7, 'first day,' is, 'which we call Sunday. Of this place, and
also of the 1 Corinthians 16:2, we gather that the Christians
used to have their solemn assemblies this day, laying aside the
ceremony of the Jewish sabbath.'--Ed.
21. 'Acted by,' a mode of speech now obsolete; it means 'actuated
by' or 'influenced by.'--Ed.
***
OF THE TRINITY AND A CHRISTIAN, AND OF THE LAW AND A CHRISTIAN.
EDITOR'S ADVERTISEMENT.
These two short treatises were found among Mr. Bunyan's papers
after his decease. They probably were intended for publication,
like his 'Prison Meditations' and his 'Map of Salvation,' on a
single page each, in the form of a broadside, or handbill. This
was the popular mode in which tracts were distributed; and when
posted against a wall, or framed and hung up in a room, they excited
notice, and were extensively read. They might also have afforded
some trifling profit to aid this poor but eminent servant of
Christ in his very limited income. They form two pages in that
exceedingly interesting volume of 'The Works of Mr. John Bunyan,'
in small folio, 1692. To which is added 'The Struggler,' containing
some most valuable facts, relative to the various works, imprisonment
and sufferings of the author. The titles to these treatises were
added by Mr. Doe, the personal friend of Bunyan, who edited the
works and wrote 'The Struggler,' the author having left them without
any heading or title. They are very unfinished, and may have been
intended as a syllabus or outline of more extended treatises.--GEO.
OFFOR.
OF THE TRINITY AND A CHRISTIAN
How a young, or shaken Christian should demean himself under the
weighty thoughts of the doctrine of the Trinity, or plurality of
persons in the eternal godhead.
The reason why I say a young, or shaken Christian; it is because
some that are not young, but of an ancient standing, may not only
be assaulted with violent temptations, concerning gospel principles,
but a second time may become a child, a babe, a shallow man, in
the things of God; especially, either when by backsliding he hath
provoked God to leave him, or when some new, unexpected, and, as
to present strength, over-weighty objection doth fall upon the
spirit; by means of which, great shakings of mind do commonly
attend such a soul, in the most weighty matters of the concerns
of faith, which this is one that have supposed in the above-named
question. Wherefore passing other things, I will come directly to
that, and briefly propose some helps to a soul in such a case.
THE FIRST PREPARATIVE.
First, then, be sure thou keep close to the word of God; for that
is the revelation of the mind and will of God, both as to the
truth of what is either in himself or ways; and also as to what
he requireth and expecteth of thee, either concerning faith in,
or obedience to, what he hath so revealed. Now for thy better
performing of this I shall give thee in brief these following
directions.
1. Suffer thyself, by the authority of the word, to be persuaded
that the scripture indeed is the word of God; the scriptures of
truth, the words of the holy one; and that they therefore must be
every one true, pure, and for ever settled in heaven.
2. Conclude therefore from the former doctrine, that that God
whose words they are, is able to make a reconciliation and most
sweet and harmonious agreement with all the sayings therein, how
obscure, cross, dark, and contradictory soever they seem to thee.
To understand all mysteries, to have all knowledge, to be able
to comprehend with all saints, is a great work; enough to crush
the spirit, and to stretch the strings of the most capacious and
widened soul that breatheth on this side glory, be they notwithstanding
exceedingly enlarged by revelation. Paul, when he was caught up
to heaven, saw that which was unlawful, because impossible for man
to utter. And saith Christ to the reasoning Pharisee, 'If I have
told you earthly things, and ye believe not, how shall ye believe,
if I tell you of heavenly things?' (John 3:12). It is great lewdness,
and also insufferable arrogancy to come to the word of God, as
conceiting already that whatever thou readest, must either by
thee be understood, or of itself fall to the ground as a senseless
error. But God is wiser than man, wherefore fear thou him, and
tremble at his word, saying still, with godly suspicion of thine
own infirmity, what I see not, teach thou me, and thou art God only
wise; but as for me, 'I was as a beast before thee' (Psa 73:22).
3. Take heed of taking a part of the word only, lest thou thereby
go away with the truth as mangled in pieces. For instance, where
thou readest, 'The LORD our God is one Lord' (Deut 6:4); there
take heed that thou dost not thence conclude, Then there are not
three persons in the godhead: Or when thou readest of the Father,
the Son, and the Holy Spirit, then take heed of concluding, there
must therefore either be three Gods, or else that Jesus Christ and
the Holy Ghost are not true God, but the Father only. Wherefore
to help thee here, observe,
THE SECOND PREPARATIVE.
1. That Christian religion requireth credit concerning every
doctrine contained in the word; credit, I say, according to the
true relation of every sentence that the Holy Ghost hath revealed
for the asserting, maintaining, or vindicating that same truth.
2. And therefore hence it is that a Christian is not called a doer,
a reasoner, an objector, and perverse disputer; but a BELIEVER.
Be thou an example to the believer. 'And believers were the more
added to the Lord,' &c. (Acts 5:14; 1 Tim 4:12).
3. Therefore know again that the word, if it saith and expresseth
that this or that is so and so, as to the matter in hand, thou art
bound and obliged both by the name, profession, and the truth,
unto which thou hast joined thyself, to assent to, confess
and acknowledge the same, even then when thy carnal reason will
not stoop thereto. 'Righteous art thou, O Lord,' saith Jeremiah,
'yet let me talk with thee: Wherefore doth the way of the wicked
prosper?' (Jer 12:1). Mark, first he acknowledgeth that God's way
with the wicked is just and right, even then when yet he could
not see the reason of his actings and dispensations towards them.
The same reason is good as to our present case. And hence it
is that the apostle teacheth, the spiritual armour of Christians
should be much exercised against those high-towering and
self-exalting imaginations, that within our own bosoms do exalt
themselves against the knowledge of God. That every thought, or
carnal reasoning, may be not only taken, but brought as captive
into obedience to Christ; that is, be made to stoop to the word of
God, and to give way and place to the doctrine therein contained,
how cross soever our thoughts and the word lie to each other.
And it is observable that he here teacheth, They exalt themselves
against the knowledge of God, which cannot be understood that
our carnal or natural reason doth exalt itself against an eternal
deity, simply considered; for that nature itself doth gather from
the very things that are made, even his eternal power and godhead;
it must be then that they exalt themselves against that God as
thus and thus revealed in the word, to wit, against the knowledge
of one God consisting of three persons, Father, Son, and Spirit;
for this is the doctrine of the scriptures of truth; and therefore
it is observable these thoughts must be brought captive, and be
made subject in particular to the Lord Jesus Christ, as to the
second person in the godhead; for the Father is ever acknowledged
by all that profess the least of religion; but the Son is that
stubmling-stone, and rock of offence, against which thousands dash
themselves in pieces; though in him are hid all the treasures of
wisdom and knowledge, and in him dwells the fulness of the godhead
bodily.
OF THE LAW AND A CHRISTIAN.
The law was given twice upon mount Sinai, but the appearance of
the Lord when he gave it the second time, was wonderfully different
from that of his [appearance], when at the first he delivered it
to Israel (Exo 19 and 34).
1. When he gave it the first time, he caused his terror and
severity to appear before Moses, to the shaking of his soul, and
the dismaying of Israel (Exo 19:16; Heb 12:18-20). But when he
gave it the second time, he caused all his goodness to pass before
Moses, to the comfort of his conscience, and the bowing of his
heart (Exo 34:8).
2. When he gave it the first time, it was with thunderings and
lightnings, with blackness and darkness, with flame and smoke, and
a tearing sound of the trumpet (Exo 19:16-18). But when he gave
it the second time, it was with a proclamation of his name to be
merciful, gracious, long-suffering, and abundant in goodness and
truth, keeping mercy for thousands, forgiving iniquity, transgressions
and sins (Exo 34:6,7).
3. When he gave it the first time, Moses was called to go up to
receive it through the fire, which made him exceedingly fear and
quake (Exo 19:18; Heb 12:21). But when he went to receive it the
second time, he was laid in a clift of the rock (Exo 31:22).
4. From all which I gather, that, though as to the matter of the
law, both as to its being given the first time, and the second,
it binds the unbeliever under the pains of eternal damnation, if
he close not with Christ by faith; yet as to the manner of its
giving at these two times, I think the first doth more principally
intend its force as a covenant of works, not at all respecting
the Lord Jesus; but this second time not, at least in the manner
of its being given, respecting such a covenant, but rather as a
rule, or directory, to those who already are found in the clift
of the rock, Christ: for the saint himself, though he be without
law to God, as it is considered the first or old covenant, yet
even he is not without law to him as considered under grace, not
without law to God, but under the law to Christ (1 Cor 9:21).
5. Though therefore it be sad with the unbeliever, because he
only and wholly standeth under the law, as it is given in fire, in
smoke, in blackness, and darkness, and thunder; all which threaten
him with eternal ruin if he fulfil not the utmost tittle thereof;
yet the believer stands to the law under no such consideration,
neither is he so at all to hear or regard it, for he is now
removed from thence to the blessed mountain of Zion, to grace
and forgiveness of sins; he is now, I say, by faith in the Lord
Jesus shrouded under so perfect and blessed a righteousness, that
this thundering law of mount Sinai cannot find the least fault
or diminution therein; but rather approveth and alloweth thereof
either when, or wherever it find it (Heb 12). This is called
the righteousness of God without the law, and is also said to be
witnessed by both the law and the prophets: even the righteousness
of God, which is by faith in Jesus Christ 'unto all and upon all
them that believe, for there is no difference' (Rom 3:22).
6. Wherefore whenever thou who believest in Jesus, dost hear the
law in its thundering and lightning fits, as if it would burn up
heaven and earth; then say thou, I am freed from this law, these
thunderings have nothing to do with my soul; nay even this law, while
it thus thunders and roareth, it doth both allow and approve of
my righteousness. I know that Hagar would sometimes be domineering
and high, even in Sarah's house and against her; but this she
is not to be suffered to do, nay though Sarah herself be barren;
wherefore serve IT also as Sarah served her, and expel her out
from thy house. My meaning is, when this law with its thundering
threatenings doth attempt to lay hold on thy conscience, shut it
out with a promise of grace; cry, the inn is took up already, the
Lord Jesus is here entertained, and here is no room for the law.
Indeed if it will be content with being my informer, and so lovingly
leave off to judge me; I will be content, it shall be in my sight,
I will also delight therein; but otherwise, I being now made
upright without it, and that too with that righteousness, which
this law speaks well of and approveth; I am not, will not, cannot,
dare not make it my saviour and judge, nor suffer it to set up its
government in my conscience; for by so doing I fall from grace,
and Christ Jesus doth profit me nothing (Gal 5:1-5).
7. Thus therefore the soul that is married to him that is raised
up from the dead, both may and ought to deal with this law of
God; yea, it doth greatly dishonour its Lord and refuse its gospel
privileges, if it at any time otherwise doth, whatever it seeth
or feels. The law hath power over the wife so long as her husband
liveth, but if her husband be dead she is freed from that law,
so that she is no adulteress though she be married to another man
(Rom 7:1-3). Indeed so long as thou art alive to sin, and to thy
righteousness which is of the law, so long thou hast them for thy
husband and they must reign over thee: But when once they are
become dead unto thee, as they then most certainly will, when
thou closest with the Lord Jesus Christ; then I say, thy former
husbands have no more to meddle with thee, thou art freed from
their law. Set a case, a woman be cast into prison for a debt of
hundreds of pounds, if after this she marry; yea, though while
she is in the gaoler's hand, in the same day that she is joined
to her husband, her debt is all become his; yea, and the law also
that arrested and imprisoned this woman, as freely tells her, go,
she is freed, saith Paul, from that, and so saith the law of this
land.
The sum then of what hath been said is this, the Christian hath
now nothing to do with the law, as it thundereth and burneth on
Sinai, or as it bindeth the conscience to wrath and the displeasure
of God for sin; for from its thus appearing, it is freed by faith
in Christ. Yet it is to have regard thereto, and is to count it
holy, just and good (Rom 7:12); which that it may do, it is always
whenever it seeth or regards it, to remember that he who giveth
it to us is 'merciful, and gracious, long-suffering, and abundant
in goodness and truth,' &c. (Exo 34:6).
***
SCRIPTURAL POEMS; BEING SEVERAL PORTIONS OF SCRIPTURE DIGESTED INTO
ENGLISH VERSE
viz.,
I. The Book of Ruth II. The History of Samson III. Christ's Sermon
on the Mount IV. The Prophecy of Jonah V. The Life of Joseph VI.
The Epistle of James
BY JOHN BUNYAN
Licensed According to Order.
London: Printed for J. Blare, at the Looking Glass, on London
Bridge, 1701.
ADVERTISEMENT BY THE EDITOR.
This very interesting little volume of poems, we believe, has not
been reprinted since the year 1701, nor has it ever been inserted
in any edition or catalogue of Bunyan's works. This may have arisen
from the author's having sold his entire copyright--a fact which
prevented Charles Doe from publishing many other of Bunyan's
treatises, when he projected his edition of the entire works,
of which the first volume only was printed. With some other of
Bunyan's rarest tracts, it escaped the researches of Wilson, who
published the works in 1737, and also of Whitefield, Mason, and all
other editors of Bunyan's works. Mr. Doe, in his very interesting
pages called 'The Struggler, for the Preservation of Mr. John
Bunyan's Labours,' gives a catalogue table of his books in the
order in which they were published; but he had not discovered these
poems, nor the Emblems, nor the Exhortation to Peace and Unity.
The volume from which this edition is printed consists of one
hundred pages in crown octavo, with a very rude cut of Ruth and
Boaz. It is of extreme rarity, if not unique, in a perfect state.
The imprint is--London, for J. Blare, at the Looking Glass, on London
Bridge, 1701. It forms part of the Editor's extensive collection
of the original or early editions of Bunyan's tracts and treatises;
the scarcity of which may be accounted for, from their having been
printed on very bad paper, and worn out by use, being so generally
and eagerly read by pious persons among the labouring classes of
the community.
The style and substance of these scriptural poems are entirely
Bunyan's. His veneration for the holy oracles appears through
every page, by his close adherence to the text. He fully proves
what he asserts in his address to the reader--
'The WORD are for the most part all the same,
For I affected plainness more than fame.'
However uncouth it may appear to use a plural verb after a singular
noun, it really expresses his meaning, which is evidently, that
portions of the WORD of God are rendered into poetry as nearly
as possible, word for word with the original; and he immediately
apologizes for this rudeness, in neglecting the rules of grammar,
by stating his earnest plainness of speech, and his want of
education in early life.
'Nor could'st thou hope to have it better done,
For I'm no poet, nor a poet's son,
But a mechanic, guided by no rule,
But what I gained in a grammar school
In my minority.'
How exactly does this agree with his account of himself in
boyhood,--'It pleased God to put it into my parent's heart to put
me to school, to learn both to read and write; though, to my shame
I confess, I did soon lose that I learnt, even almost utterly.'[1]
Our surprise will be excited, not by little inaccuracies of style
or departures from the rules of grammar, but at the talent of a
poor mechanic, in so faithfully rendering scripture histories in
such simple and striking language. As Mr. Burton says, in commending
his Gospel Truths Vindicated,--'This man hath not the learning or
wisdom of man, yet through grace he hath received the teaching of
God, and the learning of the Spirit of Christ, which is the thing
that makes a man both a Christian and a minister of the gospel
(Isa 50:4). He was not chosen out of an earthly, but out of the
heavenly University, and hath taken these three heavenly degrees--Union
with Christ--The Anointing of the Spirit, and Experience of the
Temptations of Satan; far better than all the University learning
and degrees that can be had.' May Bunyan's desire be realized,
and his verses prove to all our readers
'As delighting
To thee in reading, as to me in writing.'
GEO. OFFOR.
Hackney, August 22, 1849
SCRIPTURAL POEMS
TO THE READER.
Whoe'er thou art that shall peruse this book,
This may inform thee, when I undertook
To write these lines, it was not my design
To publish this imperfect work of mine:
Composed only for diversion's sake.
But being inclin'd to think thou may'st partake
Some benefit thereby, I have thought fit,
Imperfect as it is, to publish it.
The subjects are a part of the contents,
Both of the Old and the New Testaments;
The word are for the most part all the same,
For I affected plainness more than fame.
Nor could'st thou hope to have it better done:
For I'm no poet, nor a poet's son,
But a mechanic, guided by no rule,
But what I gained in a grammar school
In my minority: I can't commend it,
Such as it is into the world I send it,
And should be glad to see some hand to mend it.
Would but those men whose genius leads them to't,
And who have time and parts wherewith to do't,
Employ their pens in such a task as this,
'Twould be a most delightsome exercise
Of profit to themselves and others too:
If what the learned Herbert says, holds true,
A verse may find him, who a sermon flies,
And turn delight into a sacrifice;[2]
Thus I conclude, and wish it as delighting
To thee in reading as to me in writing.
JOHN BUNYAN.
THE BOOK OF RUTH
A VERY RUDE WOODCUT:--RUTH GLEANING.--RUTH CREEPING TO BOAZ,
WHO IS ASLEEP.
CHAP. I.
In ancient times, e'er Israel knew the way
Of kingly power, when judges bore the sway:
A certain man of Bethlehem Juda fled,
By reason of a famine that o'erspread
The land, into the land of Moab, where
He and his wife, and sons, sojourners were.
His name Elimelech, his eldest son
Was called Mahlon, t'other Chilion,
His wife was Naomi, Ephrathites they were:
They went to Moab and continued there:
Where of her husband Naomi was bereft,
And only she and her two sons were left:
Who took them wives of Moab in their youth.
The name of one was Orpah, t'other Ruth:
And there they died ere twice five years were gone;
And Naomi was wholly left alone.
Then she arose, and her step-daughters with her,
To leave the land of Moab altogether:
For she had heard the Lord had visited
Her native country, with increase of bread,
Wherefore the land of Moab she forsook,
And to her native place her course she took,
Her daughters with her: whom she did desire,
That to their mother's house they would retire.
The Lord, said she, be kind to you again,
As you to me, and to the dead have been.
God grant you each may be with husbands blest,
And in the enjoyment of them both find rest,
Then she embraced them, and there withal,
Down from their cheeks, the tears began to fall.
They wept aloud, and said, Most surely we
Unto thy people will return with thee.
But Naomi replied, Wherefore will ye,
My daughters, thus resolve to go with me?
Are there yet any more sons in my womb,
That may your husbands be in time to come?
Return again, my daughters, go your way,
For I'm too old to marry: should I say
I've hope? Should I this night conceive a son?
Would either of you stay till he is grown?
Would you so long without an husband[3] live?
Nay, nay, my daughters, for it doth me grieve
Exceedingly, even for your sakes, that I
Do under this so great affliction lie.
And here they wept again. And Orpah kiss'd
Her mother, But Ruth would be not dismiss'd
But clave unto her: unto whom she spake
And said, Behold, thy sister is gone back,
With her own gods, and people to abide,
Go thou along with her. But Ruth replied,
Intreat me not to leave thee, or return:
For where thou goest, I'll go, where thou sojourn,
I'll sojourn also. And what people's thine,
And who thy God, the same shall both be mine.
Where thou shalt die, there will I die likewise,
And I'll be buried where thy body lies.
The Lord do so to me, and more, if I
Do leave thee, or forsake thee till I die.
And when she saw the purpose of her heart,
She left off to desire her to depart.
So they two travelled along together
To Bethlehem, and when they were come thither,
Behold! the people were surprised, and cried,
What, is this Naomi? But she replied,
Oh! call me Mara, and not Naomi;
For I have been afflicted bitterly.
I went out from you full, but now I come,
As it hath pleased God, quite empty home:
Why then call ye me Naomi? Since I
Have been afflicted so exceedingly.
So Naomi return'd, and Ruth together,
Who had come from the land of Moab with her:
And unto Bethlem Judah did they come,
Just as the Barley Harvest was begun.
CHAP. II.
There was a man of kin to Naomi,
One that was of her husband's family,
His name was Boaz, and his wealth was great.
And Ruth, the Moabitess, did intreat
Her Mother's leave, that she might go, and gather
Some ears of corn, where she should most find favour:
Go, daughter, go, said she. She went and came
Near to the reapers, to glean after them:
And lo, it was her hap to light among
The reapers, which to Boaz did belong.
Behold, now Boaz came from Bethlehem
Unto his reapers, and saluted them,
And they bless'd him again: and he enquired
Of him that was set over them he hired,
From whence the damsel was, and was inform'd
She was the Moabitess that return'd
With Naomi: and she did ask, said he,
That here amongst the reapers she might be,
And that she might have liberty to glean
Among the sheaves. And she all day hath been,
Ev'n from the morning until now, with us,
That she hath stay'd a little in the house.
Then Boaz said to Ruth, observe, my daughter,
That thou go not from hence, or follow after
The reapers of another field, but where
My maidens are, see that thou tarry there:
Observe what field they reap, and go thou there,
Have I not charged the young men to forbear
To touch thee? And when thou dost thirst, approach
And drink of what the youths have set abroach.[4]
Then she fell on her face, and to the ground
She bow'd herself, and said, Why have I found
Such favour in thine eyes; that thou, to me
Who am a stranger, should so courteous be?
And Boaz said, it hath been fully shewn
To me, what to thy mother-in-law thou'st done,
Since of thine husband thou hast been bereft:
How thou thy father and thy mother left,
And thine own native land; to come unto
A land which thou before didst never know:
The Lord, the God of Israel, the defence
Whom now thou'st chosen, be thy recompence.
Then said she, let me in thy sight, my lord,
Find favour in that thou dost thus afford
Me comfort, and since thou so kind to me
Dost speak, though I thereof unworthy be.
And Boaz said, at meal time come thou near,
Eat of the bread, and dip i' th' vinegar.
And by the reapers she sat down to meat,
He gave her parched corn, and she did eat,
And was suffic'd; and left, and rose to glean:
And Boaz gave command to the young men,
Let her come in among the sheaves, said he,
To glean, and let her not reproached be.
Let fall some handfuls also purposely,
And let her take them without injury.
So she till even glean'd, and then beat out
Her barley, being an ephah[5] or thereabout.
She took it up, and to the city went,
And to her mother-in-law did it present:
And what she had reserv'd to her she gave,
When she had took what she design'd to have.
Then unto her, her mother-in-law did say,
In what field hast thou been to glean to-day?
And where hast thou been working? Blest be he,
That thus hath taken cognizance of thee.
She told with whom, and furthermore did say,
The man's name's Boaz, where I wrought to-day.
And Naomi replied, may he be blest,
Even of the Lord, whose kindness manifest
Unto the living and the dead hath been:
The man's our kinsman, yea, the next of kin.
And Ruth, the Moabitess, said, he gave
Me likewise a commandment not to leave,
Or to depart from following his young men,
Until they had brought all his harvest in.
And Naomi said unto Ruth, my daughter,
'Tis good that thou observe to follow after
His maidens, that they meet thee not elsewhere.
So she to Boaz's maidens still kept near,
Till barley and wheat harvest both, she saw
Were done, and she dwelt with her mother-in-law.
CHAP. III.
Then Naomi said, Shall I not, my daughter,
Seek rest for thee, that thou do well hereafter?
And is not Boaz, with whose maids thou wast,
One of the nearest kinsmen that thou hast?
Behold, this night he in his threshing floor
Is winnowing Barley, wash thyself therefore,
Anoint thee, put thy clothes on, and get down
Unto the floor; but make not thyself known,
Till he hath eat and drank, and shall prepare
To lie him down; then take good notice where
He goes about to take his night's repose,
And go thou in there, and lift up the clothes
From off his feet, and likewise lay thee down,
And what thou hast to do he will make known.
And she made answer, Whatsoever thou
Hast me commanded, will I gladly do.
And down unto the floor she hasted, and
Forthwith fulfilled her mother-in-law's command.
So now when Boaz had his heart refresh'd,
With meat and drink, he laid him down to rest,
Near to the heap of corn; she softly came,
Uncover'd's feet, and lay down by the same.
And, lo! at midnight, as he turn'd him round,
He was afraid, for at his feet he found
A woman lay. Who art thou? then said he.
I am thine handmaid Ruth, replied she,
Over thine handmaid therefore spread thy skirt,
I pray, because thou a near kinsman art.
Blessed be thou, said he, because thou hast
Made manifest more kindness at the last,
Than at the first, in that thou did'st, my daughter,
No young men, whether poor or rich, go after.
And now, my daughter, be not thou afraid,
I will do to thee all that thou hast said:
For all the city of my people knows,
Thou art a woman truly virtuous;
And now though I am kin and undoubtedly,
Yet there is one that's nearer kin than I.
Tarry this night, and when 'tis morning light,
If he will like a kinsman, do thee right,
We'll let him, but if not, I myself will,
As the Lord lives; till morning lie thou still.
And till the morning at his feet she lay,
And then arose about the break of day;
And he gave her a charge, not to declare
That there had any womankind been there.
He also said, bring here thy veil, and hold
To me; she did, and thereinto he told
Six measures full of barley, and did lay
It on her, and she hasted thence away.
And when unto her mother-in-law she came,
Art thou, said she, my daughter come again?
Then what the man had done she told, and said,
He these six measures full of barley laid
Upon me, for said he, This I bestow,
Lest to thy mother thou should'st empty go.
Then, said she, sit still daughter, till thou see
What the event of this intrigue will be;
For till the man this day hath made an end,
No satisfaction will on him attend.
CHAP. IV.
And Boaz went up to the city gate,
And after a short space, while there he sate,
The kinsman of whom he had spoke, came by,
To whom he said, Ho,[6] such a one, draw nigh,
And sit down here. He came and sat him down.
Then he took ten men, elders of the town,
And caused them to sit down. Then to the man
That was of kin, thus he his speech began,
Naomi, said he, who not long since sojourn'd
Among the Moabites, is now return'd;
And doth intend to sell a piece of ground,
The which Elimelech our brother own'd.
And now to give thee notice, I thought fit,
That if thou pleasest, thou may'st purchase it.
In presence of these men assembled here.
Then if thou wilt redeem it, now declare
Thy mind, but if thou wilt not, then let me,
For thou art next of kin, and I next thee.
Then said the kinsman, I will it redeem.
Boaz reply'd, if good to thee it seem,
To buy it of the hand of Naomi,
Thou also art obliged the same to buy
Of Ruth the Moabitess, wife o' th' dead;
On his inheritance to raise up seed.
The kinsman said, I cannot do this thing
Myself, lest I an inconvenience bring
Upon mine own inheritance, what's mine
By right, therefore I now to thee resign.
Now this in Israel did a custom stand,
Concerning changing and redeeming land;
To put all controversy to an end,
A man pluck'd off his shoe, and gave his friend;
And this in Israel was an evidence,
When e'er they changed an inheritance.
Then said the kinsman unto Boaz, do
Thou take my right. And off he pluck'd his shoe.
Then Boaz to the elders thus did say
And to the people, all of you this day
Appear for me as witnesses, that I
Have bought all of the land of Naomi,
That was Elimelech's or did belong
Either to Mahlon or to Chilion:
And Ruth the Moabitess, who some time
Was Mahlon's wife, I've purchas'd to be mine,
Still to preserve alive the dead man's name
On his inheritance, lest that the same
Should in the gate where he inhabited,
Or 'mongst his brethren be extinguished:
Behold, this day, my witnesses you are.
Then all the people that were present there,
And elders said, We are thy witnesses:
May God this woman thou hast taken bless,
That she, like Rachel, and like Leah be,
Which two did build up Israel's family:
And thou in Ephratah exalt thy name,
And through the town of Bethl'hem spread thy fame;
And may the seed which God shall give to thee
Of this young woman, full as prosperous be,
As was the house of Pharez heretofore,
(Pharez, whom Tamar unto Judah bore.)
So he took Ruth, and as his wife he knew her,
And God was pleased, when he went in to her
To grant the blessing of conception,
And she accordingly bare him a son.
Then said the woman, Blessed be the Lord!
Bless thou him Naomi, who doth afford
To thee this day a kinsman, which shall be
Famous in Israel; and shall be to thee
As the restorer of thy life again,
And in thy drooping age shall thee sustain:
For that thy daughter-in-law, who loves thee well
And in thy sight doth seven sons excel,
Hath born this child. Then Naomi took the boy
To nurse; and did him in her bosom lay.
Her neighbours too, gave him a name, for why,
This son, say they, is born to Naomi:
They called him Obed, from whose loins did spring
Jesse, the sire of David, Israel's king.
THE HISTORY OF SAMSON
JUDGES, CHAP. XIII.
When Israel's sins th' Almighty did provoke,
To make them subject to Philistine yoke
For forty years: in Zorah dwelt a man,
His name Manoah, of the tribe of Dan;
His wife was barren, unto whom appeared
The angel of the Lord, and thus declared:
Though thou, said he, art barren, time shall come
Thou shalt enjoy the blessing of thy womb;
Now therefore I entreat thee to refrain
From wine, strong drink, and things that are unclean,
For lo, thou shalt conceive, and bear a son,
Upon whose head there shall no razor come:
For he to God a Nazarite shall be,
And shall begin to set his people free
From the Philistine yoke. The woman came
And told her husband, she had seen a man
Of God: his dreadful look made me, said she,
Think him an angel of the Lord to be:
But I inquired not from whence he came,
Neither did he make known to me his name:
But thus he said, Thou shalt conceive a son;
Wherefore strong drink and wine, see that thou shun,
And have a care that thou be not defil'd
With things that are unclean; for why, the child
Shall from his separation from the womb,
Become a Nazarite, ev'n to his tomb.
Manoah then did supplicate the Lord,
And said, O Lord, be pleased to afford
This favour unto me, to send again
The man of God, more fully to explain
Thy will to us, that we may rightly know,
When this child shall be born, what we must do.
And to Manoah's prayer God gave ear,
And to his wife the angel did appear
Again, as she did in the field retire,
At such time as her husband was not nigh her.
And she made haste, and ran, and strait declared
Unto her husband, that the man appeared
Again, whom she had seen the other day.
Manoah then arose, and went his way,
And when he came, he said, Art thou the man
That spakest to my wife? He said, I am.
Manoah said, Now let thy words be true;
How shall we use the child, What must we do?
Then said the angel of the Lord, let her
Of all that I have charged her beware:
She may not taste of what comes of the vine,
Nor may she drink strong drink, or any wine,
Nor may she eat of things that are unclean,
From all that I have said let her refrain.
Manoah said unto the angel, stay
With us, till we have dress'd a kid, I pray.
But he reply'd, though thou shalt me detain,
I'll eat no bread, but if thou dost design
A sacrifice unto the Lord, then offer:
For ne'er till now, Manoah did discover
It was a man of God he spake unto.
Then said he to the angel, Let me know
Thy name, that when these things shall be perform'd,
The honour due to thee may be return'd.
Whereto the man of God made this reply,
Why askest thou, since 'tis a mystery?
So he a kid, and a meat-off'ring took,
And offer'd to the Lord upon a rock.
And there the man of God did wond'rously,
The whilst Manoah and his wife stood by:
For as the altar did send up the flame,
The man of God ascended in the same.
Manoah and his wife stood looking on,
And on their faces to the ground fell down.
But then the angel did appear no more.
Manoah then knew who he was: therefore
He said unto his wife, most surely we
Shall die, for we the face of God did see.
But she reply'd, If God would such a thing,
He would not now accept our offering,
Or would he have to us these things made known;
Or told us, as at this time he hath done.
And now, according to the angel's word,
The woman bare a son, to whom the Lord
Was pleas'd, his blessing graciously to give:
She call'd him Samson, and the child did thrive.
And lo! the spirit of the Lord began,
At times to move him in the camp of Dan.
CHAP. XIV.
Now down to Timnath Samson's steps incline,
Where seeing the daughter of a Philistine,
He came up and did of his parents crave,
That he in marriage might the woman have.
Then thus his father and his mother said,
'Mongst all thy kin can'st thou find ne'er a maid;
Nor yet among my people, fit to make
A wife, but thou wilt this Philistine take,
Of race uncircumcised? He replied,
Get her for me, for I'm well satisfied.
But neither of his parents then did know,
It was the Lord that moved him thereto,
To seek a way to accomplish his designs,
Upon the then o'er-ruling Philistines.
Then Samson and his parents both went down
To Timnath, and as they came near the town,
Among the vineyards a young lion roar'd:
Then on him came the spirit of the Lord,
And though unarm'd, he rent him like a kid,
But he discovered not to them the deed.
And he went down, and with the woman treated,
And was well pleas'd to have the match completed.
And in a while as he returned again
To take his wife, behold, where he had slain
The beast, he there a swarm of bees set eye on,
And honey in the carcase of the lion:
He took thereof, and eating, on he went,
And to his parents did a part present:
And they did also eat, but did not know
That from the lion's carcase it did flow.
So down his father went unto the woman,
And Samson made a feast, as it was common
Among young men. The Philistines provide
Thirty companions with him to abide
And Samson said unto them, now behold,
I have a riddle for you to unfold;
Which if you do before the seven days' feast
Be ended, I will give to every guest
A sheet and change of garments; but if ye
Cannot declare it, ye shall give to me
Full thirty sheets, and thirty changes too.
Then said they, What's thy riddle, let us know?
And Samson said, The eater sent forth meat,
And from the strong there came a thing most sweet.
And they could not in three days find it out,
Wherefore before the seventh came about,
They said unto his wife, Thou must entice
Thy husband to discover this device
Lest we burn thee, and all thy father's house:
Is it not so, that ye have called us
To make a spoil? And Samson's wife wept sore,
And said, thou dost but hate me, and no more;
To put a riddle to my countrymen
And not tell't me. And he reply'd again,
I have not told my father or my mother,
And shall I now to thee this thing discover.
And she continually before him wept,
During the time the feasting days were kept.
And now behold it came to pass that he,
By reason of her importunity,
Did on the seventh day to her unfold
The riddle, which she to her brethren told;
And e'er the sun went down on that same day,
The Philistines to Samson thus did say,
What is more sweet than honey? What more strong
Than is a lion? And he said, how long
Would it have been, e'er you had understood
This thing, had you not with my heifer plow'd?
Then came the spirit of the Lord upon
Him, and he hasted down to Askelon,
And thirty of the Philistines he slew,
And took their clothes, and gave the garments due.
To every one of them that had disclosed
The meaning of the riddle he proposed;
And towards them his anger fiercely burned,
And he unto his father's house returned.
But Samson's wife was given unto one
That was his friend and chief companion.
CHAP. XV.
But in a while, as Samson visited
His wife, in the wheat harvest with a kid,
To her into her chamber he would go,
The which her father would not let him do;
But said, I thought that thou had'st quite forsook her,
Wherefore I gave consent, and thy friend took her;
Doth not her sister's beauty her's exceed,
Though young? I pray then take her in her stead.
And Samson said, I shall more blameless be
Than they, though I shall do them injury.
And then he caught three hundred foxes, and
Turn'd tail to tail, and put a fiery brand
Between two tails, and setting fire thereto,
Into the standing corn he let them go,
And burnt both shocks and standing corn and vines,
And all the olives of the Philistines.
Then they inquired who this thing had done,
And were inform'd it was the Timnite's son;
Because his father took his wife away,
And gave her his companion to enjoy.
And the Philistines came up, full of wrath,
And burnt with fire, her and her father both.
And Samson said, though you have done this thing,
A further evil I will on you bring;
And my avenging hand shall cease hereafter;
And hip and thigh he smote them with great slaughter.
And he return'd, and came up to the top
Of Etam, and dwelt there upon the rock.
Then the Philistines up to Judah went,
And in the vale of Lehi pitched their tent.
Then said the men of Judah, for what reason
Are you come up against us at this season?
And they made answer, We are come to bind
Samson, to do to him in the same kind
As he hath done to us. Then there went up
Three thousand men of Judah to the top
Of the rock Etam, and to Samson said,
Dost thou not know that we have long obey'd
The Philistines? Wherefore is it that thou
Hast done this thing, to bring this evil now,
Upon us, let us know it? Then said he
I did to them as they have done to me.
Then said they we are come, and have brought bands,
To bind, and give thee up into their hands.
And he made answer, you shall swear unto me,
That you yourselves no injury will do me.
And they reply'd, no no, we will but bind thee,
We will not kill thee, but to them resign thee.
And they took two new cords, and therewith tied him,
And from the rock where he abode convey him:
Whom when they to the camp at Lehi brought,
The Philistines against him gave a shout:
And mightily the Spirit of the Lord
Came on him, and like burning flax each cord
That was upon his arms became; the bands
Were likewise separated from his hands.
And he the jaw-bone of an ass espied,
And took and smote them till a thousand died.
Then said he, with an ass's jaw-bone I
Have made mine enemies in heaps to lie.
Behold I have destroy'd a thousand men
With this same worthless ass's jaw. And when
He made an end to speak, it came to pass
He cast away the jaw-bone of the ass,
And said, Now let the place where this was done
Be by the name of Ramath-Lehi known.
And he was sore athirst, and to the Lord
He cried, and said, O Lord, thou did'st afford
This great deliverance, and now shall I,
By reason of my thirst fall down and die,
And fall into the most accursed hands
Of these uncircumcis'd Philistine bands?
But God was pleas'd to cleave an hollow place,
Within the jaw, from whence did water pass;
Whereof when he had drunk, his spirit came
As heretofore, and he reviv'd again:
Wherefore that place, which is in Lehi, bore
Unto this day the name of En-hakkore.
And in the days the Philistines bore sway,
Israel for twenty years did him obey.
CHAP. XVI.
Then down to Gaza Samson went, and there
Seeing an harlot, went in unto her.
And when the Gazites heard he was come thither:
Straightway they gathered themselves together
To compass him about, and lay in wait
All night, to take him in the city gate;
And they were still all night, for why? Say they,
To-morrow we shall kill him when 'tis day.
And he till midnight lay, and then arose,
And with the city gates away he goes,
Bearing the posts and bar and all away,
And on an hill near Hebron did them lay.
And afterward it came to pass he saw,
And lov'd a woman named Delilah,
Who in the vale of Sorek dwelt, to whom
There did the lords of the Philistines come,
And said, If thou wilt but entice him to reveal
Where lies his strength, and which way we may deal
With him, to bind him, to afflict him, we
Each one will give a great reward to thee.
And she to Samson said, I pray thee, tell
Wherein thy strength doth other men excel,
And how thou may'st be bound. And he replied,
If they with seven green withs that ne'er were dried,
Shall bind me hand and foot, I shall be then
As weak and impotent as other men.
Then the Philistine lords for her provide
The seven green withs which never had been dried,
And she therewith did bind him, (now there were
Men lying in wait whom she had placed there,)
Then she cried out, and said, Now Samson stand
Thy ground, for the Philistines are at hand.
And straight he brake the withs, and they became
Like to a thread of tow when touch'd with flame:
So was his strength not found out. Then said she,
Samson, behold, thou hast deceived me,
And told me lies: therefore no longer blind me,
But tell, I pray thee, wherewith I may bind thee.
Bind me with ropes that ne'er were us'd, said he;
Then weak as other men are, shall I be.
She therefore took new ropes, and bound him, and
Cried, Samson, the Philistines are at hand:
(And in the chamber there were man lay hid)
And from his arms he brake them like a thread.
Then said she, Thou hast mocked me hitherto,
And told me lies: now tell me what to do
To bind thee. He replied, Thou with the web
Must interweave the seven locks of my head.
Then she his locks did fasten with the pin,
And said, The Philistines are coming in,
Shift, Samson, for thyself; then he awoke,
And pin and web, and all away he took.
Then said she, How canst thou pretend to love me,
When thus thy doing towards me disprove thee?
For now, behold, thou hast deceived me thrice,
And hast not told me where thy great strength lies.
At length his soul being vex'd exceedingly,
By reason of her importunity:
He told the secrets of his heart, and said,
Never yet razor on my head was laid;
For I have been to God a Nazarite,
Even from the day that first I saw the light:
Wherefore like other men, if I am shaven,
I shall be weak, and of my strength bereaven.
And when she saw that he had told her all
The secrets of his heart, she sent to call
The lords of the Philistines. Come, said she,
This once, for now he hath made known to me
The very truth. Then they came up together,
And brought the money in their hands to give her.
Then down to sleep upon her knees she laid him,
And call'd a man, who of his locks betray'd him.
And to afflict him she began, and then
His strength became like that of other men.
Then said she, Samson, thy Philistine foes
Are just at hand: and he from sleep arose,
And as at other times went forth to shake him,
Not knowing that the Lord did now forsake him.
But the Philistines seized him, and brought
Him down to Gaza, having first put out
His eyes, and did with brazen fetters bind
And made him in the prison house to grind.
Howbeit the hair upon his head began,
After he had been shaved, to grow again.
Then the Philistine lords together met,
And a thanksigivng-day apart they set,
For to rejoice, and unto Dagon pay
Their highest service; For our God, say they,
Did this: and when the people did behold
Poor captive Samson, they their god extoll'd,
And said, Our God hath given into our hand
Him that destroy'd us, and laid waste our land.
And in their height of mirth they sent to call
Samson, to come and make sport for them all.
And from the prison-house they brought him, and
Between the pillars they set him to stand;
And there he made them sport. Then to the lad
That led him by the hand, thus Samson said;
Let me now feel the pillars that sustain
The house, that I myself thereon may lean.
Now in the house there was a mighty throng
Of men and women gather'd, and among
Them, all the lords of the Philistines were.
Besides, upon the roof there did appear,
About three thousand men and women, who
Beheld, while Samson made them sport below.
And Samson, calling on the Lord, did say,
O Lord, my God, remember me, I pray,
This once give strength, that I aveng'd may be
Of those Philistines who have blinded me.
And with his right hand and his left, he held
Two middle pillars which the house upheld;
And said, Let me with the Philistines die,
And then he bowed himself most mightily:
And down the house fell on the lords, and all
The people that were in't; so that the fall
Thereof, slew at his dying many more
Than he had slain in all his life before.
Then did his brethren and his kinfolks come
And took him up, and brought him with them home,
And laid him in his father's sepulchre,
When he had judged Israel twenty year.
CHRIST'S SERMON ON THE MOUNT
MATTHEW, CHAP. V.
And Jesus, seeing the multitudes, ascended
Up to a mount, where sitting, and attended
By his disciples, he began to preach;
And on this manner following did them teach.
Blessed are all such as are poor in spirit,
For they the heavenly kingdom do inherit.
Blessed are they that mourn; for in the stead
Thereof shall comfort be administered.
Blessed are they, whose meekness doth excel:
For on the earth their portion is to dwell.
Blessed are they, who after righteousness
Hunger and thirst; for they shall it possess.
Blessed are they, for they shall mercy find,
Who to do mercifully are inclin'd.
Blessed are all such as are pure in heart;
For God his presence shall to them impart.
Blessed are they that do make peace; for why?
They shall be call'd the sons of the Most High.
Blessed are they which suffer for the sake
Of righteousness: for they of heav'n partake.
Blessed are ye, when men shall falsely speak
All kind of ill against you for my sake,
And shall revile, and persecute you sore;
Rejoice, and be exceeding glad therefore:
For your reward in heav'n will be great:
For thus of old they did the prophets treat.
Ye are the salt o' th' earth; but wherewith must
The earth be season'd when the savour's lost?
It is from thenceforth good for nothing, but
To be cast out, and trodd'n under foot.
Ye are the light o' th' world; a city set
Upon an hill cannot be hid; nor yet
Do men a candle with a bushel cover,
But set it where it lights the whole house over.
So shine your light, your good works seen thereby
Men may your heavenly Father glorify.
Think not that to destroy the law I came,
Or prophets; no, but to fulfil the same.
For till the heav'n and earth shall pass away,
One jot or tittle from the law, I say,
Shall never pass, till all shall be complete.
Whoso therefore presumes to violate,
One of these least commands, and teacheth so,
Shall in God's kingdom be accounted low.
But he that doth, and teacheth them likewise,
Shall in God's kingdom have great dignities.
For I declare unto you, that unless
You shall exceed the scribe and pharisees
In righteousness; you shall on no condition,
Into the heavenly kingdom gain admission.
Ye've heard 'twas said of old, 'Thou shalt not kill.'
And he incurs the judgment who shall spill
His brother's blood: but I to you declare,
That he that's wroth without a cause, shall bear
The judgment. Likewise of the council he
That sayeth 'racha' shall in danger be.
But whosoe'er shall say, Thou fool, the same
Shall be in danger of eternal flame.
When therefore to the altar thou dost bring
Thy gift, and there rememb'rest any thing
Thy brother hath against thee: leave it there
Before the altar, and come thou not near,
Till thou hast first made reconciliation,
Then may'st thou come and offer thine oblation.
Make an agreement with thine adversary
Whilst thou art in the way, and do not tarry;
Lest he at any time deliver thee
Unto the judge, and by the judge thou be
Unto the officer forthwith resign'd,
And in imprisonment thou be confin'd;
I do affirm thou shalt not be enlarg'd,
Till thou the utmost farthing hast discharg'd.
Ye've heard that they of old did testify,
That men should not commit adultery:
But I pronounce him an adulterer,
Who views a woman to lust after her.
And if thy right eye shall offensive be,
Pluck thou it out and cast the same from thee;
For it is better lose one, than that all
Thy members should into hell torments fall.
And if thy right hand doth offend, cut off it,
And cast it from thee, for it will thee profit
Much rather that one of thy members fell,
Than that they should be all condemned to hell.
It hath been said, whoso away shall force
His wife, shall give her a bill of divorce:
But whosoe'er shall put his wife away,
Except for fornication's sake, I say,
Makes her adult'ress, and who marries her,
So put away, is an adulterer.
Again: Ye've heard, Thou shalt not be forsworn,
Was ancient doctrine, but thou shalt perform
Unto the Lord thine oaths: But I declare,
That thou shalt not at all presume to swear;
Neither by heaven, for it is God's throne;
Nor by the earth, for his foot stands thereon:
Neither swear by Jerusalem, for why?
It is the city of the King Most High:
Nor swear thou by thine head, for thou canst make
No hair thereof to be or white or black:
But let yea, yea; nay, nay, in speech suffice,
For what is more from evil doth arise.
Ye've heard, it hath been said; Eye for an eye,
And tooth for tooth: But I do testify,
That you shall not resist; but let him smite
Thy left cheek also, who assaults thy right.
And if that any by a lawsuit shall
Demand thy coat, let them have cloak and all.
And whosoe'er compelleth thee to go
A mile, refuse not to go with him two.
Give him that asketh, and from him that may
Have need to borrow, turn not thou away.
Ye've heard, 'twas said: That thou shalt love thy friend
And hate thy foe: But let your love extend
Unto your enemies: thus I declare,
Bless them that curse, do good to them that bear
Ill will, and for your persecutors pray,
And them that do reproach you; that you may
Be children of your Father that's in heaven;
For he on good and bad alike hath given
His sun to rise, and in like manner doth
Send rain upon the just and unjust both
For what is your reward, if you love them
That love you? Do not publicans the same?
And if your brethren only you salute,
What more than they do ye? They also do't.
I will therefore that you be perfect, ev'n
As is your Father perfect that's in heaven.
CHAP. VI.
Take heed you do not your alms-deed bestow
Before men, purposely to make a shew;
For then there will no recompence be given
Unto you of your Father that's in heaven:
With sound of trumpet do not thou therefore
Proclaim what thou art giving to the poor;
As is the manner of the hypocrites
To do i' th' synagogues, and in the streets;[7]
That men may give them praises. Verily
They have their recompence, I testify.
But when thou dost alms, let thy left hand know
Not what thy right hand is about to do:
That giving secretly, thy Father may,
Who sees in secret, openly repay.
And when thou pray'st be not as hypocrites;
For they love in the corners of the streets,
And in the synagogues to stand and pray,
There to be seen: they've their reward I say.
But thou, when thou dost make thy pray'r, go thee
Into thy closet, shut thy door unto thee,
And there in secret to thy Father cry,
Who seeing thee shall reward thee openly.
But when ye pray use not vain repetitions,
As heathens do, for they think their petitions
Prevail; when they the same do multiply:
Be ye not like to them therefore; for why;
Your Father knows what things you need before
You ask him, on this wise pray ye therefore.
Our Father which art in heav'n, thy name alone
Be hallowed. Thy glorious kingdom come.
Thy will be done on earth as 'tis in heaven.
Give us this day our daily bread. And ev'n
As we remit our debtors, grant remission
To us. And lead us not into temptation,
But from all evil do thou us deliver;
For th' kingdom, power and glory's thine for ever.
Amen.
For if you do forgive men that offend,
Your heavenly Father will to you extend
Forgiveness; but if not, nor will he spare,
At any time when you offenders are.
Moreover when you fast beware lest you
Look sad, as hypocrites are wont to do;
For they disguise their faces, that they may
Appear to fast: they've their reward I say.
But thou, when thou dost fast, anoint thine head
And wash thy face, that undiscovered
Thy fasting may be unto men, but rather
That thou be seen in secret of thy Father:
And then thy Father, who in secrecy
Beholds thee, shall reward thee openly.
Lay not up treasure for yourselves in store
Upon the earth, where moth and rust devour,
And where by thieves you may be quite bereaven.
But lay up treasure for yourselves in heaven,
Where neither moth, nor rust, nor thieves can enter:
For where's your treasure there your hearts will centre.
The eye's the light o' th' body, which if right
Then thy whole body will be full of light:
But if thine eye be evil, then there will
A total darkness thy whole body fill.
If therefore all the light that is in thee
Be darkness, how great must that darkness be?
No man can serve two masters, either he
Will hate one, and love t'other, or will be
Faithful to one, and t'other will forego.
Ye cannot serve both God and mammon too.
Take no thought therefore for your life, I say,
What you shall eat or drink; or how you may
Your bodies clothe. Is not the life much more
Than meat; Is not the body far before
The clothes thereof? Behold the fowls o' th' air,
Nor sow nor reap, nor take they any care;
How they provision into barns may gather;
Yet they are nourish'd by your heavenly Father:
Are ye not worth much more? Which of you can
By taking thought add to his height one span?
And why for raiment are ye taking thought?
See how the lilies grow; they labour not,
Nor do they spin; yet Solomon, I say,
In all his pomp, had no such gay array.
If in the field God so doth clothe the grass,
Which is to-day, and doth to-morrow pass
Into the oven, shall he not therefore
O ye of little faith, clothe you much more?
Take no thought therefore, saying, What shall we eat,
Or drink, or where shall we our raiment get:
(For thus the heathen people use to do)
For that you need them doth your Father know.
But seek God's kingdom, and his righteousness
First, and then all these things you shall possess.
Be not then exercis'd with care and sorrow,
In making preparation for the morrow;
The morrow shall things for itself prepare:
Sufficient to the day is each day's care.
CHAP. VII.
Judge not that you may not be judg'd; for even
As you pass judgment, judgment shall be giv'n:
And with such measure as you mete to men,
It shall be measured unto you again.
And why dost thou take notice of the mote
That's in thy brother's eye; but dost not note
The beam that's in thine own? How wilt thou say
Unto thy brother, let me take away
The mote that's in thine eye, when yet 'tis plain
The beam that's in thine own doth still remain?
First cast away the beam, thou hypocrite,
From thine own eye, so shall thy clearer sight
The better be enabled to descry,
And pluck the mote out of thy brother's eye.
Give not to dogs the things that are divine,
Neither cast ye your pearls before the swine
Lest that they should their feet them trample under,
And turn upon you, and rend you asunder.
Ask, and obtain; seek, and ye shall find; do ye
Knock, and it shall be opened unto ye:
For he that seeks, shall find; that asks, obtain,
And he that knocks, shall an admittance gain.
Or what man is there of you, if his son
Shall ask him bread, will he give him a stone?
Or if he ask a fish, will he bestow
A serpent? If then ye being evil know
To give your children good gifts, how much rather
To them that ask him shall your heav'nly Father.
Then what you wou'd men shou'd to you, so do
To them: for that's the law and prophets too.
Enter in at the strait gate, for the road
That doth unto destruction lead, is broad;
And wide the gate; and many there be that
Enter therein: because strait is the gate,
And narrow is the way that is inclin'd
To life, and which there are but few that find.
False prophets shun, who in sheep's clothes appear,
But inwardly devouring wolves they are:
Ye by their fruits shall know them. Do men either
Pluck grapes of thorns, or figs or thistles gather?
Even so each good tree good fruit will produce;
But a corrupt tree fruit unfit for use:
A good tree cannot bring forth evil food,
Nor can an evil tree bear fruit that's good:
Each tree that bears not good fruit's hewn down
And burnt, thus by their fruits they shall be known.
Not every one that saith Lord, Lord, but he
That doth my heav'nly Father's will shall be
An heir of heaven: many in that day
Will call Lord, Lord, and thus to me will say;
Have we not prophesied in thy name?
Cast devils out, done wonders in the same?
And then will I profess I know you not;
Depart from me ye that have evil wrought.
Whoso therefore these sayings of mine doth hear,
And doth them, to a wise man I'll compare,
The which upon a rock his building founded,
The rain descended and the floods surrounded,
The winds arose, and gave it many a shock,
And it fell not, being founded on a rock.
And ev'ry one that hears these sayings of mine,
And not to do them doth his heart incline,
Unto a foolish man shall be compar'd;
Who his foundation on the sand prepar'd:
The rain descended and the floods were great,
The winds did blow, and vehemently beat
Against that house; and down the building came,
And mighty was the downfall of the same.
And now when Jesus thus had finished
His sayings, the people were astonished
Thereat: for not as do the scribes taught he
Them, but as one that had authority.
THE PROPHECY OF JONAH
CHAP. I.
Now unto Jonah, old Amittai's son,
Thus did the word of the Almighty come,
And said, Arise, go thou forthwith and cry
'Gainst that great city Nineveh; for why,
The sins thereof are come up in my sight.
But he arose, that he to Tarshish might
Flee from God's presence; and went down and found
A ship at Joppa unto Tarshish bound:
He paid the fare, and with them went on board
For Tarshish, from the presence of the Lord.
But the Almighty a great wind did raise,
And sent a mighty tempest on the seas,
So that the ship was likely to be broken.
Then were the mariners with horror stricken;
And to his God they cried every one;
And overboard was the ship's lading thrown
To lighten it: but down into the ship
Was Jonah gone, and there lay fast asleep.
So to him came the master and did say,
What meanest thou, O sleeper! rise and pray
Unto thy God, and he perhaps will hear,
And save us from the danger that we fear.
Then said they to each other, Come let's try,
By casting lots, on whom the fault doth lie,
In bringing all this evil now upon us.
So they cast lots, and the lot fell on Jonas.
Then said they, We entreat thee let us know,
For whose cause we this evil undergo,
Whence comest thou? What is thine occupation?
What countryman art thou? And of what nation?
And unto them himself he did declare,
And said, I am an Hebrew, and do fear
The living Lord, the God of heaven, who
Alone hath made the sea and dry land too.
Then were the men exceedingly afraid;
And, wherefore hast thou done this thing? they said:
(For they did understand he did forego
God's presence, for himself had told them so.)
What shall we do unto thee, then they said,
That so the raging of the sea be stay'd?
(For it did rage and foam.) Take me, said he,
And cast me overboard into the sea;
So shall the sea be calm, for on my score
I know it is, that thus the waves do roar.
Nevertheless they rowed hard to gain
The land, but all their labour was in vain;
So much against them did the tempest beat.
Wherefore they the Almighty did entreat,
And said, We do beseech thee, and we pray,
O Lord, that thou would'st not upon us lay
The charge of guiltless blood, nor let it be,
That now we perish, on th' account that we
Take this man's life away; for thou alone
As it hath pleased thee, O Lord, hast done.
So they took Jonah up, and to the seas
Committed him, then did the tempest cease.
Then did the dread of the great God on high,
Seize on the mariners exceedingly.
And they did offer up a sacrifice,
And vowed vows unto the Lord likewise.
And now the Lord for Jonah did contrive
A mighty fish, to swallow 'im up alive,
And in the fish's belly for the space
Of three days and three nights, poor Jonah was.
CHAP. II.
Unto the Lord his God then Jonah pray'd
Out of the belly of the fish, and said,
By reason of affliction, which lay sore
Upon me, I the Lord God did implore,
And he gave ear; and from Hell's Belly I
Cry'd unto thee, and thou, Lord, heard'st my cry:
For thou into the deep hadst cast me out,
And there the floods did compass me about;
In the midst of the sea, thy waves were sent,
And all thy billows which my head o'erwent.
Then said I though thy presence hath forsook
Me, to thy holy temple will I look.
The waters compassed about my soul,
And the great deeps did round about me roll,
The weeds were wrapt about my head, I went
Down to the bottom of the element;
The earth with her strong bars surrounded me,
Yet thou, O Lord, from death hast set me free.
When my soul fainted, on the Lord I thought,
And to thee, to thy temple then was brought
My prayer. They their own mercies do despise,
Who have regard to lying vanities.
But with the voice of my thanksgiving, I
Will offer sacrifice to thee on high,
And pay my vows which I have vow'd, each one,
For why? Salvation's of the Lord alone.
And now the fish, as God did give command,
Did vomit Jonah out upon dry land.
CHAP. III.
And now the second time to Jonah came
God's word, and said, Arise, go and proclaim
To that great city Nineveh, what
Have heretofore commanded thee to cry.
So Jonah rose up, and prepar'd to go
To Nineveh, as God had bid him do.
(Now was the city Nineveh so great,
That it was three days' journey long complete)
And as into the city Jonah made
His first day's journey, he cry'd out and said,
When forty days shall be expired and past,
This city Nineveh shall be laid waste.
Then did the Ninevites with one accord,
Believe this was the message of the Lord;
And did proclaim a fast, and every one,
From greatest to the least, put sackcloth on:
For to the king this news was quickly flown,
And he arose, and came down from his throne,
And having laid aside his robes of state,
He put on sackcloth, and in ashes sate:
And issuing out his royal proclamation,
And through the city making publication
Thereof (being by the king and council sign'd)
A solemn and a general fast enjoin'd;
And said, I will, that neither man nor beast,
Nor flock, nor herd, shall their provision taste:
But let them all put sackcloth on and cry
Unto the Lord with greatest fervency;
Yea, let them all their evil ways refrain,
And from the violence which they retain.
Who knows if God will yet be pleas'd to spare,
And turn away the evil that we fear?
And God beheld their works, and saw that they
Had turned from the evil of their way.
And God turn'd from his wrath, and did revoke
The dreadful judgment whereof he had spoke.
CHAP. IV.
But hereat Jonah was extremely vext,
And in his mind exceedingly perplext:
And to the Lord his God he pray'd, and said,
O Lord, I pray thee, was not I afraid
Of this, when I was yet at home? Therefore
I unto Tarshish took my flight before:
For that thou art a gracious God I know,
Of tender mercy, and to anger slow,
Of great compassion, and dost oft recall
The evil thou dost threat mankind withal.
Now therefore, Lord, I earnestly do pray
That thou would'st please to take my life away,
For I had better die than live. Dost thou
Do well, said God, to be so angry now?
So then out of the city Jonah went,
And on the east side of it made a tent,[8]
And underneath the shade thereof he sate,
Expecting what would be the city's fate.
And over Jonah's head behold the Lord
Prepar'd, and caused to come up a gourd
To shadow him, and ease him of his grief;
And Jonah was right glad of this relief.
But God a worm sent early the next day,
Which smote the gourd; it withered away:
And when the sun arose, it came to pass,
That God a vehement east wind did raise;
Besides the sun did beat upon his head,
So that he fainted, saying, Would I were dead,
For it is better for me now to die,
Than thus to lead my life in misery.
And to distressed Jonah, said the Lord,
Dost thou well to be angry for the gourd?
And he unto the Lord made this reply,
I do well to be angry e'en to die.
Thou hast had pity, Jonah, on the gourd,
For which thou didst not labour, said the Lord,
Nor madest it to grow, which also came
Up in a night, and perish'd in the same.
And should not I extend my gracious pity
To Nineveh, so populous a city,
Where more than six score thousand persons dwell,
Who 'twixt their right hand, and their left can tell
No difference, wherein are also found
Cattle which do in multitudes abound.
THE LIFE OF JOSEPH,
TAKEN OUT OF THE LATTER PART OF THE BOOK OF GENESIS.
CHAP XXXVII.
When Jacob from his brother Esau fled,
He by the hand of providence was led
To Padan-aram, in Assyria, where
He serv'd his uncle Laban twenty year;
During which time he was in all things blest,
And with a num'rous issue 'mongst the rest:
Amongst whom none so pleasing in his sight
As Joseph was, who was his chief delight:
Who by the time that Jacob was return'd
Into the land, where's fathers had sojourn'd,
Was full arrived at seventeen years of age;
And by his hopefulness did then presage,
He was endued with a noble mind,
That would to virtuous actions be inclin'd;
For being sent to feed his father's flock,
Among his brethren he great notice took
Of what they did, and if in any sort
They did amiss, he thereof made report
Unto his father, and did thus create
His father's favour, but his brethren's hate.
His father loved him better than the rest,
As being the son wherewith his age was blest.
And that his kindness might the more appear,
Made him a party colour'd coat to wear.
But as it often haps, his father's love
Did in his brethren greater hatred move.
But that which most incens'd them was his dreams,
By which, in a prophetic way, he seems
Their low submission, and his future state
Of greatness plainly to prognosticate.
For to his brethren thus his dreams he told,
And said, As we were binding sheaves, behold,
My sheaf arose and stood up in the field,
And all your sheaves stood round about, to yield
Obeisance unto mine: And what, must we
Indeed, say they, be subject unto thee?
Their wrath increas'd, this added to his crime.
And Joseph dreamed yet a second time;
And said, Behold, I saw the sun and moon,
And the eleven stars to me fall down.
At which his father highly was offended,
And for these words, the lad he reprehended,
And said, Fond youth, dost thou pretend to shew
That I, thy mother, and thy brethren too,
Must all submit to thee? Thou dost but dream:
But Jacob kept his words, and thought of them.
Now Jacob's sons did feed their flocks in Shechem,
And he desired Joseph to go seek them,
And find them out, and come again and tell
If all things with them and their flocks were well.
So Joseph went, and wander'd here and there,
But could not find out where his brethren were,
Until a man had told him their intent
Of going to Dotham, where he also went.
And when his brethren at a distance saw him,
They held a consultation how to slay him,
And said, Here comes the dreamer, we shall see
What the event of all his dreams will be;
For we will kill, and in a pit will hide him,
And say some beast or other hath destroy'd him.
But Reuben somewhat tend'rer than the rest,
Endeavour'd to persuade them to desist
From murder, saying, Into this pit let's cast him,
And this he said in hopes to have releas'd him.
And now when Joseph came not dreading ought,
They stript him of his party colour'd coat,
And led him to a pit that was hard by,
And threw him into't, but the pit was dry.
And sitting down to eat, they chanc'd to spy,
A company of Ishmaelites pass by,
Who with balm, myrrh, and spice, their camels lading,
From Gilead came, and were to Egypt trading.
Then Judah said, 'Twill do us little good
To slay our brother, and conceal his blood;
Come therefore, brethren, be advis'd by me,
Let's sell him to these Ishmaelites, for he
Is our own flesh, and 'tis a cruel deed,
To kill him, and to this they all agreed.
Their brother then out of the pit they hale,
And to these merchants offer'd him to sale:
Who, him for twenty silver pieces bought,
And with them to the land of Egypt brought.
But Reuben, ignorant of what was done,
Came to the pit, and seeing the lad was gone,
He rent his clothes in a great consternation,
Returning back with heavy lamentation.
And now that they might make their story good
They kill'd a kid, and dipped in the blood
Their brother Joseph's coat, and home they came,
And to their father's view expos'd the same,
And said, This we have found, now thou dost know
Whether it be thy son's coat, yea or no.
And Jacob knew the coat full well, and said,
Now hath some evil beast devour'd the lad;
Joseph is torn in pieces without doubt,
For, too, too well I know this is his coat.
He rent his clothes, and putting sackcloth on,
He for a long time mourned for his son.
His children striving to assuage his grief
Endeavour'd to administer relief:
But he refus'd, and said, Since he is gone,
I will in sorrow to the grave go down.
Such lamentation made he for his son.
CHAP. XXXIX.
And now these merchants, sons of Ishmael,
Again did poor afflicted Joseph sell,
To an Egyptian, named Potiphar,
The captain of King Pharaoh's men of war.
And God was with him, and did greatly bless,
And crown his undertakings with success.
Whereof his master being well aware,
Committed all he had to Joseph's care;
And made him overseer of his house,
And, from the time his master us'd him thus,
The Lord was pleas'd to give him to partake,
So many blessings, e'en for Joseph's sake:
Of that with plenty he was hedg'd about,
And prospered within door and without.
Such was his master's love, and he so just,
That all things were committed to his trust.
Now Joseph was grown up to manly stature,
Of goodly presence, and most comely feature.
Wherefore his mistress, with a lustful eye,
Beheld his beauty, and resolv'd to try,
If to unchaste embraces she could gain
The youth, but her endeavours prov'd in vain:
For he refus'd, and said, My master knows
In all the house of nothing that he owes,[9]
For his concerns are all at my dispose:
There's not a thing that he hath kept from me
But all is in my hand, save only thee;
Then how can I commit so foul a fact,
And the displeasure of my God contract?
Yet still she sued, and still did he deny her,
Refusing to be with her, or lie by her.
Now on a time when all the men were gone
Out of the house, and she was left alone:
And Joseph at that instant coming in,
About some business he'd to do within;
She took advantage of their being together,
And held his clothes to force him to lie with her.
But Joseph strove, and from her hands got loose,
And left his coat, and fled out of the house.
And when she saw that he had made's escape,
She call'd her servants, and proclaim'd a rape:
Come see now how this Hebrew slave, said she,
Your master's favourite, hath affronted me.
He came to violate my chastity,
And when he heard that I began to cry,
And call for help, afraid lest you should find him,
He's fled, and left his garment here behind him.
And now to give her words the greater credit,
Until her husband's coming home, she hid it,
To whom she spake, and said, Why hast thou brought
This Hebrew here, to set me thus at nought?
The slave attempted to defile my bed,
And when I cry'd, he left his coat and fled,
See here it is. Which when he saw, and heard
The heavy accusation she preferr'd,
He was exceeding wroth at his behavior,
And utterly cashier'd him from his favour;
Nay more, he cast him into prison, where
In fetters bound, King Pharaoh's pris'ners were.
But Joseph's God, who never yet forsook
Him in extremity, was pleas'd to look
With great compassion on his injuries,
And gave him favour in the keeper's eyes;
So that he was entrusted with the care
And charge of all the pris'ners that were there:
All were committed unto Joseph's hand,
And what was done, was done at his command.
The prison-keeper took no care at all,
Of ought that he entrusted him withal;
Because he saw that God was with him, and
All things did prosper that he took in hand.
CHAP. XL.
And now, whilst Joseph in confinement lay,
It came to pass upon a certain day,
That Pharaoh King of Egypt, being wroth
With his chief butler, and chief baker both,
For their offences, put them both in ward,
In the house of the captain of the guard:
Into the place where Joseph was confin'd,
Unto whose custody they were resign'd;
And he attended on them in the prison.
And there they were continue'd for a season,
During which time it chanced both of them
Did in the same night dream each man his dream:
Which dreams, according to interpretation,
Had to themselves particular relation.
And Joseph coming early the next day,
Into the room where Pharaoh's servants lay,
Beheld their countenances much dejected:
Wherefore he said, What evil hath effected
This melancholy frame, what is't that causes
These marks of discontentment in your faces?
Then said they, We have dream'd each man his dream,
And there is no man to interpret them.
Then Joseph said, Your dreams to me make known.
Interpretations are from God alone.
Then unto Joseph the chief butler told
His dream, and said, Methought I did behold
A vine, whereon three branches did appear,
Which seem'd to bud, to blossom, and to bear
Clusters of full ripe grapes, which to my thinking
I press'd into the cup for Pharaoh's drinking.
And Joseph said, Thy dream doth signify,
Thou shalt enjoy thy former dignity:
The branches which thou sawest are three days,
In which King Pharaoh will his butler raise
And to thy place again will thee restore,
And thou shalt serve him as thou'st done before:
But do not, when it shall be well with thee,
Forget me, but show kindness unto me,
And unto Pharaoh represent my case,
That I may be deliver'd from this place;
For I was stol'n out of the Hebrew's land,
And also here am wrongfully detained.
Then the chief baker having understood,
That the interpretation was so good,
He told his dream to Joseph too, and said,
Lo, I had three white baskets on my head,
And in the uppermost there seem'd to be,
Of baked provision, great variety,
Fit for King Pharaoh's table, and there came
A flock of birds, and seem'd to eat the same.
And Joseph said, Thy dream portends thy fall,
For at the end of three days Pharaoh shall
Lift up thy head, and hang thee on a tree,
So that the birds shall feast themselves on thee.
And on the third day Pharaoh made a feast
Unto his servants, and among the rest
The butler and the baker were brought forth,
The day being kept in memory of his birth.
And to his place King Pharaoh did restore
His butler, and he served him as before.
But the chief baker he condemn'd to die,
According unto Joseph's prophecy.
Yet though the butler had regain'd his place,
He was unmindful of poor Joseph's case.
CHAP. XLI.
And now when two years' time was fully past,
And Joseph from confinement not releast,
It came to pass that Pharaoh dream'd, and
He seemed by a river-side to stand,
Whence he seven fat well-favour'd kine beheld,
Come up and grazed in the neighbouring field.
And after them there came up seven more,
Lean and ill-favour'd, and did soon devour
The seven fat kine which came up just before.
So Pharaoh 'woke, and mus'd awhile, and then
Soon as his sleep his dream returned again:
Wherein he saw upon one stalk there stood
Seven ears of corn exceeding rank and good,
And seven others, with the east wind blasted,
And withered, sprang up, and quickly wasted
The seven good ears, and quite devour'd them:
And Pharaoh 'woke, and lo, it was a dream.
And in the morning he was discontent,
And for the wise men and magicians sent,
To ease his mind; but there was none of them
That could interpret to the king his dream.
Then the chief butler, making his address
Unto King Pharaoh, said, I now confess
My former faults, for when the king was wroth
With his chief butler, and chief baker both,
It pleased him, to put us both in ward,
In the house of the captain of the guard:
And in one night we dream'd a dream, each one
According to 's interpretation:
And there was then an Hebrew there in ward,
A youth that serv'd the captain of the guard:
To whom we told whereof we had been dreaming,
And he interpreted to us the meaning;
And what he said fell out accordingly,
Me he restored to my dignity,
But told the baker he should surely die.
Then Pharaoh sent a messenger in haste,
And Joseph from the dungeon was releas'd:
And having shav'd himself and chang'd his clothes,
Into the presence of the king he goes.
To whom King Pharaoh said, I have been told
Thou canst the meaning of a dream unfold:
Now I have dream'd a dream, and there is none
Can give me the interpretation.
And Joseph said, I cannot do this thing
Myself, but God shall answer thee, oh king.
Then Pharaoh said to Joseph, In my dream,
As I stood by a river's side, there came
Up from the river seven well-favour'd kine,
And fed upon the banks, all fat and fine,
And after them there came up seven more,
Lean and ill-favour'd, and exceeding poor:
Such as the land of Egypt never bred,
And on the seven well-favour'd kine they fed,
And eat them up, but 'twas not to be seen
That they had eat them, they look'd still so thin.
So I awoke, and mus'd awhile, and then
Soon as my sleep, my dream return'd again;
Wherein I saw upon one stalk there stood
Seven ears of corn, exceeding rank and good:
Then seven others, with the east wind blasted,
And withered, came up, and quickly wasted
The seven good ears, and quite devoured them.
And being unsatisfied about my dream,
I sought unto the wise men of the nation,
But they could give me no interpretation.
And Joseph said, Thy dream, oh king! is one,
God shews to Pharaoh what he will have done.
The seven fat kine and seven good ears agree
To shew, seven years of plenty there shall be.
The seven lean kine, and seven blasted ears,
Denote there shall be famine seven years.
This I declare to Pharaoh, God doth shew
To thee, oh king! what he's about to do.
Behold seven years of plenty are at hand,
Which shall be very great throughout the land.
And after them seven years of famine shall
Arise, and shall consume the land, and all
The former plenty shall not be perceiv'd,
So much the land with famine shall be griev'd.
And since the dream was doubl'd to the king,
It is because God hath decreed the thing,
And on this land the same will shortly bring:
Now therefore if I may the king advise,
Let him look out a man discreet and wise,
And make him overseer of the land:
And substitute men under his command
To gather a fifth part for public use,
Of what the seven plenteous years produce;
And in the cities lay it up for store,
Against the famine in the land grows sore;
And let it be repos'd in Pharaoh's hand,
That so the famine may not waste the land.
And when King Pharaoh and his servants heard
The propositions Joseph had preferr'd,
They were acceptable in Pharaoh's eyes,
And in the eyes of all his court likewise:
So that he said, Can such an one be found?
A man in whom God's Spirit doth abound.
And Pharaoh said to Joseph, Forasmuch
As God's great kindness unto thee is such,
As to reveal this thing to thee, I know
No man so wise or so discreet as thou.
Be thou therefore the ruler of the land,
And let my people be at thy command;
Thou shalt in all things be as great as I,
Save only in the royal dignity.
Behold this day I have advanced thee
Said he, to be a man of high degree
Throughout the land. And therewithal the king
Bestow'd on Joseph his own royal ring;
And him with robes of state did richly deck,
And put a chain of gold about his neck,
And in his second chariot made him ride,
And as he past, Bow down the knee they cry'd,
With so great honour was he dignifi'd.
And Pharaoh said moreover, I am king,
No man shall dare to purpose any thing,
Or move his hand or foot in all this nation,
Unless it shall be by thy approbation.
He also gave to Joseph a new name,
And for a wife gave him a princely dame,
Who was the daughter of a priest of fame.
(Now Joseph had attained his thirtieth year,
When he before King Pharaoh did appear.)
And he went out from Pharaoh's presence, and
Began his progress over all the land.
Now in the seven plenteous years, the field
Did its increase in great abundance yield.
And Joseph gather'd all that plenteous crop,
And in th' adjacent cities laid it up:
Which like unto the sand upon the shore,
Did so abound that he could count no more,
Such was the plenty that the earth then bore.
And unto Joseph there was born a son,
Even by the daughter of the priest of On,
Before the years of famine were begun;
The which he call'd Manasseh, for, said he,
God makes me to forget my misery,
And all my father's house. And after him
Was born another he called Ephraim;
For God, saith he, hath made me to possess
Abundance in the land of my distress.
And when the seven plenteous years were gone,
The seven years of famine next came on,
As Joseph said, and there was a great dearth
In every nation throughout all the earth;
But in the land of Egypt there was bread.
And when the people almost famished,
Complained to the king, he bade them go
To Joseph, and whate'er he said to do.
And now the famine daily waxing sore,
Joseph began to bring forth of his store,
Which he had laid up for the public good;
To whom th' Egyptians came and bought their food.
And people from all countries far and near
To Egypt came to buy provision there;
For in all lands the famine was severe.
CHAP. XLII.
And now, behold, when Jacob had been told
That there was corn in Egypt to be sold,
He said unto his sons, Why stand ye thus?
Go down to Egypt and buy corn for us;
That so our craving stomachs may be fed,
And not be here and die for lack of bread.
Thus Jacob's ten sons were to Egypt sent,
But Joseph's brother Benjamin ne'er went.
For why, his father said, I will not send him,
Lest peradventure some ill chance attend him.
And Joseph's brethren came among the rest
To buy provision, for they were distress'd.
Now he was governor of all the land,
And all the corn of Egypt in his hand.
Wherefore his brethren, when they came to treat
With him for corn, bow'd down e'en at his feet:
And he no sooner saw them but he knew them,
And show'd himself extremely strange unto them:
And very roughly asked who they were,
From whence they came, and what their bus'ness there.
And they made answer, We thy servants from
The land of Canaan to buy food are come.
Now tho' they knew him not, yet he knew them,
And calling now to mind his former dream,
He said, I do suspect ye're come as spies,
To see in what distress our country lies.
But they reply'd again, My lord, we're come
Only to buy some food to carry home.
Think not thy servants spies, but true men rather,
For we are all the children of one father.
Nay, nay, said he, but ye are come to pry
Into the nation's great necessity.
But they reply'd again, Thy servants are
Inhabitants of Canaan, and declare,
That we're twelve brethren, whom one man begot,
The youngest is at home, and one is not
Well then, said Joseph, hereby shall I know,
Whether ye're spies, as I have said, or no;
Now by the life of Pharaoh do I swear,
Until your brother come I'll keep you here.
Send one of you and fetch the lad to me,
And you shall be confin'd, so shall there be
A proof of what you say before mine eyes,
Or by the life of Pharaoh ye are spies.
Then he for three days put them all in ward,
And on the third day said, I have regard
To equity, therefore if ye are true
And honest men, do this; let one of you
Be bound in prison here, and let the other
Go carry corn home and bring me your brother;
So shall ye be approv'd and shall not die.
And they prepared to do accordingly.
And as they were discoursing to each other,
They said, We were in fault about our brother,
In that we saw his soul in great distress,
And yet were so exceeding pitiless,
As not to hearken to his earnest cries:
This is the cause of these our miseries.
And Reuben said, You know I did forewarn,
And beg that you would do the child no harm;
But you would not do then as I desir'd,
And now his blood is at our hands requir'd.
Thus they discours'd about the cause that brought
Their present trouble, but they little thought
That Joseph knew of what they did confer,
Because he spake by an interpreter.
And he being moved at their words withdrew
To weep, and then returned to renew
His former talk; and choosing Simeon out,
Before them all he bound him hand and foot.
And gave command to fill their sacks with grain,
And to restore their money to 'em again;
And for their journey gave them food to eat;
In such sort Joseph did his brethren treat.
Then with their asses laden towards home
They went, and when into their inn they come
As one of them his sack of corn unty'd,
To give his ass some provender, he spy'd
His money in his sack again return'd;
Wherefore he call'd his brethren and inform'd
Them that his money was returned back.
Behold, said he, it is here in my sack.
On sight whereof their hearts were sore dismay'd,
And being very much affrighted said,
What is the thing that God's about to do,
That we do thus these troubles undergo?
Then coming to their father they related,
After what sort they were in Egypt treated:
And said, the man that's lord of all the land,
And hath the store of corn all in his hand,
Spake roughly to us, and affirm'd that we
Were come the weakness of the land to see.
To whom we said, We are all honest men;
We are twelve brethren, whereof here are ten,
And two elsewhere, all which one man begot,
The youngest's with our father, one is not.
Then said the ruler of the land, Hereby
Shall I make proof of your integrity:
Let one of you continue here with me,
And take provision for your family;
And get you gone and bring the youngest hither,
That so I may be satisfied whether
Ye are true men, as you make protestation,
Then I'll release him, and give toleration
To you to come and traffic in the nation.
And now behold as they their sacks unloos'd
To empty out their corn, there was unclos'd
In each man's sack his money therein bound,
As when they came from home, which when they found,
Both they and their old father were afraid;
And to his sons afflicted Jacob said,
You of my children have bereaved me,
Joseph and Simeon now do cease to be;
And of my Benjamin you would deprive me,
These things do ev'n into distraction drive me.
Then Reuben said, My father I resign
To thy disposing these two sons of mine;
Give me the lad, and let them both be slain,
If I do not return him safe again.
But he reply'd, I will not let him go,
For why his brother is deceas'd you know;
And if upon the way some evil thing
Should happen to the lad, you then will bring
These my grey hairs with sorrow to the grave;
For he's the only comfort that I have.
CHAP. XLIII.
And now the famine still continuing sore,
And having spent all their late purchas'd store,
Their father bids them to go down for more
To whom when Judah had himself address'd,
He said, The man did solemnly protest,
If we without our brother came again,
To seek his face would be for us in vain:
If therefore thou wilt send him, well and good,
Then will we willingly go down for food;
But if thou wilt not, we must let thee know,
We are resolved that we will not go:
For, as I said before, the ruler swore
Without him we should see his face no more.
Then Israel said, Why were you so unkind
To say you had a brother left behind?
The man, said they, was so inquisitive,
He asked if our father were alive,
Or if we had a brother, whereunto
Accordingly we answer'd, could we know
If he would bid us bring the lad or no?
Moreover Judah to his father said,
If thou wilt but entrust me with the lad,
We will begone, that so both thou and we
May be preserved with our family:
I will be surety for him, if I fail
To bring him back, on me the blame entail;
For if we had not lingered, we had been
By this time here the second time again.
Well then, said Isr'el, if it must be so,
My sons, take my advice before you go;
Provide some of the best fruits of the land,
To give the man a present from your hand;
Balm, myrrh, and spices, and a little honey,
Some nuts and almonds, and take double money,
For peradventure it was a mistake,
In that our money was returned back.
And take your brother Benjamin and go,
And God Almighty grant the man may shew
You mercy, that you may bring back again
Your other brother, and my Benjamin,
And if I am bereav'd, so have I been.
Then did the men prepare the present, and
They took their money double in their hand
With Benjamin, and down to Egypt went,
Who unto Joseph did themselves present.
Who, when he saw that Benjamin was come,
Order'd his steward to conduct them home,
And to provide a dinner, for, said he,
I do intend these men shall dine with me.
Then did the steward as his master said,
And brought them home, whereat they were afraid,
And said, The man hath caus'd us to come in,
Because our money was return'd again;
To take occasion now to fall upon us,
And make us slaves, and take our asses from us.
Unto the steward they drew nigh therefore,
And thus communed with him at the door:
O sir, say they, we came at first indeed
To buy provision to supply our need;
And in our inn as we our sacks unloos'd,
We found our money therein all inclos'd
In its full weight, whereat surpris'd with fear,
Not knowing who had put our money there,
We now have brought it in full weight again,
And other money too, to buy more grain.
Peace, peace, said he, let not fear seize upon you
For I had the disposing of your money:
God, unto whom you and your father bow,
Hath giv'n you treasure in your sacks I trow.
And then releasing Simon, who had been
Confin'd in Joseph's house, he brought them in
And set them water, and they wash'd their feet;
And gave their asses provender to eat.
Then they made ready, against Joseph came,
Their gifts, in order to present the same
At noon; for they were told he did design
To have their company with him to dine.
And now when Joseph was returned home,
Into his presence they with rev'rence come,
And brought their presents in and laid before him,
And fell down at his feet for to adore him.
Then he inquired if they all were well,
And said, When you were here I heard you tell
Of an old man, your father, how does he?
Is he in health, or doth he cease to be?
Whereto in humble sort they thus reply'd,
Thy servant, ev'n our father, doth abide
In perfect health, which having said,
They bowed their heads and great obeisance made.
And Joseph viewing Benjamin his brother
(They being both the children of one mother)
He asked if he were the lad of whom
They spake, then said, God give thee grace, my son.
Then making haste to find a secret place
To weep, because his bowels yearn'd apace
Upon his brother, to his chamber went,
Where having giv'n his troubled spirits vent,
He washed his face, and did himself refrain,
And to his brethren then came forth again,
And bade his servants they should set on bread.
At his command the tables were all spread;
One for himself, and for his friends another,
And for the Egyptians one apart from either,
That so they might not eat bread altogether;
For it is held a great abomination
For them to eat among the Hebrew nation,
And they were placed as their age required,
The eldest first, whereat the men admired.
And from his table Joseph sent them messes;
But in a larger manner he expresses
To Benjamin his kindness, which was such,
That he appointed him five times as much
As to the rest: and they drank plenteously,
Till they were merry in his company.
CHAP. XLIV.
And to his steward Joseph spake, and said,
Give these men corn as much as they can lade;
And in their sacks bind each man's money up,
And in the youngest's put my silver cup
Besides his money: and he made haste and did
According as his master had commanded.
And in the morning by the break of day,
With asses laden they were sent away:
And now, e'er they had scarce the town's end pass'd,
He sent his steward after them in haste,
And said, Go, follow them, and ask them why
They have dealt by me so ungratefully?
And say unto them, You have done great evil
To rob my master, who hath been so civil,
And steal the cup wherein he drinks his wine;
Is it not it whereby he doth divine?[10]
Then he pursu'd and quickly overtook
Them, and these very words to them he spoke.
To whom they said, Why hath my lord such thought?
Oh, God forbid that we should be so naught;[11]
Behold, thou know'st we brought the money back
The which we found bound up in each man's sack,
Which shews that we had no design to cheat;
How then should we now steal your master's plate?
With which of us thy servants it is found
Let him be slain, and we to slavery bound.
Now as you say, said he, so let it be,
He shall be bound, but you shall all go free.
Then they unladed ev'ry man his beast,
And to his view expos'd their sacks in haste.
And he from first to last them searched round,
And lo, the cup on Benjamin was found:
Thereat surpris'd, each man his garment rent,
And lade his beast, and back again they went.
And now when Judah and the rest were come
To Joseph's house, (for he was yet at home)
They fell before him to the ground, to whom
He said, What deed is this that you have done?
Are you not sensible that such a one
As I, can certainly thereof make trial?
Then Judah said, My lord, there's no denial:
We cannot clear ourselves. The Lord hath sent,
For our misdeed, this heavy punishment.
Behold, to be thy slaves we all are bound,
Both we, and he on whom the cup was found.
Then Joseph said, The Lord forbid that I
Should exercise so great severity:
For he with whom 'tis found, and he alone
Shall be my servant, you may all be gone.
Then unto Joseph, Judah drawing near,
Said, O my lord! I pray be pleas'd to hear
Thy servant speak, and be not angry now,
For as King Pharaoh is ev'n so art thou.
My lord did bid thy servants to discover
Whether we had a father or a brother;
And we made answer that thy servants had
An ancient father and a little lad,
The child of his old age, who was our brother,
And he the only child left of his mother,
His brother being dead; and that this lad
Was all the comfort that our father had.
Then thou wert pleas'd to bid thy servants bring
The lad, that thou might'st have a sight of him.
And we made answer, if the lad should leave
His father, it would bring him to his grave:
And thou didst then protest it was in vain
For us without him to come here again.
Then towards home thy servants went their way,
And told our father what my lord did say.
And in a while, when all our corn was spent,
Thy servant, ev'n our father, would have sent
To buy more food; to whom thy servant said,
We cannot go except thou send the lad.
Because the man did solemnly declare,
Unless we brought him we should not come there.
And then thy servant, ev'n our father, said,
Ye know that by my wife two sons I had,
And one of them went forth and came no more,
Which made me think some beast did him devour.
And if I now should also condescend
To let this go, and mischief should attend,
You will with sorrow bring me to my end.
When to my father I shall come therefore,
And he shall see that I do not restore
The lad again, he certainly will die,
(Since in his life my father's life doth lie)
And we shall bring him to his grave thereby.
For I became a surety for the lad
Unto my father, unto whom I said,
If I do not in safety him deliver,
Then let me bear the blame to thee for ever.
I humbly pray thee, therefore, to accept
Me in his stead, and let me here be kept
My lord's bond-slave, and let the lad go free:
For how can I, thy servant, bear to see
The evil that shall on my father come,
If that the lad return not safely home.
CHAP. XLV.
Then Joseph, who by no means now could hide
His brotherly affection longer, cry'd,
Put all men forth; and he was left alone
When to his brethren he himself made known.
Then Joseph weeping lifted up his voice
So loud, that Pharaoh's servants heard the noise.
And to his brethren did himself discover,
And said, Lo! I am Joseph your own brother;
And doth my father live? Whereat amaz'd,
They could not speak, but at each other gaz'd.
Then Joseph said, Come near, I pray, behold,
I am your brother Joseph whom ye sold
To Egypt, be not grieved now therefore,
Nor vex yourselves, for God sent me before
To save life; for these two years there hath been
A famine, and five more to come, wherein
Seed time nor harvest shall at all be seen.
The Lord, I say, hath sent me to provide
A place, and strangely save your lives beside.
So now ye sent me not, but it was rather
The Lord, and he hath made me as a father
Unto the king, lord of his household, and
A ruler over all this spacious land.
Unto my father, therefore, go your way,
And tell him, Thus doth thy son Joseph say:
The Lord hath rais'd me to a high degree
In Egypt, tarry not, but come to me,
And thou shalt dwell in Goshen and be nigh me,
And with provision there will I supply thee;
Both thou and thine, flocks, herds, and all thou hast,
(For yet these five years will the famine last)
Lest otherwise, provision being scant,
Thou and thy family may come to want.
Behold, both you and Benjamin my brother
Do see that it is I and not another.
Go tell my father this amazing story,
And bring him hither to behold my glory.
Then falling on his youngest brother's neck,
And he on his, they o'er each other wept.
And to the rest he did likewise, wherefore
They now were more familiar than before.
And now whilst they discoursed, the report
Of their arrival came to Pharaoh's court,
And he was pleas'd thereat, wherefore he said
To Joseph, let thy brethren straightway lade
Their beasts with corn, and thus unto them say,
Unto your native country haste away,
And fetch your father, and your households, and
I'll feed you with the good things of the land;
And since you are commanded by the king,
Take wagons with you hence wherein to bring
Your wives, your little ones, and come down hither,
Your father, you and yours altogether;
And never heed to bring your household stuff,
For here in Egypt you shall have enough.
Then did the Isr'elites accordingly:
And Joseph ordering them a large supply
Of necessaries for their journey, sent
Wagons according to the king's intent.
And to each man he gave a suit of clothes,
But on his brother Benjamin bestows
Five suits, and as a token of his love,
A sum of money over and above.
And thus he sent ev'n for his father's use,
Of the best things that Egypt did produce,
Ten asses load, and ten she asses load
Of bread and meat, to spend upon the road.
Then sending them away, he said, I pray
See that you do not fall out by the way.
And leaving Egypt with their num'rous train,
Unto their father they returned again:
To whom, as soon as e'er they did arrive,
They said, Our brother Joseph's yet alive,
And lord of all the land, which sore dismay'd
Him, for he scarce believed what they said.
Then they of all that pass'd gave him relation.
And shewed the wagons for a confirmation
Which being manifest before his eyes,
He rais'd himself, and said, It doth suffice;
Joseph my son is yet alive, and I
Will go to see him once before I die.
CHAP. XLVI.
Then Isr'el setting forward on his way
With all his household, came to Beersheba;
And offer'd sacrifice there to implore
The God his father Isaac did adore.
And in the visions of the night God spake
To him, and said, Fear not to undertake
This journey into Egypt, for I am
The God of thy forefathers, Abraham
And Isaac; to the land of Egypt I
Will go with thee, and there will multiply
Thy offspring, and of thee will surely make
A mighty nation, and will bring thee back;
And thy son Joseph there thine eyes shall close.
After which vision he from thence arose,
And in the wagons which King Pharaoh sent,
He and his family to Egypt went:
His sons, their wives and children, and the rest
Of their concerns, whereof they were possest
When they in Canaan dwelt, and they were then
No more in number but threescore and ten.
And when to Egypt Israel drew near
He sent before him Judah, to prepare
His way to Goshen, which when Joseph heard,
Immediately his chariot he prepar'd;
And unto Goshen he directly went,
And to his father did himself present:
And being over-joy'd fell on his neck,
And for a good while thereupon he wept.
Then Jacob said, Since thou yet liv'st, and I
Have seen thy face once more, now let me die.
And Joseph said, My brethren I will go
Unto King Pharaoh, and will let him know
That you, and all my father's house are come;
And that your occupation when at home,
Hath been in feeding cattle altogether,
And that you've brought your flocks and herds all hither.
Now therefore when you come before the king,
And he should ask you what your trade hath been,
Say thus: Thy servants from our youth till now
Have dealt in cattle, we and our fathers too,
That he may let you dwell in Goshen, for
Th' Egyptians do a shepherd's life abhor.
CHAP. XLVII.
Then to King Pharaoh Joseph went and said,
My father and his sons, with all they had
In their own country, are come down to me,
And in the land of Goshen now they be.
Five of his brethren also with him went,
Whom he unto King Pharaoh did present,
And Pharaoh asked them about their trade,
And they unto the king reply'd and said:
We and our fathers while we were at home
Were shepherds all, and now behold, we come
With all our flocks, to get some pasture here,
For in our land the famine is severe.
We therefore pray thee to appoint a portion
Unto thy servants in the land of Goshen.
And Pharaoh said to Joseph, I empow'r thee
To use thy pleasure, Goshen is before thee;
Settle thy father and thy brethren there,
And if among them active men there are,
Commit my cattle to their special care.
And Joseph brought his aged father in
Before the king, and Jacob blessed him.
And Pharaoh asking him about his age,
He said, The years of my life's pilgrimage
Are but an hundred thirty, very few
And evil, nor have I attain'd unto
The years of my forefathers longer age,
Which they pass'd thro' in this their pilgrimage.
And Jacob bless'd the king again, and then
Out of his presence he return'd again.
And Joseph plac'd his father and relations
In Egypt, and appointed them possessions
In the best of the land, ev'n in the land
Of Rameses, according to the king's command:
And there he nourished them with fit supplies
Of bread, according to their families.
And now the people having spent their store,
And famine still increasing more and more,
Egypt and Canaan too, for want of bread,
Were sore distress'd and almost famished.
And Joseph took the money they did bring
To buy their corn, and kept it for the king.
Wherefore the people came to represent
Their case to him, both corn and coin being spent.
And Joseph said, If money be grown scant,
Bring me your cattle and ye shall not want.
And they brought horses, asses, and their flocks
And herds of cattle, ev'n all their stocks,
And gave to Joseph in exchange for bread,
For which the people he for that year fed:
And when that year was past, the second year
They came again, and said, We can't forbear
To let thee know our want, my lord doth know
Thou hast our money and our cattle too,
And there is nothing left (so hard's our fate)
But only each man's person and estate:
If thou wilt give us bread, into thy hands
Will we resign our persons and our lands:
And be the servants of the king for ever.
From death therefore our hungry souls deliver,
And take some pity on our wretched state,
Lest we die, and the land be desolate.
And the Egyptians sold each man his field,
Because the famine over them prevail'd;
And all their lands became the king's possession,
And Joseph placed them at his own discretion.
But the land of the priests he purchased not,
For Pharaoh had assigned to them their lot:
And they received their food from Pharaoh's hands,
Wherefore they had no need to sell their lands.
And Joseph said unto them, Now behold,
You and your lands are unto Pharaoh sold:
Lo! here is seed to sow in each man's field,
And when the land its ripe increase shall yield,
A fifth part shall belong unto the crown,
And the other four parts shall be your own,
For seed to sow your lands, and for supplies
Of food convenient for your families.
And they said; Thou hast sav'd our lives, my lord,
Thy gracious favour unto us afford,
And we will do according to thy word.
And Joseph made it a decree, to stand
Ev'n to this day throughout th' Egyptian land;
That Pharaoh should have a fifth part, except
The priests' lands, which unto themselves they kept.
And in the land of Egypt ev'n in Goshen,
Did Isr'el dwell, and therein had possession;
And grew and multiply'd exceeding fast.
And Jacob liv'd till seventeen years were past:
So that the sum of Jacob's age appears
To be an hundred forty-seven years.
And when the time approach'd that he must die,
He called Joseph, unto whom he said, If I
Have now found favour in thy sight, I pray,
Swear thou unto me that thou wilt not lay
My bones in Egypt, for I fain would lie
Among my ancestors when e'er I die,
And not be bury'd here; therefore fulfil
This my desire; and he reply'd, I will:
And he said, Swear unto me, which he did:
Then Jacob bow'd himself upon his bed.
CHAP. XLVIII.
And now when Joseph heard his father lay
Even at the point of death he hastes away
To visit him, and took along with him
His son Manasseh, and's son Ephraim.
Whereof when Jacob heard he strength'ned
Himself, and rose and sat upon the bed:
And thus to Joseph said, Lo! God appeared
To me at Luz in Canaan, and declared,
That he would bless, and make me a great nation,
And give my seed that land for a possession:
And Jacob said, Behold, these sons of thine
As Reuben and as Simeon shall be mine;
And all the rest that shall be born to thee
Hereafter, shall be thine, and they shall be
Call'd by the name of their own family.
Behold thy mother died upon the way,
When I from Padan came, near Ephratah,
The which is in the land of Canaan, where,
To wit, in Bethlem, did I bury her.
And Jacob seeing Joseph's sons were there,
He asked of him who the children were.
And Joseph said, My father, lo! these be
The sons, God in this place hath given me.
Then Jacob said, I pray thee bring them nigh
To me, and I will bless them e'er I die.
(Now Jacob's eyes, by reason of age, were dim)
And Joseph brought his sons near unto him,
And Jacob kissed and embraced them:
And said, I never thought to see thy face,
And lo! the Lord hath shewn me of thy race.
And Joseph from between his knees brought forth
His sons, and bow'd himself even to the earth:
And in his right hand held up Ephraim,
Towards his father's left hand guiding him
And in his left hand to his father's right,
He held his son Manasseh opposite.
And Isra'l stretching our his right hand, laid
It on the youngest, namely Ephraim's head:
And laid his left hand wittingly upon
Manasseh's head, although the eldest son.
And Jacob blessed Joseph, saying, The God
Of heaven, in whose paths my fathers trod,
Who all my life hath nourish'd me, even he
Who from all evil hath redeemed me,
Bless both the lads, and let them bear my name,
And the name of my fathers Abraham
And Isaac, and let them multiply
In the midst of the earth exceedingly.
And Joseph seeing his father's right hand laid
On Ephraim's head, he was displeas'd, and said,
Not so, my father, lay this hand upon
Manasseh's head, for he's the eldest son:
And therewithal attempted to have laid
His father's right hand on Manasseh's head
But he refus'd and said, I know't my son,
I know't full well, he also shall become
A people, and be mighty: But indeed
His younger brother shall him far exceed,
And many nations shall come from his seed.
Thus Jacob blessed them, and said, In thee
Shall Isra'l bless, and say, God make thee be
Like Ephraim and Manasseh. Thus did he
Prefer the youngest to the first degree.
And Isra'l said to Joseph, Lo! I die,
But God shall visit you, and certainly
Shall bring you back unto your father's land.
And thou shalt have a portion from my hand,
Above thy brethren, which with sword and bow
I took from th' Amorite, my deadly foe.
CHAP. XLIX.
And Jacob called all his sons together,
And said, Ye sons of Jacob come you hither:
And hearken what your aged father says,
Who tells you what shall be in the last days.
Reuben my first born, of my strength the flow'rs,
The excellency of dignity and power:
Unstable as water, be for ever vile,
Because thou did thy father's bed defile.
Simeon and Levi 're brethren. Instruments
Of cruelty lodged in their tents.
Come not, my soul, their secret councils nigh,
My honour, with them have no unity:
For in their wrath they caused a man to fall,
And in their self-will digged down a wall.
Curs'd be their anger, fierce, yea cursed be
Their wrath, for it was full of cruelty.
In Jacob therefore let their seed be spread,
And every where in Israel scattered.
Judah shall have his brethren's praise, and they
Shall bow before him; he his foes shall slay.
Judah's a lion's whelp return'd from prey,
He stoop'd, he couch'd, and as a lion lay;
As an old lion, who shall dare molest,
Or rouse him up, when he lies down to rest.
The sceptre shall from Judah never start,
Nor a lawgiver from his feet depart;
Until the blessed Shiloh come, to whom
The scatter'd people shall from all parts come:
Binding his foal unto the choicest vine,
He wash'd his garments, all of them in wine:
His eyes shall with the blood of th' grapes look red,
And milky whiteness shall his teeth o'erspread.
Lo! Zabulon shall dwell upon the sea,
And heaven for the ship's security,
And unto Zidon shall his border be.
And Issachar is a strong ass between
Two burdens crouching, who when he had seen
That rest was pleasant, and the land was good,
His servile neck unto the yoke he bow'd.
Dan as a judge shall over Isra'l sway,
He shall be as a serpent in the way,
To bite the horse, and cast the rider down.
O God! I have look'd for thy salvation.
Gad by a troop shall be o'ercome, but he
Shall at the last obtain the victory.
The bread of Ashur shall be fat indeed,
And royal dainties shall from his proceed.
Like to a hind let loose is Naphtali,
He speaketh all his words acceptably.
Joseph's a fruitful bough, whose branches tall
Grow by a well, and over-top the wall:
By reason of hatred which the archers bore,
They shot at him and griev'd him very sore,
But Joseph's bow in its full strength abode
And by the arm of Jacob's mighty God,
He was indu'd with strength, from whence alone
Is Isra'l's shepherd, and chief corner-stone:
Ev'n by my father's God, who shall assist
Thee, by th' Almighty God shalt thou be blest,
With blessings from above, and from below,
With blessings of the breast, and womb also.
Thy father's blessings have prevail'd beyond
My ancestors. Unto the utmost bound
Of the perpetual hills, yea let them rest
On Joseph's head, and let him be possest
Of all, who was divided from the rest.
Young Benjamin shall wolf-like take his prey,
And part by night what he hath took by day.
All these are the ten tribes of Israel,
And thus their father did their fate foretell:
And blessed every one of them apart,
According to their personal desert.
Moreover he gave them a charge and said,
Lo! I shall die, but let my bones be laid
Among my ancestors in Canaan, where
Of Ephron, Abraham bought a sepulchre,
Together with a field, to be a place
Of burial, for him and all his race.
(There Abraham and Sarah lie, and there
They Isaac and Rebecca did inter,
And there when Leah died I buried her.)
The field was purchas'd of the sons of Heth.
Thus having said, resigning up his breath
To him that gave 't, his feet into the bed
He drew, and so was number'd to the dead.
CHAP. L.
And Joseph fell upon his father's face,
And did with tears his lifeless lips embrace:
And sends for his physicians and advises
Them to embalm his father's corpse with spices.
And they did so, and forty days did pass.
(For so the manner of embalming was)
And the Egyptians mourned for the space
Of three score and ten days, which being expired
He spake to Pharaoh's servants and desired,
That they would please to speak in Pharaoh's ear,
And tell him that my father made me swear,
That I should bury him in Canaan, where
He hath provided his own sepulchre.
I therefore pray thee that I may obtain
Thy leave, and I will soon return again.
And Pharaoh said, Since thou hast sworn, fulfil
Thy oath, according to thy father's will.
And Joseph went up to accompany
His father's corpse with great solemnity.
And with him went up Pharaoh's servants, and
The prime nobility of all the land,
And Joseph's household, and his brethren all,
Only their flocks, and herds, and children small
Were left behind. Moreover there went up
Chariots and horsemen, ev'n a mighty troop.
And they came up to Atad's threshing floor
Beyond the river Jordan, where full sore
They mourned for him till seven days were past,
So long their mourning in that place did last.
Which when the Canaanites beheld they said,
Surely some eminent Egyptian's dead.
Wherefore they call'd it Abel-mizraim.[12]
Thus did his sons as he commanded them.
For to the land of Canaan they convey'd
Him, and in Machpelah near Mamre, laid
His body in the cave which Ephron sold
To Abraham, for him and his to hold.
And thus when Joseph fully had perform'd
His father's will, to Egypt he return'd,
Together with his brethren, and with all
Them that came with him to the funeral.
Now Joseph's brethren being well aware
That they were fatherless, began to fear
That he would hate them, and requite them all
The evil they had treated him withal.
Wherefore to him they sent a messenger
And said, Behold our father did declare
Before he died, that we should come and say,
Forgive thy brethren's trespasses, I pray;
And their misdeeds, for they have been unkind.
And now we humbly pray thee be inclin'd
To pardon our offences, and the rather
For that we serve the God e'en of thy father.
And Joseph wept when they thus spake, and they
Came nearer, and before him prostrate lay,
And said, We are thy servants all this day.
And Joseph bad them not to be afraid,
For in the place of God am I he said:
For though you meant me ill, God meant it good,
And sent me hither to provide you food.
Now therefore trouble not yourselves, for I
Will nourish you, and all your family.
After this manner did he satisfy,
And treat them with extreme civility.
And Joseph and his father's house remain'd
In Egypt, and he liv'd till he attain'd
An hundred and ten years, and liv'd to see
Of Ephraim's children to the third degree.
And Macher's children of Manasseh's tribe
Were also born some time before he died.
Then Joseph said, My brethren, lo! I die,
But God will visit you undoubtedly;
And to that land again whereof he spake
Unto our ancestors, will bring you back.
And Joseph also made his brethren swear,
That they would not inter his body there.
And thus he ended his life's pilgrimage,
Being an hundred and ten years of age;
And was embalm'd, and in a coffin laid,
In Egypt, till he could be thence convey'd.
THE GENERAL EPISTLE OF JAMES
CHAP. I.
Unto the twelve tribes scattered abroad,
James, an apostle of the living God,
And of the Lord Christ Jesus, salutation.
My brethren, when you fall into temptation
Of divers kinds, rejoice, as men that know
From trial of your faith doth patience flow.
But let your patience have its full effect,
That you may be entire, without defect.
If any of you lack wisdom, let him cry
To God, and he will give it lib'rally,
And not upbraid. But let him ask in faith,
Not wavering, for he that wavereth,
Unto a wave o' th' sea I will compare,
Driv'n with the wind and tossed here and there.
For let not such a man himself deceive,
To think that he shall from the Lord receive.
A double-minded man most surely lacketh
Stability in all he undertaketh.
Let ev'ry brother of a low degree
Rejoice in that he is advanc'd, but he
That's rich in being made low, for he shall pass
Away, as doth the flow'r of the grass.
For as the grass, soon as the sun doth rise,
Is scorch'd by reason of the heat, and dies;
Its flow'r fades, and it retains no more
The beauteous comeliness it had before,
So fades the rich man, maugre all his store.
The man is blest that doth endure temptation
For when he's try'd, the crown of God's salvation,
The which the Lord hath promised to give
To them that love him, that man shall receive.
Let no man be possest with a persuasion,
To say, when he falls under a temptation,
That God's the cause; for with no evil can
God be tempted, nor tempts he any man.
But every man is tempted when he's drawn
Away, and by his lusts prevail'd upon;
Then when lust hath conceiv'd, it ushereth
In sin, and sin when finished brings death.
Err not, my brethren, whom I dearly love,
Each good and perfect gift is from above,
Down from th' original of lights descending,
With whom's no change, nor shadow thereto tending,
According to his own good pleasure, he
Begat us with the word of truth, that we
Should as the first fruits of his creatures be.
Wherefore, beloved brethren, I entreat
You to be swift to hear, and slow to speak,
And slow to wrath, for wrath cannot incline
The sons of men to righteousness divine.
Wherefore avoiding ev'ry filthiness,
And superfluity of naughtiness:
Receive with meekness the engrafted word,
Which can salvation to your souls afford.
But be ye doers of the word each one,
And not deceive yourselves to hear alone;
For he that hears the word and doth it not,
Is like unto a man that hath forgot
What kind of man he was, tho' in a glass
He just before beheld his nat'ral face.
But whoso minds the law of liberty
In its perfection, and continually
Abides therein, forgets not what he's heard,
But doth the work and therein hath reward.
If any man among you seem to be
Religious, he deceives himself if he
Doth not his tongue as with a bit restrain;
And all that man's religion is but vain.
Religion, pure and undefil'd, which is
Acceptable before the Lord, is this:
To visit widows and the fatherless,
In time of their affliction or distress;
And so to regulate his conversation,
As to be spotless in his generation.
CHAP. II.
Faith of the Lord of glory, Jesus Christ,
Doth with respect of persons not consist;
For if, my brethren, when there shall come in
To your assembly one with a gold ring,
In goodly clothes, and there shall also be
Another man that's meanly cloth'd, and ye
Shall have respect to him in rich attire,
And say unto him, come thou, sit up higher;
And bid the poor man stand or sit below,
Are ye not partial then, and plainly show,
That you do judge amiss in what you do?
Hearken, my brethren, hath not God elected
The poor, who by this world have been rejected;
Yet rich in faith, and of that kingdom heirs,
Which God will give his foll'wers to be theirs?
But you, my brethren, do the poor despise.
Do not the rich men o'er you tyrannise;
And hale ye to their courts; that worthy name
By which you're call'd do not they blaspheme?
Then if ye do the royal law fulfil,
To love thy neighbour as thyself, 'tis well,
According to the scripture; but if ye
Shall have respect to persons, ye shall be
Guilty of sin, and by the law condemn'd,
As such who have its righteousness contemn'd.
For he that shall but in one point offend,
Breaks the whole law, whate'er he may pretend.
For he that doth forbid adultery,
Forbids likewise all acts of cruelty.
Now tho' thou be not an adulterer,
Yet if thou kill, thou shalt thy judgment bear.
So speak and do as those men that shall be
Judg'd by the perfect law of liberty:
For he shall judgment without mercy know;
That to his neighbour doth no mercy show;
And mercy triumphs against judgment too.
Brethren what profit is't if a man saith
That he hath faith, and hath not works; can faith
Save him? If any of the brotherhood
Be destitute of clothes or daily food,
And one of you shall say, Depart in peace,
Be warned or be ye fill'd ne'ertheless.
Ye do not furnish them with what they need,
Wat boots it? Thus faith without works is dead.
Yea may a man say, thou dost faith profess,
And I good works, to me thy faith express
Without thy works, and I will plainly show
My faith unto thee by the works I do.
Thou dost believe there is one God, 'tis true,
The devils do believe and tremble too.
But wilt thou know, vain man, that faith is dead,
Which with good works is not accompany'd.
Was not our father Abraham justify'd
By works, and by the same his faith was try'd;
When he his Isaac to the altar brought;
Seest thou how with his works his faith then wrought?
And with his works he perfected his faith?
And so the scripture was fulfill'd, which saith,
Abraham believed God, and 'twas imputed
For righteousness, and he God's friend reputed.
Thus may you see, that by works ev'ry one
Is justify'd, and not by faith alone.
Thus was the harlot Rahab justify'd
By works, when she the messengers did hide,
And by another way their feet did guide.
For as the body's dead without the spirit,
So aith without works never can inherit.
CHAP. III.
Affect not, brethren, superiority,
As knowing that we shall receive thereby
The greater condemnation in the end:
For we in many things do all offend.
Who doth not with his tongue offend, he can
Guide his whole body, he's a perfect man.
Behold, in horses' mouths we bridles put,
To rule and turn their bodies quite about.
Behold likewise the ships, which tho' they be
Of mighty bulk, and thro' the raging sea
Are driv'n by the strength of winds, yet they
By a small helm the pilot's will obey.
Ev'n so the tongue of man, which tho' it be
But a small member, in a high degree
It boasts of things. Behold, we may remark
How great a matter's kindled by a spark.
The tongue's a fire, a world of ill, which plac'd
Among the members, often has disgrac'd
All the whole body, firing the whole frame
Of nature, and is kindl'd by hell flame.
All kind of beasts and birds that can be nam'd,
Serpents and fishes, are and have been tam'd
By mankind; but the tongue can no man tame,
A stubborn evil full of deadly bane.
We therewith God the Father bless, and we
Therewith curse men made like the Deity:
Blessing and cursing from the same mouth flow,
These things, my brethren, ought not to be so.
Is any fountain of so strange a nature,
At once to send forth sweet and bitter water?
Can olives, brethren, on a fig-tree grow,
Or figs on vines? no more can water flow
From the same fountain sweet and bitter too.
He that's endu'd with wisdom and discretion
Amongst you, let that may by the profession
Of meekness, wisely give a demonstration,
Of all his works, from a good conversation.
But if your hearts are full of bitterness
And strife, boast not, nor do the truth profess.
This wisdom is not from above descending,
But earthly, sensual, and to evil tending:
For where there's strife and envying there's confusion
And ev'ry evil work in the conclusion.
But the true wisdom that is from above,
Is, in the first place, pure, then full of love,
Then gentle and entreated easily,
Next merciful, without partiality,
Full of good fruits, without hypocrisy.
And what is more, the fruits of righteousness
Is sown in peace, of them that do make peace.
CHAP. IV.
From whence come wars and fights, come they not hence,
Ev'n from th' inordinate concupiscence
That in your members prompts to variance?
You lust and have not, kill and desire to have;
But ne'ertheless obtain not what you crave.
With war and fighting ye contend, yet have not
The things which you desire, because you crave not;
Ye crave but don't receive, the reason's just,
Ye crave amiss to spend it on your lust.
You that live in adultery, know not ye
The friendship of the world is enmity
With God? He is God's enemy therefore
That doth the friendship of the world adore.
Do ye think that th' scripture saith in vain,
The spirit that lusts to hate, doth in you reign?
But he bestows more grace, wherefore he says,
God scorns the proud, but doth the humble raise.
Unto the Lord therefore submissive be,
Resist the devil and he'll from you flee.
Draw nigh to God, and he'll to you draw nigh.
Make clean your hands you sinners, purify
Your hearts you double-minded, weep and mourn,
And be afflicted, let your laughter turn
To sorrow, and your joy to sadness: stoop
Before the Lord, and he will lift you up.
My brethren, speak not evil of each other;
He that doth judge and speak ill of his brother,
Doth judge and speak ill of the law; therefore
If thou dost judge the law, thou art no more
A doer of the same, but dost assume
The judgment-seat, and art thyself become
A judge thereof. There is but one law-giver,
That's able to destroy and to deliver;
Who then art thou that dost condemn thy neighbour?
Go to now, you that say, to such a place
To-morrow will we go, and for the space
Of one whole year, or so, will there remain,
And buy and sell, and get great store of gain:
Whereas ye know not what a day may do.
For what's the life of man? Ev'n like unto
A vapour, which, tho' for a while it may
Appear, it quickly vanisheth away.
So that ye ought to say, If God permit
Us life and health, we will accomplish it.
But now ye glory in your confidence,
Such glorying is of evil consequence.
He therefore that doth know, and doth not act
The thing that's good, doth guilt thereby contract.
CHAP. V.[13]
Go to now, O ye rich men, howl and cry,
Because of your approaching misery:
Your riches are corrupted, and the moths
Have ent'red, and have eaten up your clothes.
Your gold and silver's canker'd, and the rust
Thereof, shall be an evidence that's just
Against you, and like fire your flesh devour:
Against the last days ye have heap'd up store.
The hire of them that reaped down your field,
The which by you is wrongfully withheld.
Cries, and the voice thereof hath reach'd the ears
Ev'n of the God of sabbath, and he hears.
Your lives in pleasure ye on earth have led,
And as in days of slaughter nourished
Your wanton hearts, and have condemn'd and slain
The just, and he doth not resist again.
Be patient therefore, brethren, ev'n unto
The coming of the Lord: behold, ev'n so
The husbandman expecteth patiently
The precious increase of the earth to see,
With patience waiting till he doth obtain
The showers of early and of latter rain.
So be ye patient, fixing stedfastly
Your hearts, for the coming of the Lord draws nigh.
Grieve not each other, brethren, lest ye bear
The condemnation;[14] lo! the judge stands near.
The prophets, brethren, who all heretofore
In the name of the Lord their witness bore,
Take for examples in their sufferings
And patience: they that endure such things,
Ye know are counted blest. Have ye not read
Of Job, how patiently he suffered?
Have ye not seen in him what was God's end;
How he doth pity and great love extend?
My brethren, but above all things forbear,
By heav'n or earth, or otherwise to swear;
But let your yea be yea, your nay be nay,
Lest ye become reprovable I say.
Let him sing psalms that's merry; he that's griev'd,
Let him by prayer seek to be reliev'd.
If any of you by sickness be distress'd,
Let him the elders of the church request
That they would come and pray for him a while;
Anointing him in the Lord's name with oil;
So shall the pray'r that is of faith restore
The sick, and God shall raise him as before.
And all th' offences which he hath committed
Shall be forgiv'n, and he shall be acquitted.
Confess your faults each one unto his brother,
And put up supplications for each other,
That so you may be heal'd; the fervency
Of just men's prayers prevails effectually.
Elias was a man as frail as we are,
And he was earnest with the Lord in pray'r,
That there might be no rain, and for the space
Of three years and six months no rain there was:
And afterward, when he again made suit,
The heav'n gave rain, the earth brought forth her fruit.
If any one shall from the truth desert,
And one, my brethren, shall that man convert;
Let him be sure, that he that doth recall
The poor backsliding sinner from his fall,
Shall save a soul from death, and certainly
Shall hide a multitude of sins thereby.
FOOTNOTES:
1. Grace Abounding, No. 3.
2. George Herbert, in that admirable poem called 'The Temple,'
introduces his reader tot he church porch thus:--
'Thou, whose sweet youth and early hopes enhance
Thy rate and price, and mark thee for a treasure;
Hearken unto a verser, who may chance
Rhyme thee to good, and make a bait of pleasure.
A verse may find him, who a sermon flies,
And turn delight into a sacrifice.'
3. 'An husband,' c. i. 12.
4. 'Set abroach,' in a posture to run out, or yield the liquor
contained.--Ed.
5. 'An ephah,' a measure containing three pecks and three
pints.--Calmet.
6. Similar to Christian's exclamation, when calling to Faithful
to stop and bear him company. See Pilgrim's Progress, Part 1st.
7. These lines, and those on the next page, 'The eye's the light
o' th' body,' remind one of Bunyan's style in his Apology for
the Pilgrim's Progress,--
'Dost thou love picking meat? Or would'st thou see A man i' th'
clouds, and hear him speak to thee?'--Ed.
8. A cover, a booth, bower, or hut made of the boughs of trees.--Ed.
9. 'He owes,' a contraction for 'he owneth.'--Ed.
10. The word translated 'divine,' means to eye subtly, to search, to
try. Verse 5 may be rendered, 'And he will search deeply for it';
and in verse 15, 'Know ye not that a man like me would search deeply,'
alluding to the certainty of detection, but not by divination.--Ed.
11. 'So naught,' so corrupt, bad, or worthless.--Ed.
12. The mourning of Egypt.--Ed.
13. By a typographical error, in the original edition, it is
misprinted CHAP. XLVI.
14. How admirably does Bunyan enlarge upon this in his 'Peaceable
principles yet true.'
***
An Exposition on the FIRST TEN CHAPTERS OF GENESIS, And Part of
the Eleventh
An unfinished commentary on the Bible, found among the author's
papers after his death, in his own handwriting; and published in
1691, by Charles Doe, in a folio volume of the works of John Bunyan.
ADVERTISEMENT BY THE EDITOR
Being in company with an enlightened society of Protestant dissenters
of the Baptist denomination, I observed to a doctor of divinity,
who was advancing towards his seventieth year, that my time had
been delightfully engaged with John Bunyan's commentary on Genesis.
"What," said the D.D., with some appearance of incredulity, "Bunyan
a commentator--upon Genesis!! Impossible! Well, I never heard of
that work of the good Bunyan before. Why, where is it to be found?"
Yes, it is true that he has commented on that portion of sacred
scripture, containing the cosmogony of creation--the fall of man--the
first murder--the deluge--and other facts which have puzzled the
most learned men of every age; and he has proved to be more learned
than all others in his spiritual perceptions. He graduated at a
higher university--a university unshackled by human laws, conventional
feelings, and preconceived opinions. His intense study of the
Bible, guided by the teaching of the Holy Spirit, enabled him to
throw a new and beautiful light upon objects which are otherwise
obscure. Oh! that young ministers, while attaining valuable
book learning, may see the necessity of taking a high degree in,
and of never forgetting this Bible university! Reader, is it not
surprizing, that such a treatise should have remained comparatively
hidden for more than one hundred and fifty years. It has been
reprinted in many editions of Bunyan's works: but in all, except
the first, with the omission of the scripture references; and with
errors of so serious a character as if it was not intended to be
read. Even in printing the text of Genesis 7:7 Noah's three sons
do not enter the ark! although in 8:16 they are commanded to go
forth out of the ark. It is now presented to the public exactly
as the author left it, with the addition of notes, which it is
hoped will illustrate and not encumber the text.
This exposition is evidently the result of long and earnest study
of the holy scriptures. It is the history of the creation and of
the flood explained and spiritualized, and had it been originally
published in that form and under a proper title, it would most probably
have become a very popular work. The author's qualifications for
writing this commentary were exclusively limited to his knowledge
of holy writ. To book learning he makes no pretensions. He tells
us that in his youth "God put it into my parents hearts to put me
to school, to learn to read and write as other poor men's children;
though, to my shame, I confess, I did soon lose that little I
learnt even almost utterly." In after life, his time was occupied
in obtaining a livelihood by labour. When enduring severe mental
conflicts, and while he maintained his family by the work of
his hands, he was an acceptable pastor, and extensively useful
in itinerant labours of love in the villages round Bedford. His
humility, when he had used three common Latin words, prompted him
to say in the margin, "The Latine I borrow." And this unlettered
mechanic, when he might have improved himself in book wisdom, was
shut up within the walls of a prison for nearly thirteen years,
for obeying God, only solaced with his Bible and Fox's Book of
Martyrs. Yet he made discoveries relative to the creation, which
have been very recently again published by a learned philosopher,
who surprised and puzzled the world with his vestiges of creation.
Omitting the fanciful theories of the vestige philosopher, his
two great facts, proved by geological discoveries, are--
I. That when the world was created and set in motion, it was upon
principles by which it is impelled on to perfection--a state of
irresistible progress in improvement. This is the theory of Moses:
and Bunyan's exposition is, that all was finished, even to the
creation of all the souls which were to animate the human race,
and then God rested from his work.
II. The second geological discovery is that the world was far
advanced towards perfection producing all that was needful for
human life, before man was created. Upon this subject, Bunyan's
words are--"God shews his respect to this excellent creature, in
that he first provideth for him before he giveth him his being.
He bringeth him not to an empty house, but to one well furnished
with all kind of necessaries, having beautified the heaven and the
earth with glory, and all sorts of nourishment for his pleasure
and sustenance." But the most pious penetration is exhibited in
the spiritualizing of the creation and of the flood--every step
produces some type of that new creation, or regeneration, without
which no soul can be fitted for heaven. The dim twilight before the
natural sun was made, is typical of the state of those who believed
before Christ, the Sun of righteousness, arose and was manifested.
The fixed stars are emblems of the church, whose members all
shine, but with different degrees of lustre--sometimes eclipsed,
and at others mistaken for transient meteors. The whales and lions
are figures of great persecutors. But the most singular idea of all
is, that the moral degradation of human nature before the flood,
was occasioned by hypocrisy and persecution for conscience sake,
arising from governors interfering with matters of faith and
worship; in fact, that a STATE CHURCH occasioned the deluge--and
since that time has been the fruitful source of the miseries and
wretchedness that has afflicted mankind. His prediction of the
outpouring of the Spirit in the conversion of sinners, when the
church shall be no longer enthralled and persecuted by the state,
is remarkable. "O thou church of God in England, which art now
upon the waves of affliction and temptation, when thou comest out
of the furnace, if thou come out at the bidding of God, there shall
come out with thee, the fowl, the beast, and abundance of creeping
things. O Judah, he hath set an harvest for thee, when I returned
the captivity of my people." May this prediction soon be verified,
and the temporal government no longer vex and torment the church
by interfering with spiritual things.
It is remarkable that of the vast number of pious and enlightened
mechanics who adorn this country and feed its prosperity, so few
read the extraordinary writings of John Bunyan, a brother mechanic;
for with the exception of the Pilgrim's Progress and Holy War,
they are comparatively little known. His simple but illustrative
commentary--his book of Antichrist--his solemn and striking treatise
on the resurrection and final judgment--in fact, all his works,
are peculiarly calculated to inform the minds of the millions--to
reform bad habits, and, under the divine blessing, to purify the
soul with that heavenly wisdom which has in it the promise of the
life that now is as well as of that which is to come. It is also
a fact which ought to be generally known, that those preachers who
have edited Bunyan's works and have drunk into his spirit, have
been most eminently blessed in their ministry; Wilson, Whitefield,
and Ryland, can never be forgotten. If the thousands of godly
preachers who are scattered over our comparatively happy island
were to take Bunyan's mode of expounding scripture as their
pattern, it would increase their usefulness, and consequently
their happiness, in the great work of proclaiming and enforcing
the doctrines of the gospel.
GEO OFFOR.
AN EXPOSITION ON THE FIRST TEN CHAPTERS OF GENESIS, AND PART OF
THE ELEVENTH
In the first edition of this commentary, a series of numbers from
1 to 294 were placed in the margin, the use of which the editor
could not discover; probably the work was written on as many scraps
of paper, thus numbered to direct the printer. They are omitted,
lest, among divisions and subdivisions, they should puzzle the
reader.
CHAPTER II. Of God.
God is a Spirit (John 4:24), eternal (Deu 33:27), infinite (Rom
1:17-20), incomprehensible (Job 11:7), perfect, and unspeakably
glorious in his being, attributes, and works (Gen 17:51; Isa 6:3;
Exo 33:20). "The eternal God." "Do not I fill heaven and earth?
saith the Lord" (Jer 23:24). "Neither is there any creature that
is not manifest in his sight" (Heb 4:13; Pro 15:11).
In his attributes of wisdom, power, justice, holiness, mercy, &c.,
he is also inconceivably perfect and infinite, not to be comprehended
by things in earth, or things in heaven; known in the perfection
of his being only to himself. The seraphims cannot behold him,
but through a veil; no man can see him in his perfection and live.
His attributes, though apart laid down in the word of God, that
we, being weak, might the better conceive of his eternal power
and godhead; yet in him they are without division; one glorious
and eternal being. Again, though sometimes this, as of wisdom, or
that, as of justice and mercy, is most manifest in his works and
wonders before men; yet every such work is begun and completed by
the joint concurrence of all his attributes. No act of justice is
without his will, power, and wisdom; no act of mercy is against
his justice, holiness and purity. Besides, no man must conceive
of God, as if he consisted of these attributes, as our body doth
of its members, one standing here, another there, for the completing
personal subsistence. For though by the word we may distinguish,
yet may we not divide them, or presume to appoint them their
places in the Godhead. Wisdom is in his justice, holiness is in
his power, justice is in his mercy, holiness is in his love, power
is in his goodness (1 John 1:9, Num 14:17,18).
Wherefore, he is in all his attributes almighty, all-wise, holy and
powerful. Glory is in his wisdom, glory is in his holiness, glory
is in his mercy, justice, and strength; and "God is love" (1 John
4:16).[1]
II. Of the Persons or Subsistances in the Godhead.
The Godhead is but one, yet in the Godhead there are three. "There
are three that can bear record in heaven" (1 John 5:7-9). These
three are called "the Father, the Son [Word], and the Holy Spirit";
each of which is really, naturally and eternally God: yet there
is but one God. But again, because the Father is of himself, the
Son by the Father, and the Spirit from them both, therefore to
each, the scripture not only applieth, and that truly, the whole
nature of the Deity, but again distinguisheth the Father from
the Son, and the Spirit from them both; calling the Father HE, by
himself; the Son HE, by himself; the Spirit HE, by himself. Yea,
the Three of themselves, in their manifesting to the church what
she should believe concerning this matter, hath thus expressed
the thing: "Let us make man in OUR image, after OUR likeness" (Gen
1:26). Again, "The man is become as one of US" (Gen 3:22). Again,
"Let US go down, and there confound their language" (Gen 11:6,7).
And again, "Whom shall I send, and who will go for US?" (Isa 6:8).
To these general expressions might be added, That Adam heard the
voice of the Lord God walking in the midst of the garden: Genesis
3:8. Which voice John will have, to be one of the Three, calling
that which Moses here saith is the voice, the word of God: "In the
beginning," saith he, "was the word": the voice which Adam heard
walking in the midst of the garden. This word, saith John, "was
with God," this "word was God. The same was in the beginning with
God" (John 1:1,2). Marvellous language! Once asserting the unity
of essence, but twice insinuating a distinction of substances
therein. "The word was with God, the word was God, the same was
in the beginning with God." Then follows, "All things were made
by him," the word, the second of the three.
Now the godly in former ages have called these three, thus in the
Godhead, Persons or Subsistances; the which, though I condemn not,
yet choose rather to abide by scripture phrase, knowing, though
the other may be good and sound, yet the adversary must needs more
shamelessly spurn and reject, when he doth it against the evident
text.
To proceed the, First, There are Three. Second, These three are
distinct.
First, By this word Three, is intimated the Father, the Word, and
the Holy Ghost, and they are said to be three, 1. Because those
appellations that are given them in scripture, demonstrate them so
to be, to wit, Father, Son and Holy Ghost. 2. Because their acts
one towards another discover them so to be.
Secondly, These three are distinct. 1. So distinct as to be more
than one, only: There are three. 2. So distinct as to subsist
without depending. The Father is true God, the Son is true God,
the Spirit is true God. Yet the Father is one, the Son is one,
the Spirit is one: The Father is one of himself, the Son is one
by the Father, the Spirit is one from them both. Yet the Father is
not above the Son, nor the Spirit inferior to either: The Father
is God, the Son is God, the Spirit is God.
Among the three then there is not superiority. 1. Not as to time;
the Father is from everlasting, so is the Son, so is the Spirit.
2. Not as to nature, the Son being of the substance of the Father,
and the Spirit of the substance of them both. 3. The fulness of
the Godhead is in the Father, is in the Son, and is in the Holy
Ghost.
The Godhead then, though it can admit of a Trinity, yet it admitteth
not of inferiority in that Trinity: if otherwise, then less or more
must be there, and so either plurality of gods, or something that
is not God: so then, Father, Son and Spirit are in the Godhead,
yet but one God; each of these is God over all, yet no Trinity of
Gods, but one God in the Trinity.
Explication.--The Godhead then is common to the three, but the
three themselves abide distinct in that Godhead: Distinct, I say,
as Father, and Son, and Holy Spirit. This is manifest further by
these several positions.
First, Father and Son are relatives, and must needs therefore have
their relation as such: A Father begetteth, a Son is begotten.
Proof.--"Who hath ascended up into heaven, or descended? Who
hath gathered the wind in his fists? Who hath bound the waters in
a garment? What is his name, and what is his son's name, if thou
canst tell?" (Pro 30:4).
"God so loved the world, that he gave his only begotten Son," &c.
(John 3:16).
"The Father sent the Son to be the Saviour of the world" (1 John
4:14).
Secondly, The Father then cannot be that Son he begat, nor the Son
that Father that begat him, but must be distinct as such.
Proof.--"I am one that bear witness of myself, and the Father that
sent me beareth witness of me" (John 8:17,18).
"I came forth from the Father, and am come into the world"; again,
"I leave the world, and go to the Father" (John 16:28).
"The Father judgeth no man, but hath committed all judgment unto
the Son: That all men should honour the Son, even as they honour
the Father" (John 5:22,23).
Thirdly, The Father must have worship as a Father, and the Son as
a Son.
Proof.--They that worship the Father must worship him "in spirit
and in truth: for the Father seeketh such to worship him" (John
4:23,24).
And of the Son he saith, and "when he bringeth in the first begotten
into the world, he saith, And let all the angels of God worship
him" (Heb 1:6).
Fourthly, The Father and Son have really these distinct, but
heavenly, relative properties, that discover them, as such, to be
two as well as one.
Proof.--"The Father loveth the Son, and sheweth him all things"
(John 5:20).
"Therefore doth my Father love me, because I lay down my life,
that I might take it again" (John 10:17). The Father sent the Son;
the Father commanded the Son; the Son prayed to the Father, and
did always the things that pleased him.
The absurdities that flow from the denial of this are divers, some
of which hereunder follow.
1. Absurdity.--It maketh void all those scriptures that do affirm
the doctrine; some of which you have before.
2. Absurdity.--If in the Godhead there be but one, not three, then
the Father, Son, or the Spirit, must needs be that one, if any one
only: so then the other two are nothing. Again, If the reality of
a being be neither in the Father, Son, nor Spirit, as such, but
in the eternal deity, without consideration of Father, Son, and
Spirit as three; then neither of the three are anything but notions
in us, or manifestations of the Godhead; or nominal distinctions;
so related by the word; but if so, then when the Father sent the
Son, and the Father and Son the Spirit, one notion sent another,
one manifestation sent another. This being granted, this unavoidably
follows, there was no Father to beget a Son, no Son to be sent to
save us, no Holy Ghost to be sent to comfort us, and to guide us
into all the truth of the Father and Son, &c. The most amounts but
to this, a notion sent a notion, a distinction sent a distinction,
or one manifestation sent another. Of this error these are the
consequences, we are only to believe in notions and distinctions,
when we believe in the Father and the Son; and so shall have no
other heaven and glory, than notions and nominal distinctions can
furnish us withal.
3. Absurdity.--If Father and Son, &c., be no otherwise three, than
as notions, names, or nominal distinctions; then to worship these
distinctly, or together, as such, is to commit most gross and
horrible idolatry: For albeit we are commanded to fear that great
and dreadful name, The Lord our God; yet to worship a Father, a
Son, and Holy Spirit in the Godhead, as three, as really three as
one, is by this doctrine to imagine falsely of God, and so to break
the second commandment: but to worship God under the consideration
of Father, and Son, and Holy Ghost, and to believe them as really
three as one when I worship, being the sum and substance of the
doctrine of the scriptures of God, there is really substantially
three in the eternal Godhead.
But to help thee a little in thy study on this deep.
1. Thou must take heed when thou readest, there is in the Godhead,
Father, and Son, &c., that thou do not imagine about them according
to thine own carnal and foolish fancy; for no man can apprehend
this doctrine but in the light of the word and Spirit of God. "No
man knoweth the Son, but the Father; neither knoweth any man the
Father, save the Son; and he to whom the Son will reveal him" (Matt
11:27). If therefore thou be destitute of the Spirit of God, thou
canst not apprehend the truth of this mystery as it is in itself,
but will either by thy darkness be driven to a denial thereof; or
if thou own it, thou wilt (that thy acknowledgment notwithstanding)
falsely imagine about it.
2. If thou feel thy thoughts begin to wrestle about this truth,
and to struggle concerning this one against another; take heed
of admitting of such a question, How can this thing be? For here
is no room for reason to make it out, here is only room to believe
it is a truth. You find not one of the prophets propounding an
argument to prove it; but asserting it, they let it lie, for faith
to take it up and embrace it.
"The grace of the Lord Jesus Christ, and the love of God, and the
communion of the Holy Ghost, be with you all. Amen" (2 Cor 13:14).
III. Of the Creation of the World (Gen 1).
The Apostle saith, That "to us there is but one God, the Father,
of whom are all things, and we in him, and one Lord Jesus Christ,
by whom are all things, and we by him" (1 Cor 8:6). "God that
made the world" (Acts 17:24). "All things were made by him; and
without him was not any thing made that was made" (John 1:3). This
world therefore had a beginning, and was created by the God of
heaven. Which work, because it is wonderful, and discovereth much
of the greatness, of the wisdom and power of the eternal Godhead,
it behoveth such poor mortals as we to behold these works of the
mighty God, that thereby we may see how great he is, and be made
to cry out, What is man! [2] (Psa 8:3,4)
Now in the creation of the world we may consider several things;
as, What was the order of God in this work? And, whether there
was a secret or mystery in this work containing the truth of some
higher thing? For the first of these:
Of the Order of God in Making the World.
[THE HEAVEN.]
Although God be indeed omnipotent, and not only can, but doth
do whatsoever he will; and though to do his works he needeth not
length of time; yet it pleased him best, in the creation of the
world (though it could, had it pleased him, have done all by one
only word) to proceed by degrees from one thing to another, to
the completing of six days' work in the making thereof.
And forasmuch as this work went on by degrees, now this thing,
and then another, it may not be amiss, if in our discourse on
this wonderful work, we begin where God began; and if we can, go
wondering after him who hath thus wrought.
1. The first thing that God made was time; I say, it was time: All
the plain in which he would build this beautiful world; he made
nothing before, but in the beginning: "In the beginning God created
the heaven and the earth" (Gen 1:1). In the beginning of time.
"For in six days the LORD made heaven and earth, the sea, and all
that in them is" (Exo 20:11). Therefore the first day must first
have a beginning to be. Whatsoever was before time, was eternal;
but nothing but God himself is eternal, therefore no creature was
before time. Time, therefore, which was indeed the beginning, was
the first of the creatures of God.
2. I think, the second of creatures that the Lord created, were
the holy angels of God, they being called the morning stars, as
created and shining in the morning of the world; and therefore
they are said to be by, when the corner-stone of the universe was
laid; that is, when he "laid the foundations" of the world: Then
"the morning stars sang together, and all the sons of God shouted
for joy" (Job 5:4-7).
3. I think the third thing that the Lord created, was these large
and copious heavens; for they are mentioned with respect to their
being before the earth, or any visible creature. "In the beginning
God created the heavens" (Gen 1:1), &c. Neither do I think that
the heavens were made of that confused chaos that afterwards we
read of. It is said, he stretched out the heavens as a curtain, and
with his hand he hath spanned the heavens (Psa 104:2; Isa 40:22;
48:13).; intimating, that they were not taken out of that formless
heap, but were immediately formed by his power. Besides, the
Holy Ghost, treating of the creating of heaven and earth, he only
saith, The earth was void, and without form; but no such thing of
the heavens.
[THE EARTH.]
4. The fourth thing that God created, it was (in mine opinion) that
chaos, or first matter, with which he in the six days framed this
earth, with its appurtenances; for the visible things that are
here below, seem to me to be otherwise put into being and order,
than time, the angels, and the heavens, they being created in
their own simple essence by themselves: But the things that are
visibly here below, whatever their essence and nature be, they
were formed of that first deformed chaos. "In the beginning God
created the heaven and the earth, and the earth was without form
and void" (Gen 1:1,2). He saith not so of the heavens; they, as
I said, were at first stretched forth as a curtain; indeed they
were afterwards garnished with the beauty which we now behold;
but otherwise they had, at their first instant of being, that form
which now they have. This seems clear by the antithesis which the
Holy Ghost put between them, God created the heaven and the earth,
but "the earth was without form and void" (Gen 1:2). The earth
was without form, &c., without order; things were together on a
confused heap; the waters were not divided from the earth, neither
did those things appear which are now upon the face of the earth;
as man, and beast, fish, fowls, trees, and herbs; all these did
afterwards shew themselves, as the word of God gave them being, by
commanding their appearance, in what form, order, place and time
he in himself had before determined; but all, I say, took their
matter and substance of that first chaos, which he in the first
day of the world had commanded to appear, and had given being
to: And therefore 'tis said, God said, Let the earth bring forth
grass, herbs, trees, &c., (v 12) and that the waters brought forth
the fish, and fowl, yea, even to the mighty whales (vv 21,22).
Also the earth brought forth cattle, and creeping things (v 24).
And that God made man of the dust of the ground (3:19). All these
things therefore were made of, or caused by his word distinctly
to appear, and be after its kind, of that first matter which he
had before created by his word. Observe therefore, That the matter
of all earthly things was made at the same instant, but their
forming, &c., was according to the day in which God gave them
their being, in their own order and kind. And hence it is said,
that after that first matter was created, and found without form
and void, that the Spirit of God moved upon the face of the waters;
that is to work, and cause those things to appear in their own
essence and form, which, as to matter and substance, was before
created: Wherefore it follows, And God said, Let there be light;
and God divided the light from the darkness, &c. Now he set to
putting in frame that which before lay in disorder and confusion:
And this was a great part of the six days' work; I say, a great
part, but not all; for (as I said) before that time, the angels,
and the heavens were made; yea, after the beginning of the morning
of the first day. I am of the belief, that other things also, that
were formed after, were not made of that first chaos, as the sun,
the moon, the stars, the light, the souls of men, and possibly
the air, &c. The sun, and moon, and stars, are said to be made
the fourth day, yet not of the body of heaven itself, much less,
in my opinion, of any earthly matter: God made them, and set them
in the firmament of heaven (vv 16,17). So the light that was made
before, it seems to be a thing created after the heavens and the
earth were created: Created, I say, as a thing that wanted a being
before, any otherwise, than in the decree of God: and God said,
Let there be light; Let it have a being (v 3). And so, though
the body of man was made of the substance of earth, yet as to his
soul, it is said, God breathed into his nostrils the breath of
life, and man became a living soul (2:7).
Whether there was a secret or mystery in this work, containing the
truth of some higher thing.
Though God in very deed, by his eternal power, created heaven and
earth of things that do not appear, we that are Christians believe:
yet in this his wonderful work, neither his will or understanding
did here terminate, or make a stop; but being infinite in wisdom,
he made them, that both as to matter and manner, they might present
unto us, as in a mystery, some higher and more excellent thing;
in this wisdom he made them all. And hence it is that other things
are also called a creation: As, 1. The essential conversion of a
sinner (2 Cor 5:17). 2. The recovery of the church from a degenerate
state (Rev 21:5).
And therefore, as Moses begins with the creation of the world, so
John begins with the gospel of salvation (Gen 1:1; John 1:1). There
is also besides many excellent things in the manner and order of the
creation of the world, held forth to those that have understanding:
Some of which I may touch upon by way of observation. But to begin
with the first:
The first appearance of this earthy part of the world, is recorded
to be but a formless and void heap or chaos; and such is man before
a new creation: formless, I mean, as to the order of the Testament
of Christ, and void of the holy order thereof: And hence Jeremiah,
when he would set forth the condition of a wicked people, he doth
it under this metaphor: "I beheld [saith he] the earth, and, lo,
it was without form and void" (Jer 4:23). Indeed, the world would
make this a type of Christ; to wit, a man of no form or comeliness
(Isa 53:2). But 'tis only true of themselves; they are without a
New Testament impression upon them; they are void of the sovereign
grace of God. So then the power of God gave the world a being, but
by his word he set it in form and beauty; even as by his power he
gives a being to man, but by his word he giveth him New Testament
framing and glory (Eph 2:10-13). This is still followed by that
which follows:
And darkness was upon the face of the deep (v 2).
The Deep here, might be a type of the heart of man before conversion;
and so Solomon seems to intimate. Now as the darkness of this world
did cover the face of this first chaos; so spiritual darkness the
heart of the sons of men: and hence they are said to be darkened,
to be in darkness, yea, to be very darkness itself.
"And the Spirit of God moved upon the face of the waters."
A blessed emblem of the word of God in the matter of regeneration;
for as the first chaos remained without form, and void, until the
Spirit of God moved to work upon it, and by working, to put this
world into frame and order; so man, as he comes into the world,
abides a confused lump, an unclean thing; a creature without New
Testament order, until by the Spirit of the Lord he is transformed
into the image of Jesus Christ (Gal 1:15).
"And the Spirit of God moved upon the face."
Solomon compares the heart to a man's face; because as in the face
may be discerned whether there is anger or otherwise; so by the
inclinations of the heart are discovered the truth of the condition of
the man, as to his state either for heaven or hell. And besides,
as the Spirit of God moved upon the face of the waters; so in
the work of our conversion, the Spirit of God beginneth with the
heart of the sons of men; because the heart is the main fort (Acts
2:37). Now if the main fort be not taken, the adversary is still
capable of making continual resistance. Therefore God first
conquers the heart; therefore the Spirit of God moveth upon the
face of our heart, when he cometh to convert us from Satan to God.
"And God said, Let there be light."
This is the first thing with which God began the order of the
creation; to wit, light, "Let there be light": From which many
profitable notes may be gathered, as to the order of God in the
salvation of the soul. As,
1. When the Holy Ghost worketh upon us, and in us, in order to
a new creation; he first toucheth our understanding, that great
peace of the heart, with his spiritual illumination (Matt 4:16).
His first word, in order to our conversion, is, Let there be light:
light, to see their state by nature; light, to see the fruits and
effects of sin; light, to see the truth and worth of the merits
of Jesus Christ; light, to see the truth and faithfulness of God,
in keeping promise and covenant with them that embrace salvation
upon the blessed terms of the gospel of peace (Heb 10:32). Now
that this word, Let there be light, was a semblance of the first
work of the Holy Ghost upon the heart, compare it with that
of Paul to the Corinthians; "For God, who commanded the light to
shine out of darkness," that is, at the beginning of the world,
"hath shined in our hearts to give the light of the knowledge of
the glory of God in the face of Jesus Christ" (2 Cor 4:6).
2. "And God said, Let there be light." As here, the light of this
world; so in conversion, the light of the New Testament of Christ,
it comes by the word of God. No word, no light: therefore the
apostle saith, He "hath brought life and immortality to light
through the gospel" (2 Tim 1:10). And therefore Paul saith again,
That salvation is manifest through preaching, through the expounding
or opening of the word of faith.
3. "And God said, Let there be light; and there was light": He
spake the word, and it was done; all that darkness that before
did cover the face of the deep, could not now hinder the being of
light. So neither can all the blindness and ignorance that is in
the heart of man, hinder the light of the knowledge of the glory
of God in the face of Jesus Christ (Rev 3:7). When it pleaseth
God to reveal, it is revealed; when he openeth, none can shut: He
said, Let there be light, and there was light.
And God saw that the light was good. Truly the light is good (saith
Solomon) and a pleasant thing it is for the eye to behold the sun.
It was good, because it was God's creature; and so in the work of
grace that is wrought in our hearts, that light of the new covenant,
it is good, because it is God's work, the work of his good pleasure
(2 Thess 1:11); that good work which he hath not only begun, but
promised to fulfil until the day of Jesus Christ (Phil 1:6).
God saw that the light was good. The darkness that before did cover
the face of the waters, was not a creature of God, but a privation,
or that which was caused by reason that light was not as yet in
the world: so sin, that darkness that might be felt, is not the
workmanship of God in the soul, but that which is the work of the
devil; and that taketh occasion to be, by reason that the true
light, as yet, doth not shine in the soul.
"And God divided the light from the darkness." As Paul saith, What
communion hath light with darkness? they cannot agree to dwell
together (2 Cor 6:14). We see the night still flies before the day,
and dareth not come upon us again, but as the light diminisheth
and conveyeth itself away. So it is in the new creation; before
the light of the glorious gospel of Christ appears, there is night,
all night, in the soul (Eph 5:8): but when that indeed doth shine
in the soul, then for night there is day in the soul: "Ye were
darkness [saith Paul] but now are ye light in the Lord" (v 9): And,
"The darkness is past [saith John] and the true light now shineth"
(1 John 2:8).
"And God divided the light from the darkness."
God took part with the light, and preserved it from the darkness.
By these words, it seems that darkness and light began the quarrel,
before that bloody bout of Cain and Abel (Gal 5:17). The light and
the darkness struggled together, and nothing could divide or part
them but God. Darkness is at implacable enmity with light in the
creation of the world; and so it is in that rare work of regeneration,
the flesh lusteth against the spirit, and the spirit against the
flesh; as Peter saith, Fleshly lusts, they war against the soul.
This every Christian feels, and also that which I mentioned before,
namely, That before he be capable of opposing antichrist, with
Abel, in the world, he findeth a struggling in his own soul between
the light and the darkness that is there.
"And God called the light Day, and the darkness he called Night."
God doth not only distinguish by separating, but also by certain
characters; that things which are distinguished and separate, may
to us be the better known; he did so here in the work of creating
the world, and he doth so also in the great concern of man's
eternal happiness. The place of felicity is called heaven: The
place of torment is called hell: that which leads to hell is called
sin, transgression, iniquity, and wickedness; that which leads to
heaven, righteousness, holiness, goodness and uprightness: even as
in these types God called the light day, of which the godly are
the children (1 Thess 5:5); but the darkness he called night, of
which all ungodly men are the inhabiters and children also. Thus
after the Spirit of God had moved upon the face of the waters;
after God had commanded the light to shine, and had divided between
the light and the darkness, and had characterized them by their
proper names, he concludes the first day's work, "And the evening
and the morning were the first day." In which conclusion there is
wrapped up a blessed gospel-mystery; for God, by concluding the
first day here, doth shew us how we ought to determine that one
is made indeed a Christian: Even then when the Spirit of God hath
moved upon the face of the heart, when he hath commanded that light
should be there, when he divideth between, or setteth the light
at variance with the darkness; and when the soul doth receive the
characters of both, to observe them, and carry it to each according
to the mouth of God.
"And God saith, Let there be a firmament" (v 6).
This firmament he calleth heaven (v 8). Now this firmament, or
heaven, was to make a separation, or to divide between the waters
and the waters (v 7); To separate, I say, the waters from the
waters; the waters which were under the firmament, from the waters
which were above the firmament. Now by waters is signified in
the scriptures many things, as afflictions, worldly people (Psa
69:1,2), and particularly the saints (Rev 19:6); but in this place
is figured forth, all the people in the world, but so as consisting
of two parts, the children of God, and the children of the wicked
one: They under the heaven, figure out the world, or ungodly:
they above the firmament, the elect and chosen of God. And hence
in scripture the one is called heaven, and the other is called
earth, to signify the separation and difference that there is
between the one and the other.
"And God made the firmament, and divided the waters--from the
waters."
Indeed the world think that this separation comes, or is made,
through the captiousness of the preacher: But in truth it is the
handy work of God; And God made the firmament, and God divided,
&c. "I," saith he, "will put enmity between thee and the woman,
and between thy seed and her seed" (Gen 3:15). The good seed are
the children of the kingdom of God, but the bad are the children
of the wicked one (Matt 13:38).
"And God made the firmament, and divided the waters which were under
the firmament, from the waters which were above the firmament:
and it was so" (v 7).
Whatsoever the Lord doth, it abideth for ever (Eccl 3:14). And again,
What he hath made crooked, who can make straight? (Eccl 1:15). He
said it in the beginning, and behold how it hath continued! Yea,
though there hath been endeavours on Satan's part, to mingle his
children with the seed of men; yet it hath not been possible they
should ever cleave one to another, "even as iron is not mixed
with clay" (Dan 2:43). Yea, let me add further, What laws have
been made, what blood hath been shed, what cruelty hath been used,
and what flatteries and lies invented, and all to make these two
waters and people one? And yet all hath failed, and fallen short
of producing the desired effect; for the Lord hath made a firmament,
even heaven itself hath divided between them.
"And God called the firmament heaven. And the evening and the
morning were the second day" (v 8).
After the waters were divided from the waters, God called the cause
of dividing, heaven; and so concluded the second day's work. And
indeed it was a very great work, as in the antitype we feel it to
this very day. Dividing work is difficult work, and he that can,
according to God, completely end and finish it, he need do no more
that day of his life.
"And God said, Let the waters under the heaven be gathered together
unto one place, and let the dry land appear: and it was so" (v
9).
Although in the second day's work, the waters above the firmament,
and those that be under, are the two peoples, or great families
of the world (Pro 8:31); yet because God would shew us by things
on earth, the flourishing state of those that are his (Hosea 10:12;
Joel 2:21-23; Psa 91:1; Heb 6:7), therefore he here doth express
his mind by another kind of representation of things (Jer 4:3,4):
"And God said, Let the waters under the heaven be gathered together
unto one place; and let the dry land appear." The waters here
signifying the world; but the fruitful earth, the thrifty church
of God. That the fruitful earth is a figure of the thriving church
of God in this world, is evident from many scriptures, (and there
was nothing but thriftiness till the curse came). And hence it is
said of the church, That she should break the clods of the ground;
that she should sow righteousness, and reap it; that she should not
sow among thorns; that if this be done, the heart is circumcised,
and spiritual fruit shall flow forth, and grow abundantly: And
hence again it is that the officers and eminent ones in the church,
are called vines, trees, and other fruitful plants. And hence it
is said again, When the Lord reigneth, let the earth (that is,
the church) rejoice. That earth which bringeth forth fruit meet
for him by whom it is dressed, receiveth blessing from God. In
all which places, and many more that might be named, the earth is
made a figure of the church of God; and so I count it here in this
place.
"And God said, Let the waters under the heaven be gathered into
one place."
Let them be together: It is not thus of all waters, but of the sea,
which is still here a type of the world. Let them be so together,
that the earth may appear; that the church may be rid of their
rage and tumult, and then she will be fruitful, as it follows in
this first book of Genesis. The church is then in a flourishing
state, when the world is farthest off from her, and when the
roaring of their waves are far away. Now therefore let all the
wicked men be far from thence (Ezra 6:6): The Lord gather these
waters, which in another place are called the doleful creatures,
and birds of prey; Let these, O Lord, be gathered together to
their own places, and be settled in the land of Shinar upon their
own base (Zech 5:11): Then the wilderness and the solitary places
shall be glad for them; that is, for that they are departed thence,
the desert shall rejoice and blossom as a rose (Isa 34 and 35).
"And God called the dry land Earth; and the gathering together of
the waters called he seas: and God saw that it was good" (v 10).
God saw, that to separate the waters from the earth was good: And
so it is, for then have the churches rest. Then doth this earth
bring forth her fruit, as in the 11th and 12th verses may here be
seen.
"And God said, Let there be lights in the firmament of the heaven"
(v 14).
The wisdom of God, is there to make use of figures and shadows,
even where most fit things, the things under consideration, may be
most fitly demonstrated. The dividing the waters from the waters,
most fitly doth show the work of God in choosing and refusing; by
dividing the waters from the earth, doth show how fruitful God's
earth, the church is, when persecutors are made to be far from
thence.
Wherefore he speaketh not of garnishing of his church until he
comes to this fourth day's work: by his Spirit he hath garnished
the heavens, that most fitly showing the glory of the church.
Let there be lights; to wit, the sun, the moon, and the stars.
The sun is in this place a type of Christ, the Sun of Righteousness:
The moon is a type of the church, in her uncertain condition in
this world: The stars are types of the several saints and officers
in this church. And hence it is that the sun is said not only to
rule, but it, with the moon and stars, to be set for signs, and
for seasons, and for days, and for years, &c. (Rev 1:20). But if
we take the heaven for the church, then how is she beautified,
when the Son of God is placed in the midst of her! (Rev 1:12,13).
And how plainly is her condition made out, even by the changing,
increasing, and diminishing of the moon! And how excellent is that
congregation of men, that for light and glory are figured by the
stars! (Matt 28:20).
From this day's work much might be observed.
First, That forasmuch as the sun was not made before the fourth
day, it is evident there was light in the world before the sun was
created; for in the first day God said, Let there be light, and
there was light. This may also teach us thus much, That before
Christ came in person, there was spiritual light in the saints
of God. And again, That as the sun was not made before the fourth
day of the creation, so Christ should not be born before the
fourth mystical day of the world; for it is evident, that Christ,
the true light of the world, was not born till about four thousand
years after the world was made. Second, As to the moon, there are
four things attending her, which fitly may hold forth the state
of the church. (1.) In that she changeth from an old to a new, we
may conceive, that God by making her so, did it to show he would
one day make a change of his church, from a Jewish to a Gentile
congregation. (2.) In that she increaseth, she showeth the
flourishing state of the church. (3.) In her diminishing, the
diminishing state of the church. (4.) The moon is also sometimes
made to look as red as blood, to show how dreadful and bloody the
suffering of the church is at some certain times.
Third, By the stars, we understand two things. (1.) How innumerable
the saints, those spiritual stars shall be (Heb 11:12). (2.) How
they shall differ each from other in glory (1 Cor 15:41).
"And God said, Let there be lights in the firmament of the heaven,
to divide the day from the night."
For though before the light was divided from the darkness, yet the
day and night was not so kept within their bounds, as now by these
lights they were: probably signifying, that nothing should be so
clearly distinguished and made appear, as by the sun light of the
gospel of Christ: for by that it is that "the shadows flee away"
(Song 2:17). The light of the sun gathers the day to its hours, both
longer and shorter, and forceth also the night to keep within his
bounds.
"And God made two great lights; the greater light to rule the day,
and the lesser light to rule the night" (v 16).
Signifying, That Christ should be the light and governor of his
church, which are the children of the day; but the church, a light
to the children of the night, that by them they might learn the
mysteries of the kingdom. Saith Christ to his own, "Ye are the light
of the world": And again, "Let your light so shine,--that men may
see," &c., for though they that only walk in the night, cannot see
to walk by the sun, yet by the moon they may. Thus the heaven is
a type of the church, the moon a type of her uncertain state in
this world; the stars are types of her immovable converts; and
their glory, of the differing degrees of theirs, both here, and
in the other world. Much more might be said, but I pass this.
"And God said, Let the waters bring forth abundantly the moving
creature that hath life" (v 20).
The sea, as I said, is a figure of the world; wherefore the creatures
that are in it, of the men of the world (Zech 13:8; Isa 60:5). This
sea bringeth forth small and great beasts, even as the world doth
yield both small and great persecutors, who like the fishes of prey,
eat up and devour what they can of those fish that are of another
condition. Now also out of the world that mystical sea, as fishers
do out of the natural; both Christ and his servants catch mystical
fish, even fish as of the great sea.
In the sea God created great whales, he made them to play therein.
Which whales in the sea are types of the devils in the world:
Therefore as the devil is called, the prince of this world; so the
whale is called, king over all the children of pride (Job 41:33,34).
"And God said, Let the earth bring forth the living creature after
his kind" (v 24).
Of the beginning of this sixth day's work that may be said which
is said of the fishes, and the rest of the sea; for as there is
variety of fish in the one, so of beasts and cattle in the other,
who also make a prey of their fellows, as the fishes do; a most apt
representation of the nature and actions of bloody and deceitful
men: Hence persecutors are called bulls, bears, lions, wolves,
tigers, dragons, dogs, foxes, leopards, and the like.[3]
"And God said, Let us make man" (v 26).
I observe, that in the creation of the world, God goeth gradually
on, from things less, to things more abundantly glorious; I mean,
as to the creation of this earth; and the things that thereto
appertain. First he bringeth forth a confused chaos, then he
commands matter to appear distinct, then the earth bringeth forth
trees, and herbs, and grass; after that beasts; and the sea, fowls;
and last of all, Let us make man. Now passing by the doctrine
of the trinity, because spoken to before, I come to make some
observation upon this wonderful piece of the workmanship of God.
"Let us make man." Man in whom is also included the woman, was
made the last of the creatures. From whence we may gather,
God's respect to this excellent creature, in that he first provideth
for him, before he giveth him his being: He bringeth him not to an
empty house, but to one well furnished with all kind of necessaries,
having beautified the heaven and the earth with glory, and all
sorts of nourishment, for his pleasure and sustenance.[4]
"Let us make man in our image, after our likeness."
An image, or the likeness of any thing, is not the thing of which
it is a figure; so here, Adam is an image, or made in the likeness
of God. Now as Adam is the image of God, it must either respect
him, as he consisteth of the soul, as a part; or as he consists
of a body and soul together: If as he is made a reasonable soul,
then he is an excellent image of the eternal Godhead, the attributes
of the one being shadowed out by the qualities and passions of
the other; for as there is in the Godhead, power, knowledge, love,
and righteousness; so a likeness of these is in the soul of man,
especially of man before he had sinned: And as there is passions
of pity, compassion, affections, and bowels in man; so there are
these in a far more infinite way in God.
Again, If this image respect the whole man, then Adam was a figure
of God, as incarnate; or of God, as he was to be made afterwards
man. And hence it is, that as Adam is called the image of God
(Rom 5:14); so also is Christ himself called and reckoned as the
answering antitype of such an image.
But again, Though Adam be here called the image or similitude
of God; yet but so as that he was the shadow of a more excellent
image. Adam was a type of Christ, who only is "the express image"
of his Father's person, and the likeness of his excellent glory
(Heb 1:3). For those things that were in Adam, were but of a humane,
but of a created substance; but those that were in Christ, of the
same divine and eternal excellency with the Father.
Is Christ then the image of the Father, simply, as considered of
the same divine and eternal excellency with him? Certainly, No:
for an image is doubtless inferior to that of which it is a figure.
Understand then, that Christ is the image of the Father's glory,
as born of the Virgin Mary, yet so, as being very God also: Not
that his Godhead in itself was a shadow or image, but by the acts
and doing of that man, every act being infinitely perfect by virtue
of his Godhead, the Father's perfections were made manifest to
flesh. An image is to be looked upon, and by being looked upon,
another thing is seen; so by the person and doings of the Lord
Jesus, they that indeed could see him as he was, discovered the
perfection and glory of the Father.--"Philip, He that hath seen
me hath seen the Father; and how sayest thou then, Shew us the
Father?" (John 14:9). Neither the Father nor the Son can by us at
all be seen, as they are simply and entirely in their own essence.
Therefore the person of the Father must be seen by us, through
the Son, as consisting of God and man; the Godhead, by working
effectually in the manhood, shewing clearly there through the
infinite perfection and glory of the Father: "The word was made
flesh, and--[then] we beheld his glory, the glory as of the only
begotten of the Father, [He being in his personal excellencies,
infinitely and perfectly, what is recorded of his Father,] full
of grace and truth" (John 1:14). So again, he "is the image of
the invisible God" (Col 1:15). The Godhead is indeed invisible;
how then is Christ the image of it? Not by being invisible also;
for so is he as much hid as the Father; but being clothed with
flesh, that the works of the Son might by us be seen, he thereby
presenteth to us, as in a figure, the eternal excellency of the
Father. And hence as he is called "an image," he is also called
"the first-born" of every creature (Col 1:18). His being a creature,
respecting his manhood, and his birth, and his rising again from
the dead. Therefore a little after, he is called, "the first-born
from the dead" (v 19): And in another place, "the first-begotten
of the dead" (Rev 1:5): And "the first-fruits of them that slept"
(1 Cor 15:20). So then, though Adam was the image of God, yet
God's image but as a mere creature: But Christ though a creature
as touching his manhood; yet being also God, as the Father, he
shewed forth expressly, in capital characters, by all his works
and doings in the world, the beauty and glory of the Father: "The
light of the knowledge of the glory of God," is given "in the face
of Jesus Christ" (2 Cor 4:6). Where by face, we must understand
that which is visible, that being open when all else is covered,
and that by which most principally we are discovered to others,
and known. Now as to the case in hand, this face must signify to
us the personal virtues and doings of Christ, by which the glory
of the Father is exposed; the glory of his justice, by Christ's
exactness of life; the glory of his love, by Christ's compassion
to sinners, &c.
Ver. 26. "And God said, Let us make man in our image, after our
likeness: and let them have dominion over the fish of the sea, and
over the fowl of the air, and over the cattle, and over all the
earth, and over every creeping thing that creepeth upon the earth."
As Adam was a type of Christ, as the image and glory of God; so by
these words he further showeth, that he was a type of his sovereign
power; for to him be dominion and power everlasting (Heb 2:8,9),
"to whom be praise and dominion for ever" (1 Peter 4:11; Jude 25).
Now by the fish of the sea, the beasts of the earth, the fowls of
the air, and every creeping thing, we may understand all creatures,
visible and invisible, whether they be men, angels, or devils; in
heaven, earth, or under the earth: also all thrones, authorities
and powers, whether in heaven, in earth, or hell: Christ is made
head over all; He hath also a name above every name, "not only in
this world, but in that which is to come" (Eph 1:25).
Ver. 28. "And God blessed them; and God said unto them, [that is,
to the man and his wife] Be fruitful, and multiply, and replenish
the earth, and subdue it," &c.
This in the type doth show, in the antitype, how fruitful Christ
and his church shall be; and how he at last shall, all over the
earth, have a seed to replenish and subdue it by the power of the
immortal seed of the word of God: how his name shall be reverenced
from one end of the earth to the other: how the kingdoms of the
earth shall ALL at last become the kingdoms of our Lord, and of
his Christ.
"And subdue it." God did put that majesty and dread upon Adam, at
his creation, that all the beasts of the field submitted themselves
unto him. As God also said to Noah, "The fear of you and the dread
of you shall be upon every beast of the earth, and upon every fowl
of the air, upon all that moveth upon the earth, and upon all the
fishes of the sea; into your hand are they delivered" (Gen 9:2).
"And God said, Behold I have given you every herb bearing seed,
which is upon the face of all the earth; and every tree, in the
which is the fruit of a tree yielding seed; to you it shall be
for meat" (Gen 1:29).
These herbs and trees are types of the wholesome word of the gospel,
on which both Christ, his church, and unconverted sinners, ought
to feed and be refreshed; and without which thee is no subsisting
either of one or the other: "He causeth the grass to grow for the
cattle, and herb for the service of man: that he may bring forth
food out of the earth; and wine that maketh glad the heart of man,
and oil to make his face to shine, and bread which strengtheneth
man's heart" (Psa 104:14,15).
"And God saw every thing that he had made, and, behold, it was
very good" (v 31).
All things have their natural goodness by creation. Things are not
good, because they have a being only, but because God gave them
such a being. Neither did God make them, because he saw they would
attract a goodness to themselves; but he made them in such kind,
as to bring forth that goodness he before determined they should.
"And the evening and the morning were the sixth day."
CHAPTER II.
Ver. 3. "And God blessed the seventh day, and sanctified it: because
that in it he had rested from all his work which God created and
made."
The seventh day did signify two things:
First, Christ Jesus, who is as well the rest of the justice of God,
as a rest for sinful man.
Secondly, It was also a type of that glorious rest that saints
shall have when the six days of this world are fully ended.
For the first, the apostle makes the sabbath a shadow of Jesus
Christ, "a shadow of things to come; but the body [or substance] is
of Christ" (Col 2:17). And hence it is that he is so often said to
be "a rest" to the Gentiles, a glorious rest, and that he promiseth
rest to such as cast their burthen upon him (Matt 11:29).
The second also the apostle asserteth in that fourth chapter to
the Hebrews, "There remaineth therefore a rest," or the keeping of
a sabbath, "to the people of God" (v 9 read also vv 4-11). Which
sabbath, as I conceive, will be the seventh thousand of years, which
are to follow immediately after the world hath stood six thousand
first: for as God was six days in the works of creation, and rested
the seventh; so in six thousand years he will perfect his works
and providences that concern this world. As also he will finish
the toil and travel of his saints, with the burthen of the beasts,
and the curse of the ground; and bring all into rest for a thousand
years. A day with the Lord, is as a thousand years: wherefore
this blessed and desirable time is also called "a day," "a great
day," "that great and notable day of the Lord" (Acts 2:20), which
shall end in the eternal judgment of the world. God hath held
forth this by several other shadows, as the sabbath of weeks, the
sabbath of years, and the great jubilee, which is to be the year
after forty-nine years are expired (Lev 25:1-13). Of all which,
more in their place, if God permit.
Ver. 4. "These are the generations of the heavens and of the earth
when they were created, in the day that the LORD God made the earth
and the heavens."
Moses seems by these words, "In the day," to insist principally
upon them in their first and primitive state, before there was
sin or curse in the world; for in the day that they were created,
there was a far more glorious lustre and beauty than now can be
seen; the heaven, for sin, is, as it were, turned into brass; and
the rain into powder and dust, in comparison of what it was as it
came from the fingers of God. The earth hath also from that time
a curse upon it; yea, the whole creation, by sin, is even "made
subject to vanity," is in travail, and groans under the burthen
that sin hath brought upon it (Rom 8:19-23).
Ver. 5. "And every plant of the field before it was in the earth,
and every herb of the field before it grew."
Thus it was in the first creation; they therefore became neither
herbs nor trees, by the course of nature, but by the creation of
God. And even so it is in the new creation, men spring not up by
nature to be saints: No, not in the church of God, but first they
are created in Christ Jesus, and made meet to be partakers of the
benefit, and then planted in the church of God; "planted," I say,
as plants before prepared. Indeed hypocrites, and formal professors,
may spring up in the church, by virtue of her forms, and outward
services, as thorns and thistles spring up in the earth, by virtue
of her moisture and heartiness. But these are but the fruits of
the curse, and are determined to be burned at last in the fire:
"Every plant [saith Christ] which my heavenly Father hath not
planted, shall be rooted up" (Matt 15:13; Heb 6:8).[5]
"For the Lord God had not caused it to rain upon the earth." This
is the reason that they came not up by nature first, but were
first created, then planted, then made to grow. So the reason why
men by nature grow not in the church, is, because the Lord doth not
cause it to rain upon them, they still abiding and doing according
to the course of this world; but he plants them in his house by
the mighty power of his word and Spirit, by which they are created
saints, and then they afterwards grow in grace, and in the knowledge
of our Lord and Saviour Jesus Christ. "And there was not a man to
till the ground." It seems by this there was a kind of necessity
why God should make man, yea, a multitude of men; for otherwise he
had made what before he made in vain; that is, his end in making
so glorious a creature as this world, which was to shew forth his
glory by, had been void, and without effect; for although it was
glorious, as it came out of the hand of God; yet it was not of
power so to preserve itself, but would, without men to look after
and dress it, be turned into a wilderness.
Thus it is with the world of men, if there was not the second
Adam to plough them and sow them, they could none of them become
saints; No, not the elect themselves; because the means are
determined, as well as the end.
By this we may likewise see what a woeful condition that people is
in, that have no ministers of the word of the gospel: "My people
perish, [are destroyed] for lack of knowledge" (Hosea 4:6): And
again, "Where there is no vision, the people perish" (Pro 29:18).
Pray therefore to the Lord of the harvest, that he would send out
his ploughers to plough, and his labourers into his harvest.
Ver. 6. "But there went up a mist from the earth, and watered the
whole face of the ground."
Although as yet there was no ploughman nor rain, yet a mist arose
from the earth; so where there is not the word of the gospel, there
is yet sufficiency of light, to teach men how to govern themselves
in civil and natural society. But this is only "a mist," men cannot
gospelly grow by this; therefore, as in the next verse, of necessity
man must be formed.
But again, I have sometimes thought by this mist, might be held
forth that nourishment men had by the doctrine of faith, before
the gospel was divulged by Moses, the prophets, or Christ, &c.
for before these, that nourishment the church received, was but
slender and short, even as short as the nourishing of the mist is
to sober and moderate showers of rain; to which both the law and
the gospel is compared.
Again, I have also sometimes thought, that by this mist might be
typified those excellent proverbs and holy sayings of the men of
old, before there was a written word; for it cannot be but the
godly did contain in proverbs, and certain sayings, the doctrine
of salvation hereafter, and of good living here [see Romans 2:14];
of which we have a touch in Genesis, but more at large by that
blessed book of Job; which book, in my opinion, is a holy collection
of those proverbs and sayings of the ancients, occasioned by the
temptation of that good man. But whatever this mist did signify (in
other men's judgment) certain it is, it was for present necessity,
till a man should be made to till the ground, and the fruits
thereof watered with "the bottles of heaven": Which, so far as I
see yet, most aptly presents us with some of all these.
Ver. 7. "And the Lord God formed man of the dust of the ground,"
&c. In the creation of man, God began with his outside; but in the
work of regeneration, he first begins within, at the heart. He made
him; that is, his body, of the dust of the ground; but he abides
a lifeless lump, till the Lord puts forth a second act. "And [he]
breathed into his nostrils the breath of life; and man became a
living soul." Now he lives, now he acts: so it is in the kingdom of
Christ, no man can be a living soul in that kingdom by his first
creation, he must have life "breathed" into him, life and spirit
from Jesus Christ (John 20:22).
Now therefore is Adam a type, yet but an earthly one, of things
more high and heavenly; "And as we have borne the image of the
earthy, we shall also bear the image of the heavenly" (1 Cor 15:49).
Ver. 8. "And the Lord God planted a garden eastward in Eden, and
there he put the man whom he had formed."
"And the Lord God planted a garden." Thus the Holy Ghost speaks
clearer and clearer; for now he presents the church to us under the
similitude of a garden, which is taken out of the wide and open
field, and inclosed; "A garden inclosed is my sister, my spouse";
a garden inclosed, "a spring shut up, a fountain sealed" (Cant
4:12); and there he put the man whom he had formed. An excellent
type of the presence of Christ with his church (Rev 1:12,13).
Ver. 9. "And out of the ground made the Lord God to grow every
tree that is pleasant to the sight," &c.
These trees, and their pleasurableness, do shew us the beauty of
the truly godly, whom the Lord hath beautified with salvation. And
hence it is said, the glory of Lebanon, of Sharon, and of Carmel,
is given to the church: that is, she is more beautified with gifts
and graces than can by types and shadows be expressed. "The tree
of life also in the midst of the garden, and the tree of knowledge
of good and evil."
This "tree of life," was another type of Christ, as the bread and
healing medicine of the church, that stands "in the midst of the
paradise of God" (Rev 2:7; 22:2).
The tree of the knowledge of good and evil, was a type of the law,
or covenant of works, as the sequel of the story clearly manifesteth;
for had not Adam eaten thereof, he had enjoyed for ever his first
blessedness. As Moses saith, "It shall be our righteousness, if
we observe to do all these commandments before the Lord our God,
as he hath commanded us" (Deu 6:25). But both Adam and we have
touched, that is, broken the boughs and fruit of this tree, and
therefore now for ever, by the law, no man can stand just before
God (Gal 2:16).
Ver. 10. "And a river went out of Eden to water the garden; and
from thence it was parted, and became into four heads."
This river while it abided in Eden, in the garden, it was the
river of God; that is, serviceable to the trees and fruit of the
garden, and was herein a type of those watering ministers that
water the plants of the Lord. But observe, when it had passed the
garden, had gotten without the bound of the garden, from thence
it was parted, and became into four heads; from thence it was
transformed, or turned into another manner of thing: it now became
into four heads; a type of the four great monarchies of the world,
of which Babylon, though the first in order of being, yet the last
in a gospel or mysterious sense. The fourth is the river Euphrates,
that which was the face of the kingdom of Babel of old. Hence
note, That how eminent and serviceable soever men are while they
abide in the garden of Eden, THE CHURCH; yet when they come out
from thence, they evilly seek the great things of the world: one
is for compassing the whole land of Havilah, where is gold; another
is for compassing this, a third that, and a fourth another thing,
according as you see these four heads did. Observe again, That
while men abide in the church of God, there is not by them a
seeking after the monarchies of this world; but when they depart
from thence, then they seek and strive to be heads; as that cursed
monster the pope, forsaking the garden of God, became in a manner
the prince of all the earth: Of whom Tyrus mentioned by Ezekiel,
was a very lively type, "Thou hast been in Eden, the garden of
God; every precious-stone, [that is, doctrine,] was thy covering;
as the sardius, topaz, diamond," &c., "till iniquity was found
in thee" (Eze 28:13-18); till thou leftest thy station, and place
appointed of God, and then thou wast cast as profane out of the
mountain of God, yea, though a covering cherub. See it again in
Cain, who while he continued in the church, he was a busy sacrificer,
as busy as Abel his brother; but when he left off to fear the
Lord, and had bloodily butchered his holy brother, then he seeks
to be a head, or monarch; then he goeth and buildeth a city to
preserve his name and posterity for ever (Gen 4:17).
Ver. 15. "And the Lord God took the man, and put him into the
garden of Eden, to dress it and to keep it."
In this also Adam was a figure of our Lord Jesus Christ, as pastor
and chief bishop of his church. "I the Lord, [saith Christ,] do
keep it; I will water it every moment, I will keep it night and
day" (Isa 27:3).
"And the Lord God took the man." No man taketh this honour upon
him, but he that is called of God, as was Aaron. Blessed is he also
that can say as the prophet Amos; "And the Lord took me [said he]
as I followed the flock, and the Lord said unto me, Go, prophesy
unto my people Israel" (Amos 7:15).
"To dress it and to keep it." He that is not dressed, is not kept:
That is a sad judgment, That which dieth, let it die; That which
is diseased, let it not be dressed, let it die of that disease. By
dressing therefore I understand, pruning, manuring and the like,
which the dresser of the vineyard was commanded to do, without
which all is overrun with briers and nettles, and is fit for
nothing but cursing, and to be burned (Luke 13:6-9; Pro 24:30-34;
Heb 6:7,8).
"And the Lord commanded the man, saying, Of every tree of the
garden thou mayest freely eat" (v 16).
It is God's word that giveth us power to eat, to drink, and do other
our works, and without the word we may do nothing. The command
gave Adam leave: "Every creature of God is good, and nothing to be
refused, if it be received with thanksgiving; for it is sanctified
by the word of God [by the command of the word, and by receiving
of it according to the limits thereof,] and prayer" (1 Tim 4:4,5).
Ver. 17. "But of the tree of the knowledge of good and evil, thou
shalt not eat of it." I said before, What God's word prohibits, we
must take care to shun.
This "tree of knowledge," as I said before, was a type of the covenant
of works, the which had not Adam touched, (for by touching it he
broke that covenant,) he then had lived ever, but touching it he
dies (Gen 3:3).
Adam going into the garden under these conditions and penalties,
was therein a type of the humiliation of Christ; who at his coming
into the world, was made under the law, under its command and
penalty, even as other men, but without sin (Gal 4:4,5).
"For in the day that thou eatest thereof thou shalt surely die."
"For in the day." Adam lived to God no longer than while he kept
himself from eating forbidden fruit; in that very day he died;
first a spiritual death in his soul; his body also was then made
capable of mortality, and all diseases, which two great impediments
in time brought him down to dust again.
Ver. 18. "And the Lord God said, It is not good that man should be
alone; I will make him an help meet for him."
By these words, Adam's state, even in innocency, seems to crave
for help; wherefore it is manifest that that state is short of that
we attain by the resurrection from the dead; yea, for as much as
his need required earthly help, it is apparent his condition was
not heavenly; "The first man is of the earth, earthy: the second
man is the Lord from heaven" (1 Cor 15:47). Adam in his first
estate was not spiritual: "That was not first which is spiritual,
but that which is natural; and afterwards that which is spiritual"
(v 46). Wherefore those that think it enough to attain to the state
of Adam in innocency, think it sufficient to be mere naturalists;
think themselves well, without being made spiritual: yea, let
me add, they think it safe standing by a covenant of works; they
think themselves happy, though not concerned in a covenant of
grace; they think they know enough, though ignorant of a mediator,
and count they have no need of the intercession of Christ.[6]
Adam stood by a covenant of works: Adam's kingdom was an earthly
paradise; Adam's excellency was, that he had not need of a Saviour;
and Adam's knowledge was ignorance of Jesus Christ: Adam in his
greatest glory, wanted earthly comforts; Adam in his innocency,
was a mere natural man.
Ver. 19. "And out of the ground the Lord God formed every beast
of the field, and every fowl of the air."
This proveth further what I said at first, That in the first chaos
was contained all that was made upon the earth.
"And brought them unto Adam, to see what he would call them: and
whatsoever Adam called every living creature, that was the name
thereof."
In this Adam was a lively type of the Lord Christ's sovereign and
glorious power over all flesh: "Thou hast given him power over all
flesh, that he should give eternal life to as many as thou hast
given him" (John 17:2).
"And brought them unto Adam to see what he would call them."
So Christ nameth the world; whom he will he calleth saints; and
whom he will he calleth the world, "ungodly," "serpents," "vipers,"
and the like. "I pray for them, I pray not for the world" (John
17:9).
"And whatsoever Adam called every living creature, that was the name
thereof." Even as Christ passes sentence, so shall their judgment
be.
Ver. 20. "And Adam gave names to all cattle, and to the fowl of
the air, and to every beast of the field." So Christ judgeth of
angels, devils, and men.
"But for Adam, there was not found an help meet for him." All
the glory of this world, had not Adam had a wife, could not have
completed this man's blessedness; he would yet have been wanting:
so all the glory of heaven, considering Christ as mediator, could
not, without his church, have made him up complete. The church,
I say, "which is his body, the fulness of him that filleth all in
all."
Ver. 21, 22. "And the Lord God caused a deep sleep to fall upon
Adam, and he slept: and he took one of his ribs, and closed up the
flesh instead thereof; and the rib which the Lord God had taken
from man, made he a woman, and brought her unto the man."
In these words we find an help provided for Adam; also whence it
came. The help was a wife; she came out of his side; she was taken
thence while Adam slept. A blessed figure of a further mystery.
Adam's wife was a type of the church of Christ; for that she was
taken out of his side, it signifies we are flesh of Christ's flesh,
and bone of Christ's bone (Eph 5:30). And in that she was taken
thence while Adam slept, it signifies, the church is Christ's, by
virtue of his death and blood: "Feed the church of God, which he
hath purchased with is own blood" (Acts 20:28).
"And he brought her to the man." That is, And God brought her to
the man. By which he clearly intimates, That as the church is the
workmanship of God, and the purchase of the blood of Christ; so
yet she cannot come to Christ, unless brought to him of God: "No
man can come to me [saith Christ] except the Father which hath
sent me, draw him" (John 6:44).
Ver. 23. "And Adam said, This is now bone of my bones, and flesh
of my flesh: she shall be called Woman, because she was taken out
of Man."
In that Adam doth thus acknowledge his wife to be bone and flesh
of his substance, it shews us, that Christ will acknowledge those
that are his: "He is not ashamed to call them brethren, saying, I
will declare thy name unto my brethren, in the midst of the church
will I sing praise unto thee" (Heb 2:11,12).
And observe it, He said, "She is bone of my bone," &c. before that
God, that brought her to him; intimating, that Christ both owns
us now at his Father's right hand, and will not be ashamed of us,
even in the day of judgment (Matt 10:33; Luke 12:8).
Ver. 24. "Therefore shall a man leave his father and his mother,
and shall cleave unto his wife: and they shall be one flesh."
This ought to be truly performed in our married estate in this
world. But here endeth not the mystery.
"Therefore shall a man leave his father." Thus did Christ when he
came into the world to save sinners: He came forth from the Father;
"I came forth from the Father, and am come into the world" (John
16:28).
"Therefore shall a man leave his father and his mother." The Jewish
church may, in a mystical sense, be called the mother of Christ;
for she was indeed God's wife, and of her came his Son Jesus Christ:
yet his mother he left and forsook, to be joined to his Gentile
spouse, which is now his only wife.
Ver. 25. "And they were both naked, the man and his wife, and were
not ashamed."
No sin, no shame: Let men stand where God hath set them, and there
is no cause of shame, though they be exposed in outward appearance
to never so much contempt.
"And they were both naked." Apparel is the fruits of sin; wherefore
let such as pride themselves therein, remember, that they cover one
shame with another. But let them that are truly godly have their
apparel modest and sober, and with shamefacedness put them on,
remembering always the first cause of our covering our nakedness,
was the sin and shame of our first parents (1 Peter 3:3).
CHAPTER III.
Ver. 1. "Now the serpent was more subtil than any beast of the
field which the Lord God had made. And he said unto the woman,
Yea, hath God said, Ye shall not eat of every tree of the garden?"
In these words we have an entrance of the first great spiritual
conflict that was fought between the devil and flesh; and it is
worth the observing, how the enemy attempted, engaged, and overcame
the world (2 Cor 11:3).
1. He tempts by means; he appeareth not in his own shape and hue,
but assumeth the body of one of the creatures, the body of the
serpent, and so begins the combat. And from hence it is, that in
after ages he is spoken of under the name of that creature, "the
dragon, that old serpent which is the devil, and Satan" (Rev 20:2);
because, as the Holy Ghost would have us beware of the devil, so
of the means and engines which he useth; for where one is overcome
by his own fearful appearance, ten thousand are overcome by the
means and engines that he useth.
2. "The serpent was more subtil." The devil, in his attempts after
our destruction, maketh use of the most suitable means. The serpent
was more subtil, therefore the cunning of the devil was least of
all discerned. Had he made use of some of the most foolish of the
creatures, Adam had luckily started back, for he knew the nature
of all the creatures, and gave them names accordingly; wherefore
the serpent, Adam knew, was subtil, therefore Satan useth him,
thereby to catch this goodly creature. Hereby the devil least
appeared; and least appearing, the temptation soonest took the
tinder.[7]
"Now the serpent was more subtil." More subtil. Hence the devil
is called, "the serpent with heads," [with great cunning;] "the
crooked serpent," [with knotty objections;] "the piercing serpent,"
[for he often wounds;] and his ways are called "devices," "temptations,"
"delusions," "wiles," "power," and "the gates of hell"; because
of their mighty prevalency. This is he that undertook our first
parents.
But how did he undertake them?
He labours to make them question the simplicity of the word of
God, bearing Adam's wife in hand, that there must needs be some
meaning that palliates the text; Hath God said ye shall not eat of
the tree? Which interrogatory suggested them with a strong doubt
that this word would not appear a truth, if you compare it with
the 4th verse.
Hence learn, that so long as we retain the simplicity of the word,
we have Satan at the end of the staff; for unless we give way to
a doubt about that, about the truth and simplicity of it, he gets
no ground upon us. And hence the apostle says, He feared lest by
some means, as the serpent beguiled Eve through his subtilty, so
our minds should be corrupted from the simplicity that is in Christ
(2 Cor 11:3); that is, lest our minds should be drawn off from the
simplicity of the word of the gospel by some devilish and delusive
arguments; For mark, Satan doth not first of all deny, but makes a
doubt upon the word, whether it is to be taken in this or another
sense; and so first corrupting the mind with a doubt about the
simplicity of the true sense, he after brings them to a denial
thereof; "Hath God said, Ye shall not eat of every tree of the
garden?"
Ver. 2. "And the woman said unto the serpent, We may eat of the
fruit of the trees of the garden."
"And the woman said." Indeed, the question was put to her, but the
command was not so immediately delivered to her: "The Lord God
commanded the man" (2:16). This therefore I reckon a great fault
in the woman, an usurpation, to undertake so mighty an adversary,
when she was not the principal that was concerned therein; nay,
when her husband who was more able than she, was at hand, to whom
also the law was given as chief. But for this act, I think it is,
that they are now commanded silence, and also commanded to learn
of their husbands (1 Cor 14:34,35): A command that is necessary
enough for that simple and weak sex:[8] Though they see it was
by them that sin came into the world, yet how hardly are some of
them to this day dissuaded from attempting unwarrantably to meddle
with potent enemies, about the great and weighty matters that
concern eternity (1 Tim 2:11-15).
Hence note, That often they who are least able, will first adventure
to put in their head to defend that, from whence they return with
shame.
"And the woman said unto the serpent, We may eat of the fruit of
the trees of the garden."
This was her prologue to her defence, but that also for which she
had no warrant. In time of temptation, it is our wisdom and duty
to keep close to the word, that prohibits and forbids the sin;
and not to reason with Satan, of how far our outward and worldly
privileges go, especially of those privileges that border upon the
temptation, as she here did: We may eat of all but one. By this
she goeth to the outside of her liberty, and sets herself upon the
brink of the danger. Christ might have told the tempter, when he
assaulted him, That he could have made stones bread; and that he
could have descended from the pinnacle of the temple, as afterwards
he did (Matt 4:3-7; Luke 4); but that would have admitted of other
questions. Wherefore he chooseth to lay aside such needless and
unwarrantable reasonings, and resisteth him with a direct word of
God, most pertinent to quash the tempter, and also to preserve
himself in the way. To go to the outside of privileges, especially
when tempted of the devil, is often, if not always very dangerous
and hazardous.
By these words therefore, in mine opinion, she spoke at this time
too much in favour of the flesh; and made way for what after came
upon her, We may eat of all but one.
Ver. 3. "But of the fruit of the tree which is in the midst of
the garden, God hath said, Ye shall not eat of it, neither shall
ye touch it, lest ye die."
Now, too late, she urgeth that which should have been her only stay
and weapon; to wit, the express word of God; That she should, if
she would have disputed with the tempter, have urged at the first
that only, and have thought of nothing else. Thus did the Lord
himself: but she looking first into those worthy privileges which
God had given her, and dilating delightfully of them before the
devil, she lost the dread of the command from off her heart, and
retained now but the notion of it: which Satan perceiving, and
taking heart therefrom to make his best advantage, he now adds to
his former forged doubt, a plain and flat denial, "Ye shall not
surely die."
Ver. 4. "And the serpent said unto the woman, Ye shall not surely
die."
When people dally with the devil, and sit too near their outward
advantages; when they are tempted to break the command of God, it
is usual for them, even by setting their hearts upon things that
in themselves are honest and lawful, to fall into temptation: To
see a piece of ground, to prove a yoke of oxen, to marry a wife, are
doubtless lawful things; but upon the borders of these privileges
lay the temptation of the devil; therefore by the love of these,
which yet were lawful in themselves, the devil hardened the heart,
and so at last made way for, and perfectly produced in them, flatly
to deny, as then, to embrace the words of God's salvation (Matt
22:5; Luke 14:16-20). The like befel our first mother; wherefore
though at last she freely objected the word; yet because before
she had so much reasoned to the pleasing of the flesh, she lost
the dread and savour of the command, and having nought but notion
left, she found not wherewith to rebuke so plain a lie of the devil,
but hearkened to his further reasoning.
"Ye shall not surely die." Not surely; in the word there is some
slight meaning, of which you need not be so afraid. And besides,
Ver. 5. "God doth know that in the day ye eat thereof, then your
eyes shall be opened, and ye shall be as gods, knowing good and
evil."
In these words two privileges are asserted: one, That their eyes
should be opened; the other, That they should be as gods, knowing
good and evil. The first is very desirable, and was not at all
abridged by them; the second, as to their knowing good and evil,
was absolutely forbidden; because they could not attain to the
knowledge of that which was evil, but by transgressing, or by
eating of that forbidden tree.
Hence observe, That it is usual with the devil, in his tempting
of poor creatures, to put a good and bad together, that by shew
of the good, the tempted might be drawn to do that which in truth
is evil. Thus he served Saul; he spared the best of the herd and
flock, under pretence of sacrificing to God, and so transgressed
the plain command (1 Sam 15:20-22). But this the apostle saw was
dangerous, and therefore censureth such, as in a state of condemnation
(Rom 3:8). Thus he served Adam; he put the desirableness of
sight, and a plain transgression of God's law together, that by
the loveliness of the one, they might the easier be brought to
do the other. O poor Eve! Do we wonder at thy folly! Doubtless we
had done as bad with half the argument of thy temptation.
"Ye shall be as gods." In these words he attempts to beget in them
a desire to be greater than God had made them (1 Tim 3:6). He knew
this was a likely way, for by this means he fell himself; for being
puffed up with pride, they left their own estate, or habitation,
and so became devils, and were tumbled down to hell, where they are
"reserved in everlasting chains, under darkness, unto the judgment
of the great day" (Jude 6).
"Ye shall be as gods." When souls have begun to hearken to the
tempter, that hearkening hath made way for, and given way to so
much darkness of mind, and hardness of heart, that now they can
listen to anything: as to hear God charged with folly, "Ye shall
not surely die"; as to hear him made the author of ignorance, and
that he delights to have it so, by seeking by a command to prohibit
them from knowing what they could; for God doth know, that in the
day ye eat thereof, then your eyes shall be opened; and therefore
he forbids to touch it.
"Ye shall be as gods." Here is also a pretence of holiness, which
he knew they were prone unto; "Ye shall be as gods," as knowing
and perfect as God. Oh! Thousands are, even to this day, by such
temptations overcome! Thus he wraps his temptations up in such
kind of words and suggestions as will carry it either way. But mark
his holiness, or the way that he prescribes for holiness; it is,
if not point blank against, yet without and besides the word, not
by doing what God commands, and abhorring what he forbids, but by
following the delusion of the devil, and their own roving fancies;
as Eve here does.
Ver. 6. "And when the woman saw that the tree was good for food,
and that it was pleasant to the eyes, and a tree to be desired to
make one wise, she took of the fruit thereof," &c.
This verse presents us with the use that Eve made of the reasonings
of the serpent; and that was, to take them into consideration; not
by the word of God, but as her flesh and blood did sense them:
A way very dangerous and devouring to the soul, from which Paul
fled, as from the devil himself: "Immediately I conferred not with
flesh and blood" (Gal 1:16). Wherefore, pausing upon them, they
entangled her as with a threefold cord. 1. "The lust of the flesh";
she saw it was good for food. 2. "The lust of the eye"; she saw
it was pleasant to the eye. 3. "The pride of life"; a tree to be
desired, to make one wise (1 John 2:16). Being taken, I say, with
these three snares of the adversary, which are not of the Father,
but of the world, and the devil the prince thereof, forthwith she
falls before him: "And when the woman saw" this, "she took of the
fruit thereof, and did eat."
"And when the woman saw." This seeing, as I said, is to be
understood of her considering what Satan presented to her, and of
her sensing or tasting of his doctrine; not by the word, which
ought to be the touch stone of all, but by and according to her
own natural reason without it. Now this makes her forget that
very command that but now she had urged against the tempter: This
makes her also to consent to that very reason, as an inducement
to transgress; which, because it was the nature of the tree, was
by God suggested as a reason why they should forbear; it was the
tree of the knowledge of good and evil, therefore they should not
touch it; it was the tree, that would by touching it, make them
know good and evil; therefore she toucheth, and also eateth thereof.
See therefore what specious pretences the devil, and those that
are under the power of temptation, will have to transgress the
command of God. That which God makes a reason of the prohibition,
even that the devil will make a reason of their transgression.
God commands to self-denial, but the world makes that a reason of
their standing off from the very grace of God in the gospel. God
also commands, That we be sober, chaste, humble, just, and the
like; but the devil, and carnal hearts, make these very things the
argument that keeps sinners from the word of salvation. Or rather
take it thus; God forbids wickedness, because it is delightful to
the flesh, and draws the heart from God, but therefore carnal men
love wickedness and sin: Therefore they go on in sin, and "therefore
they say unto God, Depart from us, for we desire not the knowledge
of thy ways" (Job 21:14; 22:15-17).
She "did eat, and gave also unto her husband with her, and he did
eat."
The great design of the devil, as he supposed, was now accomplished;
for he had both in the snare, both the man and his wife, and in
them, the whole world that should be after. And indeed the chief
design of Satan was at the head at first, only he made the weakest
the conveyance for his mischief. Hence note again, That Satan by
tempting one, may chiefly intend the destruction of another. By
tempting the wife, he may aim at the destruction of the husband;
by tempting the father, he may design the destruction of the
children; and by tempting the king, he may design the ruin of the
subjects. Even as in the case of David: "Satan stood up against
Israel, and provoked David to number the people." He had a mind
to destroy seventy thousand, therefore he tempted David to sin (1
Chron 21:1).
She gave also to her husband, and he did eat. Sin seldom or never
terminates in one person; but the pernicious example of one, doth
animate and embolden another; or thus, the beholding of evil in
another, doth often allure a stander-by. Adam was the looker-on, he
was not in the action as from the serpent: "Adam was not deceived,"
that is, by having to do with the devil, "but the woman, the woman
being deceived, was in the transgression" (1 Tim 2:14). This should
exhort all men that they take heed of so much as beholding evil
done by others, lest also they should be allured. When Israel
went into Canaan, God did command them not so much as to ask, How
those nations served their gods? lest by so doing, Satan should
get an advantage of their minds, to incline them to do the like
(Deu 12:30). Evil acts, as well as evil words, will eat as doth
a canker. This then is the reason of that evil-favouredness that
you see attending some men's lives and professions; they have been
corrupted, as Adam was, either by evil words or bad examples, even
till the very face of their lives and professions are disfigured
as with the pox or canker (2 Tim 2:17).
Thus have we led you through that woeful tragedy that was acted
between the woman and the serpent; and have also shewed, how it
happened that the serpent went away as victor.
1. The woman admitted of a doubt about the truth of the word that
forbad her to eat; for unbelief was the first sin that entered the
world.
2. She preferred the privileges of the flesh, before the argument
to self-denial; by which means her heart became hardened, and grew
senseless of the dread and terror of the words of God.
3. She took Satan's arguments into consideration, and sensed,[9]
or tasted them; not by the word of God, but her own natural, or
rather sore-deluded fancy.
4. She had a mind to gratify the lusts of the flesh, the lusts of
the eyes, and the pride of life.
Now to speak of the evil consequences that followed this sinful
act: That is not in the wisdom of mortal man to do; partly, because
we know but in part even the evil and destructive nature of sin;
and partly, because much of the evil that will follow this action,
is yet to be committed by persons unborn. Yet enough might be said
to astonish the heavens, and to make them horribly afraid (Jer
2:12). 1. By this act of these two, the whole world became guilty
of condemnation and eternal judgment (Rom 5). 2. By this came all
the blindness, atheism, ignorance of God, enmity and malice against
him, pride, covetousness, adultery, idolatry, and implacableness,
&c., that is found in all the world. By this, I say, came all the
wars, blood, treachery, tyranny, persecution, with all manner of
rapine and outrage that is found among the sons of men. 3. Besides,
all the plagues, judgments, and evils that befal us in this world,
with those everlasting burnings that will swallow up millions for
ever and ever; all and every whit of these came into the world as
the portion of mankind, for that first transgression of our first
parents.
Ver. 7. "And the eyes of them both were opened, and they knew that
they were naked; and they sewed fig-leaves together, and made
themselves aprons."
That their eyes might be opened, was one branch of the temptation,
and one of the reasons that prevailed with the woman to forsake the
word of God: But she little thought of seeing after this manner,
or such things as now she was made to behold. She expected some
sweet and pleasant sight, that might tickle and delight her deluded
fancy; but behold, sin and the wrath of God appears, to the shaking
of their hearts! And thus, even to this very day, doth the devil
delude the world: His temptations are gilded with some sweet and
fine pretences; either they shall be wiser, richer, more in favour,
live merrier, fare better, or something; and that they shall see
it, if they will but obey the devil: Which the fools easily are,
by these and such like things, allured to do. But behold, when
their eyes are opened, instead of seeing what the devil falsely
told them, they see themselves involved in sin, made guilty of
the breach of God's command, and subject to the wrath of God.[10]
"And they knew that they were naked." Not only naked of outward
clothing, but even destitute of righteousness; they had lost their
innocency, their uprightness, and sinless vail, and had made
themselves polluted creatures, both in their hearts and in their
flesh; this is nakedness indeed; such a kind of nakedness as Aaron
made Israel naked with, when he set up his idol calf for them to
worship: "For Aaron had made them naked unto their shame" (Exo
32:25). Naked before the justice of the law.
"And they knew that they were naked." And they knew it: Why, did
they not know it before? The text says, They were naked, and were
not ashamed. O! they stood not naked before God! they stood not
without righteousness, or uprightness before him, and therefore
were not ashamed, but now they knew they were naked as to that.
"And they sewed fig-leaves together, and made themselves aprons."
A fit resemblance of what is the inclination of awakened men,
who are yet but natural! They neither think of Christ, or of the
mercy of God in him for pardon, but presently they betake themselves
to their own fig-leaves, to their own inventions, or to the
righteousness of the law, and look for healing from means which
God did never provide for cure. "When Ephraim saw his sickness, and
Judah saw his wound, then went Ephraim to the Assyrian" (Hosea
5:13). Not to God, and sent to King Jarib, not to Christ, yet
could they not heal him, nor cure him of his wound.
"And made themselves aprons." Not coats, as God did afterwards. A
carnal man thinks himself sufficiently clothed with righteousness,
if the nakedness which he sees, can be but covered from his own
sight: As if God also did see that and only that which they have
a sight of by the light of nature; and as if because fig-leaves
would hide their nakedness from their sight, that therefore they
would hide it from the sight of God. But alas! No man, without
the help of another, can bring all his nakedness to the sight of
his own eye; much is undiscovered to him, that may yet lie open
and bare to a stander-by: So it is with the men that stand without
Christ before God, at best they see but some of their nakedness,
to wit, their most gross and worst faults, and therefore they seek
to cover them; which when they have hid from their own sight, they
think them hid also from the sight of God. Thus did Adam, he saw
his own most shameful parts, and therefore them he covered: They
made themselves aprons, or things to gird about them, not to cover
them all over withal. No man by all his own doings can hide all
his own nakedness from the sight of the justice of God, and yet,
but in vain, as busy as Adam to do it.
"And they sewed fig-leaves together, and made themselves aprons."
Fig-leaves! A poor apron, but it was the best they could get.
But was that a sufficient shelter against either thorn or thistle?
Or was it possible but that after a while these fig-leaves should
have become rotten, and turned to dung? So will it be with all
man's own righteousness which is of the law; Paul saw it so, and
therefore counted it but loss and dung, that he might win Christ,
and be found in him (Phil 3:7,8).
Ver. 8. "And they heard the voice of the Lord God walking in the
garden in the cool of the day: and Adam and his wife hid themselves
from the presence of the Lord God, among the trees of the garden."
"And they heard the voice of the Lord God." This voice was not to
be understood according, as if it was the effect of a word; as
when we speak, the sound remains with a noise for some time after;
but by voice here, we are to understand the Lord Christ himself;
wherefore this voice is said to walk, not to sound only: "They
heard the voice of the Lord God walking." This voice John calls the
word, the word that was with the Father before he made the world,
and that at this very time was heard to walk in the garden of Adam:
Therefore John also saith, this voice was in the beginning; that
is, in the garden with Adam, at the beginning of his conversion,
as well as of the beginning of the world (John 1:1).
"And they heard the voice of the Lord God walking in the garden in
the cool of the day." The gospel of it is, in the season of grace;
for by the cool of the day, he here means, in the patience,
gentleness, goodness and mercy of the gospel; and it is opposed to
the heat, fire, and severity of the law.
"And Adam and his wife hid themselves." Hence observe, That a
man's own righteousness will not fortify his conscience from fear
and terror, when God begins to come near to him to judgment. Why
did Adam hide himself, but because, as he said, he was naked? But
how could he be naked, when before he had made himself an apron?
O! the approach of God consumed and burnt off his apron! Though
his apron would keep him from the sight of a bird, yet it would
not from the eye of the incorruptible God.
Let therefore all self-righteous men beware, for however they at
present please themselves with the worthiness of their glorious
fig-leaves; yet when God shall come to deal with them for sin,
assuredly they will find themselves naked.[11]
"And they hid themselves." A man in a natural state, cannot abide
the presence of God; yea, though a righteous man. Adam, though
adorned with his fig-leaves, flies.
Observe again, That a self-righteous man, a man of the law, takes
grace and mercy for his greatest enemy. This is apparent from the
carriage of the Pharisees to Jesus Christ, who because they were
wedded to the works of their own righteousness, therefore they hated,
persecuted, condemned, and crucified the Saviour of the world. As
here in the text, though the voice of the Lord God walked in the
garden in the cool of the day, in the time of grace and love, yet
how Adam with his fig-leaves flies before him.
"And Adam and his wife hid themselves from the presence of the
Lord God." These latter words are spoken, not to persuade us that
men can hide themselves from God, but that Adam, and those that
are his by nature, will seek to do it, because they do not know him
aright. These words therefore further shew us what a bitter thing
sin is to the soul; it is only for hiding work, sometimes under
its fig-leaves, sometimes among the trees of the garden. O what
a shaking, starting, timorous evil conscience, is a sinful and
guilty conscience! especially when 'tis but a little awakened, it
could run its head into every hole, first by one fancy, then by
another; for the power and goodness of a man's own righteousness,
cannot withstand or answer the demands of the justice of God, and
his holy law.
"And Adam and his wife hid themselves from the presence of the
Lord God, among the trees of the garden." If you take the trees
in a mystical sense as sometimes they may be taken (Eze 31:8-11);
then take them here to signify, or to be a type of the saints
of God, and then the gospel of it is, That carnal men, when they
are indeed awakened, and roused out of their foolish fig-leaf
righteousness; then they would be glad of some shelter with them
that are saved and justified freely by grace, as they in the
Gospel of Matthew; "Give us of your oil; for our lamps are gone
out" (Matt 25:8). And again, The man without the wedding garment
had crowded himself among the wedding guests: Had hid themselves
among the trees of the garden (Matt 22:11).
Ver. 9. "And the Lord God called unto Adam, and said unto him,
Where art thou?"
Adam having eaten of the forbidden tree, doth now fleet his
station, is gone to another than where God left him. Wherefore, if
God will find Adam, he must now look him where he had hid himself.
And indeed so he does with "Adam, where art thou?"
"And the Lord God called," &c. Here begins the conversion of Adam,
from his sinful state, to God again. But mark, it begins not at
Adam's calling upon God, but at God calling upon him: "And the
Lord God called unto Adam." Wherefore, by these words, we are to
understand the beginning of Adam's conversion. And indeed, grace
hath gone the same way with the elect, from that time to this day.
Thus he dealt with Abraham, Isaac and Jacob; he called them from
their native country, the country of their kindred. And hence it
is, that, especially in the New Testament, the saints are said
to be the Called; "Called of God," and "Called of Jesus Christ."
And hence again it is that Calling is by Paul made the first
demonstration of election, and that saints are admonished to prove
their election by their calling; for as Adam was in a lost, miserable
and perishing condition, until God called him out of those holes
into which sin had driven him: so we do lie where sin and the
devil hath laid us, until by the word of God we are called to the
fellowship of his Son Jesus Christ.
By these words therefore we have the beginning of the discovery
of effectual calling or conversion; "And the Lord God called": In
which call observe three things,
1. God called so that Adam heard him. And so it is in the conversion
of the New Testament saints, as Paul says, "If ye have heard him,
and have been taught by him, as the truth is in Jesus" (Eph 4:21).
That therefore is one discovery of effectual calling, the sinner
is made to HEAR him, even to hear him distinctly, singling out the
very person, calling, "Adam, Where art thou?" "Saul, Saul, why
persecutest thou me?" I have called thee by thy name, thou art
mine. As he also said to Moses, "I know thee by name, and thou
hast also found grace in my sight" (Exo 33:12).
2. God called so, as to fasten sin upon his conscience, and as to
force a confession from him of his naked and shameful state.
3. God called so, as to make him tremble under, and be afraid of
the judgment of God.
"And the Lord God called unto Adam, and said unto him, Where art
thou?" Indeed, Where art thou must of necessity be forcibly urged
to every man on whose soul God doth work effectual conversion;
for until the person is awakened, as to the state and condition
he is in, he will not desire, nay, will not endure to be turned
to God; but when in truth they are made to see what condition sin
hath brought them to, namely, that it hath laid them under the
power of sin, the tyranny of the devil, the strength of death,
and the curse of God by his holy law; then is mercy sweet.
"Where art thou?" God knew where he was, but foolish Adam thought
otherwise; he thought to hide himself from the presence of the
Lord, but the Lord found him out. Indeed, deluded sinners think
that they can hide themselves and sins from God. "How doth God
know," say they, "Can he judge through the thick cloud?" (Job 22:13).
But such shall know he sees them; they shall know it, either to
their correction, or to their condemnation. "Though they dig into
hell," saith God, "thence shall mine hand take them; though they
climb up to heaven, thence will I bring them down: And though they
hide themselves in the top of Carmel, I will search and take them
out thence," &c. (Amos 9:2,3).[12] "Can any hide himself in secret
places that I shall not see him, saith the Lord? Do not I fill
heaven and earth? saith the Lord" (Jer 23:24).
Ver. 10. "And he said, I heard thy voice in the garden, and I was
afraid, because I was naked; and I hid myself."
This then was the cause of his flying, he heard the voice of God:
A wicked and evil conscience saith, every thing is to it as the
messenger of death and destruction; for, as was said before, "the
voice of the Lord walked in the garden in the cool of the day," in
the time of grace and mercy. But it mattereth not whether he came
with grace or vengeance; guilt was in Adam's heart, therefore he
could not endure the presence of God: He "that doeth evil hateth
the light" (John 3:20). And again, "The wicked flee when no man
pursueth" (Pro 28:1). Cain thought all that met him, would seek
his blood and life.
"I heard thy voice." Something by the word of God was spoken,
that shook the heart of this poor creature; something of justice
and holiness, even before they fell into this communication: for
observe it, Adam went forthwith from the tree of knowledge of good
and evil a convinced man, first to his fig-leaves, but they would
not do; therefore he seeks to be hid among the trees. And observe
again, That the insufficiency of fig-leaves were discovered by
this voice of the Lord God, that at this time walked in the garden:
"I heard thy voice in the garden, and I was afraid, because I was
naked; and I hid myself." So then, there was a first and second
voice which Adam heard; the first he ran away from, "I heard thy
voice, and hid myself." The second was this, wherein they commune
each with other. The first therefore was the word of justice,
severity, and of the vengeance of God; like that in the 19th of
Exodus, from the pronouncing of which, a trembling, and almost
death, did seize six hundred thousand persons.
"I heard thy voice in the garden." It is a word from without that
doth it. While Adam listened to his own heart, he thought fig-leaves
a sufficient remedy, but the voice that walked in the garden shook
him out of all such fancies: "I heard thy voice in the garden, and
I was afraid, because I was naked; and I hid myself."
Ver. 11. "And he said, Who told thee that thou wast naked? Hast thou
eaten of the tree, whereof I commanded thee that thou shouldest
not eat?"
"Who told thee?" This, as I said before, supposeth a third person,
a preacher, and that was the Son of God; the voice of the Lord
God that walked in the garden.
"Hast thou eaten of the tree?" That is, If thou hast been shewed
thy nakedness, thou hast indeed sinned; for the voice of the Lord
God will not charge guilt, but where and when a law hath been
transgressed. God therefore, by these words, driveth Adam to the
point, either to confess or deny the truth of the case. If he
confess, then he concludes himself under judgment; if he deny, then
he addeth to his sin: Therefore he neither denieth nor confesseth,
but so as he may lessen and extenuate his sin.
Ver. 12. "And the man said, The woman whom thou gavest to be with
me, she gave me of the tree, and I did eat."
He had endeavoured with fig-leaves to hide his transgressions
before, but that being found too scanty and short, he now trieth
what he can do with arguments. Indeed he acknowledgeth that he
did eat of the tree of which he was forbidden; but mark where he
layeth the reason: Not in any infection which was centred in him
by reason of his listening to the discourse which was between the
woman and the serpent; but because God had given him a woman to
be with him: "The woman whom thou gavest to be with me, she gave
me of the tree." The woman was given for an help, not an hindrance;
but Satan often maketh that to become our snare, which God hath
given us as a blessing. Adam therefore here mixeth truth with
falsehood. It is true, he was beguiled by the woman; but she was
not intended of God, as he would insinuate, to the end she might
be a trap unto him. Here therefore Adam sought to lessen and
palliate his offence, as man by nature is prone to do; for if God
will needs charge them with the guilt of sin for the breach of
the law, they will lay the fault upon anything, even upon God's
ordinance, as Adam here doth, rather than they will honestly fall
under the guilt, and so the judgment of the law for guilt. It is a
rare thing, and it argueth great knowledge of God, and also hope
in his mercy, when men shall heartily acknowledge their iniquities,
as is evident in the case of David: "Wash me thoroughly from
mine iniquity, and cleanse me from my sin. For I acknowledge my
transgressions: and my sin is ever before me" (Psa 51:2,3). But
his knowledge is not at first in young converts; therefore when
God begins to awaken, they begin, as sleepy men, to creep further
under their carnal covering; which yet is too short to hide them,
and too narrow to cover their shame (Isa 28:20).
"The woman whom thou gavest to be with me, she gave me of the
tree." Although, as I said, this sinner seeks to hide, or at least
to lessen his sin, by laying the cause upon the woman, the gift
of God; yet it argueth that his heart was now filled with shame
and confusion of face, for that he had broken God's command; for
indeed it is the nature of guilt, however men may in appearance
ruffle under it, and set the best leg before, for their vindication;
yet inwardly to make them blush and fail before their accuser.
Indeed their inward shame is the cause of their excuse; even as
Aaron, when he had made the golden calf, could not for shame of
heart confess in plainness of speech the truth of the fact to his
brother Moses, but faulteringly: They gave me their gold, saith
he, and "I cast it into the fire, and there came out this calf"
(Exo 32:24). "And there came out this calf"; a pitiful fumbling
speech: The Holy Ghost saith, Aaron had made them naked; "had
made them naked unto their shame," for he, as also Adam, should,
being chief and lord in their place, have stoutly resisted the
folly and sin which was to them propounded; and not as persons of
a womanish spirit, have listened to wicked proposals.[13]
Ver. 13. "And the Lord God said unto the woman, What is this that
thou hast done?" &c.,
Forasmuch as Adam did acknowledge his sin, though with much weakness
and infirmity, God accepts thereof; and now applieth himself to
the woman, whom Satan had used as his engine to undo the world.
Hence observe, That when God sets to search out sin, he will
follow it from the seduced to the seducer, even till he comes to
the rise and first author thereof, as in the following words may
more clearly appear. Not that he excuseth or acquitteth the seduced,
because the seducer was the first cause, as some do vainly imagine;
but to lay all under guilt who are concerned therein: the woman
was concerned as a principal, therefore he taketh her to examination.
"And the Lord God said unto the woman, What is this that thou hast
done?" What is this? God seems to speak as if he were astonished
at the inundation of evil which the woman by her sin had overflowed
the world withal: "What is this that thou hast done!" Thou hast
undone thyself, thou hast undone thy husband, thou hast undone all
the world; yea, thou hast brought a curse upon the whole creation,
with an overplus of evils, plagues, and distresses.
"What is this that thou hast done!" Thou hast defiled thy body and
soul, thou hast disabled the whole world from serving God; yea,
moreover, thou hast let in the devil at the door of thy heart, and
hast also made him the prince of the world. "What is this that thou
hast done!" Ah! little, little do sinners know what they have done,
when they have transgressed the law of the Lord. I say, they little
know what death, what plagues, what curse, yea, what hell they, by
so doing, have prepared for themselves.
"What is this that thou hast done!" God therefore, by these words,
would fasten upon the woman's heart a deep sense of the evil of her
doings. And indeed, for the soul to be brought into a deep sense
of its sin, to cry out before God, Ah! what have I done! it is with
them the first step towards conversion: "Acknowledge thy iniquity
[saith God] that thou hast transgressed against me" (Jer 3:13).
And again, "If we confess our sins, he is faithful and just to
forgive us our sins, and to cleanse us from all unrighteousness"
(1 John 1:9). The want of this is the cause of that obdurate and
lasting hardness that continueth to possess so many thousands
of sinners, they cry not out before God, What have I done? but
foolishly they rush into, and continue in sin, "till their iniquity
be found to be hateful," yea, their persons, because of their sin.
"What is this that thou hast done?" By this interrogatory the Lord
also implieth an admonition to the woman, to plead for herself,
as he also did to her husband. He also makes way for the working
of his bowels towards her, which (as will be shewn anon) he
flatly denies to the serpent, the devil: I say he made way for
the woman to plead for, or bemoan herself; an evident token that
he was unwilling to cast her away for her sin: "I have surely
heard Ephraim bemoaning himself;--I will surely have mercy upon
him, saith the Lord" (Jer 31:18-20). Again, by these words, he
made way for the working or yearning of his own bowels over her;
for when we begin to cry out of our miscarriages, and to bewail
and bemoan our condition because of sin, forthwith the bowels of
God begin to sound, and to move towards his distressed creature,
as by the place before alleged appears. "I have surely heard
Ephraim bemoaning himself;--therefore my bowels are troubled for
him: I will surely have mercy upon him, saith the Lord." See also
the 11th and 14th chapters of Hosea.
"And the woman said, the serpent beguiled me and I did eat." A
poor excuse, but an heart affecting one; for many times want of wit
and cunning to defend ourselves, doth affect and turn the heart
of a stander-by to pity us. And thus, as I think, it was with
the woman; she had to do with one that was too cunning for her,
with one that snapt her by his subtilty or wiles; which also the
woman most simply confesses, even to the provoking of God to take
vengeance for her.
Ver. 14. "And the Lord God said unto the serpent, Because thou
hast done this, thou art cursed above all cattle, and above every
beast of the field."
The serpent was the author of the evil; therefore the thunder
rolls till it comes over him, the hot burning thunder-bolt falls
upon him.
The Lord, you see, doth not with the serpent as with the man
and his wife; to wit, minister occasion to commune with him, but
directly pronounceth him cursed above all, "above every beast of the
field." This sheweth us, that as concerning the angels that fell,
with them God is at eternal enmity, reserving them in everlasting
chains under darkness. Cursed art thou: By these words, I say,
they are prevented of a plea for ever, and also excluded a share
in the fruits of the Messiah which should afterwards be born into
the world (Heb 2:2).
"Because thou hast done this, cursed art thou." "Because thou hast
done this": Not as though he was blessed before; for had he not
before been wicked, he had not attempted so wicked a design. The
meaning then is, That either by this deed the devil did aggravate
his misery, and make himself the faster to hang in the everlasting
chains under darkness; or else by this he is manifested to us to
be indeed a cursed creature.
Further, "Because thou hast done this," may also signify how great
complacency and content God took in Adam and his wife while they
continued without transgression; But how much against his mind and
workmanship this wicked work was. 1. Against his mind; for sin so
sets itself against the nature of God, that, if possible, it would
annihilate and turn him into nothing, it being in its nature point
blank against him. 2. It is against his workmanship; for had not
the power of the Messias stept in, all had again been brought to
confusion, and worse than nothing: as Christ himself expresses it:
"The earth, and all the inhabitants thereof, are dissolved: I bear
up the pillars of it" (Psa 75:3). And again, "He upholdeth all
things by the word of his power" (Heb 1:3).
Besides, this being done, man, notwithstanding the grace of God,
and the merits of Jesus Christ, doth yet live a miserable life in
this world; for albeit that Christ hath most certainly secured
the elect and chosen of God from perishing by what Satan hath
done; yet the very elect themselves are, by reason of the first
transgression, so infested and annoyed with inward filth, and so
assaulted still by the devil, and his vassals the proper children
of hell, that they groan unutterably under their burthen; yea,
all creatures, "the whole creation groaneth and travaileth in pain
together until now" (Rom 8:22). And that most principally upon the
very account of this first sin of Adam; it must needs be therefore,
this being so high an affront to the divine majesty, and so
directly destructive to the work of his hands; and the aim of the
devil most principally also at the most excellent of his creation
(for man was created in God's own image) that he should hereat
be so highly offended, had they not sinned at all before, to bind
them over for this very fact to the pains of the eternal judgment
of God.
Ver. 15. "And I will put enmity between thee and the woman, and
between thy seed and her seed; it shall bruise thy head, and thou
shalt bruise his heel."
The woman may, in this place, be taken either really or figuratively;
if really and naturally, then the threatening is also true, as
to the very natures of the creatures here under consideration,
to wit, the serpent and the woman, and so all that come of human
race; for we find that so great an antipathy is between all such
deadly beasts, as serpents and human creatures, that they abiding
in their own natures, it is not possible they should ever be
reconciled: "I will put enmity": I will put it. This enmity then
was not infused in creation, but afterwards; and that as a punishment
for the abuse of the subtlety of the serpent; for before the fall,
and before the serpent was assumed by the fallen angels, they were,
being God's creatures, "good," as the rest in their kind; neither
was there any jarring or violence put between them; but after the
serpent was become the devil's vizor, then was an enmity begot
between them.
"I will put enmity between thee and the serpent." If by woman,
we here understand the church, (but then we must understand the
devil, not the natural serpent simply,) then also the threatening
is most true; for between the church of God, and the devil, from
the beginning of the world, hath been maintained most mighty wars
and conflicts, to which there is not a like in all the blood shed
on the earth. Yea, here there cannot be a reconciliation, (the
enmity is still maintained by God): The reason is, because their
natural dispositions and inclinations, together with their ends and
purposes, are most repugnant each to other, even full as much as
good and evil, righteousness and sin, God's glory, and an endeavour
after his utter extirpation.
Indeed, Satan hath tried many ways to be at amity with the church;
not because he loves her holiness, but because he hates her welfare,
(wherefore such amity must only be dissembled,) and that he might
bring about his enterprise, he sometimes hath allured with the
dainty delicates of this world, the lusts of the flesh, of the eyes,
and the pride of life: This being fruitless, he hath attempted to
entangle and bewitch her with his glorious appearance, as an angel
of light; and to that end hath made his ministers as the ministers
of righteousness, preaching up righteousness, and contending for
a divine and holy worship (2 Cor 11:12-15): but this failing also,
he hath taken in hand at length to fright her into friendship
with him, by stirring up the hellish rage of tyrants to threaten
and molest her; by finding out strange inventions to torment and
afflict her children; by making many bloody examples of her own
bowels, before her eyes, if by that means he might at last obtain
his purpose: But behold! all hath been in vain, there can be no
reconciliation. And why, but because God himself maintains the
enmity?
And this is the reason why the endeavours of all the princes and
potentates of the earth, that have through ignorance or malice
managed his design against the church, have fallen to the ground,
and been of none effect.
God hath maintained the enmity: doubtless the mighty wonder, that
their laws cannot be obeyed;[14] I mean their laws and statutes,
which by the suggestion of the prince of this world they have made
against the church: But if they understood but this one sentence,
they might a little perceive the reason. God hath put enmity
between the devil and the woman; between that old serpent called,
The Devil and Satan, and the holy, and beloved, and espoused wife
of Christ.
"I will put enmity between thee and the woman, and between thy seed
and her seed." The seeds here are the children of both, but that
of the woman, especially Christ (Gal 3:16). "God sent forth his
Son made of a woman" (Gal 4:4). Whether you take it literally or
figuratively; for in a mystery the church is the mother of Jesus
Christ, though naturally, or according to His flesh, He was born of
the virgin Mary, and proceeded from her womb: But take it either
way, the enmity hath been maintained, and most mightily did shew
itself against the whole kingdom of the devil, and death, and
hell; by the undertaking, engaging, and war which the Son of God
did maintain against them, from his conception, to his death and
exaltation to the right hand of the Father, as is prophesied of,
and promised in the text, "It shall bruise thy head."
"It shall bruise thy head." By head, we are to understand the
whole power, subtilty, and destroying nature of the devil; for as
in the head of the serpent lieth his power, subtilty, and poisonous
nature; so in sin, death, hell, and the wisdom of the flesh, lieth
the very strength of the devil himself. Take away sin then, and
death is not hurtful: "The sting of death is sin": And take away
the condemning power of the law, and sin doth cease to be charged,
or to have any more hurt in it, so as to destroy the soul: "The
strength of sin is the law" (1 Cor 15:56). Wherefore, the seed,
Jesus Christ, in his bruising the head of the serpent, must take
away sin, abolish death, and conquer the power of the grave. But
how must this be done? Why, he must remove the curse, which makes
sin intolerable, and death destructive. But how must he take away
the curse? Why, by taking upon Him "flesh," as we (John 1:14); by
being made "under the law," as we (Gal 4:4); by being made "to be
sin for us" (2 Cor 5:21), and by being "made a curse for us" (Gal
3:10-13). He standing therefore in our room, under the law and
the justice of God, did both bear, and overcome the curse, and so
did bruise the power of the devil.
"It shall bruise thy head." To bruise is more than to break;
he shall quash thy head to death; so he also quashed the heel of
Christ; which would, had not his eternal power and Godhead sustained,
have caused that he had perished for ever.
"And thou shalt bruise his heel." By these words, a necessity was
laid upon Jesus Christ to assume our flesh, to engage the devil
therein; and also because of the curse that was due to us for sin,
that he might indeed deliver us therefore; even for awhile to fall
before this curse, and to die that death that the curse inflicteth:
"Christ hath redeemed us from the curse of the law, being made a
curse for us." Thus therefore did Satan, that is, by the fruits
and effects of sin, bruise, or kill, the flesh of Christ: But he
being God, as the Father, it was not possible he should be overcome.
Therefore his head remaineth untouched. A man's life lieth not
in his heel, but in his head and heart; but the Godhead being the
head and heart of the manhood, it was not possible Satan should
meddle with that; he only could bruise his heel; which yet by the
power of the Godhead of this eternal Son of the Father, was raised
up again from the dead: "He was delivered for our offences, and
was raised again for our justification" (Rom 4:25).
In these words therefore the Lord God gave Adam a promise, That
notwithstanding Satan had so far brought his design to pass, as to
cause them by falling from the command, to lay themselves open to
the justice and wrath of God; yet his enterprise by grace, should
be made of none effect. As if the Lord had said, "Adam, thou seest
how the devil hath overcome thee; how he, by thy consenting to his
temptation, hath made thee a subject of death and hell: but though
he hath by this means made thee a spectacle of misery, even an
heir of death and damnation: yet I am God, and thy sins have been
against me. Now because I have grace and mercy, I will therefore
design thy recovery. But how shall I bring it to pass? Why I will
give my Son out of my bosom, who shall in your room, and in your
nature encounter this adversary, and overcome him. But how? Why,
by fulfilling my law, and by answering the penalties thereof.
He shall bring in a righteousness which shall be "everlasting,"
by which I will justify you from sin, and the curse of God due
thereto: But this work will make him smart, he must be made "a man
of sorrows," for upon him will I lay your iniquities (Isa 53:6);
Satan shall bruise his heel."
Ver. 16. "Unto the woman he said, I will greatly multiply thy
sorrow and thy conception; in sorrow[15] shalt thou bring forth
children; and thy desire shall be to thy husband, and he shall rule
over thee."
"I will greatly multiply thy sorrow," &c. This is true, whether
you respect the woman according to the letter of the text, or as
she was a figure of the church; for in both senses their sorrows
for sin are great, and multiplied upon them: The whole heap of the
female sex know the first,[16] the church only knows the second.
"In sorrow shalt thou bring forth children." The more fruitful,
the more afflicted is the church in this world; because the rage
of hell, and the enmity of the world, are by her righteousness
set on fire so much the more.
But again: Forasmuch as the promise is made before this judgment
of God for sin is threatened, we must count these afflictions not
as coming from the hand of God in a way of vengeance, for want of
satisfaction for the breach of the law; but to shew and keep us in
mind of his holiness, that henceforth we should not, as at first
through ignorance, so now from notions of grace and mercy, presume
to continue in sin.
I might add, That by these words it is manifest, that a promise of
mercy and forgiveness of sin, and great afflictions and rebukes
for the same, may and shall attend the same soul: "I will greatly
multiply thy sorrow," comes after the promise of grace.
"And thy desire shall be to thy husband, and he shall rule over
thee." Doubtless the woman was, in her first creation, made in
subordination to her husband, and ought to have been under obedience
to him: Wherefore, still that had remained a duty, had they never
transgressed the commandment of God; but observe, the duty is
here again not only enjoined, and imposed, but that as the fruit
of the woman's sin; wherefore, that duty that before she might do
as her natural right by creation, she must now do as the fruits
of her disobedience to God. Women therefore, whenever they would
perk it and lord it over their husbands, ought to remember, that
both by creation and transgression they are made to be in subjection
to their own husbands. This conclusion makes Paul himself: "Let
[saith he] the woman learn in silence with all subjection. But I
suffer not a woman to teach, nor to usurp authority over the man,
but to be in silence; for Adam was first formed, then Eve; and
Adam was not deceived, but the woman being deceived, was in the
transgression" (1 Tim 2:11-14).
Ver. 17. "And unto Adam he said, Because thou hast hearkened
unto the voice of thy wife, and hast eaten of the tree of which I
commanded thee, saying, Thou shalt not eat of it: cursed is the
ground for thy sake, in sorrow shalt thou eat of it all the days
of thy life."
God having laid his censure upon the woman, he now proceedeth and
cometh to her husband, and also layeth his judgment on him: The
judgment is, "Cursed is the ground for thy sake," and in sorrow
thou shalt eat thereof. The causes of this judgment are, First,
For that "he hearkened to his wife": And also, "For that he had
eaten of the tree."
"Because thou hast hearkened to thy wife." Why? Because therein
he left his station and headship, the condition which God had
appointed him, and gave way to his wife to assume it, contrary to
the order of creation, of her relation, and of her sex; for God
had made Adam lord and chief, who ought to have taught his wife,
and not to have become her scholar.
Hence note, That the man that suffereth his wife to take his place,
hath already transgressed the order of God.[17]
"Because thou hast hearkened to the voice," &c. Wicked women, such
as Eve was now, if hearkened unto, are "the snares of death" to
their husbands; for, because they are weaker built, and because the
devil doth easier fasten with them than with men, therefore they
are more prone to vanity and all mis-orders in the matters of God,
than they; [the men] and so, if hearkened unto, more dangerous
upon many accounts: "Did not Solomon king of Israel sin by these
things? yet among many nations was there no king like him, who was
beloved of his God, nevertheless even him did outlandish [wicked]
women cause to sin" (Neh 13:26). "But there was none like unto
Ahab, which did sell himself to work wickedness in the sight of
the Lord, whom Jezebel his wife stirred up" (1 Kings 21:25).
Hence note further, That if it be thus dangerous for a man to
hearken to a wicked wife, how dangerous is it for any to hearken
unto wicked whores, who will seldom yield up themselves to the lusts
of beastly men, but on condition they will answer their ungodly
purposes! What mischief by these things hath come upon souls,
countries and kingdoms, will here be too tedious to relate.
"Because thou hast hearkened to the voice of thy wife, and hast
eaten of the tree." That is, From the hand of thy wife; for it was
she that gave him to eat: "Therefore," &c. Although the scripture
doth lay a great blot upon women, and cautioneth man to beware of
these fantastical and unstable spirits, yet it limiteth man in his
censure: She is only then to be rejected and rebuked, when she doth
things unworthy her place and calling. Such a thing may happen, as
that the woman, not the man, may be in the right, (I mean, when
both are godly,) but ordinarily it is otherwise (Gen 21:12).
Therefore the conclusion is, Let God's word judge between the man
and his wife, as it ought to have done between Adam and his, and
neither of both will do amiss; but contrariwise, they will walk
in all the commandments of God without fault (Luke 1:6).
"Therefore cursed be the ground for thy sake." Behold what arguments
are thrust into every corner, thereby to make man remember his
sin; for all the toil of man, all the barrenness of the ground,
and all the fruitlessness after all; What is it but the fruits of
sin? Let not us then find fault with the weed, with the hotness,
coldness, or barrenness of the soil; but by seeing these things,
remember our sin, Cursed be the ground "for thy sake"; for this God
makes our "heaven as iron," and our "earth as brass" (Exo 26:19).
"The Lord shall make the rain of thy land powder and dust; from
heaven shall it come down upon thee, until thou be destroyed" (Deu
28:20-24).
"In sorrow shalt thou eat of it all the days of thy life." He then
is much deceived, who thinks to fill his body with the delicates
of this world, and not therewith to drink the cruel venom of asps:
Yea, "He shall suck the poison of asps, the viper's tongue shall
slay him" (Job 20:16). The reason is, because he that shall give
up himself to the lusts and pleasures of this life, he contracts
guilt, because he hath sinned; which guilt will curdle all his
pleasures, and make the sweetest of them deadly as poison.
"In sorrow shalt thou eat." Even thou that hast received the promise
of forgiveness: How then can they do it with pleasure, who eat,
and forget the Lord? (Pro 30:9; 31:5).
Again, Let not the sorrows, crosses, and afflictions, that attend
the godly in the things of this life, weaken their faith in the
promise of grace, and forgiveness of sins; for such things may
befal the dearest Christian.
Ver. 18. "Thorns also and thistles shall it bring forth to thee;
and thou shalt eat the herb of the field."
This shews us (as I also hinted before), That the thorns and thistles
of the ground, are but as the excrements thereof; and the fruits
of sin, and the curse for sin. This world, as it dropt from the
fingers of God, was far more glorious than it is now: Now it is
loaden with a burden of corruption, thorns, thistles, and other
annoyances, which Adam knew none of in the days of his innocency.
None therefore ever saw this world, as it was in its first creation,
but only Adam and his wife; neither shall any ever see it, until
the manifestation of the children of God: that is, until the
redemption or resurrection of the saints: but then it shall be
delivered from the bondage of corruption, into the glorious liberty
of the children of God.
"And thou shalt eat the herb of the field." These words are for
his comfort, under all the sorrow sin should bring upon him; "Thou
shalt eat the herb": The herb was a type of the gosepl-comforts
which the destroying angels were forbidden to smite (Rev 7:3). Of
these medicinal and healing herbs therefore Adam and his seed are
admitted to eat, that their soul may be replenished in the midst
of their sorrow.
Ver. 19. "In the sweat of thy face shalt thou eat bread, till thou
return unto the ground; for out of it wast thou taken: for dust
thou art, and unto dust shalt thou return."
"In the sweat of thy face." This is true, whether literally or
allegorically understood: For as touching the things that pertain
to this life, as they become not ours without toil and labour; so
the spiritual comforts of the kingdom of heaven are not obtained
without travail and sweat: "Labour [saith Christ] for the bread
and meat which endureth to everlasting life" (John 6:27).
"In the sweat of thy face." Those that make conscience of walking
in the commandments of God, they shall be blessed with the bread of
life, when others shall be hunger-bit. That may also be mystically
applied, "On all hills that shall be digged with the mattock,
there shall not come thither the fear of briars and thorns; but
it shall be for the sending forth of oxen, and for the treading
of lesser cattle" (Isa 7:25). The meaning is, Where people are
diligent according to the word of God, especially in spiritual and
heavenly things, they shall be fat and flourishing, though sorrow
be mixed therewith: "When men are cast down: then thou shalt say,
there is lifting up; and he shall save the humble person" (Job
22:29).
"Till thou return to the ground." A Christian should not leave off
sweating labour so long as he is above the ground; even until he
returneth thither, he ought to be diligent in the way and worship
of God. Jacob, when sick, would worship God, though so weak as
not able to do it, without leaning upon the top of his staff: A
blessed example for the diligent, and reproof for those that are
slothful (Heb 11:21).
"For out of it wast thou taken." That is, out of the ground. Behold
how the Lord doth mix his doctrine! Now he tells him of his sin,
then he promiseth to give him a Saviour, then again he shews him
the fruits of his sin, and immediately after the comforts of the
promise; yet again, he would have him remember that he is but a
mortal creature, not to live here for ever; neither made of silver
nor gold, but even of a clod of dust: "For dust thou art." Observe
therefore, that in the midst of all our enjoyments, God would have
us consider our frame, that we may know how frail we are.
"For out of it was thou taken." It is hard for us to believe it,
though we daily see it is the way even of all the earth, to return
thither again: "For dust thou art, and to dust shalt thou return."
Whether this was spoken to Adam, as a judgment, or a mercy, or
both, is not hard to determine, (this first premised, that Adam
had received the promise;) for as it was the fruit of sin, so a
judgment and a token of God's displeasure; "for the wages of sin
is death" (Rom 6:23). But as it is made by the wisdom of God, a
prevention of further wickedness, and a conveyance through faith
in Christ, to a more perfect enjoyment of God in the heavens; so
it is a mercy and blessing of God (Isa 57:1,2); For thus "to die
is gain." Wherefore thus we may praise the dead, that are already
dead, more than the living, which are yet alive (Eccl 4:2). This
made Paul desire to depart; for he knew that through death was
the way to have more perfect sight of, and more close and higher
communion with the Father, and the Son, and the Spirit in the
heavens (2 Cor 5:6). I have a desire to depart, and be with Christ,
which is far better (Phil 1:21-23). Thus therefore those things
that in their own nature are the proper fruits and wages of sin,
may yet through the wisdom of God be turned about for our good
(Jer 24:5); but let not this embolden to sin, but rather minister
occasion to us to magnify the wisdom of God (Rom 8:28).
Ver. 20. "And Adam called his wife's name Eve; because she was the
mother of all living."
By this act Adam returneth to his first station and authority
in which God had placed him, from which he fell when he became a
scholar to his wife; for to name the creatures, was in Adam a note
of sovereignty and power: This he attained to, as an effect of his
receiving the promise; for before the promise is received, man
cannot serve God in his station, because as he wanteth the power
of will, so also a good understanding; but when he hath received
the promise, he hath also received the Holy Ghost, which giveth to
the godly to know and do his duty in his station: "The spiritual"
man discerneth, and so "judgeth all things"; but he is not discerned
nor judged of any (1 Cor 2:15).
And he called his wife's name Eve, or Hevah: Because she gave
life to, or was the first mother of all mankind. This then admits
of two positions. First, That the world was created when Adam
was created. And, Secondly, That there were none of the sons of
men in the world before Adam, as some have not only vainly, but
irreligiously and blasphemously suggested. "Eve is the mother of
all living": Not a man therefore that is the son of man, but had
his being since the woman was made.
Ver. 21. "Unto Adam also and to his wife did the Lord God make
coats of skins, and clothed them."
By this action the Lord God did preach to Adam, and to his wife,
the meaning of that promise that you read of in verse 15. Namely,
That by the means of Jesus Christ, God himself would provide
a sufficient clothing for those that accept of his grace by the
gospel: The coats here, being a type of that blessed and durable
righteousness.
"The Lord God made the coats." Not Adam now, because now he is
received into a covenant of grace with God: Indeed before he entered
into this covenant, he made his own clothing, such as it was, but
that could not cover his nakedness; but now the Lord will make
them: And "unto Adam also and to his wife did the Lord God make
coats": "Their righteousness is of me, saith the Lord" (Isa 54:17).
Of me, that is, of my providing, of my performing. And this is
the name whereby he shall be called, THE LORD OUR RIGHTEOUSNESS"
(Jer 23:6).
"He made them coats, and clothed them." As the righteousness by
which a sinner stands just in the sight of God from the curse, is
a righteousness of God's providing; so also it is of his putting
on. No man can put on the righteousness of Christ, otherwise
than by God's imputation: if God reckon it ours then it is ours
indeed; but if he refuseth to shew that mercy, who can impute that
righteousness to me? Blessed are they to whom the Lord imputeth
righteousness (Rom 4). Cursed then must they needs be to whom God
hath not imputed the righteousness of his Son. "The Lord clothed
them," according to that of Paul, "Christ is made unto us of God
wisdom and righteousness," &c. (1 Cor 1:30). And of that God who
hath made him thus to us, even of him are we in Christ Jesus.
Did the Lord God make coats of skins. The coats were made of the
skins of beasts, of the skins of the slain, which were slain either
for food only, or for sacrifice also: This being so, the effects
of that promise mentioned before were by this action the more
clearly expounded unto Adam; to wit, That Christ, "in the fulness
of time," should be born of a woman clothed with flesh; and as so
considered, should be made a curse, and so die that cursed death
which by sin we had brought upon ourselves; the effects and fruits
of which should to us be durable clothing; that is, "Everlasting
righteousness" (Dan 9:24). Ver. 22, 23. "And the Lord God said,
Behold, the man is become as one of us, to know good and evil: and
now, [therefore] lest he put forth his hand, and take also of the
tree of life, and eat, and live for ever: therefore the Lord God
sent him forth from the garden of Eden, to till the ground from
whence he was taken."
"Behold the man is become as one of us." These words respect the
temptation of the devil; the argument that prevailed with Adam;
and the fruits of their consenting: And therefore I understand them
as spoken ironically, or in derision to Adam. As if God had said,
"Now Adam, you see what a god you are become: The serpent told you
"you should be as gods," as one that was infinite in wisdom. But
behold, your godhead is horrible wickedness, even pollution of body
and soul by sin. A thing you little thought of when you pleased
yourself with the thought of that high attainment; and now if
you be not prevented, you will proceed from evil to evil; for
notwithstanding I have made promise of sending a Saviour, you will,
through the pollution of your mind, forget and set at nought my
promise; and seek life and salvation by that tree of life which
was never intended for the justification of sinners; therefore I
will turn you out of the garden, "to till the ground whence thou
wast taken.""
1. Hence observe, That it often falls out, after the promised
blessing is come, that God yet maketh us to possess our former
sins, not that the guilt thereof might be charged to condemnation,
but that remembering of them, we might blush before God, and be
the more effectually driven to a continual embracing of the mercy
promised.
2. Observe again, That as God would have us to remember our former
sins, so he would not that we should feed upon ought but the very
mercy promised. We must not rest in shadowish sacraments, as the
typical tree of life, but must remember it is our duty to live by
faith in the promised seed.
3. Observe also, That even our outward and temporal employments,
if they be lawful and honest, are so ordered of God, as that we
may gather some heavenly mystery from them: "To till the ground
from whence he was taken": Mysteriously intimating two things to
Adam. (1.) That seeing he was of the earth, he stood in as much
need to be ordered and dressed by God, in order to his future
happiness, as the ground, in order to its thrift and fruitfulness.
(2.) Again, Seeing he was taken from the ground, he is neither
God, nor angel, but a poor earthen vessel, such as God can easily
knock in pieces, and cause to return to the ground again. These
things therefore Adam was to learn from his calling, that he might
neither think too highly of himself, nor forget to live by faith,
and depending on the Lord God, to be blessed of him.
Ver. 24. "So he drove out the man; and he placed at the east of the
garden of Eden Cherubims, and a flaming sword which turned every
way, to keep the way of the tree of life."
"So he drove out the man." Adam was loth to forsake this garden of
Eden, because there was the tree of life. The promise will hardly
satisfy, where faith is weak and low. Had this man with great
faith received and retained the gospel preached before, he would
not have so hankered after a shadow; but the conscience being
awakened, and faith low and weak there, because faith wants the
flower or bloom of assurance, the ceremonial or moral law doth
with ease engender bondage.
"And he placed at the east of the garden of Eden Cherubims, and
a flaming sword." This shows the truth of what I said before; to
wit, That Adam was loth to forsake the garden, loth to forsake
his doing of something; but God sets a shaking sword against him,
a sword to keep that way, or to prevent that Adam should have life
by eating of the tree of life.
Observe, This tree of life, though lawful for Adam to feed on before
he had transgressed, yet now is wholly forbidden him; intimating,
that that which would have nourished him before he brake the law,
will now avail him nothing as to life before the justice of God:
the tree of life might have maintained his life before he sinned;
but having done that, he hath no ways now but to live by faith in
the promise; which that he might effectually do, God takes from
him the use of all other things, he driveth him out of the garden,
and sets to keep him from the tree of life, "Cherubims, and a
flaming sword."
"And he placed at the east of the garden Cherubims, and a flaming
sword." These cherubims are one sort of the angels of God, at this
time made ministers of justice, shaking the flaming sword of God's
severity against Adam for sin, threatening to cut him off thereby,
if he ever return by the way that he went.
We read also, that the law was delivered to Israel from Sinai, by
the hand and disposition of angels (Acts 7); the gospel, only by
the Son himself (Heb 1:2).
To keep the way. Hence the apostle implicitly concludes it a way,
that is, to death and damnation; by opposing another against it,
even the new and living one; a new, not this the old; a living
one, not this the dead one (Heb 10). For, for that the cherubims
are here placed with a flaming, shaking sword, to keep the tree
of life, it is evident that death is threatened to him that shall
at any time attempt to come at, or that seeks for life that way.
"A flaming sword, turning every way to keep," &c. This still shews
us, that man, though he hath already received the promise, is yet
exceeding prone to seek life by another way than free grace by
Jesus Christ; to wit, either by the law he hath broken, or by the
law and Christ together; and so though not directly, yet "as it
were by the works of the law" (Rom 9:32). But all is to no purpose,
they are every way prevented. For, forsake the simplicity of the
promise in the gospel, and thou shalt meet with the stroke of
the justice of God; for that flaming sword of his vengeance, it
turneth every way, and therefore will in every way lay wrath upon
thee, if thou seek life by ought but Christ.
CHAPTER IV. Ver. 1. "And Adam knew Eve his wife; and she conceived,
and bare Cain, and said, I have gotten a man from the Lord."
Now we are come to the generation of mankind. "Adam knew his wife":
A modest expression; and it should teach us, in all such matters
where things are discoursed of, that are either the fruits of
sin, or the proper effects of man's natural infirmities, there to
endeavour the use of such expressions, as neither to provide to
lust, nor infect us with evil and uncivil communication. "Adam
knew his wife"; Jacob, Samson, David, and others, are said to go
in unto them. So as to our natural infirmities of the stool, the
scripture expression is, "When thou goest abroad to ease thyself,
thou shalt turn again and cover that which cometh from thee":
Modest and bashful expressions, and such as become the godly,
being those that are furthest off of occasioning evil, and nearest
to an intimation, that such infirmities bespeak us infirm and
imperfect creatures.
"And she conceived and bare Cain." The first sprout of a disobedient
couple, a man in shape, but a devil in conditions. This is he that
is called elsewhere, The child "of that wicked one" (1 John 3:12).
"And she said, I have gotten a man from the Lord." If Eve by these
words did only ascribe the blessing of children to be the gift of
God, then she spake like a godly woman; but if she supposed that
this man Cain was indeed the seed promised, then it shows, that
she in this was also deceived, and was therein a figure of all
such as make false and strange delusions, signs of the mercy of
God towards them: The man she thought she had got from the Lord
as a mercy, and to be a Saviour, he proved a man of the devil, a
curse, and to be a destroyer.
Ver. 2. "And she again bare his brother Abel, And Abel was a keeper
of sheep, but Cain was a tiller of the ground."
Observe here, That the good child is not the first-born, but Abel,
[a breath] (1 Cor 1:27,28). God often doth as Jacob did, even
cross hands, in bestowing blessings, giving that which is best to
him that is least esteemed: For Cain was the man in Eve's esteem;
she thought, when she had him, she had got an inheritance; but as
for Abel, he was little worth; by his name they showed how little
they set by him. It is so with the sincere to this day; they
bear not the name of glory with the world: Cain with them is the
profitable son; Abel is of no credit with them, neither see they
form or comeliness in him; he is the melancholy, or lowering child,
whose countenance spoileth the mirth of the world: "The heart of
the wise is in the house of mournings; but the heart of fools is
in the house of mirth" (Eccl 7:4).
"And Abel was a keeper of sheep, but Cain was a tiller of the
ground." By this it seems yet further, that Cain was the man in
favour, even him that should, by his Father's intentions, have been
heir, and have enjoyed the inheritance: He was nurtured up in his
father's employment, but Abel was set in the lower rank.
It was also thus with Isaac and Jacob, Ishmael and Esau, being the
eldest, and those that by intention were to be heirs.
Now in the inheritance lay, of old, a great blessing: so that Esau in
losing his father's inheritance, lost also the blessing of grace,
and moreover the kingdom of heaven (Heb 12:16,17). Wherefore Cain
had by this the better of Abel, even as the Jews by their privileges
had the better of the Gentiles (Rom 3:1,2). But mark it, the blessing
of grace is not led by outward order, but by electing love: Where
the person then is under the blessing of election, be he the first
or the second son, the highest or lowest in the family, or whether
he be more or less loved of his friends, 'tis he that with Abel
hath the everlasting blessing.
Ver. 3. "And, in process of time, it came to pass that Cain brought
of the fruit of the ground an offering unto the Lord."
Mark here, That the devil can suffer his children, in outward
forms of worship, to be godly and righteous men: Cain, a limb of
the devil, and yet the first in order that presents himself and
his service to God.
Cain brought of the fruit of the ground, as of wheat, oil, honey,
or the like; which things were also clean and good. Hence it is
intimated, that his offering was excellent; and I conceive, not at
all, as to the matter itself, inferior to that of Abel's; for in
that it is said that Abel's was more excellent, it is not with
respect to the excellency of the matter or things with which they
sacrificed, but with respect to Abel's faith, which gave glory
and acceptableness to his offering with God, "By faith he offered
unto God a more excellent sacrifice than Cain" (Heb 11:4).
"And Abel, he also brought of the firstlings of his flock and of
the fat thereof" &c.
Abel, last in appearance, but in truth the first in grace; as
it also is at this day: Who do so flutter it out as our ruffling
formal worshippers? Alas! the good, the sincere and humble, they
seem to be least and last; but the conclusion of the tragedy will
make manifest that the first is last, and the last first; for the
many are but called, the few are chosen.
"And the Lord had respect unto Abel, and to his offering." Herein
are the true footsteps of grace discovered; to wit, the person must
be the first in favour with God, the person first, the performance
afterwards.
"And the Lord had respect to Abel." But how can God respect a
man, before he respect his offering? A man's gift (saith Solomon)
makes way for him: It should seem therefore that there lies no such
stress in the order of words, but that it might as well be read,
"The Lord had respect to Abel, because he respected his offering."
Answ. Not so: For though it be true among men, that the gift makes
way for the acceptance of the person, yet in the order of grace it
is after another manner; for if the person be not first accepted,
the offering must be abominable; for it is not a good work that
makes a good man, but a good man makes a good work. The fruit
doth not make a good tree, but "a good tree bringeth forth good
fruit." Make (saith Christ) the tree good, and his fruit good; or
the tree evil, and his fruit evil: Do men gather grapes of thorns,
or figs of thistles? Had Abel been a thorn, he had not brought forth
grapes; had he been a thistle, he had not brought forth figs. So
then, Abel's person must be first accepted, and after that his
works.
Object. But God accepteth no man while he remains a sinner, but
all men are sinners before they do good works, how then could the
person of Abel be accepted first?
Answ. Abel was JUST before he did offer sacrifice. Just, I say, in
the sight of God. This God witnessed by testifying of his gift: "By
faith Abel offered unto God a more excellent sacrifice than Cain,
by which he obtained witness that he was righteous": That is, God
by accepting of the gift of Abel, did testify that Abel was a
righteous man; for we know God "heareth not sinners": "The prayers
of the wicked are an abomination unto God." But Abel was accepted,
therefore he was righteous first.
Hence observe, That a man must be righteous before he can do any
good work.
Quest. Righteous! "With what righteousness?"
Answ. With the righteousness of faith. And therefore it is said,
that Abel had faith before he offered sacrifice. "By faith he
offered" (Heb 11:4). Where faith is made to precede or go before
the work which by faith he offered unto God.
Quest. But are not good works the righteousness of faith?
Answ. They are the fruits of faith: As here in the case of Abel;
his faith produced an offering; but before he gave his offering,
his faith had made him righteous; for faith respects a promise of
grace, not a work of mine: Now the promise of grace, being this,
that the seed of the woman, which is Christ, should destroy
the power of the devil; by this Abel saw that it was Christ that
should abolish sin and death by himself, and bring in "everlasting
righteousness" for sinners. Thus believing, he had accepted of
Christ for righteousness, which because he had done, God in truth
proclaims him righteous, by accepting of his person and performances
when offered.
Abel then presented his person and offering, as shrouding both, by
faith, under the righteousness of Christ, which lay wrapped up in
the promise; but Cain stands upon his own legs, and so presents
his offering. Abel therefore is accepted, both his person and his
offering, while Cain remains accursed.
Ver. 5. "But unto Cain, and to his offering, he [the Lord] had not
respect. And Cain was very wroth, and his countenance fell."
Mark: As first Abel's person is accepted, and then his offering;
so first Cain's person is rejected, and afterwards his offering:
For God seeth not sin in his own institutions, unless they be
defiled by them that worship him; and that they needs must, when
persons by[18] themselves offer sacrifice to God, because then
they want the righteousness of faith.
This then made the difference betwixt Abel and his brother; Abel
had faith, but Cain had none. Abel's faith covered him with Jesus
Christ, therefore he stood righteous in his person before God: This
being so, his offering was accepted, because it was the offering
of one that was righteous.
"But unto Cain, and to his offering, the Lord had not respect."
Hence note, That a Christless man is a wicked man, let him be never
so full of actions that be righteous; for righteous actions make
not a righteous man, the man himself must first be righteous.[19]
Wherefore, though Cain was the eldest, and first in the worship;
yet Abel was the wisest, and the most acceptable therein.
"And Cain was very wroth, and his countenance fell." From these
words it may be gathered, that Cain had some evident token from the
observation of God's carriage towards both himself and brother;
that his brother was smiled upon, but he rejected: He was wroth:
wroth with God, and wroth with his brother. And indeed, before
the world hate us, they must needs hate Jesus Christ: "It hated
me [saith he] before it hated you" (John 15:18). He was wroth:
and why? Wroth because his sacrifice was not accepted of God: And
yet the fault was not in the Lord, but Cain: He came not before
the Lord, as already made righteous with the righteousness of
Christ, which indeed had been doing well, but as a cursed wicked
wretch, he thought that by his own good works he must be just
before the Lord.
The difference therefore that was between these worshippers,
it lay not in that they worshipped divers gods, but in that they
worshipped the same God after a diverse manner: The one in faith,
the other without; the one as righteous, the other as wicked.
And even thus it is between us and our adversaries: We worship not
divers gods, but the same God in a diverse manner: We according
to faith; and they according to their OWN INVENTIONS.[20]
"And Cain was wroth." This further shows us the force of the law,
and the end of those that would be just by the same; namely, That
in conclusion they will quarrel with God; for when the soul in its
best performances, and acts of righteousness, shall yet be rejected
and cast off by God, it will fret and wrangle, and in its spirit
let fly against God. For thus it judgeth, That God is austere and
exacting; it hath done what it could to please him, and he is not
pleased therewith. This again offendeth God, and makes his justice
curse and condemn the soul. Condemn it, I say, for imagining that
the righteousness of a poor, sinful, wretched creature, should be
sufficient to appease eternal justice for sin. Thus the law worketh
wrath, because it always bindeth our transgression to us, and still
reckoneth us sinners, and accursed, when we have done our utmost
to answer and fulfil it (Rom 4:15).
"And his countenance fell." However, an hypocrite, while God
forbeareth to smite him, may triumph and joy in his goodness; yet
when God shall pronounce his judgment according as he approve of
his act, he needs must lower and fall in his countenance; for his
person and gift are rejected, and he still counted a sinner.
Ver. 6. "And the Lord said unto Cain, Why art thou wroth? and why
is thy countenance fallen?"
These words are applied to Cain, for a further conviction of his
state to be miserable. "Why art thou wroth?" Is it because I have
not accepted thy offering? This is without ground, thy person is
yet an abomination to me: Must I be made by thy gift, which is
polluted, for and by thy person, to justify thee as righteous? Thou
hast not yet done well. Wherefore, Cain had no cause to be wroth;
For God rejected only that which was sinful, as was both his person,
and gift for the sake thereof: Neither had he grounds to lift up
his looks on high, when he came to offer his sacrifice; because he
came not as a man in a justify'd state. But "there is a generation
that are pure in their ow eyes, and yet is not washed from their
filthiness. There is a generation,--O how lofty are their eyes!
and their eyelids are lifted up" (Pro 30:12,13). Such an one, or
the father of these, was Cain; he counted himself clean, and yet
was not washed; he lifted up his looks on high, before he was
changed from his iniquity.
Ver. 7. "If thou doest well, shalt thou not be accepted? and if
thou doest not well, sin lieth at the door. And unto thee shall
be his desire, and thou shalt rule over him." "If thou do well."
Why, is not worshipping of God, well-doing? It may, and may not,
even as the person that worships is found. If he be found righteous
at his coming to worship, and if he worship according to rule,
then he does well, then he is accepted of God; but if he be not
found righteous before, be you sure he cannot do well, let the
matter with which he worshippeth be wrong or right. "Who can bring
a clean thing out of an unclean?" (John 14:4). Let Cain be clean,
and his offering will be clean, because brought to God in a vessel
that is clean; but if Cain be unclean, all the holy things he
toucheth, or layeth up in his skirt, it is made unclean by the
uncleanness of his person: "And so is this nation before me, saith
the Lord; and so is every work of their hands, and that which they
offer there is unclean" (Haggai 2:11-14).[21]
Men therefore ought to distinguish between doing and well-doing,
even in the worship of God. All that worship do not do well, though
the matter of worship be good in itself. Cain's offering you find
not blamed, as if it had been of a superstitious complexion; but
he came not aright to worship. Why? he came not as one made righteous
before. Wherefore, as I have already touched, the difference
that lay between the gifts of Abel and Cain, was not in the gifts
themselves, but the qualifications of the persons. Abel's faith,
and Cain's works, made God approve and reject the offering: "by
faith Abel offered to God a more excellent sacrifice than Cain":
For, as I said, Faith in Christ, as promised to come, made him
righteous, because thereby he obtained "the righteousness of God";
for so was Christ in himself, and so to be to him that by faith
received and accepted of him: This, I say, Abel did; wherefore now
he is righteous or just before God. This being so, his offering is
found to be an offering of Abel the just, and is here said to obtain
witness even of God, that he was righteous, because he accepted
his gift.
Wherefore, he that does well must first be good: "He that doeth
righteousness is [must first be] righteous" (1 John 3:7). He
is righteous first; he is righteous even as Christ is righteous,
because Christ himself is the righteousness of such a person.
And so on the contrary; the reason why some men's good deeds are
accursed of God, it is because in truth, and according to the law,
the Lord finds sin in them; which sins he cannot pardon, because
he finds them not in Christ. Thus they being evil for want of
the righteousness of the Son of God, they worship God as sinners,
according to that of the apostle, Because they are not good,
therefore they do not good, no, not one of them (Rom 3:10-12).
The way therefore to do well, it is first to receive the mercy of
God in Christ; which act of thine will be more pleasing to the
Divine Majesty, than all whole burnt-offerings and sacrifices: "I
will have mercy [saith God] I will have mercy, and not sacrifice"
(Matt 9:13; 12:7). This Cain did not understand, therefore he goes
to God in his sins, and without faith in the mercy of God through
Christ, he offereth his sacrifice. Wherefore because his sacrifice
could not take away his sin, therefore it still abode upon him.
But "if thou doest not well, sin lieth at the door." This reasoning
therefore was much to Cain's condition; he would be wroth, because
God did not accept his offering, and yet he did not well: Now, if
he had done well, God, by receiving of his brother's sacrifice,
shows, he would have accepted him; for this is evident, they were
both alike by nature; their offerings also were in themselves one
as holy as the other: How then comes it to pass that both were
not accepted, they both offered to God? Why, Abel only sacrificed
well, because he first by faith in Christ was righteous: This
because Cain wanted, "sin abideth at his door."
"And to thee shall be his desire, and thou shalt rule over him."
That is if sin abideth at thy door still, to thee shall be his
desire; he shall love, pity, pray for thee, and endeavour thy
conversions; but thou shalt be lord over him, and shalt put thy
yoke upon his neck. This was Jacob's portion also; for after Esau
had got head, he broke Jacob's yoke from off his neck, and reigned
by nineteen or twenty dukes and princes, before there was any king
in Israel (Gen 27:40).
It is the lot of Cain's brood, to be lords and rulers first, while
Abel and his generation have their necks under persecution; yet
while they lord it, and thus tyrannically afflict and persecute,
our very desire is towards them, wishing their salvation: While
they curse, we bless; and while they persecute, we pray.
Ver. 8. "And Cain talked with Abel his brother: and it came to
pass, when they were in the field, that Cain rose up against Abel
his brother, and slew him."
When Cain saw that by God's judgment Abel was the better worshipper,
and that himself must by no means be admitted for well-doing, his
heart began to be more obdurate and hard, and to grow into that
height of desperateness, as to endeavour the extirpating of all
true religion out of the world; which it seems he did, by killing
his brother, mightily accomplish, until the days of Enos; for
"then began men [again] to call upon the name of the Lord" (v 26).
Hence see the spite of the children of hell against God: They have
slain thy prophets, and digged down thine altars (1 Kings 19:10).
If they may have their wills, God must be content with their
religion, or none; other they will not endure should have show
within their reach, but with Cain, will rather kill their brother;
or with the Pharisees, kill their Lord; and with the evil kings
of old, will rather kill their sons and subjects. That the truth,
I say, may fall to the ground, and their own inventions stand
for acceptable sacrifices, they will not only envy, but endeavour
to invalidate all the true worship and worshippers of God in the
world; the which if they cannot without blood accomplish, they
will slay and kill till their cruelty hath destroyed many ten
thousands, even as Cain, who slew his brother Abel.[22]
And Cain talked with his brother. He had not a law whereby to
arraign him, but malice enough, and a tongue to set all on fire, of
which no doubt, by the goodly replies of his brother, was easily
blown up into choler and madness, the end of which was the blood
of his brother.
"And Cain talked with Abel," &c. To wit, about the goodness and
truth of his religion. For that the New Testament seems to import,
he slew him "because his works were righteous" (1 John 3:12); which
Abel, no doubt, had justified before his brother, even then when
he most set himself to oppose him. Besides this, the connection
of the relation importeth, he talked with him, he slew him; he
talked with him and slew him, purely upon a religious account,
because his works were righteous.
Hence note, That when wicked men have the head in the world,
professors had need be resolved to hazard the worst, before they
do enter debate with ungodly men about the things that pertain to
the kingdom of God. For behold here, words did not end in words,
but from words came blows, and from blows blood. The counsel
therefore is, "That you sit down first, and count up the cost,"
before ye talk with Cain of religion (Luke 14:27-33). "They make a
man an offender for a word, and lay a snare for him that reproveth
in the gate, and turn aside the just for a thing of nought" (Isa
29:21).
"And Cain talked with Abel his brother." With Abel his only brother,
who also was a third part of the world. But tyrants matter nothing,
neither nearness of kin, nor how much they destroy: "The brother
shall betray the brother to death," &c.
"And it came to pass, when they were in the field, that Cain rose
up against Abel his brother, and slew him." When they were in the
field, from home, out of the sight, and far from the help of his
father: Subtle persecutors love not to bite, till they can make
their teeth to meet; for which they observe their time and place.
Joseph was also hated of his brethren, but they durst not meddle
till they found him in the field (Gen 37:15). Here it is also that
the holy virgin falleth: He found her in the field,--and there
was none to save her (Deut 22:27).
Hence observe again, That be the danger never so imminent, and the
advantage of the adversary never so great, the sincere professor
of the truth stands his ground against wind and weather. Bloody
Cain daunted not holy Abel; no, though now he have his advantage of
him (Dan 3:16-18). He rose up against Abel his brother, and slew
him. "And wherefore slew he him? Because his own works were evil,"
&c. (1 John 3:12). It is therefore hence to be observed, That it
is a sign of an evil way, be it covered with the name of the worship
of God, when it cannot stand without the shedding of innocent
blood. "Wherefore slew he him? Because his own works were evil."
Had his works been good, they had been accepted of God: He had
also had the joy thereof in his conscience, as doubtless Abel
had; which joy and peace would have produced love and pity to his
brother, as it was with his brother towards him; but his works
being evil, they minister to him no heavenly joy, neither do they
beget in him love to his brother; but contrariwise, his heart fill
his eye with evil also; which again provoketh (while it beholdeth
the godly carriage of Abel) the heart to more desperate resolutions,
even to set upon him with all his might, and to cut him off from
the earth. Thus the goodness of God's people provoketh to envy the
wicked heart of the hypocrite. As it was betwixt Saul and David;
for after Saul had seen that God had rejected him for his wickedness,
the more he hated the goodness of David: "And Saul saw and knew
that the Lord was with David" (1 Sam 18:8-15). "And Saul was yet the
more afraid of David; and Saul became David's enemy continually"
(v 29).
Ver. 9. "And the Lord said unto Cain, Where is Abel thy brother?
And he said, I know not: Am I my brother's keeper?"
Cain thought it had been no more but to kill his brother, and his
intentions and desires must needs be accomplished, and that himself
should then be the only man. "Come, let us kill him, and the
inheritance shall be ours" (Mark 12:7). But stay, Abel was beloved
of his God, who had also justified his offering, and accepted it
as a service more excellent than his brother's. So then, because
the quarrel arose between them upon this very account, therefore
Abel's God doth reckon himself as engaged (seeing he is not) to
take up his servant's cause himself.
"And the Lord said unto Cain, Where is Abel thy brother?" A
question not grounded on uncertainty, but proposed as a beginning
of further reasoning; and also to make way to this wicked wretch,
to discover the desperate wickedness of his bloody heart the more.
For questions that stand at first afar off, do draw out more of the
heart of another: and also do minister more occasion for matter,
than if they had been placed more near to the matter.
"Where is Abel?" God missed the acceptable sacrifices of Abel; Abel
was dead, and his sacrifices ceased, which had wont to be savoury
in the nostrils of God; Cain could not supply them; his sacrifices
were deficient, they were not of faith. Hence note, that if tyrants
should have their will, even to the destroying of all the remnant
of God, their sacrifices and worship would be yet before God as
abominable as they were before.
"And the Lord said unto Cain, Where is Abel?" O dreadful question!
The beginning of Cain's hell, for now God entereth into judgment
with him. Wherefore, however this wretch endeavoured at first to
stifle and choke his conscience, yet this was to him the arrow
of death: Abel crieth, but his brother would not hear him while
alive, and now being dead God hears the cry of his blood. "When he
maketh inquisition for blood, he remembereth them: he forgetteth
not the cry of the humble" (Psa 9:12). Blood that is shed for the
sake of God's word, shall not be forgotten or disregarded of God:
"Precious in his sight is the death of his saints" (Psa 116:15).
"And precious shall their blood be in his sight" (Psa 72:14).
"Where is Abel thy brother?" This word, thy brother, must not be
left out, because it doth greatly aggravate his wickedness. He slew
"his brother"; which horrid act the very law and bond of nature
forbiddeth. But when a man is given up of God, it is neither this
nor another relation that will bind his hands, or make him keep
within the bound of any law. Judas will seek his master's, and
Absalom his father's blood. "Where is Abel thy brother?"
"And he said, I know not." He knew full well what he had done, and
that by his hands his brother's blood was fallen to the ground,
but now being called into question for the same, he endeavoureth
to plead ignorance before God. "I know not." When men have once
begun to sin, they know not where they shall end; he slew his
brother, and endeavours to cover his fact with a lie. David also
little thought his act of adultery would have led him to have
spilt the blood of Uriah, and afterwards to have covered all with
dissembling lips and a lying tongue (2 Sam 11).
"I know not: am I my brother's keeper?"
This is the way of all ungodly men, they will not abide that guilt
should be fastened. Sin they love, and the lusts and delights
thereof, but to count for it they cannot abide; they will put it
off with excuses, or denials: Even like Saul, who though he had
spared the cattle and Agag contrary to the command of God, yet
would needs bear Samuel down, that he had kept, yea "performed the
commandment of the Lord" (1 Sam 15:13,20). But they are denials to
no boot, and excuses that will not profit, that are made to hide
the sin of the soul from the sight and judgment of God. Lies and
falsehood will here do nothing.
Ver. 10. "And he said, What hast thou done? the voice of thy
brother's blood crieth unto me from the ground."
Poor Cain, thy feeble shifts help thee nothing, thy excuses are
drowned by the cries of the blood which thou hast shed.
"What hast thou done?" the blood of thy brother cries. Beware
persecutors, you think that when you have slain the godly, you are
then rid of them; but you are far wide, their blood which you have
shed, cries in the ears of God against you. O the cries of blood
are strong cries, they are cries that reach to heaven; yea they
are cries that have a continual voice, and that never cease to
make a noise, until they have procured vengeance form the hands
of the Lord of sabbath (Job 16:18): And therefore this is the word
of the Lord against all those that are for the practice of Cain:
"As I live, saith the Lord God, I will prepare thee unto blood
and blood shall pursue thee: sith thou hast not hated blood, [that
is, hated to shed it,] even blood shall pursue thee" (Eze 35:6).
"The voice of thy brother's blood crieth unto me." The apostle
makes this voice of the blood of Abel, a type of the voice of the
justice of the law, and so extends it further than merely to the
act of murder; intimating that he sheds blood, that breaks any of
the commands of God, (and indeed so he doth, "he layeth wait of
his own blood, and privily lurketh for his own life" (Prov 1:18)).
Wherefore the apostle compareth the blood of Abel and the blood
of Christ together; but so as by the rule of contraries, making
betwixt them a contrary voice, even as there is between a broken
command and a promise of grace, the one calling for vengeance and
damnation; the other calling for forgiveness and salvation; "the
blood of sprinkling it speaketh better things than the blood of
Abel" (Heb 12:24); that is, it calls to God to forgive the sinner;
but Abel's blood, of the breach of the law, that cries damn them,
damn them. Christ also sets his own blood in opposition to the
blood of all that was shed before him; concluding that the proper
voice of all the blood of the godly, is to call for vengeance
on the persecutors, even from the blood of Abel to the blood of
Zecharias, that was slain between the altar and the temple (Matt
23:35). And let me here take leave to propound my private thoughts:
namely, that the Zecharias that here is mentioned, might not be
he that we find in the book of Chronicles (2 Chron 24:21); but
one of that name that lived in the days of Christ, possibly John
Baptist's father, or some other holy man. My reasons for this
conjecture, are, 1. Because the murderers are convict by Christ
himself: Zecharias, whom ye slew between the altar and the temple.
2. Because Christ makes a stop at the blood of Zecharias, not
at the blood of John the Baptist: wherefore, if the person here
mentioned were not murdered after, but before John the Baptist,
then Christ seems to excuse them for killing his servant John;
for the judgment stops at the including of the guilt of the blood
of Zecharias. 3. I think such a thing, because the voice of all
holy blood that hath been shed before the law by the adversary,
excepting only the blood of Jesus, must needs be included here;
the proper voice of his, only being to plead for mercy to the
murderers. However, the voice of blood is a very killing voice, and
will one day speak with such thunder and terror in the consciences
of all the brood of Cain, that their pain and burthen will be for
ever insupportable.
Ver. 11. "And now art thou cursed from the earth, which hath opened
her mouth to receive thy brother's blood from thy hand."
Here begins the sentence of God against this bloody man; a sentence
fearful and terrible, for it containeth a removing of him from
all the privileges of grace and mercy, and a binding of him over
to the punishment and pains of the damned.
"And now art thou cursed from the earth." Peace on earth, is one
branch of those blessed tidings that were brought into the world,
at the coming of the Messias (Luke 2:14). Again, before Christ
was come in the flesh, it is said, He rejoiced "in the habitable
part of his earth" (Pro 8:30). Wherefore, by the earth in this
place, I understand the state that the men are in, to whom, by the
mind of God, the gospel and grace of God is to be tendered. Now,
whether it respect that state of man by nature, or the state of
those that are saints, from both these privileges Cain is separate,
as are all whom the Lord hath utterly rejected. Not but that yet
they may live long in the world, but God hath cut them off from
the earth, and all the gospel privileges therein, and set them in
the condition of devils; so that as to grace and mercy they are
separate therefrom, and stand as men, though alive, bound over to
eternal judgment. And as to their lives, it matters not how long
they live, there is "no sacrifice for their sins, but a certain
fearful looking for of judgment and fiery indignation, which
shall devour the adversaries" (Heb 10:26,27). So that I say, as
the devils be bound in hell, so such lie bound in earth; bound I
say in the chains of darkness, and their own obstinate heart, over
to the day of wrath and revelation of the righteous judgment of
God. Cain therefore by these words is denied the blessing of future
means of grace, and stands bound over to answer for his brother's
blood, which the ground had received form his cruel hand.
Ver. 12. "When thou tillest the ground, it shall not henceforth
yield to thee her strength; a fugitive and a vagabond shalt thou
be in the earth."
This is a branch, or the fruits of this wilful murder. Indeed, sins
carry in them not only a curse with respect to eternity, but are
also the cause of all the miseries of this life. "God turneth--a
fruitful land into barrenness, for the wickedness of them that
dwell therein" (Psa 107:34).
"When thou tillest the ground." Sin committed doth not always
exclude the sinner from an enjoyment of God's mercies, but yet if
unrepented of, bringeth a curse upon them. "I will curse, [saith
God,] your blessings: yea, I have cursed them already, because ye
do not lay it to heart" (Mal 2:2). This also is the reason that the
table of some is made their snare, their trap, a stumbling-block
and a recompence unto them (Rom 11:9); men ought not therefore to
judge of the goodness of their state, by their enjoyment of God's
creatures, but rather should tremble while they enjoy them, lest
for sin they should become accursed to them, as were the enjoyments
of this wicked man.
"A fugitive and a vagabond shalt thou be in the earth." The meaning
is, thou shalt not have rest in the world, but shalt be continually
possessed with a guilty conscience, which shall make thy condition
restless, and void of comfort. For the man that indeed is linked
in the chains of guilt and damnation, as Cain here was; he cannot
rest, but (as we say) fudge up and down from place to place,
because his burthen is insupportable. As David said, "Let their
eyes be darkened that they see not, and make their loins continually
to shake" (Psa 69:23). A continual shaking and restlessness doth
therefore possess such persons as are given up of God, and swallowed
up of guilt.
"A fugitive and vagabond shalt thou be in the earth." Some men
certainly know, even while they are in this world, their state
to be most miserable, and damnable, as Cain, Saul and Judas did;
which knowledge, as I have hinted, puts them besides the very
course of other carnal men; who while they behold them at quiet
under their enjoyments, these cannot but wonder, fear, and be
amazed with the deep cogitations which will abide upon them, of
their certain misery and everlasting perdition.
Ver. 13. "And Cain said unto the Lord, My punishment is greater
than I can bear." Or as the margin hath it, "Mine iniquity is
greater than that it may be forgiven." And both readings are true:
for however some men please themselves in lessening sin, and the
punishment thereof, yet a burdened conscience judgeth otherwise.
And if Cain failed in either, it was in that he counted his sin (if
he did so) beyond the reach of God's mercy. But again, when men
persecute the worship and people of God, as Cain did his blessed
and religious brother, even of spite, and because he envied the
goodness of his brother's work; I question whether it be lawful for
a minister to urge to such the promise of grace and forgiveness;
and also whether it be the mind of God such persons should hope
therein. He that sins the sin unto death, is not to be prayed for
(1 John 5:16), but contrariwise he is to be taken from God's altar
that he may die (Exo 21:14). This was Cain's case, and now he
knew it; therefore as one excluded of God from his mercy and all
the means thereof, he breaks out with roaring under the intolerable
burden of the judgment of God upon him, concluding his punishment at
present "greater than he could bear," and that yet his sin should
remain unpardonable for ever: As saith our Lord Jesus Christ, He
hath neither forgiveness here nor in the world to come (Matt 12:32).
Ver. 14. "Behold, thou hast driven me out this day from the face
of the earth; and from thy face shall I be hid; And I shall be a
fugitive and a vagabond in the earth, and it shall come to pass,
that every one that findeth me shall slay me."
By these words is confirmed what was said before, to wit, to be
cursed from the earth, was to be separate from the privileges of
the gospel. For Cain was not now to die, neither was he driven
into any den or cave; yet driven out from the face of the earth,
that is, as I have said, he was excluded from a share in those
special mercies that by the gospel were still offered by grace
to the others that inhabited the world: The mercies, I say, that
are offered by the gospel, as namely, The mercy of eternal life:
For as to the blessings of this world, he had yet a notable
share thereof. Besides, he groaneth under this judgment, as an
insupportable curse: "Thou hast driven me out this day from the
face of the earth." And indeed, if we take it according as I have
laid it down, it is a curse that would break the whole world to
pieces; for he that is denied a share in the grace that is now
offered, must needs be denied a portion in God's kingdom. And
this Cain saw; wherefore he adds in the process of his complaint,
"And from thy face shall I be hid": "I shall never come into thy
kingdom, I shall never see thy face in heaven." This is therefore
the highest of all complaints; namely, for a man from a certain
conviction that his condition must without fail be damnable, to
condole and bemoan his forlorn condition.
"Thou hast driven me out." O! when God shall bind one over for
his sin, to eternal judgment, who then can release him? This was
Cain's state, God had bound him over. The blood of his brother was
to rest upon him and not to be purged with sacrifice for ever.
"Thou hast driven me out THIS DAY." He knew by the sentence that
fell from heaven upon him, even from that very day that he was
made a companion of, and an associate with devils. This day, or
for this day's work, I am made an inhabitant of the pit with the
devil and his angels. Hence note, That God doth sometimes smite
the reprobate so apparently, that himself from that day may make
a certain judgment of the certainty of his damnation. Thus did
Balaam: "I shall see him, but not now: I shall behold him, but not
nigh" (Num 24:17). Where by now, he respects the time of grace;
and by nigh, the time or day of judgment: As who should say, "I,
for my sorceries, and wicked divinations, am excluded a portion in
the day of grace, and therefore shall not see the Saviour NOW: I
am also rejected, as to a portion in the blessed world to come:
and therefore when he judgeth, I shall not see him NIGH: Nigh, as
a friend, as a saviour to my soul." I doubt this is the condition
of many now alive, who for their perfidiousness and treachery to
Christ, and his church, have already received, even "in themselves,
that recompence of their error which was meet" (Rom 1:27).
Ishmael also, in the day he laughed at Isaac (Gen 21:9), and Esau
in the day he sold his birthright (Gen 27; 28), might have gathered,
the one from God's concurring with the judgment of Sarah, the
other, from his father's adhering to his brother; his adhering, I
say, in a prophetic spirit (Gal 4:29); that from thenceforth they
both were excluded grace and glory, as the apostle by the Holy
Ghost afterwards doth (Heb 12:16,17).
"And from thy face shall I be hid." By face here, we are to
understand God's favour, and blessed presence, which is enjoyed by
the saints both here, and in the world to come (Psa 4:6,7; 16:11).
Both which this wicked man, for the murdering of his brother, and
his envy to the truth, now knew himself excluded from.
"From thy face shall I be HID." The pit of hell, to which the
damned go, besides the torment that they meet with there, is such
a region of darkness, and at such a distance from the heavens, and
the glorious comfortable presence of God, that those that shall be
found the proper subjects of it, shall for ever be estranged from
one glimpse of him: besides, sin shall bind all their faces in
secret, and so confound them with horror, shame, and guilt that
they shall not be able from thenceforth for ever, so much as once
to think of God with comfort.
"From thy FACE." As it were all the glory of heaven, it lieth in
beholding the face of God: A thing the ungodly little think of;
yet the men that have received in themselves already the sentence
of eternal damnation, they know it after a wonderful rate; and
the thoughts of the loss of his face and presence, doth, do what
they can, as much torment them, as the thoughts of all the misery
they are like to meet withal besides.
"And a fugitive and a vagabond shall I be on the earth." Even from
the present frame of his spirit, Now, having received the sentence,
he knew, the judgment past being unrevokable, how it would be with
him all his life long; that he should spend his days in trouble
and guilt, rolling under the justice of God, being always a terror
and burthen to himself, to the day he was to be cut off from the
earth, that he might go to the place appointed for him.
"And it shall come to pass, that every one that findeth me shall
slay me." Guilt is a strange thing, it makes a man think that
every one that sees him, hath knowledge of his iniquity. It also
bringeth such a faintness into the heart (Lev 26:36), that the
sound of a shaken leaf doth chase such persons: and above all
things, the cries of blood are most fearful in the conscience; the
cries of the blood of the poor innocents, which the seed of Cain
hath shed on the face of the earth (Jer 2:34; 19:4). Thus far of
Cain's complaint.
Ver. 15. "And the Lord said unto him, Therefore whosoever slayeth
Cain, vengeance shall be taken on him seven-fold. And the Lord
set a mark upon Cain, lest any finding him should kill him."
By these words, the judgment is confirmed, which Cain, in the verse
before, so mournfully pronounced against his own soul. As if the
Lord had said, "Cain, thy judgment is as thou hast said, I have
driven thee out this day from a share in my special favour; and when
thy life is ended, thou shalt be hid from my face, and a blessed
presence for ever; and seeing it is thus, therefore I will not
suffer that thou die before thy time: Alas, thy glass will be quickly
run! Besides, thy days, while thou art here, will sufficiently
be filled with vexation and distress; for thou shalt always carry
in thy conscience the cries of innocent blood, and the fear of
the wrath of God: I have said it, and will perform it: I am not
a man, that I should repent: So that thus shall thy judgment be:
Therefore he that killeth Cain, I will take vengeance on him."
Hence note, That none need to add to the sorrows of the persecutors.
They above all men are prepared unto wrath. Let them alone (saith
Christ) they will quickly fall into the ditch. Besides, God hath
taken the revengement of the blood of his servants into his own
hand, and will execute his wrath himself. Therefore he saith to his
saints (as in this case), "Dearly beloved, avenge not yourselves,
but rather give place unto wrath: for it is written, Vengeance is
mine, I will repay, saith the Lord" (Rom 12:19). And the reason
is, because the quarrel is in special between the prosecutor and
God himself. For we are not hated because we are men, nor because we
are men of evil and debauched lives; but because we are religious;
because we stand to maintain the truth of God. Therefore no man must
here intercept, but must leave the enemy in the hand of that God
he hath slighted and condemned. This made Moses that he meddled
not with Corah and his company, but left them to that new thing
which the Lord himself would do unto them, because they had
condemned the ordinance of God (Num 16:25-35). This made David
also that he meddled not with Saul, but left him to the vengeance
of God, though he had opportunity to have destroyed him (1 Sam
24 and 26:10-12). Let us learn therefore to be quiet and patient
under the hand of wicked and blood-thirsty men. Let us fall before
them like holy Abel; it is and will be grief enough to them,
that when we are dead, our blood will cry from the ground against
them.[23]
"Therefore he that killeth Cain, vengeance shall be taken," &c. He
now that shall, after this admonition, plead for religious blood
with the sword, vengeance shall be taken on him, because he giveth
not place to the wrath of God, but intercepts with his own, which
"worketh not the righteousness of God" (James 1:19,20). Say therefore
with David, when you are vexed with the persecutor, Mine hand
shall not be upon him; but "as the Lord liveth, the Lord shall
smite him; or, his day shall come to die; or, he shall descend in
battle, and perish."
"Vengeance shall be taken on him seven fold." It would not be hard
to shew how little they have prevailed, who have taken upon them
to take vengeance for the blood of saints, on them that have been
the spillers of it. But my business here is brevity, therefore I
shall not launch into that deep, only shall say to such as shall
attempt it hereafter, "Put up thy sword into his place; for all they
that take the sword shall perish with the sword"! (Matt 26:52).
And "here is the patience and faith of the saints" (Rev 13:10).
Let Cain and God alone, and do you mind faith and patience; suffer
with Abel, until your righteous blood be spilt: even the work of
persecutors, is, for the present, punishment enough; the fruits
thereof being the provoking God to jealousy, a denying of them the
knowledge of the way of life, and a binding of them over to the
pains and punishment of hell.
"And the Lord set a mark upon Cain." What the opinion of others is
about this mark, I know not; to me it seems like those in Timothy,
who had "their conscience seared with a hot iron" (1 Tim 4:2).
Which words are an allusion to the way of the magistrates in their
dealing with rogues and felons; who that they may be known to
all, are either in the hand, shoulder, or cheek branded with a hot
iron. So Cain was marked of God for a reprobate, for one that had
murdered a righteous man, even of envy to the goodness of his
work: But the mark (as it was on those in Timothy) was not on any
outward or visible part of his body, but (as there the apostle
expresseth it) even upon his very conscience; his conscience then
had received the fire-mark of the wrath and displeasure of God,
which, as a burning iron doth to the flesh, had left such deep
impression therein, that it abode as a scar or brand upon him, in
token that good would for ever after hold him for a fugitive rogue
or vagabond.
"And the Lord set a mark upon Cain, lest any finding him should
kill him." For though the mark was branded with burning upon his
conscience, and so inward and invisible; yet the effects of this
hot iron might be visible, and seen of all: the effects, I say,
which were, or might be, his restlessness in every place, his
dejectedness, the sudden and fearful pangs and agonies of his
mind, which might break out into dolorous and amazing complaints;
besides, his timorous carriage before all he met, lest they should
kill him; gave all to understand, that God had with a vengeance
branded him. And indeed this was such a mark as was amazing to
all that beheld him, and did ten times more make them afraid of
spilling blood, than if any visible mark had been set upon him;
of for by his trouble and distress of mind, they saw, what was
the guilt of blood: and by his continual fear and trembling under
the judgment of God, what it was to be in fear of, nay, to have
the first fruits of everlasting damnation. Thus therefore God
reserved Cain to the judgment which he had appointed for him.
Ver. 16. "And Cain went out from the presence of the Lord, and
dwelt in the land of Nod, on the east of Eden."
The right carriage of a reprobate, and the infallible fruits of
final desperation. For a man that hath received in his mind the
stroke of the judgment of God, and that is denied all means of
saving and sanctifying grace, (as the great transgressors are,)
the presence of God is to such most dreadful; whether we understand
the knowledge of him as he is in himself, or as he discovereth
himself in his church; for the thought of his being, and eternal
majesty, keeps the wound open, and makes terror and guilt revive.
To such it would be the best of news, to hear that the Godhead
doth cease to be, or that themselves were high above him. But that
they are in the hand of the living God, this is the dreadful and
fearful thought.
"And Cain went out from the presence of the Lord." These words may
be taken many ways.
1. That he separated himself from the church (the place of God's
presence) (2 Cor 6:16) which then consisted of his father and
mother, and of those other children they had. And this appears by
the text, "He went out from the presence of the Lord, and dwelt in
the land of Nod."
2. A man goes out from the presence of God, when he withdraws his
thoughts from holy meditations, and employeth the strength of his
mind about the things of this life (Job 21:14-18). And thus he
also did; he went into the land of Nod, and there fell to building
a city, and to recreate himself with the pleasures of the flesh
what he might.
3. A man goes out from the presence of God, when he throweth up
the worship and way of God; and this he did in departing from the
church (2 Chron 19:1-3).
4. Besides, his going out from the presence of the Lord, implieth,
that he hardened his heart against him, that he set his spirit
against him; that he said to God, Depart from me (Heb 3:12); that
he grew an implacable enemy to him, and to every appearance of
good in the world (Job 15:12,13).
"And Cain went out from the presence of the Lord." These words may
also respect his being thrust out from God, as one anathematized,
accursed, or cut off, in effect the same with excommunication.
But be it so, the act was extraordinary, being administered by God
himself; even as he served Corah and his company, though in kind
there was a difference, the one, even Cain, being yet permitted to
live for a while in the world; the other being sent down quick into
hell; but both, for their villany against the worship and people
of God, stand bound over to answer it at the eternal judgment.
Ver. 17. "And Cain knew his wife; and she conceived, and bare Enoch:
and he builded a city, and called the name of the city, after the
name of his son, Enoch."
Cain's wife was his sister, or near kinswoman; for she sprang of
the same loins with himself; because his mother was "the mother
of all living" (Gen 3:20).
This wife bare him a son; for whose sake, as it seems, he built
the city. Hence note, That men who are shut out of heaven, will
yet use some means to be honourable on earth. Cain being accursed
of God, yet builds him a city; the renown of which act, that it
might not be forgotten, he calleth it after the name of his son.
Much like this was that carnal act of blasted Absalom; because
he had no child, he would erect a pillar, which must forsooth be
called Absalom's place, after the name of Absalom, to keep his
name in remembrance upon earth (2 Sam 18:18).
"And he builded a city," &c. Note, That it is the design of Satan,
and the deceitful heart of man, to labour to quiet a guilty
conscience, not by faith in the blood of Christ, but by over much
business in the things of this world.
"And called the name of the city, after the name of his son,
Enoch." Although Cain had a mind to keep up his name with fame in
the world, yet he would not venture to dedicate the city to his
own name; that would have been too gross; and perhaps others would
have called it, The CITY OF THE MURDERER; but he calleth it after
the name of his son, his son Enoch; whom he pretended was a man
both taught, and dedicate, as it seems his name imports. Hence
note again, That men who themselves are accursed of God, will yet
put as fair glosses on their actions, as their hypocritical hearts
can invent. Who must this city be dedicated to, but to him whom
Cain had dedicated and taught. I will not say that in truth he
gave him to God, for that his reprobate heart would not suffer;
but being given up of God, yet retaining, with Saul, considerations
of honour: therefore, as is the custom of ungodly hypocrites, he
would put the best show on his ungodly actions.
Thus Saul, when he had received the sentence of the Lord against
him; yet, Turn again with me (saith he to Samuel) "yet honour me
now before--the people, and before Israel" (1 Sam 15:30). So the
money wherewith the high priests and scribes had bought the life,
and obtained the death of Christ; with that they make some shew of
godliness, in buying with it a piece of ground to bury strangers
in (Matt 27:3-7).
Ver. 18. "And unto Enoch was born Irad: and Irad begat Mehujael:
and Mehujael begat Methusael: and Methusael begat Lamech."
These are the offspring of Cain; the English of whose names, if the
nature and disposition of the persons were according, they might
well be called, with abhorrence, the brood of wicked Cain, even
the generation whom the Lord had cursed, notwithstanding Enoch was
their father. Enoch begat Irad, a wild ass; Irad begat Mehujael,
one presumptuous above measure, his name signifies, one teaching
God. But "who hath directed the Spirit of the Lord?" (Isa 40:13). Or
"Shall any teach God knowledge?" (Job 21:22). The son of this man
was Methusael, asking death, the true fruit of all such presumptuous
ones, "his confidence shall be rooted out of his tabernacle, and
it shall bring him to the king of terrors" (Job 18:14). His son
was Lamech, one poor or smitten: The first, that, as we read, did
break the order of God in the matter of marriage.
Ver. 19. "And Lamech took unto him two wives: the name of the one
was Adah, and the name of the other Zillah."
This man was the first that brake the first institution of God
concerning marriage. "He took unto him two wives." The New Testament
says, Let every man have his own wife. And so said the law in its
first institution: therefore plurality of wives first came into
practice by the seed of cursed Cain, and for a time was suffered
in the world through the hardness of man's heart.
Ver. 20, 21. "And Adah bare Jabal: he was the father of such as
dwell in tents, and of such as have cattle. And his brother's name
was Jubal: he was the father of all such as handle the harp and
organ."
Jabal signifies bringing, or budding; Jubal, bringing or fading. So
then in these two sons might be shewed unto us the world, as it is
in its utmost glory: that is, it brings buds, it brings fading:
today in the field, tomorrow in the oven: "All flesh is grass,
and all the goodliness thereof, is as the flower of the field.
The grass withereth, the flower fadeth: because the Spirit of the
Lord bloweth upon it: surely the people is grass" (Isa 40:6-8).
And observe in these, the last was the musical one. Indeed, the
spirit of the world, after things have budded, is so far off from
remembering that they again must fade; that then it begins its
Requiem; then it saith to itself, Eat, drink, and be merry; then
it is for handling the harp and organ (Luke 12:16-20).
Ver. 22. "And Zillah, she also bare Tubal-Cain, an instructor of
every artificer in brass and iron: and the sister of Tubal-Cain
was Naamah."
Tubal-Cain, a worldly possession; and Naamah, one that by her name
should be beautiful. Lamech his fruit then was, a budding, fading,
worldly possession, with a little deceitful, vain beauty, for
"favour is deceitful, and beauty is vain: but a woman that feareth
the Lord, she shall be praised" (Pro 31:30). Ver. 23. "And Lamech
said unto his wives, Adah and Zillah, hear my voice; ye wives
of Lamech, hearken unto my speech: for I have slain a man to my
wounding, and a young man to my hurt."
He that sticks not to exceed in one point, will not fear to transgress
in another. He had hardened his heart, by breaking the modest and
orderly bounds of marriage, and so fitted himself to shed blood,
or do any other wickedness.
"Hearken to me, ye wives." Lustful men break their minds to their
fleshly companions, sometimes, sooner than to wiser counsellors.
Even as Ahab, in the business of the vineyard of Naboth, breaks
his mind to that ungodly Jezebel his wife.
"I have slain a man to my wounding." Who, or what man this murdered
person was, therein the word is silent: yet this Lamech being the
son of a bloody murderer, it is possible he was some godly man,
one of Adam's other children, or of his grandchildren, the son of
Seth: for these sons of Cain, and namely this in special, as it
seems, took not heed to the mark wherewith God branded Cain; but
like Belshazzar, he hardened his heart, though he knew it, and
would turn murderer also (Dan 5:18-22).
"I have slain a man to my wounding." The guilt of blood who can
bear? or who can help himself thereby? It is a wounding thing, it
is a hurtful thing, he that sheds man's blood wrongfully, cannot
establish himself thereby (Matt 22:6,7). The Jews thought to have
preserved themselves and country by killing Jesus Christ; but this
so provoked the justice of God, that for this thing's sake he sent
the Gentiles upon them to burn up their city; who when they were
come, if stories be true, slew of them eleven hundred thousand;
and those of them that were taken alive, were sold to who would
buy them, Thirty a penny. "Ye shed blood [says God] and shall ye
possess the land? Ye stand upon your sword, ye work abomination,
and ye defile every one his neighbour's wife: and shall ye possess
the land?" (Eze 33:25,26).
Ver. 24. "If Cain shall be avenged sevenfold, truly Lamech seventy
and sevenfold."
Though wicked men may be willingly ignorant of that part of the
judgments of God, that are to premonish them, that they do not that
wicked thing for which the judgment was executed; yet if there be
anything like favour mixed with the judgment, of that they will
take notice, to encourage themselves to evil: even as this ungodly
person, he would not be stopped from blood by the judgment of God
upon Cain; but rather, as it seems, because the judgment was not
speedily executed, his heart was fully set in him to do evil (Eccl
8:11). Much like that of the Jews, who because Jehoiakim had slain
Uriah the prophet, and yet God spared the land; therefore make
that an argument to prevail with Zedekiah to kill Jeremiah also
(Jer 26:20-23).
"If Cain shall be avenged sevenfold, truly Lamech seventy and
sevenfold." Give wicked men leave to judge of themselves, and they
will pass a sentence favourable enough. Though Lamech had not pity
when he spilt blood; yea, though the judgment of God upon Cain
could not hold his murderous hands: yet now he is guilty, let him
but make a law in the case, and woe be to him that killeth Lamech:
Vengeance shall be taken of him seventyfold and seven. Joab could
with pitiless hands spill the blood of men more righteous than
himself, not regarding what became of their souls: but when his
blood was by vengeance required for the same, then he would take
sanctuary at the horns of the altar (1 Kings 2:28). But judgment
is not wholly left to me, the Lord is judge himself; before whom
both Cain and Lamech, and all their successors, shall be arraigned,
and receive just doom, and that never to be reversed.
Ver. 25. "And Adam knew his wife again; and she bare a son, and
called his name Seth: for God, said she, hath appointed me another
seed instead of Abel, whom Cain slew."
Now we have done, for a while, with Cain, and are come again to
the church of God. Cain had slain Abel, and by that means, for a
while, had greatly suppressed the flourishing of religion; in which
time his own brood began to be mighty upon earth; so increasing,
as if religion was put to an end for ever. But behold their
disappointment! "Adam knew his wife again," (for Adam's family was
then the true church of God;) or take Adam for a type of Christ,
and his wife for a type of the church, and then this observation
followeth; namely, That so long as Christ and the church hath to
do with one another, it is in vain for Cain to think of suppressing
religion.
"Adam knew his wife again." If Eve had now been barren, or Adam
had died without farther issue, then Cain might have carried the
day; but behold another seed! a seed to stand in Abel's place:
therefore she called his name Seth; that is, Set or Put, as namely, in
the room of Abel, to stand up for, and to defend the truth against
all the army and power of Cain. As Paul also saith of himself,
"I am set, [or put,] for the defence of the gospel" (Phil 1:17).
This man therefore, so far as can be gathered, was the first that
put check to the outrage of Cain and his company. But mark some
observations about him.
1. He was set in the stead or place of Abel; not an inch behind
him, but even at the place where his blood was spilt. So that he
that will revive lost religion, must avow it as God's Abels have
done before him: every talker cannot do this. The blood that was
shed before his face, must not put check to his godly stomach; yea,
he must say to religion, as Ruth said once to her mother, "Where
thou diest, I will die, and there will I be buried" (Ruth 1:17).
This is the way to revive and to maintain the ways of God, in
despite of bloody Cain.[24]
2. This Seth that was set to put check to Cain, did not do it
of his own brain, but the hand of God was principal in the work.
"God," said she, "hath appointed me another seed to be set in the
place of Abel." And indeed it is otherwise in vain, when religion
is once suppressed, to think it should ever revive again. Alas!
where is the man, if he want God's Spirit, that will care for the
flourishing state of religion? and that in truth will make the Lord
his delight: "This is Zion, whom no man seeketh [for, or seeketh]
after" (Jer 30:17). All men here say, "See to thine own house,
David" (1 Kings 12:16). But when Seth comes, then the ground is
made good again; then a living saint is found to stand and maintain
that truth which but now his brother bled for. When James was
killed, Peter stands up, &c. (Acts 12:1-3). And therefore Seth
is said to be another seed, a man of another spirit: One who was
principled with a spirit beyond and above the spirit of the world.
"Another seed," one that was spirited for God's word, and God's
worship, and that would maintain his brother's cause.
3. Observe, That when Seth maintains his brother's lot, you hear
no more of the brood of Cain. And indeed, the way to weary out
God's enemies, it is to maintain and make good the front against
them: "Resist the devil, and he will fly" (James 4:7). Now if
the Captain, their king Apollion, be made to yield, how can his
followers stand their ground? "The dragon,--the devil, Satan,--he
was cast out into the earth, and his angels were cast out with him"
(Rev 12:9). But how? It was by fighting: "Michael and his angels
fought against the dragon;--and overcame him by the blood of the
Lamb, and by the word of their testimony, and by not loving of
their lives unto the death" (Rev 12:7,8,12).
4. Let this, in the last place, serve for persecutors, That when
you have cast down many ten thousands, and also the truth to the
ground; there is yet a Seth, another seed behind, that God hath
appointed to stand in the stead of his brethren, by whom you will
certainly be put to flight, and made to cease from oppressing the
truth.
Ver. 26. "And to Seth, to him also there was born a son; and he
called his name Enos: Then began men to call upon the name of the
Lord."
The Holy Ghost, in recording the birth of Enos, goeth out of his
ordinary style, in that he doubleth the mentioning of his father,
with respect to the birth of this son. And indeed it is worth the
observing; for it staggereth the faith of some, to think that the
man that makes good the ground of a murdered brother, should not
leave issue behind him: But "to Seth, to him was born a son." Our
faithfulness to the truth, shall be no hindrance to the flourishing
state of our offspring, take them either for the fleshly or spiritual
seed of God's servants, but sons, (especially in the latter sense,
if we truly stand by the word of God) shall surely be born unto
us.
"And to Seth, to him also there was born a son; and he called his
name Enos." Enos, a man; not a devil, like Cain, but a man; or, a
man that was miserable in this world, for the sake and cause of
God;[25] for it seems, as was his father, so was he, even both
given up to maintain God's truth; which cannot be done but with
great hazard, so long as Cain or his offspring remain. His father
therefore, by his very name, did offer him up to bear all hardships
for the name and cause of God: "Behold I send you forth [saith
Christ] as lambs in the midst of wolves." In effect, he called
their name Enos, men to be acquainted with grief and miseries:
But mark, "Then began men to call upon the name of the Lord."
"Then," when Seth maintained Abel's ground, and when Enos endured
all miseries for the same: For indeed this makes spectators believe
that religion is more than a fictitious notion: The hardships,
miseries, and blood of the saints, will make men, otherwise heedless,
consider and ponder their cause aright.
"Then began." For, as I also before have hinted, the outrage of
bloody Cain did put, for a time, a stop to the flourishing state
of God's worship; which in all probability was not so little as
half a hundred years, even till Seth, and the son of Seth, stood
up to maintain the same; but "then, THEN men began [more men than
Seth and Enos] to call upon the name of the Lord."
Note again, That all true religion beginneth with fervent prayer:
Or thus, That when men begin to be servants to God, they begin it
with calling upon him. Thus did Saul, "Behold he prayeth" (Acts
9): And, "Lord have mercy upon me," is the first of the groans of
a sanctified heart.
The margin hath it, "They began to call themselves by the name of
the Lord." As God saith in another place, "My name is called on
them." The disciples were called Christians, (nay, the saints are
called the anointed ones, and the church is called Christ) (1 Cor
12:12). But note, That fervent prayer ends in faith and confidence
in God. They called themselves by the name; they counted themselves
not from a vain and groundless opinion, but through the faith they
had in the mercy of God, The saints and holy people of God.
They began to publish themselves, in contradistinction to the
offspring of Cain, the holy people of God. Wherefore, a separation
from the wicked began betimes; the one going by the name of "the
sons of God"; the other, "by the sons and daughters of men" (6:1,2):
"Then began men to call upon the name of the Lord."
CHAPTER V.
Ver. 1. "This is the book of the generations of Adam. In the day
that God created man, in the likeness of God made he him." The
Holy Ghost having thus largely treated of Cain and his offspring,
and of the head made against him by Seth and Enos, and of the
good success that followed, he now comes to treat of the church in
particular, and of the flourishing state of the same.
"This is the book." The Holy Ghost cuts off the genealogy of Cain,
accounting him none of the race of the church, although before he
was within the pale thereof. John observing this, calls him, "a
child of that wicked one" (1 John 3:12), as our Lord also accounted
Judas. Wherefore, he here begins his book again, that this wicked
race might be quite excluded. "Let them be blotted out of the book
of the living, and not be written with the righteous" (Psa 69:28).
"In the day that God created man, in the likeness of God made
he him." Although by this new beginning the Holy Ghost excludeth
Cain, yet he fetcheth the genealogy of the church from the day that
man was created; intimating that God, in the very act of creation,
had a special intention to plant him a church in the world; and
therefore, even before sin was in the world, the image of God was
upon man, as a token of his special respect, and of the great
delight that he intended to take in that creature above all that
he had made (Pro 8:30,31).
Ver. 2. "Male and female created he them; and blessed them, and
called their name Adam, in the day when they were created."
When Adam was created, the Lord created two in one: So when Christ,
the head of the church, was chosen, the church was also chosen in
him.
"And blessed them." With the blessing of generation: A type of the
blessing of regeneration that was to be by Christ in the church,
according to that which is written, "So shall thy seed be" (Eph
1:4).
"And called their name Adam, in the day when they were created."
So that in the man the woman is included: "Neither is the man
without the woman, neither the woman without the man, in the Lord"
(1 Cor 11:11). For the Holy Ghost, in the work of the new creation,
of which this creation was a type, counteth not by male and female,
but "ye are all one in Christ Jesus" (Gal 3:28). Wherefore, women
are not to be excluded out of the means of salvation; nay, they
have, if they believe, a special right to all the promises of grace
that God hath made to his saints in all ages: Yea, "she shall be
saved in childbearing, [though she bear children,] if she continue
in faith, and charity, and holiness with sobriety" (1 Tim 2:15).
Ver. 3. "And Adam lived an hundred and thirty years, and begat a
son in his own likeness, after his image; and called his name Seth."
Here also by the book of Chronicles, the Holy Ghost carrieth away
the genealogy, because Abel had no children, saying Adam, Seth,
&c. (1 Chron 1:1).
"An hundred and thirty years." Behold the rage of hell! For until
Seth stood in Abel's place, religion was greatly hindered, and that
was after the world had stood an hundred and thirty years. Indeed,
Abel, while he had his breath, did hold it up in the world; but
Cain, who was of that wicked one, smote him and religion both to
the ground.
"And begat a son in his own likeness. Who can bring a clean thing
out of an unclean? not one" (Job 14:4). If the father be polluted
with the inward filth of sin, the son must needs be like him:
"I was shapen in iniquity; [said David] and in sin did my mother
conceive me" (Psa 51:5). Seth then was no better than we by nature,
but came into the world in the blood of his mother's filth: "What
is man, that he should be clean? and he which is born of a woman,
that he should be righteous?" (Job 15:14).
This therefore should teach us not to count of our election, and
of our effectual calling but by the word of God. Seth by nature
was a sinful man, and yet the chosen servant of God; the first
that took up God's quarrel after the death of blessed Abel.
This should also help us to hold up the bucklers against the kingdom
of the devil and hell. Seth was subject to like infirmities with
us, and yet he got ground of the children of iniquity. I know a
sense of our own infirmities is apt to weaken our hand in so mighty
an undertaking, but it should not: Although we be like old Adam
by nature, yet God is able to make us stand.
Ver. 4. "And the days of Adam, after he had begotten Seth, were
eight hundred years: and he begat sons and daughters."
Adam therefore, as a type of Christ, reigned in the church almost
a thousand years. The world therefore beginning thus, doth shew
us how it will end; namely, by the reign of the second Adam, as
it began with the reign of the first.
These long-lived men therefore shew us the glory that the church
shall have in the latter day, even in the seventh thousand years
of the world, that sabbath when Christ shall set up his kingdom on
earth, according to that which is written, "They lived and reigned
with Christ a thousand years" (Rev 20:1-4). They:--Who? The church
of God, according also as it was with Adam. Therefore they are
said by John to be holy, as well as blessed: "Blessed and holy is
he that hath part in the first resurrection: on such the second
death hath no power, but they shall be priests of God, and of
Christ, and shall reign with him a thousand years" (v 6). In all
which time the wicked in the world shall forbear to persecute, as
did also the brood of wicked Cain in the days of Adam, Seth, &c.
Hence therefore we find in the first place the dragon chained for
these thousand years.
Ver. 5. "And all the days that Adam lived were nine hundred and
thirty years: and he died."
Adam therefore lived to see the translation of Enoch: In whose
translation a conquest was got over all the enemies of his soul
and body: So Christ shall reign in and among his saints till all
his enemies be destroyed. "The last enemy that shall be destroyed
is death" (1 Cor 15:26); which shall be swallowed up when the
members of that glorious head have put on incorruption, and their
"mortal shall have put on immortality." Adam's reigning therefore
until Enoch's translation, looks like a prophecy of the perfection
of Christ's kingdom: For he shall reign till he hath "delivered
up the kingdom to God, even the Father" (v 24): As Adam, till his
Enoch was translated and took up to God.
Ver. 6. "And Seth lived an hundred and five years, and begat Enos."
Seth therefore stood by the truth of God, a long time, without
much help or encouragement from man; which was a great trial to
his spirit, and proof of the truth of his faith, and tended much
to the perfection of his patience. Somewhat like this was that of
Paul, who had no man stood with him when he stood before Nero.
Seth was set in the stead of Abel, to keep the gap against the
children of hell; which, by the grace of God, he faithfully did,
even till Enos was sent to his aid and assistance.
Seth therefore was the forlorn hope of the church in those days.
So set of God to put check to the enemy, until the church was
increased, and more able to defend herself from the outrage.
This therefore should teach the saints of God, especially those
that are sent before, against the offspring of Cain, to stand their
ground, and not to shrink like Saul, till God shall send others
to take part with them (1 Sam 10:8; 13:8-14).
Thus David stood, as it were, by himself, against the wicked that
was in his day; which made him cry, "Who will rise up for me against
the evil doers," or who will stand up for me against the workers
of iniquity? (Psa 94:16).
Ver. 7. "And Seth lived after he begat Enos eight hundred and seven
years, and begat sons and daughters."
Hence also we may gather great encouragement who are set in the
front of the army of the Lamb, against the army and regiment of
Cain. Seth, saith the Spirit, was set in the stead of Abel, there
as forlorn, to defend religion: Must he not now be swallowed up?
Will the blood-hounds let him escape? Behold, therefore his life
must be accounted a wonder! As was also that of Paul (1 Cor 6:9).
But for Seth to stand eight hundred years against such a murderous
crew, and yet to have his breath in his nostrils! Our times are in
thy hands, and thou, Lord, "holdeth our soul in life" (Psa 66:9).
"And all the days of Seth were nine hundred and twelve years, and
he died" (v 8).
His life was therefore eighteen years shorter than that of Adam;
he lived fifty-five years after Enoch, and died six hundred and
fourteen years before the flood.
Ver. 9. "And Enos lived ninety years, and begat Cainan." Cainan
signifieth a buyer, or owner. Let it be with respect to religion,
and then the sense may be, that he had this privilege in religion
by the hazard of his father and grandfather's life; they bought
it for him, and made him the owner of it: As Paul saith, He gave
not place to the false Apostles, "that the truth of the gospel
might continue with the Galatians" (2:5). As Jotham also said to
Shechem, "My Father fought for you, and adventured his life far,
and delivered you out of the hand of Midian" (Jude 9:17). Namely,
that they might still be owners of the inheritance that the Lord
had given them. This shews us then, that the fruit of a constant
standing to the word of God, is, That the generations yet unborn
shall be made the possessors and owners of it.
Ver. 10. "And Enos lived after he begat Cainan eight hundred and
fifteen years, and begat sons and daughters."
He lived then to see his son enjoy the fruits of his own constancy
to the truth, so long a time as eight hundred years, &c. as we hope
God's people now may do. 'Tis true, they now do own the truth with
hazard, and do hold it up by enduring much misery, according to
the rage of wicked men; but, I say, 'tis hoped others will reap
the fruits of our travails, and that some of us shall live to see
it, as Enos lived to see his Cainan possess religion eight hundred
years.[26]
Ver. 11. "And all the days of Enos were nine hundred and five
years: and he died."
He lived then one hundred fifty-three years after Enoch, and died
five hundred and sixteen years before the flood.
Ver. 12. "And Cainan lived seventy years, and begat Mahalaleel."
Mahalaleel, signifieth praising God. Wherefore he was born in
settled times, wherein religion met with little or no molestation. It
began to be as hereditary in the days of blessed Cainan; wherefore
it was requisite that the very next that should possess the truth,
should spend their days in praising God (Rev 11:15). And thus it
will be at the downfall of Antichrist: "After this [saith John] I
heard a great voice of much people in heaven, saying Allelujah;
Salvation, and glory, and honour, and power unto the Lord our
God...And a voice came out of the throne saying, Praise our God,
all ye his servants; and ye that fear him, both small and great"
(Rev 19:1-6).
"The whole earth [saith the Prophet] is at rest and is quiet, they
break forth into singing. Yea, the fir-trees rejoice at thee, [O
thou brood of the blood-thirsty Cain,] and the cedars of Lebanon,
saying, Since thou art laid down, no feller is come up against us"
(Isa 14:7,8).
Ver. 13. "And Cainan lived after he begat Mahalaleel eight hundred
and forty years, and begat sons and daughters."
God gave him a long possession and enjoyment of the fruits of his
father's labours. They sowed (as Christ said) and he was entered
into their labours: They sowed in tears, and he reaped in joy.
Mahalaleel, or praise our God, was the language of those times.
Ver. 14. "And all the days of Cainan were nine hundred and ten
years: and he died."
He lived then two hundred and forty-eight years after Enoch, and
died four hundred twenty-one years before the flood.
Ver. 15. "And Mahalaleel lived sixty and five years, and begat
Jared."
Jared signifies ruling, and sheweth us what is the holy fruits of
peace and thanksgiving in the church; to wit, government according
to the testament of Christ (Acts 9:31). It is hard to have all
things according to rule, in the day of the church's affliction;
because of the weakness and fearfulness of some; and because possibly
those who have most skill in that matter, may for a time be laid
up in chains: but now when the church hath rest and quietness,
then as she praiseth God, so she conceiveth and bringeth forth
governors, and good government and rule among her members. David,
a man of blood, could not build that house to the Lord, which
peaceable Solomon, that man of rest, afterwards did (1 Chron
28:3,6). When armies are engaged, and hot in battle, 'tis harder
to keep them in rank and file, than when they have rest, and time
for discipline. Jared therefore is the fruits of thanksgiving, as
thanksgiving is the fruits of peace and possession.
Ver. 16. "And Mahalaleel lived after he begat Jared eight hundred
and thirty years, and begat sons and daughters."
He lived not only to give thanks unto God, but to shew to all that
he gave thanks in truth, by submitting his neck the rest of the
hundred of years that he lived, to the holy law and word of God.
A good rule to prove people by; for all that pretend to give thanks
for liberty, put not their neck under the yoke, but rather use
their liberty as an occasion for the flesh, than by love to serve
and advantage one another in the things of the kingdom of Christ
(Gal 5:13; 1 Peter 2:16). But as "the bramble said to the [rest
of the] trees," so saith Christ to such feigned thanksgivers, "If
in truth ye anoint me king over you, then come and put your trust
in my shadow" (Judg 9:15). Submit to my law, and be governed by
my testament. Let your thanksgiving bring forth Jared, and walk
with God in the days of Jared.
Ver. 17. "And all the days of Mahalaleel were eight hundred ninety
and five years: and he died." He lived then three hundred and three
years after Enoch, and died three hundred and sixty-six years
before the flood.
Ver. 18. "And Jared lived an hundred sixty and two years, and he
begat Enoch."
Enoch, is taught, or dedicate: The true effect of rule or government,
be it good or bad: in Cain's posterity it was bad; "for an evil
tree cannot bring forth good fruit." By Enoch here, we are to
understand, one taught in, and dedicated unto, God. This Enoch
therefore was a son that would hear the rules, and submit to the
government of his father Jared. "As an ear-ring of gold, and an
ornament of fine gold, so is a wise reprover upon an obedient ear"
(Pro 25:12).
Ver. 19. "And Jared lived after he begat Enoch eight hundred years,
and begat sons and daughters."
He lived therefore to see the fruit of his good rule and government
in the church, even to see his teachable and dedicated son caught
up to God, and to his throne. A good encouragement to all rulers
in the house of God, and also to all godly parents to teach and
rule in the fear of God; for that is the way to part with church
members, and children with comfort; yea, that is the way, if we
shall out-live them, to send them to heaven, and to God before
us.
Ver. 20. "And all the days of Jared were nine hundred sixty and
two years: and he died."
He lived then three hundred thirty-five years after Enoch, and died
two hundred thirty-four before the flood.
Ver. 21. "And Enoch lived sixty and five years, and begat Methuselah."
Methuselah signifieth, Spoiling his death: this therefore is the
true fruits of one that is truly taught in, and dedicate to the
service of God, as Enoch was; by this means he spoileth his death:
wherefore he adds, "And Enoch walked with God." Walking with God,
spoileth death, or overcomes it, or it shall be prevented, he shall
not be hurt therewith: As Christ saith, "If a man keep my saying,
he shall never taste death" (John 8:52).
Ver. 22. "And Enoch walked with God, after he begat Methuselah
three hundred years, and begat sons and daughters."
These words [after he begat Methuselah] may have respect either
to his beginning to walk with God, or to the number of the years
that he lived after the birth of Methuselah, or both.
If it respect the fist, then it sheweth that the only encouragement
that a sinner hath to walk with God, it is to see Methuselah,
or his death spoiled: for when a man seeth death, and all evils,
conquered and overcome, then his soul is encouraged in holiness
(1 Cor 15:55-58). No encouragement to walking with God like this:
"Enoch walked with God after he begat Methuselah." As Paul saith,
"Now being made free from sin,--[which indeed is the sting of
death] ye have your fruit unto holiness, and the end everlasting
life" (Rom 6:22).
If it respect the second, then it shews us the invincible nature
of true faith, (for by faith Enoch walked with God:) I say, it
sheweth us the invincible nature of true faith, in that it would
hold up a man in close communion with God for the space of three
hundred years.
"He walked with God three hundred years." How will the conversation
of Enoch rise up in judgment with this generation, that walk not
with God at all! Or if they do, do it so by fits, as if walking
with God was but a work by the by.
"He walked with God and begat sons and daughters." And kept house,
and lived with his wife, according to knowledge. This shews then,
that it is sin, not our lawful and honest employment, that hindreth
one's walking with God.
Ver. 23, 24. "And all the days of Enoch were three hundred and
sixty and five years: And Enoch walked with God: And he was not;
for God took him" (vv 23,24).
The New Testament saith, "By faith Enoch was translated that he
should not see death; and was not found, because God had translated
him: for before his translation he had this testimony, that he
pleased God."
"And all the days of Enoch were three hundred and sixty and five
years." Enoch therefore lived here but a while; he was too good to
live long in this world, the world was not worthy of him; neither
would he be spared so long out of heaven, "for God took him." The
end of walking with God or the path-way thereof, it leads men to
heaven, to the enjoyment of the glory of God. Thus also it was
with blessed Elijah, he followed God from place to place, till at
length he was caught up into heaven (2 Kings 2:1-11).
A word or two more of Enoch. Jude observes, That he was the
seventh from Adam: Closely intimating (as I conceive) that by him
God prefigured the resurrection and end of the world: And intimated,
That in the seventh great day of the world this resurrection should
be, each generation from Adam being a type of a thousand years:
So that Enoch, the seventh from Adam, was a type of the seventh
thousand, in which the Lord will reign with his church a thousand
years.
There are two things in Enoch that incline me to this opinion. First,
he crieth out, "Behold the Lord comes!" and then is translated
that he should not see death. The right posture and end of those
that shall live at the day of God Almighty; and that shall, like
Enoch, be found "walking with God," when the Lord shall come from
heaven (Jude 14,15).
Ver. 25. "And Methuselah lived an hundred eighty and seven years,
and begat Lamech."
Lamech signifieth poor, or smitten; wherefore I doubt that the
apostacy that you read of in the next chapter, began either in the
days of, or by, this man: he being, as it seems, more dry and void
of grace than those that went before him; poor, or smitten.
Hence note, That faith and godliness, though often it goeth from the
father to the son, as from Seth to Enos, and from him to Cainan,
yet it is not tied here, but runs according to electing love, as
also do the fruits thereof.
Ver. 26, 27. "And Methuselah lived after he begat Lamech seven
hundred eighty and two years, and begat sons and daughters. And
all the days of Methuselah were nine hundred sixty and nine years,
and he died."
Methuselah, the spoiling of death, is the longest liver in the
world; yet he died in the year that the flood was upon the earth;
not by the flood, but by the course of nature, as also did Lamech
his son, for the wicked reprobate only was swept away by that,
according to the apostle Peter. Ver. 28, 29. "And Lamech lived an
hundred eighty and two years, and begat a son: and he called his
name Noah, saying, This same shall comfort us concerning our work
and toil of our hands, because of the ground which the Lord hath
cursed."
"And he called his name Noah." Noah signifieth rest; his name
was therefore according to his work, for he was a preacher of
righteousness, which giveth rest to all that embraceth it. Besides,
it was he that prepared the ark, the place of rest to the church
of God.
"This same shall comfort us concerning our work and toil of our
hands, because of the ground which the Lord hath cursed."
These words seem to carry in them, repentance for the apostacy that
before was mentioned. "This same shall comfort us," by restoring
the church to her former rest, and by delivering us from the "toil
of our hands"; for sin once admitted of in the church, is not
without much toil extirpated, and driven forth of the same; yea
sometimes it getteth such footing and root, that it cannot again
be purged and destroyed, but by breaking the very being of the
church where it is. Thus it was as to the case in hand, and is
signified also by pulling down the house in which the leprosy was
(Lev 14:43-45). Yea Ephesus itself was almost thus far infected,
had not a threatening prevented (Rev 2:1-3).
"Because of the ground which the Lord hath cursed." The Lord did
curse it for the sin of Adam: He also renewed the curse to Cain,
because he was guilty of the blood of his brother. I incline also
to think, that the curse here mentioned, is the first, reiterated
for the grievous apostacy of this congregation; according to that
which is written, "If ye walk contrary unto me," "I will punish
you seven times more": "I will bring seven times more plagues upon
you, according to your sins" (Lev 26:18-21).
Ver. 30. "And Lamech lived after he begat Noah, five hundred ninety
and five years, and begat sons and daughters." Wherefore Lamech
heard the preaching of Noah, who was the only minister of God in
those days, to recover the church to repentance from their apostacy,
which also he did in some good measure effect, while he condemned,
the world for their unbelief (Heb 11:7).
Ver. 31. "And all the days of Lamech were seven hundred seventy
and seven years: and he died." He died five years before the flood.
Methuselah therefore was the longest liver of those godly that fell
on the other side the flood, for he died not before the very year
the flood came, not by the water, but before. The righteous is
taken away from the evil to come; though, as the prophet saith,
no man of the wicked laid it to heart.
Ver. 31. "And Noah was five hundred years old: and Noah begat Shem,
Ham, and Japhet."
CHAPTER VI.
Ver. 1. "And it came to pass, when men began to multiply on the
face of the earth, and daughters were born unto them."
Moses now leaveth the genealogy for a while, and searcheth into the
state and condition of the church now after so long a time as its
standing upwards of, or above, a thousand years: where he presently
findeth two things. 1. The church declined. 2. And God provoked.
Wherefore he maketh inquiry into the nature of the church's sin;
which he relateth in this following chapter.
"And it came to pass, when men began to multiply." The men here
I understand to be the children of Cain, the church and synagogue
of Satan, because they are mentioned by way of antithesis to the
church and sons of God.
"And daughters were born unto them." A snare that was often used
in the hand of the devil, to intangle withal the church of God;
yea, and doth so usually speed, that it hath often been counted
by him as infallible; so that this is the doctrine of his prophet
Balaam, and it prevailed, when all the engines of hell beside were
prevented. "The people began to commit whoredom with the daughters
of Moab" (Num 25:1,2). It may be this child of hell, in this his
advice to Balak looked back to the daughters of Cain, and calling
to remembrance how of old they intangled the church, advertised
him to put the same into practice again (Rev 2:14).
Ver. 2. "That the sons of God saw the daughters of men, that they
were fair; and they took them wives of all which they chose."
This was the way then of the sons of Cain, to let their fair
daughters be shewed to the sons of God (Pro 22:14). For it seems
all other their wiles and devices were not able to bring the church
and the world together, and to make them live as in one communion.
These to the church were such, whose hearts were snares and nets,
and whose hands were bands to intangle and hold them from observing
the laws and judgments of God (Eccl 7:26).
"And they took them wives." First their eye saw them, and then
their heart lusted after them. Thus the devil deceived the woman,
and by this means perished cursed Achan. "And Achan answered
Joshua, and said, Indeed I have sinned against the Lord, and thus
and thus have I done: When I saw among the spoils a goodly Babylonish
garment," &c., "then I coveted them" (Josh 7:20,21).
Note therefore, that it is not good to behold with the eye that
which God hath forbid us to touch with our hand. "I made a covenant
with mine eyes," saith Job (Job 30:1). And again, if at unawares
a thing was cast before him, the beholding of which was of an
intangling nature, he forthwith would hold back his heart as with
a bridle, lest the design of hell should be effected upon him (v
7).
Crush sin then in the conception, lest it bring forth death in thy
soul.
Ver. 3. "And the Lord said, My Spirit shall not always strive with
man, for that he also is flesh: yet his days shall be an hundred
and twenty years."
By these words is aggravated the sin of the church, that she would
attempt to close with, and hold a sinful communion, against the
dissuasions of the Spirit of God.
"My Spirit shall not always strive." To wit, my Spirit in Noah, for
he was the only preacher of righteousness to the church in those
backsliding times.
By this then, I find, that the doctrine of Noah, was, To declare
against a sinful communion, or to command the church, in the
name of God, that she still maintain a separation from the cursed
children of Cain: As he said to the prophet Jeremiah, If thou
separate the precious from the vile, "thou shalt be as my mouth"
(15:19).
Noah therefore had a hard task, when he preached this doctrine
among them: for this above all is hard to be borne, for by this he
condemned the world.
The first great quarrel therefore that God had with his church,
it was for their holding unwarrantable communion with others. The
church should always "dwell alone, and not be reckoned among the
nations" (Num 23:9). The church is "a chosen generation, a royal
priesthood, an holy nation, a peculiar people" (1 Peter 2:9).
Therefore the work of the church of God, is not to fall in with
any sinful fellowship, or receive into their communion the ungodly
world, but to shew forth the praises and virtues of him who hath
called them out from among such communicants into his marvellous
light.
"My Spirit shall not always strive." Hence note, that the people
that shall continue to grieve the Spirit of God, and to resist the
doctrine of Noah, they are appointed for heavy judgments. "Come
out of her, my people, that ye be not partakers of her sins, and
that ye receive not of her plagues" (Rev 18:4). This because those
(finally impenitent) in Noah's time refused to do, therefore the
wrath of God overtook them, and swept them off the face of the
earth.
"Yet his days shall be an hundred and twenty years." Noah therefore
began his preaching about the four hundred and fourscore year of
his life, which continuing the space of sixscore more, it reached
to the day that the flood came.
In which time doubtless his faith was sufficiently tried, both by
the hard censures of the hypocrites of the church, and the open
profane of the world, against whom he daily pronounced the judgments
of God for maintaining their forbidden communion (Gen 3:15).
"Yet his days shall be an hundred and twenty years." God also would
yet have patience with these people, if peradventure they would
repent that his hand might not be upon them.
Ver. 4. "There were giants in the earth in those days; and also
after that, when the sons of God came in unto the daughters of
men, and they bare children to them, the same became mighty men,
which were of old, men of renown."
"There were giants in the earth in those days." These words seem to
be spoken, to shew us the hazards that Noah ran, while he preached
the truth of God: He incurred the displeasure of the giants, which
doubtless made all men tremble, and kept the whole world in awe.
But Noah must engage the giants, he must not fear the face of a
giant. This way God took also with Moses, and with his people of
Israel, they must go to possess the land of the giants, a people
high and tall as the cedars, a people of whom went that proverb,
"Who can stand before the children of Anak?" (Deu 9:2). They must
not be afraid of Og the king of Bashan, though his head be as high
as the ridge of a house, and his bedstead a bedstead of iron (Deu
3:11).
This should teach us then not to fear the faces of men: no, not
the faces of the mighty; not to fear them, I say, in the matters
of God, though they should run upon us like a giant.
These giants I suppose were the children of Cain, because mentioned
as another sort than those that were the fruit of their forbidden
and ungodly communion: For he adds, "And also after that," or
besides them, "when the sons of God came in unto the daughters
of men, and they bare children to them, the same, [or they also]
became mighty men which were of old, men of renown."
Then Noah found giants every where: Giants in the world, and giants
in this confused communion. And thus it is at this day; we do not
only meet with giants abroad, among the most ungodly and uncircumcised
in heart, but even among those that seem to be of the religious,
among them we also meet with giants; men mighty to oppose the
truth, and very profound to make slaughter: But mark the advice of
the Lord, "Fear not their fear, nor be afraid. Sanctify the Lord
of hosts himself, [who is stronger than all the giants that are
upon the face of the earth] and let him be your fear, and let him
be your dread" (Isa 8:12,13).
"And when the sons of God came in unto the daughters of men, and
they bare children to them, the same became mighty men"; much
like to the giants. The fruit therefore of ungodly communion is
monstrous, and of a very strange complexion. They are like unto
them that worshipped the Lord, and served their own gods also (2
Kings 17:24,41); or like to those of the church, of whom Nehemiah
speaks, that had mixed themselves with the children of Ashdod,
Ammon and Moab, whose children were a monstrous brood, that spake
half the language of Ashdod, and could not speak the Jews' language
(Neh 13:23,24).
By both these sorts of giants was faithful Noah despised, and his
work for God condemned. In David's time also Goliath defied Israel,
and so did his brethren also (1 Sam 17:10). Giants, the sons of
the giant; but David and his servants must engage them, and fight
them, though they were giants (1 Chron 20:4-8).
"Mighty men which were of old." Persecution therefore, or the
appearance of the giants against the servants of God, is no new
business; not a thing of yesterday, but of old, even when Noah did
minister for God in the world. "There were giants in the earth in
those days," to oppose him.
"Men of renown." Not for faith and holiness, but for some other
high achievements, may be, mighty to fight, and to shed man's
blood; or to find out arts, and the nature of things; both which
did render them famous, and men to be noted in their place. Such
kind of men might be Corah, Dathan, and their company also; yet
they opposed Moses and Aaron, yea, God, his way and worship, and
perished after an unheard of manner (Num 16:1,2). As also did the
opposers of righteous Noah, in the day of the flood.
Ver. 5. "And God saw that the wickedness of man was great in the
earth, and that every imagination of the thoughts of his heart was
only evil continually." The margin saith, "not only the imagination,
but also the purposes and desires."
These words are to be understood, as still respecting the apostacy
that we read of in the first and second verses, and are (in my
thoughts) to be taken as the effect of their degeneracy. For though
it be true, that the best of men, in their most holy and godly
behaviour, have wicked and sinful hearts; yet so long as they walk
sincerely according to the rules prescribed of God, there is no
such character upon them; especially as it stands related to the
words that immediately follow; to wit, "that it repented the Lord
that he made them."
These evil and wicked purposes then were in special the fruit of
their apostacy: for indeed, when men are once fallen from God,
they then, as the judgment of God upon them, are given up to all
unrighteousness. Again, apostatizing persons are counted abhorrers
of God (Zech 11:8). Yet persons in this condition will seek their
own justification, turning things upside down, traversing their
ways like the dromedaries; bearing us still in hand, that they
stand not guilty of sin, but that what they do is allowable, or
winked at of God. Besides, they say their hearts are still upright
with God, and that they have not forsaken the simplicity of his
way, of a wicked and ungodly design, with an hundred more the
like pretences; all which are condemned of God, and held by him
as abominable and vile (Jer 2:31-37).
And God saw, &c. They covered their shame from men, like the adulterous
woman in the Proverbs, and would speak with oily mouths, thereby
to cozen the world (Pro 30:20); but God knew their hearts, and
had revealed their sin to his servant Noah; he therefore in the
Spirit of God, as one alone, cried out against their wickedness.
Hence learn to judge of apostates, not by their words, nor pretences,
nor ungodly coverings, whereby they may seek to hide themselves
from the stroke of a convincing argument, but judge them by the
words of God; for however they think of themselves, or would be
accounted of others, God sees their wickedness is great.
"And that every imagination of the thoughts of his heart, was only
evil continually." If they think they have not sinned; if they think
they promote religion; if they think to find out a medium to make
peace between the seed of the woman, and the wicked seed of Cain;
all is alike ungodly, they have forsaken the right way, they have
dissembled the known truth, they have rejected the word of the
Lord: And what wisdom or goodness is in them?
Ver. 6. "And it repented the Lord that he had made man on the
earth, and it grieved him at his heart."
Repentance is in us a change of the mind; but in God, a change of
his dispensations; for otherwise he repenteth not, neither can he;
because it standeth not with the perfection of his nature: In him
"is no variableness, neither shadow of turning" (James 1:17).
Wherefore, it is man, not God, that turns. When men therefore
reject the mercy and ways of God, they cast themselves under his
wrath and displeasure; which because it is executed according to
the nature of his justice, and the severity of his law, they miss
of the mercy promised before (Num 23:19). Which that we may know,
those shall one day feel that shall continue in final impenitency.
Therefore, God speaking to their capacity, he tells them, he hath
repented of doing them good. "The Lord repented that he had made
Saul king" (1 Sam 15:35). And yet this repentance was only a
change of the dispensation, which Saul by his wickedness had put
himself under; otherwise the strength, the eternity of Israel,
"will not lie nor repent" (v 29).
The sum is therefore, that men had now by their wickedness put
themselves under the justice and law of God; which justice by
reason of its perfection, could not endure they should abide on
the earth any longer; and therefore now, as a just reward of their
deed, they must be swept from the face thereof.
"And it grieved him at his heart." This is spoken to show, that
he did not feign, but was simple and sincere in his promise of
remission and forgiveness of sins, had they kept close to his word,
according as he had commanded. Wherefore God's heart went not with
them in their backsliding, but left them, and was offended with
them.
Ver. 7. "And the Lord said, I will destroy man whom I have created,
from the face of the earth, both man, and beast, [or from man to
beast,] and the creeping thing, and the fowls of the air; for it
repenteth me that I have made them."
This may be either understood as a threatening, or a determination:
if as a threatening then it admitted of time for repentance; but
if it was spoken as a determination, then they had stood out the
day of grace, and had laid themselves under unavoidable judgment.
If it respected the first, then it was in order to the ministry
of Noah, or in order to the effecting the ends of its sending;
which were either to soften or harden, or bring to repentance, or
to leave them utterly and altogether inexcusable. But if it respected
the second, as it might, then it was pronounced as an effect of
God's displeasure, for their abuse of his patience, his minister,
and word. As it also was with Israel of old; "They mocked the
messengers of God, and despised his words, and misused his prophets,
until the wrath of the Lord arose against his people, till there
was no remedy" (2 Chron 36:16).
"And the Lord said, I will destroy man whom I have created." This
word created, is added, on purpose to show that the world is under
the power of his hand; for who can destroy, but he that can create?
Or who can save alive, when the maker of the world is set against
them? "There is one lawgiver, who is able to save and to destroy"
(James 4:12). And again, "Fear him which is able to destroy both
soul and body in hell" (Matt 10:28). In both which places power
to destroy is insinuated from his power and Godhead: As he saith
in another place, "All souls are mine;--the soul that sinneth, it
shall die" (Eze 18:4).
"Both man and beast, and the creeping thing, and the fowls," &c.
Thus it was at first the sin of a man brought a curse and judgment
upon other the creatures whom God had made: As Paul says, "The
whole creation groaneth" (Rom 8:22).
But again, This threatening upon the beasts, the fowls, and creeping
thing, might arise from a double consideration: First, To show,
that when God intends the destruction of man, he will also destroy
the means of his preservation (Josh 6:20). Or, secondly, To shew,
that when he is determined to execute his judgments, he will cut
off all that stands in his way (2 Chron 35:21). He could not destroy
the earth without a flood, and preserve the beast, &c., alive;
therefore he destroys them also.
"For it repenteth me that I have made them." This seems to fall
under the first consideration, to wit, That God repented that he
made the beasts and fowls; because now they were used to sustain
his implacable enemies.
Ver. 8. "But Noah found grace in the eyes of the LORD."
This word GRACE, must in special be observed; for grace is it which
delivereth from all deserved judgments and destruction.
Noah, by nature was no better than other men: therefore the reason
why he perished not with others, it was because he "found grace in
the eyes of the Lord." Ye are saved by grace (Eph 2:8). And thus
was Noah, as is evident, because he was saved by faith (Heb 11:7).
For faith respecteth not works, but grace: Ye are saved by grace
through faith. As Paul says again, "Therefore it is of faith that
it might be by grace," &c. (Rom 4:16). We must therefore, in our
deliverance from all the judgments of God, sing grace, grace, unto
it.
Ver. 9. "These are the generations of Noah: Noah was a just man,
and perfect in his generations; and Noah walked with God."
The Holy Ghost here makes a short digression from his progress, in
his relation of the wickedness of the world; and yet not impertinently;
for seeing Noah was the man that escaped the judgment, his escape
must be for some reason; which was, because God was gracious to
him, and because God had justified him. Besides Noah being now
made righteous, faithfully walketh with God.
"He was just and perfect in his generations." But why it is said,
Generations? It might be, because he was faithful to God and man,
having the armour of righteousness on the right hand, and on the
left. It is said in Isaiah, That Christ "made his grave with the
wicked, and with the rich in his death" (53:9). To import, That
they only have benefit by him to eternal life, that die by his
example, as well as live by his blood; for in his death was both
merit and example; and they are like to miss in the first, that
are not concerned in the second (Phil 8:16).
"Perfect in his generations." In his carriage, doctrines and life,
before both God and man. And thus ought every preacher to be; he
ought to do in the sight of God, what he commands to men; by this
means he saveth both himself, and them that hear him (1 Tim 4:16).
Besides, Noah was a man, as well as a saint, and in either sense
had a generation: to both of which grace made him faithful; and he
that shall not serve his generation as a man, will hardly serve
his generation as a Christian. But Noah was perfect in both, he
was "perfect in his generations."
"And Noah walked with God." This shews he was sincere in his work;
for a hypocrite may, as to outward shew, do as the saint of God:
but he doth it with respect to men, not God, and therefore he is
a hypocrite. To walk with God then, is not only to do the duty
commanded, but to do it as God requireth it; that is, to do it with
faith, and son-like fear, as in God's sight, "with singleness of
heart."
Ver. 10. "And Noah begat three sons, Shem, Ham, and Japheth."
These are the offspring of Noah, and by these was the earth
replenished after the flood, as will be further seen hereafter.
Ver. 11. "The earth also was corrupt before God, and the earth was
filled with violence."
He has now returned to the matter in hand before; to wit, the
causes of the flood.
"The earth also was corrupt." By earth, he may here mean, those
that are without the church: and if so, then by corrupt here, we
must understand, wicked after a most high manner; for albeit the
world and generation of Cain be always sinners before God, yet
the Lord cutteth not off the world in general, nor a nation in
particular, but because of the commission of eminent outrage and
wickedness. Thus it was with those of Sodom, a little before the
Lord with fire devoured them. "The men of Sodom [saith the text]
were wicked, and sinners before the Lord exceedingly" (Gen 13:13).
Again: As by corrupt, we may understand, corrupt by way of eminency;
so again, they were corrupt incurably. This is evident, because
they were not brought off from sin by the ministry of Noah, the
only appointed means of their conversion.
Hence note, That when men are sinners exceedingly, and when the means
of grace appointed of God for their recovery, prove ineffectual,
then they are near some signal judgment (2 Chron 36). Thus
back-sliding Jerusalem, because she was wicked with an high hand
(Eze 24:13,14), and could not be cured by the ministry of the
prophets, therefore her sons must go forth of her into captivity,
and the city burned to the ground with fire (Jer 15:1-3).
"And the earth was filled with violence." First, they had violated
the law of God, in making and maintaining ungodly and wicked
communion; according to that of the prophet, "Her priests have
violated my law, and have profaned mine holy things." But how?
"They have put no difference between the holy and profane, neither
have they shewed difference between the unclean and the clean"
(Eze 22:26).
They also perverted judgment between a man and his neighbour:
adhering to their own party, in disaffection to the religious. This
is supposed, because of the exceeding latitude of the expression,
"The earth was filled with violence"; that is, all manner of
violence, outrage and cruelty was committed by this sort of people.
This takes in that saying of Solomon, the oppression of the poor,
especially God's poor, is included, in a "violent perverting of
judgment and justice" (Eccl 5:8).
They also shewed violence to the lives of good men, as may be
gathered by the act of Lamech, one of the sons of Cain. In a word,
"The earth was filled with violence"; violence of every kind; lust
and wickedness was outrageous, there was a world of ungodliness
among these ungodly men.
Ver. 12. "And God looked upon the earth, and, behold, it was
corrupt; for all flesh had corrupted his way upon the earth."
By these words therefore is confirmed the sense of the former
verse, "The earth was corrupt"; for God saw it was so: "The earth
was full of violence," for they had corrupted God's way.
"And God looked upon the earth." This shews us, That the Lord doth
not with haste, or in a rash inconsiderate way, pour his judgments
upon the world; but that with judgment and knowledge, the wickedness
first being certain, and of merit deserving the same. This is
seen in his way of dealing with Sodom. "And the Lord said, Because
the cry of Sodom and Gomorrah is great, and because their sin is
very grievous, I will go down now, and see whether they have done
altogether according to the cry of it, which is come unto me; and
if not, I will know" (Gen 18:21).
"And, behold, it was corrupt; for all flesh had corrupted his way
upon the earth." It proved, as that of Sodom did, according to the
cry thereof; for "all flesh had corrupted his way." God's WAY,
by violating his law, and perverting of judgment, as was hinted
before. All flesh had corrupted it, therefore the evil needed not to
be long in searching out: As God saith by the prophet Jeremiah, "I
have not found it by diligent search, but upon all these" (2:34).
Here upon the whole earth, none exempted but righteous Noah.
Ver. 13. "And God said unto Noah, The end of all flesh is come
before me; for the earth is filled with violence through them; and,
behold, I will destroy them with the earth."
"And God said unto Noah," or told Noah his purpose: The same way
he went with Abraham: "Shall I hide from Abraham that thing which
I do?" (Gen 18:17). "Surely the Lord will do nothing, but he
revealeth his secrets unto his servants the prophets" (Amos 3:7).
"The end of all flesh is come." The time or expiration of the world
is at hand. God speaks before he smites. Thus he did also by the
prophet Ezekiel, saying, "An end" is come, "the end is come": And
again, "An end is come, the end is come: it watcheth for thee;
behold, it is come" (7:1-6).
"The end of all flesh is come before me." Sin and wickedness doth
not put an end to the ungodly before their own face, yet it brings
their end before the face of God. It is said of these very people,
"they knew not" of their destruction, "until" the day "the flood
came, and took them all away" (Matt 24:37-39). Indeed, the nature
of sin is to blind the mind, that the person concerned may neither
see mercy nor judgment; but God sees their end: "The end of all
flesh is come before me."
"The end of all flesh." By these words, the souls are left to, and
reserved for another judgment: Wherefore, though here we find the
flesh consumed; yet Peter saith, their spirits are still in prison,
even the souls that Christ once preached to in the days, and by the
ministry of Noah: Even the souls "which sometime were disobedient
when once the long-suffering of God waited in the days of Noah,
while the ark was a preparing," &c. (1 Peter 3:19,20).
Ver. 14. "Make thee an ark of gopher wood; rooms shalt thou make
in the ark, and shalt pitch it within and without with pitch."
This is the fruits of the grace of God: He said before, That Noah
"found grace in the eyes of the Lord": Which grace appoints to him
the means of his preservation.
"Make THEE an ark." He saith not, Make one; or, Make one for me:
But, Make one; make one for thee: "Make THEE an ark of gopher
wood."
Noah therefore, from this word THEE, did gather, That God did intend
to preserve him from the judgment which he had appointed in this
his work: Therein lay his own profit and comfort; not a thought
which he had, not a blow that he struck, about the preparing the
ark, but he preached, as to others their ruin, to himself, his
safeguard and deliverance: He "prepared an ark, to the saving of
his house" (Heb 11:7).
This therefore must needs administer much peace and content to his
mind, while he preached to others their overthrow. As the prophet
saith, "The work of righteousness shall be peace; and the effect
of righteousness quietness and assurance for ever. And my people
shall dwell in a peaceable habitation" (Isa 32:17,18). Thus did
Noah when he dwelt in the ark, and in sure dwellings, and in quiet
resting-places.
"Make thee an ark." The ark was a figure of several things. 1. Of
Christ, in whom the church is preserved from the wrath of God. 2.
It was a figure of the works of the faith of the godly: "By faith
he prepared an ark"; by which the followers of Christ are preserved
from the rage and tyranny of the world (for the rage of the water
was a type of that, as I shall shew you hereafter). So then Noah,
by preparing an ark, or by being bid so to do of God, was thereby
admonished, First, To live by the faith of Christ, of whom the
ark was a type: and hence it is said, that in preparing the ark,
he "became heir of the righteousness which is by faith"; because
he understood the mind of God therein, and throughout his figure
acted faith upon Christ. But, Secondly, His faith was not to be idle,
and therefore he was bid to work. This begat in him an obediential
fear of doing ought which God had forbidden: "By faith Noah, being
warned of God of things not seen as yet, moved with fear, prepared
an ark, to the saving of his house; by the which he condemned the
world, and became heir of the righteousness which is by faith"
(Heb 11:7).
"Rooms [nests] shalt thou make in the ark." To wit, for himself,
and the beasts, and birds of the field, &c. Implying, that in the
Lord Jesus there is room for Jews and Gentiles. Yea, forasmuch as
these rooms were prepared for beasts of every sort, and for fowls of
every wing: it informs us, that for all sorts, ranks and qualities
of men, there is preservation in Jesus Christ: "Compel them to
come in"; drive them (in a gospel sense as Noah did the beasts of
old into the ark), that my house may be full, "and yet there is
room" [27] (Luke 14:22,23).
"And thou shalt pitch it within and without with pitch." This was
to secure all from the flood, or to keep them that were in the ark
from perishing in the waters.
Ver. 15. "And this is the fashion which thou shalt make it of: the
length of the ark shall be three hundred cubits, the breadth of it
fifty cubits, and the height of it thirty cubits."
A vessel fit to swim upon the waters.
"And this is the fashion," &c. God's ordinances must be according
to God's order and appointment, not according to our fancies, "This
is the fashion," to wit, according to what is after expressed.
By these words therefore Noah was limited and bound up, as to a
direction from which he must not vary; according to that of the
angel to the prophet, "Son of man [saith he] behold with thine
eyes, and hear with thine ears, and set thine heart upon all that
I shall shew thee: for to the intent that I might shew them unto
thee, art thou brought hither" (Eze 40:4). As the Lord said also
to his servant Moses, "In all things that I have said unto you, be
circumspect" (Exo 23:13). And so again, about making the tabernacle
in the wilderness, which the apostle also takes special notice
of, saying, "See, saith he, that thou make all things according
to the pattern shewed to thee in the mount" (Heb 8:5).
Hence note, That God's command must be the rule whereby we order
all our actions, especially when we pretend to worship that is
divine and religious. If our works, orders, and observances, have
not this inscription upon them, "This is the fashion," or "This is
according to the pattern," such works and orders will profit us
nothing: neither have we any promise when all is done, it wanting
the order of God, that we should escape those judgments which those
shall assuredly escape, that have their eye in their work to the
"pattern" revealed in the word.[28]
Ver. 16. "A window shalt thou make to the ark, and in a cubit shalt
thou finish it above; and the door of the ark shalt thou set in
the side thereof: with lower, second, and third stories shalt thou
make it."
I told you before, That the ark was a type of Christ, and also of
the works of the faith of the godly. And now he seems to bring in
more, and to make it a type of the church of Christ: as indeed the
prophet also does, when he calls the church, one afflicted, and
tossed with tempests; and compareth her troublers to the waters of
Noah, saying, "This is as the waters of Noah" (Isa 54:9).
Now as the ark was a type of the church, so according to the
description of this verse she hath three most excellent things
attending her. 1. Light. 2. A door. 3. Stories of a lower and higher
rank.
1. She hath a window for light, and that when she was to be tossed
upon the waters. Hence note, That the church of Christ wanteth not
light, no, not in the worst of times. This light is the Word and
Spirit of God which Christ hath given to them that obey him (John
17).
2. She hath a door. This door was a type of Christ; so was also
the door of the tabernacle. And hence it is that you read, That
Moses, when he went to talk with God, would stand to talk in the
door of the tabernacle; also that the cloudy pillar stood at the
door (Exo 33:9,10). "I [saith Christ] am the door": Again, "I am
the door of the sheep" (John 10). By this door then, entered all
that went into the ark, as by Christ all must enter that enter
aright into the church.
3. She had stories in her, of first, second, and third degree: To
shew that also in the church of Christ there are some higher than
some, both as to persons and states: 1. apostles; 2. evangelists;
3. pastors and teachers. And again, there are in the church degrees
of states, as also there are in heaven.
Ver. 17. "And, behold, I, even I, do bring a flood of waters upon
the earth, to destroy all flesh, wherein is the breath of life from
under heaven; and every thing that is in the earth shall die."
This is the reason of the former commandment, of making an ark:
But some time was yet to intervene: the flood was hereafter to
overflow the world: wherefore, from this it is that those words are
inserted, of things not seen as yet: And that the ark was a work,
or the fruit of Noah's faith: "by faith Noah, being warned of God
of things not seen as yet," &c. (Heb 11).
"And, behold, I, even I," &c. These words excuse Noah of treason
or rebellion, forasmuch as his preparation for himself, and his
warning and threatening the whole world with death and judgment
for their transgression, was solely grounded upon the word of God:
God bid him prepare, God said he would punish the world for their
iniquity.
Hence note, That a man is not to be counted an offender, how
contrary soever he lieth, either in doctrine or practice, to men,
&c. if both have the command of God, and are surely grounded upon
the words of his mouth. This made Jeremiah, though he preached,
That the city of Jerusalem should be burnt with fire, the king and
people should go into captivity; yet stand upon his own vindication
before his enemies, and plead his innocency against them that
persecuted him (Jer 26:10-15). Daniel also, though he did openly
break the king's decree, and refused to stoop to his idolatrous and
devilish demand; yet purged himself of both treason and sedition,
and justifies his act as innocent and harmless, even in the sight
of God. "My God [saith he] hath sent his angel, and hath shut the
lions' mouths, that they have not hurt me: forasmuch as before him
innocency was found in me; and also before thee, O king, have I
done no hurt" (Dan 6:22).
Further, Paul also, although by his doctrine he did cry down the
ceremonies of the Jews, and the idolatry of the heathen emperor,
yet he quits himself of blame from either side: "Neither against
the law of the Jews, [saith he], neither against the temple, nor
yet against Caesar, have I offended anything at all" (Acts 25:8).
The reason is, because the words of God, how severely soever they
threaten sinners, and how sharply soever (the preacher keeping
within the bowels of the word) this doctrine be urged on the world,
if it destroy, it destroyeth but sin and impenitent sinners, even
as the waters of Noah must do.
This then affords us another note worth remarking, to wit, That what
God hath said in his word, how offensive soever it be to ungodly
men, THAT we that are Christians ought to observe: whether it
direct us to declare against others' enormities, or to provide
for ourselves against the judgment to come.
"And, behold, I, even I, do bring a flood," &c. Hence note again,
Let us preach and practise well, and let God alone the execute his
judgments. It is said of Samuel, That not one of his words did fall
to the ground (1 Sam 3:19). He preached, and God, according to his
blessing or cursing, did either spare and forgive, or execute his
judgments.
"And, behold, I, even I." Note again, That when sinners have with
the utmost contempt slighted and despised the judgment threatened,
yet forasmuch as the execution thereof is in the hand of an omnipotent
majesty, it must fall with violence upon the head of the wicked.
"I, even I," therefore, were words of a strong encouragement to
Noah, and the godly with him; but black, and like claps of thunder
to the pestilent unbelieving world: as the prophet says, "He is
strong that executes his word": And again, "Not one of his judgments
fail."
"And, behold, I, even I, do bring a flood." The flood was a type
of three things.
1. A type of the enemies of the church (Isa 54:9-14).
2. A type of the water baptism under the new testament (1 Peter
3:20,21).
3. A type of the last and general overthrow of the world by fire
and brimstone (2 Peter 3:6,7).
But here, as it simply respecteth the cause, which (as is afore
related) was the sin that before you read of; so it precisely was
a type of the last of these, and to that end put an end to the
world that then was. The world that then was, being overflowed
with water, perished, to signify, That the heavens and the earth
which are now, are reserved unto fire, against the day of judgment,
and perdition of ungodly men.
"I bring a flood of waters upon the earth, to destroy all flesh,
wherein is the breath of life from under heaven: and every thing
that is in the earth shall die." By these latter words, as the
cause, so the extension of this curse is expressed; and that under
a threefold denotation.
1. Every thing that is in the earth.
2. All flesh wherein is the breath of life.
3. Every thing that is under heaven. So then, this deluge was
universal, and extended itself not only to those parts of the
world where Noah and that generation lived, which we find repeated
before, but even over the face of all the earth; and it took hold
of the life of every living thing that was either on all the
earth, or in the air, excepting only those in the ark, as will
the general judgment do: "And Noah only remained alive, and they
that were with him in the ark" (Gen 7:23).
Ver. 18. "But with thee will I establish my covenant; and thou shalt
come into the ark, thou, and thy sons, and thy wife, and thy sons'
wives with thee."
"But with thee," &c. This concerns what was said before concerning
the universality of the flood: As he also said above, "But Noah
found grace in the eyes of the LORD." This Peter also notes, He
"saved Noah the eighth person, a preacher of righteousness, bringing
in the flood upon the world of the ungodly" (1 Peter 2:5).
"With thee will I establish my covenant." My covenant of mercy,
or my promise to save thee when I drown the whole world for their
iniquity: And therefore he adds, "And thou shalt come into the
ark."
"I will establish." Making and establishing of promises are not
always the same: He made his promise to Abraham, he seconded it
with an oath unto Isaac, and he confirmed, or established it to
Jacob; for by him he multiplied the seed of Abraham as the stars
of heaven for multitude (Psa 105:8-10).
"With thee will I establish." Or, unto thee will I perform my
promise, "Thou shalt come into the ark."
Hence note again, That we ought to look upon signal and great
deliverances from sore and imminent dangers, to be confirmations
of the promise or covenant of God. Or thus, When God finds means
of deliverance, and instateth our souls in a special share of
that means, this we should take as a sign, That with us God hath
confirmed, or established, his covenant (Luke 1:68-78).
"Thou, and thy sons, and thy wife, and thy sons' wives with thee."
Because in that family did now reside the whole of the visibility
of the church upon the earth; all the rest were lost, as Peter
also intimates, when he calleth Noah the eighth person, or one,
and the chief of the eight that made up the visible church, or
that maintained the purity of the worship of God upon the face of
the whole earth: As he explains it a little after: "For thee have
I seen righteous before me in this generation" (7:1).
Ver. 19. "And of every living thing of all flesh, two of every sort
shalt thou bring into the ark, to keep them alive with thee; they
shall be male and female."
By these words, Noah should seem to be, in this action, a figure
or semblance of Christ; who before the Lord shall rain fire and
brimstone from heaven, shall gather into his ark, the church, of
all kindreds, and tongues, and people, and nations (Luke 13:29;
14:21). Even as Noah was to gather of all, of everything, of all
flesh, of every sort, with him into the ark.
"Two of every sort." This two, in special, respecteth the unclean
(7:2), which were a type of the Gentiles, and so further confirms
the point.
They shall be male and female. He would not make a full end, he
would in judgment remember mercy (Acts 10:11,12,17,28).
Ver. 20. "Of fowls after their kind, and of cattle after their
kind, of every creeping thing of the earth after his kind: two of
every sort shall come unto thee, to keep them alive."
"Of fowls after their kind, and of cattle after their kind." This,
still respecting the antitype, may shew us also, how that God,
for proof of the prophecy of the spreading of the gospel, doth
not only tell us, that the Gentiles were gathered into his ark,
but as here the beasts and birds, according to their kind, are
specified: so the Gentiles are also denominated according to their
several countries, Galatians, Corinthians, Ephesians, Colossians,
Thessalonians, Bereans, &c., these, after their country and nation,
were gathered unto Jesus to be preserved from the flood of wrath
that at last shall fall from God who dwells in heaven, to the
burning up of the sinner and ungodly.
"Two of every sort shall come unto thee, to keep them alive." If
the emphasis lieth in Come, as I am apt to think, and as the eighth
verse of the next chapter fairly allows me to judge; then we must
observe still, That Noah was not only first in the ark, as our
Lord and Christ is the first from the dead; but that the cattle,
the fowls, and the creeping things, did come to him into the
ark, by a special instinct from heaven of the fruits of a divine
election.[29] Noah therefore, as a man, did not make choice which
of every kind; but he went first into the ark, and then of clean
beasts by sevens, and of unclean beasts by twos, went in unto Noah
into the ark, as the Lord commanded Noah.
And thus it is in the antitype: "Unto thee shall all flesh come,"
saith the prophet (Psa 65:2). And again, "To him shall the gathering
of the people be" (Gen 49:10). But how? Why, by an instinct from
heaven, the fruit of a divine election: "All that the Father giveth
me shall come to me; but no man can come to me [saith Christ]
except the Father which hath sent me draw him" (John 6:37,44).
The beasts therefore which came into the ark, were neither chosen
by men, neither came they in by any instinct of nature which was
common to them all, but as being by a divine hand singled out
and guided thither, so they entered in: the rest were left to the
fury of the flood. Like to this also is the antitype, sinners come
not to Jesus by any work or choice of flesh and blood, nor yet by
any instinct of nature that is common to all the world; but they
come, as being by a divine hand singled out from others; and as
guided of the Father, so they come to Christ into the ark: The
rest are left to the fury of the wrath of God, which, in the day
of judgment, shall swallow them up for ever.
"They shall come unto thee to keep them alive." Indeed, they lived
not for their own sakes, they being not better than them that
perished; but "they shall come unto thee to save them": for, for
the sake of Noah they were preserved, when many millions were
drowned in the waters. Bring this also to the antitype, and you find
them look like one another: for the reason why some are saved from
the wrath to come, it is not for that they are better in themselves,
for both Jews and Gentiles are all under sin: But it is Christ that
saveth by his righteousness, as Noah saved the beasts and fowls,
&c. Let us therefore, as the beasts did, go to Jesus Christ, that
he may keep us alive from perishing in the day of judgment.
Ver. 21. "And take thou unto thee of all food that is eaten, and
thou shalt gather it to thee, and it shall be for food for thee,
and for them."
This therefore was for the preservation of the life of those that
were in the ark; by which action there is, as in the former, inclosed
a gospel-mystery.
"Take thou unto thee of all food." This food was not to be at the
will and dispose of unruly beasts; but Noah was, as the lord of all
that was in the ark, to take it into his own custody: and therefore
he doubleth the command, "Take it unto thee"; Gather it unto thee;
to wit, to dispose of after thy discretion and faithfulness. In
this therefore he was a type of Christ, whom God hath set as Lord
and King in the church, and "to feed his flock as a shepherd"; for
the "bread of God" is in the hand of Christ, for him to communicate
unto his spouses, saints, and children; as Joseph did to Egypt,
according to the power committed to him, and trust reposed in
him. And hence it is said, as concerning the bread that endureth
to everlasting life, "the Son of man shall give it you; for Him
hath God the Father sealed," or appointed thereunto (John 6:27):
and therefore, that he giveth, we receive, and no more of the
bread of God: That thou givest them, they gather: thou openest
thine hand, they are filled with good (Psa 104:28).
"Take unto thee all food." That is, to be eaten by man and beast;
the fowl also, and the creeping thing. This still followed, and
brought in to the gospel, it shews us, that, even then, when the
church is driven up into a hole, and tossed upon the waves of the
rage and fury of the world, as the ark was upon the face of the
waters, that even then her Noah hath all food for her, or food of
all sorts for her support and refreshment: "Bread shall be given
him; his waters shall be sure" (Isa 33:16).
"Take unto thee." How blessedly was this answered, when the Lion
of the tribe of Judah took the book out of the hand of him that
sat upon the throne (Rev 5:7); for in the book is contained the
words of everlasting life; and the words of God are the food of
his church, which this Noah hath received to nourish them withal:
Man "liveth not by bread only," but by every word that proceedeth
out of the mouth of the Lord, doth man live (Matt 4:4; Deu 8:3).
"And it shall be for food for thee, and for them." That is, each
according to their kind. The same is true also under our present
consideration; Christ is the shepherd, we are the sheep, yet He
feedeth with us in the ark: "I will come in to him, and will sup
with him, and he with me" (Rev 3:20). Again, here Christ transcends
this action of Noah; for he was to have his food of his own, but
Christ feedeth on the same with us, even on the words of God: Yet
herein again we differ; he feedeth as a Lord, we as servants; he as
a Saviour, we as the saved; but in general, respecting the words
of God, we feed all but of one dish, but at one table; the bread
therefore that he hath provided, gathered and taken to him, it was
food for him, as well as for us.
Ver. 22. "Thus did Noah; according to all that God commanded him,
so did he."
These words therefore present us with a description of the sincerity
and simplicity of the faith of Noah; who received the word at the
mouth of God; not to hear only, but to do and live in the same.
"Thus did Noah." As it is also said of his servant Moses, "As the
Lord commanded Moses, so did he": As the Lord commanded Moses,
so did he, Yea, to shew us how pleasant a thing the Holy Ghost
accounteth this holy obedience of faith, he is not weary with
repeating, and repeating again not less than eight times in one
chapter, the punctuality of Moses's conformity with the word of
God, in this manner, "Thus did Moses"; "according to all that the
Lord commanded Moses, so did he" (Exo 40:16,19,21,23,25,27,29,32).
"Thus did Noah," This note therefore is, as it were, a character
or mark by which the Lord's people are known from the world: They
have special regard to the word. "All his saints are in thy hand:
they sat down at thy feet; every one shall receive of thy words"
(Deu 33:3). As Christ said, "I have given them thy words and they
have received them" (John 17:5,6): Yea, "and they have kept thy
word."
"Thus did Noah." Let this then be the discriminating character of
the saints from the men of this world. It was so in the days of
Noah, when all the world went a whoring from their God, and said,
"We desire not the knowledge of thy ways" (Job 21:14). Then Noah
kept the words of God. "Thus did Noah; according to all that God
commanded him, so did he." CHAPTER VII.
Ver. 1. "And the Lord said unto Noah, Come thou and all thy house
into the ark; for thee have I seen righteous before me in this
generation."
The ark being now prepared, and the day of God's patience come
to an end, he now is resolved to execute his threatening upon the
world of ungodly men; but withal, in the first place, to secure
his saints, and them that have feared his name. In this therefore
we have a semblance of the last judgment, and how God will dispose
of his friends and enemies.
"Come thou into the ark." God, I say, will take care of, and
safely provide for us that have feared him, when he most eminently
entereth into judgment with the world: As he also saith by Isaiah
the prophet, "Come, my people, enter thou into thy chambers, and
shut thy doors about thee: hide thyself as it were for a little
moment, until the indignation be over-past" (26:20). He shall send
forth his angels with a great sound of a trumpet, and they shall
gather together his elect from the four winds, from one end of
heaven to another.
"Come thou and all thy house." Not an hoof must be left behind;
God will not lose the very dust of his people: Of all that thou
hast given me have I lost nothing, but will raise it up at the
last day (John 6:39). God therefore was careful not only of Noah,
but of all that were in his house; because they were all of his
visible church, they must therefore be preserved from the rage
and fury of the deluge. "Gather my saints together unto me; [saith
he] those that have made a covenant with me by sacrifice" (Psa
50:5).
"For thee have I seen righteous before me." This is not to be
understood as the meritorious cause, but as the characteristical
note that distinguisheth them that are gods, from others that are
subjects of his wrath and displeasure: wherefore, those that at
this time perished, bear the badge of ungodliness, as that which
made them obnoxious to this overflowing judgment: As also we have
it in the book of Job, "Hast thou [saith Eliphaz] marked the old
way which wicked men have trodden? Which were cut down out of
time, whose foundation was overflown with a flood" (Job 22:15,16).
Righteousness therefore, is the distinguishing character whereby
the good are known from the bad. Thus it was in Ezekiel's time:
"Set a mark [saith God] upon the foreheads of the men that sigh
and that cry for all the abominations that be done in the midst
of the city" (Eze 9:4). Which mark was to distinguish them from
those that were profane, and that for their wickedness were to be
destroyed by the ministers of God's justice.
"For thee have I seen righteous before me." These words, before
me, are inserted on purpose to shew us, that Noah was no feigned
worshipper, but one who did all things in the sight of God.
Indeed, there are two things which are of absolute necessity for
the obtaining of this approbation of God. 1. All things must be
done as to manner according to the word. 2. All things must be
done as to the matter of them also according to the word. Both
which were found in Noah's performances; and therefore he is said
to be perfect in his generations, and that he walked with God.
Thus it was also with Zacharias and Elizabeth, "they were both
righteous before God"; that is, sincere and unfeigned in their
obedience (Luke 1:6).
"Righteous before me in this generation." By this we see, righteousness,
or the truth of God's worship in the world, was now come to a low
ebb; the devil, and the children of Cain, had bewitched the church
of God, and brought the professors thereof so off from the truth
of his way, that had they got Noah also, the church had been quite
extinct, and gone: wherefore, it now was time for God to work, and
to cherish what was left, even by sending a besom of destruction
upon all the face of the earth, to sweep away all the workers of
iniquity.
Ver. 2, 3. "Of every clean beast thou shalt take to thee by sevens,
the male and his female: and of beasts that are not clean by two,
the male and his female.--Of fowls also of the air by sevens, the
male and his female; to keep seed alive upon the face of all the
earth."
Something hath been said to this already; only this I will add
further, That by this commandment of God, both Noah, and all that
were with him, were pre-admonished to look to their hearts; that
they continued unfeigned before him. For if God would save unclean
beasts, and fowls, from the present and terrible destruction; why
also might not some of them, though they partook of this temporal
deliverance, be still reputed as unclean in his sight? As indeed
it came to pass; for a cursed Ham was there. Wherefore, read
not lightly the commands of God, there may be both doctrine and
exhortation; both item,[30] as well as an obligation to a duty
containd therein. Circumcision was a duty incumbent as to the
letter of the commandment; but there was also doctrine in it, as to
a more high and spiritual teaching than the letter simply imported.
Note then from hence, That when you read that unclean beasts
and unclean birds, may be in the ark of Noah: That unclean men,
and unclean women, may be in the church of God: "One of you is a
devil," was an admonition to all the rest: Let this also of the
beasts unclean be an admonition to you.
Ver. 4. "For yet seven days, and I will cause it to rain upon the
earth forty days and forty nights; and every living substance that
I have made, will I destroy, [or, blot out] from off the face of
the earth."
Now the judgment is at the door; it is time to make haste, and
pack into the ark. God doth not love to have his people have much
vacancy from employment while they are in this world. Idle times
are dangerous; David found it so in the business of Uriah's wife.
Wherefore Noah having finished the ark, he hath another work to do,
even to get himself, with his family and household, fitly settled
in the vessel that was to save him from the deluge, and that at
his peril in seven days' time.
"For yet seven days, and I will bring a flood." Note again, That it
hath been the way of God, even when he doth execute the severest
judgments, to tell it in the ears of some of his saints sometime
before he doth execute the same: Yea, it seems to me, that it will
be so even in the great day of God Almighty; for I read, that before
the bridegroom came, thee was a cry made, "Behold the bridegroom
cometh!" (Matt 25:6). Which cry doth not seem to me, to be the
ordinary cry of the ministers of the gospel, but a cry that was
effected by some sudden and marvellous awakening, the product of
some new and extraordinary revelation. That also seems to look
like some fore-word to the church, "Then shall appear the sign of
the Son of man in heaven" (Matt 24:30): Some strange and unusual
revelation of that notable day to be near, which in other ages was
not made known to the world; upon which sign he presently appears.
Now whether this sign will be the appearing of the angels first;
or whether the opening of the heavens, or the voice of the arch-angel,
and the trump of God, or what, I shall not here presume to determine;
but a fore-word there is like to be, yet so immediately followed
with the personal presence of Christ, that they who had not grace
before, shall not have time nor means to get it then: And while
they went to buy, the bridegroom came; and they that were ready
went in with him, and the door was shut (Matt 25).
"And I will cause it to rain forty days and forty nights." This
length of time doth fore-pronounce the completing of the judgment:
As who should say, I will cause it to rain until I have blotted
out all the creatures, both of men, beasts, and fowls: and so the
after-words import; "And every living substance that I have made,
will I destroy from off the face of the earth."
Ver. 5. "And Noah did according to all that the Lord commanded
him."
This note, as already I have said, doth denote him to be a righteous
man; one that might with honour to his God, escape the judgment
now to be executed: wherefore, the reiterating of this character is
much for the vindicating of God's justice, and for the justification
of his overthrowing the world of ungodly sinners.
But again, these words seem to respect in special, what Noah did
in the last seven days, in order to the commandment laid before
him in the three first verses of this chapter; and so they signify
his faithfulness to the word, and his observance of the law of his
God, even to the day that the rain began to fall upon the earth.
And therefore they preach unto us, not only that he began well,
but that he continued in godly and unfeigned perseverance; which
when perfected, is the most effectual proof, that what before
he did, he did with uprightness of heart, and therefore now must
escape the judgment. As it is said in the gospel of Matthew, "He
that shall endure unto the end, the same shall be saved" (Matt
24:13). Ver. 6. "And Noah was six hundred years old when the flood
of waters was upon the earth."
Four hundred and fourscore of which the world had leisure to study
the prophecy that God gave of him by the mouth of his father Lamech
(Gen 5:29); the other hundred and twenty he spent in a more open
testifying, both by word, and his preparing the ark, that God
would one day overtake them with judgment; yet to the day that
the flood came, the world was ignorant thereof (Matt 24:38,39).
(Astonishing is the fruits of sin:) So it came to pass, that in
the six hundredth year of Noah's life, which was the one thousand
six hundred fifty sixth year of the world's age, the flood of
waters were upon the earth, to the utter destruction of all that
was found upon the face thereof, Noah only being left alive, and
they that were with him in the ark.
Ver. 7. "And Noah went in, and his sons,[31] and his wife, and his
sons' wives with him, into the ark, because of the waters of the
flood."
They had hardly done their work in the world, by that it began to
rain, by that the first drops of the judgment appeared. They went
into the ark, says the text, because of the waters of the flood.
This should teach Christians diligence, lest they be called for
by God's dispensations, either of death or judgment, before they
have served completely their generations, by the will of God. Noah
had done it, but it seems he had but done it; his work was ended
just as the judgment came: "Be ye also ready; for in such an hour
as ye think not the Son of man cometh" (Matt 24:44).
Ver. 8, 9. "Of clean beasts, and of beasts that are not clean, and
of fowls, and of everything that creepeth upon the earth, there
went in two and two unto Noah into the ark, the male and the
female, as God had commanded Noah."
By these words it seems (as I also touched before) that the beasts,
and fowls, both clean and unclean, did come in to Noah into the
ark; not by Noah's choice, nor by any instinct that was common to
all, but by an instinct from above, which so had determined the life
and death of these creatures, even to a very sparrow; for not one
of them doth fall to the ground without the providence of our
heavenly Father.
"They went in unto Noah." And let no man deride, for that I say,
By an instinct from above; for God hath not only wrought wonders
in men, but even in the beasts, and fowls of the air; to the
making of them act both above and against their own nature. How
did Baalam's ass speak! (Num 22:28-30). And the cows that drew
the ark, have it right to the place which God had appointed, not
regarding their sucking calves! (1 Sam 6:10-14). Yea, how did
those ravenous creatures, the ravens, bring the prophet bread and
flesh twice a day, but by immediate instinct from heaven? (1 Kings
17:6). Even by the same did these go in to Noah, into the ark.
Ver. 10. "And it came to pass after seven days, that the waters of
the flood were upon the earth."
Just as the Lord had denounced before: Look therefore, what God
hath said, shall assuredly come to pass, whether it be believed,
or counted an idle tale. The confirmation therefore of what God
hath spoken, depended not upon the credence of man, because it
came not by the will of man: "He hath said it, and shall he not
make it good?" It will therefore assuredly come to pass, whatever
God hath spoken, be it to save his Noahs, or be it to drown his
enemies; and the reason is, Because to do otherwise, is inconsistent
with his nature. He is faithful, holy and true, and cannot deny
himself, that is, the word which he hath spoken.
Ver. 11. "In the six hundredth year of Noah's life, in the second
month, the seventeenth day of the month, the same day were all
the fountains of the great deep broken up, and the windows [or
flood-gates] of heaven were opened."
As to the month, and the day of the month I have but little to say:
though doubtless, had not there been something worthy of knowing
therein, it would not so punctually have been left upon record;
for I dare not say this scribe wrote this in vain, or that it was
needless thus to punctilio it; a mystery is in it, but my darkness
sees it not; I must speak according to the proportion of faith.
"The same day were all the fountains of the great deep broken up."
By these words, it seems that it did not only rain from heaven,
but also the springs and fountains were opened; which together
with the great rain of his strength, did overflow the world the
sooner.
This great deep, in mine opinion, was also a type of the bottomless
pit, that mouth and gulf of hell, which at the day of judgment
shall gape upon the world of ungodly men, to swallow them up from
the face of the earth, and to carry them away from the face and
presence of God.
"And the windows [or flood-gates] of heaven were opened." That
is, that the water might descend without measure or order, even in
its own natural force, with violence upon the head of the wicked.
It came as water out of his buckets upon them, judgment without
mercy (Num 24:7).
This opening of the flood-gates of heaven, was a type of the way
that shall be made for the justice of God upon ungodly men, when
Christ hath laid aside his mediatorship; for he indeed is the sluice
that stoppeth this justice of God from its dealing according to
its infinite power and severity with men. He stands, like Moses,
and, as it were, holdeth the hands of God. Oh! but when he shall
be taken away! When he shall have finished his mediatory work: then
will the flood-gates of heaven be opened, and then will the justice
and holiness of God deal with men without stint or diminution,
even till it hath filled the vessels of wrath with vengeance till
they run over. "It is a fearful thing to fall into the hands of
the living God."
Ver. 12. "And the rain was upon the earth forty days and forty
nights."
That is, It rained so long without stop or sting (v 4).
Ver. 13. "In the self same day entered Noah, and Shem, and Ham, and
Japheth, the sons of Noah, and Noah's wife, and the three wives
of his sons with them, into the ark."
This therefore more fully approveth of what I said before; to
wit, That they had hardly done their work in the world, by that
it began to rain; but so soon as they had done, the flood was upon
the earth. Much like this is that of Lot; it was not to rain fire
and brimstone upon Sodom, till he was got to Zoar: But when Lot
was entered, but just entered, "Then the Lord rained upon Sodom,
and upon Gomorrah, brimstone and fire from the LORD out of heaven"
(Gen 19:21-24).
Hence note, That the reason why God doth forbear to destroy the
world for the wickedness of them that dwell therein, it is for
the sake of the elect; because his work upon them is not fully
perfected. "The Lord is not slack concerning his promise" (2 Peter
3:9); no, nor as concerning his threatening neither,--but is
long-suffering to us-ward who are the elect; not willing that any
of us should perish: But when Christ, head and members, are complete
in all things, let the world look for patience and forbearance no
longer; for in that self same day the trump of God will sound, and
the Lord descend with a shout from heaven, to execute his anger
with fury, and his rebukes with flames of fire. Behold, he is now
"ready to judge the quick and the dead!" (1 Peter 4:5) "ready to be
revealed in the last time!" (1 Peter 1:5). The judge also stands at
the door (James 5:9); it is but opening therefore, and his hand is
upon you, which most assuredly he will do when his body is full
and complete.
Observe again, that providence sometimes so ordereth it, that as
touching the command of the Lord, necessity is as it were the great
wheel that brings men into the performances of them, as here the
flood drove them into the ark; as he said above, they went in
because of the waters of the flood: So concerning the ordinance
of unleavened bread, the first institution of that law, was as it
were accompanied with an unavoidable necessity, it was unleavened,
saith the text, "because they were thrust out of Egypt, and could
not tarry, neither had they prepared for themselves any victual"
(Exo 12:39).
It will be thus also at the day of judgment: Israel will be sufficiently
wary of this world, they will even as it were unexpressibly groan
to be taken up from hence; wherefore the Lord will come, as making
use of the weariness and groaning of his people, and will take
them up into his chambers of rest, and will wipe away all tears
from their eyes, as here Noah and his sons, &c. did enter into
the ark.
Ver. 14. "They, and every beast after his kind, and all the cattle
after their kind, and every creeping thing that creepeth upon the
earth after his kind, and every fowl after his kind, every bird of
every sort" or wing.
Without doubt this careful repetition is not without a cause, and
have also in the bowels of it some comfortable doctrine for the
church of God; every beast, all cattle, every creeping thing that
creepeth; every fowl and bird of every wing.
Fist this sheweth, that God hath respect to the fulfilling of his
word in the midst of all his zeal and anger against sin (Gen 19).
He doth not as we, being angry, run headlong upon the offenders,
but if there be but three in a kingdom, or one in four cities, he
will have respect to them (Eze 14:19,20).
Secondly, It sheweth that, how inconsiderable soever the persons
are, that are within the compass, and care of the love and mercy
of God, that inconsiderableness shall not be a let to their safety
and preservation: Yea, though they are but as these creeping things,
that creep upon the earth, or as the saying is, but as a flea, a
dead dog, or a grasshopper, or one of the least of the grains of
wheat, not one of them, nay, not a hair of the head of them shall
fall to the ground and perish.
Ver. 15, 16. "And they went in unto Noah into the ark, two and two
of all flesh, wherein is the breath of life. And they that went
in, went in male and female of all flesh, as God had commanded
him: and the Lord shut him in."
The Holy Ghost in this relation is wonderfully punctual and exact:
every beast, all cattle, every creeping thing, every fowl, and every
bird, after their kind went in; and saith he again, they that went
in, went in two and two; as if there had been an intelligence among
these irrational creatures, that the flood was shortly to be upon
the earth. Indeed, many among the sensitives have strange instincts,
as appendixes to their nature, by which they do, and leave to do,
to the astonishment of them that have reason: But that any instinct
in nature should put them upon afore providing of shelter from
the flood, by going into the ark, (a place to secure them, rather
than to save them, had not the occasion and command of God been
otherwise) it cannot be once with reason imagined. Wherefore, as
their going into the ark, so their going in two by two, and that
too male and female, plainly declares that their motion was ordered
and governed by heaven, themselves being utterly ignorant thereof.
"And they that went in went in male and female of all flesh, [both
man and beast] and the Lord shut him in," that is Noah; and those
that were with him.
These latter words are of great importance, and do shew us the
distinguishing grace of God, for by his thus shutting the door of the
ark, he not only confirmed his mercy to Noah, but also discovered
the bounds and limits thereof. As who should say, Now Noah you
have your full tale, just thus many I will save from the flood: and
with that he shut the door leaving all other, both man and beast,
&c. to the fury of the waters. God therefore by this act hath shewed
how it will go in the day of judgment with men. Those that (like
those beasts, and birds, and creeping things) shall come to Christ,
into his ark, before it rain fire and brimstone from heaven, those
will God shut up in the ark, and they shall live in that day; but
those that shall then be found in the world strangers to Jesus
Christ, those will God shut out: "They that were ready went in with
him to the marriage: and the door was shut" (Matt 25:10).
And observe, it is not said, that Noah shut the door, but the Lord
shut him in: If God shuts in or out, who can alter it? I shut, and
no man openeth (Rev 3:7). Doubtless before the flood had carried
off the ark, others besides would with gladness have had there a
lodging room, though no better than a dog-kennel; but now it was
too late, the Lord had shut the door. Besides, had there been now
in the heart of Noah, bowels or compassion to those without the
ark, or had he had desire to have received them to him, all had
been worth nothing, the Lord had shut him in. This signifying,
that at the day of judgment, neither the bowels of Jesus Christ,
neither the misery that damned men shall be in, will anything at
all avail with God to save one sinner more, "the door is shut."
Where you read therefore both in Matthew and Luke of the shutting
of the door, understand that by such expressions Christ alludeth
to the door in Noah's ark, which door was open while Noah and his
attendants were entering into the ark, but they being got in, the
Lord shut the door. Then they that stood without and knocked, did
weep, and knock, and ask too late. As Christ saith, "When once
the master of the house is risen up, and hath shut to the door,
and ye begin to stand without, and to knock at the door, saying,
Lord, Lord, open unto us; and he shall answer and say unto you, I
know you not whence ye are: Then shall ye begin to say, We have
eaten and drunk in thy presence, and thou hast taught in our
streets, [as Noah did of old]. But he shall say, I tell you, I know
you not whence ye are; depart from me, all ye workers of iniquity.
There shall be weeping and gnashing of teeth, when ye shall see
Abraham, and Isaac and Jacob, and all the prophets, in the kingdom
of God, and you yourselves thrust out" (Luke 13:25-28).
Ver. 17. "And the flood was forty days upon the earth, and the
waters increased, and bare up the ark, and it was lift up above
the earth."
While the ark rested, and abode in his place, no doubt but the
ears of Noah were filled with doleful cries from the wretched and
miserable people, whom God had shut without the ark, one while
crying, another while knocking, according to what but now was
related; which for ought I know might be many of the forty days,
but when the waters much increased, and lift up the ark above the
earth, this miserable company were soon shaken off.[32]
It will be thus also in the day of judgment; at the beginning of
that day the ears of the godly will sufficiently be filled with
the cries and tears of the damned and miserable world; but when
the ark shall be taken up, that is, when the godly shall ascend
into the clouds, and so go hence with Jesus, they will soon lose
this company, and be out of the hearing of their lamentable dolours.
"And the waters increased." God's judgments have no ears to receive
the cries, nor heart to pity the miseries of the damned. They cry,
it rains; they increase their cries, and the Lord does increase his
judgment. "And it came to pass, that as he cried, and they would
not hear; so they cried, and I would not hear, saith the Lord of
hosts" (Zech 7:13).
Again, As the waters were a type of the wrath of God that in the
day of judgment shall fall upon ungodly men: So they were also a
type of those afflictions and persecutions that attend the church;
for that very water that did drown the ungodly, that did also
toss and tumble the ark about; wherefore by the increase of the
waters, we may also understand, how mighty and numerous sometimes
the afflictions and afflictors of the godly be: As David said,
"Lord, how are they increased that trouble me? many are they that
rise up against me" (Psa 3:1).
"And the waters increased, and bare up the ark." The higher the
rage and tyranny of this world goeth against the church of God,
the higher is the ark lifted up towards heaven, the most proud
wave lifts it highest: The church is also by persecution more
purged and purified from earthly and carnal delights; therefore
it is added, "the waters bare up the ark, and it was lift up above
the earth."
Ver. 18. "And the waters prevailed, and were increased greatly
upon the earth; and the ark went upon the face of the waters."[33]
These words are still to be considered under the former double
consideration, to wit, both, as they present us with God's wrath
at the last judgment, and as they present us with a sign of the
rage and malice of ungodly men.
"And the waters prevailed"; that is, over all ungodly sinners;
though they were mighty, and stout, and cared for none, yet the
waters prevailed against them, as the fire and brimstone will do
over all the world at the day and coming of our Lord Jesus Christ.
Wherefore, well may it be said to all impenitent sinners, "Can thy
heart endure, or can thy hands be strong, in the days that I shall
deal with thee" (Eze 22:14), saith the Lord God? Oh they cannot,
the waters of the wrath of God will prevail against, and increase
upon them, until they have utterly swallowed them up.
"And the waters prevailed." Take it now as a type of the nature
of persecution, and then it sheweth, that as the waters here did
swallow up all but the ark, so when persecution is mighty in the
world, it prevaileth to swallow up all but the church; for none
else can aright withstand or oppose their wickedness. It is said,
when the beast had power to work, "the whole world wondered after
the beast" (Rev 13:3), and all men who were not sealed, and that
had not the mark of God in their foreheads, fell in with the
worship of the beast; as it is said, "And all that dwell upon the
earth shall worship him, whose names are not written in the book
of life of the Lamb" &c. (v 8), So then it might well be said,
"The waters prevailed and increased."
"And the ark went upon the face of the waters." It is said that
in the beginning the Spirit of God moved upon the face of the
waters, and here that the ark went upon the face of them. Indeed
the Spirit of God moveth, and the church, as God, walketh in
strange and unthought of stations. It is said, that God hath "a
way in the whirlwind, and in the storm" (Nahum 1:3). So he hath
upon the very face of the persecution of the day, but none but
the church can follow him here; it is the ark that can follow him
upon the face of the waters. Deep things are seen by them that are
upon the waters: "They that go down to the sea in ships, that do
business in great waters; They see the works of the Lord, and his
wonders in the deep" (Psa 107:23,24). Indeed it oft falls out,
that the church seeth more of God in affliction, than when she is
at rest and ease; when she is tumbled to and fro in the waters,
then she sees the works of God, and his wonders in the deep.
And this makes persecution so pleasant a thing, this makes the ark
go upon the face of the waters, she seeth more in this her state,
than in all the treasures of Egypt (Heb 11:24,25).
Ver. 19. "And the waters prevailed exceedingly upon the earth; and
all the high hills, that were under the whole heaven, were covered."
This second repetition of the prevailing of the waters, doth also
call for a second consideration.
1. It shews us, that all hope that any ungodly man might have at
the beginning of the flood to escape the rage thereof, was now
swallowed up in death. Indeed it is natural to the creatures, when
floods and inundations are upon the earth, to repair to the high
places, as they only that are left for preservation of life; where
life may be also continued if the waters do not overflow them: but
when it comes to pass as here we read, that all the hills under
the heavens are covered: then life takes its farewell, and is gone
from the world, as was the effect of the waters of Noah.
The hills therefore were types of the hope of the hypocrite, upon
which they clamber till their heads do touch the clouds, thinking
thereby to escape the judgment of God; but "though they hide
themselves in the top of Carmel, I will search and take them out
thence," saith God (Amos 9:2,3). The flood of his wrath will come
thither, even over the tops of all the hills. So that safety is
only in the ark with Noah, in the church with Christ, all other
places must be drowned with the flood.
2. We may also understand by this verse, how God in a time
of persecution will cut off the carnal confidence of his people.
We are apt to place our hope somewhere else than in God, when
persecution ariseth because of the word. We hope that such a man,
or that such outward means may prevent our being swept away with
this flood. But because this confidence is not after God, but
tendeth to weaken our stedfast dependence on him; therefore this
flood shall cover all our hills, not one shall be found for us under
the whole heaven (Jer 2:36,37). When the king of Babylon came up
against Jerusalem to war, then Israel, instead of trusting in
God, put their confidence in the king of Egypt, but he also was
swallowed up by this flood, that Israel might be ashamed of such
confidence; and this at last they confessed. "As for us, [said
they,] our eyes as yet failed for our vain help: in our watching,
we have watched for a nation that could not save us" (Lam 4:17).
It was requisite therefore that the hills should be covered, that
Noah might not have confidence in them; but surely this dispensation
of God was an heart-shaking providence to Noah, and they that were
with him; for here indeed was his faith tried, there was no hill
left in all the world; now were his carnal helpers gone, there
was none shut up or left: Now therefore, if they could rejoice,
it must be only in the power of God. As David said, "Shall I lift
up mine yes to the hills? whence should my help come?" So the
margin: "My help cometh from the Lord that made heaven and earth"
(Psa 121:1,2).
Ver. 20. "Fifteen cubits upward did the waters prevail; and the
mountains were covered." The height of Goliath was but six cubits
and a span (1 Sam 17:4), neither was Og's bedstead any more than
nine (Deu 3:11). Wherefore this flood prevailed far the highest of
those mighty ones: even fifteen cubits above the highest mountains.
Ver. 21, 22, 23. "And all flesh died that moved upon the earth,
both of fowl, and of cattle, and of beast, and of every creeping
thing that creepeth upon the earth, and every man: All in whose
nostrils was the breath of life, of all that was in the dry land,
died. And every living substance was destroyed, which was upon the
face of the ground, both man, and cattle, and the creeping things,
and the fowls of the heaven; and they were destroyed from the earth,
and Noah only remained alive, and they that were with him in the
ark."
In these words you have the effects of the flood, which was punctually
according to the judgment threatened. But observe, I pray you,
how the Holy Ghost, by repeating, doth amplify the matter. "All
flesh," "All in whose nostrils was the breath of life"; "All that
was in the dry land," "every living substance," "every man"; and
they were destroyed from off the earth: By which manner of language
doubtless there is insinuated a threatening to them who should
afterward live ungodly. And indeed the Holy Ghost affirmeth, that
these judgments, with that of Sodom, are but examples set forth
before our eyes, to shew us that such sins, such punishment. "Making
them an ensample, saith Peter, unto those that after should live
ungodly" (2 Peter 2:6). Nay, Jude saith, they are "set forth"
in their overthrow, for that very purpose (v 7). Wherefore this
careful repeating of this judgment of God, doth carry threatening
in it, assuredly foreshewing the doom and downfall of those that
shall continue to tread their steps.
Yea, mind how Peter hath it: For if God "spared not the old
world," &c. (2 Peter 2:5). Secretly intimating, that those that
then lived, being the first of his workmanship, and far surpassing
in magnificence, if he would have spared, he would have spared
them; but seeing he so dreadfully swept them away, let no man be
so bold to presume that wickedness shall now deliver him that is
given to it.
"And Noah only remained alive, and they that were with him in the
ark." Noah was that man of God that had set himself against a world
of ungodly men. The man that had hazarded life and limb for the
word of God committed to him; he "only remained alive," &c. Hence
note, That he was the man that outlived the world, that would for
God venture life against all the world. Wherefore the saying in
the gospel is true, He that will lose his life for my sake, shall
save it unto life eternal. Thus did Noah, and passed the end,
and went over the bounds, that God had appointed for every living
thing. Behold! he was a man in both worlds, yea, the world then to
come was given him for a possession.
"And the waters prevailed upon the earth an hundred and fifty days."
About the same time the scorpions mentioned of John, had power to
hurt the earth (Rev 9:10). Wherefore, the thus prevailing of the
water, might be a type of our persecution now in the New Testament
days. All which time doubtless Noah was sufficiently tried, while
the waves of the water had no pity for him.
CHAPTER VIII.
Ver. 1. "And God remembered Noah, and every living thing, and all
the cattle that was with him in the ark; and God made a wind to
pass over the earth, and the waters asswaged."
Moses having thus related the judgment of the waters, as they
respected the drowning of the world, and so typed forth the last
judgment: he now returneth to speak of them more largely, as they
were a type of the persecution and afflictions of the church, and
so sheweth how God delivered Noah from the merciless violence of
the waves thereof.
"And God remembered Noah." This word remembered is usual in scripture;
both when God is about to deliver his people out of affliction,
and to grant them the petition which they ask of him. It is said,
"God remembered Abraham; and sent Lot out of Sodom" (Gen 19:29);
that he remembered Rachel, and hearkened to her (30:22); that he
also remembered his covenant with Abraham, when he went to bring
Israel out of their bondage (Exo 2:24).
Hence note, that Noah was not both in an afflicted and a praying
condition; afflicted with the dread of the waters, and prayed for
their asswaging. It is a question accompanied with astonishment,
How the ark being of no bigger an hull or bulk should contain so
many creatures, with sustenance for them? And verily, I think that
Noah himself was put to it, to believe and wait for so long a time.
But God remembered him, and also the beasts, and every living
thing that was with him, and began to put an end to these mighty
afflictions, by causing the waters to asswage.
"And God made a wind to pass over the earth." The waters being
here a type of persecutors and persecution: this wind was a type
of the breath of the Lord's mouth, by which he is said to slay
the wicked. "He shall smite the earth with the rod of his mouth,
and with the breath of his lips shall he slay the wicked" (Isa
11:4). It was a wind also that blew away the locusts of Egypt (Exo
10:19), which locusts were a type of our graceless clergy, that
have covered the ground of our land.[34] Again the kingdom of
Babel was to be destroyed by a destroying wind, which the Lord
would send against her (Jer 51:1,2), which Paul expounds to be
by the breath of the Lord's mouth, and by the brightness of his
coming. This wind therefore, as I said, was a type of the breathing
of the Spirit of the Lord, by which means these tumultuous waves
shall be laid over, and God's ark in a while made to rest upon the
top of his mountain (2 Sam 22:19). For by the breath of the Lord
the earth is lightened, and by this lightning coals are kindled;
"yea, he sent out his arrows and scattered them, and he shot out
lightnings, and discomfited them. Then the channels of waters
were seen, and the foundations of the world were discovered at thy
rebuke, O Lord, at the blast of the breath of thy nostrils" (Psa
18:14,15). "And God made a wind to pass over the earth, and the
waters asswaged." That is, in New Testament language, the afflictors
and afflictions of the church did cease and decay, and came to
nought.
"And the waters asswaged": To wit, by the blowing of this wind,
wherefore, as this wind did assault the waters, so it did refresh
the spirit of this servant of God, because by it the affliction
was driven away. Thus then by the wind of the Lord were these dry
bones refreshed, and made to stand upon their feet (Eze 37:9,10).
"And God made a wind to pass over." And God made it; when God
blows, the enemies of his truth shall pass away like waters that
fail.
Ver. 2. "The fountains also of the deep and the windows of heaven
were stopped, and the rain from heaven was restrained."
By these words we see, that when the church of God is afflicted,
both heaven and hell have their hand therein, but so as from
a differing consideration, and to a diverse end. From heaven it
comes, that we may remember we have sinned, and that we may be
made white, and tried (Dan 11:35); but from hell, from the great
deep, that we might sin the more, and that we might despair, and
be damned (Job 1:11; 2:5).
"And the fountains of the great deep." When God begins to slack
and abate the afflictions of his church, he rebukes, as it were
first, the powers of hell; for should he take off his own hand,
while they have leave to do what they list, the church for this
would be worse not better: But first he rebuketh them: "The Lord
rebuke thee, O Satan," that's the first; and then he clothes them
"with change of raiment" (Zech 3:1-5): The fountains of the great
deep were stopped, and then the bottles of heaven (Gen 15:14).
"And the rain from heaven was restrained," or held back, or made
to cease. Afflictions are governed by God, both as to time, number,
nature and measure. "In measure when it shooteth forth, thou wilt
debate with it: he stayeth his rough wind in the day of his east
wind" (Isa 27:8). Our times therefore, and our conditions in those
times, are in the hand of God; yea, and so are our souls and
bodies, to be kept and preserved from the evil, while the rod of
God is upon us (Jer 15:1-3).
Ver. 3. "And the waters returned from off the earth continually:
and after the end of the hundred and fifty days the waters were
abated."
The verse before doth treat of the original, the fountains of the
deep, and the windows of heaven, that they were shut, or stopped;
which being done, the effect beginneth to cease. Hence note, that
case and release from persecution and affliction cometh not by
chance, or by the good moods, or gentle dispositions of men, but
the Lord doth hold them back from sin, the Lord restraineth them.
It is said "the Lord stirred up the adversaries of Solomon" (1 Kings
11:14,23). Again, when the Syrians fought against Jehoshaphat, "the
Lord helped him, and God moved them to depart from him" (2 Chron
18:31). The Lord sent the flood, and the Lord took it away.
"And the waters returned from off the earth continually." When God
ceaseth to be angry, the hearts and dispositions of the adversaries
shall be palliated, and made more flexible. It is said, when the
afflictions of Israel were ended in Egypt, the hearts of the people
were turned to pity them; yea, he caused them "to be pitied of
all those that carried them captives" (Psa 106:46).
When you see therefore, that the hearts of kings and governors
begin to be moderated toward the church of God, then acknowledge
that this is the hand of God. "I," saith he, "will cause the
enemy to entreat thee well in the time of evil, and in the time
of affliction" (Jer 15:11). For by waters here are typed out the
great and mighty of the world, by the flowing of them, their rage;
and by their ebbing and returning their stillness and moderation.
"And the waters returned." That is, to the sea (Gen 1:9,10). "He
gathereth the waters of the sea together as an heap: he layeth up
the depth in store houses" (Psa 33:7).
By "gathering up," the persecutors may be understood, his gathering
them to their graves, as he did Herod, who stood in the way of
Christ (Matt 2:19,20). And as he did those in Ezekiel, who hindered
the promotion of truth, and the exaltation of the gospel (31:14).
"And after the end of the hundred and fifty days the waters were
abated." These words then imply, that for so long time, Noah, and
the church with him, were to exercise patience. They also show us,
That when the waters are up, they do not suddenly fall: They were
up four hundred years, from Abraham to Moses (Gen 15:13). They
were up threescore and ten years in the days of the captivity of
Babylon (Jer 25:12; Zech 1:12). They were up ten mystical days in
the persecution that was in the days of Antipas (Rev 2:10). And are
to be up forty and two months, in the reign, and under the tyranny
of antichrist (13:5). But they will abate; the house of Saul will
grow weaker; yea, they shall be gathered to their sea, and shall
be laid in the pit; yea, they shall not be on the earth, when God
shall set glory in the land of the living (Eze 26:19-21).
Ver. 4. "And the ark rested in the seventh month, on the seventeenth
day of the month, upon the mountains of Ararat."
These instances therefore were a type of Christ, the munition of
rocks (Isa 33:16), who is elsewhere called, the mountain of the
Lord's house (Micah 4:1); the rock upon which he will build his
church, and the gates of hell shall not prevail against it (Matt
16:18). For after the ark had felt the ground, or had got settlement
upon the tops of these mountains; however, the waters that came
from the great deep, did notwithstanding, for some time, shake,
and make it stir, yet off from these mountains they could not get
it with all their rage and fury. It rested there; these gates of
hell could not prevail. But mark, it did rest on these mountains
almost a quarter of a year, before any ground appeared to Noah.
A right figure of saving faith; for that maketh not outward
observation a ground and foundation for faith, but Christ the
rock, who as to sense and feeling is at first quite out of sight.
Hence the hope of the godly is compared to the anchor of a ship,
which resteth on, or taketh hold of the rock that is now invisible
under the water, at the bottom of the sea (Heb 6:19).
This then should learn us to stay on the Lord Jesus, and there to
rest when the waters have drowned all the world, and when all the
mountains and hills for help are as if they were cast into the
midst of the sea.
That is an excellent saying of the prophet, "God is our refuge and
strength, a very present help in trouble. Therefore will not we
fear, though the earth be removed, [as now it seemed] and though
the mountains be carried into the midst of the sea; Though the
waters thereof roar and be troubled; though the mountains shake
with the swelling thereof. Selah" (Psa 46:1-3).
Ver. 5. "And the waters decreased continually until the tenth month:
in the tenth month, on the first day of the month, were the tops
of the mountains seen."
In the third verse we read, that after an hundred and fifty days"
flood, the waters returned; that is, began to return, from off the
earth: Which beginning of their return, was, because that God had
mercifully remembered the prayer and affliction of Noah. Again, in
this verse we read, that from the day that the ark did rest upon
the mountains of Ararat, the waters decreased continually. Now the
resting of the ark on the mountain, was a figure of our trusting
on Christ. Hence it follows, that the tumults and raging of the
mystical waters, are made to decrease by the power of faith: "This
is the victory, even our faith" (1 John 5:4). As it is also said
of Moses, "By faith they passed through the Red sea" (Heb 11:29).
But above all take that as most pertinent, "Through faith they
subdued kingdoms,--stopped the mouths of lions,--and turned to
flight the armies of aliens" (Heb 11:33,34). Here you see faith
made the waters decrease; it took away the heat and rage of the
adversary.
"And the waters decreased continually until the tenth month,
[another period of time,] and in the first day of the tenth month
were the tops of the mountains seen." These mountains were before
the flood, a type of the hope of the hypocrites, and therefore
then were swallowed up, fifteen cubits under the waters. But now,
methinks, they should be a figure to the church of some visible
ground of deliverance from the flood; for almost three months the
ark did rest on the invisible mountains of Ararat. But now are the
tops of the mountains seen: A further sign that the waters were
abated; and a ground, that at length they would be quite dried up.
Let these mountains then be types of the high and mighty, which
God is used to stir up to deliver his church from the heat and rage
of tyranny and persecution, as they are often termed and called in
scripture, the mountains of Israel, for this very end. So then,
from our thus considering the mountains, Two things we are taught
thereby.
1. That when the great ones of this world begin to discover
themselves to the church, by way of encouragement, it is a sign
that the waters are now decreasing. Or thus: When God lets us see
the tops of the mountains, then we may certainly conclude, that
the rage of the waters abate.
Doubtless when God made promise of raising up Josias to Israel,
in Canaan (1 Kings 13:1-3); and of raising up for them Cyrus, in
Babylon (Isa 45; Eze 1:1-3). The thus appearing of the tops of
these mountains, was comfort to the church in her day of affliction.
2. This should teach us while we are in affliction, to look this way
and that, if it may be that the tops of the mountains may be seen
by us (1 Sam 11:1-3). For though it be too much below a Christian
to place his confidence in men, yet when God shall raise up Josias
or a Cyrus, we may take encouragement at this working of God.
Therefore is that in the Psalms read both ways, shall I look to the
mountains? "I will lift up mine eyes unto the hills, from whence
cometh my help. Yet so, as that he would also conclude his help
did come from the Lord" (Psa 121:1,2). So then, we must take heed
that we look not to the mountains [alone]. Again, it is our wisdom
"to look to the mountains": only look not to them but when God
discovers them. Look unto them if God discovereth them; yet then
but so as means of God's appointing. But again, God doth not let
us see the hills for our help, before we have first of all seen
them drowned. Look not to them therefore while the water is at
the rising; but if they begin to cease their raging, if they begin
to fall, and with that the tops of the mountains be seen, you may
look upon them with comfort, they are tokens of God's deliverance.
Ver. 6. "And it came to pass at the end of forty days, that Noah
opened the window of the ark which he had made."
These forty days seem to commence from the discovery of the tops
of the mountains. Wherefore he did not presently go out of the
ark, but stayed there above fourteen days still, signifying unto
us, that we must not be therefore delivered so soon as the tops of
the mountains are seen, but may yet be assaulted with the waters
of the flood, days, and weeks, and months, &c.
When Moses was sent to deliver Israel, they came not presently out
of Egypt; neither seemed their burthens ever the light to sense or
feeling, though faith indeed did see the end (Exo 5:15-23). Again,
When he had brought them forth of Egypt, they came not in a day,
or a month, to Canaan; but, saith the Holy Ghost, He brought them
out, (or, forth of affliction) after that he had showed wonders
and signs in the land of Egypt, and in the Red sea, and in the
wilderness forty years.
Let us therefore take heed of a feverish spirit, while we behold
"the tops of the mountains"; possibly, for all they are visible
tokens to us of deliverance, themselves may be yet much under
water. We see what work Moses, Gideon, Jephthah and Samson had
to deliver Israel, even after more than their tops were seen. Be
content to stay yet forty days. David stayed, after he was anointed,
till years and times went over him, before he could deliver Israel
from the tyranny of its opposers.
"At the end of forty days Noah opened the window of the ark." This
opening of the window also, was a type, that now he was preparing
to take possession of the world. It also might be a type of the
opening the law and testimony, that light might by that come into
the church; for we find not that this window had any other use,
but to be a conveyance of light into the ark, and as a passage for
the raven and the dove, as may be further showed after. Now much
like this, is that of John: "The temple of God was opened in heaven,
and there was seen in his temple the ark of his testament" (Rev
11:19). And again, "I looked, and, behold, the temple of the
tabernacle of the testimony in heaven was opened." And then, as
the raven, and the dove came out of the window of the ark; so "the
angels," that is, the Lord's executioners, "came out of the temple"
that was opened in heaven (Rev 15:5,6).
Hence note, That though men may be borne with, if they lie in their
holes in the height of the tempest; but to do it when the tops of
the mountains were seen, if they then shall forbear to open their
window, they are worthy of blame indeed. When the lepers saw the
Assyrians were fled, and that liberty from heaven was granted to
Samaria, then they feared to conceal the thing any further; They
feared, I say, that if they went not to the city to declare it,
some judgment of God would befall them (2 Kings 7:9).
Ver. 7, 8. "And he sent forth a raven, which went forth to and
fro, until the waters were dried up from off the earth. Also he
sent forth a dove from him, to see if the waters were abated from
off the face of the ground."
Behold, the raven and dove are now sent out at the window of the
ark, as the angels are said to come out of the temple, when it was
opened in heaven. This raven therefore, and the dove, were figures
and types of those angels (Rev 15:5,6).
But to speak to them both apart. The raven went forth, but returned
not again to the ark. This is intimated by these words, "She went
to and fro, until the waters were abated, and dried up." This is
further evident by that antithesis that the word doth put between
the practice of the raven and the dove. The raven went forth, and
went to and fro till the waters were dried up. But mark it, "But
the dove found no rest for the sole of her foot, and she returned
unto him into the ark" (v 9). The raven then did find rest elsewhere,
the raven then returned not to him into the ark.
But what did the raven then do? Why, certainly she made a banquet
of the carcasses of the giants that were drowned by the flood; it
fed upon the flesh of the men that had sinned against the Lord.
The raven therefore was a type of those messengers that God sends
out of his temple against Antichrist; that is, for "eating the flesh
of kings, and the flesh of captains, and the flesh of mighty men,
and the flesh of horses." He was, I say, a type of those professors
that God saith he hath a great sacrifice to sacrifice unto, a
sort of professors in his church; as the raven was one that had
his being in the ark: These are they which Ezekiel mentions, that
were to eat flesh, and drink blood; to eat the fat till they be
filled, and to drink blood till they be drunken (39:17-20). These
also are the guests that Zephaniah mentions, and saith, God hath
bidden to the same feast also (1:7-14).
And let no man be offended that I say these birds are in the church:
For one effect of the sixth vial, was that battle of the great day
of God Almighty (Rev 16:16). Further, The angel that proclaims this
feast, calls to those that are God's guests, by the name of, "the
fowls that fly in the midst of heaven": That they should "come and
gather together to the supper of the great God: That they may eat
the flesh of kings, and the flesh of captains, and the flesh of
mighty men," &c. (Rev 19:17,18). Besides, this supper is the effect
of the going forth of the King of kings against the Antichristian
whore, whose going forth was at the opening of heaven, as the
going forth of the raven was at the opening of the window of the
ark (v 11-16).
Note therefore, That God, in the overthrow of the kingdom of
Antichrist, and at the asswaging of the rage of her tumultuous
waves, will send forth his birds amongst her fat ones, to partake
of the banquet that he hath appointed; who when they shall be
tolerated by that angel that standeth in the sun, will come down
to their feast with such greediness, that neither king nor captain
shall keep them from their prey: They will eat flesh, and fat,
till they be full, and drink the blood till they be drunk.
"Also he sent forth a dove from him, to see if the waters were
abated." This dove was a type of another sort of professors in the
church, that are of a more gentle nature (Matt 10:16); for all
the saints are not for such work as the raven; they are not all
for feeding upon the carcasses, the kingdoms and estates of the
Antichristian party, but are for spending their time, and for
bending their spirits to a more spiritual and retired work; even
as the dove is said to be harmless, and to mourn for communion
with her companion (Isa 38:14), and that is content if she hath
her nest in the sides of the rock, Christ (Jer 48:28). Wherefore
he adds,
Ver. 9. "But the dove found no rest for the sole of her foot, and
she returned unto him into the ark, for the waters were on the
face of the whole earth," &c.
The dove could not live as the raven; the raven being content, so
long as she found the carcasses; but the dove found no rest till
she returned again to Noah.
The raven therefore, though he was in the ark, was not a type of
the most spiritual Christian; nay rather, I think, of the worldly
professor, who gets into the church in the time of her affliction,
as Ziba did into the army of David, in the day of his trouble; not
for love to the grace of David, but that, if time should serve, he
might be made the Lord of his master's inheritance (2 Sam 16:1-4).
But David was content to let him go with him, and that too as
under such a consideration: as Christ also lets these ravens to
herd with his innocent doves; because he hath flesh to give them,
which the doves care not for eating.[35]
"But the dove found no rest." It seems the raven did, as it
is also with some professors, who when they by their profession
have advanced themselves to some worldly honour, they have ease
and rest, though, like the raven, they have it by going out of
the church.
"But the dove found no rest." Though all the enemies of God lay
tumbling in the sea, this could not satisfy a gracious soul: divide
her from the ark, and she finds no rest, she is not at ease till
she be with Noah. "And she returned unto him into the ark;--and
he put forth his hand, and took her, and pulled her in unto him
into the ark" (v 9).
Noah here was a type of Christ, who took the dove unto him:
And it shows us, That Christ hath a bosom open for the cries and
complaints of his people; for the dove returned a-weary with the
tidings of this, that the waters still raged. A fit figure of those
of the saints that are groaning and weary under the oppression
and cruelty of the enemy.
Hence note, That though thou hast no other tidings to Christ but
sighs and groans, and weariness, because of the rage of the waters;
yet he will not despise thee; yea, he invites thee, as weary, to
come (Matt 11:28-30).
Ver. 10. "And he stayed yet other seven days; and again he sent
forth the dove out of the ark."
This staying shows us, That he exercised patience, waiting God's
leisure till the flood should be taken away. This grace therefore
had yet seven day's work to do, before he obtained any further
testimony that the waters were decreasing. O this staying work is
hard work! Alas! sometimes patience is accompanied with so much
heat and feverishness, that every hour seems seven until the end
of the trial, and the blessing promised be possessed by the waiting
soul. It may be Noah might not be altogether herein a stranger: I
am sure the Psalmist was not, in that he often under affliction,
cries, But how long, O Lord! for ever! (Psa 6:3; 79:5; 13:1; 74:1;
89:46). Make haste! O Lord, how long! (90:13; 94:3).
"And again he sent forth the dove." The first time he sent her,
she brought no good news, but came panting and weary home; yet he
sends her a second time.
This should teach us, not to make conclusions too suddenly about
God's dispensation, saying it must be now or never; for it may be
the seven days are not out. The men of David said, This is the
day that the Lord will give thee the kingdom of Israel: But David
perceived otherwise, and therefore adds yet to his temperance,
patience (1 Sam 24:1-4; 26:8-10). Not sullenly saying like that
wicked king, Why should I wait on the Lord any longer? (2 Kings
6:32). But comforts himself with the truth of the promise, saying,
His time shall come to die, &c. He that believeth, maketh not
haste, but waiteth patiently, for the perfecting God's work in
God's time. That is excellent in the song: "I charge you [saith the
church] that ye stir not up, nor awake my love, until he please"
(Cant 8:4). Noah was much for this, wherefore he stayed yet other
seven days.
"And again he sent forth the dove." Elias did much like this, when
his servant, at the first sending, brought him no tidings of rain,
he gave him his errand again, saying, Go again: go seven times
(1 Kings 18:43-45). As Noah here did with the dove, and again he
sent her. Seeming delays are no hindrance to faith; they ought to
try it, and put it into exercise: As here it was with this good
man about the waters of the flood; he fainted not, but believed
to see the goodness of the Lord. That in the prophet is notable
as to this, "The vision is yet for an appointed time, but at the
end it shall speak, and not lie: thought it tarry, wait for it;
because it will surely come, it will not tarry" (Hab 2:3).
Ver. 11. "And the dove came in to him in the evening; and lo! in
her mouth was an olive-leaf plucked off: so Noah knew that the
waters were abated from off the earth."
"And the dove came in to him in the evening." Wherefore his
patience was tried this day also. All the day he heard nothing of
his dove. Surely she could not keep the wing all the day. Is she
drowned I tro? Is she lost? O, no! She comes at last, though she
stayed long. Samuel also stayed long before he came to Saul; but
Saul could not wait as Noah did, therefore he had not the benefit
of the mercy promised.
"The dove came in to him in the evening, and lo, in her mouth was
an olive-leaf," &c. Now he is recompensed for the exercise of
patience: As also was Abraham when God gave him Isaac; for after
he had patiently endured, he obtained the promise.
"And lo, an olive-leaf." A sign that God was going through with
his work of diminishing the waters: A sign, I say, and a good
experience of the continued love of God to his servant; according
to that of Paul, "patience worketh experience"; that is, it at
last obtaineth the blessing promised, and so settleth the soul in
a fresh experience of the love and faithfulness of God.
And lo! This word Lo, it is, as it were an appeal to all readers
to judge, whether God to Noah was faithful or no. So then, this
was not written for his sake only, but for us also that believe
in God, that we might now exercise patience, as Noah; and obtain
the tokens of God's goodness, as he; for lo the dove, at last,
though 'twas night first, came to Noah into the ark, "and lo in
her mouth was an olive-leaf plucked off: so Noah knew that the
waters were abated."
"An olive-leaf plucked off." These words, an olive-leaf plucked
off, do intimate, that Noah was now inquisitive and searching how
the dove obtained the leaf; that is, whether she found it as dead,
and upon the waters; or whether she plucked it off some tree: But
he found by the greenness and freshness of the slip, that she
plucked it off from the olive. Wherefore, he had good ground now
to be comforted; for if this leaf was plucked off from a tree, then
the waters could not be deep; especially, because as the story
tells us, the olive used also to stand in the bottoms, or valleys.
This should teach us, That not over highly we conclude messages or
tokens, to be signs of God's mercy. There are lying visions, and
they are causes of banishment; they we should beware of, or else
we are not only at present deceived, but our faith is in danger
of the rocks; for not a few have cast up all, because the truth
of some seeming vision hath failed. Mark how David handleth the
messenger that brought him tidings of the death of Saul: says he,
How dost thou know that Saul is dead? What proof canst thou make
of the truth of this story? (1 Sam 1:1-10). So should we say of
all those visions or messengers that come to persuade us, that
either inward or outward deliverance is for us at the door. Prove
these stories; look if they be not dead and lifeless fancies; see
if you can find that they were plucked off from the tree that is
green.
Ver. 12. "And he stayed yet other seven days; and sent forth the
dove; which returned not again unto him any more."
We read before of forty days' patience, and after that of seven
days' patience; and that after the waters began to return from off
the earth, and here again of seven days more. Whence not, That the
best of God's people, in the times of trials, find their patience
too short-winded to hold out the whole length of a trial, unless
the time be, as it were, cut in pieces. The prophet when he was to
lay siege against Jerusalem, he must rest the one side, by turning
him upon the other (Eze 4:2-6). It was with holy Job exceeding
hard, when he might not have time to swallow his spittle, when he
might not a little sit down and rest him. And if you observe him,
he doth not desire an absolute deliverance as yet, but only time
to take wind and breathe awhile; and then, if God will, to engage
in the combat again:[36] "How long [saith he] wilt thou not depart
from me." Depart: what quite? O! No, saith he, I beg not that
absolutely, but only so long as till a man might "swallow down
his spittle" (Job 7:19). This the church in Ezra's time took as
an exceeding favour. "And now [say they] for a little space, grace
hath been shewed from the Lord our God, to leave us a remnant to
escape, and to give us a nail in his holy place, that our God may
lighten our eyes, and give us a little reviving in our bondage"
(Ezra 9:8).
"And he stayed yet other seven days." Note again, That it is not
God's way with his people to shew them all their troubles at once;
but first he shews them a part; first forty days, after that seven
other days, and yet again seven days more; that, they coming upon
them by piecemeal, they may the better be able to travel through
them. While Israel was in affliction in Egypt, they knew not the
trial that would meet them at the Red Sea. Again, When they had
gone through that, they little thought that yet "for forty years
they must be tempted and proved in the wilderness."
And thus it was with this blessed Noah; he thought that by the
first seven days his trials might be ended. But behold, there is
yet seven days more behind: "and he stayed yet other seven days."
Further: There may also be by these words thus much insinuated,
That these periods of time might be also of Noah's prefixing: and
if so, then note, That the people of God in these days are not
the first that have been under mistake, as to the timing of their
afflictions. Noah counted it would end many days before it ended
indeed, even seven days, and seven days, and seven days to that;
for he sent forth his dove about the beginning of the first month,
in which month also were his two seven days' trials. Again, after
that he had stayed two seven days more, to wit, to the end of that
first month. Again, he stayed almost four sevens more; for he came
not out of the ark till the twenty-seventh day of the second month.
Hence therefore let Christians beware that they set not times for
God, lest all men see their folly. "It is not for you to know the
times or the seasons, which the Father hath put in his own power"
(Acts 1:7). Yea, I say again, take heed lest that for thy setting
of God a seven days' time, he set not thee so many as seven times
seven.
"And he sent forth the dove, which returned not again unto him
any more." This is the third time that the dove was sent to see
how the waters were abated on the face of the earth. The first
time she, by her restlessness, bespake the waters to be high and
mighty. The second time, by her olive-leaf, she notifieth that the
waters were low and ebbing. But this third time, she seems to be
weary or her service, she returned not again to him any more; yet
in her so absenting herself, she gives confirmation to Noah, that
the waters were even in a manner quite gone. If he will take this
for a proof let him, if not, let him hang in suspense with himself.
Hence note, that God will not be always testifying, by renewing of
his tokens, to that about which we have had sufficient conviction
before; for in so doing he should gratify and humour our unbelief.
Noah had received already two sufficient testimonies that the waters
were decreasing. First by his seeing the tops of the mountains, and
then by the olive-leaf; but notwithstanding these two testimonies,
his unbelief in part remains; but God will not humour such
a groundless mistrust, by giving him any further token, than the
very absenting of the dove. Much like this was that of Samson's
father; the angel once had told his wife, that she should have
a son that should deliver Israel; well, Manoah heard of this, he
also desired that he might see that man that had told his wife this
happy news. Now God thus far condescends, as to send the angel a
second time; but then, this being now a sufficient antidote against
their unbelief, the angel after the next departing, was not seen
again of them at all. But saith the word, The angel of the Lord
did no more appear to Manoah, and to his wife: So that now they
must live by faith, or not at all (Judg 13:3,9,21).
God's dealing with his people with respect to their spiritual
condition, is much like this. The Holy Ghost doth not use to confirm
us by new revelations of grace and justification, so often as by
our fond doubts or mistrust we call for and desire the same. But
having confirmed in us the testimony of Christ, it may be twice
or thrice, (for the testimony of two men are true) he then expects
we should live by faith. And observe it, if we have after such
testimony joyful communion with God, it is either by retreating to
former experience, or by arguing according to faith; that because
God hath done thus before, he therefore hath given me interest in
such and such promises and mercies besides.
I speak now of the first seals of the love of God to the soul,
after we have been sufficiently tossed upon the waves of unbelief,
as Noah was by the waters of the flood: such seals are few, the
Lord gave them to Solomon twice (1 Kings 11:9). And also twice to
his servant Paul (Acts 22:6,18). 'Tis enough that they have seen
"the tops of the mountains," and have had brought to them the
olive-leaf. Let them now believe this confirmation of mercy is
sufficient, and if they will not believe now, they shall not be
established.
Ver. 13. "And it came to pass in the six hundredth and first year,
in the first month, the fist day of the month, the waters were
dried up from off the earth: and Noah removed the covering of the
ark, and looked, and behold, the face of the ground was dry."
"And it came to pass." That is, by the working of God, that the
waters were dried up. This came to pass in God's time, to wit, in
"the six hundredth and first year, in the first month, the first
day of the month"; not in the times of Noah's prefixing. God's
time is THE time, the best time, because it is the time appointed
by him for the proof and trial of our graces, and that in which
so much, and so much of the rage of the enemy, and of the power
of God's mercy, may the better be discovered unto us; "I the Lord
will hasten it in HIS time" (Isa 60:22), not before, though we
were the signet upon his right hand (Jer 22:24).
Noah the only man with God in that generation, could not be restored
before the time; no more could Israel from the thraldom of Egypt
(Exo 13:4). Yea, the Son of God himself must here give place and
be content. And when Satan had ended all the temptation, when he
"had ended all,--then he departed from him for a season" (Luke
4:13).
"And Noah removed the covering of the ark, and looked." The failing
again of his expected comforter, caused him to be up and doing;
probably he had not as yet uncovered the ark, that is, to look
round about him had the dove by returning pleased his humour; but
she failing him, he stirs up himself, Thus it should also be with
the Christian now: doth he dove forbear to come to thee with
a leaf in her bill as before, let not this make thee sullen and
mistrustful, but uncover the ark, and look, and by looking thou
shalt see a further testimony of what thou receivedst by the first
manifestations: "He looked, and behold the earth was dry." Paul
tells us, that by looking we have a testimony like, or as that,
which at first was given us by the Spirit of the Lord (2 Cor 3:18).
"And behold the face of the earth was dry."
Ver. 14. "And in the second month, on the seven and twentieth day
of the month, was the earth dried."
This prospect was like the rain that we read of in another place,
that confirmed God's inheritance when it was weary: It was a
comfortable sight to Noah to see that the face of the earth was
dry; and now he could wait upon God with less trial and strain to
his patience the remaining days, which were fifty and four, to
wit, from the first of the first, to the twenty-seventh of the
second month, than he could one of the sevens that he met with
before. Indeed the path is narrowest just at entrance as also our
nature is then the most untoward; but after we are in, the walk
seems to be wider and easy; the flesh is also then more mortified
and conformable. The walk is but a cubit wide at the door, but
inward ten times as broad (Eze 42:4,11).
"And in the second month, on the seven and twentieth day of the
month, was the earth dried." So that from the first day it began
to rain, which was the seventeenth day of the second month in
the year before, unto this day, was Noah in the ark; it was just
a year and ten days. That was the time then that God had appointed
to try his servant Noah, by the waters of the flood: in which time
he was so effectually crucified to the things of the world, that
he was as if he was never more to enjoy the same. Wherefore Peter
making mention of this estate of his, he tells us, it was even
like unto our baptism; wherein we profess ourselves dead to the
world, and alive to God by Jesus Christ (1 Peter 3:21).
In the first verse of this chapter, we read that God remembered
Noah; but till now we read not, that the face of the earth was
dried. Hence note that our being under the rage of the enemy, doth
not argue that we are therefore forgotten of God, "he remembereth
us in our low estate," even when tossed to and fro by the waters
of a flood of temptations.
Ver. 15, 16. "And God spake unto Noah, saying, Go forth of the ark,
thou, and thy wife, and thy sons, and thy sons' wives with thee."
Now we are come to the end of the trial, and so to the time of
Noah's deliverance, and behold as he went in, so he came out: He
went into the ark at the commandment of the Lord. "And the Lord
said unto Noah, Come thou and all thy house into the ark" (Gen
7:1). And here again, "And God spake unto Noah, saying, Go forth
of the ark." Hence note, that notwithstanding the earth was dry
about fifty-four days before, yet Noah waited for the word of God
for his commission to bring him forth of the ark. Providence seemed
to smile before, in that the earth was dry, to which had but Noah
added reason, he must have concluded, the time is come for me to
go forth of the ark. But Noah knew, that as well the providences
of God, as the waters of the flood might be to try his dependence
on the word of the Lord: wherefore, though he saw this, yet because
he had no answer of God, he will not take the opportunity.
It is dangerous, or at least very difficult, to make the most
smiling providence of God our rule to act by: Had David done it,
he had killed Saul before the time, But David respected the word
of God (2 Sam 24:17-20). Elisha also would not suffer the king
to make that improvement of the providence of God, which reason
should be put in execution, when he rebuked the king's desire
that he had to have killed the Syrians, and commanded that bread
should be set before them, that they might eat, and go home again
to their master (2 Kings 6:19-23). Hear the word of the Lord,
ye that tremble at his word. "At the commandment of the Lord the
children of Israel journeyed, and at the commandment of the Lord
they pitched.--At the commandment of the Lord they rested in their
tents, and at the commandment of the Lord they journeyed; they
kept the charge of the Lord, at the commandment of the Lord, by
the hand of Moses" (Num 9:18-23).
"Go forth of the ark, thou, and thy wife, and thy sons, and thy
sons' wives with thee."
When God delivereth, he delivereth completely. Thus Israel also
went out of Egypt, they, their wives, their children, with their
flocks and herds, not an hoof was left behind (Exo 10:24-26). When
David's time was come to possess the kingdom, he brought along
with him those six hundred men that had been his companions in his
suffering state, every man with his household. But I say, he went
up to possess it, not simply by the voice of providence, though
Saul was dead, but "David inquired of the Lord, saying, Shall I go
up into any of the cities of Judah?" Nay, a general answer, even
from God, would not satisfy this holy man. "The Lord said,--Go,
but David replied, Whither shall I go? and he said unto Hebron"
(1 Sam 2:1). Oh! it is safe to regard the word of the Lord; this
makes us all come safe to land. When men wrest themselves from under
the hand of God, taking such opportunities for their deliverance,
which are laid before them only for trial of obedience to the
word: they may, it is probable, have a seeming success; the end
will be as with Zedekiah king of Judah, affliction with addition.
The Jews that were left in the land of Israel, from the hand of
the king of Babylon, would flee to the land of Egypt (Jer 41:17),
that they might have quietness there, but they went without the
word of God, and therefore their rest brought them to their ruin
(42; 43).
Noah therefore chose the safest way, even to stay in the ark, till
God's word came. As it is also said of Joseph, "The word of the
Lord tried him"; till the word of the Lord came to deliver him,
and then he had deliverance indeed (Psa 105:19), as Noah also and
David had safe deliverance for himself and relations.
Ver. 17. "Bring forth with thee every living thing that is with
thee, of all flesh, both of fowl, and of cattle, and of every
creeping thing that creepeth upon the earth; that they may breed
abundantly in the earth, and be fruitful, and multiply upon the
earth."
Noah was not only to have in this deliverance, respect to himself
and family, but to the good of all the world. Men's spirits are too
narrow for the mind of God, when their chief end, or their only
design in their enjoying this or the other mercy, is for the sake
of their ownselves only. It cannot be according to God, that such
desires should be encouraged: "none of us liveth unto himself,"
why then should we desire life only for ourselves.
The church cries thus, "God be merciful unto us, and bless us; and
cause his face to shine upon us." Why? "That thy way may be known
upon earth, thy saving health among all nations" (Psa 67:1,2).
So David, "Restore unto me the joy of thy salvation; and uphold
me with thy free spirit. Then will I teach transgressors thy ways;
and sinners shall be converted unto thee" (Psa 51:12,13). So then,
we must not desire to come out of trials and afflictions alone, or
by ourselves, but that in our deliverance the salvation of many
may be concerned. It is said, when Israel went up out of Egypt,
there went up with them "a mixed multitude," to wit, of Egyptians,
and other nations: This going out of captivity was right, they
carried out with them the fowls, the beasts, and the creeping
things; to wit, the heathens of other lands, and so added increase
to the church of God (Exo 12:37,38). In Esther's time also, when
the Jews came from under the snare of Haman, they brought with them
to God many of the people of the provinces. "Many of the people
of the land became Jews" (Esth 8:17).
These words therefore, "bring forth with thee every living thing,"
&c. are not lightly to be passed over; for they shew us, that we
ought in our deliverance to have special respect to the deliverance
of others. And if our deliverance be with the word and liking of
God, it must needs have this effect. "When I shall bring again
their captivity, the captivity of Sodom and her daughters, and the
captivity of Samaria, and her daughters, then will I bring again
the captivity of thy captives in the midst of them" (Eze 17:53).
And indeed there is reason for this, for in every affliction and
persecution, the devil's design is to impair Christ's kingdom:
wherefore no marvel, that God designeth in our deliverance, the
impairing and lessening the kingdom of sin and Satan. Wherefore,
O thou church of God in England, which art now upon the waves of
affliction, and temptation, when thou comest out of the furnace,
if thou come out at the bidding of God, there shall come out
with thee the fowl, the beast, and abundance of creeping things.
"O Judah, he hath set an harvest for thee, when I returned the
captivity of my people" (Hosea 6:11).
"That they may breed abundantly in the earth, and be fruitful, and
multiply upon the earth."
This was God's end in preserving the creatures from the flood, that
again the earth might be replenished therewith. The same end he
hath in his suffering of the persecutors, and all manner of adversity
to take away but "a part," some (Amos 7:4). Some of them they shall
kill and crucify, leaving a remnant alive in the world, namely,
that they might breed abundantly in the earth, and be fruitful,
and multiply upon the earth. As he saith by the prophet Isaiah,
"He shall cause them that come of Jacob to take root: Israel shall
blossom and bud, and fill the face of the world with fruit" (Isa
27:6). And this after their deliverance from persecution: According
as he saith again, "The remnant that is escaped of the house of
Judah, shall again take root downward, and bear fruit upward: For
out of Jerusalem shall go forth a remnant" that is yet to replenish
the earth with converts (37:32). As Luke observes, that when the
churches in Judea, Galilee, and Samaria had rest, they "walking in
the fear of the Lord, and in the comfort of the Holy Ghost, were
multiplied" (Acts 9:31).
Ver. 18. "And Noah went forth, and his sons, and his wife, and his
sons' wives with him." Obedience is better than sacrifice. Noah is
at the beck of God, what he bid him do, that does he; and indeed
this is in truth to worship God, yea, this is to know and worship
God. It is said of Abraham, when he went at God's command to offer
up Isaac, that he counted it going to worship the Lord (Gen 22:5).
And God saith of Hezekiah, that he did "judgment and justice,"
judging the cause of the poor and needy; and then adds, Is not
this "to know me, saith the Lord?" (Jer 22:15,16). I bring these
to shew, that obedience to the word of God, is the true character
of God's people in all ages; and this very text, as also such
others before, is on purpose recorded by the Holy Ghost, to shew
you, that Noah was obedient in all things; yea, I may add, these
commands were to discover the proof of him, whether he would
be obedient in all things; and this was also his way with New
Testament churches (2 Cor 2:9). The sincerity of love, and of the
uprightness of the heart, is greatly discovered by the commandments
of God. "He that hath my commandments, and keepeth them," saith
Christ, "he it is that loveth me" &c. (John 14:21).
Ver. 19. "Every beast, every creeping thing, and every fowl, and
whatsoever creepeth upon the earth after their kinds, went forth
out of the ark."
These words are yet a further expression of the sincerity of Noah's
obedience, for that he at the command of God, did carefully search
and seek out every little creeping thing that God had brought to
him into the ark. Obedience in little things do ofttimes prove us
most; for we through the pride of our hearts are apt to look over
little things, because though commanded, they are but little (Jer
23:38). O, but Noah was of another spirit, he carefully looked
after little things, even after every thing, "whatsoever creepeth
upon the earth"; and not only so, but sought diligently that they
might go out in order, to wit, male and female, according to their
kind. Sometimes God would have men exact to a word, sometimes
exact to a tache, or pin, or loop (Exo 36:12,13); sometimes to a
step (Eze 40:3,4,37). Be careful then in little things, but yet
leave not the other undone (Matt 23:23).
Indeed the command of God is great; if HE therefore commands us
to worship him, though but with a bird, we must not count such
ordinances insignificant, or below a human creature (Lev 14:52).
Ver. 20. "And Noah builded an altar unto the LORD, and took of every
clean beast, and of every clean fowl, and offered burnt-offerings
on the altar."
This is the fist work that we read Noah did, when he came forth of
the ark; and it shews us, that at this time he had a deep sense
of the distinguishing mercy of God. And indeed he had sufficient
cause to wonder, for the whole world was drowned, save only himself,
and they that were with him in the ark.
But I say, this was the first work, to wit, "to worship God." Hence
note, That a sense of mercy, of distinguishing mercy, naturally
engageth the heart to worship. It is said of Moses, when the name
of the Lord was proclaimed before him, as "merciful and gracious,
--and abundant in goodness and truth,--and that he pardoned iniquity,
transgression and sin"; that he "made haste, and bowed his head
toward the earth, and worshipped" (Exo 34:8).
"And Noah builded an altar." Although this altar be the first that
we read of, yet forasmuch as there was before a blessed church,
and also an open profession of godliness, together with offering
sacrifice, in all probability this was not the first altar that
was builded unto the Lord. Besides, we read not of any immediate
revelation, from which Noah had light and instruction to build it.
The text only saith, he built an altar unto the Lord; which may be
aptly expounded, according as he was wont in the other world.
This altar was a type of Christ, as capacitated to bear the sin of
the world (for the altar was it, upon which the sacrifices were
burnt;) wherefore it, in mine opinion, in special respected his
Godhead, by the power of which he offered himself, that is, his
flesh. Again it is said, "The altar sanctifieth the gift" (Matt
23:19). So did the Godhead the humanity of Christ, through which
"eternal Spirit, he offered himself without spot to God" (Heb
9:14). By this altar then this blessed man preached to his family
the Godhead and eternity of Christ.
"And took of every clean beast, and of every clean fowl." These
beasts and fowls were types of the flesh of the Son of God, as Paul
in the ninth and tenth chapters to the Hebrews affirms; wherefore
by this act he also preached to his family the incarnation of the
Lord Christ, how that "in the fulness of time" he should in our
flesh offer himself a sacrifice for us; for as all the ordinances
of the New Testament ministration preach to us, That Christ is
come; so all the ordinances of worship under the Old Testament
preached to them that were under it, Christ, as yet TO come.
"Of every clean beast and of every clean fowl." This was to shew,
That when Christ did come, he should not take hold of the Jew, and
exclude the Gentile; but that in his flesh he should present unto
God EVERY clean beast, and EVERY clean fowl; that is, all the
elect, both of Jew and Gentile (Acts 10:11-16).
And it was requisite that this by Noah should be preached, because
the whole world was yet in his family; from whence, at the
multiplication of men, if through their rebellion and idolatry they
lost not this doctrine, they might to all their offspring preach
the Lord Jesus.
Wherefore, the doctrine of the gospel, had the world been faithful,
might have been to this day retained amongst them that now are the
most barbarous people.[37]
Ver. 21. "And the Lord smelled a sweet savour; [a savour of rest;]
and the Lord said in his heart, I will not again curse the ground
any more for man's sake; for the imagination of man's heart is
evil from his youth; neither will I again smite any more every
living thing, as I have done."
These words more fully shew, that this sacrifice of Noah was a
type of the offering up of the body of Jesus Christ, he being said
to be that blessed sacrifice that is as perfume in the nostrils
of God: "He gave himself for us an offering and a sacrifice to
God for a sweet-smelling savour" (Eph 5:2). Besides, this offering
of Noah was a burnt-offering to God; which burning signified, the
curse of God, which Christ was made in his death for us. Wherefore,
the burnt offerings were all along a type of him; as by reading
the epistle to the Hebrews you may see: "It is the burnt-offering,
[saith God,] because of the burning upon the altar all night unto
the morning, and the fire of the altar shall be burning in it"
(Lev 6:9). Which was a type of the fire of the law, and the guilt
of sin, that Christ, when he offered himself, should undergo for
the sins of man.
"And the Lord smelled a sweet savour." This signifies the content
and satisfaction that for the sin of the world, God should have by
the offering upon of his Son for us upon the cross: Wherefore, he
is said to be now "in Christ, reconciling the world unto himself,
not imputing their trespasses unto them" (2 Cor 5:19).
Now it is observable, That Noah was a man of faith long before
this. Hence note two things.
1. That men, even of eminent faith have yet need of a continual
remembrance of the death and sufferings of Christ; yea, and that
in the most plain and easiest manner to understand.
2. They have need also, notwithstanding they have faith before, to
present themselves before God, through Jesus Christ our Lord: For
as our persons are not accepted, but in and through him, no more
are our performances; yea, though they be spiritual services or
sacrifices; it is the blood that maketh the atonement, as well
for work as persons (Lev 17:11; Heb 9:21). As he saith in another
place, I will accept you with your sweet savour, but not without it
(1 Peter 2:5; Eze 20:41). As he also said to his church in Egypt,
"When I see the blood, I will pass over you, and the plague shall
not be upon you to destroy you, when I smite the land of Egypt"
(Exo 12:13).
"And the Lord said in his heart, I will not again curse," &c. By
heart here, we may understand two things.
1. That God was altogether unfeigned in this promise. He spake
it from his very heart: which we use to count the most sincere
expressing of our mind: According to that of the prophet, "Yea, I
will rejoice over them to do them good, and I will plant them in
this land assuredly--[in truth, in stability,] with my whole heart,
and with my whole soul" (Jer 32:41). Mark, I will rejoice to do
it, I will do it assuredly, I will do it in truth, even "with my
whole heart, and with my whole soul."
2. By his saying, "In his heart," we may understand the secrecy of
his purpose; for this doctrine, Of not cursing again, it is hid
from all but those to whom it is revealed by the Spirit of God.
For this purpose, in the heart of God, is one of the depths,
or of the deep things of God, which the spirit of a man cannot
understand. "Who hath known the mind of the Lord?" None of all the
sons of men, but those that have the Holy Ghost: Therefore Paul
applieth that to himself and fellows, as that which is peculiar
to them to know, "We have the mind of Christ" (1 Cor 2:16). It is
said, that after Christ had by his parables preached his gospel to
the world, he in private "expounded all things to his disciples"
(Mark 4:34).
Hence note, That they that will hear God speak this, they must be
near his very heart. They that are in his heart, may hear it: but
to them that are without, in parables. This secret, in revelation
of the gospel, is also expressed in other terms: as, That the
Lord spake "in mine ears" (Isa 5:9), and "it was revealed in mine
ears" (Isa 22:14). And again, "Hear now this word that I speak in
thine ears" (Jer 28:7).
"I will not again curse the ground any more." These words are also
under Moses' veil; for in them is contained the sin of the world,
and damnation thereof. He said, when he was to bring the flood,
that the "earth was corrupt," and that he would "destroy the earth"
(6:11,13); but his great meaning, was, of the sinners that dwelt
therein; as the effect of that flood declared. So he saith again,
he will not bring any more a flood to destroy the earth; and that
the bow in the cloud should be a sign of peace between him and
the earth: By all which is meant in special, the men that dwell
on the earth (Psa 114:7; Deu 32:1; Jer 6:19; 22:29); and they are
called, the Ground, and the Earth, because they came from thence.
So then, there is, as it were, the foundation of all spiritual
blessedness couched under these words, "I will not curse the
ground, I will not destroy man." And that this must needs be the
meaning thereof, consider, that this promise ariseth from the
sweet savour that he smelt before in the burnt-offering; which was
a figure of Christ, who was "made a curse for us" (Gal 3:13), to
deliver us from the curse of the law; that we might through him
obtain the blessing of forgiveness of sins; to which the curse
stands directly opposite.
"I will not again curse the ground for man's sake; for the imagination
of man's heart is evil from his youth." The imagination of man's
heart was the ground of this dreadful curse; and the effect
of this curse, was, to lay them up in chains in hell: Wherefore
Peter saith, These men are "now in prison." The curse therefore,
in its most eminent extension, reached the souls of those ungodly
ones that were swept away with the flood. But it seems a strange
argument, or reason rendered of God, why again he would not curse
the ground, if it was because of the evil imagination of man's
heart, this being the only argument that prevailed with him to send
the flood. The meaning therefore is rather this, That because of
the satisfaction that Christ hath given to God for sin, therefore
he said in his heart, he would "not again curse the ground," for
the evil imagination of man; that is, he would not do it, for
want of a sacrifice that had in it a sufficient propitiation (John
3:18,19).
Hence note, That the great cause now of man's condemnation, is not
because of his inherent pollution, but because he accepteth not,
with Noah, of the satisfaction made by Christ; for to all them that
have so accepted thereof, there is now no curse nor condemnation
(Rom 8:1), though still the imagination of their heart be evil. "If
any man sin, we have an advocate with the Father, Jesus Christ the
righteous" (1 John 2:1).
"For the imagination of man's heart is evil from his youth." These
words seem to insinuate the cause of these evil imaginations; and
that is, from the corruption of their youth. Now how soon their
youth was corrupted, David shows by these words, "I was shapen in
iniquity; and in sin did my mother conceive me" (Psa 51:5). Ezekiel
also shows, we were polluted in the day that we were born (Eze
16:1-8). Further, God to Moses strongly affirms it, in that he
commands, That for the firstborn, in whom the rest were included,
an offering should be offered, by that they were a month old (Exo
13:13; 34:20). God seems therefore, by this word, to look back to
the transgression of our first parents, by whom sin came into our
natures; and by so doing he not only intimateth, yea, promiseth
a pardon to personal miscarriages; but assureth us, That neither
them, nor yet our inward pollutions, shall destroy us, because of
the rest that he found before in Christ (Rom 5).
"Neither will I again smite any more every living thing, as I have
done." The creatures therefore also have some kind of benefit by
the death and blood of Christ; that is, so as to live, and have a
being; for infinite justice is so perfectly just, as that without
a sacrifice it could not have suffered the world to stand, after
sin was in the world, but must have destroyed, for the sake of
sin, the world which he had made.
For although it be foully absurd to say that beasts and fowls are
defiled with sin, as man; yet doubtless they received detriment
thereby. "The creature was made subject to vanity, by reason of him
who hath subjected the same," &c. That is, by Adam's sin. Which
vanity they also show by divers of their practise; as both in
their enmity to man, and one to another, with which they were not
created; this came by the sin of man. Now that man lives, yea, that
beasts live, it is because of the offering up of Christ: Wherefore
it is said in that of the Colossians, The gospel is "preached to
every creature"; in every creature under heaven; to wit, in that
they live and have a being (1:23).
"Neither will I again smite any more every living thing, as I have
done." These words, as I have done, doth not exempt the creature
from every judgment of God, but from this, or such as this; for we
know, that other judgments do befall ungodly men now; and if they
continue in final impenitence, they shall partake of far greater
judgments than to be drowned by the waters of a flood. "The wicked
is reserved unto judgment" (Job 21:30). Yea, the heavens and the
earth that now are, are "reserved unto fire,--and perdition of
ungodly men" (2 Peter 3:7).
Ver. 22. "While the earth remaineth, seed time and harvest, and
cold and heat, and summer and winter, and day and night, shall not
cease." "While the earth remaineth." These words may have respect
both to the words before, and to them that follow after. If they
respect the words before, then they are as limits to that large
promise, of not destroying the world again: not but that the day
will come, as I said, in which another general judgment, and that
too far more dreadful than this of water, will overflow the world,
and every living thing shall again be cut off from the face
of all the earth: as now by rain of water, then by rain of fire
and brimstone: Which day and sore judgment, God showed unto men,
when he burned Sodom and Gomorrah with "fire and brimstone from
heaven." But,
"While the earth remaineth," this shall not be. But in the end, then
indeed both it and "the works that are therein, shall [as Peter
saith] be burned up" (2 Peter 3:10). But so long as it remaineth,
that is, until it be overtaken with this second, and that too the
beginning of eternal judgment, no universal judgment shall overrun
the earth: For albeit that since that flood, the earth hath been
smitten with many a curse; yet it hath been but here and there, not
in every place at once. Famines, and earthquakes, and pestilences,
have been in divers places, but yet at the same time hath there
been seed time and harvest also (Mark 13:8; Luke 21:11).
"Seed time and harvest, and cold and heat, and summer and winter,
and day and night, shall not cease." These words were some of the
first, with that of "the bow in the cloud," that prevailed with me
to believe that the scriptures were the word of God.
For my reason tells me, they are, and have continued a true
prophecy, from the day that they were related; otherwise the world
could not have subsisted; for take away seed time and harvest,
cold and heat, &c., and an end is put to the[38] beginning of the
universe.
Besides, if these words be taken in a spiritual sense, they have also
stood true from that very day; otherwise the church had ceased to
have a being long before this: For take away seed time and harvest
from the church, with cold and heat, and day and night, and those
ordinances of heaven are taken from her, which were ordained for
her begetting and continuation. This head might with much largeness
be insisted on; but to pass it, and to come to the next chapter.
CHAPTER IX.
Ver. 1. "And God blessed Noah, and his sons, and said unto them,
Be fruitful and multiply, and replenish the earth."
Noah having thus waded through these great temptations, and being
made also to partake of the mercy of God, in preserving and saving
him from the evil thereof, and being brought to partake of the
beginning of a new world, while the ungodly that were before the
flood were perished for their iniquity: he receiveth now from the
mouth of the Lord, before whom he walked before the flood, laws
and ordinances, as rules by which he should still govern his
life before him. But mark, Before he receiveth these rules and
commandments, he receiveth blessing from God; blessing, I say, as
that which should yet fore-fit him to do his will.
"And God blessed Noah." Blessed him with spiritual and special
grace; for without that, no man can walk, with God's acceptance
before him. He blessed him with grace suitable to the work he was
now to begin; to wit, for the replenishing and governing the new
world God had brought him to: so that Noah did not without precedent
qualifications take this work upon him. God also gave Caleb and
Joshua another spirit, and then they followed him fully. That of
David is for this remarkable, "Who am I, [said he] and what is my
people, that we should be able to offer so willingly after this
sort? for all things come of thee, and of thine own have we given
thee." "O Lord our God, saith he, all this store that we have
prepared to build thee an house for thine holy name, cometh of
thine hand, and is all thine own" (1 Chron 29:10-16). So is faith,
love, strength, wisdom, sincerity, and all other good things
wherewith and by which we walk with God, worship him, and do his
will: all which is comprised in these words, "I will give them an
heart to know me, that I am the LORD: and they shall be my people,
and I will be their God; for they shall return unto me with their
whole heart" (Jer 24:7). "A new heart also will I give them" (Eze
36:25-29). And again, "I will put my fear in their hearts, that
they shall not depart from me" (Jer 32:37-40).
"And God blessed Noah and his sons, and said unto them, Be fruitful,
and multiply, and replenish the earth." After he had blessed him,
then he tells him what they should do; namely, "Be fruitful, and
multiply." This he spake with respect to the seed that he and his
sons should beget, therewith to people the world; which was now
the remaining part of his work, and he had three arguments to
encourage him thereto. First, He was delivered from the wicked and
sinners of the old world: 2. He was made the heir of a new world;
and 3. Was to leave it as an heritage to his children.
This therefore should teach us, who are brought into the kingdom
of Christ, that new world that hath taken its beginning in the word
of the gospel, not to be idle, but to be fruitful, and to labour
to fill the world with a spiritual seed to God: for as Noah, so
are we made heirs of this blessed kingdom; and shall also, as that
good man, leaven, when we sleep in Jesus, this spiritual seed to
possess the kingdom after us.
Ver. 2. "And the fear of you and the dread of you shall be upon
every beast of the earth, and upon every fowl of the air, upon all
that moveth upon the earth, and upon all the fishes of the sea; into
your hand are they delivered." These words seem to be a promise
of what shall be a consequence of their putting into practice what
was commanded in the verse before; namely, of their being fruitful,
and of their "multiplying in the earth." Hence note, That the
faithful observation of God's word, puts majesty, and dread, and
terror upon them that do it: Therefore it is said, that when the
church is "fair as the moon, and clear as the sun, she is terrible
as an army with banners" (Cant 6:4,10). The presence of godly
Samuel made the elders of Bethlehem tremble; yea, when Elisha was
sought for by the king of Syria, he durst not engage him, but with
chariots and horses, and an heavy host (2 Kings 6:13,14). Godliness
is a wonderful thing, it commandeth reverence, and the stooping
of the spirits, even of the world of ungodly ones (Acts 5:13).
"And the fear of you and the dread of you shall be upon every beast."
This is true in the letter; for because there is upon man, as man,
more of the image and similitude of God, than there is upon other
creatures; therefore the beasts, and all the creatures, are made
to stoop and fall before them; yea, though in themselves they are
mighty and fierce. Every kind [or, nature] of birds, and of serpents,
and things in the sea, is tamed, and hath been tamed by mankind
(James 3:7).
But to allegorize the word, for by the word, ungodly men are
beasts; then, as I said before, godliness puts such a majesty and
dread upon the professors of it, that their enemies are afraid of
them; yea, even then when they rage against them, and lay heavy
afflictions upon them. It is marvellous to see in what fear the
ungodly are, even of godly men, and godliness; in that they stir
up the mighty, make edicts against them; yea, and raise up armies,
and what else can be imagined, to suppress them; while the persons
thus opposed, if you consider them as to their state and capacity
in this world; they are most inconsiderable; but as a dead dog,
or a flea (1 Sam 24:14). O but they are clothed with godliness!
The image and presence of God is upon them! This makes the beasts
of this world afraid. One of you shall chase a thousand.
"Into your hands are they delivered." That is, the beasts, birds,
and fish of the sea (as David saith) to be for the service of
man. But again, This is also true in a higher nature; for taking
these beasts, &c. for men, even they are delivered into the hand
of the church, by whose doctrine, power and faith, they are smitten
with severest judgments (2 Cor 2:15,16). Laying all that reject
them even in the depth of death, and smiting them "with all plagues
as often as they will" (Rev 11:6). The world is therefore in our
hand, and disposed of by our doctrine, by our faith and prayers,
although they think far otherwise, and shall one day feel their
judgments are according.
Ver. 3. "Every moving thing that liveth shall be meat for you; even
as the green herb have I given you all things."
From these words some would insinuate, that before the flood men
lived only upon herbs, not eating flesh; as here they have authority
granted to do: but, in mine opinion, such should be mistaken, for
this reason, if there were no other: because they offered sacrifice
before; sacrifices, I say, as types and representatives to the church,
of the death and sufferings of Christ. Now, of such sacrifices the
offerers used to eat, as is clear by the lamb of the passover, and
many other offerings: so that these words seem to be but a renewing
of their former privileges, not a granting new liberty to the
world.
"Every moving thing." This must be taken with this restriction,
That is wholesome and good for food: for by the law of nature,
nothing of that is forbidden to man, though for some significations
many such creatures were forbidden us to use for a time (Deu 14).
"Even as the green herb." For which they expressly had liberty
granted them, in the first chapter of this book (v 29). And this
liberty might afresh be here repeated, from some scruple that might
arise in Noah, &c. He remembering that the world before might, for
the abuse of the creatures of God, as well as for the abuse of his
worship, be drowned with the flood; for sometimes the abuse of
that which is lawful to one, may be a snare, abuse and stumbling
to another (1 Cor 7:1; 8).
Ver. 4. "But flesh with the life thereof, which is the blood thereof
shall ye not eat."
This law seems to be ceremonial, although given long before Moses
was; as also some sacrifices and circumcision were (John 7:22).
Wherefore we must seek for the reason of this prohibition. "Whatsoever
man [saith God] there be of the house of Israel,--that eateth any
manner of blood, I will even set my face against that soul that
eateth blood, and will cut him off from among his people." Why?
"For the life of the flesh is in the blood: and I have given it
to you upon the altar to make an atonement for your souls: for it
is the blood that maketh an atonement for the soul. Therefore I
said unto the children of Israel, No soul of you shall eat blood"
(Lev 17:10-12). Again, As here the prohibition is only concerning
blood; so in another place, the word is as well against our eating
the fat; "It shall be a perpetual statute for your generations,
throughout all your dwellings, that ye neither eat fat nor blood."
And the reason rendered, is, For "all the fat is the LORD'S" (Lev
3:16,17).
So then the meaning, the spiritual meaning, seems to be this, That
forasmuch as the blood is the life, and that which maketh the
atonement; and the fat, the glory, and the Lord's; therefore they
both were to be offered to the Lord. That is, we ought always to offer
the merit of our salvation to God, by a continual acknowledgment,
that it was through the blood of Christ; and we ought always to give
him the glory thereof, and this is the fat of all our performances
(Isa 25:6). Now this is so blessed a thing, and calleth for that
grace, that every professor hath not, every one cannot ascribe
to the blood of the Lamb, the whole of his reconciliation to God;
nor offer up the fat, the glory, which is God's, to the Lord for
so great a benefit: this is the benefit of a peculiar people, even
of "the priests the Levites, the sons of Zadok, [or they that are
justified, or just thereby; (For so Zadok signifies)] that kept the
charge of my sanctuary, when the children of Israel went astray
from me; they shall come near to me, to minister unto me, and
they shall stand before me to offer unto me the fat and the blood,
saith the Lord God" (Eze 44:15).
Wherefore, for men to ascribe to their own works the merit of their
salvation, or to take the glory thereof to themselves; it is as
eating the blood and the fat themselves, and they shall be cut
off from the people of God.
Ver. 5. "And surely your blood of your lives will I require; at the
hand of every beast will I require it, and at the hand of man; at
the hand of every man's brother, will I require the life of man."
These words are spoken to the church, which then resided in this
family: Not but that God will avenge the blood that is wrongfully
shed, though the person murdered be most carnal and irreligious.
"A man that doeth violence to the blood of any person, shall flee
to the pit; let no man stay him" (Pro 28:17).
But I say, these words respect the church in a more special and
eminent way. "Surely [saith God] your blood of your lives will I
require." Thus also David insinuates the thing: "when he maketh
the inquisition for blood, he remembereth them: [the saints and
godly in special,] he forgetteth not the cry of the humble," the
afflicted (Psa 9:12).
"At the hand of every beast will I require it." The beasts are here
also to be taken for men, to whom they are frequently likened in
scripture; and that because they have cast off human affections;
and, like savage creatures, make a prey of those that are better
than themselves. Ignorance therefore or brutishness, O thou wicked
man! will not excuse thee in the day of judgment; all the injuries
that thou doest to the people of God, shall for certain be required
of thee.
"At the hand of man will I require it." By man here, we may
understand, such as have greater placed and shew of reason wherewith
they manage their cruelty, than those that are as the natural beast:
for all persecutors are not brutish alike; some are in words as
smooth as oil; others can shew a semblance of reason of state,
why they should see "the righteous for silver, and the poor for a
pair of shoes" (Amos 2:6). These act, to carnal reason, like men,
as Saul against David, for the safety of his kingdom; but these
must give an account of their cruelty, for blood is in their hands.
"At the hand of every man's brother will I require the life of man."
This word brother may reach to all the apostatized hypocrites that
forsake or betray the godly, for brother shall betray the brother
to death (Matt 10:21). Such are spoken of in Isaiah, "Your brethren
that hated you, [saith God,] and that cast you out for my name's
sake, said, Let the LORD be glorified: but he shall appear to your
joy, and they shall be ashamed" (Isa 65:5). So that let them be
as vile as the brute, or as reasonable in appearance as men, or
as near in relation as a brother; neither their ignorance, nor
their reason, nor their relation to the saints, shall secure them
from the stroke of the judgment of God. Ver. 6. "Whoso sheddeth
man's blood, by man shall his blood be shed: for in the image of
God made he man."
In these words we have both a threatening and a command; and the
same words carry both: "By man shall his blood be shed," there is
the threatening; "By man shall his blood be shed," there is the
command. For as they threaten, so they instruct us, that he is
worthy of the loss of his own blood, that doth wickedly shed the
blood of another (Matt 26:52; Rev 13:10). Blood for blood, equal
measure: As he also saith elsewhere, An eye for an eye, a tooth
for a tooth (Exo 21:24), wound for wound, burning for burning (Lev
24:20; Deu 19:21).
"For in the image of God made he man." This seems as the reason
of this equal law; because no man can slay his neighbour, but he
striketh at the image of God. It is counted a heinous crime for
a man to run his sword at the picture of a king, how much more to
shed the blood of the image of God? "He that mocketh, or oppresseth,
the poor reproacheth his Maker; but he that honoureth him, hath
mercy on the poor" (Pro 14:31; 17:5). And if so, how much more do
they reproach, yea, despise and abhor their Maker, that slay and
murder his image! But most of all those do prove themselves the
enemies of God, that make the holiness, the goodness, the religion
and sobriety that is found in the people of God, the object of their
wrath and hellish cruelty. Hence murder is, in the New Testament,
imputed to that man that hated holy and godly man: "He that hateth
his brother, is a murderer; and ye know that no murderer hath
eternal life abiding in him" (1 John 3:15).
Ver. 7l. "And you, be ye fruitful, and multiply; bring forth
abundantly in the earth, and multiply therein." Thus he doubleth
the blessing and command, of multiplying and increasing the church
in the earth, for that is the delight of God, and of Christ.
Ver. 8, 9. "And God spake unto Noah, and to his sons with him,
saying, And I, behold, I establish my covenant with you, and with
your seed after you."
God having thus blessed them, and given them laws and judgments
to walk by, for the further confirmation of their hope in God, he
propoundeth to them the immutability of his mind, by the establishing
of his covenant with them; for a covenant is that, which not only
concludeth the matter concerned between the persons themselves;
but it provideth remedy against after temptations, and fears, and
mistrusts, as to the faithful performance of that which is spoken
of. As Laban said to Jacob, "Now therefore [said he] come thou,
let us make a covenant, I and thou; and let it be for a witness
between me and thee" (Gen 31:44). Thus also the apostle insinuates;
where making mention of the promise and oath of God, he saith, this
promise and oath are both immutable, that "we might have a strong
consolation, [or always ground for great rejoicing] who have fled
for refuge to lay hold upon the hope set before us" (Heb 6:18).
This covenant therefore, it was for the encouragement of Noah and
his sons, that they might walk before God without fear. Yea, it
was to maintain their hope in his promise of forgiveness, though
they should find their after-performances mixed with infirmities;
for so he had told them before, namely, "That he would not again
destroy the earth for man's sake, albeit the imagination of man's
heart be evil from his youth. I will establish my covenant with
you, and with your seed after you."
Ver. 10. "And with every living creature that is with you: of the
fowl, of the cattle, and of every beast of the earth with you;
from all that go out of the ark, to every beast of the earth."
These words respect the whole creation (see chapter 8); for all
the things in the world, devils only excepted, have a benefit
by this covenant of God. And hence it is, that not man only, but
"every thing that hath breath," is commanded to "praise the Lord"
(Psa 150:6): But observe it; as for the sin of man, they before
were destroyed by the flood; so now by reason of the mercy of
God to man, they are spared, and partake of mercy also. This is
intimated by these words: "Every creature that is with you; every
beast of the earth with you."
Ver. 11. "And I will establish my covenant with you, neither shall
all flesh be cut off any more by the waters of a flood; neither
shall there any more be a flood to destroy the earth."
This is the sum of the covenant, as it respecteth the letter, and
the type, and the whole creation in general. But yet as to the
spirit and gospel of it, the Holy Ghost must needs have a further
reach, an intention of more glorious things, as may further be
shewed anon.
"And I will establish my covenant with you." For you that are men,
and especially the members of the church, have the most peculiar
share therein.
"Neither shall all flesh be cut off any more by the waters of
a flood." For because of my covenant which I establish with you,
I will spare them also, and give them the taste of my mercy and
goodness.
"Neither shall there any more be a flood to destroy the earth."
This covenant therefore, is not of that nature as the covenant
was which was made with Adam, to wit, a covenant of works, as the
only conditions of life; for by that was the ground, for man's
sin, accursed, accursed, and accursed again. But now the Lord goeth
another way, the way of grace, and forgiveness of sins: Wherefore
now, not the curse, but the mercy of God, comes in on the back and
neck of sin, still sparing and forgiving man, the great transgressor,
and the beast, &c. and the earth, for the sake of him.
Ver. 12, 13. "And God said, This is the token of the covenant which
I make between me and you and every living creature that is with
you, for perpetual generations. I do set my bow in the cloud, and
it shall be for a token of a covenant between me and all the earth."
So then, the way to find out the covenant, what that is, it is to
see if we can find out this token of it; to wit, the BOW, of which
the rainbow is but a type. I find then by the scriptures, where
this BOW is mystically spoken of, that the Lord Jesus Christ
himself is encompassed with the bow. The first is this:
"And above the firmament that was over their heads was the likeness
of a throne, as the appearance of a sapphire stone: and upon the
likeness of the throne was the likeness, as the appearance of
a man above upon it. And I saw, as the colour of amber, as the
appearance of fire round about within it, from the appearance of
his loins even upward, and from the appearance of his loins even
downward, I saw as it were the appearance of fire, and it had
brightness round about. As the appearance of the bow that is in the
cloud in the day of rain, so was the appearance of the brightness
round about. This was the appearance of the likeness of the glory
of the LORD" (Eze 1:26-28), the man, the Lord's Christ, &c.
The second scripture is this. "I was in the Spirit: and, behold a
throne was set in heaven, and one sat on the throne. And he that sat
was to look upon like a jasper and a sardine stone: and there was
a rainbow round about the throne, in sight like unto an emerald"
(Rev 4:2,3). In these two texts there is mention of the rainbow,
that was, not to be the covenant, but the token or sign thereof.
Now then the covenant itself must needs be the man that was set
in the midst of the bow upon the throne; for so he saith by the
prophet, "I the LORD have called thee in righteousness, and will
hold thine hand, and will keep thee, and give thee for a covenant
of the people" (Isa 42:6). The covenant therefore is Jesus Christ
the Saviour, whom the bow in the clouds was a sign or a token of.
So then the sum of the text is this, That God, for the sake of
the Lord Jesus Christ, will not again all the days of the earth,
bring an universal judgment upon the creature, as in the days of
Noah, and of the old world he did; for Christ by the worth of his
blood and righteousness hath pacified the justice of the law for
sin. So then the whole universe standeth not upon a bottom of its
own, but by the word and power of Christ (Heb 1:2,3). "The earth
[said he] and all the inhabitants thereof are dissolved: I bear
up the pillars of it" (Psa 75:3).
Quest. But how must Christ be reckoned of God, when he maketh him
the poize against all the sin of the world.
The prophet tells us thus: He shall be the covenant of the people,
or he shall be accounted the conditions and worth of the world; He
shall be the covenant, or works, or righteousness of the people;
for, He as the high-priest under the law, is set for the people
to Godward; that is, he standeth always in the presence of God,
as the complete obedience of the people. So then, so long as the
Lord Christ bears up his mediatorship, God in justice will neither
destroy the world, nor the things that are therein.
In this covenant therefore, the justice as well as the mercy of God
is displayed in its perfection, inasmuch as without the perfection
of the mediator Christ, the world could not be saved from judgment.
Ver. 14. "And it shall come to pass, when I bring a cloud over the
earth, that the bow shall be seen in the cloud."
By these words the Lord looks back to the flood that before had
drowned the earth; for in these clouds there was no bow, no token
of Christ, or of the mercy of God. But now, saith God, I will do
far otherwise; from henceforth when I bring a cloud, and there
be showers of rain on the earth, these clouds shall not be as the
other. But "my bow shall be therein."
The cloud then that here is spoken of, must be understood of the
judgment of God for sin, like those before, and at the overthrow of
the world; only with this difference, they were clouds, judgments
without mercy, but these judgments mixed therewith; and often the
clouds are thus to be understood. Job when he curseth his day,
saith, "Let a cloud dwell upon it" (3:5). So the judgments of God
upon Zion, are called the covering of a cloud (Lam 2:1). So in Joel
also, to the darkness of clouds, are the judgments of the church
compared (2:2); yea, that pillar that went before the children of
Israel, it being a judgment to the people of Egypt, goes under this
epithet, as a term most fit to express this judgment by, "it was
a cloud and darkness to them" (Exo 14:20).
And now to the cloud in hand, the cloud in which is the bow, the
cloud of rain, although by the mercy and grace of God it is so
great a blessing as it is, yet it sometimes becomes a judgment,
it comes for correction, as a rod to afflict the inhabitants of
the world withal (Job 37:13). Thus it was in the days of Ezra,
and very often both before and since (10:12-14).
"The bow shall be seen in the cloud." This is the mercy of God to
the world, and that by which it hath been hitherto preserved; "The
bow shall be seen in the cloud." You know I told you of the bow
before, that it was a sign or token of the covenant of God with
the world, and that the covenant itself was Christ, as given of
God unto us, with all his good conditions, merit, and worth. So
then, in that, God "set this bow in the cloud," and especially
in the clouds that he sends for judgment, he would have the world
remember, that there comes no judgment as yet on the world, but
it is mixed with, or poized by the mercy of God in Christ.
"The bow shall be seen in the cloud." This may respect God, or the
world, that is, the seeing of the bow in the cloud; if it respect
God, then it tells us he in judgment will remember mercy; if it
respect the world, then it admonisheth us not to despond, or sink
in despair under the greatest judgment of God, for the bow, the
token of his covenant, is seen in the judgments that he executeth.
When the vision of the ruin of Jerusalem was revealed to the prophet
Ezekiel, he saw that yet Christ sat under the bow (1:28).
When antichrist was to come against the saints of God, the commission
came from Christ, as he sat "under the bow" (Rev 4:3). This John
did see and relate, of which we should take special notice: for
by this token God would have us to know that these clouds, though
they come for correction, yet not to destroy the church. My bow
shall be seen in the cloud.
Ver. 15. "And I will remember my covenant, which is between me and
you, and every living creature of all flesh; and the waters shall
no more become a flood to destroy all flesh."
"And I will remember my covenant." Much like this is that of the
Lord to Israel, when they are under all, or any of those forty
judgments mentioned (Lev 26). If they shall confess their iniquity,
[saith he,] and the iniquity of their fathers, &c., "Then will I
remember my covenant with Jacob, and also my covenant with Isaac,
and also my covenant with Abraham will I remember; and I will
remember the land" (Lev 26:40-42). His usual way in other sayings
is, to begin with Abraham, but here he ends with him; and the reason
is, because there, as it were, the great promise of the Messiah
to that people began, "Saying, in thy seed shall all nations be
blessed."
"And I will remember my covenant which is between me and you." We
read not here of any compact or agreement between Noah and God
Almighty; wherefore such conditions and compacts could not be
the terms between him and us. What then? why that covenant that
he calls his, which is his gift to us, "I will give thee for a
covenant," this is the covenant which is between God and us: "There
is one God, and one mediator between God and man, the man Christ
Jesus." This then is the reason why all the waters, why all the
judgments of God, and why all the sins that have provoked those
judgments, cannot become a flood to destroy all flesh.
Ver. 16. "And the bow shall be in the cloud; and I will look upon
it, that I may remember the everlasting covenant between God and
every living creature of all flesh that is upon the earth."
"And the bow shall be in the cloud." this is a kind of a repetition;
for this he had told us before, saying, "I do set my bow in the
cloud," and "the bow shall be seen in the cloud": which repetition
is very needful, for it is hard for us to believe that Christ
and grace are wrapped up in the judgments of God (1 Peter 1:12).
Wherefore it had need be attested twice and thrice. "To write the
same things to you," saith Paul, "to me indeed is not grievous,
but for you it is safe"(Phil 3:1).
"And I will look upon." A familiar expression, and suited to our
capacity, and spoken to prevent a further ground of mistrust; much
like to that of God, when he was to send the plague upon Egypt:
"The blood, saith God, [of the Lamb,] shall be to you for a token
upon the houses where ye are: and when I see the blood I will pass
over you, and the plague shall not be upon you, to destroy you,
when I smite the land of Egypt" (Exo 12:13).
"And I will look upon it that I may remember." Not that God is
forgetful, "He is ever mindful of his covenant." But such expressions
are used to shew and persuade us that the whole heart and delight
of God is in it. "That I may remember the everlasting covenant."
This word covenant is also the sixth repetition thereof; my
covenant, the covenant, a covenant, and the everlasting covenant.
O how fain would God beat it into the heads of the world, that he
hath for men a covenant of grace.
"The everlasting covenant." Because the parties on both sides are
faithful, perfect, and true; the Father being the one, and the Son
of his love the other; for this covenant, as I said before, is
not a compact and agreement betwixt God and the world, but his
Son, as his gift to men, is set for them to Godward (Zech 9:11).
So that what conditions there are, they are perfectly found in
Christ, by whose blood the covenant is sealed and established,
and indeed becomes everlasting, hence it is called "the blood of
the everlasting covenant" (Heb 13:20). And again, the New Testament
is said to be in this blood. Besides, the promises are all in
Christ, I mean the promises of this covenant; in him they are yea,
and in him amen, to the glory of God the Father: now they being
all in him, and yea and amen no where else, the covenant itself
must needs be of pure grace and mercy, and the bow in the cloud,
not qualifications in us, [but] the proper token of this covenant.
Ver. 17. "And God said unto Noah, This is the token of the covenant,
which I have established between me and all flesh that is upon
the earth."
Behold a repetition of all things that were essential either to the
covenant itself, or to our faith therein, the making of the covenant,
the looking on the covenant, and the token of the covenant; how
often are they mentioned, that we might be more fully convinced of
the unchangeable nature of it. As Joseph said unto Pharaoh, "For
that the dream was doubled unto Pharaoh twice, it is because the
thing is established by God" (Gen 41:32).
"And God said unto Noah." Where God loveth, he delighteth to apply
himself to such, in a more than general way; he singleth out the
person, Noah, Abraham, and the like. "I know thee by name," saith
he to Moses, and "thou hast found grace in my sight."
"This is the token of the covenant." It still wants beating into
people's heads, where they should look for the covenant itself,
to wit, the throne which the rainbow compasseth round about; for
that is the token of the presence of the Messias, and thither
we are to look for salvation from all plagues, and from all the
judgments that are due to sin: The Lord for Christ's sake forgave
you, this is the token of the covenant.
"Of the covenant which I have established."
This word "I," as also hinted before, doth intimate that this covenant
is the covenant of grace and mercy, for a covenant of works cannot
be established; that is, settled between God and men, before
both parties have either by sureties, or performance ratified and
confirmed the same. Indeed it may be so established, as that God
will appoint no other; but to be so established, as to give us the
fruits thereof, that must be the effects of his being well pleased
with the conditions of those concerned in the making thereof. But
that is not the world, but the Son of God, and therefore it is called
his covenant, and he "as given to us of God," is so reckoned our
condition and worth (Zech 9:11).
"Which I have established." To wit, upon better promises than
duties purely commanded, or than the obedience of all the angels
in heaven. I have established it in the truth and faithfulness, in
the merit and worth of the blood of my Son, of whom the rainbow
that you see in the cloud is a token.
Ver. 18. "And the sons of Noah, that went forth of the ark, were
Shem, and Ham, and Japheth: and Ham is the father of Canaan."
By these words Moses is returned again to the history of Noah.
"And the sons of Noah that went forth of the ark." If these words,
"that went forth of the ark," bear the emphasis of this part of the
verse, then it may seem that Noah had more children than these;
but they were not accounted of; for they being ungodly, as the rest
of the world, they perished with them in their ungodliness. These
only went in, and came out of the ark with him;[39] to wit,
"Shem, and Ham, and Japheth." The names thus placed are not according
to their birth; for Japheth was the elder, Ham the younger, and
Shem the middlemost of the two.
Shem therefore takes the place, because of his eminency in godliness
(9:24); also, because from him went the line up to Christ (10:2).
For which cause also the family of the sons of Judah, though he
was but the fourth son of Israel, was reckoned before the family
of Reuben, Jacob's first born; or before the rest of the sons of
his brethren (1 Chron 2:3). Sometimes persons take their place in
genealogy, from the fore-sight of the mightiness of their offspring.
Thus was Ephraim placed before Manasseh; for "truly [said Jacob]
his younger brother shall be greater than he" (Gen 43:17-20). And
he set Ephraim before Manasseh.
Ham is the next in order; not for the sake of his birthright, or
because he was much, if anything, now for godliness; but for that
he was the next to be eminent in his offspring, for opposing and
fighting against the same.
Shem and Ham therefore the two heads, or chief, from whence sprang
good and evil men, by way of eminency. "Ham is the father of
Canaan," or of the Canaanites, the people of God's curse, whom the
sons of Shem who afterwards sprang from Abraham, Isaac, and Jacob,
were to cut off from the earth, for their most high abominations.
Japheth comes in, in the first place, as one that at present was
least concerned either in the mercy or displeasure of God; being
neither, in his offspring, to be devoutly religious, nor yet
incorrigibly wicked, though afterwards he was to be persuaded to
dwell in the tents of Shem.
Ver. 19. "These are the three sons of Noah; and of them was the
whole earth overspread."
Thus though Noah's beginning was small, his latter end did greatly
increase.
Ver. 20, 21. "And Noah began to be an husbandman, and he planted
a vineyard:--And he drank of the wine, and was drunken; and he
was uncovered within his tent."
This is the blot in this good man's scutcheon; and a strange blot
it is, that such an one as Noah should be thus overtaken with
evil! One would have thought that Moses should now have began
with a relation of some eminent virtues, and honourable actions
of Noah, since now he was saved from the death that overtook
the whole world, and was delivered, both he and his children, to
possess the whole earth himself. Indeed, he stepped from the earth
to the altar; as Israel of old did sing on the shore of the red
Sea: But, as they, he soon forgat; he rendered evil to God for
good.[40]
Neither is Noah alone in this matter: Lot also being delivered from
that fire from heaven that burnt up Sodom and Gomorrah, falls soon
after into lewdness with the children of his body, and begetteth
his own two daughters with child (Gen 19:30-36).
Gideon also, after he was delivered out of the hands of his enemies,
took that very gold which God had given him, as the spoil of them
that hated him, and made himself idols therewith (Judg 8:24-27).
What shall I say of David? and of Solomon also, who after he had
been twenty years at work for the service of the true God, both in
building and preparing for his worship, and in writing of Proverbs
by divine inspiration; did, after this, make temples for idols;
yea, almost for the gods of all countries? Yea, he did it when
he was old, when he should have been preparing for his grave, and
for eternity. "It came to pass, when Solomon was old, that his
wives turned away his heart after other gods:--For Solomon went
after Ashtoreth, the goddess of the Zidonians; and after Milcom,
the abomination of the Ammonites.--He did also build an high place
for Chemosh, the abomination of Moab, in the hill that is before
Jerusalem; and for Molech, the abomination of the children of
Ammon. And likewise did he for all his strange wives, which burnt
incense and sacrificed unto their gods" (1 Kings 11:4-8).
All these sins were sins against mercies; yea, and doubtless against
covenants, and the most solemn resolutions to the contrary. For
who can imagine, but that when Noah was tossed with the flood,
and Lot within the scent and smell of the fire and brimstone that
burnt down Sodom, with his sons, and his daughters; and Gideon,
when so fiercely engaged with so great an enemy, and delivered by
so strange a hand; should in the most solemn manner both promise and
vow to God. But behold! now they in truth are delivered and saved,
they recompense all with sin. Lord, what is man! "How--abominable
and filthy is man, which drinketh iniquity like water" (Job 15:16).
Let these things learn us to cease from man, "whose breath is in
his nostrils: for wherein is he to be accounted of?" (Isa 2:22).
Indeed, it is a vain thing to build our faith upon the most godly
man in the world, because he is subject to err; yea, far better
than He, was so.
If Noah, and Lot, and Gideon, and David, and Solomon, who wanted
not matter from arguments, and that of the strongest kind; as
arguments that are drawn from mercy and goodness be, to engage to
holiness, and the fear of God; yet after all, did so foully fall,
as we see: let us admire grace, that any stand; let the strongest
fear, lest he fearfully fall; and let no man but Jesus Christ himself
be the absolute platform and pattern of faith and holiness. As the
prophet saith, "Let us cease from man." But to return:
"And Noah began to be an husbandman." This trade he took up for
want of better employment; or rather, in mine opinion, from some
liberty he took to himself, to be remiss in his care and work, as
a preacher. For seeing the church was now at rest, and having the
world before them, they still retaining outward sobriety, poor
Noah, good man, now might think with himself, "I need not now be
so diligent, watchful and painful in my ministry as formerly; the
church is but small, without opposition, and also well settled in
the truth; I may now take to myself a little time to tamper with
worldly things." So he makes an essay upon husbandry. "He began
to be an husbandman." Ha, Noah! it was better with thee when thou
wast better employed! Yea, it was better with thee, when a world
of ungodly men set themselves against thee! Yea, when every day
thy life was in danger to be destroyed by the giants, against whom
thou wast a preacher above a hundred years! For then thou didst
walk with God; Then thou wast better than all the world; but now
thou art in the relapse!
Hence note, That though the days of affliction, of temptation and
distress, are harsh to flesh and blood; yet they are not half so
dangerous as are the days of peace and liberty. Wherefore Moses
pre-admonished Israel, That when they had received the land of
Canaan, and had herds, and silver and gold in abundance, that then
their heart be not lifted up to forget the Lord their God. Jesurun
kicked when he was fat. O! When provender pricks[41] us, we are
apt to be as the horse or mule, that is without understanding (Deu
8:10-15).
"He planted a vineyard: and he drank of the wine, and was drunken."
Although in the course of godliness, many men have but a speculative
knowledge of things; yet it is not so in the ways of this world
and sin, the practical part of these things are lived in by all
the world. They are sinners indeed, "He drank of the wine."
"He drank of the wine, and was drunken." The Holy Ghost, when it
hath to do with sin, it loveth to give it its own name: drunkenness
must be drunkenness, murder must be murder, and adultery must bear
its own name. Nay, it is neither the goodness of the man, nor his
being in favour with God, that will cause him to lessen or mince
his sin. Noah was drunken; Lot lay with his daughters; David killed
Uriah; Peter cursed and swore in the garden, and also dissembled
at Antioch. But this is not recorded, to the intent that the name
of these godly should rot or stink: but to shew, that the best
men are nothing without grace; and, "that he that standeth, should
not be high minded, but fear." Yea, they are also recorded, for the
support of the tempted, who when they are fallen, are oft raised
up by considering the infirmities of others. "Whatsoever things
were written aforetime were written for our learning, that we
through patience, and comfort of the scriptures might have hope"
(Rom 15:4).
"And he was uncovered within his tent." That is, he lay like a
drunken man, that regarded not who saw his shame. Hence note, how
beastly a sin drunkenness is; it bereaveth a man of consideration,
and civil behaviour; it makes him as brutish and shameless as a
beast; yea, it discovereth his nakedness to all that behold.
"And he was uncovered." That is, lay naked, Behold ye now, that
a little of the fruit of the vine, lays gravity, grey hairs, and
a man that for hundreds of years was a lover of faith, holiness,
goodness, sobriety, and all righteousness; shamelessly, as the
object to the eye of the wicked, with his nakedness in his tent.
"He was uncovered within his tent." The best place of retirement
he had, but it could not hide him from the eye of the ungodly; it
is not therefore thy secret chamber, nor thy lurking in holes,
that will hide thee from the eye of the reproacher: nothing can
do this but righteousness, goodness, sobriety and faithfulness to
God; this will hide thee; these are the garments, which, if they
be on thee, will keep thee, that the shame of thy nakedness do
not appear (Rev 16:15).
Ver. 22. "And Ham, the father of Canaan, saw the nakedness of his
father, and told his two brethren without."
Ham was the unsanctified one, the father of the children of the
curse of God. He saw the nakedness of his father, and he blazed
abroad the matter. Hence note, That the wicked and ungodly man,
is he that doth watch for the infirmities of the godly: as David
says, They watched for my halting. Indeed, they know not else how
to justify their own ungodliness; but this, instead of excusing
them of their wickedness, doth but justify the word against them;
for by this they prove themselves graceless, and men that watch
for iniquity. "Let them not say in their hears [said David] Ah!
so would we have it" (Psa 35:25). Ammon said, "Aha! against the
sanctuary when it was profaned; and against the land of Israel
when it was desolate, and against the house of Judah when it went
into captivity" (Eze 25:3). The enmity that is in the hearts of
ungodly men, will not suffer them to do otherwise; when they see
evil befall the saint, they rejoice and skip for joy (Eze 26:2;
36:2).
"He saw the nakedness of his father." Hence note, That saints can
rarely slip, but the eyes of the Canaanites will see them. This
should make us walk in the world with jealous eyes, with eyes that
look round about, not only to what we are and do, but also, how
what we do is[42] resented in the world (Gen 13:7). Abraham was
good at this, and so was Isaac and Jacob (34:30); for they tendered
more the honour and glory of God, than they minded their own
concerns.
"He saw the nakedness of his father." Who was the nearest and dearest
relation he had in the world; yet neither relation nor kin, nor
all the good that his father had done him, could keep his polluted
lips from declaring his father's follies, but out they must go;
the sin of his own defiled heart must take place of the fifth
commandment, and must rather solace itself in rejoicing in his
father's iniquity, than in covering his father's nakedness. Wicked
men regard not kindred; and no marvel, for they love not godliness.
He that loveth not God, loveth not his brother, or father: nay,
he "wrongeth his own soul" (Pro 8:36).
"And told his two brethren without." He told them, that is, mockingly,
reflecting not only upon Noah but also upon his brethren; to all
of whom himself was far inferior, both as to grace and humanity.
Ver. 23. "And Shem and Japheth took a garment, and laid it upon
both their shoulders, and went backward, and covered the nakedness
of their father; and their faces were backward, and they saw not
their father's nakedness."
Shem and Japheth did it: This is recorded for the renown of these,
as the action of Ham is for his perpetual infamy.
They "took a garment, and went backward, and covered their father,
and saw not his nakedness." Love will attempt to do that with
difficulty, that it cannot accomplish otherwise. I think it might
be from this action, that the wise man gathereth his proverb from.
"Hatred stirreth up strifes; but love covereth all sins" (Pro 10:12).
Indeed, Ham would fain have made variance between his father and
his brethren, by presenting the folly of the one, to the shame and
provocation of the other. But Shem, and his brother Japheth, they
took the course to prevent it; they covered their father's nakedness.
Ver. 24. "And Noah awoke from his wine, and knew what his younger
son had done unto him."
By these words more is implied than expressed; for this awaking of
Noah, not only informeth us of natural awaking from sleep, but of
his spiritual awaking from his sin. He awoke from his wine. As
"Ely said to Hannah, How long wilt thou be drunken? Put away thy
wine from thee" (1 Sam 1:14). By which words he exhorteth to
repentance. It is said of Nabal, That his wine went from him, as
many men's sins forsake them, because they are decayed, and want
strength and opportunity to perform them. Now this may be done,
where the heart remaineth yet unsanctified: but Noah awoke from
his wine, put it away, or, repented him of the evil of his doing.
"A just man falleth seven times, and riseth up again: but the
wicked shall fall into mischief" (Pro 24:16). Wherefore they have
cause to say to all the Hams in the world, "Rejoice not against
me, O mine enemy: when I fall, I shall arise" (Micah 7:8); but
your fall, is a fall into mischief.
"He knew what his younger son had done unto him." Whether this was
by revelation from heaven, or through the information of Japheth
and Shem, I determine not; but so it was, that the good man had
understanding thereof: which might be requisite upon a double
account; not only that he might now be ashamed thereof; but take
notice, that he had caused the enemies of God to reproach; for
this sinks deep into a good man's heart, and afflicteth him so
much the more.
Ver. 25. "And he said, Cursed be Canaan; a servant of servants
shall he be unto his brethren."
By these words one would think that Canaan, the grand-child of
Noah, was the first that discovered his nakedness; but of this I
am uncertain: I rather think that Noah, in a spirit of prophecy,
determined the destruction of Ham's posterity, from the prodigiousness
of his wicked action, and of his name, which signifieth indignation,
or heat; for names of old were ofttimes given according to the
nature and destiny of the persons concerned. "Is not he rightly
called Jacob?" (Gen 27:36). And again, "As his name is, so is he"
(1 Sam 25:25). Besides, by this act did Ham declare himself void
of the grace of God; for he that rejoiceth in iniquity, or that
maketh a mock, as being secretly pleased with or at the infirmities
of the godly, he is declared already, by the Spirit of God, to be
nothing (1 Cor 13).
"A servant of servants shall he be unto his brethren." This was
accomplished when Israel took the land of Canaan, and made the
offspring of this same Ham, even so many as escaped the edge of
the sword, to be captives and bondsmen, and tributers unto them.
Hence note, that the censures of good men are dreadful, and not
lightly to be passed over, whether they prophesy of evil or good;
because they speak in judgment, and according to the tenor of the
word of God.
Ver. 26. "And he said, Blessed be the LORD God of Shem; and Canaan
shall be his servant."
Shem seems by this to be the first in that action of love to his
father: and that Japheth did help through his persuasion; for Shem
is blessed in a special manner, and Canaan is made his servant.
Hence note, That forwardness in things that are good, is a blessed
sign that the Lord is our God: Blessed be the Lord God of Shem. It
is said of Hananiah, That "he was a faithful man, and feared God
above many" (Neh 7:2). Now such men are provocations to good, as
I doubt not but Shem's was to Japheth: As Paul saith of some, "Your
zeal hath provoked very many" (2 Cor 9:2).
Ver. 27. "God shall enlarge Japheth, and he shall dwell in the
tents of Shem."
In the margin, it is "God shall persuade": And it looks like
a confirmation of what I said before, and is a prophecy of that
requital of love that God should one day give his posterity, for his
kindness to Noah his father. As if Noah had said, "Well, Japheth,
thou wast soon persuaded by Shem to shew kindness to me thy father,
and the Lord shall hereafter persuade thy posterity to trust in
the God of Shem."
"God shall enlarge." This may respect liberty of soul, or how great
the church of the Gentiles should be; for Japheth was the father
of the Gentiles (Gen 10:5).
If it respect the fist, then it shows that sin is as fetters and
chains that holds souls in captivity and thraldom. And hence, when
Christ doth come in the gospel, it is "to preach deliverance to
the captives,--and to set at liberty them that are bruised" (Luke
4:18).
"God shall persuade." That is, God shall enlarge him by persuasion;
for the gospel knows no other compulsion, but to force by
argumentation. Them therefore that God brings into the tents,
or churches of Christ, they by the gospel are enlarged form the
bondage and thraldom of the devil, and persuaded also to embrace
his grace to salvation.
Ver. 28. "And Noah lived after the flood three hundred and fifty
years."
He lived therefore to see Abraham fifty and eight years old: He
lived also to see the foundation of Babel laid; nay, the top stone
thereof: and also the confusion of tongues. He lived to see of the
fruit of his loins, mighty kings and princes. But in all this time
he lived not to do one work that the Holy Ghost thought worthy to
record for the savour of his name, or the edification and benefit
of his church, save only, That he died at nine hundred and fifty
years; so great a breach did this drunkenness make upon his spirit.
Ver. 29. "So all the days of Noah were nine hundred and fifty
years: and he died."
CHAPTER X.
Ver. 1. "Now these are the generations of the sons of Noah, Shem,
Ham, and Japheth: and unto them were sons born after the flood."
Having thus passed over the flood, with what Noah and his sons
did after; we now come to the second plantation of the world, to
wit, by the three sons of Noah; for by these three was the world
replenished after the flood. Shem was the father of the Jews;
Ham the father of the Canaanites; and Japheth, the father of the
Gentiles. So then, of Shem came the then present visible church;
of Ham the opposers and enemies of it; but of Japheth came those
that should be received into the church afterwards; as also
abundance of the haters of the Lord.
Ver. 2. "The sons of Japheth; Gomer, and Magog, and Madai, and
Javan, and Tubal, and Meshech, and Tiras."
Gomer, a consumer; Magog, covering, or melting; Madai, measuring,
or judging; Javan, making sad; Tubal, born, brought, or worldly;
Meshech, prolonging; Tiras, a destroyer; these are the English of
their names.
Gomer, and Magog, and Meshech, and Tubal, are the great persecutors of
the church in the latter days (Eze 38:2). They shall be persecuted
then by consumers, melters, and men of this world (Rev 20:8).
Madai, and Javan, (as some say,) were the fathers of the Medes and
Greeks. These therefore did sometimes help, and not always hinder
the church.
Ver. 3, 4. "And the sons of Gomer; Askenaz, and Riphath, and Togarmah.
And the sons of Javan; Elishah, and Tarshish, Kittim, and Dodanim."
Riphath, medicine, or release; Elishah, the Lamb of God; Dodanim,
beloved. Either these names were given them by way of prophecy;
implying, that of their seed should arise many Gentile churches;
or to show us, that when men, as their fathers, have left or lost
the power of godliness, yet something of the notion they may yet
retain (Isa 60:9).
Ver. 5. "By these were the isles of the Gentiles divided in their
lands, every one after his tongue, after their families, in their
nations."
But this must be understood to be after the building of, and
confusion at Babel; for before they had all but one tongue; and
besides, they kept all together (11:1,2).
Ver. 6. "And the sons of Ham; Cush, and Mizraim, and Phut, and
Canaan."
Cush, black. Of Ham and Mizraim came the Ethiopians, or blackamoor
(Psa 105:23): The land of Ham was the country about Egypt; wherefore
Israel was first afflicted by them.
Ver. 7. "And the sons of Cush; Seba and Havilah, and Sabtah, and
Raamah, and Sabtechah: and the sons of Raamah; Sheba and Dedan."
Seba and Sheba, sometimes look well upon the church; but when they
did not, God gave them for her ransom (Psa 72:10; Isa 43:3).
Ver. 8. "And Cush begat Nimrod: [or the rebellious one;] he began
to be a mighty one in the earth."
The begetting of Nimrod, is accounted a thing that is over and
above, and is laid by the Holy Ghost as a blot upon Cush for ever;
for when men would vilify, they used to say, Thou art the son of
the rebellious, the son of a murderer. So again, He that begetteth
Solomon's fool, (or, wicked one) he begetteth him to his own shame
(Prov 17:21).
"Cush begat Nimrod." So then, the curse came betimes upon the sons
of Ham; for he was the father of Cush. For the curse, as it were,
begins in rebellion, and a rebellious one was Nimrod, both by name
and nature.
"He began to be a mighty one in the earth." I am apt to think he
was the first that in this new world sought after absolute monarchy.
"He began to be a mighty one in the earth," (or, among the children
of men). I suppose him to be a giant; not only in person, but
in disposition; and so, through the pride of his countenance, did
scorn that others, or any, should be his equal; nay, could not be
content, till all made obeisance to him. He therefore would needs
be the author and master of what religion he pleased; and would
also subject the rest of his brethren thereto, by what ways his
lusts thought best. Wherefore here began a fresh persecution.
THAT sin therefore which the other world was drowned for was again
revived by this cursed man, even to lord it over the sons of God,
and to enforce idolatry and superstition upon them; and hence he
is called "the mighty hunter."
Ver. 9. "He was a mighty hunter before the LORD: wherefore it is
said, even as Nimrod the mighty hunter before the LORD."
He was a mighty hunter. That is, a persecutor: Wherefore Saul's
persecuting of David is compared to hunting (1 Sam 26:20): and so
is the persecution of others (Lam 4:18). They hunt every man his
brother with a net (Micah 7:2): and it may well be compared thereto;
of the dog or lion that hunteth, is void of bowels and pity; and
if they can but satisfy their doggish and lionish nature, they care
neither for innocence, nor goodness, nor life of that they pursue
(1 Sam 24:11). The life, the blood, the extirpation of the contrary
party, is the end of their course of hunting (Eze 13:18,22).[43]
"He was a mighty hunter." As it is said of Jabin, "He mightily
oppressed Israel twenty years"; that is, he did it exceedingly;
he went beyond others; he was more cruel and barbarous; he was
a mighty hunter. Wherefore the children of blessed Shem, by this
monster, had sore affliction (Judg 4:2,3). Noah therefore lived
to see Nimrod, the mighty one, make havock of the children of his
bowels, to his no little grief and compunction of spirit.
"He was a mighty hunter before the LORD"; or, in the presence of
the Lord; or, in defiance to him. This shows, That the hand of
God was stretched forth against his work; as also it was against
Jeroboam's, by that man of God that from Judah went down to prophesy
against him; but he abode obdurate and hard; he regarded not the
Lord, nor the operation of his hands (1 Kings 13:1-3). As he also
saith in another place of the cursed brood of Antichrist, "When
they fall upon the sword, they shall not be wounded" (Joel 2:8).
Let them do things never so much against the plain text, they feel
not the wounds of conscience; but this is a sore judgment, and that
under which this hunter was; and therefore the presence and hand
of God would not break him off, nor hinder his hunting of souls.
But even before the face of the keeper of the godly, would Nimrod,
the rebel, hunt for their precious life to destroy it.
Wherefore it is said, even as Nimrod, the mighty hunter, before
the Lord. These words, as it seems, was the proverb that went of
him among the godly in after generations; for he had so left his
marks in the sides of the church, that she could not quickly forget
him. Wherefore, when at any time there arose another that showed
cruelty to the ways of God, he was presently compared to Nimrod,
that "hunted before the Lord." Nimrod therefore was rebellious
to a proverb: And as it is said of Ahab, so might it be said
of him, "There was none like" Nimrod, "which did sell himself to
work wickedness in the sight of, [or, before] the LORD" (1 Kings
21:25).[44]
Ver. 10. "And the beginning of his kingdom was Babel, and Erech,
and Accad, and Calneh, in the land of Shinar."
By these words, as I suppose, are those in the chapter that followeth
expounded: Where it says, "Let us build us a city, and a tower";
for this work was chiefly the invention of Nimrod, who, with his
wicked council, contrived this work; and as one that had made
himself head of the people, he enjoined them to set to the work.
"And the beginning of his kingdom was Babel." Babel therefore was
the first great seat of oppressors after the flood; whose situation
was in the land of Shinar, in that land which is now called Babylon.
By this we may also gather, by whom our mystical Babel was builded;
to wit, by those that rebelled (as Nimrod) from the simplicity
of the gospel of Christ; for the builders, especially the chief,
have a semblance one of another. It was even such as came of the
seed of the godly, as these did of blessed Noah; who, in time,
apostatizing from the word, and desiring mastership over their
brethren; they, as lords, fomented their own conceptions, and then
enjoined the people to build. As Rehoboam forsook the counsel
of the ancients, that stood before his father Solomon; so these
have forsaken the counsel of the old men, the apostles that stood
before Jesus Christ; and hearkening to the counsel of a younger
sort of wanters of their grace and wisdom, they imagine and build
a Babel.[45]
Ver. 11, 12. "Out of that land went forth Asshur, and builded Nineveh,
and the city Rehoboth, and Calah, and Resen, between Nineveh, and
Calah: The same is a great city."
Nimrod having began to exalt himself; others, that were big
with desires of ostentation, did soon follow his example, making
themselves captains and heads of the people, and built them strong
holds for the supportation of their glory. But they did it, as I
said, by Nimrod's example; wherefore it is said they went "out of
that land." Just thus it was at the beginning of mystical Babel:
First the tyranny began at Babel itself, where the usurper was
seen to sit in his glory, before whose face the world did tremble.
Now other inferior persons, inferior, I say, in power, but not
in pride, having desire to be lords, as Nimrod himself, they will
also go build them cities; by which means Nimrod's invention could
not be kept at Rome, but hath spread itself in many and mighty
kingdoms.[46]
"Out of that land went forth Asshur, and builded Nineveh," &c.
Asshur seems to be the second son of Shem (v 22). A fit resemblance
of those persons that have come from mystical Babel, to build
their Ninevehs, and Rehoboths, and Calnehs, in all lands. Still
they have pretended religion. That they had their orders from the
apostolical see. That they were the true sons of Shem, or disciples
of Christ. But the seeing Christian should remember, that some of
the children of Shem were in Babel with rebellious Nimrod. That
instead of learning humility of their father, through the pride
and rebellion of their own vain-glorious fancies, they learned
wickedness and rebellion of cursed and prodigious Nimrod.
Hence note, that what cities, that is, churches soever have been
builded by persons that have come from Romish Babel, those builders
and cities are to be suspected for such as had their founder and
foundation from Babel itself. Wherefore let Israel say, "Asshur
shall not save us" (Hosea 14:3), for he shall not save himself
(Num 24:24); but as the star of Jacob ariseth, he shall fade and
perish for ever. So perish all the builders and building that hath
had its pattern from mystical Babel, unless a miracle of grace
prevents.
It was Asshur that carried away the ten tribes (Ezra 4:2); it is
Asshur that joineth with the enemies of the church (Psa 83:8); it
is Asshur that with others upholds the great mart of the nations
(Eze 27:23). Wherefore Asshur and all his company, must at last
go down into their pit (Eze 32:22).
So then, let Augustine the monk, come from Rome into England,
and let him build his Nineveh here; let others go also into other
countries, and build their Resens and Calahs there; these are all
but brats of Babel, and their end shall be, That they perish for
ever. John saw it, and the cities, that is, the churches of the
nations, or the national churches, fell; and great Babylon, their
inventor and founder, "came into remembrance before God, to give
unto her the cup of the wine of the fierceness of his wrath" (Rev
16:19).
Ver. 13, 14. "And Mizraim begat Ludim, and Anamim, and Lehabim,
and Naphtuhim, and Pathrusim, and Casluhim, [out of whom came
Philistim,] and Caphtorim."
Ludim, as I suppose, may be the same with Lubim that came up with
the Egyptians and Ethiopians against Israel (2 Chron 12:3; 16:8),
of whose cruelty Nahum complains; where he saith, They also helped
Nineveh against the children of God (3:9). The rest of them were
of the same disposition, especially the Philistine that came of
Casluhim; for they, both in Saul and David's days, were implacable
against the church and people of God; they were a giantish people,
and trusted in their strength, and seldom overcome but when Israel
went against them in the name of the Lord their God.
Ver. 15-18. "And Canaan begat Sidon his first born, and Heth, and
the Jebusite, and the Amorite, and the Girgasite, and the Hivite,
and the Arkite, and the Sinite, and the Arvadite, and the Zemarite,
and the Hamathite: And afterward were the families of the Canaanites
spread abroad."
These are the children of Canaan, the son of Ham, the accursed
of the Lord. These did chiefly possess the land of Canaan before
Israel went out of Egypt: they were a mighty giantish people, yet
Israel must fight with them, notwithstanding they were, in comparison
to these, but as the grasshopper.
Ver. 19. "And the border of the Canaanites was from Sidon, as
thou comest to Gerar, unto Gaza; as thou goest, unto Sodom, and
Gomorrah, and Admah, and Zeboim, even unto Lasha."
They bordered therefore upon the Philistines on the one side (Gen
26:15,18,19); for Gerar and Gaza belonged to them, and they touched
upon Sodom and Gomorrah, &c. on the other (Judg 16:1,21). They
were placed therefore, by the judgment of God, between these two
wicked and sinful people, that they might, as a punishment for
their former sins, be infected with the sight and infection of
their ungodly and monstrous abominations. They that "turn aside
unto their crooked ways, the LORD shall lead them forth with the
workers of iniquity" (Psa 125:5).
Ver. 20. "These are the sons of Ham, after their families, after
their tongues, in their countries, and in their nations."
Ham had a mighty offspring; but the judgment of God was, That they
should be wicked men, idolaters, persecutors, sinners with a high
hand; such as God was resolved to number to the sword, both in
this world, and that to come; I mean, for the generality of them.
Ver. 21. "Unto Shem also, the father of all the children of Eber,
the brother of Japheth the elder, even to him were children born."
The manner of style which the Holy Ghost here useth in his preamble
to the genealogy of Shem, is worthy to be taken notice of; as that
he is called, "the father of all the children of Eber," and "the
brother of Japheth."
By his being called, "the father of all the children of Eber," we
may suppose, that from Eber to Abraham, (by whom the reckoning of
the genealogy was cut off from Eber, and entailed to the name of
Abraham,) all the children of Eber were, as it were, the disciples
of Shem, for he lived awhile after Abraham. His doctrine therefore
they might profess, though possibly with some mixture of those
inventions that came in among men afterwards; which I think were
at the greatest about Abraham's time. Besides, he shews by this,
that the other children of Shem, as Elam, Asshur, Lud and Aram,
with Uz, Hul, Gether and Mash, went away with Nimrod, and the rest
of that company, into idolatry, tyranny and other profaneness; so
that only the line from Shem to Eber, and from thence to Abraham,
&c. were the visible church in those days.
"The brother of Japheth." So he was of Ham, but because Ham was
cut off for his wickedness to his father, therefore both Shem and
Japheth did hold him in abomination, and would not own that relation
that before was between them, especially in things pertaining to
the kingdom of God, and of Christ: Wherefore the Holy Ghost also,
in reckoning up the kindred of Shem, excludeth Ham the younger
brother, and stops after he had mentioned Japheth: "The brother
of Japheth the elder."
"Unto him were children born," unto Shem also. Unto him were
children born: The Holy Ghost doth secretly here, as he did before
in the generation of Seth, insinuate a wonder. For considering the
godliness of Shem, and the ungodliness of Ham, and the multitude
of his tyrannical brood, it is a wonder that there should such a
thing as the offspring of Shem be found upon the face of the earth.
For I am apt to think that Shem, with his posterity, did testify
against the actions of Nimrod; as also against the children of
Ham, in their wickedness and rebellion against the way of God; as
may be hinted after. Wherefore he, with his seed, were in jeopardy,
among that tumultuous generation. Yet God preserved him and his
seed upon the face of the earth. For let the number and wickedness
of men be never so great in the world, there must be also a church,
by whose actions the ways of the wicked must be condemned.
Ver. 22. "The children of Shem; Elam, and Asshur, and Arphaxad,
and Lud, and Aram."
These children were born unto Shem: The book of Chronicles mentions
four more, as Uz, and Hul, and Gether, Meshech, or Mash; but these
were the natural sons of Aram, Shem being only their father's
father.
Elam and Asshur, as also Lud and Aram, notwithstanding they were
the sons of Shem, struck off, as I think, with Nimrod, and left
their father, for the glory of Babel; yea, they had a province
there in the days of Daniel (8:2). Wherefore great judgments are
threatened against Elam; as, That Elam shall drink the cup of God's
fury: That their bow shall be broken: That God would bring upon
him the four winds (Jer 49:36). And, That there should be no nation
whither the captives of Elam should not come: Yet God would save
them in the latter days (v 39).
As for Lud although through the wickedness of his heart he forsook
his father Shem, and so the true religion; yet a promise is made
of his conversion, when God calls home the children of Japheth,
and persuadeth them to dwell in the tents of Shem. "I will set
a sign among them [saith God,] and I will send those that escape
of them, unto the nations to Tarshish, Pul and Lud,--to Tubal and
Javan, to the isles afar off, that have not heard my fame" (Isa
66:19). Yea, thus it shall be, although they were once the soldiers
of the adversaries of the church, and bare the shield and helmet
against her (Eze 27:10). Of Asshur I have spoken before. Aram became
also an heathen, and dwelt among the mountains of the east: Out
of him came Balaam the soothsayer that Balak sent for, to curse
the children of Israel (Num 23:7).
In Arphaxad, though he was not the eldest, remained the line that
went from Abraham to David; and from him to Jesus Christ (Luke
3:36).
Ver. 23. "And the children of Aram; Uz, and Hul, and Gether, and
Mash."
Uz went also off from Shem, but yet good men came from his loins;
for Job himself was of that land (Job 1:1). Yet the wrath of God
was threatened to go forth against them, because they had a hand
in the persecution of the children of Israel, &c. (Jer 25:20; Lam
4:21).
Ver. 24, 25. "And Arphaxad begat Salah; and Salah begat Eber. And
unto Eber were born two sons: the name of one was Peleg; for in
his days was the earth divided; and his brother's name was Joktan."
This Eber was a very godly man, the next after Shem that vigorously
stood up to maintain religion. Two things are entailed upon him to
his everlasting honour: First, The children of God, even Abraham
himself, was not ashamed to own himself one of this man's disciples,
or followers; and hence he is called Abraham the Hebrew, or Ebrew
(Gen 14:13). Joseph also will have it go there: I was stolen (said
he) out of the land of the Hebrews (Gen 40:15). Nay, the Lord God
himself, to show how he honoured this man's faith and life, doth
style himself the God of his fathers, to wit, the God of the
Hebrews, the Lord God of the Hebrews (Exo 3:18; 7:16; 9:1,13).
Secondly, This was the man that kept that language with which Adam
was created, and that in which God spake to the fathers of old,
from being corrupted and confounded by the confusion of Babel;
and therefore it is for ever called his, the Hebrew tongue (John
5:2; 19:13,20), the tongue in which Christ spake from heaven to
and by Saul (Acts 21:40; 22:2; 26:14). This man therefore, was
a stiff opposer of Nimrod; neither had he a hand in the building
of Babel; for all that had, had their language confounded by that
strange judgment of God.
"And unto Eber were born two sons: the name of the one was Peleg,
[or Division,] for in his days was the earth divided; and his
brother's name was Joktan." This division, in mine opinion, was
not only that division that was made by the confusion of tongues,
but a division also that was made among men by the blessed doctrine
of God, which most eminently rested in the bosom of Shem and
Eber, neither of which had their hands in the monstrous work.[47]
Wherefore, as Eber by abstaining kept entire the holy language; so
Shem, to shew that he was clear from this sin also, is by the Holy
Ghost called, "The father of all the children of Eber." Implying,
that Eber and Shem did mightily labour to preserve a seed from
the tyranny and pollution of Nimrod and Babel; and by that means
made a division in the earth; unto whom because the rebels would
not adhere, therefore did God the Lord smite them with confusion
of tongues, and scatter them abroad upon the face of all the earth.
Ver. 26. "And Joktan begat Almodad, and Sheleph, and Hazarmaveth,
and Jerah."
Here again he hath left the holy line, which is from Eber to
Abraham, and makes a stop upon Joktan's genealogy, and so comes
down to the building of Babel.
Ver. 27-30. "These therefore begat Joktan": He also begat "Hadoram,
and Uzal, and Diklah, and Obal, and Abimael, and Sheba; and Ophir,
and Havilah, and Johab: All these were the sons of Joktan.--And
their dwelling was from Mesha, as thou goes, unto Sephar a mount
of the east."
Ver. 31. "These are the sons of Shem, after their families, after
their tongues, in their lands, after their nations."
Moses, as I said, by this relation, respecteth, and handleth chiefly
those, or them persons, who were at first the planters of the world
after the flood; leaving the church, or a relation of that, and
its seed, to be discoursed after the building of Babel, unto the
tenth verse of the next chapter. Hence methinks one might gather,
that these above mentioned, whose genealogies are handled at
large, as the families of Japheth, of Ham, and Joktan are, were
both, in their persons and offsprings engaged (some few only
excepted, who might adhere to Noah, Shem, and Eber) in that foul
work, the building of Babel. Now that which inclineth me thus to
think, it is because immediately after their thus being reckoned
by Moses, even before he taketh up the genealogy of Shem, he
bringeth in the building thereof; the which he not only mentioneth,
but also enlargeth upon; yea, and also telleth of the cause of
the stopping of that work, before he returneth to the church, and
the line that went from Shem to Abraham.
Ver. 32. "These are the families of the sons of Noah after their
generations, in their nations: and by these were the nations divided
in the earth after the flood."
CHAPTER XI.
Ver. 1. "And the whole earth was of one language, and of one
speech."
Moses having thus briefly passed through the genealogies of
Japheth, Ham, and Joktan; in the next place he cometh to shew us
their works which they had by this time engaged to do; and that
was, to build a Babel, whose tower might reach to heaven. Now,
in order to this their work, or rather to his relation thereof,
he maketh a short fore-speech, which consisteth of two branches.
The first is, That now they had all one language or lip.[48] The
other was, That they yet had kept themselves together, either
resting or walking, as an army compact. An excellent resemblance
of the state of the church, before she imagined to build her
a Babel. For till then, however one might outstrip another in
knowledge and love; yet so far as they obtained, their language
or lip was but one. Having but one heart, and one soul, they with
one mouth did glorify God, even the Father.
"And the whole earth was of one language." By these words therefore,
we may conceive the reason why so great a judgment as that great
wickedness, Babel, should be contrived, and endeavoured to be
accomplished. The multitude was one. Not but that it is a blessed
thing for the church to be one: as Christ saith, "My beloved is
but one" (John 17:11). But here was an oneness, not only in the
church, but in her mixing with the world. The whole earth, among
which, as I suppose, is included Noah, Shem, and others; who
being overtopt by Nimrod, the mighty hunter, might company with
him until he began to build Babel. Therefore it is said in the
next verse, that they companied together from the east, to the
land of Shinar.
Hence note, That the first and primitive churches were safe and
secure, so long as they kept entire by themselves; but when once
they admitted of a mixture, great Babel, as a judgment of God, was
admitted to come into their mind.
Ver. 2. "And it came to pass, as they journeyed from the east, that
they found a plain in the land of Shinar; and they dwelt there."
By these words, we gather, that the first rest of Noah, and so
the inhabiting of his posterity, was still eastward from Babylon,
towards the sun rising.
But to gospelise: They journeyed from the east: and so consequently
they turned their backs upon the rising of the sun. So did also
the primitive church, in the day when she began to decline from
her first and purest state. Indeed, so long as she kept close to
the doctrine and discipline of the gospel, according to the word
and commandment of the Lord Jesus, then she kept her face still
towards the sun rising: According to the type in Ezekiel, who saith
of the second and mystical temple, Her fore front, or face, did
stand towards the east (47:1). Also he saith, when he saw the glory
of God, how it came unto this temple, it came from the way of the
east (43:2). Their journeying therefore from the east, was, their
turning their backs upon the sun. And to us, in gospel times, it
holdeth forth such a mystery as this: That their journey was thus
recorded, to show they were now apostatized; for assuredly they
had turned their back upon the glorious Sun of Righteousness, as
upon that which shineth in the firmament of heaven.
"They found a plain in the land of Shinar." Shinar is the land of
Babylon (Dan 1:2; Zech 5:11), as those scriptures in the margin
declare.
"They found a plain." Or, place of fatness and plenty, as usually
the plains are; and are, upon that account, great content to our
flesh: This made Lot separate from Abraham, and choose to dwell with
the sinners of Sodom; why, the country was a plain, and therefore
fat and plentiful, even like the garden of the Lord, and the land
of Egypt. Here therefore they made a stop; here they dwelt and
continued together. A right resemblance of the degenerators'
course in the days of general apostacy from the true apostolical
doctrine, to the church of our Romish Babel. So long as the church
endured hardship, and affliction, she was greatly preserved from
revolts and backslidings; but after she had turned her face from
the sun, and had found the plain of Shinar; that is, the fleshly
contents that the pleasures, and profits, and honours of this world
afford; she forgetting the word and order of God, was content,
with Lot, to pitch towards Sodom; or, with the travellers in the
text, to dwell in the land of Babel.
Ver. 3. "And they said one to another, Go to, let us make brick,
and burn them thoroughly [and burn them to a burning]. And they
had brick for stone, and slime had they for mortar."
Now they being filled with ease and plenty, they begin to lift
up the horn, and to consult one with another what they were best
to do: Whereupon, after some time of debate, they came to this
conclusion, That they would go build a Babel.
"And they said one to another, Go to." This manner of phrase is
often used in scripture; and is some times, as also here, used to
show, That the thing intended, must come to pass, what opinion or
contradiction to the contrary soever there be. It argueth that a
judgment is made in the case, and proceedings shall be accordingly.
Thus it is also to be taken in Judges 7:3; Ecclesiastes 2:1; Isaiah
5:5; James 5:1, &c. Wherefore it shows, that these men had cast
off the fear of God, and, like Israel in the days of the prophet
Jeremiah, they resolved to follow their own imagination, let God
or his judgments speak never so loud to the contrary. And so indeed
he says of them at verse the sixth: "And this they begin to do:
[saith God] and now nothing will be restrained from them."
This is all Mr. Bunyan hath writ of this EXPOSITION, as we perceive
by the blank paper following the manuscript.[49]
FOOTNOTES:
[1]Although no mortal mind can by searching find out the Almighty to
perfection, yet Bunyan's views of the Divine Being is an approach
to perfection. It is worthy the pen of the most profound Christian
philosopher.--Ed.
[2]The more extensive our inquiries are into the wonders of
creation, the more deeply will our souls be humbled. The answer to
the inquiry, "What is man?" can then, and only then, be made in
the language of Isaiah, "Nothing--vanity--a drop of a bucket--the
small dust of the balance," 40:15.--Ed.
[3]How sad, but true, is this type of many governments, especially
of the olden times; the strong devour the weak--strong in person or
by subtilty, or by combination. Should this earth ever be blessed
with a Christian government, the governors will exclusively seek
the welfare and happiness of the governed.--Ed.
[4]This is one of those beautiful discoveries which modern geology
fully confirms. The earth is created, matured, prepared and fitted
for him, before man is created. That modern popular work, "The
Vestiges of Creation," elucidates the same fact from the phenomena
of nature: but the philosopher who wrote that curious book little
thought that these sublime truths were published more than a century
and a half ago, by an unlettered mechanic, whose sole source of
knowledge was his being deeply learned in the holy oracles. They
discover in a few words that which defies centuries of philosophic
researches of the most learned men. A wondrous book is God's
Book!--Ed.
[5]In what pointed language are these solemn warnings put. Reader,
in the sight of god, let the heart-searching inquiry of the
apostle's be yours; Lord, is it I?
[6]Bunyan beautifully illustrates this view of divine truth
in his controversy with Edward Fowler, Bishop of Gloucester. See
"The Defence of the Doctrine of Justification by Faith in Jesus
Christ."--Ed.
[7]Christian, you are specially cautioned to "beware of the
flatterer." The Pilgrim's Christian and Hopeful forgot the caution,
and "a man black of flesh but covered with a very light robe,
caught them in his net, and they were chastised sore."--Ed.
[8]Much allowance must be made for the state of female education in
Bunyan's days. Every effort was made to keep women in subordination--a
mere drudging, stocking mending help meet for man. Now we feel
that the more highly she is cultivated, the more valuable help she
becomes, and that in intellect she is on a perfect equality with
man.--Ed.
[9] "And sensed." Not now used as a verb. The meaning is, that Eve,
instead of instantly rejecting the temptation, because contrary
to God's command, she reasoned upon it, and sought counsel of her
carnal senses.--Ed.
[10]This passage would have done honour to Bishop Taylor, or any
one of our best English writers. How blessed are we, if our eyes
have been thus painfully opened to see and feel the awful state
into which sin plunges us.--Ed.
[11]How solemn are these awful facts, and how impressively does
Bunyan fix them on our hears. As Adam and Eve attempted to hide
their guilt and themselves by fig-leaves and bushes, so does man
now endeavour to screen his guilt from the omniscient eye of God
by refuges of lies, which, like the miserable fig-leaf apron, will
be burnt up by the presence of God. Oh, sinner! seek shelter in
the robe of the Redeemer's righteousness; the presence of your God
will add to its lustre, and make it shine brighter and brighter.--Ed.
[12]The remaining words of this alarming verse are very striking,
"Though they be hid from my sight in the bottom of the sea, thence
will I command the serpent, and he shall bite them." Oh, sinner!
whither can you flee from the punishment of sin, but to the Saviour's
bosom? Leave your sins and fly to him; that almighty eternal refuge
is open night and day.--Ed.
[13]How art thou fallen, oh Adam! thus to lay the blame of thy
sin upon God,--"the woman whom thou gavest me," she tempted me.
Well does Bunyan term these defences--pitiful fumbling speeches,
faulteringly made. How would the glorified spirits of Adam and Aaron
embrace him, when he entered heaven, for such honest dealing.--Ed.
[14]A decided Christian cannot obey human laws affecting divine
worship. All such are of Antichrist; "Ye cannot obey God and
mammon." God requires an undivided allegiance.--Ed.
[15]Genevan or Puritan version.
[16]Many are the anxieties, sorrows, and pains, that females undergo,
from which man is comparatively exempt. How tenderly then ought
they to be cherished.--Ed.
[17]Most married men find this to be an exceedingly difficult
duty. There are few Eves but whose dominant passion is to rule a
husband. Perhaps the only way to govern a wife is to lead her to
think that she rules, while in fact she is ruled. One of the late
Abraham Booth's maxims to young ministers, was, If you would rule
in your church, so act as to allow them to think that they rule
you.--Ed.
[18] "By themselves." This does not mean without human company, but
"without divine aid," without the sanction and presence of God.--Ed.
[19]There is no error more universal, nor more fatal, than that which
Bunyan here, as well as in other of his treatises, so admirably
elucidates and explodes. No sooner does a poor sinner feel the
necessity of flying from the wrath to come, than Satan suggests
that some good works must be pleaded, instead of casting the soul,
burthened with sin, upon the compassion of the Lord, and pleading
for unconditional mercy. Good works must flow from, but cannot be
any cause of grace.--Ed.
[20]Adversaries to Christ and his church, although professing to
be Christians; worshipping according to "the traditions of men,"
and putting the saints into wretched prisons, and to a frightful
death. An awful state of self-delusion; how Cain-like!--Ed.
[21]If it be asked, Why take your unregenerate children, and invite
the ungodly, to the place of worship? Our answer is, THERE the Lord
is pleased to meet with sinners--convince, convert, and purify
them--giving them a good hope that their persons and services are
accepted.--Ed.
[22]How awfully is this illustrated by acts of uniformity. If it
be lawful to pass such acts, it must be requisite and a duty to
enforce them. It was this that filled Europe with tears, and the
saints with anguish, especially in Piedmont, France, and England.
Mercifully, the tyrant Antichrist's power is curtailed.--Ed.
[23]How solemn are these injunctions, and how opposed to the violent
conduct of mankind. A most appalling murder has been committed;--a
virtuous and pious young man is brutally murdered by his
only brother:--what is the divine judgment? If any man kill him,
vengeance shall be taken on him sevenfold: set a mark upon
him--drive him from the abodes of man--shut him up in a cage like
a wild beast--but shed not his blood.--Ed.
[24]When Bunyan was in prison, under sentence to be hung, all his
thoughts were, not how to escape, but, how so to suffer as to
glorify God; "I thought with myself if I should make a scrabbling
shift to clamber up the ladder, yet I should either with quaking
or other symptoms of faintings, give occasion to the enemy to
reproach the way of God and his people for their timorousness.
This, therefore, lay with great trouble upon me, for, methought, I
was ashamed to die with a pale face and tottering knees for such
a cause as this."--Grace Abounding, No. 334.--Ed.
[25]Bunyan has taken the meaning of all these Scripture names from
the first table to the Genevan or Puritan version, vulgarly called
"The Breeches Bible," as invaluable translation.--Ed.
[26]Bunyan, after suffering much, and witnessing the cruel havoc
made with the church of God in his time, fell asleep in peace on the
eve of the glorious revolution;--while many of his cotemporaries
did, he did not "live to see it." He died August 31, 1688--as
James the Second fled and lost his crown on the 11th of December
following.--Ed.
[27] "And yet there is room." As in Christ, the ark of his church,
so it was in Noah's ark. The best calculations, allowing eighteen
inches to a cubit, show that the ark was capable of receiving many
more than this selection from all the animals now known, together
with their requisite provender. Dr. Hunter estimated the tonnage
at 42,413 tons measurement.--Ed.
[28]How astonishing is the fact, that man dares to introduce
his miserable inventions to deform the scriptural simplicity
of divine worship; as if HE who make all things perfect, had,
in this important institution, forgotten to direct the use of
liturgies--organs--vestments--pomps and ceremonies. When will man,
with child-like simplicity, follow gospel rules?--Ed.
[29]How mysterious are God's ways: some animals of every kind are
saved, and all the rest destroyed. So throughout every age some
animals have been treated with kindness, and others of the same
species cruelly maltreated. Can those who stumble at the doctrine
of election, account for this difference. Reason must submit with
reverence to the voice of Christ; "What I do, thou knowest not
NOW; but thou shalt know hereafter."--Ed.
[30] "Item," a new article added; a caution or warning.--Ed.
[31]Every edition, but the first, has left out Noah's sons!! from
the ark, while they all put in his sons' wives.--Ed.
[32]They perish in sight of a place of security which they cannot
reach; they perish with the bitter remorse of having despised and
rejected the means of escape, like the rich man in hell, whose
torment was grievously augmented by the sight of Lazarus, afar
off, in the bosom of Abraham.--Ed.
[33]Calmet says, "Apres que l'Arche eut fait le tour du monde
pendant l'espace de six mois."--Supplement to Dictionary. He gives
no authority for this improbable notion.--Ed.
[34] "A graceless clergy"!! So numerous as to cover the ground of
our land!! How awful a fact--taking the name of God on polluted
lips, and professing to teach what they do not comprehend. Men in
a state of rebellion against heaven, calling upon others to submit
to God's gospel. Solemn hypocrites, fearful will be your end.--Ed.
[35]This should prompt every professing Christian to self-examination--Am
I of the raven class, or that of the dove? May my heart, while
trembling at the thought that there are ravens in the church,
appeal to the heart-searching God, "Lord, is it I?"--Ed.
[36]This may have suggested an idea to Bunyan in writing the second
part of his Pilgrim. In the battle between Great Heart and Giant
Maul the sophist, after an hour's hard fighting, "they sat down
to rest them, but Mr. Great Heart betook him to prayer. When they
had rested them, and taken breath, they both fell to it again."--Ed.
[37]Instead of progressing to the meridian sunshine of Christianity,
they have retrograded to a darker gloom than the twilight of Judaism.
Still, some vestiges of knowledge remain--some idea of a future
state, and of sacrifice for sin. Christian, how blessed art thou!
How ought your light to shine among men, to the glory of your
heavenly Father!--Ed.
[38] "The beginning," the foundation; that which is essential to the
existence, as, "The fear of the Lord is the beginning of wisdom."
Take away the fear of the Lord, and this heavenly wisdom ceaseth
to exist.--Ed.
[39]That absurd jumble, called "The Koran," mentions a fourth son
of Noah, named Kinan, who refused to enter the ark with his family,
preferring to trust them on the top of a mountain, where they all
perished. See the chapter entitled "Hod."--Ed.
[40]Faithful is the record of Holy Writ. No excuse is offered for
the sin of this great patriarch. Grapes eaten from the vine, or
after having been dried, are nutritious, like grain from the ear
of corn; pressed out and fermented, they lose that nutriment--acquire a
fiery force--mount to the brain--lead reason captive--and triumphs
over decency: the most enlightened man becomes the savage.--Ed.
[41]To prick--to incite--to spur--to dress oneself for show; thus it
was commonly used in Bunyan's time, but in this sense has become
obsolete.--Ed.
[42]To resent--to consider as an injury or affront--to take ill.--Ed.
[43]How dreadfully was this exemplified in the cruelties perpetrated
on the dissenters in the valleys of Piedmont, and on the English
dissenters in the reign of Mary, of Elizabeth, and of the Stuarts.--Ed.
[44] "The hunting tribes of air and earth, Respect the brethren of
their birth; The eagle pounces on the lamb; The wolf devours the
fleecy dam; Even tiger fell, and sullen bear, Their likeness and
their lineage spare. Man only mars this household plan, And turns
the fierce pursuit on man; Since Nimrod, Cush's mighty son, At
first the bloody game begun." Scott's Rokeby
[45]Great allowances might be made for Bunyan's severe language
with respect to state interference in matters of faith and worship,
because he so cruelly suffered by it in his own person. But had he
escaped persecution, the same awful reflections are just and true.
If a Christian monarchy robs, imprisons, and murders dissenters,
surely a Mohammedan state may do the same to all those who refuse
to curse Christ and bless Mahomet. Bunyan appears to consider
that the great wickedness of man which caused the flood arose from
the state interfering with faith and worship. This is certainly a
fruitful source of those dreadful crimes, hypocrisy and persecution,
but whether it was the cause of that awful event, the flood, or
of that splendid absurdity, the tower of Babel, the reader must
judge for himself.--Ed.
[46]First Rome, then the Greek and Russian church; then Henry the
VIII and the church over which that lascivious monster was the
supreme head; then the Lutheran church of Germany and Holland; and
then...How admirably true is the genealogy of Antichrist as drawn
out by Bunyan.--Ed.
[47] "That monstrous work," the attempting to build the tower of
Babel.--Ed.
[48] "Language or lip." A lip, is also used for speech. In the
figurative language, "of one lip," means that they all spoke one
language; so in Job 11:2, literally, "a man of lips," is translated
"a man full of talk."--Ed.
[49]That Bunyan intended to have continued this commentary there can
be no doubt, not only from the abrupt termination of his labours,
and the blank paper following the manuscript, but from an observation
he makes on the sabbath--the sabbath of years, the jubilee, &c.,
"of all which, more in their place, IF GOD PERMIT." See Genesis
2:3.--Ed.
***
A HOLY LIFE THE BEAUTY OF CHRISTIANITY: or, AN EXHORTATION TO
CHRISTIANS TO BE HOLY. BY JOHN BUNYAN.
Holiness becometh thine house, O Lord, for ever.'--[Psalm 93:5]
London, by B. W., for Benj. Alsop, at the Angel and Bible, in the
Poultrey. 1684.
THE EDITOR'S ADVERTISEMENT.
This is the most searching treatise that has ever fallen under
our notice. It is an invaluable guide to those sincere Christians,
who, under a sense of the infinite importance of the salvation of
an immortal soul, and of the deceitfulness of their hearts, sigh
and cry, "O Lord of hosts, that judgest righteously, that triest
the reins (most secret thoughts) and the heart.' "Try MY reins and
my heart.' for it is deceitful above all things, and desperately
wicked: who can know it? I the Lord search the heart, I try the
reins, even to give every man according to his ways, and according
to the fruit of his doings.' He, in whose heart the Holy Spirit
has raised the solemn inquiry, What must I do to be saved?' flies
from his own estimate of himself, with distrust and fear, and
appeals to an infallible and unerring scrutiny. Search me, O God,
and know my heart: try me, and know my thoughts: And see if there
be any wicked way in me, and lead me in the way everlasting.'
Reader, are you desirous of having your hopes of pardon, and of
heaven, weighed in the unerring balances of the sanctuary; while
you are yet in a state of probation? Meditate and ponder over
this faithful little work. If accompanied by the Divine blessing,
it will test your faith and practice in the crucible and by the
fire of God's word. It is intended to turn your spirit inside
out--to lay bare every insidious enemy that may have crept in and
lie lurking in the walls of Mansoul. It exhibits sin in all its
hideous deformity, stript of its masquerade and disguises; so that
it appears, what it really is, the great enemy to human happiness.
It is calculated to stir up our pure minds to incessant vigilance,
lest we should wander upon tempting, but forbidden paths; and be
caught by Giant Despair, to become the object of his cruelty in
Doubting Castle.
This work was first published in 1684, in a pocket volume,
comprising nine sheets duodecimo; but became so rare, as to have
escaped the researches of Wilson, Whitefield, and other editors
of the collected works of Mr. Bunyan,--until about the year 1780,
when it was first re-published in an edition of his works, with
notes, by Mason and Ryland. The evident object of this treatise
was to aid Christian efforts, under the Divine blessing, in
stemming the torrent of iniquity, which, like an awful flood, was
overspreading this country. The moral and religious restraints,
which the government under the Commonwealth had imposed, were
dissolved by the accession of a debauched prince to the throne of
England; a prince who was bribed, to injure or destroy the best
interests of the country, by the voluptuous court of France. He
had taken refuge there from the storm; and had been defiled and
corrupted beyond ordinary conception. The king and his court were
surrounded by pimps, panders, courtesans, and flatterers. The
example of the court spread throughout the country--religion became
a jest and laughing-stock; and those who were not to be cajoled
out of their soul's eternal happiness--whose vital godliness
preserved them in the midst of such evil examples and allurements,
were persecuted with unrelenting rigour. The virtuous Lord
William Russel, and the illustrious Sydney, fell by the hands of
the executioner: John Hampden was fined forty thousand pounds.
The hand of God was stretched out. An awful pestilence carried
off nearly seventy thousand of the inhabitants of London. In the
following year, that rich and glorious city, with the cathedral--the
churches--public buildings-and warehouses, replenished with
merchandise--were reduced to ashes. The Dutch fleet sailed up the
Thames and threatened destruction to our navy, and even to the
government,--filling the court and country with terror. Still
profligacy reigned in the court and country--a fearful persecution
raged against all who refused to attend the church service. Thousands
perished in prison, and multitudes were condemned to expatriate
themselves. The timid and irresolute abandoned the faith,--desolation
spread over the church of God. At this time, at imminent risk, John
Bunyan not only fearlessly preached, but published his faithful
Advice to Sufferers;' which was immediately followed by this
important work, calling upon every one who named the name of
Christ, 'at all hazards, to depart from iniquity.' They were words
in season,' and were good,' like apples of gold in pictures of
silver.' (Prov. 25:11)
The contrast in public manners must have been painfully felt by
one, who had seen and enjoyed the general appearances, and doubtless
many real proofs of piety, which prevailed under the protectorate
of Cromwell. He was now called to witness the effects of open
and avowed wickedness among governors and nobles, by which the
fountains of iniquity were opened up, and a flood of immorality let
loose upon all classes; demoralizing the nation, and distressing
the church. It must have been difficult to form any thing like
an accurate estimate of the number of those who abandoned their
Christian profession. The immoral conduct of one bad man is more
conspicuous than the unobtrusive holiness of ninety-nine good men;
more especially, when a professor becomes profane. Thus Bunyan
argues, 'One black sheep is quickly espied among five hundred
white ones, and one mangey one will soon infect many. One also,
among the saints, that is not clean, is a blemish to the rest,
and as Solomon says, 'One sinner destroyeth much good.' p. 527. It
is more congenial to our fallen nature to notice, and be grieved
with, evil conduct, than it is to rejoice over that excellence
which may cast the observer into the shade; besides the jaundiced
fear that good works may arise from improper motives. These principles
equally applied to the state of society under the Presbyterian
government: but when the restoration to the old system took place,
so vast a change passed over society, like a pestilence, 'that sin,
through custom, became no sin. The superfluity of naughtiness,'
says Bunyan, 'is at this day become no sin with many.' p. 509.
'There are a good many professors now in England that have nothing
to distinguish them from the worst of men,' but their praying,
reading, hearing of sermons, baptism, church fellowship, and
breaking of bread. Separate them but from these, and every where
else they are as black as others, even in their whole life and
conversation.' p. 508. 'It is marvellous to me to see sin so high
amidst the swarms of professors that are found in every corner
of this land.' If the conduct of many professors were so vile, as
there can be no doubt but that it was, how gross must have been
that of the openly profane? It accounts for the wicked wit and
raillery of Hudibras, when so many professors threw off the mask
and gloried in their hypocrisy--Butler shut his eyes to the cruel
sufferings of thousands who perished in jails, the martyrs to the
sincerity of their faith and conduct. The falling away was indeed
great; and Bunyan, with all earnestness, warns his readers that,
'To depart from iniquity is to shun those examples, those beastly
examples to drunkenness--to whoredom--to swearing--to lying--to
stealing--to sabbath-breaking--to pride--to covetousness--to
deceit--to hypocrisy, that in every corner of the country present
themselves to men.' p. 517. 'O the fruits of repentance thick sown
by preachers, come up but thinly! Where are they found? Confession
of sin, shame for sin, amendment of life, restitution for cozening,
cheating, defrauding, beguiling thy neighbour,--where shall these
fruits of repentance be found? Repentance is the bitter pill,
without the sound working of which, base and sinful humour rest
unstirred, unpurged, undriven out of the soul.' p. 519.
'I would not be austere,' said Bunyan, 'but were wearing of gold,
putting on of apparel, dressing up houses, decking of children,
learning of compliments, boldness in women, lechery in men, wanton
behaviour, lascivious words, and tempting carriages, signs of
repentance; then I must say, the fruits of repentance swarm in our
land.' 'The tables of God's book are turned upside down. Love,
to their doctrine, is gone out of the country.' 'Love is gone, and
now coveting, pinching, griping, and such things, are in fashion;
now iniquity abounds instead of grace, in many that name the name
of Christ.' p. 529, 520. 'Alas! alas! there is a company of half
priests in the world; they dare not teach the people the whole
counsel of God, because they would condemn themselves, and their
manner of living in the world: where is that minister now to
be found, that dare say to his people, walk as you have me for
an example, or that dare say, what you see and hear to be in me,
do, and the God of peace shall be with you.' p. 520. Such was the
general character of the parish priests, after the black Bartholomew
Act had driven the pious and godly ministers from the parish
churches. It is almost a miracle that Bunyan escaped persecution
for his plain dealing. We cannot wonder, that under such teachers,
'Christians learned to be proud one of another, to be covetous,
to be treacherous, and false, to be cowardly in God's matters, to
be remiss and negligent in christian duties, one of another.' p.
525. A scandal was thus brought upon religion. 'Upon this I write
with a sigh; for never more than now. There is no place where the
professors of religion are, that is free from offence and scandal.
Iniquity is so entailed to religion, and baseness of life to the
naming the name of Christ, that 'All places are full of vomit and
filthiness.' 'Ah! Lord God, this is a lamentation, that a sore
disease is got into the church of God.' p. 529. It was a period
when a more awful plague raged as to morals and religion, than
that which, about the same time, had ravaged London with temporal
death--the plague of hypocrisy--of naming the name of Christ, and
still living in sin. 'Hypocrisies are of that nature, that they
spread themselves over the mind as the leprosy does over the body.
It gets in the pulpit, in conference, in closets, in communion of
saints, in faith, in love, in repentance, in zeal, in humility,
in alms, in the prison, and in all duties, and makes the whole a
loathsome stink in the nostrils of God.' p. 538 These licentious
times, in which we live, are full of iniquity.' p. 539. 'They change
one bad way for another, hopping, as the squirrel, from bough to
bough, but not willing to forsake the tree,--from drunkards to be
covetous, and from that to pride and lasciviousness--this is a grand
deceit, common, and almost a disease epidemical among professors.'
p. 532. 'The sins of our day are conspicuous and open as Sodom's
were; pride and covetousness, loathing of the gospel, and contemning
holiness, have covered the face of the nation.' p. 534. The infection
had spread into the households of professors. 'Bless me, saith a
servant, are those the religious people! Are these the servants
of God, where iniquity is made so much of, and is so highly
entertained! And now is his heart filled with prejudice against
all religion, or else he turns hypocrite like his master and
his mistress, wearing, as they, a cloak of religion to cover all
abroad, while all naked and shameful at home.' p. 536. 'He looked
for a house full of virtue, and behold nothing but spider-webs;
fair and plausible abroad, but like the sow in the mire at home.'
The immoral taint infected the young. '0! it is horrible to
behold how irreverently, how easily, and malapertly, children,
yea, professing children, at this day, carry it to their parents;
snapping and checking, curbing and rebuking of them, as if they
had received a dispensation from God to dishonour and disobey
parents.' p. 535. 'This day, a sea and deluge of iniquity has
drowned those that have a form of godliness. Now immorality shall,
with professors, be in fashion, be pleaded for, be loved and more
esteemed than holiness; even those that have a form of godliness,
hate the life and power thereof, yea, they despise them that are
good.' p. 543.
This melancholy picture of vice and profligacy was drawn by one
whose love of truth rendered him incapable of deceit or of
exaggeration. It was published at the time, and was unanswered,
because unanswerable. It was not painted from imagination by an
ascetic; but from life by an enlightened observer--not by the poor
preaching mechanic when incarcerated in a jail for his godliness;
but when his painful sufferings were past--when his Pilgrim,
produced by the folly of persecutors, had rendered him famous through
Europe--when his extraordinary pulpit talents were matured and
extensively known, so that thousands crowded to hear him preach--when
his labours were sought in London and in the country--when his
opportunities of observation had become extended far beyond most of
his fellow-ministers. The tale is as true as it is full of painful
interest. The causes of all this vice are perfectly apparent.
Whenever a government abuses its powers by interfering with divine
worship--by preferring one sect above all others; whether it be
Presbyterian, Independent, or Episcopalian--such a requiring the
things that are God's to be rendered unto Caesar, must be the
prolific source of persecution, hypocrisy, and consequent immorality
and profaneness. The impure process of immorality as checked by
the rival labours of all the sects to promote vital godliness.
Can we wonder that such a state of society was not long permitted
to exist? In three troublous years from the publication of this
book, the licentious monarch was swept away by death, not without
suspicion of violence, and his besotted popish successor fled to
die in exile. An enlightened monarch was placed upon the vacant
throne, and persecution was deprived of its tiger claws and teeth
by the act of toleration.
However interesting to the christian historian, and humbling to
human pride, the facts may be which are here disclosed; it was
not the author's intention thus to entertain his readers. No; this
invaluable tract has an object in view of far greater importance. It
is an earnest, affectionate, but pungent appeal to all professors
of every age, and nation, and sect, to the end of time. The
admonition of the text is to you, my reader, and to me; whether
we be rich or poor, ministers or ministered unto, it comes home
equally to every heart, from the mightiest potentate through
every grade of society to the poorest peasant. May the sound ever
reverberate in our ears and be engraven upon our hearts, 'Let
every one that nameth the name of Christ depart from iniquity.'
The analysis of this book exhibits--How solemn a thing it is to name
the name of Christ, as the author and finisher of our faith--God
manifest in the flesh, to bear the curse for us, and to work out
our everlasting salvation. The hosts of heaven rejoice over the
penitent sinner ransomed from the pit of wrath. Is it possible for
the soul that has escaped eternal burnings--that has experienced
the bitterness and exceeding sinfulness of sin--that has felt the
misery of transgression--that has been brought up out of that deep
and horrible pit--to backslide and plunge again into misery, with
his eyes open to see the smoke of their torments ascending up
before him? Is it possible that he should heedlessly enter the
vortex, and be again drawn into wretchedness? Yes; it is alas too
true. Well may the Lord, by his prophet, use these striking words,
'Be astonished, O ye heavens, at this, and be horribly afraid,
be ye very desolate, saith the Lord. For my people have committed
two evils; they have forsaken me, the fountain of living waters,
and hewed out broken cisterns, that can hold no water.' (Jer.
2:12,13)
The extreme folly of such conduct would render the fact almost
incredible, did we not too frequently witness it in others, and
feel it in our own hearts. This volume places these facts plainly
before us, and affectionately exhorts us to be watchful, and
diligently to inquire into the causes of such evil, and the remedies
which ought to be applied. It shews us the great varieties that
are found in the tempers and qualities of God's children, in words
calculated to make an indelible impression.
'But in this great house of God there will not only be golden and
silver Christians, but wooden and earthly ones. And if any man
purge himself from these [earthly ones], from their companies and
vices, he shall be a vessel to honour, sanctified, and meet for
the masters use, and prepared for every good work.' p. 518 Bunyan
earnestly cautions his readers to constant watchfulness, 'for sin
is one of the most quick and brisk things that are.' p. 515. And
jealousy over ourselves, lest our hearts should deceive us. 'The
young man in the gospel that cried to Christ to shew him the way
to life, had some love to his salvation; but it was not a love that
was strong as death, cruel as the grave, and hotter than coals of
juniper.' (Song 8:6) It cost nothing--no self denial, no sacrifice.
'Such will love as long as mouth and tongue can wag' will pray and
hear sermons, but will not cut off a darling lust; such deceive
their own souls. Some are allured but not changed: 'There is some
kind of musicalness in the word; when well handled and fingered
by a skilful preacher,' it has a momentary influence; 'they hear
thy words, but do them not.' (Eze. 33:30) Above all things, beware
of hypocrisy, for when it once enters, it spreads over the soul,
as the leprosy does over the body. p. 521. 'He is the same man,
though he has got a new mouth. p. 532. 'Many that shew like saints
abroad, yet act the part of devils when they are at home. Wicked
professors are practical atheists. 'The dirty life of a professor
lays stumbling blocks in the way of the blind.' p. 545. 'A professor
that hath not forsaken his iniquity, is like one that comes out
of the pest-house, among the whole, with his plaguey sores running
upon him. This is the man that hath the breath of a dragon;
he poisons the air round about him. This is the man that slays
his children, his kinsmen, his friend, and himself. They are the
devil's most stinking tail, with which he casts many a professor
into carnal delights, with their filthy conversations.' p. 530.
'Oh! the millstone that God will shortly hang about your necks, when
the time is come that you must be drowned in the sea and deluge
of God's wrath.' p. 530. Rather than thus rush upon Jehovah's
fiercest anger, 'Tell the world, if you will not depart from
iniquity, that Christ and you are parted, and that you have left
him to be embraced by them to whom iniquity is an abomination.'
p. 530. Thus faithfully and affectionately did Bunyan deal with
his hearers and readers. And he takes an occasion, now in his
maturer years, to confirm the sentiments which he had formerly
published in his 'Differences in Judgment about Water Baptism
no Bar to Communion.' 'It is strange to see at this day how,
notwithstanding, all the threatenings of God, men are wedded to
their own opinions, beyond what the law of grace and love will
admit. Here is a Presbyterian, here an Independent, here a Baptist,
so joined each man to his own opinion, that they cannot have that
communion one with another, as by the testament of the Lord Jesus
they are commanded and enjoined.' 'To help thee in this, keep thine
eye much upon thine own base self, be clothed with humility, and
prefer thy brother before thyself; and know that Christianity
lieth not in small matters, neither before God nor understanding
men.' I have often said in my heart, what is the reason that some
of the brethren should be so shy of holding communion with those,
every whit as good, if not better than themselves? Is it because
they think themselves unworthy of their holy fellowship? No,
verily; it is because they exalt themselves.' p.538. He goes on to
declare that the difficulties which sin and Satan place in the way
of the Christian pilgrim ought never to be concealed. Salvation is
to be worked out with fear and trembling. It is only by divine
aid, by dependence upon our heavenly Father, that it can be
accomplished. 'To depart from iniquity to the utmost degree of
requirement, is a copy too fair for mortal flesh exactly to imitate,
while we are in this world. But with good paper, good ink, and
a good pen, a skilful and willing man may go far.' p. 546, 547.
Mr. Ryland's note on the Christian's trials is, 'when the love of
sin is subdued in the conscience, then peace will flow in like a
river, God will be glorified, Christ exalted; and the happy soul,
under the teachings and influence of the all-wise, omnipotent
Spirit, will experience sweet peace and joy in believing.' Millions
of pilgrims have entered the celestial city, having fought their
way to glory; and then, while singing the conqueror's song, all
their troubles by the way must have appeared as sufferings but
for a moment, which worked out for them an eternal and exceeding
weight of glory, And then how blessed the song to him that hath
loved us, and washed us from our sins in his own blood, and made
us kings and priests unto our God. To him be glory and dominion
for ever and ever. Amen.--Geo. Offor.
AN INTRODUCTION TO THE FOLLOWING DISCOURSE
When I write of justification before God from the dreadful curse
of the law; then I must speak of nothing but grace, Christ, the
promise, and faith. But when I speak of our justification before
men then I must join to these good works. For grace, Christ, and
faith, are things invisible, and so not to be seen by another,
otherwise than through a life that becomes so blessed a gospel as
has declared unto us the remission of our sins for the sake of
Jesus Christ. He then that would have forgiveness of sins, and so be
delivered from the curse of God, must believe in the righteousness
and blood of Christ: but he that would shew to his neighbours
that he hath truly received this mercy of God, must do it by good
works; for all things else to them is but talk: as for example,
a tree is known to be what it is, to wit, whether of this or that
kind, by its fruit. A tree it is, without fruit, but as long as
it so abideth, there is ministered occasion to doubt what manner
of tree it is.
A professor is a professor, though he hath no good works; but
that, as such, he is truly godly, he is foolish that so concludeth.
(Matt. 7:17,18; James 2:18) Not that works makes a man good; for
the fruit maketh not a good tree, it is the principle, to wit,
Faith, that makes a man good, and his works that shew him to be
so. (Matt. 7:16; Luke 6:44)
What then? why all professors that have not good works flowing
from their faith are naught; are bramble bushes; are 'nigh unto
cursing, whose end is to be burned.' (Heb. 6:8) For professors by
their fruitlessness declare that they are not of the planting of
God, nor the wheat, 'but tares and children of the wicked one.'
(Matt. 13:37, 38)
Not that faith needeth good works as an help to justification
before God. For in this matter faith will be ignorant of all good
works, except those done by the person of Christ. Here, then, the
good man 'worketh not, but believeth.' (Rom. 4:5). For he is not
now to carry to God, but to receive at his hand the matter of his
justification by faith; nor is the matter of his justification
before God ought else but the good deeds of another man, to wit,
Christ Jesus.
But is there, therefore, no need at all of good works, because a
man is justified before God without them? or can that be called
a justifying faith, that has not for its fruit good works? (Job
22:3; James 2:20, 26) Verily good works are necessary, though God
need them not; nor is that faith, as to justification with God,
worth a rush, that abideth alone, or without them.
There is, therefore, a twofold faith of Christ in the world, and
as to the notion of justifying righteousness, they both concur and
agree, but as to the manner of application, there they vastly differ.
The one, to wit, the non-saving faith, standeth in speculation
and naked knowledge of Christ, and so abideth idle: but the other
truly seeth and receives him, and so becometh fruitful. (John
1:12; Heb. 11:13; Rom. 10:16) And hence the true justifying faith
is said to receive, to embrace, to obey the Son of God, as tendered
in the gospel: by which expression is shewed both the nature of
justifying faith, in its actings in point of justification, and
also the cause of its being full of good works in the world. A
gift is not made mine by my seeing of it, or because I know the
nature of the thing so given; but then it is mine if I receive and
embrace it, yea, and as to the point in hand, if I yield myself
up to stand and fall by it. Now, he that shall not only see, but
receive, not only know, but embrace the Son of God, to be justified
by him, cannot but bring forth good works, because Christ who is
now received and embraced by faith, leavens and seasons the spirit
of this sinner, through his faith, to the making of him capable so
to be [justified].(Acts 15:9; Gen. 18:19; Heb. 11:11) Faith made
Sarah receive strength to conceive seed, and we are sanctified
through faith, which is in Christ. For faith hath joined Christ and
the soul together, and being so joined, the soul is one spirit
with him; not essentially, but in agreement and oneness of
design. Besides, when Christ is truly received and embraced to
the justifying of the sinner, in that man's heart he dwells by
his word and Spirit, through the same faith also. Now Christ by
his Spirit and word must needs season the soul he thus dwells in:
so then the soul being seasoned, it seasoneth the body; and body
and soul, the life and conversation.
We know it is not the seeing, but taking of a potion, that maketh
it work as it should, nor is the blood of Christ a purge to this
or that conscience, except received by faith. (Heb. 9:14)
Shall that then be counted right believing in Christ unto
justification, that amounts to no more than to an idle speculation,
or naked knowledge of him? shall that knowledge of him, I say,
be counted such, as only causes the soul to behold, but moveth it
not to good works? No, verily. For the true beholding of Jesus to
justification and life, changes from glory to glory. (2 Cor. 3:18)
Nor can that man that hath so believed, as that by his faith he
hath received and embraced Christ for life before God, be destitute
of good works: for, as I said, the word and Spirit comes also by
this faith, and dwells in the heart and conscience. Now, shall
a soul where the word and Spirit of Christ dwells, be a soul
without good works? Yea, shall a soul that has received the love,
the mercy, the kindness, grace and salvation of God through the
sorrows, tears, groans, cross, and cruel death of Christ, be yet
a fruitless tree! God forbid. This faith is as the salt which the
prophet cast into the spring of bitter water, it makes the soul
good and serviceable for ever. (2 Kings 2:19-22) If the receiving
of a temporal gift naturally tends to the making of us to move our
cap and knee, and binds us to be the servant of the giver, shall
we think that faith will leave him who by it has received Christ,
to be as unconcerned as a stock or stone, or that its utmost
excellency is to provoke the soul to a lip-labour, and to give
Christ a few fair words for his pains and grace, and so wrap up
the business? No, no; 'the love of Christ constraineth us' thus
to judge that it is but reasonable, since he gave his all for us,
that we should give our some for him. (2 Cor. 5:14,15)
Let no man, then, deceive himself, as he may and will if he takes
not heed with true notions, but examine himself concerning his
faith, to wit; Whether he hath any? and if some, Whether of that
kind that will turn to account in the day when God shall judge
the world.
I told you before that there is a twofold faith, and now I will
tell you that there are two sorts of good works; and a man may
be shrewdly guessed at with reference to his faith, even by the
works that he chooseth to be conversant in.
There are works that cost nothing, and works that are chargeable.
And observe it, the unsound faith will choose to itself the most
easy works it can find. For example, there is reading, praying,
hearing of sermons, baptism, breaking of bread, church fellowship,
preaching, and the like; and there is mortification of lusts,
charity, simplicity, open-heartedness, with a liberal hand to the
poor, and their like also. Now the unsound faith picks and chooses,
and takes and leaves, but the true faith does not so.
There are a great many professors now in England that have nothing
to distinguish them from the worst of men, but their praying,
reading, hearing of sermons, baptism, church-fellowship, and breaking
of bread. Separate them but from these, and everywhere else they
are as black as others, even in their whole life and conversation.
Thus they have chosen to them the most easy things to do them, but
love not to be conscionably found in the practice of the other;
a certain sign their faith is nought, and that these things, even
the things they are conversant in, are things attended to of them,
not for the ends for which God has appointed them, but to beguile
and undo themselves withal.
Praying, hearing, reading; for what are these things ordained,
but that we might by the godly use of them attain to more of the
knowledge of God, and be strengthened by his grace to serve him
better according to his moral law? Baptism, fellowship, and the
Lord's supper, are ordained for these ends also. But there is a
vast difference between using of these things, and a using of them
for these ends. A man may pray, yea pray for such things, had he
them, as would make him better in morals, without desire to be
better in morals, or love to the things he prays for. A man may
read and hear, not to learn to do, though to know; yea he may be
dead to doing moral goodness, and yet be great for reading and
hearing all his days. The people then among all professors that
are zealous of good works are the peculiar ones to Christ. (Titus
2:14) What has a man done that is baptized, if he pursues not
the ends for which that appointment was ordained. The like I say
of fellowship, of breaking of bread, etc.. For all these things
we should use to support our faith, to mortify the flesh, and
strengthen us to walk in newness of life by the rule of the moral
law. Nor can that man be esteemed holy whose life is tainted with
immoralities, let him be what he can in all things else. I am
of that man's mind as to practical righteousness, who said to
Christ upon this very question, 'Well, master, thou hast said the
truth;--for to love the Lord our God with all the heart, and with
all the understanding, and with all the soul, and with all the
strength, and to love his neighbour as himself, is more than all
whole burnt-offerings and sacrifices.' (Mark 12:28-33) To love
my neighbour as myself, to do as I would be done unto, this is
the law and the prophets. And he that is altogether a stranger to
these things, how dwelleth the love of God in him; or how will he
manifest to another that his faith will save him?
Satan is afraid that men should hear of justification by Christ,
lest they should embrace it. But yet, if he can prevail with them
to keep fingers off, though they do hear and look on, and practise
lesser things, he can the better bear it; yea, he will labour
to make such professors bold to conclude they shall by that kind
of faith enjoy him, though by that they cannot embrace him, nor
lay hold of him. For he knows that how far soever a man engages
in a profession of Christ with a faith that looks on, but cannot
receive nor embrace him, that faith will leave him to nothing but
mistaken and disappointments at last.
The gospel comes to some in word only, and the faith of such stands
but in a verbal sound; but the apostle was resolved not to know
or take notice of such a faith. (1 Thess. 1:4, 5) 'For the kingdom
of God, saith he, 'is not in word, but in power.' (1 Cor. 1:18-20)'
He whose faith stands only in a saying, I believe, has his works
in bare words also, and as virtual is the one as the other, and
both insignificant enough. 'If a brother or sister be naked, and
destitute of daily food, and one of you say unto them, Depart in
peace, be ye warmed and filled; notwithstanding ye give them not
those things which are needful to the body; what doth it profit?
Even so faith, if it hath not works is dead, being alone.' (James
2:15-17) This faith, therefore, Satan can allow, because it is
somewhat of kin to his own. (vs. 10)
Besides, what greater contempt can be cast upon Christ than by
such wordy professors is cast upon him? These are the men that by
practice say, the gospel is but an empty sound. Yet, the more they
profess, the louder they proclaim it thus to be, to his disgrace,
while they, not withstanding their profession of faith, hold and
maintain their league with the devil and sin. The Son of God was
manifest that he might destroy the works of the devil, but these
men profess his faith and keep these works alive in the world.
(1 John 3) Shall these pass for such as believe to the saving of
the soul? For a man to be content with this kind of faith, and to
look to go to salvation by it, what to God is a greater provocation?
The devil laugheth here, for he knows he has not lost his vassal
by such a faith as this, but that rather he hath made use of the
gospel, that glorious word of life, to secure his captive, through,
his presumption of the right faith, the faster in his shackles.
It is marvellous to me to see sin so high amidst the swarms of
professors that are found in every corner of this land. Nor can
any other reason be given for it, but because the gospel has lost
its wonted virtue, or because professors want faith therein. But
do you think it is because of the first? no, the word of our God
shall stand in its strength for ever; the faith of such therefore
is not right; they have for shields of gold, made themselves
shields of brass; or instead of the primitive faith, which was
of the operation of God, they have got to themselves a faith that
stands by the power, and in the wisdom of man. (2 Chron. 12:9, 10;
Col. 2:12; 1 Cor. 2:4, 5) And, to say no more to this, for what
is God so angry with this land, but for the sin of the professors
that dwell therein, while they have polluted his name with their
gifts, and with their idols? God, I say, has been provoked most
bitterly by us, while we have profaned his name, making use of
his name, his word, and ordinances, to serve ourselves, '0 Lord,
what wilt thou do to this land.' We are every one looking for
something; even for something that carrieth terror and dread in
the sound of its wings as it comes, though we know not the form
nor visage thereof.[1] One cries out, another has his hands upon
his loins, and a third is made mad with the sight of his eyes, and
with what his ears do hear. And as their faith hath served them
about justification, so it now serves them about repentance and
reformation: it can do nothing here neither; for though, as was
said, men cry out, and are with their hands upon their loins for
fear; yet, where is the church, the house, the man that stands in
the gap for the land, to turn away this wrath by repentance, and
amendment of life? Behold the Lord cometh forth out of his place,
and will come down and tread upon the places of the earth, and
the mountains shall be molten under him, and the valleys shall be
cleft, as wax before the fire, and as the waters that are poured
down a steep place. But what is the cause of all this?--For the
transgression of Jacob is all this, and for the sins of the house
of Israel. (Micah 1:5)
It is that that is observed by them that can make observation,
that all that God has done to us already has been ineffectual as
to cause that humility and reformation, by which his judgments
must be turned away. Repentance is rare this day, and yet without
doubt, that without which, things will grow worse and worse. As
for them that hope that God will save his people, though but from
temporal judgments, whether they repent and reform, or do otherwise,
I must leave them and their opinions together: this I have found,
that sometimes the repentance, even of the godly, has come too
late to divert such judgments. And, how some of the godly should
be so indulged as to be saved from punishment without repentance,
when the true and unfeigned repentance of others will not deliver
them, leaves me, I confess, in a wilderness! But that which is most
of all to be lamented is, that sin, through custom, is become no
sin. The superfluity of naughtiness is at this day become no sin
with many. Surely this was the case with Israel, else how could
they say when the prophets so bitterly denounced God's judgments
against them, 'Because we are innocent, surely his anger shall
turn from us.' (Jer. 2:35) When custom or bad example has taken
away the conscience of sin, it is a sign that [that] soul is in
a dangerous lethargy; and yet this is the condition of the most
that profess amongst us this day. But to leave this and to proceed.
As there is a twofold faith, two sorts of good works, and the like,
so there is also a twofold love to Christ; the one standing, or
stopping, in some passions of the mind and affections; the other
is that which breaks through all difficulties to the holy commandment
to do it. Of both these there is mention made in the scripture;
and though all true love begins at the heart, yet that love is
but little set by that breaks not through to practice. How many
are there in the world that seem to have the first, but how few
shew the second. The young man in the gospel, (Mark 10:17) did
by his running, kneeling, crying, inquiring, and entreating of
Christ, to shew him the way to life, shew that he had inward love
to Christ and his own salvation; but yet it was not a love that
was 'strong as death,' 'cruel as the grave,' and hotter than the
coals of juniper. (Song 8:6) It was a love that stopped in mind
and affection, but could not break out into practice. This kind
of love, if it be let alone, and not pressed to proceed till it
comes into a labouring practising of the commandment, will love
as long as you will, to wit, as long as mouth and tongue can wag;
but yet you shall not, by all your skill drive this love farther
than the mouth; 'for with their mouth they shew much love, but
their heart goeth after their covetousness.' (Ezek. 33:31)
Nor may this love be counted for that of the right kind, because
it is in the heart, for the heart knows how to dissemble about
love, as much as about other matters. This is feigned love, or
love that pretends to dear affections for Christ, but can bestow
no cost upon him. Of this kind of love the world is full at this
day, especially the professors of this age; but as I said, of
this the Lord Jesus makes little or no account, for that it hath
in it an essential defectiveness. Thus, therefore, Christ and his
servants describe the love that is true and of the right kind,
and that with reference to himself and church.
First, with reference to himself. 'If a man love me,' saith he,
'he will keep my words.' (John 14:23) And again, 'He that hath
my commandments, and keepeth them, he it is that loveth me.' And,
'He that loveth me not, keepeth not my sayings.' 'And the word
which ye hear is not mine, but the Father's which sent me.' Behold
you now where Christ placeth a sign of love, it is not in word
nor in tongue, not in great and seemingly affectionate gestures,
but in a practical walking in the law of the Lord. Hence such,
and such only, are called the undefiled in the way. You know who
says, 'I am the way.' 'Blessed,' saith David, 'are the undefiled
in the way, who walk in the law of the Lord.' (Ps. 119:1)
But here again the hypocrite will give us the slip by betaking
himself to exterior matters, as to his 'mint and anise and cummin.'
(Matt. 23:23) Still neglecting the more weighty matters of the
law, to wit, judgment, mercy, faith; or else to the significative
ordinances, still neglecting to do to all men as he would
they should do to him. But let such know that God never ordained
significative ordinances, such as baptism, the Lord's supper, or
the like, for the sake of water, or of bread and wine; nor yet
because he takes any delight that we are dipped in water, or eat
that bread; but they were ordained to minister to us by the aptness
of the elements, through our sincere partaking of them, further
knowledge of the death, burial, and resurrection of Christ, and of
our death and resurrection by him to newness of life. Wherefore,
he that eateth and believeth not, and he that is baptized, and
is not dead to sin, and walketh not in newness of life, neither
keepeth these ordinances nor pleaseth God. Now to be dead to sin,
is to be dead to those things forbidden in the moral law. For sin
is the transgression of that, and it availeth not to vaunt that
I am a saint and under this or that significative ordinance, if
I live in' the transgression of the law.'(1 John 3:4) For I am
convicted of the law as a transgressor, and so concluded to be one
that loveth not Christ, though I make a noise of my obedience to
Christ, and of my partaking of his significative ordinances. The
Jews of old made a great noise with their significative ordinances,
while they lived in the breach of the moral law, but their practice
of significative ordinances could not save them from the judgment
and displeasure of their God. They could frequent the temple, keep
their feasts, slay their sacrifices, and be mighty apt about all
their significative things. But they loved idols, and lived in the
breach of the second table of the law: wherefore God cast them out
of his presence: hark what the prophet saith of them, (Amos 4:4)
'Come to Bethel, and transgress; at Gilgal multiply transgression;
and bring your sacrifices every morning, and your tithes after
three years: and offer a sacrifice of thanksgiving with leaven,
and proclaim and publish the free-will offerings: for this liketh
you, 0 ye children of Israel, saith the Lord God.' Thus, as I
said, the hypocrite gives us the slip; for when he heareth that
love is in the keeping of the commandments of God, then he betakes
him to the more external parts of worship, and neglecteth the more
weighty matters to the provoking of the God of Israel.
Second, As love to God is shewed by keeping of his commandments;
so love to my neighbour, is the keeping of the commandments of
God likewise. 'By this we know that we love the children of God,
when we love God, and keep his commandments. For this is the love
of God,'--in us, both to God and man, 'that we keep his commandments:
and his commandments are not grievous.' (1 John 5:2, 3) He that
keepeth not God's commandments, loves neither God nor men.
Thus then we must learn to love one another. He that keepeth God's
commandment, doth to his brother what is right, for that is God's
commandment. He that keeps God's commandment, doth to his brother
even as he would be done unto himself, for that is God's commandment.
He that keeps God's commandment, shutteth not up his bowels of
compassion from him, for the contrary is his commandment. Further,
he that keepeth God's commandment sheweth his brother what he must
do to honour the Christ that he professeth, aright: therefore, he
that keeps the commandment, loves his brother. Yea, the keeping
of the commandment is loving the brethren.
But if all love, which we pretend to have one to another, were
tried by this one text, how much of that that we call so, would
be found to be nothing less? Preposterous are our spirits in all
things, nor can they be guided right, but by the word and Spirit
of God; the which, the good Lord grant unto us plentifully, that
we may do that which is well pleasing in his sight, through Jesus
Christ our Lord. Yea, and that there may, by them, be wrought
sound repentance in us for all that hath been done by us amiss,
lest he give 'Jacob to the spoil, and Israel to the robbers;' for
that they have sinned against him by not walking in his ways, and
by not being obedient to his law. (Isa. 42:24)
Let me add, lest God doth not only punish us in the sight, and by
the hand of the wicked; but embolden them to say, it was God that
set them on; yea, lest they make those sins of ours, which we
have not repented of, not only their bye-word against us to after
generations, but the argument, one to another, of their justification
for all the evil that they shall be suffered to do unto us: saying,
when men shall ask them, 'Wherefore hath the Lord done thus unto
this land? what meaneth the heat of this great anger?' (Deut.
29:24; 1 Kings 9:8; Jer. 22:8) 'Even because they have forsaken
the covenant of the Lord God of their fathers, and walked not in
his ways.'
JOHN BUNYAN
A HOLY LIFE THE BEAUTY OF CHRISTIANITY
'AND, LET EVERY ONE THAT NAMETH THE NAME OF CHRIST DEPART FROM
INIQUITY,--2 TIM. 2:19
TIMOTHY, unto whom this epistle was writ, was an evangelist, that
is, inferior to apostles and extra-ordinary prophets, and above
ordinary pastors and teachers. (2 Tim. 4:5; Eph. 4:11) And he
with the rest of those under his circumstances was to go with the
apostles hither and thither, to be disposed of by them as they saw
need, for the further edification of those who by the apostolical
ministry were converted to the faith: and hence it is, that Titus
was left at Crete, and that this Timothy was left at Ephesus. (1
Tim. 1:3) For they were to do a work for Christ in the world,
which the apostles were to begin, and leave upon their hands to
finish. Now when the apostles departed from places, and had left
these evangelists in their stead, usually there did arise some
bad spirits among those people, where these were left for the
furtherance of the faith. This is manifest by both the epistles
to Timothy, and also by that to Titus: wherefore Paul, upon whom
these two evangelists waited for the fulfilling of their ministry,
writeth unto them while they abode where he left them, concerning
those turbulent spirits which they met with, and to teach them how
yet further they ought to behave themselves in the house of God,
which is the church of the living God, the pillar and ground
of truth. And to this purpose he gives them, severally, divers
instructions, as the judicious reader may easily understand, by
which he encourageth them to the prosecution of that service which
for Christ they had to do for those people where he had left them,
and also instructeth them how to carry it towards their disturbers,
which last he doth, not only doctrinally, but also by shewing
them, by his example and practice, what he would have them do.
This done, he laboureth to comfort Timothy with the remembrance
of the steadfastness of God's eternal decree of election, because
grounded on his foreknowledge; saying, though Hymeneus and Philetus
have erred from the faith, and, by their fall, have overthrown the
faith of some, 'Yet the foundation of God standeth sure, having
this seal, The Lord knoweth them that are his.' Now lest this
last hint should still encourage some to be remiss and carnally
secure, and foolish, as I suppose this doctrine abused, had
encouraged them to be before; therefore the apostle immediately
conjoineth to it this exhortation; 'And, let every one that nameth;
the name of Christ depart from iniquity.' Two truths strangely,
but necessarily joined together, because so apt to be severed by
the children of men; for many, under the pretence of their being
elected, neglect to pursue holiness; and many of them again that
pretend to be for holiness, quite exclude the doctrine and motives
that election gives thereto. Wherefore the apostle, that he might
set men's notions as to these things right, he joins these two
together, signifying thereby, that as electing love doth instate
a man in the blessing of eternal life; so holiness is the path
thereto; and, that he that refuseth to depart from iniquity shall
be dammed; notwithstanding he may think himself secured from hell
by the act of God's electing love. For election designeth men not
only to eternal glory, but to holiness of life, a means, thereto.
(Eph. 1:4, 5) And the manner of this connection of truth is the
more to be noted by us, because the apostle seems to conjoin[2]
them, in an holy heat of spirit, saying, 'The foundation of God
standeth sure, having this seal, The Lord knoweth them that are
his.' And, 'let every one that shall but so much as name the name
of Christ, depart from iniquity;' or, as who should say, God will
be revenged upon them for all, or, notwithstanding, they appropriate
unto themselves the benefits of election.
In the text we have, FIRST, An exhortation. SECOND, The extension
of that exhortation. The exhortation is, That men depart from
iniquity. The extension of it is, to them, all of them, every
one of them that name the name of Christ. 'And let every one that
nameth the name of Christ, depart from iniquity.'
[FIRST, THE EXHORTATION--THAT MEN DEPART FROM INIQUITY]
In the exhortation there are several things to be taken notice of,
because insinuated by the apostle. The first is, that iniquity is
a very dangerous and hurtful thing, as to the souls of sinners in
general; so to them that name the name of Christ.
First, Iniquity is a very dangerous and hurtful thing to men in
general; for it is that which did captivate the world at the
beginning, and that made it a bond-slave to the devil. It has also
done great hurt to mankind ever since. To instance a few things:
1. It is that which hath stupefied and besotted the powers of
men's souls, and made them even next to a beast and brute in all
matters supernatural heavenly. (2 Peter 2:12) For as the beast
minds nothing but his lusts and his belly, by nature, so man minds
nothing but things earthly, sensual, and devilish, by reason of
iniquity.
2. It has blinded and darkened the powers of the soul, so that
it can neither see where it is, nor which is the way out of this
besotted condition. (Eph. 4:18)
3. It has hardened the heart against God, and against all admonition
and counsel in the things of the gospel of Christ. (Rom. 2:5)
4. It has alienated the will, the mind, and affections, from the
choice of the things that should save it, and wrought them over
to an hearty delight in those things that naturally tend to drown
it in perdition and destruction. (Col. 1:21)
5. It has made man odious in God's eyes, it has provoked the
justice of God against him, and made him obnoxious to hell-fire.
(Ezek. 16:5)
6. Yea, it so holds him, so binds him, so reserves him to this,
that not he himself, nor yet all the angels of heaven, can deliver
him from this deplorable condition. (Prov. 5:22)
7. To say nothing of their pleasure and delight that it makes him
take in that way to hell in which he walketh. (Isa. 66:3; Prov.
7:22, 23) Never went fat ox so gamesomely to the shambles, nor
fool so merrily to the correction of the stocks, nor silly bird
so wantonly to the hidden net, as iniquity makes men go down her
steps to the pit of hell and damnation. O it is amazing, it is
astonishing to consider what hurt sin hath done to man, and into
how many dangers it has brought him; but let these few hints at
this time suffice as to this. I will now speak a word to the other
particular, namely,
Second, That as iniquity is dangerous and hurtful to the souls of
men in general, so it is to them that name the name of Christ. As
to the so and so naming of him, to that I shall speak by and by,
but at this time take it thus: That religiously name his name.
And I say iniquity is hurtful to them.
1. It plucks many a one of them from Christ and the religious
profession of him. I have even seen, that men who have devoutly and
religiously professed Jesus Christ, have been prevailed withal,
by iniquity, to cast him and the profession of his name quite
off, and to turn their backs upon him. 'Israel,' saith the prophet,
'hath cast off the thing that is good.' (Hosea 8:3) But why? 'Of
their silver and their gold have they made them idols.' The sin of
idolatry threw their hearts from God; their love to that iniquity
made them turn their backs upon him. Wherefore God complains,
that of forwardness to their iniquity, and through the prevalence
thereof, they had cast him behind their back. (Ezek. 23:35)
2. As it plucks many a professor from Christ, so it keeps many a
one from an effectual closing with him. How many are there that
religiously profess and make mention of the name of Christ, that
yet of love to, and by the interest that iniquity hath in their
affections, never close with him unto salvation, but are like
to them, of whom you read in Paul to Timothy, that they are ever
learning and never able to come to the knowledge of the truth. (2
Tim. 3:1-7)
3. And concerning those that have indeed come to him, and that
have effectually closed with him, and that name his name to good
purpose; yet how hath iniquity hurt and abused many of them. (1.)
It has prevailed with God to hide his face from them, a thing more
bitter than death. (2.) It has prevailed with God to chastise, and
to afflict them sorely, a thing in which he taketh no pleasure.
(Lam 3:33) (3.) It has provoked God to give them over to the hand
of the enemy, and to deliver them to the tormentors. (Jer. 12:7;
Matt. 18:34) (4.) It hath brought them to question their interest
in Christ, and whether they ever had grace in their souls. (Psa.
31:22) (5.) And for those that have yet believed they were in his
favour, this iniquity hath driven them to fear that God would cast
them away, and take all his good things from them. (Psa. 51)
Yea, he that would know the hurt that iniquity hath done to them
that name the name of Christ, let him consider the cries, the sighs,
the tears, the bemoanings, the bewailings, the lamentations, the
sorrows, the confessions, the repentings and griefs wherewith they
have been attended, while they have complained that they have been
put in the stocks, laid in the dungeon, had their bones broken,
suffered the terrors of God, been distressed almost to distraction,
and have been fed with gravel, gall, wormwood, and with the water
of astonishment, for days, yea, years together. (Job 13:27; Psa.
6:6; Psa. 31:9, 10; Psa. 38:8; Psa. 60:3; Psa. 88; Psa. 116:3;
Jer. 8:14; Jer. 23:15; Jer. 31:18; Lam. 3:4, 16; Ezek. 4:16; 2
Cor. 12:21) By all which, and many more which might be mentioned,
it appears that iniquity is a dangerous and hurtful thing.
[SECOND, THE EXTENSION OF THE EXHORTATION--TO EVERY ONE THAT NAMETH
THE NAME OF CHRIST.]
But I proceed, and come in the next place to the extension of the
exhortation, namely, that it reacheth to all those that name the
name of Christ. 'And let every one that nameth the name of Christ
depart from iniquity.'
To handle this a little, and to shew you what the apostle here
means by naming of the name of Christ: he meaneth not an irreligious
naming of that worthy name, nor those that name it irreligiously.
This is evident, because he passeth by their manner of naming of
it without the least reproof, the which he would not have done had
the fault been in their manner of naming of the name of Christ.
Now I say, if he intendeth not those that name the name of Christ
irreligiously, then, though the exhortation, 'let every one,' seems
to extend itself to all, and all manner of persons, that any ways
name the name of Christ, yet it is limited by this, to wit, that
rightly, religiously, or according to the way of the professors
of Christ, name his worthy name. And it must needs be so taken,
and that for these reasons:
First, For that, as I said before, the apostle taketh no notice of
their manner of naming of his name, so as to reprove any indecency
or unseemliness in their naming of him; wherefore he alloweth of
the manner of their naming of him.
Secondly, because the apostle's design in this exhortation was,
and is, that the naming of the name of Christ might be accompanied
with such a life of holiness as might put an additional lustre
upon that name whenever named in a religious way; but this cannot
be applied to every manner of naming the name of our Lord Jesus
Christ. For if a man shall name the name of Christ unduly, or
irreligiously, though he shall never so much therewithal depart
from iniquity, and be circumspect to the utmost in all civility
and morality, yet he answers not the apostle's end, which he seeks
by this his exhortation. For,
1. Suppose a man should name the name of Christ vainly, idly, in
vain mirth, wantonness, false or vain swearing, or the like, and
shall back this, his manner of naming the name of Christ, with
all manner of justness and uprightness of life, would this answer
the apostle's end in this his exhortation? Verily no; for this
manner of naming the name is worthy reprehension; 'Thou shalt
not take my name in vain,' or vainly make use thereof: and moral
goodness attending the so-naming of the name of Christ will do
more hurt than good. (Ex. 20)
2. There is a reproachful and scandalous naming of the name of
Christ, such as the Jews and Pharisees did accustom themselves
unto, as to call him Jesus, the deceiver; and Christ, in a way
of scorn and contempt. Nor were these men quite destitute of that
which put a lustre upon their opinions; for, said the Lord Christ
himself unto them, 'Ye indeed appear beautiful outward.' (Matt.
23:27)
3. There is such a naming of the name of Christ as to make it
a cloak for false and dangerous errors: that men, by the use of
that name, and the putting of it upon such errors and delusions,
may put off their errors to others the better. 'Many shall come
in my name, to wit, with their delusions, presenting them, in my
name, to the world, and shall put them off, in my name, to the
destruction of the soul. (Matt. 24:5) Now, can any imagine that
the apostle should extend his exhortation to such, that they,
thus continuing to name the name of Christ, should depart from
iniquity. To what end should such be comprehended in this of
exhortation of his? to no purpose at all: for the more an erroneous
person, or a deceiver of souls, shall back his errors with a
life that is morally good, the more mischievous, dangerous, and
damnable is that man and his delusions; wherefore such a one is
not concerned in this exhortation.
4. There is a naming of the name of Christ magically, and after
the manner of exorcism, or, conjuration; as we read in the Acts of
the apostles. vagabond Jews, the exorcists, there say, 'We adjure
you by Jesus, whom Paul preacheth.' (Acts 19:13-15) Thus they
called over them that had evil spirits, the name of the Lord
Jesus. But what if these should clothe this, their devilish art,
and devilish way, of using or naming of the name of the Lord
Jesus, with departing from iniquity, so as to commend their whole
life to by-standers, for such: as is morally good: what advantage
would Christ, or Paul, or the gospel, get thereby? verily none at
all; but rather damage and reproach, as will soon appear to any
man's reason, if it be considered that goodness of life, joined
to badness of principles is like the devil clothed in white, or
Satan transformed into an angel of light. And Paul was grieved
in his spirit, when the wench that had a spirit of divination did
acknowledge him to be the servant of the most high God, for he
knew it would nothing further, or help forward, the Lord's design,
but be rather an hinderance thereto. For when witches and devils
come once to commend, or make use of the name of Christ, Christ
and Paul like it not; therefore Paul's exhortation, which here
are presented with by the text, is not extended to any of the four
sorts aforenamed, but,
Third, To those upon whom his name is called, they should depart
from iniquity. I say those whom God has so far dignified, as to
put the name of Christ upon them. (Acts 15:17) And I will add, that
apply that name to themselves. And the reason is, because God is
now concerned. (ch. 11:26) God has changed thy name from Pagan to
Christian, and thou choosest to call thyself by that name, saying,
'I belong to Christ.' Now thou must depart from iniquity, for that
notice is taken of thee, both by heaven and earth, that thou art
become a disciple, and 'let every one that' so 'nameth the name
of Christ,' or that nameth it, being himself by God and himself
put under such circumstances as these, 'depart from iniquity.' (1
Peter 4:16)
Fourthly, It is spoken to those that name the name of Christ
either in the public or private worship of God, being themselves
professed worshippers of him; and the reason is, for that the
ordinances, as well as the name of God, is holy, and 'he will be
sanctified in them that come nigh him.' (Lev. 10:3) He therefore
that approacheth the presence of Christ in prayer, or any other
divine appointment, must take heed of regarding 'iniquity in
his heart.' (Psa. 66:18) Else the Lord will stop his ears to his
prayers, and will shut his eyes, and not take notice of such kind
of worship or worshippers.
Fifthly, Those that the apostle in this place exhorts to depart
from iniquity are such as have taken unto themselves the boldness
to say, that they are in him, abide in him, and consequently are
made partakers of the benefits that are in him. 'He that saith he
abideth in him, ought himself also to walk, even as he walked.'
(1 John 2:6) And the reason is, because Christ is a fruitful root,
and a free conveyer of sap into the branches; hence it is written,
that 'the trees of the Lord are full of sap.' (Psa. 104:16) So then,
he that nameth the name of Christ by way of applying to himself
his benefits, and as counting that he is found of God in him, and
so abideth, ought himself to walk even as he walked, that he may
give proof of what he saith to be true, by bearing forth before
men that similitude of righteousness that is in his root and stem:
for such as the stock or tree is, such let the branches be, but
that cannot be known but by the fruit: 'ye shall know them by
their fruit.' (Matt. 7:16) So then, he that thus shall name the
name of Christ, let him depart from iniquity: yea, let every such
man do so.
Sixthly, This exhortation is spoken to them that name Christ as
their Sovereign Lord and King: let them 'depart from iniquity.'
'The Lord is our judge, the Lord is our Lawgiver, the Lord is our
King; he will save us.' (Isa. 33:22) [These] are great words; and
as they cannot be spoken by every one, so they ought not to be
spoken lightly by them that can. Nor may he that claims so high a
privilege be but obedient, submissive, apt to learn, conscientiously
to put in practice what he hath learnt of his Judge, his Lawgiver,
and his King. Lest when some shall hear him say that Christ, by
name, is his Lawgiver and his King, and shall yet observe him to
do things evil, and to walk in ways that are not good, they shall
think evil, and speak so of his King; saying, Learnt you this of
Christ your King? or doth your King countenance you in ways that
are so bad? or, do you by thus and thus doing submit to the laws
of your king? yea, your King, his name and gospel shall bear the
burden of the evil, together with the shame thereof, if thou that
namest the name of Christ shalt not depart from iniquity.
Lastly, Whatever man he be that by his naming of the name of Christ
shall intimate that he hath any reverence of love to, or delight
in that Christ, whose name he nameth, that man should depart from
iniquity, not only for the reasons that are above mentioned, but
for those that may be named afterwards.
But having thus far opened the word, and shewed who and what manner
of man the apostle had in his eye, in this his exhortation, I
shall come, in the next place, to make some observations upon the
text. As,
[OBSERVATION FIRST.]
That it is incident to men to name the name of Christ religiously,
that is, rightly as to words and nations, and not to 'depart from
iniquity.' This was the occasion of this exhortation, for Paul saw
that there were some that did so; to wit, that named the name of
Christ well, as to words, but did not depart from iniquity. Some
such he also I found among them at Corinth, which made him say,
'Awake to righteousness, and sin not.' (1 Cor. 15:34) He found
such at Ephesus, and cries out to them most earnestly, saying,
'Awake thou that sleepest, and arise from the dead.' (Eph. 5:14)
For albeit they were professors of Christ, yet they lived too much
like those that were dead in trespasses and sins, This he also
found among the Hebrews, wherefore he saith to them, 'Let us lay
aside every weight, and the sin which doth so easily beset us, and
let us run with patience the race that is set before us.' (Heb.
12:1) These professors are easily beset with sin, yea, it did hang
upon them as weights to hinder them from making of that profession
of Christ, whose name they named, as beautiful as did become both
him and them.
In my discourse upon this subject, I must endeavour to shew you
two things. FIRST, What Paul means when he saith, 'depart from
iniquity.' SECONDLY, Why some, that as to words, rightly name the
name of Christ, do not 'depart from iniquity.'
The first of those doth need some explanation, because in some
sense even the best of saints cannot depart from sin, or iniquity.
1. Because as to the being of it, it is seated and rooted in their
flesh, and hath its dwelling there. Yea, it hath, and so will
have an abiding there, so long as man is on this side that state
of perfection, which is not to be enjoyed while we are in the
flesh: 'for in me, that is, in my flesh,' sin dwells, (Rom. 7:18)
nor doth any thing else but sin dwell there: 'for in me, that is,
in my flesh, said Paul, 'dwelleth no good thing:' therefore the
apostle must not be understood as if he intended to insinuate that
there was a possibility that the nature and being of sin could be
plucked up by the roots, and so cast clean away from us, as to
the very nature thereof. No, that will abide with us, for it hath
its dwelling in us.
2. And as they cannot depart from the nature, of it as such, that
is, as they cannot be rid of the being of sin, so neither can they
depart from the motions and stirrings of sin, no more than they
can stir from the motions or stirrings of their natural senses,
or of their natural reason: the motions of sin, which Paul also
calls the lusts thereof, will be where the nature and being of
sin is, because it is not dead; for that which liveth, what manner
of life soever it hath, will have motion according to the manner
of life which it hath; and sin being one of the most quick and
brisk things that are, it will also have its motions and lusts
accordingly. Hence Paul says, it lusts, and will lust, where it is
and dwells; though the very Spirit of God and the utmost diligence
of a Christian be also there to oppose it. (Rom. 6:12; Gal. 5:17)
3. Again, as the being and motions of sin will be with us, so also
will it in its endeavours. It will endeavour to overcome us, and
to make us captives to itself and to Satan; and these endeavours
will be with us. (Eph. 6:11, 12; 2 Cor. 10:5; Heb. 12:4) Nor can
we so depart from iniquity, as to be utterly rid of all sense and
feeling of what endeavours there are in sin and iniquity to be
master and lord, and reign. Sin will endeavour to defile the mind,
to defile the conscience, to defile the life and conversation;
and this endeavour, as endeavour, we cannot depart from; that is,
cause that it should not be in our flesh; for there it will be,
since sin in its being is there.
4. As the being, motions, and endeavours of sin will still abide
in our flesh, so consequently will its polluting fumes be upon us;
nor doth the apostle mean, when he bids us depart from iniquity,
that we should think that we can so be, or so do, in this life,
as that our being or doing should not smell of the strong scent
of sin. 'Who can bring a clean thing out of an unclean? not one.'(
Job 14:4) 'We are all as an unclean thing, and' therefore 'all
our righteousnesses are as filthy rags.' (Isa. 64:6) The scent,
the smell, the rank and odious stink of sins abide upon, yea, and
will abide upon us, when most spiritual here, and upon our most
spiritual actions too, until they be taken away by Christ. Thus
far, therefore, we cannot be concerned in the exhortation. For
should Paul exhort us to depart from the being, motion, endeavour,
and polluting fumes and scent of sin--I mean so to depart from
them, as that there shall no such thing have place, or motion,
or striving, or scent in, or upon us--he would exhort us to that
which is altogether impossible for us to perform, yea, to perform
through that working of the Spirit of God, which is to be with
us and in us here. Yea, he must exhort us to that which be could
not perform himself. But such exhortations did not stand with the
wisdom of an apostle. Wherefore there is a certain meaning in this
exhortation, from the which if we swerve, we shall both wrong the
apostle and ourselves.
FIRST--Let us inquire then what Paul should mean, where he bids
them 'that name the name of Christ depart from iniquity.' And for
our better understanding of him, we must consider that there is
an iniquity that is inherent in us, and an iniquity that is apart,
and at a distance from us. Now if he means, as certainly he doth,
that they that name the name of Christ should depart from that
sin and iniquity that is in themselves; then, though he cannot
mean that we should separate that from our persons, for that is
impossible, yet he would have us,
First, Take off and withdraw our MINDS and AFFECTIONS therefrom.
And he tells us that they that are Christ's do so. 'And they that
are Christ's have crucified the flesh with the affections and
lusts.' (Gal. 5:24) Sinful lusts and sinful motions our minds and
affections should depart from them. There are the affections and
lusts of sin; and there are the affections and lusts, or desires
of the soul; and again, there are the affections and lusts of the
new man in saints. Now this is that that the apostle would have,
to wit, that the affections and passions of our souls should not
choose but depart from the affections and lusts of our old man,
and should be renewed and made willing to be led by the Holy
Ghost from them. 'This I say,' says he, 'Walk in the Spirit, and
ye shall not fulfil the lust of the flesh.' (ver. 16)
Wherefore, when he saith, depart from iniquity, if he means from
our own inherent iniquity, then he must mean thus, take your mind
and your affections off, carry your minds away from them, set
your minds and affections upon other objects, and let your minds
and affections be yielded up to the conduct of the word and Spirit
of God, 'Let not sin therefore reign in your mortal body, that ye
should obey it in the lusts thereof.' (Rom. 6:12) Now a man, in
mind and affections, may depart from that which yet will not depart
from him; yea, a man in mind may depart from that which yet will
dwell in him as long as he lives.
For instance, there are many diseases that cleave to men, from
which, in their minds, they willingly depart. Yea, their greatest
disquietment is, that so bad a distemper will abide by them,
and might they but have their desire accomplished, they would be
as far therefrom as the ends of the earth are asunder, and while
they are found to continue together, the mind departs therefrom,
and is gone either to God or to physicians for help and deliverance
from it.
And thus it is with the saint, and should be with every one that
by way of profession nameth the name of Christ, he should depart
from his indwelling sin, with his mind. 'With his mind he should
serve the law of God.' (Rom. 7:25) And this is an excellent thing
to do, and can be done by none but such as are possessed with
an excellent spirit. Ah! to find a man that really departs from
himself, and that draweth the affections of the soul, from the
affections and lusts of his flesh is rare thing. (Ezek. 11:19-21)
The heart of the most of professors goeth after their detestable
lusts, and after their inward abominations. But such shall of
the flesh reap corruption,' notwithstanding they name the name of
Christ. (Gal. 6:8)
Sin is sweet to him that is nothing but flesh, or that can savour
nothing but what is of the flesh. (Job 20:12) Nor can it be that
be that is such should depart from himself, his sweet self. (Rom.
8:5-8) No, they that are after the flesh do mind the things of the
flesh; wherefore they that are in the flesh, though they profess
religion and name the name of Christ, cannot please God; for
such, instead of walking in and after the Spirit, have put the
stumbling-block of their iniquity before their faces, to hinder
their departing therefrom. (Ezek. 14:7, 8) nor will all their
inquiring of God, nor their seeking and praying to him, keep them
from stumbling and falling, and splitting themselves in sunder
upon the rocks and ruins that are provided for them, as a reward
of the evil of their doings. (Job 14:16) Yea, they shall
suck the poison of asps, and the viper's tongue shall slay them,
notwithstanding all their profession.
Question. But some may say, how shall I know that I do depart from
the iniquity of my flesh, from the iniquity that is in me.
Answer. I shall answer this question briefly thus:
(1.) How is iniquity in thine eye, when severed from the guilt
and punishment that attends it? Is it as separate from these,
beauteous, or ill-favoured? I ask thee how it looks, and how thou
likest it, suppose there were no guilt or punishment to attend
thy love to, or commission of it? For if in its own nature it be
desirable to thy mind, and only therefore shunned for fear of the
punishment that attends the commission of it, without doubt thou
art none of them that do depart from it; all that thou dost is,
thou shunnest the sin, not of abhorrence of the sin, but for fear
of the punishment that attends it. Like the thief that yet refuseth
to take away his neighbour's horse, not of hatred of theft, but
for fear of the gallows.
(2.) How dost thou like thyself, as considered possessed with a
body of sin, and as feeling and finding that sin worketh in thy
members? doth this yield thee inward pleasedness of mind, and a
kind of secret sweetness, or bow? for to be sure, where a sanctified
mind is, there is nothing more; odious in itself, nor that makes
a man so in his own eyes, as doth this sight, the sight of sin in
him, of the working of lust in him. (Job 42:6; Ezek. 16:63; Rom.
6:12) It is this that makes the good man ashamed, that makes him
blush, and that makes him abhor himself.
(3.) How look thy duties in thine eyes, I mean thy duties which
thou doest in the service of God? I say, how look the best of
these, the most warm and spiritual of these, since not one of them
can be performed, but they do catch the stain of sin, as coming
from thee? or art thou through the ignorance that is in thee as
[one] unacquainted with these things?
(4.) Why wouldst thou go to heaven? Is it because thou wouldst be
saved from hell, or because thou wouldst be freed from sin? I say,
wouldst thou go to heaven, because it is a place that is holy, or
because it is a place remote from the pains of hell? I ask again,
wherein dost thou think the blessedness of heaven consists? is
it in the holiness that is there, or in the freedom that is there
from hell? There is not a man alive but would go to heaven, that
he may be saved from hell: but how many would go thither that they
might be saved from the pleasures of sin, from the inward pleasure
of sin; of that I will be silent, though surely they are those
that are out of love with sin, and that do depart from iniquity.
Verily, my brethren, it is a great thing to depart from iniquity;
it is a great thing to have my will, my mind, and my affections
departing from it. But,
Second, As they that depart from iniquity withdraw their minds and
affections from the lusts and motions of it, so they depart also
from the OCCASIONS of it; there are occasions by which sin worketh
to bring forth the fruits thereof, and some seek those occasions.
(Rom. 14:13; 1 Tim. 5:4; Ex. 23:7; Prov. 5:8; 2 Tim. 2:16) But
he that hath set himself to depart from sin in himself, will not
seek occasions from abroad to do it. Such a man as will keep far
from an evil matter will not company with a person that pollutes
and defiles, nor will he come near the door of the adulteress's
house; he will shun profane and vain babbling, for fear of the
ungodliness that attends it; he will walk with wise men that he may
be wise, knowing that 'a companion of fools shall be destroyed.'
(Prov. 13:20)
Now there are occasions given and occasions taken to sin against
the Lord Jesus; but he that departeth from iniquity departeth from
them both. He is not for giving any occasion to others to sin; he
had rather wrong himself and put up with injuries done, than give
occasion to others to do iniquity; and as he is for giving none,
so neither is he for taking any: he is for partaking of no man's
sins, but for keeping of himself pure. (1 Tim. 5:22)
Third, To depart from iniquity, is to depart from it in those
EXAMPLES that are set before us thereto: occasions and examples
are sometimes the same, but there may be occasions to sin where
there are no examples thereto, and therefore in that they differ.
And to depart from iniquity is to shun and depart from those
examples, those beastly examples, that in every corner of the
country present themselves to men.
Examples to drunkenness; examples to whoredom; examples to
swearing, to lying, to stealing, to sabbath-breaking, to pride,
to covetousness, to deceit, to hypocrisy, and to what not, are
now-a-days common among men, and he that is to seek in this matter,
and that know not how to be expertly base, may have patterns and
examples thereto in every hole. But to depart from iniquity is
to depart from sinful examples, to shut the eyes at them, to turn
the back upon them, and to cry out to heaven for grace to be kept
in the path of life. And, 'Let every one that nameth the name of
Christ depart from iniquity.'
Fourth, To depart from iniquity is to depart from the ENTICINGS
of iniquity. There is that in iniquity that is of an enticing
nature. Its pleasures, profits, honours, delights, and sweetnesses
are enticing, and he that hankers after these is not departed nor
departing from iniquity. A man must be weaned from these things,
and must find some things somewhere else that are better than
these, else he cannot depart from iniquity.
Question. But some may say, I go from it and it follows me; I
reject it and it returns upon me; I have said it nay, a thousand
times, and yet it offereth itself and its deceits to me again,
what would you have me do?
Answer. I would answer thus; Departing from iniquity is not a
work of an hour, or a day, or a week, or a month, or a year; but
it is a work that will last thee thy lifetime, and there is the
greatness and difficulty of it: were it to be done presently, or
were the work to be quickly over, how many are there that would
be found to have departed from iniquity; but for that it is a work
of continuance, and not worth anything, unless men hold out to the
end, therefore it is that so few are found actors or overcomers
therein. Departing from iniquity, with many, is but like the
falling out of two neighbours, they hate one another for a while,
and then renew their old friendship again.
But again, since to depart from iniquity is a work of time--of all
thy time, no wonder if it dogs thee, and offereth to return upon
thee again and again; for THAT is mischievous, and seeks nothing
less than thy ruin: wherefore thou must, in the first place, take
it for granted that thus it will be and so cry the harder to God
for the continuing of his presence and grace upon thee in this
blessed work, that as thou hast begun to call upon the name of
the Lord Jesus, and begun to depart from iniquity, so thou mayest
have strength to do it to the last gasp of thy life.
And further, for that departing from iniquity is a kind of a
warfare with it, for iniquity will hang in thy flesh what it can,
and will not be easily kept under; therefore no marvel if thou
find it wearisome work, and that the thing that thou wouldest be
rid of, is so unwilling to let thee depart from it.
And since the work is so weighty, and that it makes thee to go
groaning on, I will for thy help give thee here a few things to
consider of: and [remember],
1. Remember that God sees thee, and has his eyes open upon thee,
even then when sin and temptation is lying at thee to give it some
entertainment. This was that that made Joseph depart from it, when
solicited to embrace it by a very powerful argument. (Gen. 34:6-7)
2. Remember that God's wrath burns against it, and that he will
surely be revenged on it, and on all that give it entertainment.
This made Job afraid to countenance it, and put him upon departing
from it; 'For destruction from God was a terror to me, and by
reason of his highness I could not endure.' (Job 31:23)
3. Remember the mischiefs that it has done to those that have
embraced it, and what distress it has brought upon others. This
made the whole congregation of Israel tremble to think that any
of their brethren should give countenance to it. (Josh. 22:16-18)
4. Remember what Christ hath suffered by it, that he might deliver
us from the power of it. This made Paul so heartily to depart from
it, and wish all Christians to do so as well as he. (2 Cor. 5:14)
5. Remember that those that are now in hell-fire went thither
for that they loved iniquity, and would not depart from it. (Psa.
9:17; 11:6)
6. Remember that a profession is not worth a pin, if they that
make it do not depart from iniquity. (James 2:16, 17)
7. Remember that thy death-bed will be very uneasy to thee, if
thy conscience at that day shall be clogged with the guilt of thy
iniquity. (Hosea 7:13, 14)
8. Remember that at the judgment-day Christ will say to those,
Depart from me, that have not here departed from their sin and
iniquity. (Luke 13:27; Matt. 25:41)
Lastly, Remember well, and think much upon what a blessed reward
the Son of God will give unto them at that day that have joined
to their profession of faith in him a holy and blessed conversation.
Having thus briefly showed you these things, I shall come in the
next place,
SECOND, To show you, why some, that as to words rightly name the
name of Christ, do not depart from iniquity. That it is incident
to men to name the name of Christ religiously, and not to depart
from iniquity, I have proved already, and now I must show you why
it is so, and the reasons are of three sorts:
First, Some profess him, yet have not saving faith in him, nor
yet received grace from him. That some profess him that have not
faith in him, nor received grace from him, I will make appear
first; and then that they do not depart from iniquity, shall be
shown afterwards.
That the first is true consider, Christ says to his disciples,
'There are some of you that believe not.' And again, 'For Jesus
knew from the beginning who they were that believed not, and who
should betray him.' (John 4:64) Now if they believe not, they have
none of his grace in them; for faith is the first and head grace,
the beginning and leading grace; he, therefore, that is destitute
of that is empty of all the rest. Besides, other scriptures also
confirm this truth. James calls I some of the professors of Christ
that were in his day vain or empty men. (James 2:20) That is, men
void of grace. And the apostle suggesteth in the very words below
the text, that as in God's house there are golden and silver saints,
so there are also earthy and wooden ones. For 'in a great house'
as God's is, 'are not only vessels of gold and silver, but also
of wood and of earth, and some to honour, and some to dishonour.'
(2 Tim 2:20) That is, some for heaven and some for hell. (Rom 9:
20-23)
Now they are these wooden and earthy professors that he aimeth
at in the text; to wit, that they should depart from iniquity, or
else their profession would do them no good, and these also that
he despaireth of in the next words, saying, But in this great
house of God there will not only be golden and silver Christians,
but wooden and earthly ones: And if any man purge himself from
these, from these men's companies, and from these men's vices, he
shall be a vessel to honour, sanctified, and meet for the master's
use, and prepared to every good work. From all which it is
gathered that there are some that name the name of Christ in a
way of profession, that have neither faith nor grace in them, and
so, consequently, that do not depart from iniquity. For,
These want that principle, that holy and blessed principle, that
should induce them thereunto; to wit, the great and principal
graces of the Spirit, and they are four.
1. As I have said, they want FAITH, that heart-purifying grace,
for the heart is purified by faith. (Acts 15:9) I have showed you
already that departing from iniquity must be with the mind and
affections, or with the heart. But how can that be, where the
heart is not sanctified and made holy? For, an unsanctified mind
cannot depart from iniquity, no more than the Ethiopian can change
his skin. (Jer. 13:3) But nothing can purify the heart but faith.
Therefore nothing can make a professor depart from iniquity where
faith is wanting. So then, when men professedly name the name of
Christ without having holy faith in him, they still abide by their
iniquity; they depart not from their iniquity, but rather make
of their profession a cloak for their iniquity, for their malice,
and for their covetousness, and the like. (1 Thess 2:15; 1 Peter
2:16) It is not profession, but faith, that bringeth God and the
soul together; and as long as God and the soul are at a distance,
whatever profession is made, there is not a departing, not
an heart-departing from iniquity. Wherefore to these professors
James writeth thus, 'Draw nigh to God, and he will draw nigh
to you. Cleanse your hands, ye sinners: and purify your hearts,
ye double-minded.' (James 4:8) Men, far from God, cannot think
reverently of him, nor so speak and profess him, as standeth with
the nature of gospel religion; wherefore God saith, draw near
hither, that is by faith; and again, 'let them come near, then
let them speak,' then let them profess. (Isa 41:1) Without faith
a man cannot please God, because he cannot without it stand before
him in the spotless righteousness of Christ, nor yet depart from
iniquity, and live a holy life. (Heb 11:6)
There are three things in faith, that directly tend to make a man
depart from iniquity. (l.) It apprehendeth the truth of the being
and greatness of God, and so it aweth the spirit of a man. (2.) It
apprehendeth the love of this God in Christ, and so it conquereth
and overcometh the spirit of a man. (3.) It apprehendeth the
sweetness and blessedness of the nature of the Godhead, and thence
persuadeth the soul to desire here, communion with him, that it
may be holy, and the enjoyment of him, when this world is ended,
that it may be happy in, and by him, for ever.
But without faith these things cannot be apprehended, and therefore
those that want it, whatever; their profession is, they will not
depart from iniquity.
2. [They want REPENTANCE.] Repentance is another of the great
and principal graces which the Holy Ghost worketh in the heart.
Wherefore, without this also there can be no departing from iniquity.
It is in vain to expect it of any man, let his profession be never
so stately and great, if he is a stranger to sound repentance. How
many are there in our day, since the gospel is grown so common,
that catch up a notion of good things and from that notion make
a profession of the name of Christ, get into churches, and obtain
the title of a brother, a saint, a member of a gospel congregation,
that have clean escaped repentance. I say, they have catched up
a notion of good things, and have through that adventured to name
the name of Christ, quite forgetting to take repentance with them.
Repentance should be, and is one of the first steps into the true
gospel profession. (Mark 1:15; Prov 3:7; 16:6) But some know nothing
of it, until they come to the end of all, and their repentance
will do them no good. Repentance is not but where the true fear
of God is; yea, the fear of God is one ground of repentance.
Repentance is the scouring grace, it is that which purges. Repentance
is, as I may call it, that bitter pill without the taking, and
sound working of which, base and sinful humours will rest unstirred,
unpurged, undriven out of the soul. Can repentance be where godly
sorrow is not? or can repentance be where the fruits of repentance
are not? O the fruits of repentance, thick sown by preachers, but
it comes up but thinly! (Mark 1:4,5; Rom 6:21; Jer 7:3,5) Where
shall the fruits of repentance be found? Confession of sin is one
fruit of repentance; shame for sin is another fruit of repentance;
amendment of life is another fruit of repentance; restitution
for couzening, cheating, defrauding, beguiling thy neighbour, is
another fruit of repentance. (Luke 19:5-8) Yea, if you would see
the fruits of repentance as described by the Holy Ghost, and put
together for the further conviction and shame of the impenitent
professor, look into the second epistle to the Corinthians, 12:9-11.
But this is a day that was never read of, a day wherein conversion
is frequent without repentance; such a conversion as it is, and
therefore doth the church of God now swarm with them that religiously
name the name of Christ, and yet depart not from iniquity. Alas!
all houses, all tables, all shops, have hanging up in them the
sign of the want of repentance. (Eccl 7:27,28) To say nothing of
the talk, of the beds and the backs of most that profess, by which
of these is it that one of a thousand for men; and for women,
one of ten thousand, do show that they have repentance? No marvel
then that the name of Christ is so frequently mentioned there,
where iniquity dwells, yea, reigns, and that with the consent of
the mind.
I would not be austere, but were wearing of gold, putting on of
apparel, dressing up houses, decking of children, learning of
compliments, boldness in women, lechery in men, wanton behaviour,
lascivious words, and tempting carriages, signs of repentance;
then I must say, the fruits of repentance swarm in our land; but
if these be none of the fruits of repentance then, O, the multitude
of professors, that religiously name the name of Christ, and do
not depart from iniquity.[3] But,
3. [They want LOVE.] Love is another of those great and principal
graces which the Holy Ghost worketh in the heart; wherefore let
profession be never so high, yet if love be wanting there, to be
sure such professors 'depart not from iniquity,' (1 Cor 13) Hence
all profession, and subjecting to profession, are counted nothing,
where love is not. Love is counted a most infallible sign that a
man is in a state of salvation. 'He that loveth dwells in God, is
born of God, and knoweth him.' (1 John 4:7,16,21) Love divideth
itself, to God, and to my neighbour. Love to God is, that we
keep his sayings, his commandments, his laws. 'If a man love me,'
saith Christ, 'he will keep my words;--and he that loveth me not,
keepeth not my sayings.' (John 14:23,24) For this is the love of
God, that we keep his commandments: and his commandments are not
grievous.' (1 John 5:3) So then, that professor that hath not love,
cannot depart from iniquity. (l.) Where no love is, men cannot
be tender of the name of God, they are not afflicted because men
keep not God's law. (Psa 119:136; 1 Col 13:5) (2.) Where no love
is, men cannot deny themselves of that which otherwise they might
lawfully do, lest the weak should fall, and the world be destroyed.
(Rom 14:15) (3.) Where love to God is, there is hatred against
iniquity; 'ye that love the Lord, hate evil.' (Psa. 97:10)
A man cannot love God that loves not holiness; he loves not holiness
that loves not God's word; he loves not God's word that doth not
do it. It is a common thing to find men partial in God's law,
setting much by small things, and neglecting the weightier matters,
paying tithe of mint, and anise, and cummin, and neglecting the
weightier matters. These turn the tables of God's book upside
down; making little laws of great ones; and great ones of little
ones; counting half an hour's bodily service better than a moral
life. Love! love is gone out of the country; love to the doctrine
of the first table, love to the doctrine of the second table. O
how many professors, in God's eyes, are accounted of no more than
sounding brass, for want of this ornament, love! (1 Cor 13)
To speak nothing of the first table, where is he that hath his
love manifested by the second? where are they that feed the hungry
and clothe the naked, and send portions to them, for whom nothing
is prepared? Where is Paul that would not eat meat while the world
standeth, lest he made his brother offend? (1 Cor 8:13) Where is
Dorcas, with her garments she used to make for the widow, and for
the fatherless? (Acts 9:36-39) Yea, where is that rich man that,
to his power, durst say as Job does? as recorded in Job 30:25;
31:13,32. Love! love is gone, and now coveting, pinching, griping,
and such things are in fashion: now iniquity abounds, instead of
grace, in many that name the name, of Christ. They want love, and
therefore cannot depart from iniquity.[4]
4. [They want HOPE.] Hope is another of those great and principal
graces, which the Holy Ghost worketh in the heart, and without
which, let a man be never so high in profession, and so open in
naming the name of Christ, he cannot depart from iniquity. As was
said before of faith, so we say now of hope. 'And every man that
hath this hope in him purifieth himself, even as he is pure.' (1
John 3:3) Here is that excellent office, or rather effect of hope
made manifest, it purifieth, it cleanseth a man; it makes him make
the Lord Jesus his example, as well as his Saviour. He purifieth
himself even as he is pure; to wit, in soul, in body, in spirit,
in life and conversation. Hope of life, eternal by Christ, makes
a man purify himself in obeying the truth through the Spirit.
Hope to be with Christ hereafter, will make me strive to believe
him here. Hope of being with angels then, will make a man strive
to live like an angel here. Alas! alas! there is a company of
half-priests in the world, and they cannot, they dare not teach
the people the whole counsel of God, because in so doing they
will condemn themselves and their manner of living in the world;
where is that minister now to be found that dare say to his people,
Look on me, and walk as you have me for an example? or that dare
say, What you see and hear to be in me, do, 'and the God of peace
shall be with you ?' (Phil 3:17; 4:9) These men had hope and hope
purified them to an example, till they became patterns to others.
Is not this now far off from some professors in the world? Are
they purified, are they clean that name the name of Christ? are
they weaned from that milk, and drawn from the breasts? No, nor
their profession is not attended with grace; they name the name
of Christ; well, but they do not depart from iniquity. Let a man
believe a lie, and according to the reality of his belief, such
will his obedience be; let a man hope for that for which he hath
no ground to hope, yet his hope will work with him according to
the power thereof; and yet we have a generation of men that profess
the blessed gospel, which yieldeth the most substantial ground for
faith and hope; yea, we have a company of men that will be naming
the name of Christ, which is the sweetest, the most taking, and
desirable name that is named among the sons of men, and for all
that, this gospel, this worthy name, nor yet their naming of it,
doth make them depart from iniquity. But what's the reason? why,
they have taken up a profession, but want the grace of Christ; the
faith, the repentance, the love and hope of the gospel. No marvel
then, if they abide among the wooden sort of professors: no marvel
then, though the iniquity of their heels still follows them, and
that it droppeth from them wherever they go. But so much for the
first reason, why men do name the name of Christ and yet do not
depart from iniquity.
Second, The second reason, why some that name the name of Christ,
depart not from iniquity, is, for that, though they rest not in
bare notions, as those forementioned, yet they take up as they,
short of the saving grace of God. There are bare notions, there
are common workings, and there is a work that is saving, and that
will do the soul good to eternity.
1. There are bare notions, and they that have them are such unto
whom the gospel comes IN WORD ONLY. (1 Thess 1:5; 1 Cor 4:19,20)
Such whose religion stands in word only, and is not attended with
a power suitable; that is, there goeth not along with the word, a
power sufficient to subdue, and work over the heart to a cordial
and gracious close with that word that comes to them. Yet such is
the noise and sound of the word, that they are willing to become
professors thereof; there is some kind of musicalness in it,
especially when well handled and fingered by a skilful preacher.
And lo, saith God unto such preachers, when their auditory is made
up of such kind of hearers, 'And lo, thou art unto them as a very
lovely song,' or as one that sings a song of loves, 'of one that
hath a pleasant voice, and can play well on an instrument: for
they hear thy words but they do them not.' (Eze. 33:30-32)
2. But then, besides these, there is another sort, and they go
further than these. For to them the word came, not in word only,
but also in POWER: though not in that or in such a power as is
sufficient absolutely against all attempts whatsoever to bring the
soul to glory. Of these we read in several places; to wit, that
they have tasted of the powers of the world to come; but not so
as to bring them safe to glory. Yet thus far they go. (1.) They
attain light or illumination, to see much of their state by nature
with. (Heb 6:4) (2.) This light standeth not in bare speculation,
but lets fall upon the conscience convincing arguments to the
bowing and humbling of the spirit. (1 Kings 21:27-29) (3.) They
submit to these convictions, and reform, and may for a time not only
come out from them that live in error, but escape the pollutions
of the world, by the knowledge of our Lord and Saviour Jesus Christ.
(2 Peter 2:18-20; Gal 3:4; 4:20) (4.) Yea, so powerful will this
dispensation be, that it will prevail with them to do and suffer
many things for the vindication of the truth of that gospel which
they profess. For the word will be sweet unto them. Christ, the
gift of God, will be relished by them. (Heb 6:4,5) The powers of
the world to come will be in them. Some workings of the Holy Ghost
will be in them. And joy, which is as oil to the wheels, will be
with their souls. (Luke 8:13)
Thus, I say, it is with some professors, who yet cannot be said
to depart from iniquity, that is, for all ado, because the things
that now are upon them, abide with them but awhile. 'For awhile
they believe: they rejoice in the light for a season.' (Luke
8:13, John 5:35, 2 Peter 2:21) So they clean escape from them,
who live in error for a little, or awhile; and after that return
to their old course, and are again entangled with their iniquities
and overcome. This is called, 'A turning with the dog to his own
vomit again, and with the sow that was washed, to her wallowing in
the mire.' And some of these are set forth by this and such like
sayings, 'When the unclean spirit is gone out of a man, he walketh
through dry places, seeking rest, and finding none. Then he saith,
I will return into my house from whence I came out; and when he
is come, he findeth it empty, swept, and garnished. Then goeth
he, and taketh with himself seven other spirits more wicked than
himself, and they enter in and dwell there: and the last state of
that man is worse than the first.' (Matt 12:44,45)
Now the causes of this declension, returning, or falling away
again into iniquity, are many.
First [Cause of falling away.] One is for that this work, this
work of power that they have been made partakers of, has not
been thorough enough upon all the powers of their souls. Their
understandings, their judgments and consciences have been dealt
with, but the power of God has not been upon their wills and
minds, and affections, rightly to subdue them to the grace of the
gospel. (Psa. 110:3) Indeed there seems to be subjection of the
will, and an overruling of the mind, and affections also, else
they could not for a time lay aside their iniquity, come off from
the pollutions of the world, and for a season rejoice in the world
and be pleased with the light thereof. But we may consider, that
this may be, not for that a sound work of God hath passed upon these
powers of the soul, but that rather this was by reason of those
reflex acts, that the understanding now enlightened, the judgment
now informed, and the conscience now convinced, had upon these
other powers of the soul. And I the rather think it so, because
willingness, mindfulness of, and affection for, this gospel, lasted
no longer than the light shined in their understandings, or than
the things were relished by their judgment and conscience. So that
when the light of their candle went out, and when the taste of
this sugar-plum was out of their mouth, their wills and affections,
not being possessed with the fear of God, they returned again to
their course, and went away as before with iniquity.
Nor do I by anything here discoursed, lay blame or fault at the
door of God. For,
1. He is a free agent to do what he pleaseth, and may, if he please,
refuse to give anything, or if he gives something, why may he not
give what he pleases also? He may give special grace to one, and
that which is not so to another: he may open Balaam's eyes, (Num.
24:3) and open Lydia'a heart; (Acts 16:14) he may give some but
a taste, and cause some to eat abundantly. (Heb. 6; Songs 5:1)
He may suffer some to fall away, and keep others, by his power,
through faith unto salvation.
2. Besides, God's withdrawing, to wit, of those common workings,
if they were withdrawn without, a cause given--which yet I
question--yet why may they not be withdrawn from these, as well
as from his own peculiar ones. He knows but little, that doth
not know that God ofttimes hides his face from his own, and also
withdraws from them the light and great influences of the Holy
Ghost: and turns them over, at least in their own apprehensions,
to the ungodly, and to fallen angels for their chastisement, or
trial; or instruction, &c.
3. And why may not God, since these rebels had such working with
them, as that their minds, by their understanding, their will and
affections; by their judgment and consciences were somewhat taken
and allured, cause a withdrawing of these for trial, and to see
if they would cry after him to return.
But we will let these things pass, and call you again to remembrance
of what is in hand: we are now shewing that there be them that
name the name of Christ, 'that yet depart not from iniquity,' and
in shewing the cause of their not so doing, one was for that the
gospel came to them in word only; and the other was, for that
though it came to others in power, yet not in power, or in that
power, that effectually keepeth some to salvation. Upon this
second reason I now am, and am shewing how it comes to pass that
they that are under the power of the things that we have afore
discoursed, should notwithstanding that, return to their vomit
again. One cause of this declension, or going back to iniquity,
I have just now touched upon, and we have some more behind.
Second [Cause of falling away.] Therefore such persons upon the
withdrawing of those influences that at present are mighty upon
them, do forthwith; forget, both what they had, and what work it
made upon them. Straightway they forget what manner of men they
were. It is said of Israel, they sang his praises, they soon forgot
his word. So these they forget.
1. They forget what light and what conviction they had.
2. They forget what sorrow for sin they had.
3. They forget what tastes of Christ and his word they had.
4. They forget what joy and comfort they had.
5. They forget how fair for heaven they were.
6. And they forget how cleansed once they were.
'They have forgotten that they were purged from their old sins.'
(2 Peter 1:9) Now forgetfulness makes things that are past as
nothing; and if so, then it can lay no obligations upon the mind,
to engage it to the delight of them, and to the enjoying of them,
no not in the thoughts of them, as if they were remembered by us.
Forgetfulness is a very dangerous thing: it makes preaching vain,
profession vain, faith vain, and all to no purpose. (1 Cor. 15:1,
2) Such profession is but a dream, and the professors but as
dreamers: all vanishes in the morning. This made Paul so caution
the Corinthians, that they forgot not the preaching; and the author
to the Hebrews, so earnestly calls them, in their back-sliding,
back to the remembrance of former days, and to the recollecting
of what it was that then had made them so willingly endure their
great fight of affliction. (Heb. 10:32, 33)
Forgetfulness, I say, makes things nothing; it makes us as if
things had never been; and so takes away from the soul one great
means of stay, support, and encouragement; when choice David was
dejected, the remembrance of the hill Hermon was his stay; when
he was to go out against Goliah, the remembrance of the lion and
the bear was his support: so when those that have had the power
of the things of God upon them, can think of this; when they are
withdrawn, it will, even the thinking of it, have some kind of
operation upon the soul. And therefore you shall find, that the
recovering of a backslider usually begins at the remembrance of
former things. 'Remember therefore from whence thou art fallen,
and repent, and do the first works.' (Rev. 2:5)
It is marvellous to see how some men are captivated with this
forgetfulness. Those that sometimes have prayed, cried, groaned,
and sighed, for eternal life; those that sometimes thought no
pains too much, no way too far, no hazards too great to run, for
eternal life; those who sometimes were captivated with the word,
and with the comforts and joy thereof, and that, had it been
possible, could have pulled out their eyes, and have given them to
a gospel minister, so dear and sweet were the good tidings which
they brought to such. (Gen. 4:14, 15) I say it is marvellous to
see how such men are captivated with the forgetfulness of this.
They are as if they never had been those men; they are as if they
had never had such things; or, as if they never had thought about
them. Yea, they are strange, and carry it strangely to all those
that still are under the power of that word, and of that mighty
band by which sometimes themselves were guided.
Should one say to some, Art not thou the man that I once saw crying
under a sermon, that I once, heard cry out, What must I do to
be saved? and, that some time ago I heard speak well of the holy
word of God? how askew will they look upon one; or if they will
acknowledge that such things were with them once, they do it more
like images and rejected ghosts, than men. They look as if they
were blasted, withered, cast out, and dried to powder, and now
fit for nothing but to be cast into the fire, and burned. (John
15:6) The godliness from which they are departed, and the iniquity
unto which again they have joined themselves, has so altered, so
metamorphosed and changed their heart, and mind, and ways. This
therefore as the second thing which shews why some that have been
under something of the power of things,[5] are again with iniquity
entangled and overcome.
Third [Cause of falling away.] Another thing that makes these
enlightened ones, that they continue not to depart from iniquity,
is the persecution that always attends the word: for persecution
always attends the word, that of the tongue, or that of the sword.
Now these men that were once enlightened, though they cannot
remember what they were themselves, yet Satan helps them to think
that their neighbours remember what they were: and having now
lost the savour, the sense of what they once had, and sinned away
that Spirit that brought it to them, they grow weak; yea are above
all men the most unable to stand up, to abide the shock and trial,
that for their profession is coming upon them. Wherefore, by and
by they are offended; to wit, with their own profession, and call
themselves an hundred fools, for being so heedless, so witless, and
unwary, to mind God's holy things in such a time and day. (Matt.
4:16, 17; Luke 8:13) Then they bethink with themselves, how to
make an honourable retreat, which they suppose they usually do,
by finding fault, first with their own unadvisedness, and of the
over-persuasiveness of others; they also now begin to say farewell
conscience, yea, God and heaven and all, and join in confederacy
with the world again. Thus are they in fear, where no fear is;
and the sound of a shaken leaf doth chase them. And there are four
things that are the cause of this.
1. For that not withstanding the former power that attended the
word to their hearts, their hearts did still abide as hard as
a rock, there was no true and sound breaking, nor softening in
that; wherefore there the word wanted depth of earth, as our Lord
is pleased to call it; and anon when the sun was up, that which
remained was presently scorched, and so withered away.
2. Notwithstanding what they had sometimes enjoyed, yet the grace
of the fear of God was wanting in them. (Eccl. 7:16-18) So wanting
that, what should hinder but that they should return to go as
they came, and leave Christ, the gospel, and the people of God to
shift as well as they can for themselves.
3. All that they enjoyed did not estrange their hearts from their
lusts, though when they were in the power of things, they were
deader to them than formerly; I say than formerly. (Psa. 78:30,
36, 37) And it is even with such, as with them, who are for a time
taken off from what yet they love, by some new employ in which
they are engaged. Saul went out to look for David to kill him,
but when he came at Naioth, in Ramah, the Spirit of God came upon
him, and he prophesied. (1 Sam. 19:18, 24) But this lasted but
for a while. Saul soon returned to his old envy against the holy
man again.
4. It comes upon them even of judgment and wrath, for since they
so soon give way to sin, and forget, God suffereth them to fall
into the fear of men, and to force their hearts to comply with bad
things,--even as Judas and Demas did,--till they are swallowed up
of that gulph, into which the ungodly descend. 'As for such as
turn aside unto their crooked ways, the Lord shall lead them forth
with the workers of iniquity.' (Psa. 125:5)
When once God is angry with a people, he can deal with them, he
can give them up to those lusts in judgment, that they will not
be separated from by mercy. Yea, he can make a way for his anger
to overtake them that have made a way, by the deceits of their
hearts, to go a-whoring from under him.
And these are the causes why those that were once enlightened, and
have tasted the good word of God, and the powers of the world to
come, return with the dog to his own vomit again; and so, though
they have or do name the name of Christ, yet depart not from
iniquity.
Third, A third reason, why they that name the name of Christ do not
depart from iniquity, may be, because GRACE IS WEAK and CORRUPTION
STRONG. I speak now of them that are truly gracious; for as those
that never had nothing but notion, did never at all depart from
iniquity: and as those that never had saving grace, though common
workings were with them, do but a little depart from iniquity; so
those that yet have the grace of God in them, in truth, do not,
as they should, depart from iniquity; wherefore the exhortation is
as much to them as it is to any body else; 'and let them that name
the name of Christ,' with gracious lips, 'depart from iniquity.'
For though there is a great difference betwixt these and the two
sorts that I mentioned before,--these having the true principles of
holiness in them, but the other nothing thereof,--yet they, even
they, also have need of this exhortation; for they do not, as
they should, 'depart from iniquity.' Their graces, as I said, are
weak, and that is the reason thereof.
That these do not depart from iniquity, as they should, is clear.
1. For that their highest acts of holiness are tainted therewith,
and made imperfect thereby. (Isa. 64:6; Psa. 143:2; Heb. 12:15;
Matt. 6:23) This is manifest, because they still are afraid to
shew themselves before God in their own works, and because they
betake them for acceptation with God, to the priestly office of
Christ, and pray by him, 'forgive us our trespasses.'
2. This is clear also, because we are, while in this world, nowhere
by the word said to have attained to the mark and point of absolute
perfection; but are bid to grow, to follow on, to press forward,
and to perfect holiness in the fear of God. (2 Peter 3:18; Heb.
6:12; Phil. 3:12-14; 2 Cor. 7:1) Yea, the best of us all, even
the apostles and prophets, have not only made it manifest by their
imperfections, that as yet they have not departed from iniquity as
they should; but they have confessed, and denied not, that they
were yet in the pursuit of righteousness, and had not already
attained.
3. This is clear also, for that the righteousness, by the which the
best of saints are justified in the sight of God, is a righteousness
of another, not their own; the righteousness of another man, for
that there is not any upon earth that doth good and sins not.
And what need we pray, 'forgive us our trespasses,' approach God
in the perfections of another, and be bid 'to perfect holiness,'
if we had already attained, or were already perfect, or were so
departed from iniquity as we should.
4. Alas, the complaints of God concerning this matter, doth
sufficiently testify the truth of what I say. When God came to his
people in Egypt, and bid them forsake the idols of Egypt, they did
not. But they rebelled against me, says he, and would not hearken
unto me; they did not, every man, cast away the abominations of
his eyes, neither did they forsake the idols of Egypt. Well, he
saved them out of Egypt, and brought them into the wilderness,
and said to them there, Obey my laws, and my commandments; but
the house of Israel rebelled against me in the wilderness, they
walked not in my statutes, they despised my judgments. Well, then
he had them from the wilderness to Canaan, and then said to them,
Keep my laws. (Eze. 20) But when he had brought them into the
land, then they also polluted themselves, and sinned, against him
as before. Again, when God brought them out of captivity, both
they, and every thing that they did, was unclean. (Hag. 2:14)
To be short, what says Paul in the seventh to the Romans? what
says James in the third chapter of his epistle? (ch. 3:2) And what
says John in his first epistle, and first chapter? (1 John 1:9)
Do they not all confess, though themselves were apostles, and so
for grace and gifts beyond any that breathe in this world, that
sin and iniquity was yet with them; and so consequently, that
there was not as yet that departing by them therefrom, as there
should. And the reason, as I have said, is, because grace is weak,
weak in the beat and most strong of the saints of God. Hence the
greatest saints use to complain, when much assaulted with corruptions,
or attended with very hard service for God, of their weakness and
insufficiency, as to a completeness of doing the will of God.
(1.) Moses, when God did but bid him nourish and succour Israel in
the wilderness, and carry them in his bosom, as the nursing-father
beareth the sucking child, was stricken with such fear of
miscarrying, through the weakness of his graces and the power of
his corruptions, that he cried to God, saying, 'I am not able to
bear all this people alone, because it too heavy for me. And if
thou deal thus with me, kill me, I pray thee, out of hand,--and
let me not see my wretchedness.' (Num. 11:14, 15)
(2.) Job, when he was, for a proof of his integrity, to be exercised
a while with some of the judgments of God, cries out, in a sense
of his weakness to bear them, and to go through as he should, 'Is
my strength the strength of stones? or is my flesh of brass?' And
again, 'Am I a sea, or a whale, that thou settest a watch over
me? Wilt thou break a leaf driven to and fro? And wilt thou pursue
the dry stubble?' (Job 6:12; 8:12; 13:25)
(3.) So Daniel, when he was but to stand and talk with the angel,
how weak did he find himself; 'There remained,' saith he, 'no
strength in me;' and, '0 my Lord, by the vision my sorrows are
turned upon me, and I have retained no strength. For how can the
servant of this my Lord talk with this my Lord? for as for me,
straightway there remained no strength in me, neither is there
breath left in me.' (Dan. 10) Some may say, but this is natural
weakness. But I ask, how came nature to be so weak, but through
sin? the remains whereof abiding still upon the best of saints,
make them, not withstanding their graces, incapable to do any
thing as they should.
(4.) Paul, a man of men, who had so much grace, revelation of
grace and communion with Christ, that sometimes he knew not whether
he was in or out of the body, and yet you find him making bitter
complaint of the weakness of his grace, and of the power of his
corruptions. 'I am carnal,' saith he, and what I hate that do
I. 'How to perform that which is good I find not;' 'when I would
do good evil is present with me.' 'But I see another law in my
members, warring against the law of my mind, and bringing me into
captivity to the law of sin, which is in my members.' '0 wretched
man that I am,' &c. What complaints, what confessions, what bewailing
of weakness is here? And what need was there of any of this, if
Paul could, as he would, have departed from iniquity? (Rom. 8)
I have instanced in these four men, because as to failings and
miscarriages they are as free--by what the holy record saith--as
any four of whose lives you shall read in all the Bible; but you
see that they were too weak to do good and depart from iniquity
as they would.
Grace may be said to be weak, either when a lower or less degree
thereof is compared with a higher and greater degree of the same;
or it may be said to be weak when, in what degree of it you will,
it shall be engaged by, or engage itself against sin, &c.
There are degrees of grace in the world, some have less, and some
bigger measures thereof, and according to the measure of grace
received, so is a Christian capable of action. He that has little,
acts but weakly; he that has much, acts more strongly; and he
of the saints that has most, acteth best of all: but yet none of
these three can act so as they should and would, and, consequently,
so depart from iniquity as is their duty. Witness those four that
I mentioned but now, for they are among the first-rate of saints,
yet you see what they did, and hear what they said.
Sin is a mighty tyrant; it is also installed in our flesh, and
has moreover that in it which suiteth with whatever is sensual in
us. The flesh relisheth it well, though the spirit of the Christian
is against it.
Sin is an active beast, and will not admit that the soul should
attempt to put forth itself in any good thing, without opposition
and contradiction. 'When I should do good evil is present with
me.'[6]
Sin is of a polluting and defiling nature, and what grace soever
it toucheth it staineth, and in staining makes it weaker, than
were it not so defiled it would be. Besides, not a grace, nor an
act of grace in the soul can escape untouched.
Unbelief stands ready to annoy faith in the grace, as well as in
the act of faith.
Hardness of heart will not let love so affectionately and
sympathisingly act as it should.
Sense and reason being polluted will not let hope be so steadfastly
fixed upon unseen things as it should.
Pride will not let us be so humble as we ought, nor self so self
denying. Passion often interrupts our patience, and angry motions
our meekness. By these, and more that might be named, it appears
that sin is in us, opposeth our graces, and letteth[7] them from
acting as they should; and because this sin has part of ourself
in its possession, therefore though our more noble part be utterly
against it, yet we depart not from it as we should.
God chargeth Moses with rash and unadvised words, and so he doth
Job also: Daniel did wear the name of an idol god, and Paul freely
confesseth himself unfirm. (Num. 20:12; Psa. 106:32; Job 38:2;
Job 42:6; Dan. 4:8; Rom. 7:24)
Nor may what hath now been said be applied to those that are weak
in faith, and so in every other grace; for the strongest grace
when acted as well as we can, cannot cause that we depart from
iniquity as we should. (l.) Because the strongest grace cannot
act without opposition. (2.) Because we that are the actors are
lame, infirm, and made weak by sin that dwells in us. (3.) Because
grace and a state of grace is not that wherein the perfection
designed for us doth lie, for that is in another world. (a.) This
is a place to act faith in. (b.) This is a place to labour and
travel in. (c.) This is a place to fight and wrestle in. (d.) This
is a place to be tried in.
And therefore this is no place of perfection, and consequently no
place where God's people can depart from iniquity as they should.
Now there is a twofold way of departing from iniquity. I. One is
when the mind is set against it, and withdrawn from the love and
liking of it. II. The other is when the practice of it is shunned
by the whole man.
I. The first of these ways, the saints, though they truly do depart
from iniquity, yet depart not from it as they should. (1.) Their
understanding sees not the utmost baseness that is in it. (2.) Their
judgment is not informed about the vileness of it to perfection.
(3.) The conscience has not yet been convinced of all the evil that
is in it. Then, (a.) How should the soul abhor it as it should?
(b.) How should the desires depart from it with that fervency as
they should? (c.) And the will and affections so turn away from
it as they should?
II. Second, As to the shunning of the acts of sin, there we also
come wonderful short.
We shun not the sins of others as we should. This is made appear,
(1.) For that we shun not the company of base men as we should.
(2.) Nor shun or refuse to imitate them in their evil, as we should.
How easily are good men persuaded to comply with bad men's ways.
Yea, Jehoshaphat himself said to Ahab, that base one: Behold, 'I
am as thou art, my people as thy people, my horses as thy horses.'
(1 Kings 22:4) Joseph could learn in Pharaoh's court, to 'swear
by Pharaoh's life.' (Gen. 42:15, 16) Peter also, when dissembling,
was in fashion among the people, could learn to dissemble likewise.
(Gal. 2:11-14)
We shun not our own sins or the sine of our own company as we
should. Christians learn to be proud one of another, to be covetous
one of another, to be treacherous and false one of another,
to be cowardly in God's matters one of another, to be remiss and
negligent in christian duties one of another.
Besides, if I should go about to shew here, how Christians will
hide iniquity, as David. (2 Sam. 12:12) How they will excuse it,
as did Aaron. (Ex. 32:22-24) How they will plead for it, as did
the men of the city of Joash for Baal. (Jud. 6:29-31) and the like,
I might soon make it abundantly appear, that Christians do not
depart from iniquity as they should; and therefore the exhortation
stands; good, and of use to the best of saints on earth, that
they and every of them 'should depart from iniquity.' Yea, the
observation also that they do not do it as they should, doth still
stand good against us.
Wherefore, as it is true in those that have nothing but notion,
and that it is true in those that are wrought upon, but not
effectually, so it is true upon those that are truly gracious;
observation proves it, fears of damnation prove it, the outcry
of the world proves it, and the confession of the best men proves
it.
[OBSERVATION SECOND.]
I come now to another observation with which I will present you,
and that is this, namely, that every one that in way of profession and
religion names the name of Christ, 'SHOULD DEPART from iniquity.'
I say, that every one that in a way of profession and religion,
'nameth the name of Christ, should depart from iniquity.' This
truth needs more practice than proof. For I think there are none
that have either scripture or reason by them, but will freely
consent to this.
Nor is there any thing ambiguous in the observation, that we need
now to stand upon the explaining of. For,
What iniquity is, who knows not?
That it cleaves to the best, who knows not?
That it is disgraceful to profession, who knows not? and therefore
that it ought to be departed from, who knows not?
But because the motives in particular may not be so much considered
as they ought, and because it is Satan's design to tempt us to
be unholy, and to keep iniquity and the professing man together;
therefore I will in this place spend some arguments upon you that
profess, and in a way of profession do name the name of Christ,
that you depart from iniquity; to wit, both in the inward thought
and in the outward practice of it. And those arguments shall
be of four sorts, some respecting Christ, some his Father, some
ourselves, and some the world.
First, [Arguments that respect CHRIST.]
First, The Christ, whom you profess, whose name you name, and
whose disciples you pretend to be, is holy. 'Be ye holy, for I
am holy,' (1 Peter 1:16) This is natural to our discourse; for if
Christ be holy, and if we profess him, and in professing of him,
declare that we are his disciples, we ought therefore to depart
from iniquity, that we may shew the truth of our profession to
the world.
Second, They that thus name the name of Christ should depart from
iniquity, because this Christ, whose name we name, is loving. Those
that have a loving master, a master that is continually extending
his love unto his servants, should be forward in doing of his
will, that thereby they may shew their sense, and acceptation of
the love of their master. Why, this is his will, 'that we depart
from iniquity, that we throw sin away; that we fly every appearance
of evil.' (1 Thess. 5:22; Heb. 7:26)
Third, They that thus name the name of Christ should depart from
iniquity, because of the honour and reputation of their Lord. It
is a disparagement to Christ, that any of his servants, and that
any that name his name, should yet abide by, and continue with,
iniquity. 'A son honoureth his father, and a servant his master:
if then I be a Father, where is mine honour? and if I be a Master,
where is my fear? saith the Lord of hosts, unto you, O priests,
that despise my name. And ye say, Wherein have we despised thy
name?' (Mal. 1:6)
Fourth, They that name the name of Christ should depart from iniquity,
because of his name, that his name may not be evil spoken of by
men; for our holiness puts a lustre and a beauty upon the name
of Christ, and our not departing from iniquity draws a cloud upon
it. Wherefore we ought to depart from iniquity, that the name of
the Lord Jesus may be glorified, and not reproached through us.
Fifth, They that name the name of Christ should depart from iniquity,
because of the gospel of the Lord Jesus Christ. That the gospel of
our Lord Jesus Christ, which they profess, may not be evil spoken
of by our neighbours. The gospel is called holy, therefore let them
be holy that profess it. (2 Peter 2:21) The which they can by no
means be, if they depart not from iniquity. Men cannot serve the
designs of the gospel, and their own worldly and fleshly designs.
But they that profess the name of Christ, they should be tender
of his gospel, that they keep that in good esteem and reputation
in the world. The which they can by no means do, unless they depart
from iniquity.
Sixth, They that name the name of Christ should depart from iniquity,
because the very profession of that name is holy. The profession
is an holy profession. Be ye clean that bear the vessels of the
Lord; the vessels, that is, the profession, for by that is as it
were carried about the name and gospel of Jesus Christ. We must
therefore lay aside all iniquity, and superfluity of naughtiness,
and do as persons professing godliness, as professing a profession,
that Christ is the priest of, yea the high-priest of 1 Thess.
2:30; Heb. 3:3. It is a reproach to any man to be but a bungler
at his profession, to be but a sloven in his profession. And
it is the honour of a man to be excellent in the managing of his
profession. Christians should be excellent in the management of
their profession, and should make that which is good in itself,
good to the church and to the world, by a sweet and cleanly managing
of it.
Seventh, They that profess the name of Christ, or that name it
religiously, should to their utmost depart from iniquity, because of
the church of Christ which is holy. He that religiously professeth
the name of Christ, has put himself into the church of Christ,
though not into a particular one, yet into the universal one. Now
that is holy. What agreement then hath the temple of God with idols?
Ay, or any pillar, or post, or pin, or member of that temple. (2
Cor. 6:16) One black sheep is quickly espied among five hundred
white ones, and one mangey one will soon affect many. One also
among the saints, that is not clean, is a blemish to the rest,
and, as Solomon says, 'one sinner destroyeth much good.' (Eccl.
9:18)
Eighth, They that profess the name of Christ, or that name that
name religiously, should depart from iniquity, because of the
ordinances of Christ, for they are holy. (Ex. 30:17-31) Men of
old before they went in to meddle with holy things, were to wash
their hands and their feet in a vessel prepared for that purpose.
Now since they that name that name religiously do also meddle with
Christ's appointments, they must also wash and be clean; cleanse
your hands ye sinners, if you mean to meddle with Christ in his
appointment; wash lest God cut you off for your not departing from
iniquity.
Ninth, They that name the name of Christ religiously should depart
from iniquity, because of Christ's observers. There are many that
keep their eye upon Christ, and that watch for an opportunity to
speak against him, even through the sides of those that profess
him. 'Behold, this child is set for the fall and rising again
of many in Israel; and for a sign that shall be spoken against.'
(Luke 2:34) Some take occasion to speak against him, because of
the meanness of his person; here some again speak against him,
because of the plainness of his doctrine; also some speak against
him, because of the meanness of his followers; and some speak
against him, because of the evil deeds of some that profess him.
But if he that gives just occasion of offence to the least of the
saints had better be drowned in the sea with a mill-stone about
his neck; what think you shall his judgment be, who, through his
mingling of his profession of Christ's name with a wicked life
shall tempt or provoke men to speak against Christ?
SECOND, I come now to those arguments that respect GOD THE FATHER.
First, Then, they that profess the name of Christ should depart
from iniquity; because of God the Father, because God the Father
has made Christ to be to us what he is; to wit, the Apostle and
high-priest of our profession. 'He that honoureth not the Son,
honoureth not the Father which hath sent him.' (1 Cor. 1:30;
John 5:23; 15:8) Nor can the Father be honoured by us, but by our
departing from iniquity. All our talk and profession of Christ,
adds no glory to his Father, who has made him our King, and
Priest, and Prophet, if it be not joined to an holy conversation.
Wherefore, if you profess the name of Christ, and would hold the
word in hand, that you have believed in him, depart from iniquity,
for the Father's sake that hath sent him.
Second, As it is the Father which hath made Christ to us what he
is; so it is the Father who hath called us to partake of Christ
and all his benefits. 'Wherefore we must depart from iniquity
that profess the name of Christ, that we may glorify him for his
call.' (1 Cor. 1:9; Heb. 3:1) He has called us to the fellowship
of his Son Jesus Christ; that is, to partake of all that good
that is in him, as Mediator, and to be done by him for those that
trust in him. Nor had we ever come out of a cursed and condemned
condition, to Christ, for life and blessedness, but by the call
of the Father; 'For it is not of works, but of him that calleth.'
(Rom. 9:11) Now since he has called us to this privilege--even
us whom he has called--and left others in their sins to perish by
his judgments, it is meet we should depart from iniquity. (Heb.
3:1; 2 Peter 1:2, 3) Especially since the call by which he called
us is heavenly, and holy, and because he has not only called us
to glory, but to virtue.
Third, We that religiously name the name of Christ, should depart
from iniquity, because God the Father of our Lord Jesus Christ
has commanded us to do. Wherefore gird up the loins of your minds,
be sober, and hope to the ene for the grace that is to be brought
unto you at the revelation of Jesus Christ. As obedient children,
not fashioning yourselves according to your former lusts in your
ignorance; but as he that has called you is holy, so be ye holy
in all manner of conversation: because it is written, 'Be ye holy,
as I am holy.'
Fourth, They that religiously name the name of Christ should depart
from iniquity, that they may answer the end for which they are
called to profess his name. The Father has, therefore, called them
to profess his name, that they might be trees of righteousness, the
planting of the Lord, that he might be glorified. Dost thou then
profess the name of Christ: bring forth those fruits that become
that holy profession, that you may be called 'trees of righteousness,'
and that God may be glorified for and by your professed subjection
to the gospel of his Son. (Isa. 61:3)
Fifth, They that name--as afore--the name of the Lord Jesus Christ,
should depart from iniquity, that they may shew to the world
the nature and power of those graces, which God the Father has
bestowed upon them that do religiously name the name of Christ.
And the rather, because he that religiously nameth that name,
declareth even by his so naming of him, that he has received grace
of the Father, to enable him so to do. Now he cannot declare this
by deeds, unless he depart from iniquity; and his declaring of it
by words alone, signifies little to God or man. (Titus 1:16)
Sixth, We therefore that religiously name the name of Christ, should
also depart from iniquity, because the Spirit of the Father will
else be grieved. (Eph. 4:30) The countenancing of iniquity, the not
departing therefrom, will grieve the Holy Spirit of God, by which
you 'are sealed to the day of redemption;' and that is a sin of
a higher nature that men commonly are aware of. He that grieveth
the Spirit of God shall smart for it here, or in hell, or both.
And that Spirit that sometimes did illuminate, teach, and instruct
them, can keep silence, can cause darkness, can withdraw itself,
and suffer the soul to sin more and more; and this last is the
very judgment of judgments. He that grieves the Spirit, quenches
it; and he that quenches it, vexes it; add he that vexes it,
sets it against himself, and tempts it to hasten destruction upon
himself. (1 Thess. 5:19) Wherefore take heed, professors, I say
take heed, you that religiously name the name of Christ, that you
meddle not with iniquity, that you tempt not the Spirit of the Lord
to do such things against you, whose beginnings are dreadful, and
whose end in working of judgments is unsearchable. (Isa. 63:10;
Acts 5:9) A man knows not whither he is going, nor where he shall
stop, that is but entering into temptation; nor whether he shall
ever turn back, or go out at the gap that is right before him. He
that has begun to grieve the Holy Ghost, may be suffered to go on
until he has sinned that sin which is called the sin against the
Holy Ghost. And if God shall once give thee up to that, then thou
art in the iron cage, out of which there is neither deliverance
nor redemption. Let every one, therefore, that nameth the name of
Christ, depart from iniquity, upon this second consideration.
THIRD, In the next place, I come now to those arguments that do
respect THYSELF.
First, Those that religiously name the name of Christ should,
must, depart from iniquity, because else our profession of him is
but a lie. 'If we say that we have fellowship with him, and walk
in darkness, we lie.' (I John 1:6) 'And walk in darkness;' that
is, and walk in iniquity, and depart not from a life that is
according to the course of this world. 'He that saith, I know him,
and heepeth not his commandments, is a liar, and the truth is not
in him.' (ch. 2:4) The truth that he professes to know, and that
he saith he hath experience of, is not in him. Every man that
nameth the name of Christ is not therefore a man of God, nor is
the word in every man's mouth, truth, though he makes profession
of that worthy name. (1 Kings 17:24) It is then truth in him,
and to others with reference to him, when his mouth and his life
shall agree. (Rev. 2:2, 9; 3:9) Men may say they are apostles,
and be liars: they may say they are Jews, that is, Christians, and
lie, and be liars, and lie in so saying. Now this is the highest
kind of lying, and certainly must therefore work the saddest sort
of effects. Thus man's best things are lies. His very saying, I
know him, I have fellowship with him, I am a Jew, a Christian, is
a lie. His life giveth his mouth the lie: and all knowing men are
sure he lies. 1. He lies unto God: he speaks lies in the presence,
and to the very face of God. Now this is a daring thing: I know
their lies, saith he; and shall he not recompense for this? See
Acts 5:4; Rev. 21:8, 27; 22:15. and take heed. I speak to you that
religiously name the name of Christ, and yet do not depart from
iniquity. 2. He lies unto men; every knowing man; every man that
is able to judge of the tree by the fruit, knows that that man
is a liar, and that his whole profession as to himself is a lie,
if he doth not depart from iniquity. Thus Paul called the slow
bellies,[8] the unsound professors among the Cretians, liars.
They were so in his eyes, for that their profession of the name
of Christ was not seconded with such a life as became a people
professing godliness. (Titus 1:12-16) They did not depart from
iniquity. But again, 3. Such a man is a liar to his own soul.
Whatever such an one promiseth to himself, his soul will find it
a lie. There be many in the world that profess the name of Christ,
and consequently promise their soul the enjoyment of that good,
that indeed is wrapt up in him, but they will certainly be mistaken
hereabout, and with the greatest terror will find it so, when they
shall hear that direful sentence, 'Depart from me, all ye workers
of iniquity.' (Luke 8:27) Christ is resolved that the loose-lived
professor shall not stand in the judgment, nor any such sinners
in the congregation of the righteous. They have lied to God, to
men, and to themselves; but Jesus then will not lie unto them: he
will plainly tell them that he hath not known them, and that they
shall not abide in his presence. But,
Second, Those that religiously name the name of Christ should
depart from iniquity, else, as they are liars in their profession,
so they are self deceivers. I told you but now such lie to themselves,
and so consequently they deceive themselves. 'But be ye doers of
the word, and not hearers only, deceiving your ownselves.' (John
1:22) It is a sad thing for a man, in and about eternal things,
to prove a deceiver of others; but for a man to deceive himself,
his ownself of eternal life, this is saddest of all; yet there
is in man a propenseness so to do. Hence the apostle says, be not
deceived, and let no man deceive himself. And again, verse 26,
'If any man among you seem to be religious, and bridleth not his
tongue, but deceiveth his own heart, this man's religion is vain.'
These words, 'but deceiveth his own heart,' I have much mused about:
for they seem to me to be spoken to show how bold and prodigiously
desperate some men are, who yet religiously name the name of Christ:
desperate, I say, at self deceiving. He deceiveth his own heart;
he otherwise persuadeth it, than of its ownself it would go:
ordinarily men are said to be deceived by their hearts, but here
is a man that is said to deceive his own heart, flattering it off
from the scent and dread of those convictions, that by the Word,
sometimes it hath been under: persuading of it that there needs
no such strictness of life be added to a profession of faith in
Christ, as by the gospel is called for: or that since Christ has
died for us, and rose again, and since salvation is alone in him,
we need not be so concerned, or be so strict to matter how we
live. This man is a self deceiver; he deceives his own heart. Self
deceiving, and that about spiritual and eternal things, especially
when men do it willingly, is one of the most unnatural, unreasonable,
and unaccountable actions in the world. 1. It is one of the most
unnatural actions; for here a man seeks his own ruin, and privily
lurks for his own life. (Prov. 1:18) We all cry out against him
that murders his children, his wife, or his own body, and condemn
him to be one of those that has forgot the rules and love of
nature. But behold the man under consideration is engaged in such
designs as will terminate in his own destruction: he deceiveth
his own soul. 2. This is also the most unreasonable act; there
can no cause, nor crumb of cause that has the least spark or dram
of reason, or of anything that looks like reason, be shown why a
man should deceive himself, and bereave his soul of eternal life.
Therefore, 3. Such men are usually passed over with astonishment
and silence. 'Be astonished, O ye heavens, at this! and be horribly
afraid, for my people have committed two evils; they have forsaken
me the fountain of living waters, and hewed them out cisterns,
broken cisterns, that can hold no water.' (Jer. 2:11-13)
But, above all this, as to this head, is the most amazing place,
where it is said, that the self deceiver makes his self deceiving his
sport: 'Sporting themselves with their own deceivings.' (2 Peter
2:13) These are a people far gone, to be sure, that are arrived
to such a height of negligence, carelessness, wantonness, and
desperateness of spirit, as to take pleasure in, and make a sport
of, that which will assuredly deceive them for ever. But this
is the fruit of professing of Christ, and of not departing from
iniquity. The wisdom and judgment of God is such, as to give such
over to the sporting of themselves in their own deceivings.
FOURTH. [Those arguments that respect THE WORLD.]
First, Those that religiously name the name of Christ should depart
from iniquity, because of the scandal that will else assuredly
come upon religion, and the things of religion, through them.
Upon this head I may begin to write with a sigh, for never more
of this kind than now! There is no place, where the professors
of religion are, that is clean and free from offence and scandal.
Iniquity is so entailed to religion, and baseness of life to the
naming of the name of Christ, that one may say of the professors
of this age, as it was said of them of old, 'All tables are full
of vomit and filthiness, so that there is no place clean.' (Isa.
28:8) Where are they even amongst those that strive for the rule,
that mind it at all, when it pinches upon their lusts, their
pride, avarice, and wantonness? Are not, now-a-days, the bulk of
professors like those that 'strain at a gnat and swallow a camel?'
(Matt. 23:24) Yea, do not professors teach the wicked ones to be
wicked? (Jer. 2:33) Ah! Lord God, this is a lamentation, and will
be for a lamentation. What a sore disease is now got into the
church of God, that the generality of professors should walk with
scandal!
No fashion, no vanity, no profuseness, and yet no niggardliness,
but is found among professors. They pinch the poor, and nip from
them their due, to maintain their own pride and vanity. I shall
not need to instance particulars; for from the rich to the poor,
from the pastor to the people, from the master to his man, and
from the mistress to her maiden, all are guilty of scandal, and
of reproaching, by their lives, the name of the Lord; for they
profess, and name that worthy name of Christ, but are not as they
should be, departed from iniquity.
1. Hence the name of God is polluted and reproached, even till
God is weary and cries out, 'Pollute ye my name no more with your
gifts and with your idols.' (Eze. 20:39) O do not pollute my name,
says God; rather leave off profession, and go every one to his
wickedness. Tell the world, if you will not depart from iniquity,
that Christ and you are parted, and that you have left him, to
be embraced by them to whom iniquity is an abomination. It would
far better secure the name of God from scandal and reproach, than
for you to name the name of Christ, and yet not to depart from
iniquity. Then, though you sin, as now you do, the poor world would
not cry out, Ay, this is your religion! Then they would not have
occasion to vilify religion because of you, since you tell them
that Christ and you are parted. But,
2. If you will not leave off to name the name of Christ, nor yet
depart from iniquity, you also scandal the sincere professors
of religion, and that is a grievous thing. There are a people in
the world that have made it their business, ever since they knew
Christ, to cleanse themselves from all filthiness of flesh and
spirit, and that desire to perfect holiness in the fear of God;
and you scandalous professors mixing yourselves with them, 'make
their gold look dim.' (Lam. 4:1) You are spots and blemishes to
them; Jude 12, you are an evil mixing itself with their good, and
a scandal to their holy profession. (2 Peter 2:13) You are they
that make the heart of the righteous sad, whom God would not have,
sad; you are they that offend his little ones. Oh! the millstone
that God will shortly hang about your necks, when the time is come
that you must be drowned in the sea and deluge of God's wrath.
3. If you will not leave off to name the name of Christ, nor yet
depart from iniquity, you continue to extend your scandal also
to the word and doctrine of God. They that name the name of Jesus
religiously, should so carry it in the world, that they might
adorn the doctrine of God their Saviour; but thou that professest
and yet departest not from iniquity, thou causest the name and
doctrine which thou professest to be blasphemed and reproached by
the men of this world; and that is a sad thing, a thing that will
bring so heavy a load upon thee, when God shall open thine eyes,
and he will open them either here or in hell-fire, that thou wilt
repent it with great bitterness of soul. (1 Tim. 6:1) The Lord smite
thee to the making of thee sensible to thy shame and conversion,
if it be his blessed will. Amen! But,
4. If thou wilt not leave off to name the name of Christ, nor yet
depart from iniquity, thou wilt bring reproach, scorn, and contempt
upon thyself. For 'sin is a reproach to any people.' (Prov.
14:34). (1.) These are they that God will hold in great contempt
and scorn. (Isa. 1) (2.) These are they that his people shall
have in great contempt. 'Therefore,' saith he, 'have I also made
you contemptible and base before all the people, according as ye
have not kept my ways,' but have lifted up the face against my
law.[9] (Mal. 2:9; Jer. 25:9, 18) 3. Such shall also be contemned
and had in derision of the men of this world. They shall be
a hissing, a bye-word, a taunt, and a reproach among all people.
'For them that honour me,' saith God, 'I will honour, and they
that despise me shall be lightly esteemed. (1 Sam. 2:30) I remember
that Philpot used to tell the Papists that they danced with their
buttocks uncovered, in a net,[10] because of the evil of their
ways; (Isa. 20:4) and the Lord bids professors have a care, 'that
the shame of thy nakedness do not appear,' or lest they walk
naked, and their shame be discovered. For those professors that
depart not from iniquity, however they think of themselves, their
nakedness is seen of others: and if it be a shame to the modest
to have their nakedness seen of others, what bold and brazen brows
have they who are not ashamed to show their nakedness, yea, the
very shame of it, to all that dwell about them? And yet thus doth
every one that religiously names the name of Christ, and yet doth
not depart from iniquity.
Second, Those that religiously name the name of Christ, and do
not depart from iniquity, they are the cause of the perishing of
many. 'Woe,' saith Christ, 'unto the world because of offences,'
(Matt. 18:7). And again, 'Woe to that man by whom the offence
cometh!' These are they that cause many to stumble at sin, and
fall into hell. Hark, you that are such, what God says to you: 'Ye
have caused many to stumble at the law,' and at religion. (Mal.
2:8) Men that are for taking of occasion you give it them; men
that would enter into the kingdom, you puzzle and confound them
with your iniquity, while you name the name of Christ, and do not
depart therefrom. One sinner destroyeth much good; these are the
men that encourage the vile to be yet more vile; these be the
men that quench weak desires in others; and these be the men that
tempt the ignorant to harden themselves against their own salvation.
A professor that hath not forsaken his iniquity, is like one that
comes out of the pest-house, among the whole, with his plague
sores running upon him. This is the man that hath the breath of a
dragon, he poisons the air round about him. This is the man that
lays his children, his kinsmen, his friend, and himself. What shall
I say? A man that nameth the name of Christ, and that departeth
not from iniquity, to whom may he be compared? The Pharisees, for
that they professed religion, but walked not answerable thereto,
unto what doth Christ compare them but to serpents and vipers?
What does he call them but hypocrites, whited walls, painted
sepulchres, fools, and blind? and tells them that they made men more
the children of hell than they were before. (Matt. 23) Wherefore
such an one cannot go out of the world by himself: for as he gave
occasion of scandal when he was in the world, so is he the cause
of the damnation of many. 'The fruit of the righteous is a tree
of life.' (Prov. 11:30) But what is the fruit of the wicked, of
the professors that are wicked? why, not to perish alone in their
iniquity. (Job 22:20) These, as the dragon, draw many of the stars
of heaven, and cast them to the earth with their most stinking
tail. (Rev. 12:4) Cast many a professor into earthly and carnal
delights, with their most filthy conversations.
The apostle did use to weep when he spake of these professors,
such offence he knew they were and would be in the world. (Acts
20:30; Phil 3:18, 19) These are the chief of the engines of Satan,
with these he worketh wonders. One Baalam, one Jeroboam, one Ahab;
O how many fish bring such to Satan's net! These are the tares that
he strives to sow among the wheat, for he knows they are mischief
to it. 'Wherefore, let every one that nameth the name of Christ
depart from iniquity.'
Fifth, Those that religiously name the name of Christ, and do not
depart from iniquity, how will they die; and how will they look
that man in the face, unto the profession of whose name they have
entailed an unrighteous conversation? Or do they think that he
doth not know what they have done, or that they may take him off
with a few cries and wringing of hands, when he is on the throne
to do judgment against transgressors? Oh! it had been better they
had not known, had not professed; yea, better they had never been
born; for as Christ said of Judas, so may it be said of these,
it had been good for that man if he had never been born; and as
Christ says it had been good, so Peter says it had been better. (Mark
14:21; 2 Peter 2:20, 21) Good they had not been born, and better
they had not known and made profession of the name of Christ.
But perhaps some may ask me,
WHAT INIQUITY THEY MUST DEPART FROM THAT RELIGIOUSLY NAME THE NAME
OF CHRIST?
First, I answer first, in general, those that religiously profess
the name of Christ, must depart from ALL iniquity. They should
lay aside every weight; they should fly 'all appearance of evil.'
(Heb 12:2; 1 Thess. 5:22) Many there be that are willing to part
with some sins, some pleasures, some unjust profits, if they may
be saved; but this selling of all, parting with all, forsaking of
all, is a very hard chapter.
And yet the Lord Jesus lays it there, saying so likewise,
'whosoever he be of you,' of any of you that professeth my name,
'that forsaketh not all that he hath, he cannot be my disciple.'
(Luke 14:33) Christ by this text requireth more of them that are
his than to forsake all iniquity. Wherefore, to be sure, every
sin is included. No less than universal obedience will prove a
man sincere. A divided heart is a faulty one. (Hosea 10:2) He that
forsaketh not every sin is partial in the law, nor can he have
respect to all God's commandments. (Job 20:13; John 14:21-24)
There can be no true love to Christ where there are reserves; he
that will hide any one sin in his bosom, or that will keep it,
as the phrase is, under his tongue, is a secret enemy to Jesus
Christ. He loveth not Christ that keepeth not his sayings. To halt
between two is nought, and no man can serve two masters. Christ
is a master, and sin is a master; yea, and masters are they so
opposite, that he that at all shall cleave to the one shall by the
other be counted his enemy. If sin at all be countenanced, Christ
counts himself despised. What man would count himself beloved
of his wife that knows she hath a bosom for another? 'Thou shalt
not be for another man' saith he, 'so will I be for thee.' (Hosea
3:3) Would the king count him a loyal subject who would hide in
his house, nourish in his bed, and feed at his table, one that
implacably hateth and seeketh to murder his majesty? Why, sin is
such an enemy to the Lord Jesus Christ; therefore, as kings command
that traitors be delivered up to justice, so Christ commands
that we depart from iniquity. 'Take away all iniquity,' is a good
prayer, and to 'resist unto blood, striving against sin,' is a
good warfare, and he that brings 'every thought to the obedience
of Christ' gets a brave victory. (Hosea 14:2; Heb. 12:4; 2 Cor.
10:5) Grace leaveneth the whole soul, and so consequently all the
parts thereof. Now where the whole is leavened, the taste must
needs be the same throughout. Grace leaves no power, faculty, or
passion of the soul unsanctified, wherefore there is no corner in
a sanctified soul where sin may hide his head, to find rest and
abode without control. Consequently, he that has a harbour for
this or that sin, and that can find a hiding-place and an abode
for it in his heart, is no Christian man. Let them then that
christianly name the name of Christ, make it manifest that they
do not do it feignedly, by departing from iniquity. But,
Second, And more particularly, they that name the name of Christ,
as above, let them depart from their CONSTITUTION-SIN, or, if you
will, the sin that their temper most inclines them to. Every man
is not alike inclined to the same sin, but some to one and some
to another. Now let the man that professes the name of Christ
religiously, consider with himself, unto what sin or vanity am
I most inclined; Is it pride? Is it covetousness? Is it fleshly
lusts? And let him labour, by all means, to leave off and depart
from that. This is that which David called his own iniquity, and
saith, 'I was also upright before him, and I kept myself from
mine iniquity.' (Psa. 18:23) Rightly are these two put together,
for it is not possible that he should be an upright man that indulgeth
or countenanceth his constitution-sin; but on the contrary, he
that keeps himself from that will be upright as to all the rest;
and the reason is, because if a man has that grace, as to trample
upon and mortify his darling, his bosom, his only sin, he will
more easily and more heartily abhor and fly the rest.
And, indeed, if a man will depart from iniquity, he must depart
from his darling sin first; for as long as that is entertained,
the others, at least those that are most suiting with that darling,
will always be haunting of him. There is a man that, has such and
such haunt his house, and spend his substance, and would be rid
of them, but cannot; but now, let him rid himself of that, for
the sake of which they haunt his house, and then he shall with
case be rid of them. Thus it is with sin. There is a man that is
plagued with many sins, perhaps because he embraceth one: well,
let him turn that one out of doors, and that is the way to be rid
of the rest. Keep thee from thy darling, thy bosom, thy constitution-sin.
Motives to prevail with thee to fall in with this exhortation,
are several.
1. There can no great change appear in thee, make what profession
of Christ thou wilt, unless thou cast away thy bosom sin. A man's
constitution-sin is, as I may call it, his visible sin; it is that
by which his neighbours know him and describe him, whether it be
pride, covetousness, lightness, or the like. Now if these abide
with thee, though thou shouldest be much reformed in thy notions,
and in other parts of thy life, yet say thy neighbours, he is the
same man still; his faith has not saved him from his darling; he
was proud afore, and is proud still; was covetous afore, and is
covetous still; was light and wanton afore, and is so still. He
is the same man, though he has got a new mouth. But now, if thy
constitution-sin be parted with, if thy darling be cast away, thy
conversion is apparent, it is seen of all, for the casting away of
that is death to the rest, and ordinarily makes a change throughout.
2. So long as thy constitution-sin remains, as winked at by thee,
so long thou art an hypocrite before God, let thy profession be
what it will; also, when conscience shall awake and be commanded
to speak to thee plainly what thou art, it will tell thee so, to
thy no little vexation and perplexity.
3. Besides, do what thou canst, so long as thou remainest thus thou
wilt be of a scandalous life. No honour is brought to religion by
such. But,
Again, As they that name the name of Christ 'should depart from
their constitution-sin, so they should depart from the sins
of other men's tempers also. Much harm among professors is done
by each others' sins. There is a man that has clean escaped from
those who live in error, has shaken off the carnal world and the
men thereof, and is come among professors; but, behold, there also
he meeteth with wicked men, with men that have not departed from
iniquity; and there he is entangled. This is a sad thing, and yet
so it is. I doubt there are some in the world, I mean professors,
that will curse the day that ever they were acquainted with some
professors. There are professors that are defilers, professors
that are 'wicked men,' professors of whom a wicked man may learn
to sin. (Jer. 5:26; 2:33) Take heed of these, lest, having fled
from thine own sins, thou shouldest be taken with the sins of
others. 'Be not partakers of other men's sins,' is the counsel
and caution that Paul giveth to Timothy, if he would keep himself
pure. (1 Tim. 5:22)
4. Dost thou profess the name of Christ, and dost thou pretend
to be a man departing from iniquity? Then take heed thou dost not
deceive thyself, by changing one bad way of sinning for another
bad way of sinning. This was a trick that Israel played of old; for
when God's prophets followed them hard with demands of repentance
and reformation, then they would 'gad about to change their ways.'
(Jer. 2:36) But, behold, they would not change a bad way for a
good, but one bad way for another, hopping, as the squirrel, from
bough to bough, but not willing to forsake the tree. Hence they
were said to return, but not to the Most High. Take heed, I say,
of this. Many leave off to be drunkards, and fall in with covetousness.
Many fall off from covetousness to pride and lasciviousness: take
heed of this. (Hosea 7:16) This is a grand deceit, and a common one
too, a deceit of a long standing, and almost a disease epidemical
among professors.
Many times men change their darling sins, as some change their
wives and servants: that which would serve for such an one this
year may not serve to be so for the year ensuing. Hypocrisy would
do awhile ago, but now debauchery. Profaneness would do when
profaneness was in fashion, but now a deceitful profession. Take
heed, professor, that thou dost not throw away thy old darling
sin for a new one. Men's tempers alter. Youth is for pride and
wantonness; middle age for cunning and craft; old age for the world
and covetousness. Take heed, therefore, of deceit in this thing.
5. Dost thou profess the name of Christ, and dost thou pretend
to be a man departing from iniquity? take heed, lest thy departing
from iniquity should be but for a time. Some do depart from
iniquity, as persons in wrangling fits depart from one another;
to wit, for a time, but when the quarrel is over, by means of some
intercessor, they are reconciled again. O! Satan is the intercessor
between the soul and sin, and though the breach between these two
may seem to be irreconcilable; yea, though the soul hath sworn
it will never give countenance to so vile a thing as sin is more;
yet he can tell how to make up this difference, and to fetch them
back to their vomit again, who, one would have thought, had quite
escaped his sins, and been gone. (2 Peter 2:18-22) Take heed,
therefore, O professor. For there is danger of this, and the height
of danger lies in it; and I think that Satan, to do this thing,
makes use of those sins again, to begin this rejoinder, which he
findeth most suitable to the temper and constitution of the sinner.
These are, as I may call them, the master sins; they suit, they
jump with the temper of the soul. These, as the little end of the
wedge, enter with ease, and so make way for those that come after,
with which Satan knows he can rend the soul in pieces. Wherefore,
6. To help this, take heed of parleying with thy sins again, when
once thou hast departed from them: sin has a smooth tongue; if
thou hearken to its enchanting language, ten thousand to one but
thou art entangled. See the saying of the wise man, 'with her
much fair speech she caused him to yield, with the flattering of
her lips she forced him. He goeth after her straightway, as an
ox goeth to the slaughter, or as a fool to the correction of the
stocks.' (Prov. 7:21, 22) He heard her charm, and by hearing is
noosed, and led away to her house, which is the way to hell, 'going
down to the chambers of death.'(ver. 27) Take heed, therefore,
of listening to the charms wherewith sin enchanteth the soul. In
this, be like the deaf adder, stop thine ear, plug it up to sin,
and let it only be open to hear the words of God.
Third, Let them that name the name of Christ depart from the iniquity
of THE TIMES. There are sins that may be called the iniquity of
the day. It was thus in Noah's day, it was thus in Lot's day, and
it was thus in Christ's day--I mean, in the days of his flesh:
and it is a famous thing for professors to keep themselves from
the iniquities of the times. Here lay Noah's excellency, here lay
Lot's excellency, and here will lie thy excellency, if thou keep
thyself from the iniquity of this day. Keep or 'save yourselves
from this untoward generation,' is seasonable counsel, (Acts
2:40) but taken of but few; the sin of the time, or day, being as
a strong current or stream that drives all before it. Hence Noah
and Lot were found, as it were, alone, in the practice of this
excellent piece of righteousness in their generation. Hence it is
said of Noah, that he 'was a just man, and perfect in his generations.'
(Gen. 6:9) And again, the Lord said unto Noah, 'Come thou and all
thy house into the ark, for thee have I seen righteous before me,
in this generation.' The meaning is, he kept himself clear of the
sin of his day, or of the generation among which he lived. (Gen.
7:1)
The same I say of Lot, he kept himself from the sin of Sodom; and
hence Peter cries him up for such a righteous man. 'Just Lot,'
saith he, 'that righteous man,' whose righteous soul was vexed
with the filthy conversation of the wicked. Mark, 'a just man,'
'a righteous man,' 'his righteous soul,' &c. But how obtained
he this character? Why, he abhorred the sin of his time, he fell
not in with the sin of the people, but was afflicted and vexed
thereabout; yea, it was to him a daily burden. 'For that righteous
man dwelling among them, in seeing and hearing, vexed his righteous
soul from day to day, with their unlawful deeds. So David, 'I
beheld,' saith he, 'the transgressors, and was grieved, because
they kept not thy word.' (Psa. 119:158) The sin of the times is to
God the worst of sins; and to fall in with the sin of the times is
counted as the highest of transgressions. Consequently, to keep
from them, though a man should, through infirmity, be guilty of
others, yet he is accounted upright. And hence it is, I think, that
David was called a man after God's own heart; to wit, because he
served his own generation by the will of God; or, as the margent
reads, after he had, in his own age, served the will of God.
(Acts 13) By the sin of the times, Satan, as it were, set up his
standard in defiance to God; seeking then to cause his name, in
a signal way, to be dishonoured, and that by the professors of
that age. And hence it is that the Lord doth manifest such wrath
against his people that are guilty of the common sin of their
day, and that he shews such special favour to them that abstain
therefrom. Was there no more, think you, but Noah, in his generation,
that feared God? Yes, several, no doubt; but he was the man that
kept clear of the sin of his day, therefore he and his family
must be partakers of God's deliverance; the other must die before,
and not be permitted to the mercy of the ark, nor to see the new
world with Noah. Unbelief was the sin of the day when Israel was
going from Egypt to Canaan; therefore all that were guilty of that
transgression must be denied to go in to see that good land, yea,
though it were Moses himself. 'And the Lord spake unto Moses and
Aaron, Because ye believed me not, to sanctify me in the eyes of
the children of Israel, therefore ye shall not bring this congregation
into the land which I have given them.' (Num. 20:12)
The sin of the day is an high transgression; from the which, because
Caleb and Joshua, kept then selves, God kept them from all the
blasting plagues that overtook all the rest, and gave them the land
which he had promised to their fathers. 'But my servant Caleb,
because he had another spirit with him, and hath followed me
fully, him will I bring into the land whereinto he went; and his
seed shall possess it.' (Num. 14:24) Idolatry was the sin of the
day just before Israel were carried captive into Babylon. Now
those of the priests that went astray then, even they say, God
shall bear their iniquity. 'But the priests, the Levites, the sons
of Zadok, that kept the charge of my sanctuary when the children
of Israel went astray from me, they shall come near unto me, to
minister unto me; and they shall stand before me, to offer unto me
the fat and the blood, saith the Lord God. They shall enter into
my sanctuary, and they shall come near to my table, to minister
unto me, and they shall keep my charge.' (Ezek. 44:15, 16)
Great complaints have we now among professors, of deadness in
duties, barrenness of the ministry, and of the withdrawing of God
from his people; but I can tell you a cause of all this, namely,
the sin of the day is got into the church of God, and has defiled
that holy place. This is the ground and cause of all these things;
nor is it like to be otherwise, till the cause shall be removed.
If any should ask me what are the sins of our day, I would say
they are conspicuous, they are open, they are declared as Sodom's
were. (Isa. 3:9) They that have embraced them, are not ashamed of
them; yea, they have got the boldness to plead for them, and to
count them their enemies that seek to reform them. All tables are
full of vomit and filthiness. And for pride and covetousness, for
loathing of the gospel, and contemning holiness, as these have
covered the face of the nation, as they have infected most of them
that now name the name of Christ.
And I say again, when you find out a professor that is not horribly
tainted with some of these things, I exclude not the ministers
nor their families, let him be as a beacon upon a hill, or as an
ensign in our land. But says one, Would you have us singular? and
says another, Would you have us make ourselves ridiculous? and
says a third, Such and such, more godly-wise than we, do so. But
I answer, if God has made you singular, and called you to grace,
that is singular; and bid you walk in ways that are singular,
and diverse from the ways of all others. Yea, if to depart from
iniquity will make you ridiculous, if to be holy in all manner
of conversation will make you ridiculous, then be contented to be
counted so. As for the godly-wise you speak of, let them manifest
themselves to be such by departing from iniquity. I am sure that
their being tainted with sins of the day, will not prove them
godly-wise. 'Behold, I have taught you,' said Moses, 'statute and
judgments, even as the Lord my God commanded me; that ye should
do so in the land whither you go to possess it. Keep therefore,
and do them, for this is your wisdom, and your understanding in
the sight of the nations, which shall hear of all these statutes,
and say, Surely this great nation is a wise and understanding
people.' Here then is wisdom, and this is that that manifesteth a
people to be, understanding, and godly-wise, even the keeping of
the commandments of God. And why follow the apish fashions of the
world? Hath the God of wisdom set them on foot among us? or is
it because the devil and wicked men, the inventors of these vain
toys, have outwitted the law of God? 'what nation is there so
great, who hath God so nigh unto them' as his people have, and as
he 'is in all things that we call upon him for? And what nation
is there so great, that hath statutes and judgments so righteous,
as all this law,' said Moses, which I set before you this day?'
(Deut. 4:5-8) This then is that which declareth us to be godly-wise,
when we keep our soul diligently to the holy words of God; and
fit not only our tongues and lips, but also our lives thereto.
Fourth, But again, let them that name the name of Christ depart
from the iniquity, that is, as I may call it, from FAMILY INIQUITY.
There is a house iniquity; an iniquity that loves not to walk
abroad, but to harbour within doors. This the holy man David was
aware of, therefore he said that he would behave himself 'wisely,
in a perfect way;' yea, saith he, 'I will walk within my house
with a perfect heart.' (Psa. 101:2)
Now this house iniquity standeth in these things. (l.) In domestic
broils and quarrels. (2.) In domestic chamberings and wantonness.
(3.) In domestic misorders of children and servants.
1. For house broils and quarrels, it is an iniquity to be departed
from, whether it be betwixt husband and wife, or otherwise. This,
as I said, is an iniquity that loves not to walk abroad, but yet
it is an horrible plague within doors. And, many that shew like
saints abroad, yet act the part of devils when they are at home,
by giving way to this house iniquity; by cherishing of this house
iniquity. This iniquity meeteth the man and his wife at the very
threshold of the door, and will not suffer them to enter, no not
with one foot into the house in peace, but how far this is from
walking together as heirs of the grace of life, is easy to be
determined. Men should carry it in love to their wives, as Christ
doth to his church; and wives should carry it to their husbands,
as the church ought to carry it to her Saviour. (Eph. 5:21-28;
1 Peter 3:7) And until each relation be managed with respect to
these things, this house iniquity will be cherished there. O! God
sees within doors as well as without, and will judge too for the
iniquity of the house as well as for that more open.
2. As house iniquity standeth in domestic broils and contentions;
so it also standeth in chamberings and wantonness. (Rom. 13:13)
Wherefore the apostle putteth them both together, saying, 'not
in chambering and wantonness, not in strife and envying.' This
chambering and wantonness is of a more general extent, being
entertained by all, insomuch, that sometimes from the head to
the foot all are horribly guilty. But, 'it is a shame to speak of
those things that are done of some in secret;' for 'through the
lusts of their own hearts, they dishonour their own bodies between
themselves,' 'working that which is unseemly,' (Eph. 5:12; Rom.
1:24, 27) to their ignominy and contempt, if not with their fellows
et with God, who sees them, for the darkness hideth not from him.'
(Psa. 139:12) It was for this kind of iniquity with other, that
God told Eli that he would 'judge his house for ever.' (1 Sam.
3:13) also the words that follow are to be trembled at, that say,
'The iniquity of Eli's house shall not be purged with sacrifice
nor offering for ever.' (ver. 14) Such an evil thing is house
iniquity in the eyes of the God that is above.
3. As domestic iniquity standeth in these, so also in the
disorders of children and servants. Children's unlawful carriages
to their parents is a great house iniquity; yea, and a common one
too. (2 Tim. 3:2, 3) Disobedience to parents is one of the sins
of the last days. O! it is horrible to behold how irreverently,
how irrespectively, how saucily and malapertly, children, yea,
professing children, at this day, carry it to their parents;
snapping, and checking, curbing and rebuking of them, as if they
had never received their beings by them, or had never been beholden
to them for bringing of them up; yea, as if the relation was lost,
or as if they had received a dispensation from God to dishonour
and disobey parents.
I will add, that this sin reigns in little and great, for not only
the small and young, but men, are disobedient to their parent; and
indeed, this is the sin with a shame, that men shall be disobedient
to parents; the sin of the last times, that men shall be 'disobedient
to parents,' and 'without natural affection.' Where now-a-days
shall we see children that are come to men and women's estate,
carry it as by the word they are bound, to their aged and worn-out
parents? I say, where is the honour they should put upon them?
who speaks to their aged parents with that due regard to that
relation, to their age, to their worn-out condition, as becomes
them? Is it not common now-a-days, for parents to be brought into
bondage and servitude by their children? For parents to be under,
and children above; for parents to be debased, and children
to lord it over them. Nor doth this sin go alone in the families
where it is; no, those men are lovers of their ownselves; covetous,
boasters, proud, blasphemous, that are disobedient to their parents.
This is that the prophet means, when he saith, 'The child shall
behave himself proudly against the ancient, and the base against
the honourable.' (Isa. 3:5) This is a common sin, and a crying
sin, and to their shame be it spoken that are guilty; a sin that
makes men vile to a high degree, and yet it is the sin of professors.
But behold how the apostle brands them; he saith, such have but
'a form of godliness, but denying the power thereof,' and bids
the godly shut them out of their fellowship. (1 Tim. 3:5) This sin
also is, I fear, grown to such a height in some, as to make them
weary of their parents, and of doing their duty to them. Yea,
I wish that some are not 'murderers of fathers and mothers,' by
their thoughts, while they secretly long after, and desire their
death, that the inheritance may be theirs, and that they may be
delivered from obedience to their parents.(1 Tim. 1:9) This is a
sin in the house, in the family, a sin that is kept in hugger-mugger,
close; but God sees it, and hath declared his dislike against it,
by an implicit threatening, to cut them off that are guilty of it.
(Eph. 5:1-5) Let them then that name the name of Christ, depart
from this iniquity.
Disorders of servants is also an house iniquity, and to be departed
from by the godly. 'He that worketh deceit shall not dwell within
my, house;' said David; and 'he that telleth lies shall not tarry
in my sight.' (Psa. 101:7) One of the rarities in Solomon's house,
and which the queen of Sheba was so taken with, was the goodly
order of his servants. (2 Chron. 9:4)
Some of the disorders of servants are to be imputed to the governors
of families, and some to the servants themselves. Those that are
to be imputed to the governors of families, are such as these:
(1.) When the servant learns his vileness of his master, or of
her mistress. (2.) When servants are countenanced by the master
against the mistress; or by the mistress against the master; or
when in opposition to either, they shall be made equals in things.
(3.) When the extravagancies of servants are not discountenanced
and rebuked by their superiors, and the contrary taught them by
word and life.
Those to be imputed to the servants themselves are: (1.) Their
want of reverence to their superiors. (2.) Their backbiting and
slandering of them. (3.) Their unfaithfulness in serving of them.
(4.) Their murmuring at their lawful commands, &c.
From all these domestic iniquities, let every one depart that
religiously nameth the name of Christ. And before I leave this
head, let me, to enforce my exhortation, urge upon you a few
considerations to work with you yet further to depart from these
house iniquities.
Consider 1. A man's house, and his carriage there, doth more bespeak
the nature and temper of his mind, than all public profession.
If I were to judge of a man for my life, I would not judge of
him by his open profession, but by his domestic behaviours. Open
profession is like a man's best cloak, the which is worn by him
when he walketh abroad, and with many is made but little use of
at home. But now what a man is at home, that he is indeed. There
is abroad, my behaviour to my friends, and customers, my outward
honesty in dealing and avoiding gross sins. There is at home, my
house, my closet, my heart; and my house, my closet, shew most
what I am: though not to the world, yet to my family, and to
angels. And a good report from those most near, and most capable
of advantage to judge, is like to be truer than to have it only
from that which is gotten by my observers abroad. The outside of
the platter and cup may look well, when within they may be full
of excess. (Matt. 23:25-28) The outward shew and profession may
be tolerable, when within doors may be bad enough. I and my house
'will serve the Lord,' is the character of a godly man. (Josh.
24:15)
Consider 2. As the best judgment is made upon a man from his house,
so that man is like to have the approbation of God for good, that
is faithful in all his house. 'I know Abraham,' says God, 'that he
will command his children, and his household after him, and they
shall keep the way of the Lord.' (Gen. 18:15) To make religion
and the power of godliness the chief of my designs at home, among
those among whom God by a special hand has placed me, is that which
is pleasing to God, and that obtaineth a good report of him. But
to pass these, and to come to other things.
Consider 3. A master of a family, and mistress of the same, are
those that are entrusted of God with those under their tuition
and care, to be brought up for him, be they children or servants.
This is plain from the text last mentioned; wherefore here is
a charge committed to thee of God. Look to it, and consider with
thyself, whether thou hast done such duty and service for God in
this matter, as, setting common frailties aside, thou canst with
good conscience lift up thy face unto God; the which to be sure
thou canst by no means do, if iniquity, to the utmost, be not
banished out of thy house.
Consider 4. And will it not be a sad complaint that thy servant
shall take up against thee, before the Judge at the last day, that
he learnt the way to destruction in thy house, who art a professor.
Servants, though themselves be carnal, expect, when they come
into the house of professors, that there they shall see religion
in its spangling colours; but behold, when he enters thy door, he
finds sin and wickedness there. There is pride instead of humility,
and height and raillery[11] instead of meekness and holiness of
mind. He looked for a house full of virtue, and behold nothing
but spider-webs; fair and plausible abroad, but like the sow in
the mire at home. Bless me, saith such a servant, are these the
religious people! Are these the servants of God, where iniquity
is made so much of, and is so highly entertained! And now is his
heart filled with prejudice against all religion, or else he turns
hypocrite like his master and his mistress, wearing, as they, a
cloak of religion to cover all abroad, while all naked and shameful
at home. But perhaps thy heart is so hard, and thy mind so united
to the pleasing of thy vile affections, that thou wilt say, 'What
care I for my servant? I took him to do my work, not to train him
up in religion. Well, suppose the soul of thy servant be thus little
worth in thine eyes; yet what wilt thou say for thy children, who
behold all thy ways, and are as capable of drinking up the poison
of thy footsteps, as the swine is of drinking up swill: I say,
what wilt thou do for them? Children will learn to be naught of
parents, of professing parents soonest of all. They will be tempted
to think all that they do is right. I say, what wilt thou say to
this? Or art thou like the ostrich whom God hath deprived of wisdom,
and has hardened her heart against her young? (Job 39:13-17) Will
it please thee when thou shalt see that thou hast brought forth
children to the murderer? or when thou shalt hear them cry, I
learnt to go on in the paths of sin by the carriages of professing
parents.[12] (Heb. 9:13) If it was counted of old a sad thing for
a man to bring forth children to the sword, as Ephraim did, what
will it be for a man to bring up children for hell and damnation?
But,
Fifth, Let those that name the name of Christ depart from the
iniquity of THEIR CLOSET. This may be called part of the iniquity
of the house; but because it is not public, but as a retired part,
therefore I put it here by itself. There are many closets sins
that professors may be guilty of, and from which they have need
to depart. As,
1. There is the pride of a library, that is, the study or closet,
and I doubt this sin and iniquity to this day is with many great
professors, and in my judgment it is thus manifested. (l.) When
men secretly please themselves to think it is known what a stock
of books they have, or when they take more pleasure in the number
of, than the matter contained in, their books. (2.) When they
buy books rather to make up a number than to learn to be good and
godly men thereby. (3.) When, though they own their books to be
good and godly, yet they will not conform thereto.
This is an iniquity now on foot in this land, and ought to be
departed from. It is better to have no books, and depart from
iniquity, than to have a thousand, and not to be bettered in my
soul thereby.
2. There is an iniquity that attends the closet, which I may call
by the name of vacancy. When men have a closet to talk of, not to
pray in; a closet to look upon, not to bow before God in: a closet
to lay up gold in, but not to mourn in for the sins of my life;
a closet that could it speak, would say, My owner is seldom here
upon his knees before the God of heaven; seldom here humbling
himself for the iniquity of his heart, or to thank God for the
mercies of his life.
3. Then also a man is guilty of closet-iniquity, when though he
doth not utterly live in the neglect of duty, he formally, carnally,
and without reverence, and godly fear, performs it. Also, when he
asketh God for that which he cannot abide should be given him, or
when he prayeth for that in his closet, that he cannot abide in
his house, nor in his life.
4. Then also a man is guilty of closet-iniquity, when he desireth
that the sound of the devotion he doth there, may be heard by them
without in the house, the street, or of those that dwell by; for
a closet is only for the man and God to do things in secretly.
(Matt. 6:6)
These things let the professor beware of, lest he add to his
iniquity, sin, until he and it comes to be loathsome. The closet
is by God appointed for men to wait upon him in, and to do it
without hypocrisy; to wait there for his mind and his will, and
also for grace to perform it. And how can a man that went last
time out of his closet to be naught, have the face to come thither
again? If I regard iniquity in my heart, the Lord will not hear
my prayer; and if so, then he will not meet me in my closet; and
if so, then I shall quickly be weary thereof, being left to myself,
and the vanity of my mind.
It is a great thing to be a closet Christian, and to hold it; he
must be a close Christian, that will be a closet Christian. When
I say a closet Christian, I mean one that is so in the hidden part,
and that also walks with God. Many there be that profess Christ
who do oftener, in London[13] frequent the coffee-house than
their closet; and that sooner in a morning run to make bargains
than to pray unto God, and begin the day with him. But for thee,
who professest the name of Christ, do thou depart from all these
things; do thou make conscience of reading and practising; do thou
follow after righteousness; do thou make conscience of beginning
the day with God; for he that begins it not with him will hardly
end it with him; he that runs from God in the morning will hardly
find him at the close of the day; nor will he that begins with
the world and the vanities thereof, in the first place, be very
capable of walking with God all the day after. It is he that
finds God in his closet that will carry the savour of him into
his house, his shop, and his more open conversation. When Moses
had been with God in the mount his face shone, he brought of that
glory into the camp. (Exo. 34)
Sixth, I add again, let those that name the name of Christ depart
from the iniquity THAT CLEAVETH TO OPINIONS. This is a sad age
for that; let opinions in themselves be never so good, never so
necessary, never so innocent, yet there are spirits in the world
that will entail iniquity to them, and will make the vanity so
inseparable with the opinion, that it is almost impossible with
some to take in the opinion and leave out the iniquity, that by
the craft and subtility of Satan is joined thereto. Nor is this
a thing new, and of yesterday; it has been thus almost in all
ages of the church of God, and that not only in things small and
indifferent, but in things fundamental and most substantial. I
need instance in none other for proof thereof, but the doctrine
of faith and holiness. If faith be preached as that which is
absolutely necessary to justification, then faith fantastical, and
looseness and remissness in life, with some, are joined therewith.
If holiness of life be preached as necessary to salvation, then
(they say that) faith is undervalued, and set below its place, and
works as to justification, with God set up and made co-partners
with Christ's merits in the remission of sins. Thus iniquity
joineth itself with the great and most substantial truths of the
gospel, and it is hard to receive any good opinion whatever, but
iniquity will join itself thereto. (Eph. 5:12, 13) Wicked spirits
do not only tempt men to transgress the moral law, but do present
themselves in heavenly things, working there, and labouring in them,
to wrest the judgment, and turn the understanding and conscience
awry in those high and most important things. Wherefore, I say,
we must be the more watchful and careful lest we be abused in our
notions and best principles, by the iniquities that join themselves
thereto.
It is strange to see at this day how, not withstanding all the
threatenings of God, men are wedded to their own opinions, beyond
what the law of grace and love will admit. Here is a Presbyter,
here is an Independent, and a Baptist, so joined each man to his own
opinion, that they cannot have that communion one with another,
as by the testament of the Lord Jesus they are commanded and
enjoined. What is the cause? Is the truth? No? God is the author
of no confusion in the church of God. (1 Cor. 14:33) It is, then,
because every man, makes too much of his own opinion, abounds too
much in his own sense, and takes not care to separate his opinion
from the iniquity that cleaveth thereto. That this confusion is
in the church of Christ, I am of Paul, I of Apollos, I of Cephas,
and I of Christ, is too manifest. But what unbecoming language
is this for the children of the same father, members of the same
body, and heirs of the same glory, to be accustomed to? Whether
is it pride, or hypocrisy, or ignorance, or self, or the devil,
or the jesuit, or all these jointly working with the church, that
makes and maintains these names of distinction? This distinction
and want of love, this contempt of one another, those base and
undervaluing thoughts of brethren, will be better seen, to the
shame and confusion of some, in the judgment.
In the meantime, I advise thee with whom I am at this time concerned,
to take heed of this mixture, this sinful mixture of truth and
iniquity together; and to help thee in this thing, keep thine eye
much upon thine own base self, labour also to be sensible of the
imperfections that cleave to thy best performances, be clothed
with humility, and prefer thy brother before thyself; and know that
Christianity lieth not in small matters, neither before God, nor
understanding men. And it would be well if those that so stickle
by their private and unscriptural notions, which only is iniquity
cleaving to truth,--I say, it would be well if such were more
sound in faith and morals, and if by their lives they gave better
conviction to the world that the truth and grace of Christ is in
them.
Sometimes so much iniquity is mixed with good opinions, that it
prevails, not only to hurt men in this world, but to drown them
in misery everlasting. It was good that the Jews did own and allow
the ceremonies of the law, but since the iniquity that joined itself
thereto did prevail with them to make those ceremonies copartners
with Christ in those matters that pertained to Christ alone,
therefore they perished in them. The Galatians also, with many of
the Corinthians, had like to have been overthrown by these things.
Take heed, therefore, of that iniquity that seeketh to steal with
the truth into thy heart, thy judgment, and understanding.
Nor doth one iniquity come without another; they are linked
together, and come by companies, and therefore usually they that
are superstitious in one thing, are corrupted in several other.
The more a man stands upon his points[14] to justify himself and
to condemn his holy brethren, the more danger he is in of being
overcome of diverse evils. And it is the wisdom of God to let
it be so, that flesh might not glory in his presence. 'His soul,
which is lifted up,' (Hab. 2:4) to wit, with his good doings,
with his order and methods in religion, 'his soul is not upright
in him.' I have often said in my heart, What is the reason that
some of the brethren should be so shy of holding communion with
those every whit us good, if not better than themselves? Is it
because they think themselves unworthy of their holy fellowship?
No, verily; it is because they exalt themselves, they are leavened
with some iniquity that hath mixed itself with some good opinions
that they hold, and therefore it is that they say to others,
'Stand by thyself, come not near to me, for I am holier than thou.'
(Isa. 65:5) But what is the sentence of God concerning those? Why,
these are a smoke in my nose, a fire that burneth all the day.
Wherefore, as I said before, so I say now again, take heed of the
iniquity that cleaveth to good opinions; the which thou wilt in
nowise be able to shun unless thou be clothed with humility.[15]
But,
Seventh, Let them that name the name of Christ depart from HYPOCRISIES.
This exhortation is as the first, general; for hypocrisies are
of that nature, that they spread themselves as the leprosy of the
body, all over; not the faculties of the soul only, but all the
duties of a man. So that here is a great iniquity to be parted
from, an over-spreading iniquity. This sin will get into all thy
profession, into every whit of it, and will make the whole of it
a loathsome stink in the nostrils of God. Hypocrisy will be in
the pulpit, in conference, in closets, in communion of saints,
in faith, in love, in repentance, in zeal, in humility, in alms,
in the prison, and in all duties. (Ezek. 8:12; Mal. 2:2; Matt.
6:2; 8:20, 21; 23:15; Luke 12:1, 2; 20:19, 20; 1 Cor. 13:3; 2
Cor. 6:6; Col. 2:23; 2 Tim. 1:5) So that here is, for the keeping
of thy soul upright and sincere, more than ordinary diligence to
be used. Hypocrisy is one of the most abominable of iniquities.
It is a sin that dares it with God. It is a sin that saith God
is ignorant, or that he delighteth in iniquity. It is a sin that
flattereth, that dissembleth, that offereth to hold God, as it were,
fair in hand, about that which is neither purposed nor intended.
It is also a sin that puts a man upon studying and contriving to
beguile and deceive his neighbour as to the bent and intent of
the heart, and also as to the cause and end of actions. It is a
sin that persuadeth a man to make a show of civility, morality,
or Christian religion, as a cloak, a pretence, a guise to deceive
withal. It will make a man preach for a place and praise, rather
than to glorify God and save souls; it will put a man upon talking,
that he may be commended; it will make a man, when he is at prayer
in his closet, strive to be heard without doors; it will make a
man ask for that he desireth not, and show zeal in duties, when
his heart is as cold, as senseless, and as much without savour
as a clod; it will make a man pray to be seen and heard of men,
rather than to be heard of God; it will make a man strive to weep
when he repenteth not, and to pretend much friendship when he doth
not love; it will make a man pretend to experience and sanctification
when he has none, and to faith and sincerity when he knows not
what they are. There is opposed to this sin simplicity, innocency,
and godly sincerity, without which three graces thou wilt be a
hypocrite, let thy notions, thy knowledge, thy profession, and
commendations from others, be what they will.
Helps against this sin there are many, some of which I shall now
present thee with. (Psa. 16:2; 21:2; Luke 16:15). 1. Believe that
God's eye is always upon thy heart, to observe all the ways, all
the turnings and windings of it. 2. Believe that he observeth all
thy ways and marks thy actions. 'The ways of man are before the
eyes of the Lord, and he pondereth all his goings.' (Prov. 5:21)
3. Believe that there is a day of judgment a-coming, and that
then all things shall be revealed and discovered as they are. 'For
there is nothing covered that shall not be revealed; neither hid
that shall not be known. Therefore whatsoever ye have spoken in
darkness shall be heard in the light, and that which ye have spoken
in the ear in closets shall be proclaimed upon the house-tops.'
(Luke 22:2,3) 4. Believe that a hypocrite, with the cunning and
shrouds for his hypocrisy, can go unseen no further than the grave,
nor can he longer flatter himself with thoughts of life. For 'the
triumphing of the wicked is short, and the joy of the hypocrite
but for a moment. Though his excellency mount up to the heavens,
and his head reach unto the clouds; yet he shall perish for ever,
like his own dung: they which have seen him shall say, Where is
he? He shall fly away as a dream, and shall not be found; yea, he
shall be chased away as a vision of the night.' (Job 20:5-8) 5.
Believe that God will not spare a hypocrite in the judgment, no,
nor punish him neither with ordinary damnation; but as they have
here sinned in a way by themselves, so there they shall receive
greater damnation. (Luke 20:47)
Of all sins, the sin of hypocrisy bespeaks a man most in love with
some lust, because he dissembleth both with God and man to keep
it.
For a conclusion upon this sevenfold answer to the question above
propounded, let me advise those that are tender of the name of
Christ, to have regard to these things.
Advice First, as well acquainted with the Word, and with the general
rules of holiness; to wit, with the moral law; the want of this
is a cause of much unholiness of conversation. These licentious
and evil times wherein we live are full of iniquity; nor can we,
though we never so much love God, do our duty, as we are enjoined,
if we do not know it. The law is cast behind the back of many, when
it should be carried in the hand and heart, that we might do it,
to the end [that] the gospel which we profess might be glorified
in the world. Let then the law be with thee to love it, and do it
in the spirit of the gospel, that thou be not unfruitful in thy
life. Let the law, I say, be with thee, not as it comes from
Moses, but from Christ; for though thou art set free from the law
as a covenant of life, yet thou still art under the law to Christ;
and it is to be received by thee as out of his hand, to be a rule
for thy conversation in the world. (1 Cor. 9:18) What then thou
art about to do, do it or leave it undone, as thou shalt find it
approved or forbidden by the law. And when ought shall come into
thy mind to be done, and thou art at a stand, and at a loss about
the lawfulness or unlawfulness thereof, then betake thyself to
the law of thy God, which is in thy hand, and ask if this thing
be good or to be avoided. If this were practised by professors,
there would not be so much iniquity found in their beds, their
houses, their shops, and their conversations, as there is.
Advice Second, As thou must be careful to find out the lawfulness
or unlawfulness of a thing before thou puttest forth thy hand
thereto, so thou must also consider again whether that which is
lawful is expedient. A thing may be lawful in itself, and may yet
be unlawful to thee; to wit, if there be an inconveniency, or an
inexpediency attending the doing of it. 'All things are lawful
unto me,' says the apostle, 'but all things are not expedient;
all things are lawful for me, but all things edify not.' (1 Cor.
6:12; 10:23) This then thou must consider, and this also thou must
practise.
But this is a hard lesson, and impossible to be done, except thou
art addicted to self-denial; for this text, and so the practice
of what is contained therein, has respect chiefly to another, to
wit, to thy neighbour, and his advantage and edification; and it
supposeth, yea, enjoineth thee, if thou wilt depart from iniquity,
to forbear also some things that are lawful, and consequently
profitable to thee, for the sake of, and of love to, thy neighbour.
But how little of this is found among men? Where is the man that
will forbear some lawful things, for fear of hurting the weak
thereby? Alas! how many are there that this day profess, that
will not forbear palpable wickedness; no, though the salvation of
their own souls are endangered thereby; and how then should these
forbear things that are lawful, even of godly tenderness to the
weakness of their neighbour?
Thus much have I thought good to speak in answer to this question,
What iniquity should we depart from that religiously name the name
of Christ? And now we will make some use of what hath been spoken.
USE FIRST. And the first shall be a use of examination. Art thou
a professor? Dost thou religiously name the name of Christ? If
so, I ask, dost thou, according to the exhortation here, 'Depart
from iniqnity?' I say, examine thyself about this matter, and be
thou faithful in this work, for the deceit in this will fall upon
thine own pate. Deceive thyself thou mayest, but beguile God thou
shalt not. 'Be not deceived, God is not mocked: for whatsoever
a man soweth, that shall he also reap.' (Gal. 6:7) Wherefore
let no man deceive himself, either in professing while he lives
viciously, or in examining whether his profession of this name, and
his life, and conversation, do answer one another. What departing
from iniquity is, I have already showed in the former part of this
book; wherefore I shall not here handle that point farther, only
press upon thee the necessity of this exhortation, and the danger
of the not doing of it faithfully. The necessity of it is urged,
First, From the deceitfulness of man's heart which will flatter
him with promises of peace and life, both now and hereafter, though
he live in iniquity while he professeth the name of Christ. For
there are that say in their hearts, or that have their hearts say
unto them, 'I shall have peace though I walk in the imagination
of mine heart, to add drunkenness to thirst.' (Deut. 29:19) And
what will become of them that so do, you may see by that which
followeth in the text. The heart therefore is not to be trusted,
for it will promise a man peace in the way of death and damnation.
I doubt not but many are under this fearful judgment to this day.
What means else their quietness of mind, their peace and boasts
of heaven and glory, though every step they take, as to life and
conversation, is an apparent step to hell and damnation, 'The
heart is deceitful.' (Jer. 17:9) and, 'He that trusteth in his
own heart is a fool.' (Prov. 28:26) These sayings were not written
without a cause. Let as many, therefore, as would examine themselves
about this matter, have a jealous eye over their own heart, and
take heed of being beguiled thereby; let them mix hearty prayer
with this matter unto God, that he will help them to be faithful
to themselves in this so great a matter; yea, let them compare
their lives with the holy commandment, and judge by that rather
than by the fleshly fondness that men naturally are apt to have
for, and of, their own actions; for by the verdict of the Word
thou must stand and fall, both now, at death, and in the day of
judgment. Take heed, therefore, of thy heart, thy carnal heart,
when thou goest into thy life, to make a search for iniquity.
Take the Word with thee, and by the Word do thou examine thyself.
(John 12:48)
Second, It is urged from the cunning of Satan. Wouldest thou
examine thyself faithfully as to this thing, then take heed of
the flatteries of the devil: can he help it, thou shalt never find
out the iniquity of thy heels. He will labour to blind thy mind,
to harden thy heart, to put such virtuous names upon thy foulest
vices, that thou shalt never, unless thou stoppest thine ear to
him, after a godly sort, truly examine and try thy ways, according
as thou art commanded. (Lam. 3:40; 2 Cor. 13:5) Wherefore take
heed of him, for he will be ready at thy side when thou goest
about this work. Now for thy help in this matter, set God, the
holy God, the all-seeing God, the sin--revenging God, before thine
eyes; 'for our God is a consuming fire.' (Heb. 12:29) And believe
that he hath pitched his eyes upon thy heart; also that 'he pondereth
all thy goings,' and that thy judgment, as to thy faithfulness,
or unfaithfulness, in this work, must proceed out of the mouth of
God. (Prov. 5:21; 21:2) This will be thy help in this thing, that
is, if thou usest it faithfully; also this will be thy hindrance,
if thou shalt neglect it, and suffer thyself to be abused by the
devil.
Third, It is urged from the dangerousness of the latter days.
Wouldst thou examine thyself, then make not the lives of others
any rule to thee in this matter. It is prophesied long ago, by
Christ and by Paul, concerning the latter times, 'that iniquity
shall abound, and be very high among professors.' (Matt. 24:12; 2
Tim. 3:1-8) Therefore it will be a rare thing to find an exemplary
life among professors. Wherefore cease from man, and learn of the
Word, try thyself by the Word, receive conviction from the Word;
and to take off thyself from taking of encouragement from others,
set the judgment before thine eyes, and that account that God will
demand of thee then; and know that it will be but a poor excuse
of thee to say, Lord, such a one doth so, did so, would do so:
and they professed, &c. Whether thou wilt hear me or not, I know
not, yet this I know, 'If thou be wise, thou shalt be wise for
thyself: but if thou scornest, thou alone shalt bear it.' (Prov.
9:12)
Let me then, to press this use further upon thee, show thee in
a few particulars the danger of not doing of it, that is, of not
departing from iniquity, since thou professest.
Danger 1. The iniquity that cleaveth to men that profess, if they
cast it not away, but countenance it, will a11 prove nettles and
briars to them; and I will assure thee, yea, thou knowest, that
nettles and thorns will sting and scratch but ill-favouredly. 'I
went,' saith Solomon, 'by the field of the slothful, and by the
vineyard of the man void of understanding. And lo, it was all
grown over with thorns, and nettles had covered the face thereof,
and the stone wall thereof was broken down.' (Prov. 24:30, 31)
Suppose a man were, after work all day, to be turned into a bed of
nettles at night: or after a man had been about such a business,
should be rewarded with chastisements of briars and thorns: this
would for work be but little help, relief, or comfort to him; why
this is the reward of a wicked man, of a wicked professor from
God; nettles and thorns are to cover over the face of his vineyard,
his field, his profession, and that at the last of all; for this
covering over the face of his vineyard, with nettles and thorns,
is to show what fruit the slovenly, slothful, careless professor,
will reap out; of his profession, when reaping time shall come.
Nor can he whose vineyard, whose profession is covered over with
these nettles and thorns of iniquity, escape being afflicted with
them in his conscience: for look as they cover the face of his
vineyard through his sloth now, so will they cover the face of his
conscience, in the day of judgment. For profession and conscience
cannot be separated long; if a man then shall make profession without
conscience of God's honour in his conversation, his profession
and conscience will meet in the day of his visitation. Nor will
he, whose condition this shall be, be able to ward off the guilt
and sting of a slothful and bad conversation, from covering the
face of his conscience, by retaining in his profession the name
of Jesus Christ: for naming and professing of the name of Christ
will, instead of salving such a conscience, put venom, sting, and
keenness into those nettles and thorns, that then shall be spread
over the face of such consciences. This will be worse than was
that cold wet cloth that Hazael took and spread over the face of
Benhadad, that he died. (2 Kings 8:15) This will sting worse, tear
worse, torment worse, kill worse. Therefore look to it!
Danger 2. Nor may men shift this danger by their own neglect of
inquiring into the truth of their separation from iniquity, for
that God himself will search them. I search the reins and the
heart, saith he, 'to give unto every one of you according to your
works.' (Rev. 2:23)
There are many that wear the name of Christ for a cloak, and so
make their advantages by their iniquity; but Christ, at death
and judgment, will rend this cloak from off such shoulders, then
shall they walk naked, yea, the shame of their nakedness shall
then appear. Now since no man can escape the search of God, and
so, not his judgment; it will be thy wisdom to search thine own
ways, and to prevent judgment by judging of thyself.
Danger 3. Christ will deny those to be his that do not depart
from iniquity, though they shall name his name among the rest of
his people. 'Depart from me,' saith he, 'all you that departed
not from iniquity.' (Luke 13:25-27) Yea, they that shall name his
name religiously, and not depart from iniquity, are denied by him
all along. 1. He alloweth them not now to call him Lord. 'And why
call ye me Lord, Lord,' saith he, 'and do not, the things which I
say?' (Luke 6:46) He cannot abide to be reputed the Lord of those
that presume to profess his name, and do not depart from iniquity.
(Ezek. 20:39) The reason is, for that such do but profane his
name, and stave others off from falling in love with him and his
ways. Hence he says again 'Behold, I have sworn by my great name,
saith the Lord, that my name shall no more be named in the mouth
of any man of Judah.' (Jer. 44:26; Rom. 2:24) 2. He regardeth not
their prayers. 'If I regard iniquity in my heart, the Lord will not
hear' my prayer. (Psa. 66:18) And if so, then whatever thou hast
at the hand of God, thou hast it, not in mercy, but in judgment,
and to work out farther thine everlasting misery. 3. He will not
regard their soul, but at the last day will cast it from him, as
a thing abhorred by him. As is evidently seen by that thirteenth
of Luke, but now noted above.
Wherefore, from these few hints, thou, whoever thou art, mayest
well perceive what a horrible thing it is to make a profession
of the name of Christ, and not to depart from iniquity. Therefore
let me exhort thee again to examine thyself, if thou hast, and
dost--since thou professest that name--depart from iniquity.
And here I would distinguish, for there is two parts in iniquity,
to wit, the guilt and filth. As for the guilt that is contracted
by iniquity, I persuade myself, no man who knows it, needs to
be bid to desire to depart from that; nay, I do believe that the
worst devil in hell would depart from his guilt, if he could,
and might: but this is it, to wit, to depart from the sweet, the
pleasure, and profit of iniquity. There are that call evil good,
iniquity good, and that of professors too: this is that to be
departed from, and these are they that are exhorted to forsake
it upon the pains and penalties before threatened. Therefore, as
I said, let such look to it, that they examine themselves if they
depart from iniquity.
And come, now thou art going about this work, let me help thee
in this matter. I. Ask thy heart, What evil dost thou see in sin?
II. How sick art thou of sin? III. What means dust thou use to
mortify thy sins? IV. How much hast thou been grieved to see others
break God's law, and to find temptations in thyself to do it?
I. For the first, There is a soul-polluting evil in iniquity.
There is a God-provoking evil in iniquity.
There is a soul-damning evil in iniquity. And until thou comest
experimentally to know these things, thou wilt have neither list,
nor will, to depart from iniquity.
II. For the second. I mean not sick with guilt, for so the damned
in hell are sick, but I mean sick of the filth, and polluting
nature of it. Thus was Moses sick of sin, thus Jabez was sick of
sin, and thus was Paul sick of sin. (Num. 11:14, 15; 1 Chron. 4:9,
10; Rom. 7:14; 2 Cor. 5:1-3; Phil. 3:10-14)
III. For the third. You know that those that are sensible of a
sickness, will look out after the means to be recovered; there is
a means also for this disease, and dost thou know what that means
is, and hast thou indeed a desire to it? yea, couldest thou be
willing even now to partake of the means that would help thee to
that means, that can cure thee of this disease? there are no means
can cure a man that is sick of sin, but glory; and the means to
come by that is Christ, and to go out of this world by the faith
of him. There is no grace can cure this disease; yes, grace doth
rather increase it; for the more grace any man has, the more is he
sick of sin; the greater an offence is iniquity to him. So then,
there is nothing can cure this disease, but glory: but immortal
glory. And dost thou desire this medicine? and doth God testify
that thy desire is true, not feigned? (2 Cor. 5:4) I know that
there are many things that do make some even wish to die: but the
question is not whether thou dost wish to die: for death can cure
many diseases: but is this that that moveth thee to desire to
depart: to wit, that thou mightest be rid, quite rid, and stripped
of a body of death, because nothing on this side the grave
can rid thee and strip thee of it. And is hope, that this day is
approaching, a reviving cordial to thee? and doth the hope of this
strike arrows into the heart of thy lusts, and draw off thy mind
and affections yet farther from iniquity.
IV. To the fourth. How much hast thou been grieved to see others
break God's law, and to find temptations in thyself to do it? 'I
beheld the transgressors, and was grieved,' said David, 'because
men kept not thy word.' (Psa. 119:158) The same also had Paul,
because of that body of sin and death which was in him. Professor,
I beseech thee be thou serious about this thing because it will
be found, when God comes to judge, that those that profess Christ,
and yet abide with their iniquity, are but wooden, earthy professors,
and none of the silver or golden ones: and so, consequently, such
as shall be vessels, not to honour, but to dishonour; not to glory,
but to shame.
USE SECOND. My next shall be a use of terror. Has God commanded
by the mouth of his holy apostles and prophets, that those that
name the name of Christ should depart from iniquity: then what
will become of those that rebel against his Word. Where the word
of a king is, there is power; and if the wrath of a king be as
the roaring of a lion, what is, and what will be the wrath of God,
when with violence it falls upon the head of the wicked?
Sirs, I beseech you consider this, namely, that the man that
professeth the name of Christ, and yet liveth a wicked life, is
the greatest enemy that God has in the world, and, consequently,
one that God, in a way most eminent, will set his face against.
Hence he threateneth such so hotly, saying, 'And the destruction
of the transgressors and of the sinner shall be together,' and
that 'they that forsake the Lord shall be consumed.' (Isa. 1:28;
33:14) But what sinners are these? why, the sinners in Zion, the
hypocrites in the church. So again the Lord shall 'purge out from
among you the rebels, and them that transgress against him.' (Ezek.
20:38) 'All the sinners of my people shall die by the sword, which
say, The evil shall not overtake nor prevent us.' (Amos 9:10) For
though such do think that by professing of the name of Christ,
they shall prevent their going down to hell, yet they shall go
down thither, with those that have lived openly wicked and profane:
Egypt, and Judah, the circumcised with them that are not, for it
is not a profession of faith that can save them. (Jer. 9:26) 'Whom
dost thou pass in beauty,' saith God? wherein art thou bettered by
the profession, than the wicked? 'go down, and be thou laid with
the uncircumcised.' (Ezek. 32:19)
This in general; but more particularly, the wrath of God manifesteth
itself against such kind of professors. In that the gospel and
means of salvation shall not be effectual for their salvation, but
that it shall work rather quite contrary effects. It shall bring
forth, as I said, quite contrary effects. (2 Cor. 2:15, 16) As,
First, The preaching of the Word shall be to such the savour of
death unto death, and that is a fearful thing.
Second, Yea Christ Jesus himself shall be so far off from being
a savour unto them, that he shall be a snare, a trap and a gin to
catch them by the heel withal; that they may go and fall backward,
and be broken, and snared, and taken.' (Isa. 8:14, 15; 28:13)
Third, The Lord also will choose out such delusions, or such as will
best suit with the workings of their flesh, as will effectually bring
them down, with the bullocks and with the bulls to the slaughter:
yea, he will lead such forth with the workers of iniquity. (Isa.
66:3, 4; Psa. 125:5)
Fourth, Such, above all, lie open to the sin against the Holy Ghost,
that unpardonable sin, that must never be forgiven. For alas, it
is not the poor ignorant world, but the enlightened professor that
committeth the sin that shall never be forgiven.
I say, it is one enlightened, one that has tasted the good word
of God, and something of the powers of the world to come. (Heb.
6:4; 1 John 5:16) It is one that was counted a brother, that was
with us in our profession: it is such an one that is in danger
of committing of that most black and bloody sin. But yet all and
every one of those that are such are not in danger of this; but
those among these that take pleasure in unrighteousness, and that
rather than they will lose that pleasure, will commit it presumptuously.
Presumptuously, that is, against light, against convictions, against
warnings, against mercies. Or thus, a presumptuous sin is such
an one as is committed in the face of the command, in a desperate
venturing to run the hazard, or in a presuming upon the mercy of
God, through Christ, to be saved not withstanding: this is a leading
sin to that which is unpardonable, and will be found with such
professors; that do hanker after iniquity. I say, it is designed
by the devil, and suffered by the just judgment of God, to catch
and overthrow the loose and carnal gospellers. And hence it is
that David cries unto God, that he would hold him back from these
sort of sins. 'Cleanse thou me from secret faults,' says he. And
then adds, 'Keep back thy servant also from presumptuous sins;
let them not have dominion over me: then shall I be upright, and
I shall be innocent from the great transgression.' (Psa. 19:12,
13)
If there were any dread of God, or of his word, in the hearts of
the men of this generation, the consideration of this one test is
enough to shake them in pieces: I speak of those that name the name
of Christ, but do not depart from iniquity. But the word of God
must be fulfilled; in the last days iniquity must abound; wherefore
these days will be perilous and dangerous to professors. 'In the
last days perilous times shall come, for men shall be lovers of
their ownselves, covetous, boasters, proud, blasphemers, disobedient
to parents, unthankful, unholy.' (2 Tim. 3:1, 2; Matt. 24:12)
I do the oftener harp upon this test at this time, because it is
a prediction of what shall be in the latter days, to wit, what
a sea and deluge of iniquity shall in the latter days overspread
and drown those that then shall have a form of godliness, and of
religion. So that this day is more dangerous than were the days
that have been before us. Now iniquity, even immorality, shall
with professors be in fashion, be pleaded for, be loved and more
esteemed than holiness itself. Now godliness and self denial shall
be little set by; even those very men that have a form of godliness
hate the life and power thereof; yea, they shall despise them that
are good. Now therefore ministers must not think that what they
say of the doctrine of self denial among professors, will be
much, if at all regarded. I say, regarded, so as to be loved and
put in practice by them that name the name of Christ. For the strong
hold that iniquity shall have of their affections will cause that
but little effectualness to this end will be found to attend the
preaching of the Word unto them.
But what will these kind of men do, when God that is just, God
that is holy, and God that is strong to execute his word, shall
call them to an account for these things?
Now some may say, But what shall we do to depart from iniquity?
I answer,
1. Labour to see the odiousness and unprofitableness thereof, which
thou mayest do by the true knowledge of the excellent nature of
the holiness of God. For until thou seest a beauty in holiness,
thou canst not see odiousness in sin and iniquity. Danger thou
mayest see in sin before, but odiousness thou canst not.
2. Be much in the consideration of the power, justice, and
faithfulness of God to revenge himself on the workers of iniquity.
3. Be much in the consideration of the greatness and worth of thy
soul.
4. Be often asking of thyself what true profit did I ever get by
the commission of any sin.
5. Bring thy last day often to thy bedside.
6. Be often thinking of the cries and roarings of the damned in
hell.
7. Be often considering the lastingness of the torments of hell.
8. Be often thinking what would those that are now in hell give
that they might live their lives over again.
9. Consider often of the frailty of thy life, and that there is
no repentance to be found in the grave, whither thou goest.
10. Consider that hell is a doleful place, and that the devils
are but uncomfortable companions.
11. Again, consider together with those how the patience of God
has been abused by thee; yea, how all his attributes have been
despised by thee, who art a professor, that does not depart from
iniquity.
13. Moreover, I would ask with what face thou canst look the Lord
Jesus in the face, whose name thou hast profaned by thine iniquity?
13. Also, how thou wilt look on those that are truly godly, whose
hearts thou has grieved, while they have beheld the dirt and dung
that hath cloven to thee and to thy profession.
14. But especially consider with thyself how thou wilt bear,
together with thine own, the guilt, of the damnation of others.
For as I have often said, a professor, if he perishes, seldom
perishes alone, but casteth others down to hell with himself. The
reason is, because others, both weak professors and carnal men,
are spectators and observers of his ways; yea, and will presume
also to follow him especially in evil courses, concluding that he
is right. We read that the tail of the dragon, or that the dragon
by his tail, did draw and cast down abundance of the stars of
heaven to the earth. (Rev. 12:4; Isa. 9:14, 15) The tail! 'The
prophet that teacheth lies, he is the tail.' The prophet that
speaketh lies, either by opinion or practice, he is the tail, the
dragons's tail, the serpentine tail of the devil. (Isa. 9:14, 15)
And so in his order, every professor that by his iniquity draweth
both himself and others to hell, he is the tail. The tail, says
the Holy Ghost, draws them down; draws down even the stars of
heaven; but whither doth he draw them? The answer is, from heaven,
the throne of God, to earth, the seat of the dragon; for he is
the god of this world. The professor then that is dishonourable
in his profession, he is the tail. 'The ancient and honourable, he
is the head; and the prophet that teacheth lies, he is the tail.'
Nor can Satan work such exploits by any, as he can by unrighteous
professors. These he useth in his hand, as the giant useth his
club; he, as it were, drives all before him with it. It is said
of Behemoth, that 'he moveth his tail like a cedar.' (Job 40:7)
Behemoth is a type of the devil, but behold how he handleth his
tail, even as if a man should swing about a cedar. (Rev. 9:10,
19) This is spoken to shew the hurtfulness of the tail, as it is
also said in another place. Better no professor than a wicked
professor. Better open profane than a hypocritical namer of the
name of Christ; and less hurt shall such an one do to his own
soul, to the poor ignorant world, to the name of Christ, and to
the church of God.
Let professors, therefore, take heed to themselves, that they
join to their naming of the name of Christ an holy and godly
conversation; for away they must go else with the workers of
iniquity to the pit, with more guilt, and bigger load, and more
torment by far than others, But,
USE THIRD. My next word shall be to those that desire to be true,
sincere professors of the name of Christ.
First, Do you bless God, for that he has put not only his name
into your lips, but grace into your hearts, that thereby that
profession which thou makest of him may be seasoned with that
salt. 'Every sacrifice shall be seasoned with salt.' (Mark 9:49)
Now naming of the name of Christ is a sacrifice, and a sacrifice
acceptable, when the salt of the covenant of thy God is not
lacking, but mixed therewith. (Heb. 13:15; Lev. 2:13) Therefore
I say, since God has put his name into thy mouth to profess the
same, and grace into thy heart to season that profession with
such carriage, such behaviour, such life, and such conversation
as doth become the same, thou hast great cause to thank God. A man
into whose mouth God has put the name of Christ to profess it, is
as a man that is to act his part upon a stage in the market place;
if he doth it well, he brings praise both to his master and himself;
but if he doth it ill, both are brought into contempt. No greater
praise can by man be brought to God, than by joining to the
profession of the name of Christ a fruitful life and conversation.
'Herein,' saith Christ, 'is my Father glorified, that ye bear
much fruit; so shall ye be my disciples.' (John 15:8) Fruitful
lives God expecteth of all that profess the name of Christ. And
let every one that nameth the name of Christ depart from iniquity.
Bless God, therefore, if he hath kept thee from blotting and
blemishing of thy profession; if thy conversation has not been
stained with the blots and evils of the times. What thou feelest,
fightest with, and groanest under, by reason of the working
of thine inward corruptions, with that I meddle not; nor is thy
conversation the worse for that, if thou keepest them from breaking
out. Thou also shalt be counted holy unto God, through Christ, if
thou be of an upright conversation; though plagued every day with
the working of thine own corruption.
Ad God's grace is the salt of saints, so saints are the salt of
God. The one is the salt of God in the heart, and the other is the
salt of God in the world. 'Ye are the salt of the earth:' (Matt.
5:13) that is the salt of God in the earth. For the earth would
be wholly corrupt, and would altogether stink, if professors were
not in it. But now if the professor, which is the salt, shall indeed
lose his savour, and hath nothing in his conversation to season
that part of the earth, in which God has placed him, wherewith
shall it be seasoned? The place where he dwells, as well as his
profession, will both stink odiously in the nostrils of the Lord,
and so both come to ruin and desolation.
Indeed, as I have shewed, the professor will come to the worst of
it; for that God doth deny further to give him salt. 'If the salt
have lost his savour, wherewith shall it be seasoned?' (Luke 14:34)
Wherewith shall the salt be salted? with nothing. Therefore it
is thenceforth good for nothing. No, not for the dunghill, but to
be cast out, and trodden under foot of men. 'He that hath ears to
hear let him hear.'
How much, therefore, is the tender-hearted, and he that laboureth
to beautify his profession with a gospel conversation, bound to
bless God for the salt of his grace, by the which his heart is
seasoned, and from his heart, his conversation.
Second, As such Christians should bless God, so let them watch,
let them still watch, let them still watch and pray, watch against
Satan, and pray yet for more grace, that they may yet more and
more beautify their profession of the worthy name of Christ with
a suitable conversation. Blessed is he that watcheth and keepeth his
garment; that is, his conversation clean, nor is there anything,
save the overthrowing of our faith, that Satan seeketh more to
destroy. He knows holiness in them that rightly, as to doctrine,
name the name of Christ, is a maul and destruction to his kingdom,
an allurement to the ignorant, and a cutting off those occasions
to stumble, that by the dirty life of a professor is laid in the
way of the blind. (Lev. 19:14) He knows that holiness of lives,
when they shine in those that profess the name of Christ, doth
cut off his lies that he seeketh to make the world believe, and
slanders that he seeketh to fasten upon the professors of the
gospel. Wherefore, as you have begun to glorify God in your body
and in your spirit, which are God's; so I beseech you do it more
and more.
Third, To this end, shun those professors that are loose of life
and conversation: 'From such withdraw thyself,' saith Paul, and
follow 'righteousness, faith, charity, peace, with them that call
on the Lord out of a pure heart.' (1 Tim. 6:5; 2 Tim. 2:22) If a
man, if a good man takes not good heed to himself, he shall soon
bring his soul into a snare. Loose professors are defilers and
corrupters; a man shall get nothing but a blot by having company
with them. (Isa. 1:4) Besides, as a man shall get a blot by having
much to do with such; so let him beware that his heart learn none
of their ways. Let thy company be the excellent in the earth even
those that are excellent for knowledge and conversation. 'He that
walketh with wise men shall be wise; but a companion of fools
shall be destroyed.'
Be content to be counted singular, for so thou shalt, if thou
shalt follow after righteousness, &., in good earnest; for holiness
is a rare thing now in the world. I told thee before that it is
foretold by the Word, that in the last days perilous times shall
come, and that men shall walk after their own lusts; yea, professors,
to their destruction. Nor will it be easy to keep thyself therefrom.
But even as when the pestilence is come into a place, it infecteth
and casteth down the healthful; so the iniquity of the last times
will infest and pollute the godly. I mean the generality of them.
Were but our times duly compared with those that went before,
we should see that which now we are ignorant of. Did we but look
back to the Puritans, but especially to those that, but a little
before them, suffered for the word of God, in the Marian days, we
should see another life than is now among men, another manner of
conversation than now is among professors. But, I say, predictions
and prophecies must be fulfilled; and since the Word says plainly,
that 'in the last days there shall come scoffers, walking after
their own lusts,' (2 Peter 3:17) and since the Christians shall
be endangered thereby, let us look to it, that we acquit ourselves
like men, seeing we know these things before; 'lest we, being led
away with the error of the wicked, fall from our own steadfastness.'
Singularity in godliness, if it be in godliness, no man should
be ashamed of. For that is no more than to be more godly, than
to walk more humbly with God than others; and, for my part, I had
rather be a pattern and example of piety. I had rather that my
life should be instructing to the saints, and condemning to the
world, with Noah and Lot, than to hazard myself among the multitude
of the drossy.
I know that many professors will fall short of eternal life, and
my judgment tells me, that they will be of the slovenly sort of
professors that so do. And for my part, I had rather run with the
foremost and win the prize, than come behind, and lose that, and
my labour, and all. 'If a man also strive for masteries, yet is he
not crowned, except he strive lawfully.' And when men have said
all they can, they are the truly redeemed 'that are zealous of
good works.' (1 Cor. 9:24; 2 Tim. 2:4, 5; Titus 2:14)
Not that works do save us, but faith, which layeth hold on Christ's
righteousness for justification, sanctifies the heart, and makes
men desirous to live in this world, to the glory of that Christ
who died in this world to save us from death.
For my part I doubt of the faith of many, and fear that it will
prove no better at the day of God than will the faith of devils.
For that it standeth in bare speculation, and is without life and
soul to that which is good. Where is the man that walketh with
his cross upon his shoulder? Where is the man that is zealous of
moral holiness? Indeed, for those things that have nothing of the
cross of the purse, or of the cross of the belly, or of the cross
of the back, or of the cross of the vanity of household affairs;
for those things, I find we have many, and those, very busy
sticklers; but otherwise, the cross, self denial, charity, purity
in life and conversation, is almost quite out of doors among
professors. But, man of God, do thou be singular as to these and
as to their conversation. 'Be not ye therefore partakers with them,'
(Eph. 5:7), in any of their ways, but keep thy soul diligently;
for if damage happeneth to thee, thou alone must bear it.
But he that will depart from iniquity must be well fortified
with faith, and patience, and the love of God; for iniquity has
its beauty spots and its advantages attending on it; hence it is
compared to a woman, for it allureth greatly. (Zech. 5:7) Wherefore,
I say, he that will depart therefrom had need have faith, that
being it which will help him to see beyond it, and that will shew
him more in things that are invisible, that can be found in sin,
were it ten thousand times more entangling than it is. (2 Cor.
4:18) He has need of patience also to hold out in this work of
departing from iniquity. For, indeed, to depart from that, is to
draw my mind off from that, which will follow me with continual
solicitations. Samson withstood his Delilah for a while, but she
got the mastery of him at the last; why so? Because he wanted
patience, he grew angry and was vexed, and could withstand her
solicitation no longer. (Judges 16:15-17) Many there be also, that
can well enough be contented to shut sin out of doors for a while;
but because sin has much fair speech, therefore it overcomes at
last. (Prov. 7:21) For sin and iniquity will not be easily said
nay; it is like her of whom you read--she has a whore's forehead,
and refuses to be ashamed. (Jer. 3:3) Wherefore, departing from
iniquity is a work for length, as long as life shall last. A work
did I say? It is a war; a continual combat; wherefore he that will
adventure to set upon this work must needs be armed with faith
and patience, a daily exercise he will find himself put upon by
the continual attempts of iniquity to be putting forth itself.
(Matt. 24:13; Rev. 3:10) This is called an enduring to the end, a
continuing in the word of Christ and also a keeping of the word of
his patience. But what man in the world can do this whose heart
is not seasoned with the love of God and the love of Christ?
Therefore, he that will exercise himself in this work must be
often considering of the love of God to him in Christ; for the
more sense, or apprehension, a man shall have of that, the more
easy and pleasant will this work be to him: yea, though the doing
thereof should cost him his heart's blood. 'Thy loving-kindness is
before mine eyes,' says David, 'and I have walked in thy truth.'
(Psa. 26:3) Nothing like the sense, sight, or belief of that, to
the man of God, to make him depart from iniquity.
But what shall I do, I cannot depart therefrom as I should?
Keep thine eye upon all thy shortnesses, or upon all thy failures,
for that that is profitable for thee. 1. The sight of this will
make thee base in thine own eyes. 2. It will give thee occasion
to see the need and excellency of repentance. 3. It will put
thee upon prayer to God for help and pardon. 4. It will make thee
weary of this world. 5. It will make grace to persevere the more
desirable in thine eyes.
Also, it will help thee in the things which follow:--l. It will
make thee see the need of Christ's righteousness. 2. It will make
thee see the need of Christ's intercession. 3. It will make thee
see thy need of Christ's advocateship. 4. It will make thee see the
riches of God's patience. 5. And it will make heaven and eternal
life the sweeter to thee when thou comest there.
But to the question. Get more grace, for the more grace thou hast
the further is thine heart set off of iniquity, the more, also, set
against it, and the better able to depart from it when it cometh
to thee, tempteth thee, and entreats thee for entertainment. Now
the way to have more grace is to have more knowledge of Christ,
and to pray more fervently in his name; also, to subject thy soul
and thy lusts, with all thy power, to the authority of that grace
thou hast, and to judge and condemn thyself most heartily before
God, for every secret inclination that thou findest in thy flesh
to sinward.
The improvement of what thou hast is that, as I may say, by which
God judges how thou wouldest use, if thou had it, more; and according
to that so shalt thou have, or not have, a farther measure. He that
is faithful in that which is least is faithful, and will be so,
also in much; and he that is unjust in the least, is, and will
be, unjust also in much. I know Christ speaks here about the
unrighteous mammon, but the same may be applied also unto the
thing in hand. (Luke 16:10-12)
And if ye have not been faithful in that which is another man's,
who will commit unto you that which is your own? That is a remarkable
place to this purpose in the Revelation--'Behold,' saith he, 'I
have set before thee an open door,' that thou mayest have what thou
wilt, as was also said to the improving woman of Canaan, 'and no
man can shut it: for thou hast a little strength, and hast kept
my word, and hast not denied my name.' (Rev. 3:8; Matt. 15:28)
A good improvement of what we have of the grace of God at present
pleases God, and engages him to give us more; but an ill improvement
of what we at present have will not do so. 'To him that hath,'
that hath an heart to improve what he hath, to him shall be given;
but to him that hath not, from him shall be taken even that which
he hath.' (Matt. 25:24-30) Well, weigh the place and you shall find
it so.
I know that to depart from iniquity so as is required, that is,
to the utmost degree of the requirement, no man can, for it is
a copy too fair for mortal flesh exactly to imitate while we are
in this world. But with good paper, good ink, and a good pen,
a skilful and willing man may go far. And it is well for thee if
thy complaint be sincere, to wit, that thou art troubled that thou
canst not forsake iniquity as thou shouldest; for God accepteth of
thy design and desire, and it is counted by him as thy kindness.
(Prov. 19:22) But if thy complaint in this matter be true, thou
wilt not rest nor content thyself in thy complaints, but wilt,
as he that is truly hungry or greatly burdened useth all lawful
means to satisfy his hunger and to ease himself of his burden,
use all thy skill and power to mortify and keep them under, by
the word of God. Nor can it otherwise be but that such a man must
be a growing man. 'Every branch that beareth fruit, he purgeth
it, that it may bring forth more fruit' (John 15:2) Such a man
shall not be a stumbling in religion, nor a scandal to it, in
his calling; but shall, according to God's ordinary way with his
people, be a fruitful and flourishing bough.
And I would to God this were the sickness of all them that profess
in this nation; for then should we soon have a new leaf turned over
in most corners of this nation; then would graciousness of heart,
and life, and conversation be more prized, more sought after,
and better improved and practised than it is; yea, then would the
throats of ungodly men be better stopt, and their mouths faster
shut up, as to their reproaching of religion, than they are.
A Christian man must be the object of the envy of the world; but
it is better, if the will of God be so, that we be reproached
for well-doing than for evil. (1 Peter 2:3) If we be reproached
for evil-doing, it is our shame; but if for well-doing, it is our
glory. If we be reproached for our sins, God cannot vindicate
us; but if we be reproached for a virtuous life, God himself is
concerned, will espouse our quarrel, and, in his good time, will
shew our foes our righteousness, and put them to shame and silence.
Briefly, a godly life annexed to faith in Christ is so necessary,
that a man that professes the name of Christ is worse than a beast
without it.
But thou wilt say unto me, Why do men profess the name of Christ
that love not to depart from iniquity? I answer, there are
many reasons for it. 1. The preaching of the gospel, and so the
publication of the name of Christ, is musical and very taking to
the children of men. A Saviour! a Redeemer! a loving, sin-pardoning
Jesus! what better words can come from man? what better melody
can be heard? 'Son of man,' said God to the prophet, 'Lo, thou
art unto them as a very lovely song'; or, as a song of loves, 'of
one that hath a pleasant voice, and can play well on an instrument.'
(Ezek. 33:32) The gospel is a most melodious note and sweet tune to
any that are not prepossessed with slander, reproach, and enmity
against the professors of it. Now, its melodious notes being
so sweet, no marvel if it entangle some even of them that yet
will not depart from iniquity to take up and profess so lovely a
profession. But,
2. There are a generation of men that are and have been frightened
with the law, and terrified with fears of perishing for their sins,
but yet have not grace to leave them. Now, when the sound of the
gospel shall reach such men's ears, because there is by that made
public the willingness of Christ to die for sin, and of God to
forgive them for his sake; therefore they presently receive and
profess those notions as the only ones that can rid them from their
frights and terrors, falsely resting themselves content with that
faith thereof which standeth in naked knowledge; yea, liking of
that faith best that will stand with their pride, covetousness,
and lechery, never desiring to hear of practical holiness, because
it will disturb them; wherefore they usually cast dirt at such,
calling them legal preachers.
3. Here also is a design of Satan set on foot; for these carnal
gospellers are his tares, the children of the wicked one; those
that he hath sowed among the wheat of purpose, if possible, that
that might be rooted up by beholding and learning to be vile and
filthy of them. (Matt. 13:36-43)
4. Another cause hereof is this, the hypocrites that begin to
profess find as bad as themselves already in a profession of this
worthy name; and, think they, these do so and so, and, therefore,
so will I.
5. This comes to pass, also, through the righteous judgment of
God, who, through the anger that he has conceived against some
men for their sins, will lift them up to heaven before he casts
them down to hell, that their fall may be the greater and their
punishment the more intolerable. (Matt. 11:20-24) I have now done
when I have read to you my text over again--'And, let every one
that nameth the name of Christ depart from iniquity.'
FOOTNOTES.
1. How clearly is here portrayed the wretched state of this country
towards the close of the reign of Charles II. It is the natural
eloquence of one whose very thoughts were governed by scriptural
expressions. The martyrdoms of Essex, of Russel, and of Sydney--the
uncertainty of the life of a debauched monarch, with the gloomy
prospect of a popish successor, filled the country with dismal
forebodings.--ED.
2. This is a solemn truth, which ought ever to be recollected when
studying the mysteries of electing love. Election is as much to
a holy life as it is to eternal glory.-ED.
3. How much is it to be feared that some towering professors,
upon impartial self-examination, will find upon themselves some
of these black spots; all of which are utterly inconsistent with
that humility which is the proper and only becoming garb of a
Christian.--Ryland--ED.
4. Selfishness is the great enemy to happiness. A heart steeled
against all, naturally brings upon itself the hostility of all.
Love to the Redeemer, for emancipation from that great curse, is
the only antidote to selfishness.--ED.
5. 'Power of things;' the influence of convictions and hopes named
in the six divisions on the preceding page.--ED.
6. Plato says that some men are impotent by reason of sin; but
Christianity alone develops the awful fact, that sin has poisoned
our nature, and that its effects are felt in the holiest of saints.
The reference to the experience of Paul in Romans 8 is conclusive
of the fact.--ED.
7. 'Letteth;' hindereth or obstructeth: now obsolete.--ED.
8. 'Slow bellies;' gluttons, drunkards, slothful, idle, eating
the bread of others without working.--ED.
9. Margin.
10. Fox 1st edit., p. 1432.
11. 'Raillery;' jesting, merriment.
12. A Christian parent has peculiar and solemn duties to perform,
in addition to those of every other class of Christians. This ought
to lead him perpetually to seek wisdom from his heavenly Father;
and in such close communion he becomes as peculiarly blessed as
he is burthened.--ED.
13. Bunyan was in the habit of visiting London, the seat of
government, and doubtless saw a sad change in the conduct of many
professors, under a profligate monarch, to what it had been under
the pious protector.--ED
14. 'His points;' an heraldic term, expressive of the exact position
of the various bearing on the shield--a scrupulous or superstitious
niceness as to points of doctrine.--ED.
15. These are faithful words, giving offence to bigots of every
sect. The church of England excluded all from her communion except
conformists--Independents held no fellowship with Baptists, nor
Baptists with Independents. Happily, Christians are coming to
their senses. The Test Act is repealed--nor dare we now call that
unclean which God has cleansed.--ED.
***
CHRISTIAN BEHAVIOR
Being the fruits of true Christianity:
Teaching husbands, wives, parents, children, masters, servants, etc.,
how to walk so as to please God.
With a word of direction to all backsliders.
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blessed are those who with earnest prayer for divine illumination
read ponder and relying upon the aid of the Holy Spirit, understand
and instantly obey the sacred precepts which its pages unfold.
Weigh well their nature and tendency, as Bunyan opens them in
this invaluable treatise. They lead step by step from darkness to
light. It may be a tempestuous passage in the dim twilight, as it
was with him but it is safe and leads to the fountain of happiness
the source of blessedness the presence and smiles of God and the
being conformed to his image. In proportion as we are thus transformed
in our minds, we shall be able to fulfil all our duties and behavior
as becometh Christians. We dare not seek to avoid these duties
because they are full of anxieties. Blessed are those who know and
feel the ties of church fellowship or the nearer union of husband
and wife, that type of the mystical union of Christ and his church.
Happy are those who piously discharge parental and filial duties,
that figure of the relationship which the Almighty, in infinite
condescension, owns between him and his fallen but renewed creatures.
Vows of celibacy disturb all the order and harmonies of creation,
and are fleshly, sensual, devilish. The unmarried are strangers
to those delightful or painful sensibilities which drive the soul
to continual converse with God, either in heart-felt praises or
for divine assistance to glorify him in the discharge of domestic
duties. They who vow celibacy, fly in the face of the infinitely
wise eternal, who said, 'It is not good for man to be alone.' He
sets up his puny antagonism to omnipotence. It is true, that in
the prospect of the desolations which were foretold by the Saviour
and were about to be poured out upon Jerusalem, 'for the present
distress,' 'the short time' Paul advised, not commanded, a temporary
deviation from the order of naturelike an eclipse of the sun or
moonfor a 'short time' which no one could wish to be prolonged.
We are bound, in the expectation of the divine approbation, not to
shrink from duties, but to seek wisdom to fulfil them; and in this
little work we have a scriptural guide to which we shall do well
to take heed. It is a peculiarly solemn legacythe author's ardent
desire is thus expressed; 'Before I die [as the greatest of all the
duties he had to perform] let me provoke you to faith and holiness.'
Be it our duty and privilege to examine our conduct faithfully by
those portions of holy writ, with which this treatise is beautifully
adorned. It was written in the prospect of sufferings and death,
and yet how serene was his soul. No cloud, no doubts or fears are
seen; his legacy to us as well as to those who survived him is,
'Love one another when I am deceased.' My labours of love to you
are limited to this world. 'Though there I shall rest from my
labours, and be in paradise, as through grace, I comfortably believe;
yet it is not there but here I must do you good.' Consider what
he has advanced, and the scriptures by which every sentence is
confirmed, and may his concluding and fervent prayer be answered to
our souls: 'The Lord give us understanding in all things. Farewell.'
GEO. OFFOR.
The Epistle to the Reader
Courteous Reader,
Having formerly writ some small matter touching the doctrine
of faith, as justification by grace through the faith of Christ's
blood, &c., I do here, as the second to that doctrine, present thee
with a few lines touching good works, that I might, as at first
I showed thee the good and glory of the one, so now show thee the
beauty and excellency of the other: for though we are justified
freely by grace through Christ before God (Rom 3:24, &c.); yet we
are justified before men by our works (James 2:18): nay, a life of
holiness flowing from faith in us that are saved by grace, it doth
justify that grace before the world, that justifies us before God
(2 Cor 6:1,3; 9:12,13; 1 Peter 2:11,12).
I have not here only in general treated of this doctrine of good
works, but particularly, after some discourse about works flowing
from faith, and what makes it truly and gospelly good, I discourse
of them as we stand under our several relations in this world among
men.
As, The duty of the master of a family: Of the husband to his wife;
and of hers to him: Of the duty of parents to their children; and
of children to their parents: Of masters also to their servants; and
of the servant again to his master: with a brief touch upon good
neighbourhood; and a discovery of covetousness, pride, and uncleanness,
which are great obstructions to a truly gospel conversation.
I know there are many that have treated of good works in large and
learned discourses; but I doubt all have not so gospelized their
discourses as becomes them, and as the doctrine of the grace of God
calleth for. However, I thought it my duty to add this discourse
to all that are past; and that for these reasons.
1. To take away those aspersions that the adversaries cast upon
our doctrineas also in the days of Paulthat because we preach
justification without works of the law; therefore they pretend we
plead for looseness of life: 'whose damnation is just' (Rom 3:8).
2. Because, though there be much discourse about works in general, yet
a particular discourse of them, as before is touched, is too much
neglected; and by this means every one too much left at uncertainties
(as from them) of their several works under their particular
relations; which I think is one reason of that disorder in families
and places where God's people live; to their shame, and the dishonour
of God.
3. Because these few books that do particularly treat thus of
good works, are, I think, now so scarce, or so big, that but few
have them, and few buy them, if they may be had, especially our
new converts, for whose sakes principally this short discourse is
intended; and indeed, this is one reason of my brevity, that the
price might neither be burdensome, nor the reading long and tedious.
Multitude of words drown the memory; and an exhortation in few words
may yet be so full, that the reader may find that in one side of a
sheet, which some are forced to hunt for in a whole book. The Lord
teach us this wisdom.
4. I have written this book, to show that I bear a fellow-testimony
and witness, with all that know God, of the operation that grace
hath, and will have, in the heart that hath savingly received it.
Lastly, I have thus written, because it is amiable and pleasant to
God, when Christians keep their rank, relation, and station, doing
all as becometh their quality and calling. When Christians stand
every one in their places, and do the work of their relations, 2
then they are like the flowers in the garden, that stand and grow
where the gardener hath planted them, and then they shall both
honour the garden in which they are planted, and the gardener that
hath so disposed of them. From the hyssop in the wall, to the cedar
in Lebanon, their fruit is their glory. 3 And seeing the stock into
which we are planted, is the fruitfullest stock, the sap conveyed
thereout the fruitfullest sap, and the dresser of our souls the
wisest husbandman, (John 15:1) how contrary to nature, to example,
and expectation, should we be, if we should not be rich in good
works!
Wherefore take heed of being painted fire, wherein is no warmth;
and painted flowers, which retain no smell; and of being painted
trees, whereon is no fruit. 'Whoso boasteth himself of a false
gift, is like clouds and wind without rain' (Prov 25:14). Farewell.
The Lord be with thy spirit, that thou mayest profit for time to
come.
J. BUNYAN.
Christian Behavior
'THAT BEING JUSTIFIED BY HIS GRACE, WE SHOULD BE MADE HEIRS ACCORDING
TO THE HOPE OF ETERNAL LIFE. THIS IS A FAITHFUL SAYING, AND THESE
THINGS I WILL THAT THOU AFFIRM CONSTANTLY, THAT THEY WHICH HAVE
BELIEVED IN GOD MIGHT BE CAREFUL TO MAINTAIN GOOD WORKS. THESE
THINGS ARE GOOD AND PROFITABLE UNTO MEN.'TITUS 3:7,8.
I shall not at this time discourse of every particular at large
included in these words; but shall briefly fall upon those things
that I judge most necessary for the people of God. Neither shall I
need to make any great preamble to the words for their explication;
they themselves being plain, and without that ambiguity that
calleth for such a thing; the general scope being this, THAT THEY
WHICH HAVE BELIEVED IN GOD SHOULD BE CAREFUL TO MAINTAIN GOOD WORKS.
But yet, to prosecute what I intend, with what clearness I may, I
shall in a word or two make way for what is to be the main of this
book. 'This is a faithful saying.' This; Which? Why, that which
goeth before, namely, 'That being justified by his grace, we should
be made heirs according to the hope of eternal life. This is a
faithful saying, and these things I will that thou affirm constantly.'
Why so?
Why, 'That they which have believed in God, might be careful to
maintain good works.' The meaning is, that the way to provoke others
to good works, is constantlyin the evidence and demonstration of
the spiritto show them the certainty of their [these believers]
being by grace made heirs of eternal life.
From this scripture, therefore, I do gather these things observable.
FIRST, That good works do flow from faith. Yea,
SECOND, That every one that believeth should be careful that their
works be good.
THIRD, That every believer should not only be careful that their
works be good, and for the present do them, but should also be
careful to maintain them; that is, they should carefully study to
keep in a constant course of good works.
FOURTH, and lastly, That the best way to provoke both ourselves
and others to this work, it is to be often affirming to others the
doctrine of justification by grace, and to believe it ourselves:
'This is a faithful saying, and these things I will,' saith Paul,
'that thou affirm constantly, that they which have believed in God
might be careful to maintain good works.'
FIRST. I begin with the first. That good works do flow from faith.
This is evident divers ways.
First, From the impossibility of their flowing from any other thing;
they must either flow from faith, or not at all: 'For whatsoever
is not of faith, is sin' (Rom 14:23). And again, 'Without faith
it is impossible to please him' (Heb 11:6). Every man by nature,
before faith, is an evil and a corrupt tree; and a corrupt tree
cannot bring forth good fruit: 'Do men gather grapes of thorns,
or figs of thistles?' (Matt 7:16,17). Now a man is made good by
faith, and by that bringeth forth the fruits that are acceptable
to God (Heb 11:4; Col 1:4-6).
Wherefore sinners, before faith, are compared to the wilderness, whose
fruits are briars and thorns; and whose hearts are the habitation
of dragons; that is, of devils 4 (Isa 35:6,7; Heb 6:7,8).
And hence again it is, that they are said to be Godless, Christless,
Spiritless, faithless, hopeless; without the covenant of grace,
without strength; enemies in their minds by wicked works, and
possessed by the spirit of wickedness, as a castle by a conqueror
(Eph 2:12; Jude 19; 2 Thess 3:2; Col 1:21; Luke 11:21).
Now, these things being thus, it is impossible that all the men
under heaven, that are unconverted, should be able to bring forth
one work rightly good; even as impossible, as for all the briars and
thorns under heaven to bring forth one cluster of grapes, or one
bunch of figs; for indeed they want the qualification. A thorn
bringeth not forth figs, because it wanteth the nature of the
fig-tree; and so doth the bramble the nature of the vine. Good
works must come from a good heart. Now, this the unbeliever wanteth,
because he wanteth faith; for it is that which purifieth the heart
(Luke 6:45; Acts 15:9). Good works must come from love to the Lord
Jesus; but this the unbeliever wanteth also, because he wanteth
faith: For faith 'worketh by love,' and by that means doth good
(Gal 5:6).
And hence again it is, that though the carnal man doth never so
much which he calleth good, yet it is rejected, slighted, and turned
as dirt in his face again; his prayers are abominable (Prov 15:8),
his ploughing is sin (Prov 21:4), and all his righteousness as
menstruous rags (Isa 64:6).
Thus you see that without faith there are no good works.
Now then, to show you that they flow from faith: and that, For
that FAITH is a principle of life, by which a Christian lives (Gal
2:19,20), a principle of motion, by which it walks towards heaven
in the way of holiness (Rom 4:12; 2 Cor 5:7). It is also a principle
of strength, by which the soul opposeth its lust, the devil, and
this world, and overcomes them. 'This is the victory, even our
faith' (1 John 5:4,5) Faith, in the heart of a Christian, is like
the salt that was thrown into the corrupt fountain, that made the
naughty waters good, and the barren land fruitful (2 Kings 2:19-22).
Faith, when it is wrought in the heart, is like leaven hid in the
meal, (Matt 13:33) or like perfume that lighteth upon stinking
leather, turning the smell of the leather into the savour of the
perfume; faith being then planted in the heart, and having its
natural inclination to holiness. Hence it is that there followeth
an alteration of the life and conversation, and so bringeth forth
fruit accordingly. 'A good man out of the good treasure of his heart
bringeth forth that which is good' (Luke 6:45). Which treasure, I
say, is this faith (James 2:5; 1 Peter 1:7). And therefore it is
that faith is called 'the faith according to godliness,' (Titus
1:1) and the 'most holy faith' (Jude 20).
Second, Good works must needs flow from faith, or no way; because
that alone carrieth in it an argument sufficiently prevalent to
win upon our natures, to make them comply with holiness.
Faith showeth us that God loveth us, that he forgiveth us our sins,
that he accounteth us for his children, having freely justified us
through the blood of his Son (Rom 3:24,25; 4; Heb 11:13; 1 Peter
1:8).
Faith receiveth the promise, embraceth it, and comforteth the soul
unspeakably with it. Faith is so great an artist in arguing and
reasoning with the soul, that it will bring over the hardest heart
that it hath to deal with. It will bring to my remembrance at once,
both my vileness against God, and his goodness towards me; it will
show me, that though I deserve not to breathe in the air, yet that
God will have me an heir of glory.
Now, there is no argument greater than this. This will make a man
run through ten thousand difficulties, to answer God, though he
never can, for the grace he hath bestowed on him.
Further, FAITH will show me how distinguishingly this love of God
hath set itself upon me; it will show me, that though Esau was
Jacob's brother, yet he loved Jacob (Mal 1:2). That though there
were thousands more besides me that were as good as me, yet I must
be the man that must be chosen.
Now this, I say, is a marvellous argument, and unspeakably prevaileth
with the sinner, as saith the apostle: 'For the love of Christ
constraineth us; because we thus judge, that if one died for all,
then were all dead: And that he died for all; that they which live,'
that is, by faith, 'should not henceforth live unto themselves,
but unto him which died for them, and rose again' (2 Cor 5:14,15).
'Love,' saith the wise man, 'is strong as death; Many waters cannot
quench love, neither can the floods drown it: if a man would give
all the substance of his house for love, it would utterly be contemned'
(Song 8:6,7). Oh! when the broken, dying, condemned soul, can but
see, by faith, the love of a tender-hearted Saviour, and also see
what he underwent to deliver it from under that death, guilt, and
hell, that now it feels and fears; which also it knoweth it hath
most justly and highly deserved; 'Then bless the Lord, O my soul'
(Psa 103:1,2,3); and 'What shall I render unto the Lord for all
his benefits?' (Psa 116:1-14).
Thus is faith a prevailing argument to the sinner, whereby he is
fetched off from what he was, and constrained to bend and yield to
what before he neither would nor could (1 Cor 2:14; Rom 8:7).
And hence it is, that gospel obedience is called 'the obedience of
faith,' as well as obedience to the faith (Rom 16:26). For it must
be by the faith of Christ in my heart, that I submit to the word
of faith in the Bible, otherwise all is to no profit: as saith the
apostle, 'The word preached did not profit them, not being mixed
with faith in them that heard it' (Heb 4:2). For faith alone can
see the reality of what the gospel saith; and so I say, argue over
the heart to the embracing of it.
Third, Faith is such a grace, as will represent to the soul
all things in their proper colours. It doth not, as doth unbelief
and ignorance, show us all things out of order; putting darkness
for light, and bitter for sweet; but will set every thing in its
proper place before our eyes; God and Christ shall be with it, the
chiefest good, the most lovely and amiable; a heavenly life shall
be of greater esteem, and more desirable, than all the treasures
of Egypt! Righteousness and sanctification will be the thing after
which it will most vehemently press; because it seeth not only
death and damnation as the fruits of sin, but sin also in itself,
distinct from the punishment belonging to it, a detestable, horrible,
and odious thing (Heb 11:25-27; Phil 3:7-12; Rom 12:9).
By faith we see that this world hath no abiding in it for us, nor
no satisfaction if it were otherwise (Prov 3:35; Heb 11:15,16;
13:14; 1 Cor 7:9-31). And hence it is, that the people of God have
groaned to be gone from hence, into a state that is both sinless and
temptationless. And hence it is again that they have run through
so many trials, afflictions, and adversities, even because of
that love to holiness of life that faith being in their hearts did
prompt them to, by showing them the worth and durableness of that
which was good, and the irksomeness and evil of all things else (2
Cor 5:1-8; Heb 11:33-39).
Fourth, Faith layeth hold of that which is able to help the soul
to bring forth good works: it layeth hold of, and engageth the
strength of Christ, and by that overcometh that which oppresseth;
'I can do all things through Christ which strengtheneth me' (Phil
4:13).
In a word, a life of holiness and godliness in this world, doth so
inseparably follow a principle of faith, that it is both monstrous
and ridiculous to suppose the contrary. What, shall not he that
hath life have motion! (Gal 2:20). He that hath by faith received
the spirit of holiness, shall not he be holy? (Gal 3:2). and he
that is called to glory and virtue, shall not he add to his faith
virtue? (2 Peter 1:4,5). We are by faith made good trees, and shall
not we bring forth good fruit? (Luke 6:43). They that believe are
created in Christ Jesus unto good works; and God hath, before the
world was, ordained that we should walk in them; and shall both our
second creation, and God's foreordination be made frustrate? (Eph
1:4; 2:10). Besides, the children of faith are the children of
light, and of the day (1 Thess 5:5). Lights upon a hill, and candles
on a candlestick, and shall not they shine? They are the salt of
the earth, shall not they be seasoning? (Matt 5:13-16).
The believer is the alone man, by whom God showeth to the world
the power of his grace, the operation of his people's faith, &c.
The unbelievers read indeed of the power of grace; of the faith,
hope, love, joy, peace, and sanctification of the heart of the
Christian; but they feel nothing of that sin-killing operation that
is in these things; these are to them as a story of Rome or Spain.
Wherefore to show them in others, what they find not in themselves,
God worketh faith, hope, love, &c., in a generation that shall
serve him; and by them they shall see what they cannot find in
themselves; and by this means they shall be convinced, that though
sin, and the pleasures of this life, be sweet to them, yet there
is a people otherwise minded; even such a people, that do indeed
see the glory of that which others read of, and from that sight
take pleasure in those things which they are most averse unto. To
this, I say, are Christians called; herein is God glorified; hereby
are sinners convinced; and by this the world condemned (1 Thess
4:7; 1 Peter 2:12; 3:1; Heb 11:7).
Object. But if faith doth so naturally cause good works, what
then is the reason that God's people find it so hard a matter to
be fruitful in good works?
Answer
1. God's people are fruitful in good works according to the proportion
of their faith; if they be slender in good works, it is because
they are weak in faith. Little faith is like small candles, or weak
fire, which though they shine and have heat; yet but dim shining
and small heat, when compared with bigger candles and greater fire.
The reason why Sardis had some in it whose works were not perfect
before God, it was, because they did not hold fast by faith the
word that they had formerly heard and received (Rev 3:1-3).
2. There may be a great mistake in our judging of our own fruitfulness.
The soul that indeed is candid and right at heart, is taught by
grace to judge itself, though fruitful, yet barren upon two accounts.
(1.) When it compareth its life to the mercy bestowed upon it: for
when a soul doth indeed consider the greatness and riches of the
mercy bestowed upon it, then it must needs cry out, 'O wretched
man that I am,' (Rom 7:24) for it seeth itself wonderfully to fall
short of a conversation becoming one who hath received so great a
benefit. (2.) It may also judge itself barren, because it falleth
so far short of that it would attain unto, 'it cannot do the thing
that it would' (Gal 5:17).
3. The heart of a Christian is naturally very barren; upon which,
though the seed of grace, that is the fruitfullest of all seeds,
be sown, yet the heart is naturally subject to bring forth weeds
(Mat 15:19). Now, to have a good crop from such ground, doth
argue the fruitfulness of the seed. Wherefore I conclude upon these
three things, (1.) That the seed of faith is a very fruitful seed,
in that it will be fruitful in so barren a soil. (2.) That faith
is not beholden to the heart, but the heart to it, for all its
fruitfulness. (3.) That therefore the way to be a more fruitful
Christian, it is to be stronger in believing.
SECOND
Now for the second thing, to wit, That every one that believeth
should be careful that their works be good. This followeth from
what went just before; to wit, That the heart of a Christian is a
heart subject to bring forth weeds.
There is flesh as well as spirit in the best of saints: and as the
spirit of grace will be always putting forth something that is good,
so the flesh will be putting forth continually that which is evil.
'For the flesh lusteth against the Spirit, and the Spirit against
the flesh' (Gal 5:17).
Now this considered, is the cause why you find so often in the
Scriptures so many items and cautions to the Christians to look
to their lives and conversations. As, 'Keep thy heart with all
diligence' (Prov 4:23). 'Watch ye, stand fast in the faith, quit
you like men, be strong' (1 Cor 16:13). 'Be not deceived; God is
not mocked: for whatsoever a man soweth, that shall he also reap.
For he that soweth to his flesh shall of the flesh reap corruption;
but he that soweth to the Spirit shall of the Spirit reap life
everlasting' (Gal 6:7,8).
All works are not good that seem to be so. It is one thing for a
man's ways to be right in his own eye, and another for them to be
right in God's. Often 'that which is highly esteemed among men is
abomination in the sight of God' (Prov 30:12; Luke 16:15).
Seeing corruption is not yet out of our natures, there is a proneness
in us to build [even] upon the right foundation, wood, hay, and
stubble, instead of gold and silver, and precious stones (1 Cor
3:11-15). How was both David the king, Nathan the prophet, and
Uzza the priest, deceived, touching good works! (1 Chron 17:1-4;
13:9-11). Peter also, in both his defending his Master in the
garden, and in dissuading of him from his sufferings, though both
out of love and affection to his Master, was deceived touching good
works. (Matt 16:22,23; John 18:10,11). Many have miscarried both
as to doctrine, worship, and the prosecution of each.
First, For doctrine. Christ tells the Jews, that they taught for
the doctrines of God the doctrines and traditions of men (Matt
15:9; Mark 7:7). As also, saith the apostle, They teach 'things
they ought not, for filthy lucre's sake' (Titus 1:11).
Second, Also touching worsphip, we find how frequently men
have mistaken, both for time, place, and matter, with which they
worshipped.
1. For time. It hath been that which man hath devised, not which
God hath commanded (1 Kings 12:32). They 'change the ordinance,'
saith Isaiah, 24:5. They change God's 'judgments into wickedness,'
saith Ezekiel 5:6.
2. For place. When they should have worshipped at Jerusalem, they
worshipped at Bethel, at Gilgal and Dan, in gardens, under poplars
and elms. (1 Kings 12:26-30; Hosea 4:13-15; Isa 65:2-5).
3. For the matter with which they worshipped. Instead of bringing
according to the commandment, they brought the lame, the torn, and
the sick; they would sanctify themselves in gardens, with swine's
flesh and mice, when they should have done it at Jerusalem, with
bullocks and lambs (Isa 66:17).
Third, Again, touching men's prosecuting their zeal for their worship,
&c., that they do think right; how hot hath it been, though with
no reason at all? Nebuchadnezzar will have his fiery furnace, and
Darius his lions' den for Nonconformists (Dan 3:6; 6:7, &c.) Again,
they have persecuted men even to strange cities; have laid traps
and snares in every corner, to entrap and to entangle their words;
and if they could at any time but kill the persons that dissented
from them, they would think they did God good service (Acts 26:11;
Luke 11:53,54; John 19:1,2). But what need we look so far from
home, were it not that I would seal my sayings with truth. We need
look no farther to affirm this position, than to the Papists and
their companions. How many have they in all ages hanged, burned,
starved, drowned, racked, dismembered, and murdered, both openly
and in secret? and all under a pretence of God, his worship, and
good works. 5 Thus you see how wise men and fools, saints and
sinners, Christians and heathens, have erred in the business of
good works; wherefore every one should be careful to see that their
works BE good.
Now, then, to prevent, if God will, miscarriage in this matter, I
shall propound unto you what it is for a work to be rightly good.
First, A good work must have the word for its authority. Second,
It must, as afore was said, flow from faith. Third, It must be both
rightly timed and rightly placed. Fourth, It must be done willingly,
cheerfully, &c.
First, It must have the word for its authority. Zeal without
knowledge is like a mettled horse without eyes, or like a sword in
a madman's hand; and there is no knowledge where there is not the
word: for if they reject the word of the Lord, and act not by that,
'what wisdom is in them?' saith the prophet (Jer 8:9; Isa 8:20).
Wherefore see thou have the word for what thou dost.
Second, As there must be the word for the authorising of what thou
dost, so there must be faith, from which it must flow, as I showed
you before: 'for whatsoever is not of faith is sin;' and 'without
faith it is impossible to please God.' Now, I say, without the
word there is no faith, (Rom 10:17), as without faith there is no
good, let men's pretences be what they will.
Third, As it must have these two aforenamed, so also it must have,
1. Right time; and, 2. Right place.
1. It must be rightly timed. Every work is not to be done at the
same time; every time not being convenient for such a work; There
is a time for all things, and every thing is beautiful in its time
(Eccl 3:11). There is a time to pray, a time to hear, a time to
read, a time to confer, a time to meditate, a time to do, and a
time to suffer. Now, to be hearing when we should be preaching and
doing, that is, yielding active obedience to that under which we
ought to suffer, is not good. Christ was very wary, that both his
doings and sufferings were rightly timed (John 2:3,4; 13:1,2). And
herein we ought to follow his steps. To be at plough in the field,
when I should be hearing the word, is not good; and to be talking
abroad, when I should be instructing my family at home, is as bad:
'Whoso keepeth the commandment, shall feel no evil thing: 'and
a wise man's heart discerneth both time and judgment' (Eccl 8:5).
Good things mistimed, are fruitless, unprofitable, and vain.
2. As things must have their right time, so they must be rightly
placed; for the misplacing of any work is as bad as the mistiming
of it. When I say, things, if good, must be rightly placed, I mean,
we should not give to any work more than the word of God alloweth
it, neither should we give it less. Mint, anise, and cummin, are
not so weighty matters as faith and the love of God; as in (Matt
23:23). For a pastor to be exercising the office of a deacon,
instead of the office of a pastor, it is misplacing of works (Acts
6:2). For Martha to be making outward provision for Christ, when
she should have sat at his feet to hear his word, was the misplacing
a work; and for her sister to have done it at her requestthough
the thing in itself was goodhad been her sin also (Luke 10:39-42).
Now, to prevent the misplacing of good works,
(1.) They misplace them that set them in the room of Christ (Rom
10: 1-3).
(2.) They also misplace them that make them copartners with him (Rom
9:31,32; Acts 15:1). This is setting up our post by God's posts,
and man's righteousness by the righteousness of Christ (Eze 43:7,8).
These are said to be teachers of the law, not knowing what they
say, nor whereof they affirm (1 Tim 1:7).
(3.) They also misplace works, who ascribe to a work of less moment
that honour that belongeth to a work more noble. And such are (a)
Those who count the ceremonial part of an ordinance as good as
the doctrine and signification of it. 6 (b) Such who account the
dictates and impulses of a mere natural conscience, as good, as high,
and divine, as the leadings and movings of the Spirit of Christ.
(c) Those also who count it enough to do something of what God
hath commanded, and that something, possibly the least, instead
of all, and the things more necessary and weighty. (d) They also
much misplace them, who count things indifferent as high as those
that are absolutely necessary in the worship of God. (e) But
the grosser, who place men's traditions above them. (f) And they
greatest of all, who put bitter for sweet, and darkness for light.
All these things we must shun and avoid, as things absolutely
obstructive to good works.
Wherefore touching good works; obedience is better than sacrifice;
that is, to do things according to the word of God, is better
than to do them according to my fancy and conceit (1 Sam 15:22).
'Wherefore, let all things be done decently and in order' (1 Cor
14:40).
Fourth, Again, as good works should be ordered and qualified, as
before is touched, so they should be done from the heart, willingly,
cheerfully, with simplicity and charity, according to what a man
hath (1 John 5:3; 2 Cor 9:7; Rom 12:8; Col 3:12; 1 Cor 10:24; 2
Cor 8:12).
Farther, there are three things that a man should have in his eye
in every work he doth. 1. The honour of God (1 Cor 6:20). 2. The
edification of his neighbour (1 Cor 14:26). 3. The expediency or
inexpediency of what I am to do (1 Cor 6:12). And always observe
it, that the honour of God is wrapped up in the edification of thy
neighbour; and the edification of thy neighbour in the expediency
of what thou dost.
Again, if thou wouldst walk to the edification of thy neighbour,
and so to God's honour, in the midst of thy observers, beware,
1st. That thou in thy words and carriages dost so demean thyself,
that Christ in his precious benefits may be with clearness spoken
forth by thee; and take heed, that thou dost not enter into doubtful
points with them that are weak (Rom 15:1). But deal chiefly,
lovingly, and wisely, with their consciences about those matters
that tend to their establishment in the faith of their justification,
and deliverance from death and hell. 'Comfort the feeble-minded,'
confirm the weak (1 Thess 5:14).
2ndly. If thou be stronger than thy brother, take heed that thou do
not that before him, that may offend his weak conscience; I mean,
things that in themselves may be lawful. All that is lawful is not
expedient; all that is lawful edifieth not (1 Cor 6:12). Wherefore
here is thy wisdom and love, that thou in some things deny thyself
for thy brother's sake. 'I will eat no flesh while the world
standeth,' saith Paul, 'lest I make my brother to offend' (1 Cor
8:13). Wherefore have this faith to thyself before God (Rom 14:22).
But if thou walk otherwise, know, thou walkest not charitably, and
so not to edification, and so not to Christ's honour, but dost sin
against Christ, and wound thy weak brother, for whom Christ died
(Rom 14:15; 1 Cor 8:12). But I say, all this while keep thy eye
upon the word; take heed of going contrary to that under any pretence
whatever; for without the word, there is nothing to God's glory,
nor thy brother's edification. Wherefore, walk 'wisely in a perfect
way' (Psa 101:2, 3).
Having thus, in few words, showed you what are works rightly good,
I beseech you in the name of the Lord Jesus Christ, that you put
yourselves into a conscientious performance of them, that you may,
while you live here, be vessels of honour, and fit for the master's
use, and prepared to every good work (1 Tim 6:18). Study to approve
things that are excellent, 'that you may be sincere, and without
offence, until the day of Christ' (Phil 1:10). Covet communion with
God: 'covet earnestly the best gifts' (1 Cor 12:31). Ah! we that
are redeemed from among men (Rev 14:4), and that rejoice in the
hope of the glory of God (Rom 5:2), we that look, I say, for the
blessed hope, and the glorious appearing of the great God and our
Saviour Jesus Christ (Titus 2:13), 'what manner of persons ought
we to be in all holy conversation and godliness' (2 Peter 3:11).
To conclude, for your farther edification, take a plain rehearsal
of your several general duties and works, to which God engageth you
in his word, according to your places, callings, and relations in
this world;
DUTIES OF THE MASTER OF A FAMILY.
If thou have under thee a family, then thou art to consider the
several relations thou standest under; and art to know, that thou
in each of them hast a work to do for God, and that he expecteth
thy faithful deportment under every one of them. As, in general;
DUTY TO THE FAMILY IN GENERAL.
He that is the master of a family, he hath, as under that relation, a
work to do for God; to wit, the right governing of his own family.
And his work is twofold. First, Touching the spiritual state
thereof. Second, Touching the outward state thereof.
First, As touching the spiritual state of his family; he ought to
be very diligent and circumspect, doing his utmost endeavour both
to increase faith where it is begun, and to begin it where it is
not. Wherefore, to this end, he ought diligently and frequently to
lay before his household such things of God, out of his word, as
are suitable for each particular. And let no man question his rule
in the word of God for such a practice; for if the thing itself
were but of good report, and a thing tending to civil honesty, it
is within the compass and bounds even of nature itself, and ought
to be done; much more things of a higher nature; besides, the apostle
exhorts us to 'Whatsoever things are honest, whatsoever things are
just, pure, lovely, and of good report, to think of them,' that is,
to be mindful to do them (Phil 4:8). But to be conversant in this
godly exercise in our family, is very worthy of praise, and doth
much become all Christians. This is one of the things for which
God so highly commended his servant Abraham, and that with which
his heart was so much affected. I know Abraham, saith God, 'I
know him' to be a good man in very deed, for 'he will command his
children, and his household after him, and they shall keep the way
of the Lord' (Gen 18:19). This was a thing also which good Joshua
designed should be his practice as long as he had a breathing time
in this world. 'As for me,' saith he, I 'and my household, we will
serve the Lord' (Josh 24:15).
Further, we find also in the New Testament, that they are looked
upon as Christians of an inferior rank that have not a due regard
to this duty; yea, so inferior as not fit to be chosen to any office
in the church of God. A [bishop or] pastor must be one that ruleth
well his own house, having his children in subjection with all
gravity; For if a man know not how to rule his own house, how shall
he take care of the church of God? 'The deacon' also, saith he,
must 'be the husband of one wife, ruling their children, and their
own house well' (1 Tim 3). Mark a little, the apostle seems to lay
down thus much, that a man that governs his family well, hath one
qualification belonging to a pastor or deacon in the house of God,
for he that knoweth not how to rule his own house, how shall he
take care of the church of God? which thing considered, it giveth
us light into the work of the master of a family, touching the
governing of his house.
1. A pastor must be sound and uncorrupt in his doctrine; and indeed
so must the master of a family (Titus 1:9; Eph 6:4).
2. A pastor should be apt to teach, to reprove, and to exhort; and
so should the master of a family (1 Tim 3:2; Deut 6:7).
3. A pastor must himself be exemplary in faith and holiness; and
so also should the master of a family (1 Tim 3:2-4; 4:12). 'I,'
saith David, 'will behave myself in a perfect way; I will walk in,'
or before, 'my house with a perfect heart' (Psa 101:2).
4. The pastor is for getting the church together; and when they
are so come together, then to pray among them, and to preach unto
them. This is also commendable in Christian masters of families.
Object.
But my family is ungodly and unruly, touching all that is good.
What shall I do?
Answer.
1. Though this be true, yet thou must rule them, and not they thee!
Thou are set over them of God, and thou art to use the authority
which God hath given thee, both to rebuke their vice, and to show
them the evil of their rebelling against the Lord. This did Eli,
though not enough; and thus did David (1 Sam 2:24, 25; 1 Chron
28:9). Also, thou must tell them how sad thy state was when thou
wast in their condition, and so labour to recover them out of the
snare of the devil (Mark 5:19).
2. Thou oughtest also to labour to draw them forth to God's public
worship, if peradventure God may convert their souls. Saith Jacob
to his household, and to all that were about him, 'Let us arise
and go up to Bethel; and I will make there an altar unto God, who
answered me in the day of my distress' (Gen 35:3). Hannah would
carry Samuel to Shiloh, that he might abide with God for ever
(1 Sam 1:22). Indeed a soul rightly touched, will labour to draw,
not only their families, but a whole city after Jesus Christ (John
4:28-30).
3. If they are obstinate, and will not go forth with thee, then do
thou get godly and sound men to thy house, and there let the word
of God be preached, when thou hast, as Cornelius, gathered thy
family and friends together (Acts 10). You know that the jailor,
Lydia, Crispus, Gaius, Stephanus, and others, had not only themselves,
but their families, made gracious by the word preached, and that
some of them, if not all, by the word preached in their houses
(Acts 16:14-34; 18:7, 8; 1 Cor 1:16). And this, for ought I know,
might be one reason among many, why the apostles taught in their
day, not only publicly, but from house to house; I say, that they
might, if possible, bring in those in some family, which yet remained
unconverted, and in their sins (Acts 10:24; 20:20, 21). For some,
you know how usual it was in the day of Christ, to invite him to
their houses, if they had any afflicted, that either would not or
could not come unto him (Luke 7:2, 3; 8:41). If this be the way
with those that have outward diseases in their families, how much
more then, where there are souls that have need of Christ, to save
them from death and eternal damnation!
4. Take heed that thou do not neglect family duties among them
thyself; as, reading the word and prayer; if thou hast one in thy
family that is gracious, take encouragement; nay, if thou art alone,
yet know that thou hast both liberty to go to God through Christ,
and also art at that time in a capacity of having the universal
church join with thee for the whole number of those that shall be
saved.
5. Take heed that thou suffer not any ungodly, profane, or heretical
books, or discourse in thy house. 'Evil communications corrupt good
manners' (1 Cor 15:33). I mean such profane or heretical books,
&c., as either tend to provoke to looseness of life, or such as do
oppose the fundamentals of the gospel. I know that Christians must
be allowed their liberty as to things indifferent; but for those
things that strike either at faith or holiness, they ought to
be abandoned by all Christians, and especially by the pastors of
churches, and masters of families; which practice was figured out
by Jacob's commanding his house, and all that was with him, to put
away the strange gods from among them, and to change their garments
(Gen 35:2). All those in the Acts set a good example for this, who
took their curious books and burned them before all men, though
they were worth fifty thousand pieces of silver (Acts 19:18, 19).
The neglect of this fourth particular hath occasioned ruin in many
families, both among children and servants. It is easier for vain
talkers, and their deceivable works, to subvert whole households,
than many are aware of (Titus 1:10, 11). Thus much touching the
spiritual state of thy household. And now to its outward.
Second, Touching the outward state of thy family, thou art to
consider these three things.
1. That it lieth upon thee to care for them that they have
a convenient livelihood. 'If any man provide not for his own, and
specially for those of his own house, he hath denied the faith,
and is worse than an infidel' (1 Tim 5:8). But mark, when the Word
saith, thou art to provide for thy house, it giveth thee no license
to distracting carefulness; neither doth it allow thee to strive
to grasp the world in thy heart, or coffers, nor to take care for
years or days to come, but so to provide for them, that they may
have food and raiment; and if either they or thou be not content
with that, you launch out beyond the rule of God (1 Tim 6:8; Matt
6:34). This is to labour, that you may have wherewith 'to maintain
good works for necessary uses' (Titus 3:14). And never object,
that unless you reach farther, it will never do; for that is but
unbelief. The word saith, 'That God feedeth ravens, careth for
sparrows, and clotheth the grass;' in which three, to feed, clothe,
and care for, is as much as heart can wish (Luke 12:6-28).
2. Therefore though thou shouldest provide for thy family; yet let
all thy labour be mixed with moderation; 'Let your moderation be
known unto all men' (Phil 4:5). Take heed of driving so hard after
this world, as to hinder thyself and family from those duties
towards God, which thou art by grace obliged to; as private prayer,
reading the scriptures, and Christian conference. It is a base thing
for men so to spend themselves and families after this world, as
that they disengage their heart to God's worship. Christians, 'The
time is short: it remaineth that both they that have wives be as
though they had none; and they that weep, as though they wept not;
and they that rejoice, as though they rejoiced not; and they that
use this world, as not abusing it; for the fashion of this world
passeth away' (1 Cor 7:29-31). Many Christians live and do in this
world, as if religion were but a by-business, and this world the
one thing necessary; when indeed all the things of this world are
but things by the by; and religion only the one thing needful (Luke
10:40-42).
3. If thou wouldst be such a master of a family as becomes thee,
thou must see that there be that Christian harmony among those under
thee, as becomes that house where one ruleth that feareth God.
(1.) Thou must look that thy children and servants be under subjection
to the word of God; for though it is of God only to rule the heart,
yet he expecteth that thou shouldest rule their outward man; which
if thou dost not, he may in a short time cut off all they stock,
[even every male] (1 Sam 3:11-14). See therefore that thou keep
them temperate in all things, in apparel, in language, that they
be not gluttons, nor drunkards; not suffering either thy children
vainly to domineer over thy servants, nor they again to carry
themselves foolishly towards each other.
(2.) Learn to distinguish between that injury that in thy family
is done to thee, and that which is done to God; and though thou
oughtest to be very zealous for the Lord, and to bear nothing that
is open transgression to him; yet here will be thy wisdom, to pass
by personal injuries, and to bury them in oblivion: 'Love covereth
a multitude of sins.' Be not then like those that will rage and
stare like madmen, when they are injured; and yet either laugh,
or at least not soberly rebuke, and warn, when God is dishonoured.
'Rule thy own house well, having thy childrenwith others in thy
familyin subjection, with all gravity' (1 Tim 3:4). Solomon was so
excellent sometimes this way, that he made the eyes of his beholders
to dazzle (2 Chron 9:3, 4). 7 But to break off from this general,
and to come to particulars.
[DUTY IN RELATION TO THE WIFE.]
Hast thou a wife? Thou must consider how thou oughtest to behave
thyself under that relation: and to do this aright, thou must
consider the condition of thy wife, whether she be one that indeed
believeth or not. First, If she believeth, then,
1. Thou art engaged to bless God for her: 'For her price is far
above rubies, and she is the gift of God unto thee, and is for
thy adorning and glory' (Prov 12:4; 31:10; 1 Cor 11:7). 'Favour is
deceitful, and beauty is vain: but a woman that feareth the Lord,
she shall be praised' (Prov 31:30).
2. Thou oughtest to love her, under a double consideration: (1.)
As she is thy flesh and thy bone: 'For no man ever yet hated his
own flesh' (Eph 5:29). (2.) As she is together with thee an heir
of the grace of life (1 Peter 3:7). This, I say, should engage thee
to love her with Christian love; to love her, as believing you both
are dearly beloved of God and the Lord Jesus Christ, and as those
that must be together with him in eternal happiness. 3. Thou
oughtest so to carry thyself to and before her, as doth Christ to
and before his church; as saith the apostle: So ought men to love
their wives, 'even as Christ loved the church, and gave himself
for it' (Eph 5:25). When husbands behave themselves like husbands
indeed, then will they be not only husbands, but such an ordinance
of God to the wife, as will preach to her the carriage of Christ
to his spouse. There is a sweet scent wrapped up in the relations
of husbands and wives, that believe (Eph 4:32); the wife, I say,
signifying the church, and the husband the head and saviour thereof,
'For the husband is the head of the wife, even as Christ is the
head of the church' (Eph 5:23). and he is the Saviour of the body.
This is one of God's chief ends in instituting marriage, that Christ
and his church, under a figure, might be wherever there is a couple
that believe through grace. Wherefore that husband that carrieth
it undiscreetly towards his wife, he doth not only behave himself
contrary to the rule, but also maketh his wife lose the benefit of
such an ordinance, and crosseth the mystery of his relation.
Therefore, I say, 'So ought men to love their wives as their own
bodies. He that loveth his wife, loveth himself. For no man ever
yet hated his own flesh; but nourisheth and cherisheth it, even
as the Lord the church:' (Eph 5: 8, 29). Christ laid out his life
for his church, covereth her infirmities, communicates to her his
wisdom, protecteth her, and helpeth her in her employments in this
world; and so ought men to do for their wives. Solomon and Pharaoh's
daughter had the art of thus doing, as you may see in the book
of Canticles. Wherefore bear with their weaknesses, help their
infirmities, and honour them as the weaker vessels, and as being
of a frailer constitution (1 Peter 3:7).
In a word, be such a husband to thy believing wife, that she may
say, God hath not only given me a husband, but such a husband as
preacheth to me every day the carriage of Christ to his church.
Second, If thy wife be unbelieving or carnal, then thou hast also
a duty lying before thee, which thou art engaged to perform under
a double engagement: 1. For that she lieth liable every moment to
eternal damnation. 2. That she is thy wife that is in this evil
case.
Oh! how little sense of the worth of souls is there in the heart
of some husbands; as is manifest by their unchristian carriage to
and before their wives! Now, to qualify thee for a carriage suitable,
1. Labour seriously after a sense of her miserable state, that thy
bowels may yearn towards her soul.
2. Beware that she take no occasion from any unseemly carriage of
thine, to proceed in evil. And here thou hast need to double thy
diligence, for she lieth in thy bosom, and therefore is capable of
espying the least miscarriage in thee.
3. If she behave herself unseemly and unruly, as she is subject to
do, being Christless and graceless, then labour thou to overcome
her evil with thy goodness, her forwardness with thy patience and
meekness. It is a shame for thee, who hast another principle, to
do as she.
4. Take fit opportunities to convince her. Observe her disposition,
and when she is most likely to bear, then speak to her very heart.
5. When thou speakest, speak to purpose. It is no matter for many
words, provided they be pertinent. Job in a few words answers his
wife, and takes her off from her foolish talking: 'Thou speakest,'
saith he, 'as one of the foolish women. What? shall we receive good
at the hand of God, and shall we not receive evil?' (Job 2:10).
6. Let all be done without rancour, or the least appearance
of anger: 'In meekness instructing those that oppose themselves,
ifperadventure they may recover themselves out of the snare of the
devil, who are taken captive by him at his will' (2 Tim 2:25, 26).
'And how knowest thou, O man, whether thou shalt save thy wife' (1
Cor 7:16).
DUTY OF PARENTS TO CHILDREN If thou are a parent, a father, or a
mother, then thou art to consider thy calling under this relation.
Thy children have souls, and they must be begotten of God as well
as of thee, or they perish. And know also, that unless thou be very
circumspect in thy behavior to and before them, they may perish
through thee: the thoughts of which should provoke thee, both to
instruct, and also to correct them.
First, To instruct them as the scripture saith, and to 'bring
them up in the nurture and admonition of the Lord'; and to do this
diligently, 'when thou sittest in thine housewhen thou liest down,
and when thou risest up' (Eph 6:4; Deu 6:7).
Now to do this to purpose:
1. Do it in terms and words easy to be understood: affect not high
expressions, they will drown your children. Thus God spake to his
children (Hosea 12:10), and Paul to his (1 Cor 3:2).
2. Take heed of filling their heads with whimsies, and unprofitable
notions, for this will sooner learn them to be malapert and proud,
than sober and humble. Open therefore to them the state of man
by nature; discourse with them of sin, of death, and hell; of a
crucified Saviour, and the promise of life through faith: 'Train
up a child in the way he should go: and when he is old, he will
not depart from it' (Prov 22:6).
3. There must be much gentleness and patience in all thy instructions,
'lest they be discouraged' (Col. 3:21). And,
4. Labour to convince them by a conversation answerable, that the
things of which thou instructest them are not fables, but realities;
yea, and realities so far above what can be here enjoyed, that all
things, were they a thousand times better than they are, are not
worthy to be compared with the glory and worthiness of these things.8
Isaac was so holy before his children, that when Jacob remembered
God, he remembered that he was 'the Fear of his father Isaac' (Gen
31:53). Ah! when children can think of their parents, and bless
God for that instruction and good they have received from them,
this is not only profitable for children, but honourable, and
comfortable to parents: 'The father of the righteous shall greatly
rejoice: and he that begetteth a wise child shall have joy of him'
(Prov 23:24, 25). Second, The duty of correction.
1. See if fair words will win them from evil. This is God's way
with his children (Jer 25:4, 5).
2. Let those words you speak to them in your reproof, be both
sober, few, and pertinent, adding always some suitable sentence of
the scripture therewith; as, if they lie, then such as (Rev 21:8,
27). If they refuse to hear the word, such as (2 Chron 25:14-16).
3. Look to them, that they be not companions with those that are
rude and ungodly; showing with soberness a continual dislike of
their naughtiness; often crying out to them, as God did of old unto
his, 'Oh, do not this abominable thing that I hate' (Jer 44:4).
4. Let all this be mixed with such love, pity, and compunction
of spirit, that if possible they may be convinced you dislike not
their persons, but their sins. This is God's way (Psa 99:8).
5. Be often endeavouring to fasten on their consciences the day
of their death, and judgment to come. Thus also God deals with his
(Deu 32:29).
6. If thou art driven to the rod, then strike advisedly in cool
blood, and soberly show them, (1.) their fault; (2.) how much it is
against thy heart thus to deal with them; (3.) and that what thou
dost, thou dost in conscience to God, and love to their souls; (4.)
and tell them, that if fair means would have done, none of this
severity should have been. This, I have proved it, will be a means
to afflict their hearts as well as their bodies; and it being the
way that God deals with his, it is the most likely to accomplish
its end.
7. Follow all this with prayer to God for them, and leave the issue
to him: 'Foolishness is bound in the heart of a child; but the rod
of correction shall drive it far from him' (Prov 22:15).
Lastly, Observe these cautions,
1. Take heed that the misdeeds for which thou correctest thy children
be not learned them by thee. Many children learn that wickedness
of their parents for which they beat and chastise them.
2. Take heed thou smile not upon them, to encourage them in small
faults, lest that thy carriage to them be an encouragement to them
to commit greater.
3. Take heed thou use not unsavoury and unseemly words in thy
chastising of them, as railing, miscalling, and the like: this is
devilish.
4. Take heed thou do not use them to many chiding words and
threatenings, mixed with lightness and laughter; this will harden.
Speak not much, nor often, but pertinent to them with all gravity. 9
DUTIES OF MASTERS TO SERVANTS. Masters also have a work to do as
they stand related to their servants. And,
First, If possibly they can, to get them that fear God: 'He that
worketh deceit,' saith David, 'shall not dwell within my house; he
that telleth lies, shall not tarry in my sight' (Psa 101:7).
Second, But if none at the present but unbelievers can be got to
do thy labour, then,
1. Know that it is thy duty so to behave thyself to thy servant,
that thy service may not only be for thy good, but for the good of
thy servant, and that both in body and soul. Wherefore deal with
him, as to admonition, as with thy children; given him the same
bread of God thou givest to them; and who knows, but that if thou
with spiritual delicates bringest up thy servant, but he may become
thy spiritual son in the end (Prov 29:21).
2. Take heed thou do not turn thy servants into slaves, by overcharging
them in thy work, through thy greediness. To make men serve with
rigour, is more like to Israel's enemies than Christian masters
(Exo 1:14). 10
3. Take heed thou carry not thyself to thy servant as he of whom
it is said, 'He is such a man of Belial, that his servants could
not speak to him.' (1 Sam 25:14-17).
And the apostle bids you forbear to threaten them, because you also
have a Master in heaven (Eph 6:9). As who should say, Your servants
cannot be guilty of so many miscarriages against you, as you are
guilty of against Christ. Wherefore do with, and to your servants,
as you would have your master do with you.
4. Take heed that thou neither circumvent him at his coming in to
thy service, nor at his going out. Servants, at their going into
service, may be beguiled two ways.
(1.) By their masters lying unto them, saying, their work is so
small and so easy, when it is indeed, if not too burdensome, yet
far beyond what at first was said of it. This is beguiling of them.
(2.) The other way is, when masters greedily seek to wire-draw their
servants to such wages as indeed is too little and inconsiderable
for such work and labour. Both these the apostle opposeth, where
he saith, 'Masters give unto your servants that which is just,'
just labour, and just wages, 'knowing that ye also have a master
in heaven' (Col 4:1).
As servants may be circumvented at their coming into their labour,
so also they may be at their going out: which is done by masters
that either change their wages, like heathenish Laban, (Gen 31:7).
or by keeping it back, like those against whom God will be a swift
witness (Mal 3:5).
5. Take heed that thou make not a gain of thy place, because thou
art gracious, or livest conveniently for the means of grace. 11
Servants that are truly godly they care not how cheap they serve
their masters, provided they may get into godly families, or where
they may be convenient for the word. But now, if a master or mistress
should take this opportunity to make a prey of their servants, this
is abominable, this is making a gain of godliness, and merchandise
of the things of God, and of the soul of thy brother (1 Tim 6:5).
I have heard some poor servants say, That in some carnal families
they have had more liberty to God's things, and more fairness of
dealing, than among professors. But this stinketh. And as Jacob
said concerning the cruelty of his two sons, so may I say of such
masters, they make religion stink before the inhabitants of the
land (Gen 34:30).
In a word, learn of the Lord Jesus to carry yourselves well to
your servants, that your servants also may learn something of the
kindness of Christ by your deportment to them. Servants are goers
as well as comers; take heed that thou give them no occasion to
scandal the gospel when they are gone, for what they observed thee
unrighteously to do when they were with thee. Then masters carry
it rightly toward their servants, when they labour both in word
and life to convince them that the things of God are the one thing
necessary. That which servants are commanded to do, touching their
fear, their singleness of heart, their doing what they do as to
the Lord, and not to men; the master is commanded to do the same
things unto them. (Eph 6:6-9).
THE DUTY OF WIVES. But passing the master of the family, I shall
speak a word or two to those that are under him.
And, first, to the wife: The wife is bound by the law to her husband,
so long as her husband liveth (Rom 7:2). Wherefore she also hath
her work and place in the family, as well as the rest.
Now there are these things considerable in the carriage of a wife
toward her husband, which she ought conscientiously to observe.
First, That she look upon him as her head and lord. 'The head of
the woman is the man' (1 Cor 11:3). And so Sarah called Abraham
lord (1 Peter 3:6).
Second, She should therefore be subject to him, as is fit in the
Lord. The apostle saith, 'That the wife should submit herself to
her husband, as to the Lord' 12 (1 Peter 3:1; Col 3:18; Eph 5:22).
I told you before, that if the husband doth walk towards his wife
as becomes him, he will therein be such an ordinance of God to
her, besides the relation of a husband, that shall preach to her
the carriage of Christ to his church. And now I say also, that the
wife, if she walk with her husband as becomes her, she shall preach
the obedience of the church to her husband. 'Therefore as the church
is subject unto Christ, so let the wives be to their own husbands
in everything' (Eph 5:24). Now for thy performing of this work,
thou must first shun these evils.
1. The evil of a wandering and a gossiping spirit; this is evil
in the church, and is evil also in a wife, who is the figure of a
church. Christ loveth to have his spouse keep at home; that is, to
be with him in the faith and practice of his things, not ranging
and meddling with the things of Satan; no more should wives be given
to wander and gossip abroad. You know that Proverbs 7:11 saith,
'She is loud and stubborn; her feet abide not in her house.' Wives
should be about their own husbands' business at home; as the
apostle saith, Let them 'be discreet, chaste, keepers at home,
good, obedient to their own husbands.' And why? Because otherwise
'the word of God will be blasphemed' (Titus 2:5).
2. Take heed of an idle, talking, or brangling tongue. This also is
odious, either in maids or wives, to be like parrots, not bridling
their tongue; whereas the wife should know, as I said before,
that her husband is her lord, and is over her, as Christ is over
the church. Do you think it is seemly for the church to parrot it
against her husband? Is she not to be silent before him, and to
look to his laws, rather than her own fictions? Why so, saith the
apostle, ought the wife to carry it towards her husband? 'Let the
woman,' saith Paul, 'learn in silence with all subjection. But I
suffer not a woman to teach, nor to usurp authority over the man,
but to be in silence' (1 Tim 2:11, 12). It is an unseemly thing
to see a woman so much as once in all her lifetime to offer to
overtop her husband; she ought in everything to be in subjection
to him, and to do all she doth, as having her warrant, licence, and
authority from him. And indeed here is her glory, even to be under
him, as the church is under Christ: Now 'she openeth her mouth with
wisdom, and in her tongue is the law of kindness' (Prov 31:26).
3. Take heed of affecting immodest apparel, or a wanton gait; this
will be evil both abroad and at home; abroad, it will not only give
ill example, but also tend to tempt to lust and lasciviousness;
and at home it will give an offence to a godly husband, and be
cankering to ungodly children, &c. Wherefore, as saith the apostle,
Let women's apparel be modest, as becometh women professing
godliness, with good works, 'not with broidered hair, or gold, or
pearls, or costly array' (1 Tim 2:9, 10). And as it is said again,
'Whose adorning, let it not be that outward adorning of plaiting
the hair, and of wearing of gold, or of putting on of apparel:
But let it be the hidden man of the heart, in that which is not
corruptible, even the ornament of a meek and quiet spirit, which is
in the sight of God of great price. For after this manner in the old
time the holy women also, who trusted in God, adorned themselves,
being in subjection unto their own husbands' (1 Peter 3:3-5).
But yet, do not think that by the subjection I have here mentioned,
that I do intend women should be their husbands' slaves. Women are
their husbands' yokefellows, their flesh and their bones; and he
is not a man that hateth his own flesh, or that is bitter against
it (Eph 5:29). Wherefore, let every man 'love his wife even
as himself; and the wife see that she reverence her husband' (Eph
5:33). The wife is master next her husband, and is to rule all in
his absence; 13 yea, in his presence she is to guide the house,
to bring up the children, provided she so do it, as the adversary
have no occasion to speak reproachfully (1 Tim 5:10, 13). 'Who can
find a virtuous woman? for her price is far above rubies. A gracious
woman retaineth honour:' and guideth her affairs with discretion
(Prov 31:10; 11:16; 12:4).
Object.
But my husband is an unbeliever; what shall I do?
Answer.
If so, then what I have said before lieth upon thee with an engagement
so much the stronger. For, 1. Thy husband being in this condition,
he will be watchful to take thy slips and infirmities, to throw them
as dirt in the face of God and thy Saviour. 2. He will be apt to
make the worst of every one of thy words, carriages, and gestures.
3. And all this doth tend to the possessing his heart with more
hardness, prejudice, and opposition to his own salvation; wherefore,
as Peter saith, 'ye wives, be in subjection to your husbands;
that, if any obey not the word, they may also without the word be
won by the conversation of the wives; while they behold your chaste
conversation, coupled with fear' (1 Peter 3:1, 2). Thy husband's
salvation or damnation lieth much in thy deportment and behaviour
before him; wherefore, if there be in thee any fear of God, or
love to thy husband, seek, by a carriage full of meekness, modesty,
and holiness, and a humble behaviour before him, to win him to the
love of his own salvation; and by thus doing, how 'knowest thou,
O wife, whether thou shalt save thy husband?' (1 Cor 7:16).
Object.
But my husband is not only an unbeliever, but one very froward,
peevish, and testy, yea, so froward, &c., that I know not how to
speak to him, or behave myself before him.
Answer.
Indeed there are some wives in great slavery by reason of their
ungodly husbands; and as such should be pitied, and prayed for;
so they should be so much the more watchful and circumspect in all
their ways.
1. Therefore be thou very faithful to him in all the things of this
life.
2. Bear with patience his unruly and unconverted behaviour; thou
art alive, he is dead; thou art principled with grace, he with
sin. Now, then, seeing grace is stronger than sin, and virtue than
vice; be not overcome with his vileness, but overcome that with thy
virtues (Rom 12:21). It is a shame for those that are gracious to
be as lavishing in their words, &c., as those that are graceless:
They that are 'slow to wrath are of great understanding; but they
that are hasty of spirit, exalteth folly' (Prov 14:29).
3. Thy wisdom, therefore, if at any time thou hast a desire to speak
to thy husband for his conviction, concerning anything, either good
or evil, it is to observe convenient times and seasons: There is
'a time to keep silence, and a time to speak' (Eccl 3:7). Now for
the right timing thy intentions,
(1.) Consider his disposition; and take him when he is farthest off
of those filthy passions that are thy afflictions. Abigail would
not speak a word to her churlish husband till his wine was gone
from him, and he in a sober temper (1 Sam 25:36, 37). The want of
this observation is the cause why so much is spoken, and so little
effected. 14
(2.) Take him at those times when he hath his heart taken with
thee, and when he showeth tokens of love and delight in thee. Thus
did Esther with the king her husband, and prevailed (Ester 5:3, 6;
7:1, 2).
(3.) Observe when convictions seize his conscience, and then follow
them with sound and grave sayings of the Scriptures. Somewhat like
to this dealt Manoah's wife with her husband (Judg 13:22, 23). Yet
then,
(a) Let thy words be few.
(b) And none of them savouring of a lording it over him; but speak
thou still as to thy head and lord, by way of entreaty and beseeching.
(c) And that in such a spirit of sympathy, and bowels of affection
after his good, that the manner of thy speech and behaviour in
speaking may be to him an argument that thou speakest in love, as
being sensible of his misery, and inflamed in thy soul with desire
after his conversion.
(d) And follow thy words and behaviour with prayers to God for his
soul.
(e) Still keeping thyself in a holy, chaste, and modest behaviour
before him.
Object.
But my husband is a sot, a fool, and one that hath not wit enough
to follow his outward employment in the world.
Answer.
1. Though all this be true, yet thou must know he is thy head, thy
lord, and thy husband.
2. Therefore thou must take heed of desiring to usurp authority over
him. He was not made for thee; that is, for thee to have dominion
over him, but to be thy husband, and to rule over thee (1 Tim 2:12;
1 Cor 11:3, 8).
3. Wherefore, though in truth thou mayest have more discretion than
he, yet thou oughtest to know that thou, with all that is thine,
is to be used as under thy husband; even 'every thing' (Eph 5:24).
Take heed therefore, that what thou dost goes not in thy name, but
his; not to thy exaltation, but his; carrying all things so, by thy
dexterity and prudence, that not one of thy husband's weaknesses
be discovered to others by thee: 'A virtuous woman is a crown to
her husband: but she that maketh ashamed, is as rottenness in his
bones.' For then, as the wise man sayeth, 'she will do him good
and not evil, all the days of her life' (Prov 12:4; 31:12).
4. Therefore act, and do still, as being under the power and
authority of thy husband.
Now touching thy carriage to thy children and servants. Thou art
a parent, and a mistress, and so thou oughtest to demean thyself.
And besides, seeing the believing woman is a figure of the church,
she ought, as the church, to nourish and instruct her children,
and servants, as the church, that she may answer in that particular
also; and truly, the wife being always at home, she hath great
advantage that way; wherefore do it, and the Lord prosper your
proceeding.
DUTIES OF CHILDREN TO PARENTS.
There lieth also a duty upon children to their parents, which
they are bound both by the law of God and nature conscientiously
to observe: 'Children, obey your parents in the Lord: for this is
right.' And again, 'Children, obey your parents in all things; for
this is well pleasing unto the Lord' (Eph 6:1; Col 3:20).
There are these general things in which children should show forth
that honour that is due to their parents from them.
First, They should always count them better than themselves. I
observe a vile spirit among some children, and that is, they are
apt to look over their parents, and to have slighting and scornful
thoughts of them. This is worse than heathenish; such an one hath
got just the heart of a dog or a beast, that will bite those that
begot them, and her that brought them forth.
Object.
But my father, &c., is now poor, and I am rich, and it will be a
disparagement, or at least a hinderance to me, to show that respect
to him as otherwise I might.
Answer.
I tell thee thou arguest like an atheist and a beast, and standest
in this full flat against the Son of God (Mark 7:9-13). Must a
gift, and a little of the glory of the butterfly, make thee that
thou shalt not do for, and honour to, thy father and mother? 'A wise
son maketh a glad father: but a foolish man despiseth his mother'
(Prov 15:20). Though thy parents be never so low, and thou thyself
never so high, yet he is thy father, and she thy mother, and they
must be in thy eye in great esteem: 'The eye that mocketh at his
father, and despiseth to obey his mother, the ravens of the valley
shall pick it out, and the young eagles shall eat it' (Prov 30:17).
Second, Thou oughtest to show thy honour to thy parents, by a
willingness to help them with such necessaries and accommodations
which they need. 'If anyhave children or nephews, let them learn to
show piety 15 at home, and to requite their parents:' saith Paul,
'for that is good and acceptable before God' (1 Tim 5:4). And this
rule Joseph observed to his poor father, though he himself was next
the king in Egypt (Gen 47:12; 41:39-44).
But mark, let them 'requite their parents.' There are three things
for which, as long as thou livest, thou wilt be a debtor to thy
parents.
1. For thy being in this world. They are they from whom, immediately
under God, thou didst receive it.
2. For their care to preserve thee when thou wast helpless, and
couldst neither care for, nor regard thyself.
3. For the pains they have taken with thee to bring thee up. Until
thou hast children of thy own, thou wilt not be sensible of the
pains, watchings, fears, sorrow, and affliction, that they have
gone under to bring thee up; and when thou knowest it, thou wilt
not easily yield that thou has recompensed them for thy favour to
thee. How often have they sustained [thee in] thy hunger, clothed
thy nakedness? What care have they taken that thou mightest have
wherewith to live and do well when they were dead and gone? They
possibly have spared it from their own belly and back for thee, and
have also impoverished themselves, that thou mightest live like a
man. 16 All these things ought duly, and like a man, to be considered
by thee; and care ought to be taken on thy part to requite them.
The Scripture saith so, reason saith so, and there be none but dogs
and beasts that deny it. It is the duty of parents to lay up for
their children; and the duty of children to requite their parents.
Third, Therefore show, by all humble and son-like carriage, that
thou dost to this day, with thy heart, remember the love of thy
parents. Thus much for obedience to parents in general.
Again, if thy parents be godly, and thou wicked, as thou art, if
thou hast not a second work or birth from God upon thee, then thou
art to consider, that thou art more strongly engaged to respect and
honour thy parents, not now only as a father in the flesh, but as
godly parents; thy father and mother are now made of God thy teachers
and instructors in the way of righteousness. Wherefore, to allude
to that of Solomon, 'My son, keep thy father's commandment, and
forsake not the law of thy mother; bind them continually upon thine
heart, and tie them about thy neck' (Prov 6:20, 21).
Now, to provoke thee hereto, consider,
1. That this hath been the practice always of those that are and
have been obedient children; yea, of Christ himself to Joseph and
Mary, though he himself was God blessed for ever (Luke 2:51).
2. Thou hast also the severe judgments of God upon those that have
been disobedient, to awe thee. As, (1.) Ishmael, for but mocking
at one good carriage of his father and mother, was both thrust out
of his father's inheritance and the kingdom of heaven, and that
with God's approbation (Gen 21:9-14; Gal 4:30). (2.) Hophni and
Phinehas, for refusing the good counsel of their father, provoked
the great God to be their enemy: 'They hearkened not unto the voice
of their father, because the Lord would slay them' (1 Sam 2:23-25).
(3.) Absalom was hanged, as I may say, by God himself, for rebelling
against his father (2 Sam 18:9).
Besides, little dost thou know how heart-aching a consideration it
is to thy parents, when they do but suppose thou mayest be damned!
How many prayers, sighs, and tears, are there wrung from their
hearts upon this account? Every miscarriage of thine goeth to their
heart, for fear God should take an occasion thereat to shut thee
up in hardness for ever. How did Abraham groan for Ishmael? 'O,'
saith he, to God, 'that Ishmael might live before thee!' (Gen
17:18). How was Isaac and Rebecca grieved for the miscarriage of
Esau? (Gen 26:34, 35). And how bitterly did David mourn for his
son, who died in his wickedness? (2 Sam 18:32, 33).
Lastly, And can any imagine, but that all these carriages of thy
godly parents, will be to thee the increase of thy torments in
hell, if thou die in thy sins notwithstanding?
Again, if thy parents, and thou also, be godly, how happy a thing
is this? How shouldest thou rejoice, that the same faith should
dwell both in thy parents and thee? Thy conversion, possibly, is
the fruits of thy parents' groans and prayers for thy soul; and
they cannot choose but rejoice; do thou rejoice with them. It is
true, in the salvation of a natural son, which is mentioned in the
parable: 'This my son was dead, and is alive again; he was lost, and
is found. And they began to be merry' (Luke 15:24). Let therefore
the consideration of this, that thy parents have grace, as well as
thee, engage thy heart so much the more to honour, reverence, and
obey them.
Thou art better able now to consider the pains and care that thy
friends have been at, both for thy body and soul; wherefore strive
to requite them. Thou hast strength to answer in some measure the
command: wherefore do not neglect it. It is a double sin in a gracious
son not to remember the commandment, yea, the first commandment
with promise (Eph 6:1, 2). Take heed of giving thy sweet parents
one snappish word, or one unseemly carriage. Love them because they
are thy parents, because they are godly, and because thou must be
in glory with them.
Again, if thou be godly, and thy parents wicked, as often it sadly
falls out; then,
1. Let thy bowels yearn towards them; it is thy parents that are
going to hell!
2. As I said before to the wife, touching her unbelieving husband,
so now I say to thee, Take heed of a parroting tongue: speak to
them wisely, meekly, and humbly; do for them faithfully without
repining; and bear, with all child-like modesty, their reproaches,
their railing, and evil speaking. Watch fit opportunities to lay
their condition before them. O! how happy a thing would it be,
if God should use a child to beget his father to the faith! Then
indeed might the father say, With the fruit of my own bowels hath
God converted my soul. The Lord, if it be his will, convert our
poor parents, that they, with us, may be the children of God. 17
CONCERNING SERVANTS.
Servants also, they have a work to do for God, in their place and
station among men.
The apostles assert masters under a threefold consideration. First,
The believing master. Second, The unbelieving master. Third, The
froward master.
For all which, servants are furnished with counsel and advice in
the word, for the demeaning of themselves, under each of them.
But before I speak in particular to any of these, I will in general
show you the duty of servants.
1. Thou art to look upon thyself as thou art; that is, as a servant,
not a child, nor a wife; thou art inferior to these; wherefore
count thyself under them, and be content with that station. 'For
three things the earth is disquieted, and for four which it cannot
bear.' One is 'a servant when he reigneth' (Prov 30:21, 22). It is
out of thy place, either to talk or do, as one that reigneth.
2. Consider, that thou being a servant, what is under thy hand is
not thy own but thy master's. Now, because it is not thy own thou
oughtest not to dispose of it; but because it is thy master's,
thou oughtest to be faithful. Thus it was with Joseph (Gen 39:8,
9). But if thou do otherwise, know that thou shalt receive of God
for the wrong that thou dost; and there is with God 'no respect of
persons' (Col 3:25). Wherefore,
3. Touching thy work and employment, thou art to do it as unto the
Lord, and not for man; and, indeed, then servants do their business
as becomes them, when they do all in obedience to the Lord, as knowing
that the place in which they now are, it is the place where Christ
hath put them, and in which he expecteth they should be faithful.
'Servants,' saith Paul, 'be obedient to them that are your
master's,--with fear and trembling, in singleness of your heart
as unto Christ; not with eye-service, as men-pleasers; but as the
servants of Christ, doing the will of God from the heart' (Eph 6:5,
6).
Observe a little the word of God to servants. 1. Servants must
be obedient; yet, 2. Not with that obedience that will serve man
only. Servants must have their eye on the Lord, in the work they do
for their masters. 3. That their work in this service is the will
and ordinance of God. From which I conclude, that thy work in
thy place and station, as thou art a servant, is as really God's
ordinance, and as acceptable to him, in its kind, as is preaching,
or any other work, for God; and that thou art as sure to receive a
reward for thy labour, as he that hangs or is burnt for the gospel.
Wherefore, saith the apostle to servants, 'Whatsoever ye do, do
it heartily, as to the Lord, and not unto men, knowing that of the
Lord ye shall receive the reward of the inheritance; for ye serve
the Lord Christ' (Col 3:23, 24). And now touching the three sorts
of masters mentioned before.
First, For the believing master; saith Paul, 'They that have believing
masters, let them not despise them, because they are brethren; but
rather do them service, because they are faithful and beloved, and
partakers, with the servants, 'of the' heavenly 'benefit' (1 Tim
6:2). Servants, if they have not a care of their hearts, will be
so much in the consideration of the relation that is betwixt their
masters and they, as brethren, that they will forget the relation
that is between them as masters and servants. Now, though they
ought to remember the one, yet let them take heed of forgetting
the other. Know thy place, as a servant, while thou considerest that
thy master and thee are brethren, and do thy work for him faithfully,
humbly, and with meekness, because he is a master faithful and
beloved, and partaker of the heavenly benefit. 'If any man teach
otherwise,' saith the apostle Paul, 'and consent not to wholesome
words, even the words of our Lord Jesus Christ, and to the doctrine
which is according to godliness; he is proud, knowing nothing, but
doting about questions, and strifes of words; whereof cometh envy,
strife, railings, evil surmisings, perverse disputings of men of
corrupt minds, and destitute of the truth, supposing that gain is
godliness: from such withdraw thyself' (1 Tim 6:3-5).
Second, For the unbelieving masters, for of them Paul speaks in the
first verse of the 6th of Timothy, 'Let as many servants,' saith
he, 'as are under the yoke count their own masters worthy of all
honour, that the name of God and his doctrine be not blasphemed.'
Servants living with unbelieving masters, are greatly engaged to
be both watchful, faithful, and trusty. Engaged, I say, 1. From
the consideration of the condition of their master; for he being
unbelieving, will have an evil eye upon thee, and upon thy doings,
and so much the more because thou professest. As in the case of
Saul and David (1 Sam 18:8, 9 &c). 2. Thou art engaged because of
the profession thou makest of the word of God; for by thy profession
thou dost lay both God and his word before thy master, and he
hath no other wit but to blaspheme them, if thou behave thyself
unworthily. Wherefore Paul bids Titus 'exhort servants to be obedient
to their own masters, and to please them well in all things, not
answering again;' not giving parroting answers, or such as are cross
or provoking, not purloining, but showing all good fidelity, that
they may adorn the doctrine of God our Saviour in all things'
(Titus 2:9, 10). That servant, who in an unbeliever's family doth
his work before God, as God's ordinance, he shall adorn the doctrine
of God, if not save his master by so doing; but if he doth otherwise,
he shall both stumble the unbeliever, dishonour God, offend the
faithful, and bring guilt upon his own soul.
Third, For the froward master, though I distinguish him from the
unbeliever, yet it is not because he may not be such, but because
every unbeliever doth not properly go under that name. Now with
this froward and peevish fellow, thou art to serve as faithfully
for the time thou standest bound, as with the most pleasant and
rational master in the world: 'Servants,' saith Peter, 'be subject
to your masters with all fear; not only to the good and gentle, but
also to the froward' (1 Peter 2:18). And if thy peevish master will
still be froward, either out of spite to thy religion, or because
he is without reason concerning thy labour thou to the utmost of
thy power labouring faithfully God then reckoneth thee a sufferer
for well-doing, as truly as if thou wert called upon the stage
of this world before men, for the matters of thy faith. Wherefore
Peter adds this encouragement to servants, to the exhortation he
gave them before: 'This is thank worthy,' saith he, 'if a man for
conscience toward God endure grief, suffering wrongfully. For what
glory is it, if when ye be buffeted for your faults, ye shall take
it patiently? But if when ye do well, and suffer for it, ye take
it patiently, this is acceptable with God' (1 Peter 2:19, 20).
Wherefore be comforted concerning thy condition, with considering
that God looks upon thee, as on Jacob in the family of Laban; and
will right all thy wrongs, and recompense thee for thy faithful,
wise, and godly behaviour, before, and in the service of thy froward
master. Wherefore, be patient, I say, and abound in faithfulness
in thy place and calling, till God make a way for thy escape from
this place; and when thou mayest be made free, use it rather (1
Cor 7:21).
DUTIES OF NEIGHBOURS EACH TO OTHER.
Having thus in few words showed you what is duty under your several
relations, I shall now at last speak, in a word or two, touching
good neighbourhood, and then draw towards a conclusion. Touching
neighbourhood, there are these things to be considered and practised,
if thou wilt be found in the practical part of good neighbourhood.
First, Thou must be of a good and sound conversation in thy own
family, place, and station, showing to all, the power that the
gospel and the things of another world hath in thy heart, 'That ye
may be blameless, and harmless, the sons of God, without rebuke,
in the midst of a crooked and perverse nation, among whom ye shine
as lights in the world' (Phil 2:15, 16).
Second, As persons must be of good behavior at home, that will be
good neighbours, so they must be full of courtesy and charity to them
that have need about them (Luke 10:36, 37). Right good neighbourhood
is for men readily to communicate, as of their spirituals, so of
their temporalities, as food, raiment, and help to those that have
need; to be giving to the poor as thou seest them go by thee, or
to inquire after their condition, and according to thy capacity to
send unto them (Job 31:15-17, &c).
Third, Thou must be always humble and meek among them, as also grave
and gracious; not light and frothy, but by thy words and carriage
ministering 'grace to the hearers' (Eph 4:29). Thus also Job honoured
God among his neighbours (Job 29:6-12).
Fourth, Thy wisdom will be, rightly to discountenance sin, and to
reprove thy neighbour for the same (Lev 19:17), denying thyself in
some things, for the preventing an injury to thy neighbour, that
thou mayest please him for his edification (Rom 15:2).
Fifth, If thou wouldest be a good neighbour, take heed of thy tongue
upon two accounts.
1. That thou with it give no offensive language to thy neighbour,
to the provoking of him to anger. Bear much, put up wrongs, and
say little: 'It is an honour for a man to cease from strife: but
every fool will be meddling' (Prov 20: 3). And again, 'He loveth
transgression that loveth strife' (Prov 17:19).
2. And as thou shouldest take heed that thou be not the original
of contention and anger, so also take heed that thou be not
an instrument to beget it between parties, by tale-bearing and
a gossiping spirit: 'He that passeth by, and meddleth with strife
belonging not to him, is like one that taketh a dog by the ears. As
coals are to burning coals, and wood to fire; so is a contentious
man to kindle strife' (Prov 26:17-21). I do observe two things very
odious in many professors; the one is a head-strong and stiff-necked
spirit, that will have its own way; and the other is, a great deal
of tattling and talk about religion, and but a very little, if
anything, of those Christian deeds that carry in them the cross of
a Christian in the doing thereof, and profit to my neighbour.
(1.) When I say a head-strong and stiff-necked spirit, I mean,
they are for pleasing themselves and their own fancies, in things
of no weight, though their so doing be as the very slaughter-knife
to the weak conscience of a brother or neighbour. Now this is
base. A Christian, in all such things as intrench not the matters
of faith and worship, should be full of self-denial, and seek to
please others rather than themselves; 'Give none offence--to the
Jews, nor to the 18 Greeks, nor to the church of God:--not seeking
mine own profit, but the profit of many, that they may be saved'
(1 Cor 10:32, 33).
(2.) And the second is as bad, to wit, when professors are great
prattlers and talkers, and disputers, but do little of anything
that bespeaketh love to the poor, or self-denial in outward things.
Some people think religion is made up of words; a very wide mistake!
Words without deeds is but a half-faced religion: 'Pure religion,
and undefiled before God and the Father is this, To visit the
fatherless and widows in their affliction, and to keep himself
unspotted from the world' (James 1:27). Again, 'If a brother or
sister be naked, and destitute of daily food, and one of you say
unto them, Depart in peace, be warmed and filled,' which are very
fine words, yet if you 'give them not those things that are needful
to the body, what doth it profit?' (James 2:15, 16).
[Sins which interfere with the duties of Christian Brotherhood and
Civil Neighbourhood.]
Now then, before I go any farther, I will here take an occasion to
touch a little upon those sins that are so rife in many professors
in this day: and they are, covetousness, pride, and uncleanness.
I would speak a word to them in this place, the rather because
they are they which spoil both Christian brotherhood, and civil
neighbourhood, in too great a measure.
OF COVETOUSNESS.
First, For Covetousness.
1. Covetousness; it is all one with desire; he that desires, covets,
whether the thing he desires be evil or good. Wherefore that which
is called coveting, in Exodus 20:17, is called desire, in Deuteronomy
5:21. As the apostle also saith, 'I had not known lust, except the
law had said, Thou shalt not covet' (Rom 7:7). That is, I had not
known lust to be a sin, unless the law had forbid it. Wherefore,
though lawful desires are good (1 Cor 12:31), and to be commended,
yet covetousness, as commonly understood, is to be fled from, and
abhorred, as of the devil.
2. Covetousness, or evil desire, it is the first mover, and giveth
to every sin its call, as I may say, both to move and act; as was
said before, the apostle had not known sin, except the law had
said, Thou shalt not desire or covet; for where there is no desire
to sin, there appears no sin.
3. Therefore covetousness carrieth in it every sinwe speak of sins
against the second tableeven as a serpent carrieth her young ones
in her belly. This the scripture affirms, where it saith, 'Thou
shalt not covet thy neighbour's wife, nor his man-servant, nor his
maid-servant, nor his ox, nor his ass, nor anything that is thy
neighbour's' (Exo 20:17). Covetousness will meddle with anything.
Now, there are in my mind at present these eight notes of
covetousness, which hinder good works, and a Christian coversation
among men, wherever they are harboured.
(1.) When men, to whom God hath given a comfortable livelihood,
are yet not content therewith. This is against the apostle, where
he saith, 'Let your conversation be without covetousness; and be
content with such things as ye have: for he hath said, I will never
leave thee, nor forsake thee' (Heb 13:5).
(2.) It is covetousness in the seller, that puts him to say of his
traffic, it is better than it is, that he may heighten the price of
it; and covetousness in the buyer, that prompts him to say worse
of a thing than he thinks in his conscience it is, and that for
an abatement of a reasonable price. This is that which the apostle
forbids under the name of defraud, 1 Corinthians 6:8, and that
which Solomon condemns (Prov 20:14).
(3.) It is through covetousness that men think much of that which
goeth beside their own mouth, though possibly it goeth to those
that have more need than themselves, and also that better deserve
it than they.
(4.) It argueth covetousness, when men will deprive themselves,
and those under them, of the privileges of the gospel, for more of
this world; and is condemned by Christ (Luke 14:18-20).
(5.) It argueth covetousness, when men that have it, can go by,
or hear of the poor, and shut up their bowels and compassions from
them (1 John 3:17).
(6.) Also when men are convinced it is their duty to communicate to
such and such that have need, yet they defer it, and if not quite
forget it, yet linger away the time, as being loth to distribute
to the necessities of those in want. This is forbidden by the Holy
Ghost: 'Withhold not good from them to whom it is due, when it is
in the power of thine hand to do it.' Now, it is due from thee to
the poor, by the commandment of God, if they want, and thou hast
it; 'Say not unto thy neighbour, Go, and come again, and tomorrow
I will give; when thou hast it by thee' (Prov 3:27, 28).
(7.) It argueth a greedy mind also, when, after men have cast in
their minds what to give, they then from that will be pinching and
clipping, and taking away; whereas the Holy Ghost saith, 'Every
man according as he purposeth in his heart, so let him give, not
grudgingly, or of necessity: for God loveth a cheerful giver' (2
Cor 9:7).
(8.) And lastly, It argueth a filthy greedy heart also, when a
man, after he hath done any good, then in his heart to repent, and
secretly wish that he had not so done, or at least, that he had
not done so much: this is to be weary of well-doing; (I speak now
of communicating,) and carrieth in it two evils, First, It spoileth
the work done. And, secondly, It, if entertained, spoileth the heart
for doing any more so. 'The vile person shall be no more called
liberal, nor the churl said to be bountiful,' for 'the liberal
deviseth liberal things; and by liberal things shall he stand'
(Isa 32:5, 8). Now then, to dissuade all from this poisonous sin,
observe, that above all sins in the New Testament, this is called
idolatry (Eph 5:5; Col 3:5). And therefore God's people should be
so far from being taken with it, that they should be much afraid of
the naming of it one among another, lest it should, as adulterous
thoughts, infect the heart, by the talking of it (Eph 5:3).
Quest.
But why is covetousness called idolatry?
Answer.
1. Because it engageth the very heart of man in it, to mind earthly
things; it gets our love, which should be set on God; and sets it
upon poor empty creatures; it puts our affections out of heaven,
where they should be, and sets them on earth, where they should
not be (Eze 33:31; Phil 3:18, 19; Col 3:1-3). Thus it changeth the
object on which the heart should be set, and setteth it on that on
which it should not. It makes a man forsake God, 'the fountain of
living waters,' and causeth him to hew to himself 'cisterns, broken
cisterns, that can hold no water' (Jer 2:11-13). For,
2. It rejecteth the care, government, and providence of God towards
us, and causeth us to make of our care and industry a god, to whom,
instead of God, we fly continually, both for the keeping what we
have and for getting more. This was Israel's idolatry of old, and
the original of all her idolatrous practices. 'For their mother
hath played the harlot,' that is, committed idolatry: 'she that
conceived them hath done shamefully: for she said, I will go after
my lovers, that gave me my bread and my water, my wool and my flax,
mine oil and my drink' (Hosea 2:5).
3. It disalloweth of God's way of disposing his creatures, and
would have them ordered and disposed of otherwise than his heavenly
wisdom seemeth meet; and hence ariseth all discontents about God's
dealing with us. Covetousness never yet said, It is the Lord, let
him do what he pleaseth; but is ever objecting, like a god, against
everything that goeth against it; and it is that which, like
a god, draweth away the heart and soul from the true God, and his
Son Jesus Christ: 'And he went away sorrowful; for he had great
possessions' (Matt 19:16-22). Now then, that which engageth the
heart, that rejecteth the providence of God, and that is for ordering
and disposing of things contrary to God, and for breaking with God
upon these terms, is idolatry; and all these do covetousness. 'The
wicked boasteth of his heart's desire, and blesseth the covetous,
whom the Lord abhorreth' (Psa 10:3). Now the way to remedy this
disease is, to learn the lesson which Paul had got by heart; to
wit, 'In whatsoever state you are, therewith to be content' (Phil
4:11).
OF PRIDE.
Second, I come, in the second place, to speak a word of pride, and
loftiness of heart and life.
1. Pride, in general, it is that which causeth a man to think of
man and his things, above what is written (1 Cor 4:6).
2. It hath its seat in the heart among these enormities, fornications,
adulteries, lasciviousness, murders, deceit, &c. (Mark 7:21-23)
and showeth itself in these following particulars.
(1.) When you slight this or that person, though gracious; that
is, look over them, and shun them for their poverty in this world,
and choose rather to have converse with others, that possibly
are less gracious, because of their greatness in this world. This
the apostle James writes against, James 2:1-3, under the name of
partiality; 'for indeed the fruits of a puffed-up heart is to deal
in this manner with Christians' (1 Cor 4:6, 7). Now this branch of
pride floweth from ignorance of the vanity of the creature, and of
the worth of a gracious heart; wherefore get more of the knowledge
of these two, and this sprig will be nipped in the head, and you
will learn to condescend to men of low degree (Rom 12:16).
(2.) It argues pride of heart, when men will not deny themselves in
things that they may, for the good and profit of their neighbours.
And it argueth now, that pride has got so much up into self-love
and self-pleasing, that they little care who they grieve or offend,
so they may have their way (Oba 12-15).
(3.) It argueth pride of heart, when sober reproofs for sin, and
unbeseeming carriages, will not down with thee, but that rather
thou snuffest, and givest way to thy spirit to be peevish, and to
retain prejudice against those that thus reprove thee. Saith the
prophet, 'Hear ye, and give ear; be not proud: for the Lord hath
spoken.' That is, hear the reproofs of God for your sins, and break
them off by repentance; 'but if ye will not hear it, my soul shall
weep in secret for your pride,' &c. (Jer 13:15-17). So also in
Hosea, 'They will not frame their doings to turn unto their God:
for the spirit of whoredoms is in the midst of them, and they have
not know the Lord. And the pride of Israel doth testify to his face'
&c. (Hosea 5:4, 5). This argueth great senselessness of God, and
a heart greatly out of frame.
(4.) It argueth pride also, when a reproof or admonition will not
down as well from the poorest saint, as from the greatest doctor;
and it argueth a glory in men, 1 Corinthians 3:21, and that they
would, that their faith should stand in their wisdom, and not 'in
the power of God;' that is, of naked truth 1 Corinthians 2:5.
(5.) It argueth pride of heart, when a man that hath this or that
in his heart to do, in reference to God, but yet will slight a sober
asking counsel and direction of God in this matter: 'The wicked,
through the pride of his countenance, will not seek after God,'
saith David (Psa 10:4).
(6.) It argueth pride of heart, when persons are tickled with
thoughts of their own praise, that secretly lust after it; that
think of themselves and others above what is written; which those
do who do not acknowledge that man in his best estate is altogether
vanity: but such kind of people have forgot the exhortation, 'Be
not high-minded, but fear:' (Rom 11:20). And also, That there is
a knowledge that puffeth up, and edifieth neither themselves nor
others (1 Cor 8:1, 2). Wherefore, to such the apostle saith, Be
'not desirous of vain-glory,' but in lowliness of mind 'let each
esteem others better than themselves' (Phil 2:3; Gal 5:26).
Pride also there is in outward carriage, behaviour, and gesture,
which is odious for Christians to be tainted with; and this pride
is discovered by mincing words, a made carriage, and an affecting
the toys and baubles that Satan, and every lightheaded fool bringeth
into the world. As God speaketh of the daughters of Zion, 'they
walk with stretched forth necks, and wanton eyes, mincing as they
go, and making a tinkling with their feet' (Isa 3:16). A very
unhandsome carriage for a people that profess godliness, and that
use to come before God to confess their sins, and to bemoan themselves
for what they have done. How can a sense of thy own baseness, of
the vileness of thy heart, and of the holiness of God, stand with
such a carriage? Dost thou see the vileness of thy heart, the
fruit of sin? And art thou afflicted with that disagreement that
is between God and thy heart, that layest the reins on the neck of
thy lusts, and lettest them run whither they will? Be not deceived,
pride ariseth from ignorance of these things (1 Tim 6:3, 4). A sense
of my vileness, of what I have deserved, and of what continually
in my heart opposeth God, cannot stand with a foolish, light, and
wanton carriage: thou wilt then see there is other things to mind
than to imitate the butterfly. Alas, all these kind of things are
but a painting the devil, and a setting a carnal gloss upon a castle
of his; thou art but making gay the spider: is thy heart ever the
sounder for thy fine gait, they mincing words, and thy lofty looks?
Nay, doth not this argue, that thy heart is a rotten, cankered,
and besotted heart? Oh! that God would but let thee see a little
of thy own inside, as thou hast others to behold thy outside: thou
painted sepulchre, thou whited wall, will these things be found
virtues in the day of God? Or, is this the way that thou takest to
mortify sin? 'An high look, and a proud heart, the plowing of the
wicked, is sin' (Prov 21:4). Pride is the ringleader of the seven
abominations that the wise man nameth, Proverbs 6:16, 17, and is
that above all that causeth to fall into the condemnation of the
devil (1 Tim 3:6).
OF ADULTERY OR UNCLEANNESS.
Now I come in the last place to touch a word or two of adultery,
and then to draw towards a conclusion. Adultery, it hath its place
in the heart, among the rest of those filthinesses I mentioned
before (Mark 7:21, 22) of which sin I observe two things.
1. That almost in every place where the apostle layeth down a
catalogue of wickednesses, he layeth down adultery, fornication,
and uncleanness in the front; as that in Mark 7:21, Romans 1:29,
1 Corinthians 6: 9, Galatians 5:19, Ephesians 5:3, 1 Thessalonians
4:3-5, Hebrews 12:16, James 2:11, 1 Peter 2:11, and 2 Peter 2:10.
From this I gather that the sin of uncleanness is a very predominant
and master sin, easy to overtake the sinner, as being one of the
first that is ready to offer itself on all occasions to break the
law of God.
2. I observe that this sin is committed unawares to many, even so
soon as a man hath but looked upon a woman: 'I say unto you,' saith
Christ, 'that whosoever looketh on a woman to lust,' or desire,
'after her, he hath committed adultery with her already in his heart'
(Matt 5:28). This sin of uncleanness, I say, is a very taking sin;
it is natural above all sins to mankind; as it is most natural,
so it wants not tempting occasions, having objects for to look on
in every corner: wherefore there is need of a double and treble
watchfulness in the soul against it. It is better here to make a
covenant with our eyes, like Job (Job 31:1) than to let them wander
to God's dishonour, and our own discomfort.
There are these three things which discover a man or woman too much
inclining to the uncleanness of their own hearts.
(1.) The first is a wanton eye, or an eye that doth secretly
affect itself with such objects as are tickling of the heart with
the thoughts of immodesty and uncleanness. Isaiah calls this a
wanton eye: and Peter an eye full of adultery, that cannot cease
from sin (2 Peter 2:14; Isa 3:16). This is that also which Christ
calleth an evil eye, and John the lust of the flesh, and of the
eyes, and doth defile those who are not very watchful over their
own hearts (Mark 7:22; 1 John 2:16). This wanton eye is that which
the most holy saints should take heed of, because it is apt to seize
upon them also. When Paul bids Timothy beseech the young women to
walk as becomes the gospel, he bids him do it with all purity (1 Tim
5:1, 2). As, who should say, Take heed that while thou instructest
them to holiness, thou thyself be not corrupted with the lust of
thy eye. O how many souls, in the day of God, will curse the day
that ever they gave way to a wanton eye!
(2.) The second thing that discovereth one much inclining to the
lusts of uncleanness, it is wanton and immodest talk; such as that
brazen-faced whore in the 7th of the Proverbs had, or such as they
in Peter, who allured 'through the lusts of the flesh, through
much wantonness, those that were clean escaped from them who live
in error' (2 Peter 2:18). 'Out of the abundance of the heart the
mouth speaketh,' wherefore if we be saints, let us take heed, as
of our eye, so of our tongue, and let not the lust of uncleanness,
or of adultery, be once named among us, 'named among us as becometh
saints' (Eph 5:3). Mark, 'Let it not be once named.' This implies,
that the lusts of uncleanness are devilishly taking, they will
both take the heart with eyes and tongue: 'Let it not be once named
among you,' &c.
(3.) Another thing that bespeaks a man or woman inclining to
wantonness and uncleanness, it is an adorning themselves in light
and wanton apparel. The attire of an harlot is too frequently in
our day the attire of professors; a vile thing, and argueth much
wantonness and vileness of affections. If those that give way to
a wanton eye, wanton words, and immodest apparel, be not whores,
&c., in their hearts, I know not what to say. Doth a wanton eye
argue shamefacedness? Doth wanton talk argue chastity? And doth
immodest apparel, with stretched-out necks, naked breasts, a made
speech, and mincing gaits, &c., argue mortification of lusts? If
any say, that these things may argue pride as well as carnal lusts;
well, but why are they proud? Is it not to trick up the body? And
why do they with pride trick up the body, if it be not to provoke
both themselves and others to lusts? God knoweth their hearts
without their outsides: and we know their hearts by their outsides.
My friends, I am here treating of good works, and persuading you to
fly those things that are hindrances to them: wherefore bear with
my plainness when I speak against sin. I would strike it through
with every word, because else it will strike us through with many
sorrows (1 Tim 6:9, 10). I do not treat of good works as if the
doing of them would save us, for we are justified by his grace,
according to the hope of eternal life; yet our sins and evil works
will lay us obnoxious to the judgments both of God and man. He
that walketh not uprightly, according to the truth of the gospel,
is like to have his peace assaulted often, both by the devil, the
law, death, and hell; yea, and is like to have God hide his face
from him also, for the iniquity of his covetousness (Isa 57:17).
How can he that carrieth himself basely in the sight of men, think
he yet well behaveth himself in the sight of God? And if so dim
a light as is in man can justly count thee as a transgressor, how
shall thy sins be hid from him whose 'eye-lids try the children of
men?' (Psa 11:4).
It is true, faith without works justifies us before God (Rom 3:28;
4:5): yet that faith that is alone, will be found to leave us
sinners in the sight both of God and man (James 2:18). And though
thou addest nothing to that which saveth thee by what thou canst
do, yet thy righteousness may profit the son of man; as also saith
the text: but if thou shalt be so careless as to say, What care I
for being righteous to profit others? I tell thee, that the love
of God is not in thee (Job 35:8; 1 John 3:17; 1 Cor 13:1-3). Walk
therefore in God's ways, and do them, for this is your wisdom and
your understanding in the sight of the nations, which shall hear
of all these statutes, and say, 'This great nation is a wise and
understanding people' (Deu 4:6).
THIRD. Observe. Every believer should not only take heed that his
works be good, and so for the present do them, but should carefully
study to maintain them; that is, to keep in a continual exercise
of them.
It is an easier matter to begin to do good, than it is to continue
therein; and the reason is, there is not so much of a Christian's
cross in the beginning of a work, as there is in a continual,
hearty, conscientious practice thereof. Therefore Christians have
need, as to be pressed to do good, so to continue the work. Man, by
nature, is rather a hearer than a doer, Athenian like, continually
listening after some new thing; seeing many things, but observing
nothing (Acts 17:20; Isa 42:20). It is observable, that after
Christ had divided his hearers into four parts, he condemned three
of them for fruitless hearers (Luke 8:5-8). O it is hard continuing
believing, continuing loving, continuing resisting all that opposeth;
we are subject to be weary of well-doing (Gal 6:9). To pluck out
right eyes, to cut off right hands and feet, is no pleasant thing
to flesh and blood; and yet none but these shall have the promise
of life; because none but these will be found to have the effectual
work of God's grace in their souls (Matt 18:8, 9): 'If ye continue
in my word, then are you my disciples' INDEED (Matt 24:13; John
8:31). And hence it is, that you find so many IFS in the Scripture
about men's happiness; as, 'if children, then heirs;' and 'if
ye continue in the faith;' and 'if we hold the beginning of our
confidence steadfast unto the end' (Rom 8:17; Col 1:23; Heb 3:14).
Not that their continuing in the way of God is the cause of the
work being right; but the work being right causeth the continuance
therein. As John saith in another place, 'They went out from us,
but they were not of us; for if they had been of us, [saith he]
they would, no doubt, have continued with us' (1 John 2:19). But
I say, where the work of God indeed is savingly begun, even there
is flesh, corruption, and the body of death to oppose it. Therefore
should Christians take heed, and look that against these opposites
they maintain a continual course of good works among men.
Besides, as there is that in our own bowels that opposeth goodness,
so there is the tempter, the wicked one, both to animate these lusts,
and to join with them in every assault against every appearance
of God in our souls. And hence it is, that he is called the devil,
the enemy, the destroyer, and him that seeks continually to devour
us (1 Peter 5:8), I need say no more but this. He that will walk
like a Christian indeed, as he shall find it is requisite that he
continue in good works, so his continuing therein will be opposed;
if therefore he will continue therein, he must make it his business
to study how to oppose those that oppose such a life, that he may
continue therein.
FOURTH. Now then to help in this, here fitly comes in the last
observation, to wit, That the best way both to provoke ourselves
and others to good works, it is to be often affirming to others the
doctrine of justification by grace, and to believe it ourselves.
'This is a faithful saying, and these things I will that thou
affirm constantly, that they which have believed in God, might be
careful to maintain good works' (Titus 3:8).
I told you before, that good works must flow from faith: and now I
tell you, that the best way to be fruitful in them, is to be much
in the exercise of the doctrine of justification by grace; and they
both agree; for as faith animates to good works, so the doctrine of
grace animates faith. Wherefore, the way to be rich in good works,
it is to be rich in faith; and the way to be rich in faith is to
be conscientiously affirming the doctrine of grace to others, and
believing it ourselves.
First, To be constantly affirming it to others. Thus Paul tells
Timothy, that if he put the brethren in mind of the truths of the
gospel, he himself should not only be a good minister of Christ, but
should be nourished up in the words of faith and of good doctrine
(1 Tim 4:6). It is the ordinance of God, that Christians should
be often asserting the things of God each to others; and that by
their so doing they should edify one another (Heb 10:24, 25;1 Thess
5:11).
The doctrine of the gospel is like the dew and the small rain that
distilleth upon the tender grass, wherewith it doth flourish, and
is kept green (Deu 32:2). Christians are like the several flowers
in a garden, that have upon each of them the dew of heaven, which
being shaken with the wind, they let fall their dew at each other's
roots, whereby they are jointly nourished, and become nourishers
of one another. For Christians to commune savourly of God's matters
one with another, it is as if they opened to each other's nostrils
boxes of perfume.19 Saith Paul to the church at Rome, 'I long to
see you, that I may impart unto you some spiritual gift, to the end
ye may be established; that is, that I may be comforted together
with you, by the mutual faith both of you and me' (Rom 1:11, 12).
Christians should be often affirming the doctrine of grace, and
justification by it, one to another.
Second, As they should be thus doing, so they should live in the
power of it themselves; they should by faith suck and drink in
this doctrine, as the good ground receiveth the rain; which being
done, forthwith there is proclaimed good works. Paul to the Colossians
saith thus, 'We give thanks to God and the Father of our Lord Jesus
Christ, praying always for you, since we heard of your faith in
Christ Jesus, and love to all the saints; for the hope which is
laid up for you in heaven, whereof ye heard before in the word of
the truth of the gospel, which is come unto you, as it is in all
the world, and bringeth forth fruit, as it doth also in you.' But
how long ago? Why, 'since the day ye heard it, [saith he,] and knew
the grace of God in truth' (Col 1:3-6).
Apples and flowers are not made by the gardener; but are an effect
of the planting and watering. Plant in the sinner good doctrine,
and let it be watered with the word of grace; and as the effect
of that, there is the fruits of holiness, and the end everlasting
life (Rom 6:22).
Good doctrine is the doctrine of the gospel, which showeth to men,
that God clotheth them with the righteousness of his Son freely,
and maketh him with all his benefits over to them; by which free
gift the sinner is made righteous before God; and because he is
so, therefore there is infused a principle of grace into the heart,
whereby it is both quickened, and bringing forth fruit (Rom 3:21-26;
1 Cor 1:30; 2 Cor 5:21; John 1:16).
Now then, seeing good works do flow from faith, and seeing faith
is nourished by an affirming of the doctrine of the gospel, &c.,
take here these few considerations from the doctrine of the gospel,
for the support of thy faith, that thou mayest be indeed fruitful
and rich in good works.
Consider 1. The whole Bible was given for this very end, that thou
shouldest both believe this doctrine, and live in the comfort and
sweetness of it: 'For whatsoever things were written aforetime were
written for our learning, that we through patience and comfort of
the Scriptures might have hope' (Rom 15:4; John 20:31).
Consider 2. That therefore every promise in the Bible is thine, to
strengthen, quicken, and encourage thy heart in believing.
Consider 3. That there is nothing that thou dost, can so please God
as believing; 'The Lord taketh pleasure in them that fear him, in
those that hope in his mercy' (Psa 147:11). They please him, because
they embrace his righteousness, &c.
Consider 4. That all the withdrawings of God from thee, are not
for the weakening, but for the trial of thy faith; and also, that
whatever he suffers Satan, or thy own heart to do, it is not to
weaken faith (Job 23:8-10; 1 Peter 1:7).
Consider 5. That believing is that which will keep in thy view the
things of heaven and glory; and that at which the devil will be
discouraged, sin weakened, and thy heart quickened and sweetened
(Heb 11:27; James 4:7; 1 Peter 5:9; Eph 6:16; Rom 15:13).
Consider lastly, By believing, the lover of God is kept with warmth
upon the heart, and that this will provoke thee continually to bless
God for Christ, for grace, for faith, hope, and all these things,
either in God, or thee, that doth accompany salvation (2 Cor 2:14;
Psa 103:1-3).
Third, The doctrine of the forgiveness of sins received by faith,
will make notable work in the heart of a sinner, to bring forth
good works. But, Forasmuch as there is a body of death and sin
in every one that hath the grace of God in this world; and because
this body of death will be ever opposing that which is good, as
the apostle saith (Rom 7:21), therefore take these few particulars
further, for the suppressing that which will hinder a fruitful
life.
1. Keep a continual watch over the wretchedness of thy own heart,
not to be discouraged at the sight of thy vileness, but to prevent
its wickedness; for that will labour either to hinder thee from
doing good works, or else will hinder thee in the doing thereof;
for evil is present with thee for both these purposes. Take heed
then, that thou do not listen to that at any time, but deny, though
with much struggling, the workings of sin to the contrary.
2. Let this be continually before thy heart, that God's eye is
upon thee, and seeth every secret turning of thy heart, either to
or from him: 'All things are naked and opened unto the eyes of him
with whom we have to do' (Heb 4:13).
3. If thou deny to do that good which thou oughtest, with what thy
God hath given thee; then consider, that though he love thy soul,
yet he can chastise; First, Thy inward man with such troubles,
that thy life shall be restless and comfortless. Secondly, And can
also so blow upon thy outward man, that all thou gettest shall be
put in a bag with holes (Psa 89:31-33; Hag 1:6). And set the case
he should licence but one thief among thy substance, or one spark
of fire among thy barns, how quickly might that be spent ill, and
against thy will, which thou shouldest have spent to God's glory,
and with thy will; and I tell thee further, that if thou want a heart
to do good when thou hast about thee, thou mayest want comfort in
such things thyself from others, when thine is taken from thee.
See Jude 1:6, 7.
4. Consider, that a life full of good works is the only way, on
thy part, to answer the mercy of God extended to thee; God hath
had mercy on thee, and hath saved thee from all thy distresses; God
hath not stuck to give thee his Son, his Spirit, and the kingdom
of heaven. Saith Paul, 'I beseech you therefore by the mercies of
God, that ye present your bodies a living sacrifice, holy, acceptable
unto God, which is your reasonable service' (Rom 12:1; Matt 18:32,
33).
5. Consider, that this is the way to convince all men, that the power
of God's things hath taken hold of thy heart I speak to them that
hold the head 20and say what thou wilt, if thy faith be not accompanied
with a holy life, thou shalt be judged a withered branch, a wording
professor, salt without savour, and as lifeless as a sounding brass,
and a tinkling cymbal (John 15; Matt 13:1 Cor 13:1, 2). For, say
they, show us your faith by your works, for we cannot see your
hearts (James 2:18). But I say on the contrary, if thou walk as
becomes thee who art saved by grace, then thou wilt witness in
every man's conscience, that thou art a good tree; now thou leavest
guilt on the heart of the wicked (1 Sam 24:16, 17). Now thou takest
off occasion from them that desire occasion; and now thou art clear
from the blood of all men (2 Cor 11:12; Acts 20:26, 31-35). This
is the man also that provoketh others to good works. The ear that
heareth such a man shall bless him; and the eye that seeth him
shall bear witness to him. 'Surely,' saith David, 'he shall not be
moved for ever: The righteous shall be in everlasting remembrance'
(Heb 10:24; Job 29:11; Psa 112: 6).
6. Again, The heart that is fullest of good works, hath in it
at least room for Satan's temptations. And this is the meaning of
Peter, where he saith, 'Be sober, be vigilant;' that is, be busying
thyself in faith and holiness, 'because, your adversary the devil,
as a roaring lion, walketh about, seeking whom he may devour' (1
Peter 5:8). 'He that walketh uprightly, walketh safely; and they
that add to faith, virtue; to virtue, knowledge; to knowledge,
temperance; to temperance, brotherly kindness; and to these charity;
and that abounds therein, he shall neither be barren nor unfruitful;
he shall never fall; but so an entrance shall be ministered to him
abundantly, into the everlasting kingdom of our Lord and Saviour
Jesus Christ' (2 Peter 1:5-10; Prov 10:9).
7. The man who is fullest of good works, he is fittest to live and
fittest to die: 'I am now,' at any time, 'ready to be offered,'
saith fruitful Paul (2 Tim 4:6). Whereas he that is barren, he is
neither fit to live, nor fit to die: to die, he himself is convinced
he is not fit, and to live God himself saith he is not fit; 'cut
him down, why doth he cumber the ground?' (Luke 8:7).
Lastly, Consider, to provoke thee to good works, thou shalt have
of God when thou comest to glory, a reward for everything thou dost
for him on earth. Little do the people of God consider, how richly
God will reward, what from a right principle and to a right end,
is done for him here; not a bit of bread to the poor, not a draught
of water to the meanest of them that belong to Christ, or the loss
of a hair of your head, shall in that day go without its reward
(Luke 14:13, 14; Matt 10:42).
'For our light affliction,' and so all other pieces of self-denial,
'which is but for a moment, worketh for us a far more exceeding and
eternal weight of glory' (2 Cor 4:17). I tell thee, Christian, be
but rich in good works, and thou shalt have more than salvation;
thy salvation thou hast freely by grace through Christ, without
works (Eph 2:8-10), but now being justified and saved, and as the
fruits hereof, renewed by the Holy Ghost; after this, I say, thou
shalt be rewarded for every work that proved good; 'For God is not
unrighteous to forget your work and labour of love, which ye have
showed toward his name, in that ye have ministered to the saints,
and do minister' (Heb 6:10; 1 Cor 3:14). Moses counted the reward
that he was to have, for a short suffering with the people of
God, of greater worth than the treasures of Egypt, the smiles of
the king, or the honour of his kingdom (Heb 11:25-27). In a word,
let the disappointments that do, and shall most surely befall the
fruitless professors, provoke thee to look with all diligence to
thy standing. For,
1. Such a one is but deceived and disappointed touching the work of
grace he supposeth to be in his heart; he thinks he is a Christian,
and hath grace, as faith, hope, and the like, in his soul, yet
no fruits of these things manifest themselves in him; indeed his
tongue is tipt with a talk and tattle of religion. Poor man, poor
empty man! Faith without works is dead; thy hope shall be as the
giving up of the ghost; thy gifts with which thy soul is possessed,
are but such as are common to reprobates; thou art therefore
disappointed; God reputes thee still but wicked, though thou comest
and goest to the place of the Holy (James 2:19, 20; Job 11:20; 1
Cor 13:1-3).
2. Therefore all thy joy and comfort must needs fall short of saving
comfort, and so leave thee in the suds notwithstanding; thy joy is
the joy of the Pharisees (John 5:35), and thy gladness as that of
Herod (Mark 6:20), and the longest time it can last, it is but a
Scripture-moment (Job 20:5). Alas! in all thy gladness and content
with thy religion, thou art but like the boy that plays with brass
instead of gold; and with counters instead of that which will go
for current coin. Thus, 'if a man think himself to be something when
he is nothing, he deceiveth [or disappoints] himself' (Gal 6:3).
3. This is not all, but look thou certainly for an eternal disappointment
in the day of God; for it must be; thy lamp will out at the first
sound the trump of God shall make in thine ears; thou canst not
hold up at the appearance of the Son of God in his glory; his very
looks will be to thy profession as a strong wind is to a blinking
candle, and thou shalt be left only to smoke.
Oh the alteration that will befal a foolish virgin! She thought she
was happy, and that she should have received happiness with those
that were right at the heart; but behold the contrary, her lamp is
going out, she is now to seek for saving grace, when the time of
grace is over? Her heaven she thought of, is proved a hell, and
her god is proved a devil. God hath cast her out of his presence,
and claps the door upon her. She pleads her profession, and the
like, and she hath for her answer repulses from heaven. 'So are
the paths of all that forget God; and the hypocrite's hope shall
perish; whose hope shall be cut off, and whose trust shall be a
spider's web. He shall lean upon his house but it shall not stand;
he shall hold it fast, but it shall not endure' (Matt 25:1-10; Luke
8:25, 26; Job 8:13-15).
Take heed therefore; thy soul, heaven, and eternity, lies at stake;
yea, they turn either to thee or from thee upon the hinge of thy
faith; if it be right, all is thine: if wrong, then all is lost,
however thy hopes and expectations are to the contrary: 'For in Jesus
Christ neither circumcision availeth any thing, nor uncircumcision;
but faith which worketh by love. Let no man deceive you with vain
words: for because of these things cometh the wrath of God upon the
children of unbelief. 21 For the earth which drinketh in the rain
that cometh oft upon it, and bringeth forth herbs meet for them by
whom it is dressed, receiveth blessing from God: but that which
beareth thorns and briars is REJECTED, and is nigh unto cursing,
whose end is to be burned' (Gal 5:6; Eph 5:3-6; Heb 6:7, 8).
Object. But what shall I do, who am so cold, slothful, and
heartless, that I cannot find any heart to do any work for God in
this world? Indeed time was when his dew rested all night upon my
branches, and when I could with desire, with earnest desire, be
doing and working for God; but, alas! now it is otherwise.
Answer.
If this be true, thy case is sad, thou art to be pitied; the Lord
pity thee. And for thy recovery out of this condition, I would give
thee no other counsel than was given to Ephesus when she had lost
her first love.
1. 'Remember,' saith Christ, 'from whence thou art fallen, and
repent, and do the first works,' &c. (Rev 2:5).
Mark: Thy first work is to enter into a serious considering, and
remembrance from whence thou art fallen. Remember that thou hast
left thy God, the stay of thy soul, and him without whom there
is no stay, comfort, or strength, for thee either to do or suffer
anything in this world: 'Without me,' saith he, 'ye can do nothing'
(John 15:5). A sad condition; the remembrance of this, for certain,
is the first step to the recovering a backsliding heart; for the
right remembrance of this doth bring to mind what loss that soul
hath sustained that is in this condition, how it hath lost its
former visits, smiles, and consolations of God. When thy conscience
was suppled with the blood of thy Saviour; when every step thou
tookest was, as it were, in honey and butter; and when thy heart
could meditate terror with comfort (Job 29:2-6; Isa 33:14-19).
Instead of which, thou feelest darkness, hardness of heart, and
the thoughts of God are terrible to thee (Psa 77:3). Now God never
visits thee; or if he doth, it is but as a wayfaring man, that
tarrieth but for a night (Jer 14:8, 9).
This also brings to mind how the case is altered with thee, touching
thy confidence in God for thy future happiness, how uncertain thou
now art of thy hopes for heaven, how much this life doth hang in
doubt before thee (Deu 28:65, 66).
2. 'Remember therefore from whence thou art fallen, and repent.'
These are words well put together; for a solid considering of what
I have lost in my declining, will provoke in my heart a sorrow, and
godly heaviness, whereby I shall be forced to bemoan my condition,
and say, 'I will go and return to my first husband, for then was
it better with me than now' (Hos 2:7). And believe it, the reason
of God's standing off from giving the comfortable communion with
himself, it is that thou mightest first see the difference between
sticking close to God, and forsaking of him; and next, that thou
mightest indeed acknowledge thy offence, and seek his face (Hos
5:15). He taketh no pleasure in thy forlorn condition; he had rather
thou shouldest have him in thy bosom, only he will have it in his
own way. 'He looketh upon men, and if any say, I have sinned, and
perverted that which was right, and it profited me not; [then] he
will deliver his soul from going into the pit, and his life shall
see the light' (Job 33:27, 28).
3. 'Remember from whence thou art fallen, and repent, and do the
first works.'
As there should be a remembering and a repenting so there should
be a hearty doing our first works; a believing as before, a laying
hold of the things of heaven and glory, as at the first; for now
is God returned to thee, as before (Zech 1:16). And though thou
mayest, through the loss of thy locks, with Samson, be weak at the
first, yet, in short time, thy hair will grow again; that is, thy
former experience will in short space be as long, large, and strong,
as in the former times. Indeed at the first thou wilt find all the
wheels of thy soul rusty, and all the strings of thine heart out
of tune; as also when thou first beginnest to stir, the dust and
filth of thy heart will, like smoke, trouble thee from that clear
beholding the grace of thy God, and his love to thy soul; but yet
wait, and go on, and though thou findest thyself as unable to do
anything as thou formerly couldest; yet I say, up, and be doing,
and the Lord will be with thee; for he hath not despised the day
of thy small things (1 Chron 22:16; Zech 4:10).
I know thou wilt be afflicted with a thousand temptations to drive
thee to despair, that thy faith may be faint, &c. But against all
them set thou the word of God, the promise of grace, the blood of
Christ, and the examples of God's goodness to the great backsliders
that are for thy encouragement recorded in the scriptures of truth;
and remember, that turning to God after backsliding, is the greatest
piece of service thou canst do for him, and the greatest honour
thou canst bring to the blood of Christ; and know farther, that
God, to show his willing reception of so unworthy a creature, saith,
there shall be joy in heaven at thy conversion to him again (Luke
15:7, 10).
TO CONCLUDE.
If thou yet, notwithstanding what hath been said, dost remain a
backslider:
1. Then remember that thou must die; and remember also, that when
the terrors of God, of death, and a backslidden heart, meet together,
there will be sad work in that soul; this is the man that hangeth
tilting over the mouth of hell, while death is cutting the thread
of his life.
2. Remember, that though God doth sometimes, yea, often, receive
backsliders, yet it is not always so. Some draw back into perdition;
for, because they have flung up God, and would none of him, he in
justice flings up them and their souls for ever (Prov 1:24-28).
I have observed, that sometimes God, as it were in revenge for
injury done him, doth snatch away souls in the very nick of their
backsliding, as he served Lot's wife, when he turned her into
a pillar of salt, even while she was looking over her shoulder to
Sodom (Gen 19:26). An example that every backslider should remember
with astonishment (Luke 17:32).
Thus have I, in few words, written to you, before I die, a word to
provoke you to faith and holiness, because I desire that you may
have the life that is laid up for all them that believe in the
Lord Jesus, and love one another, when I am deceased. Though there
I shall rest from my labours, and be in paradise, as through grace
I comfortably believe, yet it is not there, but here, I must do
you good. Wherefore, I not knowing the shortness of my life, nor
the hindrance that hereafter I may have of serving my God and you,
I have taken this opportunity to present these few lines unto you
for your edification.
Consider what hath been said; and the Lord give you understanding
in all things. Farewell.
FOOTNOTES
1 Hermotimus of Lucian. During one of these wanderings his wife
thought him dead, and his body was burnt. Whether the poor soul,
thus suddenly ejected, obtained another habitation is not narrated.
2 'Of their relations,' related or belonging to themselves. Ed.
3 Also where the gardener hath set them, there they stand, and
quarrel not one with another. Pilgrim, part 2. Interpreter's House,
vol. 3. 186; see also vol. 2. 570. Ed.
4 'Where the great red dragon Satan had his seat.'Dr. Gill's
Commentary. See also Revelation 12 Ed.
5 This manly, bold, and upright statement of truth, was published
in 1674, only two years afer the author's deliverance from twelve
years and a half's incarceration in a damp, miserable jail, for
nonconformity! None but those whose close communion with God inspires
them with the confessor's courage, can understand the spirit which
dictated such language. Had all dissenters used such faithful words,
the church would long ago have been emancipated from persecution
in this country. Ed.
6 This is a very extensive and awful delusion. To mistake the
'outward and visible sign' for the 'inward and spiritual grace' is
a very general and fatal error. Of it's sad effects all religious
parties have warned their members. It has done infinite mischief
to the souls of men. Ed.
7 The queen of Sheba was as much or more delighted with the order,
harmony, and happiness of Solomon's household than she was with
all his splendour and magnificence. It is to this Bunyan refers in
this quotation. Ed.
8 'Though the words of the wise--are as nails fastened by the master
of assemblies (Eccl. 12:11) yet sure their examples are the hammer
to drive them in to take the deeper hold. A father that whipt his
son for swearing, and swore himself while he whipt him, did more
harm by his example than good by his correction.'Fuller's Holy
State, p. 11. Ed.
9 How exceedingly admirable are all these scriptural directions,
warnings, and cautions. Happy are those parents and their children
where such wisdom is manifested in that painful duty of administering
counsel and correction. Ed. 10 One of the Saxon laws was, that
if a serf or villain work on Sunday by his lord's command, he shall
be a free man. Spelman's Concilia, An. 692. Ed.
11 The rust of money in the rich man's purse, unjustly detained
from the labourer, will poison and infect his whole estate. Fuller's
Holy State, p. 16. Ed.
12 The apostle Peter, in his solemn injunctions to married persons,
commences with the wife. Fuller observes upon this, 'And sure it
was fitting that women should first have their lesson given them,
because it is harder to be learned, and therefore they need have
the more time to con it.' Holy State, p. 1. Ed.
13 'In her husband's absence she is wife and deputy husband, which
makes her double the files of her diligence. At his return he finds
all things so well, that he wonders to see himself at home when he
was abroad.'Fuller's Holy State, p. 2. Ed.
14 'She never crosseth her husband in the spring-tide of his anger,
but stays till it be ebbing water.'Fuller's Maxims. Ed.
15 Bunyan's words are 'to show pity,' probably taken from the
word 'goodness' in the margin of the Bible; but lest it might be a
typographical error, the usual rendering is given in this quotation.
Ed.
16 'What is the child but a piece of the parents wrapped up in another skin.'Flavel.
On seeing a Mother with her Infant asleep in her Arms.
'Thine is the morn of life,
All laughing, unconscious of the evening with her anxious cares,
Thy mother filled with the purest happiness and bliss
Which an indulgent Heaven bestows upon a lower world,
Watches and protects her dearest life, now sleeping in her arms.'
German Poem. Ed.
17 Bunyan's silence, in all his writings, concerning the state of
his parents as to godliness, may lead us to fear that this fervent
ejaculation had often been poured forth by his own soul on behalf
of his father and mother. All that we know of them is, that they
were poor, but gave their children the best education their means
afforded; as to their piety he is silent. Ed.
18 'To the Greeks.' Bunyan in this follows the Puritan translation.
The word 'Greeks' is in the margin of the authorized Bible. Ed.
19 This is a most beautiful passage, unequalled by any ancient or
modern author. Such a view of church fellowship does honour to the
head and heart of the prince of allegorists. It is worthy to be
printed in letters of gold, and presented to every candidate for
church fellowship among all Christian societies of every denomination.
See p. 550, and note. Ed.
20 To 'hold the head' is to make a very prominent profession of
religion. Ed.
21 'Of unbelief' see margin of the Bible. Ed.
***
A CAUTION TO STIR UP TO WATCH AGAINST SIN
BY J. BUNYAN
ADVERTISEMENT BY THE EDITOR.
This faithful and affectionate appeal to conscience, was originally
published on a half-sheet of copy paper, and being only printed
on one side of the leaf was called a broadside; probably intended
to hang up in the house, or to be pasted inside the cover of the
family bible.
Charles Doe gives the date 1685; but a copy of this rare sheet,
clean and perfect as when first printed, was lately discovered
in the Stowe Library, among a great number of single-sheet poems,
songs, and proclamations; a memorandum on it, in the writing of
Narcissus Luttrel, shews that he bought it for one penny, on the
8th of April, 1684. By the liberal permission of Mr. Pickering,
of Piccadilly, the present owner of that extraordinary collection,
I have been able accurately to correct the very numerous alterations
and errors which abound in all the later editions.
Reader, whoever thou art, but especially the young, this unassuming
poem is most worthy of being committed to memory. It is a striking
detection of the devil's sophistry. Strive, as you value your
peace and happiness, to escape the depths of moral degradation
and misery, by avoiding the FIRST overtures of sin.--GEO. OFFOR.
CAUTION TO STIR UP TO WATCH AGAINST SIN
The first eight lines one did commend to me,
The rest I thought good to commend to thee:
Reader, in reading be thou rul'd by me,
With rhimes nor lines, but truths, affected be.[1]
8 April 1684
I.
Sin will at first, just like a beggar, crave
One penny or one half-penny to have;
And if you grant its first suit, 'twill aspire,
From pence to pounds, and so will still mount higher
To the whole soul: but if it makes its moan,
Then say, here is not for you, get you gone.
For if you give it entrance at the door,
It will come in, and may go out no more.
II.
Sin, rather than 'twill out of action be,
Will pray to stay, though but a while with thee;
One night, one hour, one moment, will it cry,
Embrace me in thy bosom, else I die:
Time to repent [saith it] I will allow,
And help, if to repent thou know'st not how.
But if you give it entrance at the door,
It will come in, and may go out no more.
III.
If begging doth not do, sin promise will
Rewards to those that shall its lusts fulfill:
Penny in hand, yea pounds 'twill offer thee,
If at its beck and motion thou wilt be.
'Twill seem heaven to out-bid, and all to gain
Thy love, and win thee it to entertain.
But give it not admittance at thy door,
Lest it comes in, and so goes out no more.
IV.
If begging and promising will not do,
'Twill by its wiles attempt to flatter you.
I'm harmless, mean no ill, be not so shy
Will ev'ry soul-destroying motion cry.
'Twill hide its sting, 'twill change its native hue,
Vile 'twill not, but a beauty seem to you.
But if you give it entrance at the door,
Its sting will in, and may come out no more.
V.
Rather than fail, sin will itself divide,
Bid thee do this, and lay the rest aside.
Take little ones ('twill say) throw great ones by,
(As if for little sins men should not die.)
Yea SIN with SIN a quarrel will maintain,
On purpose that thou by it might'st be slain.
Beware the cheat then, keep it out of door,
It would come in, and would go out no more.
VI.
Sin, if you will believe it, will accuse,
What is not hurtful and itself excuse:
'Twill make a vice of virtue, and 'twill say
Good is destructive, doth men's souls betray;
'Twill make a law, where God has made man free,
And break those laws by which men bounded be.
Look to thyself then, keep it out of door,
Thee 'twould entangle, and enlarge thy score.
VII.
SIN is that beastly thing that will defile
Soul, body, name, and fame in little while;
'Twill make him, who some time God's image was,
Look like the devil, love, and plead his cause;
Like to the plague, poison, or leprosy
Defile 'twill, and infect contagiously.
Wherefore beware, against it shut the door;
If not, it will defile thee more and more.
VIII.
SIN, once possessed of the heart, will play
The tyrant, force its vassal to obey:
'Twill make thee thine own happiness oppose
And offer open violence to those
That love thee best; yea make thee to defy
The law and counsel of the deity.
Beware then, keep this tyrant out of door,
Lest thou be his, and so thy own no more.
IX.
SIN harden can the heart against its God,
Make it abuse his grace, despise his rod,
'Twill make one run upon the very pikes,
Judgments foreseen bring such to no dislikes
Of sinful hazards; no, they venture shall
For one base lust, their soul, and heav'n and all.
Take heed then, hold it, crush it at the door,
It comes to rob thee, and to make thee poor.
X.
SIN is a prison, hath its bolts and chains,
Brings into bondage who it entertains;
Hangs shackles on them, bends them to its will,
Holds them, as Samson grinded at the mill,
'Twill blind them, make them deaf; yea, 'twill them gag,
And ride them as the devil rides his hag.
Wherefore look to it, keep it out of door,
If once its slave, thou may'st be free no more.
XI.
Though SIN at first its rage dissemble may,
'Twill soon upon thee as a lion prey;
'Twill roar, 'twill rend, 'twill tear, 'twill kill out-
right,
Its living death will gnaw thee day and night:
Thy pleasures now to paws and teeth it turns,
In thee its tickling lusts, like brimstone burns.
Wherefore beware, and keep it out of door,
Lest it should on thee as a lion roar.
XII.
SIN will accuse, will stare thee in the face,
Will for its witnesses quote time and place
Where thou committedst it; and so appeal
To conscience, who thy facts will not conceal;
But on thee as a judge such sentence pass,
As will to thy sweet bits prove bitter sauce.
Wherefore beware, against it shut thy door,
Repent what's past, believe and sin no more.
XIII.
SIN is the worm of hell, the lasting fire,
Hell would soon lose its heat, could SIN expire;
Better sinless, in hell, than to be where
Heav'n is, and to be found a sinner there.
One sinless, with infernals might do well,
But SIN would make a very heav'n a hell.
Look to thyself then, to keep it out of door,
Lest it gets in, and never leaves thee more.
XIV.
No match hast sin save God in all the world,
Men, angels it has from their stations hurl'd:
Holds them in chains, as captives, in despite
Of all that here below is called Might.
Release, help, freedom from it none can give,
But he by whom we also breathe and live.
Watch therefore, keep this giant out of door
Lest if once in, thou get him out no more.
XV.
Fools make a mock at SIN, will not believe,
It carries such a dagger in its sleeve;
How can it be (say they) that such a thing,
So full of sweet, should ever wear a sting:
They know not that it is the very SPELL
Of SIN, to make men laugh themselves to hell.
Look to thyself then, deal with SIN no more,
Lest he that saves, against thee shuts the door.
XVI.
Now let the God that is above,
That hath for sinners so much love;
These lines so help thee to improve,
That towards him thy heart may move.
Keep thee from enemies external,
Help thee to fight with those internal:
Deliver thee from them infernal,
And bring thee safe to life eternal.--AMEN.
London: Printed for N. Ponder at the Peacock in the
Poultrey.
FOOTNOTE:
1. This same sentiment is well expressed in Bunyan's verses at
the conclusion of the Pilgrim, part First.
'Nor let my figure or similitude
Put thee into a laughter or a feud;
Leave this to boys and fools, but as for thee,
Do thou the substance of my matter see.'
***
A DISCOURSE OF THE BUILDING, NATURE, EXCELLENCY, AND GOVERNMENT
OF THE HOUSE OF GOD; WITH COUNSELS AND DIRECTIONS TO THE INHABITANTS
THEREOF.
BY JOHN BUNYAN, OF BEDFORD.
'Lord, I have loved the habitation of thy house, and the place
where thine honour dwelleth.'--Psalm 26:8
ADVERTISEMENT BY THE EDITOR.
Beautiful in its simplicity is this treatise on the Church of
Christ, by John Bunyan. He opens, with profound knowledge and
eminent skill, all those portions of sacred writ which illustrate the
nature, excellency, and government of the house of God, with the
personal and relative duties of its inhabitants. It was originally
published in a pocket volume of sixty-three pages, by G. Larkin,
1688, and is now for the first time reprinted. We are deeply
indebted to the unknown owner of this rare volume, and to Mr.
Creasy, bookseller, Sleaford, through whom the copy was borrowed
to enrich this edition.
What is the church? is a question upon which all the subtilty of
jesuitic schoolmen and casuists has been exhausted, to mystify
and mislead the honest inquirer in every age. The Jews, Papists,
Greeks, English, have each claimed the divine favour as being
exclusively limited to their respective sects. Apostolic descent
has been considered to depend upon human ceremonies, instead
of its consisting in a similarity of mind and conduct to that of
the apostles, through the powerful influences of the Holy Spirit
upon the heart. Judging from this latter mode, we conclude that
Bunyan the brazier was very nearly related to, and descended from,
Paul the tentmaker, and the other apostles. But we form a very
different judgment as to the descent of Bonner and other persecuting
bishops.
A visible church of Christ is a congregation of the faithful, who
having personally and individually given themselves to the Saviour,
unite together to promote each other's spiritual happiness. Such
were the churches to whom the epistles in the New Testament were
addressed. The instructions given to this spiritual community, in
the following treatise, are drawn solely from the sacred volume,
and are full of peace and righteousness--tending purely to its
happiness and prosperity. If these directions were strictly and
constantly followed, our churches, notwithstanding the liability
of the members to err, would each present 'a little heaven below.'
The officers in these communities are--I. Bishops, or preaching
elders, to dispense the word and ordinances; a plurality in every
church, to supply the services of such as suffered under affliction
of body, or were imprisoned for conscience-sake. II. Ruling elders,
to assist the preachers--to admit the serious inquirer, or shut
out the profane backslider, and to re-admit the penitent--to watch
over the members, that they be diligent in their worldly callings,
that there be no drones or idlers--to heal offences--to feed the
church with admonitions, and to visit and comfort the sick. III.
Deacons, to manage the temporal affairs--provide for the Lord's
table and for that of the bishops and elders--and to distribute
the alms to the infirm and needy. IV. Female deacons, to nurse the
sick, and direct their attention to that home where there shall
be no more sorrow; and generally to aid the deacons and elders.
The duty of the private members is to walk humbly with God, and
to be devoted to each other's happiness. In all these particulars
Dr. John Cotton of New England, in his 'True Constitution of a
Visible Church,'[1] fully concurs with Bunyan, as does also Dr.
John Owen, in his 'Nature of a Gospel Church,' excepting that he is
silent as to female deacons. Let every church be thus affectionately
and scripturally governed, and in their works of faith and labours
of love they will become terrible to the enemy 'as an army with
banners' (Cant 6:4).
At the present day, great laxity of discipline has crept in. Some
offices have been discontinued, others altered, and it becomes
us most solemnly to judge ourselves by the unerring word of the
living God, whether we have deviated from the order recorded by
the Holy Ghost, and if so, to repent and return to the scriptural
model.--GEO. OFFOR
A DISCOURSE OF THE BUILDING, &c., OF THE HOUSE OF GOD.
I.
BY WHOM THIS HOUSE IS BUILT.
The builder's God, materials his Elect;
His Son's the rock on which it is erect;
The Scripture is his rule, plummet, or line,
Which gives proportion to this house divine,
His working-tools his ordinances are,
By them he doth his stones and timber square,
Affections knit in love, the couplings are;
Good doctrine like to mortar doth cement
The whole together, schism to prevent:
His compass, his decree; his hand's the Spirit
By which he frames, what he means to inherit,
A holy temple, which shall far excel
That very place, where now the angels dwell.
Call this a temple or a house of prayer,
A palace, oracle, or spouse most fair;
Or what you will: God's love is here displayed,
And here his treasure safely up is laid;
For his own darling none can find a place,
Where he, as here, is wont to show his face.
What though some slight it, it a cottage call,
Give't the reproachful name of beggar's hall;
Yea, what though to some it an eyesore is,
What though they count it base, and at it hiss,
Call it an alms-house, builded for the poor;
Yet kings of old have begged at the door.
II.
OF THE BEAUTY OF THE CHURCH.
Lo her foundations laid with sapphires are;
Her goodly windows made of agates fair,
Her gates are carbuncles, or pearls; nor one
Of all her borders but's a precious stone;
None common, nor o' th' baser sort are here,
Nor rough, but squar'd and polish'd everywhere;
Her beams are cedars, fir her rafters be,
Her terraces are of the algum-tree;
The thorn or crab-tree here are not of us;
Who thinks them here utensils, puts abuse
Upon the place, yea, on the builder too;
Would they be thus controll'd in what they do?
With carved-work of lily, and palm-tree,
With cherubims and chains adorned be
The doors, the walls, and pillars of this place;
Forbidden beasts here must not show their face.
With grace like gold, as with fine painting, he
Will have this house within enriched be;
Fig-leaves nor rags, must here keep out no cold,
This builder covers all with cloth of gold,
Of needle-work prick'd more than once or twice
(The oft'ner prick'd, still of the higher price)
Wrought by his SON, put on her by his merit,
Applied by faith, revealed by the Spirit.
III.
OF THE CONVENIENCES OF THIS HOUSE.
Within these walls the builder did devise
That there the householders might sacrifice;
Here is an altar, and a laver too,
And priests abundance, temple work to do;
Nor want they living offerings, nor yet fire,
Nor holy garments; what divine desire
Commands, it has bestowed on this place;
Here be the censors, here's the throne of grace;
None of the householders need go elsewhere,
To offer incense, or good news to hear.
A throne for judgment he did here erect,
Virtue to cherish, folly to detect;
Statutes and laws, unto this house he gave,
To teach who to condemn, and who to save:
By things thus wholesome taught is every brother
To fear his God, and to love one another.
And now for pleasure, solace, recreation,
Here's such as helpeth forward man's salvation.
Equal to these none can be found elsewhere,
All else turn to profuseness, sin, and care.
So situate it is, so roomy, fair,
So warm, so blessed, with such wholesome air,
That 'tis enticing: whoso wishes well
To his soul's health, should covet here to dwell.
Here's necessaries, and what will delight
The godly ear, the palate, with the sight
Of each degree and sex; here's everything
To please a beggar, and delight a king.
Chambers and galleries, he did invent,
Both for a prospect and a retirement.
For such as unto music do incline,
Here are both harps and psalteries divine:
Her cellars and banqueting-house have been,
In former days, a palace for a queen.
O house! what title to thee can be given,
So fit as that which men do give to heaven!
IV.
OF THE STRENGTH AND DEFENCE OF THIS HOUSE.
This house, you may be sure, will always stand;
She's builded on a rock, not on the sand;
Storms, rain, yea floods have oft upon her beat,
Yet stands she, here's a proof she is no cheat;
Fear not therefore in her for to abide,
She keeps her ground, come weather, wind or tide.
Her corner-stone has many times been try'd,
But never could the scorn, or rage, or pride,
Of all her foes, by what force they could make,
Destroy her battlements, or ground-work shake.
Here's God the Lord encamping round about
His dwelling place; nor ought we once to doubt
But that he as a watchman succour will
Those that do dwell upon his holy hill.
A wall of fire about her I will be,
And glory in the midst of her, and she
Shall be the place where I my name record;
Here I will come and bless you, saith the Lord.
The holy watchers at her gates do stand,
With their destroying weapons in their hand,
Those to defend, that in this house do dwell,
From all her enemies in earth and hell;
Safety! where is it, if it is not here?
God dwelleth in her, doth for her appear,
To help her early, and her foes confound,
And unto her will make his grace abound;
Safety is here, and also that advance,[2]
Will make a beggar sing, a cripple dance.
V.
THE DELICATENESS OF THE SITUATION OF THIS HOUSE.
As her foundation and her beauty's much;
Conveniences, and her defences such
As none can parallel, so doth the field
About her richest, rarest dainties yield.
Moriah, where Isaac was offered,
Where David from his sin was ransomed;
Where Solomon the temple did erect,
Compar'd with this is worthy no respect.
Under the very threshold of this place
Arise those goodly springs of lasting grace,
Whose crystal streams minister like to those
That here of love to her, make their repose.
Sweet is her aid, (as one may well infer)
'Cause 'tis the breathings of the comforter.
The pomegranates at all her gates do grow,
Mandrakes and vines, with other dainties mo;[3]
Her gardens yield the chief, the richest spice,
Surpassing them of Adam's paradise:
Here be sweet ointments, and the best of gums;
Here runs the milk, here drops the honey-combs.
Here are perfumes most pleasant to the sense,
Here grows the goodly trees of frankincense;
Her arbours, walks, fountains, and pleasant springs,
Delightful formerly have been to kings.
Such mountains round about this house do stand
As one from thence may see the holy land.
Her fields are fertile, do abound with corn;
The lilies fair, her vallies do adorn.
The birds that do come hither every spring,
For birds, they are the very best that sing.
Her friends, her neighbours too, do call her blest;
Angels do here go by, turn in and rest.
The road to paradise lies by her gate,
Here pilgrims do themselves accommodate
With bed and board, and do such stories tell
As do for truth and profit all excel.
Nor doth the porter here say any nay,
That hither would turn in, that there would stay.
This house is rent-free; here the man may dwell
That loves his landlord, rules his passions well.
VI.
THE WAY OF RECEIVING THOSE THAT WOULD HERE INHABIT.
And wouldst thou know the customs of this place,
How men are here admitted to this grace;
And consequently whether thou mayst be
Made one of this most blest fraternity?
Come hither then, unto me lend an ear;
And what is doubtful to thee, I will clear.
1. This place, as mercy's arms, stands ope to those
That their own happiness us'd to oppose;
Those under hedges, high-way men, or they
That would not God, nor yet good men obey;
Those that among the bushes us'd to browse,
Or under hedges us'd themselves to louze.
The vilest men, of sinners who are chief,
A fornicator, liar, or a thief,
May turn in hither, here take up and dwell
With those who ransom'd are from death and hell.
2. This place, as hospitals, will entertain,
Those which the lofty of this world disdain:
The poor, the lame, the maimed, halt and blind,
The leprous, and possessed too, may find
Free welcome here, as also such relief
As ease them will of trouble, pain and grief.
3. This place, as David's heart, with free consent
Opens to th' distressed, and the discontent;
Who is in debt, that has not wherewithal
To quit his scores, may here be free from thrall:
That man that fears the bailiff, or the jail,
May find one here that will become his bail.
4. Art thou bound over to the great assize,
For heark'ning to the devil and his lies;
Art thou afraid thereat to shew thy head,
For fear thou then be sent unto the dead?
Thou may'st come hither, here is room and place,
For such as willingly would live by grace.
5. This place, as father's house in former days,
Is a receptacle for runaways;[4]
He that, like to the ox,[5] backslidden is,
Forfeited hath for sin his share of bliss;
May yet come hither, here is room and rest;
Of old such have come hither and been blest.
Had this been false, O woe had been to David!
Nor Peter had, nor Magdalen, been saved.
Nor Jonah, nor Manasseh, nor the rest;
No runaway from God could been blest
With kind reception at his hands; return
Would here come too late, if nought but burn
Had been the lot of the backsliding man:
But we are told there's no rebellion can
Prevent, or hinder him from being saved,
That mercy heartily of God hath crav'd.
She that went from her God to play the whore,
Returning may be as she was before:
He that refuses to his God to turn,
That is resolved in hell fire to burn;
If he bethinks himself, and turns again,
May find them here that will him entertain.
6. But bring thou with thee a certificate,
To show thou seest thyself most desolate;
Writ by the master, with repentance seal'd,
To shew also that here thou would'st be heal'd,
By those fair leaves of that most blessed tree,
By which alone poor sinners healed be;
And that thou dost abhor thee for thy ways.
And wouldst in holiness spend all thy days;
And here be entertained; or thou wilt find
To entertain thee here are none inclin'd.[6]
VII.
OF THE GOVERNORS OF THIS HOUSE.
The governors that here in office are,
Such be as service do with love and care;
Not swerving from the rule, nor yet intrude
Upon each other's work, nor are they rude
In managing their own: but to their trust
They labour to be honest, faithful, just.
1. The chief is he who is the Lord of all,
The Saviour; some him physician call.
He's cloth'd in shining raiment to the ground,
A golden girdle doth begirt him round;
His head and hairs are white as any snow,
His eyes are like a flame of fire also;
His feet are like fine brass, as if they burn'd
Within a furnace, or to fire were turn'd;
His voice doth like to many waters sound;
In his right hand, seven glittering stars are found.
Out of his mouth goes a two-edged sword,
Sharper than any ('tis his holy word)
And for his countenance, 'tis as the sun
Which shineth in its strength, till day is done.
His name is call'd holy, The WORD OF GOD;
The wine-press of his father's wrath he trod;
At all the power of sin he doth deride,
The keys of hell and death hang at his side.
This is our governor, this is the chief,
From this physician comes our soul's relief.
He is the tree of life and hidden manna;
'Tis he to whom the children sing hosanna.
The white stone he doth give with a new name;
In heaven and earth he is of worthy fame.
This man hath death destroy'd and slain the devil,
And doth secure all his from damning evil.
He is the prince of life, the prince of peace;
He doth us from the bonds of death release.
His work is properly his own; nor may,
In what he doth, another say him nay.
'Tis he who pays our hospitalian scores,
He's here to search, supple, and bind up sores;
He is our plaster-maker, he applies
Them to our wounds, he wipes our wetted eyes.
'Tis he that gives us cups of consolation,
'Tis he renews the hopes of our salvation.
He'll take our parts, oft times to us unknown,
And make as if our failings were his own;
He'll plead with God his name and doings too,
And save us will, from those would us undo.
His name is as an ointment poured forth;
'Tis sweet from east to west, from south to north.
He's white and ruddy; yea of all the chief;
His golden head is rich beyond belief.
His eyes are like the doves which waters wet,
Well wash'd with milk, and also fitly set,
His cheeks as beds of spices, and sweet flowers.
He us'd to water with those crystal showers,
Which often flowed from his cloudy eyes;
Better by far than what comes from the skies.
His lips like lilies, drop sweet-smelling myrrh,
Scenting as do those of the comforter.
His hands are as gold rings set with the beryls;
By them we are delivered out of perils;
His legs like marble, stand in boots of gold,
His countenance is ex'lent to behold.
His mouth, it is of all a mouth most sweet,
O kiss me then, Lord, every time we meet!
Thy sugar'd lips, Lord, let them sweeten mine,
With the most blessed scent of things divine.
2. This is one Governor; and next in place,
One call'd the Ghost, in Honour and in Grace
No whit inferior to him; and HE
Will also in this house our helper be,
He 'twas who did at first brood the creation;
And he's the cause of man's regeneration.
'Tis he by whom the heavens were garnished,
With all their host they then abroad did spread
(Like spangles, pearls, diamonds or richest gems)
Far richer than the fairest diadems.
'Twas he who with his cloven tongues of fire
Made all those wise ones of the world admire,
Who heard his breathing in unlearned men.
O blessed ruler! now the same as then!
His work our mind is to illuminate
With things divine, and to accommodate
Us with those graces, which will us adorn,
And make us look like men indeed new-born.
For our inheritance he makes us meet;
He makes us also in this world discreet.
Prudent and wise in what we take in hand,
To do and suffer at our Lord's command.
'Tis he that leads us to the tomb and cross,
Where Jesus crucified and buried was;
He shews us also, that he did revive,
And doth assure us that he is alive;
And doth improve the merit of his blood,
At grace's throne for our eternal good.
Dark riddles he doth here to us unfold,
Yea, makes us things invisible behold.
He sheds abroad God's love in every heart,
Where he doth dwell, yea to them doth impart,
Such tokens of a future happiness,
That's past the tongue of angels to express.
'Tis he which helpeth us, that to perform,
Whether becalm'd, or whether in a storm,
Which God commands: without him we do nought
That's good, either in deed, or word, or thought.
'Tis he that doth with jewels us bedeck,
'Tis he puts chains of gold about our neck;
'Tis he that doth us with fine linen gird,
That maketh us ofttimes live as a bird.
That cureth us of all our doubts and fears,
Puts bracelets on our hands, rings on our ears;
He sanctifies our persons, he perfumes
Our spirits also; he our lust consumes;
Our stinking breath he sweetens, so that we
To God and all good men sweet-scented be;
He sets God's mark upon us, and doth seal
Us unto life, and life to us reveal.
VIII.
UNDER OFFICERS.
3. Another sort of officers here are,
But such as must not with these first compare;
They're under-officers, but serviceable,
Not only here to rule, but wait at table.
Those clothed are with linen, fine and white,
They glitter as the stars of darksome night.
They have Saint Peter's keys, and Aaron's rod;
They ope and shut, they bind and loose for God.
The chief of these are watchmen, they have power
To mount on high and to ascend the tower
Of this brave fabric, and from thence to see
Who keeps their ground, and who the stragglers be.
These have their trumpet, when they do it sound
The mountains echo, yea it shakes the ground.
With it they also sound out an alarm,
When they perceive the least mischief or harm
Is coming, so they do this house secure
There from, or else prepare it to endure
Most manfully the cross, and so attain
The crown which for the victor doth remain.
This officer is call'd a steward too,
'Cause with his master's cash he has to do,
And has authority it to disburse
To those that want, or for that treasure thirst.
The distributor of the word of grace
He is, and at his mouth, when he's in place,
They seek the law, he also bids them do it;
He shews them sin, and learns them to eschew it.
By this example too he shews them how
To keep their garments clean, their knees to bow
Before the king, when he comes into place;
And when they do him supplicate for grace.
Another bade this officer doth wear,
Is that of overseer; because the care
Of the whole house is with him, he's to see
They nothing want, nor yet abused be
By false intruders, doctrines, or (perchance)
By the misplacing of an ordinance.[7]
These also are to see they wander not
From place or duty, lest they get a blot
To their profession, or bring some disease
Upon the whole, or get a trick to lease,
Or lie unto their God, by doing what
By sacred statutes he commanded not.
Call them your cooks, they're skill'd in dressing food
To nourish weak, and strong, and cleanse the blood:
They've milk for babes, strong meat for men of age;
Food fit for who are simple, who are sage,
When the great pot goes on, as oft it doth,
They put not coloquintida[8] in broth,
As do those younglings, fondlings of their skill,
Who make not what's so apt to cure as kill.
They are your sub-physicians, and know
What sickness you are incident unto;
Let them but feel your pulse, and they will tell
You quickly whether you are sick or well.
Have you the staggers? They can help you there;
Or if the falling-sickness, or do fear
A lethargy, a fever, or the gout,
God blessing of their skill, you need not doubt
A cure, for long experience has made
These officers the masters of their trade.[9]
Their physic works by purge and vomit too,
Fear not, nor full nor fasting but 'twill do,
Have but a care, and see you catch no cold,
And with their physic then you may be bold.
You may them Prophets call, for they can tell
Of things to come, yea, here they do excel.
They prophesy of man's future event,
Whether to weal or woe his mind is bent,
Yea, so expert are they in their predictions,
Their arguments so full are of convictions,
That none who hear them, but are forced to say,
Woe unto them who wander from the way.
Art bound for hell against all wind and weather?
Or art thou one a going backward thither?
Or dost thou wink, because thou would'st not see?
Or dost thou sideling go, and would'st not be
Suspected? Yet these prophets can thee tell,
Which way thou art a going down to hell.
For him that would eternal life attain,
Yet will not part with all, that life to gain,
But keepeth some thing close, he should forsake,
Or slips the time, in which he should awake;
Or saith he lets go all, yet keepeth some
Of what will make him lose the world to come.
These prophets can tell such a man his state,
And what at last will surely be his fate.
If thou art one who tradeth in both ways,
God's now, the devil's then; or if delays
Thou mak'st of coming to thy God for life;
Or if thy light, and lusts are at a strife
About who should be master of thy soul,
And lovest one, the other dost control;
These prophets tell thee can, which way thou bendest,
On which thou frown'st, to which a hand thou lendest.
Art one of those whose fears do go beyond
Their faith? when thou should'st hope, dost thou despond?
Dost keep thine eye upon what thou hast done,
And yet hast licence to look on the sun?
Dost thou so covet more, as not to be
Affected with the grace bestowed on thee?
Art like to him, that needs must step a mile
At every stride, or think it not worth while
To follow Christ? These prophets they can tell
To cure this thy disease, and make thee well.
This officer is also call'd a guide,
Nor should the people but keep by his side;
Or tread his steps in all the paths they walk,
By his example they should do and talk.
He is to be to them instead of eyes,
He must before them go in any wise;
And he must lead them by the water side,
This is the work of this our Faithful Guide.
Since snares, and traps, and gins are for us set,
Since here's a hole, and there is spread a net,
O let no body at my muse deride,
No man can travel here without a guide.
Here's tempting apples, here are baited hooks,
With turning, twisting, cramping, tangling crooks
Close by the way; woe then to them betide,
That dare to venture here without a guide.
Here haunt the fairies with their chanting voice;
Fiends like to angels, to bewitch our choices;
Baits for the flesh lie here on every side:
Who dares set here one foot without a guide
Master delusion dwelleth by our walks,
Who with confusion, sings and prays and talks;
He says the straight path's his, and ours the wide:
What then can we do here without a guide
Let God then give our leaders always eyes;
Yea, let him make them holy, bold, and wise;
And help us fast by them for to abide,
And suffer not the blind to be our guide.[10]
4. Here are of rulers, yet another sort,
Such as direct our manners to comport
With our professed faith, that we to view,
May let beholders know that we are new.
These are our conversations to inspect,
And us in our employments to direct,
That we in faith and love do every thing,
That reacheth from the peasant to the king.
That there may be no scandal in our ways,
Nor yet in our profession all our days.
These should after our busy-bodies look,
Tale-bearers also, they have undertook
To keep in order, also they must see
None that can work among us idle be;
Jars, discords, frauds, with grievances and wrongs,
These they're to regulate; to them belongs
The judgment of all matters of this kind,
And happy is the house thus disciplined.
5. Another sort of officers we have,
Deacons we call them 'cause their work's to save
And distribute those crumbs of charity
Unto the poor, for their subsistency,
That contributed is for their relief,
Which of their bus'ness is indeed the chief.
These must be grave, not of a double tongue,
Not given to wine, not apt to do a wrong
Unto the poor, through love to lucre. (Just
In this their office, faithful to their trust)
The wife must answer here as face doth face;
The husband's fitness to his work and place,
That ground of scandal or of jealousy
Obstructs not proof that he most zealously
Performs his office well, for then shall he
Be bold in faith, and get a good degree
Of credit with the church; yea what is more,
He shall possess the blessings of the poor.
His wisdom teach him will, to find out who
Is poor of idleness, and who comes to
A low estate by sickness, age, or 'cause
The want of limbs, or sight, or work it was
That brought them to it; or such destiny
As sometimes maketh low, who once were high.
They must remember too, that some there are
Who halt before they're lame, while others care
Not to make known their want, they'll rather die,
Than charge the churches with their poverty.
This done, they must bestow as they see cause;
Making the word the rule, and want the laws
By which they act, and then they need not pause.
The table of the Lord, he also must
Provide for, 'tis his duty and his trust.
The teacher too should have his table spread
By him; thus should his house be clad and fed;
Thus he serves tables with the church's stock,
And so becomes a blessing to the flock.[11]
I read of widows also that should be
Employed here for further decency;
I dare not say they are in office, though
A service here they are appointed to:
They must be very aged, trusty, meek,
Such who have done much good, that do not seek
Themselves; they must be humble, pitiful,
Or they will make their service void and null.
These are to teach the younger women what
Is proper to their sex and state, what not:
To be discreet, keepers at home, and chaste;
To love their husbands, to be good; shamefac'd:
Children to bear, to love them, and to fly
What to the gospel would be infamy.
I think those to the sick should look also,
A work unfit for younger ones to do.
Wherefore he saith, The younger ones refuse;
Perhaps because their weakness would abuse
Them, and subject them unto great disgrace,
When such a one as Amnon is in place.
And since the good old woman this must do
'Tis fit she should be fed and clothed too,
Out of the deacon's purse, let it so be;
And let this be her service constantly.[12]
IX.
THE ORDER AND MANNER OF THE GOVERNMENT HERE.
As I have shew'd you who in office are,
So I will tell you how, and with what care
Those here intrusted with the government,
Keep to the statutes made to that intent.
By rules divine this house is governed;
Not sanguinary ones, nor taught nor fed
By human precepts: for the scripture saith,
The word's our ghostly food; food for our faith.
Nor are all forced to the same degree
In things divine, tho' all exhorted be
To the most absolute proficiency
That law or duty can to them descry.
Alas! here's children, here are great with young;
Here are the sick and weak, as well as strong.
Here are the cedar, shrub, and bruised reed;
Yea, here are such who wounded are, and bleed.
As here are some who in their grammar be,
So here are others in their A, B, C.
Some apt to teach, and others hard to learn;
Some see far off, others can scarce discern
That which is set before them in the glass;
Others forgetful are, and so let pass,
Or slip out of their mind what they did hear
But now; so great our differences appear
Wherefore our Jacob's must have special care
They drive their flocks, but as their flocks can bear;
For if they be o'erdriven, presently
They will be sick, or cast their young, or die.
The laws therefore are more and less of force,
According as they bring us to the source,
Or head, or fountain, or are more remote
To what at first we should ourselves devote.
Be we then wise in handling of the laws,
Not making a confused noise like daws
In chambers, yea let us seek to excel,
To each man's profit; this is ruling well.
With fundamentals then let us begin,
For they strike at the very root of sin.
So the foundation being strongly laid,
Let us go on, as the wise builder said,
For I don't mean, we should at all disdain
Those that are less, we always should maintain
That due respect to either which is meet;
This is the way to sit at Jesus' feet.
Repent I must, or I am cast away;
Believe I must, or nothing I obey:
Love God I must, or nothing I can do,
That's worth so much as loosing of my shoe.
If I do not, bear after Christ, my cross;
If love to holiness is at a loss;
If I my lusts seek not to mortify;
If to myself, my flesh, I do not die;
What law, should I observe't, can do me good?
In little duties life hath never stood.
One reads, he prays, he catechises too;
But doth he nothing else, what doth he do?
I read to know my duty, I do pray
To God to help me do it day by day;
If this be not my end in what I do,
I am a sot, an hypocrite also.
I am baptiz'd, what then? unless I die
To sin, I cover folly with a lie.
At the Lord's table, I do eat; what though?
There some have eat their own damnation too.
I will suppose, I hear, I sing, I pray,
And that I am baptiz'd without delay,
I will suppose I do much knowledge get,
And will also suppose that I am fit
To be a preacher, yet nought profits me
If to the first, poor I a stranger be:
They are more weighty therefore; in compare
These unto them, but mint and anise are.
Not that I would the least of duty slight,
Because the least command, of divine right,
Requires that I myself subject thereto;
Willful resisters do themselves undo.
But let's keep order, let the first be first;
Repent, believe, and love; and then I trust
I have that right, which is divine, to all
That is enjoined; be they great or small.
Only I must as cautionary speak,
In one word more, a little to the weak;
Thou must not suffer men so to enclose
Thee in their judgments, as to discompose
Thee in that faith and peace thou hast with him;
This would be like the losing of a limb;
Or like to him who thinks he doth not well,
Unless he lose the kernel for the shell.
Thou art no captive, but a child and free;
Thou wast not made for laws, but laws for thee;
And thou must use them as thy light will bear it;
They that say otherwise, do rend and tear it,
More like to wicked tyrants, who are cruel,
And add unto a little fire, more fuel.
But those who are true shepherds of the sheep,
To quench such burnings would most gladly weep.
But I am yet but upon generals;
Particulars our legislator calls
For at our hands, and that in order to
Consummate what we have begun to do.
1. My brother I must love, in very deed.
I'm taught of God to do it: let me heed
This divine duty, and perform it well,
Who loves his brother, God in him doth dwell;
The argument which on me this imposes,
Smells like to ointment, or the sweetest roses.
Shall God love, shall he keep his faith to me?
And shall not I? shall I unfaithful be?
Shall God love me a sinner? and shall I
Not love a saint? Yea, shall my Jesus die
To reconcile me to my God? and shall
I hate his child, nor hear his wants that call
For my little assisting of him? fie
On such a spirit, on such cruelty;
Fie on the thought that would me alienate,
Or tempt me my worst enemy to hate.[13]
2. He that dwells here, must also be a sharer
In others' griefs; must be a burden-bearer
Among his brethren, or he cannot do
That which the blessed gospel calls him to.
In order hereunto, humility
Must be put on, it is our livery,
We must be clothed with it, if we will
The law obey, our master's mind fulfil.
If this be so, then what should they do here,
Who in their antic pranks of pride appear?
Let lofty men among you bear no sway,
The Lord beholds the proud man far away.
It is not fit that he inhabit there
Where humbleness of mind should have the chair.
Can pride be where a soul for mercy craves?
Shall pride be found among redeemed slaves?
Shall he who mercy from the gallows brought,
Look high, or strut, or entertain a thought
That tends to tempt him to forget that fate,
To which for sin he destin'd was of late,
And could not then at all delivered be,
But by another's death and misery?
Pride is the unbecoming'st thing of all:
Besides, 'tis the forerunner of a fall.
He that is proud, soon in the dirt will lie,
But honour followeth humility.
Let each then count his brother as his better,
Let each esteem himself another's debtor.
Christ bids us learn of him, humble to be,
Profession's beauty is humility.
3. Forgive, is here another statute law;
To be revenged is not worth a straw,
He that forgives shall also be forgiven,
Who doth not so, must lose his part in heaven;
Nor must thou weary of this duty be
'Cause God's not weary of forgiving thee.
Thou livest by forgiveness; should a stop
Be put thereto one moment, thou wouldst drop
Into the mouth of hell. Then let this move
Thee thy dear brother to forgive in love.
And we are bid in our forgivenesses
To do as God doth in forgiving his.
If any have a quarrel against any,
(As quarrels we have oft against a many)
Why then, as God, for Christ's sake, pardons you,
For Christ's sake, pardon thou thy brother too.
We say, What freely comes, doth freely go;
Then let all our forgivenesses be so.
I'm sure God heartily forgiveth thee,
My loving brother, prithee forgive me;
But then in thy forgiveness be upright;
Do't with thine heart, or thou'rt an hypocrite.
4. As we forgive, so we must watch and pray;
For enemies we have, that night and day,
Should we not watch, would soon our graces spoil,
Should we not pray, would our poor souls defile.
Without a watch, resist a foe who can?
Who prays not, is not like to play the man?
Complaint that he is overcome, he may;
But who would win the field, must watch and pray.
Who watches, should know who and who's together:
Know we not friends from foes, how know we whether
Of them to fight, or which to entertain?
Some have instead of foes, familiars slain.
Sometimes a lust will get into the place,
Or work, or office, of some worthy grace;
Till it has brought our souls to great decay.
Unless we diligently watch and pray,
Our pride will our humility precede:
By th' nose, our unbelief our faith will lead.
Self-love will be where self-denial should;
And passion heat, what patience sometime cool'd.
And thus it will be with us night and day,
Unless we diligently watch and pray.
Besides what these domestics do, there are
Abroad such foes as wait us to ensnare;
Yea, they against us stand in battle-'ray,
And will us spoil, unless we watch and pray.
There is the world with all its vanities,
There is the devil with a thousand lies;
There are false brethren with their fair collusions,
Also false doctrines with their strong delusions;
These will us take, yea carry us away
From what is good, unless we watch and pray.
Long life to many, is a fearful snare;
Of sudden death we also need beware;
The smiles and frowns of men, temptations be;
And there's a bait in all we hear and see.
Let them who can, to any shew a way,
How they should live, that cannot watch and pray.
Nor is't enough to keep all well within,
Nor yet to keep all out that would be sin,
If entertained; I must myself concern
With my dear brother, as I do discern
Him tempted, or a wand'ring from the way;
Else as I should, I do not watch and pray.
Pray then, and watch, be thou no drowsy sleeper,
Grudge, nor refuse, to be thy brother's keeper,
Seest thou thy brother's graces at an ebb?
Is his heel taken in the spider's web?
Pray for thy brother; if that will not do,
To him, and warn him of the present woe
That is upon him; if he shall thee hear
Thou wilt a saviour unto him appear.[14]
5. Sincerity, to that we are enjoined,
For I do in our blessed law-book find,
That duties, how well done soe'er they seem,
With our great God, are but of small esteem
If not sincerely done; then have a care
For hypocrites are hateful everywhere.
Things we may do, yea, and may let men see
Us do them too, design but honestly;
Vain-gloriously let us not seek for praise,
Vain-glory's nothing worth in gospel days.
Sincerity seeks not an open place,
To do, tho' it does all with open face;
It loves no guises, nor disfigurations.
'Tis plain, 'tis simple, hates equivocations.
Sincerity's that grace by which we poise,
And keep our duties even: nor but toys
Are all we do, if no sincerity
Attend our works, lift it up ne'er so high.
Sincerity makes heav'n upon us smile,
Lo, here's a man in whom there is no guile!
Nathaniel, an Israelite indeed!'
With duties he sincerely doth proceed;
Under the fig-tree heav'n saw him at prayer,
There is but few do their devotions there.
Sincerity! Grace is thereto entailed,
The man that was sincere, God never fail'd.
One tear that falleth from sincerity,
Is worth ten thousand from hypocrisy.
6. Meekness is also here imposed by law,
A froward spirit is not worth a straw.
A froward spirit is a bane to rest,
They find it so, who lodge it in their breast.
A froward spirit suits with self-denial,
With taking up the cross, and ev'ry trial,
As cats and dogs, together by the ears;
As scornful men do suit with frumps[15] and jeers.
Meek as a lamb, mute as a fish, is brave,
When anger boils, and passions vent do crave.
The meek, God will in paths of judgment guide;
Good shall the meek eat, and be satisfied;
The Lord will lift the meek to highest station;
Will beautify the meek with his salvation.
The meek are blest, the earth they shall inherit:
The meek is better than the proud in spirit.
Meekness will make you quiet, hardy, strong,
To bear a burden, and to put up wrong.
Meekness, though divers troubles you are in,
Will bridle passion, be a curb to sin.
Thus God sets forth the meek before our eyes;
A meek and quiet spirit God doth prize.
7. Temp'rance also, is on this house imposed,
And whoso has it not, is greatly nosed[16]
By standers by, for greedy, lustful men:
Nor can all we can say, excuse us, when
Intemp'rance any where to them shall be
Apparent; though we other vices flee.
Temperance, the mother is of moderation,
The beauty also of our conversation.
Temperance will our affections moderate,
And keep us from being inordinate
In our embraces, or in our salutes
Of what we have, also in our pursuits
Of more, and in a sedate settlement
Of mind, will make's in all states be content.
Nor want we here an argument to prove
That who, inordinate is, in his love
Of worldly things, doth better things defy,
And slight salvation for the butterfly.
What argument can any man produce,
Why we should be intemperate in the use
Of any worldly good? Do we not see
That all these things from us a fleeting be?
What can we hold? What can we keep from flying
From us? Is not each thing we have a dying?
My house, my wife, my child, they all grow old,
Nor am I e'er the younger for my gold;
Here's none abiding, all things fade away,
Poor I at best am but a clod of clay.
If that be true, man doth not live by bread,
He that has nothing else, must needs be dead;
Take bread for what can in this world be found,
Yet all that therein is, is but a sound,
An empty sound, there is no life at all,
It cannot save a sparrow from her fall.
Let us then use this world as we are bid,
And as in olden times, the godly did.
Who buy, should be as if they did possess
None of their purchase, or themselves did bless
In what they have; and he that doth rejoice
In what he hath, should rather out of choice,
Withdraw his mind from what he hath below,
And set his heart on whither he must go.
For those that weep under their heavy crosses,
Or that are broken with the sense of losses,
Let them remember, all things here are fading,
And as to nature, of a self-degrading
And wasting temper; yea, both we and they
Shall waste, and waste, until we waste away.
Let temperance then, with moderation be
As bounds to our affections, when we see,
Or feel, or taste, or any ways enjoy
Things pleasing to the flesh, lest we destroy
Ourselves therewith, or bring ourselves thereby
To surfeits, guilt, or Satan's slavery.
8. Patience, another duty, as we find
In holy writ, is on this house enjoined;
Her state, while here, is such, that she must have
This grace abounding in her, or a slave
She'll quickly be unto their lusts and will,
That seek the mind of Satan to fulfil.
He who must bear all wrongs without resistance,
And that with gladness too, must have assistance
Continually from patience, thereunto,
Or he will find such work too hard to do.
Who meets with taunts, with mocks, with flouts and squibs,
With raileries, reproaches, checks, and snibs;
Yea, he who for well-doing is abused,
Robb'd, spoiled, and goal'd, and ev'ry way misused;
Has he not patience soon will be offended,
Yea his profession too will soon be ended.
A Christian for religion must not fight,
But put up wrongs, though he be in the right;
He must be merciful, loving, and meek,
When they smite one, must turn the other cheek.
He must not render railing for reviling
Nor murmur when he sees himself a spoiling,
When they shall curse, he must be sure to bless,
And thus with patience must his soul possess.
I doubt our frampered[17] Christians will not down
With what I say, yet I dare pawn my gown,
Do but compare my notes with sacred story,
And you will find patience the way to glory.
Patience under the cross, a duty is,
Whoso possess it, belongs to bliss;
If it is present work accomplisheth;
If it holds out, and still abideth with
The Truth; then may we look for that reward,
Promised at the coming of the Lord.
9. To entertain good men let's not forget
Some by so doing have had benefit;
Yea for to recompense this act of theirs,
Angels have lodged with them unawares.
Yea to encourage such a work as this,
The Lord himself makes it a note of his,
When hungry or when thirsty I have been,
Or when a stranger, you did take me in.
Strangers should not to strangers but be kind
Specially if conferring notes, they find
Themselves, though strangers here, one brotherhood,
And heirs, joint heirs, of everlasting good;
These should as mother's sons, when they do meet
In a strange country, one another greet
With welcome; come in, brother, how dost do?
Whither art wand'ring? Prithee let me know
Thy state? Dost want or meat, or drink, or cloth?
Art weary? Let me wash thy feet, I'm loth
Thou shouldst depart, abide with me all night;
Pursue thy journey with the morning light.
X.
THE WAY OF REDUCING WHAT'S AMISS, INTO ORDER HERE.
Although this house thus honourable is,
Yet 'tis not sinless, many things amiss
Do happen here, wherefore them to redress,
We must keep to our rules of righteousness;
Nor must we think it strange, if sin shall be
Where virtue is; don't all men plainly see
That in the holy temple there was dust,
That to our very gold, there cleaveth rust?
In Abraham's family was a derider
I' th' palace of a king will be the spider.
Who saith, we have no sin, doth also say
We have no need at all to watch and pray;
To live by faith, the flesh to mortify,
Or of more of the spirit to sanctify
Our nature. All this wholly needless is
With him, who as to this, has nought amiss.
But we confess, 'cause we would not be liars,
That we still feel the motions and desires
Of sin within us, and should fall away,
Did not Christ intercede and for us pray.
We therefore do conclude that sin is here,
But that it may not to our shame appear,
We have our rules, thereby with it to deal,
And plaisters too, our deadly wounds to heal.
And seeing idleness gives great occasions
To th' flesh, to make its rude and bold invasions
Upon good orders, 'tis ordained we see,
That none dwell here, but such as workers be:
So plain's the law for this, and so complete,
It bids who will not work, forbear to eat;
Let then each one be diligent to do
What grace or nature doth oblige them to.
Who have no need to work for meat or clothes,
Should work for those that want. Not that the sloth
Of idleness should be encouraged,
But that those, poor indeed, be clad and fed.
Dorcas did thus, and 'tis to sacred story
Committed for her praise and lasting glory.
This house then is no nurse to idleness;
Fig-trees are here to keep, and vines to dress;
Here's work for all; yea, work that must be done;
Yet work, like that, to playing in the sun;
The toil's a pleasure, and the labour sweet,
Like that of David's dancing in the street;
The work is short, the wages are for ever,
The work like me, the wages like the giver
No drone must hide himself under those eaves;
Who sows not, will in harvest reap no sheaves.
The slothful man himself, may plainly see,
That honey's gotten by the working bee.
But here's no work for life, that's freely given;
Meat, drink, and cloths, and life, we have from heav'n;
Work's here enjoined, 'cause it is a pleasure,
Vice to suppress, and augment heavenly treasure
Moreover, 'tis to shew, if men profess
The faith, and yet abide in idleness,
Their faith is vain, no man can ever prove
He's right, but by the faith that works by love.
If this good counsel is by thee rejected;
If work and labour is by thee neglected;
If thou, like David, lollest on thy bed;
Or art like to a horse, pamper'd and fed
With what will fire thy lusts, and so lay snares
For thine own soul, when thou shalt be i' th' wars:
Then take what follows, sin must be detected,
And thou without repentance quite rejected.
This is the house of God, his dwelling-place,
'Tis here that we behold his lovely face;
But if it should polluted be with sin,
And so abide, he quickly will begin
To leave it desolate, and then woe to it,
Sin and his absence quickly will undo it.
And since sin is, of things the worst of all,
And watcheth like a serpent on a wall,
Or flyeth like an eagle in the air,
Or runs as desperate ships, void of all care,
Or, (as great Solomon hath wisely said)
Is as the way of wantons with a maid,
Who tick, and toy, and with a tempting giggle
Provoke to lust, and by degrees, so wriggle
Them into their affections, that they go
The way to death, so do themselves undo:
As it is said, this mischief to prevent,
Let all men watch, yea, and be diligent
Observers of its motions, and then fly,
This is the way to live, and not to die.
He that would never fall, must never slip,
Who would obey the call, must fear the whip.
God would also that every stander by
That in the grass doth see the adder lie,
Should cry as he did, death is in the pot,
That many by its poison perish not.
But if that beastly thing shall hold its hold,
And make the man possessed basely bold
In pleading for it, or shall it deny,
Or it shall seek to cover with a lie;
Then take more aid, and make a fresh assault
At it again, diminish not the fault,
But charge it home. If yet he will not fear,
But still unto his wickedness adhere,
Then tell the house thereof. But if he still
Persist in his abomination will,
Then fly him, 'cause he is a leprous man,
Count him with heathens and the publican.
But if he falls before thee at the first,
Then be thou to him faithful, loving, just.
Forgive his sin, tell it not to a brother,
Lest thou thyself be served so by another.
If he falls not, but in the second charge,
Spread not his wickedness abroad at large.
But, if thou think his sorrow to be sound,
Forgive his sin, and hide it under ground.
If he shall stand the first and second shot;
If he before the church, repenteth not,
Deal with him as the matter shall require,
Let not the house for him be set on fire.
If after all, he shall repent and turn
To God, and you, you must not let him burn
For ever under sense of sin and shame,
You must his sin forgive in Christ his name.
Confirm your love to him in Christ, you must,
By all such ways as honest are, and just.
Shy be not of him, carry't not aloof,
But rather give him of your love such proof,
That he may gather thence, ye do believe
To mercy Christ again doth him receive.
Two things, monish you, as to this, I would;
The first, to shew the church wherein she should
In all her actions so herself behave,
As to convince the fault, she would save
His soul; and that 'tis for this very thing,
She doth him unto open judgment bring.
Then would I shew the person they reject,
What will, without repentance, be th' effect
Of this tremendous censure, so conclude;
Leaving my judgment to the multitude
Of those who sober and judicious be,
Begging of each of them a prayer for me.
1. This house, in order to this work, must be
Affected with the sin and misery,
Of this poor creature, yea, must mourn and weep,
To think such tares, in your neglect, or sleep,
Should spring up here, nor must they once invent
To think, till he's cast out, you're innocent.
2. Thus leaven, the whole lump has leavened;
Israel was guilty of what Achan did;
And so must stand, until they purged are,
Till Achan doth, for sin, his burden bear.
The reason is, Achan a member was
Of that great body, and by nature's laws,
The hand, foot, eye, tongue, ear, or one of these,
May taint the whole with Achan's foul disease.
The church must too be sensible of this,
Some lep'rous stones make all the house amiss:
And as the stones must thence removed be,
In order to the house's sanctity,
So it must purged be (in any wise)
Before 'tis counted clean (by sacrifice).
3. Next have a care, lest sin, which you should purge
Becomes not unto you a farther scourge,
The which it will, if such shall judges be,
Which from its spots and freckles are not free;
Pluck thou the beam first out of thine own eye,
Else the condemned will thee vilify
And say, let not the pot the kettle judge;
If otherwise, it will beget a grudge,
A great one 'twixt the church and him that sinned,
Nor by such means, can ever such be winned
To a renew'd embrace of holiness;
More like be tempted further to transgress.
4. Again, let those that loud against it cry,
See they don't entertain it inwardly;
Sin, like to pitch, will to the fingers cleave,
Look to it then, let none himself deceive;
'Tis catching; make resistances afresh,
Abhor the garment spotted by the flesh.
Some at the dimness of the candle puff,
Who yet can daub their fingers with the snuff.
5. Beware, likewise, lest rancour should appear
Against the person, do in all things fear:
Bewail the man, while you abhor his sin;
Pity his soul; the flesh you still are in;
Thyself consider thou may'st tempted be,
Hast thou no pity, who will pity thee?
6. See that the ground be good on which you go:
Sin, but not virtue show dislike unto.
Take heed of hypocritical intentions,
And quarrel not at various apprehensions
About some smaller matter, lest it breed
Needless debates, and lest that filthy seed
Contention, should o'errun your holy ground,
And lest not love, but nettles there are found.
7. You must likewise allow each man his grains,
For that none perfect are, sin yet remains,
And human frailties do attend the best;
To bear and forbear here, will tend to rest.
Vain jangling, jars, and strifes will there abound,
Where moles are mountains made, or fault is found,
With every little, trivial, petty thing;
This spirit snib, or 'twill much mischief bring
Into this house, and 'tis for want of love,
'Tis entertain'd: it is not of the dove.
8. For those that have private opinions too
We must make room, or shall the church undo:
Provided they be such as don't impair
Faith, holiness, nor with good conscience jar:
Provided also those that hold them shall
Such faith hold to themselves, and not let fall
Their fruitless notions in their brother's way,
Do this, and faith and love will not decay.
9. We must also in these our dealings shew
We put a difference 'twixt those sins that do
Clash with the light of nature, and what we
Perceive against the faith of Christ to be.
Those against nature, nature will detect;
Those against faith, faith from them must direct
The judgment, conscience, understanding too,
Or there will be no cure, whate'er you do.
When men are caught in immoralities,
Nature will start, the conscience will arise
To judgment; and if impudence doth recoil,
Yet guilt, and self-condemnings will embroil
The wretch concerned, in such unquietness
Or shame, as will induce him to confess
His fault, and pardon crave of God and man,
Such men with ease therefore we conquer can.
But 'tis not thus with such as swerve in faith
With them, who, as our wise Apostle saith,
Entangled are at unawares, with those
Cunning to trap, to snare, and to impose
By falsifyings, their prevarications:
No, these are slyly taken from their stations,
Unknown to nature; yea, in judgment they
Think they have well done to forsake the way.
Their understanding, and their judgment too
Doth like, or well approve of what they do.
These are, poor souls, beyond their art and skill,
Ta'en captive by the devil, at his will,
Here therefore you must patience exercise,
And suffer long, ye must not tyrannize
It over such, but must all meekness shew;
Still dropping of good doctrine as the dew,
Against their error; so its churlishness
You conquer will, and may their fault redress.
The reason why we must not exercise
That roughness here, as where conviction lies
In nature, is because those thus ensnared
Want nature's light and help to be repair'd.
A spirit hath them taken, they are gone,
Delusions supernat'ral they're on
The wing of; They are out o' th' reach of man
Nothing but God, and gospel reach them can.
Now since we cannot give these people eyes,
Nor regulate their judgment, wherein lies,
Our work with them, if not, as has been said,
In exercising patience. While display'd
The holy word before their faces is,
By which alone they must see what's amiss
With their poor souls, and so convert again,
To him with whom salvation doth remain.
Obj. But they are turbulent, they would confound
The truth, and all in their perdition drown'd.
Ans. If turbulent and mischievous they are,
Imposing their opinions without care
Who they offend, or do destroy thereby.
Then must the church deal with them presently,
Lest tainted be the whole with their delusion,
And brought into disorder and confusion.
XI.
THE PRESENT CONDITION OF THOSE THUS DEALT WITH.
The man that worthily rejected is,
And cast out of this house, his part in bliss
Is lost for ever, turns he not again,
True faith and holiness to entertain.
Nor is it boot, for who are thus cast out,
Themselves to flatter, or to go about
To shift the censure; nothing here will do,
Except a new conversion thou come to.
He that is bound on earth, is bound in heaven,
Nor is his loosing, but the sin forgiven;
Repentance too, forgiveness must precede,
Or thou must still abide among the dead.
XII.
AN EXPOSTULATION WITH SUCH TO RETURN.
O shame! Is't not a shame for men to be
For sin, spu'd out from good society!
For man enlightened to be so base!
To turn his back upon the God of grace!
For one who for his sins has mourn'd and cry'd,
To slight him, who for sin hath bled and died!
What fool would sell his part in paradise,
That has a soul, and that of such a price?
What parallel can suit with such so well,
As those, for sin cast down from heaven to hell!
But let me tell thee, here is aggravation;
The angels, though they did fall from their station
Had not the caution thou hast had; they fell;
This thou hast seen, and seeing, didst rebel.
One would a thought, the noise of this their fall,
A warning; yea, a warning, and a call,
Should unto thee have been, to have a care
Of falling too: O how then didst thou dare,
Since God did not spare them, thus to presume
To tempt him in his wrath, thee to consume.
Nor did the angels from a Jesus fall,
Redeemed they were not, from a state of thrall;
But thou! as one redeem'd, and that by blood,
Redemption hast despised; and the mud
Or mire of thine own filth again embracest:
A dying bleeding Jesus thou disgracest!
What wilt thou do? see's not how thou hast trod
Under thy foot, the very Son of God?
O fearful hand of God! And fearful will
Thy doom be, when his wrath thy soul shall kill.
Yea, with a signal these must hear their sin,
This dirty sow from mire has washed been,
Yet there did wallow, after wash'd she was;
So to procure a lust, obtain'd this loss.
O shame! is't not a shame for man to be,
So much averse to his felicity,
That none can make him leave to play the fool,
Till to the devil he be put to school,
To learn his own salvation to prize?
O fool! must now the devil make thee wise?
O sot! that will in wickedness remain,
Unless the devil drives thee back again.
Hast quite forgot how thou wast wont to pray,
And cry out for forgiveness night and day?
Or dost thou count they were but painted fears
Which from thine eyes did squeeze so many tears?
Remember man, thy prayers and tears will cry
Thee down to hell, for thine apostacy.
Who will not have what he has prayed for,
Must die the death, his prayer shall him abhor.
Hast thou forgotten that most solemn vow
Thou mad'st to God, when thou didst crave he bow
His ear unto thee would, and give thee grace,
And would thee also in his arms embrace?
That vow, I say, whereby thou then didst bind
Thyself to him, that now thy roving mind
Recoil against him should, and fling away
From him, and his commandments disobey.
What has he done? wherein has he offended?
Thou actest now, as if thou wast intended
To prove him guilty of unrighteousness,
Of breach of promise, or that from distress
He could, or would not save thee, or that thou
Hast found a better good than he; but how
Thou wilt come off, or how thou wilt excuse
Thyself, 'cause thou art gone, and did refuse
To wait upon him that consider well;
Thou art as yet alive, on this side hell.
Is't not a shame, a stinking shame to be
Cast forth God's vineyard as a barren tree?
To be thrown o'er the pales, and there to lie,
Or be pick'd up by th' next that passeth by?
Well, thou hast turn'd away, return again;
Bethink thyself, thy foot from sin refrain;
Hark! thou art call'd upon, stop not thine ear:
Return, backsliding children, come, draw near
Unto your God; repent, and he will heal
Your base backslidings, to you will reveal
That grace and peace which with him doth remain,
For them that turn away, and turn again.
Take with thee words, come to the throne of grace
There supplicate thy God, and seek his face;
Like to the prodigal, confess thy sin,
Tell him where, and how vicious thou hast been.
Suppose he shall against thee shut the door,
Knock thou the louder, and cry out the more;
What if he makes thee there to stand a while?
Or makes as if he would not reconcile
To thee again? Yet take thee no denial,
Count all such carriages but as a trial
Whether thou art in earnest in thy suit,
As one truly forlorn and destitute;
But hide thou nought of all that thou hast done,
Open thy bosom, make confession
Of all thy wickedness, tell every whit;
Hast thou a secret sin? don't cover it;
Confess, thyself judge, if thou wouldst not die;
Who doth himself judge, God doth justify.
To sin, and stand in't, is the highest evil;
This makes a man most like unto the devil;
This bids defiance unto God and grace;
This man resists him spitteth in his face,
Scorns at his justice, mocketh at his power,
Tempts him, provokes him, grieves him every hour:
When he ariseth, he will recompense
This sturdy rebel for his impenitence:
Be not incorrigible then, come back again,
There's hope, beg mercy while life doth remain.
Obj. But I fear I am lost and cast away,
Sentence is past, and who reverse it may?
Ans. The sentence past, admitteth or reprieve;
Yea, of a pardon, canst thou but believe.
TURN AGAIN SINNER, NEVER MAKE A DOUBT,
COME, THE LORD JESUS WILL NOT CAST THEE OUT.
FOOTNOTES:
1. 4to, London, 1642. In the editor's library.
2. 'That advance,' preferment, or progress towards perfection.--Ed.
3. 'Mo,' a usual contraction for more in former times, now
obsolete.--Ed.
4. Probably referring to the parable of the prodigal son, Luke
15.--Ed.
5. This may refer to the Levitical law, Exodus 21:28-36. The ox
that had gored any one to death, 'shall be surely stoned' without
possibility of escape, but the backslider or manslayer, although
he lie equally under the sentence of death, yet may escape to the
city of refuge.--Ed.
6. These stanzas afford an excellent illustration to the meaning
of Bunyan in his Pilgrim's Progress, where Christian, before the
cross, receives the roll or certificate--loses it for a season in
the arbour on the hill Difficulty, when loitering and sleeping on
his way to the Interpreter's house, but regains it by repentance
and prayers, and eventually, having crossed the river, gives it
in at the gate of the Celestial City, and is admitted.--Ed.
7. Bunyan considered that baptism is to follow belief, and that
christening a child was a misplacing the ordinance. So also with
he Lord's Supper--that it was to be a public showing forth the
death of the Saviour, and if administered in private, or with any
other view, it was misplaced.--Ed.
8. It is a rare thing for Bunyan to use a foreign word; but all
pious persons in his time were familiar with, and generally used,
the Puritan or Genevan Bible, vulgarly called the Breeches Bible,
an extremely valuable book; in the marginal notes of which, on this
passage is the following explanation, '"wilde gourdes," which the
apoticaries call coloquintida, and is most vehement and dangerous
in purging.'--Ed.
9. The university or college in which Bunyan so highly graduated,
is the only one where ministers can be instructed in this spiritual
physic. It is Christ's college or school, neither at Oxford
or Cambridge, but in the Bible. There, and there only, under the
teaching of the Holy Spirit, can the Christian bishop or under
shepherd receive instruction in the precious remedies against
Satan's devices, or in specifics to cure spiritual maladies.--Ed.
10. 'He had in his pocket A MAP of all ways leading to or from the
celestial city; wherefore he struck a light, for he never went
without his tinder box, and took a view of his book or map; which
bid him be careful, in that place, to turn to the right hand way.
And had he not here been careful to look in his map, they had, in
all probability, been smothered in the mud; for just before them,
and that in the cleanest way, was a pit, and none knows how deep,
full of nothing but mud, there made on purpose to destroy pilgrims
in. Then thought I with myself, who that goeth on pilgrimage, but
would have one of these maps about him, that he may look when he
is at a stand which is the way he must take.'--Pilgrim's Progress,
Part Second.
11. These hints to deacons are invaluable. They must have been
the result of long intimacy and enlightened watchfulness over the
conduct of the poor. To distinguish between the noisy beggar and
the unobtrusive sufferer--to administer relief in just proportions,
'the word the rule, and want the law,' in spite of all that influence
which is constantly brought to bear upon those who distribute any
common charity fund. It requires much of the fear of God in the
heart, and a solemn sense of responsibility at the great day.
The terms, 'crumbs of charity,' are beautifully expressive of the
general poverty of Christian churches.--Ed.
12. Bunyan's idea of this scriptural order of female deacons is
very striking, and worthy the solemn consideration of all Christian
churches. They are to be chosen from such as are 'widows indeed,
who trust in God, and continue in supplications and prayers night
and day,' 1 Timothy 5:5. They are to devote themselves to the
sick--to be patterns of good works--and, if needful, to be fed and
clothed at the expense of the church, verse 16. If to this were
added to examine and educate the children, they might be most
eminently useful.--Ed.
13. These instructions are like 'apples of gold in pictures of
silver.' Thrice happy are those churches whose members act
in conformity with these scriptural rules. But is there a member
who dares to violate them? Poor wretched creature, the Lord have
mercy on thee.--Ed.
14. Happy is that Christian, who, in obedience to his Lord's
command, is so humble as to seek out the brother who has offended
him; 'Go and tell him his fault between thee and him alone,' is
the divine command. Is it not at the peril of our souls wilfully
to violate this self-humiliating but imperative law?--Ed.
15. To 'frump,' to mock or browbeat.--Ed.
16. 'Greatly nosed,' taken by the nose, ridiculed.--Ed.
17. 'Frampered' or frampold, peevish, crossgrained, rugged; now
obsolete.--Ed.
***
JOHN BUNYAN ON THE TERMS OF COMMUNION AND FELLOWSHIP OF CHRISTIANS
AT THE TABLE OF THE LORD;
COMPRISING
I. HIS CONFESSION OF FAITH, AND REASON OF HIS PRACTICE;
II. DIFFERENCES ABOUT WATER BAPTISM NO BAR TO COMMUNION; AND III.
PEACEABLE PRINCIPLES AND TRUE[1]
ADVERTISEMENT BY THE EDITOR.
Reader, these are extraordinary productions that will well repay
an attentive perusal. It is the confession of faith of a Christian
who had suffered nearly twelve years' imprisonment, under persecution
for conscience sake. Shut up with his Bible, you have here the
result of a prayerful study of those holy oracles. It produced a
difference in practice from his fellow Christians of ALL denominations,
the reasons for which are added to this confession; with a defence
of his principles and practice, proving them to be peaceable
and true. In all this an unlettered man displays the acumen of a
thoroughly educated polemical theologian. The author was driven
to these publications to defend himself from the slanders which
were showered down upon him, by all parties, for nearly eighteen
years, and by the attempts which were made to take away his members,
injure the peace of his congregation, and alienate him from the
church to which he was tenderly attached. His first inquiry is,
Who are to be admitted to the Lord's table; and his reply is,
Those whom God has received: they have become his children, and
are entitled to sit at their Father's table: such only as have
examined themselves, and by their conduct lead the church to hope
that they have passed from death unto life. The practice of those
who admit ungodly persons because they have submitted to some
outward ceremonies, he severely condemns. The mixture of the church
and the world he deems to be spiritual adultery, the prolific
source of sin, and one of the causes of the deluge. The Lord's
table is scripturally fenced around: 'Be ye not unequally yoked
together with unbelievers'; 'what communion hath light with darkness;
Christ with Belial; the temple of God with idols? be ye separate,
touch not the unclean thing, and I will receive you.' 'Receive ye
one another, as Christ also received us to the glory of God, not
to doubtful disputations.' 'Withdraw from them that walk disorderly,
working not; but busy bodies; unless with quietness they work and
eat their own bread. If any are proud, doting about questions and
strifes of words, evil surmisings, perverse disputings, supposing
that gain is godliness; from such withdraw.' Bunyan rests all upon
the word,--the characters are described who are to be excluded
from the Lord's table; but in no instance is it upon record that
any one was excluded because he had not been baptized in water.
And who will dare to make any addition to holy writ?
The practice of making the mode in which water baptism was
administered a term of communion, existed among the Independents
long before Bunyan's time. Crosby, in his History of the Baptists,
makes some long extracts from a book entitled, 'The sin and
danger of admitting Anabaptists to continue in the congregational
churches, and the inconsistency of such a practice with
the principles of both.' In America, Cotton and the Independents
severely persecuted their Baptist brethren, even to deportation.
As the Baptists increased in numbers, they refused to admit any
to the Lord's table, even to occasional communion, who had not
been baptized in water upon a profession of faith: in fact, the
difference between those who consider baptism to be a relative
duty to be performed by parents in having their infants sprinkled,
and those who deem it a personal duty to be immersed in water,
as a public putting on of Christ, is so great, as to require the
utmost powers of charity to preserve peace. Thus it was in the
primitive churches, where great differences prevailed even as to
the duty of preaching the gospel to the Gentiles; the keeping of
days probably extending to the Jewish sabbath, and to the abstaining
from certain meats, with other ordinances of the Jewish law.
Bunyan saw all the difficulties of this question: he was satisfied
that baptism is a personal duty, in respect to which every individual
must be satisfied in his own mind, and over which no church had
any control; and that the only inquiry as to the fitness of a
candidate for church fellowship should be, whether the regenerating
powers of the Holy Ghost had baptized the spirit of the proposed
member into newness of life. This is the only livery by which a
Christian can be known. Bunyan very justly condemns the idea of
water baptism being either the Christian's livery or his marriage
to the Saviour.
We do well, in our examinations into this subject, to note
carefully the various applications of the word baptize, and not
always attach the use of water to the term. There is a being
baptized in a cloud, and in the sea, to protect God's Israel from
their deadly foes; a baptism in sufferings; a baptism in water
unto repentance; a baptism in fire, or the Holy Ghost; a baptism
into the doctrine of the Trinity (Matt 28:19). Bunyan had no doubt
upon this subject; he deemed water baptism an important personal
duty; and that a death to sin, and resurrection to newness of
life--a different tint, or dye, given to the character--was best
figured by immersion in water: still he left it to every individual
to be satisfied in his own mind as to this outward sign of the
invisible grace. 'Strange,' he says, 'take two Christians equal
on all points but this; nay, let one go far beyond the other for
grace and holiness; yet this circumstance of water shall drown and
sweep away all his excellencies; not counting him worthy of that
reception that with hand and heart shall be given to a novice in
religion, because he consents to water.'
For these catholic principles he was most roughly handled. Deune,
in a pamphlet in the Editor's possession, called him a devil; and
likened him to Timri, who slew his master. The most learned of
the Baptist ministers entered upon the controversy. They invited
him to a grand religious tournament, where he would have stood
one against a legion. A great meeting was appointed, in London,
for a public disputation--as was common among the puritans--and
in which the poor country mechanic was to be overwhelmed with
scholastic learning and violence; but Bunyan wisely avoided a
collision which could have answered no valuable purpose, and which
bid fair to excite angry feelings. He had appealed to the press
as the calmest and best mode of controversy; and to that mode of
appeal he adhered. Three learned men undertook the cause against
Bunyan: these were, D'Anvers, W. Kiffin, and T. Paul. When these
lettered, able, and distinguished disputants published their
joint answer, it contained much scurrilous abuse. Their brother,
Bunyan, was in prison, and they visited him with gall and wormwood.
He closes his reply with these remarkable words, 'Thine to serve
thee, Christians, so long as I can look out at those eyes that
have had so much dirt thrown at them by many.'
The late Mr. Robert Hall, in his controversy upon this subject
with Mr. Kinghorn, in which--having demolished Kinghorn's castle
in a few pages--he, in order to make a book, amused the public
by kicking the ruins about, thus adverts to these treatises: 'The
most virulent reproaches were cast upon the admirable Bunyan,
during his own time, for presuming to break the yoke; and whoever
impartially examines the spirit of Mr. Booth's Apology, will
perceive that its venerable author regards him, together with his
successors, much in the light of rebels and insurgents, or, to
use the mildest terms, as contumacious despisers of legitimate
authority.'[2]
We cannot have a more decided proof of Bunyan's great powers, and
of his being much in advance of his times, than by the opinions
of which he was the Christian pioneer having spread so extensively
through the Baptist denomination. In this his predictions were
fully verified. It is surprising that pious dissenters should ever
have made uniformity in outward ceremonies of more importance than
inward holiness, as a term of communion. Such sentiments naturally
attach to state churches; and ought to be found only with those
bodies which exist merely for political purposes, and for it
are rewarded with earthly power, pomp, and wealth. I close these
observations by quoting the words of Bunyan's learned antagonists,
published within a few years of this controversy, and during his
lifetime. his sentiments appear to have had a hallowed effect even
upon their minds, and produced an apology for their conduct. It
is in the appendix to the Baptist confession of faith, republished
in 1677: 'We would not be misconstrued, as if the discharge of
our consciences did any way disoblige or alienate our affections
or conversations from any others that fear the Lord: earnestly
desiring to approve ourselves to be such as follow after peace with
holiness. We continue our practice, not out of obstinacy, but we
do therein according to the best of our understandings, in that
method which we take to be most agreeable to the scriptures. The
christening of infants, we find by church history, to have been a
very ancient practice; still we leave every one to give an account
of himself to God. And if in any case debates between Christians
are not plainly determinable by the scriptures, we leave it to the
second coming of Christ.' In 1689, the year after Bunyan's death,
this appendix was omitted from the Baptist confession of faith.
May the time soon arrive when water shall not quench love, but
when all the churches militant shall form one army, with one
object,--that of extending the Redeemer's kingdom.--GEO. OFFOR.
A CONFESSION OF MY FAITH, AND A REASON OF MY PRACTICE; OR, WITH
WHO, AND WHO NOT, I CAN HOLD CHURCH FELLOWSHIP, OR THE COMMUNION
OF SAINTS.
SHEWING, BY DIVERSE ARGUMENTS, THAT THOUGH I DARE NOT COMMUNICATE
WITH THE OPENLY PROFANE, YET I CAN WITH THOSE VISIBLE SAINTS THAT
DIFFER ABOUT WATER-BAPTISM. WHEREIN IS ALSO DISCOURSED, WHETHER
THAT BE THE ENTERING ORDINANCE INTO FELLOWSHIP, OR NO.
'I believed, therefore have I spoken.'--Psalm 116:10
TO THE READER.
Sir,
I marvel not that both you and others do think my long imprisonment
strange, (or rather strangely of me for the sake of that) for
verily I should also have done it myself, had not the Holy Ghost
long since forbidden me (1 Peter 4:12; 1 John 3:13). Nay, verily,
that notwithstanding, had the adversary but fastened the supposition
of guilt upon me, my long trials might by this time have put
it beyond dispute; for I have not hitherto been so sordid, as
to stand to a doctrine right or wrong; much less when so weighty
an argument as above eleven years' imprisonment, is continually
dogging of me to weigh and pause, and pause again, the grounds and
foundation of those principles, for which I thus have suffered;[3]
but having not only at my trial asserted them, but also since, even
all this tedious tract of time, in cool blood, a thousand times,
by the word of God, examined them, and found them good; I cannot,
I dare not now revolt or deny the same, on pain of eternal damnation.
And that my principles and practice may be open to the view and
judgment of all men, though they stand and fall to none but the
word of God alone, I have in this small treatise presented to this
generation, 'A Confession of my Faith, and a Reason of my Practice
in the Worship of God'; by which, although it be brief, candid
Christians may, I hope, without a violation to faith or love,
judge [that] I may have the root of the matter found in me.
Neither have I in this relation abusively presented my reader,
with other doctrines or practices, than what I held, professed, and
preached when apprehended, and cast in prison. Nor did I then or
now retain a doctrine besides, or which is not thereon grounded.
The subject I should have preached upon, even then when the
constable came, was, 'Dost thou believe on the Son of God?' From
whence I intended to shew, the absolute need of faith in Jesus
Christ; and that it was also a thing of the highest concern for
men to inquire into, and to ask their own hearts whether they had
it or no.
Faith and holiness are my professed principles, with an endeavour,
so far as in me lieth, to be at peace with all men. What shall I
say, let mine enemies themselves be judges, if anything in these
following doctrines, or if ought that any man hath heard me preach,
doth [savour], or hath according to the true intent of my words,
savoured either of heresy or rebellion. I say again, let they
themselves be judges, if ought they find in my writing or preaching,
doth render me worthy of almost twelve years' imprisonment, or
one that deserveth to be hanged, or banished for ever, according
to their tremendous sentence. Indeed my principles are such, as
lead me to a denial to communicate in the things of the kingdom
of Christ, with the ungodly and openly profane; neither can I in
or by the superstitious inventions of this world, consent that my
soul should be governed in any of my approaches to God, because
commanded to the contrary, and commended for so refusing. Wherefore
excepting this one thing, for which I ought not to be rebuked;
I shall, I trust, in despite of slander and falsehood, discover
myself at all times a peaceable and an obedient subject. But
if nothing will do, unless I make of my conscience a continual
butchery, and slaughter-shop, unless putting out my own eyes, I
commit me to the blind to lead me, as I doubt is desired by some,
I have determined, the Almighty God being my help and shield, yet
to suffer, if frail life might continue so long, even till the
moss shall grow on mine eyebrows, rather than thus to violate my
faith and principles. 'Will a man leave the snow of Lebanon, which
cometh from the rock of the field? or shall the cold flowing waters
that come from another place be forsaken?' (Jer 18:14). 'Hath
a nation changed their gods, which are yet no gods?' (Jer 2:11).
'For all people will walk every one in the name of his god, and
we will walk in the name of the LORD our God for ever and ever'
(Micah 4:5).
Touching my practice as to communion with visible saints, although
not baptized with water; I say it is my present judgment so to
do, and am willing to render a farther reason thereof, shall I
see the leading hand of God thereto.
Thine in bonds for the gospel,
JOHN BUNYAN.
A CONFESSION OF MY FAITH, AND A REASON OF MY PRACTICE, ETC.
'Be ready always to give an answer to every man that asketh you a
reason of the hope that is in you with meekness and fear: having
a good conscience; that whereas they speak evil of you, as
of evil-doers, they may be ashamed that falsely accuse your good
conversation in Christ.'--1 Peter 3:15, 16.
1. I believe, that there is but one only true God, and there is
none other but he. 'To us there is but one God, the Father, of
whom are all things' (1 Cor 8:6). 'And this is life eternal, that
they might know thee the only true God' &c. (John 17:3, see also
Mark 12:32; Acts 17:24).
2. I believe, that this God is almighty, eternal, invisible,
incomprehensible, &c. 'I am the Almighty God; walk before me,
and be thou perfect' (Gen 17:1). 'The eternal God is thy refuge'
(Deut 33:27). 'Now unto the King eternal, immortal, invisible,
the only wise God, be honour and glory for ever and ever' (1 Tim
1:17, see also Job 11:7; Rom 11:33).
3. I believe, that this God is unspeakably perfect in all his
attributes of power, wisdom, justice, truth, holiness, mercy, love,
&c. his power is said to be eternal (Rom 1:20), his understanding
and wisdom infinite (Psa 147:5); he is called the just Lord in
opposition to all things (Zeph 3:5). He is said to be truth itself
and the God thereof (2 Thess 2:10; Deut 32:4). There is none holy
as the Lord. 'God is love.' 'Canst thou by searching find out God?
canst thou find out the Almighty unto perfection?' (Job 11:7).
4. I believe, that in the Godhead, there are three persons or
subsistances. 'There are three that bear record in heaven: the
Father, the Word, and the Holy Ghost' (1 John 5:7, see also Gen
1:26, 3:22, 11:7; Isa 6:8).
5. I believe, that these three are in nature, essence, and eternity,
equally one. 'These three are one' (1 John 5:7).
6. I believe, [that] there is 'a world to come' (Heb 2:5, 6:5).
7. I believe, that there shall be 'a resurrection of the dead, both
of the just and unjust' (Acts 24:15). 'Many of them that sleep in
the dust of the earth shall awake, some to everlasting life, and
some to shame and everlasting contempt' (Dan 12:2). 'Marvel not
at this: for the hour is coming, in the which all that are in the
graves shall hear his voice, and shall come forth; they that have
done good, unto the resurrection of life; and they that have done
evil, unto the resurrection of damnation' (John 5:28).
8. I believe, that they that 'shall be accounted worthy to obtain
that world, and the resurrection from the dead, neither marry nor
are given in marriage: neither can they die any more: for they
are equal unto the angels; and are the children of God, being
the children of the resurrection' (Luke 20:34-36, see also John
10:27-29; Rev 7:16, 20:6).
9. I believe, that those that die impenitent, shall be tormented
with the devil and his angels, and shall be cast with them into
'the lake that burneth with fire and brimstone' (Rev 21:8). 'Where
their worm dieth not, and the fire is not quenched' (Mark 9:43,48,
see also Matt 25:41,46; John 5:29).
10. I believe, that because God is naturally holy and just, even,
as he is good and merciful; therefore, all having sinned, none can
be saved, without the means of a redeemer. 'Then he is gracious
unto him, and saith, Deliver him from going down to the pit: I
have found a ransom' (Job 33:24). 'We have redemption through his
blood, even the forgiveness of sins' (Col 1:14). For which 'without
shedding of blood, is no remission' (Heb 9:22).
11. I believe that Jesus Christ our Lord himself is the redeemer.
'They remembered that God was their rock, and the high God their
redeemer' (Psa 78:35). 'Forasmuch as ye know that ye were not
redeemed with corruptible things, as silver and gold, from your
vain conversation received by tradition from your fathers; but
with the precious blood of Christ, as of a lamb without blemish,
and without spot' (1 Peter 1:18,19).
12. I believe, that the great reason why the Lord, the second person
in the Godhead, did clothe himself with our flesh and blood, was
that he might be capable of obtaining the redemption, that before
the world, was intended for us. 'Forasmuch then as the children
are partakers of flesh and blood, he also himself likewise took
part of the same; [mark] that through death he might destroy him
that had the power of death, that is, the devil; and deliver them
who through fear of death, were all their lifetime subject to
bondage' (Heb 2:14,15). 'When the fulness of time was come, God
sent forth his Son, made of a woman, made under the law, to redeem
them that were under the law' (Gal 4:4,5). 'Wherefore it behoved
him in all things to be made like unto his brethren, and that he
might be a merciful and faithful high priest in things pertaining
to God, to make reconciliation for the sins of the people. For in
that he himself hath suffered being tempted, he is able to succour
them that are tempted' (Heb 2:17,18). 'Christ hath redeemed us
from the curse of the law, being made a curse for us: for it
is written, Cursed is every one that hangeth on a tree: That the
blessing of Abraham might come on the Gentiles through [faith in]
Jesus Christ' (Gal 3:13,14).
13. I believe, that the time when he clothed himself with our flesh,
was in the days of the reign of Caesar Augustus; then, I say, and
not till then, was the Word 'made flesh,' or clothed with our nature
(John 1:14; 1 Tim 3:16). 'And it came to pass in those days, that
there went out a decree from Caesar Augustus, that all the world
should be taxed. And Joseph also went up from Galilee, out of the
city of Nazareth, into Judea, unto the city of David, which is
called Bethlehem; (because he was of the house and lineage of
David:) To be taxed with Mary his espoused wife, being great with
child. And so it was, that, while they were there, the days were
accomplished that she should be delivered' (Luke 2:1,4-6). This
child was he of whom godly Simeon was told by the Holy Ghost,
when he said, That he should not see death until he had seen the
Lord's Christ (vv 25-27).
14. I believe, therefore, that this very child, as afore is
testified, is both God and man; the Christ of the living God. 'And
she brought forth her firstborn son, and wrapped him in swaddling
clothes, and laid him in a manger; because there was no room for
them in the inn. And there were in the same country shepherds--keeping
watch over their flock by night. And, lo, the angel of the Lord
came upon them, and the glory of the Lord shone round about them:
and they were sore afraid. And the angel said unto them, Fear not:
for, behold, I bring you good tidings of great joy, which shall
be to all people. For unto you is born this day in the city of
David a Saviour, which is Christ the Lord. And this shall be a
sign unto you; ye shall find the babe wrapped in swaddling clothes
lying in a manger' (Luke 2:7-12). Again, 'But while he thought
on these things, behold, the angel of the Lord appeared unto
him;--saying, Joseph, thou son of David, fear not to take unto
thee Mary thy wife: for that which is conceived in her is of the
Holy Ghost. And she shall bring forth a son, and thou shalt call
his name JESUS: for he shall save his people from their sins. Now
all this was done, that it might be fulfilled which was spoken of
the Lord by the prophet, saying, Behold, a virgin shall be with
child, and shall bring forth a son, and they shall call his name
Emmanuel, which being interpreted is, God with us' (Matt 1:21,22).
15. I believe, therefore, that the righteousness, and redemption,
by which we that believe, stand just before God, as saved from
the curse of the law, is the righteousness, and redemption, that
consists in the personal acts and performances of this child
Jesus; this God-man the Lord's Christ: it consisteth, I say, in
his personal fulfilling the law for us, to the utmost requirement
of the justice of God. 'Think not [saith he] that I am come to
destroy the law, or the prophets: I am not come to destroy, but
to fulfil' (Matt 5:17). By which means he became 'the end of the
law for righteousness to every one that believeth' (Rom 10:4).
'For what the law could not do, in that it was weak through the
flesh, God sending his own Son in the likeness of sinful flesh,
and for sin, condemned sin in the flesh' (Rom 8:3). So finishing
transgressions, and making an end of sins, and making reconciliation
for iniquity, He brought in everlasting righteousness (1 John 3:8;
2 Tim 1:9; Heb 10:5-10; Dan 9:24).
16. I believe, that for the completing of this work, he was always
sinless (Heb 4:15); did always the things that pleased God's
justice (John 8:29), that every one of his acts, both of doing
and suffering, and rising again from the dead, was really and
infinitely perfect, being done by him as God-man (Heb 7:26-28):
wherefore his acts before he died, are called, 'the righteousness
of God' (Rom 3:21,22), his blood, 'the blood of God' (Acts 20:28),
and 'hereby perceive we the love of God, because he laid down his
life for us' (1 John 3:16). The Godhead which gave virtue to all
the acts of the human nature, was then in perfect union with it,
when he hanged upon the cross for our sins (Acts 10:36; John 20:28;
Rom 1:4).
17. I believe then, that the righteousness that saveth the sinner
from the wrath to come, is properly and personally Christ's, and
ours but as we have union with him; God by grace imputing it to us.
'Yea doubtless, and I count all things but loss for the excellency
of the knowledge of Christ Jesus my Lord: for whom I have suffered
the loss of all things, and do count them but dung that I may win
Christ, and be found in him, not having mine own righteousness,
which is of the law, but that which is through the faith of Christ,
the righteousness which is of God by faith' (Phil 3:8,9). 'But
of him are ye in Christ Jesus, who of God is made unto us wisdom,
and righteousness, and sanctification, and redemption' (1 Cor
1:30). 'For he hath made him to be sin for us, who knew no sin;
that we might be made the righteousness of God in him' (2 Cor 5:21)
['IN the LORD have I righteousness and strength' (Isa 45:24).]
18. I believe, that God, as the reward of Christ's undertakings
for us, hath exalted him to his own right-hand, as our mediator,
and given him a name above every name; and hath made him Lord of
all, and judge of quick and dead: and all this that we who believe
might take courage to believe, and hope in God (Eph 1:17-22). 'And
being found in fashion as a man, he humbled himself--unto death,
even the death of the cross, [where he died for our sins]. Wherefore
God also hath highly exalted him; and given him a name--above every
name: That at the name of Jesus every knee should bow, of things
heaven, and things in earth, and things under the earth; And that
every tongue should confess that Jesus Christ is Lord, to the glory
of God the Father' (Phil 2:8-11). 'And he commanded us to preach
unto the people, and to testify that it is he which was ordained
of God to be the Judge of quick and dead' (Acts 10:42, 17:31).
'Who verily was foreordained before the foundation of the world,
but was manifest in these last times for you, who by him do believe
in God that raised him up from the dead, and gave him glory; that
your faith and hope might be in God' (1 Peter 1:19-21).
19. I believe, that being at the right hand of God in heaven,
he doth there effectually exercise the offices of his excellent
priesthood, and mediatorship, presenting himself continually before
God, in the righteousness which is accomplished for us, when he
was in the world. For by the efficacy of his blood, he not only
went into the holy place, but being there, and having by it obtained
eternal redemption for us; now, as receiving the worth and merit
thereof from the Father; doth bestow upon us grace, repentance,
faith, and the remission of sins: yea he also received for us, the
Holy Ghost to be sent unto us, to ascertain[4] us of our adoption
and glory: 'For if he were on earth, he should not be a priest'
(Heb 8:4). 'Seeing then that we have a great high priest, that is
passed into the heavens, Jesus the Son of God, let us hold fast our
profession' (Heb 4:14). 'For there is one God, and one mediator
between God and men, the man Christ Jesus' (1 Tim 2:5). For 'by his
own blood he entered in once into the holy place, having obtained
eternal redemption for us.--For Christ is not entered into the
holy places made with hands, which are the figures of the true; but
into heaven itself, now to appear in the presence of God for us'
(Heb 9:12,24). 'Therefore being by the right hand of God exalted,
and having received of the Father the promise of the Holy Ghost,
he hath shed forth this, which ye now see and hear' (Acts 2:23,
5:31).[5]
20. I believe, that being there, he shall so continue till the
restitution of all things, and then he shall come again in glory,
and shall sit in judgment upon all flesh. And I believe, that
according to his sentence so shall their judgment be. 'Repent ye
therefore and be converted, that your sins may be blotted out,
when the times of refreshing shall come from the presence of the
Lord; and he shall send Jesus Christ, which before was preached unto
you: whom the heaven must receive until the times of restitution
of all things,--spoken by the mouth of all his holy prophets since
the world began' (Acts 3:19-21). For 'this same Jesus, which is
taken up from you into heaven, shall so come in like manner as ye
have seen him go into heave' (Acts 1:11). 'For the Lord himself
shall descend from heaven with a shout, with the voice of the
archangel, and with the trump of God'; &c. (1 Thess 4:16). 'When
the Son of man shall come in his glory, and all the holy angels
with him, then shall he sit upon the throne of his glory: And
before him shall be gathered all nations: and he shall separate
them one from another, as a shepherd divideth his sheep from the
goats. And he shall set the sheep on his right hand, but the goats
on the left. Then shall the king say unto them on his right hand,
Come, ye blessed of my Father, inherit the kingdom prepared for
you from the foundation of the world. Then shall he say also unto
them on the left hand, Depart from me, ye cursed, into everlasting
fire, prepared for the devil and his angels: And these shall
go away into everlasting punishment: but the righteous into life
eternal' (Matt 25:31-33,41,46). For 'the day of the Lord will come
as a thief in the night, in the which the heavens shall pass away
with a great noise, and the elements shall melt with fervent heat,
the earth also and the works that are therein shall be burned up.
Seeing then that all these things shall be dissolved, what manner
of persons ought ye to be in all holy conversation and godliness,
looking for and hasting unto the coming of the day of God, wherein
the heavens being on fire shall be dissolved, and the elements
shall melt with fervent heat' (2 Peter 3:10-12).
21. I believe that when he comes, his saints shall have a reward
of grace, for all their work and labour of love which they showed
to his name in the world. 'And every man shall receive his own
reward, according to his own labour' (1 Cor 3:8). 'And then shall
every man have praise of God' (4:5). 'And behold, I come quickly;
and my reward is with me, to give every man according as his work
shall be' (Rev 22:12). 'Therefore, my beloved brethren, be ye
stedfast, unmovable, always abounding in the work of the Lord,
forasmuch as ye know that your labour is not in vain in the
Lord' (1 Cor 15:58). 'Knowing that of the Lord ye shall receive
the reward of the inheritance: for ye serve the Lord Christ' (Col
3:24).
How Christ is made ours; or by what means this or that man, hath
that benefit by him, as to stand just before God now, and in the
day of judgment.
Of Justification.
1. I believe, we being sinful creatures in ourselves, that no
good thing done by us, can procure of God the imputation of the
righteousness of Jesus Christ. But that the imputation thereof
is an act of grace, a free gift without our deserving. 'Being
justified freely by his grace through the redemption that is in
Christ Jesus' (Rom 3:24, 5:17). 'Who hath saved us, and called us
with an holy calling, not according to our works, but according
to his own purpose and grace, which was given us in Christ Jesus'
(2 Tim 1:9).
2. I believe also, That the power of imputing righteousness
resideth only in God by Christ: 1. Sin being the transgression
of the law. 2. The soul that hath sinned being his creature, and
the righteousness also his, and his only. 'Even as David also
describeth the blessedness of the man, unto whom God imputeth
righteousness without works, saying, Blessed are they whose
iniquities are forgiven, and whose sins are covered. Blessed is
the man to whom the Lord will not impute sin' (Rom 4:6-8). Hence
therefore it is said again, That men 'shall abundantly utter the
memory of thy great goodness, and shall sing of thy righteousness'
(Psa 145:7). 'For he saith to Moses, I will have mercy on whom I
will have mercy, and I will have compassion on whom I will have
compassion. So then it is not of him that willeth, nor of him
that runneth, but of God that showeth mercy' (Rom 9:15,16).
3. I believe, that the offer of this righteousness, as tendered
in the gospel, is to be received by faith; we still in the very
act of receiving it, judging ourselves sinners in ourselves. 'Oh
wretched man that I am! who shall deliver me from the body of this
death? I thank God through Jesus Christ' (Rom 7:24,25). 'Believe
on the Lord Jesus Christ, and thou shalt be saved' (Acts 16:31).
The gospel is preached in all nations for the obedience of faith.
'Being justified freely by his grace through the redemption that
is in Christ Jesus; whom God hath set forth to be a propitiation,
[a sacrifice to appease the displeasure of God] through faith in
his blood. To declare his righteousness for the remission of sins
that are past through the forbearance of God; to declare I say,
at this time his righteousness: that he might be just, and the
justifier of him which believeth on Jesus' (Rom 3:24-26). 'Be it
known unto you therefore, men and brethren, that through this man
is preached unto you the forgiveness of sins: And by him all that
believe are justified from all things, from which ye could not be
justified by the law of Moses' (Acts 13:38,39).
4. I believe, that this faith, as it respecteth the imputation of
this righteousness, for justification before God, doth put forth
itself in such acts, as purely respect the offer of a gift. It
receiveth, accepteth of, embraceth, or trusteth to it. 'As many
as received him to them gave he power to become the sons of God,
even to them that believe on his name' (John 1:12). 'This is a
faithful saying, and worthy of all acceptation, that Christ Jesus
came into the world to save sinners; of whom I am chief' (1 Tim
1:15; Heb 11:13). 'In whom ye also trusted, after that ye heard
the word of truth, the gospel of your salvation: In whom also
after that ye believed, ye were sealed with that holy spirit of
promise' (Eph 1:13). I believe therefore, that as to my justification
from the curse of the law, I am, as I stand in myself, ungodly,
to receive, accept of, embrace, and trust to the righteousness,
that is already provided by, and wrapt up in the personal doings
and sufferings of Christ; it being faith in that, and that only,
that can justify a sinner in the sight of God.[6]
5. I believe, that the faith that so doth, is not to be found with
any but those, in whom the Spirit of God by mighty power doth work
it: all others being fearful and incredulous, dare not venture
their souls and eternity upon it. And hence it is called the faith
that is wrought by the exceeding great and mighty power of God;
the faith of the operation of God. And hence it is that others are
said to be fearful, and so unbelieving. These with other ungodly
sinners must have their part in the lake of fire (Eph 1:18,19;
Col 2:12; Eph 2:8; Phil 1:19; Rev 21:8).
6. I believe, that this faith is effectually wrought in none, but
those which before the world were appointed unto glory. 'And as
many as were ordained unto eternal life believed' (Acts 13:48).
'That he might make known the riches of his glory on the vessels
of mercy, which he had afore prepared unto glory' (Rom 9:23). 'We
give thanks to God always for you all, making mention of you in
our prayers; remembering without ceasing your work of faith, and
labour of love, and patience of hope in our Lord Jesus Christ, in
the sight of God;--knowing, brethren beloved, your election of
God' (1 Thess 1:2-4). But of the rest he saith, 'ye believe not
because ye are not of my sheep, as I said' (John 10:26), which latter
words relate to the 16th verse, which respecteth the election of
God.
'Therefore they could not believe, because that Esaias said again,
He hath blinded their eyes, and hardened their heart; that they
should not see with their eyes, nor understand with their heart,
and I should heal them' (John 12:39,40).
Of Election.
1. I believe that election is free and permanent, being founded
in grace, and the unchangeable will of God. 'Even so then at this
present time also there is a remnant according to the election
of grace. And if by grace, then it is no more of works: otherwise
grace is no more grace. But if it be of works, then is it no more
of grace: otherwise work is no more work' (Rom 11:5,6). 'Nevertheless
the foundation of God standeth sure, having this seal, the Lord
knoweth them that are his' (2 Tim 2:19). 'In whom also we have
obtained an inheritance, being predestinated according to the
purpose of him who worketh all things after the counsel of his
own will' (Eph 1:11).
2. I believe, that this decree, choice or election, was before
the foundation of the world; and so before the elect themselves,
had being in themselves: For 'God who quickeneth the dead, and
calleth those things which be not as though they were' (Rom 4:17),
stays not for the being of things, to determine his eternal purpose
by; but having all things present to him, in his wisdom, he made
his choice before the world was (Eph 1:4; 2 Tim 1:9).
3. I believe, that the decree of election is so far off from
making works in us foreseen, the ground or cause of the choice:
that it containeth in the bowels of it, not only the persons, but
the graces that accompany their salvation. And hence it is, that
it is said; we are predestinated 'to be conformed to the image of
his Son' (Rom 8:29); not because we are, but 'that we SHOULD be
holy and without blame before him in love' (Eph 1:4). 'For we are
his workmanship, created in Christ Jesus unto good works, which
God hath before ordained that we should walk in them' (Eph 2:10).
He blessed us according as he chose us in Christ. And hence it
is again that the salvation and calling of which we are now made
partakers, is no other than what was given us in Christ Jesus
before the world began; according to his eternal purpose which he
purposed in Christ Jesus our Lord (Eph 3:8-11; 2 Tim 1:9; Rom 8:29).
4. I believe that Christ Jesus is he in whom the elect are always
considered, and that without him there is neither election,
grace, nor salvation. 'Having predestinated us unto the adoption
of children, by Jesus Christ to himself, according to the good
pleasure of his will, to the praise of the glory of his grace:
wherein he hath made us accepted in the beloved. In whom we have
redemption through his blood, the forgiveness of sins, according
to the riches of his grace.--That in the dispensation of the
fulness of times, he might gather together in one all things in
Christ, both which are in heaven, and which are in earth, even
in him' (Eph 1:5-7,10). 'Neither is there salvation in any other:
for there is none other name under heaven given among men, whereby
we must be saved' (Acts 4:12).
5. I believe, that there is not any impediment attending the election
of God, that can hinder their conversion, and eternal salvation.
'Moreover whom he did predestinate, them he also called: and whom
he called, them he also justified: and whom he justified, them
he also glorified. What shall we then say to these things? If God
be for us, who can be against us?--Who shall lay any thing to the
charge of God's elect? It is God that justifieth. Who is he that
condemneth?' &c. (Rom 8:30-35). 'What then? Israel hath not obtained
that which he seeketh for; but the election hath obtained it,
and the rest were blinded' (Rom 11:7). 'For Israel hath not been
forsaken, nor Judah of his God, of the LORD of hosts: though their
land was filled with sin, against the holy one of Israel' (Jer
51:5). When Ananias made intercession against Saul, saying, 'Lord, I
have heard by many of this man, how much evil he hath done to thy
saints at Jerusalem: and here he hath authority from the chief
priests to bind all that call on thy name.' What said God unto
him? 'Go thy way, for he is a chosen vessel unto me, to bear my
name before the Gentiles, and kings, and the children of Israel'
(Acts 9:12,15).
6. I believe that no man can know his election, but by his calling.
The vessels of mercy, which God afore prepared unto glory, do thus
claim a share therein: 'Even us, [say they,] whom he hath called,
not of the Jews only, but also of the Gentiles? As he saith also
in Hosea; I will call them my people, which were not my people,
and her beloved, which was not beloved' (Rom 9:24,25).
7. I believe therefore, that election doth not forestal or prevent
the means which are of God appointed to bring us to Christ, to
grace and glory; but rather putteth a necessity upon the use and
effect thereof; because they are chosen to be brought to heaven
that way: that is, by the faith of Jesus Christ, which is the
end of effectual calling. 'Wherefore the rather, brethren, give
diligence to make your calling and election sure' (2 Peter 1:10;
2 Thess 2:13; 1 Peter 1:12).
Of Calling.
I believe, that to effectual calling, the Holy Ghost must accompany
the word of the gospel, and that with mighty power: I mean that
calling, which of God is made to be the fruit of electing love.
'Knowing,' saith Paul to the Thessalonians, 'brethren beloved, your
election of God. For our gospel came not unto you in word only,
but also in power, and in the Holy Ghost, and in much assurance,'
&c. (1 Thess 1:4,5). Otherwise men will not, cannot, hear and
turn. Samuel was called four times, before he knew the voice of
him that spake from heaven (1 Sam 3:-610). It is said of them in
Hosea, That as the prophets called them so they went from them;
and instead of turning to them, 'sacrificed to Baalim, and burned
incense to graven images' (Hosea 11:2). The reason is, because men
by nature are not only dead in sins, but enemies in their minds
by reason of wicked works: the call then is, 'Awake thou that
sleepest, and arise from the dead, and Christ shall give thee
light' (Eph 5:14). Understand, therefore, that effectual calling
is like that word of Christ that raised Lazarus from the dead;
a word attended with an arm that was omnipotent. 'Lazarus, come
forth' (John 11:43). It was a word to the dead; but not only so:
it was a word for the dead; a word that raised him from the dead;
a word that outwent all opposition; and that brought him forth
of the grave, though bound hand and foot therein (Gal 1:15). And
hence it is, that calling is sometimes expressed by quickening
(Eph 2:1,2), awakening, illuminating, or bringing them forth of
darkness to light, that amazeth and astonisheth them (Heb 10:32;
Acts 9:6). For as it is a strange thing for a man that lay long
dead, or never saw the light with his eyes, to be raised out of
the grave, or to be made to see that which he could not so much
as once think of before, so it is with effectual calling. Hence it
is that Paul, when called, stood 'trembling and was astonished':
and that Peter saith, 'he hath called us out of darkness into his
marvellous light' (1 Peter 2:9; Eph 4:24; Acts 9:6). In effectual
calling the voice of God is heard, and the gates of heaven are
opened:[7] when God called Abraham, he appeared to him in glory.
That of Ananias to Saul is experienced but by few. 'The God of
our fathers hath chosen thee, [saith he,] that thou shouldest know
his will, and see that just one, and shouldest hear the voice of
his mouth' (Acts 22:14). True, Saul's call was out of the ordinary
way, but yet as to the matter, and truth of the work, it was no
other than all the chosen have, viz.
(1.) An effectual awakening about the evil of sin; and especially
of unbelief (John 16:9). And therefore when the Lord God called
Adam, he also made unto him an effectual discovery of sin; insomuch
that he stript him of all his righteousness (Gen 3). Thus he also
served the gaoler (Acts 16:29,30). Yea it is such an awakening, as
by it, he sees he was without Christ, without hope, and a stranger
to the commonwealth of Israel, 'and without God in the world' (Eph
2:12). Oh the dread and amazement that the guilt of sin brings
with it, when it is revealed by the God of heaven; and like to
it is the sight of mercy, when it pleaseth God, who calleth us by
his grace, to reveal his Son in us.
(2.) In effectual calling there is great awakenings about the world
to come, and the glory of unseen things; the resurrection of the
dead, and eternal judgment; the salvation that God hath prepared
for them that love him; with the blessedness that will attend us,
and be upon us, at the coming of our Lord Jesus Christ, are great
things in the soul that is under the awakening calls of God. And
hence we are said to be called to glory (1 Thess 2:12). 'To the
obtaining of the glory of our Lord Jesus Christ' (2 Thess 2:14).
(3.) In effectual calling there is also a sanctifying virtue;
and hence we are said to be called with an holy calling (1 Thess
4:7), with an 'heavenly calling' (Heb 3:1). Called to glory
and virtue. 'But ye are a chosen generation, a royal priesthood,
an holy nation, a peculiar people; that ye should show forth the
praises of him who hath called you out of darkness into his marvellous
light' (1 Peter 2:9). Yea, effectual calling hath annexed to it,
as its inseparable companion, the promise of thorough sanctification.
'Faithful is he that calleth you, who also will do it' (1 Thess
5:24).
Of Faith.
I believe, that effectual calling doth therefore produce, 1.
FAITH; and therefore it is said, that 'faith cometh by hearing'
(Rom 10:17); by hearing the word that calleth us 'unto the grace
of Christ' (Gal 1:6). For by the word that calleth us, is Jesus
Christ held forth to us; and offered to be our righteousness; and
therefore the apostle saith again, that God hath called us 'unto
the fellowship of his Son Jesus Christ' (1 Cor 1:9); that is, to
be made partakers of the riches of grace, and the righteousness that
is in him. 2. It produceth hope. It giveth a ground to hope; and
therefore hope is said to be the hope of our calling (Eph 1:18).
And again, 'Even as ye are called in one hope of your calling'
(Eph 4:4). Now the godly wise know, whoso misseth of effectual
calling, misseth of eternal life; because God justifieth none
but them whom he calleth; and glorifies none but those whom he
justifies: and therefore it is that Peter said before, 'Make your
calling, and [so] your election sure': make it sure, that is, prove
your calling right, by the word of God. For whoso staggereth at
the certainty of his calling, cannot comfortably hope for a share
in eternal life. 'Remember the word unto thy servant, upon which
thou hast caused me to hope. My soul fainteth for thy salvation,
but I hope in thy word' (Psa 119:49,81). 3. It produceth repentance;
for when a man hath heaven and hell before his eyes (as he will have
if he be under the power of effectual calling) or when a man hath
a revelation of the mercy and justice of God, with an heart-drawing
invitation to lay hold on the tender forgiveness of sins; and
being made also to behold the goodly beauty of holiness; it must
needs be, that repentance appears, and puts forth itself, unto
self-revenging acts, for all its wickedness which in the days of
ignorance it delighted in. And hence is that saying, 'I came not
to call the righteous, but sinners to repentance' (Mark 2:17). For
the effecting of which, the preaching of the word of the kingdom,
is most proper: 'Repent: for the kingdom of heaven is at hand'
(Matt 4:17).
Of Repentance.
Repentance is a turning the heart to God in Christ: a turning of
it from sin, and the devil, and darkness; to the goodness, and
grace, and holiness that is in him. Wherefore, they that of old
are said to repent, are said to loath and abhor themselves, for
all their abominations. 'I abhor myself,' [said Job,] 'and repent
in dust and ashes' (Job 42:6, see also Eze 6:9, 20:43, 36:31,
42:6, 16:63).
Godly repentance doth not only affect the soul with the loathsome
nature of sin that is past; but filleth the heart with godly
hatred of sins that yet may come. When Moses feared that through
his being overburthened with the care of the children of Israel,
some unruly or sinful passions might show themselves in him, what
saith he? 'Kill me, I pray thee, out of hand, if I have found
favour in thy sight, and let me not see my wretchedness' (Num
11:15). See also how that which Paul calleth godly repentance,
wrought in the upright Corinthians, 'Behold,' [saith he,] this self
same thing, that ye sorrowed after a godly sort, what carefulness
it wrought in you, yea, what clearing of yourselves, yea, what
indignation, yea, what fear, yea, what vehement desire, yea, what
zeal, yea, what revenge! In all things ye have approved yourselves
to be clear in this matter (2 Cor 7:11).
Of Love.
It [effectual calling] produceth also love: wherefore Paul, when
he had put the church in remembrance that they were called of
God, adds, That concerning brotherly love, they had no need that
he should write unto them (1 Thess 4:9). As who should say, If
God be so kind to us, to forgive us our sins, to save our souls,
and to give us the kingdom of heaven; let these be motives beyond
all other to provoke us to love again. Farther, if we that are thus
beloved of God, are made members of one man's body, all partakers
of his grace, clothed all, with his glorious righteousness, and
are together appointed to be the children of the next world; why
should we not love one another? 'Beloved, if God so loved us, we
ought also to love one another' (1 John 4:11). And truly so we
shall, if the true grace of God be upon us; because we also see
them to be the called of Jesus. Travellers, that are of the same
country, love and take pleasure one in another, when they meet
in a strange land.[8] Why, we sojourn here in a strange country,
with them that are heirs together with us of the promised kingdom
and glory (Heb 11:9). Now, as I said, this holy love worketh by
love: mark, love in God and Christ when discovered, constraineth
us to love [one another] (2 Cor 5:14).
The name, therefore, and word, and truth of God in Christ, together
with the sincerity of grace, of faith, and holiness in us, are
the delightful objects of this love (Psa 119:47,127,132,159, 5:11,
69:36, 101:6). For it embraceth with delight and complacency, but
as it discerneth the image of God, and of Christ in the soul, his
presence in the ministry, and a suitableness in our worship to
the word and mind of Christ (Psa 26:8, 27:4, 84:1-4; 1 Thess 5:13;
Phil 1:3-7; Eph 4:32).
Love also hath a blessed faculty, and heavenly, in bearing and
suffering afflictions, putting up wrongs, overlooking the infirmities
of the brethren, and in serving in all Christian offices the
necessities of the saints. 'Charity suffereth long and is kind;
charity envieth not; charity vaunteth not itself, is not puffed
up, doth not behave itself unseemly, seeketh not her own, is not
easily provoked, thinketh no evil; rejoiceth not in iniquity, but
rejoiceth in the truth; beareth all things, believeth all things,
hopeth all things, endureth all things. Charity never faileth' (1
Cor 13:4-8, also 1 Peter 4:8; Gal 5:13). In a word, it designeth
a holy conversation in this world; that God, and Christ, and the
word of Christ, 'may be glorified thereby' (2 Cor 11:10-12; 1
Peter 1:12, 3:16).
Of the Scriptures.
Touching which word of God I thus believe and confess, 1. That
all the holy scriptures are the words of God. 'All scripture is
given by inspiration of God' (2 Tim 3:16). For the prophecy [of
the scripture] came not in old time by the will of man: but holy
men of God spake as they were moved by the Holy Ghost (2 Peter
1:21). 2. I believe that the holy scriptures, of themselves, without
the addition of human inventions, are able to make the man of God
perfect in all things; and 'thoroughly to furnish him unto all good
works.' They are able 'to make thee wise unto salvation, through
faith which is in Christ Jesus' (2 Tim 3:15). And to instruct thee
in all other things, that either respect the worship of God, or
thy walking before all men (2 Tim 3:17; 2 Peter 1:19-21). 3. I
believe the great end why God committed the scriptures to writing
was; that we might be instructed to Christ, taught how to believe
(1 John 5:13), [and be] encouraged to patience and hope, for the
grace that is to be brought unto us at the revelation of Jesus
Christ (John 20:31; Rom 15:4). Also that we might understand what
is sin, and how to avoid the commission thereof. 'Concerning the
works of men [said David] by the word of thy lips, I have kept me
from the paths of the destroyer' (Psa 17:4). 'Through thy precepts
I get understanding: therefore I hate every false way' (Psa 119:104).
'Thy word have I hid in mine heart, that I might not sin against
thee' (Psa 119:11). 4. I believe that they cannot be broken, but
will certainly be fulfilled in all the prophecies, threatenings,
and promises, either to the salvation or damnation of men. They
are like that flying roll, that will go over all the earth to cut
off and curse (Ze 5:2-4). In them is contained also the blessing,
they preach to us also the way of salvation (Gal 3:8). 'Beware,
therefore, lest that come upon you, which is spoken of in the
prophets; Behold, ye despisers, and wonder, and perish:[9] for I
work a work in your days, a work which ye shall in no wise believe,
though a man declare it unto you' (Acts 13:40,41, see also John
10:35, 12:37-41, 3:17-19). 5. I believe that Jesus Christ, by the
word of the scriptures, will judge all men at the day of doom;
for that is the book of the law of the Lord, according to Paul's
gospel (John 12:44-50; Rom 2:16). 6. I believe, that this God
'made the world and all things [that are] therein' (Acts 17:24),
for 'in six days the Lord made heaven and earth, the sea, and all
that in them is' (Exo 20:11). Also, that after the time of the
making thereof, he disposed of it to the children of men, with a
reserve thereof for the children of God, that should in all ages
be born thereunto. 'When the Most High divided to the nations their
inheritance, when he separated the sons of Adam, he set the bounds
of the people according to the number of the children of Israel'
(Deut 32:8), for as he 'made of one blood all nations of men for
to dwell on all the face of the earth, [so he] hath determined
the times before appointed, and the bounds of their habitation'
(Acts 17:26).
Of Magistracy.
I believe, that magistracy is God's ordinance, which he hath
appointed for the government of the whole world; and that it is a
judgment of God, to be without those ministers of God, which he
hath ordained to put wickedness to shame (Ju 18:7). 'Whosoever
therefore resisteth the power, resisteth the ordinance of God:
and they that resist shall receive to themselves damnation. For
rulers are not a terror to good works, but to the evil. Wilt thou
not then be afraid of the power? do that which is good, and thou
shalt have praise of the same: for he is the minister of God to
thee for good. But if thou do that which is evil, be afraid; for
he beareth not the sword in vain: for he is the minister of God, a
revenger to execute wrath upon him that doeth evil. Wherefore ye
must needs be subject, not only for wrath, but also for conscience
sake. For this cause pay ye tribute also: for they are God's
ministers, attending continually upon this very thing' (Rom 13:2-6).
Many are the mercies we receive, by a well qualified magistrate,
and if any shall at any time be otherwise inclined, let us shew
our Christianity in a patient suffering, for well doing, what it
shall please God to inflict by them.[10]
A REASON OF MY PRACTICE IN WORSHIP.
Having thus made confession of my faith, I now come to shew you my
practice in worship, with the reasons thereof. The which I shall
have occasion to touch, under two distinct heads.
I. With whom I dare not hold communion.
II. With whom I dare.
Only, first, note, that by the word communion, I mean fellowship
in the things of the kingdom of Christ, or that which is commonly
called church communion, the communion of saints. For in civil
affairs, and in things of this world that are honest, I am not
altogether tied up from the fornicators thereof (1 Cor 5:9,10);
wherefore in my following discourse understand me in the first
sense:--Now, then,
FIRST, I dare not have communion with them that profess not faith
and holiness; or that are not visible saints by calling: but note,
that by this assertion, I meddle not with the elect; but as he
is a visible saint by calling; neither do I exclude the secret
hypocrite, if he be hid from me by visible saintship. Wherefore I
dare not have communion with men from a single supposition, that
they may be elect, neither dare I exclude the other from a single
supposing that he may be a secret hypocrite. I meddle not here with
these things; I only exclude him that is not a visible saint. Now
he that is visibly or openly profane, cannot be then a visible
saint; for he that is a visible saint must profess faith, and
repentance, and consequently holiness of life: and with none else
dare I communicate.
First, Because God himself hath so strictly put the difference,
both by word and deed; for from the beginning, he did not only
put a difference between the seed of the woman and the children
of the wicked (Gen 3:15), only the instinct of grace and change of
the mind is his own, but did cast out from his presence the father
of all the ungodly, even cursed Cain, when he shewed himself openly
profane, and banished him to go into the land of the runnagate,
or vagabond, where from God's face, and so the privileges of the
communion of saints, he was ever after hid (Gen 4:8-16).
Besides, when after this, through the policy of Satan, the children
of Cain, and the seed of Seth, did commix themselves in worship,
and by that means had corrupted the way of God: what followed, but
first, God judged it wickedness, raised up Noah to preach against
it, and after that, because they would not be reclaimed, he brought
the flood upon the whole world of these ungodly; and saved only
Noah alive, and his because he had kept himself righteous (Gen
6:1-13)[11]. Here I could enlarge abundantly, and add many more
instances of a like nature, but I am here only for a touch upon
things.
Second, Because it is so often commanded in the scriptures, That
all the congregation should be holy. 'I am the Lord your God: ye
shall therefore sanctify yourselves, and ye shall be holy; for I
am holy' (Lev 11:44). 'Ye shall be holy, for I the Lord your God
am holy' (19:2). 'Sanctify yourselves therefore, and be ye holy:
for I am the Lord your God' (20:7; 1 Peter 1:15,16). Besides, 1.
The gates of the temple were to be shut against all other. 'Open
ye the gates, that the righteous nation which keepeth the truth
may enter in' (Isa 26:2). 'This gate of the Lord, into which the
righteous shall enter' (Psa 118:20). 'Thus saith the Lord God:
No stranger, uncircumcised in heart, nor uncircumcised in flesh,
shall enter into my sanctuary, of any stranger that is among the
children of Israel' (Eze 44:9). 2. Because the things of worship
are holy; 'Be ye clean that bear the vessels of the Lord' (Isa
52:11). 3. Because all the limits and bounds of communion are holy.
'This is the law of the house; Upon the top of the mountain, the
whole limit thereof--shall be most holy. Behold, this is the law
of the house' (Eze 43:12)[12].
Third, I dare not have communion with them; because the example
of New Testament churches before us, have been a community of
visible saints. Paul, to the Romans, writes thus: 'To all that be
in Rome, beloved of God, called to be saints' (1:7). And to the
rest of the churches thus: 'Unto the church of God which is at
Corinth, to them that are sanctified in Christ Jesus; called to
be saints' (1 Cor 1:2). 'To the saints which are at Ephesus, and
to the faithful in Christ Jesus' (Eph 1:1). 'To all the saints
which are at Philippi, with the bishops and deacons' (Phil 1:1).
'To the saints and faithful brethren in Christ which are at Colosse'
(Col 1:2). 'To the church of the Thessalonians, which is in God
the Father, and in the Lord Jesus Christ,' &c. (1 Thess 1:1).Thus
you see under what denomination those persons went of old, who
were counted worthy to be members of a visible church of Christ.
Besides, the members of such churches go under such characters as
these.
(1.) 'The called of Christ Jesus' (Rom 1:6). (2.) Men that have
drank into the Spirit of Jesus Christ (1 Cor 12:13). (3.) Persons
in whom was God the Father (Eph 4:6). (4.) They were all made
partakers of the joy of the gospel (Phil 1:7). (5.) Persons that
were circumcised inwardly (Col 2:11). (6.) Persons that turned
from idols to serve the living and true God (1 Thess 1:9). (7.)
Those that were the body of Christ, and members in particular,
that is, those that were visibly such; because they made profession
of faith, of holiness, of repentance, of love to Christ, and of
self-denial, at their receiving into fellowship.
Fourth, I dare not hold communion with the open profane.
(1.) Because it is promised to the church, that she shall dwell
by herself; that is, as she is a church, and spiritual; Lo, the
people shall dwell alone, and shall not be reckoned among the
nations (Num 23:9). (2.) Because this is their privilege. 'But
ye are a chosen generation, a royal priesthood, an holy nation,
a peculiar people; that ye should shew forth the praises of him
who hath called you out of darkness into his marvellous light'
(1 Peter 2:9,10). (3.) Because this is the fruit of the death of
Christ, 'who gave himself for us, that he might redeem us from
all iniquity, and purify unto himself a peculiar people, zealous
of good works' (Titus 2:14). (4.) Because this is the commandment:
'Save yourselves from this untoward generation' (Acts 2:40). (5.)
Because with such it is not possible we should have true and spiritual
communion. Be ye not unequally yoked together with unbelievers:
for what fellowship hath righteousness with unrighteousness? and
what communion hath light with darkness? And what concord hath
Christ with Belial? or what part hath he that believeth with an
infidel? And what agreement hath the temple of God with idols?
for ye are the temple of the living God, as God hath said, I will
dwell in them and walk in them; and I will be their God, and they
shall be my people. Wherefore come out from among them, and be ye
separate, saith the Lord, and touch not the unclean thing; and I
will receive you, and will be a Father unto you,--saith the Lord
Almighty (2 Cor 6:14-18).
Fifth, I dare not hold communion with the open profane. Because
(1.) This would be ploughing with an ox, and an ass together
(Deut 22:10): heavenly persons suit best for communion in heavenly
matters. (2.) It subjecteth not the nature of our discipline,
which is not forced, but free,[13] in a professed subjection to
the will and commandment of Christ: others being excluded by God's
own prohibition (Lev 1:3; Rom 6:17; 2 Cor 8:12, 9:7,13, 8:5).
Paul also, when he exhorteth Timothy to follow after righteousness,
faith, charity, peace, &c., (which are the bowels of church
communion,) he saith, do it 'with them that call on the Lord, out
of a pure heart' (2 Tim 2:22).
Sixth, In a word, to hold communion with the open profane, is most
pernicious and destructive. (1.) 'Twas the wicked multitude that
fell a lusting, and that tempted Christ in the desert (Num 11:4).
(2.) It was the profane heathen, of whom Israel learned to worship
idols. They 'were mingled among the heathen, and learned their
works. And served their idols; which were a snare unto them' (Psa
106:35,36). (3.) It is the mingled people that God hath threatened
to plague with those deadly punishments of his, with which he hath
threatened to punish Babylon itself; saying, When a sword is upon
her liars, her mighty, her chariots, and treasures; a sword also
shall be upon the mingled people that are in the midst of her.
And no marvel: for, (1.) Mixed communion polluteth the ordinances
of God. Say to the rebels, saith the Lord God, 'Let it suffice
you of all your abominations, in that ye have brought into my
sanctuary strangers, uncircumcised in heart, and uncircumcised in
flesh, to be in my sanctuary, to pollute it, even my house, when
ye offer my bread, the fat and the blood, and they have broken
my covenant, because of all your abominations' (Eze 44:6,7). (2.)
It violateth he law. 'Her priests have violated my law, and have
profaned mine holy things: [how] They have put no difference
between the holy and profane, neither have they shewed difference
between the unclean and the clean' (Eze 20:26). (3.) It profaneth
the holiness of God. 'Judah hath dealt treacherously, and an
abomination is committed in Israel and in Jerusalem; for Judah
hath profaned the holiness of the Lord which he loved, and hath
married the daughter of a strange god' (Mal 2:11). (4.) It defileth
the truly gracious. 'Know ye not that a little leaven leaveneth
the whole lump?' (1 Cor 5:6). Look diligently therefore, 'lest
any root of bitterness springing up trouble you, and thereby many
be defiled' (Heb 12:15).
Lastly, To conclude, it provoketh God to punish with severe
judgments: And therefore heed well. (1.) As I said before, The
drowning of the whole world was occasioned by the sons of God
commixing themselves with the daughters of men; and the corruption
of worship that followed thereupon (Gen 6, 7). (2.) He sent a
plague upon the children of Israel, for joining themselves unto
the people of Moab; and for following their abominations in worship
(Num 25:1-5; Josh 22:17): and let no man think, that now I have
altered the state of the question: for it is all one with the
church to communicate with the profane; and to sacrifice and offer
their gifts to the devil (Deut 32:16-19; Psa 106:36-40)[14]: the
reason is, because such have by their sin forsaken the protection
of heaven, and are given up to their own heart-lusts; and left to
be overcome of the wicked, to whom they have joined themselves
(Deut 12, 7:1-6). join not yourselves, said God, to the wicked,
neither in religion nor marriages; 'For they will turn away thy
son from following me, that they may serve other gods: so will
the anger of the Lord be kindled against you, and destroy thee
suddenly' (Deut 7:5). 'Did not Solomon king of Israel sin by these
things? yet among many nations was there no king like him who was
beloved of his God' (Neh 13:26). Hear how Paul handleth the point;
'But I say, that the things which the Gentiles [or openly profane]
sacrifice, they sacrifice to devils, and not to God; and I would
not that ye should have fellowship with devils. Ye cannot drink
the cup of the Lord, and the cup of devils: Ye cannot be partakers
of the table of the Lord, and of the table of devils. Do we provoke
the Lord to jealousy? Are we stronger than he?' (1 Cor 10:20-22).
I conclude, that therefore it is an evil, and a dangerous thing
to hold church communion with the openly profane and ungodly. It
polluteth his ordinances: it violateth his law: it profaneth his
holiness: it defileth his people; and provoketh the Lord to severe
and terrible judgments.
Object. But we can prove in all ages [that] there have been the
open profane in the church of God.
Ans. In many ages indeed it hath been so: but mark, they appeared
not such, when first they were received unto communion (Exo 12:48),
neither were they with God's liking, as such, to be retained among
them, but in order to their admonition, repentance and amendment
of life: of which, if they failed, God presently threatened the
church; and either cut them off from the church, as he did the
idolators, fornicators, murmurers, tempters, sabbath breakers; with
Korah, Dathan, Achan, and others (2 Cor 6; 1 Cor 5; Exo 32:25;
Num 25:1-9, 21:5,6, 14:37, 16, 15:32-36; Josh 7; 2 Kings 17; Eze
22, 23) or else cut off them with the church and all, as he served
the ten tribes at one time, and the two tribes at another. 'My
God will cast them away, because they did not hearken unto him:
and they shall be wanderers among the nations' (Hosea 9:17). I
might here greatly enlarge, but I intend brevity; yet let me tell
you, that when Nehemiah understood by the book of the law of the
Lord, that the Ammonite and the Moabite should not come into the
congregation of God: 'They separated from Israel all the mixed
multitude' (Neh 13:1-3). Many have pleaded for the profane, that
they should abide in the church of God; but such hath not considered,
that God's wrath at all times hath with great indignation been
shewed against such offenders and their conceits. Indeed they like
not for to plead for them under that notion, but rather as Korah,
and his company: 'All the congregation are holy every one of them'
(Num 16:3). But it maketh no matter by what name they are called;
if by their deeds they shew themselves openly wicked: for names and
notions sanctify not the heart and nature; they make not virtues
of vice, neither can it save such advocates from the heavy curse
both of God and men (Prov 17:15, 24:24). 'The righteous men, they
shall judge them after the manner of adulteresses, and after the
manner of women that shed blood; because they are adulteresses,
and blood is in their hands' (Eze 23:45).
SECOND, Thus have I shewed you with whom I dare not have communion:
and now to shew you with whom I dare. But in order thereto, I
desire you
First, To take notice; That touching shadowish, or figurative
ordinances; I believe that Christ hath ordained but two in his
church, viz., Water baptism and the supper of the Lord: both which
are of excellent use to the church in this world; they being to
us representations of the death and resurrection of Christ; and
are, as God shall make them, helps to our faith therein. But I
count them not the fundamentals of our Christianity, nor grounds
or rule to communion with saints: servants they are, and our
mystical ministers, to teach and instruct us in the most weighty
matters of the kingdom of God: I therefore here declare my reverent
esteem of them; yet dare not remove them, as some do, from the
place and end, where by God they are set and appointed; nor ascribe
unto them more than they were ordered to have in their first and
primitive institution. It is possible to commit idolatry even with
God's own appointments: but I pass this, and come to the thing
propounded.
Second, then, I dare have communion, church communion, with those
that are visible saints by calling: with those that, by the word
of the gospel, have been brought over to faith and holiness: and
it maketh no matter to me, what their life was heretofore, if they
now be 'washed,' if they be 'sanctified,' if they be 'justified in
the name of the Lord Jesus, and by the Spirit of our God' (1 Cor
6:11). Now in order to the discovery of this faith and holiness,
and so to fellowship in church communion: I hold it requisite
that a faithful relation be made thereof by the party thus to be
received; yea, if need be, by witnesses also, for the satisfaction
of the church, that she may receive in faith and judgment, such
as best shall suit her holy profession (Acts 9:26-28; 1 Cor 16:10;
2 Cor 8:23). Observe it; these texts do respect extraordinary
officers; and yet see, that in order to their reception by the
church, there was made to them a faithful relation of the faith
and holiness of those very persons; for no man may intrude himself
upon, or thrust himself upon, or thrust himself into a church of
Christ; without the church have first the knowledge and liking of
the person to be received: if otherwise, there is a door opened
for all the heretics in the world; yea, for devils also if they
appear in human shapes. But Paul shows you the manner of receiving,
by pleading (after some disgrace thrown upon him by the false
apostles) for his own admission of his companions: 'Receive us,
[saith he,] we have wronged no man, we have corrupted no man; we
have defrauded no man' (2 Cor 7:2). And so concerning Timothy: 'If
Timotheus come, [saith he,] see that he may be with you without
fear: for he worketh the work of the Lord, as I also do' (1 Cor
16:10). Also, when Paul supposed that Titus might be suspected by
some; see how he pleads for him: If 'any do enquire of Titus, he
is my partner and fellow-helper concerning you: or our brethren
be enquired of, they are the messengers of the churches, and the
glory of Christ' (2 Cor 8:23). Phebe also, when she was to be
received by the church at Rome; see how he speaketh in her behalf:
'I commend unto you Phebe our sister, which is a servant of the
church which is sat Cenchrea: that ye receive her in the Lord,
as becometh saints, and that ye assist her in whatsoever business
she hath need of you; for she hath been a succourer of many, and
of myself also' (Rom 16:1,2). Yea, when the apostles and brethren
sent their epistles from Jerusalem to Antioch; under what characters
do those go, that were the messengers to them? 'It seemed good
unto [the Holy Ghost and to] us,--to send chosen men unto you with
our beloved Barnabas and Paul, men that have hazarded their lives
for the name of our Lord Jesus Christ,' &c. (Acts 15:25-27). Now
though the occasions upon which these commendations were written
were not simply, or only, in order to church relation, but also
for other causes; yet because the persons concerned were of the
churches to be received as faithful, and such who would partake
of church privileges with them, they have, therefore, their faith
and faithfulness related to the churches, as those that were
particularly embodied there. Besides Timothy and Titus being
extraordinary officers, stood as members and officers in every
church where they were received. Likewise Barnabas and Saul, Judas
and Silas, abode as members and officers where they were sent.
It was requisite, therefore, that the letters of recommendation
should be in substance the same with that relation that ought to
be made to the church, by or for the person that is to be embodied
there. But to return, I DARE HAVE COMMUNION, CHURCH COMMUNION,
WITH THOSE THAT ARE VISIBLE SAINTS BY CALLING.
Quest. But by what rule would you receive them into fellowship
with yourselves?
Ans. Even by a discovery of their faith and holiness, and their
declaration of willingness to subject themselves to the laws and
government of Christ in his church.
Quest. But do you not count that by water baptism, and not otherwise,
that being the initiating and entering ordinance; they ought to
be received into fellowship?
Ans. No; But tarry, and take my sense with my word. For herein
lies the mistake, To think that because in time past baptism was
administered upon conversion, that therefore it is the initiating
and entering ordinance into church communion: when by the word no
such thing is testified of it. Besides, that it is not so will be
manifest, if we consider the nature and power of such an ordinance.
That ordinance then, that is, the initiating or entering ordinance
[as before] doth give to them that partake thereof a right to,
and a being of, membership with that particular church by which
it is administered. I say, a right to, and a being of, membership,
without the addition of another church act. This is evident by the
law of circumcision, which was the initiating law of old; for by
the administration of that very ordinance, the partaker thereof
was forthwith a member of that congregation, without the addition
of another church act (Gen 17). This is declared in its first
institution, and therefore it is called the token of the covenant.
The token or sign of righteousness, of Abraham's faith, and of the
visible membership of those that joined themselves to the church
with him; the very inlet into church communion that gave a being
of membership among them. And thus Moses himself expounds it;
'every man's servant, that is bought for money, when thou hast
circumcised him, then shall eat' of the passover (Exo 12:44), without
the addition of another church act, to empower him thereunto; his
circumcision hath already given him a being there, and so a right
to, and privilege in church relation: 'A foreigner and an hired
servant shall not eat thereof, [because not circumcised]. And when
a stranger shall sojourn with thee, and will keep the passover to
the LORD, let all his males be circumcised, and then let him come
near and keep it; [For then he is one of the church] and he shall
be as one born in the land: for no uncircumcised person shall eat
thereof' (Exo 12:48). Neither could any other thing, according to
the law of circumcision, give the devoutest person that breathed
a being of membership with them. 'He that is born in thy house,
and he that is bought with thy money, must needs be circumcised:--and
the uncircumcised man child, whose flesh of his foreskin is not
circumcised, that soul shall be cut off from his people' (Gen
17:13,14). Note then, that that which is the initiating ordinance
admitteth none into church communion but these that first partake
thereof. The angel sought to kill Moses himself, for attempting
to make his child a member without it (Exo 4:24-26). Note again,
that as it admitteth of none to membership without it; so as I
said, the very act of circumcising them, without the addition of
another church act, gave them a being of membership with that
very church, by whom they were circumcised. But none of this can
be said of baptism. First, there is none debarred or threatened
to be cut off from the church, if they be not first baptized.
Secondly, Neither doth it give to the person baptized a being
of membership with this or that church, by whose members he hath
been baptized. John gathered no particular church, yet was he the
first and great baptizer with water; he preached Christ to come,
and baptized with the baptism of repentance, and left his disciples
to be gathered by him (Acts 19:3-5). 'And unto him shall the
gathering of the people be' (Gen 49:10). Besides, after Christ's
ascension, Philip baptized the eunuch, but made him by that no
member of any particular church,. We only read, that Philip was
caught away from him, and that the eunuch saw him no more, but
went on his way rejoicing to his master and country of Ethiopia
(Acts 8:35-40). Neither was Cornelius made a member of the church
at Jerusalem, by his being baptized at Peter's command at Cesarea
(Acts 10, 11). Neither were they that were converted at Antioch,
by them that were scattered from the church at Jerusalem, by their
baptism, if they were baptized [in water] at all, joined to the
church at Jerusalem (Acts 11:19). No, they were after gathered and
embodied among themselves by other church acts (Acts 16). What
shall I say? into what particular church was Lydia baptized by
Paul, or those first converts at Philippi? Yea even in the second
of the Acts, baptizing and adding to the church appear to be acts
distinct: but if baptism were the initiating ordinance, then was
he that was baptized made a member; made a member of a particular
church, by the very act of water baptism. Neither ought any by God's
ordinance to have baptized any, but with respect to the admitting
them by that act to a being of membership in this particular church.
For if it be the initiating ordinance, it entereth them into the
church: What church? Into a visible church. Now there is no church
visible but that which is particular; the universal being utterly
invisible, and known to none but God. The person then that is
baptized stands by that a member of no church at all, neither of
the visible, nor yet of the invisible. A visible saint he is, but
not made so by baptism; for he must be a visible saint before,
else he ought not to be baptized (Acts 8:37, 9:17, 16:33).
Take it again; Baptism [in water] makes thee no member of the
church, neither particular nor universal: neither doth it make
thee a visible saint: It therefore gives thee neither right to
nor being of membership at all.
Quest. But why then were they baptized?
Ans. That their own faith by that figure might be strengthened in
the death and resurrection of Christ. And that themselves might
see, that they have professed themselves dead, and buried, and
risen with him to newness of life (Col 2:12; Rom 6:4). It did not
seal to the church that they were so (their satisfaction as to
that arose from better arguments) but taught the party himself
that he ought so to be. Farther, it confirmed to his own conscience
the forgiveness of sins, if by unfeigned faith he laid hold upon
Jesus Christ (Gal 3:26; 1 Cor 15:29; Acts 2:38, 22:16; 1 Peter
3:21). Now then, if baptism be not the initiating ordinance, we
must seek for entering some other way, by some other appointment
of Christ, unless we will say that without rule, without order,
and without an appointment of Christ, we may enter into his visible
kingdom. The church under the law had its initiating and entering
ordinance: it must not therefore be, unless we should think that
Moses was more punctual and exact than Christ, but that also our
Lord hath his entering appointment. Now that which by Christ is
made the door of entrance into the church, by that we may doubtless
enter; and seeing baptism is not that ordinance, we ought not to
seek to enter thereby, but may with good conscience enter without
it.
Quest. But by what rule then would you gather persons into church
communion?
Ans. Even by that rule by which they are discovered to the church
to be visible saints; and willing to be gathered into their body
and fellowship. By that word of God therefore, by which their
faith, experience and conversation, being examined, is found good;
by that the church should receive them into fellowship with them.
Mark; not as they practice things that are circumstantial, but as
their faith is commended by a word of faith, and their conversation
by a moral precept. Wherefore that is observable, that after Paul
had declared himself sound of faith, he falls down to the body
of the law: 'Receive us, [saith he,] we have wronged no man, we
have corrupted no man, we have defrauded no man.' He saith not, I
am baptized, but I have wronged no man, &c. (2 Cor 7:2, see also
5:18-21). And if churches after the confession of faith made more
use of the ten commandments, to judge of the fitness of persons
by; they might not exceed by this seeming strictness, Christian
tenderness towards them they receive to communion.
I will say therefore, that by the word of faith, and of good
works, moral duties gospelized, we ought to judge of the fitness
of members by, by which we ought also to receive them to fellowship:
For he that in these things proveth sound, he hath the antitype
of circumcision, which was before the entering ordinance. 'For he
is not a Jew, which is one outwardly; neither is that circumcision,
which is outward in the flesh. But he is a Jew, which is one
inwardly; and circumcision is that of the heart, in the spirit,--whose
praise is not of men, but of God' (Rom 2:28,29: Phil 3:1-4). Now
a confession of this by word and life, makes this inward circumcision
visible; when you know him therefore to be thus circumcised, you
ought to admit him to the Lord's passover: he, if any, hath a share
not only in church communion, but a visible right to the kingdom
of heaven. Again, 'For the kingdom of God, [or our service to
Christ] is not meat and drink, but righteousness, peace and joy
in the Holy Ghost. For he that in these things serveth Christ,
is acceptable to God, and approved of men' (Rom 14:17,18; Deut
28:47). By which word Righteousness, he meaneth as James doth, the
royal law, the perfect law, which is the moral precept evangelized,
or delivered to us by the hand of Christ (John 2:8.9). The law was
given twice on Sinai: the last time it was given with a proclamation
of grace and mercy of God, and of the pardon of sins going before
(Exo 19, 34:1-10). The second giving is here intended; for so
it cometh after faith, which first receiveth the proclamation of
forgiveness; hence we are said to do this righteousness in the joy
and peace of the Holy Ghost. Now he that in these things serveth
Christ, is accepted of God, and approved of men. For who is he
that can justly find fault with him, that fulfilleth the royal
law from a principle of faith and love. 'If ye fulfil the royal
law according to the scripture, Thou shalt love thy neighbour as
thyself, ye do well'; ye are approved of men. Again, he that hath
loved another hath fulfilled the law, for love is the fulfilling
of the law. He then that serveth Christ according to the royal law,
from faith and love going before, he is a fit person for church
communion; God accepteth him, men approve him. Now that the royal
law is the moral precept, read the place (John 2:8-12). It is also
called the law of liberty, because the bondage is taken away by
forgiveness going before; and this is it by which we are judged,
as is said, meet or unmeet for church communion, &c.
Therefore I say, the rule by which we receive church-members,
it is the word of the faith of Christ, and of the moral precept
evangelized, as I said before, I am 'under the law to Christ,'
saith Paul (1 Cor 9:21). So when he forbiddeth us communion with
men, they be such as are destitute of the faith of Christ, and
live in the transgression of a moral precept: 'I have written unto
you, [saith he,] not to keep company, if any man that is called a
brother be a fornicator, or covetous, or an idolater, or a railer,
or a drunkard, or an extortioner, with such an one no not to eat'
(1 Cor 5:11). He saith not, if any man be not baptized [in water],
have not hands laid on him, or join with the unbaptized, these are
fictious, scriptureless notions. 'For this, Thou shalt not commit
adultery, Thou shalt not kill, Thou shalt not steal, thou shalt
not bear false witness, Thou shalt not covet; And if there be any
other commandment, it is briefly comprehended in this saying,
namely, Thou shalt love thy neighbour as thyself. Love worketh
no ill to his neighbour: therefore love is the fulfilling of the
law' (Rom 13:9,10). The word of faith, and the moral precept,
is that which Paul enjoins the Galatians and Philippians, still
avoiding outward circumstances: hence therefore when he had to the
Galatians treated of faith, he falls point blank upon moral duties.
'For in Christ Jesus neither circumcision availeth anything, nor
uncircumcision, but a new creature. And as many as walk according
to this rule, peace be on them, and mercy, and upon the Israel of
God' (Gal 6:15,16). As many as walk according to this rule: What
rule? The rule by which men are proved new creatures: The word
of faith, and the moral precept. Wherefore Paul exhorteth the
Ephesians not to walk, 'as other Gentiles, in the vanity of their
mind'; seeing they had received Christ, and had 'heard him, and
had been taught by him as the truth is in Jesus.' That they would
put off the old man; what is that? Why, 'the former conversation,'
which is 'corrupt according to the deceitful lusts'; lying,
anger, sin, giving place to the devil, corrupt communication, all
bitterness, wrath, clamour, evil-speaking, with all malice. And
that they would 'put on the new man.' What is that? That which is
'created in righteousness and true holiness'; a being 'renewed
in the spirit' of their mind, and a putting away all these things
(Eph 4). 'For in Christ Jesus'; these words are put in, on purpose
to shew us the nature of New Testament administrations, and how
they differ from the old. In Moses an outward conformity to an
outward and carnal ordinance, was sufficient to give (they subjecting
themselves thereto) a being of membership with the Jews; but in
Christ Jesus it is not so; of Abraham's flesh was the national
Jewish congregation; but it is Abraham's faith that makes New
Testament churches: They that are of faith, are the children of
faithful Abraham. They that are of faith, the same are the children
of Abraham (Gal 3:7-9). So then the seed being now spiritual,
the rule must needs be spiritual also, viz. The word of faith
and holiness. This is the gospel concision knife, sharper than
any two-edged sword; and that by which New Testament saints are
circumcised in heart, ears, and lips. 'For in Christ Jesus,' [is]
no outward and circumstantial thing, but the new creature; none
are subjects of the visible kingdom of Christ but visible saints
by calling: now that which manifesteth a person to be a visible
saint, must be conformity to the word of faith and holiness. 'And
they that are Christ's, have crucified the flesh with the affections
and lusts' (Gal 5:24). Hearken how delightfully Paul handleth the
point: The new creatures are the Israel of God. The new creature
hath a rule by himself to walk by; and as many as walk according
to this rule, peace be on them, and mercy, and upon the Israel
of God. Paul to the Philippians commandeth as much; where treating
of his own practice in the doctrine of faith and holiness, requireth
them to walk by the same rule, to mind the same thing. I desire
to be found in Christ, saith he, I reach forward toward the things
that are before; my conversation is in heaven, and flatly opposite
to them whose God is their belly, who glory in their shame, and
who mind earthly things. Brethren, saith he, 'be followers together
of me, and mark them which walk so' (Phil 3:17). Mark them; for
what? For persons that are to be received into fellowship, and the
choicest communion of saints. And indeed this is the safest way to
judge of the meetness of persons by: for take away the confession
of faith and holiness; and what can distinguish a Christian from
a Turk? He that indeed receiveth faith, and that squareth his life
by the royal, perfect, moral precept; and that walketh therein,
in the joy and peace of the Holy Ghost, no man can reject him; he
cannot be a man if he object against him; not a man in Christ;
not a man in understanding. 'The law is not made for a righteous
man'; neither to debar him the communion of saints if he desire
it, nor to cast him out if he were in. 'But for the lawless
and disobedient, for the ungodly and for sinners, for unholy and
profane, for murderers of fathers and murderers of mothers, for
manslayers, for whoremongers, for them that defile themselves
with mankind, for men-stealers, for liars, for perjured persons,
and if there be any other thing that is contrary to sound doctrine;
according to the glorious gospel of the blessed God, which was
committed to my trust' (1 Tim 1:9-11). Paul also, when he would
leave an everlasting conviction upon the Ephesians, concerning his
faith and holiness, treating first of the sufficiency of Christ's
blood, and the grace of God to save us; he adds, 'I have coveted
no man's silver, or gold, or apparel,' he bringeth them to the
moral precept, to prove the sincerity of his good conversation
by (Acts 20:33). And when men have juggled what they can, and
made never such a prattle about religion; yet if their greatest
excellency, as to the visibility of their saintship, lieth in an
outward conformity to an outward circumstance in religion, their
profession is not worth two mites. 'Let us walk honestly, as in
the day; not in rioting and drunkenness, not in chambering and
wantonness, not in strife and envying. But put ye on the Lord
Jesus Christ, and make not provision for the flesh, to fulfil the
lusts thereof' (Rom 13:13,14). And it is observable, that after
the apostle had in the 9th and 10th verses of this chapter told
us, that the moral precept is the rule of a good conversation,
and exhorted us to make no provision for the flesh; he adds, these
things provided, we may receive any that believe in Christ Jesus
unto communion with us; how weak soever and dark in circumstantials;
and chiefly designs the proof thereof in the remaining part of
his epistle. For he that is of sound faith, and of conversation
honest in the world; no man, however he may fail in circumstantials,
may lightly reproach or vilify him. And indeed such persons are
the honour of Christian congregations. Indeed he is prejudiced,
for want of light in these things about which he is dark, as
of baptism, or the like; but seeing that is not the initiating
ordinance, or the visible character of a saint; yea, seeing it
maketh no breach in a good and holy life: nor intrencheth upon
any man's right but his own; and seeing his faith may be effectual
without it, and his life approved by the worst of his enemies;
why should his friends, while he keeps the law, dishonour God by
breaking of the same? 'Speak not evil one of another, brethren.
He that speaketh evil of his brother, and judgeth his brother,
speaketh evil of the law, and judgeth the law: But if thou judge
the law, thou art not a doer of the law, but a judge' (James 4:11).
He that is judged, must needs fail somewhere in the apprehension
of him that judgeth him, else why is he judged. But he must fail
in substance, for then he is worthy to be judged (1 Cor 5:12).
His failure is then in a circumstance, for which he ought not to
be judged.
Object. But notwithstanding all that you have said, water baptism
ought to go before the church-membership; shew me one in all the
New Testament, that was received into fellowship without it.
Ans. 1. That water baptism hath formerly gone first is granted:
but that it ought of necessity so to do, I never saw proof. 2.
None ever received it without light going before, unless they did
play the hypocrite: and besides no marvel though in the primitive
times it was so generally practised first, for the unconverted
themselves know, it belonged to the disciples of Jesus Christ
(John 1:24-27). Yet that all that were received into fellowship
were even then baptized first, would strain a weak man's wit to
prove it, if arguments were closely made upon these three texts of
holy scripture (1 Cor 1:14-16; Gal 3:27; Rom 6:3). But I pass them,
and say, If you can shew me the Christian, that in the primitive
times remained dark about it, I will shew you the Christian that
was received without it. But should I grant more than can be
proved, viz. That baptism was the initiating ordinance; and that
it once did, as circumcision of old, give a being of membership
to the partakers; yea set the case that men were forbidden then
to enter into fellowship without it: yet the case may so be, that
these things notwithstanding, men might be received into fellowship
without it. All these things intailed to circumcision; that was the
initiating ordinance; that gave being of membership; that was it
without which it was positively commanded none should be received
into fellowship (Josh 5). Yet for all this more than six hundred
thousand were received into the church without it, yea received,
and also retained there, and that by Moses and Joshua, even those
to whom the land was promised, when the uncircumcised were cut
off. But why then were they not circumcised? Doubtless there was
a reason; either they wanted time, or opportunity, or instruments,
or something. But they could not render a bigger reason than this,
I have no light therein: which is the cause at this day that many
a faithful man denieth to take up the ordinance of baptism: but
I say whatever the hindrance was, it mattereth not; our brethren
have a manifest one, an invincible one, one that all the men on
earth, nor angels in heaven can remove: For it is God that createth
light; and for them to do it without light would but prove them
unfaithful to themselves, and make them sinners against God; 'For
whatsoever is not of faith is sin' (Rom 14:23). If therefore Moses
and Joshua thought fit to communicate with six hundred thousand
uncircumcised persons; when by the law not one such ought to
have been received among them; why may not I have communion, the
closest communion with visible saints as afore described, although
they want light in, and so cannot submit to that, which of God
was never made the wall of division betwixt us. I shall therefore
hold communion with such.
First, Because the true visible saint hath already [been] subjected
to that which is better; even to the righteousness of God, which
is by faith of Jesus Christ; by which he stands just before God;
he also hath made the most exact and strict rule under heaven,
that whereby he squares his life before men. He hath like precious
faith with the best of saints, and a conversation according to
light received, becoming the gospel of Christ. He is therefore
to be received, received I say, not by THY light, not for that in
circumstances he jumpeth with thy opinion; but according to his own
faith which he ought to keep to himself before God. 'Conscience,
I say, not thine own, but of the other; for why is my liberty
judged of another man's conscience' (1 Cor 10:29). Some indeed
do object, that what the apostles wrote, they wrote to gathered
churches, and so to such as were baptized. And therefore the
arguments that are in the epistles about things circumstantial,
respect not the case in hand. But I will tell such, that as to the
first part of their objection, they are utterly under a mistake.
The first to the Corinthians, the epistle of James, both them of
Peter, and the first epistle of John, were expressly written to
all the godly, as well as particular churches. Again; if water
baptism, as the circumstances with which the churches were pestered
of old, trouble their peace, wound the consciences of the godly,
dismember and break their fellowship; it is, although an ordinance,
for the present to be prudently shunned; for the edification of
the church, as I shall shew anon, is to be preferred before it.
Second, and observe it; 'One Spirit,--one hope,--one Lord, one
faith, one baptism [not of water, for by one Spirit are we all
baptized into one body] one God and Father of all, who is above all,
and through all, and in you all' (Eph 4:1-6). This is a sufficient
rule for us to hold communion by, and also to endeavour the
maintaining that communion, and to keep it in unity, within the
bond of peace against all attempts whatsoever (1 Cor 12:16).
Third, I am bold therefore to have communion with such (Heb
6:1,2). Because they also have the doctrine of baptism: I say the
doctrine of them. For here you must note, I distinguish between
the doctrine and practice of water baptism; The doctrine being
that which by the outward sign is presented to us, or which by
the outward circumstance of the act is preached to the believer:
viz. THE DEATH OF CHRIST; MY DEATH WITH CHRIST; also his resurrection
from the dead, and mine with him to newness of life. This is the
doctrine which baptism preacheth, or that which by the outward
action is signified to the believing receiver. Now I say, he that
believeth in Jesus Christ hath richer and better than that [of
baptism in water], viz. is dead to sin, and that lives to God by
him, he hath the HEART, POWER and DOCTRINE of baptism: all then
that he wanteth, is but the sign, the shadow, or the outward
circumstances thereof. Nor yet is THAT despised but forborne for
want of light. The best of baptisms he hath; he is baptized by
that one Spirit; he hath the heart of water baptism, he wanteth
only the outward shew, which if he had would not prove him a truly
visible saint; it would not tell me he had grace in his heart. It
is no characteristical note to another, of my sonship with God.
Indeed it is a sign to the person baptized, and an help to his own
faith. He should know by that circumstance, that he hath received
remission of sins; if his faith be as true, as his being baptized
is felt by him. But if for want of light, he partake not of
that sign, his faith can see it in other things, exceeding great
and precious promises. Yea, as I also have hinted already, if he
appear not a brother before, he appeareth not a brother by that:
And those that shall content themselves to make that the note of
visible church-membership; I doubt make things not much better,
the note of their sonship with God.
Fourth, I am bold to hold communion with visible saints as afore
[described]; because God hath communion with them; whose examples
in the case, we are straitly commanded to follow. 'Receive ye one
another as Christ also received us [saith Paul,] to the glory of
God' (Rom 15:1-7). Yea, though they be saints of opinions contrary
to you; though it goeth against the mind of them that are strong.
'We then that are strong ought to bear the infirmities of the
weak, and not to please ourselves' (Rom 15:1). What infirmities?
Those that are natural are incident to all, they are infirmities
then that are sinful, that cause a man, for want of light, to err
in circumstantials; And the reason upon which he grounds this
admonition is, that 'Christ pleased not himself; but, as it is
written, The reproaches of them that reproached thee, fell on me.'
You say, to have communion with such weak brethren, reproacheth
your opinions, and practice. Grant it, your dulness and deadness,
and imperfections also reproach the holiness of God; if you say
no, for Christ hath borne our sins; the answer is still the same,
Their sins also are fallen upon Christ; he then that hath taken
away thy sins from before the throne of God; hath taken away their
shortness in conformity to an outward circumstance in religion. Both
your infirmities are fallen upon Christ; yea, if notwithstanding
thy great sins, thou standest by Christ complete before the throne
of God; why may not thy brother, notwithstanding his little ones,
stand complete before thee in the church.
Vain man! think not by the straitness of thine order, in outward
and bodily conformity, to outward and shadowish circumstances,
that thy peace is maintained with God, for peace with God is by
faith in the blood of his cross; who hath borne the reproaches of
you both. Wherefore he that hath communion with God for Christ's
sake, is as good and as worthy of the communion of saints as
thyself. He erreth in A CIRCUMSTANCE, thou errest in A SUBSTANCE;
who must bear these errors? Upon whom must these reproaches fall?
(Phil 1:10). Some of the things of God that are excellent, have
not been approved by some of the saints: What then? must these
for this be cast out of the church? No, these reproaches by which
the wisdom of heaven is reproached have fallen upon me, saith
Christ. But to return; GOD HATH RECEIVED HIM, Christ hath received
him, therefore do you receive him. There is more solidity in this
argument, than if all the churches of God had received him. This
receiving then, because it is set as an example to the church, is
such as must needs be visible to them; and is best described by
that word which discovereth the visible saint. Whoso, therefore,
you can by the word, judge a visible saint, one that walketh with
God; you may judge by the selfsame word that God hath received
him. Now him that God receiveth and holdeth communion with, him
you should receive and hold communion with. Will any say we cannot
believe that God hath received any but such as are baptized [in
water]? I will not suppose a brother so stupefied; and therefore
to that I will not answer.
Receive him 'TO THE GLORY OF GOD.' To the glory of God, is put in
on purpose, to show what dishonour they bring to God, who despise
to have communion with them; who yet they know have communion
with God. For how doth this man, or that church, glorify God, or
count the wisdom and holiness of heaven beyond them, when they
refuse communion with them, concerning whom, they are by the word
convinced, that they have communion with God. 'Now the God of
patience and consolation grant you to be like minded one towards
another according to Christ Jesus' (Rom 15:5). By this word
patience, Paul insinuateth how many imperfections, the choicest
Christians do mingle their best performances with. And by this
of consolation, how readily God overlooks, passeth by them, and
comforteth you notwithstanding. Now that this mind should be in
Christians one to another, is manifest; because Paul prays that
it might be so. But this is an heavenly gift, and therefore must
be fetched from thence. But let the patience of God, and the
willingness of Christ, to bear the reproaches of the weak; and
the consolations that they have in God, notwithstanding, moderate
your passions, and put you upon prayer, to be minded like Jesus
Christ.
Fifth, Because a failure in such a circumstance as water, doth
not unchristian us. This must needs be granted, not only from what
was said before; but for that thousands of thousands that could
not consent thereto as we have, more gloriously than we are like
to do, acquitted themselves and their christianity before men, and
are now with the innumerable company of angels and the spirits of
just men made perfect. What is said of eating, or the contrary,
may as to this be said of water baptism. Neither if I be baptized,
am I the better, neither if I be not, am I the worse: not the
better before God: not the worse before men: still meaning as Paul
doth, provided I walk according to my light with God: otherwise
it is false; for if a man that seeth it to be his duty shall
despisingly neglect it; or if he that hath no faith therein shall
foolishly take it up; both these are for this the worse, being
convicted in themselves for transgressors. He therefore that doth
it according to his light, doth well, and he that doth it not, or
dare not do it for want of light, doth not ill; for he approveth
his heart to be sincere with God; he dare not do any thing but by
light in the word. If therefore he be not by grace a partaker of
light, in that circumstance which thou professest; yet he is a
partaker of that liberty and mercy by which thou standest. He hath
liberty to call God father, as thou: and to believe he shall be
saved by Jesus: his faith, as thine, hath purified his heart: he
is tender of the glory of God as thou art: and can claim by grace
an interest in heaven; which thou must not do because of water:
ye are both then Christians before God and men without it: he
that can, let him preach to himself by that: he that cannot, let
him preach to himself by the promises; but yet let us rejoice in
God together: let us exalt his name together. Indeed the baptized
can thank God for that, for which another cannot; but may not he
that is unbaptized thank God for that which the baptized cannot?
Wouldest thou be content that I should judge thee, because thou
canst not for my light give thanks with me? why then should he
judge me, for that I cannot give thanks with him for his? 'Let us
not therefore judge one another any more: but judge this rather,
that no man put a stumblingblock or an occasion to fall in
his brother's way' (Rom 14:13). And seeing the things wherein we
exceed each other, are such as neither make nor mar Christianity;
let us love one another and walk together by that glorious rule
above specified, leaving each other in all such circumstances
to our own master, to our own faith. 'Who art thou that judgest
another man's servant? to his own master he standeth or falleth.
Yea, he shall be holden up: for God is able to make him stand'
(Rom 14:4).
Sixth, I am therefore for holding communion thus, because the
edification of souls in the faith and holiness of the gospel, is
of greater concernment than an agreement in outward things;[16]
I say, it is of greater concernment with us, and of far more
profit to our brother; than our agreeing in, or contesting for the
business of water baptism (John 16:13; 1 Cor 14:26; 2 Cor 10:8,
12:19; Eph 4:12; 2 Tim 3:17; 1 Cor 8:1, 13:1-4). That the edification
of the soul, is of the greatest concern, is out of measure evident
because heaven and eternal happiness are so immediately concerned
therein. Besides, this is that for which Christ died, for which
the Holy Ghost was given, yea for which the scriptures and the
gifts of all the godly are given to the church; yea, and if gifts
are not bent to this very work, the persons are said to be proud
or uncharitable that have them; and stand but for cyphers or
worse among the churches of God. Farther, edification is that that
cherisheth all grace, and maketh the Christians quick and lively,
and maketh sin lean and dwindling, and filleth the mouth with
thanksgiving to God. But to contest with gracious men, with men
that walk with God; to shut such out of the churches; because they
will not sin against their souls, rendereth thee uncharitable (Rom
14:15,20). Thou seekest to destroy the word of God; thou begettest
contentions, janglings, murmurings, and evil surmisings, thou
ministerest occasion for whisperings, backbitings, slanders and
the like, rather than godly edifying; contrary to the whole current
of the scriptures and peace of all communities. Let us therefore
leave off these contentions, 'and follow after the things that
make for peace, and things wherewith one may edify another' (Rom
14:19). And know that the edification of the church of God dependeth
not upon, neither is tied to this or that circumstance. Especially
when there are in the hearts of the godly, different persuasions
about it; then it becometh them in the wisdom of God, to take
more care for their peace and unity; than to widen or make large
their uncomfortable differences.
Although Aaron transgressed the law, because he ate not the
sin-offering of the people; yet seeing he could not do it with
satisfaction to his own conscience, Moses was content that he left
it undone (Lev 10:16-20). Joshua was so zealous against Eldad and
Medad, for prophesying in the camp, without first going to the
Lord to the door of the tabernacle, as they were commanded, that
he desired Moses to forbid them (Num 11:27,28). But Moses calls
his zeal envy, and prays to God for more such prophets; knowing
that although they failed in a circumstance, they were right in
that which was better. The edification of the people in the camp
was that which pleased Moses.
In Hezekiah's time, though the people came to the passover in
an undue manner, and 'did eat it otherwise than it was written';
yet the wise king would not forbid them, but rather admitted it,
knowing that their edification was of greater concern, than to
hold them to a circumstance or two (2 Chron 30:13-27). Yea, God
himself did like the wisdom of the king, and healed, that is,
forgave, the people at the prayer of Hezekiah. And observe it,
notwithstanding this disorder, as to circumstances, the feast was
kept with great gladness; and the Levites and the priests praised
the Lord day by day, singing with loud instruments unto the Lord;
yea, there was not the like joy in Jerusalem from the time of
Solomon unto that same time. What shall we say, all things must
give place to the profit of the people of God. Yea, sometimes laws
themselves, for their outward preservation, much more for godly
edifying. When Christ's disciples plucked the ears of corn on
the sabbath, no doubt for very hunger, and were rebuked by the
Pharisees for it, as for that which was unlawful; how did their
Lord succour them? By excusing them, and rebuking their adversaries.
'Have ye not read,' said he, 'what David did when he was an hungered,
and they that were with him; how he entered into the house of God,
and did eat the shew bread, which was not lawful for him to eat,
neither for them which were with him, but only for the priests?
Or have ye not read in the law, how that on the sabbath days the
priests in the temple profaned the sabbath, and are blameless?'
(Matt 12:1-5). Why blameless? because they did it in order to the
edification of the people. If laws and ordinances of old have been
broken, and the breach of them borne with, when yet the observance
of outward things was more strictly commanded than now, when the
profit and edification of the people came in competition, how much
more may not we have communion, church communion, where no law is
transgressed thereby.
Seventh, Therefore I am for holding communion thus, because love,
which above all things we are commanded to put on, is of much more
worth than to break about baptism; Love is also more discovered
when it receiveth for the sake of Christ and grace, than when it
refuseth for want of water: and observe it, as I have also said
before, this exhortation to love is grounded upon the putting
on of the new creature; which new creature hath swallowed up all
distinctions, that have before been common among the churches. As
I am a Jew, you are a Greek; I am circumcised, you are not: I am
free, you are bound. Because Christ was all in all these, 'Put
on therefore,' saith he, 'as the elect of God, holy and beloved,
bowels of mercies, kindness, humbleness of mind, meekness,
long-suffering,' that is, with reference to the infirmities of
the weak, 'forbearing one another, and forgiving one another, if
any man have a quarrel against any: even as Christ forgave you,
so also do ye: and above all these things put on charity, which
is the bond of perfectness' (Col 3:12-14). Which forbearing and
forgiving respecteth not only private and personal injuries, but
also errors in judgment about inclinations and distinctions tending
to divisions, and separating upon the grounds laid down in verse
11 which how little soever they now seem to us, who are beyond
them, were strong, and of weight to them who in that day were
entangled with them. Some saints then were not free to preach to
any but the Jews: denying the word of life to the Gentiles, and
contending with them who preferred it to them: which was a greater
error than this of baptism (Acts 11:1-19). But what should we do
with such kind of saints? Why love them still, forgive them, bear
with them, and maintain church communion with them. Why? because
they are new creatures, because they are Christ's: for this swallows
up all distinctions. Farther, because they are elect and beloved
of God. Divisions and distinctions are of shorter date than election;
let not them therefore that are but momentary, and hatched in
darkness, break that bond that is from everlasting. It is love,
not baptism, that discovereth us to the world to be Christ's
disciples. It is love, that is the undoubted character of our
interest in, and sonship with God: I mean when we love as saints,
and desire communion with others, because they have fellowship
one with another, in their fellowship with God the Father, and
his Son Jesus Christ (1 John 1:3). And now though the truth and
sincerity of our love to God, be then discovered when we keep his
commandments, in love to his name; yet we should remember again,
that the two head and chief commandments, are faith in Jesus, and
love to the brethren (1 John 3:23). So then he that pretendeth
to love, and yet seeks not the profit of his brother in chief; he
loveth, but they are his own opinions and froward notions (James
4:11; Rom 14:21). 'Love is the fulfilling of the law'; but he
fulfils it not who judgeth and setteth at nought his brother;
that stumbleth, offendeth, and maketh weak his brother; and all
for the sake of a circumstance, that to which he cannot consent,
except he sin against his own soul, or Papist like, live by
an implicit faith.[17] Love therefore is sometimes more seen and
showed, in forbearing to urge and press what we know, than in
publishing and imposing. 'I could not,' (saith Paul, love would
not let me) 'speak unto you as unto spiritual, but as unto carnal,
even as unto babes in Christ. I have fed you with milk, and not
with meat: for hitherto ye were not able to bear it, neither yet
now are ye able' (1 Cor 3:1,2). The apostle considered not only
the knowledge that he had in the mysteries of Christ; but the
temper, the growth, and strength of the churches, and accordingly
kept back, or communicated to them, what might be for their profit
(Acts 20:18-20). So Christ, 'I have yet many things to say unto
you, but ye cannot bear them now' (John 16:12). It may be some
will count these old and threadbare texts; but such must know,
that the word of the Lord must stand for ever (Isa 40:8). And I
should dare to say to such, if the best of thy new shifts, be to
slight, and abuse old scriptures; it shews thou art more fond of
thy unwarrantable opinion, than swift to hear, and ready to yield
to the authority that is infallible.
But to conclude this, when we attempt to force our brother beyond
his light, or to break his heart with grief; to thrust him beyond
his faith, or to bar him from his privilege: how can we say, I
love? What shall I say? To have fellowship one with another for
the sake of an outward circumstance, or to make that the door to
fellowship which God hath not; yea to make that the including,
excluding charter; the bounds, bar, and rule of communion; when
by the word of the everlasting testament there is no warrant for
it; to speak charitably, if it be not for want of love, it is
for want of knowledge in the mysteries of the kingdom of Christ.
Strange! take two Christians equal in all points but this, nay,
let one go beyond the other far, for grace and holiness; yet
this circumstance of water shall drown and sweep away all his
excellencies, not counting him worthy of that reception, that with
hand and heart shall be given to a novice in religion, because he
consents to water.
Eighth. But for God's people to divide into parties, or to shut
each other from church communion; though from greater points, and
upon higher pretences, than this of water baptism; hath heretofore
been counted carnal, and the actors herein babyish Christians.
Paul and Apollos, Cephas and Christ, were doubtless higher things
than those about which we contend: yet when they made divisions for
them; how sharply are they rebuked? Are ye not CARNAL, CARNAL,
CARNAL? For whereas there are among you, envyings, strife, divisions,
or factions: 'are ye not carnal' (1 Cor 1:11,12, 3:1-4). While
one saith, I am of Paul, and another I am of Apollos, are ye not
carnal? See therefore from whence arise all they endeavours, zeal,
and labour, to accomplish divisions among the godly: let Paul
or Cephas, or Christ himself, be the burthen of thy song, yet the
heart from whence they flow is carnal; and thy actions, discoveries
of childishness. But, doubtless when these contentions were among
the Corinthians, and one man was vilified, that another might be
promoted; a lift with a carnal brother, was thought great wisdom
to widen the breach. But why should HE be rebuked, that said he
was for Christ? Because he was for him in opposition to his holy
apostles. Hence he saith, 'Is Christ divided,' or separate from
his servants? Note therefore that these divisions are deserted
by the persons the divisions were made about; neither Paul, nor
Apollos, nor Cephas, nor Christ is here. Let the cry be never so
loud, Christ, order, the rule, the command, or the like; carnality
is but the bottom, and they are but babes that do it; their zeal
is but a puff (1 Cor 4:6). And observe it, the great division at
Corinth, was helped forward by water baptism: this the apostle intimates
by, 'Were ye baptized in the name of Paul?' Ah, brethren! Carnal
Christians with outward circumstances, will, if they be let alone,
make sad work in the churches of Christ, against the spiritual
growth of the same. But 'I thank God,' saith Paul, 'that I baptized
none of you,' &c. Not but that it was then an ordinance of God,
but they abused it, in making parties thereby. 'I baptized none
of you, but Crispus and Gaius,--and the household of Stephanus':
men of note among the brethren, men of good judgment, and reverenced
by the rest; they can tell you I intended not to make a party to
myself thereby. 'Besides, I know not whether I baptized any other.'
By this negligent relating, who were baptized by him; he showeth
that he made no such matter of baptism, as some in these days do;
nay, that he made no matter at all thereof, with respect to church
communion; for if he did not heed who himself had baptized; he much
less heeded, who were baptized by others; but if baptism had been
the initiating, or entering ordinance, and so appointed of God;
no doubt he had made more conscience thereof, than so lightly to
pass it over. 'For Christ sent me not to baptize, but to preach
the gospel.' The gospel then may be effectually preached, and
yet baptism neither administered nor mentioned. The gospel being
good tidings to sinners, upon the account of free grace through
Christ; but baptism with things of like nature, are duties enjoined
such a people who received the gospel before. I speak not this,
because I would teach men to break the least of the commandments
of God; but to persuade my brethren of the baptized way, not to
hold too much thereupon, not to make it an essential of the gospel
of Christ, nor yet of communion of saints.
'He sent me not to baptize': these words are spoken with holy
indignation against them that abuse this ordinance of Christ. So
when he speaketh of the ministers themselves, which also they had
abused; in his speaking, he as it were trampleth upon them, as if
they were nothing at all. 'Who then is Paul, and who is Apollos?'
'He that planteth is not any thing, neither is he that watereth,
but God that giveth the increase' (1 Cor 3:5,7). Yet for all this,
the ministers and their ministry are a glorious appointment of
God in the world. Baptism also is a holy ordinance, but when Satan
abuseth it, and wrencheth it out of its place; making that which
was ordained of God for the edification of believers, the only
weapon to break in pieces the love, the unity, the concord of
saints; then What is baptism? then neither is baptism anything.
And this is no new doctrine; for God by the mouth of his prophets
of old, cried out against his own institutions, when abused by
his people: 'To what purpose is the multitude of your sacrifices
unto me,' saith the LORD: 'I am full of the burnt-offerings of
rams, and the fat of fed beasts; and I delight not in the blood
of bullocks, or of lambs, or of he goats. When ye come to appear
before me, who hath required this at your hands, to tread my
courts? Bring no more vain oblations, incense is an abomination
to me; the new moons and sabbaths, the calling of assemblies,
I cannot away with it; it is iniquity, even the solemn meeting.
Your new moons and your appointed feasts my soul hateth: they are
a trouble unto me, I am weary to bear them' (Isa 1:11-14). And
yet all these were his own appointments. But why then did he thus
abhor them? Because they retained the evil of their doings, and
used them as they did other of his appointments, viz., 'For strife
and debate, and to strike with the fist of wickedness' (58:4):
Wherefore when that of God that is great, is overweighed by that
which is small; it is the wisdom of them that see it, to put load
to the other end of the scale; until the things thus abused, poise
in their own place. But to pass this and proceed.
Ninth, If we shall reject visible saints by calling saints that
have communion with God, that have received the law at the hand of
Christ, that are of an holy conversation among men; they desiring
to have communion with us, as much as in us lieth, we take from
them their very privileges, and the blessings to which they were
born of God. For Paul saith not only to the gathered church at
Corinth, but to all scattered saints that in every place call upon
the name of the Lord; That Jesus Christ is theirs, That Paul, and
Apollos, and the world, and life, and death, and all things are
theirs, because they are Christ's, and Christ is God's. But saith
he, let no man glory in men, such as Paul and Cephas, though these
were excellent: because this privilege comes to you upon another
bottom, even by faith of Jesus Christ, 'Drink you all of this,' is
entailed to faith, not baptism: nay, baptized persons may yet be
excluded this; when he that discerneth the Lord's body hath right
and privilege to it (1 Cor 11:28,29). But to exclude Christians from
church communion and to debar them their heaven-born privileges,
for the want of that which yet God never made a wall of division
between us.
(1.) This looks too like a spirit of persecution (Job 19:28). (2.)
It respecteth more a form, than the spirit and power of godliness
(2 Tim 3:5). (3.) This is to make laws, where God hath made none,
and to be wise above what is written, contrary to God's word, and
our own principles. (4.) It is a directing of the Spirit of God.
(5.) It bindeth all men's faith and light to mine opinion. (6.) It
taketh away the children's bread. (7.) It withholdeth from them
the increase of faith. (8.) It tendeth to harden the hearts of
the wicked. (9.) It tendeth to make wicked the hearts of weak
Christians. (10.) It setteth open a door to all temptations. (11.)
It tempteth the devil to fall upon those that are alone, and have
none to help them. (12.) It is the nursery of all vain janglings,
back-bitings, and strangeness among the Christians. (13.) It
occasioneth the world to reproach us. (14.) It holdeth staggering
consciences, in doubt of the right way of the Lord. (15.) It giveth
occasion to many to turn aside to most dangerous heresies. (16.)
It abuseth the holy scriptures; It wresteth God's ordinances out
of their place. (17.) It is a prop to antichrist. (18.) Shall I
add, Is it not that which greatly prevailed to bring down these
judgments, which at present we feel and groan under;[18] I will
dare to say, it was[19] a cause thereof.
Tenth, and lastly, Bear with one word farther. What greater
contempt can be thrown upon the saints than for their brethren to
cast them off, or to debar them church communion? Think you not
that the world may groundly say, Some great iniquity lies hid in
the skirts of your brethren; when in truth the transgression is
yet your own? But I say, what can the church do more to the sinners
or open profane? Civil commerce you will have with the worst, and
what more have you with these? Perhaps you will say we can pray and
preach with these; and hold them Christians, saints, and godly.
Well, but let me ask you one word farther: Do you believe, that
of very conscience they cannot consent, as you, to that of water
baptism? And that if they had light therein, they would as willingly
do it as you? Why then, as I have shewed you, our refusal to hold
communion with them is without a ground from the word of God. But
can you commit your soul to their ministry, and join with them in
prayer; and yet not count them meet for other gospel privileges?
I wold know by what scripture you do it? Perhaps you will say, I
commit not my soul to their ministry, only hear them occasionally
for trial. If this be all the respect thou hast for them and their
ministry, thou mayest have as much for the worst that pisseth
against the wall. But if thou canst hear them as God's ministers,
and sit under their ministry as God's ordinance; then shew me where
God hath such a gospel ministry, as that the persons ministering
may not, though desiring it, be admitted with you to the closest
communion of saints. But if thou sittest under their ministry for
fleshly politic ends, thou hearest the word like an atheist, and
art thyself, while thou judgest thy brother, in the practice of
the worst of men. But I say, where do you find this piece-meal
communion with men that profess faith and holiness as you, and
separation from the world. If you object, that my principles lead
me to have communion with all; I answer with all as afore described;
if they will have communion with me.
Object. Then you may have communion with the members of antichrist.
Ans. If there be a visible saint yet remaining in that church;
let him come to us, and we will have communion with him.
Quest. What, though he yet stand a member of that sinful number,
and profess himself one of them.
Ans. You suppose an impossibility; for it cannot be that, at the
same time, a man should visibly stand a member of two bodies
diametrically opposite one to another. Wherefore it must be supposed,
that he who professeth himself a member of a church of Christ,
must forthwith, nay before, forsake the antichristian one. The
which if he refuseth to do, it is evident he doth not sincerely
desire to have fellowship with the saints.
[Quest.] But he saith he cannot see that that company to which
you stand opposite, and conclude antichristian, is indeed the
antichristian church.
[Ans.] If so, he cannot desire to join with another, if he know
them to be professedly and directly opposite. I hold therefore
to what I said at first; That if there be any saints in the
antichristian church, my heart, and the door of our congregation
is open to receive them, into closest fellowship with us.
Object. But how if they yet retain some antichristian principles.
Ans. If they be such as eat out the bowels of a church, so soon as
they are detected he must either be kept out, while out, or cast
out, if in: for it must be the prudence of every community to
preserve its own unity with peace and truth: the which the churches
of Christ may do; and yet as I have shewed already, receive such
persons as differ upon the point of water baptism. For the doing
or not doing of that neither maketh nor marreth the bowels or
foundation of church communion.
Object. But this is receiving for opinion sake; as before you said
of us.
Ans. No; we receive him for the sake of Christ, and grace, and
for our mutual edification in the faith; and that we respect
not opinions, I mean in lesser matters, 'tis evident; for things
wherein we differ are no breach of communion among us; we let
every man have his own faith in such things to himself before God.
I NOW COME TO A SHORT APPLICATION.
I. Keep a strict separation, I pray you, from communion with the
open profane; and let not man use his liberty in church relation
as an occasion to the flesh; but in love serve one another. 'Looking
diligently--lest any root of bitterness--[any poisonful herb (Deut
29:18)] spring up trouble you, and thereby many be defiled' (Heb
12:15). And let those that before were reasons for my separation,
be motives to you to maintain the like: and remember that when
men have said what they can for a sinful mixture in the worship
of God; the arm of the Lord is made bare against it.
II. In the midst of your zeal for the Lord, remember that the
visible saint is his; and is privileged in all those spiritual
things that you have in the word and live in the practice of, and
that he is to partake thereof, according to his light therein.
Quarrel not with him about things that are circumstantial; but
receive him in the Lord, as becometh saints: if he will not have
communion with you, the neglect is his, not yours. But saith
the open profane, why cannot we be reckoned saints also? We have
been christened, we go to church, we take the communion.[20] Poor
people! This will not do; for so long as in life and conversation
you appear to be open profane, we cannot, unless we sin, receive
you into our fellowship: for by your ungodly lives you shew that
you know not Christ; and while you are such by the word, you are
reputed but beasts: now then judge yourselves, if it be not a
strange community that consisteth of men and beasts: let beasts
be with the beasts, you know yourselves do so; you receive not
your horse nor your hog to your table, you put them in a room by
themselves. Besides I have shewed you before, that for many reasons
we cannot have communion with you.
(1.) The church of God must be holy (Lev 11:44, 19:2, 20:7; 1
Peter 1:15,16; Isa 26:2; Psa 118:20; Eze 43:12, 44:9; Isa 52:11).
(2.) The example of the churches of Christ before, hath been a
community of visible saints (Rom 1:7; 1 Cor 1:2; Eph 1:1; Col
1:2; 1 Thess 1:1; 2 Thess 1:1-5). Poor carnal man, there are many
other reasons urged in this little book, that shew why we cannot
have communion with thee: not that we refuse of pride or stoutness,
or because we scorn you as men. No, we pity you, and pray to God
for you; and could, if you were converted, with joy receive you
to fellowship with us: Did you never read in Daniel, That iron
is not mixed with miry clay? (2:43). No more can the saints with
you, in the worship of God, and fellowship of the gospel, When
those you read of in the fourth of Ezra, attempted to join in temple
work with the children of the captivity; what said the children
of Judah? 'Ye have nothing to do with us to build an house unto
our God; but we ourselves together will build unto the Lord God
of Israel,' &c (Eze 4:3).
I return now to those that are visible saints by calling, that
stand at a distance one from another, upon the accounts before
specified: Brethren; CLOSE; CLOSE; be one, as the Father in Christ
is one.
1. This is the way to convince the world that you are Christ's,
and the subjects of one Lord; whereas the contrary makes them
doubt it (John 13:34,35, 17:23). 2. This is the way to increase
love; that grace so much desired by some, and so little enjoyed
by others (2 Cor 7:15). 3. This is the way to savour and taste
the Spirit of God in each other's experience; for which if you
find it in truth you cannot but bless, if you be saints, the name
of our Lord Jesus Christ (1 Thess 1:2-4). 4. This is the way to
increase knowledge, or to see more in the word of God: for that
may be known by two; that is not seen by one (Isa 52:8). 5. This
is the way to remove secret jealousies and murmurings one against
the other: yea this is the way to prevent much sin, and greatly
to frustrate that design of hell (Prov 6:16-19). 6. This is the
way to bring them out of the world into fellowship that now stand
off from our gospel privileges, for the sake of our vain janglings.
7. This is the way to make antichrist shake, totter, and tremble
(Isa 11:13,14). 8. This is the way to leave Babylon as an habitation
for devils only; and to make it a hold for foul spirits, and a
cage only for every unclean and hateful bird. 9. This is the way
to hasten the work of Christ's kingdom in the world; and to forward
his coming to the eternal judgment. 10. And this is the way to
obtain much of that, WELL DONE, GOOD AND FAITHFUL SERVANT, when
you stand before his face. [In the words of Paul] 'I beseech you,
brethren, suffer the word of exhortation: for I have written a
letter unto you in a few words' (Heb 13:22).
FOOTNOTES:
1. It is much to be regretted that these books, in common withall
Mr. Bunyan's Works, were grossly corrupted in the text in all the
editions published since 1737,--'poor peace indeed,' was changed
to 'pure peace indeed'; 'here is Rome enough,' meaning popery
enough, was altered to 'here is room enough'; 'Baptist,' was
printed 'Papist,' &c., &c.: all the typographical errors have now
been carefully corrected by Bunyan's editions.
2. Reply to Kinghorn. 1818, p. xii.
3. King Charles the 2nd, about a year after this time, pardoned
near five hundred Quakers, who had been languishing in prison for
not attending the church service. Upon this Mr. Bunyan, and his
fellow prisoners at Bedford, petitioned for liberty, and at a
court of privy council at Whitehall, the 17th May, 1672, present,
the King and twenty-four of his councillors, the following minute
was made:--'Whereas, by order of the Board of the 8th instant,
the humble petition of John Penn, John Bunyan, John Dunn, Thomas
Haynes, Simon Haynes, and George Parr, prisoners in the goale of
Bedford, convicted upon several statutes for not conforming to
the rights and ceremonyes of the church of England, and for being
at unlawful meetings, was referred to the Sheriff of the county
of Bedford, who was required to certify this Board whether the
said persons were committed for the crimes in the said petition
mentioned, AND FOR NO OTHER; which he having accordingly done,
by his certificate dated the 11th instant. It was thereupon, this
day, ordered by his Ma(tie) in council, That the said petition and
certificate be (and are herewith) sent to his Ma(tie's) Attorney
General, who is authorized, and required, to insert them into the
general pardon to be passed for the Quakers.' This fully confirms
what Bunyan says as to the cause of his long and dangerous
imprisonment. It was for being absent from the state church and
worshipping God according to His will, as expressed in the Bible.
See Introduction to Pilgrim's Progress, Hansard Knollys edition.
4. 'To ascertain us,' in the 17th century meant 'to make us
confident,' 'to assure us.' 'It ascertaining me that I am one of
God's children.'--Hammond. Ed.
5. Eternal blessings on our Emmanuel, who faithfully performed
His promise of sending the Comforter to unlock the mysteries of
the kingdom of grace, and guide us into all truth: without His
powerful aid we can neither know or perform any thing to a good
or saving purpose.--Mason.
6. The gracious soul believes in Christ for justification, from
a sense of utter inability to obtain justification by works. This
is effected by the power of the Holy Spirit, the glorifier of
Jesus.--Mason.
7. Effectual calling is evidenced by the soul's love to God, in
his dear Son; a superior delight in Him, as a reconciled Father,
cleaving to Him, His ways, and people; and longing for the full
fruition and final enjoyment of Him in glory.--Mason.
8. How great is the delight of meeting in a foreign country, after
a long absence from home, with one who speaks your own language
and sympathizes with your national feelings. How much more strong
are those enjoyments arising from the communion of saints, while
travelling through an enemy's country, with difficult duties
to perform,--animated by a kindred spirit, and seeking the same
eternal home.--Ed.
9. The despising and disregarding the Holy Scriptures, rejecting
Jesus and the way of salvation by Him, especially after having
attained to the knowledge and conviction of the truth of it by
the gospel, is the unpardonable sin, and renders men obdurate and
impenitent.--Mason.
10. How strongly must have been the principle of humble submission
to the will of God implanted and rooted in Bunyan's mind. He writes
this peaceful advice from his dungeon, after twelve years' cruel
imprisonment for his love and obedience to the Saviour. It requires
a holy flame of Divine love to enable us to take the spoiling of
our goods joyfully; but how much more strongly must this principle
pervade the heart to enable us to suffer the loss of liberty,
deprived of the society of a much loved wife and family, and in
daily fear of an ignominious death! We cannot sufficiently admire
the grace of God in the sufferer, nor abhor the tyranny under
which he suffered.--Ed.
11. This idea is found in other of Bunyan's Works. Certainly the
mixture of saints and sinners in a national church established for
worldly purposes, must engender hypocrisy and pride, intolerance
and persecution. Such leaders in Satan's army were calculated
mightily to assist, if they were not the original cause, of the
overspreading of sin which called forth the flood to wash away.--Ed.
12. Bishop Hall describes a Christian indeed as 'having white hands
and a clean soul, fit to lodge God in; all the rooms whereof are
set apart for his holiness.'--Ed.
13. Submission to the disciples of a Christian church must be
voluntary, and not by the constraint of force or hypocrisy. In
Christ's church ALL must be free, and not a mixture of free-men
and the slaves of sin.--Ed.
14. What faithfulness and plain dealing is here. If any church
communicates with the profane it is offering sacrifice to the
devil.--Ed.
15. One of the most touching scenes in the Pilgrim's Progress
beautifully illustrates this fact. When Christian led Hopeful
into Bye-path Meadow, so that they fell into the hands of Giant
Despair, Hopeful says, 'I wold have spoke plainer, but that you
are older than I.' That whole scene manifests the most delicate
sensibility and christian feeling.--Ed.
16. How strange that pious men should have been prone to punish
their fellows for non-conformity in an outward sign. They themselves
were suffering inconceivable miseries under acts of uniformity in
rites and ceremonies. How applicable to the framers of such acts
of parliament are our Lord's words, 'Woe unto you, pharisees, who
whiten and garnish the outside of a sepulchre, while within it is
full of uncleanness, hypocrisy, and iniquity' (Matt 23).--Ed.
17. 'An implicit faith'; faith in things without inquiry, or in
things not expressed.--Ed.
18. 'These judgments we feel and groan under.' So frightful were
the persecutions of the dissenters by the church in 1670, that
the narrative says, 'The town [of Bedford] was so thin of people,
and the shops shut down, that it seemed like a place visited with
the pest, where usually is written upon the door, "Lord, have
mercy upon us."' Had the dissenters been united, the church would
not have dared to exercise such barbarities--men and women in
jails--some hanged for not going to church--all their goods swept
away, and their children perishing.--Ed.
19. The printer had inserted 'the cause'; Bunyan's manuscript was
'a cause.' See marginal note, in his Differences in Judgment.--Ed.
20. This is a much more extensive evil than many would credit. I
have met with these very expressions not only among the poor but
the rich. It is an awful delusion.--Ed.
***
DIFFERENCES IN JUDGMENT ABOUT WATER BAPTISM, NO BAR TO COMMUNION:
OR, TO COMMUNICATE WITH SAINTS, AS SAINTS, PROVED LAWFUL.
IN ANSWER TO A BOOK WRITTEN BY THE BAPTISTS, AND PUBLISHED BY MR.
T. PAUL AND MR. W. KIFFIN, ENTITLED, 'SOME SERIOUS REFLECTIONS
ON THAT PART OF MR BUNYAN'S CONFESSION OF FAITH, TOUCHING CHURCH
COMMUNION WITH UNBAPTIZED BELIEVERS.'
WHEREIN THEIR OBJECTIONS AND ARGUMENTS ARE ANSWERED, AND THE DOCTRINE
OF COMMUNION STILL ASSERTED AND VINDICATED. HERE IS ALSO MR. HENRY
JESSE'S JUDGMENT IN THE CASE, FULLY DECLARING THE DOCTRINE I HAVE
ASSERTED.
BY JOHN BUNYAN.
'Should not the multitude of words be answered? and should a man
full of talk be justified? should thy lies make men hold their
peace? and when thou mockest, shall no man make thee an
answer [unashamed?]'--Job 11:2, 3
London: Printed for John Wilkins, and are to be sold at his shop
in Exchange Alley, next door to the Exchange Coffee House, over
against the Royal Exchange, 1673.
Courteous Reader,
Be intreated to believe me, I had not set pen to paper about this
controversy, had we been let alone at quiet in our Christian
communion. But being assaulted for more than sixteen years, wherein
the brethren of the baptized way, as they had their opportunity,
have sought to break us in pieces, merely because we are not, in
their way, all baptized first: I could not, I durst not, forbear
to do a little, if it might be, to settle the brethren, and to
arm them against the attempts, which also of late they begin to
revive upon us. That I deny the ordinance of baptism, or that
I have placed one piece of an argument against it, though they
feign it, is quite without colour of truth. All I say is, That the
church of Christ hath not warrant to keep out of their communion
the Christian that is discovered to be a visible saint by the
word, the Christian that walketh according to his light with God.
I will not make reflections upon those unhandsome brands that my
brethren have laid upon me for this, as that I am a machivilian,
a man devilish, proud, insolent, presumptuous, and the like,
neither will I say as they, The Lord rebuke thee; Words fitter
to be spoken to the devil than a brother. But reader, read and
compare; lay aside prejudice and judge. What Mr. Kiffin hath done
in the matter I forgive, and love him never the worse, but must
stand by my principles because they are peaceable, godly, profitable,
and such as tend to the edification of my brother, and as I believe
will be justified in the day of judgment.
I have also here presented thee with the opinion of Mr. Henry Jesse,
in the case, which providentially I met with as I was coming to
London to put my papers to the press; and that it was his judgment
is asserted to me, known many years since to some of the Baptists,
to whom it was sent, but never yet answered; and will yet be
attested if need shall require. Farewell.
Thine in all Christian service, according to my light and power,
JOHN BUNYAN.
DIFFERENCES IN JUDGMENT ABOUT WATER BAPTISM, NO BAR TO COMMUNION.
Sir,
Your seemingly serious reflections upon that part of my plain-hearted
confession of faith, which rendereth a reason of my freedom
to communicate with those of the saints and faithful who differ
from me about water baptism; I have read and considered, and have
weighed them so well as my rank and abilities will admit me to
do. But finding yours, if I mistake not, far short of a candid
replication, I thought [it] convenient, not only to tell you of those
impertinencies everywhere scattered up and down in your book; but
also, that in my simple opinion, your rigid and church-disquieting
principles are not fit for any age and state of the church.
But before I enter the body of your book, give me leave a little
to discourse you about your preamble to the same, wherein are two
miscarriages unworthy your pretended seriousness, because void of
love and humility. The first is, In that you closely disdain my
person because of my low descent among men, stigmatising me for a
person of THAT rank, that need not to be heeded or attended unto.[1]
Ans. What it is that gives a man reverence with you, I know not;
but for certain. He that despiseth the poor reproacheth his Maker;
yet, 'a poor man is better than a liar.' To have gay clothing, or
gold rings, or the persons that wear them in admiration; or to be
partial in your judgment, or respects, for the sake, or upon the
account of, flesh and blood, doubtless convicteth you to be of
the law a transgressor, and not without partiality, &c., in the
midst of your seeming sanctity.
Again, you say, 'I had not meddled with the controversy at all, had
I found any of parts that would divert themselves to take notice
of YOU.'
Ans. What need you, before you have shewed one syllable of a
reasonable argument in opposition to what I assert, thus trample
my person, my gifts, and grace, have I any, so disdainfully under
your feet? What kind of a YOU am I?[2] And why is MY rank so
mean, that the most gracious and godly among you, may not duly
and soberly consider of what I have said? Was it not the art of
the false apostles of old to say thus? To bespatter a man, that
his doctrine might be disregarded. 'Is not this the carpenter?'
And, 'His bodily presence is weak and his speech contemptible'
(1 Cor 10:10), did not use to be in the mouths of the saints; for
they knew that 'the wind bloweth where it listeth' (John 3:8).
Neither is it high birth, worldly breeding, or wealth; but electing
love, grace, and the wisdom that comes from heaven, that those
who strive for strictness of order in the things and kingdom of
Christ, should have in regard and esteem (James 3:17). Need I read
you a lecture? 'Hath not God chosen the foolish,--the weak,--the
base, yea, and things which are not, to bring to nought things
that are?' (1 Cor 1:27,28). Why then do you despise my rank, my
state, and quality in the world?
As for my confession of faith, which you also secretly despise.
If it be good and godly, why may it not be accepted? If I have
spoken evil, bear witness of the evil; but if well, why smitest thou
me? If you, and the brethren of your way, did think it convenient
to shew to the world what you held; if perhaps by that means you
might escape the person: why might not I, after above eleven years'
endurance there, give the world a view of my faith and practice;
if peradventure, wrong thoughts, and false judgments of me, might
by that means be abated, and removed. But you suggest; I did it,
because I was so willing to be known in the world by my SINGULAR
faith and practice.[3] How singular my faith and practice is, may
be better known to you hereafter: but that I did it for a popular
applause and fame, as your words seem to bear, for they proceed
from a taunting spirit, that will be known to you better in the
day of God, when your evil surmises of your brother, and my designs
in writing my book, will be published upon the house-tops (Luke
12:1-4).
And even now, before I go any further, I will give you a touch of
the reason of my publishing that part thereof which you so hotly
oppose. It was because of those continual assaults that the rigid
brethren of your way, made, not only upon this congregation, to
rend it; but also upon many others about us. If peradventure they
might break us in pieces, and draw from us disciples after them.
Assaults, I say, upon this congregation by times, for no less than
these sixteen or eighteen years. Yea, myself they have sent for,
and endeavoured to persuade me to break communion with my brethren;
also with many others they have often tampered, if haply their
seeds of division might take. Neither did they altogether fail of
their purpose, for some they did rend and dismember from us; but
none but those, of whom now they begin to be ashamed. The judgment
of God so following their design, that the persons which then
they prevailed upon, are now a stink, and reproach to religion.
Neither were these spirits content with that discord they did sow
among us, but they proceeded to seize upon others. But to pass
these. The wild, and unsound positions they have urged to maintain
their practice, would be too large here to insert. Now, Sir, to
settle the brethren, the brethren of our community, and to prevent
such disorders among others, was the cause of my publishing my
papers: and considering my concern in the house of God, I could do
no less than to give them warning, 'That every man might deliver
his soul.'
You proceed, saying, 'It is my liberty, as well as others into whose
hands it falls, to weigh what you have said in truth's balance,
and if it be found too light, to reject it whether you will or
no.'
Ans. Do but grant me, without mocking of me, the liberty you desire
to take, and God helping me, I desire no more [than] to shift for
myself among you. As to your saying, that I proudly and imperiously
insult, because I say they are 'babes and carnal, that attempt
to break the peace and communion of churches, though upon better
pretences than water.' You must know I am still of that mind, and
shall be, so long as I see the effects that follow, viz. The breach
of love, taking off Christians from the more weighty things of
God; and to make them quarrel and have heart-burnings one against
another.
Where you are pleased to charge me with raging, for laying those
eighteen particular crimes to the charge of such who exclude
Christians from church communion, and debar them their heaven-born
privileges, for the want of that, which yet God never made the
wall of division between us. I say, when you can prove, That God
hath made water baptism that wall, and that the stress of the after
eighteen charges lie wholly and only in that; then you may, time
enough, call my language such as wanteth charity: but I question
though that was granted, whether your saying, I RAGE, will be
justified in the day of judgment.
My great noise, as you call it, about an initiating ordinance,
you say, you shall take no notice of.
Ans. 1. Although you do not, I must: For if baptism be not that,
but another; and if visible saints may enter into fellowship by
that other, and are nowhere forbidden so to do, because they have
not light into water baptism: it is of weight to be considered by
me; yea, and of others too who are unprejudiced. 2. How ignorant
you are of such as hold it the initiating ordinance I know not:
nor how long you have been of that persuasion I know not. This I
know, that men of your own party, as serious, godly, and it may be,
more learned than yourself, have within less than this twelve-month
urged it. Mr. D. in my hearing, did from Romans 6:1, 2 in the
meeting in Lothbury affirm it: also my much esteemed Mr. D. A.[4]
did twice in a conference with me assert it. 3. But whatever you
say, whether for, or against, 'tis no matter; for while you deny
it be the entering ordinance, you account it the wall, bar, bolt,
and door; even that which must separate between the righteous
and the righteous; nay, you make want of light therein, a ground
to exclude the most godly your communion, when every novice in
religion shall be received into your bosom, and be of esteem with
you because he hath, and from what ground God knows, submitted to
water baptism.
I am glad that you conclude with me what is the initiating ordinance:
but withal, give me leave to correct, as I think, one extravagant
expression of yours. You say, 'It is CONSENT on all hands and
NOTHING else, that makes them members of particular churches, and
not faith and baptism.' You might have stopped at, and nothing
else, you need not in particular have rejected faith: your first
error was bad enough: what, NOTHING else but consent? What, not so
much as a respect to the matter or end? Why then are not all the
communities of all the highwaymen in the land, truly constituted
churches of Christ; unless you can prove that they hold together,
but not by consent? What? consent and nothing else? But why do
YOU throw out FAITH? why, I throw out baptism; which because you
cannot as to the case in hand fetch in again, therefore out must
faith go too. Your action is much like that harlot's, that stood
to be judged by Solomon, who because her own child was dead, would
have her neighbour's killed also (1 Kings 3:26). Faith, Sir, both
in the profession and confession of it, is of immediate and also
absolute concern, even in the very act of the church's reception,
of this or another member. Throw out faith, and there is no such
thing as a Christian, neither visible nor invisible. You ought
to receive no man, but upon a comfortable satisfaction to the
church, that you are now receiving a believer. Faith, whether it
be savingly there or no, is the great argument with the church in
receiving any: we receive not men as men, but the man immediately
under that supposition; He hath faith, he is a Christian. Sir,
consent simply, without faith, makes no man a member of the church
of God: because then would a church not cease to be a church,
whoever they received among them. Yea, by this assertion you have
justified the church of Rome itself, to be to this day both good,
and godly, unless you can prove that they did at first, and do
now receive their unbelieving members, without their own consent.
The church hath no such liberty to receive men without respect to
faith; yea, faith and holiness must be the essentials, or basis,
upon, and for the sake of which you receive them: holiness, I say,
yet not such as is circumstantial, but that which is such in the
very heart of it: pray you in your next therefore word it better,
lest while you slight and trample upon me, you stand before all,
blame-worthy yourself.
The scriptures you speak of, I did not in my first produce to
shew persons unbaptized [in water] might hold communion with the
church, though I am fully convinced they may, but to shew, that
knowledge of those persons, of their faith and holiness in general,
ought first to be shewed to the church, before she can lawfully
receive them (Acts 9:26-31; 1 Cor 16:10; 2 Cor 8:23). As to
my answer to a question which you have of your's corrupted, and
then abused: I tell you again, That a discovery of the faith and
holiness, and a declaration of the willingness of a person to subject
himself to the laws and government of Christ in his church, is a
ground sufficient to receive such a member.
But you descant; Is baptism one of the laws of Christ?
Ans. It is none of those laws, neither any part of them, that the
church, as a church, should shew her obedience by. For albeit that
baptism be given by Christ our Lord to the church, yet not for
them to worship him by as a church. Shew me what church-ordinance
it is; and when, or where the church, as a church, is to practise
it, as one of those laws and appointments that he hath commanded
his church to shew to him her obedience by. Again, That submitting
to water baptism, is a sign or note, that was ever required by
any of the primitive churches, of him that would hold fellowship
with them; or that it infuseth such grace and holiness into those
that submit thereto, as to capacitate them for such a privilege;
or that they did acknowledge it a sign thereof, I find not in all
the Bible.
I find not, as I told you in my first, that baptism is a sign to
any, but the person that is baptized (Col 2:12; Rom 6:1-4; 1 Cor
15:29; Acts 2:38, 22:16). The church hath her satisfaction of the
person, from better proof (1 Peter 3:21).
I told you also, That baptism makes thee no member of the church,
neither doth it make thee a visible saint: It giveth thee therefore,
neither right to, nor being of membership at all. Why, Sir, did you
not answer these things? but slip them with others, as if you were
unconcerned; troubling your reader with such kind of insinuations,
as must needs be unsavoury to godly ears. You make the moral law
none of Christ's but Moses'; not the son's but the servant's; and
tell me, because I plead for faith and holiness, according to moral
duties gospelized, (they are my words) whereby we ought to judge
of the fitness of members; that therefore Moses is more beholden
to me than Christ.
Sir, know you not yet, that a difference is to be put betwixt
those rules that discover the essentials of holiness, and those
that in themselves are not such; and that that of faith and the
moral law is the one, and baptism, &c. the other. Is not love to
God, abhorrence of idols, to forbear blaspheming, to honour our
parents, to do no murder, to forbear theft, not to bear false
witness, nor covet, &c. are not (I say) these the precepts of the
Lord Jesus, because delivered by Moses? Or, are these such as may
better be broken, than for want of light to forbear baptism with
water? Or, doth a man while he liveth in the neglect of these,
and in the mean time bustle about those you call gospel commands,
most honour Christ, or best fit himself for fellowship with the
saints? Need I tell you, That the faith of Christ, with the ten
commandments, are as much now gospel commands as baptism; and
ought to be in as much, and far more respect with the holy ones
than that, or other the like.[5]
Yea, shall I tell you, That baptism will neither admit a man into
fellowship, nor keep him there, if he be a transgressor of a moral
precept; and that a man who believeth in Jesus, and fulfilleth
the royal law, doth more glorify God, and honour religion in the
world, than he that keepeth, if there were so many, ten thousand
figurative laws. As to those commands that respect God's instituted
worship in a church, as a church, I have told you that baptism is
none of them, and you have been driven to confess it. The church
then must first look to faith, then to good living according to the
ten commandments; after that she must respect those appointments
of our Lord Jesus that respects her outward order and discipline,
and then she walks as becomes her, sinning if she neglecteth
either; sinning if she overvalueth either. But why did you not
answer those tests I produced for the strengthening of my argument
(Rom 14:17,18; Deut 27:47; James 2:8-12; 1 Cor 9:21, 5:9-11; Gal
6:15,16; Phil 3; 1 Tim 1:9-11; Acts 20:28-32; Rom 13:13; James 4:11;
1 Cor 5:12). Deal fairly; Answer those texts, with the argument
made upon them; and when you have after a godly manner done that,
you may the more boldly condemn.
You tell me, that I say, 'None ever received baptism without light
therein.'
What if I did? (as I did not) but you grant it: and now I will ask
you, and pray deal fairly in your answer. May a man be a visible
saint without light therein? May he have a good conscience without
light therein? And seeing that baptism is none of the worship that
Christ instituted in his church for them to practice as a church,
must he be kept dark about all other things concerning the worship
of God in his church, until he receive light therein?
You have answered already, 'That they ought to be ashamed, and
to repent of that abomination [their sprinkling] BEFORE they come
to have a sight of the pattern of the house of God, the goings
in and the comings out thereof' (Eze 43:10,11). But, Sir, where
do you find that want of light in water baptism, or because a
man hath been sprinkled, that he is to be kept dark in all other
temple-institutions, till he be ashamed and repent of that? Pray
produce the texts, for Ezekiel helps you nothing: he speaks only
of the pattern of the house, the goings out, and comings in thereof.
As for the coming in, you have already confessed, That baptism is
not the entering ordinance. And as for the worship that Christ
hath instituted in his church, as a church, I say, (and you also
have said it) baptism is none of the forms thereof, none of the
ordinances thereof, none of the laws thereof; for baptism is, as
to the practice of it, that which is without the church, without
the house of God.[6] Then by your own text, if a man do repent
him of his christening in his childhood, he may be received into
fellowship without submitting to baptism: but I will not strain
you too far.
You add, 'Is it a person's light that giveth being to a precept?'
Ans. Who said it? Yet it is his light and faith about it, that
can make him to do it acceptably.
You ask again, 'Suppose men plead want of light in other commands?'
Ans. If they be not such, the forbearance of which, discapacitates
him of membership, he may yet be received to fellowship.
'But what if a man want light in the supper?'
Ans. There is more to be said in that case than in the other: for
that is a part of that worship which Christ hath instituted for
his church, to be conversant in as a church; presenting them as
such, with their communion with their Head, and with one another
as members of him. 'The cup of blessing which we bless, is it not
the communion of the blood of Christ? The bread which we break,
is it not the communion of the body of Christ? For we being many
are one bread, and one body; for we are all partakers of that one
bread' (1 Cor 10:16,17). Wherefore this being a duty incumbent
on the church, as a church; and on every member of that body as
such, they are obliged in that case more closely to deal with the
members, than in that wherein they are not so concerned; and with
which as such, they have nothing to do. No man baptizeth by virtue
of his office in the church; no man is baptized by virtue of his
membership there.
'But what if a man want light in his duty to the poor?'
Ans. If he doth, God must give it him; I mean to know his duty
as a church member. Now I will add, but what if he that can give
a shilling, giveth nothing? I suppose all that the church can do
in that case, is but to warn, to exhort, and charge him, and to
shew him his duty: and if he neglect, to shew him, that 'He which
soweth sparingly, shall reap also sparingly' (2 Cor 9:6). But to
cut a man off for this, as you forwardly urge, would argue that
church, at least I think so, a little too bold with so high and
weighty a censure. I plead not here for the churl, but seek to
allay your heat: and should it be granted that such deserve as
you would have it, this makes no matter to the case in hand. Now
whereas you suggest, 'That moral evils are but sins against men,'
you are too much unadvised: the moral evil, as you call it,
whether you respect the breach of the first or second table, is
first and immediately a sin against God; and more insufferable, yea
and damnable, than for a man for want of light to forbear either
baptism or the Lord's Supper.
But say you, 'We have now found an advocate for sin against God,
in the breach of one of HIS holy commands?'
Ans. As if none of the moral precepts were HIS. But, Sir, who have
I pleaded for, in the denial of any one ordinance of God? Yea, or
for their neglect of it either? What I say, is but that men must
have light, that they may not do in darkness, or Papist-like, live
by an implicit faith.
But I see you put no difference between an open breach of the
law, and a forbearing that which to him is doubtful. But I will
suppose a case: There is a man wants light in baptism, yet by
his neighbour is pressed to it: he saith he seeth it not to be
his duty; the other saith, he sins if he doth it not: now seeing
'whatsoever is not of faith is sin' (Rom 14:23); what should this
man do? If you say, let him use the means: I say so too. But what,
if when he hath used it, he still continueth dark about it; what
will you advise him now? If you bid him wait, do you not encourage
him to live in sin, as much as I do? Nay, and seeing you will
not let him for want of light in that, obey God in other his
institutions; what is it but to say, Seeing you live for want
of light in the neglect of baptism, we will make you, while you
continue so, live, though quite against your light, in the breach
of all the rest. And WHERE you are commanded thus, you may shew
the place when you find it.
Now where you urge, that you are one of them that say, 'The epistles
were writ to particular churches, and so serve nothing at all for
our kind of communion.' Urging further, 'That it will be difficult
for me to prove, that they were also directed to particular saints.'
Ans. I wish there were nothing harder, that were good for me to
do. But what should be the reason that our author, with others
of his opinion, should stickle so hard to prove [that] all the
epistles were wrote to particular churches? Why, because those
members were, as they think, every one baptized; and so the epistles
from which we fetch our arguments for the love and concord of
saints, to be only proper to themselves.[7] But if this be true,
there is virtue indeed, and more than ever I dreamed of, in partaking
of water baptism: for if that shall take away the epistles, and
consequently the whole Bible, from all that are not baptized;
then are the other churches, and also particular saints, in a very
deplorable condition. For he asketh me very devoutly, 'Whether
any unbaptized persons were concerned in these epistles?' But why
would they take from us the Holy Scriptures? Verily, that we might
have naught to justify our practice withal: for if the Scriptures
belong only to baptized believers, they then belong not to the
rest; and in truth, if they could persuade us to yield them this
grant, we should but sorrily justify our practice. But I would ask
these men, 'If the word of God came out from them? Or if it came
to them only?' (1 Cor 14:36). Or, whether Christ hath not given his
whole word to every one that believeth, whether they be baptized,
or in, or out of church fellowship (James 17:14). Or, whether every
saint in some sort, hath not the keys of the kingdom of heaven,
which are the Scriptures and their power? Would to God they
had learned more modesty, than thus to take from all others, and
appropriate to themselves, and that for the sake of their observing
a circumstance in religion, so high, and glorious a privilege.
But we will come a little to proof: what church will this author
find in Rome, that time the epistle was sent to the brethren
there, besides that church that was in Aquila's house, although
many more saints were then in the city? (Rom 16:5). Yea, the
apostle in his salutation at the beginning, embraceth them only
as brethren, without the least intimation of their being gathered
into fellowship: 'To all that be in Rome, beloved of God, called
to be saints: Grace to you,' &c. (1:7). To all there, to all
in that city, beloved of God, and that are converted to the Lord
Jesus Christ. A church there was in Aquila's house, and that
there were many more saints besides, is, and that by the text, as
manifest. Besides, considering the rules that are given them in
the 14th and 15th chapters about their receiving one another, doth
yet strongly suggest to me, that they were not yet in fellowship,
but as it were now about it, when Paul wrote his epistle to them.
The first epistle written to Corinth, was also wrote to all them
'that in every place call upon the name of Jesus Christ our Lord'
(1:2). But it will be hard work for our author to make it manifest,
that none in those days did call on the name of our Lord, but those
that were first baptized. The second epistle also, was not only
written to the church at Corinth, but also to 'all the saints which
were in all Achaia' (2 Cor 1:1). To the Galatians and Thessalonians
indeed, his salutation was only to the churches there: But the
three epistles before were as well to all other [saints]: As also
that to the Ephesians, Philippians, and Colossians, in which the
faithful and SAINTS in Christ Jesus were also every one comprehended.
Besides, to what particular church was the epistle to the Hebrews
wrote? Or the epistle of James? Both those of Peter, and the first
of John? Nay, that of John was wrote to some at that time out of
fellowship, 'that also may have fellowship with [us]' the church
(1:1-4). So that these brethren must not have all the scriptures.
We have then a like privilege with all saints, to use the scriptures
for our godly edifying, and to defend ourselves thereby, from the
assaults of those that would make spoil of us. But to pass this,
and come to the next.
You object for that I said, 'If water baptism [as the circumstances
with which the church was pestered of old] trouble the peace, and
wound the consciences of the godly, dismember and break their
fellowships; it is, although an ordinance, for the present prudently
to be shunned.' At this (as I said) you object, and say, 'Did I
ever find baptism a pest or plague to churches? And did ever God
send an ordinance to be a pest and plague to his people?'
I answer: I said not that God did send it for any such end at all;
God's ordinances are none of this in themselves: nor if used as,
and for the end for which God sent them. But yet both baptism,
and the supper of the Lord, have, by being wrested out of their
place, been a great affliction to the godly both in this and
other ages. What say you to breaking of bread, which the devil, by
abusing, made an engine in the hand of Papists, to burn, starve,
hang and draw thousands? What say you to John of Leyden? What
work did he make by the abuse of the ordinance of water baptism?
And I wish this age had not given cause, through the church-rending
spirits that some are possessed with, to make complaint of this
matter; who have also had for their engine the baptism with water.
Yea, yourself, Sir, so far as I can perceive, could you get but
the opportunity; yourself (I say) under pretence of this innocent
ordinance, as you term it, would not stick to make inroads,
and outroads too, in all the churches, that suit not your fancy,
in the land. For you have already been bold to affirm, 'That all
those that have baptized infants, ought to be ashamed and repent,
before they be showed the pattern of the house.' And what is this
but to threaten, that could you have your will of them, you would
quickly take from them their present church privileges, and let
them see nothing thereof, till those qualifications, especially
subjection to water baptism, was found to attend each of them.
As to the persons you speak of, 'Who have rent churches in pieces,
by making preaching by method, doctrine, reason and use, to be
anti-christian': Or, because they could not have other ministrations
performed after their fancies 'the imprudence of such with yourselves,
hath been heart-breaking to many a gracious soul; an high occasion
of stumbling to the weak, and a reproach to the ways of the Lord.'
That it may be prudently shunned, I referred you then for proof,
to what should be offered after: but at this you cry out, and so
pass it.
And now, reader, although this author hath thus objected against
some passages in this my first argument for communion with persons
unbaptized; yet the body of my argument he misseth and passeth over,
as a thing not worth the answering; whether because he forgot, or
because he was conscious to himself, that he knew not what to do
therewith, I will not now determine. 1. I effectually prove, 'That
baptism is not the initiating ordinance.' 2. I prove, 'That though
it was, yet the case may so fall out, that members might be received
without it.' 3. I prove, 'That baptism makes no man a visible
saint, nor giveth any right to church fellowship.' 4. I prove,
'That faith, and a life becoming the law of the ten commandments,
should be the chief and most solid argument with true churches to
receive saints to fellowship.'[8] 5. I prove, 'That circumcision
in the flesh, which was the entering ordinance of old, was a type
of circumcision in the heart,' &c. These things, with others, our
author letteth pass; although in the proof of them abideth the
strength of this first argument; to which I must entreat him in
his next, to cast his eye, and give fair answer; as also to the
scriptures on which each are built, or he must suffer me to say,
I am abused. Further, I make a question upon three scriptures,
Whether all the saints, even in the primitive times, were baptized
with water? to which also he answereth nothing; whereas he ought
to have done it, if he will take in hand to confute. The scriptures
are 1 Corinthians 1:14-16; Romans 6:3; Galatians 3:27. Yet were
they effectually answered, my argument is nothing weakened.
You come to my second argument, drawn from Ephesians 4:4-6. Upon
which a little more now to enlarge, and then to take notice of
your objection. The apostle then in that fourth of the Ephesians,
exhorteth the church there 'with all lowliness and meekness, with
long suffering, forbearing one another in love; endeavouring to
keep the unity of the spirit in the bond of peace' (vv 2,3). This
done, he presents them with such arguments, as might fasten his
exhortation to purpose upon them.
1. The first is, because the body is ONE; There is 'one body';
therefore they should not divide. For if the church of Christ be
a body, there ought not to be a rent or schism among them (1 Cor
12).
2. His second argument is, There is 'one spirit,' or one quickening
principle by which the body is made to live; for having asserted
before that Christ hath indeed a body, it was meet that he showed
also, that this body hath life, and motion. Now that life, being
none other, than that nourishment, or spirit of life, from which
'the whole body fitly joined together and compacted by that which
every joint supplieth, according to the effectual working of the
measure in every part, maketh increase of the body unto the edifying
of itself in love' (Eph 4:16). Now this spirit, being first, and
chiefly, in the head, therefore none other but those that hold the
head can have this nourishment ministered to them: besides, this
is the spirit that knits the body together, and makes it increase
with the increase of God (Col 2:19). This is 'the unity of the
spirit' which he before exhorts them to keep.
3. The third argument is, Because their hope is also but one. 'Even
as ye are called [saith he] in one hope of your calling': as who
should say, My brethren, if you are called with one calling, if
your hope, both as to the grace of hope, and also the object, be
but one: if you hope for one heaven, and for one eternal life:
then maintain that unity of the spirit, and hope, while here, in
love, 'and the bond of peace' (Eph 4:3).
4. The fourth argument is, There is 'one Lord,' or husband, or prince,
to whom this church belongs: therefore if we have husbands, but
one, Lord and prince but one, let us not read into many parties,
as if we had many husbands, lords, and princes, to govern us,
as his wife, his house, and kingdom. 'Is Christ divided?' (1 Cor
1:13).
5. The fifth argument is, There is 'one faith,' by which we all
stand justified by one Lord Jesus Christ; 'one faith' by which we
escape the wrath of God; 'one faith' by which only they that have
it are blessed; yea, seeing there is but 'one faith,' by which
we are all put into one way of salvation, let us hold together as
such.
6. The sixth argument is, There is 'one baptism.' Now we are come
to the pinch, viz., Whether it be that of water, or no? which
I must positively deny. (1.) Because water baptism hath nothing
to do in a church, as a church; it neither bringeth us into the
church, nor is any part of our worship when we come there; how then
can the peace and unity of the church depend upon water baptism?
Besides, he saith expressly, It is the 'unity of the spirit,' not
water, that is here intended: and the arguments brought to enforce
it, are such as wholly and immediately relate to the duty of the
church, as a church. (2.) Further, That other text, that treateth
of our being baptized into a body, saith expressly it is done by
the spirit: 'For by one spirit are we all baptized into one body'
(1 Cor 12:13). Here is the church presented as under the notion
of 'one body'; here is a baptism mentioned, by which they are
brought, or initiated into this body: Now that this is the baptism
of water, is utterly against the words of the text; 'For by one
spirit are we all baptized into one body.' Besides, if the baptism
here be of water, then is it the initiating ordinance; but the
contrary I have proved, and this author stands by my doctrine.
So then, the baptism here respecting the church as one body, and
water, having nothing to do to enter men into the church, nor to
command them to practise it as a church, in order to their peace
or communion, or respecting the worship of God as such: and (I say
again) the baptism in the sixth argument, being urged precisely
for no other purpose, but with respect to the church's peace as
a body; it must needs be THAT baptism, by virtue of which, they
were initiated, and joined together in one; and that baptism being
only that which the Spirit executeth; this therefore is that one
baptism.
7. The other argument is also effectual; there is 'One God and
Father of all, who is above all, and through all, and in you
all' (Eph 4:6). If we are 'one body'; if to it there be but 'one
spirit'; if we have but 'one hope, one faith,' and be all baptized
by 'one spirit' into that 'one' body; and if we have but 'one
Lord, one God,' and he in every one of us; let us be also 'one':
and let them that are thus qualified, both join together, and hold
in one.
But our author against this, objecteth, That, 'now I employ my pen
against every man; and give the lie to all expositors, for they
hold this one baptism, to be none other than that of water.'[9]
Ans. What if I should also send you to answer those expositors
that expound certain scriptures for infant baptism, and that by
them brand us for anabaptists; must this drive you from your belief
of the truth? EXPOSITORS I reverence, but must live by mine own
faith (Habb 2:4). God hath no where bound himself to them more
than to others, with respect to the revelation of his mind in his
word. But it becomes not you to run thus to expositors, who are,
as to your notions in many things, but of yesterday: 'to the law,
and to the testimony' (Isa 8:20): for 'Out of the mouth of babes'
the Lord hath 'ordained strength' (Psa 8:2).
But you bid me tell you, 'What I mean by spirit baptism?'
Ans. Sir, you mistake me, I treat not here of our being baptized
with the Spirit, with respect to its coming from heaven into us;
but of that act of the spirit, when come, which baptizeth us into
a body or church. It is one thing to be baptized with the Spirit
in the first sense; and another to be baptized by it in the sense
I treat of: for the Spirit to come upon me, is one thing; and
for that when come, to implant, embody, or baptize me into the
body of Christ, is another. Your question therefore is grounded
on a mistake, both of my judgment, and the words of the apostle.
Wherefore thus I soon put an end to your objections. For the
Spirit to come down upon me, is one thing; and for the Spirit to
baptize, or implant me into the church, is another: for to be
possessed with the spirit, is one thing; and to be led by that
spirit, is another. I conclude then; seeing the argument taken
from that one baptism, respecteth church fellowship properly;
and seeing water baptism meddleth not with it as such; it is the
other, even that in 1 Corinthians 12:16 that is here intended,
and no other.
But you add, 'If nothing but extraordinary gifts are called the
baptism of the Spirit in a strict sense; then that baptism (1 Cor
12) must be water baptism, as well as that in the Ephesians.'
Hold: you make your conclusions before you have cause; first, prove
that in the Ephesians to be meant of water baptism, and that the
baptism in 1 Corinthians 12:16 is the baptism you would have it;
and then conclude my argument void. That it is the baptism of the
Holy Ghost according to the common notion, I say not; for you to
assert it is the baptism of water, gives the lie to the text: but
that it is an act of the Holy Ghost, baptizing the saints into
a body, or church, you will hardly be able to make the contrary
appear to be truth. 'But behold, while here you would have this
to be baptism with water, how you contradict and condemn your own
notion: you say water baptism is not the entering ordinance; yet
the baptism here is such as baptizeth us into a body: wherefore
before you say next time that this in 1 Corinthians 12:16 is meant
of water baptism; affirm that water baptism is the initiating or
entering ordinance, that your opinion and doctrine may hang better
together.'
We come to my third argument; which is to prove, that it is lawful
to hold church communion with the godly sincere believer, though
he hath not be baptized with water, because he hath the DOCTRINE
of baptisms (Heb 6:2). Which doctrine I distinguish from the
practice of it; the doctrine being that which by the outward sign
is presented to us; or which by the outward circumstance of the
act is preached to the believer, viz., the death of Christ, my
death with Christ; also his resurrection from the dead, and mine
with him to newness of life. 'This our author calleth one of the
strangest paradoxes that he hath LIGHTLY observed.'
Ans. How light he is in his observation of things, I know not; this
I am sure, the apostle makes mention of the doctrine of baptisms;
now that the doctrine of a man, or ordinance, is the signification
of what is preached, is apparent to very sense. What is Christ's
doctrine, Paul's doctrine, scripture doctrine, but the truth couched
under the words that are spoken? so the doctrine of baptism, yea
and the doctrine of the Lord's supper, are those truths or mysteries
that such ordinances preach unto us. And that the doctrine of
baptism, in this sense, is the great end for which that, and the
Lord's supper, was instituted, is apparent from all the scriptures:
it is that which the apostle seeketh for in that eminent sixth
of the Romans, 'Know ye not that so many of us as were baptized
into Jesus Christ, were baptized into his death? Therefore we are
buried with him by baptism into death: that like as Christ was
raised up from the dead by the glory of the Father, even so we
also should walk in newness of life. For if we have been planted
together in the likeness of his death, we shall be also in the
likeness of his resurrection' (3-5). What is here discoursed, but
the doctrine of or that which baptism teacheth; with an intimation;
that that was the chief, for the sake of which that shadow was
instituted; as also that they that have the doctrine, or that
which is signified thereby, they only must reign with Christ.
Again, This is that which he seeketh for among the Corinthians;
'If the dead rise not at all,' [saith he], 'why then were you
baptized for the dead?' (1 Cor 15:29). Why then were you baptized?
What did baptism teach you? What doctrine did it preach to you?
further, 'Buried with him in baptism, wherein also ye are risen
with him through the faith of the operation of God, who hath raised
him from the dead' (Col 2:12). What is here in chief asserted,
but the doctrine only which water baptism preacheth? with an
intimation, that they, and they only, are the saved of the Lord,
that have heard, received, and that live in this doctrine.
The same may be said of the Lord's supper, it also hath its
doctrine. But against this our author objecteth, saying, 'That
this is called the doctrine of baptism, I am yet to learn.'
Ans. Your ignorance of the truth makes it not an error: but I pray
you, what is the doctrine of baptism, if not that which baptism
teacheth, even that which is signified thereby? As that is the
doctrine of Christ, and the scriptures; which he and they teach
as the mind of God.
But you say, 'I took the doctrine of baptism to be the command
that a believer should be baptized, for such ends as the gospel
expresseth.'
Ans. To assert that a figurative ordinance is of God, is one thing;
but the doctrinal signification of that ordinance is another. A
man may preach the command, yet none of the doctrine which baptism
preacheth. The doctrine lieth not in the command, but the mystery
discovered to faith, by the act.
You object, 'If the resurrection be the doctrine of baptism, why
doth the apostle make that, and the doctrine of baptism, things
distinct, in Hebrews 6.'
Ans. The resurrection simply considered, is not the doctrine of
baptism, but Christ's, and mine by him. Besides, there is more in
it than the mystery of this resurrection; there is my death first,
and then my rising with him.
But you add, 'Under the law, all the sacrifices of that dispensation,
with their sabbaths, were types of that Christ, who was the substance
of all those ceremonies. If any of them then that professed faith
in the Messias to come, should upon scruples, or want of pretended
light, neglect the whole, or part of that typical worship; why
may not a man say of them, as this advocate of the practice under
debate, they had the richer and better sacrifice.'
Ans. First, that the brethren which refuse to be baptized, as
you and I would have them, refuse it for want of pretended light,
becomes you not to imagine, unless your boldness will lead you
to judge, that all men want sincerity, that come not up to our
judgment. Their conscience may be better than either yours or mine;
yet God, for purposes best known to himself, may forbear to give
them conviction of their duty in this particular. But what, because
they are not baptized, have they not Jesus Christ? Or, must we
now be afraid to say that Christ is better than water baptism?[10]
Yea, God himself for the sake of this better thing, hath suffered
in his church a suspension of some of his ordinances, yet owned
them for his truly constituted congregation. What say you to the
church in the wilderness? I touched you with it in my first, but
perceive you listed not to meddle therewith. That church received
members, the way which was not prescribed by, but directly against
the revealed mind of God; yet stood a true church, their members
true members; also that church in that state, was such before
whom, among whom, and to whom God continually made known himself
to be their God, and owned them for his peculiar treasure.
And now I am fallen upon it, let me a little enlarge: this church,
according to the then instituted worship of God, had circumcision
for their entering ordinance (Gen 17:13,14), without which it was
unlawful to receive any into fellowship with them: yea, he that
without it was received, was to be cut off, and cast out again.
Further, as to the passover, the uncircumcised were utterly
forbidden to eat it (Exo 12:48). Now if our brethren had as
express prohibition to justify their groundless opinion, as here
is to exclude the uncircumcised from the communion of the church
and the passover: I say, if they could find it written, 'No
unbaptized person shall enter, no unbaptized person shall eat of
the supper'; what a noise would they make about it? But yet let
the reader observe, that although circumcision was the entering
ordinance, and our author saith baptism is not; yea, though this
church was expressly forbidden to receive the uncircumcised, and
we have not a syllable now to forbid the unbaptized, yet this church
received members without, and otherwise than by this entering
ordinance. They also admitted them to the passover; yea,
entertained, retained, and held communion with them so long as
forty years without it. I say again, That the number of this sort
of communicants was not so few as six hundred thousand. Moreover,
to these uncircumcised was the land of Canaan given, yea, a
possession of part thereof before they were circumcised; but the
old circumcised ones might not enter therein. I am the larger in
this, because our author hath overlooked my first mention thereof.
And now I ask, What was the reason that God continued his presence
with this church notwithstanding this transgression? Was it not
because they had that richer and better thing, 'the Lord Jesus
Christ?' For they did all eat of that spiritual bread, and drink
of that 'spiritual rock that followed them: and that rock was
Christ' (1 Cor 10:3,4). I confess I find them under rebukes and
judgments in the wilderness, and that they were many times threatened
to be destroyed; but yet I find not so much as one check for their
receiving of members uncircumcised. Further, in the New Testament,
where we have a catalogue of their sins, and also of their punishment
for them; we find not a word about circumcision, nor the smallest
intimation of the least rebuke for neglecting the entering ordinance
(1 Cor 10:5-10). I will therefore say of them, as I have also
said of my brethren, 'They had the richer and better thing.'
But you object, 'That this putteth the whole of God's instituted
worship both under the law and gospel, to the highest uncertainties.'
Ans. This putteth our opposers out of their road, and quencheth the
flame of their unwarrantable zeal. For if the entering ordinance,
if the ordinance without which no man might be added to the church,
was laid aside for forty years; yea, if more than six hundred
thousand did communicate with them without it: I say again, If
they did it, and held communion with God, that notwithstanding;
yea, and had not, that we read of, all that time one small check
for so doing; why may not we now enter communion, hold communion,
maintain communion, church communion, without being judged,
and condemned by you? because we cannot for want of light be all
baptized before; especially considering baptism makes no man a
saint, is not the entering ordinance, is no part of the worship
of God enjoined the church as a church. To conclude, although we
receive members unbaptized [in after], we leave not God's instituted
worship at uncertainties, especially what he hath commanded us
as his church; we only profess our want of light in some things;
but see no word to warrant the forbearance of our duty in all,
for want of persuasion in one.
You object, 'I call baptism a circumstance, an outward-shew I
NICKNAME it.'
Ans. Deep reproof! but why did you not shew me my evil in thus
calling it, when opposed to the substance, and the thing signified?
Is it the substance, is it the thing signified? And why may not I
give it the name of a shew; when you call it a symbol, and compare
it to a gentleman's livery?
But you say, I call it an outward shew.
Ans. Is it an inward one? What is it?
'It is a command.'
Ans. But doth that install it in that place and dignity, that was
never intended for it?
You object further, 'They cannot have the doctrine of baptism that
understand not our way of administering it.'
This is your mistake, both of the doctrine and thing itself. But
if you will not SCORN to take notice of me, I advise you again
to consider, That a man may find baptism to be commanded, may
be informed who ought to administer it; may also know the proper
subject; and that the manner of baptizing is dipping; and may desire
to practise it because it is commanded, and yet know nothing of
what water baptism preacheth; or of the mystery baptism sheweth
to faith. But that the doctrine of baptism is not the practice of
it, not the outward act, but the thing signified; and that every
believer hath that, must argue you more than too bold to deny it.
But say you, 'Who taught you to divide betwixt Christ and his
precepts, that you word it at such a rate? That he that hath the
one,' &c.
Ans. To say nothing of faith, and the word; verily reason itself
teacheth it. For if Christ be my righteousness, and not water; if
Christ be my advocate, and not water; if there be that good and
blessedness in Christ, that is not in water; then is Jesus Christ
better than water; and also in these to be eternally divided from
water; unless we will make them co-saviours, co-advocates, and
such as are equally good and profitable to men.
But say you, 'I thought that he that hath Christ, had an orderly
right to all Christ's promises and precepts; and that the precepts
of Christ, are part of the riches that a believer hath in and by
Christ.'
Ans. A believer hath more in Christ than either promise or precept;
but all believers know not all things, that of God are given to
them by Christ. But must not they use, and enjoy what they know,
because they know not all. Or must they neglect the weightier
matters, because they want mint, and anise, and cummin? Your
pretended orderly right is your fancy; there is not a syllable
in the whole bible, that bids a Christian to forbear his duty in
other things, because he wanteth, as you term it, the symbol, or
water baptism.
But say you, 'He that despiseth his birthright of ordinances, our
church privileges, will be found to be a profane person, as Esau
in God's account.'
Baptism is not the privilege of a church as such. But what? are
they all Esau's indeed? Must we go to hell, and be damned, for
want of faith in water baptism? And take notice, I do not plead
for a despising of baptism, but a bearing with our brother, that
cannot do it for want of light. The best of baptism he hath,
viz. the signification thereof: he wanteth only the outward shew,
which if he had, would not prove him a truly visible saint; it
would not tell me he had the grace of God in his heart; it is no
characteristical note to another of my Sonship with God. But why
did you not answer these parts of my argument? Why did you only
cavil at words? which if they had been left out, the argument yet
stands good. 'He that is not baptized [in water], if yet a true
believer, hath the DOCTRINE of baptism; yea, he ought to have it
before he be convicted, it is his duty to be baptized, or else he
playeth the hypocrite. There is therefore no difference between
that believer that is, and he that is not yet baptized with water;
but only his going down into the water, there to perform an outward
ceremony, the substance of which he hath already; which yet he is
not commanded to do with respect to membership with the church;
but to obtain by that, further understanding of his privilege by
Christ, which before he made profession of, and that as a visible
believer.'[11]
But to come to my fourth argument, which you so tenderly touch
as if it burnt your fingers: 'I am bold [say I] to have communion
with visible saints as before, because God hath communion with them,
whose example in the case we are strictly commanded to follow.'
'Receive ye one another, as Christ also received us to the glory
of God' (Rom 15:7). Yea, though they be saints, in opinion contrary
to you, or I. 'We that are strong ought to bear the infirmities
of the weak, and not to please ourselves' (Rom 15:1). Infirmities
that are sinful: for they that are natural are incident to all.
Infirmities therefore they are, that for want of light, cause
a man to err in circumstantials: and the reason upon which Paul
groundeth this admonition is; 'For even Christ pleased not himself,
but, as it is written, The reproaches of them that reproached thee
fell on me' (Rom 15:3).
You say to this, 'That it is Paul's direction to the church at
Rome how to receive their brethren church members.'
I answer, 1. What? are not the poor saints now in this city? are
not they concerned in these instructions? or is not the church
by these words at all directed how to carry it to those that were
not yet in fellowship? A bold assertion! but grounded upon nothing,
but that you would have it so. 2. But how will you prove that there
was a church, a rightly constituted church, at Rome, besides that
in Aquila's house? (chap. 16). Neither doth this epistle, nor any
other in the whole book of God affirm it. Besides, since Paul in
this last chapter saluteth the church, as in this man's house,
but the other, only as particular saints, it giveth further ground
of conviction to you, that those others were not as yet imbodied
in such a fellowship. 3. But suppose there was another church
besides; it doth not therefore follow, that the apostle exhorteth
them only to receive persons already in fellowship; but 'Him,'
even every 'Him that is weak in the faith receive ye, but not to
doubtful disputations' (14:1). 4. Suppose again, the receiving
here exhorted to, be such as you would have it, yet the rule by
which they are directed to do it, is that by which we perceive
that Christ hath received them. But Christ did not receive them by
[water] baptism, but as given to him by the Father. Him, therefore,
concerning whom we are convinced, that he by the Father is given
to Christ, 'Him should we receive.' 5. But what need I grant you,
that which cannot be proved? yet if you could prove it, it availeth
nothing at all; because you may not, cannot, ought not to dare to
limit the exhortation to receiving of one another into each other's
affections only; and not also receiving saints into communion.
But you object: 'To make God's receiving the rule of our receiving,
in all cases will not hold.'
Ans. Keep to the thing, man: if it hold in the case in hand, it
is enough, the which you have not denied. And that it holds thus,
is plain, because commanded. But let the reader know, that your
putting in that way of his receiving which is invisible to us;
is but an unhandsome straddling over my argument, which treateth
only of a visible receiving; such as is manifest to the church.
This you knew, but sought by evading to turn the reader from
considering the strength of this my argument. 'The receiving then
[said I] because it is set as an example to the church, is such
as must needs be visible unto them; and is best discovered by that
word that describeth the visible saint. Whoso then you can judge
a visible saint, one that walketh with God, you may, nay ought to
judge by the same word, that God hath received him. Now him that
God receiveth, him should you receive.' But will any object; they
cannot believe that God receiveth the unbaptized saints; I will
not suppose you so much stupefied, and therefore shall make no
answer.
But you seem to be much offended, because I said, 'Vain man! Think
not by the straightness of thine order in outward, and bodily
conformity to outward and shadowish circumstances, that thy peace
is maintained with God?' But why so much offended at this? [It is
say you] 'Because you intend by this the brethren of the baptized
way.'
Ans. If they be vain men, and set up their OWN order, how straight
soever they make it, they are worthy to be reproved; if 'they
have rejected the word of the Lord; what wisdom is in them?' (Jer
8:9). And as you suggest the first, I affirm the second. But if
you would be justified in excluding those, with whom yet you see
God hath communion, because they yet see not a shadow with you;
produce the scripture for such order, that we may believe it is the
order of God. But deal fairly, lest we shew your nakedness, and
others see your shame. You tell me of the order of the Colossians
(2:5). But if you can prove that that church refused to hold
communion with that saint whom they knew to be received by Christ,
and held communion with him [Christ], or that none but those that
are baptized [in water] are received by and hold communion with
him, then you justify your order. In the mean while the whole of
mine argument stands firm against you; 'You must have communion
with visible saints, because God hath communion with them, whose
example in the case we are strictly commanded to follow.'
But you ask me, 'If outward and bodily conformity be become a
crime?'
Ans. I nowhere said it; but know that to glorify God with our
bodies, respecteth chiefly far higher and more weighty things,
than that of water baptism; 'Whatsoever is not of faith is sin'
(Rom 14:23); and to set up an ordinance, though an ordinance of
God, that by it the church may be pulled in pieces, or the truly
visible saints excluded communion with their brethren; I say again,
to make water baptism a bar and division between saint and saint,
every whit otherwise gracious and holy alike: This is like fasting
'for strife and debate, and to smite with the fist of wickedness'
(Isa 58:4); and is not to be found within the whole bible, but
is wholly an order of your own devising. As to the peace you make
an objection about you have granted me what I intended; and now I
add further, that for church peace to be founded in water baptism,
or any other external rite, not having to do with the church, as
a church, is poor peace indeed: Church peace is founded in blood;
and love to each other for Jesus' sake (Phil 2:1-4). Bearing with,
and forbearing one another, in all things circumstantial, that
concern not church worship as such (Eph 4:31,32). And in my other
[treatise] I have proved that baptism is not such, and therefore
ought not to be urged to make rents and divisions among brethren.
But you ask, 'Is my peace maintained in a way of disobedience?
and conclude if it be, you fear it is false.'
Ans. If the first were true; you need not to doubt of the second;
but it may be thought he hath little to say in the controversy,
who is forced to stuff out his papers, with such needless prattles
as these.
My fifth argument is, 'That a failure in such a circumstance as
water baptism, doth not unchristian us'; this you are compelled
to grant. And I conclude with your words, persons ought to be
Christians before visible Christians; such as any congregation in
the land may receive to communion with themselves, because God
hath shewed us that he has received them. 'Receive him to the glory
of God.' To the glory of God, is put in on purpose, to shew what
dishonour they bring to him, who despise to have communion with
such, whom they know do maintain communion with God. I say again,
How doth this man, or that church, glorify God, or count the wisdom
and holiness of heaven beyond them, when they refuse communion
with them, concerning whom yet they are convinced, that they
have communion with God? But my argument you have not denied; nor
meddled with the conclusion at all; which is, 'That therefore,
even because a failure here, doth not unchristian us, doth not
make us insincere'; and I add, doth not lay us open to any revealed
judgment or displeasure of God (if it doth, shew where) therefore
it should not, it ought not to make us obnoxious to the displeasure
of the church of God.
But you say, 'I rank gospel precepts, with Old Testament abrogated
ceremonies.'
Ans. You should have given your reader my words, that he might
have judged from my own mouth: I said then, speaking before of
Christianity itself, 'that thousands of thousands that could not
consent to water, as we, are now with the innumerable company of
angels, and the spirits of just men made perfect.' What was said of
eating, or the contrary, may as to this be said of water baptism:
neither if I be baptized, am I the better? neither if I be not,
am I the worse? not the better before God, not the worse before
men: still meaning as Paul, provided I walk according to my light
with God; otherwise it is false. For if a man that seeth it to
be his duty, shall despisingly neglect it; or if he that hath not
faith about it, shall foolishly take it up: both these are for
this the worse; I mean, as to their own sense, being convicted in
themselves, as transgressors. He therefore that doth it according
to his light, doth well; and he that doth it not, for want of light,
doth not ill; for he approveth his heart to be sincere with God,
even by that his forbearance. And I tell you again, It is nowhere
recorded, that this man is under any revealed threatening of God,
for his not being baptized with water, he not having light therein,
but is admitted through his grace to as many promises as you. If
therefore he be not a partaker of that circumstance, yet he is of
that liberty, and mercy, by which you stand with God.
But that I practise instituted worship, upon the same account as
Paul did circumcision, and shaving, is too bold for you to presume
to imagine. What? because I will not suffer water to carry away
the epistles from the Christians; and because I will not let
water baptism be the rule, the door, the bolt, the bar, the wall
of division between the righteous, and the righteous; must I
therefore be judged to be a man without conscience to the worship
of Jesus Christ? The Lord deliver me from superstitious and
idolatrous thoughts about any of the ordinances of Christ and of
God. But my fifth argument standeth against you untouched; you
have not denied, much less confuted the least syllable thereof.
You tell me my sixth argument is, Edification.
Ans. If it be, why is it not embraced? But my own words are these:
'I am for holding communion thus. Because the edification of souls
in the faith and holiness of the gospel, is of greater concern than
an agreement in outward things; I say, it is of greater concern
with us, and of far more profit to our brother, than our agreeing
in, or contesting for, water baptism' (John 16:13; 1 Cor 14:12;
2 Cor 10:8, 12:19; Eph 4:12; 1 Cor 13:1,2; 8:1). Now why did you
not take this argument in pieces, and answer those scriptures, on
which the strength thereof depends; but if to contest, and fall
out about water baptism, be better than to edify the house of God,
produce the texts, that we may be informed.
You say, 'Edification is the end of all communion, but all things
must be done in order, orderly.'
Ans. When you have proved that there is no such thing as an orderly
edifying of the church, without water baptism precede, then it
will be time enough to think you have said something.
You add, 'Edification as to church fellowship being a building up,
doth suppose the being of a church; but pray you shew us a church
without baptism.'
Ans. See here the spirit of these men, who for the want of water
baptism, have at once unchurched all such congregations of God
in the world; but against this I have, and do urge, That water
baptism giveth neither being, nor well-being to a church, neither
is any part of that instituted worship of God, that the church, as
such, should be found in the practice of. Therefore her edification
as a church may, yea and ought to be attained unto without it.
But you say, 'Shew us a New Testament church without baptism.'
Ans. What say you to the church all along the Revelation quite
through the reign of Antichrist? Was that a New Testament church,
or no? Again, If baptism be without the church, as a church,
if it hath nothing to do in the constituting of a church; if it
be not the door of entrance into the church, if it be no part of
church-worship as such; then, although all the members of that
church were baptized, yet the church is a church without water
baptism. But all the churches in the New Testament were such:
therefore, &c. Again, If baptism respect believers, as particular
persons only; if it respects their own conscience only; if it
make a man no visible believer to me, then it hath nothing to do
with church-membership. Because, that which respects my own person
only, my own conscience only: that which is no character of my
visible saintship to the church, cannot be an argument unto them
to receive me into fellowship with themselves. But this is true.
Therefore, &c.
You proceed, 'If by edification, be meant the private increase
of grace, in one another, in the use of private means, as private
Christians in meeting together; how doth the principle you oppose
hinder that? Endeavour to make men as holy as you can, that they
may be fitted for church-fellowship, when God shall shew them the
orderly way to it.'
Ans. What a many private things have we now brought out to public
view? Private Christians, private means, and a private increase
of grace. But, Sir, Are none but those of your way the public
Christians? Or, ought none but them that are baptized to have the
public means of grace? Or, must their graces be increased by none
but private means? Was you awake now? Or, are you become so high
in your own phantasies, that none have, or are to have but private
means of grace? And, are there no public Christians, or public
christian meetings, but them of your way? I did not think that
all but baptists, should only abide in holes.
But you find fault because I said, 'Edification is greater than
contesting about water baptism.'
Ans. If it be not, confute me; if it be, forbear to cavil: water
baptism, and all God's ordinances, are to be used to edification;
not to beget heats and contentions among the godly, wherefore
edification is best.
Object. 'I had thought that the preaching, and opening baptism,
might have been reckoned a part of our edification.'
Ans. The act of water baptism hath not place in church worship,
neither in whole nor in part; wherefore pressing it upon the church
is to no purpose at all.
Object. 'Why may you not as well say, that edification is greater
than breaking of bread.'
Ans. So it is, else that should never have been instituted to
edify withal; that which serveth, is not greater than he that is
served thereby. Baptism and the Lord's supper both, were made for
us, not we for them; wherefore both were made for our edification,
but no one for our destruction. But again, The Lord's supper,
not baptism, is for the church, as a church; therefore as we will
maintain the church's edifying, that must be maintained in it; yea,
sued oft, to shew the Lord's death till he come (1 Cor 11:22-26).
Besides, because it is a great part of church worship, as such,
therefore it is pronounced blessed, the Lord did openly bless it
before he gave it; yea and we ought to bless it also; 'The cup of
blessing which we bless,' not to say more. Therefore your reasoning
from the one to the other will not hold.
Object. 'How comes contesting for water baptism to be so much
against you?'
Ans. First, Because weak brethren cannot bear it; whom yet we are
commanded to receive, but not to doubtful disputation; doubtful
to them, therefore for their sakes, I must forbear it (Rom 14:1).
Secondly, Because I have not seen any good effect, but the contrary,
wherever such hot spirits have gone before me: 'For where envying
and strife is, there is confusion,' or tumults, 'and every evil
work' (James 3:16).[12] Thirdly, Because by the example of the
Lord, and Paul, we must consider the present state of the church,
and not trouble them with what they cannot bear (John 16:13; 1
Cor 3:1-3). I conclude then, edification in the church is to be
preferred above what the church, as a church, hath nothing to do
withal. 'All things, dearly beloved, are for our edifying' (1 Cor
14:5, 12:26; 2 Cor 12:19; Eph 4:16; Rom 15:2; 1 Cor 14:3; 2 Cor
10:8, 13:10; Rom 14:19). Before I wind up this argument, I present
you with several instances, shewing that the breach of [some of]
God's precepts have been borne with, when they come in competition
with edification. As first, That of Aaron, who let the offering for
sin be burnt, that should have indeed been eaten (Lev 10:16-20).
Yet because he could not do it to his edification, Moses was
content. But the law was thereby transgressed, 'The priest that
offereth it for sin, shall eat it' (6:26).
To this you reply, 'That was not a constant, continued forbearing
of God's worship, but a suspending of it for a season.'
Ans. We also suspend it but for a season; when persons can be
baptized to their edification, they have the liberty. But, This
was not a bare suspension, but a flat transgression of the law. 'Ye
should indeed have eaten it.' Yet Moses was content (Lev 10:16-20).
But say you, 'Perhaps it was suspended upon just and legal grounds,
though not expressed.'
Ans. The express rule was against it; 'Ye should indeed [said
Moses] have eaten it in the holy place: as I commanded' (v 18). But
good Sir, are you now for unwritten verities? for legal grounds,
though not expressed? I will not drive you further, here is Rome
enough. As for Eldad and Medad, it cannot be denied, but that their
edifying of the people, was preferred before their conforming to
every circumstance (Num 11:16-26).
You add, 'That Paul for a seeming low thing did withstand Peter.'
Sir, If you make but a seeming low thing of dissembling, and teaching
others so to do, especially where the doctrine of justification
is endangered, I cannot expect much good conscience from you (Gal
2:11-13).
As for your answer to the case of Hezekiah, it is faulty in two
respects: 1. For that you make the passover a type of the Lord's
supper, when it was only a type of the body and blood of the Lord:
'For even Christ our passover is sacrificed for us' (1 Cor 5:7).
2. In that you make it an example to you to admit persons unprepared
to the Lord's supper.
Ans. May you indeed receive persons into the church unprepared
for the Lord's supper; yea, unprepared for that, with other solemn
appointments? For so you word it. O what an engine have you made
of water baptism. Thus, gentle reader, while this author teareth
us in pieces for not making [water] baptism the orderly rule
for receiving the godly and conscientious into communion; he can
receive persons if baptized, though unprepared for the supper, and
other solemn appointments? I would have thee consult the place,
and see if it countenanceth such an act. That a man who pleadeth
for a water baptism above the peace and edification of the church,
ought to be received, although unprepared, into the church to the
Lord's supper, and other solemn appointments; especially considering
the nature of right church constitution, and the severity
of God towards those that came unprepared to his table of old (1
Cor 11:28-30). A riddle indeed, That the Lord should, without a
word, so severely command, that all which want light in baptism,
be excluded church privileges; and yet against his word, admit
of persons unprepared, to the Lord's table, and other solemn
appointments.
But good Sir, why so short-winded? why could not you make the same
work with the other scriptures, as you did with these? I must leave
them upon you unanswered; and standing by my argument conclude,
That if laws and ordinances of old have been broken, and the breach
of them born with, when yet the observation of outward things was
more strictly commanded than now, if the profit and edification
of the church come in competition; how much more, may not we have
communion, church communion, when no law of God is transgressed
thereby. And note, That all this while I plead not, as you, for
persons unprepared, but godly, and such as walk with God.
We come now to my seventh argument, for communion with the godly,
though unbaptized persons; which you say is LOVE. My argument
is this; 'Therefore I am for communion thus; because love, which
above all things we are commanded to put on, is of much more worth
than to break about baptism.' And let the reader note, That of
this argument you deny not so much as one syllable, but run to
another story; but I will follow you. I add further, That love is
more discovered when we receive for the sake of Christ, than when
we refuse his children for want of water: And tell you again, That
this exhortation to love is grounded not upon [water] baptism,
but the putting on of the new creature, which hath swallowed up
all distinctions (Col 3:9-14). Yea, there are ten arguments in
this one, which you have not so much as touched; but thus object,
'That man that makes affection the rule of his walking, rather
than judgment, it is no wonder if he go out of the way.'
Ans. Love to them, we are persuaded that God hath received, is
love that is guided by judgment; and to receive them that are
such, because God hath bidden us (Rom 14), is judgment guided by
rule. My argument therefore hath forestalled all your noise, and
standeth still on its legs against you. As to the duties of piety
and charity, you boast of, sound not a trumpet, tell not your
left hand of it; we are talking now of communion of saints, church
communion, and I plead, that to love, and hold together as such,
is better than to break in pieces for want of water baptism. My
reason is, because we are exhorted in all things to put on love;
the love of church communion: contrariwise you oppose, Above all
things put on water. For the best saint under heaven that hath
not that, with him you refuse communion. Thus you make baptism,
though no church ordinance, a bar to shut out the godly, and a
trap-door to let the unprepared into churches, to the Lord's
supper, and other solemn appointments.
But you object, 'Must our love to the unbaptized indulge them
in an act of disobedience? Cannot we love their persons, parts,
graces, but we must love their sins?'
Ans. We plead not for indulging, 'But are there not with you,
even with you, sins against the Lord your God?' (2 Chron 28:10).
But why can you indulge the baptists in many acts of disobedience?
For to come unprepared into the church, is an act of disobedience:
To come unprepared to the supper is an act of disobedience; and to
come so also to other solemn appointments, are acts of disobedience.
'But for these things,' you say, 'you do not cast, nor keep any
out of the church.'
Ans. But what acts of disobedience do we indulge them in?
'In the sin of infant baptism.'
Ans. We indulge them not; but being commanded to bear with the
infirmities of each other, suffer it; it being indeed in our eyes
such; but in theirs they say a duty, till God shall otherwise
persuade them. If you be without infirmity, do you first throw a
stone at them: They keep their faith in that to themselves, and
trouble not their brethren therewith: we believe that God hath
received them; they do not want to us a proof of their sonship
with God; neither hath he made water a wall of division between
us, and therefore we do receive them.
Object. 'I take it to be the highest act of friendship to be
faithful to these professors, and to tell them they want this one
thing in gospel order, which ought not to be left undone.'
Ans. If it be the highest piece of friendship, to preach water
baptism to unbaptized believers, the lowest act thereof must needs
be very low. But contrariwise, I count it so far off from being
any act of friendship, to press baptism in our notion on those
that cannot bear it; that it is a great abuse of the peace of
my brother, the law of love, the law of Christ, or the society
of the faithful. Love suffereth long, and is kind, is not easily
provoked: let us therefore follow after the things that make for
peace, and things wherewith one may edify another: let every one
of us please his neighbour, for his good to edification: Bear you
one another's burdens, and so fulfil the law of Christ (1 Cor 13;
Rom 14:19, 15:2; Gal 6:2).
But say you, 'I doubt when this comes to be weighed in God's
balance, it will be found no less than flattery, for which you
will be reproved.'
Ans. It seems you do but doubt it, wherefore the principles from
which you doubt it, of that methinks you should not be certain;
but this is of little weight to me; for he that will presume
to appropriate the epistles to himself and fellows, for the sake
of baptism, and that will condemn all the churches of Christ in
the land for want of baptism, and that will account his brother
as profane Esau and rejected, as idolatrous Ephraim because he
wanteth his way of water baptism; he acts out of his wonted way,
of rigidness, when he doth but doubt, and not affirm his brother
to be a flatterer. I leave therefore this your doubt to be resolved
at the day of judgment, and in the mean time trample upon your harsh
and unchristian surmises. As to our love to Christians in other
cases, I hope we shall also endeavour to follow the law of the
Lord; but because it respects not the matter in hand, it concerns
us not now to treat thereof.
My argument treateth of church communion; in the prosecution of
which I prove. 1. That love is grounded upon the new creature (Col
3:10-15). 2. Upon our fellowship with the Father and Son (1 John
1:2,3). 3. That with respect to this, it is the fulfilling of the
royal law (James 4:11; Rom 14:21). 4. That it shews itself in acts
of forbearing, rather than in publishing some truths: communicating
only what is profitable, forbearing to publish what cannot be born
(1 Cor 3:1,2; Acts 20:18-20; John 3:16,17). 5. I shew further, That
to have fellowship for, to make that the ground of, or to receive
one another chiefly upon the account of an outward circumstance;
to make baptism the including and excluding charter: the bounds,
bar, and rule of communion, when by the word of the everlasting
testament, there is no word for it, to speak charitably, if it
be not for want of love, it is for want of light in the mysteries
of the kingdom of Christ. Strange! Take two Christians equal in
all points but this; nay, let one go beyond the other in grace and
goodness, as far as a man is beyond a babe, yet water shall turn
the scale, shall open the door of communion to the less; and
command the other to stand back: yet is no proof to the church of
this babe's faith and hope, hath nothing to do with his entering
into fellowship, is no part of the worship of the church.[13]
These things should have been answered, seeing you will take upon
you so roundly to condemn our practice.
You come now to my eighth argument; which you do not only render
falsely, but by so doing abuse your reader. I said not that the
church at Corinth did shut each other out of communion; but, for
God's people to divide into parties, or to shut each other from
church communion, though for greater points, and upon higher
pretences, than that of water baptism, hath heretofore been counted
carnal, and the actors therein babyish Christians: and then bring
in the factions, that was in the church at Corinth. But what! May
not the evil of denying church communion now, if proved naught
by a less crime in the church at Corinth, be counted carnal and
babyish; but the breach of communion must be charged upon them at
Corinth also?
That my argument is good you grant, saying, 'The divisions of the
church at Corinth were about the highest fundamental principles,
for which they are often called carnal'; yet you cavil at it. But
if they were to be blamed for dividing, though for the highest
points; are not you much more for condemning your brethren to
perpetual banishment from church communion, though sound in all
the great points of the gospel, and right in all church ordinances
also, because for want of light they fail only in the point of
baptism?
As to your quibble about Paul and Apollos, whether they, or
others, were the persons, though I am satisfied you are out, yet
it weakeneth not my argument; for if they were blame worthy for
dividing, though about the highest fundamental principles, as you
say, how ought you to blush for carrying it as you do to persons,
perhaps, more godly than ourselves, because they jump not with
you in a circumstance? That the divisions at Corinth were helped
on by the abuse of baptism, to me is evident, from Paul's so oft
suggesting it: 'Were ye baptized in the name of Paul? I thank God
that I baptized none of you,--lest any should say, I had baptized
in mine own name' (1:13-15).
I do not say, that they who baptized them designed this, or that
baptism in itself effected it; nor yet, though our author feigns
it, 'that they were most of them baptized by their factious
leaders.' But that they had their factious leaders, is evident;
and that these leaders made use of the names of Paul, Apollos,
and Christ, is as evident; for by these names they were beguiled
by the help of ABUSED baptism.
But say you, 'Wherein lies the force of this man's argument against
baptism as to its place, worth, and continuance?'
I answer: I have no argument against its place, worth or continuance,
although thus you seek to scandalize me. But this kind of sincerity
of yours, will never make me one of your disciples. Have not I told
you even in this argument, 'That I speak not as I do, to persuade
or teach men to break the least of God's commandments; but that
my brethren of the baptized way may not hold too much thereupon,
may not make it an essential of the gospel, nor yet of the communion
of saints.' Yet he feigns that I urge two arguments against it.
But reader, thou mayest know I have no such reason in my book.
Besides, I should be a fool indeed, were I against it, should I
make use of such weak arguments. My words then are these: 'I thank
God,' said Paul, 'that I baptized none of you but Crispus,' &c.
'Not but that then it was an ordinance, but they abused it in making
parties thereby, as they abused also Paul, and Cephas. Besides,
said he, I know not whether I baptized any other. By this negligent
relating who were baptized by him, he sheweth that he made no
such matter thereof, as some in these days do. Nay, that he made
no matter at all thereof with respect to a church communion. For
if he did not heed who himself had baptized, much less did he heed
who were baptized by others? But if baptism had been the initiating
ordinance, and I now add, essential to church communion; then no
doubt he had made more conscience of it, than thus lightly to pass
it by.'
I add further, where he saith, He 'was not sent to baptize'; that
he spake with an holy indignation against those that had abused
that ordinance. 'Baptism is an holy ordinance, but when Satan
abuseth it, and wrencheth it out of its place, making that which
is ordained of God, for the edification of believers, the only
weapon to break in pieces the love, unity, and concord of the
saints; than as Paul said of himself and fellows (1 Cor 3:5-7).
What is baptism? Neither is baptism any thing? This is no new
doctrine, for God by the mouth of the prophet of old, cried out
against his own appointments, when abused by his own people (Isa
1:11-15); because they used them "for strife, and debate, and to
smite with the fist of wickedness"' (58:4). But to forbear, to
take notice thus of these things, my argument stands firm against
you: 'For if they at Corinth were blame worthy for dividing,
though their divisions were, if you say true, about the highest
fundamentals, you ought to be ashamed, thus to banish your brethren
from the privileges of church communion for ever, for the want of
so low a thing as water baptism.' I call it not low, with respect
to God's appointment, though so, it is far from the highest place,
but in comparison of those fundamentals, about which you say, 'the
Corinthians made their divisions.'
You come next to my ninth argument, and serve it as Hanun served
David's servants (2 Sam 10:4), you have cut off one half of its
beard, and its garments to its buttocks, thinking to send it home
with shame. You state it thus: 'That by denying communion with
unbaptized believers, you take from them their privileges to which
they are born.'
Ans. Have I such an argument, in all my little book? Are not my
words verbatim these? 'If we shall reject visible saints by
calling, saints that have communion with God; that have received
the law at the hand of Christ; that are of an holy conversation
among men, they desiring to have communion with us; as much
as in us lieth, we take from them their very privileges, and the
blessings to which they were born of God.' This is mine argument:
now confute it.
Paul saith, not only to the gathered church at Corinth, but to
all scattered saints, that in every place call upon the name of
the Lord (1 Cor 1:2). That if Jesus Christ is theirs; that Paul
and Apollos, and Cephas, and the world, and all things else was
theirs (3:22).
But you answer, 'We take from them nothing, but we keep them from
a disorderly practice of gospel ordinances, we offer them their
privileges, in the way of gospel order.'
Ans. Where have you one word of God, that forbiddeth a person, so
qualified, as is signified in mine argument, the best communion
of saints for want of water? There is not a syllable for this in
all the book of God. So then, you in this your plausible defence,
do make your scriptureless light, which in very deed is darkness
(Isa 8:20), the rule of your brother's faith; and how well you
will come off for this in the day of God, you might, were you not
wedded to your wordless opinion, soon begin to conceive.
I know your reply, 'New Testament saints are all baptized first.'
Ans. Suppose it granted: Were they baptized, that thereby they
might be qualified for their right to communion of saints, so
that, without their submitting to water, they were to be denied
the other? Further, suppose I should grant this groundless notion,
Were not the Jews in Old Testament times to enter the church by
circumcision? (Gen 17; Exo 12). For that, though water is not,
was the very entering ordinance. Besides, as I said before, there
was a full forbidding of all that were not circumcised from entering
into fellowship, with a threatening to cut them off from the church
if they entered in without it: yet more than six hundred thousand
entered that church without it. But how now, if such an one as
you had then stood up and objected, Sir Moses, What is the reason
that you transgress the order of God, to receive members without
circumcision? Is not that the very entering ordinance? Are not you
commanded to keep out of the church all that are not circumcised?
Yea, and for all those that you thus received, are you not commanded
to cast them out again, to cut them off from among this people
(Gen 17:13,14; Exo 12:44-46). I say, Would not this man have had
a far better argument to have resisted Moses, than you, in your
wordless notion, have to shut out men from the church, more holy
than many of ourselves? But do you think that Moses and Joshua,
and all the elders of Israel, would have thanked this fellow, or
have concluded that he spake on God's behalf? Or, that they should
then, for the sake of a better than what you call order, have set
to the work that you would be doing, even to break the church in
pieces for this?
But say you, 'If any will find or force another way into the sheep
fold than by the footsteps of the flock, we have no such custom
nor the churches of God.'
Ans. What was done of old I have shewed you, that Christ, not
baptism, is the way to the sheep fold, is apparent: and that the
person [who thus enters], in mine argument, is entitled to all
these, to wit, Christ, grace, and all the things of the kingdom
of Christ in the church, is, upon the scriptures urged, as evident.
But you add, 'That according to mine old confidence, I affirm,
That drink ye all of this is entailed to faith, not baptism: a
thing,' say you, 'soon said, but yet never proved.'
Ans. 1. That it is entailed to faith, must be confessed of all
hands. 2. That it is the privilege of him that discerneth the Lord's
body, and that no man is to deny him it, is also by the text as
evident, 'and so let him eat,' because he is worthy. Wherefore
he, and he only, that discerneth the Lord's body, he is the worthy
receiver, the worthy receiver in God's estimation; but that none
discern the Lord's body but the baptized [in water], is both fond
and ridiculous once to surmise.
Wherefore to exclude Christians, and to debar them their heaven-born
privileges, for want of that which yet God never made the wall of
division betwixt us: This looks too like a spirit of persecution
(Job 19:28), and carrieth in it those eighteen absurdities which
you have so hotly cried out against. And I do still add, 'Is
it not that which greatly prevailed with God to bring down those
judgments which at present we [the people of God] groan under,
I will dare to say it was,[14] A cause thereof.' Yea, I will yet
proceed; I fear, I strongly fear, that the rod of God is not yet
to be taken from us; for what [is a] more provoking sin among
Christians than to deny one another their rights and privileges,
to which they are born of God? And then to father these their
doings upon God, when yet he hath not commanded it, neither in
the New Testament nor the Old.
But I may not lightly pass this by, for because I have gathered
eighteen absurdities from this abuse of God's ordinances, or from
the sin of binding the brethren to observe order, not founded on
the command of God; and I am sure you have none to shut out men as
good, as holy, and as sound in faith as ourselves, from communion.
Therefore you call my conclusion devilish, top-full of ignorance
and prejudice, and me, one of Machiavel's scholars, also proud,
presumptuous, impeaching the judgment of God.
Ans. But what is there in my proposition, that men, considerate,
can be offended at? These are my words: 'But to exclude Christians
from church communion, and to debar them their heaven-born
privileges, for the want of that which yet God never made a wall
of division between us: this looks too like a spirit of persecution:
this respecteth more the form than the spirit and power of godliness,
&c. Shall I add, Is it not that which greatly prevailed to bring
down those judgments which at present we feel and groan under?
I will dare to say, it was a cause thereof.' A was in my copy,
instead whereof the printer put in the; for this, although I
speak only the truth, I will not beg of you belief; besides, the
bookseller desired me, because of the printer's haste, to leave
the last sheet to be overlooked by him, which was the cause it
was not among the erratas. But I say, wherein is the proposition
offensive? Is it not a wicked thing to make bars to communion,
where God hath made none? Is it not a wickedness to make that a
wall of division betwixt us which God never commanded to be so? If
it be not, justify your practice; if it be, take shame. Besides,
the proposition is universal, why then should you be the chief
intended? But you have in this done like to the lawyers of old,
who, when Christ reproved the pharisees of wickedness before them,
said, 'Master, thus saying thou reproachest us also' (Luke 11:45).
But you feign, and would also that the world should believe, that
the eighteen absurdities which naturally flow from the proposition
I make, to be the effects of baptism, saying to me, 'None but
yourself could find an innocent truth big with so many monstrous
absurdities.'
I answer: This is but speaking wickedly for God, or rather to
justify your wordless practice. I say not that baptism hath any
absurdity in it, though your abusing it, hath them all, and many
more, while you make it, without warrant from the word, as the
flaming sword, to keep the brotherhood out of communion, because
they, after your manner, cannot consent thereto. And let no man
be offended, for that I suggest that baptism may be abused to the
breeding such monstrous absurdities, for greater truths than that
have been as much abused. What say you to, 'This is my body?' To
instance no more, although I could instance many, are not they the
words of our Lord? Are not they part of the scriptures of truth?
and yet behold, even with those words, the devil, by abusing
them, made an engine to let out the heart-blood of thousands.[15]
Baptism also may be abused, and is, when more is laid upon it
by us than is commanded by God. And that you do so, is manifest
by what I have said already, and shall yet say to your fourteen
arguments.
My last argument, you say, is this: 'The world may wonder at your
carriage to these unbaptized persons, in keeping them out of
communion?'
Ans. You will set up your own words, and then fight against them;
but my words are these: 'What greater contempt can be thrown upon
the saints, than for their brethren to cut them off from, or to
debar them church communion.' And now I add, Is not this to deliver
them to the devil (1 Cor 5), or to put them to shame before all
that see your acts? There is but one thing can hinder this, and
that is, by-standers see that these, your brethren, that you thus
abuse, are as holy men as ourselves. Do you more to the openly
prophane, yea, to all wizards and witches in the land?[16] For
all you can do to them, I speak now as to church acts, is no other
than to debar them the communion of saints.
And now I say again, the world may well wonder, when they see
you deny holy men of God that liberty of the communion of saints
which you monopolise to yourselves: and though they do not understand
the grounds of profession, or communion, yet they can both see
and say, these holy men of God, in all visible acts of holiness,
are not one inch behind you. Yea, I will put it to yourselves, If
those many, yea, very many, who thus severely, but with how little
ground, is seen by men of God, you deny communion with; are not
of as good, as holy, as unblameable in life, and as sound, if not
sounder in the faith than many among ourselves: Here only they
make the stop, they cannot, without light, be driven into water
baptism, I mean after our notion of it: but what if they were, it
would be little sign to me, that they were sincere with God.
To conclude this; when you have proved that water baptism, which
you yourself have said is not a church ordinance, is essential
to church communion, and that the church may, by the word of God,
bolt, bar, and for ever shut out those, far better than ourselves,
that have not, according to our notion, been baptized with water;
then it will be time enough to talk of ground for so doing. In
the mean time I must take leave to tell you, 'There is not in all
the Bible one syllable for such a practice, wherefore your great
cry about your order is wordless, and therefore faithless, and
is a mere human invention.'
I COME NOW TO YOUR FOURTEEN ARGUMENTS, AND SHALL IMPARTIALLY
CONSIDER THEM.
Your first argument to prove it lawful to reject the unbaptized
saint, is, 'Because the great commission of Christ (Matt 28),
from which all persons have their authority for their ministry,
if any authority at all, doth clearly direct the contrary. By that
commission ministers are first to disciple, and then to baptize
them so made disciples, and afterwards to teach them to observe
all that Christ commanded them, as to other ordinances of worship.
If ministers have no other authority to teach them other parts of
gospel worship, before they believe and are baptized, it may be
strongly supposed they are not to admit them to other ordinances
before they have passed this first enjoined in the commission.'
Ans. 1. That the ministers are to disciple and baptize, is granted.
But that they are prohibited, by the commission (Matt 28), to
teach the disciples other parts of gospel worship that have not
light in baptism, remains for you to prove. Shall I add, this
position is so absurd and void of truth, that none that have
ever read the love of Christ, the nature of faith, the end of the
gospel, or of the reason of instituted worship (which is edification)
with understanding, should so much as once imagine.
But where are they here forbidden to teach them other truths before
they be baptized? This text as fairly denieth to the unbaptized
believer heaven and glory. Nay, our author, in the midst of all
his flutter about this 28th of Matthew, dare venture to gather
no more therefrom, but that it may be strongly supposed. Behold
therefore, gentle reader, the ground on which these brethren lay
the stress of their separation from their fellows, is nothing else
but a supposition, without warrant, screwed out of this blessed
word of God. Strongly supposed! but may it not be as strongly
supposed that the presence and blessing of the Lord Jesus, with
his ministers, is laid upon the same ground also? for thus he
concludes the text, 'And lo, I am with you alway even unto the
end of the world.' But would, I say, any man from these words
conclude, that Christ Jesus hath here promised his presence only
to them that, after discipling, baptize those that are so made;
and that they that do not baptize shall neither have his presence
nor his blessing? I say again, should any so conclude hence, would
not all experience prove him void of truth? The words therefore
must be left, by you, as you found them, they favour not at all
your groundless supposition.
To conclude, these words have not laid baptism in the way to debar
the saint from fellowship of his brethren, no more than to hinder
his inheritance in life and glory. Mark reads it thus: 'He that
believeth and is baptized shall be saved; but he that believeth
not shall be damned' (Mark 16:16). Letting baptism, which he
mentioned in the promise, fall, when he came at the threatening.
God also doth thus with respect to his worship in the church, he
commands all and every whit of his will to be done, but beareth
with our coming short in this, and that, and another duty. But
let's go on.
Your second argument is, 'That the order of Christ's commission,
as well as the matter therein contained to be observed, may easily
be concluded, from God's severity towards them that sought him not
according to due order (1 Chron 15:13). Was God so exact with his
people then, that all things to a pin must be according to the pattern
in the mount (Heb 8:5, 9:11), whose worship then comparatively,
to the gospel, was but after the law of a carnal commandment; and
can it be supposed he should be so indifferent now to leave men
to their own liberty, to time and place his appointments, contrary
to what he had given an express rule for in his word as before?
(Eze 44:7,9,10). It was the priest's sin, formerly to bring the
uncircumcised in heart and flesh into his house.'
Ans. That there is no such order in that commission as you feign,
I have proved. As for your far-fetch'd instance (1 Chron 15),
it is quite beside your purpose. The express word was, That the
priest, not a cart, should bear the ark of God. Also they were
not to touch it, and yet Uzza did (Exo 25:14; 1 Chron 15:12-16;
Num 4:15; 1 Chron 13). Now, if you can make that 28th of Matthew
say, Receive none that are not baptized first; or that Christ
would have them of his, that are not yet baptized, kept ignorant
of all other truths that respect church communion; then you say
something, else you do but raise a mist before the simple reader:
but whoso listeth may hang on your sleeve. As for the pins and
tacks of the tabernacle, they were expressly commanded; and when
you have proved by the word of God, That you ought to shut saints
out of your communion for want of baptism, then you may begin more
justly to make your parallel. How fitly you have urged (Eze 44)
to insinuate that unbaptized believers are like the uncircumcised
in heart and flesh, I leave it to all gospel-novices to consider.
Your third argument is, 'The practice of the first gospel-ministers,
with them that first trusted in Christ, discovers the truth of
what I assert. Certainly they that lived at the spring-head, or
fountain of truth, and had the law from Christ's own mouth, knew
the meaning of his commission better than we: but their constant
practice in conformity to that commission, all along the Acts of
the Apostles, discovers that they never arrived to such a latitude
as men plead for now-a-days. They that gladly received the word
were baptized, and they, yea they only, were received into the
church.'
Ans. How well you have proved what you have asserted, is manifest
by my answer to the two former arguments. I add, That the ministers
and servants of Jesus Christ in the first churches, for that you
are to prove, were commanded to forbear to preach other truths to
the unbaptized believers; or that they were to keep them out of
the church; or that the apostles, and first fathers, have given
you to understand by their example, that you ought to keep as
good out of churches as yourselves, hath not yet been shewed by
the authority of the word. The second of the Acts proveth not,
That the three thousand were necessitated to be baptized in order
to their fellowship with the church, neither doth it say THEY, yea
they only, were received into the church. But suppose all this,
as much was done at the first institution of circumcision, &c.,
yet afterwards thousands were received without it.
Your fourth argument is, 'None of the scripture saints ever attempted
this church privilege without baptism, if they did, let it be
shewn. The eunuch first desired baptism before anything else; Paul
was first baptized before he did essay to join with the church.
Our Lord Christ, the great example of the New Testament, entered
not upon his public ministry, much less any other gospel ordinance
of worship, till he was baptized.'
Ans. That none of the scripture saints, if there be any unscripture
ones, so much as attempted this church-privilege first, remains
for you to prove. But suppose they were all baptized, because
they had light therein, what then? Doth this prove that baptism
is essential to church communion? Or, that Christ commanded in
the 28th of Matthew, or gave his ministers by that, authority,
not to make known to believers other parts of gospel-worship, if
they shall want light in baptism? The eunuch, Paul, and our blessed
Lord Jesus, did none of them, by their baptism, set themselves to
us examples how to enter into church communion; what church was
the eunuch baptized into, or made a member of; but where is it
said, that the unbaptized believer, how excellent soever in faith
and holiness, must, for want of water baptism, be shut out from the
communion of saints, or be debarred the privilege of his Father's
house? This you are to prove.
Your fifth argument is, 'If Christ himself was made manifest to
be the SENT of God by baptism, as appears (Mark 1:9,10), then why
may not baptism, as the first fruits of faith, and the first step
of gospel-obedience, as to instituted worship, be a manifesting
discovering ordinance upon others who thus follow Christ's steps.'
Ans. That Jesus Christ was manifested as the SENT of God by baptism,
or that baptism is the first fruit of faith and the first step to
gospel-obedience, as to instituted worship, is both without proof
and truth; the text saith not, he was manifest to be the 'sent'
of God by baptism; nay it saith not, that by that he was manifest
to others to be anything thereby: you have therefore but wronged
the text to prove your wordless practice by. Yea, John himself,
though he knew him before he was baptized, to be a man of God,
for, saith he, 'I have need to be baptized of thee, and comest
thou to me' (Matt 3:14), and knew him after to be the 'sent' of
God; yet not in, or by, but after he was baptized, to wit, by the
descending of the Holy Ghost, after he was come out of the water,
as he was in prayer, for the heavens were opened to John (John
1:30-34), and he saw, and bare record, because he saw the Spirit
descend from heaven, and abide upon Jesus, after his baptism, as
he was in prayer (Matt 3:13-17; Luke 3:21,22). Thus we find him
made known before and after, but not at all by baptism, to be the
'sent' of God.
And that baptism is the fruit of faith, or that faith ought to be
tied to take its first step in water baptism, in the instituted
worship of God; this you must prove, it is not found expressed
within the whole Bible. Faith acts according to its strength and
as it sees, it is not tied or bound to any outward circumstance;
one believeth he may, and another believeth he may not, either do
this or that.
Your sixth argument is, 'If baptism be in any sense any part of
the foundation of a church, as to order (Heb 6:1,2), it must
have place here or no where: why are those things called first
principles, if not first to be believed and practised? Why are
they rendered by the learned the A, B, C, of a Christian, and
the beginning of Christianity, milk for babes, if it be no matter
whether baptism be practised or no? If it be said water baptism
is not there intended, let them shew me how many baptisms there
are besides water baptism? Can you build and leave out a stone in
the foundation? I intend not baptism a foundation any other ways
but in respect of order, and it is either intended for that or
nothing.'
Ans. Baptism is in no sense the foundation of a church. I find
no foundation of a church but Jesus Christ himself (Matt 16:18;
1 Cor 3:11). Yea, the foundation mentioned (Heb 6:1,2) is nothing
else but this very Christ. For he is the foundation, not only of
the church, but of all that good that at any time is found in her.
He is the foundation OF our repentance, and OF our faith towards
God (vv 1,2). Further, baptisms are not here mentioned with
respect to the act in water, but of the doctrine; that is, the
signification thereof. 'The doctrine of baptisms.' And observe,
neither faith, nor repentance, nor baptisms, are called here
foundations: Another thing, for a foundation, is here by the Holy
Ghost intended, even a foundation for them all: a foundation of
faith, of repentance, of the doctrine of baptisms, of the resurrection
of the dead, and of eternal judgment. And this foundation is Jesus
Christ himself, and these are the first principles, the milk, the
A, B, C, and the beginning of Christian religion in the world.
I dare not say, No matter whether water baptism be practised or
no. But it is not a stone in the foundation of a church, no not
respecting order; it is not, to another, a sign of my sonship
with God; it is not the door into fellowship with the saints, it
is no church ordinance, as you, yourself, have testified. So then
as to church work, it hath no place at all therein.
Your seventh argument is, 'If Paul knew the Galatians only upon
the account of charity, No other ways to be the sons of God by
faith; but by this part of their obedience, as he seems to import,
then the same way we judge of the truth of men's profession of
faith, when it shows itself by this selfsame obedience. Baptism
being an obligation to all following duties' (Gal 3:26,27).
Ans. This your argument, being builded upon no more than a SEEMING
import, and having been above ten times overthrown already; I might
leave still with you, till your seeming import is come to a real
one, and both to a greater persuasion upon your own conscience.
But verily Sir, you grossly abuse your reader; must imports, yea,
must seeming imports now stand for arguments, thereby to maintain
your confident separation from your brethren? Yea, must such things
as these, be the basis on which you build those heavy censures and
condemnations you raise against your brethren, that cannot comply
with you, because you want the word? A seeming import. But are
these words of faith? or do the scriptures only help you to seeming
imports, and me-hap-soes[17] for your practice? No, nor yet to them
neither, for I dare boldly affirm it, and demand, if you can, to
prove, that there is so much as a seeming import in all the word of
God, that countenanceth your shutting men, better than ourselves,
from the things and privileges of our Father's house. That to the
Galatians, saith not, that Paul knew them to be the sons of God
by faith, no other way, but by THIS part of their obedience; but
puts them upon concluding themselves the sons of God, if they
were baptized into the Lord Jesus, which could not, ordinarily,
be known but unto themselves alone; because, being thus baptized,
respecteth a special act of faith, which only God and him that
hath, and acteth it, can be privy to. It is one thing for him
that administereth, to baptize in the name of Jesus, and another
thing for him that is the subject, by that to be baptize INTO Jesus
Christ: Baptizing into Christ, is rather the act of the faith of
him that is baptized, than his going into water and coming out
again. But that Paul knew this to be the state of the Galatians
no other way, but by their external act of being baptized with
water, is both wild and unsound, and a miserable IMPORT indeed.
Your eighth argument is, 'If being baptized into Christ, be a
putting on of Christ, as Paul expressed, then they have not put on
Christ, in that sense he means, that are not baptized; if this
putting on of Christ, doth not respect the visibility of Christianity;
assign something else as its signification; great men's servants
are known by their master's liveries, so are gospel believers by
this livery of water baptism, that all that first trusted in Christ
submitted unto; which is in itself as much an obligation to all
gospel obedience, as circumcision was to keep the whole law.'
Ans. For a reply to the first part of this argument, go back to
the answer to the seventh. Now that none have put on Christ in
Paul's sense; yea, in a saving, in the best sense; but them that
have, as you would have them, gone into water, will be hard for
you to prove, yea, is ungodly for you to assert. Your comparing
water baptism to a gentleman's livery, by which his name is known
to be his, is fantastical. Go you but ten doors from where men have
knowledge of you, and see how many of the world, or Christians,
will know you by this goodly livery, to be one that hath put on
Christ. What! known by water baptism to be one that hath put on
Christ, as a gentleman's man is known to be his master's servant,
by the gay garment his master gave him. Away fond man, you do
quite forget the text. 'By THIS shall all men know that ye are
my disciples, if ye have love one to another' (John 13:35). That
baptism is in itself obliging, to speak properly, it is false, for
set it by itself, and it stands without the stamp of heaven upon
it, and without its signification also: and how, as such, it
should be obliging, I see not. Where you insinuate, it comes in
the room of, and obligeth as circumcision: you say, you know not
what (Acts 15:1,2). Circumcision was the initiating ordinance, but
this you have denied to baptism. Further, circumcision then bound
men to the whole obedience of the law, when urged by the false
apostles, and received by an erroneous conscience (Gal 5:1-4).
Would you thus urge water baptism! would you have men to receive
it with such consciences? Circumcision in the flesh, was a type of
circumcision in the heart, and not of water baptism (Rom 2:28,29;
Phil 3:3).
Your ninth argument is, 'If it were commendable in the Thessalonians,
that they followed the footsteps of the church of Judea (1 Thess
2:14), who it appears followed this order of adding baptized
believers unto the church; then they that have found out another
way of making church members, are not by that rule praiseworthy,
but rather to be blamed; it was not what was since in corrupted
times, but that which was from the beginning: the first churches
were the purest pattern.'
Ans. That the text saith there was a church of Judea, I find not
in 1 Thessalonians 2:14. And that the Thessalonians are commended
for refusing to have communion with the unbaptized believers,
for that is our question, prove it by the word, and then you do
something. Again, that the commendations (1 Thess 2:14) do chiefly,
or at all, respect their being baptized: or, because they followed
the churches of God, which in Judea were in Christ Jesus, in the
example of water baptism is quite beside the word. The verse runs
thus: 'For ye, brethren, became followers of the churches of God
which in Judea are in Christ Jesus: for ye also have suffered like
things of your own countrymen, even as they have of the Jews.'
This text then commends them, not for that they were baptized with
water, but, for that they stood their ground, although baptized
with suffering, like them in Judea, for the name of the Lord Jesus.
For suffering like things of their own countrymen, as they did of
the Jews. Will you not yet leave off to abuse the word of God, and
forbear turning it out of its place, to maintain your unchristian
practice of rejecting the people of God, and excluding them their
blessed privileges. The unbaptized believer, instead of taking
shame for entering into fellowship without it, will be ready, I
doubt, to put you to shame for bringing scriptures so much beside
the purpose, and for stretching them so miserably to uphold you
in your fancies.
Your tenth argument is, 'If so be, that any of the members at
Corinth, Galatia, Colosse, Rome, or them that Peter wrote to,
were not baptized, then Paul's arguments for the resurrection to
them, or to press them to holiness from the ground (Rom 6; Col
2; 1 Cor 15) was out of doors, and altogether needless, yea, it
bespeaks his ignorance, and throweth contempt upon the Spirit's
wisdom (Heb 6; 1 Peter 3:21) by which he wrote; if that must be
asserted as a ground to provoke them to such an end, which had no
being: and if all the members of all those churches were baptized,
why should any plead for an exemption from baptism, for any church
member now?'
Ans. Suppose all, if all these churches were baptized, what then?
that answereth not our question. We ask where you find it written,
that those that are baptized, should keep men as holy, and as much
beloved of the Lord Jesus as themselves, out of church communion,
for want of light in water baptism. Why we plead for their admission,
though ye see not yet, that this is their duty, is because we
are not forbidden, but commanded to receive them, because God and
Christ hath done it (Rom 14, 15).
Your eleventh argument is, 'If unbaptized persons must be received
into churches, only because they are believers, though they deny
baptism; then why may not others plead for the like privilege,
that are negligent in any other gospel ordinance of worship, from
the same ground of want of light, let it be what it will. So then
as the consequence of this principle, churches may be made up of
visible sinners, instead of visible saints.'
Ans. 1. I plead not for believers simply because they are believers,
but for such believers of whom we are persuaded by the word, that
God hath received them. 2. There are some of the ordinances, that
be they neglected, the being of a church, as to her visible gospel
constitution, is taken quite away; but baptism is none of them,
it being no church ordinance as such, nor any part of faith, nor
of that holiness of heart, or life, that sheweth me to the church
to be indeed a visible saint. The saint is a saint before, and
may walk with God, and be faithful with the saints, and to his
own light also though he never be baptized. Therefore to plead for
his admission, makes no way at all for the admission of the open
prophane, or to receive, as you profess you do, persons unprepared
to the Lord's table, and other solemn appointments.
Your twelfth argument is, 'Why should professors have more light
in breaking of bread, than baptism? That this must be so urged for
their excuse: Hath God been more sparing in making out his mind
in the one, rather than the other? Is there more precepts or
precedents for the supper, than baptism? Hath God been so bountiful
in making out himself about the supper, that few or none that own
ordinances scruple it? And must baptism be such a rock of offence
to professors, that very few will enquire after it, or submit to
it? Hath not man's wisdom interposed to darken this part of God's
counsel? By which professors seem willingly led, though against
so many plain commands and examples, written as with a sun beam,
that he that runs may read? And must an advocate be entertained
to plead for so gross a piece of ignorance, that the meanest babes
of the first gospel times were never guilty of?'
Ans. Many words to little purpose. 1. Must God be called to an
account by you, why he giveth more light about the supper than
baptism? May he not shew to, or conceal from this, or another of
his servants, which of his truths he pleaseth. Some of the members
of the church at Jerusalem had a greater truth than this kept
from them, for ought I know, as long as they lived (Acts 11:19),
yet God was not called in question about it. 2. Breaking of
bread, not baptism, being a church ordinance, and that such also
as must be often reiterated; yea, it being an ordinance so full of
blessedness, as lively to present union and communion with Christ
to all the members that worthily eat thereof: I say, the Lord's
supper being such, that while the members sit at that feast, they
shew to each other the death and blood of the Lord, as they ought
to do, till he comes (1 Cor 10:15-17, 11:25,26). The church as a
church, is much more concerned in that, than in water baptism, both
as to her faith and comfort; both as to her union and communion.
3. Your supposition, that very few professors will seriously inquire
after water baptism, is too rude. What, must all the children of
God, that are not baptized for want of light, be still stigmatised
with want of serious inquiry after God's mind in it. 4. That I am an
advocate, entertained to plead for so gross a piece of ignorance,
as want of light in baptism, is but like the rest of your jumbling.
I plead for communion with men, godly and faithful, I plead that
they may be received, that God hath shewed us he hath received,
and commanded we should receive them.
Your thirteenth argument is, 'If obedience must discover the truth
of a man's faith to others, why must baptism be shut out, as if
it was no part of gospel obedience? Is there no precept for this
practice, that it must be thus despised, as a matter of little
use? Or shall one of Christ's precious commands be blotted out of
a Christian's obedience, to make way for a church fellowship of
man's devising.'
Ans. 1. This is but round, round, the same thing over and over.
That my obedience to water, is not a discovery of my faith to
others, is evident, from the body of the Bible, we find nothing
that affirms it. And I will now add, That if a man cannot shew
himself a Christian without water baptism; he shall never shew
either saint or sinner, that he is a Christian by it. 2. Who [soever]
they are that despise it, I know not but that church membership
may be without it, (seeing even you yourself have concluded it
is no church ordinance, nor the entering ordinance) standeth both
with scripture and reason, as mine arguments make manifest. So
that all your arguments prove no more but this, 'That you are so
wedded to your wordless notions, that charity can have no place
with you.' Have you all this while so much as given me one small
piece of a text to prove it unlawful for the church, to receive
those whom she, by the word, perceiveth the Lord God and her
Christ hath received? No: and therefore you have said so much as
amounts to nothing.
Your last argument is, 'If the baptism of John was so far honoured
and dignified, that they that did submit to it, are said to justify
God; and those that did it not, are said to reject his counsel
against themselves: so that their receiving, or rejecting the whole
doctrine of God, hath its denomination from this single practice.
And is there not as much to be said of the baptism of Christ,
unless you will say it is inferior to John's in worth and use.'
Ans. 1. That our denomination of believers, and of our receiving
the doctrine of the Lord Jesus, is not to be reckoned from our
baptism, is evident; because according to our notion of it, they
only that have before received the doctrine of the gospel, and
so shew it us by their confession of faith, they only ought to
be baptized. This might serve for an answer for all: but, 2. The
Baptism of John was 'the baptism of repentance, for the remission
of sins' (Mark 1:4; Matt 3;6; Luke 3:3), of which water was but
an outward signification. Now what is the baptism of repentance,
but an unfeigned acknowledgment that they were sinners, and so
stood in need of a Saviour, Jesus Christ. This baptism, or baptism
under this notion, the Pharisees would not receive (Luke 7:29,30).
For they 'trusted in themselves that they were righteous,' that
they were 'not as other men,' that they had need of no repentance
(Luke 18:9, 10:29, 15:7). Not but that they would have been baptized
with water, might that have been without an acknowledgment that
they were sinners (Matt 3:7); wherefore seeing the counsel of God
respected rather the remission of sins by Jesus Christ, than the
outward act of water baptism, ye ought not, as you do, by this
your reasoning, to make it rather, at least in the revelation
of it, to terminate in the outward act of being baptized, but in
unfeigned and sound repentance, and the receiving of Jesus Christ
by faith (Eph 1:7,8,11).
Further, A desire to submit to John's water baptism, or of being
baptized by him in water, did not demonstrate by that single act,
the receiving of the whole doctrine of God as you suggest. 'Why
did John reject the Pharisees that would have been baptized (Matt
3:7), and Paul examine them that were?' (Acts 19:2,3). If your
doctrine be true, why did they not rather say, Oh! seeing you
desire to be baptized, seeing you have been baptized, you need not
to be questioned any further; your submitting to John's water, to
us is a sufficient testimony, even that single act, that you have
received the whole doctrine of God. But I say, why did John call
them vipers? And Paul asked them, Whether they had yet 'received
the Holy Ghost?' Yea, it is evident, that a man may be desirous
of water, that a man may be baptized, and neither own the doctrine
of repentance, nor know on whom he should believe; evident, I say,
and that by the same texts (Matt 3:7; Acts 19:2-4).
You have grounded therefore this your last argument, as also the
rest, upon an utter mistake of things.
I COME NOW TO YOUR Questions; WHICH ALTHOUGH THEY BE MIXED WITH
GALL, I WILL WITH PATIENCE SEE IF I CAN TURN THEM INTO FOOD.
[Quest. 1.] Your first question is, 'I ask your own heart, whether
popularity and applause of variety of professors, be not in the
bottom of what you have said; that hath been your snare to pervert
the right ways of the Lord, and to lead others into a path wherein
we can find none of the footsteps of the flock in the first ages?'
Ans. Setting aside a retaliation, like your question, I say, and
God knows I speak the truth, I have been tempted to do what I have
done, by a provocation of sixteen years long; tempted, I say, by
the brethren of your way: who, whenever they saw their opportunity,
have made it their business to seek to rend us in pieces; mine
ownself they have endeavoured to persuade to forsake the church;
some they have rent quite off from us, others they have attempted
and attempted to divide and break off from us, but by the mercy
of God, have been hitherto prevented. A more large account you
may have in my next, if you think good to demand it; but I thank
God that I have written what I have written.
Quest. 2. 'Have you dealt brotherly, or like a Christian, to
throw so much dirt upon your brethren, in print, in the face of
the world, when you had an opportunity to converse with them of
reputation amongst us, before printing, being allowed the liberty
by them, at the same time for you to speak among them?'
Ans. I have thrown no dirt upon them, nor laid any thing to their
charge, if their practice be warrantable by the word; but you
have not been offended at the dirt yourselves have thrown at all
the godly in the land that are not of our persuasion, in counting
them unfit to be communicated with, or to be accompanied with in
the house of God. This dirt you never complained of, nor would,
I doubt, to this day, might you be still let alone to throw it.
As to my book, it was printed before I spake with any of you, or
knew whether I might be accepted of you. As to them of reputation
among you, I know others not one tittle inferior to them, and have
my liberty to consult with who I like best.
Quest. 3. 'Doth your carriage answer the law of love or civility,
when the brethren used means to send for you for a conference,
and their letter was received by you, that you should go out again
from the city after knowledge of their desires, and not vouchsafe
a meeting with them, when the glory of God, and the vindication
of so many churches is concerned.'
Ans. The reason why I came not amongst you, was partly because I
consulted mine own weakness, and counted not myself, being a dull
headed man, able to engage so many of the chief of you, as I was
then informed intended to meet me. I also feared, in personal
disputes, heats and bitter contentions might arise, a thing my
spirit hath not pleasure in: I feared also, that both myself and
words would be misrepresented; and that not without cause, for
if they that answer a book will alter, and screw arguments out of
their place, and make my sentences stand in their own words, not
mine, when I say my words are in a book to be seen, what would you
have done, had I in the least, either in matter or manner, though
but seemingly miscarried among you. As for the many churches which
you say are concerned, as also the glory of God, I doubt not to
say they are only your wordless opinions that are concerned; the
glory of God is vindicated: We receive him that God hath received,
and that 'to the glory of God' (Rom 15:7).
Quest. 4. 'Is it not the spirit of Diotrephes of old, in you, who
loved to have the pre-eminence, that you are so bold to keep out
all the brethren, that are not of your mind in this matter, from
having any entertainment in the churches or meetings to which you
belong, though you yourself have not been denied the like liberty,
among them that are contrary minded to you? Is this the way of
your retaliation? Or are you afraid lest the truth should invade
your quarters?'
Ans. I can say, I would not have the spirit you talk of; what
I have of it, God take it from me. But what was the spirit of
Diotrephes? Why, not to receive the brethren into the church, and
to forbid them that would (3 John 9,10). This do not I; I am for
communion with saints, because they are saints: I shut none of the
brethren out of the churches, nor forbid them that would receive
them. I say again, shew me the man that is a visible believer, and
that walketh with God; and though he differ with me about baptism,
the doors of the church stand open for him, and all our heaven-born
privileges he shall be admitted to them. But how came Diotrephes so
lately into our parts? Where was he in those days that our brethren
of the baptized way, would neither receive into the church, nor
pray with men as good as themselves, because they were not baptized;
but would either, like Quakers, stand with their hats on their
heads, or else withdraw till we had done.
As to our not suffering those you plead for to preach in our
assemblies, the reason is, because we cannot yet prevail with
them, to repent of their church-rending principles. As to the
retaliation, mind the hand of God, and remember Adonibezek (Judg
1:7). Let the truth come into our quarters and welcome, but
sowers of discord, because the Lord hates it (Prov 6:19), we also
ourselves will AVOID them (Rom 16:17,18).
Quest. 5. 'Is there no contempt cast upon the brethren, who desired
your satisfaction, that at the same time, when you have opportunity
to speak to them, instead of that, you committed the letters to
others, by way of reflection upon them?'
Ans. It is no contempt at all to consult men more wise and judicious
than him that wrote, or myself either. But why not consult
with others. Is wisdom to die with you? Or do you count all that
yourselves have no hand in, done to your disparagement?
Quest. 6. 'Did not your presumption prompt you to provoke them to
printing, in your letter to them, when they desired to be found in
no such practice, lest the enemies of truth should take advantage
by it?'
Ans. What provoked you to print, will be best known at the day of
judgment, whether your fear of losing your wordless opinion, or
my plain answer to your letter: The words in my letter are, 'As
for my book never defer its answer till you speak with me, for I
strive not for mastery but truth.' Though you did not desire to
write, yet with us there was continual labour to rend us to pieces,
and to prevent that, was my first book written. And let who will
take advantage, so the truth of God, and the edification of my
brother be promoted.
Quest. 7. 'Whether your principle and practice is not equally
against others as well as us, viz. Episcopal, Presbyterians, and
Independents, who are also of our side, for our practice, though
they differ with us about the subject of baptism. Do you delight
to have your hand against every man?'
Ans. I own water baptism to be God's ordinance, but I make no
idol of it. Where you call now the Episcopal to side with you, and
also the Presbyterian, &c. you will not find them easily persuaded
to conclude with you against me. They are against your manner of
dipping, as well as the subject of water baptism; neither do you,
for all you flatter them, agree together in all but the subject.
Do you allow their sprinkling? Do you allow their signing with
the cross? Why then have you so stoutly, an hundred times over,
condemned these things as antichristian. I am not against every
man, though by your abusive language you would set every one
against me; but am for union, concord, and communion with saints,
as saints, and for that cause I wrote my book.
To conclude,--1. In all I have said, I put a difference between my
brethren of the baptized way; I know some are more moderate than
some. 2. When I plead for the unbaptized, I chiefly intend those
that are not so baptized as my brethren judge right, according
to the first pattern. 3. If any shall count my papers worth the
scribbling against, let him deal with my arguments, and things
immediately depending upon them, and not conclude that he hath
confuted a book, when he hath only quarrelled at words. 4. I have
done when I have told you, that I strive not for mastery, nor to
shew myself singular; but, if it might be, for union and communion
among the godly. And count me not as an enemy, because I tell you
the truth. 5. And now, dissenting brethren, I commend you to God,
who can pardon your sin, and give you more grace, and an inheritance
among them that are sanctified by faith in Jesus Christ. Amen.
HERE FOLLOWETH MR. HENRY JESSEY'S JUDGMENT UPON THE SAME ARGUMENT.
'Him that is weak in the faith receive ye,' &c.--Romans 14:1
Whereas some suppose the receiving there mentioned, was but receiving
into brotherly affection, such as were in church fellowship; but
not a receiving of such as were weak into the church. For answer
unto which consider,
That in the texts are two things to be inquired into. First,
What weakness of faith this is, that must not hinder receiving.
Secondly, by whom, and to what, he that is weak in the faith is
to be received?
First, To the first, What weakness of faith this is that must not
hinder receiving, whether was it weakness in the graces of faith,
or in the doctrine of faith? It is conceived that the first is
included, but the second principally intended.
1. That some of the Lord's people are weak in the graces of faith,
will be confessed by all (Mark 9:24; Luke 24:25) and that the Lord
would have his lambs fed as well as his sheep, and his children
as well as grown men, and that he hath given the right to gospel
privileges, not to degrees of grace, but to the truth; 'him
that is weak in the faith receive ye': or unto you, as some GOOD
translations read it (Rom 14:1).[18]
2. It is supposed, that this command of receiving him that is weak
in the faith, doth principally intend, that is weak in the doctrine
of faith, and that not so much in the doctrine of justification,
as in gospel institutions, as doth appear by the second and sixth
verses: which shew, that it was in matters of practice, wherein
some were weak, and at which others were offended; notwithstanding
the glorious Lord who bears all his Israel upon his heart receives
them (v 3) and commandeth, 'him that is weak in the faith receive
ye,' or unto you.
Second, Therefore, here we are to inquire of the receiving in the
text, By whom, and to what he that is weak in the faith, should
be received. In which inquiry there are two parts. 1. By whom. 2.
To what.
1. To the first. The text makes answer, 'Him that is weak in the
faith receive ye,' or unto you; which must be the church at Rome,
to whom the epistle was writ; as also to all 'beloved of God, called
to be saints' (Rom 1:7). And as to them, so unto all churches and
saints, Beloved and called throughout the world.
Note, That epistles are as well to direct how churches are to
carry things towards saints without, as to saints within; and also
toward all men so as to give no offence to Jew or Gentile, nor to
the church of God (1 Cor 10:32).
2. The second part of the inquiry is, to what he that is weak in
the faith is to be received? whether only unto mutual affection,
as some affirm, as if he were in church fellowship before, that
were weak in the faith? Or whether the text doth as well, if not
rather intend, the receiving such as were, and are weak in the
faith, Not only unto mutual affection if in the church, but unto
church fellowship also, if they were out. For clearing of which
consider, to whom the epistle was written (Rom 1:7). Not only
to the church there, but unto all that were beloved of God, and
called to be saints in all ages. And as at Rome it is like there
then were, and in other places now are, saints weak in the faith,
both in and out of church fellowship; and it is probable there
then were, and elsewhere now are, those that will cast such out
of their mutual affection. And if they will cast such out of their
mutual affection that are within, no doubt they will keep out of
their church fellowship those that are without.
Arg. 1. Whereas the Lord's care extends to all his, and if it
were a good argument in the third verse, for them to receive those
within, because God hath received them, it would be as good an
argument to receive in those without, for God hath received them
also: unless it could be proved, that all that were and are weak
in the faith, were and are in church fellowship, which is not
likely: for if they would cast such out of their affection that are
within, they would upon the same account keep them out of church
fellowship that were without: therefore as it is a duty to receive
those within unto mutual affection, so it is no less a duty, by
the text, to receive such weak ones as are without, into church
fellowship.
Arg. 2. Is urged from the words themselves, which are, 'Receive
him that is weak in the faith'; wherein the Lord puts NO limitation
in this text or in any other; and who is he then that can restrain
it, unless he will limit the Holy One of Israel? And how would
such an interpretation foolishly charge the Lord, as if he took
care ONLY of those within, but not like care of those without;
whereas he commandeth them to receive them, and useth this motive,
he had received them, and he receiveth those that are weak in the
faith, if without, as well as those within.
From the example, to wit, That God had received them; whereas had
he been of the church, they would have been persuaded of that before
the motive was urged: for no true church of Christ's would take
in, or keep in any, whom they judged the Lord had not received;
but those weak ones were such as they questioned whether the Lord
had received them, else the text had not been an answer sufficient
for their receiving them: There might have been objected, they
hold up Jewish observations of meats and days, which by the death
of Christ were abolished, and so did deny some of the effects of
his death; yet the Lord who was principally wronged could pass
this by, and commandeth others to receive them also. And if it
be a good argument to receive such as are weak in any thing, whom
the Lord hath received, then there can be no good argument to
reject for any thing for which the Lord will not reject them: for
else the command in the first verse, and his example in the third
verse were insufficient, without some other arguments unto the
church, besides his command and example.
Some object, 'Receive ye one another, as Christ also received us
to the glory of God' (Rom 15:7). And from thence supposing they
were all in church fellowship before, whereas the text saith not
so: for if you consider the eighth and ninth verses, you may see
he speaks unto Jews and Gentiles in general, that if the Jews had
the receiving, they should receive Gentiles; and if the Gentiles
had the receiving, they should receive Jews, for had they not been
on both sides commanded: the Jews might have said to the Gentiles,
you are commanded to receive us, but we are not commanded to receive
you; and if the weak had the receiving, they should receive the
strong; and if the strong had the receiving, they should not keep
out the weak; and the text is reinforced with the example of the
Son's receiving us unto the glory of God, that as he receiveth Jews
and poor Gentiles, weak and strong, in church fellowship, or out
of church fellowship; so should they to the glory of God. And as
the Lord Jesus received some, though they held some things more
than were commanded, and some things less than were commanded, and
as those that were weak and in church fellowship, so those that
were weak and out of church fellowship; and that not only into
mutual affection, but unto fellowship with himself; and so should
they, not only receive such as were weak within into mutual
affection, but such as were without, both to mutual affection and
to church fellowship: or else such weak ones as were without, had
been excluded by the text. Oh! how is the heart of God the Father
and the Son set upon this, to have his children in his house, and
in one another's hearts as they are in his, and are borne upon the
shoulders and breasts of his Son their high priest? and as if all
this will not do it, but the devil will divide them still, whose
work it properly is; But 'the God of peace' will come in shortly,
'and bruise Satan under their feet,' as in Romans 16:20. And they
will agree to be in one house, when they are more of one heart; in
the mean time prays, as in chapter 15:5, 'Now the God of patience
and consolation grant you to be like-minded one toward another
according to Christ Jesus.'
I shall endeavour the answering of some objections, and leave it
unto consideration.
Object. Some say this bearing or receiving, were but in things
indifferent.
Ans. That eating, or forbearing upon a civil account, are things
indifferent, is true: but not when done upon the account of
worship, as keeping of days, and establishing Jewish observations
about meats, which by the death of Christ are taken away; and it
is not fairly to be imagined the same church at Rome looked so
upon them as indifferent; nor that the Lord doth; that it were
all alike to him to hold up Jewish observations, or to keep days
or no days, right days or wrong days, as indifferent things, which
is a great mistake, and no less than to make God's grace little
in receiving such. For if it were but in things wherein they had
not sinned, it were no great matter for the Lord to receive, and
it would have been as good an argument or motive to the church, to
say the things were indifferent, as to say the Lord had received
them. Whereas the text is to set out the riches of grace to the
vessels of mercy, as Romans 9:15. That as at first he did freely
choose and accept them; so when they fail and miscarry in many
things, yea about his worship also, although he be most injured
thereby, yet he is first in passing it by, and persuading others
to do the like. That as the good Samaritan did in the Old
Testament,[19] so our good Samaritan doth in the New, when priest
and Levite passed by, pastor and people pass by, yet he will
not, but pours in oil, and carries them to his inn, and calls for
receiving, and setting it upon his account.
Object. That this bearing with, and receiving such as are weak in
the faith, must be limited to meats and days, and such like things
that had been old Jewish observations, but not unto the being
ignorant in, or doubting of any New Testament institution.
Ans. Where the Lord puts no limitation, men should be wary how
they do it, for they must have a command or example, before they
can limit this command; for although the Lord took this occasion
from their difference about meats and days to give this command,
yet the command is not limited there, no more than Matthew 12:1-8.
That when they made use of his good law rigorously in the letter,
he presently published an act of grace in the 7th verse, and
tells them, Had they known what this meaneth, 'I will have mercy
and not sacrifice,' they would not have condemned the guiltless;
as also Matthew 9:13, 'Go ye and learn what that meaneth, I will
have mercy and not sacrifice,' which is not to be limited unto what
was the present occasion of publishing the command, but observed
as a general rule upon all occasions, wherein mercy and sacrifice
comes in competition, to shew the Lord will rather have a duty
omitted that is due to him, than mercy to his creatures omitted
by them. So in the text, when some would not receive such as were
weak in the faith, as to matters of practice, the Lord was pleased
to publish this act of grace: 'Him that is weak in the faith
receive ye, but not to doubtful disputations.' Now unless it be
proved, that no saint can be weak in the faith in any thing but
meats and days, or in some Old Testament observations, and that
he ought not to be judged a saint that is weak in the faith as it
relates to gospel institutions, in matters of practice; you cannot
limit the text, and you must also prove his weakness SUCH, as
that the Lord will not receive him; else the command in the first
verse, and the reason or motive in the third verse, will both be
in force upon you; to wit, 'Him that is weak in the faith receive
ye,' or unto you,--'for God hath received him.'
Object. But some may object from 1 Corinthians 12:13, 'For by one
spirit are we all baptized into one body, whether we be Jews or
Gentiles.' Some there are that affirm this to be meant of water
baptism, and that particular churches are formed thereby, and
all persons are to be admitted and jointed unto such churches by
water baptism.
Ans. That the baptism intended in the text is the Spirit's baptism,
and not water baptism; and that the body the text intends, is not
principally the church of Corinth, but all believers, both Jews
and Gentiles, being baptized into one mystical body, as Ephesians
4:4, 'There is one body and one Spirit,' wherein there is set out
the uniter and the united; therefore in the third verse they are
exhorted to keep the unity of the Spirit in the bond of peace. The
united are all the faithful in one body; into whom? in the fifth
verse, in one Lord Jesus Christ: by what? one faith, one baptism,
which CANNOT be meant of water baptism; for water baptism doth
not unite all this body, for some of them never had water baptism,
and are yet of this body, and by the Spirit gathered into one Lord
Jesus Christ (Eph 1:10), 'both which are in heaven and in earth,'
Jew and Gentile (Eph 2:16), 'that he might reconcile both unto
God in one body by the cross.' The instrument you have in verse
18, 'by one spirit' (Eph 3:6). 'That the Gentiles should be
fellow-heirs, and of the same body' (v 15). 'Of whom the whole
family in heaven and earth is named.' And the reasons of their
keeping 'the unity of the Spirit,' in Ephesians 4:3 is laid down
in verses 4, 5 being 'one body,' 'one Spirit,' having 'one hope,'
'one Lord,' 'one faith,' 'one baptism,' whether they were Jews
or Gentiles, such as were in heaven or in earth, which CANNOT be
meant of water baptism, for in that sense they had not all one
baptism, nor admitted and united thereby. So in 1 Corinthians 12:13,
'For by one Spirit we are all baptized into one body, whether we
be Jews or Gentiles, whether we be bond or free; and have been
all made to drink into one Spirit'; which cannot be meant of water
baptism, in regard all the body of Christ, Jews and Gentiles, bond
and free, partook not thereof.
Object. But Ephesians 4:5 saith, there is but 'one baptism'; and
by what hath been said, if granted, water baptism will be excluded,
or else there is more baptisms than one.
Ans. It followeth not that because the Spirit will have no
corrival, that therefore other things may not be in their places.
That because the Spirit of God taketh the pre-eminence, therefore
other things may not be subservient (1 John 2:27). The apostle
tells them, That the anointing which they have received of him,
abideth in them; and you need not, saith he, 'that any man teach
you, but as the same anointing teacheth you of all things.' By
this some may think John excludes the ministry; no such matter,
though the Holy Ghost had confirmed and instructed them so in the
truth of the gospel, as that they were furnished against seducers
in verse 26 yet you see John goes on still teaching them in many
things: as also in Ephesians 4:11-13, 'He gave some, apostles;--some
evangelists, and some pastors, and teachers; for the perfecting
of the saints, for the work of the ministry, for the edifying of
the body of Christ: Till we all come in the unity of the faith,
and of the knowledge of the Son of God, unto a perfect man, unto
the measure of the stature of the fulness of Christ.' So in the
Spirit's baptism, though it have the pre-eminence, and appropriateth
some things, as peculiar to itself, it doth not thereby destroy
the use and end of water baptism, or any other ordinance in its
place: for water baptism is a means to increase grace, and in it,
and by it sanctification is forwarded, and remission of sins more
cleared and witnessed; yet the giving grace, and regenerating and
renewing, is the Holy Spirit's peculiar. Consider (Titus 3:5),
'By the washing of regeneration, and renewing of the Holy Ghost';
Baptism being the outward sign of the inward graces wrought by
the Spirit, a representation or figure, as in 1 Peter 3:21, 'The
like figure whereunto even baptism doth also now save us [not the
putting away of the filth of the flesh, but the answer of a good
conscience toward God,] by the resurrection of Jesus Christ';
not excluding water baptism; but shewing, That the spiritual part
is chiefly to be looked at: though such as slight water baptism,
as the Pharisees and lawyers did (Luke 7:30), reject the counsel
of God against themselves, not being baptized. And such as would
set water baptism in the Spirit's place, exalt a duty against the
deity and dignity of the Spirit, and to give the glory due unto
him, as God blessed for ever, unto a duty.
By which mistake of setting up water baptism in the Spirit's place,
and assigning it a work, which was never appointed unto it; of
forming the body of Christ, either in general, as in 1 Corinthians
12:13; Ephesians 4:5 or as to particular churches of Christ, we
may see the fruit; that instead of being the means of uniting as
the Spirit doth; that it hath not only rent his seamless coat,
but divided his body which he hath purchased with his own blood,
and opposed that great design of Father, Son, and Spirit, in uniting
poor saints, thereby pulling in pieces what the Spirit hath put
together. 'Him that is weak in the faith receive ye,--for God hath
received him'; being such as the Spirit had baptized and admitted
of the body of Christ, he would have his churches receive them
also: whose baptism is the ONLY baptism, and so is called the
ONE baptism. Therefore consider, whether such a practice, hath
a command or an example, that persons must be joined into church
fellowship by water baptism; for John baptized many, yet he did
not baptize some into one church, and some into another, nor all
into one church, as the church of Rome doth. And into what church
did Philip baptize the eunuch, or the apostle the jailor and his
house? And all the rest they baptized, were they not left free to
join themselves for their convenience and edification? All which
I leave to consideration. I might have named some inconveniences,
if not absurdities that would follow the assertion: as to father
the mistakes of the baptizers on the Spirit's act, who is not
mistaken in any HE baptizeth; no false brethren creep in unawares
into the mystical body by him; and also, how this manner of forming
churches would suit a country, where many are converted, and
willing to be baptized; but there being no church to be baptized
into, how shall such a church state begin? The first must be
baptized into no church, and the rest into him as the church, or
the work stand still for want of a church.
Object. 'But God is a God of order, and hath ordained order in
all the churches of Christ; and for to receive one that holds the
baptism he had in his infancy, there is no command nor example
for, and by the same rule children will be brought in to be church
members.'
Ans. That God is a God of order, and hath ordained orders in all
the churches of Christ is true; and that this is one of the orders
to receive him that is weak in the faith, is as true. And though
there be no example or command, in so many words, receive such an
one that holds the baptism he had in his infancy, nor to reject
such a one: but there is a command to receive him that is weak in
the faith, without limitation, and it is like this might not be
a doubt in those days, and so not spoken of in particular.
But the Lord provides a remedy for all times in the text, 'Him
that is weak in the faith receive ye'; for else receiving would
not be upon the account of saintship; but upon knowing, and doing
all things according to rule and order, and that must be perfectly,
else for to deny any thing, or to affirm too much is disorderly,
and would hinder receiving: but the Lord seals not so with his
people, but accounts 'LOVE the fulfilling of the law,' though
they be ignorant in many things both as to knowing and doing; and
receives them into communion and fellowship with himself, and
would have others do the same also. And if he would have so much
bearing in the apostle's days, when they had infallible helps to
expound truths unto them, much more now, the church hath been so
long in the wilderness and in captivity, and not that his people
should be driven away in the dark day, though they are sick and
weak (Eze 34:16,21). And that it should be supposed such tenderness
would bring in children in age to be church members, yea and
welcome, if any body could prove them in the faith, though never
so weak; for the text is, 'Him that is weak in the faith, receive
ye': It is not He, and his wife and children, unless it can be
proved they are IN THE FAITH.
Object. 'By this, some ordinances may be lost or omitted, and is
it to be supposed the Lord would suffer any of his ordinances to
be lost or omitted in the Old or New Testament, or the right use
of them, and yet own such for true churches, and what reason can
there be for it.?'
Ans. The Lord hath suffered some ordinances to be omitted and lost
in the Old Testament, and yet owned the church. Though circumcision
were omitted in the wilderness, yet he owned them to be his
church (Acts 7:38); and many of the ordinances were lost in the
captivity: see Ainsworth upon Exodus 28, 30 &c. which shewed what
the high-priest was to put on, and were not to be omitted upon
pain of death, as the Urim and Thummim, yet being lost, and several
other ordinances, the ark, with the mercy-seat and cherubims, the
fire from heaven, the majesty and divine presence, &c. yet, he
owns the second temple, though short of the first, and filled it
with his glory, and honoured it with his Son, being a member and
a minister therein (Mal 3:1), 'The Lord whom ye seek shall suddenly
come to his temple': So in the New Testament, since their wilderness
condition, and great and long captivity, there is some darkness
and doubts, and want of light in the best of the Lord's people,
in many of his ordinances, and that for several ages, and yet how
hath the Lord owned them for his churches, wherein he is to have
glory and praise 'throughout all ages' (Eph 3:21). And so should
we own them, unless we will condemn the generation of the just.
It must be confessed, That if exact practice be required, and
clearness in gospel institutions before communion; who dare be
so bold as to say his hands are clean, and that he hath done all
the Lord's commands, as to institutions in his worship? and must
not confess the change of times doth necessitate some variation,
if not alteration, either in the matter or manner of things
according to primitive practice; yet owned for true churches, and
received as visible saints, though ignorant either wholly, or in
great measure, in laying on of hands, singing, washing of feet,
and anointing with oil, in the gifts of the Spirit, which is the
Urim and Thummim of the gospel. And it cannot be proved, that the
churches were so ignorant in the primitive times, nor yet that
such were received into fellowship; yet now herein it is thought
meet their should be bearing, and why not in baptism, especially
in such as own it for an ordinance, though in some things miss it,
and do yet shew their love unto it, and unto the Lord, and unto
his law therein, that they could be willing to die for it rather
than to deny it; and to be baptized in their blood; which sheweth,
they hold it in conscience their duty, while they have further light
from above, and are willing to hear and obey as far as they know,
though weak in the faith, as to clearness in gospel institutions:
surely the text is on their side, or else it will exclude all the
former, 'Him that is weak in the faith receive ye,--but not to
doubtful disputations' (Rom 14:5). Let every man be fully persuaded
in his own mind, and such the Lord hath received.
As to the query, What reason is there, why the Lord should suffer
any of his ordinances to be lost?
Ans. If there were no reason to be shewn, it should teach us
silence, for he doth nothing without the highest reason; and there
doth appear some reasons in the Old Testament, why those ordinances
of Urim and Thummim, &c. were suffered to be lost in the captivity,
that they might long and look for the Lord Jesus, the priest,
that was to stand up with Urim and Thummim (Ezra 2:63; Neh 7:65),
which the Lord by this puts them upon the hoping for, and to be
in the expectation of so great a mercy, which was the promise of
the Old Testament, and all the churches losses in the New Testament.
By all the dark night of ignorance she hath been in, and long
captivity she hath been under, and in her wandering wilderness
state, wherein she hath rather been fed with manna from heaven,
than by men upon earth; and after all her crosses and losses, the
Lord lets light break in by degrees, and deliverance by little
and little; and she is 'coming out of the wilderness leaning upon
her beloved'; and the Lord hath given the valley of Achor for
a door of hope, that ere long she may receive the promise of the
gospel richly, by the Spirit, to be poured upon us from on high (Isa
32:15), and the wilderness be a fruitful field, and the fruitful
field become a forest, and then the Lord will take away the covering
cast over all people (Isa 25:7), and the vail that is spread
over all nations (Isa 11:9); 'For the earth shall be full of the
knowledge of the Lord, as the waters cover the sea' (v 13). Then
'Ephraim shall not envy Judah, and Judah shall not vex Ephraim.'
Thus will the God of peace bruise Satan under foot shortly; and one
reason why the Lord may suffer all this darkness and differences
that have been, and yet are, is, that we might long and look for
this blessed promise of the gospel, the pourings out of the Spirit.
Object. But many authors do judge, that the weak and strong were
all in church fellowship before, and that the receiving (Rom 14:1)
was but into mutual affection.
Ans. It ought to be seriously weighed how any differ from so many
worthy authors, is confessed; to whom the world is so much beholden
for their help in many things; but it would be of dangerous
consequence to take all for granted they say, and unlike the noble
Bereans (Acts 17:11). Though they had some infallible teachers,
yet they took not their words or doctrine upon trust; and there
may be more ground to question expositors on this text, in regard
their principles necessitate them to judge that the sense; for if
it be in their judgments a duty to compel all to come in, and to
receive all, and their children, they must needs judge by that
text, they were all of the church, and in fellowship, before their
scrupling meats and days, because that is an act of grown persons
at years of discretion; and therefore the receiving is judged by
them to be only into mutual affection, for it is impossible for
them to hold their opinion, and judge otherwise of the text; for
in baptism, they judge infants should be received into church
fellowship; and then scrupling meats and days must needs be after
joining. Their judgments might as well be taken, that it is a duty
to baptize infants, as that they can judge of this text rightly,
and hold their practice.
Object. But no uncircumcised person was to eat the passover (Exo
12). And doth not the Lord as well require the sign of baptism now,
as of circumcision then? and is there not like reason for it?
Ans. The Lord, in the Old Testament, expressly commanded
no uncircumcised person should eat the passover (Exo 12:48; Eze
44:9), that no stranger, uncircumcised in heart, or uncircumcised
in flesh, should enter into his sanctuary.[20] And had the Lord
commanded, that no unbaptized person should enter into his churches,
it had been clear. And no doubt, Christ was as faithful as a son
in all his house, as Moses was as a servant; and although there
had been little reason, if the Lord had commanded it so to be,
yet in God's worship we must not make the likeness of any thing
in our reason, but the will of God, the ground of duty; for upon
such a foundation some would build the baptizing of infants,
because it would be like unto circumcision, and so break the
second commandment, in making the likeness of things of their own
contrivance, of force with institutions in the worship of God.
The most that I think can be said is, That we have no gospel
example for receiving without baptism, or rejecting any for want
of it. Therefore it is desired, what hath been said, may be
considered; lest while we look for an example, we do not overlook
a command upon a mistake, supposing that they were all in church
fellowship before; whereas the text saith not so, but 'Him that
is weak in the faith receive ye,' or unto you.
We may see also how the Lord proceeds under the law, though he
accounts those things that were done contrary to his law, sinful,
though done ignorantly; yet never required the offender to offer
sacrifice till he knew thereof (Lev 5:5 compared with vv 15,16).
And that may be a man's own sin through his ignorance; that though
it may be another's duty to endeavour to inform him in, yet not
thereupon to keep him out of his Father's house; for surely the
Lord would not have any of his children kept out, without we have
a word for it. And though they scruple some meats in their Father's
house, yet it may be dangerous for the stronger children to deny
them all the rest of the dainties therein, till the weak and sick
can eat strong meat; whereas Peter had meat for one, and milk for
another; and Peter must feed the poor lambs as well as the sheep;
and if others will not do it, the great shepherd will come ere long
and look up what hath been driven away (Eze 34:4,11; Isa 40:11).
He will feed his flock like a shepherd; he shall gather the lambs
into his bosom, and gently lead those that are with young.
FOOTNOTES:
1. Who is there that reads these revilings of Bunyan for his poverty
and mean descent, but must be struck with the unsearchable wisdom
of the Almighty. The salvation of the church requires that 'GOD
should be manifest in the flesh.' Does he appear in his glory? Does
he honour riches, and power, and wisdom, by descending in one of
these classes? No; the poor, the despised in this world, claim
kindred with him--'Is not this the carpenter's son?' 'Have any of
the rulers or pharisees believed on him?' Even with these examples
before them, his Baptist ministerial brethren, who sat at his
feet when he came to London, and listened to his eloquence, now,
in their hot dispute, revile and taunt him with his imprisonment--his
poverty--his want of book learning. Refused the communion of some
eminent earthly saints, it drove him to closer communion with his
God, and the prison, became a Bethel--none other than the house
of God, and the very gate of heaven; and in a holy, happy frame
of soul, he breathes forgiveness: 'What Mr. Kiffin hath done in
the matter I forgive, and love him never the worse'!!--Ed.
2. How do these verses cut down all the carnal pride of man. Who
is THE BLESSED? not the rich, or powerful, or worldly wise, but
those that delight in the word of God.--Ed.
3. Nearly all the Baptist churches of that day limited communion
to them who had been baptized in water on a profession of their
faith. It is very different now; Bunyan's principles have spread,
are spreading, and must soon become universal.--Ed.
4. Mr. H. D'Anvers: 'A seventh end of baptism is, that the baptized
person may orderly thereby have an entrance into the visible church.
None were esteemed members, or did partake of its ordinances, before
they were baptized, being so God's hedge or boundary.'--Treatise
of Baptism, p. 20, ed. 1674.
5. A modern writer, in a critique on Bunyan, says that he did as
much justice to grace as his Calvinism would allow him!! May all
the world be such Calvinists.--Ed.
6. 'Without the church,' previous to having entered into the church,
a personal obedience to the divine command; having repented, then
be baptized: neither of these are duties to be performed by the
church, as such, but individually.--Ed.
7. 'To themselves,' to the particular churches only to which they
were written. Contrary to the word, 'All scripture is given--to
be profitable to the man of God' in every church (2 Tim 3:16).--Ed.
8. To these ten commandments must be added that new command given
by the Saviour, 'That ye love one another' (John 12:34); or rather
the evangelical sum of the whole law, 'Thou shalt love the Lord
thy God with all thy heart, and thy neighbour as thyself.' This
happy state of mind can only be attained by the baptism of the
Holy Ghost. How awful the thought that multitudes of professing
Christians rely upon outward ceremonies, a fleshly carnal confidence
in ordinances, while they are dead as to union with God and to
spiritual communion with his saints. Reader, how is it with your
own soul.--Ed.
9. Bunyan's adversaries were wrong in stating that all the
expositors agreed in referring this 'one baptism' to be that in
or with water. John Caime, 1662, refers to 1 Corinthians 12:13,
as an illustration of Ephesians 4:5, 'One baptism,' 'by one SPIRIT
are we all baptized.' The Assembly's Annotations, 1657, infers
that 'one' means 'once,' and refers to the Nicene creed, which
says, 'one baptism for the remission of sins'; this surely cannot
mean that the application of water remits sins. Diodati, 1648, is
silent on this subject. Dr. Hammond, 1653, says, 'the same vow
to be administered to all.' Very similar to this is the Dutch
annotations of Theodore Haak.--Ed.
10. Heaven forbid that we should be afraid or ashamed of saying
that Christ is better than water baptism. Christ is the heavenly
manna, the sweet, pleasant, nourishing food of the soul. Baptism
is only once for life, but Christ is our essential food all through
the wilderness--every hour of life until we enter the gates of
the celestial and eternal city.--Ed.
11. While we acknowledge the importance of water baptism, to which
Christ submitted, yet we do well to consider that it was not
intended as a means of purifying his infinite purity; no more does
it purify the believer who follows his Redeemer in this ordinance.
He was as much a believer before as he is after the ceremony. He
submits to it as an act of obedience to the divine command, in
the humble hope that his faith may be strengthened and his soul
refreshed.--Ed.
12. 'The wrath of man worketh not the righteousness of God' (James
1:20). The angry passions of man work evil. Such fiery zeal
is contrary to the spirit of Christ. The ignorant must be won by
meekness to embrace the truth.--Ed.
13. It becomes all prayerfully to follow divine commands in ALL
THINGS. Nothing is indifferent or non-essential that God hath
ordained for the believer. But if disciples differ about days, or
meats, or water, ought such differences to prevent their communion
and fellowship more than differences in personal stature, or beauty,
or in mental powers. Uniformity in anything but love to God and
to each other is a fool's paradise, contrary to the experience of
the apostolic and all ages, and opposed to every law of nature.--Ed.
14. This typographical error in 'The Reasons of my Practice' is
corrected in this edition for the first time.--Ed.
15. The doctrine of the real presence, called transubstantiation,
was the test of adherence to the Romish church, which unless all
persons pretended to believe they were sacrificed with brutal
ferocity.--Ed.
16. In Bunyan's days, both the laws of the land, the judges, and
the commonalty, gave credence to the wicked gambols of wizards and
witches. Many a poor iniquitous old woman, from some mysterious
hints of her power to tell fortunes, or to gratify the revengeful
feelings of her neighbours, was put to a cruel death. More
enlightened times have dissipated this illusion, and driven these
imaginary imps of darkness into benighted countries.--Ed.
17. 'Me-hap-soes,' a contraction of 'it may so happen.'--Ed.
18. Tyndale, and all the early English translations, rend it 'unto
you,' until the Elisabethan State Bible, called the Bishop's, in
1568. Do not the words mean that Christians are to receive such as
are weak in the faith into their hearts by love, without troubling
their heads with perplexing disputes?--Ed.
19. Under the Old Testament dispensation; the parable or history
is recorded in Luke 10.--Ed.
20. We cannot offer to God any acceptable sacrifice until spiritually
baptized. First joined to God by a living faith in the atoning
sacrifice of Christ, and then bringing forth the fruits of this
internal and purifying baptism, we must give ourselves to his
church in the bonds of the gospel.--Ed.
***
PEACEABLE PRINCIPLES AND TRUE: OR, A BRIEF ANSWER TO MR. D'ANVER'S
AND MR. PAUL'S BOOKS AGAINST MY CONFESSION OF FAITH, AND DIFFERENCES
IN JUDGMENT ABOUT BAPTISM NO BAR TO COMMUNION.
WHEREIN THEIR SCRIPTURELESS NOTIONS ARE OVERTHROWN, AND MY PEACEABLE
PRINCIPLES STILL MAINTAINED.
'Do ye indeed speak righteousness, O congregation? do ye judge
uprightly, O ye sons of men?'--Psalm 58:1
SIR,
I have received and considered your short reply to my differences
in judgment about water baptism no bar to communion; and observe,
that you touch not the argument at all: but rather labour what you
can, and beyond what you ought, to throw odiums upon your brother
for reproving you for your error, viz. 'That those believers that
have been baptized after confession of faith made by themselves,
ought and are in duty bound to exclude from their church fellowship,
and communion at the table of the Lord, those of their holy brethren
that have not been so baptized.' This is your error. Error, I
call it, because it is not founded upon the word, but a mere human
device; for although I do not deny, but acknowledge, that baptism
is God's ordinance; yet I have denied, that baptism was ever
ordained of God to be a wall of division between the holy and the
holy; the holy that are, and the holy that are not, so baptized
with water as we. You, on the contrary, both by doctrine and
practice, assert that it is; and therefore do separate yourselves
from all your brethren that in that matter differ from you;
accounting them, notwithstanding their saving faith and holy
lives, not fitly qualified for church communion, and all because
they have not been, as you, baptized. Further, you count their
communion among themselves unlawful, and therefore unwarrantable;
and have concluded, 'they are joined to idols, and that they ought
not to be shewed the pattern of the house of God, until they be
ashamed of their sprinkling in their infancy, and accept of and
receive baptism as you.' Yea, you count them as they stand, not
the churches of God; saying, 'We have no such custom, nor the
churches of God.' At this I have called for your proofs, the which
you have attempted to produce; but in conclusion have shewed none
other, but 'That the primitive churches had those they received,
baptized before so received.'
I have told you, that this, though it were granted, cometh not up
to the question; for we ask not, 'whether they were so baptized?
But whether you find a word in the Bible that justifieth your
concluding that it is your duty to exclude those of your holy
brethren that have not been so baptized?' From this you cry out,
that I take up the arguments of them that plead for infant baptism:
I answer, I take up no other argument but your own, viz. 'That
there being no precept, precedent, nor example in all the scripture,
for our excluding our holy brethren that differ in this point from
us, therefore we ought not to dare to do it,' but contrariwise to
receive them;[1] because God hath given us sufficient proof that
himself hath received them, whose example in this case he hath
commanded us to follow (Rom 14:3,15). This might serve for an answer
to your reply. But because, perhaps, should I thus conclude, some
might make an ill use of my brevity; I shall therefore briefly step
after you, and examine your short reply; at least, where shew of
argument is.
Your first five pages are spent to prove me either proud or a liar;
for inserting in the title-page of my 'Differences,' &c. that your
book was written by the Baptist, or brethren of your way.
In answer to which; whoso readeth your second, your fifth and
sixth questions to me, may not perhaps be easily persuaded to the
contrary; but the two last in your reply, are omitted by you; whether
for verity's sake, or because you were conscious to yourself, that
the sight of them would overthrow your insinuations, I leave to
the sober to judge. But put the case I had failed herein, Doth
this warrant your unlawful practice?
You ask me next, 'How long is it since I was a Baptist?' and then
add, 'It is an ill bird that bewrays his own nest.'
Ans. I must tell you, avoiding your slovenly language, I know none
to whom that title is so proper as to the disciples of John. And
since you would know by what name I would be distinguished from
others; I tell you, I would be, and hope I am, A CHRISTIAN; and
choose, if God should count me worthy, to be called a Christian,
a Believer, or other such name which is approved by the Holy Ghost
(Acts 11:26). And as for those factious titles of Anabaptists,
Independents, Presbyterians, or the like, I conclude, that they
came neither from Jerusalem, nor Antioch, but rather from hell
and Babylon; for they naturally tend to divisions, 'you may know
them by their fruits.'
Next, you tell us of your goodly harmony in London; or of the
'amicable christian correspondency betwixt those of divers
persuasions there, until my turbulent and mutineering spirit got
up.'
Ans. The cause of my writing, I told you, which you have neither
disapproved in whole, nor in part. And now I ask what kind of
christian correspondency you have with them? Is it such as relateth
to church communion; or such only as you are commanded to have with
every brother that walketh disorderly, that they may be ashamed
of their church communion, which you condemn? if so, your great
flourish will add no praise to them; and why they should glory
in a correspondency with them as Christians, who yet count them
under such deadly sin, which will not by any means, as they now
stand, suffer you to admit them to their Father's table, to me is
not easy to believe.
Farther, Your christian correspondency, as you call it, will not
keep you now and then, from fingering some of their members from
them; nor from teaching them that you so take away, to judge and
condemn them that are left behind: Now who boasteth in this besides
yourself, I know not.
Touching Mr. Jesse's judgment in the case in hand, you know it
condemneth your practice; and since in your first, you have called
for an author's testimony, I have presented you with one, whose
arguments you have not condemned.
For your insinuating my abusive and unworthy behaviour, as the cause
of the brethren's attempting to break our Christian communion; it
is not only false but ridiculous. False; for they have attempted to
make me also one of their disciples, and sent to me, and for me
for that purpose. Besides, it is ridiculous; surely their pretended
order, and as they call it, our disorder, was the cause; or they
must render themselves very malicious, to seek the overthrow of a
whole congregation, for, if it had been so, the unworthy behaviour
of one.
Now, since you tell me 'That Mr. Kiffin hath no need of my forgiveness
for the wrong he hath done me in his epistle.'
I ask, did he tell you so? But let it lie as it doth; I will at
this time turn his argument upon him, and desire his direct answer:
There being no precept, precedent or example for Mr. Kiffin to
exclude his holy brethren from Christian communion that differ
with him about baptism, he ought not to do it; but there is neither
precept, precedent, nor example; therefore, &c.
You blame me for writing his name at length: but I know he is not
ashamed of his name: and for you, though at the remotest rate, to
insinuate it, must needs be damage to him.
Your artificial squibbling[2] suggestions to the world about myself,
imprisonment, and the like I freely bind unto me as an ornament
among the rest of my reproaches, till the Lord shall wipe them
off at his coming. But they are no argument that you have a word
that binds you to exclude the holy brethren communion.
Now what if, as you suggest, the sober Dr. Owen, though he told
me and others at first he would write an epistle to my book, yet
waved it afterwards; this is also to my advantage; because it was
through the earnest solicitations of several of you that at that
time stopped his hand; And perhaps it was more for the glory of
God that truth should go naked into the world, than as seconded
by so mighty an armour-bearer as he.
You tell me also, that some of the sober Independents have shewed
dislike to my writing on this subject: What then? If I should also
say, as I can without lying, that several of the Baptists have
wished yours burnt before it had come to light; is your book ever
the worse for that?
You tell us, you meddle not with Presbyterians, Independents, mixed
Communionists (a new name), but are for liberty for all according
to their light.
Ans. I ask then, suppose an holy man of God, that differeth from
you, as those above-named do, in the manner of water baptism;
I say, suppose such an one should desire communion with you, yet
abiding by his own light, as to the thing in question, Would you
receive him to fellowship? If no, do you not dissemble?
But you add, 'If unbaptized believers do not walk with us, they
may walk with them with whom they are better agreed.'
Ans. Then it seems you do but flatter them. You are not, for all
you pretend to give them their liberty, agreed they should have it
with you. Thus do the Papists give the Protestants their liberty,
because they can neither will nor choose.
Again, But do you not follow them with clamours and out-cries, that
their communion, even amongst themselves, is unwarrantable? Now,
how then do you give them their liberty? Nay, do not even these
things declare that you would take it away if you could?
'For the time that I have been a Baptist (say you ) I do not
remember that ever I knew that one unbaptized person did so much
as offer themselves to us for church fellowship.'
Ans. This is no proof of your love to your brethren; but rather
an argument that your rigidness was from that day to this so
apparent, that those good souls despaired to make such attempts;
we know they have done it elsewhere, where they hoped to meet with
encouragement.
You seem to retract your denial of baptism to be the initiating
ordinance. And indeed Mr. D'Anvers told me, that you must retract
that opinion, and that he had, or would speak to you to do it; yet
by some it is still so acknowledged to be; and in particular, by
your great helper, Mr. Denne, who strives to maintain it by several
arguments; but your denial may be a sufficient confutation to him;
so I leave you together to agree about it, and conclude you have
overthrown him.
But it seems though you do not now own it to be the inlet into a
particular church; yet, as you tell us of your last, 'you never
denied that baptism doth not make a believer a member of the
universal, orderly, church visible. And in this Mr. D'Anvers and
you agree.' 'Persons enter into the visible church thereby,' saith
he.
Ans. Universal, that is, the whole church: This word now comprehendeth
all the parts of it, even from Adam to the very world's end,
whether in heaven or earth, &c. Now that [water] baptism makes
a man a member of this church, I do not yet believe, nor can you
shew me why I should. 2. The universal, orderly church. What church
this should be, if by orderly you mean harmony or agreement in
the outward parts of worship, I do not understand neither.
And yet thus you should mean, because you add the word visible to
all at the last; 'The universal, orderly, visible church.' Now I
would yet learn of this brother where this church is; for if it
be visible, he can tell and also shew it. But, to be short, there
is no such church: the universal church cannot be visible; a great
part of that vast body being already in heaven, and a great part
as yet, perhaps, unborn.
But if he should mean by universal, the whole of that part of
this church that is on earth, then neither is it 'visible' nor
'orderly.' 1. Not visible; for the part remains always to the best
man's eye utterly invisible. 2. This church is not orderly; that
is, hath not harmony in its outward and visible parts of worship;
some parts opposing and contradicting the other most severely.
Yea, would it be uncharitable to believe that some of the members
of this body could willingly die in opposing that which others of
the members hold to be a truth of Christ? As for instance at home;
could not some of those called Baptists die in opposing infant
baptism? And again, some of them that are for infant baptism die
for that as a truth? Here therefore is no order, but an evident
contradiction: and that too in such parts of worship, as both
count visible parts of worship indeed.
So then by 'universal, orderly, visible church,' this brother must
mean those of the saints only that have been, or are baptized as
we; this is clear, because baptism, saith he, maketh a believer
a member of this church; his meaning then is, that there is an
universal, orderly, visible church, and they alone are the Baptists;
and that every one that is baptized is by that made a member of
the universal, orderly, visible church of Baptists, and that the
whole number of the rest of saints are utterly excluded.
But now if other men should do as this man, how many universal
churches should we have? An 'universal, orderly, visible church
of Independents'; an 'universal, orderly, visible church of
Presbyterians,' and the like. And who of them, if as much confused
in their notions as this brother, might not, they judging by their
own light, contend for their universal church, as he for his? But
they have more wit.
But suppose that this unheard of fictitious church were the only
true universal church; yet whoever they baptize must be a visible
saint first, and if a visible saint, then a visible member of
Christ; and if so, then a visible member of his body, which is the
church, before they be baptized; now he which is a visible member
of the church already, that which hath so made him, hath prevented
all those claims that by any may be made or imputed to this or that
ordinance to make him so (Acts 8:37, 19:17, 16:33). His visibility
is already; he is already a visible member of the body of Christ,
and after that baptized. His baptism then neither makes him a
member nor a visible member of the body of Jesus Christ.
You go on, 'That I said it was consent that makes persons members
of particular churches is true.'
Ans. But that it is consent and nothing else, consent without
faith, &c., is false. Your after-endeavour to heal your unsound
saying will do you no good: 'Faith gives being to, as well as
probation for membership.'
What you say now of the epistles, that they were written to
particular saints, and those too out of churches as well as in, I
always believed: but in your first you were pleased to say, 'You
were one of them that objected against our proofs out of the epistles,
because they were written to particular churches, [intending these
baptized] and that they were written to other saints, would be
hard for me to prove': but you do well to give way to the truth.
What I said about baptism's being a PEST, take my words as they
lie, and I stand still thereto: 'Knowing that Satan can make any
of God's ordinances a PEST and plague to his people, even baptism,
the Lord's table, and the holy scriptures; yea, the ministers also
of Jesus Christ may be suffered to abuse them, and wrench them
out of their place.' Wherefore I pray, if you write again, either
consent to, or deny this position, before you proceed in your
outcry.
But I must still continue to tell you, though you love not to hear
thereof, That supposing your opinion hath hold of your conscience,
if you might have your will, you would make inroads and outroads
too in all the churches that are not as you in the land. You reckon
that church privileges belong not to them who are not baptized as
we, saying, 'How can we take these privileges from them before they
have them, we keep them from a disorderly practice of ordinances,
especially among ourselves'; intimating you do what you can also
among others: and he that shall judge those he walketh not with,
or say, as you, that they, like Ephraim, are 'joined to an idol,
and ought to repent and be ashamed of that idol before they be
shewed the pattern of the house'; and then shall back all with
the citation of a text; doth it either in jest or in earnest; if
in jest it is abominable; if in earnest his conscience is engaged;
and being engaged, it putteth him upon doing what he can to
extirpate the thing he counteth idolatrous and abominable, out of
the churches abroad, as well as that he stands in relation unto.
This being thus, it is reasonable to conclude, you want not an
heart, but opportunity for your inroads and outroads among them.
Touching those five things I mentioned in my second; you should
not have counted they were found no where, because not found under
that head which I mention: and now lest you should miss them again,
I will present you with them here.
1. 'Baptism is not the initiating ordinance. 2. That though it was,
the case may so fall out, that members might be received without
it. 3. That baptism makes no man a visible saint. 4. That faith,
and a life becoming the ten commandments, should be the chief and
most solid argument with churches to receive to fellowship. 5.
That circumcision in the flesh was a type of circumcision in the
heart, and not of water baptism.' To these you should have given
fair answers, then you had done like a workman.
Now we are come where you labour to insinuate, 'that a transgression
against a positive precept, respecting instituted worship, hath
been punished with the utmost severity that God hath executed
against men, on record, on this side hell.'
Ans. Mr. D'Anvers says, 'That to transgress a positive precept
respecting worship, is a breach of the first and second commandments.'
If so, then it is for the breach of them, that these severe rebukes
befall the sons of men. 2. But you instance the case of Adam his
eating the forbidden fruit; yet to no great purpose. Adam's first
transgression was, that he violated the law that was written
in his heart; in that he hearkened to the tempting voice of his
wife; and after, because he did eat of the tree: he was bad then
before he did eat of the tree; which badness was infused over his
whole nature; and then he bare this evil fruit of eating things
that God hath forbidden (Gen 3). Either make the tree good, and
his fruit good; or the tree bad, and his fruit bad (Matt 7:17;
Luke 6:43,44). Men must be bad, ere they do evil; and good, ere
they do good. Again, which was the greatest judgment, to be defiled
and depraved, or to be put out of paradise, do you in your next
determine.
But as to the matter in hand, What positive precept do they
transgress that will not reject him that God bids us receive, if
he want light in baptism?
As for my calling for scripture to prove it lawful thus to exclude
them; blame me for it no more; verily I still must do it; and had
you but one to give, I had had it long before this. But you wonder
I should ask for a scripture to prove a negative.
Ans. 1. Are you at that door, my brother? If a drunkard, a swearer,
or whoremonger should desire communion with you, and upon your
refusal, demand your grounds; would you think his demands such
you ought not to answer? would you not readily give him by SCORES?
So, doubtless would you deal with us, but that in this you are
without the lids[3] of the Bible. 2. But again, you have acted as
those that must produce a positive rule. 'You count it your duty,
a part of your obedience to God, to keep those out of church
fellowship that are not baptized as you.' I then demand what precept
bids you do this? where are you commanded to do it?
You object, That in Ephesians 4:5 and 1 Corinthians 12:13 is not
meant of Spirit baptism: but Mr. Jesse says it is not, cannot be
the baptism with water: and you have not at all refuted him. And
now for the church in the wilderness; 'You thought, as you say, I
would have answered myself in the thing'; but as yet I have not,
neither have you. But let us see what you urge for an answer.
I. Say you, 'Though God dispensed with their obedience to circumcision
in that time (Gen 17; Exo 12) it follows not that you or I should
dispense with the ordinance of water baptism now.'
Ans. God commanded it, and made it the initiating ordinance to
church communion. But Moses, and Aaron, and Joshua, and the
elders of Israel, dispensed with it for forty years; therefore the
dispensing with it was ministerial, and that with God's allowance,
as you affirm. Now if they might dispense with circumcision, though
the initiating ordinance; why may not we receive God's holy ones
into fellowship, since we are not forbidden it, but commanded;
yea, why should we make water baptism, which God never ordained
to that end, a bar to shut out and let in to church communion?
II. You ask, 'Was circumcision dispensed with for want of light,
it being plainly commanded?'
Ans. Whatever was the cause, want of light is as great a cause: and
that it must necessarily follow, they must needs see it, because
commanded, favours too much of a tang of free will, or of the
sufficiency of our understanding, and intrencheth too hard on the
glory of the Holy Ghost; whose work it is 'to bring all things to
our remembrance, whatsoever Christ hath said to us' (John 14:26).
III. You ask, 'Cannot you give yourself a reason, that their moving,
travelling state made them incapable, and that God was merciful?
Can the same reason, or anything like it, for refusing baptism,
be given now?'
Ans. I cannot give myself this reason, nor can you by it give me
any satisfaction. Because their travelling state could not hinder; if
you consider that they might, and doubtless did lie still in one
place years together. 1. They were forty years going from Egypt
to Canaan: and they had but forty-two journies thither. 2. They
at times went several of these journies in one and the same year.
They went, as I take it, eleven of them by the end of the third
month after they came out of the land of Egypt. Compare Exodus
19:1 with Numbers 33:15. 3. Again, in the fortieth year, we find
them in Mount Hor, where Aaron died, and was buried. Now that was
the year they went into Canaan; and in that year they had nine
journies more, or ten, by that they got over Jordan (Num 33:38),
&c. Here then were twenty journies in less than one year and an
half. Divide then the rest of the time to the rest of the journies,
and they had above thirty-eight years to go their two and twenty
journies in. And how this should be such a traveling moving
state, as that it should hinder their keeping this ordinance in
its season, to wit, to circumcise their children the eighth day;
especially considering to circumcise them in their childhood, as
they were born, might be with more security, than to let them live
while they were men, I see not.
If you should think that their wars in the wilderness might hinder
them; I answer, They had, for ought I can discern, ten times as
much fighting in the land of Canaan, where they were circumcised,
as in the wilderness where they were not. And if carnal or outward
safety had been the argument, doubtless they would not have
circumcised themselves in the sight, as it were, of one and thirty
kings (Josh 5, 12). I say, they would not have circumcised their
six hundred thousand warriors, and have laid them open to the
attempts and dangers of their enemies. No such thing, therefore,
as you are pleased to suggest, was the cause of their not being
as yet circumcised.
VI. 'An extraordinary instance to be brought into a standing rule,
are no parallels': That is the sum of your fourth.
Ans. The rule was ordinary; which was circumcision; the laying
aside of this rule became as ordinary, so long a time as forty
years, and in the whole church also. But this is a poor shift, to
have nothing to say, but that the case was extraordinary, when it
was not.
But you ask, 'Might they do so when they came into Canaan?'
Ans. No, no. No more shall we do as we do now 'when that which is
perfect is come.'
You add, 'Because the church in the wilderness (Rev 12) could not
come by ordinances, &c. therefore when they may be come at, we
need not practise them.'
Ans. No body told you so. But are you out of that wilderness
mentioned? (Rev 12). Is Antichrist down and dead to ought but
your faith? Or are we only out of that Egyptian darkness, that in
baptism have got the start of our brethren? For shame be silent:
yourselves are yet under so great a cloud, as to imagine to
yourselves a Rule of Practice not found in the Bible; that is, to
count it a sin to receive your holy brethren, though not forbidden
but commanded to do it (Rom 14, 15).
Your great flourish against my fourth argument, I leave to them
that can judge of the weight of your words; as also what you say
of the fifth or sixth.
For the instance I give you of Aaron, David, and Hezekiah, who did
things not commanded, and that about holy matters, and yet were
held excusable; you, nor yet your abettors for you, can by any
means overthrow. Aaron transgressed the commandment (Lev 6:26,
10:18); David did what was not lawful; and they in Hezekiah's
time, 'did eat the passover otherwise than it was written' (2
Chron 30:18). But here I perceive the shoe pincheth; which makes
you glad of Mr. Denne's evasion for help At this also Mr. D'Anvers
cries out, but yet to no purpose, charging me with asserting,
that ignorance absolves from sin of omission and commission. But,
Sirs, fairly take from me the texts, with others that I can urge;
and then begin to accuse. You have healed your suggestion of
unwritten verities poorly. But any shift to shift off the force of
truth. After the same manner also you have helped your asserting,
'that you neither keep out, nor cast out from the church, if
baptized, such as come unprepared to the supper, and other solemn
appointments.' Let us leave yours and mine to the pondering of
wiser men.
My seventh argument, as I said, you have not so much as touched;
nor the ten in that one, but only derided at the ten. But we will
show them to the reader. 1. Love, which above all other things we
are commanded to put on, is much more worth, than to break about
baptism (Col 3:14). 2. Love is more discovered, when we receive
for the sake of Christ and grace, than when we refuse for want of
water. 3. The church at Colosse was charged to receive and forbear
the saints, because they were new creatures. 4. Some saints were
in the church at Jerusalem, that opposed the preaching of salvation
to the Gentiles; and yet retained their membership. 5. Divisions
and distinctions among saints are of later date than election,
and the signs of that; and therefore should give place. 6. It is
love, not baptism, that discovereth us to the world to be Christ's
disciples (John 13:35). 7. It is love that is the undoubted
character of our interest in, and fellowship with, Christ (Rom
12:10, 16:10). 8. Fellowship with Christ is sufficient to invite
to, and the new creature the great rule of our fellowship with,
Christ (1 John 1:2). 9. Love is the fulfilling of the law, wherefore
he that hath it is accepted with God, and ought to be approved
of men; but he fulfils it not, who judgeth and setteth at nought
his brother (Gal 6:16; Phil 3:16; Rom 14; James 4:11). 10. Love
is sometimes more seen, and showed in forbearing to urge and press
what we know, than in publishing and imposing (John 16:12; 1 Cor
3:1,2). 11. When we attempt to force our brother beyond his light,
or to break his heart with grief, to trust him beyond his faith,
or bar him from his privileges, how can we say I love? 12. To
make that the door to communion which God hath not; to make that
the including, excluding charter, the bar, bounds, and rule of
communion, is for want of love. Here are two into the bargain.
If any of these, Sir, please you not in this dress; give me a
word; and I shall, as well as my wit will serve, give you them in
a syllogistical mode.
Now that you say (practically) for some speak with their feet
(their walking (Prov 6:13)) that water is above love; and all other
things are evident; because have they all but water, you refuse
them for want of that; yea, and will be so hardy, though without
God's word, to refuse communion with them.
In our discourse about the carnality that was the cause of the
divisions that were at Corinth, you ask, Who must the charge of
carnality fall upon, them that defend, or them that oppose the
truth?
Ans. Perhaps on both; but be sure upon them that oppose, wherefore
look you to yourselves, 'who without any command of God to warrant
you, exclude your brother from communion; your brother whom God
hath commanded you to receive.'
My ninth argument, you make yourself merry with in the beginning:
but why do you by and by so cut and hack, and cast it as it were
in the fire. Those seventeen absurdities you can by no means avoid.
For if you have not, as indeed you have not, though you mock me
for speaking a word in Latin, one word of God that commands you
to shut out your brethren for want of water baptism, from your
communion; I say, if you have not one word of God to make this
a duty to you, then unavoidably, 1. You do it by a spirit of
persecution. 2. With more respect to a form, than the spirit and
power of godliness. 3. This also, makes laws, where God makes none;
and is to be wise above what is written. 4. It is a directing the
Spirit of the Lord. 5. And bindeth all men's consciences to our
light and opinion. 6. It taketh away the children's bread. 7. And
withholdeth from them the increase of faith. 8. It tendeth to make
wicked the hearts of weak Christians. 9. It tendeth to harden the
hearts of the wicked. 10. It setteth open a door to all temptations.
11. It tempteth the devil to fall upon them that are alone. 12. It
is the nursery of all vain janglings. 13. It occasioneth the world
to reproach us. 14. It holdeth staggering consciences in doubt,
of the right ways of the Lord. 15. It abuseth the holy scriptures.
16. It is a prop to Antichrist. 17. And giveth occasion to many
to turn aside to most dangerous errors.
And though the last is so abhorred by you, that you cannot contain
yourselves when you read it: yet do I affirm, as I did in my first
'That to exclude Christians from church communion, and to debar
them their heaven-born privileges, for the want of that which God
never yet made a wall of division between us; did, and doth, and
will prevail with God to send those judgments we have, or may
hereafter feel.' Like me yet as you will.
I come next to what you have said in justification of your fourteen
arguments. 'Such as they were,' say you, 'I am willing to stand
by them: What I have offered, I have offered modestly: according
to the utmost light I had into those scriptures upon which
they are bottomed; having not arrived unto such a peremptory way
of dictatorship, as what I render must be taken for laws binding
to others in faith and practice; and therefore express myself by
suppositions, strong presumptions, and fair seeming conclusions
from the premises.'
Ans. Your arguments, as you truly say, are builded upon, or drawn
from suppositions and presumptions; and all because you want for
your help the words of the holy scripture. And let the reader
note. For as I have often called for the word, but as yet could
never get it, because you have it not, neither in precept, precedent,
nor example, therefore come you forth with your seeming imports
and presumptions.
The judicious reader will see in this last, that not only here, but
in other places, what poor shifts you are driven to, to keep your
pen going. But, Sir, since you are not peremptory in your proof;
how came you to be so absolute in your practice? For notwithstanding
all your seeming modesty, you will neither grant these communion
with you; nor allow their communion among themselves, that turn
aside from your 'seeming imports'; and that go not with you in
your strong presumptions. You must not; you dare not; lest you
countenance their idolatry; and nourish them up in sin; they live
in the breach of gospel-order; and Ephraim-like are joined to
an idol. And as for your love, it amounts to this, you thus deal
with them, and withdraw from them, and all because of some strong
presumptions and suppositions.
But you tell me, 'I use the arguments of the paedo-baptist, to
wit, But where are infants forbidden to be baptized?'
But I ingenuously tell you, I know not what paedo means: and how
then should I know his arguments. 1. I take no man's argument
but Mr. K.'s, I must not name him farther, I say I take no man's
argument but his now, viz. 'That there being no precept, precedent
or example, for you to shut your holy brethren out of church
communion; therefore you should not do it.' That you have no
command to do it, is clear, and you must of necessity grant it.
Now where there is no precept for a foundation; it is not what
you by all your reasonings can suggest; can deliver you from the
guilt of adding to his word. Are you commanded to reject them; If
yea, where is it? If nay, for shame be silent.
'Let us say what we will,' say you, 'for our own practice; unless
we bring positive scriptures that yours is forbidden, though
nowhere written; you will be as a man in a rage without it; and
would have it thought you go away with the garland.'
Ans. 1. I am not in a rage, but contend with you earnestly for
the truth. And say what you will or can, though with much more
squibbing frumps[4] and taunts than hitherto you have mixed our
writing with, Scripture, scripture, we cry still. And it is a bad
sign that your cause is naught; when you snap and snarl because
I call for scripture. 2. Had you a scripture for this practice,
that you ought to shut your brethren out of communion for want
of water baptism I had done; but you are left of the word of God,
and confess it! 3. And as you have not a text that justifies your
own; so neither that condemns our holy and Christian communion.
We are commanded also to receive him that is weak in the faith,
for God hath received him. I read not of garlands, but those in
the Acts; take you them. And I say moreover, that honest and holy
Mr. Jesse hath justified our practice, and you have not condemned
his arguments. They therefore stand all upon their feet against
you.
I leave your 2, 3, 4, 5 and 6 arguments under my answers where
they are suppressed. In your seventh you again complain, for that
I touch your 'seeming imports'; saying, 'I do not use to say as
John Bunyan, this I say, and I dare to say. I please myself by
commending my apprehensions soberly, and submissively to others
much above me.'
Ans. 1. Seeming imports are a base and unworthy foundation for
a practice in religion; and therefore I speak against them. 2.
Where you say, you submit your apprehensions soberly to those much
above you; it is false; unless you conclude none are above you,
but those of your own opinion. Have you soberly, and submissively
commended your apprehensions to those congregations in London,
that are not of your persuasion in the case in hand? and have
you consented to stand by their opinion? Have you commended your
apprehensions soberly and submissively to those you call Independents
and Presbyters? And are you willing to stand by their judgment in
the case? Do you not reserve to yourself the liberty of judging
what they say? and of choosing what you judge is right, whether
they conclude with you or no? If so; why do you so much dissemble
with all the world, in print; to pretend you submit to others'
judgment, and yet abide to condemn their judgments? you have but
one help: perhaps you think they are not above you; and by that
proviso secure yourself; but it will not do.
For the offence you take at any comment upon your calling baptism,
'a livery': and for your calling it 'the Spirit's metaphorical
description of baptism': both phrases are boldness, without the
word. Neither do I find it called a listing ordinance, nor the
solemnization of the marriage betwixt Christ and a believer. But
perhaps you had this from Mr. D'Anvers, who pleaseth himself with
this kind of wording it: and says moreover in justification of
you, 'That persons entered into the visible church thereby [by
baptism, which is untrue, though Mr. Baxter also saith it] are
by consent admitted into particular congregations, where they may
claim their privileges due to baptized believers, being orderly
put into the body, and put on Christ by their baptismal vow and
covenant: for by that public declaration of consent, is the
marriage and solemn contract made betwixt Christ and a believer
in baptism. And, saith he, if it be preposterous and wicked for
a man and woman to cohabit together, and to enjoy the privileges
of a married state without the passing of that public solemnity:
So it is NO less disorderly upon a spiritual account, for any to
claim the privileges of a church, or be admitted to the same, till
the passing of this solemnity by them.'
Ans. But these words are very black. First, Here he hath not only
implicitly forbidden Jesus Christ to hold communion with the saints
that are not yet his by [water] baptism; but is bold to charge
him with being as preposterous and wicked if he do, as a man that
liveth with a woman in the privileges of a married state, without
passing that public solemnity. Secondly, He here also chargeth
him as guilty of the same wickedness, that shall but dare to claim
church communion without it; yea, and the whole church too, if
they shall admit such members to their fellowship.
And now since cleaving to Christ by vow and covenant, will not do
without baptism, after personal confession of faith; what a state
are all those poor saints of Jesus in, that have avowed themselves
to be his a thousand times without THIS baptism? Yea, and what
a case is Jesus Christ in too, by your argument, to hold that
communion with them, that belongeth only unto them that are married
to him by this solemnity! Brother, God give him repentance. I wot
that through ignorance and a preposterous zeal he said it: unsay
it again with tears, and by a public renunciation of so wicked
and horrible words; but I thus sparingly pass you by.[5]
I shall not trouble the world any farther with an answer to the
rest of your books: The books are public to the world: let men read
and judge. And had it not been for your endeavouring to stigmatize
me with reproach and scandal, a thing that doth not become you,
I needed not have given you two lines in answer.
And now, my angry brother, if you shall write again, pray keep to
the question, namely, 'What precept, precedent, or example have you
in God's word to exclude your holy brethren from church communion
for want of water baptism.' Mr. Denne's great measure, please
yourself with it, and when you shall make his arguments your own,
and tell me so, you perhaps may have an answer, but considering
him, and comparing his notions with his conversation, I count it
will be better for him to be better in morals, before he be worthy
of an answer.
THE CONCLUSION.
Reader, when Moses sought to set the brethren that strove against
each other, at one, he that did the wrong thrust him away,
as unwilling to be hindered in his ungodly attempts; but Moses
continuing to make peace betwixt them, the same person attempted
to charge him with a murderous and bloody design, saying, 'Wilt
thou kill me as thou didst the Egyptian yesterday?' (Exo 2:14) a
thing too commonly thrown upon those that seek peace, and ensue
it (Acts 7:24-29). 'My soul,' saith David, 'hath long dwelt with
him that hateth peace. I am for peace, [said he] but when I speak,
they are for war' (Psa 120:6,7). One would think that even nature
itself should count peace and concord a thing of greatest worth
among saints, especially since they, above all men, know themselves;
for he that best knoweth himself is best able to pity and bear
with another (Heb 5:2); yet even amongst these, such will arise,
as will make divisions among their brethren, and seek 'to draw
away disciples after them' (Acts 20:30), crying still that they,
even they are in the right, and all that hold not with them in
the wrong, and to be withdrawn from (Rom 16:17). But when every
HE, hath said all that he can, it is one of the things which the
Lord hateth, to sow 'discord among brethren' (Prov 6:19).[6]
Yet many years' experience we have had of these mischievous
attempts, as also have others in other places, as may be instanced
if occasion requireth it, and that especially by those of the rigid
way of our brethren, the Baptists so called, whose principles will
neither allow them to admit to communion, the saint that different
from them about baptism, nor consent they should communicate
in a church-state among themselves: but take occasion still ever
as they can, both to reproach their church-state, and to finger
from amongst them who they can to themselves. These things being
grievous to those concerned, as we are, though perhaps those at
quiet are too little concerned in the matter, therefore when I
could no longer forbear, I thought good to present to public view
the warrantableness of our holy communion, and the unreasonableness
of their seeking to break us to pieces. At this Mr. William
K[iffin], Mr. Thomas Paul, and Mr. Henry D'Anvers, and Mr. Denne,
fell with might and main upon me; some comparing me to the devil,
others to a bedlam, others to a sot, and the like, for my seeking
peace and truth among the godly. Nay, further, they began to cry out
murder, as if I intended nothing less than to accuse them to the
magistrate, and to render them incapable of a share in the commonwealth,
when I only struck at their heart-breaking, church-rending principles
and practice; in their excluding their holy brethren's communion
from them, and their condemning of it [eve] among themselves. They
also follow me with slanders and reproaches, counting, it seems,
such things arguments to defend themselves.
But I in the meantime call for proof, scripture proof, to convince
me it is a duty to refuse communion with those of the saints that
differ from them about baptism: at this Mr. P[aul] takes offence,
calling my demanding of proof for their rejecting the unbaptized
believer, how excellent soever in faith and holiness, a clamorous
calling for proof, with high and swelling words, which he counteth
not worthy of answer; but I know the reason, he by this demand is
shut out of the Bible, as himself also suggesteth: wherefore when
coming to assault me with arguments, he can do it but by seeming
imports, suppositions, and strong presumptions, and tells you
farther in his reply, 'That this is the utmost of his light in
the scriptures urged for his practice'; of which light thou mayest
easily judge, good reader, that hast but the common understanding
of the mind of God, concerning brotherly love. Strange! that the
scripture that everywhere commandeth and presseth to love, to
forbearance, and bearing the burden of our brother; should yet
imply, or implicitly import that we should shut them out of our
Father's house; or that those scriptures that command us to receive
the weak, should yet command us to shut out the strong! Thinkest
thou, reader, that the scripture hath two faces, and speaketh with
two mouths? yet it must do so, by these men's doctrine. It saith
expressly, 'Receive one another, as Christ also received us to
the glory of God' (Rom 15:7). But these men say, it is not duty,
it is preposterous, and idolatrous; concluding that to receive
this brother, is not a custom of them, not yet of the churches
of God: consequently telling thee, that those that receive such a
brother are not (let them talk while they will) any of the churches
of God: see their charity, their candour and love, in the midst
of their great pretensions of love.
But be thou assured, christian reader, that for these their
uncharitable words and actions, they have not footing in the word
of God, neither can they heal themselves with suggesting their
amicable correspondence to the world. Church communion I plead
for, church communion they deny them, yet church communion is
scripture communion, and we read of none other among the saints.
True, we are commanded to withdraw 'from every brother that
walketh disorderly,--that he may be ashamed, yet not to count him
as an enemy, but to admonish him as a brother' (2 Thess 3:6,14,15).
If this be that they intend, for I know not of another communion,
that we ought to have with those, to whom we deny church communion;
then what ground of rejoicing those have that are thus respected
by their brethren, I leave it to themselves to consider of.
In the meanwhile, I affirm, 'that baptism with water, is neither
a bar nor bolt to communion of saints, nor a door nor inlet to
communion of saints.' The same which is the argument of my books;
and as some of the moderate among themselves have affirmed, that
neither Mr. K., Mr. P. nor Mr. D'Anvers, have made invalid, though
sufficiently they have made their assault.
For Mr. Denne, I suppose they count him none of themselves, though
both he, and Mr. Lamb, like to like, are brought for authors and
abetters of their practice, and to refel my peaceable principle.
For Mr. Denne, if either of the three will make his arguments
their own, they may see what their servant can do: but I shall
not bestow paper and ink upon him, nor yet upon Mr. Lamb; the one
already, having given his profession the lie, and for the other
perhaps they that know his life, will see little of conscience in
the whole of his religion, and conclude him not worth the taking
notice of. Besides Mr. P. hath also concluded against Mr. Denne,
That baptism is not the initiating ordinance, and that his utmost
strength for the justification of his own practise is, 'suppositions,
imports, and strong presumptions,' things that they laugh at,
despise and deride, when brought by their brethren to prove infant
baptism.
Railing for railing, I will not render, though one of these opposers,
Mr. Dan. by name, did tell me, that Mr. Paul's reply when it came
out, would sufficiently provoke me to so beastly a work: but what
is the reason of his so writing, if not the peevishness of his
own spirit, or the want of better matter.
This I thank God for, that some of the brethren of this way, are
of late more moderate than formerly, and that those that retain
their former sourness still, are left by their brethren, to the
vinegar of their own spirits, their brethren ingeniously confessing,
that could these of their company bear it, they have liberty in
their own souls to communicate with saints as saints, though they
differ about water baptism.
Well, God banish bitterness out of the churches, and pardon them
that are the maintainers of schisms and divisions among the godly.
'Behold, how good and how pleasant it is for brethren to dwell
together in unity! It is like the precious ointment upon the head,
that ran down upon the beard, even Aaron's beard: that went down
to the skirts of his garments; [farther it is] As the dew of Hermon,
that descended upon the mountains of Zion: [Mark] for there the
LORD commanded the blessing, even life for evermore' (Psa 133).
I was advised by some, who considered the wise man's proverb, not to
let Mr. Paul pass with all his bitter invectives, but I consider
that the wrath of man worketh not the righteousness of God; therefore
I shall leave him to the censure and rebuke of the sober, where
I doubt not but his unsavoury ways with me will be seasonably
brought to his remembrance. Farewell.
I am thine to serve thee, Christian, so long as I can look out at
those eyes, that have had so much dirt thrown at them by many.
J. BUNYAN
OF THE LOVE OF CHRIST
The love of Christ, poor I may touch upon:
But 'tis unsearchable. Oh! there is none
Its large dimensions can comprehend,
Should they dilate thereon, world without end.
When we had sinned, in his zeal he sware,
That he upon his back our sins would bear.
And since unto sin is entailed death,
He vowed, for our sins he'd lose his breath.
He did not only say, vow, or resolve,
But to astonishment did so involve
Himself in man's distress and misery,
As for, and with him, both to live and die.
To his eternal fame in sacred story,
We find that he did lay aside his glory,
Stept from the throne of highest dignity;
Became poor man, did in a manger lie;
Yea was beholden upon his, for bread;
Had of his own not where to lay his head:
Though rich, he did, for us, become thus poor,
That he might make us rich for evermore.
Nor was this but the least of what he did;
But the outside of what he suffered.
God made his blessed Son under the law;
Under the curse, which, like the lion's paw,
Did rend and tear his soul, for mankind's sin,
More than if we for it in hell had been.
His cries, his tears, and bloody agony,
The nature of his death doth testify.
Nor did he of constraint himself thus give
For sin, to death, that man might with him live.
He did do what he did most willingly,
He sung, and gave God thanks, that he must die.
But do kings use to die for captive slaves?
Yet we were such, when Jesus died to save us.
Yea, when he made himself a sacrifice,
It was that he might save his enemies.
And, though he was provoked to retract
His blest resolves, for such, so good an act,
By the abusive carriages of those,
That did both him, his love, and grace oppose:
Yet he, as unconcerned with such things
Goes on, determines to make captives kinds
Yea, many of his murderers he takes
Into his favour, and them princes makes.
FOOTNOTES:
1. A tender conscience, jealous of grieving or offending the
Holy Spirit, is of an inestimable value. If in our conscientious
conclusions we offend others, we must leave to them an equal right
to their own conclusions without harsh judgment.--Ed.
2. 'Squibbling,' feeble, ill-natured ridicule; now obsolete.--Ed.
3. 'Without the lids of the Bible,' not within it; a popular Puritan
saying.--Ed.
4. 'Frump,' to mock, flout, scoff. 'You must learn to mock; to
frump your own father on occason.' Ironically used in Ruggle's
Ignoramus.--Ed.
5. Mr. D'Anvers, in a postscript to his History of Baptism, the first
edition, 1673, thus violently attacks his brother Bunyan:--'Having
read his book, I took myself concerned to give some short return
to it, leaving his "manifold absurdities," "contradictions,"
"unbrotherly tauntings and reflections," "contemptions," "traducings
the wisdom of Christ, and his holy appointments," to be called to
account by that band that hath so well begun to reckon with him.'
He was in prison, and his brother thus visits him with gall and
wormwood instead of consoling cordials. He goes on to confound
water baptism with that of the Spirit, and charges Bunyan with
'ignorance and folly--dangerous and destructive to religion itself,'
'contradicting the authority of Christ,' calls him 'egregiously
ignorant,' 'self-condemning.' All this uncharitable vituperation
was because Mr. Bunyan would hold communion with all those who
had been baptized into, and put on, Christ. The passage quoted is
correct, except that 'married estate' should be 'marriage state.'
So satisfied was D'Anvers with the just and Christian correction
given him for so egregious a blunder, that if he did not repent
with tears, he took special care to leave out all this absurd
reference to the marriage ceremony performed in water from his
second edition.--Ed.
6. Strife and contention--evil speaking of surmisings among
professors, are tokens of a carnal mind, injurious to spiritual
peace, and abominable to God. The envious, discontented, and
malicious, are the devil's working tools. If such die unsubdued
by divine grace, they plunge themselves into the bottomless pit.
True wisdom avid strife and contention, is moderate in doubtful
opinions, patient and cautious in judging others.--Ed.
***
A CASE OF CONSCIENCE RESOLVED; VIZ.,
WHETHER, WHERE A CHURCH OF CHRIST IS SITUATE, IT IS THE DUTY OF
THE WOMEN OF THAT CONGREGATION, ORDINARILY, AND BY APPOINTMENT,
TO SEPARATE THEMSELVES FROM THEIR BRETHREN, AND SO TO ASSEMBLE
TOGETHER, TO PERFORM SOME PARTS OF DIVINE WORSHIP, AS PRAYER,
ETC., WITHOUT THEIR MEN?
AND THE ARGUMENTS MADE USE OF FOR THAT PRACTICE, EXAMINED.
BY JOHN BUNYAN.
EDITOR'S ADVERTISEMENT.
This exceedingly rare tract was first published in 1683, and was
not reprinted, either separately, or in any edition of Bunyan's
works. The public are indebted to the owner of a copy in perfect
preservation, who kindly lent it, with a painful prohibition that
he is to remain unknown; but with full allowance to any one who
wishes to collate it with this new edition, by applying to the
editor.
At the time this case was drawn and submitted to Mr. Bunyan for his
opinion, he was one of the most popular preachers in the kingdom,
and universally esteemed in all the churches of Christ, for his
profound knowledge of the sacred Scriptures. This may account for
such a case being sent to him, in preference to those illustrious
divines, who for learning and talent have been unrivalled in any
age.
The Reformation had progressed through state impediments so
slowly, that the masses of the people were involved in the grossest
darkness. So Mr. Keach complained--"The church is but newly come
out of the wilderness of popish darkness; and not so fully neither
as to be as clear as the sun; as in due time she shall."[1]The
era of the commonwealth let loose a flood of religious light and
liberty: those who had just emerged from the darkness of Popery,
and those who had received, implicitly, and without investigation,
their religion from the formal services of the Liturgy, were now
alarmed with the thunder of faithful exhortations, personally
and prayerfully to examine the sacred Scriptures, upon pain of
everlasting death. A light so new, and so marvellous, dazzled and
perplexed those who rushed into it, without earnest prayer for
divine guidance. They were like men who had been born and brought
up in a dark, a deep, a noisome mine, when, suddenly emerging into
light, are overpowered by its splendour. Long and sharp was the
controversy whether singing ought to be used in public worship;
whether the seventh day of the week or the first was to be
consecrated; whether ministers were to be paid for their services;
and in this case, to define the privileges and duties of women as
helpers in the gospel; and it is surprising that this question is
almost as new now as it was then. It is thus stated--"Whether it
is the duty of the women of the churches of Christ to separate
themselves from their brethren, and, as so separate, to perform
divine worship by themselves."
It appears that some females in Bedford were in the habit of thus
meeting, under the advice of a Mr. K. They held prayer meetings
for special purposes, at the imminent risk of imprisonment; but
whether, in these meetings, they exhorted, or preached to each
other, does not appear. John Bunyan was applied to for advice,
which he plainly gives. He was a stern advocate for scriptural
authority in all things pertaining to divine worship; and one
who, in regarding the invaluable virtues of women, most admired
retiring modesty as the loveliest adornment of the female character.
The terms he uses, and the spirit in which he writes, intimate
plainly that his own wife, who was remarkable for her devotion to
God and her affectionate attachment to her husband, was also the
most obedient of her sex.
In this tract we find no unmeaning gallant fribbling, but the
solemn language of one who had death and judgment before his face.
He conducts the inquiry with great care, as becomes a subject of
such universal interest: and the great majority of Christians remain
to this day his disciples. The Society of Friends is an exception,
as to females being admitted to the ministry; while the Wesleyan
Methodists have gained a most beneficial influence, by embracing,
to the full extent, Bunyan's notions of rendering available the
tender zeal, in comparatively private labours, of their pious
females, in spreading the hallowed influences of Christianity.
The Society of Friends stands upon high ground in justifying its
practice in allowing females to minister in holy things. J. J. Gurney
says--"Friends believe it right, freely and equally to allow the
ministry of both sexes." His reason is--"That all true ministry is
under the immediate spirit of the influence of Christ: therefore we
are bound to make way for the exercise of the gift of all persons
that the Spirit may direct into this service. We dare not say to
the modest and pious female, 'Thou shalt not declare the word of
the Lord,' when we believe that an infinitely higher authority
has issued a directly opposite injunction."[2]
The difference arises as to the more public work of the ministry
in proclaiming or preaching the kingdom of Christ to the world.
In the ordinary ministry, by teaching the young--by a godly
conversation--by visiting and praying with the sick and afflicted--by
encouraging the inquirers and directing their way to the kingdom
of heaven,--in these important duties there appears to be neither
male nor female in Christ Jesus--all are equal.
John Bunyan would have united to a great degree with John Gurney
in these sentiments. But as our Lord appointed no female evangelists,
or apostles, or missionaries; and as the Holy Ghost has directed,
that all bishops or elders should be married MEN, it would appear
a strange innovation to place a female in the pastoral office.
Bunyan believed that God usually commissions men and not women
to this important work. J. J. Gurney fully admits that women "are
forbidden to usurp authority over the man," and therefore no active
part is assigned to them in public assemblies for the settlement
of the affairs of the church. [3] The women's meetings were
established for the purpose of exercising a wholesome care over
their own sex. [4] "That faithful women should be helps to the
men in the service of truth, as they are outwardly in civil and
temporal things." [5] And to this who can refuse his hearty AMEN.
There is too much sectarian spirit in all our controversies.
Reader, in considering this subject, endeavour to forget for the
time those opinions in which you have been trained. Examine the
question by the Word alone, and may the Holy Spirit inscribe upon
your hearts that divine record, which is to be found only in the
Christian system: "There is neither male nor female: for ye are all
one in Christ Jesus" (Gal 3:28). G. OFFOR. THE EPISTLE DEDICATORY
TO THOSE GODLY WOMEN CONCERNED IN THE FOLLOWING TREATISE.
HONOURED SISTERS,
'Tis far from me to despise you, or to do anything to your reproach.
I know you are beloved of God for the sake of Christ, and that
you stand fixed for ever by faith upon the same foundation with
US. I also know that the Lord doth put no difference betwixt male
and female, as to the communications of his saving graces, but
hath often made many of your sex eminent for piety; yea, there hath
been of you, I speak now of ordinary Christians, that for holiness
of life have outgone many of the brethren: Nor can their virtuous
lives but be renown and glory to YOU, and conviction to those of
US that have come behind you in faith and holiness. The love of
women in spirituals, as well as naturals, ofttimes outgoes that
of men.
When Christ was upon earth, we read not that any man did to, and
for him, as did the woman that was a sinner, Joanna, Susanna, and
many others (Luke 7:36-38, 8:1-3). And as they have shewed themselves
eminent for piety, so for Christian valour and fortitude of mind,
when called of God to bear witness to, and for his name in the
world: as all histories of that nature doth sufficiently testify.
They were WOMEN, as I take it as well as men, that were tortured,
and that would not accept of deliverance, that they might obtain
a better resurrection (Heb 11:35). Wherefore I honour and praise
your eminency in virtue; and desire to be provoked by the exceeding
piety of any of you, in all holy conversation and godliness.
And although, as you will find, I have not without a cause, made
a question of the lawfulness of your assembling together, by
yourselves, to perform, without your men, solemn worship to God: yet
I dare not make you yourselves the authors of your own miscarriage
in this. I do therefore rather impute it to our leaders, who whether
of a fond respect to some seeming abilities they think is in you
for this, or from a persuasion that you have been better than
themselves in other things; or whether from a preposterous zeal,
they have put you upon a work so much too heavy for you: I shall
not at this time concern myself to inquire into. But this is
certain, at least it is so in my apprehension, that in this matter
you are tempted by them to take too much upon you.
I am not insensible but that for my thus writing, though I thereby
have designed your honour and good order; I am like enough to run
the gauntlet among you, and to partake most smartly of the scourge
of the tongues of some, and to be soundly brow-beaten for it by
others: specially by our author, who will find himself immediately
concerned, for that I have blamed him for what he hath irregularly
done, both with the Word, to you, and me. I look also to be
sufficiently scandalized, and counted a man not for prayer, and
meetings for prayer, and the like; but I will labour to bear them
with patience, and seek their good that shall be tempted to abuse
me.
I had not, indeed I had not, spoke a word to this question in this
manner, had not Mr. K. sent his paper abroad, and amongst us, for
the encouraging this practice with us, in opposition to our peace.
I do not say he designed our breach, but his arguments tended
thereto; and had not our people been of a wise and quiet temper,
his paper might have set us into a flame. But thanks be to God,
we are at quiet, and walk in love, notwithstanding the LIFTS that
have been to make us do otherwise. There are also the mouths of
some opened against me for this, who lie at wait for occasions,
and shew that they are glad to take them before they are given
by me: to whom I now shew by this ensuing discourse, that I had
a reason to do what I did.
I commend you to God, and to the word of his grace, which is able
to build you up, and to give you an inheritance among them that are
sanctified by faith in Jesus Christ: to whom be honour and glory
for ever. And remain, your faithful friend and brother to pray
for you, to love you in the gospel, and to do you what Christian
service I can,
JOHN BUNYAN.
The Women's Prayer Meeting A CASE OF CONSCIENCE RESOLVED, &c.
The occasion of my meddling in this manner with this controversy,
is this. After I had, for reasons best known to myself, by searching
found, that those called the women's meetings wanted for their
support, a bottom in the word: I called them in our fellowship
into question. Now having so done, my reasons for so doing, as
was but reason, were demanded; and I gave them, to the causing of
that practice with us to cease. So subject to the word were our
women, and so willing to let go what by that could not be proved
a duty for them to be found in the practice of. But when I had so
done, by what means I know not, Mr. K., hearing of my proceeding
in this matter, though I think he knew little of question or
answer, sets pen to paper, and draws up four arguments for the
justification of these meetings. The which, when done, were sent
down into our parts; not to me, but to some of his own persuasion,
who kept them, or sent them, or lent them whither they thought
good: And so about two years after, with this note immediately
following, they were conveyed to my hand.
Bro: Bunyan, This enclosed, was sent to me from godly women,
whose custom for a long time hath been to meet together to pray:
who hearing of your contrary opinion, sent this. It came from Mr.
K., who would desire to know what objections you have against it:
and he is ready to give his further advice. Pray be pleased to
give your answer in writing, for Mr. K. expects it.
Your friends in the Lord, S. B. S. F. Pray be pleased to leave
your answer with S. F. [6]in Bedford.
Now having received the papers, and considering the contents thereof:
I was at first at a question with myself, whether the thing was
feigned, or true; and to that purpose, writ to these women again:
but calling to mind, that I had heard something of this before,
I concluded there was ground to believe, as I do, [that it was
true, and not feigned:] And so resolved to answer his demand and
expectation. But to say nothing more as to this, I will next
present you with the arguments he sent, and then with my manner
of handling of them. Mr. K.'s Arguments for Female Prayer Meetings.
He begins with this question, Whether women fearing God may meet
to pray together, and whether it be lawful for them so to do? Which
done, he falls to a wonderment, saying, It seems very strange to
me, that any who profess the fear of God, can make any question
touching the lawfulness thereof: The rule for praying being so
general to all, and there being so many instances for the practice
thereof, upon several occasions in the word of God, for their
encouragement therein.
He next presents us with his arguments, which are in number four,
but in verity not one, to prove that thing for the which he urgeth
them: as I hope to make appear by that I have done.
First, saith he, If women may praise God together for mercies
received for the church of God, or for themselves? then they may
pray together: The proof whereof is plain (Exo 15:20,21). If it be
objected the case was extraordinary, and that Miriam was a prophetess;
To which I answer, That the danger of ruin and destruction, and
our deliverance from it, if the Lord grant it, cannot be looked
at but as extraordinary. The designs of ruin to the church, and
servants of God, being as great as at that time when God delivered
his people from the hand of Pharaoh. [7] And will call for praises,
if the Lord please to send it, as then. And whereas it is further
objected, that Miriam was an extraordinary person. To which I answer,
That the duty itself of praising God for the mercy, was incumbent
upon all, in as much as they were partakers of the mercy. And the
same spirit of Christ that was in her, is also in all his servants:
given for the same end, both to pray for mercies we stand in need
of, and to praise God for [them].
Second, If women have in imminent danger to themselves and the
church of God, prayed jointly together for deliverance, and God
hath answered and approved of the same: then may women jointly
pray together. The instance we have is famous (Esth 4:16). We there
see she and her maidens did pray and fast together, and the Lord
gave a gracious answer and deliverance.
Third, If God hath in gospel times promised the pouring out of
his Spirit to women, to that very end that they may pray together
apart from men; then it is not only their liberty, but duty to
meet and pray together. But God hath promised his Spirit to that
end (Zech 12:10-13). Which Scripture is plain is a promise of
gospel times. And it is to be noted that the text doth not in the
singular number, say He shall pray apart, and his wife apart; but
THEY shall pray apart, and THEIR wives apart. And (Mal 3:16) God
takes notice of all them that speak often together, and call upon
his name.
Fourth, If God hath so approved of women's meeting together to pray
in gospel times, as then, and at that time to take an advantage
to make known to them his mind and will concerning Jesus Christ:
then it is lawful for women to pray together. But God hath so
approved of their meeting to pray together (Acts 16:13). By which
text it appeareth it was a frequent practice for women to meet
and pray together.
These are Mr. K.'s arguments; the conclusion of his paper follows.
And besides all these particular instances, says he, what means
those general rules to build up one another in our most holy faith,
and pray in the Holy Ghost (Jude 20). But it extends to all that
believe, both men and women; unless any will say women are not to
be built up in their most holy faith. Therefore let not any hinder
you from a duty so incumbent upon you in a special manner, in such
a day as this is. Cannot many women that have used this practice,
by experience, say, they have met with the Lord in it, and have
found many blessed returns of prayer from God, both to themselves and
the church, wherein God hath owned them? Therefore what God hath
borne witness to, and approved of, let no man deter you from. Pray
turn to the Scriptures quoted, which I hope will give you full
satisfaction. Mr. Bunyan's Answer.
These are his arguments, and this his conclusion, in which I cannot
but say, there is not only boldness, but flattery. Boldness, in
fathering of his misunderstanding upon the authority of the word
of God: and flattery, in soothing up persons in a way of their
own, by making of them the judges in their own cause: the which
I hope to make farther appear anon.
For since his women in their letter told me that Mr. K. expects
my answer, I count myself called to shew the unsoundness of his
opinion. Indeed he would, as they insinuate, confine me to answer
by writing. But his papers have been I know not where, and how to
put check to his extravagancies, that also, I know not, but by
scattering mine [answer] abroad. And as I will not be confined to
an answer in writing: so neither to his methods of argumentation.
What scholar he is, I know not; for my part, I am not ashamed to
confess, that I neither know the mode nor figure of a syllogism,
nor scarce which is major or minor. Methinks I perceive but little
sense, and far less truth in his arguments: also I hold that he
has stretched and strained the holy Word out of place, to make
it, if it might have been, to shore up his fond conceits. I shall
therefore, first take these texts from the errors to which he hath
joined them, and then fall to picking the bones of his syllogisms.
[8]
But as I shall not confine myself to his mode and way of arguing,
so neither shall I take notice of his question upon which he stateth
the matter in controversy. But shall propound the same question
here, which, for the substance of it, was handled among us, when
the thing itself was in doubt among us, namely,
Whether, where a church of Christ is situate, it is the duty of
the women of that congregation, ordinarily, and by appointment,
to separate themselves from their brethren, and so to assemble
together, to perform some parts of divine worship, as prayer, &c.
without their men?
This was our question, this we debated, and this Mr. K. might have
sent for, and have spoken to, since he will needs be a confuter.
And, courteous reader, since I have here presented thee with the
question, I will also present thee with the method which I took
when I handled it among my brethren.
First, I opened the terms of the question.
Second, Then shewed what assemblies they were that used to perform
divine worship to God.
Third, And so shewed whose prayers in such worship was used, or
by Paul and others desired.
First, By church of Christ, I mean, one gathered or constituted
by, and walking after the rule of the Word of God. By situate, I
mean, where such church shall happen to be, in whole, or in the
parts thereof. By separating, I mean, their meetings together by
appointment of their own, and as so met, to attempt to perform
divine worship [by] prayer without their men.
Second, To shew what manner of assemblies they were that used to
perform divine worship to God of old. Now I find that there have
been three sorts of assemblies, in which divine worship has been
performed.
1. It has been performed in mixed assemblies; in assemblies made
up of saints and sinners. I say divine worship has been performed
in such assemblies, for, that there, the saints have been edified,
sinners convinced and converted, and made to confess their sins,
to the glory of God. Of these assemblies we read (Matt 5:1, 13:1,
23:1; Mark 4:1, 2:1, 6:2, 10:1; Luke 5:1, 8, 12:1, 13:1, 15:1,
20:1; 1 Cor 14:23). And in many other scriptures.
2. I also find that the church, by herself, or as distinct from the
world, have met together to perform it by themselves (Mark 4:34;
Acts 2:1-4, 13:1,2; 15:4, 20:7; John 20:19-26).
3. I find also that assemblies for divine worship have been made
up of the elders, and principal brethren of the church, none of
the rest of the congregation being present (Matt 10:1; Luke 9:1;
Acts 1:3, 2:17,18; Gal 2:1,2) with several other scriptures beside.
But in all the Scripture, I find not that the women of the churches
of Christ, did use to separate themselves from their brethren, and
as so separate, perform worship together among themselves, or in
that their congregation: or that they made, by allowance of the
Word, appointment so to do. Thus far therefore this must stand
for a human invention, and Mr. K. for the promoter thereof.
Third, This done, in the third place, I come to shew you whose
prayers, or by whose mouth prayer in such assemblies, as are above
proved lawful, used to be made, or by Paul or others were desired.
1. Whose prayers were used, or who was the mouth? and I find them
called the prayers of the church in general, or of the principal
men thereof in particular (Judg 2:4,5, 20:8,26; Joel 1:14, 2:15-17;
Acts 12:5, 13:1-3).
2. Also when Paul, or others, desired that prayers should be made
of others for them. They either desired the prayers of the church
in general, or of the brethren in particular (but never desireth,
or biddeth a woman's meeting, that prayers might there be made
for them). (1.) He desireth the prayers of the church in general
(Col 4:2; Phil 1:19, 4:6; 1 Thess 5:17; Heb 13:18). (2.) Or if
he desireth prayers of certain persons, he only calls upon the men
and brethren in particular; but never upon a woman by name nor sex
to do it (1 Thess 5:25; 2 Thess 3:1; Rom 15:30; 1 Tim 2:8). Nor
was, as I said, the apostle alone in this thing. Christ speaks a
parable to this end, that MEN ought always to pray (Luke 18:1).
James saith, the effectual fervent prayer of a righteous MAN (5:16).
Moses sent the young men to sacrifice (Exo 24:5). And the people
in the time of Zacharias, sent their MEN to pray before the Lord
(Zech 7:2). I do not believe that by any of these the prayers of
women are despised, but by these we are taught, who, as the mouth
in assemblies to pray, is commended unto us.
One word more, The women in the time of Jeremiah the prophet,
when they had made their cakes to the queen of heaven, (though the
thing which they did was as right in their own eyes, as if they
had done true worship indeed) and was questioned by the prophet
for what they had done, could not justify what they had done as
to the act, but by pleading, They did it not "without their men"
(Jer 44:17-19).
Thus having premised these few things, I shall now come more
directly to discourse of the question itself, TO WIT, Whether,
where a church of Christ is situate, it is the duty of the women
of that congregation, ordinarily, and by appointment, to separate
themselves from their brethren, and as so separate, to assemble
together to perform divine worship, [by] prayer, without their men?
This was our question, and this I will now give a negative answer
unto. For I find not in Christ's testament any command so to do;
no nor yet example: and where there is none of these, it cannot be
a duty upon them; no, nor yet liberty, but presumption to attempt
it.
The command, says Mr. K., is general to all. But I answer, yet
limited, and confined to order and manner of performance. Women
may, yea ought to pray; what then? Is it their duty to help to
carry on prayer in public assemblies with men, as they? Are they
to be the audible mouth there, before all, to God? No verily, and
yet the command is general to all to pray. Women of the respective
churches of Christ, have no command to separate themselves from the
men of their congregations, to perform prayer in their own company
without them, and yet the command is general to all to pray. We
must therefore distinguish of [between] persons and performances,
though we may not exclude either. The manner also, and order in which
such and such duties must be done, Mr. K. knows is as essential,
in some cases, as the very matter of worship. But we will come
to my reasons for my dissenting from Mr. K. in this. After which
I will consider his arguments, and the scriptures that he would
under-prop them with. As for my reasons for my dissenting from
him, they are these:--
First, To appoint meetings for divine worship, either in the whole
church or in the parts of it, is an act of power: which power,
resideth in the elders in particular, or in the church in general.
But never in the women as considered by themselves. Mr. K. indeed
doth insinuate that this power also resided in them; for he saith,
God hath in gospel times promised the Spirit to women to that
very end, that they may pray together, apart from men. Now if the
Spirit is given them to THIS very end, that they may do it apart
from men, then they have a power residing in themselves to call
their own sex together to do it. And what brave doings will such
a conclusion make, even the blind himself will perceive. But further
of this anon; meanwhile we will attend [to] our own assertion.
Namely, "that to call the church, or parts thereof together, to
perform divine worship to God, is an ACT of POWER, which power
resideth in the church in general, or in the elders in particular."
We will treat of the last first.
1. For the eldership, Moses and Aaron of old were they, with the
priests, that were to call the church together to perform divine
worship to God, and that both as to the whole, or as to the parts
of it (Num 10:7,8; Deut 4:14, 31:11,12; Exo 4:29, 12:21, 17:5).
Also, in after times, they were the elders and chief of the church,
that did it (Josh 24:1; Ezra 10:5-9; Acts 14:27, 15:3). Or,
2, if their calling together to perform divine worship, was not
by the elders alone: yet it was by the power that resided in the
church for that thing, who jointly ordered the same (Judg 20:8,18:
Ezra 3:1; Zeph 2:1-3; Acts 12:12; 1 Cor 5:4, 11:20). All these are
plain cases. But never, as I ever did read of in the Bible, did
women, ordinary believing ones, assume this power of the elders,
or of the church, to themselves.
If it be asked, Who did appoint that meeting made mention of in
Acts 12:12?
I answer, It was appointed by the power of the church, who, for
her own conveniency, if she cannot come all into one place at once
to perform the duty, as it is not likely four or five thousand
should, in times of persecution, which was their case, [they] may
meet some here, some there, for their edification and comfort.
Compare verse 5 with 12 and 17. Nor do I question the lawfulness
of this or that part of the church's assembling together for
prayer: though the elders, and greatest part of the brethren, be
absent. If, first, such MEN that call such assemblies are countenanced
by the elders, or church, to do it (1 Tim 2:8; 2 Tim 2:22). But
that the sisters of this or that church, may call their own sex
together to perform such worship by themselves to God (for this
is the thing in debate) I find no warrant for.
Second, Because this kind of worship, when done in and by a company,
is MINISTERIAL to that company, as well as petitionary to God.
That is, they that, as the mouth in assemblies pray to God, teach
that assembly, as well as beg mercies of him. And I find not
that women may assemble to do thus. That such prayer is a kind of
ministering in the word to standers by, consider well 1 Corinthians
14:15-19. Wherefore let them keep silence in the church, and in
the parts thereof, when assembled to worship God.
In all public worship by prayer, teaching is set on foot, two
ways: 1. By propounding to that assembly the things that must, by
agreement, be prayed for. 2. And by proving them to suit with the
will of God, that prayer may be made in faith (1 John 5:14).
1. For all such prayer must be made for the things agreed upon
first; and consequently for things that by the word are proved
good, and suitable for the seasons, persons, or things, for or
about which such prayers are made. For they that have meetings
for prayer, without this, pray at random, and not by rule.
"If two of you shall agree on earth, as touching anything that they
shall ask [according to God's will] it shall be done for them,"
saith Christ, "of my Father which is in heaven" (Matt 18:19). Now,
I say, if things prayed for in assemblies must first be jointly
agreed upon, then must such things, by some one, or more of that
assembly, be first propounded, expounded, and proved to be good
by the word. Good for such persons, seasons, or things, for which
such prayer is made. And, besides, the gifts required to do this,
if this is not teaching I am out. And yet this must first be done
to instruct all present, to help their faith, and to quicken their
spirits to, and in that worship. That they may as one man have
their eyes unto the Lord (Zech 9:1). But that this power is given
to women, to ordinary believing ones that are in the highest
account in churches, I do not believe. I do not believe they
should minister to God in prayer before the whole church, for then
I should be a Ranter or a Quaker; nor do I believe they should do
it in their own womanish assembly, for the reason urged before.
And I will add, if brethren not heretofore called by the church
to open scriptures, or to speak in the church to God in prayer,
[9] are not at first to be admitted to do this, but before the
elders or principal brethren, that they may hear and judge (1 Cor
14:26-29). How can it be thought to be meet or lawful for women,
of whom it must be supposed, that they have received no such gifts,
that they should use this power? I say, how can it be imagined
that the women should be bound of God to do this in such sort as
doth utterly exclude the elders and all the men in the congregation
from a possibility of understanding and of judging of what they
do? And yet this is the doctrine of Mr. K.; for he saith, "That
the Spirit of God is promised to women to this very end, that they
may pray together, apart from men." But God is not the author of
this confusion in the churches.
2. But secondly, As teaching by prayer in assemblies, is thus set
on foot; so every one also that shall in such meetings be the mouth
of the whole, to God, ministereth so, doctrine to that assembly,
as well as presenteth petitions to God. Else how can that assembly
say AMEN at their prayer or giving of thanks? For to say AMEN is
an effect of conviction, or of edification received of the stander
by, from him that now is so ministering in that assembly before
God (1 Cor 14:15-17). Yea, I believe that they that pray in
assemblies, or that shall give thanks for mercies received there,
ought to labour to speak, not only with fervency of words, but
with such soundness of doctrine while they mention, urge, or plead
the promise with God, that that whole assembly may be enlightened,
taught, taken, and carried away in their spirits, on the wing
of that prayer, and of faith, to God, whose face they are come
to seek, and whose grace they are gathered together to beg. Now
this is called praying and praising, to the teaching and edifying
of others, as by the scripture afore named is made appear (1 Cor
14:14-19). But by what word of God the sisters of the respective
churches may set up this way of teaching of one another in their
assemblies, I am ignorant of.
Third, The Holy Ghost doth particularly insist upon the inability
of women, as to their well managing of the worship now under
consideration, and therefore it ought not to be presumed upon
by them. They are forbidden to teach, yea to speak in the church
of God. And why forbidden, but because of their inability. They
cannot orderly manage that worship to God, that in assemblies is
to be performed before him; I speak now of our ordinary believing
ones, and I know none extraordinary among the churches. They
are not builded to manage such worship, "they are not the image
and glory of God, as the men are" (1 Cor 11:7). They are placed
beneath, and are called the glory of the man. Wherefore they are
weak, and not permitted to perform public worship to God. When our
first mother, who was not attended with those weaknesses, either
sinful or natural, as our women now are, stept out of her place
but to speak a good word for worship, you see how she was baffled,
and befooled therein; she utterly failed in the performance, though
she briskly attempted the thing. Yea she so failed thereabout, that
at one clap she overthrew, not only, as to that, the reputation
of women for ever, but her soul, her husband, and the whole world
besides (Gen 3:1-7). The fallen angel knew what he did when he
made his assault upon the woman. His subtilty told him that the
women was the weaker vessel. He knew also that the man was made
the head in worship, and the keeper of the garden of God. The Lord
God took the man, said unto the man, commanded the man, and made
him keeper of the garden (Gen 2:15-17). Wherefore the management
of worship belonged to him. This, the serpent, as I said, was
aware of. And therefore he comes to the woman, says to the woman,
and deals with the woman about it, and so overcomes the world.
Wherefore it is from this consideration that Paul tells Timothy
that he permitted not a woman to teach, nor to usurp authority
over the man, but to be in silence. But to call the church or parts
thereof together, to perform solemn worship, and in such a call
to exclude or shut out the men, is an usurping of that authority
over them to a high degree. And he renders the reason of this
his prohibition thus, "For Adam was first formed, then Eve, [and
therefore had the headship in worship]. And Adam was not deceived,
but the woman being deceived, was in the transgression" (1 Tim
2:13,14). But again, it should seem, methinks, if women must needs
be managers of worship in assemblies, they should do it, as Eve,
before Adam, in presence of the men: But that I think none will
allow, though that would be the way best to correct miscarriages;
how then should it be thought convenient for them to do it alone.
If children are not thought fit to help to guide the ship with
the mariners, shall they be trusted so much as with a boat at sea
alone. The thing in hand is a parallel case.
Fourth, If the weightiness of this worship be, as indeed it is, so
great, that the strongest and best able to perform it do usually
come off with blushing, and with repentance for their shortness,
as to the well performance thereof; though they engage therein by
good and lawful authority; what will they do who are much weaker
here, and when, as Eve, they set to it in a way of usurping of
authority, and of their own head and will. To offer strange fire
with incense, which was a type of prayer, you know what it cost
Nadab and Abihu, though men, and the sons of Aaron. [Yet] Mr. K.
cries the sisters, the women, the women's meetings, and the like,
and how they have prevailed with heaven. Poor man, I am sorry for
his weakness, and that he should show that himself is so nunnish[10]
in such a day as this.
But to return, as all worship in assemblies ought to be performed
with the most exact order and solemnity; so this of prayer with
that, if possible, that is more than all the rest; and therefore
this makes it more heavy still. When men preach they have to do
with men, but when they pray in assemblies they have to do both with
men and with God at once. And I say, if it be so great a matter to
speak to men before God; how great a matter is it to speak to men
and God at once; to God by way of petition, and to men by way of
instruction. But I am persuaded if those most fond of the women's
meetings for prayer were to petition the king for their lives,
they would not set women to be their advocates to him; specially
if the king should declare beforehand by law, that he permitted
not a woman in an open auditory to speak before him.
There are also many temptations that attend the duty of praying in
assemblies, especially those that are immediately employed therein.
These temptations, they awake, are aware of, are forced to wrestle
with, and greatly to groan under. Wherefore we put not the weak
upon this service; not the weak, though they be men; not they in
the presence of the strong. How then should the weakest of all
be put upon it, and that when together by themselves. Men, though
strong, and though acting by lawful authority in this, are not able,
but with unutterable groans, to do it: how then shall all those
that attempt it without that authority, perform it as acceptable
worship to God? This work, therefore, is as much too heavy for
our women now, as that about which Eve engaged in at first, was
too heavy for her. But,
Fifth, If this worship may be managed by the sisterhood of the
churches, being congregated together in the absence of their men:
of what signification is it that man is made head of the woman as
well in worship as in nature? (1 Cor 11:3,7). Yea more, why are
the elders of the churches called watchmen, overseers, guides,
teachers, rulers, and the like? If this kind of worship may be
performed, without their conduct and government? (Eze 3:17, 33:7;
Acts 20:28; Eph 4:11; Psa 28:72; Heb 13:17).
1. Why is man made the head of the woman in worship, in the
worship now under debate, in that worship that is to be performed
in assemblies? And why are the women commanded silence there, if
they may congregate by themselves, and set up and manage worship
there? Worship was ordained before the woman was made, wherefore
the word of God at the first did not immediately come to her,
but to him that was first formed, and made the head in worship
(Gen 2:16-18; 1 Cor 14:35,36). And hence it is that women are so
strictly tied up to this headship; that if they will learn, they
must ask their husbands at home (v 35), not appoint meetings of
their own sex to teach one another. "But what must they do that have
unbelieving ones? and what must they do that have none?" Answer,
Let them attend upon those ordinances that God has appointed for
the building up and perfecting of the body of Christ (Eph 4:11-13),
and learn as the angels do (Eph 3:10; 1 Peer 1:12).
2. But I say, if they must do as Mr. K. says, they are in duty
bound, to wit, meet by themselves apart from their men, and as so
met, perform this most solemn worship to God: how shall the elders
and overseers, the watchmen, rulers, and guides in worship, perform
their duty to God, and to the church of God, in this, since from
this kind of worship they are quite excluded, and utterly shut
out of doors: unless it be said, that to watch, to oversee, and to
guide, in the matter and manner of performance of this worship in
assemblies, is no part of the watchman or overseer's work; or in
their lawful absence, the work of the principal men of the church.
Nor will the faithful and dutiful overseer leave worship, no, not
in the best part of the congregation assembled to worship, to be
performed by every weak brother, though I believe it might with more
warrant be left to them, than to the strongest among our ordinary
ones of the other sex.
Also our elders and watchmen covet, if we have unbelievers to
behold, that our worship be performed by the most able. How then
shall it be thought that they should be so silly, to turn a company
of weak women loose to be abused by the fallen angels? Can it
be thought that their congregation, since they have it without a
command, shall fare better among those envious spirits than those
that are lawfully called shall fare before the world? Watchman,
watchman, see to thy duty, look well to the manner of worship that
is to be performed according to thy commission. Trust not Eve, as
Adam did, with worship, and with its defence. Look that all things
be done in worship as becomes thee--a head, both in nature and by
office--and leave not so solemn a part of worship as prayer, in
company, is, and ought to be accounted to be done; thou canst by
no means tell how. Watch in and over all such worship thyself. Be
diligent to know the state of thy flocks, whether they be flocks
of men, or women; and look well to thy herds, and thou shalt
have milk enough, not only for men and babes, but also for the
maintenance and life of thy maidens. So that they need not go with
their pitchers to seek water there where their God has not sent
them (Prov 27:23-27). Besides the shepherds' tents is provision
sufficient for them (Cant 1:8). But, for a conclusion of this, I
will ask this man, If he doth not, by pleading for these women's
meetings, declare, that the women, without their men, are better
able by themselves to maintain divine worship, than the men are
without their elders? forasmuch as he himself will not allow that
the men should always perform worship without his oversight and
inspection, and yet will plead for the women to have such worship
in their congregation, among themselves, excluding for ever the
men therefrom. For, saith he, the Spirit is promised to be given to
them to that very end, that they may meet together to pray apart
without their men.
And now for Mr. K.'s arguments, which, as I said, are in number
four.
1. We will take the scriptures from them; and,
2. Then pick the bones of their carcasses.
Yet in my taking of the scriptures from his arguments, I will do
it in a way that is most to his advantage, making of each of them
as formidable an objection as I can against myself.
Objection.
Miriam took a timbrel in her hand, and went out, and all the
women went out after her, praising God with timbrels and dances
for their deliverances. Therefore the women of the churches of
Christ may appoint meetings of their own, as separate from their
brethren, and then and there perform divine worship, [by] prayer,
in that, their congregation, without their men (Exo 15:20,21).
Answer
1. Miriam was a prophetess: and, I suppose, that none of our women
will pretend to be such. And though Mr. K. labours to get over
this, by saying that the work of praising was incumbent upon all:
yet by his leave, judgment, and discretion, and a spirit of conduct
suitable to the duty, as we read of, was found among the women in
none but she. Why is it else said, Miriam led them forth; Miriam
the prophetess did it. Another, by Mr. K.'s argument, might have
done it as well. Thus degrades he the prophetess, that he may get
favour with the ordinary women, and prompt them on to a work that
he has a superstitious affection for.
2. But his assertion is of no weight. The women were not left in
that extraordinary service to the spirit of ordinary believers.
Nor can I count it but crooked dealing to bring in extraordinary
persons, in their extraordinary acts, to prove it lawful for
ordinary persons to do that which is not commanded them.
3. But though Miriam did go forth, or come out with the women,
yet not from the men, into some remote place in the wilderness to
worship by themselves. She rather went or came out, and the women
followed her from the place by the sea, where now they were,
after Moses, to sing as her sex became her; for she, though an
extraordinary woman, might not make herself an equal with Moses
and Aaron, therefore she came behind in worship, yet with the
body of the people, as it is said, "So Moses brought Israel from
the Red Sea" (Exo 15:22). Women, though prophetesses, must wear
some badge or other of inferiority to those that are prophets
indeed (1 Cor 11:3-9). And I choose to understand that Miriam did
this. (1.) Because the text last mentioned says so. (2.) Because
Miriam, and all the women, did sing with the words of the men,
verse 1 compared with 21. (3.) For that they did sing them after
the men, as taking them from their mouth. For, saith the text,
Miriam answered them, and so handed it down to them of her sex,
saying, "Sing ye to the Lord, for he hath triumphed gloriously"
(vv 1,21). (4.) For that she commanded the women that they should
sing the same song: hence it is called the song of Moses, not of
Miriam (Rev 15:3). (5.) From all which I conclude, that Miriam did
not draw the women away into some such place where neither Moses,
nor Aaron, nor the elders of Israel could see, behold, and observe
their manner of worship. But that she, as her modesty became her,
did lead them out from that place where they were, to sing, and
to dance, and to praise God, after the men. (6.) This scripture
therefore favoureth not this man's opinion, to wit, "That it is the
duty of the women of the churches of Christ to separate themselves
from their brethren, and as so separate, to perform divine worship
by themselves."
Objection.
Esther, the queen, performed, with her maidens, this duty of
prayer, without their men: therefore the women of gospel churches
may separate themselves from their brethren, and perform it among
themselves (Esth 4:16).
Answer.
1. Esther was in the house of the king's chamberlain, and could not
at this time come to her brethren; No, not to her uncle, Mordecai,
to consult how to prevent an approaching judgment. Yea, Mordecai
and she were fain to speak one to another by Hatach, whom the king
had appointed to attend upon the queen (vv 5-9). So she could by no
means, at that time, have communion with the church. No marvel,
therefore, if she fasted with her maidens alone: for so she
must now do, or not do it at all. But I will here ask this, our
argumentator, whether Esther did count it a burden or a privilege
thus now to be separated form her brethren, and so forced to
perform this work as she did? If a privilege, let him prove it.
If a burden, he has little cause to make use of it to urge that,
her practice then, for a ground to women that are at liberty, to
separate from their brethren to perform such worship by themselves
in their company, without their men.
2. We do not read that she desired that any of the women that were
at liberty should come from the men to be with her; whence we may
gather, that she preferred their liberty to worship with men, far
beyond a woman's meeting. She counted that too many, by herself
and her maidens, were in such bondage already.
3. Neither did she attempt to take that unavoidable work upon
herself, but as begging of the men that she might, by their faith
and prayers, be borne up therein; clearly concluding that she
did count such work too hard for women to perform by themselves,
without the help of men (vv 15,16).
4. Besides this woman's meeting, as Mr. K. would have it, was made
up of none but the queen and her household maids, and with but few
of them; nor will we complain of our honest women when the case
is so that they cannot go out to the church to do this, if they
pray with their maids at home.
5. But what if Esther did pray with her maids in her closet,
because she could not come out to her brethren. Is it fair to make
the necessity of a woman in bondage a law to women at liberty? This
argument, therefore, is erroneous, and must not have this text to
show it up; we therefore take it away from his words and proceed
to a sight of his next.
Objection.
But it is said by the prophet Zecharias, that the Spirit is promised
to be given, in New Testament times, to women, that they may pray
together apart from men (Zech 12:11-13).
Answer. The text says nothing so, but is greatly abused by this
man. Indeed, it says their wives shall mourn apart, but it saith
not, they shall do so together. Yea, that they shall separate
themselves by the dictate of God, from their brethren, to do so,
is that which this text knows nothing of. Sometimes many may be
together, apart from others; but why Mr. K., to serve his purpose,
should rack and strain this text to justify his woman's meeting,
I see no reason at all. My reason against him is, for that the
look here upon him whom we have pierced, which is to be the cause
of this mourning, is to be by an immediate revelation of the Holy
Ghost, who doth not use to tell before hand when he will so come
down upon us. But such a meeting as Mr. K. intends must be the
product of consultation and time. "I will pour," saith God, "upon
the house of David--the spirit of grace and of supplications: and
then they shall look"; that is, when that spirit so worketh with
them as to enable them so to do. Now, I say, I would know, since
this mourning is to be the effect of this look, and so before one
is aware (Cant 6:12), whether Mr. K. can prove that these women
were to have an item beforehand, when they should have this look.
But as it would be ridiculous thus to conclude, so as ridiculous
is it to think to prove his women's meetings from hence.
Nor doth the conclusion that he hath made hereupon prove more but
that he is ignorant of the work of the Spirit in this matter, or
that his fondness for the women's meetings hath made him forget
his own experience. For how can one that never had but one such
look upon Jesus Christ, draw such a conclusion from hence. And
that all those women should have this look at the same time, even
all the women of the house of David and of the inhabitants of
Jerusalem, that they might, all of them, by the direction of the
Holy Ghost, separate themselves from their men to hold a woman's
meeting or meetings by themselves for this, is more fictitious than
one would imagine a man should dream. If he says that the women
have a promise to have this look when they please, or that they
are sure to have it because it is entailed to THEIR meeting, for
this seems to come nearest his conclusion: yet what unavoidable
inconveniences will flow therefrom, I leave to any to judge. But
I take this mourning to be according as another of the prophets
says, "They shall be on the mountains like doves of the valleys,
all of them mourning, every one for his iniquity" (Eze 7:16). All
those souls, therefore, that shall be counted worthy to have this
look shall mourn apart, or by themselves, when they have it. For
though a man cannot appoint to himself when he will repent of
his sins, or when the Holy Ghost will work, yet he shall repent
indeed; he shall do it, I say, when HE doth so work, not staying
till another can do so too. And since our own iniquity will then
make us best consider our own case, mourning apart, or every one
for their own iniquity, is most naturally proper thereto. And this
is the mourning that shall be in the house of David, Jerusalem,
the church, both with men and women, at all times when the Holy
Ghost shall help us to look upon him whom we have pierced. Pray
God give Mr. K. and myself more of these looks upon a crucified
Christ, for then we shall understand this and other such like
scriptures otherwise than to draw such incoherent inferences from
them as he doth.
Objection.
"Women were wont in gospel times to meet together to pray. Therefore
the women in gospel churches may separate themselves from their
brethren to perform divine worship by themselves without their
men" (Acts 16:13). This is another of his scriptures, brought to
uphold this fancy: But,
Answer
1. It is not said that the women of churches met together alone
to pray. But that Paul went down to a river-side where prayer was
wont to be made, and spake unto the women that resorted thither.
It looks therefore most agreeable to the word, to think that there
the law was read by the Jewish priests to the proselyted women
of that city, and that prayer, as was their custom in all such
service, was intermixed therewith. But this is but conjectural.
And yet, for all that, it is better grounded, and hath more reason
on its side, than hath any of this man's arguments for the opinion
of his women's meetings. But,
2. There was there at that time no gospel church of Christ, nor
before that any gospel ministry, consequently no church obedience.
Should it then be granted, that there were none but women at that
meeting, and that their custom was to meet at that river-side to
pray, it doth not therefore follow, that their practice was to be
a pattern, a rule, a law to women in churches, to separate from
their brethren, to perform divine worship, in their own woman's
congregation without their men.
3. There was there no gospel believer. Lydia herself, before Paul
came thither, had her heart shut up against the faith of Jesus
Christ; and how a company of strangers to gospel faith, should in
that their doing, be a pattern to the women in churches, a pattern
of Christian worship, I do not understand.
4. If Paul's call to Philippi had been by the vision of a woman,
or woman's meeting: what an argument would this man have drawn
from thence to have justified his women's meetings? But since
it was by a man, he hath lost an argument thereby. Though he,
notwithstanding, doth adventure to say, that God so approved of
that meeting, as then, and at that time, to take advantage to make
known his mind and will to them concerning Jesus Christ.
5. And now I am in, since Mr. K. will needs have this scripture
to justify such a practice, I wonder that he so lightly overlooked
Paul's going to that meeting, for thither he went to be sure (Acts
16:13-16). Yea how fairly, to his thinking, might he have pleaded,
that Paul by this act of his, was a great lover, countenancer and
commender of those he calls the women's meetings. Paul went to the
women's meeting at Philippi, therefore it is lawful for the women
of gospel churches to separate from their brethren, and to congregate
by themselves for the performance of some parts of divine worship.
I say how easily might he have said this, and then have popt in
those two verses above quoted, and so have killed the old one?
[11]For the word lies liable to be abused by the ignorance of
men, and it had been better than it is, if this had been the first
time that this man had served it so, for the justification of his
rigid principles; but when men, out of a fond conceit of their own
abilities, or of prejudice to them that contradict their errors,
are tempted to shew their folly, they will not want an opportunity
from false glosses put upon the text, to do it.
6. But Paul went to that company to preach Christ's gospel to
them, not for that they merited his coming, but of the grace of
God, as also did Peter and John, when at the hour of prayer they
went up into the temple, and Paul into the synagogue at Antioch
(Acts 3:1-3, 13:14-16). But as fairly might this man have urged,
that the healing of the lame man that lay at that time at the
gate of the temple, and the conversion of them by Paul at Antioch,
was by the procurement of the prayers of the sisters and by their
reading of the law in that synagogue at Antioch, as to argue as
he has done, that God was so well pleased, or so well approved
of that woman's meeting as he feigns it at Philippi, as to send,
&c. to them his minister.
7. But again, that this woman's meeting should be so deserving,
and that while they were without the faith of Christ, as to procure
a gospel minister to be sent unto them, that Christ might to them
be made known, and yet that so few of them should be converted
to the faith, seems a greater paradox to me. For we read not that
one of the women then, or of them of the town, that did use to go
to that meeting (for Lydia was of Thyatira), was ever converted
to Christ; brethren we read of several, but we hear not of any one
more of those women (v 40). But Lydia worshipped God, therefore
her practice might prevail. Although it is said she worshipped
God, yet she was but a proselyte, as those Acts 13 were, and
knew no more of Christ than the eunuch did (Acts 8). But hold,
she had faith, will that make all practice acceptable; yea, law
and commandment to others, and the work of those that have none,
meritorious? But we must touch upon these things anon.
Objection.
"But (saith Mr. K.) Malachi 3:16 doth countenance these meetings."
Answer.
Not at all; though Mr. K. has pleased to change a term in the text,
to make it speak his mind; for he has put out thought, and put in
call; but all will not do his work; for when he has done what he
can, it will be difficult to make that scripture say, It is the
duty of women in gospel churches to separate from their brethren,
to perform divine worship among themselves.
Objection.
"But Jude 20 doth justify these meetings, except," saith he, "any
will say, women are not to be built up in their most holy faith."
Answer.
How fain would the man lay hold on something, only he wants divine
help, that is, the word of God, to bottom his things upon. But
doth the apostle here at all treat of the women and their meetings,
or are they only the beloved; and to be built up, &c. speaks he
not there to the church, which consisteth of men and women? and
are not men the more noble part in all the churches of Christ?
But can women no other way be built up in their most holy faith,
but by meetings of their own without their men? But, Building up
YOURSELVES, I suppose is the thing he holds by. But cannot the
church, and every woman in it, build up themselves without their
woman's meetings? wherefore have they the word, their closet, and
the grace of meditation, but to build up themselves withal? He
saith not, "Build up one another," but if he had, it might well
have been done without a woman's meeting. But anything to save a
drowning man. This text then is written to the church of Christ,
by which it is exhorted to faith and prayer; but it speaks not a
word of a woman's meeting, and therefore it is fooling with the
word to suggest it. I cannot therefore, while I see this impertinent
dealing, but think our argumentator dotes, or takes upon him to
be a head of those he thinks to rule over. The woman's letter to
me also seems to import the same, when they say, "Mr. K. would
desire to know what objections you have against it (his arguments),
and he is ready to give his further advice."
Thus having taken from his arguments those holy words of God which
he has abused, to make them stand; I come next to the arguments
themselves, and intend to pick their bones for the crows.
1stly,
He saith, "That the same spirit that was in Miriam, is also in
all God's servants for the same end, both to pray for mercies we
stand in need of, and to praise God for mercies received."
Answer.
1. But the question is, whether Miriam did, as she led out the
women to dance, act only as an ordinary saint. And if you evade
this, you choose the tongue of the crafty, and use the words of
deceit; for she managed that work as she was "Miriam the prophetess";
and in your next, pray tell your women so.
2. But as Miriam the prophetess, she did not lead the women from
their men, to worship in some place remote by themselves, as we
have shewed before.
2dly, He saith, "That God hath promised to pour out his Spirit
in gospel times to that very end, that women might pray together
apart from men."
Answer.
1. Not mentioning again what was said before: I add, if by men,
he means the brethren, the prophet will not be his voucher, for he
neither saith nor intimates such a thing.
2. And how far short this saying is, of making of God and his holy
prophet, the author of schism in worship, and an encouragement
unto schism therein, it is best in time that he looks to it. For
if they may withdraw to do thus at one time, they may withdraw to
do thus at another. And if the Spirit is given to them to this very
end, that they may go by themselves from the church, to perform
this divine worship at one time, they may, for what bounds this
man has set them, go by themselves to do thus always. But, as I
said, the whole of this proposition being false, the error is still
the greater.
3dly,
"God," saith he, "hath so well approved of women meeting together
to pray in gospel times, as then, and at that time, to take occasion
to make known his mind and will to them concerning Jesus Christ"
(Acts 16:13).
Answer.
Let the reader consider what was said before, and now it follows;
if this assertion be true, then the popish doctrine of merit is
good, yea the worst sort of it, which is, works done before faith.
For that we read of none of these women save Lydia feared or
worshipped God; and yet saith he, God so approved of that meeting
as then, and at that time, to send them his gospel, which is one
of the richest blessings; nor will it help to lay Cornelius, now
in my way, for the deservings here were, for ought we read, of
women that feared not God. Here Lydia only bare that character;
it is said SHE worshipped God, but she was not all the women.
But Mr. K. saith thus of them all. I know also there was faith in
some in Messias to come, though when he came, they knew not his
person; but this is not the case neither; these women, who held
up as he feigned, this meeting, were not as we read of, of this
people.
4thly,
He said, "That Esther and her maids fasted and prayed, and the
Lord gave a gracious return, or answer and deliverance." That is,
to the church, that then was under the rage of Haman.
Answer.
Let the reader remember what was said before, and now I ask this
man,
1. Whether Mordecai and the good men then did not pray and fast
as well as she? And if so, Whether they might not obtain at least,
some little of the mercy, as well as those women? If so,
2. Whether Mr. K., in applying the deliverance of this people to
the prayer of the queen and her maids, for he lays it only there,
be not deceitfully arguing, and do not tend to puff up that sex,
to their hurt and damage! Yea whether it doth not tend to make
them unruly and headstrong? But if they be more gently inclined
to obedience, no thanks to Mr. K.
3. And if I should ask Mr. K. who gave him authority to attribute
thus the deliverance of this people, to who and what prayers he
please, I suppose it would not be easy for him to answer. The text
saith not that the prayers of these women procured the blessing.
But Mr. K. hath here a woman's meeting to vindicate, and therefore
it is that he is thus out in his mind. Prayers were heard and the
church was delivered. And I doubt not but that these good women
had hand and heart in the work. But should all be admitted that
Mr. K. hath said as to this also, yet this scripture, as hath
already been proved, will not justify his woman's meeting.
5thly,
"He makes his appeal to the women, if they have not obtained, by
their prayers in these their meetings, many blessed returns of
prayer from God, both to themselves and the church of God."
Answer.
I count this no whit better than the very worst of his paper, for
besides the silliness of his appeal, by which he makes these good
women to be judges in their own cause, his words have a direct
tendency in them to puff them up to their destruction. I have wondered
sometimes, to see when something extraordinary hath happened to
the church of God for good, that a few women meeting together to
pray, should be possessed with a conceit, that they fetched the
benefit down from heaven, when perhaps ten thousand men in the
land prayed for the mercy as hard as they. Yea I have observed,
that though the things bestowed, were not so much as thought of
by them, yet they have been apt to conclude that their meeting
together has done it. But poor women, you are to be pitied; your
tempter is to bear the blame, to wit, this man and his fellows.
I come now to some objections that may yet be thought on: and will
speak a word to them.
Objection.
It is said, "Where two or three are gathered together in my name,
there am I in the midst of them" (matt 18:20).
Answer.
To gather together in Christ's name, is to gather together by his
authority; That is, by his law and commandment (Acts 4:17,18,30,
5:28,40; Col 3:17). But we have no law of Christ, nor commandment,
that the women of this or that church, should separate themselves
from their brethren, to maintain meetings among themselves, for the
performing of divine worship: and therefore such meetings cannot
be in his name; that is, by his authority, law, and commandment;
and so ought not to be at all.
Objection.
"But women may, if sent for by them of their own sex, come to see
them when they are sick, and when so come together, pray in that
assembly before they part."
Answer.
The law of Christ is, "Is any sick among you? let him [and the
woman is included in the man] call for the elders of the church;
and let them pray over him," &c. And to this injunction there is a
threefold promise made. (1.) "And the prayer of faith shall save
the sick." (2.) "And the Lord shall raise him up." (3.) "And if he
have committed sins, they shall be forgiven him" (John 5:14,15).
And considering, that this advice is seconded with so much grace:
I think it best in all such cases, as in all other, to make the
word of God our rule.
Objection.
"But women have sometimes cases, which modesty will not admit
should be made known to men, what must they do then?"
Answer.
Their husbands and they are one flesh, and are no more to be
accounted two. Let them tell their grief to them. Thus Rachel asked
children of her husband, and went not to a nest of women to make
her complaint to them (Gen 30:1). Or let them betake themselves to
their closets, with Rebecca (Gen 25:20-23). Or if they be in the
assembly of the saints, let them pray in their hearts, with Hannah.
And if their petition be lawful, I doubt not but they may be heard
(1 Sam 1:13).
Our author, perhaps, will say, I have not spoken to his question;
which was, "Whether women, fearing God, may meet to pray together?
And whether it be lawful for them so to do?"
But I answer, I have: with respect to all such godly women as are
in the churches of the saints (1 Cor 14:33-35 compared with vv
15-17). And when he has told us, that his question respected only
those out of churches, then will I confess that I did mistake him.
Yet he will get nothing thereby, forasmuch as his question, to be
sure, intends those in special. Also his arguments are for the
justifying of that their practice. Now the reason why I waved the
form of his question, was, because it was both scanty and lean of
words, as to the matter of the controversy in hand: also I thought
it best to make it more ample, and distinct, for the edification
of our reader. And if after all, Mr. K. is not pleased at what
I have done, let him take up the question, and answer it better.
The man perhaps may fly to the case of utter necessity, and so
bring forth another question, to wit, whether, if the men of a
church should all die, be murdered, or cast into prison: the women
of that church may not meet together to pray? And whether it be
not lawful for them so to do? But when he produceth a necessity
for the putting of such a question, and then shall put it to me;
I will, as God shall help me, give him an answer thereto.
But, may some say, Our women in this do not what they do of their
own heads, they are allowed to do what they do by the church.
I answer, No church allowance is a foundation sufficient to justify
that which is neither commanded nor allowed by the word. Besides,
who knows not, that have their eyes in their heads, what already
has, and what further may, come into the churches, at such a gap
as this. And now to give the reader a cautionary conclusion.
Caution 1.
Take heed of letting the name, or good show of a thing, beget in
thy heart a religious reverence of that thing; but look to the word
for thy bottom,[12] for it is the word that authorizeth, whatever
may be done with warrant in worship to God; without the word
things are of human invention, of what splendour or beauty soever
they may appear to be. Without doubt the Friars and Nuns, and
their religious orders, were of a good intent at first, as also
compulsive vows of chastity, single life, and the like. But they
were all without the word, and therefore, as their bottom wanted
divine authority, so the practice wanted sanctity by the Holy
Ghost. The word prayer is, of itself, in appearance so holy, that
he forthwith seems to be a devil that forbids it. And yet we find
that prayers have been out of joint, and disorderly used; and
therefore may by one, without incurring the danger of damnation,
be called into question; and if found without order by him, he may
labour to set them in joint again (Matt 6:5-8, 23:14; James 4:3).
I am not of the number of them that say, "What profit should we
have if we pray unto God?" (Job 21:15). But finding no good footing
in the word for that kind of service we have treated about above,
and knowing that error and human inventions in religion will not
offer themselves, but with wiped lips, and a countenance as demure
as may be, and also being persuaded that this opinion of Mr.
K. is vagrant, yea a mere alien as to the scriptures, I being an
officer, have apprehended it, and put it in the stocks, and there
will keep it, till I see by what authority it has leave to pass
and repass as it lists, among the godly in this land.
Caution 2.
Yet by all that I have said, I never meant to intimate in the least,
but that believing women are saints as well as men: and members
of the body of Christ. And I will add, that as they, and we,
are united to Christ, and made members of his mystical body, the
fulness of him that fills all in all, so there is no superiority,
as I know of, but we are all one in Christ. For, the man is not
without the woman, nor "the woman without the man, in the Lord,"
(1 Cor 11:11) nor are we counted "as male or female" in him (Gal
3:28; Eph 1:23). Only we must observe that this is spoken of that
church which is his true mystical body, and not of every particular
congregation of professing Christians. The churches of Christ here
and there are also called his body. But no church here, though
never so famous, must be taken for that of which mention was made
afore. [13]As Christ then has a body mystical, which is called
his members, his flesh, and his bones (Eph 5:30), so he has a body
politic, congregations modelled by the skill that his ministers have
in his word, for the bearing up of his name, and the preserving of
his glory in the world against Antichrist. In this church, order
and discipline, for the nourishing up of the true mystical body
of Christ, has been placed from the foundation of the world.
Wherefore in this, laws, and statutes, and government, is to be
looked after, and given heed unto, for the edification of that
which is to arrive at last to a perfect man: to the measure of
the stature of the fulness of Christ (1 Cor 12:27-30; Eph 4:11-13).
Now, where there is order and government by laws and statutes,
there must, of necessity, be also a distinction of sex, degrees,
and age. Yea, offices and officers must also be there, for our
furtherance and joy of faith. From which government and rule our
ordinary women are excluded by Paul; nor should it, since it is
done by the wisdom of God, be any offence unto them.
In this church there are ofttimes many hypocrites, and formal
professors, and heresies, "That they which are approved may be made
manifest" (1 Cor 11:19). These therefore being there, and being
suffered to act as they many times do, provoke the truly godly
to contend with them by the word; for that these hypocrites, and
formal professors, naturally incline to a denial of the power of
godliness, and to set up forms of their own in the stead thereof
(Mar 7:6-9; 2 Tim 3:5).
And this is done for the sake and for the good of those that are the
true members of the body of Christ, and that are to arrive at his
haven of rest: from whom those others at last shall be purged, and
with them, all their things that offend. "Then shall the righteous
shine forth as the sun in the kingdom of their Father. Who hath
ears to hear let him hear" (Matt 13:43).
This church, that thus consisteth of all righteous, that are so in
God's account: they are to have a house in heaven, and to be for
God's habitation there. Who, then, shall be governed by their head
without those officers and laws that are necessary here. And both
at last shall be subject to him, that sometime did put all things
under Christ, that God may be all in all (John 14:1-3; Eph 2:21;
1 Cor 15:23-27). Wherefore, my beloved sisters, this inferiority
of yours will last but a little while. When the day of God's salvation
is come, to wit, when our Lord shall descend from heaven, with a
shout, with the voice of the archangel, and the trump of God, these
distinctions of sexes shall be laid aside, and every pot shall be
filled to the brim. For with a notwithstanding you shall be saved,
and be gathered up to that state of felicity if you continue in
faith, and charity, and holiness, with sobriety (1 Tim 2:15).
Caution 3.
I doubt not at all of the lawfulness of women's praying, and that,
both in private and public: only when they pray publicly, they
should not separate from, but join with the church in that work.
They should also not be the mouth of the assembly, but in heart,
desires, groans, and tears, they should go along with the men. In
their closets they are at liberty to speak unto their God, who can
bear with, and pity them with us; and pardon all our weakness for
the sake of Jesus Christ.
And here I will take an occasion to say, there may be a twofold
miscarriage in prayer, one in doctrine, the other in the frame
of the heart. All are too much subject to the last, women [more
easily] to the first. And for this cause it is, at least so I think,
that women are not permitted to teach, nor speak in assemblies, for
divine worship, but to be and to learn in silence (1 Cor 14:33-35,
15:33). For he that faileth as to the frame of his spirit, hurteth
only himself: but he that faileth in doctrine corrupteth them that
stand by. Let the women be alone with Rebecca in the closet; or,
if in company, let her, with Hannah, speak to herself and to God;
and not doubt, but if she be humble, and keep within compass, she
shall be a sharer with her brethren in the mercy.
Caution 4.
Nor are women, by what I have said, debarred from any work or
employ, unto which they are enjoined by the word. They have often
been called forth to be God's witnesses, and have borne famous
testimony for him against the sons of the sorceress and the
whore.[14] I remember many of them with comfort, even of these
eminent daughters of Sarah, whose daughters you also are, so long
as you do well, and are not afraid with any amazement (1 Peter
3:1-6). What by the word of God, you are called unto, what by the
word is enjoined you do; and the Lord be with you.
But this of the women's meetings; since, indeed, there is nothing
for its countenance in the word, and since the calling together
of assemblies for worship is an act of power, and belongeth to
the church, elders, or chief men of the same: let me intreat you
to be content, to be under subjection and obedience, as also saith
the law. We hold that it is God's word that we are to look to, as
to all things pertaining to worship, because it is the word that
authorizeth and sanctifieth what we do.
Caution 5.
WOMEN! They are an ornament in the church of God on earth, as the
ANGELS are in the church in heaven. Betwixt whom also there is
some comparison, for they cover their faces in acts of worship
(Isa 6:2; 1 Cor 11:10). But as the angels in heaven are not Christ,
and so not admitted to the mercy-seat to speak to God, so neither
are women on earth, [but] the man; who is to worship with open
face before him, and to be the mouth in prayer for the rest. As the
angels then cry, Holy, Holy, Holy, with faces covered in heaven:
So let the women, cry, Holy, Holy, Holy, with their faces covered
on earth: Yea, thus they should do, because of the angels. "For
this cause ought the woman to have power," that is a covering, "on
her head, because of the angels" (1 Cor 11:10). Not only because
the angels are present, but because women and angels, as to their
worship, in their respective places, have a semblance. For the
angels are inferior to the great man Christ, who is in heaven;
and the woman is inferior to the man, that truly worships God in
the church on earth.
Methinks, holy and beloved sisters, you should be content to wear
this power, or badge of your inferiority, since the cause thereof
arose at first from yourselves. It was the woman that at first
the serpent made use of, and by whom he then overthrew the world:
wherefore the women, to the world's end, must wear tokens of her
underlingship in all matters of worship. To say nothing of that
which she cannot shake off, to wit, her pains and sorrows in
child-bearing, which God has riveted to her nature, there is her
silence, and shame, and a covering for her face, in token of it,
which she ought to be exercised with, whenever the church comes
together to worship (Gen 3:16; 1 Tim 2:15; 1 Cor 11:13; 1 Tim 2:9).
Do you think that God gave the woman her hair, that she might deck
herself, and set off her fleshly beauty therewith? It was given
her to cover her face with, in token of shame and silence, for that
by the woman sin came into the world (1 Tim 2:9). And perhaps the
reason why the angels cover their faces when they cry, Holy, Holy,
Holy, in heaven, is to shew that they still bear in mind, with a
kind of abhorrence, the remembrance of their fellows falling from
thence. Modesty, and shame-facedness, becomes women at all times,
especially in times of public worship, and the more of this is
mixed with their grace and personage, the more beautiful they are
both to God and men. But why must the women have shame-facedness,
since they live honestly as the men? I answer, In remembrance of
the fall of Eve, and to that the apostle applies it. For a woman,
necessity has no law, to shave her head, and to look with open
face in worship, as if she could be a leader there, is so far from
doing that which becomes her, that it declares her to have forgot
what God would have her for ever with shame remember.
Caution 6.
In what I have said about the women's meetings, I have not at all
concerned myself about those women, that have been extraordinary
ones, such as Miriam, Deborah, Huldah, Anna, or the rest, as the
daughters of Philip the evangelist, Priscilla, the women that
Paul said laboured with him in the gospel, or such like; for they
might teach, prophecy, and had power to call the people together
so to do. Though this I must say concerning them, they ought to,
and did, notwithstanding so high a calling, still bear about with
them the badge of their inferiority to them that were prophets
indeed. And hence it is said, under pain of being guilty of disorder,
that if they prayed in the church, or prophesied there, with their
head uncovered, they then dishonoured their head (1 Cor 11:5).
The prophetesses were below the prophets, and their covering for
their heads was to be worn in token thereof, and perhaps it was
for want of regard to this order, that when Miriam began to perk it
[15] before Moses, that God covered her face with a leprous-scab
(Num 12:10). Hence these women, when prophets were present, did
use to lie still as to acts of power, and leave that to be put
forth by them that were higher than they. And even Miriam herself,
though she was one indeed, yet she came always behind, not only in
name but worship, unless when she was in her own disorders (Num
12:1).
And it is worth your farther noting, that when God tells Israel
that they should take heed in the plague of leprosy, that they
diligently observed to do what the priest and Levites taught them,
that he conjoins with that exhortation, that they should "remember
what God did unto Miriam by the way" (Deut 24:8,9). Intimating surely
that they should not give heed to women, that would be perking
up in matters of worshipping God. Much less should we invest them
with power to call congregations of their own, there to perform
worship without their men.
Yet, will I say, notwithstanding all this, that if any of these high
women had, but we never read that they did, separate themselves, and
others of their own sex with them, apart to worship by themselves:
or if they had given out commandment so to do, and had joined God's
name to that commandment, I should have freely consented that our
women should do so too, when led out, and conducted in worship,
by so extraordinary a one. Yea more, If any of these high women
had given it out for law, that the women of the churches in New
Testament times, ought to separate themselves from their men, and
as so separate, perform divine worship among themselves: I should
have subscribed thereto. But finding nothing like this in the
word of God, for the sanctifying of such a practice: and seeing
so many scriptures wrested out of their place to justify so fond
a conceit: and all this done by a man of conceit, and of one that,
as his sisters say, expects my answer: I found myself engaged to
say something for the suppressing of this his opinion.
But to return to the good women in the churches, and to make up
my discourse with them.
First, These meetings of yours, honourable women, wherein you
attempt to perform divine worship by yourselves, without your
men, not having the authority of the word to sanctify them, will
be found will-worship, in the day when you, as to that, shall
be measured with that golden reed, the law of God. And "who hath
required this at your hand?" may put you to your shifts for an
answer, notwithstanding all Mr. K. has said to uphold you (Isa
1:12; Rev 11:1).
Secondly, These meetings of yours need not be; there are elders
or brethren in all churches, to call to, and manage this worship
of God, in the world: if you abide in your subjection and worship
as you are commanded.
Thirdly, These meetings of yours, instead of being an ornament
to the church in which you are, are a shame and blemish to those
churches. For they manifest the unruliness of such women, or that
the church wants skill to govern them (1 Cor 14:23). Have you not
"in your flock a male?" (Mal 1:14).
Fourthly, Suppose your meetings in some cases were lawful, yet
since by the brethren they may be managed better, you and your
meetings ought to give place. That the church together, and the
brethren, as the mouth to God, are capable of managing this solemn
worship best: consider--1. The gifts for all such service are most
to be found in the elders and leading men in the church: and not
in the women thereof. 2. The spirit for conduct and government in
that worship, is not in the women, but in the men. 3. The men are
admitted in such worship, to stand with open face before God, a
token of much admittance to liberty and boldness with God, a thing
denied to the women (1 Cor 11:4,5). 4. For that when meetings
for prayers are commanded, the men, to be the mouth to God, are
mentioned, but not in ordinary women, in all the Scriptures. Where
the women and children, and them that suck the breasts are called,
with the bride and bridegroom, and the whole land, to mourn: yet
the ministers, and elders, and chiefest of the brethren, are they,
and they only, that are bid to say, "Spare thy people, O Lord! and
give not thine heritage to reproach" (Joel 1:13,14, 2:15-17). 5.
The word for encouragement to pray believingly in assemblies is
given to men. And it is the word that makes, and that sanctifies
an ordinance of God: men, therefore, in all assemblies for worship,
should be they that should manage it, and let others join in their
places.
Objection.
But the women is included in the man, for the same word signifies
both.
Answer.
1. If the woman is included here, let her not exclude the man. But
the man is [by them] excluded: The man is excluded by this woman's
meeting from worship; from worship, though he be the head in
worship over the women, and by God's ordinance appointed to manage
it, and this is an excluding of the worst complexion (1 Cor 11:3).
2. Though the woman is included, when the man sometimes is named,
yet the man is not excluded, when himself as chief is named. But
to cut him off from being the chief in all assemblies for worship,
is to exclude him, and that when he for that in chief is named.
3. The woman is included when the man is named, yet but in her
place, and if she worships in assemblies, her part is to hold her
tongue, to learn in silence; and if she speaks, she must do it, I
mean as to worship, in her heart to God.
4. Nor, do I think, that any woman that is holy and humble, will
take offence at what I have said; for I have not in anything sought
to degrade them, or to take from them what either nature or grace,
or an appointment of God hath invested them with: but have laboured
to keep them in their place. And doubtless to abide where God has
put us, is that which not only highly concerns us, but that, which
becomes us best. Sisters, I have said what I have said to set you
right, and to prevent your attempting to do things in such sort
unto which you are not appointed. Remember what God did to Miriam,
and be afraid.
Be as often in your closets as you will; the oftener there the
better. This is your duty, this is your privilege: this place is
sanctified to you for service by the holy Word of God. Here you
may be, and not make ordinances interfere, and not presume upon
the power of your superiors, and not thrust out your brethren, nor
put them behind your backs in worship.
Be also as often as possibly you can, in worship, when the church,
or parts thereof, are assembled for that end, according to God's
appointment. And when you are there, join with heart and soul with
your brethren in all holy petitions to God. Let the men in prayer
be the mouth to God, and the women list after with groans and
desires. Let the men stand with open face in this worship, for that
they are the image and glory of God, and let the women be clothed
in modest apparel, with shame-facedness, in token of the remembrance
of what has been touched afore.
When women keep their places, and men manage their worshipping of
God as they should, we shall have better days for the church of
God, in the world (Jer 29:10-14). Women are not to be blamed for
that they are forward to pray to God, only let them know their
bounds; and I wish that idleness in men be not the cause of their
putting their good women upon this work. Surely they that can
scarce tie their shoes, and their garters, before they arrive
at the tavern, or get to the coffee-house door in a morning, can
scarce spare time to be a while in their closets with God. Morning
closet-prayers are now, by most London professors, thrown away;
and what kind of ones they make at night, God doth know, and their
conscience, when awake, will know; however I have cause, as to
this, to look at home: And God mend me and all his servants about
it, and wherein we else are out.
I have done, after I have said, that there are some other things,
concerning women, touching which, when I have an opportunity, I may
also give my judgment. But at present, I intreat that these lines
be taken in good part, for I seek edification, not contention.
FOOTNOTES:
[1] "Breach Repaired," a defence of singing in public worship, then
newly and partially introduced. 1700, p. 2.
[2] Distinguishing Practices of Friends, p. 280-1.
[3] P. 495.
[4] P. 509.
[5] Sketch of Friends' Discipline, p. 35.
[6] Probably a female branch of the family of John or Samuel Fenn,
hatters at Bedford, who, in 1670, were cruelly persecuted for
suffering a meeting for religious worship to take place in the
house of John Fenn. Not only all their stock of hats, materials,
and tools, but the whole of their household furniture was seized
and carried off to satisfy ruinous fines. One John Bardolf was
also cruelly persecuted for Christ's sake at the same time.--Vide
Narrative of Arbitrary Proceedings at Bedford, 4to, 1670, in the
editor's possession.
[7] In times of such severe trial and suffering to our pilgrim
forefathers, they knew the value of prayer; and at the risk of
property, liberty, and even life, held frequent meetings to implore
their God and Father to mitigate their sufferings, and to have
mercy upon their cruel persecutors. Not only working tools and
stock, but commonly all the furniture, was taken from the Christians,
while their ministers and members, both men and women, were
imprisoned in miserable jails. One of these, Mr. Robert Kalder,
dying, was buried in the churchyard; but those furious bigots
dug up his naked body, and dragged it to the gates of his former
residence, leaving it there, a frightful spectacle to his widow
and family. They had meetings for prayer; and how does it become
their descendants in the faith to have days of thanksgiving and
nights of praise?--See Broadmead Records and Crosby's History of
Baptists, vol. ii., p. 240.--Ed.
[8] "Syllogism," a form of reasoning, consisting of three propositions,
having this property; that the conclusion necessarily follows from
the two premises: so that if the first and second be granted, the
conclusion must be granted in like manner. No wonder that Bunyan
neither understood nor was awed by this hard word. Armed with holy
Writ, he goes to work "to pick the bones of the syllogism."--Ed.
[9] Much stress was, and is now, laid in many churches upon the
necessity of all persons, before praying or preaching in public,
being guided by the opinion of the church. The taking advice in
so important a step must be proper; but any pledge to abide by
it, contrary to the conscientious conviction of the individual,
would be a violation of the duty of private judgment. If in their
ministrations they were false or foolish, the church must exercise
discipline; but if they became useful, surely no objection could
be urged as to the validity of their call to the ministry, because
the church had not been first consulted or had advised them not to
proceed. The desire--the ability, by sound views of divine truth,
and a happy way of illustrating and enforcing them--with the
opportunity of so doing, is the divine call to this holy work.--Ed.
[10] "So nunnish," a singular mode of expression, alluding to the
nuns being separated from the world, and shut up by themselves.
They were not permitted to exercise the priestly office. Father
confessors and chaplains were appointed for these duties.--Ed.
[11] To have said that the spirit of divination, which was cast out,
was so far killed by virtue of a female prayer meeting, would have
been as true as to have said, that these meetings were limited to
females only.--Ed.
[12] "Bottom," or foundation.
[13] A dangerous error, originating in the sectarian pride of
Antichrist, prevails to a very great extent. It is that some one
visible church, or set of united churches, is the mystical body
of Christ, and entitled to be called THECHURCHEvery congregation
of pious men and women, united together in the faith, is a church
of Christ. But THE church comprises all the saints of God who ever
lived--live now, or will live on the earth; until their number is
completed, and this creation shall give place to the new heavens
and the new earth. Every church is as distinct as it is equal; whether
it meet at Corinth, Rome, or Ephesus, at London or Edinburgh. Be
it Episcopalian, Independent, Presbyterian, Baptist, or a church
of the Society of Friends; each is entitled, according to the New
Testament, to equal honour and privilege.--Ed.
[14] The usual appellations of Popery.--Ed.
[15] "To perk it," to hold up her head with affected superiority
or spiritual pride.--Ed.
***
INSTRUCTION FOR THE IGNORANT:
BEING A SALVE TO CURE THAT GREAT WANT OF KNOWLEDGE, WHICH SO MUCH
REIGNS BOTH IN YOUNG AND OLD.
PREPARED AND PRESENTED TO THEM IN A PLAIN AND EASY DIALOGUE, FITTED
TO THE CAPACITY OF THE WEAKEST.
'My people are destroyed for lack of knowledge.'--Hosea 4:6
ADVERTISEMENT BY THE EDITOR.
This little catechism is upon a plan perfectly new and unique.
It was first published as a pocket volume in 1675, and has been
republished in every collection of the author's works; and recently
in a separate tract. The earliest edition that has been discovered
bears the date of 1691; from which our copy has been prepared for
the press. This is the first book of this class that was composed
upon the broad basis of Christianity, perfectly free from sectarian
bias or peculiarity. It is an exhibition of scriptural truths,
before which error falls without the trouble of pulling it down.
It is in the world, like the ark of God in the temple of Dagon. It
is alike admirably calculated to convey the most important truths
to the inmates of a palace or of a workhouse,--to the young or
to the aged,--to the ignorant Roman Catholic, or to the equally
ignorant Protestant. Its broad catholicity is its distinguishing
excellence. In the separate communions included within the general
church of Christ are various, and in many respects, inestimable
compendiums of Christian truth, arranged for the catechetical
instruction of the young and ignorant; but it cannot be denied
that these, one and all, exhibit some marks of sectarian feeling
and dogmatic teaching in the details that relate to the special
views which each communion takes of certain scriptural doctrines.
The reason why this should be the case is very obvious: there
would be no differences of opinion amongst Christians except
from conviction that these differences are essential, and such
conviction naturally leads to these points of disagreement being
(may we not say?) rather too obtrusively enforced as part and
portion of a saving belief. All Bunyan's efforts were to awaken
sinners to a sense of their degradation, misery, and danger, and
to direct them to the only refuge from the wrath to come--the hope
set before them in the gospel; and then leaving the pious convert
to the guidance of his Bible in forming his connections in the
pilgrimage of life. Bunyan is solemnly in earnest; his desire is,
that poor sinners should be relieved from ignorance, darkness,
and destruction, and be introduced into the glorious liberty of
the sons of God. May his impressive injunction be indelibly fixed
upon our souls, 'To read, ponder over, and receive the wholesome
medicine as we shall answer in the day of the terrible judgment.'--GEO.
OFFOR.
TO THE CHURCH OF CHRIST IN AND ABOUT BEDFORD, WALKING IN THE
FAITH AND FELLOWSHIP OF THE GOSPEL, YOUR AFFECTIONATE BROTHER AND
COMPANION IN THE KINGDOM AND PATIENCE OF JESUS CHRIST, WISHETH
ALL GRACE AND MERCY BY JESUS CHRIST. AMEN.
Holy and beloved,
Although I have designed this little treatise for public and common
benefit, yet considering that I am to you a debtor not only in
common charity; but by reason of special bonds which the Lord hath
laid upon me to you-ward, I could do no less, being driven from
you in presence, not affection, but first present you with this
little book; not for that you are wanting in the things contained
herein, but to put you again in remembrance of first things, and
to give you occasion to present something to your carnal relations,
that may be, if God will, for their awakening and conversion:
accept it therefore as a token of my christian remembrance of you.
Next I present it to all those unconverted, old and young, who
have been at any time under my preaching, and yet remain in their
sins:[1] and I entreat them also that they receive it as a token
of my love to their immortal souls; yea, I charge them as they
will answer it in the day of terrible judgment, that they read,
ponder over, and receive this wholesome medicine prepared for
them. Now the God of blessing bless it to the awakening of many
sinners, and the salvation of their souls by faith in Jesus Christ.
Amen.
Yours, to serve you by my ministry, when I can,[2] to your edification
and consolation,
JOHN BUNYAN.
INSTRUCTION FOR THE IGNORANT
Quest. How many gods are there?--Answ. To the Christians there is
but one God, the Father of whom are all things, and we of him (1
Cor 8:6).
Q. Why is not the God of the Christians the God of them that are
no Christians?--A. He is their maker and preserver; but they have
not chosen him to be their God (Acts 17:24; Psa 36:6; Ju 10:14).
Q. Are there then other gods besides the God of the Christians?--A.
There is none other true God but HE; but because they want the
grace of Christians, therefore they choose not him, but such gods
as will suit with and countenance their lusts (John 8:44).
Q. What gods are they that countenance the lusts of wicked men?--A.
The devil, who is the god of this world; the belly, that god of
gluttons, drunkards, and riotous persons; and idle pleasures and
vanities, which are, for the most part, the gods of the youth
(Job 8:4; 2 Cor 4:4; Phil 3:19; Exo 32:6; 1 Cor 10:7; 2 Tim 2:2;
1 John 5:21).
Q. Who is a Christian?--A. One that is born again, a new creature;
one that sits at Jesus' feet to hear his word; one that hath his
heart purified and sanctified by faith,[3] which is in Christ
(John 3:3,5,7; Acts 11:24, 15:9, 26:18; 2 Cor 5:17).
Q. How do you distinguish the God of the Christians from the gods
of other people?--A. He is a Spirit (John 4:24).
Q. Is there no other spirit but the true God?--A. Yes, there are
many spirits (1 John 4:1).
Q. What spirits are they?--A. The good angels are spirits; the bad
angels are spirits; and the souls of men are spirits (Heb 1:7,14;
1 Kings 22:21,22; Rev 16:13,14; Acts 7:59; Heb 12:23).
Q. How then is the true God distinguished from other spirits?--A.
Thus: No Spirit is eternal but HE, no Spirit is almighty but HE,
no Spirit is incomprehensible and unsearchable but HE: HE is also
most merciful, most just, most holy (Deut 33:27; Gen 17:1; Psa
145:3; Micah 7:18; Job 34:17; 1 Sam 2:2).
Q. Is this God, being a Spirit, to be known?--A. Yes, and that by
his works of creation, by his providences, by the judgments that
he executeth, and by his word.
Q. Do you understand him by the works of creation?--A. 'The heavens
declare the glory of God; and the firmament sheweth his handy work'
(Psa 19:1). 'For the invisible things of him from the creation of
the world are clearly seen, being understood by the things that
are made, even his eternal power and Godhead' (Rom 1:20).
Q. Do his works of providence also declare him?--A. They must
needs do it, since through his providence the whole creation is
kept in such harmony as it is, and that in despite of sin and
devils; also, if you consider that from an angel to a sparrow,
nothing falls to the ground without the providence of our heavenly
Father (Matt 10:29).
Q. Is he known by his judgments?--A. 'The Lord is known by the
judgments which he executeth; the wicked is snared in the work of
his own hands' (Psa 9:16).
Q. Is he known by his word?--A. Yes, most clearly: for by that he
revealeth his attributes, his decrees, his promises, his way of
worship, and how he is to be pleased by us.
Q. Of what did God make the world?--A. 'Things which are seen were
not made of things which do appear' (Heb 11:3).
Q. How long was he in making the world?--A. 'In six days the Lord
made heaven and earth, the sea, and all that in them is' (Exo
20:11). 'And on the seventh day God ended his work which he had
made' (Gen 2:2).
Q. Of what did God make man?--A. 'The LORD God formed man of the
dust of the ground, and breathed into his nostrils the breath of
life; and man became a living soul' (Gen 2:7).
Q. Why doth it say, God breathed into him the breath of life; is
man's soul of the very nature of the Godhead?--A. This doth not
teach that the soul is of the nature of the Godhead, but sheweth
that it is not of the same matter as his body, which is dust (Gen
18:27).
Q. Is not the soul then of the nature of the Godhead?--A. No, for
God cannot sin, but the soul doth; God cannot be destroyed in
hell, but the souls of the impenitent shall (Eze 18:4; Matt 10:28).
Q. How did God make man in the day of his first creation?--A. God
made man upright (Eccl 7:29). 'In the image of God created he him'
(Gen 1:27).
Q. Did God, when he made man, leave him without a rule to walk
by?--A. No: he gave him a law in his nature, and imposed upon him
a positive precept, but he offered violence to them, and brake
them both (Gen 3:3,6).
Q. What was the due desert of that transgression?--A. Spiritual death
in the day he did it, temporal death afterwards, and everlasting
death last of all (Gen 2:17, 3:19; Matt 25:46).
Q. What is it to be spiritually dead?--A. To be alienate from God,
and to live without him in the world, through the ignorance that
is in man, and through the power of their sins (Eph 4:18,19).
Q. Wherein doth this alienation from God appear?--A. In the love
they have to their sins, in their being loth to come to him, in
their pleading idle excuses for their sins, and in their ignorance
of the excellent mysteries of his blessed gospel (Eph 2:2,3,11,12,
4:18,19; Rom 1:28).
Q. What is temporal death?--A. To have body and soul separated
asunder, the body returning to the dust as it was, and the spirit
to God that gave it (Gen 3:19; Eccl 12:7).
Q. What is everlasting death?--A. For body and soul to be separate
for ever from God, and to be cast into hell fire (Luke 13:27; Mark
9:43).
Q. Do men go body and soul to hell so soon as they die?--A. The
body abideth in the grave till the sound of the last trump; but
the soul, if the man dies wicked, goes presently from the face of
God into hell, as into a prison, there to be kept till the day of
judgment (1 Cor 15:52; Isa 24:22; Luke 12:20).
Q. Do we come into the world as upright as did our first parent?--A.
No: he came into the world sinless, being made so of God Almighty,
but we came into the world sinners, being made so by his pollution.[4]
Q. How doth it appear that we came into the world polluted?--A.
We are the fruit of an unclean thing, are defiled in our very
conception, and are by nature the children of wrath (Job 14:4;
Psa 51:5; Eph 2:3).
Q. Can you make further proof of this?--A. Yes, it is said, That
by one man came sin, death, judgment, and condemnation upon all
men (Rom 5:12-19).
Q. Do we then come sinners into the world?--A. Yes, we are
transgressors from the womb, and go astray as soon as we are born,
speaking lies (Isa 48:8; Psa 58:3).
Q. But as Adam fell with us in him, so did he not by faith rise
with us in him? for he had no seed until he had the promise.--A. He
fell as a public person,[5] but believed the promise as a single
person. Adam's faith saved not the world, though Adam's sin
overthrew it.
Q. But do not some hold that we are sinners only by imitation?--A.
Yes, being themselves deceived. But God's word saith, we are
children of wrath by nature, that is, by birth and generation.
Q. Can you bring further proof of this?--A. Yes: in that day that
we were born, we were polluted in our own blood, and cast out to
the loathing of our persons. Again, the children of old that were
dedicated unto the Lord, a sacrifice was offered for them at a
month old, which was before they were sinners by imitation (Eze
16:4-9; Num 18:14-16).
Q. Can you make this appear by experience?--A. Yes: the first
things that bloom and put forth themselves in children, shew their
ignorance of God, their disobedience to parents, and their innate
enmity to holiness of life; their inclinations naturally run
to vanity. Besides little children die, but that they could not,
were they not of God counted sinners; for death is the wages of
sin (Rom 6:23).
Q. What is sin?--A. It is a transgression of the law (1 John 3:4).
Q. A transgression of what law?--A. Of the law of our nature, and
of the law of the ten commandments as written in the holy scriptures
(Rom 2:12-15; Exo 20).
Q. When doth one sin against the law of nature?--A. When you do
anything that your conscience tells you is a transgression against
God or man (Rom 2:14,15).
Q. When do we sin against the law as written in the ten commandments?--A.
When you do anything that they forbid, although you be ignorant
of it (Psa 19:12).
Q. How many ways are there to sin against this law?--A. Three: by
sinful thoughts, by sinful words, and also by sinful actions (Rom
7:7, 2:6; Matt 5:28, 12:37).
Q. What if we sin but against one of the ten commandments?--A.
Whosoever shall keep the whole law, and yet offend in one point,
he is guilty of all; 'For he that said, Do not commit adultery,
said also, Do not kill. Now, if thou commit no adultery, yet if thou
kill, thou art become a transgressor of the law' (James 2:10,11).
Q. Where will God punish sinners for their sins?--A. Both in this
word and in that which is to come (Gen 3:24, 4:10-12; Job 21:30).
Q. How are men punished in this world for sin?--A. Many ways, as
with sickness, losses, crosses, disappointments and the like:
sometimes also God giveth them up to their own heart's lusts, to
blindness of mind also, and hardness of heart; yea, and sometimes
to strong delusions that they might believe lies, and be damned
(Lev 26:15,26; Amos 4:7,10; Rom 1:24,28; Exo 4:21, 9:12-14; Zeph
1:17; Rom 11:7,8; 2 Thess 2:11,12).
Q. How are sinners punished in the world to come?--A. With a worm
that never dies, and with a fire that never shall be quenched
(Mark 9:44).
Q. Whither do sinners go to receive this punishment?--A. 'The
wicked shall be turned into hell, and all the nations that forget
God' (Psa 9:17).
Q. What is hell?--A. It is a place and a state most fearful (Luke
13:28, 16:28; Acts 1:25).
Q. Why do you call it a place?--A. Because in hell shall all the
damned be confined as in a prison, in their chains of darkness
for ever (Luke 12:5,58, 16:26; Jude 6).
Q. What [kind of] place is hell?--A. It is a dark bottomless
burning lake of fire, large enough to hold all that perish (Matt
22:13; Rev 20:1,15; Isa 30:35; Prov 27:20).
Q. What do you mean when you say it is a fearful state?--A. I
mean, that it is the lot of those that are cast in thither to be
tormented in most fearful manner, to wit, with wrath and fiery
indignation (Rom 2:9; Heb 10:26,27).
Q. In what parts shall they be thus fearfully tormented?--A. In
body and soul: for hell-fire shall kindle upon both beyond what
now can be thought (Matt 10:28; Luke 16:24; James 5:3).[6]
Q. How long shall they be in this condition?--A. 'These shall go
away into everlasting punishment' (Matt 25:46). 'And the smoke
of their torment ascendeth up for ever and ever, and they have no
rest day nor night' (Rev 14:11). For they 'shall be punished with
everlasting destruction from the presence of the Lord, and from
the glory of his power' (2 Thess 1:9).
Q. But why might not the ungodly be punished with this punishment
in this world, that we might have seen it and believe?--A. If the
ungodly should with punishment have been rewarded in this world,
it would in all probability have overthrown the whole order that
God hath settled here among men. For who could have endured here
to have seen the flames of fire, to have heard the groans, and to
have seen the tears, perhaps, of damned relations, as parents or
children? Therefore as Tophet of old was without the city, and as
the gallows and gibbets are built without the towns;[7] so Christ
hath ordered that they who are to be punished with this kind of
torment, shall be taken away: 'Take him away,' saith he (out of
this world) 'and cast him into outer darkness,' and let him have
his punishment there 'there shall be weeping and gnashing of
teeth' (Matt 22:13). Besides, faith is not to be wrought by looking
into hell, and seeing the damned tormented before our eyes, but
by 'hearing the word of God' (Rom 10:17). For he that shall not
believe Moses and the prophets, will not be persuaded should one
come from the dead, yea should one come to them in flames to
persuade them (Luke 16:27-31).
Q. Are there degrees of torments in hell?--A. Yes, for God will
reward every one according to their works. 'Wo unto the wicked,
it shall be ill with him, for the reward of his hands shall be
given him' (Isa 3:11).
Q. Who are like to be most punished there, men or children?--A.
The punishment in hell comes not upon sinners according to age,
but sin; so that whether they be men or children, the greater sin,
the greater punishment; 'For there is no respect of persons with
God' (Rom 2:11).[8]
Q. How do you distinguish between great sins and little ones?--A.
By their nature, and by the circumstances that attend them.
Q. What do you mean by their nature?--A. I mean when they are very
gross in themselves (2 Chron 33:2; Eze 16:42).
Q. What kind of sins are the greatest?--A. Adultery, fornication,
murder, theft, swearing, lying, covetousness, witchcraft, sedition,
heresies, or any the like (1 Cor 6:9,10; Eph 5:3-6; Col 3:5,6;
Gal 5:19-21; Rev 21:8).
Q. What do you mean by circumstances that attend sin?--A. I mean
light, knowledge, the preaching of the Word, godly acquaintance,
timely caution, &c.
Q. Will these make an alteration in the sin?--A. These things
attending sinners, will make little sins great, yea greater than
greater sins that are committed in grossest ignorance.
Q. How do you prove that?--A. Sodom and Gomorrah wallowed in all
or most of those gross transgressions above mentioned: yea, they
were said to be sinners exceedingly, they lived in such sins as
may not be spoken of without blushing, and yet God swears that
Israel, his church, had done worse than they (Eze 16:48), and the
Lord Jesus also seconds it in that threatening of his, 'I say unto
you, That it shall be more tolerable for the land of Sodom in the
day of judgment than for thee' (Matt 11:24; Luke 10:12).
Q. And was this the reason, namely, because they had such circumstances
attending them as Sodom had not?--A. Yes, as will plainly appear,
if you read the three chapters above mentioned.
Q. When do I sin against light and knowledge?--A. When you sin
against convictions of conscience, when you sin against a known law
of God, when you sin against counsels, and dissuasion of friends,
then you sin against light and knowledge (Rom 1:32).
Q. When do I sin against preaching of the word?--A. When you refuse
to hear God's ministers, or hearing them, refuse to follow their
wholesome doctrine (2 Chron 36:16; Jer 25:4-7, 35:15).
Q. When else do I sin against preaching of the Word?--A. When you
mock, or despise, or reproach the ministers; also when you raise
lies and scandals of them, or receive such lies or scandals
raised;[9] you then also sin against the preaching of the Word,
when you persecute them that preach it, or are secretly glad to
see them so used (2 Chron 30:1,10; Rom 3:8; Jer 20:10; 1 Thess
2:15,16).
Q. How will godly acquaintance greaten my sin?--A. When you sin
against their counsels, warnings, or persuasions to the contrary;
also when their lives and conversations are a reproof to you, and
yet against all you will sin. Thus sinned Ishmael, Esau, Eli's
sons, Absalom and Judas, they had good company, good counsels, and
a good life set before them by their godly acquaintance, but they
sinned against all, and their judgment was the greater. Ishmael
was cast away (Gen 21:10), Esau hated (Gal 4:30), Eli's sons died
suddenly (Mal 1:2; 1 Sam 2:25,34, 4:11), Absalom and Judas were
both strangely hanged (2 Sam 18; Matt 27).
Q. Are sins thus heightened, distinguished from others by any
special name?--A. Yes; they are called rebellion, and are compared
to the sin of witchcraft (1 Sam 15:23), they are called willful
sins (Heb 10:26), they are called briars and thorns, and they
that bring them forth are 'nigh unto cursing, whose end is to be
burned' (6:7,8).
Q. Are there any other things that can make little sins great
ones?--A. Yes; as when you sin against the judgments of God.
As for example, you see the judgments of God come upon some for
their transgressions, and you go on in their iniquities; as also
when you sin against the patience, long-suffering, and forbearance
of God, this will make little sins great ones (Dan 5:21-24; Rom
2:4,5).
Q. Did ever God punish little children for sin against him?--A.
Yes; when the flood came, he drowned all the little children that
were in the old world: he also burned up all the little children
which were in Sodom; and because upon a time the little children
at Bethel mocked the prophet as he was a going to worship God,
God let loose two she-bears upon them, which tore forty and two
of them to pieces (2 Kings 2:23,24).
Q. Alas! what shall we little children do?[10]--A. Either go on
in your sins, or remember now your Creator in the days of your
youth, before the evil days come (Eccl 12:1).
Q. Why do you mock us, to bid us go on in our sins? you had need
pray for us that God would save us.--A. I do not mock you, but
as the wise man doth; and besides, I pray for you and wish your
salvation.
Q. How doth the wise man mock us?--A. Thus; 'Rejoice, O young
man, in thy youth; and let thy heart cheer thee in the days of
thy youth, and walk in the ways of thine heart, and in the sight
of thine eyes: but know thou, that for all these things God will
bring thee into judgment' (Eccl 11:9).
Q. What a kind of mocking is this?--A. Such an one as is mixed with
the greatest seriousness; as if he should say, Ay, do, sinners,
go on in your sins if you dare; do, live in your vanities, but
God will have a time to judge you for them.
Q. Is not this just as when my father bids me be naught if I will:
but if I be naught he will beat me for it?--A. Yes; or like that
saying of Joshua, 'If it seem evil unto you to serve the Lord,
choose you this day whom ye will serve'; serve your sins at your
peril (Josh 24:15).
Q. Is it not best then for me to serve God?--A. Yes; for they that
serve the devil must be where he is, and they that serve God and
Christ, must be where they are (John 12:26; Matt 25:41).
Q. But when had I best begin to serve God?--A. Just now: 'Remember
NOW thy Creator,' NOW thou hast the gospel before thee, NOW thy
heart is tender and will be soonest broken.
Q. But if I follow my play and sports a little longer, may I not
come time enough?--A. I cannot promise thee that, for there be
little graves in the churchyard; and who can tell but that thy
young life is short; or if thou dost live, perhaps thy day of grace
may be as short as was Ishmael's of old: read also Proverbs 1:24-26.
Q. But if I stay a little longer before I turn, I may have more
wit to serve God than now I have, may I not?--A. If thou stayest
longer, thou wilt have more sin, and perhaps less wit: for the
bigger sinner, the bigger fool (Prov 1:22).
Q. If I serve God sometimes, and my sin sometimes, how then?--A.
'No man can serve two masters.' Thou canst not serve God and thy
sins (Matt 6:24). God saith, 'My Son, give me thine heart' (Prov
23:26). Also thy soul and body are his; but the double-minded man
is forbidden to think that he shall receive any thing of the Lord
(1 Cor 6:20; James 1:7,8).
Q. Do you find many such little children as I am, serve God?--A.
Not many; yet some I do, Samuel served him being a child (1 Sam
3:1). When Josiah was young he began to seek after the God of his
father David (2 Chron 34:3). And how kindly did our Lord Jesus
take it, to see the little children run tripping before him, and
crying, Hosannah to the Son of David? (Matt 21:15,16).
Q. Then I am not like to have many companions if I thus young
begin to serve God, am I?--A. 'Strait is the gate, and narrow is
the way, which leadeth unto life, and few there be that find it'
(Matt 7:14). Yet some companions thou wilt have. David counted
himself a companion of all them that love God's testimonies (Psa
119:63). All the godly, though grey-headed, will be thy companions;
yea, and thou shalt have either one or more of the angels of God
in heaven to attend on, and minister for thee (Matt 18:10).
Q. But I am like to be slighted, and despised by other little children,
if I begin already to serve God, am I not?--A. If children be so
rude as to mock the prophets and ministers of God, no marvel if
they also mock thee; but it is a poor heaven that is not worth
enduring worse things than to be mocked for the seeking and
obtaining of (2 Kings 2:23,24).
Q. But how should I serve God? I do not know how to worship him.--A.
The true worshippers, worship God in spirit and truth (John 4:24;
Phil 3:3).
Q. What is meant by worshipping him in the spirit?--A. To worship
him in God's Spirit and in mine own; that is, to worship him,
being wrought over in my very heart by the good Spirit of God, to
an hearty compliance with his will (Rom 1:9, 6:17; Psa 101:1-3).
Q. What is it to worship him in truth?--A. To do all that we do
in his worship according to his word, for his word is truth, and
to do it without dissimulation (Heb 8:5; John 17:17; Psa 26:6,
108:19,20). You may take the whole thus, Then do you worship God
aright, when in heart and life you walk according to his word.
Q. How must I do to worship him with my spirit and heart?--A. Thou
must first get the good knowledge of him. 'And thou, Solomon my
son,' said David,' know thou the God of thy father, and serve him
with a perfect heart' (1 Chron 28:9). Mind you, he first bids know
him, and then serve him with a perfect heart.
Q. Is it easy to get a true knowledge of God?--A. No; Thou must
cry after knowledge, and lift up thy voice for understanding.
'If thou seekest her as silver, and searchest for her as for hid
treasures; then shalt thou understand the fear of the Lord, and
find the knowledge of God' (Prov 2:4,5).
Q. How comes it to be so difficult a thing to attain the true
knowledge of God?--A. By reason of the pride and ignorance that
is in us, as also by reason of our wicked ways (Psa 10:4; Eph
4:18,19; Titus 1:16).
Q. But do not every one profess that they know God?--A. Yes; but
their supposed knowledge of him varieth as much as do their faces
or complexions, some thinking he is this, and some that.
Q. Will you shew me a little how they vary in their thoughts about
him?--A. Yes; Some count him a kind of an heartless God, that
will neither do evil nor good (Zeph 1:12). Some count him a kind
of an ignorant and blind God, that can neither know nor see through
the clouds (Job 22:13). Some again count him an inconsiderable
God, not worth the enjoying, if it must not be but with the loss
of this world, and their lusts (Job 21:9-15). Moreover, some think
him to be altogether such an one as themselves, one that hath as
little hatred to sin as themselves, and as little love to holiness
as themselves (Psa 50:21).
Q. Are there any more false opinions of God?--A. Yes; There are
three other false opinions of God. 1. Some think he is all mercy
and no justice, and that therefore they may live as they list (Rom
3:8). 2. Others think he is all justice and no mercy, and that
therefore they had as good go on in their sins and be damned, as
turn and be never the better (Jer 2:25). 3. Others think he is both
justice and mercy, but yet think also, that his justice is such
as they can pacify with their own good works, and save themselves
with their own right hand (Job 40:14); contrary to these scriptures
(Habb 1:13; Isa 45:21).
Q. How then shall I know when I have the true knowledge of God?--A.
When thy knowledge of him and the holy Scriptures agree.
Q. The Scriptures! Do not all false opinions of him flow from
the Scriptures?--A. No, in no wise; it is true, men father their
errors upon the Scriptures, when indeed they flow from the ignorance
of their hearts (Eph 4:18).
Q. But how if I do not understand the holy Bible, must I then go
without the true knowledge of God?--A. His name is manifested by
his Word: the Scriptures are they that testify of him (John 17:6-8,
5:39). And they are able to make the man of God perfect in all
things, and wise unto salvation through faith in Jesus Christ (2
Tim 3:15,16).
Q. But what must one that knoweth not God do, to get the knowledge
of God?--A. Let him apply his heart unto the Scriptures (Prov
22:17, 23:12). 'As unto a light that shineth in a dark place,'
even this world, 'until the day dawn, and the day star arise in
his heart' (2 Peter 1:19,20).
Q. But how shall I know when I have found by the Scriptures the
true knowledge of God?--A. When thou hast also found the true
knowledge of thyself (Isa 6:5; Job 42:5).
Q. What is it for me to know myself?--A. Then thou knowest thyself,
when thou art in thine own eyes, a loathsome, polluted, wretched,
miserable sinner; and that not anything done by thee, can pacify
God unto thee (Job 42:5; Eze 20:43,44; Rom 7:24).[11]
Of Confession of Sin.
Q. You have shewed me, if I will indeed worship God, I must first
know him aright, now then to the question in hand, pray how must
I worship him?--A. In confessing unto him (Neh 9:1-3).
Q. What must I confess?--A. Thou must confess thy transgressions
unto the Lord (Psa 32:5).
Q. Was this the way of the godly of old?--A. Yes; Nehemiah confessed
his sins (Neh 1:6). David confessed his sins (Psa 32:5). Daniel
confessed his sins (Dan 9:4). And they that were baptized by John
in Jordan confessed their sins (Matt 3:6).
Q. What sins must I confess to God?--A. All sins whatsoever: for
'He that covereth his sins shall not prosper, but whoso confesseth
and forsaketh them shall have mercy' (Prov 28:13; 1 John 1:9).
Q. But how if I do neither know nor remember all my sins?--A. Thou
must then search and try thy ways by the holy Word of God (Lam
3:40; Psa 77:6).
Q. But how if I do not make this search after my sins?--A. If thou
dost not, God will; if thou dost not search them out and confess
them, God will search them out and charge them upon thee, and tear
thee in pieces for them (Psa 50:21,22).
Q. Where must I begin to confess my sins?--A. Where God beginneth
to shew thee them. Observe, then, where God beginneth with conviction
for sin, and there begin thou with confession of it. Thus David
began to confess, thus Daniel began to confess (2 Sam 12:7-14;
Dan 9:3-9).
Q. What must I do when God hath shewed me any sin, to make right
confession thereof?--A. Thou must follow that conviction until it
shall bring thee to the original and fountain of that sin, which
is thine own heart (1 Kings 8:38; Psa 55:5).
Q. Is my heart then the fountain and original of sin?--A. Yes;
'For from within, out of the heart of men, proceed evil thoughts,
adulteries, fornications, murders, thefts, covetousness, wickedness,
deceit, lasciviousness, an evil eye, blasphemy, pride, foolishness.
All these evil things come from within, and defile the man' (Mark
7:21,23).
Q. When a man sees this, what will he think of himself?--A. Then
he will not only think but conclude, that he is an unclean
thing, that his heart has deceived him, that it is most desperate
and wicked, that it may not be trusted by any means, that every
imagination and thought of his heart, naturally, is only evil,
and that continually (Isa 64:6; Prov 28:26; Isa 44:20; Gen 6:5).
Q. You have given me a very bad character of the heart, but how
shall I know that it is so bad as you count it?--A. Both by the
text and by experience.
Q. What do you mean by experience?--A. Keep thine eyes upon thy
heart, and also upon God's word, and thou shalt see with thine own
eyes, the desperate wickedness that is in thine heart, for thou
must know sin by the law, that bidding, thee do one thing, and
thy heart inclining to another (Rom 7:7-10).
Q. May I thus then know my heart?--A. Yes, that is something of
it, especially the carnality of thy mind, 'Because the carnal mind
is enmity against God; for it is not subject to the law of God,
neither indeed can be' (Rom 8:7).
Q. Can you particularize some few things wherein the wickedness
of the heart of man shews itself?--A. Yes; by its secret hankering
after sin, although the Word forbids it; by its deferring of
repentance; by its being weary of holy duties; by its aptness to
forget God, by its studying to lessen and hide sin; by its feigning
itself to be better than it is; by being glad when it can sin
without being seen of men; by its hardening itself against the
threatenings and judgments of God; by its desperate inclinings
to unbelief, atheism, and the like (Prov 1:24-26; Isa 43:22; Mal
1:12,13; Ju 3:7; Jer 2:32; Psa 106:21; Hosea 2:13; Prov 30:20;
Jer 2:25; Rom 1:32, 2:5; Zeph 1:11-13).[12]
Q. Is there any thing else to be done in order to a right confession
of sin?--A. Yes: Let this conviction sink down into thy heart,
that God sees much more wickedness in thee than thou canst see in
thyself. 'If our heart condemn us, God is greater than our heart,
and knoweth all things' (1 John 3:20); besides, he hath set thy
secret sins in the light of his countenance (Psa 90:8).
Q. Is there any thing else that must go to a right confession of
sin?--A. Yes; In thy confessions thou must greaten and aggravate
thy sin by all just circumstances.
Q. How must I do that?--A. By considering against how much light
and mercy thou hast sinned, against how much patience and forbearance
thou hast sinned; also against what warnings and judgments thou
hast sinned; and against how many of thine own vows, promises and
engagements, thou hast sinned: these things heighten and aggravate
sin (Ezra 9:10-14).
Q. But what need I confess my sins to God, seeing he knows them
already?--A. Confession of sin is necessary, for many reasons.
Q. Will you show me some of those reasons?--A. Yes; One is, by a
sincere and hearty confession of sin thou acknowledgest God to be
thy Sovereign Lord, and that he hath right to impose his law upon
thee (Exo 20).
Q. Can you show me another reason?--A. Yes; By confessing thy sin,
thou subscribest to his righteous judgments that are pronounced
against it (Psa 51:3,4).
Q. Can you show me another reason?--A. Yes; By confessing of sin,
thou showest how little thou deservest the least mercy from God.
Q. Have you yet another reason why I should confess my sins?--A.
Yes; By so doing thou showest whether thy heart loves it, or hates
it. He that heartily confesseth his sin, is like him who having
a thief or a traitor in his house, brings him out to condign
punishment; but he that forbears to confess, is like him who
hideth a thief or traitor against the laws and peace of our Lord
the King.
Q. Give me one more reason why I should confess my sins to God?--A.
He that confesseth his sin, casteth himself at the feet of God's
mercy, utterly condemns and casts away his own righteousness,
concludeth there is no way to stand just and acquit before God,
but by and through the righteousness of another; whether God is
resolved to bring thee, if ever he saves thy soul (Psa 51:1-3; 1
John 1:9; Phil 3:6-8).
Q. What frame of heart should I be in when I confess my sins?--A.
Do it HEARTILY, and to the best of thy power thoroughly. For to
feign, in this work, is abominable; to do it by the halves, is
wickedness; to do it without sense of sin cannot be acceptable.
And to confess it with the mouth, and to love it with the heart,
is a lying unto God, and a provocation of the eyes of his glory.
Q. What do you mean by feigning and dissembling in this work?--A.
When men confess it, yet know not what it is; or if they think
they know it, do not conclude it so bad as it is; or when men ask
pardon of God, but do not see their need of pardon; this man must
needs dissemble.
Q. What do you mean by doing it by the halves?--A. When men confess
some, but not all that they are convinced of; or if they confess
all, yet labour in their confession to lessen it (Prov 28:13; Job
31:33). Or when in their confession they turn not from all sin to
God, but from one sin to another (James 3:12). They turned, 'but
not to the most High,' none of them did exalt him (Hosea 7:16).
Q. What is it to confess sin without the sense of sins?--A. To do
it through custom, or tradition, when there is no guilt upon the
conscience, now this cannot be acceptable.
Q. What is it to confess it with the mouth and to love it with
the heart?--A. When men condemn it with their mouth, but refuse
to let it go (Job 20:12,13; Jer 8:5); when 'with their mouth they
show much love, but their heart goeth after their covetousness'
(Eze 33:31).
Q. But I asked you what frame of heart I should be in, in my
confessions?--A. I have showed you how you should not be. Well,
I will show you now what frame of heart becomes you in your
confessions of sin. Labour by all means for a sense of the evil
that is in sin.
Q. What evil is there in sin?--A. No man with tongue can express
what may by the heart be felt of the evil of sin;[13] but this
know, it dishonoureth God (Rom 2:23). It provoketh him to wrath
(Eph 5:5,6). It damneth the soul (2 Thess 2:12).
Q. What else would you advise me to in this great work?--A. When
we confess sin, tears, shame, and brokenness of heart becomes us
(Jer 50:4; Isa 22:12; Psa 51:17; Jer 31:19).
Q. What else becomes me in my confessions of sin?--A. Great
detestation of sin, with unfeigned sighs and groans, that express
thou dost it heartily (Job 42:6; Eze 9:4; Jer 31:9).
Q. Is here all?--A. No; Tremble at the word of God; tremble at
every judgment, lest it overtake thee; tremble at every promise,
lest thou shouldest miss thereof: for, saith God, 'To this man
will I look, even to him that is poor and of a contrite spirit,
and trembleth at my word' (Isa 66:2; Heb 4:1,2).
Q. What if I cannot thus confess my sins?--A. Bewail the hardness
of thy heart, keep close to the best preachers, remember that
thou hangest over hell, by the weak thread of an uncertain life.
And know, God counts it a great evil, not to be ashamed of, not
to blush at sin (Isa 63:17; Jer 6:15, 8:12).
Q. Are there no thanks to be rendered to God in confessions?--A.
O Yes. Thank him that he hath let thee see thy sins, thank him
that he hath given thee time to acknowledge thy sins; thou mightest
now have been confessing in hell: thank him also that he hath so
far condescended as to hear the self-bemoaning sinner, and that
he hath promised, SURELY to have mercy upon such (Jer 31:18-20).
Of Faith in Christ.
Q. I am glad that you have instructed me into this part of the
worship of God, I pray tell me also how else I should worship
him?--A. Thou must believe his word.
Q. Is that worshipping of God?--A. Yes; 'After the way which they
call heresy, so worship I the God of my fathers, believing all
things which are written in the law and in the prophets,' &c.
(Acts 24:14).
Q. Why should believing be counted a part of God's worship?--A.
Because without faith it is impossible to please him (Heb 11:6).
Q. Why not possible to please him without believing?--A. Because
in all true worship, a man 'must believe that God is, and that he
is a rewarder of them that diligently seek him.' Besides, he that
worships God, must also of necessity believe his word, else he
cannot worship with that reverence and fear that becomes him, but
will do it in a superstitious profane manner: 'For whatsoever is
not of faith is sin' (Rom 14:23).
Q. But do not all believe as you have said?--A. 'That which is
born of the flesh is flesh: and that which is born of the Spirit
is Spirit' (John 3:6). And again 'the children of the flesh, these
are not the children of God: but the children of the promise are
counted for the seed' (Rom 9:8).
Q. What do you mean by that?--A. Thou must be born twice before
thou canst truly believe once (John 3:3,5).
Q. How do you prove that?--A. Because believing is a christian
act, and none are true Christians but those that are born again.
But I mean by believing, believing unto salvation.
Q. Can you prove this?--A. Yes. They that believe in the name of
Christ are such which are born 'not of blood, nor of the will of
the flesh, nor of the will of man, but of God' (John 1:13).
Q. What is believing?--A. It is such an act of a gracious soul,
as layeth hold on God's mercy through Christ (Acts 15:11).
Q. Why do you call it an act of a gracious soul?--A. Because their
minds are disposed that way, by 'the power of the Holy Ghost' (Rom
15:13).
Q. If such a poor sinner as I am would be saved from the wrath
to come, how must I believe?--A. Thy first question should be on
whom must I believe? (John 9:35,36).
Q. On whom then must I believe?--A. On the Lord Jesus Christ (Acts
16:31).
Q. Who is Jesus Christ that I might believe in him?--A. He is the
only begotten Son of God (John 3:16).
Q. Why must I believe on him?--A. Because he is the Saviour of
the world (2 Peter 1:1; 1 John 4:14).
Q. How is he the Saviour of the world?--A. By the Father's designation
and sending: 'For God sent not his Son into the world to condemn
the world, but that the world through him might be saved' (John
3:17).
Q. How did he come into the world?--A. In man's flesh, in which
flesh he fulfilled the law, died for our sins, conquered the devil
and death, and obtained eternal redemption for us (Gal 4:4; Rom
10:4, 8:3; Heb 2:14,15, 6:20).
Q. But is there no other way to be saved but by believing in Jesus
Christ?--A. 'There is none other name under heaven, given among
men, whereby we must be saved' (Acts 4:12); and therefore 'he that
believeth not, shall be damned' (Mark 16:16; John 3:18,36).
Q. What is believing on Jesus Christ?--A. It is a receiving of
him with what is in him, as the gift of God to thee a sinner (John
1:12).
Q. What is in Jesus Christ to encourage me to receive him?--A.
Infinite righteousness to justify thee, and the Spirit without
measure to sanctify thee (Isa 45:24,25; Dan 9:24; Phil 3:7-9; John
3:34).
Q. Is this made mine if I receive Christ?--A. Yes; If thou receive
him as God offereth him to thee (John 3:16).
Q. How doth God offer him to me?--A. Even as a rich man freely
offereth an alms to a beggar, and so must thou receive him (John
6:32-35).
Q. Hath he indeed made amends for sin? and would he indeed have me
accept of what he hath done?--A. That he hath made amends for sin
it is evident, because God, for Christ's sake, forgiveth thee. And
it is as evident that he would have thee accept thereof, because
he offereth it to thee, and hath sworn to give thee the utmost
benefit, to wit, eternal life, if thou dost receive it; yea, and
hath threatened thee with eternal damnation, if, after all this,
thou shalt neglect so great salvation (Eph 4:32; Rom 3:24; Matt
28:18-20; Acts 13:32-39; Heb 6:17,18, 2:3; Mark 16:16).
Q. But how must I be qualified before I shall dare to believe in
Christ?--A. Come sensible of thy sins, and of the wrath of God
due unto them, for thus thou art bid to come (Matt 11:28).
Q. Did ever any come thus to Christ?--A. David came thus (Psa
51:1-3); Paul and the jailor came thus (Acts 9:6, 16:30); also
Christ's murderers came thus (Acts 2:37).
Q. But doth it not seem most reasonable that we should first mend
and be good?--A. The 'whole have no need of the physician, but
they that are sick'; Christ came 'not to call the righteous, but
sinners to repentance' (Mark 2:17).
Q. But is it not the best way, if one can, to mend first?--A. This
is just as if a sick man should say, Is it not best for me to be
well before I go to the physician; or as if a wounded man should
say, When I am cured I will lay on the plaster.[14]
Q. But when a poor creature sees its vileness, it is afraid to
come to Christ, is it not?--A. Yes; but without ground, for he
hath said, 'Say to them that are of a fearful heart, Be strong,
fear not': and 'to this man will I look, even to him that is poor
and of a contrite spirit, and trembleth at my word' (Isa 35:4,
66:2).
Q. What encouragement can be given us thus to come?--A. The prodigal
came thus, and his father received him, and fell upon his neck
and kissed him (Luke 15). Thus he received the Colossians, and
consequently all that are saved (Col 2:13).
Q. Will you give me one more encouragement?--A. The promises are
so worded, that they that are scarlet sinners, crimson sinners,
blasphemous sinners, have encouragement to come to him with hopes of
life (Isa 1:18; Mark 3:28; John 6:37; Luke 24:42,43; Acts 13:26).
Q. Shall every one that believeth be saved?--A. If they believe
as the Scriptures have said, if the Scriptures be fulfilled in
their believing (John 7:38; James 2:23).
Q. What do you mean by that?--A. When faith, which a man saith
he hath, proveth itself to be of the right kind by its acts and
operations in the mind of a poor sinner (James 2:19-23).
Q. Why, are there many kinds of faith?--A. Yes. There is a faith
that will stand with a heart as hard as a rock; a short-winded
faith, which dureth for a while, and in time of temptation such
fall away (Luke 8:13).
Q. Is there any other kind of faith?--A. Yes. There is a faith that
hath no more life in it than hath the body of a dead man (James
2:26).
Q. Is there yet another of these unprofitable faiths?--A. Yes. There
is a faith that is of ourselves, and not of the special grace of
God (Eph 2:8).
Q. Tell me if there be yet another?--A. There is a faith that
standeth 'in the wisdom of men,' and not 'in the power of God' (1
Cor 2:5).
Q. Is here all?--A. No. There is a faith that seems to be holy,
but it will not do, because it is not the most holy faith (2 Peter
2:9; Jude 20).
Q. Alas! if there be so many kinds of faith that will not profit
to salvation, how easy is it for me to be deceived?--A. It is easy
indeed, and therefore the Holy Ghost doth in this thing so often
caution us, 'Be not deceived' (1 Cor 6:9). 'Let no man deceive
you' (Eph 5:6), and 'If a man think himself to be something when
he is nothing, he deceiveth himself' (Gal 6:3).
Q. But is there no way to distinguish the right faith from that
which is wrong?--A. Yes; and that by the manner of its coming and
operation.
Q. What do you mean by the manner of its coming?--A. Nay, you must
make two questions of this one; that is, what is it for faith to
come, and in what manner doth it come?
Q. Well then, what is it for faith to come?--A. This word, faith
comes, supposeth thou wert once without it; it also supposeth that
thou didst not fetch it whence it was; it also supposeth it hath
a way of coming (Gal 3:23-25).
Q. That I was once without it, you intimated before, but must I
take it without proof for granted?--A. I will give you a proof or
two: 'God hath concluded them all in unbelief' (Rom 11:32). And
again it is said, 'faith cometh' (Rom 10:17). And again, the Holy
Ghost insinuateth our estate to be dreadful 'before faith came'
(Gal 3:23).
Q. Why, how is it with men, before faith comes?--A. Without faith,
or before faith comes, it is impossible to please God, for whether
their actions be civil or religious, they sin in all they do. The
sacrifice of the wicked is an abomination, and the ploughing of
the wicked is sin (Prov 21:4,27).
Q. Is not this a very sad condition?--A. Yes; but this is not all,
for their present unbelief bindeth them over to wrath, by shutting
them up to the law; it also draweth them away from God, and will
drown them in everlasting damnation, if the grace of God prevent
not (Gal 3:23; Heb 3:17,18; John 3:36).
Q. What if a man saw himself in this condition?--A. There are many
see themselves in this condition.
Q. How came they to see it?--A. By the preaching and hearing the
Word of God (John 16:8,9).
Q. And what do such think of themselves?--A. They do not only
think, but know that in this condition they are 'without Christ,
without hope, and without God in the world' (Eph 2:12).
Q. Are not they happy that see not themselves in this condition?--A.
Yes. If they have seen themselves delivered therefrom by a work
of faith in their souls, else not.
Q. How do you mean?--A. I mean if they have seen themselves delivered
from this state, by being by the Word and Spirit of God implanted
into the faith of Christ (Rom 11:17-19).
Q. Are not they happy that are never troubled with this sad sight
of their condition?--A. They are just so happy as is that man
who lieth fast asleep in his house while it is on fire about his
ears. Can a man be happy, that is ignorant that he is without God
and Christ, and hope? Can a man be happy that is ignorant that
he is hanging over hell by the poor weak thread of an uncertain
life? For this is the state of such an one.[15]
Q. But may not faith come to a man without he see himself to be
first in this condition?--A. It is God's ordinary way to convince
men of this their sad condition before he revealeth to them the
righteousness of faith, or work faith in them to lay hold of that
righteousness (John 16:9-11; Gal 3:23-25).
Q. How then do you conclude of them that never saw themselves
shut up by unbelief under sin and the curse of God?--A. I will not
judge them for the future, God may convert them before they die;
but at present their state is miserable: for because they are
shut up and held prisoners by the law, by their lusts, and by the
devil, and unbelief; therefore they cannot so much as with their
hearts desire that God would have mercy upon them, and bring them
out of their snares and chains.
Q. Then do you count it better for a man to see his condition by
nature than to be ignorant thereof?--A. Better a thousand times
to see it in this world than to see it in hell fire, for he must
see it there or here: now if he sees it here, this is the place
of prayer; here is the preaching of the word, which is God's
ordinance, to beget faith. Besides, here God applieth promises
of mercy to the desolate, and Christ also hath protested that he
that cometh to him he 'will in no wise cast out' (John 6:37).
Q. I am convinced that I was once without faith, and also that I
cannot fetch it, but pray tell me the way of its coming?--A. 'Faith
cometh by hearing, and hearing by the Word of God' (Rom 10:17).
Q. How by hearing?--A. God mixeth it with the Word when he absolutely
intendeth the salvation of the sinner (Heb 4:2; Acts 13:48).
Q. And how do men hear when faith is mixed with the Word?--A. They
hear the Word, 'not as the word of men, but, as it is in truth, the
Word of God, which effectually worketh also in you that believe'
(1 Thess 2:13).
Q. Pray tell me now the manner of its coming?--A. It comes through
difficulty, it comes gradually.
Q. What are the difficulties which oppose it at its coming?--A.
Sense of unworthiness, guilt of conscience, natural reason,
unbelief, and arguments forged in hell, and thence suggested by
the devil into the heart against it (Luke 5:8; Mark 9:24; Isa 6:5;
Rom 4:18-21).
Q. How doth faith come gradually?--A. Perhaps at first it is but
like a grain of mustard-seed, small, and weak (Matt 17:20).
Q. Will you explain it further?--A. Faith, at first, perhaps may
have its excellency lie in view only, that is, in seeing where
justification and salvation is; after that it may step a degree
higher, and be able to say, it may be, or who can tell but I may
obtain this salvation? again, it may perhaps go yet a step higher
and arrive to some short and transient assurance (Heb 11:13; Joel
2:13,14; Zeph 2:3; Psa 30:7).[16]
Q. But doth faith come only by hearing?--A. It is usually begotten
by the word preached, but after it is begotten, it is increased
several ways. It is increased by prayer (Luke 17:5; Mark 9:24). It
is increased by christian conference (Rom 1:12). It is increased
by reading (Rom 16:25,26). It is increased by meditation (1 Tim
4:12-16). It is increased by the remembrance of former experiences
(Matt 16:8,9).
Q. What do these things teach us?--A. They teach us, that the men
of this world are very ignorant of, and as much without desire
after faith: they neither hear, nor pray, confer, nor read, nor
meditate for the sake of faith.
Q. But you said even now, that this faith was distinguished from
that which profiteth not to salvation, as by the manner of its
coming, so by its operation: pray what is its operation?--A. It
causeth the soul to see in the light thereof, that there is no
righteousness in this world that can save the sinner (Isa 64:6).
Q. How doth it give the soul this sight?--A. By giving him to
understand the law, and his own inability to fulfil it (Gal 2:16).
Q. And doth it always shew the soul where justifying righteousness
is?--A. Yes. It shews that justifying righteousness is only to be
found in the Lord Jesus Christ, in what he hath done and suffered
in the flesh (Isa 45:24,25; Phil 3:3-9).
Q. How doth faith find this righteousness in Christ?--A. By the
word, which is therefore called the word of faith, because faith,
by that, findeth sufficient righteousness in him (Rom 10:6-9).
Q. How else doth it operate in the soul?--A. It applieth this
righteousness to the sinner, and also helps him to embrace it (Rom
3:21,22; 1 Cor 1:30; Gal 2:20).
Q. How else doth it operate?--A. By this application of Christ,
the soul is quickened to life, spiritualized and made heavenly. For
right faith quickeneth to spiritual life, purifies and sanctifies
the heart; and worketh up the man that hath it, into the image of
Jesus Christ (Col 2:12,13; Acts 15:9, 26:18; 2 Cor 3:18).
Q. How else doth it operate?--A. It giveth the soul peace with
God through Jesus Christ (Rom 5:1).
Q. Surely Christ is of great esteem with them that have this
faith in him, is he not?--A. Yes, Yes. Unto them therefore which
believe he is precious, precious in his person, precious in his
undertakings, precious in his Word (1 Peter 2:7, 1:18,19; 2 Peter
1:3,4).
Q. Can these people then, that have this faith, endure to have
this Christ spoken against?--A. O! No! This is a sword in their
bones, and a burden that they cannot bear (Psa 42:10; Zeph 3:19).[17]
Q. Doth it not go near them when they see his ways and people
discountenanced?--A. Yes; and they also choose rather to be despised
and persecuted with them, than to enjoy the pleasures of sin for
a season (Heb 11:24,25).
Q. Do they not pray much for his second coming?--A. Yes, yes;
they would fain see him on this side the clouds of heaven, their
'conversation is in heaven, from whence also they look for the
Saviour, the Lord Jesus Christ' (Phil 3:20).
Q. And do they live in this world as if he were to come presently?--A.
Yes; for his coming will be glorious and dreadful, full of mercy
and judgment. 'The day of the Lord will come as a thief in the
night; in the which the heavens shall pass away with a great noise,
and the elements shall melt with fervent heat, the earth also and
the works that are therein shall be burned up. Seeing then that
all these things shall be dissolved, what manner of persons ought
we to be in all holy conversation and godliness' (2 Peter 3:10,11).
Of Prayer.
Q. Well, I am glad that you have shewed me that I must worship
God by confession of sin, and faith in Jesus Christ: Is there any
other thing a part of the true worship of God?--A. Yes, several;
I will mention only two more at this time.
Q. What are they?--A. Prayer and self-denial.
Q. Is prayer then a part of the worship of God?--A. Yes; a great
part of it.
Q. How do you prove that?--A. 'O come let us worship and bow down:
let us kneel before the Lord our maker' (Psa 95:6).
Q. Is there another scripture proves it?--A. Yes; 'Then came she
and worshiped him, saying, Lord, help me' (Matt 15:25).
Q. What is prayer?--A. A sincere, sensible, affectionate pouring
out of the soul to God in the name of Christ for what God hath
promised (Prov 15:8; Jer 31:18,19; Psa 42:2-5; John 14:13,14; 1
John 5:14).
Q. Doth not every body pray?--A. No; 'The wicked, through the
pride of his countenance, will not seek after God: God is not in
all his thoughts' (Psa 10:4).
Q. What will become of them that do not pray?--A. They do not
worship God, and he will destroy them; 'Pour out thy fury [said
the prophet] upon the heathen,--and upon the families that call
not on thy name' (Jer 10:25; Psa 79:6).
Q. But seeing God knoweth what we want, why doth he not give us
what we need, without praying?--A. His counsel and wisdom leadeth
him otherwise. 'Thus saith the Lord God, I will yet for this be
enquired of by the house of Israel, to do it for them' (Eze 36:37).
Q. Why will God have us pray?--A. Because he would be acknowledged
by thee, that he is above thee, and therefore would have thee come
to him as the mean come to the mighty. Thus Abraham came unto him
(Gen 18:27,30).
Q. Is there another reason why I should pray?--A. Yes. For by prayer
thou acknowledgest, that help is not in thine own power (2 Chron
20:6,12).
Q. What reason else have you why I should pray?--A. By prayer thou
confessest that help is only in him (Psa 62:1).
Q. What other reason have you?--A. By prayer thou confessest thou
canst not live without his grace and mercy (Matt 14:30; Heb 4:16).
Q. Are all that pray heard of the Lord?--A. No; 'They looked,'
that is prayed, 'but there was none to save; even unto the Lord,
but he answered them not' (2 Sam 22:42).
Q. To what doth God compare the prayers which he refuseth to
answer?--A. He compareth them to the howling of a dog (Hosea 7:14).
Q. Who be they whose prayers God will not answer?--A. Theirs, who
think to be heard for their much speaking, and vain repetition
(Matt 6:7).
Q. Is there any other whose prayer God refuseth?--A. Yes; There
are that ask and have not, because what they ask, they would spend
upon their lusts (James 4:3).
Q. Is there any other whose prayer God refuseth?--A. Yes; 'If I
regard iniquity in my heart, the Lord will not hear me' (Psa
66:18).[18]
Q. Is the regarding of sin in our heart such a deadly hinderance
to prayer?--A. 'Son of man,' saith God, 'these men have set up
their idols in their heart, and have put the stumblingblock of
their iniquity before their face; should I be enquired of at all
by them? I will set my face against that man, and will make him
a sign and a proverb. And I will cut him off from the midst of my
people' (Eze 14:3,8).
Q. Whose prayers be they that God will hear?--A. The prayers of
the poor and needy (Psa 34:6; Isa 41:17).
Q. What do you mean by the poor?--A. Such as have poverty in spirit
(Matt 5:3).
Q. Who are they that are poor in spirit?--A. They that are sensible
of the want and necessity of all those things of God, that prepare
a man to the kingdom of heaven.
Q. What things are they?--A. Faith, hope, love, joy, peace, a new
heart, the Holy Ghost, sanctification. See James 2:5; 2 Thessalonians
2:16; Ezekiel 36:26,27.
Q. What do you mean by the needy?--A. Those whose souls long and
cannot be satisfied without the enjoyment of these blessed things
(Psa 63:1, 119:20).
Q. Will God hear the prayers of such?--A. Yes; 'For he satisfieth
the longing soul, and filleth the hungry soul with goodness' (Psa
107:9).
Q. How shall I know that I am one of those to whom God will give
these things?--A. If thou seest a beauty in them beyond the beauty
of all other things (Psa 110:3).
Q. How else shall I know [that] he heareth me?--A. If thou desirest
them for their beauty's sake (Psa 90:14,17).
Q. How else should I know I shall have them?--A. When thy groanings
after them are beyond expression (Rom 8:26).[19]
Q. How else should I know, and so be encouraged to pray?--A.
When thou followest hard after God in all his ordinances for the
obtaining of them (Isa 4:1,3, 64:5).
Q. How else should I know?--A. When thou makest good use of that
little thou hast already (Rev 3:8).
Q. Are here all the good signs that my prayers shall be heard?--A.
No; there is one more without which thou shalt never obtain.
Q. Pray what is that?--A. Thou must plead with God, the name and
merits of Jesus Christ, for whose sake only God giveth thee
these things. If we ask any thing in his name, he heareth us, and
whatsoever you ask the Father in my name, saith Christ I will do
it (John 14:13,14).
Q. Doth God always answer presently?--A. Sometimes he doth, and
sometimes he doth not (Isa 30:19; Dan 10:12).
Q. Is not God's deferring, a sign of his anger?--A. Sometimes it
is not, and sometimes it is.
Q. When is it no sign of his anger?--A. When we have not wickedly
departed from him by our sins (Luke 18:7).
Q. When is it a sign of his anger?--A. When we have backslidden,
when we have not repented some former miscarriages (Hosea 5:14,15).
Q. Why doth God defer to hear their prayers that hath not wickedly
departed from him?--A. He loves to hear their voice, to try their
faith, to see their importunity, and to observe how they can
wrestle with him for a blessing (Cant 2:14; Matt 15:22-28; Luke
11:5-8; Gen 32:25-28).
Q. But is not deferring to answer prayer a great discouragement to
praying?--A. Though it is, because of our unbelief, yet it ought
not, because God is faithful. Therefore 'men ought always to pray,
and not to faint' (Luke 18:1-8).[20]
Of Self-Denial.
Q. I am glad you have thus far granted my request: but you told
me that there was another part of God's worship; pray repeat that
again?--A. It is self-denial.
Q. Now I remember it well; pray how do you prove that self-denial
is called a part of God's worship?--A. It is said of Abraham,
that when he went to offer up his son Isaac upon the altar for a
burnt-offering, which was to him a very great part of self-denial,
that he counted that act of his worshipping God.
Q. Will you be pleased to read the text?--A. Yes; 'And Abraham
said unto his young men, Abide ye here with the ass; and I and
the lad will go yonder and worship,' &c. This now was when he was
a-going to slay Isaac (Gen 22:5).
Q. What is self-denial?--A. It is for a man to forsake his ALL,
for the sake of Jesus Christ.
Q. Will you prove this by a scripture or two?--A. Yes; 'Whosoever
he be of you that forsaketh not all that he hath, he cannot be my
disciple' (Luke 14:33).
Q. Indeed this is a full place, can you give me one more?--A. Yes;
'What things were gain to me, those I counted loss for Christ. Yea,
doubtless, and I count all things but loss for the excellency of
the knowledge of Christ Jesus my Lord: for whom I have suffered
the loss of all things, and do count them but dung, that I may
win Christ,' &c. (Phil 3:7,8).
Q. These two are indeed a sufficient answer to my question; but pray
will you now give me some particular instances of the self-denial
of them that have heretofore been the followers of Christ?--A.
Yes; Abel denied himself to the losing of his blood (Gen 4:8).
Abraham denied himself to the losing of his country and his
father's house (Gen 12:1-4). Moses denied himself of a crown and
a kingdom, and of ease and tranquility (Heb 11:24-27). Joseph
denied himself of fleshly lusts (Gen 39:7-9).
Q. But these men each of them denied themselves but of some things,
did they?--A. You see Abel lost all, his blood and all; Abraham
lost his country to the hazard of his life (Gen 12:13). So did
Moses in leaving the crown and kingdom (Heb 11:27). And Joseph in
denying his mistress (Gen 39:10-15).
Q. Will you discourse a little particularly of self-denial?--A.
With all my heart.
Q. First then, pray in what spirit must this self-denial be
performed?--A. It must be done in the spirit of faith, of love,
and of a sound mind. Otherwise, if a man should sell all that he
hath and give to the poor, and his body to be burnt besides, it
would profit him nothing (1 Cor 13:1-3).
Q. Who are like to miscarry here?--A. They whose ends in self-denial
are not according to the proposals of the gospel.
Q. Who are they?--A. They that suffer through strife and vain-glory;
or thus, they who seek in their sufferings the praise of men more
than the glory of Christ, and profit of their neighbour.
Q. Who else are like to miscarry here?--A. They that have designs
like Ziba to ingratiate themselves by their pretended self-denial
into the affections of the godly, and to enrich themselves by this
means (2 Sam 16:1-4).
Q. Are there any other like to miscarry here?--A. Yes. They that
by denying themselves think with the Pharisee, to make themselves
stand more righteous in God's eyes than others (Luke 18:11,12).
Q. Who else are in danger of miscarrying here?--A. They who have
fainted in their works, they whose self-denial hath at last been
overcome by self-love (Gal 3:4, 6:9).
Q. Shall I propound a few more questions?--A. If you please.
Q. What then if a man promiseth to deny himself hereafter and not
now, is not this one step to this kind of worship?--A. No, by no
means; for the reason why this man refuseth to deny himself now,
is because his heart at present sticks closer to his lusts and
the world, than to God and Christ.[21]
Q. Can you give me a Scripture instance to make this out?--A.
Yes; Esau never intended for ever to part with the blessing, he
intended to have it hereafter; but God counted his not choosing
of it at present, a despising of it, and a preferring of his lusts
before it: and therefore when he would, God would not, but reject
both him and his tears (Gen 25:30-34; Heb 12:14-16).
Q. How and if a man shall say thus, I am willing to deny myself
in many things, though he cannot deny himself in all, is not this
one step in this part of this worship of God?--A. No, in no wise;
for this man doth, just like Saul, he will slay a part, and will
keep a part alive; the kingdom must be taken from him also (1 Sam
15).
Q. How if a man he willing to lose all but his life?--A. He that
'will save his life shall lose it,' but he that 'will lose his
life for my sake,' saith Christ, 'shall keep it unto life eternal'
(Matt 16:25; John 12:25).
Q. How if a man has been willing to lose all that he hath, but
is not now, will not God accept of his willingness in time past,
though he be otherwise now?--A. No; for the true disciple must
deny himself daily, take up his cross daily, and go after Jesus
Christ (Luke 9:23).
Q. But how if a man carrieth it well outwardly, so that he doth
not dishonour the gospel before men, may not this be counted
self-denial?--A. No, if he be not right at heart; for though man
looketh on the outward appearance, God looketh at the heart (1
Sam 16:7).
Q. But if I be afraid my heart may deceive me in this great work,
if hard things come upon me hereafter, is there no way to find
out whether it will deceive me then or no?--A. I will give you a
few answers to this question, and will shew you first whose heart
is like to deceive him in this work.
Q. Will you befriend me so much?--A. Yes. 1. He that makes not
daily conscience of self-denial, is very unlike to abide a disciple
for times to come, if difficult. Judas did not deny himself daily,
and therefore fell when the temptation came (John 12:6).
Q. Will you give me another sign?--A. Yes. He that indulgeth any
one secret lust under a profession, is not like to deny himself
in all things for Christ.
Q. Who are they that indulge their lusts?--A. They that make
provision for them, either in apparel, or diet, or otherwise (Rom
13:12-14; Isa 3:6-24; Amos 6:3-6).
Q. Who else do so?--A. They that excuse their sins, and keep them
disguised that they may not be reprehended, as Saul did, &c. (1
Sam 15:18-22).
Q. Who else are they that indulge their lusts?--A. They that heap
up to themselves such teachers as favour their lusts (2 Tim 4:3,4;
Isa 30:10).
Q. Who else do indulge their sins?--A. They that choose rather to
walk by the imperfect lives of professors than by the holy Word of
God: or thus, they that make the miscarriages of some good men an
encouragement unto themselves to forbear to be exact in self-denial,
these eat up the sins of God's people as men eat bread (Hosea
4:7-9).
Q. Will you now shew me who are like to do this part of God's
worship acceptably?--A. Yes; he whose heart is set against sin as
sin, is like to deny himself acceptably (Rom 7:13,14).
Q. Who else?--A. He that hath the sense and savour of forgiveness
of sins upon his heart (2 Cor 5:14).
Q. Who else is like to deny himself well?--A. He that hath his
affections set upon things above, where Christ sitteth at the
right hand of God (Col 3:1-5).
Q. Who else is like to deny himself well for Christ?--A. He that
seeth a greater treasure in self-denial, than in self-seeking (2
Cor 12:9-11; Heb 11:24-26).
Q. Are there none other signs of one that is like to do this part
of God's worship acceptably?--A. Yes; he that takes up his cross
daily, and makes Christ's doctrine his example (Luke 6:47,48; John
12:25,26).
Q. But how do you discover a man to be such a one?--A. He keepeth
this heart with all diligence, he had rather die than sin; ill
carriages of professors break his heart, nothing is so dear to
him as the glory of Christ (Prov 4:23; Num 11:15; Phil 3:18; Acts
20:24).[22]
Q. Pray, can yo give me some motive to self-denial?--A. Yes; the
Lord Jesus denied himself for thee; what sayest thou to that?
Q. Wherein did Christ deny himself for me?--A. He left his heaven
for thee, he denied for thy sake to have so much of this world
as hath a fox or a bird, and he spilt his most precious blood for
thee (John 6:38; Luke 9:58; 2 Cor 8:9; Rev 1:5).
Q. Can you give another motive to self-denial?--A. Yes; 'What shall
it profit a man, if he shall gain the whole world, and lose his
own soul?' (Mark 8:36).
Q. But why doth God require self-denial of them that will be
saved?--A. God doth not require self-denial as the means to obtain
salvation, but hath laid it down as a proof of the truth of a
man's affections to God and Christ.
Q. How is self-denial a proof of the truth of a man's affections
to God?--A. In that for the sake of his service, he leaveth all
his enjoyments in this world. Thus he proved Abraham's affections
(Gen 22:12). Thus he proved Peter's affections (Matt 4:18-22)
and thus he proved their affection that you read of in the gospel
(Luke 9:57-73).
Q. What reason else can you produce why God requireth self-denial?--A.
Self-denial is one of the distinguishing characters by which true
Christians are manifested from the feigned ones: for those that
are feigned, flatter God with their mouths, but their hearts seek
themselves; but the sincere, for the love that he hath to Christ,
forsaketh all that he hath for his sake (Psa 78:36,37; Eze
33:31,32).[23]
Q. Is there yet another reason why God requireth self-denial of
them that profess his name?--A. Yes; because by self-denial the
power and goodness of the truths of God are made manifest to the
incredulous world. For they cannot see but by the self-denial
of God's people, that there is such power, glory, goodness, and
desirableness in God's truth as indeed there is (Dan 3:16,28; Phil
1:12,13).
Q. Have you another reason why God requireth self-denial?--A. Yes;
because self-denial prepareth a man, though not for the pardon
of his sin, yet for that far more exceeding and eternal weight
of glory, that is laid up only for them that deny all that they
have for the Lord Jesus, his name, and cause in this world (2 Cor
4:8-10,17; 2 Thess 1:5,6).
Q. Before you conclude, will you give me a few instances of the
severity of God's hand upon some professors, that have not denied
themselves when called thereto by him?--A. Yes, willingly; Lot's
wife for but looking behind her towards Sodom, when God called
her from it, was stricken from heaven, and turned into a pillar
of salt; therefore remember Lot's wife (Gen 19:17,26; Luke 17:31,32).
Q. Can you give me another instance?--A. Yes; Esau for not denying
himself of one morsel of meat was denied a share in the blessing,
and could never obtain it after, though he sought it carefully
with tears (Gen 25:32-34; Heb 12:16,17).
Q. Have you at hand another instance?--A. Yes; Judas for not denying
himself, lost Christ, his soul, and heaven: and is continued the
great object of God's wrath among all damned souls (John 12:5,6;
Luke 22:3-6; Matt 26:14-16; Acts 1:25).
Q. Will you give me one more instance, and so conclude?--A. Yes;
Ananias and Sapphira his wife, did for the want of self-denial,
pull upon themselves such wrath of God, that he slew them, while
they stood in the midst before the apostles (Acts 5:1-11).
The Conclusion.
Before I wind up this discourse, I would lay down these few things
for you to consider of, and meditate upon.
I. Consider, that seeing every one by nature are accounted sinners;
it is no matter whether thy actual sins be little or great, few
or many, thy sinful nature hath already lain thee under the curse
of the law.
II. Consider, That therefore thou hast already ground for humiliation,
sins to repent of, wrath to fly from, or a soul to be damned.
III. Consider, That time stays not for thee, and also that as
time goes, sin increaseth; so that at last the end of thy time,
and the completing of thy sin, are like to come upon thee in one
moment.
IV. Bring thy last day often to thy bedside, and ask thy heart,
if this morning thou wast to die, if thou be ready to die or no.
V. Know it is a sad thing to lie a dying, and to be afraid to
die; to lie a dying and not to know whither thou art going; to lie
a dying, and not to know whether good angels or bad must conduct
thee out of this miserable world.
VI. Be often remembering what a blessed thing it is to be saved,
to go to heaven, to be made like angels, and to dwell with God
and Christ to all eternity.
VII. Consider how sweet the thought of salvation will be to thee
when thou seest thyself in heaven, whilst others are roaring in
hell.[24]
The Lord Jesus Christ be with thy spirit.
FOOTNOTES:
1. How awful the thought that persons should sit under so faithful
and searching a ministry, and still remain in their sins. Is it
so to the present day under a faithful ministry? then, Oh my soul,
how is it with thee?--Ed.
2. A painful recollection of his long and cruel imprisonment for
conscience sake led Bunyan to feel the value of liberty. Still he
forcibly appeals to his reader on the necessity of private judgment
in divine things. His twelve years' converse with God and his
word in prison had confirmed his principles; while divine love
had swallowed up the fear of man.--Ed.
3. Faith is the only principle that, by the power of the Holy Ghost,
can purify the heart. It leads the soul into holy communion with
a pure and holy God, and thus cleanses the heart.--Ed.
4. All mankind, as born into the world, show, as soon as the mental
powers open, aversion to God, to his purity, his law, his gospel;
the doctrines of grace and the work of the Spirit upon the heart.
A solemn proof of the universal taint given by original sin.--Ed.
5. By the word 'public' is to be understood a federal head, or the
representative of all his posterity. Adam's faith can only save
his own soul; his sin taints all his seed.--Ed.
6. A state of hostility to God plunges the soul into mental darkness,
rage, horror, anguish, despair, and endless and unutterable
misery and woe. How ought we to love the Lord Jesus for his GREAT
salvation!--Ed.
7. It is a very modern custom to have the place of execution within
a city--formerly they were always without--their position being
still noted by the name 'Gallow Knowe,' the knoll or mound of the
gallows; 'Gallowgate,' the gate or way leading to the gallows;
and so on. Happily for the well-being of society, these exhibitions
are less frequent than they formerly were.
8. 'That servant which knew his lord's will, and prepared not
himself, neither did according to his will, shall be beaten with
many stripes' (Luke 12:47)--Ed.
9. Which is the greatest sinner; he who invents scandal, or he who
encourages the inventor to retail it? If there were no receivers,
there would be no thieves.--Ed.
10. The terms in which this question is put, shows that the little
children here intended were capable of repentance and faith. That
Bunyan believed, as Toplady did, the salvation of all that die in
infancy by the atonement of Christ, there can be no doubt. 'In my
remarks on Dr. Rowell, I testified my firm belief that the souls
of all departed infants are with God in glory.' See the Introduction
to Toplady's Historic Proof.--Ed.
11. The knowledge of ourselves as vile and abominable, hopeless
and helpless, is an essential step towards our recovery. The next
step that leads to heaven, and lands us there, is to 'know the
only true God, and Jesus Christ whom he has sent,' as revealed in
the word of truth. 'This is eternal life.'--Ed.
12. The unrenewed heart is the sink of sin, the fountain of pollution.
'Out of the heart proceeds evil thoughts, murders, adulteries,
fornications, thefts, false witness, blasphemies; these defile a
man.' Create in us a clean heart, O God!--Ed.
13. No poor soul was more severely visited with these feelings
than Bunyan. 'Now I beheld the condition of the dog and toad; and
counted the state of every thing that God had made far better than
this state of mine.'--Grace Abounding, No. 104.--Ed.
14. How pointed and forcible is this illustration of the absurdity
of neglecting the Physician of souls, when the malady of sin is
felt. The more desperate our disease, the faster we should fly to
Christ for cure.--Ed.
15. The awful condition of the unconverted consists in their being
in a state of separation from God, insensible of that dismal state,
utterly unable to extricate themselves out of it, and loathsome
to God while they continue in it. Reader, do you recollect when
this was your state; if not, what hope is there that you have
passed from death unto life?--Ed.
16. The operation of faith is by steps. 'To open their eyes,' 'to
turn them from darkness to light,' 'from power of Satan to God,'
'forgiveness of sins,' 'the heavenly inheritance' (Acts 26:18).--Ed.
17. Under a fear lest he had spoken against Christ, Bunyan thus
expresses his misery; 'I fell into a very deep pause about the
most fearful state my sin had brought me to; and, lifting up my
head, I saw as if the sun did grudge to give me light, and as if
the very stones in the street, and tiles upon the houses, did bend
themselves against me.'--Grace Abounding, No. 186.--Ed.
18. 'The sacrifice of the wicked is an abomination to the Lord;
but the prayer of the upright is his delight. He loveth him that
followeth after righteousness' (Prov 15:8,9). That our prayers
may be heard, the heart should be right with God, and our souls
at peace with him through the Son of his love.--Mason.--Ed.
19. These are parts of a Christian's experience, admirably
illustrated in that extraordinary book by Bunyan, 'Grace Abounding
to the Chief of Sinners.'--Ed.
20. All-prevailing prayers must be offered up through the mediation of
Christ, in obedience to God's command, with an eye to his glory,
and for what is agreeable to his will and heavenly wisdom to grant.
'Lifting up holy hands, without wrath and doubting' (1 Tim 2:8).
God's service must be in faith, love, and purity of heart.--Ryland.--Ed.
21. How debased is the human heart, to delay one moment in giving
up its poor all for Christ. In him dwells the fulness of the Godhead;
he has unsearchable riches of wisdom and knowledge to bestow;
all-sufficient grace and strength, to enable us to do and suffer
his will; and everlasting glory at the close of our pilgrimage.--Ed.
22. No tongue can utter, or heart conceive, the unspeakable reward
which an unwearied, unfainting diligence in well-doing, attends
the humble believer; it begins in this world, and is consummated
in endless glory.--Ed.
23. Christian, you are not your own, you are bought with a price
far above all the treasures of the earth. You must not do as you
please, but study to do the will of your heavenly Father. The
man who is bent upon doing his own will, renounces the name of
Christian. REBEL against God is inscribed upon all who do not his
will.--Ed.
24. How blessed is the hope of the Christian; full of life, power,
and much assurance. The salvation by Christ is infinitely precious;
it redeems the souls from all possible misery, and introduces
it to the favour, love, and protection of almighty God, who will
save it from the ruins of time, till possessed of the riches of
eternity.--Ed.
***
SEASONABLE COUNSEL: OR, ADVICE TO SUFFERERS.
BY JOHN BUNYAN.
London: Printed for Benjamin Alsop, at the Angel and Bible in the
Poultry, 1684.
ADVERTISEMENT BY THE EDITOR.
THIS valuable treatise was first published in a pocket volume in
1684, and has only been reprinted in Whitfield's edition of Bunyan's
works, 2 vols. folio, 1767.
No man could have been better qualified to give advice to sufferers
for righteousness' sake, than John Bunyan: and this work is
exclusively devoted to that object. Shut up in a noisome jail,
under the iron hand of persecution, for nearly thirteen years, in
the constant fear of being hanged as a malefactor, for refusing
conformity to the national liturgy, he well knew what sufferings
were, and equally well did he know the sources of consolation.
It was wisely ordered by Divine Providence, that before the king
pardoned him, he had a legal return under the hand and seal of the
sheriff of Bedfordshire, certifying the reasons of this frightful
imprisonment. This is entered in the minutes of the Privy Council
on the 8th and 15th of May, 1672; and it proves that he was thus
cruelly punished for "being at conventicles for nonconformity" and
for no other cause. In this "Advice" we find his opinion on the
origin of persecution--the instruments--the motives--its cruelty--with
cautions, counsels, and support to the persecuted. He considers
persecution a strange anomaly,--"The reason is that Christianity
is a harmless thing--that be it never so openly professed it hurts
no man." Simple-hearted, honest John, thou dreamest. What wouldest
thou have thought of a system by which all would have been taught
to tag their laces and mend their own pots and kettles? What would
have become of thy trade as a brazier? Christianity teaches all
mankind not to trust in those empirics who profess to cure souls
for Peter's pence, tithes, mortuaries, and profits; but to go by
themselves to the Great Physician, and he will pour in his wine
and oil, his infallible remedies for a sin-sick soul, without
money and without price. To Bunyan this was not only harmless to
others, but the most boundless mercy that God could bestow upon
man. What could be more destructive to the hierarchy of popes,
cardinals, and papal nuncios of the Latin, with the patriarchs,
archimandrites, and papas of the Greek churches? A system by which
all their services are dispensed with, and priestly and prelatic
pride is leveled with the dust. Can we wonder that those who
preached the holy, humbling, self-denying doctrines of the cross,
were persecuted to the death? Bunyan's opinion is, that Satan
is the author of persecution, by which he intended to root out
Christianity. The whirlwind and the tempest drives away those who
are not rooted and grounded in the faith, some of whom may have
stood like stately cedars until the trying time of trial came.
But the humble Christian in such a season takes deeper root--a
stronger grasp. Faith, his anchor, is sure and steadfast; it enters
eternity and heaven, where Satan can find no entrance to disturb
its hold. In persecution, men are but the devil's tools, and little
think that they are doing his drudgery.
The man of God declares the truth in plain terms, "No one is a
Christian except he is born of God by the anointing of the Holy
One." Carnal men cannot endure this; and then "the game begins,"
how such troublesome fellows may be put out of the way, and their
families be robbed of their possessions to enrich the persecutors.
"The holy places, vestures, gestures--the shows and outward greatness
of false religion, are in danger." Their sumptuous ceremonies,
glorious ornaments, new-fashioned carriages,1 "will fall before
the simplicity and majesty of truth." The Christian falls out with
sin at home, and then with sinful ceremonies in divine worship.
With him all that is not prescribed in the word of God is forbidden.
Sentiments like these are a blow at the root of superstition with
all its fraudful emoluments. Hence the storms of persecution which
fall on the faithful followers of Christ. Antichrist declares the
excellency of human inventions to supply what he considers defects
in God's system.
Such is the mad folly of the human heart! Dust and ashes find fault
with a system which is the perfection of wisdom, mercy, and love.
And such their infatuation, that "none must be suffered to live and
breathe that refuseth conformity thereto." Mr. Bunyan's cautions
and counsels are full of peace--"submission to the powers that
be." Pray for the persecutor--return good for his evil. He is in
the hand of God, who will soon level him with the dust, and call
his soul to solemn judgment. Although the sufferer's cause is good,
do not run yourself into trouble--Christ withdrew himself--Paul
escaped by being lowered down the city wall in a basket. If they
persecute you in one city, flee to another. "A minister can quickly
pack up and carry his religion with him, and offer what he knows
of his God to another people." God is the support of his persecuted
ones. "His power in holding up some, his wrath in leaving of
others; his making of shrubs to stand, and his suffering of cedars
to fall; his infatuating of the counsels of men, and his making
of the devil to outwit himself; his giving of his presence to his
people, and his leaving of his foes in the dark; his discovering
the uprightness of the hearts of his sanctified ones, and laying
open the hypocrisy of others, is a working of spiritual wonders
in the day of his wrath, and of the whirlwind and storm." "Alas!
we have need of these bitter pills at which we so much winch and
shuck. The physician has us in hand. May God by these try and
judge us as he judges his saints, that we may not be condemned
with the world." Such were the feelings of John Bunyan after his
long sufferings; they are the fruits of a sanctified mind. Reader,
great are our mercies--the arm of the persecutor is paralysed by
the extension of the knowledge of Christ. Still we have to pass
through taunts and revilings, and sometimes the loss of goods; but
we are saved from those awful trials through which our pilgrim
forefathers passed. May our mercies be sanctified, and may grace
be bestowed upon us in rich abundance, to enable us to pity and
forgive those sects who, in a bye-gone age, were the tools of
Satan, and whose habitations were full of cruelty.--GEO. OFFOR.
TO THE CHRISTIAN READER. BELOVED, I thought it convenient, since
many at this day are exposed to sufferings, to give my advice
touching that to thee. Namely, that thou wouldest take heed to
thyself, and keep thy soul diligently, and not suffer thyself to
be entangled in those snares that God hath suffered to be laid in
the world for some. Beware of "men" in the counsel of Christ "for
they will deliver you up" (Matt 10:17). Keep thou therefore within
the bounds of uprightness and integrity towards both God and man:
for that will fortify, that will preserve thee, if not from, yet
under the rage of men, in a comfortable and quiet frame of heart.
Wherefore do that, and that only, that will justify thy innocency,
and that will help thee, not with forced speech, but with good
conscience, when oppressed, to make thy appeals to God, and to
the consciences of all men.
This is the advice that, I thank God, I have taken myself: for I
find that there is nothing, next to God and his grace by Christ,
that can stand one in such stead, as will a good and harmless
conscience.2
I hope I can say that God has made me a Christian: and a Christian
must be a harmless man, and to that end, must embrace nothing but
harmless principles. A Christian's business, as a Christian, is
to believe in Jesus Christ, and in God the Father by him; and to
seek the good of all about him, according as his place, state and
capacity in this world will admit, not meddling with other men's
matters, but ever following that which is good. A Christian is
a child of the kingdom of God, and that kingdom, take it as it
begins in grace, or as it is perfected in glory, is not of this
world but of that which is to come: and though men of old, as some
may now, be afraid of that kingdom: yet that kingdom will hurt
no man, neither with its principles, nor by itself. To instance
somewhat, Faith in Christ: what harm can that do? A life regulated
by a moral law, what hurt is in that? Rejoicing in spirit for the
hope of the life to come by Christ, who will that harm? Nor is the
instituted worship of our Lord of any evil tendency, Christianity
teaches us also to do our enemies good, to "Bless them that hate
us, and to pray for them that despitefully use us and persecute
us," and what evil can be in that? This is the sum of the Christian
religion, as by the word may be plainly made appear: wherefore I
counsel thee to keep close to these things, and touch with nothing
that jostleth therewith.
Nor do thou marvel, thou living thus, if some should be so foolish
as to seek thy hurt, and to afflict thee, because thy works are
good (1 John 3:12,13). For there is need that thou shouldest at
sometimes be in manifold temptations, thy good and innocent life
notwithstanding (1 Peter 1:6). For, to omit other things, there
are some of the graces of God that are in thee, that as to some
of their acts, cannot shew themselves, nor their excellency, nor
their power, nor what they can do: but as thou art in a suffering
state. Faith and patience, in persecution, has that to do, that
to shew, and that to perform, that cannot be done, shewed, nor
performed any where else but there. There is also a patience of
hope; a rejoicing in hope, when we are in tribulation, that is,
over and above that which we have when we are at ease and quiet.
That also that all graces can endure, and triumph over, shall not
be known, but when, and as we are in a state of affliction. Now
these acts of our graces are of that worth and esteem with God,
also he so much delighteth in them: that occasion through his
righteous judgment, must be ministered for them to shew their
beauty, and what bravery 3 there is in them.
It is also to be considered that those acts of our graces, that
cannot be put forth, or shew themselves in their splendour, but
when we Christianly suffer, will yield such fruit to those whose
trials call them to exercise, that will, in the day of God, abound
to their comfort, and tend to their perfection in glory (1 Peter
1:7; 2 Cor 4:17).
Why then should we think that our innocent lives will exempt us
from sufferings, or that troubles shall do us such harm? For verily
it is for our present and future good that our God doth send them
upon us. I count therefore, that such things are necessary for the
health of our souls, as bodily4 pains and labour are for [the
health of] the body. People that live high, and in idleness,
bring diseases upon the body: and they that live in all fullness
of gospel-ordinances, and are not exercised with trials, grow
gross, are diseased and full of bad humours in their souls. And
though this may to some seem strange: yet our day has given us
such an experimental proof of the truth thereof, as has not been
known for some ages past.
Alas! we have need of those bitter pills, at which we so winch and
shuck:5 and it will be well if at last we be purged as we should
thereby. I am sure we are but little the better as yet, though
the physician has had us so long in hand. Some bad humours may
possibly ere long be driven out: but at present the disease is so
high, that it makes some professors fear more a consumption will
be made in their purses by these doses, than they desire to be
made better in their souls thereby. I see that I still have need
of these trials; and if God will by these judge me as he judges
his saints, that I may not be condemned with the world, I will
cry, Grace, grace for ever. The consideration also that we have
deserved these things, much6 silences me as to what may yet happen
unto me. I say, to think that we have deserved them of God, though
against men we have done nothing, makes me lay my hand upon my
mouth, and causes me to hold my tongue. Shall we deserve correction?
And be angry because we have it! Or shall it come to save us? and
shall we be offended with the hand that brings it! Our sickness
is so great that our enemies take notice of it; let them know too
that we also take our purges patiently. We are willing to pay for
those potions that are given us for the health of our body, how
sick soever they make us: and if God will have us pay too for
that which is to better our souls, why should we grudge thereat?
Those that bring us these medicines have little enough for their
pains: for my part, I profess, I would not for a great deal, be
bound, for their wages, to do their work. True, physicians are for
the most part chargeable, and the niggards are too loth to part
with their money to them: but when necessity says they must either
take physic, or die: of two evils they desire to choose the least.
Why, affliction is better than sin, and if God sends the one to
cleanse us from the other, let us thank him, and be also content
to pay the messenger.
And thou that art so loth to pay for thy sinning, and for the means
that puts thee upon that exercise of thy graces, as will be for
thy good hereafter: take heed of tempting of God lest he doubleth
this potion unto thee. The child, by eating of raw fruit, stands
in need of physic, but the child of a childish humour refuseth to
take the potion, what follows but a doubling of the affliction,
to wit, frowns, chides, and further threatenings and a forcing
of the bitter pills upon him. But let me, to persuade thee to lie
down and take thy potion, tell thee, it is of absolute necessity,
to wit, for thy spiritual and internal health. For, First, Is
it better that thou receive judgment in this world, or that thou
stay for it to be condemned with the ungodly in the next? Second,
Is it better that thou shouldest, as to some acts of thy graces,
be foreign, and a stranger, and consequently that thou shouldest
lose that far more exceeding, and eternal weight of glory that is
prepared as the reward thereof? or that thou shouldest receive it
at the hand of God, when the day shall come that every man shall
have praise of him for their doings? Third, And I say again,
since chastisements are a sign of sonship, a token of love: and
the contrary a sign of bastardy, and a token of hatred (Heb 12:6-8;
Hosea 4:14). Is it not better that we bear those tokens and marks
in our flesh that bespeak us to belong to Christ, than those that
declare us to be none of his? For my part, God help me to choose
rather to suffer affliction with the people of God, than to enjoy
the pleasures of sin for a season: and God of his mercy prepare
me for his will. I am not for running myself into sufferings, but
if godliness will expose me to them, the Lord God make me more
godly still: for I believe there is a world to come. But, Christian
reader, I would not detain thee from a sight of those sheets in
thy hand: only let me beg of thee, that thou wilt not be offended
either with God, or men, if the cross is laid heavy upon thee.
Not with God, for he doth nothing without a cause, nor with men,
for they are the hand of God: and will they, nill they; 7 they are
the servants of God to thee for good (Psa 17:14; Jer 24:5). Take
therefore what comes to thee from God by them, thankfully. If the
messenger that brings it is glad that it is in his power to do thee
hurt, and to afflict thee; if he skips for joy at thy calamity:
be sorry for him; pity him, and pray to thy Father for him: he
is ignorant and understandeth not the judgment of thy God, yea he
sheweth by this his behavior, that though he, as God's ordinance,
serveth thee by afflicting of thee: yet means he nothing less than
to destroy thee: by the which also he prognosticates before thee
that he is working out his own damnation by doing of thee good.
Lay therefore the woeful state of such to heart, and render him
that which is good for his evil; and love for his hatred to thee;
then shalt thou shew that thou art acted by a spirit of holiness,
and art like thy heavenly Father. And be it so, that thy pity
and prayers can do such an one no good, yet they must light some
where, or return again, as ships come loaden from the Indies, full
of blessings into thine own bosom.
And besides all this, is there nothing in dark providences, for
the sake of the sight and observation of which, such a day may be
rendered lovely, when it is upon us? Is there nothing of God, of
his wisdom and power and goodness to be seen in thunder, and
lightning, in hailstones? in storms? and darkness and tempests?
Why then is it said, he "hath his way in the whirlwind and in the
storm" (Nahum 1:3). And why have God's servants of old made such
notes, and observed from them such excellent and wonderful things.
There is that of God to be seen in such a day as cannot be seen
in another. His power in holding up some, his wrath in leaving of
others; his making of shrubs to stand, and his suffering of cedars
to fall; his infatuating of the counsels of men, and his making
of the devil to outwit himself; his giving of his presence to his
people, and his leaving of his foes in the dark; his discovering
the uprightness of the hearts of his sanctified ones, and laying
open the hypocrisy of others, is a working of spiritual wonders
in the day of his wrath, and of the whirlwind and storm. These
days! these days are the days that do most aptly give an occasion
to Christians, of any, to take the exactest measures and scantlings
of ourselves. We are apt to overshoot, in days that are calm, and
to think ourselves far higher, and more strong than we find we be,
when the trying day is upon us. The mouth of Gaal and the boasts
of Peter were great and high before the trial came, but when that
came, they found themselves to fall far short of the courage they
thought they had (Judg 9:38). We also, before the temptation comes,
think we can walk upon the sea, but when the winds blow, we feel
ourselves begin to sink. Hence such a time is rightly said to be a
time to try us, or to find out what we are, and is there no good
in this? Is it not this that rightly rectifies our judgment about
ourselves, that makes us to know ourselves, that tends to cut off
those superfluous sprigs of pride and self-conceitedness, wherewith
we are subject to be overcome? Is not such a day, the day that
bends us, humbleth us, and that makes us bow before God, for our
faults committed in our prosperity? and yet doth it yield no good
unto us? we cold not live without such turnings of the hand of
God upon us. We should be overgrown with flesh, if we had not our
seasonable winters. It is said that in some countries trees will
grow, but will bear no fruit, because there is no winter there.
The Lord bless all seasons to his people, and help them rightly
to behave themselves, under all the times that go over them.
Farewell. I am thine to serve thee in the gospel, JOHN BUNYAN.
ADVICE TO SUFFERERS.
"WHEREFORE LET THEM THAT SUFFER ACCORDING TO THE WILL OF GOD,
COMMIT THE KEEPING OF THEIR SOULS TO HIM IN WELL DOING, AS UNTO
A FAITHFUL CREATOR"--1 PETER 4:19.
This epistle was written to saints in affliction, specially those of
the circumcision, for whom this Peter was an apostle. And it was
written to them to counsel, and comfort them in their affliction.
To counsel them as to the cause, for which they were in afflictions,
and as to the right management of themselves, and their cause,
under their affliction. To comfort them also both with respect
to their present help from God, and also with reference to the
reward that (they faithfully continuing to the end) should of
God be bestowed upon them: all which we shall have occasion, more
distinctly, to handle in this following discourse. The text is a
conclusion, drawn from the counsel and comfort which the apostle
had afore given them in their suffering state. As who should say,
my brethren, as you are now afflicted, so sufferings are needful
for you, and therefore profitable and advantageous: wherefore be
content to bear them. And that you may indeed bear them with such
Christian contentedness, and patience as becomes you; commit the
keeping of your souls to your God as unto a faithful Creator. "Let
them that suffer according to the will of God, commit the keeping
of their souls to him [in well doing,] as unto a faithful Creator."
In this conclusion, therefore, we have three things very fit for
sufferers to concern themselves with. FIRST, A direction to a duty
of absolute necessity. SECOND, A description of the persons, who
are unto this, so necessary a duty, directed. THIRD, An insinuation
of the good effect that will certainly follow to those that after
a due manner shall take this blessed advice.
The duty so absolutely necessary is, that sufferers "commit
the keeping of their souls to God." The sufferers here intended,
are those "that suffer according to the will of God." The good
insinuated, that will be the effect of our true doing of this, is,
we shall find God "a faithful Creator." [FIRST--THE DUTY TO WHICH
SUFFERERS ARE DIRECTED.] We will first begin with the duty, that
sufferers are here directed to, namely, the committing of their
souls to God. "Let them--commit the keeping of their souls to him,
in well doing."
And I find two things in it that first call for explaining before
I proceed. 1. What we must here understand by "the soul." 2. What
by "committing" the soul to God.
1. For the first: "The soul," here, is to be taken for that most
excellent part of man, that dwelleth in the body; that immortal,
spiritual substance, that is, and will be capable of life, and
motion, of sense and reason; yea, that will abide a rational being,
when the body is returned to the dust as it was. This is that great
thing, that our Lord Jesus intends, when he bids his disciples in
a day of trial, fear him that can destroy both body and soul in
hell (Luke 12:5). That great thing, I say, that he there cautions
them to take care of. According to Peter here, "Let them commit
the keeping of their soul to him in well doing."
2. Now to "commit" this soul to God, is to carry it to him, to
lift it to him, upon my bended knees, and to pray him for the Lord
Jesus Christ's sake, to take it into his holy care, and to let it
be under his keeping. Also, that he will please to deliver it from
all those snares that are laid for it, betwixt this and the next
world, and that he will see that it be forthcoming, safe and sound,
at the great and terrible judgment, notwithstanding so many have
engaged themselves against it. Thus David committed his soul to
God, when he said "Arise, O Lord, disappoint him, cast him down:
deliver my soul, O Lord, from the wicked, which is thy sword" (Psa
17:13). And again, "Be pleased, O Lord, to deliver me: O Lord,
make hast to help me. Let them be ashamed and confounded together
that seek after my soul to destroy it" (Psa 40:13,14).
Thus, I have shewed you what the soul is, and what it is to commit
the soul to God. This then is the duty that the apostle here
exhorteth the sufferers to, namely, to carry their soul to God,
and leave it with him while they engage for his name in the world.
Now from the apostle's exhortation to this great duty, I will draw
these following conclusions.
Conclusion First, That when persecution is raised against a people,
there is a design laid for the ruin of those people's souls. This,
I say, doth naturally follow from the exhortation. Why else, need
they to commit the keeping of their souls to God. For by this
word, "Unto God to keep them," is suggested; there is that would
destroy them, and that therefore persecution is raised against
them. I am not so uncharitable, as to think, that persecuting
men design this. 8But I verily believe that the devil doth design
this, when he stirs them up to so sorry a work. In times of trial,
says Peter, "your adversary the devil walketh about as a roaring
lion, seeking whom he may devour" (1 Peter 5:8).
Alas! men in their acts of this nature, have designs that are
lower, and of a more inferior rank. Some of them look no higher
than revenge upon the carcass; than the spoiling of their neighbour
of his estate, liberty, or life; than the greatening of themselves
in this world, by the ruins of those that they have power to spoil.
Their "possessors slay them, and hold themselves not guilty: and
they that sell them say, Blessed be the Lord, for I am rich" (Zech
11:5).
Ay! But Satan will not be put off thus: it is not a bag of money,
or the punishing of the carcass of such a people, that will please
or satisfy him. It is the soul that he aims at; the ruin of the
precious soul that he hath bent himself to bring to pass. It is this
therefore that Peter here hath his heart concerned with. As, who
should say, My brethren, are you troubled and persecuted for your
faith? look to it, the hand of Satan is in this thing, and whatever
men drive at by doing as they do, the devil designs no less than
the damnation of your souls. Ware hawk, saith the falconer, when
the dogs are coming near her: especially if she be too much minding
of her belly, and too forgetful of what the nature of the dog is.
Beware Christian, take heed Christian; the devil is desirous to
have thee. And who could better give this exhortation than could
Peter himself. Who for not taking heed as to this very thing, had
like by the devil to have been swallowed up alive: as is manifest
to them that heedfully read, and consider how far he was gone,
when that persecution was raised against his Master (Luke 22).
When a tyrant goes to dispossess a neighbouring prince of what is
lawfully his own: the men that he employeth at arms to overcome,
and get the land, they fight for half-crowns, and the like, and
are content with their wages: But the tyrant is for the kingdom,
nothing will serve him but the kingdom.9 This is the case: Men
when they persecute, are for the stuff, but the devil is for the
soul, nor will any thing less than that satisfy him. Let him then
that is a sufferer "commit the keeping of his soul to God:" lest
stuff, and soul, and all be lost at once.
Conclusion Second, A second conclusion that followeth upon these
words, is this: That sufferers, if they have not a care, may be
too negligent as to the securing of their souls with God, even
when persecution is upon them. For these words, as they are an
instruction, so they are an awakening instruction; they call as to
people in danger; as to people, not so aware of the danger; or as
unto a people that forget, too much, that their souls, and the ruin
of them, are sought after by Satan, when trouble attends them for
the gospel sake. As, who should say, when troubles are upon you
for the gospel's sake, then take heed that you forget not to commit
your souls to the keeping of God. We are naturally apt with that
good man Gideon, to be threshing out our wheat, that we may hide
it from the Midianites (Judg 6:11). But we are not so naturally apt
to be busying ourselves to secure our souls with God. The reason
is, for that we are more flesh than spirit, and because the voice
of the world makes a bigger sound in our carnal mind, than the word
of God doth. Wherefore Peter, here, calls upon us as upon men of
forgetful minds, saying, Let them that suffer according to the
will of God, have a care of their souls, and take heed, that the
fears of the loss of a little of this world, do not make them
forget the fear of the losing of their souls. That sufferers are
subject to this, may appear by the stir and bustle that at such
a time they make to lock all up safe that the hand of man can
reach,10 while they are cold, chill, remiss, and too indifferent
about the committing of their soul to God to keep it. This is seen
also, in that many, in a time of trouble for their profession,
will study more to deceive themselves by a change of notions, by
labouring to persuade their consciences to admit them to walk more
at large, by hearkening to opinions that please and gratify the
flesh, by adhering to bad examples, and taking evil counsels, than
they will to make straight steps for their feet: and to commit
the keeping of their souls to God. What shall I say, have there
not been many, that so long as peace has lasted, have been great
swaggerers for religion, who yet so soon as the sun has waxed
warm, have flagged, have been discontented, offended, and turned
away from him that speaketh from heaven? All which is because men
are naturally apt to be more concerned for their goods, carnal
peace, and a temporal life, than they are about securing of their
souls with God. Wherefore I say, these words are spoken to awaken
us to the consideration of soul-concerns, and how that should be
safely lodged under the care, protection, and mercy of God, by
our committing of it to him, for that purpose, by Jesus Christ
our Lord.
Conclusion Third, Another conclusion that followeth upon this
exhortation, is this: That persecution doth, sometimes, so hotly
follow God's people, as to leave them nothing but a soul to care
for. They have had no house, no land, no money, no goods, no life,
no liberty, left them to care for. ALL IS GONE BUT THE SOUL.
Goods have been confiscated, liberty has been in irons, the life
condemned, the neck in a halter, or the body in the fire. So then
all, to such, has been gone, and they have had nothing left them
to care for, but their soul. "Let them commit the keeping of their
soul to God." This conclusion, I say, doth naturally flow from
the words. For that the apostle here doth make mention only of
the soul, as of that which is left, as of that which yet remains
to the sufferer of all that ever he had. Thus they served Christ;
they left him nothing but his soul to care for. Thus they served
Stephen; they left him nothing but his soul to care for, and they
both cared for that, "Father, into thy hands I commend my spirit,"
said Jesus (Luke 23:46). And, "Lord Jesus, receive my spirit,"
said Stephen (Acts 7:59). As for all other things, they were gone.
They parted the very clothes of Christ among themselves before his
face, even while he did hang pouring out his life before them,
upon the tree. "They parted my garments among them," said he,
"and upon my vesture did they cast lots" (Matt 27:35; Mark 15:24;
John 19:24). This also has oftentimes been the condition of later
Christians, all has been gone, they have been stripped of all,
nothing has been left them but "soul" to care for. Job said that he
had escaped with the skin of his teeth; and that is but a little:
but he doth not escape with so much, that loses all that he has,
life and all, we now except the soul. But,
Conclusion Fourth, Another thing that followeth from the words is
this; namely, That when the devil and wicked men have done what
they could, in their persecuting of the godly; they have yet had
their souls at their own dispose. 11 They have not been able to
rob them of their souls, they are not able to hurt their souls.
The soul is not in their power to touch, without the leave of God,
and of him whose soul it is. "And fear not them," saith Christ,
"which kill the body, but are not able to kill the soul" (Matt
10:28). This, I say, lies clear also in the text; for the exhortation
supposes, that whatever the sufferers, there made mention of, had
lost, they had yet their souls at their own dispose. Let them that
suffer, even to the loss of goods, liberty, or life, "commit the
keeping of their souls to God." As, who should say, though the
enemy hath reached them to their all, and stripped them of their
all, yet I know, that their soul is not among that all: For their
soul is yet free from them, at liberty, and may be disposed of,
even as the sufferer will. Wherefore, let him commit the keeping
of his soul to God, lest he also through his negligence or
carelessness be also spoiled of that. The sufferer, therefore,
hath his soul at his own dispose, he may give that away to God
Almighty, in spite of all that the devil and the world can do. He
may, indeed, see men parting his land, his household stuff, yea,
his very raiment among themselves, but they cannot so dispose of
his soul.12 They "have no more that they can do" (Luke 12:4).
Conclusion Fifth, Another conclusion that followeth from these
words is this, That a man, when he is a sufferer, is not able to
secure his own soul from the hand of hell by any other means, but
by the committing of the keeping thereof to God. Do you suffer?
Are you in affliction for your profession? Then keep not your
soul in your own hand, for fear of losing that with the rest. For
no man "can keep alive his own soul" (Psa 22:29). No, not in the
greatest calm; no, not when the lion is asleep: how then should
he do it at such a time, when the horrible blast of the terrible
ones shall beat against his wall. The consideration of this was
that that made holy Paul, who was a man upon whom persecution
continually attended, commit his soul to God (Acts 20:22-24; 2 Tim
1:12). God, as I shall shew you by and by, is he, and he alone
that is able to keep the soul, and deliver it from danger. Man
is naturally a self-deceiver, and therefore is not to be trusted,
any farther than as the watchful eye of God is over him. But as
to his soul, he is not to be trusted with that at all, that must
be wholly committed to God, left altogether with him; laid at
his feet, and he also must take the charge thereof, or else it is
gone, will be lost, and will perish for ever and ever. Wherefore
it is a dangerous thing for a man that is a sufferer, to be a senseless
man, as to the danger that his soul is in, and a prayerless man,
as to the committing of the keeping of it to God. For he that
is such, has yet his soul, and the keeping thereof, in his own
deceitful hand. And so has he also that stays himself upon his
friends, upon his knowledge, the promise of men, or the mercy of
his enemies, or that has set in his mind a bound to himself, how
far he will venture for religion, and where he will stop. This
is the man that makes not God his trust, and that therefore will
surely fall in the day of his temptation. Satan, who now hunteth
for the precious soul to destroy it, has power, as well as policy,
beyond what man can think. He has power to blind, harden, and to
make insensible, the heart. He also can make truth in the eyes of
the suffering man, a poor, little, and insignificant thing. Judas
had not committed the keeping of his soul to God, but abode in
himself, and was left in his tabernacle: and you by and by see
what a worthy price he set upon himself, his Christ, and heaven,
and all. All to him was not now worth thirty pieces of silver.
And as he can make truth in thy esteem to be little, so he can make
sufferings great, and ten times more terrible, than he that hath
committed the keeping of his soul to God shall ever find them.
A jail shall look as black as hell, and the loss of a few stools
and chairs, as bad as the loss of so many bags of gold. 13 Death
for the Saviour of the world, shall seem to be a thing both
unreasonable and intolerable. Such will choose to run the hazard
of the loss of a thousand souls, in the way of the world, rather
than the loss of one poor, sorry, transitory life for the holy
Word of God. But the reason, as I said, is, they have not committed
the keeping of their soul to God. For he that indeed has committed
the keeping of his soul to that great one, has shaken his hands of
all things here. Has bid adieu to the world, to friends, and life:
and waiteth upon God in a way of close keeping to his truth, and
walking in his ways, having counted the cost, and been persuaded
to take what cup God shall suffer the world to give him for so
doing.
Conclusion Sixth, Another conclusion that followeth from these
words, is, That God is very willing to take the charge and care
of the soul (that is committed unto him) of them that suffer for
his sake in the world. If this were not true, the exhortation
would not answer the end. What is intended by, "Let him commit the
keeping of his soul to God," but that the sufferer should indeed
leave that great care with him; but if God be not willing to
be concerned with such a charge, what bottom14 is there for the
exhortation? But the exhortation has this for its bottom, therefore
God is willing to take the charge and care of the soul of him
that suffereth for his name in this world. "The Lord redeemeth the
soul of his servants: and none of them that trust in him shall
be desolate" (Psa 34:22; 1 Sam 25:28,29). None, not one that
committeth his soul to God's keeping in a way of well doing, but
shall find him willing to be concerned therewith. Ay, this, saith
the sufferer, if I could believe this, it would rid me of all my
fears. But I find myself engaged for God, for I have made a profession
of his name, and cannot arrive to this belief that God is willing
to take the charge and care of my soul. Wherefore I fear, that if
trials come so high, as that life, as well as estate, must go, that
both life, and estate, and soul, and all will be lost at once.
Well, honest heart, these are thy fears, but let them fly away, and
consider the text again, "Let them that suffer according to the
will of God, commit the keeping of their souls to him,--as unto
a faithful Creator." These are God's words, Christ's words, and
the invitation of the Holy Ghost. When, therefore, thou readest
them, be persuaded that thou hearest the Father, and the Son, and
the Holy Ghost, all of them jointly and severally speaking to thee
and saying, Poor sinner, thou art engaged for God in the world,
thou art suffering for his Word: leave thy soul with him as with
one that is more willing to save it, than thou art willing he
should: act faith, trust God, believe his Word, and go on in thy
way of witness-bearing for him, and thou shalt find all well, and
according to the desire of thy heart at last. True, Satan will
make it his business to tempt thee to doubt of this, that thy way
be made yet more hard and difficult to thee. For he knows that
unbelief is a soul-perplexing sin, and makes that which would
otherwise be light, pleasant, and easy, unutterably heavy and
burdensome to the sufferer. Yea, this he doth in hope to make
thee at last, to cast away thy profession, thy cause, thy faith,
thy conscience, thy soul, and all. But hear what the Holy Ghost
saith again: "He shall spare the poor and needy, and shall save
the souls of the needy. He shall redeem their soul from deceit and
violence: and precious shall their blood be in his sight" (Psa
72:13,14). These words also are spoken for the comfort of sufferers,
ver. 12. "For he shall deliver the needy when he crieth; the poor
also, and him that hath no helper." Wherefore, let them that are
God's sufferers, pluck up a good heart; let them not be afraid to
trust God with their souls, and with their eternal concerns. Let
them cast all their care upon God, for he careth for them (1 Peter
5:7).
But I am in the dark.
I answer, never stick at that. It is most bravely done, to trust
God with my soul in the dark, and to resolve to serve God for
nothing, rather than give out. Not to see, and yet to believe, and
to be a follower of the Lamb, and yet to be at uncertainty, what
we shall have at last, argues love, fear, faith, and an honest
mind, and gives the greatest sign of one that hath true sincerity
in his soul. It was this that made Job and Peter so famous, and
the want of it that took away much of the glory of the faith of
Thomas (Job 1:8-10,21; Matt 19:27; John 20:29). Wherefore believe,
verily, that God is ready, willing, yea, that he looks for, and
expects that thou who art a sufferer shouldest commit the keeping
of thy soul to him, as unto a faithful Creator.
Conclusion Seventh. Another conclusion that followeth from these
words is this, namely, That God is able, as well as willing, to
secure the souls of his suffering saints, and to save them from
the evil of all their trials, be they never so many, divers, or
terrible. "Let him commit the keeping of his soul to God," but to
what boot, if he be not able to keep it in his hand, and from the
power of him that seeks the soul to destroy it? But "my Father
which gave them me," saith Christ, "is greater than all; and no
man is able to pluck them out of my Father's hand" (John 10:29).
So then there can be no sorrow, affliction, or misery invented,
by which the devil may so strongly prevail, as thereby to pluck
the soul out of the hand of him who has received it, to keep it
from falling, and perishing thereby. The text therefore supposeth
a sufficiency of power in God to support, and a sufficiency of
comfort and goodness to embolden the soul to endure for him: let
Satan break out, and his instruments too, to the greatest degree
of their rage and cruelty.
1. There is in God a sufficiency of power to keep them that have
laid their soul at his foot to be preserved. And hence he is called
the soul-keeper, the soul-preserver, (Prov 24:12) "The Lord is thy
keeper: the Lord is thy shade upon thy right hand. The sun shall
not smite thee by day, nor the moon by night. The Lord shall
preserve thee from all evil: he shall preserve thy soul" (Psa
121:5-7). "The sun shall not smite thee": that is, persecution
shall not dry and wither thee away to nothing (Matt 13:6,21). But
that notwithstanding, thou shalt be kept and preserved, carried
through and delivered from all evil. Let him therefore commit the
keeping of his soul to him, if he is in a suffering condition,
that would have it secured and found safe and sound at last. For,
(1.) Then thine own natural weakness, and timorousness shall not
overcome thee.--For it shall not be too hard for God. God can
make the most soft spirited man as hard as an adamant, harder than
flint, yea harder than the northern steel. "Shall iron break the
northern iron and the steel?" (Jer 15:12). The sword of him is
[used] in vain that lays at a Christian, when he is in the way of
his duty to God: if God has taken to him the charge and care of
his soul, he can shoe him with brass, and make his hoofs of iron
(Deut 33:25). "He can strengthen the spoiled against the strong,
so that the spoiled shall come against the fortress" (Amos 5:8;
Eze 13:9).
He can turn thee into another man, and make thee that which thou
never wast. Timorous Peter, fearful Peter, he could make as bold
as a lion. He that at one time was afraid of a sorry girl, he could
make at another to stand boldly before the council (Matt 26; Acts
4:13). There is nothing too hard for God. He can say to them that
are of a fearful heart, "Be strong, fear not" (Isa 35:4). He can
say, Let the weak say I am strong; by such a word, by which he
created the world (Zech 12:8).
(2.) Thine own natural darkness and ignorance shall not cause thee
to fall; thy want of wit he can supply.--He can say to the fools,
be wise; not only by way of correction, but also by way of
instruction too. He "hath chosen the foolish things of the world
to confound the wise;--yea, things which are despised,--and things
which are not, hath God chosen to bring to nought things that are"
(1 Cor 1:27,28). Wisdom and might are his: and when, and where
he will work, none can at all withstand him. He can give thee the
Spirit of wisdom and revelation in the knowledge of his Son (Eph
1:17). Yea, to do this, is that which he challengeth, as that
which is peculiar to himself. "Who hath put wisdom in the inward
parts? or who hath given understanding to the heart?" (Job 38:36).
And that he will do this that he hath promised, yea, promised to
do it to that degree, as to make his, that shall be thus concerned
for him, to top, and overtop all men that shall them oppose. I, saith
he, "will give you a mouth and wisdom, that all your adversaries
shall not be able to gainsay nor resist" (Luke 21:15).
(3.) Thine own doubts and mistrusts about what he will do, and about
whither thou shalt go, when thou for him hast suffered awhile, he
can resolve, yea, dissolve, crush, and bring to nothing.--He can
make fear flee far away: and place heavenly confidence in its room.
He can bring invisible and eternal things to the eye of thy soul,
and make thee see that in those things in which thine enemies shall
see nothing, that thou shalt count worth the loss of ten thousand
lives to enjoy. He can pull such things out of his bosom, and
can put such things into thy mouth; yea, can make thee choose to
be gone, though through the flames, than to stay here and die in
silken sheets. Yea, he can himself come near and bring his heaven
and glory to thee. The Spirit of glory and of God resteth upon
them that are but reproached for the name of Christ (1 Peter 4:14).
And what the Spirit of glory is, and what is his resting upon his
sufferers, is quite beyond the knowledge of the world, and is but
little felt by saints at peace. They be they that are engaged,
and that are under the lash of Christ; they are they, I say, that
have it and that understand something of it.
When Moses went up the first time into the mount to God, the people
reproached him for staying with him so long, saying, "As for this
Moses,--we wot not what is become of him" (Exo 32:1). Well, the
next time he went up thither, and came down, the Spirit of glory
was upon him; his face shone, though he wist it not, to his honour,
and their amazement (Exo 34:29-35). Also while Stephen stood before
the council to be accused, by suborned men, "All that sat in the
council, looking steadfastly on him, saw his face as it had been
the face of an angel" (Acts 6:15). Those that honour God, he will
honour, yea, will put some of his glory upon them, but they shall
be honoured. There is none can tell what God can do. He can make
those things that in themselves are most fearful and terrible
to behold, the most pleasant, delightful, and desirable things.
He can make a jail more beautiful than a palace; restraint, more
sweet by far than liberty. And "the reproach of Christ greater
riches than the treasures in Egypt" (Heb 11:26). It is said of
Christ, That "for the joy that was set before him, he endured the
cross, despising the shame" (Heb 12:2). But,
2. As there is in God a sufficiency of power to uphold, so there
is in him also a sufficiency of comfort and goodness to embolden
us: I mean communicative comfort and goodness. Variety of, and
the terribleness that attends afflictions, call, not only for the
beholding of things, but also a laying hold of them by faith and
feeling; now this also is with God to the making of HIS to sing in
the night. Paul and Silas sang in prison, the apostles went away
from the council rejoicing, when they had shamefully beaten them for
their preaching in the temple (Acts 5). But whence came this but
from an inward feeling by faith of the love of God, and of Christ,
which passeth knowledge? Hence he says to those under afflictions,
"Fear none of those things which thou shalt suffer" (Rev 2:10).
There are things to be suffered, as well as places to suffer in;
and there are things to be let into the soul for its emboldening,
as well as things to be showed to it (Rom 5:5).
Now the things to be suffered are many, some of which are thus counted
up: "They were tortured,--had cruel mockings and scourgings;--they
were stoned, were sawn asunder, were slain with the sword,--were
tempted;--they wandered about in sheep-skins, and goat-skins,
being destitute, afflicted, tormented" (Heb 11:35-37). These are
some of the things that good men of old have suffered for their
profession of the name of Jesus Christ. All which they were enabled
by him to bear, to bear with patience; to bear with rejoicing;
"knowing in themselves that they had in heaven a better, and an
enduring substance" (Heb 10:32-34). And it is upon this account
that Paul doth call to mind the most dreadful of his afflictions,
which he suffered for the gospel sake with rejoicing; and that he
tells us that he was most glad, when he was in such infirmities.
Yea, it is upon this account that he boasteth, and vaunteth it
over death, life, angels, principalities, powers, things present,
things to come, height, depth, and every other creature: for he
knew that there was enough in that love of God, which was set on
him through Christ, to preserve him, and to carry him through all
(2 Cor 12:9,10; Rom 8:37-39). That God has done thus, a thousand
instances might be given; and that God will still do thus, for
that we have his faithful promise (Isa 43:2; 1 Cor 10:13).
To the adversaries of the church these things have also sometimes
been shewed, to their amazement and confusion. God shewed to the
king of Babylon that he was with the three children in the fiery
furnace (Dan 3:24). God shewed to the king of Babylon again, that
he would be where HIS were, though in the lion's den (6:24).
Also, in later days, whoso reads Mr. Fox's Acts and Monuments, will
also find several things to confirm this for truth. God has power
over all plagues, and therefore can either heighten, or moderate
and lessen them at pleasure. He has power over fire, and can take
away the intolerable heat thereof. This those in the Marian days
could also testify, namely, Hauks and Bainham, and others, who
could shout for joy, and clap their hands in the very flames for
joy. God has power over hunger, and can moderate it, and cause
that one meal's meat shall go as far as forty were wont to do.
This is witness in Elias, when he went for his life to the mount
of God, being fled from the face of Jezebel (1 Kings 19:8). And
what a good night's lodging had Jacob when he fled from the face
of his brother Esau: when the earth was his couch, the stone15
his pillow, the heavens his canopy, and the shades of the night
his curtains16 (Gen 27:12-16).
I can do all things, said Paul, through Christ strengthening
me. And again, I take pleasure in infirmities, in reproaches, in
necessities, in persecutions, in distresses for Christ's sake. But
how can that be, since no affliction for the present seems joyous?
I answer, though they be not so in themselves, yet Christ, by
his presence, can make them so: for then his power rests upon us.
When I am weak, saith he, then I am strong; then Christ doth in
me mighty things: for my strength, saith Christ, is made perfect
in weakness; in affliction, for the gospel sake.
For when my people are afflicted and suffer great distress for
me, then they have my comforting, supporting, emboldening, and
upholding presence to relieve them: an instance of which you have
in the three children and in Daniel, made mention of before. But
what, think you, did these servants of the God of Jacob feel, feel
in their souls, of his power and comforting presence when they,
for his name, were suffering of the rage of their enemies,--while,
also, one, like the Son of God, was walking in the fire with the
three; and while Daniel sat and saw that the hands of the angels
were made muzzles for the lions' mouths.
I say, was it not worth being in the furnace and in the den to see
such things as these? O! the grace of God, and his Spirit and power
that is with them that suffer for him, if their hearts be upright
with him; if they are willing to be faithful to him; if they have
learned to say, here am I, whenever he calls them, and whatever
he calls them to. "Wherefore," when Peter saith, "let them that
suffer according to the will of God, commit the keeping of their
souls to him in well-doing, as unto a faithful Creator." He concludes,
that how outrageous, furious, merciless, or cruel soever the enemy
is, yet there, with him, they shall find help and succour, relief
and comfort; for God is able to make such as do so, stand.
Conclusion Eighth. We will now come to touch upon that which may
more immediately be called the reason of this exhortation; for,
although all these things that have been mentioned before may, or
might be called reasons of the point, yet there are those, in my
judgment, that may be called reasons, which are yet behind. As,
1. Because, when a man has, by faith and prayer, committed the
keeping of his soul to God, he has the advantage of that liberty
of soul to do and suffer for God that he cannot otherwise have. He
that has committed his soul to God to keep is rid of that care,
and is delivered from the fear of its perishing for ever. When
the Jews went to stone Stephen they laid their clothes down at
a distance from the place, at a young man's feet, whose name was
Saul, that they might not be a cumber or a trouble to them, as to
their intended work. So we, when we go about to drive sin out of
the world, in a way of suffering for God's truth against it,17 we
should lay down our souls at the feet of God to care for, that we
may not be cumbered with the care of them ourselves; also, that
our care of God's truth may not be weakened by such sudden and
strong doubts as will cause us faintingly to say, But what will
become of my soul? When Paul had told his son Timothy that he had
been before that lion Nero, and that he was at present delivered
out of his mouth, he adds, And the Lord shall deliver me from
every evil work, and will preserve me unto his heavenly kingdom.
He shall and will. Here is a man at liberty, here are no cumbersome
fears. But how came the apostle by this confidence of his well-being
and of his share in another world? Why, "he had committed the
keeping of his soul to God," compare 2 Timothy 1:12 with 4:18. For
to commit the keeping of the soul to God, if it be done in faith
and prayer, it leaves, or rather brings this holy boldness and
confidence into the soul.
Suppose a man in the country were necessitated to go to London,
and had a great charge of money to pay in there; suppose, also,
that the way thither was become exceeding dangerous because of the
highwaymen that continually abide therein,--what now must this
man do to go on his journey cheerfully? Why, let him pay in his
money to such an one in the country as will be sure to return it
for him at London safely. Why, this is the case, thou art bound for
heaven, but the way thither is dangerous. It is beset everywhere
with evil angels, who would rob thee of thy soul, What now? Why,
if thou wouldest go cheerfully on in thy dangerous journey, commit
thy treasure, thy soul, to God to keep; and then thou mayest say,
with comfort, Well, that care is over: for whatever I meet with in
my way thither, my soul is safe enough: the thieves, if they meet
me, can not come at that; I know to whom I have committed my soul,
and I am persuaded that he will keep that to my joy and everlasting
comfort against the great day.18
This, therefore, is one reason why we should, that suffer for
Christ, commit the keeping of our souls to God; because a doubt
about the well-being of that will be a clog, a burden, and an
affliction to our spirit: yea, the greatest of afflictions, whilst
we are taking up our cross and bearing it after Christ. The joy of
the Lord is our strength, and the fear of perishing is that which
will be weakening to us in the way.
2. We should commit the keeping of our souls to God, because the
final conclusion that merciless men do sometimes make with the
servants of God is all on a sudden. They give no warning before
they strike. We shall not need here to call you to mind about the
massacres that were in Ireland, Paris, Piedmont, and other places,
where the godly, in the night before they were well awake, had,
some of them, their heart blood running on the ground. The savage
monsters crying out, Kill, kill, from one end of a street or a
place to the other. This was sudden; and he that had not committed
his soul to God to keep it was surely very hard put to it now;
but he that had done so was ready for such sudden work. Sometimes,
indeed, the axe, and halter, or the faggot is shewed first; but
sometimes, again, it is without that warning. Up, said Saul to Doeg,
the Edomite, and slay the priests of the Lord (1 Sam 22:11,18,19).
Here was sudden work: fall on, said Saul, and Doeg fell upon them,
"and slew on that day four score and five persons that did wear a
linen ephod." "Nob, also, the city of the priests, smote he with
the edge of the sword, both men and women, children and sucklings,"
&c. Here was but a word and a blow. Thinkest thou not, who readest
these lines, that all of these who had before committed their soul
to God to keep were the fittest folk to die?
"And immediately the king sent an executioner, and commanded his
head to be brought" (Mark 6:27). The story is concerning Herod
and John the Baptist: Herod's dancing girl had begged John the
Baptist's head, and nothing but his head must serve her turn;
well, girl, thou shalt have it. Have it? Ay, but it will be long
first. No; thou shalt have it now, just now, immediately. "And
immediately he sent an executioner, and commanded his head to be
brought."
Here is sudden work for sufferers; here is no intimation beforehand.
The executioner comes to John; now, whether he was at dinner, or
asleep, or whatever he was about, the bloody man bolts in upon
him, and the first word he salutes him with is, Sir, strip, lay
down your neck, for I am come to take away your head. But hold,
stay; wherefore? pray, let me commit my soul to God. No, I must not
stay; I am in haste: slap, says his sword, and off falls the good
man's head. This is sudden work; work that stays for no man; work
that must be done by and by; immediately, or it is not worth a
rush. I will, said she, that thou give me, by and by, in a charger,
the head of John the Baptist. Yea, she came in haste, and hastily
the commandment went forth, and immediately his head was brought.
3. Unless a man commits the keeping of his soul to God, it is a
question whether he can hold out and stand his ground, and wrestle
with all temptations. "This is the victory,--even our faith"; and
"who is he that overcometh the world, but he that believeth?" And
what encouragement has a man to suffer for Christ, whose heart
cannot believe, and whose soul he cannot commit to God to keep
it? And our Lord Jesus intimates as much when he saith, "Be thou
faithful unto death and I will give thee a crown of life." Wherefore
saith he thus? but to encourage those that suffer for his truth
in the world, to commit the keeping of their souls to him, and
to believe that he hath taken the charge and care of them. Paul's
wisdom was, that he was ready to die before his enemies were ready
to kill him. "I am now ready," saith he, "to be offered and the
time of my departure is at hand" (2 Tim 4:6).
This is, therefore, a thing of high concern; to wit, the committing
of the soul to God to keep it. It is, I say, of concern to do it
now, just now, quickly, whether thou art yet engaged or no; for
it is a good preparatory to, as well as profitable in, a time of
persecution: consider it, I say. The apostle Paul saith that he
and his companions were bold in their God, to profess and stand
to the word of God (1 Thess 2:2). But how could that be if they
had the salvation of their souls to seek, and that to be sure
they would have had, had they not committed the keeping of their
souls to him in well-doing?
Quest. But what is committing of the soul to God?
Answ. I have, in general, briefly spoken to that already, and now,
for thy further help, we will a little enlarge. Wherefore,
(1.) To commit is to deliver up to custody to be kept. Hence
prisoners, when sent to the jail, are said to be committed thither.
Thus Paul, "haling men and women, committing them to prison"
(Acts 8:3). And thus Joseph's master committed all his prisoners
to him, to his custody, to be kept there according to the law (Gen
39:22).
(2.) To commit, is not only to deliver up to custody, but to give
in charge; that that which is committed be kept safe, and not suffered
to be lost (Luke 16:11). Thus Paul was committed to prison, the
jailor being charged to keep him safely (Acts 16:23).
(3.) To commit, is to leave the whole disposal, sometimes, of that
which is committed to those to whom such thing is committed. Thus
were the shields of the temple committed to the guard (1 Kings
14:27) And Jeremiah to the hands of Gedaliah (Jer 39:14).
And thus thou must commit thy soul to God and to his care and
keeping. It must be delivered up to his care and put under his
custody. Thou mayest also, though I would speak modestly, give
him a charge to take the care of it. "Concerning my sons [and
concerning my daughters] and concerning the work of my hands, command
ye me" (Isa 45:11). Thou must also leave all the concerns of thy
soul and of thy being an inheritor of the next world wholly to
the care of God. He that doth this in the way that God has bid him
is safe, though the sky should fall. "The poor committeth himself
unto thee, thou art the helper of the fatherless" (Psa 10:14).
And for encouragement to do this, the Lord has bidden us, the
Lord has commanded us, the Lord expecteth that we should thus do.
Yea, thou art also bidden to commit thy way unto him (Psa 37:5).
Thy work unto him (Prov 16:3). Thy cause unto him (Job 5:8). Thy
soul to him, and he will take care of all. And if we do this, as
we should, God will not only take care of us and of our souls in
the general, but that our work and ways be so ordered that we may
not fail in either. "I have trusted," said David, "in the Lord,
therefore I shall not slide" (Psa 26:1).
Before I leave this, I will speak something of the way in which
this commitment of the soul to God must be; and that is, "in a way
of well-doing." Let them commit the keeping of their souls to him
"in well-doing"; or, in a way of well-doing. That is, therefore,
the course that a godly man should be found in, at, in, and after
he hath committed his soul to God to keep. And, as the apostle
says in another place, this is but a "reasonable service" (Rom
12:1). For if God be so gracious as to take care of my soul at my
request, why should not I also be so gracious as to be found in
a way of well-doing at his bidding? Take care, master, of me for
meat and wages, and I will take care, master, that thy work shall
be faithfully done. This is honest, and thus should Christians
say to God: and he that heartily, in this, shall mean as he saith,
shall find that God's ways shall be strength unto him.
A Christian is not to commit his soul unto God to keep, and so to
grow remiss, carnal, negligent, cold, and worldly; concluding as
if he had now bound God to save him, but sets himself at liberty
whether he will longer serve him in trying and troublesome times
or no. He must commit the keeping of his soul to him "in well-doing."
He may not now relinquish God's cause, play the apostate, cast
off the cross, and look for heaven notwithstanding. He that doth
thus will find himself mistaken, and be made to know at last that
God takes the care of no such souls. "If any man draws back," saith
he, "my soul shall have no pleasure in him." Wherefore, he that
committeth the keeping of his soul to God must do it in that way
which God has prescribed to him, which is in a way of well-doing.
Alas! alas! there is never such a word in it; it must be done in
a way of "well-doing." You must think of this that would commit
your souls to God in suffering and troublesome times. You must do
it in well-doing.
"In well-doing," that is, in persevering in ways of godliness,
both with respect to morals and also instituted worship. Thou,
therefore, that wouldest have God take care of thy soul, as thou
believest, so thou must do well; that is, do good to the poor, to
thy neighbour, to all men, especially to the household of faith.
Benjamin must have a Benjamin's mess; and all others, as thou art
capable, must feel and find the fruit of thy godliness. Thou must
thus serve the Lord with much humility of mind, though through
many difficulties and much temptation.
Thou must also keep close to gospel worship, public and private;
doing of those things that thou hast warrant for from the word,
and leaving of that or those things for others that will stick
to them--that have no stamp of God upon them. Thou must be found
doing of all with all thy heart, and if thou sufferest for so
doing, thou must bear it patiently. For what Peter saith to the
women he spake to, may be applied to all believers, "whose daughters
ye are," saith he, meaning Sarah's, "as long as ye do well, and
are not afraid with any amazement" (1 Peter 3:6).
So then, the man that has committed his soul to God to keep has
not at all disengaged himself from his duty, or took himself off
from a perseverance in that good work that, under a suffering
condition, he was bound to do before. No; his very committing of
his soul to God to keep it has laid an engagement upon him to abide
to God in that calling wherein he is called of God. To commit my
soul to God, supposes my sensibleness of hazard and danger; but
there is none [no danger] among men when the offence of the cross
is ceased. To commit my soul to God to keep, concludes my resolution
to go on in that good way of God that is so dangerous to my soul,
if God taketh not the charge and care thereof. For he that saith
in his heart, I will now commit my soul to God, if he knows what
he says, says thus: I am for holding on in a way of bearing of
my cross after Christ, though I come to the same end for so doing
as he came to before me. This is committing the soul to him in
well-doing. Look to yourselves, therefore, whoever you are that
talk of leaving your souls with God, but do live loose, idle,
profane, and wicked lives. God will not take care of such men's
souls; they commit them not unto him as they should. They do but
flatter him with their lips and lie unto him with their tongue,
and think to deceive the Lord; but to no purpose. "He that soweth
to the flesh shall of the flesh reap corruption." It is he that
sows to the Spirit that shall "reap life everlasting" (Gal 6:7,8).
[SECOND--A DESCRIPTION OF THE PERSONS WHO ARE DIRECTED TO COMMIT
THE KEEPING OF THEIR SOULS TO GOD.]
I shall now come to the second thing contained in the text, namely,
to give you a more distinct description of the men that are thus
bid to commit the keeping of their souls to God. And they are thus
described: they that "suffer according to the will of God." "Let
them that suffer according to the will of God commit the keeping
of their souls to him in well-doing, as unto a faithful Creator."
Two things are here to be inquired into. FIRST, What the apostle
here means by the will of God. SECOND, What suffering according
to the will of God is.
FIRST, For the will of God, it is divers ways taken in the scriptures;
as, sometimes, for electing, justifying, sanctifying acts of God;
sometimes for faith, good life, and sometimes for suffering for
his name (Rom 9; Eph 1:11; John 7:17; 1 John 3:23; 1 Thess 4:3;
Matt 7:21). But, by will of God here we must, First, Understand
HIS LAW AND TESTAMENT. Second, HIS ORDER AND DESIGNMENT.
[THE WILL OF GOD MEANS HIS LAW AND TESTAMENT.]
First, By his will I understand his law and testament. This
is called the revealed will of God, or that by which he has made
himself, and how he will be worshiped, known unto the children
of men. Now, I, understanding these words thus, must, before I go
further, make this distinction, to wit, that there is a difference
to be put betwixt them that suffer for the breach and those that
suffer for keeping of this law and testament; for though both of
them may suffer by the will of God, yet they are not both concerned
in this text. A malefactor that suffereth for his evil deeds the
due punishment thereof, suffereth, as other texts declare, according
to the will of God. But, I say, this text doth not concern itself
with them; for both this text and this epistle is writ for the
counsel and comfort of those that suffer for keeping the law and
testament of God; that suffer for well-doing (1 Peter 3:13,14,17;
4:13,14).
The man then that is concerned in this advice is he that suffereth
from the hands of men for keeping of the word of God; and this is
he that has licence, leave, yea, a command to commit the keeping
of his soul to God in well-doing, as unto a faithful Creator. We
will a little enlarge upon this.
[What it is to suffer according to the will of God, or his law and
testament.]
He that keepeth the word of God is such an one that has regard to
both the matter and manner thereof. The matter is the truth, the
doctrine contained therein; the manner is that comely, godly,
humble, faithful way of doing it which becomes a man that has to
do with the law and testament of God; and both these are contained
in the text. For, first, here is the will of God to be done; and
then, secondly, to be done according to his will. "Let them that
suffer according to his will": which words, I say, take in both
matter and manner of doing. So then, the man that here we have
to do with, and to discourse of, is a man that, in the sense now
given, suffereth. That which makes a martyr, is suffering for the
word of God after a right manner; and that is, when he suffereth,
not only for righteousness, but for righteousness' sake; not only
for truth, but of love to truth; not only for God's word, but
according to it, to wit, in that holy, humble, meek manner as the
word of God requireth. A man may give his body to be burned for
God's truth, and yet be none of God's martyrs (1 Cor 13:1-3). Yea,
a man may suffer with a great deal of patience, and yet be none
of God's martyrs (1 Peter 2:20). The one, because he wanteth that
grace that should poise his heart, and make him right in the manner
of doing; the other, because he wanteth that word of the Holy One
that alone can make his cause good, as to matter. It is, therefore,
matter and manner that makes the martyr; and it is this man that
is intended in the text which is aforesaid described. So then,
they that suffer for the law and testament of God in that holy
and humble manner that the Word requires, they are they that, by
this Word of God, are commanded to commit the keeping of their
souls to God.
From this consideration, two things present themselves to our
sight. 1. That a man may be a Christian, and suffer, and yet not
suffer, in the sense last given, according to the will of God. 2.
There have been, and may yet be a people in the world that have,
and may suffer in the sense of the apostle here, according to the
will of God.
[1. A Christian may suffer, but not in the sense of the apostle,
according to the will of God.]
A few words to the first of these, namely, that a man may be
a Christian, and suffer, and yet not suffer, in the sense of the
apostle in the text, "according to the will of God." He may be
a Christian and yet not suffer as a Christian. He may want the
matter, or, he may want the manner, of suffering as a Christian.
This is evident from what this apostle suggests in several places
of this epistle. For,
Saith he, "If ye be buffeted for your faults" (1 Peter 2:20). This
supposeth that a Christian may so be; for he speaketh here to the
same people, unto whom he speaketh in the text, though he putteth
them not under the same circumstance, as suffering for well-doing.
If ye be buffeted for your faults, for what God's word calls
faults, what thank have you from God, or good men, though you take
it patiently?
So again, "For it is better, if the will of God be so, that ye suffer
for well-doing, than for evil-doing" (1 Peter 3:17). Here it is
plainly supposed that a Christian man may suffer for evil-doing, yea,
that the will of God may be, that he should suffer for evil-doing.
For God, if Christians do not well, will vindicate himself by
punishing of them for their doing ill. Yea, and will not count
them worthy, though they be his own, to be put among the number
of those that suffer for doing well.
Again, "But let none of you suffer as a murderer, or as a thief, or
as an evildoer, or as a busybody in other men's matters" (1 Peter
4:15). These are cautions to Christians to persuade them to take
heed to themselves, their tongues and their actions, that all
be kept within the bounds of the Word. For it would be a foolish
thing to say, that these are cautions to persuade to take heed of
that, into which it is not possible one should fall. It is possible
for Christians to suffer for evil-doing, and therefore let Christians
beware; it is possible for Christians to be brought to public
justice for their faults, and therefore let Christians beware. It
is possible for Christians to suffer justly by the hand of the
magistrate, and therefore let Christians beware. This also is
insinuated in the text itself, and therefore let Christians beware.
The causes of this are many, some of which I shall now briefly
touch upon.
(1.) Sin is in the best of men: and as long as it is so, without
great watchfulness, and humble walking with God, we may be exposed
to shame and suffering for it. What sin is it that a child of God
is not liable to commit, excepting that which is the sin unpardonable?
Nor have we a promise of being kept from any other sin, but on
condition that we do watch and pray (Matt 26:41).
(2.) It is possible for a Christian to have an erroneous conscience
in some things, yea, in such things as, if God by his grace prevents
not, may bring us to public justice and shame. Abishai, though a
good man, would have killed the king, and that of conscience to
God, and love to his master (1 Sam 26:7,8). And had David delivered
him up to Saul for his attempt, he had in all likelihood died as
a traitor. Peter drew his sword, and would have fought therewith,
a thing for which he was blamed of his Master, and bid with a
threatening, to put it up again (Matt 26:52). Besides, oppression
makes a wise man mad; and when a man is mad what evils will he not
do? Further, The devil, who is the great enemy of the Christians,
can send forth such spirits into the world as shall not only disturb
men, but nations, kings, and kingdoms, in raising divisions,
distractions and rebellions. And can so manage matters that
the looser sort of Christians19 may be also dipped and concerned
therein. In Absalom's conspiracy against his father, there were
two hundred men called out of Jerusalem to follow him, "and they
went in their simplicity, not knowing any thing" (2 Sam 15:11). I
thank God I know of no such men, nor thing: but my judgment tells
me, that if Christians may be drawn into fornication, adultery,
murder, theft, blasphemy or the like, as they may; why should it
be thought impossible for them to be drawn in here. Wherefore I
say again, watch and pray, fear God, reverence his Word, approve
of his appointments, that you may be delivered from every evil
work and way. I said afore that the will of God may be, that a
Christian should suffer as an evil-doer; but then it is because
he keepeth not within the bounds of that, which is also called
the will of God. The will of God is, that sin should be punished,
though committed by the Christians; punished according to the
quality of transgressions: and therefore it is that he hath ordained
magistrates. Magistrates, to punish sin, though it be the sin of
Christians. They are the ministers of God, revengers, to execute
wrath, the wrath of God upon them that do evil (Rom 13). Wherefore,
though the Christian as a Christian is the only man at liberty,
as called thereunto of God; yet his liberty is limited to things
that are good: he is not licensed thereby to indulge the flesh.
Holiness and liberty are joined together, yea our call to liberty,
is a call to holiness.20 Seek, and you shall find, that a quiet
and peaceable life, in our respective places, under the government,
is that which we should pray for, to wit, that we may without
molestation, if it were "the will of God," spend our days in all
godliness and honesty among our neighbours. See 1 Timothy 2:1-8;
1 Peter 2:13-17.
[First. Caution to Christians as Christians.]--I would improve
this a little, and first, to Christians as Christians: beware the
cautions, that are here presented to you, be not neglected by
you. The evils are burning hot, as hot as a red hot iron. It is
the greatest blemish that can be to a Christian, to suffer as an
evil-doer. To say nothing of the reproach that such do bring to
the name of Christ, their Lord; to his law, their rule; and to
the Christian profession, which should be their glory: the guilt
and shame that evil actions will load the conscience with at such
a time, can hardly be stood under. The man that suffereth as an
evil-doer, and yet weareth the name of a Christian, what stumbling
blocks doth he lay in the way of the ignorant in a kingdom? The
devil told them before, that a Christian was a mischievous man; and
to suffer for evil-doing, confirms them in that belief. Consider
also the difficulties that surely such must meet with in the last
minutes of their life. For can it be imagined but that such an one
must have combats and conflicts at the last, who carry in their
consciences the guilt and condemnation that is due to their deeds,
to the place which magistrates have appointed for them to receive
the reward of their works at. Such an one bereaves not only his
own soul of peace, and his name of credit, but himself of life,
his friends of all cause of rejoicing, and casteth reproach upon
religion, as he is stepping out of the world. What shall I say,
Christians as Christians have other things to do than to concern
themselves in evil things, or to meddle in other men's matters.
Let us mind our own business, and leave the magistrate to his
work, office and calling among men also.
I speak now to them that are not by the king called to that employ.
A Christian as such has enough to do at home, in his heart, in
his house, in his shop, and the like. But if thou must needs be
meddling, consider what place, office, calling or relation, God
has put thee in, and busy thyself by the rule of the Word to a
conscientious performance of that. Nor shalt thou want dignity,
though thou art but a private Christian. Every Christian man is
made a king by Christ (Rev 5:10). But then, his dominion as such,
doth reach no further than to himself. He has not dominion over
another's faith (2 Cor 1:24). His office is to govern, and bridle,
and keep under, himself; to watch over himself, and to bring his
body into subjection to the will of God. The weapons that he has
for this purpose are not carnal, but spiritual, and mighty through
God. Let him govern then, if he will be a governor, his whole man
by the Word. Let him bring down, if he must be bringing down, his
own high imaginations, and every high thing that exalts itself
against the knowledge of God. If he must be a warrior, let him
levy war against his own unruly passions, and let him fight against
those lusts that war against his soul21 (2 Cor 10:3-5; Gal 5:17;
James 3:3-8; 1 Peter 2:11).
I say therefore, if thou wilt needs be a ruler, thou hast a tongue,
rule that; lusts, rule them; affections, govern them; yea, thou hast
excellent graces, manage them, cherish, strengthen and replenish
them according to the mind of that great one who has bestowed such
power to rule, upon thee. Mortify therefore your members which are
upon the earth; fornication, uncleanness, inordinate affection,
evil concupiscence, and covetousness, which is idolatry (Col 3:5).
Nor do I think that murmuring, shrinking, wincing, complaining,
and the like, when men, governors, lay a yoke upon our necks,
flow from any thing else, but love to our flesh, and distrust of
the faithfulness of God to manage men, things, and actions for
his church. The powers that be are ordered as well as ordained of
God. They are also always in God's hand, as his rod or staff for
the good and benefit of his people. Wherefore we ought with all
meekness and humbleness of mind to accept of what our God by them
shall please to lay upon us (1 Peter 5:6). By what I now say, I do
not forbid groaning and crying to God under affliction. I speak
against striving to deliver ourselves from the affliction. And
since men are, as I said, the rod, staff or sword in God's hand,
we should apply ourselves unto him in faith in a way of prayer,
intercession, supplication and giving of thanks for governors. For
since they are sent of God, they must needs come with some good in
their hand for us, also our prayers may make them more profitable
to us. And this we ought to do without wrath and doubting; for
this is that which is good, and acceptable unto God (1 Tim 2).
Besides, it is a sign that we forget ourselves when we complain for
the punishment of our sins. If we look into ourselves, and ways,
we shall see cause of more heavy stripes than yet God by men has
laid upon us. What sin has yet been suppressed by all that has
happened to us: if pride, covetousness, looseness, treacherous
dealing, schisms, and other things, redressed by all the affliction
that we have had? Yea, do we not grow worse and worse? Wherefore
then should we complain? Where is repentance, reformation, and
amendment of life amongst us? Why, then, do we shrink and winch.
For my part, I have ofttimes stood amazed both at the mercy of
God, and the favour of the Prince towards us; and can give thanks
to God for both: and do make it my prayer to God for the king, and
that God will help me with meekness and patience to bear whatever
shall befall me for my professed subjection to Christ, by men.
We are bid, as I said afore, to give thanks to God for all men,
for kings, and for all that are in authority. Because, as I said,
there is no man with whom we have to do, we doing as we should,
but he bringeth some good thing to us, or doth some good thing for
us. We will now descend from them that are supreme in authority,
and will come to inferior men: and suppose some of them to act
beyond measure, cruelly. What? Can no good thing come to us out
of this? Do not even such things as are most bitter to the flesh,
tend to awaken Christians to faith and prayer, to a sight of the
emptiness of this world, and the fadingness of the best it yields?
Doth not God by these things ofttimes call our sins to remembrance,
and provoke us to amendment of life? how then can we be offended
at things by which we reap so much good, and at things that God
makes so profitable for us? Doth not God, ofttimes, even take
occasions by the hardest of things that come upon us, to visit our
souls with the comforts of his Spirit, to lead us into the glory
of his word, and to cause us to savour that love that he has had
for us, even from before the world began, till now. A nest of bees
and honey did Samson find, even in the belly of that lion that
roared upon him. And is all this no good? or can we be without
such holy appointments of God? Let these things be considered by
us, and let us learn like Christians to kiss the rod, and love
it.
I have thought, again, my brethren, since it is required of us
that we give thanks to God for all these men, it follows that we
do with quietness submit ourselves under what God shall do to us
by them. For it seems a paradox to me, to give thanks to God for
them, that yet I am not willing should abide in that place that
God has set them in for me. I will then love them, bless them,
pray for them, and do them good. I speak now of the men that hurt
me as was hinted afore. And I will do thus, because it is good
so to do, because they do me good by hurting of me, because I
am called to inherit a blessing, and because I would be like my
heavenly Father. "Therefore if mine enemy hunger, let me feed him;
if he thirst, let me give him drink" 22 (Matt 5:43-48; 1 Peter 3:9;
Rom 12:17-20). (1.) We must see good in that, in which other men
can see none. (2.) We must pass by those injuries that other men
would revenge. (3.) We must shew we have grace, and that we are
made to bear what other men are not acquainted with. (4.) Many of
our graces are kept alive by those very things that are the death
of other men's souls.
Where can the excellency of our patience, of our meekness, of our
long-suffering, of our love, and of our faith appear, if it be
not under trials, and in those things that run cross to our flesh?
The devil, they say, is good when he is pleased. But Christ and
his saints, when displeased.23
Let us therefore covet to imitate Christ and the scripture saints.
Let us shew out of a good conversation, our works with meekness
of wisdom. Let us take heed of admitting the least thought in our
minds of evil, against God, the king, or them that are under him
in employ, because, the cup, the king, all men, and things are
in the hand of God (Psa 75:8; Prov 8:15; 21:1; Lam 3:37). And he
can make them better to us, than if they were as our flesh desireth
they should.
I have often thought that the best Christians are found in the
worst of times: and I have thought again, that one reason why we
are no better, is because God purges us no more (John 15). I know
these things are against the grain of the flesh, but they are not
against the graces of the Spirit. Noah and Lot, who so holy as
they, in the day of their affliction? Noah and Lot, who so idle
as they in the day of their prosperity? I might have put in David
too, who, while he was afflicted, had ways of serving God that were
special; but when he was more enlarged, he had ways that were not
so good. Wherefore the first ways of David are the ways that God
has commended: but the rest of his ways, such as had not pre-eminence
(2 Chron 17:3).
We have need of all, and of more than all that has yet befallen
us: and are to thank God, since his word and patience have done no
more good to us, that he hath appointed men to make us better.24
Wherefore for a conclusion, as we are to receive with meekness the
engrafted word of God, so also we are with patience to bear what
God, by man, shall lay upon us. O that saying of God to them of old,
"Why criest thou for thine affliction? thy sorrow is incurable for
the multitude of thine iniquity: because thy sins were increased,
I have done these things unto thee" (Jer 30:15). We have need
to consider of, and to sit still and be quiet, and reverence the
ordinance of God: I mean affliction. And until we can in truth
get hither in our spirits, I neither look to find very right
Christianity amongst us, nor much of God among professors. When I
think of Mordecai, and Daniel, yea, and of David too, and of the
behaviour of them all with respect to the powers that they were
under, I cannot but think that a sweet, meek, quiet, loving, godly
submission unto men for the Lord's sake, is an excellent token of
the grace of God in us. But,
[Second Caution to Weak Christians.]--As I cannot but condemn
the actions of such Christians as have been touched before, so I
would caution weak Christians not to be offended with true religion
for the miscarriages of their fellows. There are two things that
are very apt to be an occasion of offence to the weak: one is,
when the cross attends religion; the other is, when others that
profess religion do suffer for evil-doing. To both these I would
say this:--
1. Though the cross, indeed, is grievous to the flesh, yet we
should with grace bear up under it, and not be offended at it.
2. And as to the second, though we should and ought to be offended
with such miscarriage; yet not with religion, because of such
miscarriage. Some, indeed, when they see these things, take offence
against religion itself; yea, perhaps, are glad of the occasion,
and so fall out with Jesus Christ, saying to him, because of the
evils that attend his ways, as the ten tribes said to Rehoboam, the
son of Solomon the king, "What portion have we in David? neither
have we inheritance in the son of Jesse; to your tents, O Israel:
now see to thine own house, David," (1 Kings 12:16); and so go
quite away from him, and cleave no more unto him, to his people,
or to his ways: but this is bad. Shun, therefore, the evil ways
of Christians, but cleave to the way that is Christian: cast away
that bad spirit that thou seest in any, but hold fast to thy Head
and Lord. Whither canst thou go? the Lord Jesus has the words
of eternal life (John 6:68). Whither wilt thou go? there is
not salvation in any other (Acts 4:12). Take heed, therefore, of
picking a quarrel with Jesus Christ, and with his ways, because
of the evil-doings of some of his followers. Judas sold him, Peter
denied him, and many of his disciples went back and did walk no
more with him; but neither himself nor his ways were the worse
for that. Beware, therefore, that thou truly distinguish between
the good ways of Jesus Christ and the evil ways of them that
profess him; and take not an occasion to throw away thy own soul
down the throat of hell, because others have vilely cast away
their lives by transgressing of the law of God. Nay, let other
men's faults make thee more wary; let other men's falls make thee
look better to thy goings: shun the rock that he that went before
thee did split his ship against; and cry to God to lead thee in
a path that is plain and good, because of thy observers.
Further, Let not opposite Christians rejoice when they see that
evil hath taken their brother by the heel. Hate the garment, the
thing that is bad, and by which the name, and fame, and life of
thy brother is so vilely cast away, thou shouldest; and take good
heed lest it also touch thee, but yet thou shouldest pity thy
brother, mourn for his hard hap, and grieve that a thing so much
unbecoming Christianity should be suffered to show the least part
of itself among any of those that profess the gospel.
Directions for the shunning of suffering for evil-doing, are they
that come next to hand.
Direction 1. Therefore, wouldest thou not suffer as an evil-doer,
then take heed of committing of evil. Evil courses bring to evil
ends; shun all appearance of evil, and ever follow that which is
good. And if ye be followers of that which is good, who will harm
you (1 Peter 3:13)? Or if there should be such enemies to goodness
in the world as to cause thee for that to suffer, thou needest
not be ashamed of thy suffering for well-doing, nor can there be
a good man, but he will dare to own and stand by thee in it. Yea,
thy sufferings for that will make thee happy, so that thou canst
by no means be a loser thereby.
Direction 2. Wouldest thou not suffer for evil-doing, then take heed
of the occasions of evil. Take heed of tempting company. Beware
of men, for they will deliver thee up. There have been men in
the world that have sought to make themselves out of the ruins of
other men. This did Judas, and some of the Pharisees (Matt 10:17;
Luke 20:19,20). Take heed to thy mouth: "A fool's mouth calleth
for strokes,--and his lips are the snare of his soul" (Prov 18:7).
Take heed of indulging, and hearkening to the ease of the flesh,
and of carnal reasonings, for that will put thee upon wicked
things.
Direction 3. Wouldest thou not suffer as an evil-doer, then take
heed of hearing of any thing spoken that is not according to sound
doctrine: thou must withdraw thyself from such in whom thou perceivest
not the words of knowledge. Let not talk against governors, against
powers, against men in authority be admitted; keep thee far from
an evil matter. My son, says Solomon, fear thou the Lord, and the
King, and meddle not with those that are given to change.
Direction 4. Wouldest thou not suffer as an evil-doer, addict not
thyself to play with evil, 25 to joke and jest, and mock at men
in place and power. Gaal mocked at Abimelech, and said, Who is
Abimelech that we should serve him? But he paid for his disdainful
language at last (Judg 9). I have heard of an innkeeper here in
England, whose sign was the crown, and he was a merry man. Now he
had a boy, of whom he used to say, when he was jovial among his
guests, This boy is heir to the crown, or this boy shall be heir
to the crown; and if I mistake not the story, for these words he
lost his life.26 It is bad jesting with great things, with things
that are God's ordinance, as kings and governors are. Yea, let them
rather have that fear, that honour, that reverence, that worship,
that is due to their place, their office, and dignity. How Paul
gave honour and respect unto those that were but deputy-kings and
heathen magistrates, will greatly appear, if you do but read his
trials before them in the book called, The Acts of the Apostles.
And what a charge both he and Peter have left behind them to the
churches to do so too, may be found to conviction, if we read
their epistles.
Direction 5. Wouldest thou not suffer for evil-doing, then take
heed of being offended with magistrates, because by their state
acts they may cross thy inclinations. It is given to them to bear
the sword, and a command is to thee, if thy heart cannot acquiesce
with all things with meekness and patience, to suffer. Discontent
in the mind sometimes puts discontent into the mouth; and discontent
in the mouth doth sometimes also put a halter about the neck. For
as a man, by speaking a word in jest may for that be hanged in
earnest; so he that speaks in discontent may die for it in sober
sadness. Adonijah's discontent put him upon doing that which cost
him his life (1 Kings 2:13,23). Great peace have they that love
thy law, and nothing shall offend them; for they are subjected to
the will and foot of God.
Direction 6. But, above all, get thy conscience possessed yet more
with this, that the magistrate is God's ordinance, and is ordered
of God as such: that he is the minister of God to thee for good,
and that it is thy duty to fear him, and pray for him, to give
thanks to God for him, and to be subject to him as both Paul and
Peter admonish us; and that not only for wrath, but for conscience
sake (Rom 13:5). For all other arguments come short of binding
the soul, where this argument is wanting; until we believe that
of God we are bound thereto. I speak not these things, as knowing
any that are disaffected to the government; for I love to be
alone, if not with godly men, in things that are convenient. But
because I appear thus in public, and know not into whose hands
these lines may come, therefore thus I write. I speak it also to
show my loyalty to the king, and my love to my fellow-subjects;
and my desire that all Christians should walk in ways of peach
and truth.
[2. That Christians may, and have, suffered according to the will
of God.]
I come now to the second thing propounded to be spoken to, as to
suffering, which is this.--That there have been, and yet may be,
a people in the world that have, and may, suffer in the sense of
the apostle here, according to the will of God, or for righteousness'
sake.
That there have been such a people in the world, I think nobody
will deny, because many of the prophets, Christ, and his apostles,
thus suffered. Besides, since the Scriptures were written, all
nations can witness to this, whose histories tell at large of
the patience and goodness of the sufferers, and of the cruelty of
those that did destroy them. And that the thing will yet happen,
or come to pass again, both Scripture and reason affirm.
First, Scripture. The text tells us, That God hath put enmity
betwixt the woman and her seed, and the serpent and his seed (Gen
3:15). This enmity put, is so fixed that none can remove it so,
but that it still will remain in the world. These two seeds have
always had, and will have, that which is essentially opposite
to one another, and they are "the spirit of truth and the spirit
of error" (1 John 4:6), sin and righteousness (3:7,8), light and
darkness (1 Thess 5:5). Hence "an unjust man is an abomination
to the just; and he that is upright in the way is abomination to
the wicked" (Prov 29:27). So that unless you could sanctify and
regenerate all men, or cause that no more wicked men should any
where be in power for ever, you cannot prevent but that sometimes
still there must be sufferers for righteousness' sake. "Yea, and
all that will live godly in Christ Jesus shall suffer persecution"
(2 Tim 3:12).
Second, To prove this by reason is easy. The devil is not yet shut
up in the bottomless pit--Antichrist is yet alive. The government
in all kingdoms is not yet managed with such light, and goodness
of mind, as to let the saints serve God, as he has said, whatever
it is in some. And until then there will be in some places, though
for my part I cannot predict where, a people that will yet suffer
for well-doing, or for righteousness' sake.
In order to a right handling of this matter, I shall divide this
head into these two parts--A. Show you what it is to suffer for
well-doing, or for righteousness. B. Show you what it is to suffer
for righteousness' sake. I put this distinction, because I find
that it is one thing to suffer for righteousness, and another to
suffer for righteousness' sake.
[A. What it is to suffer for righteousness.]
To begin with the first, namely, to show you what it is to suffer
for righteousness. Now that may be done either passively or actively.
1. Passively, as when any suffer for righteousness without their own
will, or consent thereto. Thus, the little children at Bethlehem
suffered by the hands of bloody Herod, when they died for, or
in the room and stead of, Jesus Christ (Matt 2:16). Every one of
those children died for righteousness, if Christ is righteousness;
for they died upon his account, as being supposed to be he himself.
Thus also the children of Israel's little ones, that were murdered
with their parents, or otherwise, because of the religion of them
that begat and bare them, died for righteousness. The same may
be said concerning those of them that suffered in the land of the
Chaldeans upon the same account. I might here also bring in those
poor infants that in Ireland, Piedmont, Paris, and other places,
have had their throats cut, and their brains dashed out against
the walls, for none other cause but for the religion of their
fathers. Many, many have suffered for righteousness after this
manner. Their will, nor consent, has been in the suffering, yet
they have suffered for religion, for righteousness. And as this
hath been, so it may be again; for if men may yet suffer for
righteousness, even so, for ought I know, even in this sense, may
their children also.
Now, although this is not the chief matter of my text, yet a few
words here may do no harm. The children that thus suffer, though
their own will and consent be not in what they undergo, may yet,
for all that, be accepted as an offering unto the Lord. Their
cause is good; it is for religion and righteousness. Their hearts
do not recoil against the cause for which they suffer; and although
they are children, God can deal with them as with John the Baptist,
cause them in a moment to leap for joy of Christ; or else can save
them by his grace, as he saveth other his elect infants, and thus
comprehend them, though they cannot apprehend him; yea, why may
they not only be saved, but in some sense be called martyrs of
Jesus Christ, and those that have suffered for God's cause in the
world? God comforted Rachel concerning her children that Herod
murdered in the stead, and upon the account of Christ.27
He bids her refrain herself from tears, by this promise, that her
children should come again from the land of the enemy, from death.
And again, said he, Thy children shall come again to their own
border; which I think, if it be meant in a gospel sense, must be
to the heavenly inheritance. Compare Jeremiah 31:15-17 with Matthew
2:18.28
And methinks this should be mentioned, not only for her and their
sakes, but to comfort all those that either have had, or yet may
have, their children thus suffer for righteousness. None of these
things, as shall be further showed anon, happen without the determinate
counsel of God. He has ordered the sufferings of little children
as well as that of persons more in years. And it is easy to think
that God can as well foresee which of his elect shall suffer by
violent hands in their infancy, as which of them shall then die
a natural death. He has saints small in age as well as in esteem
or otherwise and sometimes the least member of the body suffereth
violence, as well as the head or other chief parts. And although
I desire not to see these days again, yet methinks it will please
me to see those little ones that thus have already suffered for
Jesus, to stand in their white robes with the elders of their
people, before the throne, to sing unto the Lamb.
2. Actively. But to pass this, and to come to that which is more
directly intended to be spoken to, namely, to show you who doth
actively suffer for righteousness. And,
(1.) It is he that chooseth by his own will and consent to suffer
for it. All suffering that can be called active suffering, must
be by the consent of the will; and that is done when a man shall
have sin and suffering set before him, and shall choose suffering
rather than sin. He chose "rather to suffer affliction with the
people of God, than to enjoy the pleasures of sin for a season"
(Heb 11:25). And again, They did not accept of deliverance, that
is, of base and unworthy terms, "that they might obtain a better
resurrection" (verse 35).
Indeed, no man can force a Christian to suffer as a Christian,
without his own consent. All Christians are sufferers of will and
consent. Hence it is said, they must take up their cross, by which
taking up, an act of their will is intended (Matt 10:38; 16:24).
So again, "Take my yoke upon you," which also intends an act of
the will (11:29). This, therefore, is the first thing that I would
present you with. Not that an act of the will is enough to declare
a man a sufferer for righteousness, it standing alone; for a man,
through the strength of delusion, and the power of an erroneous
conscience, may be willing to suffer for the grossest opinions
in the world. But I bring it to show that actual suffering for
righteousness must also be by the consent of the will--the mind
of the man must be in it.
(2.) He that suffereth for righteousness thus, must also have a
good cause. A good cause is that which is essential to suffering
for righteousness. A good cause, what is that? Why, verily, it is
the truth of God, either in the whole of it, as contained in the
Scriptures of truth, or in the parts of it, as set before me to
believe, or do, by any part of that holy Word. This may be called
the matter for which one suffereth; or, as it is called in another
place, "the word of righteousness" (Heb 5:13). It may also be
called the form of sound doctrine, or the like. Because without
this Word, the matter and nature of God's truths cannot be known.
Pilate's question, "What is truth?" will still abide a question,
to those that have not, or regard not the Word, the rule of
righteousness (John 18:38). See then that thy cause be good, thou
that wouldest know what it is to suffer for righteousness; step
not an hair's breadth without the bounds of the Word of truth;
also take heed of misunderstanding, or of wringing out of its
place, any thing that is there. Let the words of the upright stand
upright, warp them not, to the end they may comply in show with
any crooked notion. And to prevent this, take these three words
as a guide, in this matter to thee. They show men their sins, and
how to close with a Saviour; they enjoin men to be holy and humble;
they command men to submit themselves to authority. And whatever
is cross to these, comes from ignorance of, or from wresting, the
rule of righteousness out of its place.
But more particularly, the word of righteousness--thy cause,
within the bounds of which thou must keep, if thou wilt suffer for
righteousness, is to be divided into two parts. (1.) It containeth
a revelation of moral righteousness. (2.) It containeth a revelation
of evangelical righteousness. As for moral righteousness, men
seldom suffer; only, for that. Because that is the righteousness
of the world, and that, simply as such, that sets itself up in
every man's conscience, and has a testimony for itself, even in
the light of nature. Besides, there is nothing that maketh head
against that; but that which every man is ashamed, by words to
plead for, and that is immorality. And this is that which Peter
intends when he saith, "And if ye be followers of that which is
good, who will harm you?" (1 Peter 3:13). If ye be followers of
moral goodness. But if it should so happen, for the case is rare,
that any man should make you sufferers because you love God, and
do good to your neighbour, happy are ye. Though I do not think
that the apostle's conclusion terminates there. But more of these
things anon.
For let a man be a good neighbour in morals; let him feed the hungry,
clothe the naked, give freely out of his purse to the poor, and
do that which he would another should do to him; and stop there,
and not meddle with the name of Christ, and he shall have but few
enemies in the world. For it is not the law, but Christ, that is
the stumbling-block, and the rock of offence to men (Isa 8:14,15;
Rom 9:31-33).
Wherefore, there is in God's Word a revelation of another
righteousness--a righteousness which is not so visible to, yea,
and that suiteth not so with, the reason of man as that moral
righteousness doth. Wherefore this righteousness makes men righteous
in principle, and practise so, as is foreign to natural men. Hence
it is said to be foolishness to them (1 Cor 2:14). And again,
"Its praise is not of men" (Rom 2:29). This righteousness is also
revealed in the Scriptures, but the blind cannot see it. It is
the work of the Holy Ghost in the heart, and is therefore called
the fruits of the Spirit; and the grace, which in the head and
fullness of it, is only to be found in Christ (John 1:16; Col
1:19; 1 Tim 1:14). This righteousness being planted in the heart,
leads a man out by the Word of God, to seek for another righteousness,
as invisible to, and foreign from, the natural man, as this. And
that righteousness is that which properly is the righteousness of
Jesus Christ--a righteousness that standeth in his obedience to
his Father's law, as he was considered a common or public person--a
righteousness which he brought into the world, not for himself,
as considered in a private capacity, but for those that shall by
faith venture themselves upon him, to obtain by him life eternal
(Rom 5:19; Phil 3:7-10).
Again, This closing by faith, with this righteousness thus found
in Christ, and being taken therewith, leads me yet to another
righteousness, which is instituted worship, appointed by Christ,
for all his followers to be conversant in; this worship is grounded
on positive precepts, and so on words of righteousness, called
Christ's words, Christ's sayings, &c.
Now, upon this bottom begins the difference betwixt the men of God
and the world. For, first, by this inward principle of righteousness
we come to see, and say, that men by nature are not Christians, what
privileges soever they may account themselves partakers thereof.
But whosoever is a Christian, of God's making so, is begotten and
born of God, and made a new creature by the anointing received
from the Holy One (James 1:18; John 3:3,5; 2 Cor 5:17,18; 1:21;
1 John 2:20,24,27). Now, this these carnal men cannot endure to
hear of; because it quite excludes them, as such, from a share
in the kingdom of heaven. To this, again, the Christian stands
and backs what he says by the Word of God. Then the game begins,
and the men of the world are thoughtful how they may remove such
troublesome fellows out of the way. But because the Christians
love their neighbours, and will not let them thus easily die in
their sins, therefore they contend with them, both by reasonings,
writings, sermons, and books of gospel divinity; and stand to what
they say. The world, again, are angry with these sayings, sermons,
and books, for that by them they are concluded to be persons that
are without repentance, and the hope of eternal life. Here again,
the carnal world judges that these people are proud, self-willed,
pragmatical, contentious, self-conceited, and so unsufferable people.
The Christian yet goes on and stands to what he has asserted. Then
the poor world at their last shift begins to turn, and overturn
the gospel-man's sayings; perverting, forcing, stretching, and
dismembering of them; and so making of them speak what was never
thought, much less intended by the believer.
Thus they served our Lord; for, not being able to down with29 his
doctrine, they began to pervert his words, and to make, as also
they said afterwards of Luther's, some offensive, some erroneous,
some treasonable, and that both against God and Caesar, and so they
hanged him up, hoping there to put an end to things. But this is
but the beginning of things; for the Christian man, by the word
of the gospel, goes further with his censure. For he also findeth
fault with all that this man, by the ability of nature, can do
for the freeing himself from the law of sin and death. He condemns
him by the Word, because he is in a state of nature, and he
condemneth also whatever, while in that state, he doth, as that
which by no means can please God (Rom 14:23; Heb 11:6). This now
puts him more out; this is a taking of his gods away from him.
This is to strip him of his raiment, such as it is, and to turn
him naked into the presence of God. This, I say, puts him out and
out. These wild-brained fellows, quote he, are never content, they
find fault with us as to our state; they find fault with us as to
our works, our best works. They blame us because we are sinners,
and they find fault with us, though we mend; they say, by nature
we are no Christians, and that our best doings will not make
us such. What would they have us do? Thus, therefore, they renew
their quarrel; but the Christian man cannot help it, unless he
would see them go to hell, and saying nothing. For the Word of God
doth as assuredly condemn man's righteousness, as it doth condemn
man's sin; it condemneth not man's righteousness among men, for
there it is good and profitable (Job 35:6-8), but with God, to
save the soul, it is no better than filthy rags (Isa 64:6). Nor
will this Christian man suffer these carnal ones to delude themselves
with a change of terms; for the devil, who is the great manager
of carnal men in things that concern their souls, and in the plea
that they make for themselves, will help them to tricks and shifts
to evade the power of the Word of God. Teaching them to call
the beauties of nature grace, and the acts of natural powers the
exercise of the graces of the Spirit, he will embolden them also
to call man's righteousness the righteousness of Christ, and that
by which a sinner may be justified in the sight of God from the
law. These tricks the Christian sees, and being faithful to God's
truth, and desiring the salvation of his neighbour, he laboureth
to discover the fallacy of, and to propound better terms for this
poor creature to embrace, and venture his soul upon; which terms
are warranted by the New Testament, a stranger to which the natural
man is. But, I say, the things which the Christian presseth, being
so foreign to nature, and lying so cross to man's best things, are
presently judged by the natural man to be fables or foolishness
(1 Cor 2:14). Wherefore here again, he takes another occasion to
maintain his strife, and contention against the righteous man;
raising of slanders upon him, and laying things to his charge that
he understandeth not; charging also his doctrine with many grievous
things. Namely, that he holdeth that man was made to be damned;
that man's righteousness is no better than sin; that a man had as
good to do ill as well; that we may believe, and do what we list;
that holiness pleaseth not God; and that sinning is the way to cause
grace to abound. Besides, say they, he condemneth good motions,
and all good beginnings of heart to God-ward; he casteth away that
good we have, and would have us depend upon a justice to save us
by, that we can by no means approve of. And thus the quarrel is
made yet wider between the men of the world and Christian man.
But there is not a stop put here.
For it is possible for the carnal man to be beaten out of all his
arguments for himself and his own things, by the power and force
of the Word; and to be made to consent to what the Christian has
said as to the notion of the truth. I must not speak this of all.
But yet the breach doth still abide; for that yet there appears
to be no more with the man, but only the notion of things. For
though the notion of things are those that of God are made the
means of conveying of grace into the heart, yet grace is not always
with the notion of things; the Word ofttimes standeth in man's
understanding alone, and remaineth there, as not being accompanied
with such grace as can make it the power of God to salvation. Now,
when it is thus with the soul, the danger is as great as ever,
because there is a presumption now begotten in the heart that
the man is in a saved condition,--a presumption, I say, instead
of faith, which puffeth up, instead of enabling the soul after a
godly manner to depend upon God for mercy through Christ. This is
called the word of them that are puffed up; the word only, because
not accompanied with saving grace (1 Cor 4:19; 8:1; 1 Thess 1:5).
This the Christian also sees, and says it is too weak to conduct
the soul to glory. And this, indeed, he says, because he would not
that his neighbour should come short home. But neither can this be
borne; but here again, the natural man with his notion of things
is offended; and takes pet against his friend, because he tells
him the truth, and would that he so should digest the truth, that
it may prove unto him eternal life. Wherefore he now begins to
fall out again, for as yet the enmity is not removed; he therefore
counts him an unmerciful man, one that condemneth all to hell but
himself; and as to his singularity in things, those he counteth
for dreams, for enthusiasms, for allegorical whimsies, vain
revelations, and the effects of an erroneous judgment. For the
Lord has put such darkness betwixt Egypt and Israel, as will not
suffer them to come together. But this is not all.
For it is possible for these carnal men to be so much delighted
in the notion of things, as to addict themselves to some kind
of worship of Christ, whose notions of truth have by them been
received. And because their love is yet but carnal, and because
the flesh is swelling, and is pleased with pomp and sumptuousness,
therefore, to show how great an esteem such have for Christ, whom
they are now about to worship, they will first count his testament,
though good, a thing defective, and not of fullness sufficient
to give, in all particular things, direction how they should, to
their own content, perform their glorious doctrine. For here and
there, and in another place, cry they, there is something wanting.
Here, say they, is nothing said of those places, vestures, gestures,
shows, and outward greatness that we think seemly to be found in
and with those that worship Jesus. Here wants sumptuous ceremonies,
glorious ornaments, new fashioned carriages, 30 all which are
necessary to adorn worship withal.
But now here again, the truly godly, as he comes to see the evil of
things, maketh his objections, and findeth fault, and counts them
unprofitable and vain (Isa 29; Matt 15; Mark 7). But they again,
seeing the things they have made are the very excellencies of human
invention, and things added as a supplement to make up what, and
wherein, as they think, that man that was faithful over his own
house as a son was defective. They are resolved to stand upon
their points, and not to budge an inch from the things that are so
laudable, so necessary, so convenient, and so comely; the things
that have been judged good, by so many wise, learned, pious, holy,
reverend, and good men. Nay, if this were all, the godly would
make a good shift; but their zeal is so great for what they have
invented, and their spirits so hot to make others couch and bend
thereto, that none must be suffered to their power to live and
breathe, that refuseth to conform thereto.31 This has been proved
too true, both in France, Spain, Germany, Italy, and other places;
and upon this account it is that persecution has been kept alive
so many hundred years in some places against the church of God.
From what has been said as to these things, this I collect as the
sum--First, That man by nature is in a state of wrath and condemnation
(Eph 2:1-4; John 3:18). Secondly, That the natural man, by all
his natural abilities, is not able to recover himself from this
his condemned condition (John 6:44; Eph 1:19,20). Thirdly, That
a man may have right notions of gospel things, that hath no grace
in his heart (1 Cor 13:2,3). Fourthly, That to add human inventions
to Christ's institutions, and to make them of the same force and
necessity, of the same authority and efficacy, is nought; and not
to be subjected to (Isa 29:13; Matt 15:8,9; Mark 7:6,7).
So then, he that saith these things, saith true; for the Scriptures
say the same. This, then, is a good cause to suffer for, if men
will that I shall suffer for saying so; because it is that which
is founded upon the Word of God; and the Word is the ground and
foundation of all true doctrine. Let him, then, that believeth
what is here discoursed, and that liveth soberly and peaceably in
this belief among his neighbours, stand by what he hath received,
and rejoice that he hath found the truth. And if any shall afflict
or trouble him for holding of these things, they afflict or trouble
him for holding to good things; and he suffereth at their hands
because his cause is good.
And such an one may with boldness, as to this, make his appeal to
the Bible, which is the foundation of his principles, and to God
the author of that foundation, if what he holds is not good. He
may say, "Lord, I have said, that man by nature is in a state of
condemnation, and they make me suffer for that. Lord, I have
asserted that man, by all his natural abilities, is not able to
recover himself from this his condemned state, and they make me
suffer for that. Lord, I have said that a natural man may have
right notions of the gospel, and yet be without the saving grace
thereof, and they make me suffer for that. Lord, I cannot consent
that human inventions and doctrines of men should be joined with thy
institution as matters of worship, and imposed upon my conscience
as such, and they make me suffer for that. Lord, I own the government,
pray for my superiors, live quietly among my neighbours, give to
all their dues, feed the hungry, clothe the naked, relieve the
afflicted, and show myself, by my faith and life, to be a true
Christian man, and yet my neighbours will not let me alone. True,
I cannot comply with all that some men would have me comply with;
no more did Daniel, no more did Paul; and yet Daniel said, that he
had to the king done no hurt (Dan 6:22), and Paul said, 'neither
against the law of the Jews, neither against the temple, nor yet
against Caesar, have I offended anything at all'" (Acts 25:8).
For he that keeps within the compass of God's Word, hurts no man,
gives just offence to no man, though he complieth not with all that
are modes and ways of worship in the world. Nor can this appeal
be judged injurious, if it be not attended with intercessions
against them that hate us. But we will pass this, and come to a
second thing.
(3.) As he that suffereth for righteousness must have a good cause,
so he that suffereth for righteousness must have a good call.
A man, though his cause be good, ought not by undue ways to run
himself into suffering for it; nature teaches the contrary, and so
doth the law of God. Suffering for a truth ought to be cautiously
took in hand, and as warily performed. I know that there are some
men that are more concerned here than some; the preacher of the
Word is by God's command made the more obnoxious man, for he must
come off with a woe, if he preaches not the gospel (1 Cor 9:16).
He, therefore, I say, doth and ought more to expose himself than
other Christians are called to do. Yet it behoveth him also to
beware, because that Christ has said to him, "Behold, I send you
forth as sheep, or lambs, in the midst of wolves: be ye therefore
wise as serpents, and harmless as doves" (Matt 10:16; Luke 10:3).
A man is not bound by the law of his Lord, to put himself into
the mouth of his enemy. Christ withdrew himself; Paul escaped the
governor's hands, by being let down in a basket over the wall of
the city (2 Cor 11:32,33). And Christ hath said, If they persecute
you in one city, flee ye to another. If they will not let me
preach here, I will take up my Bible, and be gone. Perhaps this is
because I must preach in some other place. A minister can quickly
pack up, and carry his religion with him, and offer what he
knows of his God to another people32 (Acts 13:44-47). Nor should
a minister strive, I think, with the magistrate for place, or time.
But let him hearken to hear what God shall say by such opposition.
Perhaps the magistrate must drive thee out of this place, because
the soul is in another place that is to be converted, or helped
by thy sermon today. We must also in all things, show ourselves
to be such as by our profession we would that men should believe
we are, to wit, meek, gentle, not strivers, but take our Lord and
our brethren the prophets for our examples.
But I will not here presume to give instructions to ministers; but
will speak a few words in the general about what I think may be a
sufficient call to a man to suffer for righteousness.
First, Every Christian man is bound by God's Word to hold to, or
stand by his profession, his profession of faith, and to join to
that profession an holy godly life; because the Apostle and High
priest of his profession is no less a one than Christ Jesus (Heb
3:1; 10:23). This by Christ himself is expressed thus, Let your
light so shine (Matt 5:16). No man lighteth a candle to put it
under a bushel. Let your loins be girded about, and your lights
burning (Luke 12:35). And Paul bids the Philippians hold forth
the word of life (Phil 2:16).
And more particularly, by all this, this is intended, that we
should hide our faith in Christ from no man, but should rather make
a discover of it by a life that will do so; for our profession,
thus managed, is the badge, and the Lord's livery, by which we
are distinguished from other men.33 So then, if, while I profess
the truth of Christ, and so walk as to make my profession of it
more apparent, I be made a sufferer for it, my call is good, and
I may be bold in God and in my profession. This, Peter intends
when he saith, "But and if ye suffer for righteousness" sake, happy
are ye, and be not afraid of their terror, neither be troubled;
but sanctify the Lord God in your hearts, and be ready always to
give an answer to every man that asketh you a reason of the hope
that is in you, with meekness and fear (1 Peter 3:14,15). Here,
then, is a call not to meddle with the other, but to mind our own
business; to walk in our Christian profession, and to adorn it
with all good works; and if any man will meddle with me, and ask
me a reason of the hope that I have, to give it him with meekness
and fear, whatever follows thereupon. This, Peter should have done
himself there, where he denies his Master thrice.
The reason is, for that Christianity is so harmless a thing, that,
be it never so openly professed, it hurts no man. I believe that
Christ will save me; what hurt is this to my neighbour? I love
Christ because he will save me; what hurt is this to any? I will
for this worship Christ as he has bid me; what hurt is this to
anybody? I will also tell my neighbours what a loving one my Christ
is, and that he is willing to be good to them as he has been good
to me; and what hurt is this to the governor of a kingdom? But and
if any man will afflict me for this, my cause is good, and also
my call to stand full godly to my profession.
Secondly, There is sometimes a call to suffer for righteousness, even
from the voice of necessity. That is, either when, by my silence,
the truth must fall to the ground; or when, by my shrinking, the
souls of other men are in danger. This, I say, is a call to suffer
even by the voice of necessity. The case may be when God's ways
may be trodden under foot; yea, his Word, and ways, and name, and
people, and all. Thus Goliath did do, for several days together
(1 Sam 17), and vaunted in his doing; and there was not a man,
no, not in Israel, that durst answer him a word. And now was the
spirit of David stirred in him, and he would put his life in his
hand, and give this man an answer; and he saw there was reason
for it--necessity gave him a call. Is there not a cause, saith
he, lies bleeding upon the ground, and no man of heart or spirit
to put a check to the bold blasphemer? I will go fight with him;
I will put my life in my hand; if I die, I die.
Consider also what Daniel did when the law was gone out to forbid,
for thirty days, petitioning any god or man, save the king only.
At that time, also, not a man of Israel peeped (Dan 6:7). Now
necessity walks about the streets, crying, Who is on the Lord's
side? Who, &c. And Daniel answers, I am, by opening of his window,
and praying, as at other times, three times a day, with his face
towards Jerusalem (verse 10). He heard this voice of necessity,
and put his life in his hand, and complied with it, to the hazard
of being torn in pieces by the lions.
Much like this was that of the three children; for when that golden
image was set up, and worship commanded to be done unto it, not
one, that we read of, durst stand upright when the time was come
that bowing was the sign of worship. Only the three children would
not bow: it was necessary that some should show that there was a
God in heaven, and that divine worship was due alone to him (Dan
3:10-12). But they run the hazard of being turned to ashes, in
a burning fiery furnace, for so doing. But necessity has a loud
voice, and shrill in the ears of a tender conscience: this voice
will awake jealousy and kindle a burning fire within, for the
name, and cause, and way, and people, of the God of heaven.
Thirdly, There is sometimes a call to suffer for righteousness by
the voice of providence. That is, when, by providence, I am cast
for my profession into the hands of the enemies of God and his
truth; then I am called to suffer for it what God shall please to
let them lay upon me. Only, for the making of my way more clear
in this matter, I will deliver what I have to say, with a caution
or two. 1. Thou must take heed that thy call be good to this or
that place, at which, by providence, thou art delivered up. 2.
Thou must also take heed that, when thou art there, thou busiest
thyself in nothing but that that good is. 3. Thou must also take
heed that thou stay there no longer than while thou mayest do
good or receive good there. 4. Thus far a man is in the way of
his duty, and therefore may conclude that the providence of God,
under which now he is, is such as has mercy and salvation in the
bowels of it, whatsoever is by it, at the present, brought upon
him.
Christ Jesus, our Lord, though his death was determined, and of
absolute necessity, and that chiefly for which he came into the
world, chose rather to be taken in the way of his duty than in any
other way or anywhere else. Wherefore, when the hour was come,
he takes with him some of his disciples, and goeth into a garden,
a solitary place, to pray; which done, he sets his disciples to
watch, and falleth himself to prayer. So he prays once; he prays
twice; he prays thrice: and he giveth also good doctrine to his
disciples. And now, behold, while he was here, in the way of his
duty, busying himself in prayer to God, and in giving of good
instruction to his followers, upon him comes Judas and a multitude with
swords and staves, and weapons, to take him; to which providence
he, in all meekness, submits, for he knew that by it he had a call
to suffer (Matt 26:36-47).
In this way, also, the apostles were called to suffer, even while
they were in the way of their duty. Yea, God bid them go into the
temple to preach, and there delivered them into the hands of their
enemies (Acts 4:1-3; 5:20-26).
Be we in the way of our duty, in the place and about the work
unto which we are called of God, whether that work be religious
or civil, we may, without fear, leave the issue of things to God,
who only doth wonderful things. And he who lets not a sparrow fall
to the ground without his providence, will not suffer a hair of
our head to perish but by his order (Luke 12:6,7). And since he
has engaged us in his work, as he has if he has called us to it,
we may expect that he will manage, and also bear us out therein;
either so as by giving of us a good deliverance by way of restoration
to our former liberty and service for him, or so as to carry us
well out of this world to them that, under the altar, are crying,
How long, holy and true: nor shall we, when we come there, repent
that we suffered for him here. Oh! how little do saints, in a
suffering condition, think of the robes, the crowns, the harps,
and the Son that shall be given to them; and that they shall have
when they come upon mount Zion (Rev 6:11; 14:1-7).
Fourthly, There is sometimes a call to suffer for righteousness by
an immediate and powerful impulse of the Spirit of God upon the
heart. This, I say, is sometimes, and but sometimes; for this is
not God's ordinary way, nor are many of his servants called after
this manner to suffer for righteousness. Moses was called thus
to suffer when he went so often unto Pharaoh with the message of
God in his mouth. And "he endured, as seeing him who is invisible"
(Heb 11:25-27).
Paul was called thus to suffer, and he obeyed, and went, and
performed that work, according to the will of God. This kind of
call Paul calls a binding, or a being bound in the Spirit, because
the Holy Ghost had laid such a command upon him to do so, that
he could not, by any means, get from under the power of it. "And
now, behold," saith he, "I go bound in the Spirit unto Jerusalem,
not knowing the things that shall befal me there" (Acts 20:22).
For he that is under this call has, as I said, bonds laid upon
his spirit, which carry him to the place where his testimony is
to be borne for God; nor shall he, if he willingly submits and
goes, as Paul did, but have an extraordinary presence of God with
him, as he. And see what a presence he had; for after the second
assault was given him by the enemy, even "the night following, the
Lord stood by him, and said, Be of good cheer, Paul; for as thou
hast testified of me in Jerusalem, so must thou bear witness
also at Rome" (Acts 23:11). Thus God meeteth his people in their
service for him, when he calls them aloud to do great service for
him. The power of such a call as this, I say, is great, and men
of ordinary spirits must needs give place thereto, and leave a man
thus bound to the God that thus has bound him. All the help such
can afford him is to follow him with our prayers, not to judge him
or grieve him, or lay stumbling-blocks before him. No; they must
not weep nor mourn for him, so as to make him sorrowful (Acts
21:12-14).
His friends may suggest unto him what is like to attend his
present errand, as Agabus did by the Spirit to Paul when he took
his girdle and bound himself therewith, to show him how his enemies
should serve him whither he went. "Thus said the Holy Ghost," said
he, "so shall the Jews at Jerusalem bind the man that owneth this
girdle, and shall deliver him into the hands of the Gentiles" (Acts
21). But if this call be indeed upon a man, all sorrow is turned
into joy before him; for he is ready, not only to be bound, but
also to die at Jerusalem for the name of the Lord Jesus (Acts
21:13).
Instances, also, of later times might be given of a call extraordinary
to suffer for righteousness. For many, in the first three hundred
years' persecution, when nobody knew what they were, would boldly
come up to the face of their enemies and tell what they were,
and suffer for what they professed, the death. I remember, also,
the woman who, when her friends were gone before to suffer, how
she came running and panting after, for fear she should not come
thither time enough to suffer for Jesus Christ. But I will give
you an instance of later times, even in the beginning of Queen
Elizabeth's reign, of an Hertfordshire man that went as far as
Rome to bear his testimony for God against the wickedness of that
place. This man, when he was arrived there, and had told them
wherefore he was come, they took and condemned him to death,
to wit, to be burned for an heretic. Now he was to ride from the
prison to the place of execution upon an ass, with his face to
the beast's tail, and was to be stripped from the shoulders to
the waist, that he might be tormented all the way he went with
burning torches continually thrust to his sides; but he, nothing
at all afraid, spake in his exhortation to the people to fly from
their sin and idolatry; he would also catch hold of the torches
and put them to his sides, to show how little he esteemed the
worst that they could do. Also, when he was come to the place of
execution, he suffered there such cruelty, with so unconcerned a
mind, and with such burning zeal for God's truth, testified against
them while he could speak; that, all amazed, his enemies cried,
he could not have suffered as he did but by the help of the devil.
His name I have now forgot, but you will find it, with the story
at large, in the third volume of Acts and Monuments, at the 1022
page. 34 But we will pass this, and come to our second particular,
namely,
[B. What it is to suffer for righteousness' sake.]
To show when it may be said a man doth not only suffer for
righteousness, but also for righteousness' sake.
To suffer for righteousness' sake must be either with the intention
of the persecutor or else of the persecuted. The persecutor,
whatever the person's suffering is, if he afflicteth this person
for a supposed good that he thinketh he hath or professeth, he
make him suffer for righteousness' sake. So that, in this sense,
a man that hath no grace may not only suffer for righteousness,
but also for righteousness' sake. But this I intend not, because
the text is not concerned with it.
The thing, therefore, now intended to be spoken to, is this,
namely, when a man may be said to suffer what he suffereth upon a
religious account, of love to, or for the sake of, that good that
he finds in the truths of God, or because his heart is joined and
espoused to the good of the truths that he professeth; not that
there is any thing in any truth of God that is not good; but a
man may profess truth, not for the sake of the goodness that is
in it, but upon a remote account. Judas professed truth, not of
love to the truth, but of love to the bag, and to the money that
was put therein. Men may profess for a wife, for a trade, for
friendship, or because profession is at such a time or in such
a place, in fashion. I wish that there were no cause to say this.
Now there is not any of these that profess the truth for the truth's
sake, that profess the truth of love to it; nor shall they, should
they suffer as professors, never so long, never so much, never
so grievously, be counted of God among them that suffer for
righteousness' sake; that is, of unfeigned love to righteousness.
Wherefore, that I may show you who may be said to suffer for
righteousness' sake, I will propound and speak to several things.
1. Then, he that suffereth in the apostle's sense, for well-doing,
or for righteousness' sake, sets his face against nothing but sin.
He resisteth unto blood, striving against sin. Sin is the object
of his indignation, because it is an enemy to God, and to his
righteous cause in the world (Heb 12:3,4). Sin, I say, is that
which such a man singleth out as his opposite, as his antagonist,
and that against which his heart is set. It is a rare thing to
suffer aright, and to have my spirit, in my suffering, bent only
against God's enemy--sin; sin in doctrine, sin in worship, sin
in life, sin in conversation. Now then, he that suffereth for
righteousness' sake has singled out sin to pursue it to death, long
before he comes to the cross. It is sin, alas, and his hatred to
it that have brought him into this condition. He fell out with sin
at home, in his own house, in his own heart, before he fell out
with sin in the world, or with sin in public worship. For he that
can let sin go free and uncontrolled at home within, let him suffer
while he will, he shall not suffer for righteousness' sake. And
the reason is, because a righteous soul, as the phrase is, 2 Peter
2:8, has the greatest antipathy against that sin that is most ready
to defile it, and that is, as David calls it, one's own iniquity,
or the sin that dwelleth in one's own flesh. I have kept me, says
he, from mine iniquity, from mine own sin. People that are afraid
of fire are concerned most with that that burneth in their own
chimney; they have the most watchful eye against that that is like
to burn down their own house first.
He also that suffereth for righteousness' sake, doth it also because
he would not that sin should cleave to the worship of God; and,
indeed, this is mostly the cause of the sufferings of the godly.
They will not have to do with that worship that hath sinful
traditions commixed with God's appointments, because they know
that God is jealous of his worship; and has given a strict charge
that all things be done according to the pattern showed to us in
the mount. He knows also that God will not be with that worship,
and those worshippers, that have not regard to worship by the
rule of the testament of Christ. He is also against the sin that
is apt to cleave to himself while he standeth in the presence of
God. I will wash mine hands in innocency, so will I compass thine
altar, O Lord. This man also chooses to be in the practical parts
of worship, if possible, for he knows that to have to do about
holy things sincerely is the way to be at the remotest distance
from sin. He chooses also to be with those holy ones that are
of the same mind with him against sin; for he knows that two are
better than one, and that a threefold cord is not easily broken.
Wherefore look to yourselves, you that do, or may be called to
suffer for religion: if you bend not yourselves against sin, if to
be revenged of sin be not the cause of your suffering, you cannot
be said to suffer for righteousness' sake. Take heed, therefore,
that something else be not an inducement to thee to suffer. A
man may suffer to save what he has: there is credit also and an
applause; there is shame to conform; there is carnal stoutness of
spirit; there is hatred of persecutors and scorn to submit; there
is fear of contempt and of the reproach of the people, &c. These
may be motives and arguments to a suffering state, and may really
be the ground of a man's being in the jail; though he cries out
in the meanwhile of popery, of superstition, and idolatry, and of
the errors that attend the common modes of the religions of the
world. I charge no man as though I knew any such thing by any; but
I suggest these things as things that are possible, and mention
them because I would have sufferers have a care of themselves;
and watch and pray, because no man can be upright here that is not
holy, that cannot pray, and watch, and deny himself for the love
that he has to righteousness. I said it before, and will say
it again, it is a rare thing to be set in downrightness of heart
against sin.
2. Is it for the sake of righteousness that thou sufferest? Then
it is because thou wouldest have righteousness promoted, set up,
and established in the world; also thou art afflicted at those
advantages that iniquity gets upon men, upon things, and against
thyself. "I beheld," said David, "the transgressors, and was
grieved; because men kept not thy word" (Psa 119:158). And again,
These are they that mourn for the abominations that are done among
men (Eze 9:4). There is a great deal of talk about religion, a
great deal of pleading for religion, namely, as to the formalities
of this and the other way.35 But to choose to be religious, that
I might be possessed with holiness, and to choose that religion
that is most apt to possess me with it, if I suffer for this, I
suffer for righteousness' sake. Wherefore say thus to thy soul,
thou that art like to suffer for righteousness, How is it with
the most inward parts of my soul? What is there? What designs,
desires, and reachings out are there? Why do I pray? Why do I read?
Why do I hear? Why do I haunt and frequent places and ordinances
appointed for worship? Is it because I love holiness? would promote
righteousness, because I love to see godliness show itself in
others, and because I would feel more of the power of it in myself?
If so, and if thou sufferest for thy profession, thou sufferest,
not only for righteousness, but also for righteousness' sake. Dost
thou thus practise, because thou wouldest be taught to do outward
acts of righteousness, and because thou wouldest provoke others to
do so too? Dost thou show to others how thou lovest righteousness,
by taking opportunities to do righteousness? How is it, dost thou
show most mercy to thy dog, 36 or to thine enemy, to thy swine,
or to the poor? Whose naked body hast thou clothed? Whose hungry
belly hast thou fed? Hast thou taken delight in being defrauded and
beguiled? Hast thou willingly sat down by the loss with quietness,
and been as if thou hadst not known, when thou hast been wronged,
defamed, abused, and all because thou wast not willing that
black-mouthed men should vilify and reproach religion upon thy
account (1 Cor 6:7)?
He that loveth righteousness will do thus, yea, and do it as unto
God, and of tenderness to the Word of God which he professeth. And
he that thinks to make seeing men believe, that when he suffereth,
he suffereth for righteousness' sake, and yet is void in his life
of moral goodness, and that has no heart to suffer and bear, and
put up, and pass by injuries in his conversation among his enemies
at home, is deceived.
There are some Scriptures that are as if they were out of date
among some professors, specially such as call for actual holiness
and acts of self-denial for God; but it will be found, at the
day of judgment, that they only are the peculiar people that are
"zealous of good works" (Titus 2:14). God help us, it is hard now
to persuade professors to come up to negative holiness, that is,
to leave undone that which is bad; and yet this of itself comes
far short of ones being found in practical goodness.
But this is the man that suffereth, when he suffereth for righteousness'
sake, that makes it his business, by all lawful means, according
to the capacity that God has put him in, to promote, set up, and
establish righteousness in the world; I say this is the man that
suffereth for righteousness' sake, that suffereth for so doing; and
I am sure that a life that is moral, when joined to the profession
of the faith of the things that are of the Spirit of God, is
absolutely necessary to the promoting of righteousness in the world.
Hence Peter tells them that suffer for righteousness' sake, that
they must have "a good conscience"--a good conscience towards God,
towards men, towards friends, towards enemies (1 Peter 3:14-16;
Acts 24:16; 23:1). They must have a good conscience in all
things, being willing, ready, desirous to live honestly, godly,
and righteously in this world, or else they cannot, though they may
suffer for the best doctrine under heaven, suffer for righteousness'
sake (Heb 13:18). Wherefore,
3. Is it for righteousness' sake that thou sufferest? then thy
design is the ruin of sin. This depends upon what was said before;
for he that strives against sin, that seeks to promote righteousness,
he designs the ruin of sin. "Be not," said Paul to the suffering
Romans, "overcome of evil, but overcome evil with good" (Rom 12:21).
To overcome evil with good is a hard task. To rail it down, to cry
it down, to pray kings, and parliaments, and men in authority to
put it down, this is easier than to use my endeavour to overcome
it with good, with doing of good, as I said before.37 And sin must
be overcome with good at home, before thy good can get forth of
doors38 to overcome evil abroad.
Abraham overcame evil with good, when he quieted the discontent of
Lot and his herdsmen, with allowing of them to feed their cattle
in the best of what God had given him (Gen 13:7,8).
David overcame evil with good, when he saved the life of his
bloody enemy that was fallen into his hand; also when he grieved
that any hurt should come to them that sought nothing so much as
his destruction. "They rewarded me," saith he, "evil for good, to
the spoiling of my soul. But as for me, when they were sick, my
clothing was sackcloth. I humbled my soul with fasting, I behaved
myself as though he had been my friend or brother; I bowed down
heavily, as one that mourneth for his mother." This is to overcome
evil with good (Psa 35:12-14).
Job saith concerning his enemy, that he did not rejoice when evil
found him; "neither have I," said he, "suffered my mouth to sin by
wishing a curse to his soul." He means he did the quite contrary,
and so overcame evil with good (Job 31:29,30).
Elisha overcame evil with good, when he received the men that came
for his life, and had them where he might feast, and comfort them,
and sent them home in peace to their master (2 Kings 6:19-23).
The New Testament also is full of this, both in exhortations and
examples, In exhortations where it is said, resist not evil, that
is, with evil, but overcome evil with good (Prov 24:29). "But
whosoever shall smite thee on thy right cheek, turn to him the other
also.--And whosoever shall compel thee to go a mile, go with him
twain. Give to him that asketh thee; and from him that would borrow
of thee, turn not thou away.--Love your enemies, bless them that
curse you, do good to them that hate you, and pray for them which
despitefully use you, and persecute you; that ye may be the children
of your Father which is in heaven, for he maketh his sun to rise
on the evil, and on the good--on the just, and on the unjust"
(Matt 5:39-45). "Bless them that persecute you: bless and curse
not" (Rom 12:14). "Not rendering evil for evil, or railing for
railing, but contrariwise, blessing; knowing that ye are thereunto
called, that ye should inherit a blessing" (1 Peter 3:9; Rom 12:14).
This is righteousness--these are righteous courses. And as these
are preceptively propounded, so they were as practically followed
by them that were eminently godly in the primitive church.
"We are fools for Christ's sake," said Paul, "we are despised, we
are hungry, thirsty, naked, and buffeted.--Being reviled, we bless;
being persecuted, we suffer it; being defamed, we entreat: we are
made as the filth of the earth, and are the offscouring of all
things unto this day" (1 Cor 4:10-13). This is overcoming of evil
with good, and he that has chosen to himself that religion that
teaches these things, and that loves that religion because it so
teacheth him; if he suffereth for it, he suffereth for righteousness'
sake.
4. He that suffereth for righteousness' sake, will carry righteousness
whithersoever he goes. Neither the enemy, nor thy sufferings,
shall be able to take righteousness from thee. Righteousness must
be thy chamber mate, thy bed companion, thy walking mate: it is
that without which thou wilt be so uncouth, as if thou couldest
not live (Psa 26: 25:21).
Paul in his sufferings would have righteousness with him, for it
must be as it were his armour-bearer; yea, his very armour itself
(2 Cor 6:7). It is an excellent saying of Job, "I put on righteousness,
and it clothed me; my judgment was as a robe and a diadem. I was
eyes to the blind, and feet was I to the lame; I was a father to
the poor," &c. (Job 29:11-16). "Princes," said David also, "did
sit and speak against me, but thy servant did meditate in thy
statues" (Psa 119:23). A man that loves righteousness doth as
Abraham did with his Sarah, carry it every where with him, though
he goes, because of that, in danger of his life. Righteousness!
It is the only intimate that a Christian has. It is that by which
he takes his measures, that with which he consults, with respect
to what he doth, or is to do, in the world. "Thy testimonies,"
said David also, "are my delight, and my counsellors." The men of
my counsel, in the margin (Psa 119:24).
David! He was the man of affliction; the suffering man in his day;
but in all places where he came, he had righteousness, the law and
godly practice with him. It was his counsellor, as he was a man,
a saint, a king. I dare say, for the man that suffers righteousness
to be rent away from him by the violence and rage of men, and
that casts it away, as David did Saul's armour, that he may secure
himself; he has no great love for righteousness, nor to the cross
for righteousness' sake. "My righteousness I hold fast," said Job,
"and will not let it go: my heart shall not reproach me so long
as I live" (Job 27:6). What? part with righteousness! A righteous
Lord! A righteous Word! A righteous profession! A righteous life!
to sleep in a whole skin: the Lord forbid it me, and all that he
has counted worthy to be called by his name. Let us carry it with
us from the bed to the cross, and then it shall carry us from
thence to the crown. Let it be our companion to prison and death,
then shall we show that we are lovers of righteousness, and that
we choose to suffer for righteousness' sake.
5. Dost thou suffer for righteousness' sake? why then,
thy righteousness is not diminished, but rather increased by thy
sufferings. Righteousness thriveth best in affliction, the more
afflicted, the more holy man; the more persecuted, the more shining
man (Acts 6:15). The prison is the furnace, thy graces are the silver
and the gold; wherefore, as the silver and the gold are refined
by the fire, and so made more to show their native brightness, so
the Christian that hath, and that loveth righteousness, and that
suffereth for its sake, is by his sufferings refined and made
more righteous, and made more Christian, more godly (Zech 13:9).
Some, indeed, when they come there, prove lead, iron, tin, and
at the best, but the dross of silver; and so are fit for nothing,
but there to be left and consumed, and to bear the badge, if ever
they come from thence, of reprobate silver from the mouth and
sentence of their neighbours (Eze 22:18-22; Jer 6:28-30). But when
I, says Job, am tried, "I shall come forth as gold" (Job 23:10).
When Saul had cast one javelin at David, it made him walk wisely
in all his ways. But when he added to his first fury, plots to take
away his life, then David behaved himself yet more wisely (1 Sam
18:10-30). The hotter the rage and fury of men are against righteous
ways, the more those that love righteousness grow therein. For
they are concerned for it, not to hide it, but to make it spangle;
not to extinguish it, but to greaten it, and to show the excellency
of it in all its features, and in all its comely proportion. Now
such an one will make straight steps for his feet, "let that which
is lame be turned out of the way" (Heb 12:13). Now he shows to
all men what faith is, by charity, by self-denial, by meekness,
by gentleness, by long-suffering, by patience, by love to enemies,
and by doing good to them that hate us; now he walketh upon his
high places. Yea, will not now admit that so slovenly a conversation
should come within his doors, as did use to haunt his house in
former times. Now it is Christmas,39 now it is suffering time, now
we must keep holy day every day. The reason is, for that a man,
when he suffereth for Christ, is set upon a hill, upon a stage,
as in a theatre, to play a part for God in the world. And you
know when men are to play their parts upon a stage, they count
themselves, if possible, more bound to circumspection; and that
for the credit of their master, the credit of their art, and the
credit of themselves. For then the eyes of every body are fixed,
they gape and stare upon them (Psa 22:17). And a trip here is as
bad as a fall in another place. Also now God himself looks on. Yea,
he laugheth, as being pleased to see a good behaviour attending
the trial of the innocent.
(1.) He that suffereth for righteousness' sake suffereth for his
goodness, and he is now to labour by works and ways to convince
the world that he suffereth as such an one. (2.) He that suffereth
for righteousness' sake has many that are weak to strengthen by his
sweet carriages under the cross, wherefore he had need to exceed
in virtue. (3.) He also is by well-doing to put to silence the
ignorance of foolish men, he had need be curious and circumspect
in all his actions. (4.) He is to come in, and to be a judge,
and to condemn, by his faith and patience in his sufferings, the
world, with his Lord and fellows, at the appearing of Jesus Christ;
he had need be holy himself. This, therefore, is the fit sign of
suffering for righteousness' sake (1 Cor 6:1-5; Heb 11:7; 2 Thess
1:5,6; 1 Peter 4:3-5).
6. He that suffereth, not only for righteousness, but also for
righteousness' sake, will not exchange his cause, though for it
in a jail, for all the ease and pleasure in the world. They that
suffered for righteousness' sake of old, were tempted before they
were sawn asunder (Heb 11). Tempted, that is, allured, to come out
of their present sufferings, and leave their faith and profession
in irons behind them. Tempted with promises of promotion, of ease,
of friendship, of favour with men. As the Devil said to Christ,
so persecutors of old did use to make great promises to sufferers,
if they would fall down and worship. But his is alone as if they
should say, Butcher, make away with your righteousness,40 and a
good conscience, and you shall find the friendship of the world.
For there is no way to kill a man's righteousness but by his own
consent. This, Job's wife knew full well, hence she tempted him
to lay violent hands upon his own integrity (Job 2:9).
The Devil, nor men of the world can kill thy righteousness or love
to it, but by thy own hand; or separate that and thee asunder,
without thine own act. Nor will he that doth indeed suffer for the
sake of it, or of love he bears thereto, be tempted to exchange
it for the goods of all the world. It is a sad sight to see a man
that has been suffering for righteousness, restored to his former
estate, while the righteousness for which he suffered, remains under
locks and irons, and is exposed to the scorn, contempt, reproach
of the world, and trodden under the foot of men.41 "It is better,"
said Paul, "for me to die, than that any man should make my glorying
void." And it had been a hundred times better for that man, if he
had never known the way of righteousness, than after he has known
it, to turn from the holy commandment delivered unto him.
The striving is, in persecution, for righteousness; to wit, whether
it shall be set up, or pulled down. The sufferer, he is for setting
up, and the persecutors are for pulling down. Thus they strive
for the mastery. Now, if a man stands by his righteousness, and
holds fast his good profession, then is righteousness set up;
nor can it, so long, be pulled down. Hence, so long a man is said
to overcome; and overcome he doth, though he be killed for his
profession. But if he starts back, gives place, submits, recants,
or denieth any longer to own that good thing that he professed,
and exposed himself to suffering for; then he betrays his cause,
his profession, his conscience, his righteousness, his soul, and
all; for he has delivered up his profession to be murdered before
his face: A righteous man falling down before the wicked, is as a
troubled fountain, and a corrupt spring (Prov 25:26). But this, I
hope, will not he do that loveth righteousness, and that suffereth
for righteousness' sake. I do not say but that a man may slip here,
with Peter, Origen, Hierom, Cranmer, Baynham, Ormis,42 and other
good folk; but be he one of the right kind, a lover of righteousness
indeed, he will return, and take revenge upon himself in a godly
way, for so ungodly a fact.
7. He that suffereth not only for righteousness, but also for
righteousness sake, is not so wedded to his own notions as to slight
or overlook the good that is in his neighbour. But righteousness
he loves wherever he finds it, though it be in him that smiteth
him (Psa 141:5). Yea, he will own and acknowledge it for the only
thing that is of beauty and glory in the world. With the excellent
in the earth is all such a man's delight. Wherefore I put a difference
betwixt suffering for an opinion and suffering for righteousness;
as I put a difference between suffering for righteousness and
suffering for righteousness' sake.
If righteousness, if the stamp of God, if divine authority, is
not found upon that thing which I hold, let men never suffer for
it under the notion of righteousness. If sin, if superstition,
if idolatry, if derogation from the wisdom of Christ, and the
authority and perfection of his Word, be not found in, nor joined
to that thing that I disown in worship, let me never open my mouth
against it. I had rather fall in with, and be an associate of a
righteous man that has no true grace, than with a professor that
has no righteousness. It is said of the young man, though he went
away from Christ, that he looked upon him and loved him (Mark
10:17-22). But it is not said that ever he loved Judas. I know
that the righteousness for which a good man suffereth, is not
then embraced of the world, for that at such a time it is under
a cloud. But yet there is righteousness also in the world, and
wherever I see it, it is of a high esteem with me. David acknowledged
some of his enemies to be more righteous than he acknowledged
some of his servants to be (2 Sam 4:9-11; 3:31-35). It is a brave
thing to have righteousness, as righteousness, to be the top-piece
in mine affections. The reason why Christ was anointed with the oil
of gladness above his fellows, was, because he loved righteousness,
and hated iniquity more than they (Heb. 1:9). Love to righteousness
flows from golden graces, and is that, and that only, that can
make a man capable of suffering, in our sense, for righteousness'
sake.
8. He that suffereth not only for righteousness, but also for
righteousness' sake, will take care that his sufferings be so
managed with graciousness of words and actions, that it may live
when he is dead; yea, and it will please him too, if righteousness
flourishes, though by his loss. Hence it is that Paul said, he
rejoiced in his suffering, Colossians 1:24; namely, because others
got good thereby. And that he said, "Yea, and if I be offered upon
the sacrifice and service of your faith, I joy, and rejoice with
you all" (Phil 2:17). But why rejoice in this? Why, because though
his sufferings were to the distressing of his flesh, yet they
were to the refreshing, comfort, and stability of others. This
was it also that made him jostle with the false brethren among
the churches; to wit, "that the truth of the gospel might continue
with them" (Gal 2:5).
When a man shall run the hazard of the ruin of what he has, and is,
for righteousness, for the good and benefit of the church of God;
that man, he managing himself by the rule, if he suffers for so
doing, suffers not only for righteousness, but also for righteousness'
sake. "I endure all things," said Paul, "for the elect's sake,
that they may also obtain the salvation which is in Christ Jesus
with eternal glory" (2 Tim 2:10). Here was love, you will say, to
persons; and I will say also, to things; to all the righteousnesses
of God that are revealed in the world, that all the elect might
enjoy them to their eternal comfort and glory, by Christ Jesus.
For "whether we be afflicted," says he, "it is for your consolation
and salvation, which is effectual in the enduring of the same
sufferings which we also suffer: or whether we be comforted, it
is for your consolation and salvation" (2 Cor 1:6).
The end of a man and his design, if that be to promote righteousness,
he using lawful means to accomplish it, is greatly accepted of
God by Christ; and it is a sign he is a lover of righteousness;
and that if he suffereth for so doing, he suffereth not for
well-doing, only as to matter of fact, but also for his love to
the good thing done, and for its sake.
I have now done with that first head that was to be spoken to,
as touching the law and testament; which we have said was to be
understood of the will of God spoken of in the text: "Let them
that suffer according to the will of God," that is, according to
his law and testament. Now we have showed what it is to suffer
according to that; we come to another thing, namely:--
[THE WILL OF GOD MEANS HIS ORDER AND DESIGNMENT.]
Second, That by the will of God, we also understand his order
and designment. For the will of God is active, to dispose of his
people, as well as preceptive, to show unto us our duty. He then
that suffers for righteousness' sake, as he suffers for that which
is good as to the matter of it, and as he suffers for that which
is good, after that manner as becomes that truth for which he
suffereth; so he that thus suffereth, suffereth by the order and
designment of God. That, then, is the next thing that is to be
spoken to, namely:--
God is the great orderer of the battle that is managed in the world
against antichrist. Hence that battle is called, "The battle of
that great day of God Almighty" (Rev 16:14). It is not what enemies
will, nor what they are resolved upon, but what God will, and what
God appoints; that shall be done. This doctrine Christ teacheth
when he saith, "Are not five sparrows sold for two farthings, and
not one of them is forgotten before God? But even the very hairs
of your head are all numbered. Fear not therefore: ye are of more
value than many sparrows" (Luke 12:6,7). He speaks in the verses
before of killing, and bids them that they should not be afraid
for that. "Be not afraid of them that kill the body, and after
that have no more that they can do. But I will forewarn you whom
ye shall fear: Fear him, which after he hath killed hath power
to cast into hell; yea, I say unto you, Fear him." Then he leads
them to the consideration of this, that the will of God governs,
and disposes of his [people] to suffering; as well as declares to
them for what, and how they should suffer, saying, "Are not five
sparrows sold for two farthings," &c.
Also in Isaiah 8:9,10 and in Isaiah 2:12,13, you have in sum the
same thing inserted again. But we will not stay upon proof, but
will proceed to demonstration hereof.
Pharaoh said he would, ay, that he would, but he could not touch
so much as a thread or a rag of Israel, because the will of God
was in that thing contrary to him. Saul said that he would have
David, and to that end would search for him among the thousands of
Judah; but David was designed for another purpose, and therefore
Saul must go without him (1 Sam 23:25) Rabshakeh said that he was
come from Assyria to Jerusalem to make "Judah eat their own dung,
and drink their own piss" (Isa 36:12). But God said he should not
shoot an arrow there. And it came to pass as God had said (Isa
37:33; 2 Kings 18; 2 Chron 28). Jeremiah and Baruch's enemies would
have killed them, but they could not, for God hid them. How many
times had the Jews a mind to have destroyed Jesus Christ; but they
could not touch a hair of his head until his hour was come.
Those also that bound themselves in a curse, that they would
neither eat nor drink until they had killed Paul, were forced to
be foresworn, for the will of God was not that Paul should die as
yet (Acts 23:12). This therefore should be well considered of God's
church, in the cloudy and dark day. "All his saints are in thy
hand" (Deut 33:3). It is not the way of God to let the enemies of
God's church do what they will; no, the Devil himself can devour
but "whom he may" (1 Peter 5:8). And as no enemy can bring suffering
upon a man when the will of God is otherwise, so no man can save
himself out of their hands when God will deliver him up for his
glory. It remaineth, then, that we be not much afraid of men, nor
yet be foolishly bold; but that we wait upon our God in the way
of righteousness, and the use of those means which his providence
offereth to us for our safety; and that we conclude that our whole
dispose, as to liberty or suffering, lieth in the will of God,
and that we shall, or shall not suffer, even as it pleaseth him.
For,
First, God has appointed WHO shall suffer. Suffering comes not
by chance, or by the will of man, but by the will and appointment
of God. "Let no man," said Paul, "be moved by these afflictions;
for yourselves know that we are appointed thereunto" (1 Thess
3:3). We are apt to forget God when affliction comes, and to think
it a strange thing that those that fear God should suffer indeed
(1 Peter 4:12). But we should not, for we suffer by the will and
appointment of God. Hence they under the altar were bid to rest
for a while, even until their fellow-servants also, and their
brethren that should be killed--mark that--"should be killed, as
they were, should be fulfilled" (Rev 6:11). Wherefore, suffering
for righteousness and for righteousness' sake, is by the will of
God. God has appointed who shall suffer. That is the first.
Second, As God has appointed who shall suffer, so he has appointed
WHEN they shall suffer for his truth in the world. Sufferings
for such and such a man are timed, as to when he shall be tried
for his faith. Hence, when Paul was afraid, at Corinth, that the
heathens would fall about his ears, the Lord spake to him by night
in a vision, saying, "Be not afraid, but speak, and hold not thy
peace; for I am with thee, and no man shall set on thee to hurt
thee" (Acts 18:9,10). His time of suffering was not yet come there.
It is also said concerning Jesus Christ, that even then when "they
sought to take him, no man laid hands on him, because his hour
was not yet come" (John 7:30). The times, then, and the seasons,
even for the sufferings of the people of God, are not in the hands
of their enemies, but in the hand of God; as David said, "My times
are in thy hand." By the will of God, then, it is that such shall
suffer at, but not until, that time. But,
Third, As God has appointed who and when, so he has appointed WHERE
this, that, or the other good man shall suffer. Moses and Elias,
when they appeared on the holy mount, told Jesus of the sufferings
which he should accomplish at Jerusalem. Jerusalem was the place
assigned for Christ to suffer at; also, there must the whole
of his sufferings be accomplished (Luke 9:30,31). The saints are
sprinkled by the hand of God here and there, as salt is sprinkled
upon meat to keep it from stinking. And as they are thus sprinkled,
that they may season the earth; so, accordingly, where they must
suffer is also appointed for the better confirming of the truth.
Christ said, it could not be that a prophet should "perish out of
Jerusalem" (Luke 13:33). But why could it not be that they should
perish other where? Were there no enemies but in Jerusalem? Were
there no good men but at Jerusalem? No, no; that was not the reason.
The reason was, for that God had appointed that they should suffer
there. So then, who, when, and where, is at the will of God, and
they, accordingly, are ordered by that will.
Fourth, As God has appointed who, when, and where, so he has also
appointed WHAT KIND of sufferings this or that saint shall undergo,
at this place and at such a time. God said that he would show Paul
beforehand how great things he should suffer for his sake (Acts
9:16). And it is said that Christ did signify to Peter beforehand
"by what death he should glorify God" (John 21:19). When Herod
had beheaded John the Baptist, and when the Jews had crucified
Christ, it is said that they had but fulfilled what was "written
of them" (Mark 9:13; Acts 13:29). Our sufferings, as to the nature
of them, are all writ down in God's book; and though the writing
seem as unknown characters to us, yet God understands them very
well. Some of them they shall kill and crucify, and some of them
they shall scourge in their synagogue, "and persecute them from
city to city" (Matt 23:34). Shall God, think you, say, some of them
they shall serve thus, and some of them they shall do so to; and
yet not allot which some to this, and which to that, and which to
the other trial?
Doubtless our sufferings fall by the will of God unto us, as they
fell of old upon the people of Jerusalem. It was appointed by God
who of them should die of hunger, who with sword, who should go
into captivity, and who should be eaten up of beasts (Jer 15:2,3).
So is the case here, namely, as God has appointed who, when, where,
and the like, so he has, also, what manner of sufferings this or
that good man shall undergo for his name. Let it then be concluded,
that hitherto it appears, that the sufferings of saints are ordered
and disposed by the will of God. But,
Fifth, As all this is determined by the will of God, so it is also
appointed FOR WHAT TRUTH this or that saint shall suffer this or
that kind of affliction. Every saint has his course, his work,
and his testimony, as is allotted him of God (Mark 13:34). John
had a course, a testimony to fulfil for God (Acts 13:25), and so
had holy Paul (2 Tim 4:6,7), and so has every saint: also, he that
is to suffer has his truth appointed him to suffer for. Christ
had a truth peculiar to himself to bear witness to in a way of
suffering (Mark 14:61,62). John had a truth peculiar to himself
to bear witness to in a way of suffering (Mark 6:17,18). Stephen
had also a truth, divers from them both, to which he bare a holy
testimony, and for which he bravely died (Acts 7:51-53).
If you read the book of Acts and Monuments, you may see a goodly
variety as to this; and yet in all a curious harmony. Some are
there said to suffer for the Godhead, some for the manhood, some
for the ordinances of Christ, and some laid down their lives
for the brethren. And thus far we see that he that suffers for
righteousness' sake, suffers, in this sense, according to the will
of God.
Sixth, As it is appointed who, when, where, what kind, and for what
truth, by the will of God, this and that saint should suffer; so
also it is appointed BY WHOSE HAND this or that man shall suffer
for this or that truth. It was appointed that Moses and Israel
should suffer by the hand of Pharaoh. And for this very purpose,
said God, have I raised thee up, that is, to be a persecutor,
and to reap the fruits thereof (Exo 9:16). It was also determined
that Christ should suffer by the hand of Herod and Pontius Pilate;
"For of a truth," said they, "against thy holy child Jesus--both
Herod, and Pontius Pilate, with the Gentiles, and the people of
Israel, were gathered together, for to do whatsoever thy hand and
thy counsel determined before to be done" (Acts 4:27).
These are great instances, from which we may gather how all these
things are ordered from thence down hitherto. For if a sparrow
falls not to the ground without God, she shall not be killed
without God; not by he knows not who. And if a Christian man is
better than many sparrows, it follows, that God concerns himself
more with, for, and about him than with, for, or about many sparrows.
It follows, therefore, in right reason, that as the person who is
appointed to be the sufferer, so the persons who are appointed to
be the rod and sword thereby to afflict withal. Thus far, therefore,
the will of God is it that ordereth and disposeth of us and of
our sufferings.
Seventh, As all these pass through the hand of God, and come not
to us but by his will, so HOW as also LONG is really determined
as any of them all. It is not in man, but God, to set the time
how long the rod of the wicked shall rest upon the lot of the
righteous. Abraham must be informed of this. "Abraham," says God,
"know of a surety that thy seed shall be a stranger in a land that
is not theirs, and shall serve them; and they shall afflict them
four hundred years" (Gen 15:13). So the thraldom of Israel in Babylon
was not only in the general appointed, but the time prefixed, how
long (Jer 25:11,12; 29:10). The time of the beast's reign and of
the witnesses walking in sackcloth are punctually fixed, and that
beyond which they cannot go (Rev 11, 12, 13).
I know these are generals, and respect the church in the bulk of
it, and not particular persons. But, as was hinted afore, we must
argue from the greater to the lesser, that is, from four hundred
years to ten days, from ten days to three, and so from the church
in general to each particular member, and to the time and nature
of their sufferings (Rev 2:10; Hosea 6:2; Acts 23:11).
And thus, in a word or two, I have finished the first two parts
of the text, and showed you what there is in Peter's counsel and
advice; and showed you also, to whom his advice is given: in which
last, as you see, I have showed you both what the will of God is,
and what to suffer according to it. And particularly, I have, in
a few words, handled this last, to show you that our sufferings
are ordered and disposed by him, that you might always, when you
come into trouble for his name, not stagger nor be at a loss, but
be stayed, composed, and settled in your minds, and say, "The will
of the Lord be done" (Acts 21:14). I will also say unto you this
by the way, that the will of God doth greatly work, even to order
and dispose of the spirits of Christians, in order to willingness,
disposedness, readiness, and resignation of ourselves to the mind
of God. For with respect to this were those words last recited
spoken. Paul saw that he had a call to go up to Jerusalem, there
to bear his testimony for Christ and his gospel; but those unto
whom he made know his purpose entreated him, with much earnestness,
not to go up thither, for that, as they believed, it would endanger
his life. But he answereth, What, mean ye to weep, and to break
my heart? for I am ready, not to be bound only, but also to die
at Jerusalem for the name of the Lord Jesus. And when he would
not be persuaded, says Luke, we ceased, saying, "The will of the
Lord be done." From what has been thus discoursed, many things will
follow; as,
1. That the rod, as well as the child, is God's; persecutors, as
well as the persecuted, are his, and he has his own designs upon
both. He has raised them up, and he has ordered them for himself,
and for that work that he has for them to do. Hence Habakkuk,
speaking of the church's enemies, saith, "Thou hast ordained them
for judgment; and, O mighty God, thou hast established them for
correction" (Hab 1:12). And, therefore, they are in other places
called the rod of God's anger; his staff (Isa 10:5), his hand;
his sword (Psa 17:13,14).
Indeed, to be thus disposed of, is a sad lot; the lot is not fallen
to them in pleasant places, they have not the goodly heritage;
but the judgments of God are a great deep. The thing formed may
not say to him that formed it, Why hast thou made me thus? To be
appointed, to be ordained, to be established to be a persecutor,
and a troubler of God's church--O tremendous judgment! O amazing
anger!
Three things the people of God should learn from hence.
(1.) Learn to pity and bewail the condition of the enemy; I know
thou canst not alter the counsel of God; appointed they are,
established they are for their work, and do it they must and shall.
But yet it becomes them that see their state, and that their day
is coming, to pity and bewail their condition, yea, and to pray
for them too; for who knows whether it is determined that they
should remain implacable to the end, as Herod; or whether they
may through grace obtain repentance of their doings, with Saul.
And I say again, if thy prayer should have a casting hand in the
conversion of any of them, it would be sweet to thy thoughts when
the scene is over.
(2.) Never grudge them their present advantages. "Fret not thyself
because of evil men, neither be thou envious at the workers of
iniquity" (Prov 24:19). Fret not, though they spoil thy resting-place.
It is God that has bidden them do it, to try thy faith and patience
thereby. Wish them no ill with what they get of thine; it is their
wages for their work, and it will appear to them ere long that
they have earned it dearly. Their time is to rejoice but as in a
moment, in what thus is gotten by them; and then they, not repenting,
are to perish for ever, like their own dung (Job 20:5-7). Poor man,
thou that hast thy time to be afflicted by them, that thy golden
graces may shine the more, thou art in the fire, and they blow
the bellows. But wouldest thou change places with them? Wouldest
thou sit upon their place of ease? Dost thou desire to be with
them (Prov 24:1)? O rest thyself contented; in thy patience possess
thy soul, and pity and bewail them in the condition in which they
are.
(3.) Bless God that thy lot did fall on the other side, namely, to
be one that should know the truth, profess it, suffer for it, and
have grace to bear thee up thereunder, to God's glory, and thy
eternal comfort. This honour have not all his saints; all are not
counted worthy thus to suffer shame for his name. Do this, I say,
though they get all, and leave thee nothing but the shirt on thy
back, the skin on thy bones, or an hole in the ground to be put
in (Heb 11:23-26).
2. Labour to be patient under this mighty hand of God, and be not
hasty to say, When will the rod be laid aside? mind thou thy duty,
which is to let patience have its perfect work. And bear the
indignation of the Lord, because thou hast sinned against him,
until he please to awake, to arise, and to execute judgment for
thee (Micah 7:9). But to pass this. Are things thus ordered?
then this should teach us that there is a cause. The rod is not
gathered without a cause; the rod is fore-determined, because the
sin of God's people is foreseen, and ofttimes the nature of the
sin, and the anger of the Father, is seen in the fashion of the
rod. The rod of my anger, saith God. A bitter and hasty nation
must be brought against Jerusalem; an enemy fierce and cruel must
be brought against the land of Israel. Their sins called for such
a rod, for their iniquities were grievous (Hab 1:6).
This should teach us with all earnestness to be sorry for our sins,
and to do what we can to prevent these things, by falling upon
our face in a way of prayer before God. If we would shorten such
days, when they come upon us, let us be lovers of righteousness,
and get more of the righteousness of faith, and of compliance
with the whole will of God into our hearts. Then I say, the days
shall be shortened, or we fare as well, because the more harmless
and innocent we are, and suffer, the greater will our wages, our
reward, and glory be, when pay-day shall come; and what if we wait
a little for that?
These things are sent to better God's people, and to make them
white, to refine them as silver, and to purge them as gold, and
to cause that they that bear some fruit, may bring forth more: we
are afflicted, that we may grow (John 15:2). It is also the will
of God, that they that go to heaven should go thither hardly or
with difficulty. The righteous shall scarcely be saved. That is,
they shall, but yet with great difficulty, that it may be the
sweeter. Now that which makes the way to heaven so strait, so
narrow, so hard, is the rod, the sword, the persecutor, that lies
in the way, that marks where our haunt is, that mars our path,
digs a pit, and that sets a net, a snare for us in the way (1 Sam
23:22; Job 30:12-14; Psa 9:15; 31:4; 35:7; 119:110; 140:5; 142:3).
This, I say, is that which puts us to it, but it is to try, as I
said, our graces, and to make heaven the sweeter to us. To come
frighted and hard pursued thither, will make the safety there the
more with exceeding gladness to be embraced. And I say, get thy
heart yet more possessed with the power of godliness; that the love
of righteousness may be yet more with thee. For this blessedness,
this happiness, he shall be sure of, that suffereth for righteousness'
sake.
3. Since the rod is God's as well as the child, let us not look
upon our troubles as if they came from, and were managed only by
hell. It is true, a persecutor has a black mark upon him, but yet
the Scriptures say that all the ways of the persecutor are God's
(Dan 5:23). Wherefore as we should, so again we should not,
be afraid of men: we should be afraid of them, because they will
hurt us; but we should not be afraid of them, as if they were let
loose to do to us, and with us, what they will. God's bridle is
upon them, God's hook is in their nose: yea, and God has determined
the bounds of their rage, and if he lets them drive his church into
the sea of troubles, it shall be but up to the neck, and so far
it may go, and not be drowned (2 Kings 19:28; Isa 37:29; 8:7,8).
I say the Lord has hold of them, and orders them; nor do they
at any time come out against his people but by his licence and
commission how far to go, and where to stop. And now for two or
three objections:--
1. Object. But may we not fly in a time of persecution? Your
pressing upon us, that persecution is ordered and managed by God,
makes us afraid to fly.
Answ. First, having regard to what was said afore about a call to
suffer; thou mayest do in this even as it is in thy heart. If it is
in thy heart to fly, fly: if it be in thy heart to stand, stand.
Any thing but a denial of the truth. He that flies, has warrant
to do so; he that stands, has warrant to do so. Yea, the same man
may both fly and stand, as the call and working of God with his
heart may be. Moses fled (Exo 2:15), Moses stood (Heb 11:27).
David fled (1 Sam 19:12), David stood (24:8). Jeremiah fled (Jer
37:11,12), Jeremiah stood (38:17). Christ withdrew himself (Luke
9:10), Christ stood (John 18:1-8). Paul fled (2 Cor 11:33), Paul
stood (Acts 20:22,23).
There are therefore few rules in this case. The man himself is
best able to judge concerning his present strength, and what weight
this or that argument has upon his heart to stand or fly. I should
be loath to impose upon any man in these things; only, if thou
fliest, take two or three cautions with thee:--
(1.) Do not fly out of a slavish fear, but rather because flying is
an ordinance of God, opening a door for the escape of some, which
door is opened by God's providence, and the escape countenanced
by God's Word (Matt 10:23).
(2.) When thou art fled, do as much good as thou canst in all
quarters where thou comest, for therefore the door was opened to
thee, and thou bid to make thy escape (Acts 8:1-5).
(3.) Do not think thyself secure when thou art fled; it was
providence that opened the door, and the Word that did bid thee
escape: but whither, and wherefore, that thou knowest not yet.
Uriah the prophet fled into Egypt, because there dwelt men that
were to take him, that he might be brought again to Jerusalem to
die there (Jer 26:21).
(4.) Shouldest thou fly from where thou art, and be taken in another
place; the most that can be made of it--thy taking the opportunity
to fly, as was propounded at first--can be but this, thou wast
willing to commit thyself to God in the way of his providence, as
other good men have done, and thy being now apprehended has made
thy call clear to suffer here or there, the which before thou wert
in the dark about.
(5.) If, therefore, when thou hast fled, thou art taken, be not
offended at God or man: not at God, for thou art his servant, thy
life and thy all are his; not at man, for he is but God's rod, and
is ordained, in this, to do thee good. Hast thou escaped? Laugh.
Art thou taken? Laugh. I mean, be pleased which way soever things
shall go, for that the scales are still in God's hand.
(6.) But fly not, in flying, from religion; fly not, in flying,
for the sake of a trade; fly not, in flying, that thou mayest have
ease for the flesh: this is wicked, and will yield neither peace
nor profit to thy soul; neither now, nor at death, nor at the day
of judgment.
2. Object. But if I fly, some will blame me: what must I do now?
Answ. And so many others if thou standest; fly not, therefore, as
was said afore, out of a slavish fear; stand not, of a bravado.
Do what thou dost in the fear of God, guiding thyself by his Word
and providence; and as for this or that man's judgment, refer thy
case to the judgment of God.
3. Object. But if I be taken and suffer, my cause is like to be
clothed with scandals, slanders, reproaches, and all manner of
false, and evil speakings; what must I do?
Answ. Saul charged David with rebellion (1 Sam 22:8,13). Amos was
charged with conspiring against the king (Amos 7:10). Daniel was
charged with despising the king; and so also were the three children
(Dan 6:13; 3:12). Jesus Christ himself was accused of perverting
the nation, of forbidding to give tribute to Caesar, and of saying
that himself was Christ a king (Luke 23:2). These things therefore
have been. But,
(1.) Canst thou, after a due examination of thyself, say that
as to these things thou art innocent and clear? I say, will thy
conscience justify thee here? Hast thou made it thy business to
give unto God the things that are God's, and unto Caesar the things
that are his, according as God has commanded? If so, matter not
what men shall say, nor with what lies and reproaches they slander
thee, but for these things count thyself happy. Blessed are ye,
when men shall revile you--and shall say all manner of evil against
you falsely (lying) for my sake (saith Christ). Rejoice, and be
exceeding glad: for great is your reward in heaven: for so persecuted
they the prophets which were before you (Matt 5:11,12). Comfort
thyself therefore in the innocency of thy soul, and say, I am
counted a rebel, and yet am loyal; I am counted a deceiver, and
yet am true (1 Sam 24:8-12, 2 Cor 6:8). Also refer thy cause to the
day of judgment; for if thou canst rejoice at the thoughts that
thou shalt be cleared of all slanders and evil speakings then,
that will bear up thy heart as to what thou mayest suffer now.
The answer of a good conscience will carry a man through hell to
heaven. Count these slanders part of thy sufferings, and those
for which God will give thee a reward, because thou art innocent,
and for that they are laid upon thee for thy profession's sake.
But if thou be guilty, look to thyself; I am no comforter of such.
[THIRD, THE GOOD EFFECT OF COMMITTING THE SOUL TO GOD'S KEEPING.]
I come now to speak to the third and last part of the text, namely,
of the good effect that will certainly follow to those that, after
a due manner, shall take the advice afore given. "Let them that
suffer according to the will of God, commit the keeping of their
souls to him in well-doing, as unto a faithful Creator."
Two things from the last clause of the text lie yet before us. And
they are they by which will be shown what good effect will follow
to those that suffer according to the will of God, and that commit
their souls to his keeping. 1. Such will find him to themselves a
Creator. 2. They will find him a faithful Creator. "Let them commit
the keeping of their souls to him, as unto a faithful Creator."
In this phrase, a Faithful Creator, behold the wisdom of the Holy
Ghost, how fitly and to the purpose he speaketh. King is a great
title, and God is sometimes called a King; but he is not set forth
by this title here, but by the title of a Creator; for it is not
always in the power of a king to succour and relieve his subjects,
that are suffering for his crown and dignity. Father is a sweet
title--a title that carrieth in it an intimation of a great deal
of bowels and compassion, and God is often set forth also by this
title in the holy Scriptures. But so he is not here, but rather
as a Creator. For a father, a compassionate father, cannot always
help, succour, or relieve his children, though he knows they are
under affliction! Oh! but a Creator can. Wherefore, I say, he is
set forth here under the title of Creator.
FIRST, A Creator! nothing can die under a Creator's hands. A Creator
can sustain all. A Creator can, as a Creator, do what he pleases.
"The Lord, the everlasting God, the Creator of the ends of the
earth, fainteth not, neither is weary" (Isa 40:28).
The cause of God, for which his people suffer, had been dead and
buried a thousand years ago, had it not been in the hand of a
Creator. The people that have stood by his cause had been out of
both as to persons, name, and remembrance, had they not been in
the hand of a Creator. Who could have hoped, when Israel was going
in, even into the mouth of the Red Sea, that ever his cause, or
that people, should have revived again. A huge host of the Egyptians
were behind them, and nothing but death before and on every hand
of them; but they lived, they flourished, they outlived their
enemies, for they were in the hand of a Creator.
Who could have hoped that Israel should have returned again from
the land, from the hand, and from under the tyranny of the king
of Babylon? They could not deliver themselves from going thither,
they could not preserve themselves from being diminished when they
came there, their power was gone, they were in captivity, their
distance from home was far, their enemies possessed their land,
their city of defence was ruined, and their houses burned down
to the ground; and yet they came home again: there is nothing
impossible to a Creator.
Who could have thought that the three children could have lived in
a fiery furnace? that Daniel could have been safe among the lions?
that Jonah could have come home to his country, when he was in
the whale's belly? or that our Lord should have risen again from
the dead? But what is impossible to a Creator?
This, therefore, is a rare consideration for those to let their
hearts be acquainted with that suffer according to the will of
God, and that have committed the keeping of their souls to him in
well-doing. They have a Creator to maintain and uphold their cause,
a Creator to oppose its opposers. And hence it is said, all that
burden themselves with Jerusalem "shall be cut in pieces, though
all the people of the earth be gathered together against it" (Zech
12:3).
SECOND, A Creator! A Creator can not only support a dying cause,
but also fainting spirits. For as he fainteth not, nor is weary,
so "he giveth power to the faint, and to them that have no might
he increaseth strength" (Isa 40:29). He is the God of the spirits
of all flesh, and has the life of the spirit of his people in his
own hand. Spirits have their being from him; he is the Father of
spirits. Spirits are made strong by him, nor can any crush that
spirit that God the Creator will uphold.
Is it not a thing amazing to see one poor inconsiderable man, in
a spirit of faith and patience, overcome all the threatenings,
cruelties, afflictions, and sorrows, that a whole world can lay upon
him? None can quail43 him, none can crush him, none can bend down
his spirit. None can make him to forsake what he has received of
God--a commandment to hold fast. His holy, harmless, and profitable
notions, because they are spiced with grace, yield to him more
comfort, joy, and peace, and do kindle in his soul so goodly
a fire of love to, and zeal for God, that all the waters of the
world shall never be able to quench.
Ay, say some, that is because his is headstrong, obstinate, and one
that will hear no reason. No, say I, but it is because his spirit
is in the hand, under the conduct and preservation, of a Creator.
A Creator can make spirits, uphold spirits, and make one spirit
stronger to stand, than are all the spirits of the world to cast
down. To stand, I say, in a way of patient enduring in well-doing,
against all that hell can do to suppress.
THIRD, A Creator! A Creator can bring down the spirits that oppose,
and make them weak and unstable as water. The Lord, the everlasting
God, the Creator of the ends of the earth, fainteth not, nor is
weary; there is no searching of his understanding. He gives power
to the faint, and to those that have no might, he increaseth
strength; now mark, even the young shall faint and be weary, and
the young men shall utterly fall. A Creator can dash the spirits
of the enemies with fear. God can put them in fear, and make them
know that they are men and not God, and that their horses are flesh
and not spirit. When the enemy came to take Jesus Christ, their
spirits fainted, their hearts died in them; they went backwards,
and fell to the ground. They had hard work to strengthen their
spirits to a sufficiency of boldness and courage, though they
brought halberts, and staves, and swords, and weapons with them,
to take a naked44 man (John 18:3-7).
And although this is that which is not so visible to the world
as some other things are, yet I believe that God treads down the
spirits of men in a day when they afflict his people, oftener than
we are aware of, or than they are willing to confess. How was the
hostile spirit of Esau trod down of God, when he came out to meet
his poor naked brother, with no less than four hundred armed men?
He fainted before his brother, and instead of killing, kissed him
(Gen 33:4). How was the bloody spirit of Saul trod down, when David
met him at the mouth of the cave, and also at the hill Hachilah
(1 Sam 24; 26)? God is a Creator, and as a Creator, is a spirit
maker, a spirit reviver, a spirit destroyer; he can destroy body
and soul in hell (Luke 12:5).
FOURTH, A Creator! As a Creator, he is over all arts, inventions,
and crafts of men that are set on work to destroy God's people,
whether they be soldiers, excellent orators, or any other whatsoever;
we will single out one--the smith, that roaring fellow, who with
his coals and his bellows makes a continual noise. "I have created
the smith," said God, "that bloweth the coals in the fire, and
that bringeth forth an instrument for his work; and I have created
the waster to destroy" (Isa 54:16). The smith, what is he? I
answer, an idol maker, a promoter of false worship, and one that
makes instruments of cruelty, therewith to help to suppress the
true [worship] (Isa 41:7; 44:12; 46:6).
"I have created the smith," saith God, "that bloweth the coals in
the fire." The idol inventor, the idol maker, the supporter of
idol worship, he is my creature, saith God, to teach that he has
power to reach him, and to command his sword to approach him at
his pleasure, notwithstanding his roaring with his bellows, and
his coals in the fire. So then, he cannot do what he will in the
fire, nor with his idol when he has made it; the instrument, also
that he makes for the defence of his idol, and for the suppressing
of God's true worship, shall not do the thing for the which it
is designed by him. And so the very next verse saith: "No weapon
that is formed against thee shall prosper, and every tongue that
shall rise against thee in judgment thou shalt condemn. This is
the heritage of the servants of the Lord, and their righteousness
is of me, saith the Lord" (Isa 54:17). And the text saith moreover,
I have created the waster to destroy. The waster, what is that?
Why, the smith makes an idol, and God has made the rust; the
smith makes a sword, and God has made the rust. The rust eats them
up, the moth shall eat them up, the fire shall devour them. "The
wicked," saith the Psalmist, "have drawn out the sword, and have
bent their bow, to cast down the poor and needy, and to slay such
as be of upright conversation. Their sword shall enter into their
own heart, and their bows shall be broken" (Psa 37:14,15).
All this can God do, because he is a Creator, and none but God can
do it. Wherefore by this peculiar title of Creator, the apostle
prepareth support for suffering saints, and also shows what
a good conclusion is like to be made with them that suffer for
righteousness' sake, according to his will; and that commit the
keeping of their souls to him in well-doing, as unto a faithful
Creator.
FIFTH, A Creator! A Creator can make such provision for a suffering
people, in all respects, as shall answer all their wants. Have
they lost their peace with the world? Have they no more peace
with this world? Why, a Creator can make, create peace, can create
peace, peace; peace with God, and peace with his conscience; and
that is better than all the peace that can be found elsewhere in
the world (Isa 57:19). Have they lost a good frame of heart? Do
they want a right frame of spirit? Why, though this is to be had
no where in the world, yet a Creator can help them to it (Psa
51:10). Have they lost their spiritual defence? Do they lie too
open to their spiritual foes? Why, this a Creator can help. "And
the Lord will create upon every dwelling place of Mount Zion, and
upon her assemblies, a cloud and smoke by day, and the shining
of a flaming fire by night: for upon all the glory shall be a
defence." (Isa 4:5)
This is the work of the Spirit; for though the Spirit itself be
uncreated, yet all the holy works of it in the heart are verily
works of creation. Our new man is a creation; our graces are a
creation; our joys and comforts are a creation45 (2 Cor 5:17,18;
Eph 4:24; Isa 65:17-19). Now a creation none can destroy but a
Creator; wherefore here is comfort. But again, God hath created
us in Christ Jesus; that is another thing. The sun is created in
the heavens; the stars are created in the heavens; the moon is
created in the heavens. Who can reach them, touch them, destroy
them, but the Creator? Why, this is the case of the saint; because
he has to do with a Creator, he is fastened to Christ; yea, is in
him by an act of creation (Eph 2:10), so that unless Christ and
the creation of the Holy Ghost can be destroyed, he is safe that
is suffering according to the will of God, and that hath committed
the keeping of his soul to him in well-doing, as unto a faithful
Creator. And this I would have you consider moreover; the man
that suffereth according to the will of God, committeth not such
a soul to this Creator as dwells in carnal men--a naked soul, a
graceless soul, a soul that has nothing in it but sin; but he commits
a converted soul, a regenerate soul, a soul adorned, beautified,
and sanctified, with the jewels, and bracelets, earrings, and
perfumes of the blessed Spirit of grace. And I say again, this
is the work of a Creator, and a Creator can maintain it in its
gallantry,
FOOTNOTE? "Gallantry"; splendour of appearance, grandeur,
nobleness.--Ed.
and he will do so, but he will put forth acts of creating power
for it every day.
SIXTH, A Creator! He that can create can turn and alter any thing,
to what himself would have it. He that made "the seven stars and
Orion, and turneth the shadow of death into the morning" (Amos
5:8), he can "make the wilderness a pool of water, and the dry
land springs of water" (Isa 41:18). Our most afflicted and desolate
conditions, he can make as a little haven unto us; he can make us
sing in the wilderness, and can give us our vineyards from thence
(Hosea 2:14,15). He can make Paul sing in the stocks, and good
Rowland Taylor dance as he goeth to the burning stake. Jails, and
mocks, and scourgings, and flouts and imprisonments, and hunger,
and nakedness, and peril, and sword, and dens, and caves, and
rocks, and mountains, God can so sweeten with the honey of his
Word, and make so famous for situation by the glory of his presence,
and so rich and fruitful by the communications of the Holy Ghost,
and so easy by the spreading of his feathers over us, that we
shall not be able to say, that in all the world a more commodious
place, or comfortable condition, can be found. Some have know this,
and have been rather ready to covet to be here, than to shun and
fly from it, as a most unsavoury condition. 46
All these things, I say, God doth as a Creator. He hath created
antipathies, and he can make antipathies close, and have favour
one for another. The lion and the calf, the wolf and the lamb, the
little boy and the cockatrice's den he can reconcile, and make
to be at agreement. So, sufferings and the saint; the prison and
the saint; losses, crosses, and afflictions, and the saint: he can
make to lie down sweetly together.
SEVENTH, A Creator! A Creator can make up all that thou hast
or shalt lose for the sake of thy profession by the hands of the
children of men, be they friends, relations, a world, life, or
what you can conceive of.
1. Hast thou lost thy friend for the sake of thy profession? Is
the whole world set against thee for thy love to God, to Christ,
his cause, and righteousness? Why, a Creator can make up all.
Here, therefore, is the advantage that he hath that suffereth for
righteousness' sake. Jonathan, the very son of bloody Saul, when
David had lost the help of all his own relations, he must fall in
with him, stick to him, and love him as he loved his own soul (1
Sam 18:1-3). Obadiah, Ahab's steward, when the saints were driven
even under ground by the rage of Jezebel the queen, he is appointed
of God to feed them in caves and holes of the earth (1 Kings 18:13).
Yea, the very raven complied with the will of a Creator to bring
the prophet bread and flesh in the morning, and bread and flesh
at night (17:6). When Jeremiah the prophet was rejected of all,
yea, the church that then was, could not help him; he was cast
into the dungeon, and sunk to a great depth there in the mire.
God the Creator, who ruleth the spirits of all men, stirred up
the heart of Ebed-melech the Ethiopian both to petition for his
liberty, and to put him out of the dungeon by the help of thirty
men (Jer 38:7-13). These now, as Christ says, were both fathers,
mothers, brothers, sisters, and as a loving wife or child (Matt
19:29).
2. Hast thou, for the sake of thy faith and profession thereof,
lost thy part in the world? Why, a Creator can make thee houses
as he did for the midwives of Egypt (Exo 1:20,21), and can build
thee a sure house as he did for David his servant, who ventured all
for the love that they had to the fear of God and his way (2 Sam
7). David was thrust out of Saul's house, and driven from his own,
and God opened the heart of Achisch the king of Gath to receive
him, and to give him Ziklag. David, when under the tyranny of
Saul, knew not what to do with his father and his mother, who were
persecuted for his sake, but a Creator inclined the heart of the
king of Moab to receive them to house and harbour (1 Sam 27:5;
22:3,4).
3. Is thy life at stake--is that like to go for thy profession,
for thy harmless profession of the gospel? Why, God the Creator
is Lord of life, and to God the Lord belong the issues from death.
So then, he can, if he will, hold thy breath in thy nostrils, in
spite of all the world; or if he shall suffer them to take away this
for his glory, he can give thee another ten times as good for thy
comfort. "He that loveth his life shall lose it; and he that hateth
his life in this world shall keep it unto life eternal" (John
12:25).
4. Is thy body to be disfigured, dismembered, starved, hanged, or
burned for the faith and profession of the gospel? Why, a Creator
can either prevent it, or, suffering it, can restore it the very
same to thee again, with great and manifold advantage. He that
made thee to be now what thou art, can make thee to be what thou
never yet wast. It doth not yet appear what we shall be, further
than only by general words (1 John 3:2; Phil 3:21).
EIGHTH, A Creator! Peter sets him before us here as a Creator,
because he would have us live upon him as such; as well as upon
his grace, love, and mercy. In Job's day this was bewailed, that
none or but a few said, "Where is God my maker, who giveth songs
in the night?" (Job 35:10).
Creator, as was hinted before, is one of God's peculiar titles.
It is not given to him above five or six times in all the Book
of God; and usually, when given him, it is either to show his
greatness, or else to convince us that of duty we ought to depend
upon him; and not to faint, if he be on our side, for or under
any adversity, according as we are bidden in the text: "Let them
that suffer according to the will of God, commit the keeping of
their souls to him in well-doing, as unto a faithful creator."
Shall God display his glory before us under the character and
title of a Creator, and shall we yet fear man? Shall he do this
to us when we are under a suffering condition, and that on purpose
that we might commit our souls to him in well-doing, and be quiet,
and shall we take no notice of this? "Who art thou, that thou
shouldest be afraid of a man that shall die, and of the son of man
which shall be made as grass; and forgettest the Lord thy maker,
that hath stretched forth the heavens, and laid the foundations
of the earth?" &c. (Isa 51:12,13).
Had God concealed himself, as to his being a Creator, yet since
he presenteth himself unto us by his Word under so many excellent
titles as are given to no other God besides, methinks it should
make us bold in our God; but when, for our relief, he shall add
to all other that he verily is a Creator, this should make us rest
in hope indeed.
Every nation will have confidence for their own gods, though but
gods that are made with hands--though but the work of the smith
and carpenter; and shall not we trust in the name of the Lord our
God, who is not only a God, but a Creator and former of all things
(Micah 4:5), consequently, the only living and true God, and one
that alone can sustain us? We therefore are to be greatly blamed
if we overlook the ground, such ground of support and comfort as
presenteth itself unto us under the title of a Creator; but then
most of all, if, when we have heard, believed, and known that our
God is such, we shall yet be afraid of a man that shall die, and
forget the Lord our maker. We, I say, have heard, seen, known,
and believed, that our God is the Creator. The heavens declare
his glory, and the firmament showeth his handy-work, and thus he
has showed unto us "his eternal power and Godhead" (Rom 1:20).
Behold, then, thou fearful worm, Jacob, the heavens, the sun, the
moon, the stars; behold the earth, the sea, the air, the fire, and
vapours. Behold, all living things, from leviathan and behemoth
to the least that creepeth in the earth and waters. Yea, behold
thyself, thy soul, thy body, thy fashion, thy building, and consider;
thy God hath made even all these things, and hath given to thee
this being; yea, and all this also he made of that which doth
not appear (Heb 11:1-3). This is that which thou art called to
the consideration of by Peter, in the text; when he letteth fall
from his apostolical meditation that thy God is the Creator, and
commandeth that thou, in thy suffering for him according to his
will, shouldest commit the keeping of thy soul to him as unto a
faithful Creator.
He that has the art thus to do, and that can do it in his straits,
shall never be trodden down. His God, his faith; his faith, his
God, are able to make him stand. For such a man will thus conclude,
that since the Creator of all is with him, what but creatures are
there to be against him? So, then, what is the axe, that it should
boast itself against him that heweth therewith? or the saw, that
it should magnify itself against him that shaketh it? as if the
rod should shake itself against him that lifteth it up; or as if
the staff should lift up itself as if it were not wood (Isa 10:15).
Read also Isaiah 40:12-31, and then speak, if God as Creator is
not a sure confidence to all the ends of the earth that trust in,
and wait upon him. As Creator, he hath formed and upholdeth all
things; yea, his hands have formed the crooked serpent, wherefore
he also is at his bay (Job 26:13). And thou hast made the dragon
in the sea; and therefore it follows that he can cut and wound him
(Isa 51:9), and give him for meat to the fowls, and to the beasts
inheriting the wilderness (Psa 74:13,14), if he will seek to
swallow up and destroy the church and people of God (Eze 29:3,4).
NINTH, A Creator is God! the God unto whom they that suffer according
to his will are to commit the keeping of their souls--the Creator.
And doth he take charge of them as a Creator? Then this should
teach us to be far off from being dismayed, as the heathens are,
at his tokens; for our God, the Lord, is the true God, the living
God, the King of eternity (Jer 10:1,2,10). We should tremblingly
glory and rejoice when we see him in the world, though upon those
that are the most terrible of his dispensations. God the Creator
will sometimes mount himself and ride through the earth in such
majesty and glory, that he will make all to stand in the tent
doors to behold him. O how he rode in his chariots of salvation
when he went to save his people out of the land of Egypt! How he
shook the nations! Then "his glory covered the heavens, and the
earth was full of his praise. And his brightness was as the light;
he had horns coming out of his hand: and there was the hiding of
his power. Before him went the pestilence, and burning coals went
forth at his feet. He stood, and measured the earth: he beheld,
and drove asunder the nations; and the everlasting mountains were
scattered, the perpetual hills did bow: his ways are everlasting."
Then said the prophet, "I saw the tents of Cushan in affliction:
and the curtains of the land of Midian did tremble. Was the Lord
displeased against the rivers? was thine anger against the rivers?
was thy wrath against the sea, that thou didst ride upon thine
horses and thy chariots of salvation?" (Hab 3:3-8).
So David: "The earth shook and trembled," said he; "the foundations
also of the hills moved and were shaken, because he was wroth.
There went up a smoke out of his nostrils, and fire out of his
mouth devoured: coals were kindled by it. He bowed the heavens
also, and came down: and darkness was under his feet. And he rode
upon a cherub, and did fly: yea, he did fly upon the wings of the
wind. He made darkness his secret place; his pavilion round about
him were dark waters and thick clouds of the skies. At the brightness
that was before him his thick clouds passed, hail stones and coals
of fire. The Lord also thundered in the heavens, and the Highest
gave his voice; hail stones and coals of fire. Yea, he sent out
his arrows, and scattered them; and he shot out lightnings, and
discomfited them. Then the channels of waters were seen, and the
foundations of the world were discovered at thy rebuke, O Lord,
at the blast of the breath of thy nostrils" (Psa 18:7-15).
These are glorious things, though shaking dispensations. God is
worthy to be seen in his dispensations as well as in his Word,
though the nations tremble at his presence. "Oh that thou wouldest
rend the heavens, that thou wouldest come down," saith the prophet,
"that the mountains might flow down at thy presence!" (Isa 64:1).
We know God, and he is our God, our own God; of whom or of what
should we be afraid? (Psa 46). When God roars out of Zion, and
utters his voice from Jerusalem, when the heavens and the earth do
shake, the Lord shall be the hope of his people, and the strength
of the children of Israel (Joel 3:16).
Every man stayeth up, or letteth his spirit fail, according to
what he knoweth concerning the nature of a thing. He that knows
the sea, knows the waves will toss themselves: he that knows a
lion, will not much wonder to see his paw, or to hear the voice
of his roaring. And shall we that know our God be stricken with
a panic fear, when he cometh out of his holy place to punish the
inhabitants of the earth for their iniquity? We should stand like
those that are next to angels, and tell the blind world who it
is that is thus mounted upon his steed, and that hath the clouds
for the dust of his feet, and that thus rideth upon the wings of
the wind: we should say unto them, "This God is our God for ever
and ever, and he shall be our guide even unto death."
Our God! the Creator! He can turn men to destruction, and say,
Return, ye children of men. When our God shows himself, it is
worth the while to see the sight, though it costs us all that we
have to behold it. Some men will bless and admire every rascally
juggler that can but make again that which they only seem to mar,
or do something that seems to outgo reason; yea, though they make
thunderings and noise in the place where they are, as though the
devil himself were there. Shall saints, then, like slaves, be afraid
of their God, the Creator; of their own God, when he rendeth the
heavens, and comes down? When God comes into the world to do great
things, he must come like himself--like him that is a Creator:
wherefore the heavens and the earth must move at his presence, to
signify that they acknowledge him as such, and pay him that homage
that is due to him as their God and great Creator.
We that are Christians have been trained up by his Son in his
school this many a day, and have been told what a God our Father
is, what an arm he has, and with what a voice he can thunder; how
he can deck himself with majesty and excellency, and array himself
with beauty and glory; how he can cast abroad the rage of his wrath,
and behold every one that is proud, and abase him (Job 40:9-11).
Have we not talked of what he did at the Red Sea, and in the land
of Ham many years ago, and have we forgot him now? Have we not
vaunted and boasted of our God both in church, pulpit, and books;
and spake to the praise of them that, instead of stones, attempted
to drive antichrist out of the world with their lives and their
blood; and are we afraid of our God? He was God, a Creator, then;
and is he not God now? and will he not be as good to us as to them
that have gone before us? or would we limit him to appear in such
ways as only smile upon our flesh; and have him stay, and not show
himself in his heart-shaking dispensations until we are dead and
gone? What if we must go now to heaven, and what if he is thus
come down to fetch us to himself? If we have been wise as serpents,
and innocent as doves--if we can say, Neither against the law of
the Jews, neither against the temple, nor against Caesar, have we
offended anything at all, of what should we be afraid? Let heaven
and earth come together, I dare say they will not hurt us. Our
Lord Jesus, when dilating upon some of the great and necessary works
of our Creator, puts check beforehand to all uncomely fears; to
such fears as become not the faith and profession of a Christian.
"Brother," saith he, "shall deliver up the brother to death, and
the father the child: and the children shall rise up against their
parents, and cause them to be put to death. And ye shall be hated
of all men for my name's sake." What follows? (verse 28), "Fear
them not"; and again, in verse 31, "Fear ye not" (Matt 10:21,22).
So again (Matt 24): "Nation shall rise against nation--there shall
be famines, pestilences, and earthquakes, &c. They shall deliver you
up to be afflicted, and shall kill you.--Many shall be offended,
and shall betray one another.--And many false prophets shall
arise, and deceive many." And yet for all this we are bid not
to be afraid, for all these things, with all other are ordered,
limited, enlarged and straitened, bounded and butted by the will,
and hand, and power of that God unto whom Peter bids us commit
the keeping of our souls, as unto a faithful Creator (verse 7-11;
Mark 13:5-9). To wait for God in the way of his judgments doth
well become a Christian.
To believe he loves us when he shows himself terrible to us, is
also very much becoming of us. Wherefore has he given us grace?
Is it that we should live by sense? Wherefore has he sometimes
visited us? Is it that our hearts might be estranged from him, and
that we still should love the world? And I say again, wherefore
has he so plainly told us of his greatness, and of what he can
do? Is it not that we might be still when the world is disturbed;
and that we might hope for good things to come out of such providences
that, to sense, look as if themselves would eat up and devour all?
Let us wait upon God, walk with God, believe in God, and commit
ourselves, our soul, our body, to God, to be kept. Yea, let us be
content to be at the disposal of God, and rejoice to see him act
according to all his wondrous works. For this is a posture highly
becoming them that say of God he is their Father, and that have
committed the keeping of their souls to him as unto a Creator.
A comely thing it is for the soul that feareth God, to love and
reverence him in all his appearances. We should be like the spaniel
dog, even lie at the foot of our God, as he at the foot of his
master; yea, and should be glad, could we but see his face, though
he treads us down with his feet.
Ay, says one son, so I could, if I thought this high God would
regard me, and take notice of my laying of my soul at his foot,
while I suffer for his Word and truth in the world. Why, do but
see now how the Holy Ghost, for our help, doth hedge up that way
in at which unbelief would come, that there might, as to this,
be no room left for doubting. For as he calleth the God unto whom
we are bid to commit the keeping of our soul, a Creator, so he
saith that he is A CREATOR THAT IS FAITHFUL. "Let them commit the
keeping of their souls unto him in well-doing, as unto a faithful
Creator"--a Creator that will concern himself with the soul committed
to his trust, and that will be faithful to it, according to all
that he has promised.
This, therefore, of God's faithfulness being added to his might and
power, is in itself a ground of great support to those that have
in a way of well-doing committed themselves, their souls, to him
to keep. A Creator; what is it that a Creator cannot do? A faithful
Creator; what is it that one that is faithful will not do, that
is, when he is engaged? And now he is engaged, because thou hast
committed thy soul to him to keep, and because he has bid thee
do so. Let them commit the keeping of their soul to him, as unto
a faithful Creator. I have sometimes seen an unfaithful man engaged,
when a thing has been committed to him to keep. A man that is a
thief, a cheater, a defrauder, will yet be faithful to him that
will commit a charge to him to keep. And the reason is, because,
though he can steal, cheat, defraud, without being taken notice
of; yet he must be seen and known, if he be false in that which
is committed to him to keep. I know the comparison is odious, yet
such have been made by a holier mouth than mine, and as the case
may be, they may be aptest of all to illustrate that which a man
is about to explain. Hark what the unjust judge saith, says the
Lord Jesus Christ (Luke 18).
To commit thy soul to God is to trust him with it; to commit thy
soul to God is to engage him to look to it. And if he should not
be faithful now, he will not be so in any case. For himself has
bidden thee do it; he has also promised to keep it, as has been
already showed in the former part of this discourse. Besides, he is
here said to be faithful--to be a faithful Creator. He challenges
this of faithfulness to himself alone: "Yea, let God be true, but
every man a liar" (Rom 3:4). This, therefore, doth still help to
encourage them that would be faithful to him, to commit the keeping
of our soul to him. A faithful man will encourage one much; how
much more should the faithfulness of God encourage us?
Here, therefore, we have a closing word indeed; a word to wrap
up the text with that is as full of good as the sun is of light.
What can be fitter spoken? What can be added? What now is wanting
to the help of him that has committed his soul to God to keep it
while he is suffering according to his will in the world? He is
engaged, as I said, by that act; thou hast committed thy soul to
him to keep; he is engaged by his own Word; he has bidden thee
commit thy soul to him to keep. He is engaged by his declaring
of himself to be faithful; for that has encouraged thee to commit
thy soul to him to keep. Besides, he has promised to do it; he
has sworn to do it.
"For when God made promise to Abraham, because he could swear by
no greater, he sware by himself, saying, Surely blessing I will
bless thee, and multiplying I will multiply thee. And so, after he
had patiently endured, (as thou must do,) he obtained the promise.
For men verily swear by the great: and an oath for confirmation is
to them an end of all strife. Wherein God, willing more abundantly
to shew unto the heirs of promise the immutability of his counsel,
confirmed it by an oath: that by two immutable things, in which it
was impossible for God to lie, we might have a strong consolation,
who have fled for refuge to lay hold upon the hope set before
us: which hope we have as an anchor of the soul, both sure and
steadfast, and which entereth into that within the veil; whither
the forerunner is for us entered, even Jesus, made an High-priest
for ever after the order of Melchisedec" (Heb 6:13-20).
Thus you see what ground we have who suffer according to the will
of God, and that have committed the keeping of our souls to him in
well-doing, as unto a faithful Creator. Here, therefore, I might
make a stop and conclude as to this advice; but now we are in, we
will proceed a little further, and will fall upon three or four
more particulars.
First, then, He will be faithful to us in this: He will keep us from
those allurements of the world that a suffering saint is subject
to. They that suffer have other kinds of temptations upon this
account than other Christians have. The liberty of others, while
they are in bonds, is a temptation to them. The peace of others,
while they are in trouble, is a temptation to them. The enjoyments
of others, while their houses are empty and their goods taken
away, while their own water is sold unto them, and while they are
buying their own wood, is a great temptation to them (Lam 5:4).
And this temptation, were it not that we have to do with a God
that is faithful, would assuredly be a great snare unto them. But
"God is faithful, who will not suffer you to be tempted," as to
this, "above that ye are able" (1 Cor 10:13).
Nay, a suffering man has not only these things lying before him
as a temptation, but perhaps the wife of the bosom lies at him,
saying, O do not cast thyself away; if thou takest this course,
what shall I do? Thou has said thou lovest me; now make it manifest
by granting this my small request. Do not still remain in thine
integrity. Next to this come the children, all which are like to
come to poverty, to beggary, to be undone for want of wherewithal
to feed, and clothe, and provide for them for time to come. Now
also come kindred, and relations, and acquaintance; some chide,
some cry, some argue, some threaten, some promise, some flatter,
and some do all, to befool him for so unadvised an act as to cast
away himself, and to bring his wife and children to beggary for
such a thing as religion. These are sore temptations.47
Next to those come the terrors of men, the gripes of the laws,
the shadow of death, and no man can tell what. All which are
sufficient to pull a man from the gates of life, were he there, if
the faithful Creator stands not to him. "But God is faithful, who
will not suffer you to be tempted above that ye are able; but will
with the temptation make a way to escape, that ye may be able to
bear it."--"But God is faithful." It saith not, that thou art: but
"God is faithful"--to his Son, to whom he has given thee; to his
promise, the which he has given thee; to his cause, to which he
has called thee; and to thy soul, the which thou hast committed
to his trust, and the which he also has taken the charge of, as he
is a faithful Creator.
"And will not suffer thee to be tempted." How, not tempted? No;
not above what thou art able. He that tempts thee doth not at all
consider thy strength, so as to stop when he sees thou art weak;
he would have thee overthrown, for therefore it is that he tempteth
thee. But God will not suffer that, because he is faithful, and
because thou hast committed the keeping of thy soul unto him in
well-doing, as unto a faithful Creator. "Not tempted above that
ye are able." He saith not, above that ye are well able. Indeed,
thy strength shall be proportioned to the temptation, but thou
mayest have none over and above to spare; thou shalt not have a
bigger load than God will give thee shoulders to bear. Christ did
bear his burden, but it made him cry out, and sweat as it were
great drops of blood, to carry it. Bear thy burden thou shalt,
and not be destroyed by it; but perhaps thou mayest sometimes roar
under it by reason of the disquietness of thy heart. "But he will
with the temptation make a way of escape." "With the temptation,"
not without it; thou must be tempted, and must escape too. "With
the temptation." As sure as Satan is licensed, so sure he is
limited; and when Satan has ended all the temptation, he shall
depart from thee (Luke 4:13). "He will with the temptation"--by
such a managing of it as shall beak its own neck. God can admit
Satan to tempt, and make the Christian wise to manage the temptation
for his own escape.
"Make a way." It may be thou seest no way of escape. It may be there
is no way--no way in all the world, to escape. Well; but God can
make a way. When Israel was hemmed in at the Red Sea, there was as
then no way--no way in all the world, to escape. O! but God made
a way, and a pathway too, and that through the mighty waters (Exo
15:8,16; Psa 106:9; 78:13). He will make a way with the temptation,
or "will with the temptation make a way to escape, that ye may be
able to bear it." These are the words of the Holy Ghost, who is
God; and they are spoken, yea, committed to record for this very
purpose, that those that are under affliction might commit the
keeping of their soul to him in well-doing, as unto a faithful
Creator. That is the first.
Second, He will also be faithful to us as to this: He will give us
a competent measure of wisdom, that in our suffering condition we
may in all things be made able to manage our state with discretion.
We are perhaps weak of natural abilities, parts of utterance, or
the like; and our adversaries are learned, eloquent, and ripe of
parts. Thou hast the disadvantage on thy side, and they have what
the world can afford to encourage them; thou art weak of spirit,
they are bold and strong. The great and the mighty are with thy
enemies, but on thy side there is no comforter (Eccl 4:1).
Why now here is, as to this, and to what else can it be objected,
the faithfulness of God engaged. First, in a general promise; I will
not fail thee, nor forsake thee (Heb 13:5,6). Secondly, we have
an invitation to come to this faithful God for wisdom to assist
and help. For after he had said, "My brethren, count it all joy
when ye fall into divers temptations--and let patience have her
perfect work"; he adds, "If any man lack wisdom, let him ask of
God, that giveth to all men liberally, and upbraideth not, and it
shall be given him" (James 1:2-5). Here is more than an invitation,
here is a promise--it shall be given him; and all to show us what a
faithful Creator we have committed our souls unto. Doth any lack
wisdom to know how to carry it in a time of trial: let them ask it
of God--of the God that is wisdom itself; let him ask it of God,
the liberal giver, who giveth to all men all that they have, and
upbraideth not for their unworthiness. Nor doth the Holy Ghost
stop here, but enlarges himself in a more particular way to those
that suffer according to the text, saying, "But when they deliver
you up, take no thought how or what ye shall speak: for it shall
be given you in that same hour what ye shall speak" (Matt 10:19).
I have often been amazed in my mind at this text, for how could
Jesus Christ have said such a word if he had not been able to
perform it? This text, therefore, declares him to be God. It is
also a proof of faithfulness to those that suffer for him.
For it is as if he should say, Try me and trust me; if I stand not
by you in a day of distress, never believe me more;--you, suffering
according to the will of God, and committing your souls to him in
well-doing; "I will give you a mouth and wisdom, which all your
adversaries shall not be able to gainsay or resist," for so he has
it in Luke 21:15. Here is no consideration of what capacity the
people might be of, that were to be persecuted; but what matters
what they are? if fools, it is no matter; if wise, it helpeth
nothing. A mouth and wisdom is to be given; that of itself shall
do. And this is according to that other scripture mentioned afore,
where it saith, "No weapon that is formed against thee shall
prosper; and every tongue that shall rise against thee in judgment
thou shalt condemn" (Isa 54:17). Although it may happen in this,
as in the former temptation, the devil and his agents may give the
saints, in their pleading for the truth, their bellies full both
of cross answers, equivocations, sophistications, wrong glosses
and erroneous interpretations; but truth shall prevail, shall turn
the scale, and bear away the victory.
Third, He will also be faithful to us in this: we shall not want
spiritual support to help us to bear up under our particular parts
of suffering. I do not say that thou shalt be comforted all the
while; but I say he will be to thee so faithful as to comfort thee
under those thodes,48 gusts, blasts, or battering storms that beat
against thy wall (Isa 32:2).
Look then what present degrees or aggravating appearances are in
thy afflictions; to such a degree shalt thou at times be supported.
For as surely as ever the Spirit of God moved Samson at times in
the camp of Dan, when he lay against the Philistines; so will the
Spirit of God move in and upon thee to comfort and to strengthen
thee, whilst thou sufferest for his name in the world. As our
afflictions abound for Christ, so shall our consolations abound by
him (2 Cor 1:5). I have observed that God lays this, that he useth
to comfort his people in a time of sufferings, as an aggravation
of sin upon them that did use to shuck49 and shrink under sufferings.
"I," saith he, "even I, am he that comforteth you; who art thou
that thou shouldest be afraid of a man that shall die" (Isa 51:12)?
"God," says the wise man, "hath set the one over against the other,"
the day of adversity and the day of prosperity, "to the end that
man should find nothing after him" to complain of (Eccl 7:14).
For as certainly as there is a time to mourn, so certainly there
is a time to rejoice: set, I say, for them that suffer for God's
cause according to God's will (Eccl 3:4).
There are several degrees of suffering for righteousness; there
is the scourge of the tongue, the ruin of an estate, the loss of
liberty, a jail, a gibbet, a stake, a dagger. Now, answerable to
these are the comforts of the Holy Ghost prepared, like to like,
part proportioned to part, only the consolations are said to abound
(2 Cor 1).
But the lighter the sufferings are, the more difficult it is to
judge of the comforts of the Spirit of God, for it is common for
a man to be comfortable under sufferings when he suffereth but
little, and knows also that his enemy can touch his flesh, his
estate, or the like, but little: I say, it is common for such a
man to be comfortable in his sufferings, from the consideration
that his enemies can touch him no further. And this may be the
joy of the flesh--the result of reason, and may be very much, if
not altogether, without a mixture of the joy of the Holy Ghost
therewith. The more deep, therefore, and the more dreadful the
sufferings are, the more clearly are seen the comforts of the
Spirit, when a man has comfort where the flesh is dead, stirreth
not, and can do nothing. When a man can be comfortable at the loss
of all--when he is under the sentence of death, or at the place
of execution--when a man's cause, a man's conscience, the promise,
and the Holy Ghost, have all one comfortable voice, and do all,
together with their trumpets, make one sound in the soul; then
the comforts are good, of the right kinds, of God and his Spirit.
I told you before that there are several degrees of sufferings;
wherefore it is not to be expected that he that suffers but little
should partake of the comforts that are prepared for them that
suffer much. He that has only the scourge of the tongue, knows not
what are the comforts that are prepared for him that meets with
the scourge of the whip. And how should a man know what manner
of comforts the Holy Ghost doth use to give at the jail and the
gibbet, when himself, for righteousness, never was there?
But whether this or the other Christian knows it, God has his
consolations for his suffering people; and those, too, such as
are proportioned to the nature or degree of their sufferings; the
which shall assuredly be made appear to them that shall after a
godly manner stick to his truth, and trust him with their souls.
Joseph was cast into prison; but God was with him. John was
banished into the isle called Patmos, for the Word of God; but what
revelations of God had he there! even such as he was a stranger
to all his life before: this, therefore, is to be well heeded. For
it is a demonstration of the faithfulness of God to those that,
suffering according to his will, do commit the keeping of their
souls to him in well-doing, as unto a faithful Creator.
Fourth, He will also be faithful to us in this: He will not let the
sharpness, nor keenness, nor venom of the arrows of the enemies
of his people, reach so far as to destroy both body and soul at
once; but he will preserve them, when what can be done is done,
to his eternal kingdom and glory, is a marvellous thing; but it
must be so, because God has called them to it. Therefore, after
Peter had told them that the devil their adversary sought to devour
them, and had bidden them resist him, steadfast in the faith,
he saith, "But the God of all grace, who hath called us unto his
eternal [kingdom and] glory by Christ Jesus, after that ye have
suffered a while, make you perfect, stablish, strengthen, settle
you" (1 Peter 5:10). The truth is, persecution of the godly was,
of God, never intended for their destruction, but for their glory,
and to make them shine the more when they are beyond this valley
of the shadow of death. Indeed, we ofttimes, when we are persecuted,
do feel the terrors of our adversaries in our minds. But it is not
because they can shoot them thither, nor because they of themselves
have power to reach so far, but we, like fools, by our ignorance
and unbelief, do admit them thither.
No suffering, nor inflicter of suffering, can reach the peace of
the sufferer without his own consent. This is provision of God's
making; yea, and if through our folly their terror is admitted
to touch us, yet since we are not our own, but are bought with a
price, we are not so at our own dispose, but that God will have
the butting and bounding of their rage, as also a power to uphold
and support our spirits. When I said my foot slipped, thy mercy,
O Lord, help me up. And the reason why, by God's ordinance, the
spirit is not to be touched in suffering, is, because that is it
that is to sustain the infirmity of the sufferer; therefore God
will have the spirit of his servants kept sound, and in good health
(Prov 18:14; Isa 57:16). The room, therefore, and the ground that
the enemy has to play upon, is the body and outward substance
of the people of God, but the spirit is reserved, for the reason
hinted before, and also that it might be capable of maintaining
of communion with God. And how else could they obey that command
that bids them rejoice in tribulation, and glorify God in the
fires? as it is (Rom 12; Isa 24:15).
But, I say, if they have not power to touch, much less to destroy
body and soul for ever. The body is God's, and he gives that to
them to destroy; the spirit is God's, and he keeps that to himself,
to show that he has both power to do with us what he pleases, and
that he will recover our body also out of their hand; for if the
spirit lives, so must the body, when men have done what they can
therewith. This is the argument of our Lord Jesus Christ himself
(Luke 20:37,38). Therefore the faithfulness of God not only is,
but also will be seen, by them that dare trust him, till the next
world, to his glory and their eternal comfort.
We will now conclude with a short word by way of USE. You see how
I have opened the text, and what hath naturally followed thereupon;
from the whole of which may be gathered:--
Use First, That the people of God are a suffering people--a people
subject to trouble for their faith and profession. The reason is,
besides what hath been said already, because the power of truth
is in their hearts, and shows itself in their lives--a thing which
the devil and the world can by no means abide. He that is born
after the flesh persecuteth him that is born after the Spirit (Gal
4:29). For they cannot agree in religion; the godly are so devout
and the other are so profane, that they cannot do. Not but that
God's people, as they are commanded, are willing to let them
alone; but the other they cannot bear that they should serve God
as they have said (Matt 15:14), and hence ariseth persecution.
The world also would have the religion of the godly to be counted
false--a thing that the others can by no means endure, but will
stand by and maintain, yet in all peaceable manner, their own ways
before them, whatever it costs.
The Christian and the carnal professor are like those two harlots
that you read of in the book of Kings, who strove for the living
child, whose it should be, whose contest could not be decided
until it came to the sword of the king (1 Kings 3). O, but when
the sword was drawn, under a show as if the living child must now
be cut in two, then the true mother was known from the false; for
her bowels yearned upon her son (verse 26,27). The world, what
show soever they have for religion, and however they urge it, that
the truth is with them, have no yearning of bowels for it. Let it
be neither mine nor thine, said she, but divide it; but the woman
whose the living child was, had not a heart to say so. Religion
may lie and die in a ditch for all those that are given to their
sins; nor doth their zeal appear, except when they are gripping
of the godly for his faith towards God. Bowels, yearning of bowels
over God's condemned religion, is only found in the souls of those
who own God has made it.
Use Second, Is it so? Are God's people a suffering people? Then this
should inform them that will be religious, to prepare themselves
for what is like to attend them for their religion. To prepare,
I say, not with carnal weapons, but with the graces of the Spirit
of God; that will help them with meekness and patience to endure.
Sit down then, I say, and count up the cost, before for religion
thou engagest too far; lest thou take upon thee to meddle with
that which thou wilt not know what to do with in the end (Prov
25:8; Luke 14:25-30).
Many there be that are faulty here; they have taken upon them to
profess, not considering what they have taken in hand may cost
them. Wherefore, when troubles come indeed, then they start and
cry. This they like not, because they looked not for it; and if
this be the way to heaven, let who will go on in it for them. Thus
they take offence, and leave Christ's cause and people to shift
for themselves in the world (Matt 13:20,21).
Use Third, But let God's people think never the worse of religion,
because of the coarse entertainment it meeteth with in the world.
It is better to choose God and affliction than the world, and sin,
and carnal peace. It is necessary that we should suffer, because
that we have sinned. And if God will have us suffer a little while
here for his Word, instead of suffering for our sins in hell,
let us be content, and count it a mercy with thankfulness. "The
wicked is reserved to the day of destruction: they shall be brought
forth to the day of wrath" (Job 21:30). How kindly, therefore,
doth God deal with us, when he chooses to afflict us but for a
little, that with everlasting kindness he may have mercy upon us
(Isa 54:7,8). And "it is better, if the will of God be so, that
ye suffer for well-doing than for evil-doing" (1 Peter 3:17).
Use Fourth, Look not, therefore, upon the sufferings of God's people
for their religion, to be tokens of God's great anger. It is, to
be sure, as our heavenly Father orders it, rather a token of his
love; for suffering for the gospel, and for the sincere profession
of it, is indeed a dignity put upon us--a dignity that all men are
not counted worthy of. Count it, therefore, a favour that God has
bestowed upon thee his truth, and graces to enable thee to profess
it, though thou be made to suffer for it (Acts 5:41). Thou mightest
have been a sufferer for thy sins in hell, but thou art not; but
contrariwise art, perhaps, suffering for conscience to God; this
is a dignity. For that thou dost thus by virtue of a heavenly gift,
on the behalf of Christ, for the gospel's sake, and according to
the will of God. This is a dignity that a persecutor shall not be
counted worthy of, until he first convert to Christ (Phil 1:29).
Use Fifth, Take thy affliction with meekness and patience, though
thou endurest grief wrongfully. "For this is thankworthy, if a man
for conscience toward God endure grief, suffering wrongfully" (1
Peter 2:19). Lay thy hand, then, upon thy mouth, and speak not a
word of ill against him that doth thee wrong; leave thy cause and
thy enemy to God; yea, rather pray that his sin may not be laid to
his charge; wherefore, as I said before, now show thyself a good
man, by loving, pitying, praying for, and by doing good, as thou
art commanded, to them that despitefully use thee (Matt 5:44). I
know thy flesh will be apt to huff, and to be angry, and to wish,
would thou mightest revenge thyself. But this is base, carnal,
sensual, devilish; cast, therefore, such thoughts from thee, as
thoughts that are not fit for a Christian's breast, and betake
thee to those weapons that are not carnal. For the artillery of a
Christian is the Word, faith, and prayer; and in our patience we
must possess our souls (2 Cor 10:5; Luke 21:16-19).
Use Sixth, Be much in the consideration of the all-sufficiency of
thy Father, whose cause thou hast espoused, whose Word thou hast
chosen for thy heritage, and whose paths thou delightest to walk
in. I say, be much in considering how all the world is sustained
by him, and that all life and breath is in his hand, to continue
or diminish as he pleases. Think with thyself also how able he is
to rescue thee from all affliction, or to uphold thee in it with
a quiet mind. Go to him continually, as to a fountain of life that
is open for the supply of the needy. Remember also, if he comes
not at thy call, and comforteth thee not so soon as thou desirest,
it is not of want of love or compassion to thy soul, but to try
thy graces, and to show to the fallen angels that thou wilt serve
God for nought, rather than give out. Also, if it seemeth to thee,
as if God took no care of thee to help thee, but that he hath
rather turned thee over to the ungodly; count this also as a sign
that he delights to see thee hold fast his name, though thou art
laid under the greatest of disadvantages. "If the scourge slay
suddenly, [that is more than it hath done to thee,] he will laugh
at the trial of the innocent" (Job 9:23).
It is a great delight to our God to see his people hold fast
their integrity, and not to deny his name, when under such cloudy
dispensations and discouraging circumstances. And considerations
that thy thus doing is pleasing in his sight through Christ, will
be a support unto thee. God sees thee, though thou canst not now
see him, and he observeth now thy way, though darkness is round
about him; and when he hath tried thee, thou shalt come forth like
gold.
Use Seventh, Take heed of setting of thyself a bound and period
to thy sufferings, unless that period be the grave. Say not to thy
afflicters, Hitherto, and no further, and here shall your proud
waves be stayed. I say, take heed of doing thus, for fear God should
let them go beyond thee. For a man is not prepared to suffer,
further than he thinketh the enemy may be permitted to go. Hence
Christ sets their bounds at the loss of life, and no nearer. So
then, so far as they go beyond thee, so far they will find thee
unprovided, and so not fortified for a reception of their onset
with that Christian gallantry which becomes thee. Observe Paul;
he died daily, he was always delivered unto death, he despaired
of life; and this is the way to be prepared for any calamity. When
a man thinks he has only to prepare for an assault by footmen,
how shall he contend with horses? Or if he looks no further than
to horses, what will he do at the swellings of Jordan (Jer 12:5)?
Wherefore, set thine enemies no bounds: say not, They shall not
pursue me to the death; have the sentence of death in thyself. For
though they may but tick and toy with thee at first, their sword
may reach thy heart-blood at last. The cat at play with the mouse
is sometimes a fit emblem of the way of the wicked with the children
of God. Wherefore, as I said, be always dying; die daily: he that
is not only ready to be bound, but to die, is fit to encounter
any amazement.
Use Eighth, If thine enemies would, or do, put thee under a cloud,
if they wrap thee up in a bear's skin, and then set the dogs
upon thee, marvel not at the matter; this was Joseph's, David's,
Christ's, Stephen's portion, only be thou innocent; say nothing,
do nothing that should render thee faulty; yea, say and do always
that that should render thee a good neighbour, a good Christian,
and a faithful subject. This is the way to help thee to make with
boldness thy appeals to God; this is the way to embolden thy face
against the faces of thine enemies; this is the way to keep thy
conscience quiet and peaceable within thee; and this is the way
to provoke God to appear for thy rescue, or to revenge thy blood
when thou art gone. And do this because it is thy duty--we must
fear God and honour the king--and because this is the way to make
the rock of thy enemies hard: few men have that boldness as to
say, This I do against you, because you profess Christ. When they
persecuted the Lord himself, they said to him, "For a good work
we stone thee not" (John 10:33). Religion that is pure is a hot
thing, and it usually burns the fingers of those that fight against
it; wherefore it is not common for men to oppose religion under its
own naked complexion: wherefore the Jews sought to fasten other
matters upon Christ to kill him for them; though the great spite
they had against him was for his doctrine and miracles. It was for
envy to that that they set themselves against him, and that made
them invent to charge him with rebellion and treason (Matt 27:18;
Luke 23:2).
Use Ninth, Wherefore it becomes all godly men to study to be quiet,
to mind their own business, and as much as in them lies, to be
at peace with all men; to owe no man any thing but love. Pray,
therefore, for all that are in authority; pray for the peace of
the country in which thou dwellest; keep company with holy, and
quiet, and peaceable men. Seek by all good ways the promotion of
godliness, put up injuries, be good to the poor, do good against
evil, be patient towards all men; for "these things are good and
profitable unto men" (Titus 3:8).
Be not inclining to injure men behind their backs, speak evil of
no man, reproach not the governor nor his actions, as he is set
over thee; all his ways are God's, either for thy help or the trial
of thy graces. Wherefore he needs thy prayers, not thy revilings;
thy peaceable deportment, and not a troublesome life. I know that
none of these things can save thee from being devoured by the
mouth of the sons of Belial (1 Kings 21:12,13). Only, what I say
is duty, is profitable, is commendable, is necessary; and that
which will, when the devil has done his worst, render thee lovely
to thy friends, terrible to thine enemies, serviceable in thy
place as a Christian, and will crown the remembrance of thy name,
to them that survive thee, with a blessing; "The memory of the
just is blessed: but the name of the wicked shall rot" (Prov 10:7).
Use Tenth, I will conclude, then, with a word to those professors,
if there be any such, that are of an unquiet and troublesome
spirit. Friends, I may say to you, as our Lord said once to his
disciples, "Ye know not what manner of spirit ye are of." To wish
the destruction of your enemies doth not become you. If ye be born
to, and are called, that you may inherit a blessing, pray be free
of your blessing: "Bless, and curse not." If you believe that the
God whom you serve is supreme governor, and is also wise enough
to manage affairs in the world for his church, pray keep fingers
off, and refrain from doing evil. If the counsel of Gamaliel was
good when given to the enemies of God's people, why not fit to be
given to Christians themselves? Therefore refrain from these men,
and let them alone. If the work that these men do is that which
God will promote and set up for ever, then you cannot disannul
it; if not, God has appointed the time of its fall.
A Christian! and of a troublesome spirit; for-shame, forbear; show,
out of a good conversation, thy works, with meekness of wisdom;
and here let me present thee with three or four things.
1. Consider, That though Cain was a very murderer, yet God forbade
any man's meddling with him, under a penalty of revenging his so
doing upon his own head sevenfold. "And the Lord said unto him,
Therefore, whosoever slayeth Cain, vengeance shall be taken on
him sevenfold" (Gen 4:15). But why not meddle with Cain, since he
was a murderer? The reason is, because he persecuted his brother
for righteousness' sake, and so espoused a quarrel against God;
for he that persecutes another for righteousness' sake sets himself
against God, fights against God, and seeks to overthrow him. Now,
such an one the Christian must let alone and stand off from, that
God may have his full blow at him in his time.50 Wherefore he saith
to his saints, and to all that are forward to revenge themselves,
Give place, stand back, let me come, leave such an one to be
handled by me. "Dearly beloved, avenge not yourselves, but rather
give place unto wrath; for it is written, Vengeance is mine, I
will repay, saith the Lord" (Rom 12:19). Wherefore the Lord set
a mark upon Cain, lest any finding him should slay him. You must
not, indeed, you must not avenge yourselves of your enemies. Yea,
though it was lawful once so to do, it is not lawful now. Ye have
heard that it hath been said to them of old time, Thou shalt love
thy neighbour and hate thine enemy; but I say, said our Lord, Love
them, bless them, do good to them, and pray for them that hate
you (Matt 5:43,44).
2. Consider, Revenge is of the flesh,--I mean this our revenge of
ourselves; and it proceeds from anger, wrath, impatience under
the cross, unwillingness to suffer, from too much love to carnal
ease, to estates, to enjoyments, to relations, and the like. It
also flows from a fearful, cowardly spirit; there is nothing of
greatness in it, except it be greatness of untowardness. I know
there may, for all this, be pretences to justice, to righteousness,
to the liberty of the gospel, the suppressing of wickedness, and
the promoting of holiness; but these can be but pretences, or, at
best, but the fruits of a preposterous zeal. For since, as has
been often said in this treatise, the Lord hath forbidden us to do
so, it cannot be imagined that he should yet animate any to such
a thing by the Holy Ghost and the effects of the graces thereof.
Let them, then, if any such be, that are thus minded, be counted
the narrow-spirited, carnal, fleshly, angry, waspish-spirited
professors--the professors that know more of the Jewish than of
the Christian religion, and that love rather to countenance the
motions, passions, and gross motions of and angry mind, that with
meekness to comply with the will of a heavenly Father. Thou art
bid to be like unto him, and also thou art showed wherein (Matt
5:45-48).
There is a man hates God, blasphemes his name, despises his being;
yea, says there is no God. And yet the God that he carrieth it thus
towards doth give him his breakfast, dinner, and supper; clothes
him well, and when night comes, has him to bed, gives him good rest,
blesses his field, his corn, his cattle, his children, and raises
him to high estate. 51 Yea, and this our God doth not only once
or twice, but until these transgressors become old; his patience
is thus extended, years after years, that we might learn of him
to do well.
3. Consider, A professor! and unquiet and troublesome, discontented,
and seeking to be revenged of thy persecutors; where is, or what
kind of grace hast thou got? I dare say, they, even these in which
thou thus actest, are none of the graces of the Spirit. The fruits
of the Spirit are love, joy, peace, long-suffering, gentleness,
goodness, faith, meekness, temperance; against such there is no
law; but wrath, strife, seditions, traitors, and inventors of evil
things are reckoned with the worst of sins, and sinners, and are
plainly called the works of the flesh (Rom 1:29-31; 2 Tim 3:3,4;
Gal 5:19-21).
But I say, where is thy love to thine enemy? where is thy joy under
the cross? where is thy peace when thine anger has put thee upon
being unquiet? Where is thy long-suffering? for, as thou actest,
not ought but thy waspishness can be seen. Where, also, is thy
sweet, meek, and gentle spirit? and is goodness seen in thy seeking
the life or the damage of thy enemy? Away, away; thy graces, if thou
hast any, are by these, thy passions, so jostled up into corners,
and so pent for want of room and liberty to show themselves, that,
by the Word of God, thou canst not be known to be of the right
kind, what a noise soever thou makest.
A Christian, when he sees trouble coming upon him, should not fly
in the face of the instrument that brings it, but in the face of
the cause of its coming. Now the cause is thyself, thy base self,
thy sinful self, and thy unworthy carriages towards God under all
the mercy, patience, and long-suffering that God has bestowed upon
thee, and exercised towards thee. Here thou mayest quarrel and be
revenged, and spare not, so thou take vengeance in a right way,
and then thou wilt do so when thou takest it by godly sorrow (2
Cor 7:10,11).
A Christian, then, should bewail his own doings, his own unworthy
doings, by which he has provoked God to bring a cloud upon him,
and to cover him with it in anger. A Christian should say, This
is my wickedness, when a persecutor touches him; yea, he should
say it, and then shut up his mouth, and bear the indignation of the
Lord, because he has sinned against him. "Thy way and thy doings
have procured these things unto thee; this is thy wickedness,
because it is bitter, because it reacheth unto thine heart" (Jer
4:18).
4. Consider, What conviction of thy goodness can the actions that
flow from such a spirit give unto observers? None at all; yea,
a spirit of unquietness under sufferings, and that seeketh to be
revenged of those that do, for thy faith and the profession thereof,
persecute thee, is so far off of giving conviction to beholders
that thou art right, that it plainly tells them that thou art
wrong. Even Julian the apostate, when he had cast away whatever
he could of Christ, had this remaining with him--that a Christian
ought to take with patience what affliction fell upon him for his
Master's sake; and would hit them in the teeth with an unbecoming
behavior, that complained or that sought redress of them that had
abused them for their faith and godly profession. What will men
say if you shrink and winch, and take your sufferings unquietly,
but that if you yourselves were uppermost, you would persecute
also? Much more have they ground to say so, when you will fight
lying on your backs. Be quiet, then, and if thine enemy strike
thee on one check, turn to him the other; and if he also revile
and curse thee, down upon thy knees and pray for him. This is the
way to convince thy observers that thou art a godly man. Father,
forgive them, for they know not what they do, was one of those
things that convinced the centurion that Jesus was a righteous
man; for he stood by the cross to watch and see how Jesus carried
it in these his sufferings, as well as to see execution done (Matt
27:54; Luke 23:34-47).
5. Consider, A professor, unquiet and turbulent under sufferings,
and seeking his own revenge, cannot be a victor over what he
should, nor a keeper of God's commandments.
(1.) How can he be a victor over himself that is led up and down by
the nose by his own passions? There is no man a Christian victor
but he that conquers himself, but he that beats down and keeps
under this body, his lusts, his passions, in the first place.
Is he that is led away with divers lusts a victor? Is he that is
a servant to corruption a victor? And if he that is captivated
by his anger, wrath, passion, discontent, prejudice, &c., be not
led away by them, I am under a mistake. So then, to quarrel with
superiors, or with any that are troublesome to thee for thy faith
and thy profession, bespeaks thee over-mastered and captive, rather
than a master and a conqueror.
(2.) The same may be said upon the second head. He keepeth not the
commandments of God; for those teach him other things, as I have
also showed. The great gospel commands terminate in self-denial;
but if self-revenge is self-denial, I am besides the Book. Christ,
in the book of the Revelation, sets him that keeps the commandments
of God a great way off from him that taketh and smiteth with the
sword: "He that killeth with the sword must be killed with the
sword. Here is the patience and the faith of the saints" (Rev
13:10). That is, in that they forbear to do thus, and quietly
suffer under those that thus take it and afflict the godly with
it. Again, "Here is the patience of the saints, here are they that
keep the commandments of God and the faith of Jesus" (14:12). A
patient continuing in well-doing; and if suffering for righteousness
be well-doing, then a patient continuing in that, as in other
things, is the way to keep God's commandments (Rom 2:7).
So that, I say, he keepeth not God's commandments that is angry
with his enemies, and that seeks to be revenged of him that doth
him ill. You know the subject I am upon. "The wrath of man worketh
not the righteousness of God" (James 1:20). Wherefore, professors,
beware, and take heed to your spirits, and see that you let not
out yourselves under your sufferings in such extravagancies of
spirit against your enemies as is no way seemly nor convenient.
6. Consider, Men that are unquiet and discontented, and that seek
revenge upon them that persecute them for their profession, do, by
so doing, also put themselves upon the brink of those ruins that
others are further from. These men are like the fly that cannot
let the candle alone until she hath burned herself in the flame.
Magistrates and men in power have fortified themselves from being
attacked with turbulent and unruly spirits by many and wholesome
laws. And, indeed, should they not do so, one or other, perhaps,
would be quickly tempted to seek to disturb them in the due exercise
of their authority. Now the angry man, he is the fly that must
be tripping and running himself upon the point of these laws; his
angry spirit puts him upon quarrelling with his superiors, and his
quarrelling brings him, by words spoke in heat, within the reach
of the net, and that, with the help of a few more, brings his neck
to the halter. Nor is this, whatever men think, but by the just
judgment of God. "Whosoever, therefore, resisteth the power,
resisteth the ordinance of God; and they that resist shall receive
to themselves damnation" (Rom 13:2; Esth 2:21-23). Wherefore, let
the angry man take heed; let the discontented man take heed. He
that has a profession, and has not grace to know, in this matter,
to manage it, is like to bring his profession to shame. Wherefore,
I say, let such take heed; and the graces afore mentioned, and the
due exercise of them, are they and that which can keep us out of
all such dangers.
7. Consider, And what comfort can such a man have who has, by his
discontent and unruly carriages, brought himself, in this manner,
to his end; he has brought himself to shame, his profession to
shame, his friends to shame, and his name to contempt and scorn.
Bad men rejoice at his fall; good men cannot own him, weak men
stumble at him; besides, his cause will not bear him out; his heart
will be clogged with guilt; innocency and boldness will take wings
and fly from him. Though he talketh of religion upon the stage52
or ladder, that will blush to hear its name mentioned by them
that suffer for evil-doing. Wherefore, my brethren, my friends,
my enemies, and all men, what religion, profession, or opinion
soever you hold, fear God, honour the king, and do that duty
to both which is required of you by the Word and law of Christ,
and then, to say no more, you shall not suffer by the power for
evil-doing.
FOOTNOTES:
1 Not equipages to ride, but dainty formalities.--Ed.
2 "A good and harmless conscience"; not as the procuring cause of
confidence in God's tender care of us, but as the strong evidence
of our election and regeneration.--Ed.
3 "Bravery"; magnificence or excellence. "Like a stately ship, with
all her bravery on, and tackle trim, sails filled," &c.--Samson
Agonistes.--Ed.
4 "Bodily pains"; bodily industry or painstaking.--Ed.
5 "Winch"; to wince or kick with impatience. "Shuck"; to shrug up
the shoulders, expressive of dislike or aversion.--Ed.
6 "Much"; in a great degree.
7 "Will they, nill they"; nillan, a Saxon word, meaning "not will"
or contrary to the will--whether with or against their will. "Need
hath no law; will I, or nill I, it must be done."--Damon and
Pathias, 1571.
"If now to man and wife to will and nill The self-same thing, a note
of concord be, I know no couple better can agree."--Ben Johnson.--Ed.
8 How little do persecutors imagine that they are mere tools for
the devil to work with, whether they are harassing Christians by
taking their goods, or are hunting down their liberties or lives.
All works together for good to the Christian, but for unutterable
woe to the persecutor. God give them repentance.--Ed.
9 Wicked men sell themselves to do the devil's work. How degrading
to the dignity of man! Enlisting under a foreign prince to destroy
their own nation, and in so doing to destroy themselves. For an
account of the atrocities and horrors of this war, read the history
of the Waldenses.--Ed.
10 This frequently happened. In Bedford, Nic. Hawkins attended a
meeting, and was fined two pounds; but when the harpies went to
take away his goods, finding that "they had been removed beforehand,
and his house visited with the small pox, the officers declined
entering."--Persecution in Bedford, 1670, p. 6.--Ed.
11 "Dispose"; power, disposal. "All that is mine, I leave at thy
dispose."--Shakespeare.--Ed.
12 In Ireland, whole provinces were desolated, both by Protestants
and Papists, with a ferocity scarcely credible. In England, the
state awfully tormented its pious Christian subjects, to whom
their Lord's words must have been peculiarly consoling: "Fear not
them which kill the body." Did they suffer? How holy were their
enjoyments!--Ed.
13 An awful instance occurred soon after the publication of this
"Advice." John Child, a Baptist minister, one of Bunyan's friends,
to escape persecution, conformed, and became terrified with awful
compunction of conscience. His cries were fearful: "I shall go to
hell"; "I am broken in judgment"; "I am as it were in a flame."
In a fit of desperation he destroyed himself on the 15th October,
1684.--Ed.
14 "What bottom"; what ground or foundation.--Ed.
15 This identical stone is said to be in the chair on which our
monarchs are crowned in Westminster Abbey.--Ed.
16 In so unbounded, eternal and magnificent a mansion, well might
he exclaim, "This is none other but the house of God, and this is
the gate of heaven." Where God meets us with his special presence,
we ought to meet him with the most humble reverence; remembering
his justice and holiness, and our own meanness and vileness.--Ed.
17 The only way of driving sin out of the world is to make known
the Saviour. Reader, can you solve Mr. Bunyan's riddle? When fierce
persecution rages--when the saints are tormented with burning,
hanging, and imprisonment--then, like Stephen, to fix our eyes
upon Jesus, and the gates of heaven open to receive us, submitting
with patience to the will of God. This is the way to drive out
sin.--Ed.
18 How indescribably blessed is the Christian. It is true that he
has to perform his pilgrimage through an enemy's country, beset
with snares, pit-falls, and temptations; but in all his buffetings
and storms of sorrow, his soul is safe; God is a wall of fire
round about it, and the glory in the midst of it. He will guide
us by his counsel, and then receive us to his glory.--Ed.
19 "Looser sort of Christians"; among Christians there are gradations
of character. Some are fixed upon the Saviour, and can say, "For
me to live is Christ." Such decision ensures safety and happiness;
while the looser sort are subject to many sorrows and continual
danger. May we press on towards the mark. "Lord, I believe, help
thou my unbelief."--Ed.
20 This truth ought to be imprinted on every heart. As the absence
of darkness is light, so liberty from the thraldom of sin, and
from the slavery of Satan, essentially induces holiness of life.
Thus holiness and liberty are joined together.--Ed.
21 The whole of this beautiful passage is worthy our careful study
and prayerful obedience. Are we ambitious to govern: be it our
honour to rule our own spirits and tongues. Are we for war? let
it be levied upon our unruly passions. This is laudable ambition.
This is honourable war, producing the peace and happiness of man.
This is real glory to God and man, the very opposite to those
horrors of desolation which gives joy among the devils of hell--the
burning cities, the garments rolled in blood, the shrieks of the
wounded, and the sickening miseries of the widows and orphans of
the slain.--Ed.
22 If this was our conduct, how soon should we get rid of our enemies:
"for in so doing thou shalt heap coals of fire on his head." Who
would risk such punishment a second time?--Ed.
23 This old proverb is a very striking illustration of the words
of Paul: "Be not overcome of evil, but overcome evil with good."--Ed.
24 The saint must be "made meet for the inheritance." If he neglects
the means given in the Word, his Father, in mercy, "will chasten
him with the rod of men, and with the stripes of the children of
men" (2 Sam 7:14).--Ed.
25 "But if you give sin entrance at the door, It's sting will in,
and may come out not more." Bunyan's Caution.
26 An equally cruel scene took place in the presence of Stow,
the historian, in the reign of Elizabeth. The bailiff of Romford
coming to London, was asked by the curate of Aldgate the news: he
replied, "Many men be up in Essex," [Qu. not in bed?]. For this
he was hung the next morning in front of Mr. Stow's house. How
grateful ought we to be that such sanguinary laws have fled, with
the dark mists of error and cruelty, before the spreading light
of the gospel.--Ed.
27 They shed their blood for Him who afterwards shed his blood for
them. These were the infantry of the noble army of martyrs. If
these infants were thus baptized with blood, though their own,
into the church triumphant, it could be said that what they got
in heaven abundantly compensated for what they lost on earth.--Henry.
28 Nearly all Protestants agree as to the salvation of infants
dying in their infancy--Toplady and the Calvinists on the ground
of their being in the covenant of grace; others because they had
not personally transgressed; supposing that the sufferings and
death of the body is the penalty of original sin. Holy Scripture
appears to settle this question very satisfactorily, by requiring
childlike docility as a preparation for the Spirit's working. The
language of the Saviour is, "Suffer little children to come unto
me, and forbid them not; for of such is the kingdom of God" (Luke
18:16). "Such" as die in infancy--"such" adults as, with childlike
simplicity, search the Scriptures, and fly for refuge to the
Saviour. "It is NOT the will of your Father which is in heaven
that one of these little ones should perish" (Matt 18:14). "It
were better for him that a milstone were hanged about his neck,
and be cast into the sea, than that he should offend one of these
little ones" (Luke 17:2).--Ed.
29 "To down with"; to receive, to swallow. "Probably it will hardly
down with any body at first hearing."--Locke.--Ed.
30 "New-fashioned carriages"; not equipages to ride in, but dainty
formalities. "Nor in my carriage a feigned niceness shown."--Dryden.
"Trades in the carriage of a holy saint."--Shakespeare.--Ed.
31 Bunyan, when sent to prison, was thus threatened: "If you do
not go to church, or transport yourself, you must stretch by the
neck for it." This led to those painful reflections: "If I should
make a scrabbling shift to clamber up the ladder, yet I should,
either with quaking or other symptoms of faintings, give occasion
to the enemy to reproach the way of God and his people for their
timorousness."--Grace Abounding, No. 334.--Ed.
32 This is a truly Bunyanish mode of expression--clear, comprehensive,
quaint; but so striking as to make an indelible impression.--Ed.
33 A life of faith and holiness is the Christian's badge and
livery. No particular costume, that may conceal a carnal heart--not
a baptismal profession, that may be made by a hypocrite; but it
is "the hidden man of the heart," evidenced by a "meek and quiet
spirit--in all holy conversations and godliness." This is the
Christian's badge and livery, by which he becomes "a living epistle,
known and read of all men."--Ed.
34 These awful cruelties were practised upon Richard Atkins, in
July, 1581. He went to Rome to reprove the people of idolatry.
In St. Peter's Church, he knocked the chalice out of the priest's
hand, and spilt the wine; he then endeavoured to seize the
host, but was prevented. For these mad pranks he suffered savage
torments.--Fox, edit. 1631, vol. 3, p. 1022.--Ed.
35 Every Christian must be decided in his own conscience as to the
formalities of religion; but he who prefers talking of forms and
ceremonies to communion in the substance, is in a melancholy
state.--Ed.
36 What a severe reproach it is to human nature, to see a lovely
child in rags and shoeless, running the streets, exposed to
the pitiless weather, while a splendid equipage passes, in which
a lady holds up her lapdog at the window to give it an airing!!
Is not this a greater crime than sends many a poor wretch to the
treadmill?--Ed.
37 Revenge naturally rises in the mind of man under a sense of
injury. To return good for evil is one of the effects of the new
birth. But while this is done, it is also our duty to petition
kings and parliaments to remove evils.--Ed.
38 "Forth of doors"; out of doors, public.--Ed.
39 "Now it is Christmas"; instead of keeping one day in the year
to commemorate the nativity of Christ in excessive feasting, every
day must be kept holy, in the recollection both of the birth and
death of the Saviour. All eyes are upon the young convert, watching
for his halting; therefore, let every day be holy.--Ed.
40 A striking expression. If a man's righteousness be killed, it
must be by his own will. He must be the butcher to kill himself.--Ed.
41 It is indeed sad to see professors, for the sake of paltry pelf,
or to escape from persecution, denying the Lord Jesus. It subjects
religion to scorn and contempt, and doubles the sorrows and
sufferings of real Christians. Bunyan expresses himself here in
a most admirable manner.--Ed.
42 Bunyan's familiarity with these illustrious men was obtained
by reading Fox's Acts and Monuments, when in prison.--Ed.
43 "Quail"; to overpower. Well might the abettors of Antichrist
wonder at the Christian's support under the most cruel tortures.
While "looking unto Jesus" and the bright visions of eternal glory,
like Stephen, he can pray of his enemies, and tranquilly fall
asleep while undergoing the most frightful sufferings.--Ed.
44 "A naked man"; unarmed, or defenceless. "Had I but serv'd my
God with half the zeal I serv'd my king, he would not in mine age
Have left me naked to mine enemies." Shakespeare's Wolsey.--Ed.
45 How impossible is it for a natural man to understand this new
creation--a new heart, a new birth. How different is regeneration
to water-baptism. How awful the delusion to be mistaken in this,
the foundation of all hope of a blessed immortality. "Create in
me a clean heart, O God!" How consoling the fact: "Now a creation
none can destroy but a Creator!" and "changes not, therefore we
are not consumed."--Ed.
46 "O happie he who doth possesse
Christ for his fellow-prisoner, who doth gladde
With heavenly sunbeames jails that are most sad."
Written on the prison walls of the Tower of London by William
Prynne.--Ed.
47 "Sore temptations" poor Bunyan found them. When dragged from his
home to prison, he speaks of his poor blind daughter in language
of impassioned solicitude: "Poor child, thought I, what sorrow
art thou like to have for thy portion in this world! Thou must be
beaten, must beg, suffer hunger, cold, nakedness, and a thousand
calamities, though I cannot now endure the wind shall blow upon
thee! Oh! the hardships I thought my blind one might go under
would break my heart to pieces."--"The parting with my wife and
poor children hath oft been to me in this place as the pulling my
flesh from my bones."--Grace Abounding, 327, 328.--Ed.
48 "Thodes"; whirlwinds. This word does not occur in any English
dictionary or glossary. It gave me much trouble, and a walk of
seven miles, to discover its meaning. It is the Saxon for noise,
whirlwind, turbulence. This provincial word was probably derived
from some Saxon tribe that settled in Bedfordshire.--Ed.
49 "To shuck"; to shake violently--from which is the noun, "a
pea-shuck," the shell from which peas have been shaken.--Ed.
50 How correct, but how dismal a picture is here drawn of the
persecutor! God has wise and holy ends in protecting and prolonging
the lives even of very wicked men. "Slay them not, lest my people
forget; scatter them by thy power." Compare Ecclessiastes 8:10.
Pity the persecutor--pray for him; but if he repent not, stand
off; "God will have his full blow at him in his time," and crush
him down into misery and despair.--Ed.
51 Like a multitude of passages in Bunyan's writings, this passage
is exceedingly striking. It illustrates our Lord's words in Matthew
5:44,45: "Love your enemies--that ye may be the children of your
Father which is in heaven."--Ed.
52 "Stage"; upon which many a Nonconformist stood with his head in
the pillory. "Ladder" to the gallows, upon which victims suffered
death by hanging.--Ed.
***
AN EXHORTATION TO PEACE AND UNITY
[ADVERTISEMENT BY THE EDITOR]
This treatise was first published in 1688, after Bunyan's death,
at the end of the second edition of the Barren Fig Tree, with a
black border round the title. It was continued in the third edition
1692, but was subsequently omitted, although the Barren Fig Tree
was printed for the same publisher. It has been printed in every
edition of Bunyan's Works. Respect for the judgment of others leads
me to allow it a place in the first complete edition, although
I have serious doubts whether it was written by him, for these
reasons:--
1. It appears to have been totally unknown to his personal friends,
Charles Doe and others, who very carefully gathered up, not only
all his published works, but his manuscripts also. An interesting
list of these was given in the 'Struggler,' 1691. Nor is it found
in any publisher's list of Bunyan's Works.
2. The style is not that of Bunyan, nor is it even Bunyanish. It
has none of those striking remarks that render all his treatises
so deeply interesting.
3. The author introduces scraps of Latin references to 'Machiavel,'
to the 'learned Stillingfleet,' and to ancient heathen writers.
The frequent recurrence of the words, 'as a certain learned man
observes,' is very foreign to Bunyan's manner of confirming his
sentiments. 'Thus saith the Lord,' is the seal of his testimony.
4. Misapplication of Scripture (Acts 9:31) as if the 'rest' was from
internal dissensions, when in fact it was from external persecution.
5. The terms 'infallible,' 'excommunication,' and 'reason,' are
used in a way not at all Bunyanish.
6. How would his spirit have been grieved at a sentence which occurs:
'Would a heathen god refuse to answer such prayers in which the
supplicants were not agreed; and shall we think the true God will
answer them?' Do stocks or stones answer prayers?
7. Bunyan's peculiar practice of admitting all the Lord's children
to the Lord's table; all such as he hoped were spiritually baptized,
without reference to water-baptism, is here directly opposed. The
author refers to 1 Corinthians 12:13 on which text he says--'I need
not go about to confute that notion that some of late have had of
this text, viz., that the baptism here spoken of is the baptism of
the Spirit, because you have not owned and declared that notion
as your judgment, but on the contrary.' The fact is, that Bunyan
is one of those here noticed as 'some of late,' and his church did
hold that judgment. His comment on this text is, 'not of water,
for by one SPIRIT are we all baptized into one body.'--Reason of
my Practice. And in his 'Differences about Water-Baptism no Bar
to Communion,' he thus argues upon that text, 'Here is a baptism
mentioned by which they are initiated into one body; now that this
is the baptism of water is utterly against the words of the text;
for by one SPIRIT we are all baptized into one body.'--'It is the
unity of the Spirit, not water, that is intended.' Bunyan was the
great champion for the practice of receiving all to church-communion
whom God had received in Christ, without respect to water-baptism;
and had he changed his sentiments upon a subject which occasioned
him so much hostility, even from his Baptist brethren, it would
have been heralded forth as a triumph.
In 1684, four years prior to his death, he republished these sentiments
in the first edition of 'A Holy Life the Beauty of Christianity';
his words are--'Men are wedded to their opinions more than the
law of grace and love will permit. Here is a Presbyter, here an
Independent, a Baptist, so joined each man to his own opinions,
that they cannot have that communion one with another, as by the
testament of the Lord Jesus they are commanded and enjoined.'
Bunyan, there can be no doubt, lived and died in the conviction,
that differences were permitted among Christians to stimulate them
to search the Scriptures, and to exercise the grace of forbearance,
as was the case in the primitive churches, in their disputes about
meats and days, and even as to whether the Gentiles were to be
visited with the gospel.
8. Bunyan is ever pressing the duty of private judgment in all the
affairs of religion; not to be scared with the taunts of 'schism,'
'division-makers,' 'new separatists,' 'wiser than your teachers,'
and similar arrows, drawn from Satan's quiver, which occur in this
exhortation.
Judging from the style--the reference to the laying on of hands--the
Latin quotations, and those from learned men, it appears somewhat
like the pen of D'Anvers, who answered Bunyan upon the question--Whether
water-baptism is a scriptural term of communion? It is, however,
now faithfully reprinted, that our readers may form their own
judgment.
Hackney, New-Year's Day, 1850 GEORGE OFFOR.
An Exhortationto Peace and Unity
'Endeavouring to keep the unity of the Spirit in the bond of
peace.'--Ephesians 4:3
Beloved, religion is the great bond of human society, and it were
well if itself were kept within the bond of unity; and that it may
so be, let us, according to the text, use our utmost endeavours
'to keep the unity of the Spirit in the bond of peace.'
These words contain a counsel and a caution: the counsel is, 'That
we endeavour the unity of the Spirit'; the caution is, 'That we do
it in the bond of peace': as if he should say, I would have you
live in unity; but yet I would have you to be careful that you do
not purchase unity with the breach of charity. Let us, therefore,
be cautioned that we do not so press after unity in practice and
opinion, as to break the bond of peace and affection.
In the handling of these words, I shall observe this method:--First,
I shall open the sense of the text. Second, I shall show wherein this
unity and peace consists. Third, I shall show you the fruits and
benefits of it, together with nine inconveniencies and mischiefs
that attend those churches where unity and peace is wanting.
Fourth, and lastly, I shall give you twelve directions and motives
for the obtaining of it.
First, As touching the sense of the text; when we are counselled to
keep the unity of the Spirit, we are not to understand the Spirit
of God as personally so considered; because the Spirit of God, in
that sense, is not capable of being divided; and so there would
be no need for us to endeavour to keep the unity of it.
By the unity of the Spirit, then, we are to understand that unity of
mind which the Spirit of God calls for, and requires Christians to
endeavour after; hence it is that we are exhorted by 'one spirit,
with one mind striving together for the faith of the gospel' (Phil
1:27).
But farther, the apostle in these words alludes to the state and
composition of a natural body; and doth thereby inform us that the
mystical body of Christ holds an analogy with the natural body of
a man. As,
1. In the natural body there must be a spirit to animate it; for
'the body without the spirit is dead' (James 2:26). So it is in
the mystical body of Christ; the apostle no sooner tells us of
that one body, but he minds us of that 'one spirit' (Eph 4:4).
2. The body hath 'joints and bands' to unite all the parts; so hath
the mystical body of Christ (Col 2:19). This is that bond of peace
mentioned in the text, as also in Ephesians 4:16, where 'the whole
body' is said to be 'fitly joined together, and compacted by that
which every joint supplieth.'
3. The natural body receives counsel and nourishment from the head;
so doth the mystical body of Christ. He is their counsellor, and
him they must hear; he is their head, and him they must hold:
hence it is that the apostle complaineth (Col 2:19), of some that
did 'not hold the head, from which all the body by joints and
bands hath nourishment.'
4. The natural body cannot well subsist, if either the spirit be
wounded or the joints broken or dislocated; the body cannot bear a
wounded or broken spirit; 'A broken spirit drieth the bones' (Prov
17:22), and 'a wounded spirit who can bear?' (Prov 18:14). And on
the other hand, how often has the disjointing of the body, and the
breakings thereof, occasioned the expiration of the spirit? In like
manner it fares with the mystical body of Christ: how do divided
spirits break the bonds of peace, which are the joints of this
body! And how doth the breakings of the body and church of Christ
wound the spirit of Christians, and oftentimes occasion the spirit
and life of Christianity to languish, if not to expire! How needful
is it, then, that we endeavour 'the unity of the spirit in the
bond of peace?'
Second, I now come to show you wherein this unity and peace consists,
and this I shall demonstrate in five particulars.
1. This unity and peace may consist in the ignorance of many truths,
and in the holding of some errors; or else this duty of peace and
unity could not be practicable by any on this side perfection. But
we must now endeavour the unity of the Spirit, 'till we all come
in the unity of the faith, and of the knowledge of the Son of God'
(Eph 4:13). Because now, as the apostle saith, 'we know in part,
and we prophesy in part,' and 'now we see through a glass, darkly'
(1 Cor 13:12). And as this is true in general, so we may find it
true if we descend to particular instances: the disciples seemed
to be ignorant of that great truth which they had often, and in
much plainness, been taught by their Master once and again, viz.,
that his kingdom was not of this world, and that in the world they
should suffer and be persecuted, yet in Acts 1:6 we read, that they
asked of him if he would 'at this time restore again the kingdom
to Israel?' thereby discovering that Christ's kingdom, as they
thought, should consist in his temporal jurisdiction over Israel,
which they expected should now commence and take place amongst
them. Again, our Lord tells them that he had many things to say,
and these were many important truths which they could not now bear
(John 16:12). And that these were important truths appears by the
10th and 11th verses, where he is discoursing of righteousness
and judgment; and then adds, that he had yet many things to say
which they could not bear; and thereupon promises the Comforter
to lead them into ALL TRUTH; which implies that they were yet
ignorant of many truths, and consequently held divers errors; and
yet for all this he prays for, and presses them to their great
duty of peace and unity (John 14:27; 17:21). To this may be added
that of Hebrews 5:11, where the author saith, He had many things
to say of the priestly office of Christ, which, by reason of their
dulness, they were not capable to receive; as also that in Acts
10, where Peter seems to be ignorant of that truth, viz., that the
gospel was to be preached to all nations; and contrary hereunto,
he erred in thinking it unlawful to preach amongst the Gentiles.
I shall add two texts more; one is Acts 19:2, where we read, That
those disciples which had been discipled and baptized by John,
were yet ignorant of the Holy Ghost, and knew not, as the text
tells us, 'whether there be any Holy Ghost,' or no; though John
did teach constantly, that he that should come after him, should
baptize with the Holy Ghost and fire. From hence we may easily and
plainly infer, that Christians may be ignorant of many truths, by
reason of weak and dull capacities, and other such like impediments,
even while those truths are with much plainness delivered to
them. Again, we read (Heb 5:13) of some that were 'unskillful in
the word of righteousness,' who nevertheless are called babes in
Christ, and with whom unity and peace is to be inviolably kept
and maintained.
2. As this unity and peace may consist in the ignorance of many
truths, and in the holding some errors, so it must consist with,
and it cannot consist without, the believing and practising those
things which are necessary to salvation and church communion; and
they are, (1.) Believing that Christ the Son of God died for the
sins of men. (2.) That whoever believeth ought to be baptized.
(3.) The third thing essential to this communion is a holy and a
blameless conversation.
(1.) That believing that the Son of God died for the sins of men
is necessary to salvation, I prove by these texts, which tell us
that he that doth not believe shall be damned (Mark 16:16; John
3:18; 2 Thess 2:12; Rom 10:10).
That it is also necessary to church-communion, appears from Matthew
16:16-18. Peter having confessed that Christ was the Son of the
living God, Christ thereupon assures Peter, that upon this rock,
viz., this profession of faith, or this Christ which Peter had
confessed, he would build his church, and the gates of hell should
not prevail against it. And (1 Cor 3:11), the apostle having told
the Corinthians they were God's building, presently adds, that
they could not be built upon any foundation but upon that which
was laid, which was Jesus Christ. All which proves, that Christian
society is founded upon the profession of Christ; and not only
Scripture, but the laws of right reason, dictate this, that some
rules and orders must be observed for the founding all society,
which must be consented to by all that will be of it. Hence it comes
to pass, that to own Christ as the Lord and head of Christians,
is essential to the founding Christian society.
(2.) The Scriptures have declared that this faith gives the
professors of it a right to baptism, as in the case of the eunuch
(Acts 8), when he demanded why he might not be baptized? Philip
answereth, that if he believed with all his heart, he might; the
eunuch thereupon confessing Christ, was baptized.
Now, that baptism is essential to church-communion, I prove
from 1 Corinthians 12, where we shall find the apostle labouring
to prevent an evil use that might be made of spiritual gifts, as
thereby to be puffed up; and to think that such as wanted them,
were not of the body, or to be esteemed members; he thereupon
resolves, that whoever did confess Christ, and own him for his
head, did it by the Spirit (v 3), though they might not have such
a visible manifestation of it as others had; and therefore they
ought to be owned as members, as appears (v 23). And not only because
they have called him Lord by the Spirit, but because they have,
by the guidance and direction of the same Spirit, been baptized
(v 13): 'For by one Spirit we are all baptized into one body,'
&c. I need not go about to confute that notion that some of late
have had of this text, viz., that the baptism here spoken of is
the baptism of the Spirit, because you have not owned and declared
that notion as your judgment; but on the contrary, all of you that
I have ever conversed with, have declared it to be understood of
baptism with water, by the direction of the Spirit. If so, then
it follows, that men and women are declared members of Christ's
body by baptism, and cannot be by Scripture reputed and esteemed
so without it; which farther appears from Romans 6:5, where men,
by baptism, are said to be planted into 'the likeness of his death.'
And (Col 2:12), we are said to be 'buried with him by baptism.'
All which, together with the consent of all Christians, (some few
in these late times excepted,) do prove that baptism is necessary
to the initiating persons into the church of Christ.
(3.) Holiness of life is essential to church-communion, because it
seems to be the reason why Christ founded a church in the world,
viz., that men might thereby be watched over and kept from falling;
and that if any be overtaken with a fault, he that is spiritual
might restore him.
That by this means men and women might be preserved, without
blame, to the coming of Christ; and 'the grace of God teacheth us
to deny ungodliness and worldly lusts, and to live soberly and
uprightly in this present evil world' (Titus 2:11,12). 'And let
every one that nameth the name of Christ depart from iniquity' (2
Tim 2:19). And James tells us, speaking of the Christian religion,
that 'pure religion, and undefiled, before God--is to visit the
fatherless and widows in their affliction, and to keep himself
unspotted from the world' (James 1:27). From all which, together
with many more texts that might be produced, it appears that an
unholy and profane life is inconsistent with Christian religion
and society, and that holiness is essential to salvation and
church-communion; so that these three things--faith, baptism, and
a holy life, as I said before, all churches must agree and unite
in, as those things which, when wanting, will destroy their
being. And let not any think, that when I say believing the Son
of God died for the sins of men is essential to salvation and
church-communion, that I hereby would exclude all other articles
of the Christian creed as not necessary, as the belief of the
resurrection of the dead and eternal judgment, &c.; which, for want
of time, I omit to speak particularly to, and the rather because
I understand this great article, of believing the Son of God died
for the sins of men, is comprehensive of all others, and is that
from whence all other articles may easily be inferred.
And here I would not be mistaken, as though I held there were
nothing else for Christians to practise, when I say this is all
that is requisite to church-communion; for I very well know that
Christ requires many other things of us after we are members of
his body, which, if we knowingly or maliciously refuse, may be the
cause, not only of excommunication, but damnation. But yet these
are such things as relate to the wellbeing, and not to the being,
of churches; as laying on of hands, in the primitive times, upon
believers, by which they did receive the gifts of the Spirit--this,
I say, was for the increase and edifying of the body, and not
that thereby they might become of the body of Christ, for that
they were before. And do not think that I believe laying on of
hands was no apostolical institution, because I say men are not
thereby made members of Christ's body, or because I say that it
is not essential to church-communion. Why should I be thought to
be against a fire in the chimney, because I say it must not be in
the thatch of the house? Consider, then, how pernicious a thing
it is to make every doctrine, though true, the bound of communion;
this is that which destroys unity; and, by this rule, all men must
be perfect before they can be in peace. For do we not see daily,
that as soon as men come to a clearer understanding of the mind
of God, to say the best of what they hold, that presently all men
are excommunicable, if not damnable, that do not agree with them.
Do not some believe and see that to be pride and covetousness,
which others do not, because, it may be, they have more narrowly
and diligently searched into their duty of these things than others
have? What then? must all men that have not so large acquaintance
of their duty herein be excommunicated? Indeed, it were to be
wished that more moderation in apparel and secular concernments
were found among churches; but God forbid, that if they should
come short herein, that we should say, as one lately said, that
he could not communicate with such a people, because they were
proud and superfluous in their apparel.
Let me appeal to such, and demand of them, if there was not a
time, since they believed and were baptized, wherein they did not
believe laying on of hands a duty; and did they not then believe,
and do they not still believe, they were members of the body of
Christ? And was not there a time when you did not so well understand
the nature and extent of pride and covetousness as now you do?
And did you not then believe, and do you not still believe, that
you were true members of Christ, though less perfect? Why, then,
should you not judge of those that differ from you herein, as you
judged of yourselves when you were as they now are? How needful,
then, is it for Christians to distinguish, if ever they would be
at peace and unity, between those truths which are essential to
church-communion, and those that are not!
3. Unity and peace consists in our making one shoulder to practise
and put in execution the things we do know. 'Nevertheless, whereto
we have--attained, let us walk by the same rule, and mind the same
thing' (Phil 3:16). How sad is it to see our zeal consume us, and
our precious time, in things doubtful and disputable, while we are
not concerned nor affected with the practice of those indisputable
things we all agree in! We all know charity to be the great
command, and yet how few agree to practise it! We all know they
that labour in the Word and doctrine are worthy of double honour;
and that God hath ordained, that they which preach the gospel should
live of the gospel; these duties, however others have cavilled
at them, I know you agree in them, and are persuaded of your duty
herein; but where is your zeal to practise? O how well would it
be with churches if they were but half as zealous for the great,
and plain, and indisputable things, and the more chargeable and
costly things of religion, as they are for things doubtful or less
necessary, or for things that are no charge to them, and cost them
nothing but the breath of contention, though that may be too great
a price for the small things they purchase with it.
But further: Do we not all agree, that men that preach the gospel
should do it like workmen that need not be ashamed? and yet how
little is this considered by many preachers, who never consider,
before they speak, of what they say, or whereof they affirm! How
few give themselves to study that they may be approved! How few
meditate, and give themselves to these things, that their profiting
may appear to all!
For the Lord's sake, let us unite to practise those things we know;
and if we would have more talents, let us all agree to improve
those we have.
See the spirit that was among the primitive professors, that knowing
and believing how much it concerned them, in the propagating of
Christianity, to show forth love to one another, that so all might
know them to be Christ's disciples, rather than there should be
any complainings among them, they sold all they had. Oh how zealous
were these to practise, and, with one shoulder, to do that that
was upon their hearts for God! I might further add, how often have
we agreed in our judgment? and hath it not been upon our hearts,
that this and the other thing is good to be done to enlighten the
dark world, and to repair the breaches of churches, and to raise
up those churches that now lie agasping, and among whom the soul
of religion is expiring? But what do we more than talk of them?
Do not most decline these things when they either call for their
purses or their persons to help in this and such like works as
these? Let us then, in what we know, unite, that we may put it in
practice, remembering that, if we know these things, we shall be
happy if we do them.
4. This unity and peace consists in our joining and agreeing to pray
for, and to press after, those truths we do not know. The disciples
in the primitive times were conscious of their imperfections,
and, therefore, they, with one accord, continued in prayer and
supplications. If we were more in the sense of our own ignorances
and imperfections, we should carry it better towards those that
differ from us; then we should abound more in the spirit of meekness
and forbearance, that thereby we might bring others, or be brought
by others, to the knowledge of the truth; this would make us go
to God, and say with Elihu, That which we know not, teach thou us
(Job 34:32). Brethren, did we but all agree that we were erring
in many things, we should soon agree to go to God, and pray for
more wisdom and revelation of his mind and will concerning us.
But here is our misery, that we no sooner receive any thing for
truth, but we presently ascend the chair of infallibility with it,
as though in this we could not err; hence it is we are impatient
of contradiction, and become uncharitable to those that are not
of the same mind; but now a consciousness that we may mistake,
or that if my brother err in one thing I may err in another--this
will unite us in affection, and engage us to press after perfection,
according to that of the apostle, 'Brethren, I count not myself
to have apprehended: but this one thing I do, forgetting those
things which are behind, and reaching forth to those things
which are before, I press toward the mark, for the prize of the
high calling of God in Christ Jesus,' 'and if in any thing ye
be otherwise minded, God shall reveal even this unto you' (Phil
3:13-15). O then, that we could but unite and agree to go to God
for one another, in confidence that he will teach us; and that if
any one of us want wisdom, as who of us does not, we might agree
to ask of God, who giveth to all men liberally, and upbraideth no
man. Let us, like those people spoken of in Isaiah 2, say one to
another, Come, let us go to the Lord, for 'he will teach us of
his ways, and we will walk in his paths.'
5. This unity and peace mainly consists in unity of love and affection;
this is the great and indispensable duty of all Christians; by
this they are declared Christ's disciples; and hence it is that
love is called the great commandment, the old commandment, and
the new commandment--that which was commanded in the beginning,
and will remain to the end; yea, and after the end. 'Charity never
faileth: but--whether there be tongues, they shall cease; whether
there be knowledge, it shall vanish away' (1 Cor 13:8). 'And now
abideth faith, hope, charity--but the greatest of these is charity'
(v 13). 'Above all these things put on charity, which is the bond
of perfectness' (Col 3:14). Because charity is 'the end of the
commandment' (1 Tim 1:5). Charity is therefore called the royal
law; and though it had a superintendency over other laws, and,
doubtless, is a law to which other laws must give place when they
come in competition with it. 'Above all things, [therefore,] have
fervent charity among yourselves, for charity shall cover the
multitude of sins' (1 Peter 4:8). Let us, therefore, live in unity
and peace, and the God of love and peace will be with us.
That you may so do, let me remember you, in the words of a learned
man, that the unity of the church is a unity of love and affection,
and not a bare uniformity of practice and opinion.
Third, Having shown you wherein this unity consists, I now come to
the third general thing propounded, and that is, to show you the
fruits and benefits of unity and peace; together with the mischiefs
and inconveniences that attend those churches where unity and peace
are wanting.
1. Unity and peace is a duty well-pleasing to God, who is styled
the author of peace, and not of confusion, in all the churches.
God's Spirit rejoiceth in the unity of our spirits; but, on the
other hand, where strife and divisions are, there the Spirit of
God is grieved. Hence is it that the apostle no sooner calls upon
the Ephesians not to grieve the Spirit of God, but he presently
subjoins us a remedy against that evil: that they put away bitterness
and evil speaking, 'and be ye kind one to another, tender-hearted,
forgiving one another, even as God for Christ's sake hath forgiven
you' (Eph 4:32).
2. As unity and peace is pleasing to God, and rejoiceth his Spirit,
so it rejoiceth the hearts and spirits of God's people--unity and
peace brings heaven down upon earth among us. Hence it is that
the apostle tells us (Rom 14:17) that 'the kingdom of God is not
meat and drink; but righteousness, and peace, and joy in the Holy
Ghost.' Where unity and peace is, there is heaven upon earth; by
this we taste the first fruits of that blessed estate we shall one
day live in the fruition of, when we shall come 'to the general
assembly and church of the first-born,' whose names are written
in heaven, 'and to God, the judge of all, and to the spirits of
just men made perfect' (Heb 12:23).
This outward peace of the church, as a learned man observes,
distils into peace of conscience, and turns writings and readings
of controversy into treatises of mortification and devotion.
And the psalmist tells us, that it is not only good, but pleasant
'for brethren to dwell together in unity' (Psa 133), but where
unity and peace is wanting, there are storms and troubles; 'where
envy and strife is, there is confusion and every evil work' (James
3:16). It is the outward peace of the church that increaseth our
inward joy, and the peace of God's house gives us occasion to eat
our meat with gladness in our houses (Acts 2:46).
3. The unity and peace of the church makes communion of saints
desirable. What is it that embitters church-communion, and makes it
burdensome, but divisions? Have you not heard many complain that
they are weary of church-communion, because of church contention?
but now, where unity and peace is, there Christians long for
communion.
David saith that he was glad when they said unto him, 'Let us go
into the house of the Lord' (Psa 122:1). Why was this, but because,
as the third verse tells us, Jerusalem was a city compact together,
where the tribes went up, the tribes of the Lord, to give thanks
to his name. And David, speaking of the man that was once his
friend, doth thereby let us know the benefit of peace and unity
(Psa 55:14): 'We,' saith he, 'took sweet counsel together, and
walked unto the house of God in company.' Where unity is strongest,
communion is sweetest and most desirable. You see, then, that peace
and union fill the people of God with desires after communion; but,
on the other hand, hear how David complains (Psa 120:5), 'Woe is
me that I sojourn in Meshech, that I dwell in the tents of Kedar!'
The psalmist here is thought to allude to a sort of men that dwelt
in the deserts of Arabia, that got their livings by contention;
and, therefore, he adds (v 6), that his soul had long dwelt with
them that hated peace: this was that which made him long for
the courts of God, and esteem one day in his house better than
a thousand. This made his soul even faint for the house of God,
because of the peace of it; 'Blessed are they,' saith he, 'that
dwell in thy house: they will be still praising thee' (Psa 84:4).
There is a certain note of concord, as appears (Acts 2) where we
read of primitive Christians, meeting with one accord, praising
God.
4. Where unity and peace is, there many mischiefs and inconveniences
are prevented which attend those people where peace and unity
are wanting; and of those many that might be mentioned, I shall
briefly insist upon these nine:--
(1.) Where unity and peace are wanting, there is much precious
time spent to no purpose. How many days are spent, and how many
fruitless journeys made to no profit, where the people are not in
peace! How often have many redeemed time, even in seed-time and
harvest, when they could scarce afford it to go to church, and by
reason of their divisions, come home worse than they went, repenting
they have spent so much precious time to so little benefit! How sad
is it to see men spend their precious time, in which they should
work out their salvation, by labouring, as in the fire, to prove
an uncertain and doubtful proposition, and to trifle away their
time, in which they should make their calling and election sure,
to make sure of an opinion which, when they have done all, they are
not infallibly sure whether it be true or no; because all things
necessary to salvation and church-communion are plainly laid down
in Scripture, in which we may be infallibly sure of the truth of
them; but for other things that we have no plain texts for, but
the truth of them depends upon our interpretations, here we must
be cautioned that we do not spend much time in imposing those
upon others, or venting those among others, unless we can assume
infallibility--otherwise, we spend time upon uncertainty; and whoever
casts their eyes abroad, and doth open their ears to intelligence,
shall both see, and, to their sorrow, hear that many churches spend
most of their time in jangling and contending about those things
which are neither essential to salvation or church-communion,
and that which is worse, about such doubtful questions which they
are never able to give an infallible solution of; but now, where
unity and peace is, there our time is spent in praising God, and
in those great questions--what we should do to be saved? and how
we may be more holy and more humble towards God, and more charitable
and more serviceable to one another?
(2.) Where unity and peace is wanting, there is evil surmising and
evil speaking, to the damage and disgrace, if not to the ruining
of one another (Gal 5:14,15): 'The whole law is fulfilled in one
word, Thou shalt love thy neighbour as thyself; but if ye bite
and devour one another, take heed that ye be not consumed one of
another.' No sooner the bond of charity is broken, which is as a
wall about Christians, but soon they begin to make havoc and spoil
of one another; then there is raising evil reports, and taking
up evil reports against each other. Hence it is that whispering
and backbiting proceeds, and going from house to house to blazon
the faults and infirmities of others: hence it is that we watch
for the haltings of one another, and do inwardly rejoice at the
miscarriages of others, saying in our hearts, Ah, ah, so we would
have it; but now, where unity and peace is, there is charity; and
where charity is, there we are willing to hide the faults, and
cover the nakedness of our brethren. 'Charity thinketh no evil'
(1 Cor 13:5), and, therefore, it cannot surmise, neither will it
speak evil.
(3.) Where unity and peace is wanting, there can be no great matters
enterprised; we cannot do much for God nor much for one another.
When the devil would hinder the bringing to pass of good in
nations and churches, he divides their councils; and, as one well
observes, he divides their heads, that he may divide their hands;
when Jacob had prophesied of the cruelty of Simeon and Levi, who
were brethren, he threatens them with the consequent of it (Gen
49:7): 'I will divide them in Jacob, and scatter them in Israel.' The
devil is not to learn that maxim he hath taught the Machiavellians
of the world, divide et impera--divide and rule; it is a united
force that is formidable: hence the spouse, in the Canticles,
is said to be 'but one,' 'and the only one of her mother' (Cant
6:9). Hereupon it is said of her (v 10) that she is 'terrible as
an army with banners.' What can a divided army do, or a disordered
army, that have lost their banners, or, for fear or shame, thrown
them away? In like manner, what can Christians do for Christ, and
the enlarging his dominions in the world, in bringing men from
darkness to light, while themselves are divided and disordered?
Peace is, to Christians, as great rivers are to some cities, which,
besides other benefits and commodities, are natural fortifications,
by reason whereof those places are made impregnable; but when, by
the subtilty of an adversary or the folly of the citizens, these
waters come to be divided into little petty rivulets, how soon are
they assailed and taken! Thus it fares with churches; when once
the devil, or their own folly divides them, they will be so far
from resisting of him, that they will be soon subjected by him.
Peace is to churches as walls to cities; nay, unity hath defended
cities that had no walls. It was once demanded of Agesilaus why
Lacedemon had no walls; he answers, pointing back to the city,
that the concord of the citizens was the strength of the city. In
like manner, Christians are strong when united; then they are more
capable to resist temptation, and to succour such as are tempted.
When unity and peace is among the churches, then are they like a
walled town; and when peace is the church's walls, salvation will
be her bulwarks.
Plutarch tells us of one Silurus that had eighty sons, whom he
calls to him as he lay upon his death-bed, and gave them a sheaf
of arrows; thereby to signify, that if they lived in unity they
might do much; but, if they divided, they would come to nothing.
If Christians were all of one piece--if they were all but one
lump, or but one sheaf or bundle, how great are the things they
might do for Christ and his people in the world, whereas, otherwise,
they can do little but dishonour him, and offend his.
It is reported of the leviathan, that his strength is in his scales
(Job 41:15-17): 'His scales are his pride, shut up together, as
with a close seal. One is so near to another, that no air can come
between them. They are joined one to another, they stick together,
that they cannot be sundered.' If the church of God were united
like the scales of leviathan, it would not be every brain-sick
notion, nor angry speculation, that would cause their separation.
Solomon saith, Two are better than one, because if one fail, the
other may raise him; then surely twenty are better than two, and
an hundred are better than twenty, for the same reason--because
they are more capable to help one another. If ever Christians would
do any thing to raise up the fallen tabernacles of Jacob, and to
strengthen the weak, and comfort the feeble, and to fetch back
those that have gone astray, it must be by unity.
We read of the men of Babel (Gen 11:6), 'The Lord said, Behold the
people is one--And now nothing will be restrained from them which
they have imagined to do.'
We learn, by reason, what great things may be done in worldly
achievements where unity is. And shall not reason, assisted with
the motives of religion, teach us that unity among Christians may
enable them to enterprise greater things for Christ? Would not this
make Satan fall from heaven like lightning? For as unity built
literal Babel, it is unity that must pull down mystical Babel.
And, on the other hand, where divisions are, there is confusion;
by this means, a Babel hath been built in every age. It hath
been observed by a learned man, and I wish I could not say truly
observed, that there is most of Babel and confusion among those
that cry out most against it.
Would we have a hand to destroy Babylon, let us have a heart to
unite one among another.
Our English histories tell us, that after Austin the monk had been
some time in England, that he heard of some of the remains of the
British Christians, which he convened to a place, which Cambden, in
his Britannia, calls Austin's Oak. Here they met to consult about
matters of religion; but such was their division, by reason of
Austin's imposing spirit, that our stories tell us that synod was
only famous for this, that they only met, and did nothing. This
is the mischief of divisions, they hinder the doing of much good;
and if Christians that are divided be ever famous for any thing,
it will be that they have often met together, and talked of this
and the other thing, but they did nothing.
(4.) Where unity and peace is wanting, there the weak are wounded,
and the wicked are hardened. Unity may well be compared to precious
oil (Psa 133:2). It is the nature of oil to heal that which is
wounded, and to soften that which is hard. Those men that have
hardened themselves against God and his people, when they shall
behold unity and peace among them, will say, God is in them indeed;
and, on the other hand, are they not ready to say, when they see
you divided, that the devil is in you, that you cannot agree?
(5.) Divisions, and want of peace, keep those out of the church
that would come in; and cause many to go out that are in.
'The divisions of Christians (as a learned man observes) are a
scandal to the Jews, an opprobrium to the Gentiles, and an inlet
to atheism and infidelity.' Insomuch that our controversies about
religion, especially as they have been of late managed, have made
religion itself become a controversy. O, then, how good and pleasant
a thing is it for brethren to dwell together in unity! The peace
and unity that was among the primitive Christians drew others to
them. What hinders the conversion of the Jews, but the divisions
of Christians? Must I be a Christian, says the Jew? What Christian
must I be; of what sect must I be of? The Jews, as one observes,
glossing upon that text in Isaiah 11:6, where it is prophesied,
that the lion and the lamb shall lie down together, and that there
shall be none left to hurt nor destroy in all God's holy mountain;
they interpreting these sayings to signify the concord and peace
that shall be among the people that shall own the Messiah, do
from hence conclude that the Messiah is not yet come, because of
the contentions and divisions that are among those that profess
him; and the apostle saith (1 Cor 14:23), that if an unbeliever
should see their disorders, he would say they were mad; but where
unity and peace is, there the churches are multiplied. We read
(Acts 9;31) that when the churches had rest, they multiplied; and
(Acts 2:46,47) when the church was serving God 'with one accord,'
the Lord added to them 'daily such as should be saved.'
It is unity brings men into the church, and divisions keep them out.
It is reported of an Indian, passing by the house of a Christian,
and hearing them contending, being desired to turn in, he refused,
saying Habamach dwells there--meaning that the devil dwelt there;
but where unity and peace is, there God is; and he that dwells in
love, dwells in God. The apostle tells the Corinthians, that if
they walked orderly, even the unbeliever would hereby be enforced
to come and worship, and say, God was in them indeed; and we read
(Zech 8:23) of a time when ten men shall take hold of a Jew, and
say, 'We will go with you; for we have heard that God is with
you.'
And hence it is that Christ prays (John 17:21) that his disciples
might be one, as the Father and he were one, that the world might
believe the Father sent him. As if he should say, you may preach
me as long as you will, and to little purpose, if you are not at
peace and unity among yourselves. Such was the unity of Christians
in former days, that the intelligent heathen would say of them,
that though they had many bodies, yet they had but one soul. And
we read the same of them (Acts 4:32) that 'the multitude of them
that believed were of one heart and of one soul.'
And as the learned Stillingfleet observes, in his Irenicum,--'The
unity and peace that was then among Christians, made religion amiable
in the judgment of impartial heathens. Christians were then known
by the benignity and sweetness of their dispositions, by the candour
and ingenuity of their spirits, by their mutual love, forbearance,
and condescension to one another: but either this is not the
practice of Christianity,' viz., a duty that Christians are now
bound to observe, 'or else it is not calculated for our meridian,
where the spirits of men are of too high an elevation for it; for
if pride and uncharitableness, if divisions and strifes, if wrath
and envy, if animosities and contentions, were but the marks of
true Christians, Diogenes need never light his lamp at noon to
find out such among us; but if a spirit of meekness, gentleness,
and condescension; if a stooping to the weaknesses and infirmities
of one another; if pursuit after peace, when it flies from us, be
the indispensable duties and characteristical notes of Christians,
it may possibly prove a difficult inquest to find out such among
the crowds of those that shelter themselves under that glorious
name.'
It is the unity and peace of churches that brings others to them,
and makes Christianity amiable. What is prophesied of the church
of the Jews, may in this case be applied to the Gentile church
(Isa 66:12) that when once God extends peace to her like a river,
the Gentiles shall come in like a flowing stream; then, and not
till then, the glory of the Lord shall arise upon his churches,
and his glory shall be seen among them; then shall their hearts
fear and be enlarged, because the abundance of the nations shall
be converted to them.
(6.) As want of unity and peace keeps those out of the church that
would come in, so it hinders the growth of those that are in. Jars
and divisions, wranglings and prejudices, eat out the growth, if
not the life, of religion. These are those waters of Marah that
embitter our spirits, and quench the Spirit of God. Unity and peace
is said to be like the dew of Hermon, and as a dew that descended
upon Zion, where the Lord commanded his blessing (Psa 133:3).
Divisions run religion into briers and thorns, contentions and
parties. Divisions are to churches like wars in countries. Where
war is, the ground lieth waste and untilled; none takes care of
it. It is love that edifieth, but division pulleth down. Divisions
are, as the northeast wind to the fruits, which causeth them to
dwindle away to nothing; but when the storms are over, every thing
begins to grow. When men are divided, they seldom speak the truth
in love; and then, no marvel they grow not up to him in all things,
which is the head.
It is a sad presage of an approaching famine, as one well observes,
not of bread nor water, but of hearing the Word of God; when the
thin ears of corn devour the plump full ones; when the lean kine
devour the fat ones; when our controversies about doubtful things,
and things of less moment, eat up our zeal for the more indisputable
and practical things in religion; which may give us cause to fear
that this will be the character by which our age will be known to
posterity, that it was the age that talked of religion most and
loved it least.
Look upon those churches where peace is, and there you shall
find prosperity. When the churches had rest, they were not only
multiplied, but, walking in the fear of the Lord, and the comforts
of the Holy Ghost, they were edified; it is when the whole body
is knit together, as with joints and bands, that they increase
with the increase of God.
We are at a stand sometimes why there is so little growth among
churches; why men have been so long in learning, and are yet so
far from attaining the knowledge of the truth. Some have given one
reason, and some another; some say pride is the cause, and others
say covetousness is the cause; I wish I could say these were no
causes. But I observe that when God entered his controversy with his
people of old, he mainly insisted upon some one sin, as idolatry,
and shedding innocent blood, &c., as comprehensive of the rest;
not but that they were guilty of other sins, but those that were
the most capital are particularly insisted on; in like manner, whoever
would but take a review of churches that live in contentions and
divisions, may easily find that breach of unity and charity is
their capital sin, and the occasion of all other sins. No marvel,
then, that the Scripture saith the whole law is fulfilled in love;
and if so, then, where love is wanting, it must needs follow the
whole law is broken. It is where love grows cold that sin abounds;
and therefore the want of unity and peace is the cause of that
leanness and barrenness that is among us: it is true in spirituals
as well as temporals, that peace brings plenty.
(7.) Where unity and peace is wanting, our prayers are hindered.
The promise is, that what we shall agree to ask shall be given us
of our heavenly Father. No marvel we pray and pray, and yet are
not answered; it is because we are not agreed what to have.
It is reported that the people in Lacedemonia, coming to make
supplications to their idol-god, some of them asked for rain, and
others of them asked for fair weather; the oracle returns them
this answer, That they should go first and agree among themselves.
Would a heathen god refuse to answer such prayers in which the
supplicants were not agreed; and shall we think the true God will
answer them?
We see, then, that divisions hinder our prayers, and lay a prohibition
on our sacrifice. 'If thou bring thy gift to the altar,' saith
Christ, 'and there remeberest that thy brother hath ought against
thee; leave there thy gift--and go--and first be reconciled to thy
brother, and then come and offer it' (Matt 5:24). So that want of
unity and charity hinders even our particular prayers and devotions.
This hindered the prayers and fastings of the people of old from
finding acceptance (Isa 58:3); the people ask the reason wherefore
they fasted, and God did not see, nor take notice of them. He gives
this reason, because they fasted for strife and debate, and hid
their face from their own flesh. Again (Isa 59), the Lord saith,
His hand was not shortened, that he could not save; nor his
ear heavy, that he could not hear: but their sins had separated
between their God and them. And among those many sins they stood
chargeable with, this was none of the least, viz., that the way
of peace they had not known. You see where peace was wanting,
prayers were hindered, both under the Old and New Testament.
The sacrifice of the people in Isaiah 65, that said, Stand farther
off, I am holier than thou, was as smoke in the nostrils of the
Lord. On the other hand, we read how acceptable those prayers were
that were made 'with one accord' (Acts 4:24, compared with verse
31). They prayed with one accord, and they were all of one heart
and of one soul. And see the benefit of it; 'they were all filled
with the Holy Ghost, and they spake the Word with boldness': which
was the very thing they prayed for, as appears (v 29). And the
apostle exhorts the husband to dwell with his wife, that their
prayers might not be hindered (1 Peter 3:7). We see, then, want
of unity and peace, either in families or churches, is a hindrance
of prayers.
(8.) It is a dishonour and disparagement to Christ that his family
should be divided. When an army falls into mutiny and division, it
reflects disparagement on him that hath the conduct of it. In like
manner, the divisions of families are a dishonour to the heads and
those that govern them. And if so, then how greatly do we dishonour
our Lord and Governor, who gave his body to be broken, to keep
his church from breaking, who prayed for their peace and unity,
and left peace at his departing from them for a legacy, even a
peace which the world could not bestow upon them.
(9.) Where there is peace and unity, there is a sympathy with each
other; that which is the want of one will be the want of all,--Who
is afflicted, saith the apostle, and I burn not?[1] we should then
remember them that are in bonds, as bound with them; and them which
suffer adversity, as being ourselves also of the body (Heb 13:3).
But where the body is broken, or men are not reckoned or esteemed
of the body, no marvel we are so little affected with such as are
afflicted. Where divisions are, that which is the joy of the one
is the grief of another; but where unity, and peace, and charity
abounds, there we shall find Christians in mourning with them that
mourn, and rejoicing with them that rejoice; then they will not
envy the prosperity of others, nor secretly rejoice at the miseries
or miscarriages of any.
Fourth, Last of all, I now come to give you twelve directions and
motives for the obtaining peace and unity.
If ever we would live in peace and unity, we must pray for it. We
are required to seek peace: of whom, then, can we seek it with
expectation to find it, but of him who is a God of peace, and
hath promised to bless his people with peace? It is God that hath
promised to give his people one heart, and one way; yet for all
these things he will be sought unto. O then let us seek peace, and
pray for peace, because God shall prosper them that love it.
The peace of churches is that which the apostle prays for in all
his epistles; in which his desire is, that grace and peace may be
multiplied and increased among them.
1. They that would endeavour the peace of the churches, must be
careful who they commit the care and oversight of the churches to;
as, first, over and besides those qualifications that should be in
all Christians, they that rule the church of God should be men of
counsel and understanding; where there is an ignorant ministry,
there is commonly an ignorant people,--according as it was of old,
Like priest, like people.
How sad is it to see the church of God committed to the care of
such that pretend to be teachers of others, that understand not what
they say, or whereof they affirm. No marvel the peace of churches
is broken, when their watchmen want skill to preserve their unity,
which of all other things is as the church's walls; when they are
divided, no wonder they crumble to atoms, if there is no skilful
physician to heal them. It is sad when there is no balm in Gilead,
and when there is no physician there. Hence it is, that the wounds
of churches become incurable, like the wounds of God's people of
old; either not healed at all, or else slightly healed, and to no
purpose. May it not be said of many churches at this day, as God
said of the church of Israel, that he sought for a man among them
that should stand in the gap, and make up the breach, but he found
none?
Remember what was said of old (Mal 2:7), The priest's lips should
preserve knowledge; and the people 'should seek the law at his
mouth.' But when this is wanting, the people will be stumbling and
departing from God and one another; therefore God complains (Hosea
4:6) that his people were 'destroyed for want of knowledge'; that
is, for want of knowing guides; for if the light that is in them
that teach be darkness, how great is that darkness; and if the
blind lead the blind, no marvel both fall into the ditch.
How many are there that take upon them to teach others, that
had need be taught in the beginning of religion; that instead
of multiplying knowledge, multiply words without knowledge; and
instead of making known God's counsel, darken counsel by words
without knowledge? The apostle speaks of some that did more than
darken counsel, for they wrested the counsel of God (2 Peter
3:16). In Paul's epistles, saith he, are 'some things hard to be
understood, which they that are unlearned and unstable wrest, as
they do also the other scriptures unto their own destruction.'
Some things in the Scripture are hard to be known, and they are
made harder by such unlearned teachers as utter their own notions
by words without knowledge.
None are more bold and adventurous to take upon them to expound
the dark mysteries and sayings of the prophets and revelations, and
the 9th of the Romans,--which, I believe, contains some of those
many things which, in Paul's epistles, Peter saith were 'hard
to be understood.' I say, none are more forward to dig in these
mines than those that can hardly give a sound reason for the
first principles of religion; and such as are ignorant of many
more weighty things that are easily to be seen in the face and
superficies of the Scripture; nothing will serve these but swimming
in the deeps, when they have not yet learned to wade through the
shallows of the Scriptures. Like the Gnostics of old, who thought
they knew all things, though they knew nothing as they ought to
know. And as those Gnostics did of old, so do such teachers of late
break the unity and peace of churches. How needful, then, is it,
that if we desire the peace of churches, that we choose out men
of knowledge, who may be able to keep them from being shattered
and scattered with every wind of doctrine; and who may be able to
convince and stop the mouths of gainsayers!
2. You must not only choose men of counsel; but if you would design
the unity and peace of the churches, you must choose men of courage
to govern them; for as there must be wisdom to bear with some, so
there must be courage to correct others; as some must be instructed
meekly, so others must be rebuked sharply, that they may be sound
in the faith; there must be wisdom to rebuke some with long-suffering,
and there must be courage to suppress and stop the mouths of others.
The apostle tells Titus of some 'whose mouths must be stopped,'
or else they would 'subvert whole houses' (Titus 1:11). Where
this courage hath been wanting, not only whole houses, but whole
churches have been subverted. And Paul tells the Galatians, that
when he saw some endeavour to bring the churches into bondage,
that he did not give place to them, 'no, not for an hour,' &c.
(Gal 2:5). If this course had been taken by the rulers of churches,
their peace had not been so often invaded by unruly and vain
talkers.
In choosing men to rule, if you would endeavour to keep the unity
of the spirit and the bond of peace thereby, be careful you choose
men of peaceable dispositions. That which hath much annoyed the
peace of churches, hath been the froward and perverse spirits
of the rulers thereof. Solomon therefore adviseth, that 'with a
furious man we should not go, lest we learn his ways, and get a
snare to our souls' (Prov 22:24,25). And with the froward we learn
frowardness. How do some men's words eat like a canker; who instead
of lifting up their voices like a trumpet, to sound a parley for
peace, have rather sounded an alarm to war and contention. If ever
we would live in peace, let us reverence the feet of them that
bring the glad tidings of it.
O how have some men made it their business to preach contentions,
and upon their entertainment of every novel opinion, to preach
separation! How hath God's Word been stretched and torn, to furnish
these men with arguments to tear churches! Have not our ears heard
those texts that saith, 'Come out from among them, and be separate,'
&c.; and, 'Withdraw from every brother that walks disorderly?' I
say, have we not heard these texts, that were written to prevent
disorder, brought to countenance the greatest disorder that ever
was in the church of God, even schism and division? whereas one
of these exhortations was written to the church of Corinth, to
separate themselves from the idol's temple, and the idol's table,
in which many of them lived in the participation of, notwithstanding
their profession of the true God, as appears 2 Corinthians 6:16,
17, compared with 1 Corinthians 8:7, and 1 Corinthians 10:14, 20,
22 recites: and not for some few or more members, who shall make
themselves both judges and parties, to make separation, when and
as often was they please, from the whole congregation and church
of God where they stood related; for by the same rule, and upon
the same ground, may others start some new question among these new
separatists, and become their own judges of the communicableness
of them, and thereupon make another separation from these, till
at last two be not left to walk together. And for that other text
mentioned (2 Thess 3:6) where Paul exhorts the church of Thessalonica
to withdraw themselves from every brother that walks disorderly,
I cannot but wonder that any should bring this to justify their
separation, or withdrawing from the communion of a true, though a
disorderly, church. For,
(1.) Consider that this was not writ for a few members to withdraw
from the church, but for the church to withdraw from disorderly
members.
(2.) Consider that if any offended members, upon pretence of
error, either in doctrine or practice, should by this text become
judges, as well as parties, of the grounds and lawfulness of
their separation, then it will follow, that half a score notorious
heretics, or scandalous livers, when they have walked so as they
foresee the church are ready to deal with them, and withdraw from
them, shall anticipate the church, and pretend somewhat against
them, of which themselves must be judges, and so withdraw from the
church, pretending either heresy or disorder; and so condemn the
church, to prevent the disgrace of being condemned by the church.
How needful, then, is it that men of peaceable dispositions, and
not of froward and factious and dividing spirits, be chosen to
rule the church of God, for fear lest the whole church be leavened
and soured by them.
4. As there must be care used in choosing men to rule the church
of God, so there must be a consideration had that there are many
things darkly laid down in Scripture; this will temper our spirits,
and make us live in peace and unity the more firmly in things in
which we agree; this will help us to bear one another's burden, and
so fulfil the law of Christ, inasmuch as all things necessary to
salvation and church-communion are plainly laid down in Scripture.
And where things are more darkly laid down, we should consider
that God intended hereby to stir up our diligence, that thereby
we might increase our knowledge, and not our divisions; for it may
be said of all discoveries of truth we have made in the Scriptures,
as it is said of the globe of the earth, that though men have
made great searches, and thereupon great discoveries, yet there
is still a terra incognita--an unknown land; so there is in the
Scriptures; for after men have travelled over them, one age after
another, yet still there is, as it were, a terra incognita, an
unknown tract to put us upon farther search and inquiry, and to
keep us from censuring and falling out with those who have not yet
made the same discoveries; that so we may say with the Psalmist,
when we reflect upon our short apprehensions of the mind of God,
that we have seen an end of all perfections, but God's commands are
exceeding broad; and as one observes, speaking of the Scriptures,
that there is a path in them leading to the mind of God, which lieth
a great distance from the thoughts and apprehensions of men. And
on the other hand, in many other places, God sits, as it were, on
the superficies and the face of the letter, where he that runs may
discern him speaking plainly, and no parable at all. How should the
consideration of this induce us to a peaceable deportment towards
those that differ.
5. If we would endeavour peace and unity, we must consider how God
hath tempered the body, that so the comely parts should not separate
from the uncomely, as having no need of them (1 Cor 12:22-25).
There is in Christ's body and house some members and vessels less
honourable (2 Tim 2:20); and therefore we should not, as some
now-a-days do, pour the more abundant disgrace, instead of putting
the more abundant honour, upon them. Did we but consider this,
we should be covering the weakness and hiding the miscarriages of
one another, because we are all members one of another, and the
most useless member in his place is useful.
6. If we would live in peace, let us remember our relations to
God--as children to a father, and to each other as brethren. Will
not the thoughts that we have one Father quiet us, and the thoughts
that we are brethren unite us? It was this that made Abraham
propose terms of peace to Lot (Gen 13): 'Let there be no strife,'
saith he, 'between us, for we are brethren.' And we read of Moses,
in Acts 7:26, using this argument to reconcile those that strove
together, and to set them at one again: 'Sirs,' saith he, 'ye are
brethren; why do ye wrong one to another?' A deep sense of this
relation, that we are brethren, would keep us from dividing.
7. If we would preserve peace, let us mind the gifts, and graces,
and virtues that are in each other; let these be more in our eye
than their failings and imperfections. When the apostle exhorted
the Philippians to peace, as a means hereunto, that so the peace
of God might rule in their hearts, he tells them (4:8), that if
there were any virtue, or any praise, they should think of these
things. While we are always talking and blazoning the faults of
one another, and spreading their infirmities, no marvel we are so
little in peace and charity; for as charity covereth a multitude
of sins, so malice covereth a multitude of virtues, and makes us
deal by one another as the heathen persecutors dealt with Christians,
viz., put them in bears' skins, that they might the more readily
become a prey to those dogs that were designed to devour them.
8. If we would keep unity and peace, let us lay aside provoking
and dividing language, and forgive those that use them. Remember
that old saying, Evil words corrupt good manners. When men think to
carry all afore them, with speaking uncharitably and disgracefully
of their brethren or their opinions, may not such be answered as
Job answered his unfriendly visitants (Job 6:25), 'How forcible
are right words! But what doth your arguing reprove?' How healing
are words fitly spoken! A word in season, how good is it! If we
would seek peace, let us clothe all our treaties for peace with
acceptable words; and where one word may better accommodate than
another, let that be used to express persons or things by, and let
us not, as some do, call the different practices of our brethren
will-worship, and their different opinions doctrines of devils,
and the doctrine of Balaam, who taught fornication, &c., unless
we can plainly, and in expressness of terms, prove it so; such
language as this hath strangely divided our spirits, and hardened
our hearts one towards another.
9. If we would live in peace, let us make the best constructions of
one another's words and actions. Charity judgeth the best, and it
thinks no evil; if words and actions may be construed to a good sense,
let us never put a bad construction upon them. How much hath the
peace of Christians been broken by an uncharitable interpretation
of words and actions? As some lay to the charge of others that
which they never said, so, by straining men's words, others lay
to their charge that they never thought.
10. Be willing to hear and learn, and obey those that God by his
providence hath set over you; this is a great means to preserve
the unity and peace of churches. But when men, yea, and sometimes
women, shall usurp authority, and think themselves wiser than
their teachers, no wonder if these people run into contentions and
parties, when any shall say they are not free to hear those whom
the church thinks fit to speak to them. This is the first step to
schism, and is usually attended, if not timely prevented, with a
sinful separation.
11. If you would keep the unity of the spirit in the bond of
peace, be mindful that the God whom you serve is a God of peace,
and your Saviour is a Prince of peace, and that his ways are ways
of pleasantness, and all his paths are peace; and that Christ was
sent into the world to give light to them that sit in darkness and
in the shadow of death, and to guide our feet in the way of peace.
12. Consider the oneness of spirit that is among the enemies of
religion; though they differ about other things, yet to persecute
religion, and extirpate religion out of the earth, here they will
agree: the devils in the air, and the devils in the earth, all the
devils in hell, and in the world, make one at this turn. Shall the
devil's kingdom be united, and shall Christ's be divided? Shall
the devils make one shoulder to drive on the design of damning
men, and shall not Christians unite to carry on the great design
of saving of them? Shall the Papists agree and unite to carry on
their interest, notwithstanding the multitudes of orders, degrees,
and differences, that are among them, and shall not those that
call themselves reformed churches unite to carry on the common
interest of Christ in the world, notwithstanding some petty and
disputable differences that are among them? Quarrels about religion,
as one observes, were sins not named among the Gentiles. What a
shame is it, then, for Christians to abound in them, especially
considering the nature of the Christian religion, and what large
provisions the author of it hath made to keep the professors of it
in peace; insomuch, as one well observes, it is next to a miracle
that ever any, especially the professors of it, should fall out
about it.
13. Consider and remember that the Judge stands at the door; let
this moderate our spirits, that the Lord is at hand. What a sad
account will they have to make when he comes, that shall be found
to smite their fellow-servants, and to make the way to his kingdom
more narrow than ever he made it? Let me close all in the words of
that great apostle (2 Cor 13:11): 'Finally, brethren, farewell. Be
perfect, be of good comfort, be of one mind, live in peace; and
the God of love and peace shall be with you.'
POSTSCRIPT.
Reader, I thought good to advertise thee that I have delivered this
to thy hand in the same order and method in which it was preached,
and almost in the same words, without any diminishings or considerable
enlargings, unless it be in the thirteen last particulars, upon
some of which I have made some enlargements, which I could not
then do for want of time; but the substance of every one of them
was then laid down in the same particular order as here thou hast
them: and now I have done, I make no other account, to use the
words of a moderate man upon the like occasion, but it will fall
out with me, as doth commonly with him that parts a fray, both
parties may perhaps drive at me for wishing them no worse than
peace. My ambition of the public tranquility of the church of
God, I hope, will carry me through these hazards. Let both beat
me, so their quarrels may cease; I shall rejoice in those blows
and scars I shall take for the church's safety.
FOOTNOTE:
[1] 'Who is weak, and I am not weak? Who is offended, and I burn
not?'--Ed.
***
MR. BUNYAN'S LAST SERMON:
Preached August 19TH, 1688
[ADVERTISEMENT BY THE EDITOR]
This sermon, although very short, is peculiarly interesting: how it
was preserved we are not told; but it bears strong marks of having
been published from notes taken by one of the hearers. There is
no proof that any memorandum or notes of this sermon was found in
the autograph of the preacher.
In the list of Bunyan's works published by Chas. Doe, at the end of
the 'Heavenly Footman,' March 1690, it stands No. 44. He professes
to give the title-page, word for word, as it was first printed,
It is, 'Mr. John Bunyan's last sermon, at London, preached at Mr.
Gamman's meeting-house, near Whitechapel, August 19th, 1688, upon
John 1:13: showing a resemblance between a natural and a spiritual
birth; and how every man and woman may try themselves, and know
whether they are born again or not.' Published 1689, in about one
sheet in 12mo. From this it appears to have been preached only two
days before his fatal illness, and twelve days before his decease,
which took place August 31st, 1688. The disease which terminated
his invaluable life, was brought on by a journey to Reading on
horseback, undertaken with the benevolent design of reconciling
an offended father to his son. Having accomplished his object, he
rode to London; on his way home, through a heavy rain, the effects
of which appeared soon after this, his last sermon was preached.
He bore, with most exemplary patience and resignation, the fever
which invaded his body; and, at a distance from his wife and
family, in the house of his friend Mr. Strudwick, at Snow Hill,
his pilgrimage was ended, and he fell asleep in perfect peace, to
awake amidst the harmonies and glory of the celestial city.
GEO. OFFOR.
Mr. Bunyan's Last Sermon
'Which were born, not of blood, nor of the will of the flesh, nor
of the will of man, but of God.'--John 1:13
The words have a dependance on what goes before, and therefore
I must direct you to them for the right understanding of it. You
have it thus: 'He came unto his own, and his own received him not;
but as many as received him, to them gave he power to become the
sons of God, even to them that believe on his name: which were
born, not of blood, nor of the will of the flesh--but of God.'
In the words before, you have two things. First, Some of his own
rejecting him, when he offered himself to them. Second, Others of
his own receiving him, and making him welcome; those that reject
him, he also passes by; but those that receive him, he gives them
power to become the sons of God.
Now, lest any one should look upon it as good luck or fortune, says
he, they 'were born, not of blood, nor of the will of the flesh,
nor of the will of man, but of God.' They that did not receive
him, they were only born of flesh and blood; but those that receive
him, they have God to their Father; they receive the doctrine of
Christ with a vehement desire.
[TO EXPLAIN THE TEXT.]
FIRST, I will show you what he means by blood. They that believe
are born to it, as an heir is to an inheritance--they are born of
God, not of flesh, nor of the will of man, but of God; not of blood,
that is, not by generation, not born to the kingdom of heaven by
the flesh, not because I am the son of a godly man or woman--that
is meant by blood (Acts 17:26); He 'hath made of one blood
all nations.' But when he says here, 'not of blood,' he rejects
all carnal privileges they did boast of: they boasted they were
Abraham's seed; no, no says he, it is not of blood; think not to
say you have Abraham to your father; you must be born of God, if
you go to the kingdom of heaven.
SECOND, 'Nor of the will of the flesh.' What must we understand
by that?
It is taken for those vehement inclinations that are in man, to
all manner of looseness, fulfilling the desires of the flesh: that
must not be understood here; men are not made the children of God
by fulfilling their lustful desires. It must be understood here
in the best sense: there is not only in carnal men a will to be
vile, but there is in them a will to be saved also; a will to go
to heaven also. But this it will not do; it will not privilege
a man in the things of the kingdom of God: natural desires after
the things of another world, they are not an argument to prove a
man shall go to heaven whenever he dies. I am not a free-willer,
I do abhor it; yet there is not the wickedest man but he desires,
some time or other, to be saved; he will read some time or other,
or, it may be, pray, but this will not do: 'It is not of him that
willeth, nor of him that runneth, but of God that sheweth mercy.'
There is willing and running, and yet to no purpose (Rom 9:16).
Israel, which followed after the law of righteousness, have not
obtained it (v 30). Here, I do not understand, as if the apostle
had denied a virtuous course of life to be the way to heaven;
but that a man without grace, though he have natural gifts, yet
he shall not obtain privilege to go to heaven, and be the son of
God. Though a man without grace may have a will to be saved, yet
he cannot have that will God's way. Nature, it cannot know any
thing but the things of nature--the things of God knows no man
but by the Spirit of God; unless the Spirit of God be in you, it
will leave you on this side the gates of heaven. 'Not of blood, nor
of the will of the flesh, nor of the will of man, but of God.' It
may be, some may have a will, a desire that Ishmael may be saved;
know this, it will not save thy child. If it was our will, I would
have you all go to heaven. How many are there in the world that
pray for their children, and cry for them, and are ready to die
[for them]? and this will not do. God's will is the rule of all;
it is only through Jesus Christ: 'which were born, not of flesh,
nor of the will of man, but of God.'
Now I come to the doctrine.
Men that believe in Jesus Christ, to the effectual receiving
of Jesus Christ, they are born to it. He does not say they shall
be born to it, but they are born to it--born of God unto God and
the things of God, before he receives God to eternal salvation.
'Except a man be born again, he cannot see the kingdom of God.'
Now, unless he be born of God, he cannot see it: suppose the kingdom
of God be what it will, he cannot see it before he be begotten
of God. Suppose it be the gospel, he cannot see it before he be
brought into a state of regeneration. Believing is the consequence
of the new birth; 'not of blood, nor of the will of man, but of
God.'
First, I will give you a clear description of it under one similitude
or two. A child, before it be born into the world, is in the dark
dungeon of its mother's womb: so a child of God, before he be born
again, is in the dark dungeon of sin, sees nothing of the kingdom
of God; therefore it is called a new birth: the same soul has love
one way in its carnal condition, another way when it is born again.
Second, As it is compared to a birth, resembling a child in his
mother's womb, so it is compared to a man being raised out of the
grave; and to be born again, is to be raised out of the grave
of sin; 'Awake, thou that sleepest, and arise from the dead, and
Christ shall give thee light.' To be raised from the grave of sin
is to be begotten and born (Rev 1:5); there is a famous instance
of Christ; He is 'the first begotten of the dead'; he is the
first-born from the dead, unto which our regeneration alludeth;
that is, if you be born again by seeking those things that are
above, then there is a similitude betwixt Christ's resurrection
and the new birth; which was born, which was restored out of this
dark world, and translated out of the kingdom of this dark world,
into the kingdom of his dear Son, and made us live a new life--this
is to be born again: and he that is delivered from the mother's
womb, it is the help of the mother; so he that is born of God, it
is by the Spirit of God. I must give you a few consequences of a
new birth.
(1.) First of all, A child, you know, is incident to cry as soon
as it comes into the world; for if there be no noise, they say it
is dead. You that are born of God, and Christians, if you be not
criers, there is no spiritual life in you--if you be born of God,
you are crying ones; as soon as he has raised you out of the dark
dungeon of sin, you cannot but cry to God, What must I do to be
saved? As soon as ever God had touched the jailer, he cries out,
'Men and brethren, what must I do to be saved?' Oh! how many prayerless
professors is there in London that never pray! Coffee-houses will
not let you pray, trades will not let you pray, looking-glasses
will not let you pray; but if you was born of God, you would.
(2.) It is not only natural for a child to cry, but it must crave
the breast; it cannot live without the breast--therefore Peter
makes it the true trial of a new-born babe: the new-born babe
desires the sincere milk of the Word, that he may grow thereby:
if you be born of God, make it manifest by desiring the breast
of God. Do you long for the milk of the promises? A man lives one
way when he is in the world, another way when he is brought unto
Jesus Christ (Isa 66). They shall suck and be satisfied; if you
be born again, there is no satisfaction till you get the milk of
God's Word into your souls (Isa 66:11). To 'suck and be satisfied
with the breasts of her consolation.' Oh! what is a promise to
a carnal man? A whore-house, it may be, is more sweet to him; but
if you be born again, you cannot live without the milk of God's
Word. What is a woman's breast to a horse? But what is it to a
child? there is its comfort night and day, there is its succour
night and day. O how loath are they it should be taken from them:
minding heavenly things, says a carnal man, is but vanity; but to
a child of God, there is his comfort.
(3.) A child that is newly born, if it have not other comforts
to keep it warm than it had in its mother's womb, it dies; it
must have something got for its succour: so Christ had swaddling
clothes prepared for him; so those that are born again, they must
have some promise of Christ to keep them alive; those that are in
a carnal state, they warm themselves with other things; but those
that are born again, they cannot live without some promise of
Christ to keep them alive; as he did to the poor infant in Ezekiel
16:8: I covered thee with embroidered gold: and when women are
with child, what fine things will they prepare for their child!
Oh, but what fine things has Christ prepared to wrap all in that
are born again! Oh what wrappings of gold has Christ prepared for
all that are born again! Women will dress their children, that
every one may see them how fine they are; so he in Ezekiel 16:11:
'I decked thee also with ornaments, and I put bracelets upon thine
hands, and a chain on thy neck; and I put a jewel on thy forehead,
and ear-rings in thine ears, and a beautiful crown upon thine head.'
And, says he in verse 13, 'Thou didst prosper into a kingdom.'
This is to set out nothing in the world but the righteousness of
Christ and the graces of the Spirit, without which a new-born babe
cannot live, unless they have the golden righteousness of Christ.
(4.) A child, when it is in its mother's lap, the mother takes great
delight to have that which will be for its comfort; so it is with
God's children, they shall be kept on his knee (Isa 66:11): 'They
shall suck and be satisfied with the breasts of her consolations';
verse 13: 'As one whom his mother comforteth, so will I comfort
you.' There is a similitude in these things that nobody knows of,
but those that are born again.
(5.) There is usually some similitude betwixt the father and the
child. It may be the child looks like its father; so those that
are born again, they have a new similitude--they have the image of
Jesus Christ (Gal 4). Every one that is born of God has something
of the features of heaven upon him. Men love those children that
are likest them most usually; so does God his children, therefore
they are called the children of God; but others do not look like
him, therefore they are called Sodomites. Christ describes children
of the devil by their features--the children of the devil, his
works they will do; all works of unrighteousness, they are the
devil's works: if you are earthly, you have borne the image of
the earthly; if heavenly, you have borne the image of the heavenly.
(6.) When a man has a child, he trains him up to his own liking--they
have learned the custom of their father's house; so are those that
are born of God--they have learned the custom of the true church
of God; there they learn to cry 'My Father' and 'My God'; they
are brought up in God's house, they learn the method and form of
God's house, for regulating their lives in this world.
(7.) Children, it is natural for them to depend upon their father
for what they want; if they want a pair of shoes, they go and
tell him; if they want bread, they go and tell him; so should
the children of God do. Do you want spiritual bread? go tell God
of it. Do you want strength of grace? ask it of God. Do you want
strength against Satan's temptations? go and tell God of it. When
the devil tempts you, run home and tell your heavenly Father--go,
pour out your complaints to God; this is natural to children; if
any wrong them, they go and tell their father; so do those that
are born of God, when they meet with temptations, go and tell God
of them.
[THE APPLICATION.]
The first use is this, To make a strict inquiry whether you be
born of God or not; examine by those things I laid down before,
of a child of nature and a child of grace. Are you brought out
of the dark dungeon of this world into Christ? Have you learned
to cry, 'My Father?' (Jer 3:4). 'And I said, Thou shalt call me,
My Father.' All God's children are criers--cannot you be quiet
without you have a bellyful of the milk of God's Word? cannot you
be satisfied without you have peace with God? Pray you, consider
it, and be serious with yourselves; if you have not these marks,
you will fall short of the kingdom of God--you shall never have
an interest there; 'there' is no intruding. They will say, 'Lord,
Lord, open to us; and he will say, I know you not.' No child of
God, no heavenly inheritance. We sometimes give something to those
that are not our children, but [we do] not [give them] our lands.
O do not flatter yourselves with a portion among the sons, unless
you live like sons. When we see a king's son play with a beggar,
this is unbecoming; so if you be the king's children, live like the
king's children; if you be risen with Christ, set your affections
on things above, and not on things below; when you come together,
talk of what your Father promised you; you should all love your
Father's will, and be content and pleased with the exercises
you meet with in the world. If you are the children of God, live
together lovingly; if the world quarrel with you, it is no matter;
but it is sad if you quarrel together; if this be amongst you, it
is a sign of ill-breeding; it is not according to the rules you
have in the Word of God. Dost thou see a soul that has the image
of God in him? Love him, love him; say, This man and I must go to
heaven one day; serve one another, do good for one another; and
if any wrong you, pray to God to right you, and love the brotherhood.
Lastly, If you be the children of God, learn that lesson--Gird
up the loins of your mind, as obedient children, not fashioning
yourselves according to your former conversation; but be ye holy
in all manner of conversation. Consider that the holy God is
your Father, and let this oblige you to live like the children of
God, that you may look your Father in the face, with comfort,
another day.
** End of Volume 2 **
THE WORKS OF JOHN BUNYAN
WITH AN
INTRODUCTION TO EACH TREATISE, NOTES,
AND A
SKETCH OF HIS LIFE, TIMES, AND CONTEMPORARIES.
VOLUME THIRD.
ALLEGORICAL, FIGURATIVE, AND SYMBOLICAL.
EDITED BY
GEORGE OFFOR, ESQ.
THE PILGRIM'S PROGRESS;
IN THE
SIMILITUDE OF A DREAM.
PART I.
As I walked through the wilderness of this world, I lighted on
a certain place, where was a den;[1] and I laid me down in that
place to sleep: and as I slept, I dreamed a dream. I dreamed,
and, behold, "I saw a man clothed with rags, standing in a certain
place, with his face from his own house, a book in his hand, and
a great burden upon his back," (Isa. 64:6; Luke 14:33; Psa. 38:4;
Hab. 2:2; Acts 16:31). I looked, and saw him open the book,[2]
and read therein; and as he read, he wept and trembled; and not
being able longer to contain, he brake out with a lamentable cry,
saying, "What shall I do?" (Acts 2:37).[3]
In this plight, therefore, he went home, and refrained himself as
long as he could, that his wife and children should not perceive
his distress; but he could not be silent long, because that his
trouble increased. Wherefore at length he brake his mind to his
wife and children; and thus he began to talk to them: "O my dear
wife," said he, "and you, the children of my bowels, I, your dear
friend, am in myself undone, by reason of a burden that lieth hard
upon me; moreover, I am for certain informed that this our city
will be burned with fire from Heaven; in which fearful overthrow,
both myself, with thee, my wife, and you, my sweet babes, shall
miserably come to ruin, except (the which yet I see not) some way
of escape can be found, whereby we may be delivered." At this, his
relations were sore amazed; not for that they believed that what
he had said to them was true, but because they thought that some
frenzy distemper had got into his head;[4] therefore, it drawing
towards night, and they hoping that sleep might settle his
brains, with all haste they got him to bed. But the night was as
troublesome to him as the day; wherefore, instead of sleeping, he
spent it in sighs and tears. So when the morning was come, they
would know how he did; he told them, worse and worse; he also set
to talking to them again, but they began to be hardened. They also
thought to drive away his distemper by harsh and surly carriages
to him. Sometimes they would deride, sometimes they would chide,
and sometimes they would quite neglect him. Wherefore he began
to retire himself to his chamber to pray for, and pity them, and
also to condole his own misery. He would also walk solitarily in
the fields, sometimes reading, and sometimes praying; and thus
for some days he spent his time.[5]
Now I saw upon a time, when he was walking in the fields, that he
was, as he was wont, reading in his book, and greatly distressed
in his mind; and as he read, he burst out, as he had done before,
crying, "What shall I do to be saved?" (Acts 16:30, 31).
I saw also that he looked this way and that way, as if he would
run; yet he stood still, because, as I perceived, he could not tell
which way to go.[6] I looked then, and saw a man named Evangelist
coming to him, who asked, "Where fore dost thou cry?"
He answered, Sir, I perceive, by the book in my hand, that I am
condemned to die, and after that to come to judgment, (Heb. 9:27);
and I find that I am not willing (Job 16:21, 22) to do the first,
nor able (Eze. 22:14) to do the second.
Then said Evangelist, Why not willing to die, since this life
is attended with so many evils? The man answered, Because I fear
that this burden that is upon my back will sink me lower than the
grave; and I shall fall into Tophet (Isa. 30:33). And, Sir, if
I be not fit to go to prison, I am not fit, I am sure, to go to
judgment, and from thence to execution; and the thoughts of these
things make me cry.
Then said Evangelist, If this be thy condition, why standest thou
still? He answered, Because I know not whither to go. Then he gave
him a parchment roll, and there was written within, "Fly from the
wrath to come" (Matt. 3:7).
The man therefore, read it, and looking upon Evangelist very
carefully, said, Whither must I fly? Then said Evangelist, pointing
with his finger over a very wide field, Do you see yonder wicket
gate? (Matt. 7:13). The man said, No. Then said the other, Do you
see yonder shining light? (Psa. 119:105; 2 Peter 1:19). He said,
I think I do. Then said Evangelist, Keep that light in your eye,
and go up directly thereto, so shalt thou see the gate; at which,
when thou knockest, it shall be told thee what thou shalt do.[7]
So I saw in my dream that the man began to run. Now, he had not
ran far from his own door, but his wife and children perceiving
it, began to cry after him to return (Luke 14:26); but the man put
his fingers in his ears, and ran on, crying, Life! life! Eternal
life! So he looked not behind him (Gen. 19:17), but fled towards
the middle of the plain.[8]
The neighbours also came out to see him run, and as he ran, some
mocked, others threatened, and some cried after him to return;
and among those that did so, there were two that were resolved
to fetch him back by force (Jer. 20:10). The name of the one was
Obstinate, and the name of the other Pliable.[9] Now by this time,
the man was got a good distance from them; but, however, they were
resolved to pursue him; which they did, and in a little time they
overtook him. Then said the man, Neighbours, wherefore are ye come?
They said, To persuade you to go back with us. But he said, That
can by no means be. You dwell, said he, in the City of Destruction,
the place also where I was born; I see it to be so; and dying
there, sooner or later, you will sink lower than the grave, into
a place that burns with fire and brimstone. Be content, good
neighbours, and go along with me.
What, said Obstinate, and leave our friends and our comforts behind
us?[10]
Yes, said Christian, for that was his name, because that all "which
you shall forsake" (2 Cor. 4:18), is not worthy to be compared with
a little of that which I am seeking to enjoy; and if you will go
along with me, and hold it, you shall fare as I myself, for there,
where I go, is enough and to spare (Luke 15:17). Come away, and
prove my words.
OBST. What are the things you seek, since you leave all the world
to find them?
CHR. I seek an "inheritance incorruptible, undefiled, and that
fadeth not away" (1 Peter 1:4), and it is laid up in Heaven (Heb.
11:16), and safe there, to be bestowed, at the time appointed, on
them that diligently seek it. Read it so, if you will, in my book.
OBST. Tush, said Obstinate, away with your book; will you go back
with us, or no?
CHR. No, not I, saith the other; because I have laid my hand to
the plough (Luke 9:62).
OBST. Come, then, neighbour Pliable, let us turn again, and go home
without him; there is a company of these crazed-headed coxcombs,
that when they take a fancy by the end, are wiser in their own
eyes than seven men that can render a reason (Prov. 26:16).
PLI. Then said Pliable, Do not revile; if what the good Christian
says is true, the things he looks after are better than ours; my
heart inclines to go with my neighbour.
OBST. What! more fools still? Be ruled by me, and go back; who
knows whither such a brain-sick fellow will lead you? Go back, go
back, and be wise.
CHR. Nay, but do thou come with thy neighbour Pliable: there are
such things to be had which I spoke of, and many more glories
besides; if you believe not me, read here in this book, and for
the truth of what is expressed therein, behold, all is confirmed
by the blood of Him that made it (Heb. 13:20, 21; 9:17-21).
PLI. Well, neighbour Obstinate, saith Pliable, I begin to come to
a point; I intend to go along with this good man, and to cast in
my lot with him. But, my good companion, do you know the way to
this desired place?
CHR. I am directed by a man whose name is Evangelist, to speed
me to a little gate that is before us, where we shall receive
instructions about the way.
PLI. Come then, good neighbour, let us be going. Then they went
both together.
OBST. And I will go back to my place, said Obstinate; I will be
no companion of such misled fantastical fellows.
Now I saw in my dream, that when Obstinate was gone back, Christian
and Pliable went talking over the plain; and thus they began their
discourse.
CHR. Come, neighbour Pliable, how do you do? I am glad you are
persuaded to go along with me; had even Obstinate himself but
felt what I have felt, of the powers and terrors of what is yet
unseen, he would not thus lightly have given us the back.
PLI. Come, neighbour Christian, since there is none but us two here,
tell me now further, what the things are, and how to be enjoyed,
whither we are going.
CHR. I can better conceive of them with my mind, than speak of
them with my tongue; but yet since you are desirous to know, I
will read of them in my book.
PLI. And do you think that the words of your book are certainly
true?
CHR. Yes, verily, for it was made by Him that cannot lie (Titus
1:2).
PLI. Well said. What things are they?
CHR. There is an endless kingdom to be inhabited, and everlasting
life to be given us, that we may inhabit that kingdom forever
(Isa. 45:17; John 10:27-29).
PLI. Well said. And what else?
CHR. There are crowns of glory to be given us, and garments that
will make us shine like the sun in the firmament of Heaven! (2
Tim. 4:8; Rev. 3:4; Matt. 13:43).
PLI. This is very pleasant. And what else?
CHR. There shall be no more crying, nor sorrow; for He that is
owner of the place will wipe all tears from our eyes (Isa. 25:8;
Rev. 7:17, 17; 21:4).
PLI. And what company shall we have there?
CHR. There we shall be with seraphims, and Cherubims, creatures
that will dazzle your eyes to look on them. There, also, you shall
meet with thousands and ten thousands that have gone before us to
that Place; none of them are hurtful, but loving and holy, everyone
walking in the sight of God, and standing in His presence with
acceptance forever; in a word, there we shall see the elders with
their golden crowns; there we shall see the holy virgins with their
golden harps; there we shall see men, that by the world were cut
in pieces, burnt in flames, eaten of beasts, drowned in the seas,
for the love that they bare to the Lord of the Place; all well,
and clothed with immortality as with a garment[11] (Isa. 6:2; 1
Thess. 4:16, 17; Rev. 7:17; 4:4; 14:1-5; John 12:25; 2 Cor. 5:2-5).
PLI. The hearing of this is enough to ravish one's heart; but are
these things to be enjoyed? How shall we get to be sharers thereof?
CHR. The Lord, the Governor of the country, hath recorded, that
in this book, the substance of which is, if we be truly willing
to have it, He will bestow it upon us freely (Isa. 55:1, 2, 12;
John 7:37; 6:37; Psa. 21:6; 22:17).
PLI. Well, my good companion, glad am I to hear of these things;
come on, let us mend our pace.[12]
CHR. I cannot go so fast as I would, by reason of this burden
that is on my back. Now I saw in my dream, that, just as they had
ended this talk, they drew near to a very miry slough that was in
the midst of the plain; and they, being heedless, did both fall
suddenly into the bog. The name of the slough was De spond.[13]
Here, therefore, they wallowed for a time, being grievously bedaubed
with the dirt; and Christian, because of the burden that was on
his back, began to sink in the mire.
PLI. Then said Pliable, Ah! neighbour Christian, where are you
now?
CHR. Truly, said Christian, I do not know.
PLI. At that Pliable began to be offended, and angrily said to
his fellow, Is this the happiness you have told me all this while
of? If we have such ill speed at our first setting out, what may
we expect betwixt this and our journey's end? May I get out again
with my life, you shall possess the brave country alone for me.
And with that he gave a desperate struggle or two, and got out
of the mire on that side of the slough which was next to his own
house: so away he went, and Christian saw him no more. Wherefore
Christian was left to tumble in the Slough of Despond alone; but
still he endeavoured to struggle to that side of the slough that
was still further from his own house, and next to the wicket-gate;
the which he did, but could not get out, because of the burden
that was upon his back.[14] But I beheld in my dream, that a man
came to him, whose name was Help, and asked him what he did there?
CHR. Sir, said Christian, I was bid go this way by a man called
Evangelist, who directed me also to yonder gate, that I might
escape the wrath to come. And as I was going thither, I fell in
here.
HELP. But why did not you look for the steps?
CHR. Fear followed me so hard, that I fled the next way, and fell
in.[15]
HELP. Then said he, Give me thy hand; so he gave him his hand,
and he drew him out, and set him upon sound ground, and bid him
go on his way (Psa. 40:2).
Then I stepped to him that plucked him out, and said, Sir, wherefore
(since over this place is the way from the City of Destruction,
to yonder gate) is it that this plat is not mended, that poor
travelers might go thither with more security? And he said unto
me, This miry slough is such a place as cannot be mended. It is
the descent whither the scum and filth that attends conviction for
sin, doth continually run, and therefore it is called the Slough
of Despond: for still, as the sinner is awakened about his lost
condition, there ariseth in his soul many fears, and doubts, and
discouraging apprehensions, which all of them get together, and
settle in this place. And this is the reason of the badness of
this ground.
It is not the pleasure of the King that this place should remain
so bad (Isa. 35:3, 4); his labourers, also, have, by the directions
of his Majesty's surveyors, been, for above these 1,600 years,
employed about this patch of ground, if, perhaps, it might have
been mended; yea, and to my knowledge, said he, here have been
swallowed up at least 20,000 cart-loads; yea, millions of wholesome
instructions, that have, at all seasons, been brought from all
places of the King's dominions, and they that can tell, say, they
are the best materials to make good ground of the place, if so be
it might have been mended; but it is the Slough of Despond still;
and so will be when they have done what they can.[16]
True, there are, by the direction of the Lawgiver, certain good
and substantial steps, placed even through the very midst of this
slough; but at such time as this place doth much spew out its
filth, as it doth against change of weather, these steps are hardly
seen; or if they be, men, through the dizziness of their heads,
step besides, and then they are bemired to purpose, notwithstanding
the steps be there; but the ground is good, when they are once
got in at the gate[17] (1 Sam. 12:23).
Now I saw in my dream, that, by this time, Pliable was got home
to his house again; so that his neighbours came to visit him; and
some of them called him wise man for coming back, and some called
him fool for hazarding himself with Christian; others, again, did
mock at his cowardliness, saying, "Surely, since you began to
venture, I would not have been so base to have given out for a few
difficulties." So Pliable sat sneaking among them. But, at last,
he got more confidence, and then they all turned their tales,
and began to deride poor Christian behind his back. And thus much
concerning Pliable.
Now as Christian was walking solitarily by himself,[18] he espied
one afar off come crossing over the field to meet him; and their
hap was to meet just as they were crossing the way of each other.
The gentleman's name that met him was Mr. Worldly-wiseman; he
dwelt in the town of Carnal Policy, a very great town, and also
hard by from whence Christian came. This man, then, meeting with
Christian, and having some inkling[19] of him, for Christian's
setting forth from the City of Destruction was much noised abroad,
not only in the town where he dwelt, but, also, it began to be the
town-talk in some other places. Master Worldly-wiseman, therefore,
having some guess of him, by beholding his laborious going, by
observing his sighs and groans, and the like, began thus to enter
into some talk with Christian.
WORLD. How now, good fellow, whither away after this burdened
manner?
CHR. A burdened manner, indeed, as ever, I think, poor creature
had! And whereas you ask me, Whither away? I tell you, Sir, I am
going to yonder wicket-gate before me; for there, as I am informed,
I shall be put into a way to be rid of my heavy burden.
WORLD. Hast thou a wife and children?
CHR. Yes; but I am so laden with this burden, that I cannot take
that pleasure in them as formerly; methinks I am as if I had none
(1 Cor. 7:29).
WORLD. Wilt thou hearken unto me if I give thee counsel?
CHR. If it be good, I will; for I stand in need of good counsel.
WORLD. I would advise thee, then, that thou with all speed get
thyself rid of thy burden: for thou wilt never be settled in thy
mind till then; nor canst thou enjoy the benefits of the blessing
which God hath bestowed upon thee till then.
CHR. That is that which I seek for, even to be rid of this heavy
burden; but get it off myself, I cannot; nor is there any man
in our country that can take it off my shoulders; therefore am I
going this way, as I told you, that I may be rid of my burden.
WORLD. Who bid you go this way to be rid of thy burden?
CHR. A man that appeared to me to be a very great and honourable
person; his name, as I remember, is Evangelist.
WORLD. I beshrew him for his counsel! there is not a more dangerous
and trouble some way in the world than is that unto which he hath
directed thee; and that thou shalt find, if thou wilt be ruled by
his counsel. Thou hast met with something, as I perceive already;
for I see the dirt of the Slough of Despond is upon thee; but that
slough is the beginning of the sorrows that do attend those that
go on in that way. Hear me, I am older than thou; thou art like to
meet with, on the way which thou goest, wearisomeness, painfulness,
hunger, perils, nakedness, sword, lions, dragons, darkness, and,
in a word, death, and what not! These things are certainly true,
having been confirmed by many testimonies. And why should a man
so carelessly cast away himself, by giving heed to a stranger?
CHR. Why, Sir, this burden upon my back is more terrible to me
than are all these things which you have mentioned; nay, methinks
I care not what I meet with in the way, if so be I can also meet
with deliverance from my burden.
WORLD. How camest thou by the burden at first?
CHR. By reading this book in my hand.
WORLD. I thought so; and it is happened unto thee as to other
weak men, who, meddling with things too high for them, do suddenly
fall into thy distractions; which distractions do not only unman
men, as thine, I perceive, has done thee, but they run them upon
desperate ventures, to obtain they know not what.
CHR. I know what I would obtain; it is ease for my heavy burden.
WORLD. But why wilt thou seek for ease this way, seeing so many
dangers attend it? especially since, hadst thou but patience to
hear me, I could direct thee to the obtaining of what thou desirest,
without the dangers that thou in this way wilt run thyself into;
yea, and the remedy is at hand. Besides, I will add, that, instead
of those dangers, thou shalt meet with much safety, friendship,
and content. [20]
CHR. Pray, Sir, open this secret to me.
WORLD. Why, in yonder village-the village is named Morality-there
dwells a gentleman whose name is Legality, a very judicious man,
and a man of a very good name, that has skill to help men off
with such burdens as thine are from their shoulders: yea, to my
knowledge, he hath done a great deal of good this way; aye, and
besides, he hath skill to cure those that are somewhat crazed in
their wits with their burdens.[21] To him, as I said, thou mayest
go, and be helped presently. His house is not quite a mile from
this place, and if he should not be at home himself, be hath a
pretty young man to his son, whose name is Civility, that can do
it (to speak on) as well as the old gentleman himself; there, I
say, thou mayest be eased of thy burden; and if thou art not minded
to go back to thy former habitation, as, indeed, I would not wish
thee, thou mayest send for thy wife and children to thee to this
village, where there are houses now stand empty, one of which thou
mayest have at reasonable rates; provision is there also cheap and
good; and that which will make thy life the more happy is, to be
sure, there thou shalt live by honest neighbours, in credit and
good fashion.
Now was Christian somewhat at a stand; but presently he concluded,
if this be true, which this gentleman hath said, my wisest course
is to take his advice; and with that he thus further spoke.
CHR. Sir, which is my way to this honest man's house?
WORLD. Do you see yonder hill?
CHR. Yes, very well.
WORLD. By that hill you must go, and the first house you come at
is his.
So Christian turned out of his way, to go to Mr. Legality's house
for help; but, behold, when he was got now hard by the hill, it
seemed so high, and also that side of it that was next the wayside,
did hang so much over, that Christian was afraid to venture further,
lest the hill should fall on his head; wherefore there he stood
still, and wotted[22] not what to do. Also his burden now seemed
heavier to him, than while he was in his way. There came also
flashes of fire out of the hill, that made Christian afraid that
he should be burned (Exo. 19:16, 18). Here, therefore, he sweat
and did quake for fear (Heb. 12:21). And now he began to be sorry
that he had taken Mr. Worldly-wiseman's counsel. And with that he
saw Evangelist coming to meet him; at the sight also of whom he
began to blush for shame. So Evangelist drew nearer and nearer;
and coming up to him, he looked upon him with a severe and dreadful
countenance, and thus began to reason with Christian.
EVAN. What dost thou here, Christian? said he: at which words
Christian knew not what to answer; wherefore at present he stood
speechless before him. Then said Evangelist further, Art not
thou the man that I found crying without the walls of the City of
Destruction?
CHR. Yes, dear Sir, I am the man.
EVAN. Did not I direct thee the way to the little wicket-gate?
CHR. Yes, dear Sir, said Christian.
EVAN. How is it, then, that thou art so quickly turned aside? for
thou art now out of the way.
CHR. I met with a gentleman so soon as I had got over the Slough
of Despond, who persuaded me that I might, in the village before
me, find a man that could take off my burden.
EVAN. What was he?
CHR. He looked like a gentleman,[23] and talked much to me, and
got me at last to yield; so I came hither: but when I beheld this
hill, and how it hangs over the way, I suddenly made a stand, lest
it should fall on my head.
EVAN. What said that gentleman to you?
CHR. Why, he asked me whither I was going? And I told him.
EVAN. And what said he then?
CHR. He asked me if I had a family? And I told him. But, said I,
I am so loaden with the burden that is on my back, that I cannot
take pleasure in them as formerly.
EVAN. And what said he then?
CHR. He bid me with speed get rid of my burden; and I told him
it was ease that I sought. And, said I, I am therefore going to
yonder gate, to receive further direction how I may get to the
place of deliverance. So he said that he would show me a better
way, and short, not so attended with difficulties as the way,
Sir, that you set me in; which way, said he, will direct you to a
gentleman's house that hath skill to take off these burdens: so I
believed him,[24] and turned out of that way into this, if haply I
might be soon eased of my burden. But when I came to this place,
and beheld things as they are, I stopped for fear (as I said) of
danger: but I now know not what to do.
EVAN. Then, said Evangelist, stand still a little, that I may show
thee the words of God. So he stood trembling. Then said Evangelist,
"See that ye refuse not Him that speaketh. For if they escaped
not who refused Him that spake on earth, much more shall not we
escape, if we turn away from Him that speaketh from Heaven" (Heb.
12:25). He said, moreover, "Now the just shall live by faith:
but if any man draw back, My soul shall have no pleasure in him"
(Heb. 10:38). He also did thus apply them: Thou art the man that
art running into this misery; thou hast begun to reject the counsel
of the Most High, and to draw back thy foot from the way of peace,
even almost to the hazarding of thy perdition!
Then Christian fell down at his foot as dead, crying, "Woe is me,
for I am undone!" At the sight of which, Evangelist caught him by
the right hand, saying, "All manner of sin and blasphemies shall
be forgiven unto men" (Matt. 12:31; Mark 3:28); "Be not faithless,
but believing" (John 20:27). Then did Christian again a little
revive, and stood up trembling, as at first, before Evangelist.[25]
Then Evangelist proceeded, saying, Give more earnest heed to the
things that I shall tell thee of. I will now show thee who it was
that deluded thee, and who it was also to whom he sent thee.-The
man that met thee is one Worldly-wiseman, and rightly is he so called;
partly, because he savoureth only the doctrine of this world (1
John 4:5), (therefore he always goes to the town of Morality to
church); and partly because he loveth that doctrine best, for
it saveth him best from the cross (Gal. 6:12). And because he is
of this carnal temper, therefore he seeketh to prevent my ways,
though right. Now there are three things in this man's counsel,
that thou must utterly abhor.
1. His turning thee out of the way. 2. His labouring to render
the cross odious to thee. And, 3. His setting thy feet in that
way that leadeth unto the administration of death.
First, Thou must abhor his turning thee out of the way; yea, and
thine own consenting thereto: because this is to reject the counsel
of God for the sake of the counsel of a Worldly-wiseman. The Lord
says, "Strive to enter in at the strait gate" (Luke 13:24), the
gate to which I send thee; for "strait is the gate which leadeth
unto life, and few there be that find it" (Matt. 7:14). From this
little wicket-gate, and from the way thereto, hath this wicked
man turned thee, to the bringing of thee almost to destruction;
hate, therefore, his turning thee out of the way, and abhor thyself
for hearkening to him.
Secondly, Thou must abhor his labouring to render the cross
odious unto thee; for thou art to prefer it "before the treasures
in Egypt" (Heb. 11:25, 26). Besides, the King of glory hath told
thee, that he that "will save his life shall lose it" (Mark 8:35;
John 12:25; Matt. 10:39). And, "He that comes after Him, and hate
not his father, and mother, and wife, and children, and brethren,
and sisters, yea, and his own life also, he cannot be My disciple"
(Luke 14:26). I say, therefore, for man to labour to persuade
thee, that that shall be thy death, without which, THE TRUTH hath
said, thou canst not have eternal life; this doctrine thou must
abhor.
Thirdly, Thou must hate his setting of thy feet in the way that
leadeth to the ministration of death. And for this thou must
consider to whom he sent thee, and also how unable that person
was to deliver thee from thy burden.
He to whom thou wast sent for ease, being by name Legality, is
the son of the bond woman which now is, and is in bondage with her
children (Gal. 4:21-27); and is, in a mystery, this mount Sinai,
which thou hast feared will fall on thy head. Now, if she, with
her children, are in bondage, how canst thou expect by them to be
made free? This Legality, therefore, is not able to set thee free
from thy burden. No man was as yet ever rid of his burden by him;
no, nor ever is like to be: ye cannot be justified by the works
of the law; for by the deeds of the law no man living can be rid
of his burden: therefore, Mr. Worldly-wiseman is an alien, and Mr.
Legality is a cheat; and for his son Civility, notwithstanding
his simpering looks, he is but a hypocrite, and cannot help thee.
Believe me, there is nothing in all this noise, that thou hast
heard of these sottish men, but a design to beguile thee of thy
salvation, by turning thee from the way in which I had set thee.
After this, Evangelist called aloud to the heavens for confirmation
of what he had said: and with that there came words and fire out
of the mountain under which poor Christian stood, that made the
hair of his flesh stand up. The words were thus pronounced: "As
many as are of the works of the law are under the curse; for it
is written, Cursed is everyone that continueth not in all things
which are written in the book of the law to do them[26]" (Gal.
3:10).
Now Christian looked for nothing but death, and began to cry
out lamentably; even cursing the time in which he met with
Mr. Worldly-wiseman; still calling himself a thousand fools for
hearkening to his counsel: he also was greatly ashamed to think
that this gentleman's arguments, flowing only from the flesh,
should have the prevalency with him as to cause him to forsake the
right way. This done, he applied himself again to Evangelist, in
words and sense as follows:-
CHR. Sir, what think you? Is there hope? May I now go back, and
go up to the wicket-gate? Shall I not be abandoned for this, and
sent back from thence ashamed? I am sorry I have hearkened to this
man's counsel. But may my sin be forgiven?
EVAN. Then said Evangelist to him, Thy sin is very great, for by
it thou hast committed two evils; thou hast forsaken the way that
is good, to tread in forbidden paths; yet will the man at the gate
receive thee, for he has good-will for men; only, said he, take
heed that thou turn not aside again, "lest thou perish from the
way, when His wrath is kindled but a little" (Psa. 2:12). Then
did Christian address himself to go back; and Evangelist, after
he had kissed him, gave him one smile, and bid him God-speed. So
he went on with haste, neither spake he to any man by the way;
nor, if any asked him, would he vouchsafe them an answer. He went
like one that was all the while treading on forbidden ground, and
could by no means think himself safe, till again he was got into
the way which he left, to follow Mr. Worldly-wiseman's counsel.
So, in process of time, Christian got up to the gate. Now, over
the gate there was written, "Knock, and it shall be opened unto
you" (Matt. 7:8).
He knocked, therefore, more than once or twice, saying--"May I now
enter here? Will He within Open to sorry me, though I have been
An undeserving rebel? Then shall I Not fail to sing His lasting
praise on high."
At last there came a grave person to the gate, named Good-will, who
asked who was there? and whence he came? and what he would have?[27]
CHR. Here is a poor burdened sinner. I come from the City of
Destruction, but am going to Mount Zion, that I may be delivered
from the wrath to come. I would, therefore, Sir, since I am informed
that by this gate is the way thither, know if you are willing to
let me in!
GOOD-WILL. I am willing with all my heart, said he; and with that
he opened the gate.[28]
So when Christian was stepping in, the other gave him a pull.
Then said Christian, What means that? The other told him. A little
distance from this gate, there is erected a strong castle, of which
Beelzebub is the captain; from thence, both he and them that are
with him shoot arrows at those that come up to this gate, if haply
they may die before they can enter in.[29]
Then said Christian, I rejoice and tremble. So when he was got
in, the man of the gate asked him who directed him thither?
CHR. Evangelist bid me come hither, and knock (as I did); and he
said that you, Sir, would tell me what I must do.
GOOD-WILL. An open door is set before thee, and no man can shut
it.
CHR. Now I begin to reap the benefits of my hazards.
GOOD-WILL. But how is it that you came alone? CHR. Because none
of my neighbours saw their danger, as I saw mine.
GOOD-WILL. Did any of them know of your coming?
CHR. Yes; my wife and children saw me at the first, and called
after me to turn again; also, some of my neighbours stood crying
and calling after me to return; but I put my fingers in my ears,
and so came on my way.
GOOD-WILL. But did none of them follow you, to persuade you to go
back?
CHR. Yes, both Obstinate and Pliable; but when they saw that they
could not prevail, Obstinate went railing back, but Pliable came
with me a little way.
GOOD-WILL. But why did he not come through?
CHR. We, indeed, came both together, until we came at the Slough
of Despond, into the which we also suddenly fell. And then was my
neighbour, Pliable, discouraged, and would not adventure further.
Wherefore getting out again on that side next to his own house,
he told me I should possess the brave country alone for him; so
he went his way, and I came mine-he after Obstinate, and I to this
gate.
GOOD-WILL. Then said Good-will, Alas, poor man! is the celestial
glory of so small esteem with him, that he counteth it not worth
running the hazards of a few difficulties to obtain it?
CHR. Truly, said Christian, I have said the truth of Pliable,
and if I should also say all the truth of myself, it will appear
there is no betterment[30] betwixt him and myself. It is true, he
went back to his own house, but I also turned aside to go in the
way of death, being persuaded thereto by the carnal arguments[31]
of one Mr. Worldly-wiseman.
GOOD-WILL. Oh! did he light upon you? What! he would have had you
a sought for ease at the hands of Mr. Legality. They are, both of
them, a very cheat. But did you take his counsel?
CHR. Yes, as far as I durst; I went to find out Mr. Legality,
until I thought that the mountain that stands by his house would
have fallen upon my head; wherefore, there I was forced to stop.
GOOD-WILL. That mountain has been the death of many, and will be
the death of many more; it is well you escaped being by it dashed
in pieces.
CHR. Why, truly, I do not know what had become of me there, had
not Evangelist happily met me again, as I was musing in the midst
of my dumps; but it was God's mercy that he came to me again, for
else I had never come hither. But now I am come, such a one as I
am, more fit, indeed, for death, by that mountain, than thus to
stand talking with my Lord; but, O! what a favour is this to me,
that yet I am admitted entrance here!
GOOD-WILL. We make no objections against any, notwithstanding
all that they have done before they come hither. They are "in no
wise cast out" (John 6:37); and therefore, good Christian, come a
little way with me, and I will teach thee about the way thou must
go. Look before thee; dost thou see this narrow way? THAT is the
way thou must go; it was cast up by the patriarchs, prophets,
Christ, and His Apostles; and it is as straight as a rule can make
it. This is the way thou must go.[32]
CHR. But, said Christian, are there no turnings nor windings, by
which a stranger may lose his way?
GOOD-WILL. Yes, there are many ways butt down upon this, and they
are crooked and wide. But thus thou mayest distinguish the right
from the wrong, the right only being straight and narrow (Matt.
7:14).
Then I saw in my dream, that Christian asked him further if he
could not help him off with his burden that was upon his back;
for as yet he had not got rid thereof, nor could he by any means
get it off without help.
He told him, as to thy burden, be content to bear it, until thou
comest to the place of deliverance; for there it will fall from
thy back of itself.
Then Christian began to gird up his loins, and to address himself
to his journey. So the other told him, That by that he was gone
some distance from the gate, he would come at the house of the
Interpreter; at whose door he should knock, and he would show him
excellent things. Then Christian took his leave of his friend,
and he again bid him God-speed.
Then he went on till he came at the house of the Interpreter,[33]
where he knocked over and over; at last one came to the door, and
asked who was there.
CHR. Sir, here is a traveler, who was bid by an acquaintance of
the good man of this house to call here for my profit; I would
therefore speak with the master of the house. So he called for the
master of the house, who, after a little time, came to Christian,
and asked him what he would have.
CHR. Sir, said Christian, I am a man that am come from the City
of Destruction, and am going to the Mount Zion; and I was told by
the man that stands at the gate, at the head of this way, that if
I called here, you would show me excellent things, such as would
be a help to me in my journey.[34]
INTER. Then said the Interpreter, Come in; I will show thee that
which will be profitable to thee. So He commanded His man to light
the candle,[35] and bid Christian follow Him: so He had him into
a private room, and bid His man open a door; the which when he
had done, Christian saw the picture of a very grave person hang
up against the wall; and this was the fashion of it. It had eyes
lifted up to Heaven, the best of books in his hand, the law of
truth was written upon his lips, the world was behind his back.
It stood as if it pleaded with men, and a crown of gold did hang
over its head.[36]
CHR. Then said Christian, What meaneth this?
INTER. The man whose picture this is, is one of a thousand; he
can beget children (1 Cor. 4:15), travail in birth with children
(Gal. 4;19), and nurse them himself when they are born. And whereas
thou seest him with his eves lift up to Heaven, the best of books
in his hand, and the law of truth writ on his lips, it is to show
thee, that his work is to know and unfold dark things to sinners;
even as also thou seest him stand as if he pleaded with men; and
whereas thou seest the world as cast behind him, and that a crown
hangs over his head, that is to show thee that slighting and
despising the things that are present, for the love that he hath
to his Master's service, he is sure in the world that comes next
to have glory for his reward. Now, said the Interpreter, I have
showed thee this picture first, because the man whose picture
this is, is the only man whom the Lord of the place whither thou
art going, hath authorized to be thy guide in all difficult places
thou mayest meet with in the way; wherefore, take good heed to
what I have showed thee, and bear well in thy mind what thou hast
seen, lest in thy journey thou meet with some that pretend to
lead thee right, but their way goes down to death.
Then He took him by the hand, and led him into a very large parlour
that was full of dust, because never swept; the which, after He
had reviewed a little while, the Interpreter called for a man to
sweep. Now, when he began to sweep, the dust began so abundantly
to fly about, that Christian had almost therewith been choked.
Then said the Interpreter to a damsel that stood by, Bring hither
the water, and sprinkle the room; the which, when she had done,
it was swept and cleansed with pleasure.
CHR. Then said Christian, What means this?
INTER. The Interpreter answered, This parlour is the heart of a
man that was never sanctified by the sweet grace of the Gospel;
the dust is his original sin and inward corruptions, that have
defiled the whole man. He that began to sweep at first, is the Law;
but she that brought water, and did sprinkle it, is the Gospel.
Now, whereas thou sawest, that so soon as the first began to
sweep, the dust did so fly about that the room by him could not
be cleansed, but that thou wast almost choked therewith; this is
to show thee, that the law, instead of cleansing the heart (by its
working) from sin, doth revive, put strength into, and increase it
in the soul, even as it doth discover and forbid it, for it doth
not give power to subdue[37] (Rom. 7:6; 1 Cor. 15:56; Rom. 5:20).
Again, as thou sawest the damsel sprinkle the room with water,
upon which it was cleansed with pleasure; this is to show thee,
that when the Gospel comes in the sweet and precious influences
thereof to the heart, then, I say, even as thou sawest the damsel
lay the dust by sprinkling the floor with water, so is sin vanquished
and subdued, and the soul made clean, through the faith of it,
and consequently fit for the King of glory to inhabit (John 15:3;
Eph. 5:26; Acts 15:9; Rom. 16:25, 26; John 15:13).
I saw, moreover, in my dream, that the Interpreter took him by
the hand, and had him into a little room, where sat two little
children, each one in his chair. The name of the elder was Passion,
and the name of the other Patience. Passion seemed to be much
discontented; but Patience was very quiet. Then Christian asked,
What is the reason of the discontent of Passion? The Interpreter
answered, The Governor of them would have him stay for his best
things till the beginning of the next year; but he will have all
now; but patience is willing to wait.
Then I saw that one came to Passion, and brought him a bag of
treasure, and poured it down at his feet, the which he took up
and rejoiced therein, and withal laughed Patience to scorn. But I
beheld but a while, and he had lavished all away, and had nothing
left him but rags.
CHR. Then said Christian to the Interpreter, Expound this matter
more fully to me.
INTER. So He said, These two lads are figures: Passion, of the men
of this world; and Patience, of the men of that which is to come;
for, as here thou seest, Passion will have all now this year, that
is to say, in this world; so are the men of this world: they must
have all their good things now, they cannot stay till next year,
that is, until the next world, for their portion of good. That
proverb, "A bird in the hand is worth two in the bush," is of
more authority with them than are all the Divine testimonies of
the good of the world to come. But as thou sawest that he had
quickly lavished all away, and had presently left him nothing but
rags; so will it be with all such men at the end of this world.[38]
CHR. Then said Christian, Now I see that Patience has the best
wisdom, and that upon many accounts. First, Because he stays for
the best things. Second, And also because he will have the glory
of his, when the other has nothing but rags.
INTER. Nay, you may add another, to wit, the glory of the next
world will never wear out; but these are suddenly gone. Therefore
Passion had not so much reason to laugh at Patience, because he had
his good things first, as Patience will have to laugh at Passion,
because he had his best things last; for first must give place to
last, because last must have his time to come; but last gives place
to nothing; for there is not another to succeed. He, therefore,
that hath his portion first, must needs have a time to spend it;
but he that hath his portion last, must have it lastingly; therefore
it is said of Dives, "Thou in thy lifetime receivedst thy good
things, and likewise Lazarus evil things; but now he is comforted,
and thou art tormented" (Luke 16:25).
CHR. Then I perceive it is not best to covet things that are now,
but to wait for things to come.
INTER. You say the truth: "For the things which are seen are
temporal; but the things which are not seen are eternal" (2 Cor.
4:18). But though this be so, yet since things present, and our
fleshly appetite, are such near neighbours one to another; and
again, because things to come, and carnal sense, are such strangers
one to another; therefore it is that the first of these so suddenly
fall into amity, and that distance is so continued between the
second. Then I saw in my dream that the Interpreter took Christian
by the hand, and led him into a place where was a fire burning
against a wall, and one standing by it, always casting much water
upon it, to quench it; yet did the fire burn higher and hotter.
Then said Christian, What means this?
The Interpreter answered, This fire is the work of grace that is
wrought in the heart; he that casts water upon it, to extinguish
and put it out, is the Devil; but in that thou seest the fire
notwithstanding burn higher and hotter, thou shalt also see the
reason of that. So he had him about to the backside of the wall,
where be saw a man with a vessel of oil in his hand, of the which
He did also continually cast, but secretly, into the fire.[39]
Then said Christian, What means this?
The Interpreter answered, This is Christ, who continually, with the
oil of his grace, maintains the work already begun in the heart:
by the means of which, notwithstanding what the devil can do, the
souls of His people prove gracious still (2 Cor. 12:9). And in
that thou sawest that the man stood behind the wall to maintain
the fire, that is to teach thee that it is hard for the tempted
to see how this work of grace is maintained in the soul.
I saw also, that the Interpreter took him again by the hand, and
led him into a pleasant place, where was builded a stately palace,
beautiful to behold; at the sight of which Christian was greatly
delighted; he saw also, upon the top thereof, certain persons
walking, who were clothed all in gold.
Then said Christian, May we go in thither?
Then the Interpreter took him, and led him up towards the door of
the palace; and behold, at the door stood a great company of men,
as desirous to go in, but durst not. There also sat a man at a
little distance from the door, at a table-side, with a book and
his inkhorn before him, to take the name of him that should enter
therein; he saw also, that in the doorway stood many men in armour
to keep it, being resolved to do the men that would enter what
hurt and mischief they could. Now was Christian somewhat in amaze.
At last, when every man started back for fear of the armed men,
Christian saw a man of a very stout countenance come up to the
man that sat there to write, saying, "Set down my name, Sir":[40]
the which when he had done, he saw the man draw his sword, and put
an helmet upon his head, and rush toward the door upon the armed
men, who laid upon him with deadly force: but the man, not at all
discouraged, fell to cutting and hacking most fiercely. So after
he had received and given many wounds to those that attempted to
keep him out, he cut his way through them all (Acts 14:22), and
pressed forward into the palace, at which there was a pleasant
voice heard from those that were within, even of those that walked
upon the top of the palace, saying--"Come in, come in; Eternal
glory thou shalt win."
So he went in, and was clothed with such garments as they. Then
Christian smiled and said, I think verily I know the meaning of
this.[41]
Now, said Christian, let me go hence. Nay, stay, said the Interpreter,
till I have showed thee a little more, and after that thou shalt
go on thy way. So He took him by the hand again, and led him into
a very dark room, where there sat a man in an iron cage.
Now the man, to look on, seemed very sad; he sat with his eyes
looking down to the ground, his hands folded together, and he
sighed as if he would break his heart. Then said Christian, What
means this? At which the Interpreter bid him talk with the man.
Then Said Christian to the man, What art thou? The man answered,
I am what I was not once.
CHR. What wast thou once?
MAN. The man said, I was once a fair and flourishing professor,
both in mine own eyes, and also in the eyes of others; I once was,
as I thought, fair for the Celestial City, and had then even joy
at the thoughts that I should get thither (Luke 8:13).
CHR. Well, but what art thou now?
MAN. I am now a man of despair, and am shut up in it, as in this
iron cage. I cannot get out. O now I cannot!
CHR. But how camest thou in this condition?
MAN. I left off to watch and be sober; I laid the reins upon the
neck of my lusts; I sinned against the light of the Word, and
the goodness of God; I have grieved the Spirit, and He is gone; I
tempted the devil, and he is come to me; I have provoked God to
anger, and He has left me; I have so hardened my heart, that I
cannot repent.
Then said Christian to the Interpreter, But is there no hope
for such a man as this? Ask him, said the Interpreter. Nay, said
Christian, pray Sir, do you.
INTER. Then said the Interpreter, Is there no hope, but you must
be kept in the iron cage of despair?
MAN. No, none at all.
INTER. Why, the Son of the Blessed is very pitiful.
MAN. I have crucified Him to myself afresh (Heb. 4:6); I have
despised His person (Luke 19:14); I have despised His righteousness;
I have "counted His blood an unholy thing"; I have "done despite
to the Spirit of grace" (Heb. 10:28, 29). Therefore I have shut
myself out of all the promises, and there now remains to me nothing
but threatenings, dreadful threatenings, fearful threatenings of
certain judgment and fiery indignation, which shall devour me as
an adversary.[42]
INTER. For what did you bring yourself into this condition?
MAN. For the lusts, pleasures, and profits of this world; in the
enjoyment of which I did then promise myself much delight; but
now every one of those things also bite me, and gnaw me like a
burning worm.
INTER. But canst thou not now repent and turn?
MAN. God hath denied me repentance. His Word gives me no encouragement
to believe; yea, Himself hath shut me up in this iron cage; nor
can all the men in the world let me out. O eternity! eternity! how
shall I grapple with the misery that I must meet with in eternity!
INTER. Then said the Interpreter to Christian, Let this man's misery
be remembered by thee, and be an everlasting caution to thee.[43]
CHR. Well, said Christian, this is fearful! God help me to watch
and be sober, and to pray that I may shun the cause of this man's
misery![44] Sir, is it not time for me to go on my way now?[45]
INTER. Tarry till I shall show thee one thing more, and then thou
shalt go on thy way.
So He took Christian by the hand again, and led him into a chamber,
where there was one rising out of bed; and as he put on his
raiment, he shook and trembled. Then said Christian, Why doth this
man thus tremble? The Interpreter then bid him tell to Christian
the reason of his so doing. So he began and said, This night, as
I was in my sleep, I dreamed, and behold the heavens grew exceeding
black; also it thundered and lightened in most fearful wise, that
it put me into an agony; so I looked up in my dream, and saw the
clouds rack[46] at an unusual rate, upon which I heard a great
sound of a trumpet, and saw also a man sit upon a cloud, attended
with the thousands of Heaven; they were all in flaming fire: also
the heavens were in a burning flame. I heard then a voice saying,
"Arise, ye dead, and come to judgment"; and with that the rocks
rent, the graves opened, and the dead that were therein came
forth. Some of them were exceeding glad, and looked upward; and
some sought to hide themselves under the mountains (1 Cor. 15:52;
1 Thess. 4:16; Jude 14; John 5:28, 29; 2 Thess. 1:7, 8; Rev.
20:11-14; Isa. 26:21; Micah 7:16, 17; Psa. 95:1-3; Dan. 7:10). Then
I saw the man that sat upon the cloud open the book, and bid the
world draw near. Yet there was, by reason of a fierce flame which
issued out and came from before him, a convenient distance betwixt
him and them, as betwixt the judge and the prisoners at the bar
(Mal. 3:2, 3; Dan. 7:9, 10). I heard it also proclaimed to them
that attended on the man that sat on the cloud, "Gather together
the tares, the chaff, and stubble, and cast them into the burning
lake" (Matt. 3:12; 13:30; Mal. 4:1). And with that, the bottomless
pit opened, just whereabouts I stood; out of the mouth of which
there came, in an abundant manner, smoke and coals of fire, with
hideous noises. It was also said to the same persons, "Gather
My wheat into the garner" (Luke 3:17). And with that I saw many
catched up and carried away into the clouds, but I was left behind
(1 Thess. 4:16, 17). I also sought to hide myself, but I could
not, for the man that sat upon the cloud still kept his eye upon
me: my sins also came into my mind; and my conscience did accuse me
on every side (Rom. 2:14, 15). Upon this I awaked from my sleep.
CHR. But what was it that made you so afraid of this sight?
MAN. Why, I thought that the day of judgment was come, and that I
was not ready for it: but this frighted me most, that the angels
gathered up several, and left me behind; also the pit of hell
opened her mouth just where I stood. My conscience, too, afflicted
me; and, as I thought, the Judge had always his eye upon me,
showing indignation in his countenance.[47]
Then said the Interpreter to Christian, Hast thou considered all
these things?
CHR. Yes, and they put me in hope and fear.[48]
INTER. Well, keep all things so in thy mind that they may be as
a goad in thy sides, to prick thee forward in the way thou must
go. Then Christian began to gird up his loins, and to address
himself to his journey. Then said the Interpreter, The Comforter
be always with thee, good Christian, to guide thee in the way that
leads to the City. So Christian went on his way, saying--"Here I
have seen things rare and profitable; Things pleasant, dreadful,
things to make me stable In what I have begun to take in hand;
Then let me think on them, and understand Wherefore they showed
me were, and let me be Thankful, O good Interpreter, to thee."
Now I saw in my dream, that the highway up which Christian was
to go, was fenced on either side with a wall, and that wall was
called Salvation (Isa. 26:1). Up this way, therefore, did burdened
Christian run, but not without great difficulty, because of the
load on his back.[49]
He ran thus till be came at a place somewhat ascending, and upon
that place stood a cross, and a little below, in the bottom,
a sepulchre. So I saw in my dream, that just as Christian came
up with the cross, his burden loosed from off his shoulders, and
fell from off his back, and began to tumble, and so continued to
do, till it came to the mouth of the sepulchre, where it fell in,
and I saw it no more.
Then was Christian glad and lightsome, and said, with a merry
heart, "He hath given me rest by His sorrow, and life by His
death." Then he stood still awhile to look and wonder; for it was
very surprising to him, that the sight of the cross should thus
ease him of his burden. He looked, therefore, and looked again,
even till the springs that were in his head sent the waters down
his checks (Zech. 12:10).[50] Now, as he stood looking and weeping,
behold three Shining Ones came to him and saluted him with "Peace
be to thee." So the first said to him, "Thy sins be forgiven thee"
(Mark 2:15): the second stripped him of his rags, and clothed him
"with change of raiment" (Zech. 3:4); the third also set a mark
in his forehead, and gave him a roll with a seal upon it, which
he bade him look on as he ran, and that he should give it in at
the Celestial Gate (Eph. 1:13).[51] So they went their way. Then
Christian gave three leaps for joy, and went on singing--Thus
far I did come laden with my sin; Nor could aught ease the grief
that I was in Till I came hither: What a place is this! Must here
be the beginning of my bliss? Must here the burden fall from off
my back Must here the strings that bound it to me crack? Blest
cross! blest sepulchre! blest rather be The man that there was
put to shame for me![52]
I saw then in my dream, that he went on thus, even until he came
at a bottom, where he saw, a little out of the way, three men
fast asleep, with fetters upon their heels. The name of the one
was Simple, another Sloth, and the third Presumption.
Christian then seeing them lie in this case, went to them, if
peradventure he might awake them, and cried, You are like them
that sleep on the top of a mast, for the Dead Sea is under you-a
gulf that hath no bottom (Prov. 23:34). Awake, therefore, and come
away; be willing also, and I will help you off with your irons.
He also told them, If he that "goeth about like a roaring lion"
comes by, you will certainly become a prey to his teeth (1 Peter
5:8). With that they looked upon him, and began to reply in this
sort: Simple said, "I see no danger"; Sloth said, "Yet a little
more sleep"; and Presumption said, "Every fat[53] must stand upon
its own bottom; what is the answer else that I should give thee?"
And so they lay down to sleep again, and Christian went on his
way.
Yet was he troubled to think that men in that danger should so
little esteem the kindness of him that so freely offered to help
them, both by awakening of them, counseling of them, and proffering
to help them off with their irons.[54] And as he was troubled
thereabout, he espied two men come tumbling over the wall, on the
left hand of the narrow way; and they made up apace to him. The
name of the one was Formalist, and the name of the other Hypocrisy.
So, as I said, they drew up unto him, who thus entered with them
into discourse.
CHR. Gentlemen, whence came you, and whither go you?
FORM. and HYP. We were born in the land of Vain-glory, and are
going for praise to Mount Sion.
CHR. Why came you not in at the gate, which standeth at the beginning
of the way? Know you not that it is written, that he that cometh
not in by the door, "but climbeth up some other way, the same is
a thief and a robber?" (John 10:1).
FORM. and HYP. They said, That to go to the gate for entrance
was, by all their countrymen, counted too far about; and that,
therefore, their usual way was to make a short cut of it, and to
climb over the wall, as they had done.
CHR. But will it not be counted a trespass against the Lord of
the city whither we are bound, thus to violate His revealed will?
FORM. and HYP. They told him, that, as for that, he needed not to
trouble his head thereabout; for what they did, they had custom
for; and could produce, if need were, testimony that would witness
it for more than a thousand years.
CHR. But, said Christian, will your practice stand a trial at law?
FORM. and HYP. They told him, That custom, it being of so long a
standing as above a thousand years, would, doubtless, now be admitted
as a thing legal by any impartial judge; and beside, said they,
if we get into the way, what's matter which way we get in? if we
are in, we are in; thou art but in the way, who, as we perceive,
came in at the gate; and we, are also in the way, that came tumbling
over the wall; wherein, now, is thy condition better than ours?
CHR. I walk by the rule of my Master; you walk by the rude working
of your fancies. You are counted thieves already, by the Lord of
the way; therefore, I doubt you will not be found true men at the
end of the way. You come in by yourselves, without His direction;
and shall go out by yourselves, without His mercy.[55]
To this they made him but little answer; only they bid him look
to himself. Then I saw that they went on every man in his way,
without much conference one with another; save that these two men
told Christian, that as to laws and ordinances, they doubted not
but they should as conscientiously do them as he; therefore, said
they, we see not wherein thou differest from us, but by the coat
that is on thy back, which was, as we trow[56] given thee by some
of thy neighbours, to hide the shame of thy nakedness.
CHR. By laws and ordinances you will not be saved, since you came
not in by the door (Gal. 1:16). And as for this coat that is on
my back, it was given me by the Lord of the place whither I go;
and that, as you say, to cover my nakedness with. And I take it as
a token of His kindness to me; for I had nothing but rags before.
And, besides, thus I comfort myself as I go: Surely, think I, when
I come to the gate of the city, the Lord thereof will know me for
good, since I have His coat on my back-a coat that He gave me in
the day that He stripped me of my rags. I have, moreover, a mark
in my forehead, of which, perhaps, you have taken no notice, which
one of my Lord's most intimate associates fixed there in the day
that my burden fell off my shoulders. I will tell you, moreover,
that I had then given me a roll, sealed, to comfort me by reading,
as I go on the way; I was also bid to give it in at the Celestial
Gate, in token of my certain going in after it; all which things,
I doubt, you want, and want them because you came not in at the
gate.
To these things they gave him no answer; only they looked upon
each other, and laughed.[57] Then I saw that they went on all,
save that Christian kept before, who had no more talk but with
himself, and that sometimes sighingly and sometimes comfortably;[58]
also he would be often reading in the roll that one of the Shining
Ones gave him, by which he was refreshed.
I beheld, then, that they all went on till they came to the foot
of the Hill Difficulty; at the bottom of which was a spring. There
were also in the same place two other ways besides that which
came straight from the gate; one turned to the left hand, and the
other to the right, at the bottom of the hill; but the narrow way
lay right up the hill, and the name of the going up the side of
the hill is called Difficulty. Christian now went to the spring,
and drank thereof, to refresh himself (Isa. 49:10), and then began
to go up the hill, saying-
"The hill, though high, I covet to ascend, The difficulty will not
me offend; For I perceive the way to life lies here. Come, pluck
up heart, let's neither faint nor fear; Better, though difficult,
the right way to go, Than wrong, though easy, where the end is
Woe."
The other two also came to the foot of the hill; but when they saw
that the hill was steep and high, and that there were two other
ways to go; and supposing also that these two ways might meet
again, with that up which Christian went, on the other side of
the hill; therefore they were resolved to go in those ways. Now
the name of one of those ways was Danger, and the name of the
other Destruction. So the one took the way which is called Danger,
which led him into a great wood, and the other took directly up
the way to Destruction, which led him into a wide field, full of
dark mountains, where he stumbled and fell, and rose no more.[59]
I looked, then, after Christian, to see him go up the hill, where
I perceived he fell from running to going, and from going to
clambering upon his hands and his knees, because of the steepness
of the place. Now, about the midway to the top of the hill was a
pleasant arbour, made by the Lord of the hill for the refreshing
of weary travelers; thither, therefore, Christian got, where also
he sat down to rest him. Then he pulled his roll out of his bosom,
and read therein to his comfort; he also now began afresh to take
a review of the coat or garment that was given him as he stood
by the cross. Thus pleasing himself awhile, he at last fell into
a slumber, and thence into a fast sleep,[60] which detained him
in that place until it was almost night; and in his sleep his roll
fell out of his hand.[61] Now, as he was sleeping, there came one
to him, and awaked him, saying, "Go to the ant, thou sluggard;
consider her ways, and be wise" (Prov. 6:6). And with that
Christian suddenly started up, and sped him on his way, and went
apace, till be came to the top of the hill.
Now, when he was got up to the top of the hill, there came two
men running to meet him amain; the name of the one was Timorous,
and of the other Mistrust; to whom Christian said, Sirs, what's
the matter? You run the wrong way. Timorous answered, that they
were going to the City of Zion, and had got up that difficult
place; but, said he, the further we go, the more danger we meet
with; wherefore we turned, and are going back again.[62]
Yes, said Mistrust, for just before us lie a couple of lions in
the way, whether sleeping or waking we know not, and we could not
think, if we came within reach, but they would presently pull us
in pieces.
CHR. Then said Christian, You make me afraid, but whither shall I
fly to be safe? If I go back to mine own country, that is prepared
for fire and brimstone, and I shall certainly perish there. If I
can get to the Celestial City, I am sure to be in safety there.
I must venture. To go back is nothing but death; to go forward
is fear of death, and life everlasting beyond it. I will yet
go forward.[63] So Mistrust and Timorous ran down the hill, and
Christian went on his way. But, thinking again of what he heard
from the men, be felt in his bosom for his roll, that he might
read therein, and be comforted; but he felt, and found it not.
Then was Christian in great distress, and knew not what to do; for
he wanted that which used to relieve him, and that which should
have been his pass into the Celestial City. Here, therefore, he
began to be much perplexed, and knew not what to do.[64] At last,
he bethought himself, that he had slept in the arbour that is on
the side of the hill; and, falling down upon his knees, he asked
God's forgiveness for that his foolish act, and then went back to
look for his roll. But all the way he went back, who can sufficiently
set forth the sorrow of Christian's heart! Sometimes he sighed,
sometimes he wept, and oftentimes he chid himself for being so
foolish to fall asleep in that place, which was erected only for
a little refreshment for his weariness. Thus therefore he went
back, carefully looking on this side, and on that, all the way
as he went, if happily he might find his roll, that had been his
comfort so many times in his journey. He went thus, till he came
again within sight of the arbour where he sat and slept; but that
sight renewed his sorrow the more, by bringing again, even afresh,
his evil of sleeping into his mind (Rev. 2:5; 1 Thess. 5:7, 8).
Thus, therefore, he now went on bewailing his sinful sleep, saying,
"O wretched man that I am!" that I should sleep in the day time!
that I should sleep in the midst of difficulty! that I should
so indulge the flesh, as to use that rest for ease to my flesh,
which the Lord of the hill hath erected only for the relief of
the spirits of pilgrims![65]
How many steps have I took in vain! Thus it happened to Israel,
for their sin; they were sent back again by the way of the Red
Sea; and I am made to tread those steps with sorrow, which I might
have trod with delight, had it not been for this sinful sleep. How
far might I have been on my way by this time! I am made to tread
those steps thrice over, which I needed not to have trod but once;
yea, now also I am like to be benighted, for the day is almost
spent. O that I had not slept!
Now by this time be was come to the arbour again, where for a
while he sat down and wept; but at last, as Christian would have
it, looking sorrowfully down under the settle, there he espied
his roll; the which he, with trembling and haste, catched up, and
put it into his bosom. But who can tell how joyful this man was
when he had gotten his roll again! for this roll was the assurance
of his life and acceptance at the desired haven. Therefore he
laid it up in his bosom, gave thanks to God for directing his eye
to the place where it lay, and with joy and tears betook himself
again to his journey. But O how nimbly now did he go up the rest
of the hill! Yet, before be got up, the sun went down upon Christian;
and this made him again recall the vanity of his sleeping to his
remembrance; and thus he again began to condole with himself.
O thou sinful sleep! how, for thy sake am I like to be benighted
in my journey! I must walk without the sun; darkness must cover
the path of my feet; and I must hear the noise of the doleful
creatures, because of my sinful sleep (1 Thess. 5:6, 7). Now also
he remembered the story that Mistrust and Timorous told him of,
how they were frighted with the sight of the lions. Then said
Christian to himself again, These beasts range in the night for
their prey; and if they should meet with me in the dark, how should
I shift them? How should I escape being by them torn in pieces?
Thus he went on his way. But while he was thus bewailing his
unhappy miscarriage, he lift up his eyes, and behold there was a
very stately palace before him, the name of which was Beautiful;
and it stood just by the highway side.[66]
So I saw in my dream, that he made haste and went forward, that if
possible he might get lodging there. Now before he had gone far,
be entered into a very narrow passage, which was about a furlong
off of the porter's lodge; and looking very narrowly before him
as he went, he espied two lions in the way.[67] Now, thought he,
I see the dangers that Mistrust and Timorous were driven back by.
(The lions were chained, but he saw not the chains). Then he was
afraid, and thought also himself to go back after them, for he
thought nothing but death was before him. But the porter at the
lodge, whose name is Watchful, perceiving that Christian made
a halt as if he would go back, cried unto him, saying, Is thy
strength so small? (Mark 13:34-37). Fear not the lions, for they
are chained, and are placed there for trial of faith where it is,
and for discovery of those that have none. Keep in the midst of
the path, and no hurt shall come unto thee.
Then I saw that he went on, trembling for fear of the lions, but
taking good heed to the directions of the porter; he heard them
roar, but they did him no harm. Then he clapped his hands, and
went on till he came and stood before the gate, where the porter
was. Then said Christian to the porter, Sir, what house is this?
and may I lodge here tonight? The porter answered, This house was
built by the Lord of the hill, and He built it for the relief and
security of pilgrims. The porter also asked whence he was, and
whither he was going.
CHR. I am come from the City of Destruction, and am going to Mount
Zion; but because the sun is now set, I desire, if I may, to lodge
here tonight.
POR. What is your name?
CHR. My name is now Christian, but my name at the first was
Graceless; I came of the race of Japheth, whom God will persuade
to dwell in the tents of Shem (Gen. 9:27).
POR. But how doth it happen that you come so late? The sun is set.
CHR. I had been here sooner, but that, "wretched man that I am!"
I slept in the arbour that stands on the hill side; nay, I had,
notwithstanding that, been here much sooner, but that, in my sleep,
I lost my evidence, and came without it to the brow of the hill;
and then feeling for it, and finding it not, I was forced, with
sorrow of heart, to go back to the place where I slept my sleep,
where I found it, and now I am come.
POR. Well, I will call out one of the virgins of this place, who
will, if she likes your talk, bring you in to the rest of the
family, according to the rules of the house. So Watchful, the
porter, rang a bell, at the sound of which came out at the door
of the house, a grave and beautiful damsel, named Discretion, and
asked why she was called.
The porter answered, This man is in a journey from the City of
Destruction to Mount Zion, but being weary and benighted, he asked
me if he might lodge here tonight; so I told him I would call for
thee, who, after discourse had with him, mayest do as seemeth thee
good, even according to the law of the house.
Then she asked him whence he was, and whither he was going; and
he told her. She asked him also how he got into the way; and he
told her. Then she asked him what he had seen and met with in the
way; and he told her. And last she asked his name; so he said, It
is Christian, and I have so much the more a desire to lodge here
tonight, because, by what I perceive, this place was built by the
Lord of the hill, for the relief and security of pilgrims. So she
smiled, but the water stood in her eyes; and after a little pause,
she said, I will call forth two or three more of the family. So
she ran to the door, and called out Prudence, Piety, and Charity,
who, after a little more discourse with him, had him into the family;
and many of them meeting him at the threshold of the house, said,
"Come in, thou blessed of the Lord"; this house was built by the
Lord of the hill, on purpose to entertain such pilgrims in.[68]
Then he bowed his head, and followed them into the house. So when
he was come in and sat down, they gave him something to drink,
and consented together, that until supper was ready, some of them
should have some particular discourse with Christian, for the best
improvement of time; and they appointed Piety, and Prudence, and
Charity to discourse with him; and thus they began:
PIETY. Come, good Christian, since we have been so loving to you,
to receive you into our house this night, let us, if perhaps we
may better ourselves thereby, talk with you of all things that
have happened to you in your pilgrimage.
CHR. With a very good will, and I am glad that you are so well
disposed.
PIETY. What moved you at first to betake yourself to a pilgrim's
life?
CHR. I was driven out of my native country, by a dreadful sound
that was in mine ears; to wit, that unavoidable destruction did
attend me, if I abode in that country place where I was.
PIETY. But how did it happen that you came out of your country
this way?
CHR. It was as God would have it; for when I was under the fears
of destruction, I did not know whither to go; but by chance there
came a man, even to me, as I was trembling and weeping, whose name
is Evangelist, and he directed me to the wicket-gate, which else
I should never have found, and so set me into the way that hath
led me directly to this house.
PIETY. But did you not come by the house of the Interpreter?
CHR. Yes, and did see such things there, the remembrance of which
will stick by me as long as I live; especially three things, to
wit, how Christ, in despite of Satan, maintains His work of grace
in the heart; how the man had sinned himself quite out of hopes of
God's mercy; and also the dream of him that thought in his sleep
the day of judgment was come.
PIETY. Why, did you hear him tell his dream?
CHR. Yes, and a dreadful one it was. I thought it made my heart
ache as he was telling of it; but yet I am glad I heard it.
PIETY. Was that all that you saw at the house of the Interpreter?
CHR. No; he took me and had me where he showed me a stately palace,
and how the people were clad in gold that were in it; and how
there came a venturous man and cut his way through the armed men
that stood in the door to keep him out; and how he was bid to come
in, and win eternal glory. Methought those things did ravish my
heart! I would have staid at that good man's house a twelvemonth,
but that I knew I had further to go.
PIETY. And what saw you else in the way?
CHR. Saw! why, I went but a little further, and I saw one, as
I thought in my mind, hang bleeding upon the tree; and the very
sight of Him made my burden fall off my back (for I groaned under
a very heavy burden), but then it fell down from off me. It was
a strange thing to me, for I never saw such a thing before; yea,
and while I stood looking up, for then I could not forbear looking,
three Shining Ones came to me. One of them testified that my sins
were forgiven me; another stripped me of my rags, and gave me this
broidered coat which you see; and the third set the mark which you
see in my forehead, and gave me this sealed roll. (And with that
he plucked it out of his bosom).
PIETY. But you saw more than this, did you not?
CHR. The things that I have told you were the best, yet some
other matters I saw, as, namely, I saw three men, Simple, Sloth,
and Presumption, lie asleep a little out of the way, as I came,
with irons upon their heels; but do you think I could awake them?
I also saw Formality and Hypocrisy come tumbling over the wall, to
go, as they pretended, to Zion, but they were quickly lost, even
as I myself did tell them; but they would not believe. But above
all, I found it hard work to get up this hill, and as hard to come
by the lions' mouths; and truly if it had not been for the good
man, the porter that stands at the gate, I do not know but that
after all I might have gone back again; but now, I thank God I am
here, and I thank you for receiving of me.
Then Prudence thought good to ask him a few questions, and desired
his answer to them.
PRUD. Do you not think sometimes of the country from whence you
came?
CHR. Yes, but with much shame and detestation: "truly if I had been
mindful of that country from whence I came out, I might have had
opportunity to have returned; but now I desire a better country,
that is, an heavenly" (Heb. 11:15, 16).
PRUD. Do you not yet bear away with you some of the things that
then you were conversant withal?
CHR. Yes, but greatly against my will; especially my inward and
carnal cogitations, with which all my countrymen, as well as
myself, were delighted; but now all those things are my grief; and
might I but choose mine own things, I would choose never to think
of those things more; but when I would be doing of that which is
best, that which is worst is with me (Rom. 7).
PRUD. Do you not find sometimes, as if those things were vanquished,
which at other times are your perplexity?
CHR. Yes, but that is but seldom; but they are to me golden hours,
in which such things happen to me.[69]
PRUD. Can you remember by what means you find your annoyances, at
times, as if they were vanquished?
CHR. Yes; when I think what I saw at the cross, that will do it;
and when I look upon my broidered coat, that will do it; also
when I look into the roll that I carry in my bosom, that will do
it; and when my thoughts wax warm about whither I am going, that
will do it.[70]
PRUD. And what is it that makes you so desirous to go to Mount
Zion?
CHR. Why, there I hope to see Him alive that did hang dead on the
cross; and there I hope to be rid of all those things that to this
day are in me an annoyance to me; there, they say, there is no
death; and there I shall dwell with such company as I like best
(Isa. 25:8; Rev. 21:4). For, to tell you truth, I love Him, because
I was by Him eased of my burden; and I am weary of my inward
sickness. I would fain be where I shall die no more, and with the
company that shall continually cry, "Holy, holy, holy."
Then said Charity to Christian, Have you a family? Are you a
married man?
CHR. I have a wife and four small children.[71]
CHAR. And why did you not bring them along with you?
CHR. Then Christian wept, and said, O how willingly would I have
done it! but they were all of them utterly averse to my going on
pilgrimage.
CHAR. But you should have talked to them, and have endeavoured to
have shown them the danger of being behind.
CHR. So I did; and told them also what God had shown to me of the
destruction of our city; "but I seemed to them as one that mocked,"
and they believed me not (Gen. 19:14).
CHAR. And did you pray to God that He would bless your counsel to
them?
CHR. Yes, and that with much affection; for you must think that
my wife and poor children were very dear unto me.
CHAR. But did you tell them of your own sorrow, and fear of
destruction? for I suppose that destruction was visible enough to
you.
CHR. Yes, over, and over, and over. They might also see my fears
in my countenance, in my tears, and also in my trembling under
the apprehension of the judgment that did hang over our heads;
but all was not sufficient to prevail with them to come with me.
CHAR. But what could they say for themselves, why they came not?
CHR. Why, my wife was afraid of losing this world, and my children
were given to the foolish delights of youth; so what by one thing,
and what by another, they left me to wander in this manner alone.
CHAR. But did you not, with your vain life, damp all that you by
words used by way of persuasion to bring them away with you?[72]
CHR. Indeed, I cannot commend my life; for I am conscious to
myself of many failings therein; I know also, that a man by his
conversation may soon overthrow, what by argument or persuasion
he doth labour to fasten upon others for their good. Yet this I
can say, I was very wary of giving them occasion, by any unseemly
action, to make them averse to going on pilgrimage.[73] Yea, for
this very thing, they would tell me I was too precise, and that
I denied myself of things, for their sakes, in which they saw
no evil. Nay, I think I may say, that if what they saw in me did
hinder them, it was my great tenderness in sinning against God,
or of doing any wrong to my neighbour.
CHAR. Indeed Cain hated his brother, "because his own works were
evil, and his brother's righteous" (1 John 3:12); and if thy wife
and children have been offended with thee for this, they thereby
show themselves to be implacable to good, and "thou hast delivered
thy soul from their blood" (Ezek. 3:19).
Now I saw in my dream, that thus they sat talking together until
supper was ready.[74] So when they had made ready, they sat down
to meat. Now the table was furnished "with fat things, and with
wine that was well refined": and all their talk at the table was
about the Lord of the hill; as, namely, about what He had done, and
wherefore He did what He did, and why He had builded that house.
And by what they said, I perceived that He had been a great warrior,
and had fought with and slain "him that had the power of death,"
but not without great danger to Himself, which made me love Him
the more[75] (Heb. 2:14, 15).
For, as they said, and as I believe (said Christian), He did it
with the loss of much blood; but that which put glory of grace into
all He did, was, that He did it out of pure love to His country.
And besides, there were some of them of the household that said
they had been and spoke with Him since He did die on the cross;
and they have attested that they had it from His own lips, that
He is such a lover of poor pilgrims, that the like is not to be
found from the east to the west.
They, moreover, gave an instance of what they affirmed, and that
was, He had stripped Himself of His glory, that He might do this
for the poor; and that they heard Him say and affirm, "that He
would not dwell in the mountain of Zion alone." They said, moreover,
that He had made many pilgrims princes, though by nature they were
beggars born, and their original had been the dunghill (1 Sam.
2:8; Psa. 113:7).
Thus they discoursed together till late at night; and after they
had committed themselves to their Lord for protection, they betook
themselves to rest: the Pilgrim they laid in a large upper chamber,
whose window opened toward the sun-rising; the name of the chamber
was Peace;[76] where he slept till break of day, and then he awoke
and sang[77]-
Where am I now? Is this the love and care Of Jesus for the men
that pilgrims are? Thus to provide! that I should be forgiven!
And dwell already the next door to Heaven!
So, in the morning, they all got up; and after some more discourse,
they told him that he should not depart till they had shown him
the rarities of that place. And first, they had him into the study,
where they showed him records of the greatest antiquity; in which,
as I remember my dream, they showed him first the pedigree of the
Lord of the hill, that He was the Son of the Ancient of Days, and
came by that eternal generation. Here also was more fully recorded
the acts that He had done, and the names of many hundreds that
He had taken into His service; and how He had placed them in such
habitations, that could neither by length of days, nor decays of
nature, be dissolved.
Then they read to him some of the worthy acts that some of His
servants had done: as, how they had "subdued kingdoms, wrought
righteousness, obtained promises, stopped the mouths of lions,
quenched the violence of fire, escaped the edge of the sword, out
of weakness were made strong, waxed valiant in fight, and turned
to flight the armies of the aliens" (Heb. 11:33, 34).
They then read again in another part of the records of the house,
where it was showed how willing their Lord was to receive into His
favour any, even any, though they in time past had offered great
affronts to His person and proceedings. Here also were several
other histories of many other famous things, of all which Christian
had a view; as of things both ancient and modern; together with
prophecies and predictions of things that have their certain
accomplishment, both to the dread and amazement of enemies, and
the comfort and solace of pilgrims.
The next day they took him and had him into the armoury, where they
showed him all manner of furniture, which their Lord had provided
for pilgrims, as sword, shield, helmet, breastplate, all-prayer,
and shoes that would not wear out.[78] And there was here enough
of this to harness out as many men, for the service of their Lord,
as there be stars in the Heaven for multitude.[79]
They also showed him some of the engines with which some of his
servants had done wonderful things. They showed him Moses' rod;
the hammer and nail with which Jael slew Sisera; the pitchers,
trumpets, and lamps too, with which Gibeon put to flight the armies
of Midian. Then they showed him the ox's goad wherewith Shamgar
slew 600 men. They showed him, also, the jaw-bone with which Samson
did such mighty feats. They showed him, moreover, the sling and
stone with which David slew Goliath of Gath; and the sword, also,
with which their Lord will kill the Man of Sin, in the day that
he shall rise up to the prey. They showed him, besides, many
excellent things, with which Christian was much delighted. This
done, they went to their rest again.[80]
Then I saw in my dream, that, on the morrow, he got up to go
forward; but they desired him to stay till the next day also;
and then, said they, we will, if the day be clear, show you the
Delectable Mountains,[81] which, they said, would yet further add
to his comfort, because they were nearer the desired haven than
the place where at present he was; so he consented and staid. When
the morning was up, they had him to the top of the house, and bid
him look south; so he did; and, behold, at a great distance, he
saw a most pleasant mountainous country, beautified with woods,
vineyards, fruits of all sorts, flowers also, with springs and
fountains, very delectable to behold (Isa. 33:16, 17). Then he
asked the name of the country. They said it was Immanuel's Land;
and it is as common, said they, as this hill is, to and for all
the pilgrims. And when thou comest there, from thence, said they,
thou mayest see to the gate of the Celestial City, as the shepherds
that live there will make appear.
Now, he bethought himself of setting forward, and they were willing
he should, But first, said they, let us go again into the armoury.
So they did; and when they came there, they harnessed him from
head to foot with what was of proof, lest, perhaps, he should meet
with assaults in the way. He being, therefore, thus accoutred,
walketh out with his friends to the gate, and there he asked the
porter if he saw any pilgrims pass by. Then the porter answered,
Yes.
CHR. Pray, did you know him? said he.
POR. I asked his name, and he told me it was Faithful.
CHR. O, said Christian, I know him; he is my townsman, my near
neighbour; he comes from the place where I was born. How far do
you think he may be before?
POR. He is got by this time below the hill.
CHR. Well, said Christian, good Porter, the Lord be with thee,
and add to all thy blessings much increase, for the kindness that
thou hast showed to me.
Then he began to go forward; but Discretion, Piety, Charity, and
Prudence, would accompany him down to the foot of the hill. So
they went on together, reiterating their former discourses, till
they came to go down the hill. Then, said Christian, as it was
difficult coming up, so, so far as I can see, it is dangerous
going down. Yes, said Prudence, so it is, for it is a hard matter
for a man to go down into the Valley of Humiliation, as thou art
now, and to catch no slip by the way; therefore, said they, are
we come out to accompany thee down the hill. So he began to go
down, but very warily; yet he caught a slip or two.[82] Then I
saw in my dream that these good companions, when Christian was
gone to the bottom of the hill, gave him a loaf of bread, a bottle
of wine, and a cluster of raisins; and then he went on his way.
But now, in this Valley of Humiliation, poor Christian was hard
put to it; for he had gone but a little way, before he espied a
foul fiend coming over the field to meet him; his name is Apollyon.
Then did Christian begin to be afraid, and to cast in his mind
whether to go back or to stand his ground. But he considered again
that he had no armour for his back; and, therefore, thought that
to turn the back to him might give him the greater advantage, with
ease to pierce him with his darts.[83] Therefore he resolved to
venture and stand his ground; for, thought he, had I no more in
mine eye than the saving of my life, it would be the best way to
stand.
So he went on, and Apollyon met him. Now the monster was hideous
to behold; he was clothed with scales, like a fish (and they are
his pride), he had wings like a dragon, feet like a bear, and out
of his belly came fire and smoke, and his mouth was as the mouth
of a lion.[84] When he was come up to Christian, he beheld him with
a disdainful countenance, and thus began to question with him.
APOL. Whence come you? and whither are you bound?
CHR. I am come from the City of Destruction, which is the place
of all evil, and am going to the City of Zion.
APOL. By this I perceive thou art one of my subjects, for all
that country is mine, and I am the prince and god of it. How is
it, then, that thou hast run away from thy king? Were it not that
I hope thou mayest do me more service, I would strike thee now,
at one blow, to the ground.
CHR. I was born, indeed, in your dominions, but your service was
hard, and your wages such as a man could not live on, "for the
wages of sin is death" (Rom. 6:23); therefore, when I was come
to years, I did as other considerate persons do, look out, if,
perhaps, I might mend myself.
APOL. There is no prince that will thus lightly lose his subjects,[85]
neither will I as yet lose thee; but since thou complainest of thy
service and wages, be content to go back; what our country will
afford, I do here promise to give thee.
CHR. But I have let myself to another, even to the King of princes;
and how can I, with fairness, go back with thee?
APOL. Thou hast done in this according to the proverb, "Changed a
bad for a worse"; but it is ordinary for those that have professed
themselves His servants, after a while to give Him the slip, and
return again to me. Do thou so too, and all shall be well.
CHR. I have given Him my faith, and sworn my allegiance to Him;
how, then, can I go back from this, and not be hanged as a traitor?
APOL. Thou didst the same to me, and yet I am willing to pass by
all, if now thou wilt yet turn again and go back.
CHR. What I promised thee was in my nonage;[86] and, besides, I
count the Prince under whose banner now I stand is able to absolve
me; yea, and to pardon also what I did as to my compliance with
thee; and besides, O thou destroying Apollyon! to speak truth,
I like His service, His wages, His servants, His government, His
company, and country, better than thine; and, therefore, leave off
to persuade me further; I am His servant, and I will follow Him.
APOL. Consider again, when thou art in cool blood, what thou art
like to meet with in the way that thou goest. Thou knowest that,
for the most part, His servants come to an ill end, because they
are transgressors against me and my ways. How many of them have
been put to shameful deaths! and, besides, thou countest His service
better than mine, whereas He never came yet from the place where
He is to deliver any that served Him out of their hands; but as
for me, how many times, as all the world very well knows, have I
delivered, either by power or fraud, those that have faithfully
served me, from Him and His, though taken by them; and so I will
deliver thee.
CHR. His forbearing at present to deliver them is on purpose to
try their love, whether they will cleave to Him to the end; and
as for the ill end thou sayest they come to, that is most glorious
in their account; for, for present deliverance, they do not much
expect it, for they stay for their glory, and then they shall have
it, when their Prince comes in His and the glory of the angels.
APOL. Thou hast already been unfaithful in thy service to Him;
and how dost thou think to receive wages of Him?
CHR. Wherein, O Apollyon! have I been unfaithful to Him?
APOL. Thou didst faint at first setting out, when thou wast almost
choked in the Gulf of Despond; thou didst attempt wrong ways to
be rid of thy burden, whereas against thou shouldest have stayed
till thy Prince had taken it off; thou didst sinfully sleep, and
lose thy choice thing; thou wast, also, almost persuaded to go back,
at the sight of the lions; and when thou talkest of thy journey,
and of what thou hast heard and seen, thou art inwardly desirous
of vain-glory in all that thou sayest or doest.[87]
CHR. All this is true, and much more which thou has left out;
but the Prince, whom I serve and honour, is merciful, and ready
to forgive; but, besides, these infirmities possessed me in thy
country, for there I sucked them in; and I have groaned under
them, been sorry for them, and have obtained pardon of my Prince.[88]
APOL. Then Apollyon broke out into a grievous rage, saying, I am
an enemy to this Prince; I hate His person, His laws, and people;
I am come out on purpose to withstand thee.
CHR. Apollyon, beware what you do; for I am in the king's highway,
the way of holiness; therefore take heed to yourself.
APOL. Then Apollyon straddled quite over the whole breadth of the
way, and said, I am void of fear in this matter: prepare thyself
to die; for I swear by my infernal den, that thou shalt go no
further; here will I spill thy soul.
And with that he threw a flaming dart at his breast;[89] but
Christian had a shield in his hand, with which he caught it, and
so prevented the danger of that.
Then did Christian draw; for he saw it was time to bestir him: and
Apollyon as fast made at him, throwing darts as thick as hail; by
the which, notwithstanding all that Christian could do to avoid
it, Apollyon wounded him in his head, his hand, and foot. This
made Christian give a little back; Apollyon, therefore, followed
his work amain, and Christian again took courage, and resisted
as manfully as he could. This sore combat lasted for above half
a day, even till Christian was almost quite spent; for you must
know, that Christian, by reason of his wounds, must needs grow
weaker and weaker.
Then Apollyon, espying his opportunity, began to gather up close
to Christian, and wrestling with him, gave him a dreadful fall;
and with that, Christian's sword flew out of his hand. Then said
Apollyon, I am sure of thee now.[90] And with that he had almost
pressed him to death; so that Christian began to despair of life:
but as God would have it, while Apollyon was fetching of his last
blow, thereby to make a full end of this good man, Christian nimbly
stretched out his hand for his sword, and caught it, saying,
"Rejoice not against me, O mine enemy: when I fall, I shall arise"
(Micah. 7:8); and with that gave him a deadly thrust, which made
him give back, as one that had received his mortal wound. Christian
perceiving that, made at him again, saying, "Nay, in all these
things we are more than conquerors, through Him that loved us"
(Rom. 8:37). And with that Apollyon spread forth his dragon's
wings, and sped him away, that Christian for a season[91] saw him
no more[92] (James 4:7).
In this combat no man can imagine, unless he had seen and heard as
I did, what yelling and hideous roaring Apollyon made all the time
of the fight-he spake like a dragon; and, on the other side, what
sighs and groans burst from Christian's heart. I never saw him all
the while give so much as one pleasant look, till he perceived he
had wounded Apollyon with his two-edged sword; then, indeed, he
did smile, and look upward; but it was the most dreadful sight
that ever I saw.[93]
So when the battle was over, Christian said, "I will here give
thanks to Him that delivered me out of the mouth of the lion, to
Him that did help me against Apollyon." And so he did, saying-
Great Beelzebub, the captain of this fiend, Design'd my ruin;
therefore to this end He sent him harness'd out; and he with rage,
That hellish was, did fiercely me engage. But blessed Michael helped
me, and I, By dint of sword, did quickly make him fly. Therefore
to him let me give lasting praise, And thank and bless his holy
name always.
Then there came to him a hand, with some of the leaves of the tree
of life, the which Christian took, and applied to the wounds that
he had received in the battle, and was healed immediately.[94]
He also sat down in that place to eat bread, and to drink of the
bottle that was given him a little before; so being refreshed,
he addressed himself to his journey, with his sword drawn in his
hand; for he said, I know not but some other enemy may be at hand.
But he met with no other affront from Apollyon quite through this
valley.
Now, at the end of this valley, was another, The Valley of the
Shadow of Death. and Christian must needs go through it, because
the way to the Celestial City lay through the midst of it. Now
this valley is a very solitary place. The prophet Jeremiah thus
describes it: "A wilderness, a land of deserts, and of pits, a
land of drought, and of the shadow of death, a land that no man"
(but a Christian) "passed through, and where no man dwelt" (Jer.
2:6).
Now here Christian was worse put to it than in his fight with
Apollyon; as by the sequel you shall see.[95]
I saw then in my dream, that when Christian was got to the borders
of the Shadow of Death, there met him two men, children of them
that brought up an evil report of the good land (Num. 13), making
haste to go back; to whom Christian spake as follows-
CHR. Whither are you going?
MEN. They said, Back! back! and we would have you to do so too,
if either life or peace is prized by you.
CHR. Why? what's the matter? said Christian.
MEN. Matter! said they; we were going that way as you are going,
and went as far as we durst; and indeed we were almost past coming
back; for had we gone a little further, we had not been here to
bring the news to thee.
CHR. But what have you met with? said Christian.
MEN. Why, we were almost in the Valley of the Shadow of Death; but
that, by good hap, we looked before us, and saw the danger before
we came to it (Psa. 44:19; 107:10).
CHR. But what have you seen? said Christian.
MEN. Seen! Why, the valley itself, which is as dark as pitch; we
also saw there the hobgoblins, satyrs, and dragons of the pit; we
heard also in that Valley a continual howling and yelling, as of
a people under unutterable misery, who there sat bound in affliction
and irons; and over that Valley hangs the discouraging clouds of
confusion. Death also doth always spread his wings over it. In a
word, it is every whit dreadful, being utterly without order (Job
3:5; 10:26).
CHR. Then said Christian, I perceive not yet, by what you have
said, but that this is my way to the desired haven[96] (Jer. 2:6).
MEN. Be it thy way; we will not choose it for ours. So they parted,
and Christian went on his way, but still with his sword drawn in
his hand; for fear lest he should be assaulted.
I saw then in my dream so far as this valley reached, there was
on the right hand a very deep ditch: that ditch is it into which
the blind have led the blind in all ages, and have both there
miserably perished[97] (Psa. 69:14, 15). Again, behold, on the
left hand, there was a very dangerous quag, into which, if even
a good man falls, he can find no bottom for his foot to stand on.
Into that quag king David once did fall, and had no doubt therein
been smothered, had not HE that is able plucked him out.
The pathway was here also exceeding narrow, and therefore good
Christian was the more put to it; for when he sought, in the dark,
to shun the ditch on the one hand, he was ready to tip over into
the mire on the other; also when he sought to escape the mire,
without great carefulness he would be ready to fall into the ditch.
Thus he went on, and I heard him here sigh bitterly; for besides
the dangers mentioned above, the pathway was here so dark, that
ofttimes, when he lift up his foot to set forward, he knew not
where, or upon what he should set it next.
About the midst of this valley, I perceived the mouth of hell to
be, and it stood also hard by the way-side. Now, thought Christian,
what shall I do? And ever and anon the flame and smoke would come
out in such abundance, with sparks and hideous noises (things that
cared not for Christian's sword, as did Apollyon before), that
he was forced to put up his sword, and betake himself to another
weapon, called All-prayer (Eph. 4:18). So he cried in my hearing,
"O Lord, I beseech Thee, deliver my soul!" (Psa. 116:4). Thus
he went on a great while, yet still the flames would be reaching
towards him.[98] Also be heard doleful voices, and rushings to and
fro, so that sometimes he thought he should be torn in pieces, or
trodden down like mire in the streets. This frightful sight was
seen, and these dreadful noises were heard by him for several miles
together. And, coming to a place, where be thought he heard a
company of fiends coming forward to meet him, he stopped and began
to muse what he had best to do. Sometimes he had half a thought
to go back; then again he thought he might be half way through
the valley; he remembered also how be had already vanquished many
a danger, and that the danger of going back might be much more
than for to go forward; so he resolved to go on. Yet the fiends
seemed to come nearer and nearer; but when they were come even
almost at him, he cried out with a most vehement voice, "I will
walk in the strength of the Lord God"; so they gave back, and came
no further.
One thing I would not let slip; I took notice that now poor
Christian was so confounded, that he did not know his own voice;
and thus I perceived it. Just when he was come over against the
mouth of the burning pit, one of the wicked ones got behind him,
and stept up softly to him, and, whisperingly, suggested many
grievous blasphemies to him, which he verily thought had proceeded
from his own mind. This put Christian more to it than anything
that he met with before; even to think that he should now blaspheme
Him that he loved so much before; yet, if he could have helped it,
he would not have done it; but he had not the discretion either
to stop his ears, or to know from whence these blasphemies came.[99]
When Christian had traveled in this disconsolate condition some
considerable time, he thought he heard the voice of a man, as
going before him, saying, "Though I walk through the valley of
the shadow of death, I will fear no evil; for Thou art with me"
(Psa. 23:4).[100]
Then he was glad, and that for these reasons:
First, Because he gathered from thence, that some who feared God,
were in this valley as well as himself.
Secondly, For that he perceived God was with them, though in that
dark and dismal state; and why not, thought he, with me? though,
by reason of the impediment that attends this place, I cannot
perceive it (Job. 9:11).
Thirdly, For that he hoped, could he overtake them, to have company
by and by. So he went on, and called to him that was before; but
he knew not what to answer; for that he also thought himself to be
alone. And by and by the day broke; then said Christian, He hath
turned "the shadow of death into the morning" (Amos 5:8).[101]
Now morning being come, he looked back, not out of desire to
return, but to see, by the light of the day, what hazards he had
gone through in the dark. So he saw more perfectly the ditch that
was on the one hand, and the quag that was on the other; also
how narrow the way was which led betwixt them both; also now he
saw the hobgoblins, and satyrs, and dragons of the pit, but all
afar off (for after break of day, they came not nigh); yet they
were discovered to him, according to that which is written, "He
discovereth deep things out of darkness, and bringeth out to light
the shadow of death" (Job 12:22).
Now was Christian much affected with his deliverance from all the
dangers of his solitary way; which dangers, though he feared them
more before, yet he saw them more clearly now, because the light
of the day made them conspicuous to him. And about this time the
sun was rising, and this was another mercy to Christian; for you
must note, that though the first part of the Valley of the Shadow
of Death was dangerous, yet this second part which he was yet to
go, was, if possible, far more dangerous:[102] for from the place
where he now stood, even to the end of the valley, the way was
all along set so full of snares, traps, gins, and nets here, and
so full of pits, pitfalls, deep holes, and shelvings down there,
that had it now been dark, as it were when he came the first part
of the way, had he had a thousand souls, they had in reason been
cast away;[103] but, as I said, just now the sun was rising. Then
said he, "His candle shineth upon my head, and by His light I walk
through darkness" (Job 29:3).
In this light, therefore, he came to the end of the valley. Now I
saw in my dream, that at the end of this valley lay blood, bones,
ashes, and mangled bodies of men, even of pilgrims that had gone
this way formerly; and while I was musing what should be the
reason, I espied a little before me a cave, where two giants, POPE
and PAGAN, dwelt in old time; by whose power and tyranny the men
whose bones, blood, ashes, &c., lay there, were cruelly put to
death.[104] But by this place Christian went without much danger,
whereat I somewhat wondered; but I have learnt since, that PAGAN
has been dead many a day; and as for the other, though he be yet
alive, he is, by reason of age, and also of the many shrewd brushes
that he met with in his younger days, grown so crazy and stiff in
his joints, that he can now do little more than sit in his cave's
mouth, grinning at pilgrims as they go by, and biting his nails
because he cannot come at them.[105]
So I saw that Christian went on his way; yet, at the sight of the
Old Man that sat in the mouth of the cave, he could not tell what
to think, especially because he spake to him, though he could not
go after him; saying, "You will never mend, till more of you be
burned." But he held his peace, and set a good face on it, and so
went by and catched no hurt.[106] Then sang Christian,
O world of wonders! (I can say no less) That I should be preserv'd
in that distress That I have met with here! O blessed be That
hand that from it hath deliver'd me! Dangers in darkness, devils,
hell, and sin, Did compass me, while I this vale was in: Yea,
snares and pits, and traps, and nets, did lie My path about, that
worthless, silly I Might have been catch'd, entangled, and cast
down; But since I live, let JESUS wear the crown.
Now, as Christian went on his way, he came to a little ascent,
which was cast up on purpose, that pilgrims might see before them.
Up there, therefore, Christian went; and looking forward, he saw
Faithful before him, upon his journey. Then said Christian aloud,
"Ho! ho! Soho! stay, and I will be your companion."[107] At that,
Faithful looked behind him; to whom Christian cried again, "Stay,
stay, till I come up to you." But Faithful answered, "No, I am
upon my life, and the avenger of blood is behind me."
At this, Christian was somewhat moved, and putting to all his strength,
he quickly takes got up with Faithful, and did also overrun him;
so the last was first. Then did Christian vain-gloriously smile,
because he had gotten the start of his brother;[108] but not
taking good heed to his feet, he suddenly stumbled and fell, and
could not rise again, until Faithful came up to help him.
Then I saw in my dream, they went very lovingly on together, and
had sweet discourse of all things that had happened to them in
their pilgrimage; and thus Christian began.
CHR. My honoured and well-beloved brother, Faithful, I am glad that
I have overtaken you; and that God has so tempered our spirits,
that we can walk as companions in this so pleasant a path.
FAITH. I had thought, dear friend, to have had your company quite
from our town; but you did get the start of me, wherefore I was
forced to come thus much of the way alone.
CHR. How long did you stay in the City of Destruction, before you
set out after me on your pilgrimage
FAITH. Till I could stay no longer; for there was great talk
presently after you were gone out, that our city would, in short
time, with fire from Heaven, be burned down to the ground.
CHR. What! did your neighbours talk so?
FAITH. Yes, it was for a while in everybody's mouth.
CHR. What! and did no more of them but you come out to escape the
danger?
FAITH. Though there were, as I said, a great talk thereabout, yet
I do not think they did firmly believe it. For in the heat of the
discourse, I heard some of them deridingly speak of you, and of
your desperate journey (for so they called this your pilgrimage),
but I did believe, and do still, that the end of our city will be
with fire and brimstone from above; and therefore I have made my
escape.
CHR. Did you hear no talk of neighbour Pliable?
FAITH. Yes, Christian, I heard that he followed you till he came
at the Slough of Despond, where, as some said, he fell in; but he
would not be known to have so done; but I am sure he was soundly
bedabbled with that kind of dirt.
CHR. And what said the neighbours to him?
FAITH. He hath, since his going back, been had greatly in derision,
and that among all sorts of people; some do mock and despise him;
and scarce will any set him on work. He is now seven times worse
than if he had never gone out of the City.[109]
CHR. But why should they be so set against him, since they also
despise the way that he forsook?
FAITH. O! they say, Hang him, he is a turn-coat; he was not true
to his profession. I think God has stirred up even his enemies
to hiss at him, and make him a proverb, because he hath forsaken
the way (Jer. 29:18, 19).
CHR. Had you no talk with him before you came out?
FAITH. I met him once in the streets, but be leered away on the
other side, as one ashamed of what he had done; so I spake not to
him.
CHR. Well, at my first setting out, I had hopes of that man; but
now I fear he will perish in the overthrow of the city; For it is
happened to him according to the true proverb, "The dog is turned
to his own vomit again; and the sow that was washed, to her
wallowing in the mire" (2 Peter 2:22).
FAITH. These are my fears of him too; but who can hinder that
which will be?
CHR. Well, neighbour Faithful, said Christian, let us leave him,
and talk of things that more immediately concern ourselves. Tell
me now, what you have met with in the way as you came; for I know
you have met with some things, or else it may be writ for a wonder.
FAITH. I escaped the Slough that I perceived you fell into, and
got up to the gate without that danger; only I met with one whose
name was Wanton, who had like to have done me a mischief.
CHR. It was well you escaped her net; Joseph was hard put to it by
her, and he escaped her as you did; but it had like to have cost
him his life (Gen. 39:11-13). But what did she do to you?
FAITH. You cannot think, but that you know something, what a
flattering tongue she had; she lay at me hard to turn aside with
her, promising me all manner of content.
CHR. Nay, she did not promise you the content of a good conscience.
FAITH. You know what I mean; all carnal and fleshly content.
CHR. Thank God you have escaped her; "the abhorred of the Lord
shall fall into her ditch" (Pro. 22:14).
FAITH. Nay, I know not whether I did wholly escape her or no.
CHR. Why, I trow[110] you did not consent to her desires?
FAITH. No, not to defile myself; for I remembered an old writing
that I had seen, which said, "Her steps take hold on hell" (Prov.
5:5). So I shut mine eyes, because I would not be bewitched with
her looks (Job 31:1). Then she railed on me, and I went my way.[111]
CHR. Did you meet with no other assault as you came?
FAITH. When I came to the foot of the hill called Difficulty,
I met with a very aged man, who asked me what I was, and whither
bound. I told him that I am a pilgrim, going to the Celestial
City. Then said the old man, Thou lookest like an honest fellow;
wilt thou be content to dwell with me for the wages that I shall
give thee? Then I asked him his name, and where he dwelt. He said
his name was Adam the First, and that he dwelt in the town of
Deceit (Eph. 4:22). I asked him then, what was his work, and what
the wages that he would give. He told me, that his work was many
delights; and his wages, that I should be his heir at last.
I further asked him, what house he kept, and what other servants
he had. So he told me, that his house was maintained with all the
dainties in the world; and that his servants were those of his
own begetting. Then I asked if he had any children. He said that
he had but three daughters; the Lust of the Flesh, the Lust of the
Eyes, and the Pride of Life, and that I should marry them all[112]
if I would (1 John 2:16). Then I asked how long time he would
have me live with him? And he told me, As long as he lived himself.
CHR. Well, and what conclusion came the old man and you to, at
last?
FAITH. Why, at first, I found myself somewhat inclinable to go
with the man, for I thought he spake very fair; but looking in
his forehead, as I talked with him, I saw there written, "Put off
the old man with his deeds."
CHR. And how then?
FAITH. Then it came burning hot into my mind, whatever he said,
and however he flattered, when he got me home to his house, he
would sell me for a slave.[113] So I bid him forbear to talk, for
I would not come near the door of his house. Then he reviled me,
and told me, that he would send such a one after me, that should
make my way bitter to my soul. So I turned to go away from him;
but just as I turned myself to go thence, I felt him take hold of
my flesh, and give me such a deadly twitch back, that I thought
he had pulled part of me after himself. This made me cry, "O
wretched man!" (Rom. 7:24). So I went on my way up the hill.
Now when I had got about half way up, I looked behind, and saw one
coming after me, swift as the wind; so he overtook me just about
the place where the settle stands.
CHR. Just there, said Christian, did I sit down to rest me; but
being overcome with sleep, I there lost this roll out of my bosom
FAITH. But, good brother, hear me out. So soon as the man overtook
me, he was but a word and a blow, for down he knocked me, and laid
me for dead.[114] But when I was a little come to myself again, I
asked him wherefore he served me so. He said, because of my secret
inclining to Adam the First: and with that he struck me another
deadly blow on the breast, and beat me down backward; so I lay
at his foot as dead as before. So, when I came to myself again,
I cried him mercy; but he said, I know not how to show mercy; and
with that knocked me down again.[115] He had doubtless made an
end of me, but that One came by, and bid him forbear.
CHR. Who was that that bid him forbear.
FAITH. I did not know Him at first, but as He went by, I perceived
the holes in His hands, and in His side; then I concluded that He
was our Lord. So I went up the hill.
CHR. That man that overtook you was Moses. He spareth none, neither
knoweth he how to show mercy to those that transgress his law.
FAITH. I know it very well; it was not the first time that he has
met with me. It was he that came to me when I dwelt securely at
home, and that told me he would burn my house over my head, if I
stayed there.
CHR. But did you not see the house that stood there on the top of
the hill, on the side of which Moses met you?
FAITH. Yes, and the lions too, before I came at it; but for the
lions, I think they were asleep; for it was about noon; and because
I had so much of the day before me, I passed by the porter, and
came down the hill.
CHR. He told me indeed, that he saw you go by, but I wish you
had called at the house, for they would have showed you so many
rarities, that you would scarce have forgot them to the day of
your death. But pray tell me, Did you meet nobody in the Valley
of Humility?
FAITH. Yes, I met with one Discontent, who would willingly have
persuaded me to go back again with him; his reason was, for that
the valley was altogether without honour. He told me, moreover,
that there to go was the way to disobey all my friends, as Pride,
Arrogancy, Self-conceit, Worldly-glory, with others, who, he knew,
as he said, would be very much offended, if I made such a fool of
myself as to wade through this valley.
CHR. Well, and how did you answer him?
FAITH. I told him that although all these that he named might
claim kindred of me, and that rightly, for indeed they were my
relations according to the flesh, yet since I became a pilgrim,
they have disowned me, as I also have rejected them; and therefore
they were to me now no more than if they had never been of my
lineage.
I told him, moreover, that as to this valley he had quite misrepresented
the thing; "for before honour is humility; and a haughty spirit
before a fall." Therefore, said I, I had rather go through this
valley to the honour that was so accounted by the wisest, than
choose that which he esteemed most worthy our affections.
CHR. Met you with nothing else in that valley?
FAITH. Yes, I met with Shame; but of all the men that I met with
in my pilgrimage, he, I think, bears the wrong name. The others
would be said nay, after a little argumentation, and somewhat
else; but this bold-faced Shame would never have done.[116]
CHR. Why, what did he say to you?
FAITH. What! why, he objected against religion itself; he said it
was a pitiful, low, sneaking business for a man to mind religion;
he said that a tender conscience was an unmanly thing; and that
for a man to watch over his words and ways, so as to tie up himself
from that hectoring liberty, that the brave spirits of the times
accustom themselves unto, would make him the ridicule of the times.
He objected also, that but few of the mighty, rich, or wise, were
ever of my opinion (1 Cor. 1:26; 3:18; Phil. 3:7, 8); nor any of
them neither (John 7:48), before they were persuaded to be fools,
and to be of a voluntary fondness, to venture the loss of all, for
nobody knows what. He moreover objected the base and low estate
and condition of those that were chiefly the pilgrims, of the
times in which they lived; also their ignorance, and want of
understanding in all natural science. Yea, he did hold me to
it at that rate also, about a great many more things than here I
relate; as, that it was a shame to sit whining and mourning under
a sermon, and a shame to come sighing and groaning home; that it
was a shame to ask my neighbour forgiveness for petty faults, or
to make restitution where I have taken from any. He said also,
that religion made a man grow strange to the great, because of a
few vices, which he called by finer names; and made him own and
respect the base, because of the same religious fraternity. And
is not this, said he, a shame?[117]
CHR. And what did you say to him?
FAITH. Say! I could not tell what to say at the first. Yea, he
put me so to it, that my blood came up in my face; even this Shame
fetched it up, and had almost beat me quite off. But, at last, I
began to consider, that "that which is highly esteemed among men,
is had in abomination with God" (Luke 16:15). And I thought again,
this Shame tells me what men are; but it tells me nothing what
God, or the Word of God is. And I thought, moreover, that at the
day of doom, we shall not be doomed to death or life, according
to the hectoring spirits of the world, but according to the wisdom
and law of the Highest. Therefore, thought I, what God says is
best, indeed is best, though all the men in the world are against
it. Seeing, then, that God prefers His religion; seeing God prefers
a tender conscience; seeing they that make themselves fools for the
kingdom of Heaven are wisest; and that the poor man that loveth
Christ is richer than the greatest man in the world that hates
Him; Shame, depart, thou art an enemy to my salvation. Shall I
entertain thee against my sovereign Lord? How then shall I look
Him in the face at His coming? Should I now be ashamed of His ways
and servants, how can I expect the blessing? (Mark 8:38). But,
indeed, this Shame was a bold villain; I could scarce shake him
out of my company; yea, he would be haunting of me, and continually
whispering me in the ear, with some one or other of the infirmities
that attend religion; but at last I told him it was but in vain
to attempt further in this business; for those things that he
disdained, in those did I see most glory; and so at last I got
past this importunate one. And when I had shaken him off, then I
began to sing-
The trials that those men do meet withal, That are obedient to the
heavenly call, Are manifold, and suited to the flesh, And come,
and come, and come again afresh; That now, or sometime else, we
by them may Be taken, overcome, and cast away. O let the pilgrims,
let the pilgrims, then, Be vigilant, and quit themselves like men.
CHR. I am glad, my brother, that thou didst withstand this villain
so bravely; for of all, as thou sayest, I think he has the wrong
name; for he is so bold as to follow us in the streets, and to
attempt to put us to shame before all men; that is, to make us
ashamed of that which is good; but if he were not himself audacious,
he would never attempt to do as he does. But let us still resist
him; for notwithstanding all his bravadoes, he promoteth the fool,
and none else. "The wise shall inherit glory," said Solomon, "but
shame shall be the promotion of fools" (Prov. 3:35).
FAITH. I think we must cry to Him for help against Shame, who
would have us to be valiant for the truth upon the earth.
CHR. You say true; but did you meet nobody else in that valley?
FAITH. No, not I, for I had sunshine all the rest of the way through
that, and also through the Valley of the Shadow of Death.[118]
CHR. It was well for you. I am sure it fared far otherwise with
me; I had for a long season, as soon almost as I entered into that
valley, a dreadful combat with that foul fiend Apollyon; yea, I
thought verily he would have killed me, especially when he got me
down and crushed me under him, as if he would have crushed me to
pieces; for as he threw me, my sword flew out of my hand; nay, he
told me he was sure of me; but I cried to God, and He heard me,
and delivered me out of all my troubles. Then I entered into the
Valley of the Shadow of Death, and had no light for almost half
the way through it.[119] I thought I should have been killed there,
over and over; but at last day broke, and the sun rose, and I went
through that which was behind with far more ease and quiet.
Moreover, I saw in my dream, that as they went on, Faithful, as he
chanced to look on one side, saw a man whose name is Talkative,[120]
walking at a distance besides them; for in this place, there was
room enough for them all to walk. He was a tall man, and something
more comely at a distance than at hand. To this man Faithful
addressed himself in this manner.
FAITH. Friend, whither away? Are you going to the heavenly country?
TALK. I am going to the same place.
FAITH. That is well; then I hope we may have your good company.
TALK. With a very good will, will I be your companion.
FAITH. Come on, then, and let us go together, and let us spend
our time in discoursing of things that are profitable.
TALK. To talk of things that are good, to me is very acceptable,
with you, or with any other; and I am glad that I have met with
those that incline to so good a work; for, to speak the truth,
there are but few that care thus to spend their time (as they are
in their travels), but choose much rather to be speaking of things
to no profit; and this hath been a trouble to me.
FAITH. That is indeed a thing to be lamented; for what things so
worthy of the use of the tongue and mouth of men on earth, as are
the things of the God of Heaven?
TALK. I like you wonderful well, for your sayings are full of
conviction; and I will add, what thing is so pleasant, and what
so profitable, as to talk of the things of God? What things so
pleasant (that is, if a man hath any delight in things that are
wonderful)? For instance, if a man doth delight to talk of the
history or the mystery of things; or if a man doth love to talk of
miracles, wonders, or signs, where shall he find things recorded
so delightful, and so sweetly penned, as in the Holy Scripture?
FAITH. That is true; but to be profited by such things in our talk
should be that which we design.
TALK. That is it that I said; for to talk of such things is most
profitable; for by so doing, a man may get knowledge of many
things; as of the vanity of earthly things, and the benefit of
things above. Thus, in general, but more particularly, by this,
a man may learn the necessity of the new birth; the insufficiency
of our works; the need of Christ's righteousness, &c. Besides, by
this a man may learn, by talk, what it is to repent, to believe,
to pray, to suffer, or the like; by this also a man may learn what
are the great promises and consolations of the Gospel, to his own
comfort. Further, by this a man may learn to refute false opinions,
to vindicate the truth, and also to instruct the ignorant.[121]
FAITH. All this is true, and glad am I to hear these things from
you.
TALK. Alas! the want of this is the cause why so few understand
the need of faith, and the necessity of a work of grace in their
soul, in order to eternal life; but ignorantly live in the works
of the law, by which a man can by no means obtain the kingdom of
Heaven.
FAITH. But, by your leave, heavenly knowledge of these is the
gift of God; no man attaineth to them by human industry, or only
by the talk of them.
TALK. All this I know very well. For a man can receive nothing,
except it be given him from Heaven; all is of grace, not of works. I
could give you a hundred scriptures for the confirmation of this.
FAITH. Well, then, said Faithful, what is that one thing that we
shall at this time found our discourse upon?
TALK. What you will. I will talk of things heavenly, or things
earthly; things moral, or things evangelical; things sacred, or
things profane; things past, or things to come; things foreign, or
things at home; things more essential, or things circumstantial;
provided that all be done to our profit.
FAITH. Now did Faithful begin to wonder; and stepping to Christian
(for he walked all this while by himself), he said to him (but
softly), What a brave companion have we got! Surely this man will
make a very excellent pilgrim.
CHR. At this Christian modestly smiled, and said, This man, with
whom you are so taken, will beguile, with that tongue of his, 20
of them that know him not.
FAITH. Do you know him, then?
CHR. Know him! Yes, better than he knows himself.
FAITH. Pray, what is he?
CHR. His name is Talkative; he dwelleth in our town; I wonder that
you should be a stranger to him, only I consider that our town is
large.
FAITH. Whose son is he? And whereabout does he dwell?
CHR. He is the son of one Say-well; he dwelt in Prating Row; and
he is known of all that are acquainted with him, by the name of
Talkative in Prating Row; and notwithstanding his fine tongue, he
is but a sorry fellow.[122]
FAITH. Well, he seems to be a very pretty man.
CHR. That is, to them who have not thorough acquaintance with him;
for he is best abroad; near home, he is ugly enough. Your saying
that he is a pretty man, brings to my mind what I have observed in
the work of the painter, whose pictures show best at a distance,
but, very near, more unpleasing.
FAITH. But I am ready to think you do but jest, because you smiled.
CHR. God forbid that I should jest (although I smiled) in this
matter, or that I should accuse any falsely! I will give you
a further discovery of him. This man is for any company, and for
any talk; as he talketh now with you, so will he talk when he
is on the ale-bench; and the more drink he hath in his crown, the
more of these things he hath in his mouth; religion hath no place
in his heart, or house, or conversation; all he hath, lieth in
his tongue, and his religion is to make a noise therewith. FAITH.
Say you so! then am I in this man greatly deceived.[123]
CHR. Deceived! you may be sure of it; remember the proverb, "They
say, and do not" (Matt. 23:3). But the "kingdom of God is not
in word, but in power" (1 Cor. 4:20). He talketh of prayer, of
repentance, of faith, and of the new birth; but he knows but only
to talk of them. I have been in his family, and have observed
him both at home and abroad; and I know what I say of him is the
truth. His house is as empty of religion, as the white of an egg
is of savour. There is there, neither prayer, nor sign of repentance
for sin; yea, the brute in his kind serves God far better than
he. He is the very stain, reproach, and shame of religion, to all
that know him; it can hardly have a good word in all that end of
the town where he dwells, through him (Rom. 2:24, 25). Thus say the
common people that know him, A saint abroad, and a devil at home.
His poor family finds it so, he is such a churl, such a railer
at, and so unreasonable with his servants, that they neither know
how to do for, or speak to him. Men that have any dealings with
him, say, it is better to deal with a Turk than with him; for fairer
dealing they shall have at their hands. This Talkative (if it be
possible) will go beyond them, defraud, beguile, and over-reach
them. Besides, he brings up his sons to follow his steps; and
if he findeth in any of them a foolish timorousness (for so he
calls the first appearance of a tender conscience), he calls them
fools, and blockheads, and by no means will employ them in much,
or speak to their commendations before others. For my part, I
am of opinion, that he has, by his wicked life, caused many to
stumble and fall; and will be, if God prevent not, the ruin of
many more.[124]
FAITH. Well, my brother, I am bound to believe you; not only
because you say you know him, but also because, like a Christian,
you make your reports of men. For I cannot think that you speak
these things of ill-will, but because it is even so as you say.
CHR. Had I known him no more than you, I might perhaps have thought
of him as, at the first, you did; yea, had he received this report
at their hands only that are enemies to religion, I should have
thought it had been a slander-a lot that often falls from bad
men's mouths upon good men's names and professions; but all these
things, yea, and a great many more as bad, of my own knowledge,
I can prove him guilty of. Besides, good men are ashamed of him;
they can neither call him brother, nor friend; the very naming
of him among them makes them blush, if they know him.
FAITH. Well, I see that saying and doing are two things, and
hereafter I shall better observe this distinction.
CHR. They are two things indeed, and are as diverse as are the
soul and the body; for as the body without the soul is but
a dead carcass, so saying, if it be alone, is but a dead carcass
also. The soul of religion is the practical part: "Pure religion
and undefiled, before God and the Father, is this, to visit the
fatherless and widows in their affliction, and to keep himself
unspotted from the world" (James 1:27; see ver. 22-26). This
Talkative is not aware of; he thinks that hearing and saying will
make a good Christian, and thus he deceiveth his own soul. Hearing
is but as the sowing of the seed; talking is not sufficient to
prove that fruit is indeed in the heart and life; and let us assure
ourselves, that at the day of doom men shall be judged according
to their fruits (Matt. 13:25). It will not be said then, Did you
believe? but, Were you doers, or talkers only? and accordingly shall
they be judged. The end of the world is compared to our harvest;
and you know men at harvest regard nothing but fruit. Not that
anything can be accepted that is not of faith, but I speak this
to show you how insignificant the profession of Talkative will be
at that day.
FAITH. This brings to my mind that of Moses, by which he describeth
the beast that is clean (Lev. 11; Deut. 14). He is such a one that
parteth the hoof and cheweth the cud; not that parteth the hoof
only, or that cheweth the cud only. The hare cheweth the cud, but
yet is unclean, because be parteth not the hoof. And this truly
resembleth Talkative, he cheweth the cud, he seeketh knowledge, he
cheweth upon the word; but he divideth not the hoof, he parteth
not with the way of sinners; but, as the hare, he retaineth the
foot of a dog or bear, and therefore he is unclean.[125]
CHR. You have spoken, for aught I know, the true Gospel sense of
those texts. And I will add another thing: Paul calleth some men,
yea, and those great talkers too, "sounding brass, and tinkling
cymbals," that is, as he expounds them in another place, "things
without life, giving sound" (1 Cor. 13:1-3; 14:7). Things without
life, that is, without the true faith and grace of the Gospel;
and consequently, things that shall never be placed in the kingdom
of Heaven among those that are the children of life; though their
sound, by their talk, be as if it were the tongue or voice of an
angel.
FAITH. Well, I was not so fond of his company at first, but I am
as sick of it now. What shall we do to be rid of him?
CHR. Take my advice, and do as I bid you, and you shall find that
he will soon be sick of your company too, except God shall touch
his heart, and turn it.
FAITH. What would you have me to do?
CHR. Why, go to him, and enter into some serious discourse about
the power of religion; and ask him plainly (when he has approved
of it, for that he will) whether this thing be set up in his heart,
house, or conversation?[126]
FAITH. Then Faithful stepped forward again, and said to Talkative,
Come, what cheer? How is it now?
TALK. Thank you, well. I thought we should have had a great deal
of talk by this time.
FAITH. Well, if you will, we will fall to it now; and since you
left it with me to state the question, let it be this: How doth
the saving grace of God discover itself, when it is in the heart
of man?
TALK. I perceive then, that our talk must be about the power of
things. Well, it is a very good question, and I shall be willing
to answer you. And take my answer in brief, thus: First, Where
the grace of work of God is in the heart, it causeth there a great
outcry against sin. Secondly-
FAITH. Nay, hold, let us consider of one at once. I think you
should rather say, It shows itself by inclining the soul to abhor
its sin.
TALK. Why, what difference is there between crying out against,
and abhorring of sin?
FAITH. O! a great deal. A man may cry out against sin of policy,
but he cannot abhor it, but by virtue of a godly antipathy against
it. I have heard many cry out against sin in the pulpit, who yet
can abide it well enough in the heart, house, and conversation.
Joseph's mistress cried out with a loud voice, as if she had been
very holy; but she would willingly, notwithstanding that, have
committed uncleanness with him (Gen. 39:15). Some cry out against
sin, even as the mother cries out against her child in her lap,
when she calleth it slut and naughty girl, and then falls to
hugging and kissing it.[127]
TALK. You lie at the catch, I perceive.[128]
FAITH. No, not I; I am only for setting things right. But what is
the second thing whereby you would prove a discovery of a work of
grace in the heart?
TALK. Great knowledge of Gospel mysteries.
FAITH. This sign should have been first; but first or last, it
is also false; for knowledge, great knowledge, may be obtained in
the mysteries of the Gospel, and yet no work of grace in the soul
(1 Cor. 13). Yea, if a man have all knowledge, he may yet be
nothing, and so consequently be no child of God. When Christ said,
"Do you know all these things?" and the disciples had answered,
Yes; He addeth, "Blessed are ye if ye do them." He doth not lay
the blessing in the knowing of them, but in the doing of them.
For there is a knowledge that is not attended with doing: "He
that knoweth his master's will, and doeth it not." A man may know
like an angel, and yet be no Christian, therefore your sign of
it is not true. Indeed, to know is a thing that pleaseth talkers
and boasters; but to do is that which pleaseth God. Not that the
heart can be good without knowledge; for without that the heart
is naught. There is, therefore, knowledge and knowledge. Knowledge
that resteth in the bare speculation of things; and knowledge
that is accompanied with the grace of faith and love; which puts
a man upon doing even the will of God from the heart: the first
of these will serve the talker; but without the other the true
Christian is not content. "Give me understanding, and I shall keep
Thy law; yea, I shall observe it with my whole heart" (Psa. 119:34).
TALK. You lie at the catch again; this is not for edification.[129]
FAITH. Well, if you please, propound another sign how this work
of grace discovereth itself where it is.
TALK. Not I, for I see we shall not agree.
FAITH. Well, if you will not, will you give me leave to do it?
TALK. You may use your liberty.
FAITH. A work of grace in the soul discovereth itself, either to
him that hath it, or to standers by.
To him that hath it thus: It gives him conviction of sin, especially
of the defilement of his nature and the sin of unbelief (for the
sake of which he is sure to be damned, if he findeth not mercy at
God's hand, by faith in Jesus Christ) (John 16:8; Rom. 7:24; John
16:9; Mark 16:16). This sight and sense of things worketh in him
sorrow and shame for sin; he findeth, moreover, revealed in Him the
Saviour of the world, and the absolute necessity of closing with
Him for life, at the which he findeth hungerings and thirstings
after Him; to which hungerings, &c., the promise is made (Psa.
38:18; Jer. 31:19; Gal. 2:16; Acts 4:12; Matt. 5:6; Rev. 21:60).
Now, according to the strength or weakness of his faith in his
Saviour, so is his joy and peace, so is his love to holiness, so
are his desires to know Him more, and also to serve Him in this
world. But though I say it discovereth itself thus unto him, yet
it is but seldom that he is able to conclude that this is a work
of grace; because his corruptions now, and his abused reason, make
his mind to misjudge in this matter; therefore, in him that hath
this work, there is required a very sound judgment before he can,
with steadiness, conclude that this is a work of grace.
To others, it is thus discovered:
1. By an experimental confession of his faith in Christ (Rom.
10:10; Phil. 1:27; Matt. 5:19).
2. By a life answerable to that confession; to wit, a life of
holiness; heart-holiness, family-holiness (if he hath a family),
and by conversation-holiness in the world; which, in the general,
teacheth him, inwardly, to abhor his sin, and himself for that, in
secret; to suppress it in his family, and to promote holiness in
the world; not by talk only, as a hypocrite or talkative person
may do, but by a practical subjection, in faith and love, to
the power of the Word (John 14:15; Psa. 1:23; Job 42:5, 6; Ezek.
20:43). And now, Sir, as to this brief description of the work of
grace, and also the discovery of it, if you have aught to object,
object; if not, then give me leave to propound to you a second
question.
TALK. Nay, my part is not now to object, but to hear; let me,
therefore, have your second question.
FAITH. It is this: Do you experience this first part of this
description of it? and doth your life and conversation testify the
same? or standeth your religion in word or in tongue, and not in
deed and truth? Pray, if you incline to answer me in this, say
no more than you know the God above will say Amen to; and, also,
nothing but what your conscience can justify you in; "for, not he
that commendeth himself is approved, but whom the Lord commendeth."
Besides, to say, I am thus, and thus, when my conversation, and
all my neighbours, tell me I lie, is great wickedness.[130]
TALK. Then Talkative at first began to blush; but, recovering
himself, thus he replied: You come now to experience, to conscience,
and God; and to appeal to Him for justification of what is spoken.
This kind of discourse I did not expect; nor am I disposed to
give an answer to such questions, because I count not myself bound
thereto, unless you take upon you to be a catechiser, and, though
you should so do, yet I may refuse to make you my judge. But, I
pray, will you tell me why you ask me such questions?[131]
FAITH. Because I saw you forward to talk, and because I knew not
that you had aught else but notion. Besides, to tell you all the
truth, I have heard of you, that you are a man whose religion lies
in talk, and that your conversation gives this your mouth-profession
the lie. They say, you are a spot among Christians; and that
religion fareth the worse for your ungodly conversation; that some
already have stumbled at your wicked ways, and that more are in
danger of being destroyed thereby; your religion, and an ale-house,
and covetousness, and uncleanness, and swearing, and lying, and
vain company keeping, &c., will stand together. The proverb is
true of you which is said of a whore, to wit, that she is a shame
to all women; so are you a shame to all professors.[132]
TALK. Since you are ready to take up reports, and to judge so
rashly as you do, I cannot but conclude you are some peevish or
melancholy man, not fit to be discoursed with; and so adieu.[133]
CHR. Then came up Christian, and said to his brother, I told you
how it would happen; your words and his lusts could not agree;
he had rather leave your company than reform his life. But he is
gone, as I said; let him go, the loss is no man's but his own;
he has saved us the trouble of going from him; for he continuing
(as I suppose he will do) as he is, he would have been but a blot
in our company; besides, the apostle says, "From such withdraw
thyself."
FAITH. But I am glad we had this little discourse with him; it
may happen that he will think of it again; however, I have dealt
plainly with him, and so am clear of his blood, if he perisheth.
CHR. You did well to talk so plainly to him as you did; there is
but little of this faithful dealing with men now-a-days, and that
makes religion to stink so in the nostrils of many, as it doth;
for they are these talkative fools whose religion is only in word,
and are debauched and vain in their conversation, that (being
so much admitted into the fellowship of the godly) do puzzle the
world, blemish Christianity, and grieve the sincere. I wish that
all men would deal with such as you have done; then should they
either be made more conformable to religion, or the company of
saints would be too hot for them. Then did Faithful say,
How Talkative at first lifts up his plumes! How bravely doth he
speak! How he presumes To drive down all before him! But so soon
As Faithful talks of heart-work, like the moon That's past the
full, into the wane he goes. And so will all, but he that HEART-WORK
knows.
Thus they went on talking of what they had seen by the way, and
so made that way easy which would, otherwise, no doubt, have been
tedious to them; for now they went through a wilderness.
Now, when they were got almost quite out of this wilderness,
Faithful chanced to cast his eye back, and espied one coming after
them, and he knew him. Oh! said Faithful to his brother, Who comes
yonder? Then Christian looked, and said, It is my good friend
Evangelist. Aye, and my good friend too, said Faithful, for it
was he that set me the way to the gate. Now was Evangelist come
up unto them, and thus saluted them:
EVAN. Peace be with you, dearly beloved; and peace be to your
helpers. CHR. Welcome, welcome, my good Evangelist; the sight of
thy countenance brings to my remembrance thy ancient kindness and
unwearied labouring for my eternal good.
FAITH. And a thousand times welcome, said good Faithful. Thy company,
O sweet Evangelist, how desirable it is to us poor pilgrims![134]
EVAN. Then said Evangelist, How hath it fared with you, my friends,
since the time of our last parting? What have you met with, and
how have you behaved yourselves?
Then Christian and Faithful told him of all things that had happened
to them in the way; and how and with what difficulty, they had
arrived to that place.[135]
EVAN. Right glad am I, said Evangelist, not that you have met with
trials, but that you have been victors; and for that you have,
notwithstanding many weaknesses, continued in the way to this very
day.
I say, right glad am I of this thing, and that for mine own sake
and yours. I have sowed, and you have reaped; and the day is
coming, when both he that sowed and they that reaped shall rejoice
together; that is, if you hold out; "for in due season ye shall
reap, if ye faint not" (John 4:36; Gal. 6:9). The crown is before
you, and it is an incorruptible one; "so run, that you may obtain"
it (1 Cor. 9:24-27). Some there be that set out for this crown,
and, after they have gone far for it, another comes in, and takes
it from them; hold fast, therefore, that you have, let no man take
your crown (Rev. 3:11).[136] You are not yet out of the gun-shot
of the devil; you have not resisted unto blood, striving against
sin; let the kingdom be always before you, and believe steadfastly
concerning things that are invisible. Let nothing that is on this
side the other world get within you; and, above all, look well to
your own hearts, and to the lusts thereof, "for they are deceitful
above all things, and desperately wicked"; set your faces like a
flint; you have all power in Heaven and earth on your side.
CHR. Then Christian thanked him for his exhortation; but told him,
withal, that they would have him speak further to them for their
help the rest of the way, and the rather, for that they well knew
that he was a prophet, and could tell them of things that might
happen unto them, and also how they might resist and overcome them.
To which request Faithful also consented. So Evangelist began as
followeth:
EVAN. My sons, you have heard in the words of the truth of the Gospel
that you must, through many tribulations, enter into the kingdom
of Heaven. And again, that in every city bonds and afflictions
abide in you; and therefore you cannot expect that you should go
long on your pilgrimage without them, in some sort or other. You
have found something of the truth of these testimonies upon you
already, and more will immediately follow; for now, as you see,
you are almost out of this wilderness, and therefore you will soon
come into a town that you will by and by see before you; and in
that town you will be hardly beset with enemies, who will strain
hard but they will kill you; and be you sure that one or both of
you must seal the testimony which you hold, with blood; but be you
faithful unto death, and the King will give you a crown of life.
He that shall die there, although his death will be unnatural,
and his pain perhaps great, he will yet have the better of his
fellow; not only because he will be arrived at the Celestial City
soonest, but because he will escape many miseries that the other
will meet with in the rest of his journey. But when you are come
to the town, and shall find fulfilled what I have here related,
then remember your friend and quit yourselves like men, and commit
the keeping of your souls to your God in well-doing, as unto a
faithful Creator.[137]
Then I saw in my dream, that when they were got out of the wilderness,
they presently saw a town before them, and the name of that town
is Vanity; and at the town there is a fair kept, called Vanity
Fair: it is kept all the year long; it beareth the name of Vanity
Fair, because the town where it is kept is lighter than vanity;
and also because all that is there sold, or that cometh thither,
is vanity. As is the saying of the wise, "All that cometh is
vanity" (Eccl. 1; 2:11, 17; 11:8; Isa. 40:17).
This fair is no new-erected business, but a thing of ancient
standing; I will show you the original of it.
Almost 5,000 years agone, there were pilgrims walking to the
Celestial City as these two honest persons are: and Beelzebub,
Apollyon, and Legion, with their companions, perceiving by the
path that the pilgrims made, that their way to the city lay through
this town of Vanity, they contrived here to set up a fair; a fair
wherein should be sold all sorts of vanity, and that it should last
all the year long: therefore at this fair are all such merchandise
sold, as houses, lands, trades, places, honours, preferments,
titles, countries, kingdoms, lusts, pleasures, and delights of
all sorts, as whores, bawds, wives, husbands, children, masters,
servants, lives, blood, bodies, souls, silver, gold, pearls,
precious stones, and what not.[138] And, moreover, at this fair
there is at all times, to be seen juggling, cheats, games, plays,
fools, apes, knaves, and rogues, and that of every kind.
Here are to be seen too, and that for nothing, thefts, murders,
adulteries, false swearers, and that of a blood-red colour.[139]
And as in other fairs of less moment, there are the several rows
and streets, under their proper names, where such and such wares
are vended; so here likewise you have the proper places, rows,
streets (viz. countries and kingdoms), where the wares of this
fair are soonest to be found. Here is the Britain Row, the French
Row, the Italian Row, the Spanish Row, the German Row, where
several sorts of vanities are to be sold. But, as in other fairs,
some one commodity is as the chief of all the fair, so the ware
of Rome and her merchandise is greatly promoted in this fair;
only our English nation, with some others, have taken a dislike
thereat.[140]
Now, as I said, the way to the Celestial City lies just through
this town where this lusty fair is kept; and he that will go to
the City, and yet not go through this town, must needs "go out
of the world" (1 Cor. 5:10). The Prince of princes Himself, when
here, went through this town to His own country, and that upon
a fair day too; yea, and as I think, it was Beelzebub, the chief
lord of this fair, that invited Him to buy of his vanities; yea,
would have made Him lord of the fair, would He but have done him
reverence as He went through the town (Matt. 4:8; Luke 4:5-7). Yea,
because He was such a person of honour, Beelzebub had Him from
street to street, and showed Him all the kingdoms of the world
in a little time, that he might, if possible, allure the Blessed
One to cheapen and buy some of his vanities; but He had no mind to
the merchandise, and therefore left the town, without laying out
so much as one farthing upon these vanities. This fair, therefore,
is an ancient thing, of long standing, and a very great fair. Now
these Pilgrims, as I said, must needs go through this fair.[141]
Well, so they did; but, behold, even as they entered into the
fair, all the people in the fair were moved, and the town itself
as it were in a hubbub about them; and that for several reasons;
for-
First, The pilgrims were clothed with such kind of raiment as
was diverse from the raiment of any that traded in that fair. The
people, therefore, of the fair, made a great gazing upon them:
some said they were fools, some they were bedlams, and some they
are outlandish men[142] (1 Cor. 2:7, 8).
Secondly, And as they wondered at their apparel, so they did
likewise at their speech; for few could understand what they said;
they naturally spoke the language of Canaan, but they that kept
the fair were the men of this world; so that, from one end of the
fair to the other, they seemed barbarians each to the other.
Thirdly, But that which did not a little amuse the merchandisers
was, that these pilgrims set very light by all their wares; they
cared not so much as to look upon them; and if they called upon
them to buy, they would put their fingers in their ears, and cry,
"Turn away mine eyes from beholding vanity,"[143] and look upwards,
signifying that their trade and traffic was in Heaven (Psa. 119:37;
Phil. 3:19, 20).
One chanced mockingly, beholding the carriage of the men, to say
unto them, What will ye buy? But they, looking gravely upon him,
answered, "We buy the truth" (Psa. 23:23).[144] At that there
was an occasion taken to despise the men the more: some mocking,
some taunting, some speaking reproachfully, and some calling upon
others to smite them. At last things came to a hubbub, and great
stir in the fair, insomuch that all order was confounded. Now was
word presently brought to the great one of the fair, who quickly
came down, and deputed some of his most trusty friends to take these
men into examination, about whom the fair was almost overturned.
So the men were brought to examination; and they that sat upon
them, asked them whence they came, whither they went, and what
they did there in such an unusual garb? The men told them, that
they were pilgrims and strangers in the world, and that they were
going to their own country, which was the heavenly Jerusalem (Heb.
9:13-16); and that they had given no occasion to the men of the
town, nor yet to the merchandisers, thus to abuse them, and to
let them in their journey, except it was, for that, when one asked
them what they would buy, they said they would buy the truth. But
they that were appointed to examine them did not believe them to
be any other than bedlams and mad, or else such as came to put
all things into a confusion in the fair. Therefore they took them
and beat them, and besmeared them with dirt, and then put them
into the cage, that they might be made a spectacle to all the men
of the fair. There, therefore, they lay for some time, and were
made the objects of any man's sport, or malice, or revenge, the
great one of the fair laughing still at all that befell them. But
the men being patient, and not rendering railing for railing, but
contrariwise, blessing, and giving good words for bad, and kindness
for injuries done, some men in the fair that were more observing,
and less prejudiced than the rest, began to check and blame the
baser sort for their continual abuses done by them to the men; they,
therefore, in angry manner, let fly at them again, counting them
as bad as the men in the cage, and telling them that they seemed
confederates, and should be made partakers of their misfortunes.[145]
The other replied, that for aught they could see, the men were
quiet, and sober, and intended nobody any harm; and that there
were many that traded in their fair, that were more worthy to be
put into the cage, yea, and pillory too, than were the men that
they had abused. Thus, after divers words had passed on both
sides, the men behaving themselves all the while very wisely and
soberly before them, they fell to some blows among themselves,
and did harm one to another. Then were these two poor men brought
before their examiners again, and there charged as being guilty
of the late hubbub that had been in the fair. So they beat them
pitifully, and hanged irons upon them, and led them in chains up
and down the fair, for an example and a terror to others, lest any
should speak in their behalf, or join themselves unto them.[146]
But Christian and Faithful behaved themselves yet more wisely, and
received the ignominy and shame that was cast upon them, with so
much meekness and patience, that it won to their side, though but
few in comparison of the rest, several of the men in the fair.
This put the other party yet into greater rage, insomuch that they
concluded the death of these two men. Wherefore they threatened,
that the cage nor irons should serve their turn, but that they
should die, for the abuse they had done, and for deluding the men
of the fair.
Then were they remanded to the cage again, until further order
should be taken with them. So they put them in, and made their
feet fast in the stocks.
Here, therefore, they called again to mind what they had heard
from their faithful friend Evangelist, and were the more confirmed
in their way and sufferings, by what he told them would happen
to them.[147] They also now comforted each other, that whose lot
it was to suffer, even he should have the best of it; therefore
each man secretly wished that he might have that preferment: but
committing themselves to the all-wise disposal of Him that ruleth
all things, with much content they abode in the condition in which
they were, until they should be otherwise disposed of.[148]
Then a convenient time being appointed, they brought them forth
to their trial, in order to their condemnation. When the time was
come, they were brought before their enemies and arraigned. The
Judge's name was Lord Hate-good. Their indictment was one and the
same in substance, though somewhat varying in form, the contents
whereof were this-
"That they were enemies to, and disturbers of their trade; that
they had made commotions and divisions in the town, and had won
a party to their own most dangerous opinions, in contempt of the
law of their prince."[149]
Then Faithful began to answer, that he had only set himself against
that which had set itself against Him that is higher than the
highest. And, said he, as for disturbance, I make none, being
myself a man of peace; the parties that were won to us, were won
by beholding our truth and innocence, and they are only turned from
the worse to the better. And as to the king you talk of, since be
is Beelzebub, the enemy of our Lord, I defy him and all his angels.
Then proclamation was made, that they that had aught to say for
their lord the king against the prisoner at the bar, should
forthwith appear and give in their evidence. So there came in
three witnesses, to wit, Envy, Superstition, and Pickthank. They
were then asked if they knew the prisoner at the bar; and what
they had to say for their lord the king against him.
Then stood forth Envy, and said to this effect, My Lord, I have
known this man a long time, and will attest upon my oath before
this honourable bench, that he is-
JUDGE. Hold. Give him his oath. (So they sware him). Then he said-
ENVY. My Lord, this man, notwithstanding his plausible name, is
one of the vilest men in our country. He neither regardeth prince
nor people, law nor custom; but doth all that he can to possess
all men with certain of his disloyal notions,[150] which he in the
general calls principles of faith and holiness. And, in particular,
I heard him once myself affirm, that Christianity and the customs
of our town of Vanity, were diametrically opposite, and could not
be reconciled. By which saying, my Lord, he doth at once not only
condemn all our laudable doings, but us in the doing of them.
JUDGE. Then did the Judge say to him, Hast thou any more to say?
ENVY. My Lord, I could say much more, only I would not be tedious
to the court. Yet, if need be, when the other gentlemen have given
in their evidence, rather than anything shall be wanting that will
despatch him, I will enlarge my testimony against him. So he was
bid stand by.
Then they called Superstition, and bid him look upon the prisoner.
They also asked, what he could say for their lord the king against
him. Then they sware him; so he began.
SUPER. My Lord, I have no great acquaintance with this man, nor do
I desire to have further knowledge of him; however, this I know,
that he is a very pestilent fellow, from some discourse that,
the other day, I had with him in this town; for then talking with
him, I heard him say, that our religion was naught, and such by
which a man could by no means please God. Which sayings of his,
my Lord, your Lordship very well knows, what necessarily thence
will follow, to wit, that we do still worship in vain, are yet
in our sins, and finally shall be damned; and this is that which
I have to say.[151]
Then was Pickthank sworn, and bid say what he knew, in behalf of
their lord the king, against the prisoner at the bar.
PICK. My Lord, and you gentlemen all, This fellow I have known of
a long time, and have heard him speak things that ought not to be
spoke; for he hath railed on our noble prince Beelzebub, and hath
spoken contemptibly of his honourable friends, whose names are
the Lord Old Man, the Lord Carnal Delight, the Lord Luxurious,
the Lord Desire of Vain Glory, my old Lord Lechery, Sir Having
Greedy, with all the rest of our nobility; and he hath said,
moreover, That if all men were of his mind, if possible, there is
not one of these noblemen should have any longer a being in this
town. Besides, he hath not been afraid to rail on you, my Lord,
who are now appointed to be his judge, calling you an ungodly
villain, with many other such like vilifying terms, with which he
hath bespattered most of the gentry of our town.[152]
When this Pickthank had told his tale, the Judge directed his
speech to the prisoner at the bar, saying, Thou runagate, heretic,
and traitor, hast thou heard what these honest gentlemen have
witnessed against thee?
FAITH. May I speak a few words in my own defence?
JUDGE. Sirrah! Sirrah! thou deservest to live no longer, but to
be slain immediately upon the place; yet, that all men may see
our gentleness towards thee, let us hear what thou, vile runagate,
hast to say.
FAITH. 1. I say, then, in answer to what Mr. Envy hath spoken,
I never said aught but this, That what rule, or laws, or custom,
or people, were flat against the Word of God, are diametrically
opposite to Christianity. If I have said amiss in this, convince
me of my error, and I am ready here before you to make my recantation.
2. As to the second, to wit, Mr. Superstition, and his charge
against me, I said only this, That in the worship of God there is
required a Divine faith; but there can be no Divine faith without
a Divine revelation of the will of God. Therefore, whatever is
thrust into the worship of God that is not agreeable to Divine
revelation, cannot be done but by a human faith, which faith will
not be profitable to eternal life.
3. As to what Mr. Pickthank hath said, I say (avoiding terms, as
that I am said to rail, and the like), that the prince of this
town, with all the rabblement, his attendants, by this gentleman
named, are more fit for a being in hell, than in this town and
country: and so, the Lord have mercy upon me![153]
Then the Judge called to the jury (who all this while stood by,
to hear and observe);[154] Gentlemen of the jury, you see this
man about whom so great an uproar hath been made in this town.
You have also heard what these worthy gentlemen have witnessed
against him. Also you have heard his reply and confession. It
lieth now in your breasts to hang him, or save his life; but yet
I think meet to instruct you into our law.
There was an Act made in the days of Pharaoh the Great, servant
to our prince, that lest those of a contrary religion should
multiply, and grow too strong for him, their males should be
thrown into the river (Exo. 1). There was also an Act made in the
days of Nebuchadnezzar the Great, another of his servants, that
whosoever would not fall down and worship his golden image, should
be thrown into a fiery furnace (Dan. 3). There was also an Act made
in the days of Darius, that whoso, for some time, called upon any
God but him, should be cast into the lions' den (Dan. 6). Now the
substance of these laws this rebel has broken, not only in thought
(which is not to be borne) but also in word and deed; which must
therefore needs be intolerable.
For that of Pharaoh, his law was made upon a supposition, to
prevent mischief, no crime being yet apparent; but here is a crime
apparent. For the second and third, you see he disputeth against
our religion; and for the treason he hath confessed, he deserveth
to die the death.
Then went the jury out, whose names were, Mr. Blind-man, Mr.
No-good, Mr. Malice, Mr. Love-lust, Mr. Live-loose, Mr. Heady,
Mr. High-mind, Mr. Enmity, Mr. Liar, Mr. Cruelty, Mr. Hate-light,
and Mr. Implacable; who every one gave in his private verdict
against him among themselves, and afterwards unanimously concluded
to bring him in guilty before the Judge. And first, among themselves,
Mr. Blind-man, the foreman, said, I see clearly that this man is
a heretic.[155] Then said Mr. No-good, Away with such a fellow
from the earth. Ay, said Mr. Malice, for I hate the very looks of
him. Then said Mr. Love-lust, I could never endure him. Nor I,
said Mr. Live-loose, for he would always be condemning my way. Hang
him, hang him, said Mr. Heady. A sorry scrub, said Mr. High-mind.
My heart riseth against him, said Mr. Enmity. He is a rogue, said
Mr. Liar. Hanging is too good for him, said Mr. Cruelty. Let us
despatch him out of the way, said Mr. Hate-light. Then said Mr.
Implacable, Might I have all the world given me, I could not
be reconciled to him; therefore, let us forthwith bring him in
guilty of death.[156] And so they did; therefore he was presently
condemned, to be had from the place where he was, to the place
from whence he came, and there to be put to the most cruel death
that could be invented.[157]
They, therefore, brought him out, to do with him according to their
law; and, first, they scourged him, then they buffeted him, then
they lanced his flesh with knives; after that, they stoned him
with stones, then pricked him with their swords; and, last of all,
they burned him to ashes at the stake. Thus came Faithful to his
end.[158]
Now I saw that there stood behind the multitude, a chariot and
a couple of horses, waiting for Faithful, who (so soon as his
adversaries had despatched him) was taken up into it, and straightway
was carried up through the clouds, with sound of trumpet, the
nearest way to the Celestial Gate.[159] But as for Christian, he
had some respite, and was remanded back to prison. So he there
remained for a space; but He that overrules all things, having
the power of their rage in His own hand, so wrought it about, that
Christian for that time escaped them, and went his way;[160] and
as he went, he sang, saying-
Well, Faithful, thou hast faithfully profest Unto thy Lord; with
whom thou shalt be blest, When faithless ones, with all their
vain delights, Are crying out under their hellish plights, Sing,
Faithful, sing, and let thy name survive; For, though they kill'd
thee, thou art yet alive.
Now I saw in my dream, that Christian went not forth alone, for
there was one whose name was Hopeful (being made so by the beholding
of Christian and Faithful in their words and behaviour, in their
sufferings at the Fair), who joined himself unto him, and, entering
into a brotherly covenant, told him that he would be his companion.
Thus, one died to bear testimony to the truth, and another
rises out of his ashes, to be a companion with Christian in his
pilgrimage.[161] This Hopeful also told Christian, that there were
many more of the men in the Fair, that would take their time and
follow after.
So I saw that quickly after they were got out of the Fair, they
overtook one that was going before them, whose name was By-ends;
so they said to him, What countryman, Sir? and how far go you this
way? He told them, that he came from the town of Fair-speech, and
he was going to the Celestial City, but told them not his name.
From Fair-speech! said Christian. Is there any good that lives
there? (Prov. 26:25).
BY-ENDS. Yes, said By-ends, I hope.
CHR. Pray, Sir, What may I call you? Said Christian.
BY-ENDS. I am a stranger to you, and you to me: if you be going this
way, I shall be glad of your company; if not, I must be content.
CHR. This town of Fair-speech, said Christian, I have heard of;
and, as I remember, they say it is a wealthy place.
BY-ENDS. Yes, I will assure you that it is; and I have very many
rich kindred there.
CHR. Pray, who are your kindred there? if a man may be so bold.
BY-ENDS. Almost the whole town; and in particular, my Lord
Turn-about, my Lord Time-server, my Lord Fair-speech (from whose
ancestors that town first took its name), also Mr. Smooth-man,
Mr. Facing-both-ways, Mr. Any-thing; and the parson of our parish,
Mr. Two-tongues, was my mother's own brother, by father's side;
and to tell you the truth, I am become a gentleman of good quality,
yet my great-grandfather was but a waterman, looking one way and
rowing another, and I got most of my estate by the same occupation.
CHR. Are you a married man?
BY-ENDS. Yes, and my wife is a very virtuous woman, the daughter
of a virtuous woman; she was my Lady Feigning's daughter, therefore
she came of a very honourable family, and is arrived to such
a pitch of breeding, that she knows how to carry it to all, even
to prince and peasant. It is true we somewhat differ in religion
from those of the stricter sort, yet but in two small points;
first, we never strive against wind and tide; secondly, we are
always most zealous when religion goes in his silver slippers; we
love much to walk with him in the street, if the sun shines, and
the people applaud him.[162]
Then Christian stepped a little aside to his fellow Hopeful, saying,
It runs in my mind that this is one By-ends of Fair-speech; and if
it be he, we have as very a knave in our company, as dwelleth in
all these parts. Then said Hopeful, Ask him; methinks he should
not be ashamed of his name. So Christian came up with him again,
and said, Sir, you talk as if you knew something more than all the
world doth;[163] and if I take not my mark amiss, I deem I have
half a guess of you: Is not your name Mr. By-ends, of Fair-speech?
BY-ENDS. This is not my name, but indeed it is a nickname that is
given me by some that cannot abide me; and I must be content to
bear it as a reproach, as other good men have borne theirs before
me.
CHR. But did you never give an occasion to men to call you by this
name?
BY-ENDS. Never, never! The worst that ever I did to give them an
occasion to give me this name was, that I had always the luck to
jump in my judgment with the present way of the times, whatever it
was, and my chance was to get thereby; but if things are thus cast
upon me, let me count them a blessing; but let not the malicious
load me therefore with reproach.
CHR. I thought, indeed, that you were the man that I heard of;
and to tell you what I think, I fear this name belongs to you more
properly than you are willing we should think it doth.
BY-ENDS. Well, if you will thus imagine, I cannot help it; you
shall find me a fair company-keeper, if you will still admit me
your associate.
CHR. If you will go with us, you must go against wind and tide;[164]
the which, I perceive, is against your opinion; you must also own
religion in his rags, as well as when in his silver slippers; and
stand by him, too, when bound in irons, as well as when he walketh
the streets with applause.
BY-ENDS. You must not impose, nor lord it over my faith; leave me
to my liberty, and let me go with you.
CHR. Not a step further, unless you will do in what I propound,
as we.
Then said By-ends, I shall never desert my old principles, since
they are harmless and profitable. If I may not go with you, I must
do as I did before you overtook me, even go by myself, until some
overtake me that will be glad of my company.[165]
Now I saw in my dream, that Christian and Hopeful forsook him,
and kept their distance before him; but one of them looking back,
saw three men following Mr. By-ends, and behold, as they came up
with him, he made them a very low conge; and they also gave him a
compliment. The men's names were Mr. Hold-the-world, Mr. Money-love,
and Mr. Save-all;[166] men that Mr. By-ends had formerly been
acquainted with; for in their minority they were schoolfellows,
and were taught by one Mr. Gripeman, a schoolmaster in Love-gain,
which is a market town in the county of Coveting, in the north. This
schoolmaster taught them the art of getting, either by violence,
cozenage, flattery, lying, or by putting on a guise of religion;
and these four gentlemen had attained much of the art of their
master, so that they could each of them have kept such a school
themselves.
Well, when they had, as I said, thus saluted each other, Mr.
Money-love said to Mr. By-ends, Who are they upon the road before
us? (for Christian and Hopeful were yet within view). BY-ENDS.
They are a couple of far countrymen, that, after their mode, are
going on pilgrimage.
MONEY-LOVE. Alas! Why did they not stay, that we might have had
their good company? for they, and we, and you, Sir, I hope, are
all going on a pilgrimage.
BY-ENDS. We are so, indeed; but the men before us are so rigid,
and love so much their own notions,[167] and do also so lightly
esteem the opinions of others, that let a man be never so godly,
yet if he jumps not with them in all things, they thrust him quite
out of their company.
SAVE-ALL. That is had, but we read of some that are righteous
overmuch;[168] and such men's rigidness prevails with them to
judge and condemn all but themselves. But, I pray, what, and how
many, were the things wherein you differed?[169]
BY-ENDS. Why, they, after their headstrong manner, conclude that
it is duty to rush on their journey all weathers; and I am for
waiting for wind and tide. They are for hazarding all for God at
a clap; and I am for taking all advantages to secure my life and
estate. They are for holding their notions, though all other men
are against them; but I am for religion in what, and so far as the
times, and my safety, will bear it. They are for religion when in
rags and contempt; but I am for him when he walks in his golden
slippers, in the sunshine, and with applause.[170]
MR. HOLD-THE-WORLD. Aye, and hold you there still, good Mr. By-ends;
for, for my part, I can count him but a fool, that, having the
liberty to keep what he has, shall be so unwise as to lose it.
Let us be wise as serpents; it is best to make hay when the sun
shines; you see how the bee lieth still all winter, and bestirs her
only when she can have profit with pleasure. God sends sometimes
rain, and sometimes sunshine; if they be such fools to go through
the first, yet let us be content to take fair weather along with
us. For my part, I like that religion best, that will stand with
the security of God's good blessings unto us; for who can imagine,
that is ruled by his reason, since God has bestowed upon us the
good things of this life, but that He would have us keep them
for His sake? Abraham and Solomon grew rich in religion. And Job
says, that a good man shall lay up gold as dust. But he must not
be such as the men before us, if they be as you have described
them.
MR. SAVE-ALL. I think that we are all agreed in this matter, and
therefore there needs no more words about it.[171]
MR. MONEY-LOVE. No, there needs no more words about this matter
indeed; for he that believes neither Scripture nor reason (and
you see we have both on our side), neither knows his own liberty,
nor seeks his own safety.[172]
MR. BY-ENDS. My brethren, we are, as you see, going all on pilgrimage;
and for our better diversion from things that are bad, give me
leave to propound unto you this question: Suppose a man, a minister,
or a tradesman, &c., should have an advantage lie before him,
to get the good blessings of this life, yet so as that he can by
no means come by them except, in appearance at least, he becomes
extraordinary zealous in some points of religion that he meddled
not with before; may he not use this means to attain his end, and
yet be a right honest man?
MR. MONEY-LOVE. I see the bottom of your question; and, with these
gentlemen's good leave, I will endeavour to shape you an answer.
And first to speak to your question as it concerns a minister
himself: Suppose a minister, a worthy man, possessed but of a
very small benefice, and has in his eye a greater, more fat, and
plump by far; he has also now an opportunity of getting of it, yet
so as by being more studious, by preaching more frequently, and
zealously, and, because the temper of the people requires it, by
altering of some of his principles; for my part, I see no reason
but a man may do this (provided he has a call), aye, and more a
great deal besides, and yet be an honest man. For why-
1. His desire of a greater benefice is lawful (this cannot be
contradicted), since it is set before him by Providence; so then,
he may get it, if he can, making no question for conscience sake.
2. Besides, his desire after that benefice makes him more studious,
a more zealous preacher, &c., and so makes him a better man; yea,
makes him better improve his parts, which is according to the mind
of God.
3. Now, as for his complying with the temper of his people, by
dissenting, to serve them, some of his principles, this argueth-(l).
That he is of a self-denying temper. (2). Of a sweet and winning
deportment. And so (3). More fit for the ministerial function.
4. I conclude then, that a minister that changes a small for a
great, should not, for so doing, be judged as covetous; but rather,
since he is improved in his parts and industry thereby, be counted
as one that pursues his call, and the opportunity put into his
hand to do good.[173]
And now to the second part of the question, which concerns the
tradesman you mentioned. Suppose such an one to have but a poor
employ in the world, but by becoming religious, he may mend his
market, perhaps get a rich wife, or more, and far better customers
to his shop; for my part, I see no reason but that this may be
lawfully done. For why-
1. To become religious is a virtue, by what means soever a man
becomes so.
2. Nor is it unlawful to get a rich wife, or more custom to my
shop.
3. Besides, the man that gets these by becoming religious, gets
that which is good, of them that are good, by becoming good himself;
so then here is a good wife, and good customers, and good gain,
and all these by becoming religious, which is good; therefore,
to become religious to get all these, is a good and profitable
design.[174]
This answer, thus made by this Mr. Money-love to Mr. By-end's
question, was highly applauded by them all; wherefore they concluded,
upon the whole, that it was most wholesome and advantageous. And
because, as they thought, no man was able to contradict it, and
because Christian and Hopeful were yet within call, they jointly
agreed to assault them with the question as soon as they overtook
them; and the rather because they had opposed Mr. By-ends before.
So they called after them, and they stopped, and stood still till
they came up to them; but they concluded, as they went, that not
Mr. By-ends, but old Mr. Hold-the-world, should propound the question
to them, because, as they supposed, their answer to him would be
without the remainder of that heat that was kindled betwixt Mr.
By-ends and them, at their parting a little before.
So they came up to each other, and after a short salutation, Mr.
Hold-the-world propounded the question to Christian and his fellow,
and bid them to answer it if they could.
CHR. then said Christian, Even a babe in religion may answer 10,000
such questions. For if it be unlawful to follow Christ for loaves
(as it is in the sixth of John), how much more abominable is it
to make of him and religion a stalking-horse, to get and enjoy the
world![175] Nor do we find any other than heathens, hypocrites,
devils, and witches, that are of this opinion.[176]
1. Heathens; for when Hamor and Shechem had a mind to the daughter
and cattle of Jacob, and saw that there was no ways for them
to come at them, but by becoming circumcised; they say to their
companions, if every male of us be circumcised, as they are
circumcised, shall not their cattle, and their substance, and
every beast of theirs, be ours? Their daughter and their cattle
were that which they sought to obtain, and their religion the
stalking-horse they made use of to come at them. Read the whole
story (Gen. 34:20-23).
2. The hypocritical Pharisees were also of this religion; long
prayers were their pretence; but to get widows' houses was their
intent; and greater damnation was from God their judgment (Luke
20:46, 47).
3. Judas the devil was also of this religion; he was religious
for the bag, that he might be possessed of what was therein; but
he was lost, cast away, and the very son of perdition.
4. Simon the witch was of this religion too; for he would have
had the Holy Ghost, that he might have got money therewith; and
his sentence from Peter's mouth was according (Acts 8:19-20).
5. Neither will it out of my mind, but that that man that takes
up religion for the world, will throw away religion for the world;
for so surely as Judas designed the world in becoming religious,
so surely did he also sell religion and his Master for the same.
To answer the question therefore affirmatively, as I perceive you
have done; and to accept of, as authentic, such answer, is both
heathenish, hypocritical, and devilish; and your reward will be
according to your works.[177] Then they stood staring one upon
another, but had not wherewith to answer Christian. Hopeful also
approved of the soundness of Christian's answer; so there was a
great silence among them. Mr. By-ends and his company also staggered
and kept behind, that Christian and Hopeful might outgo them. Then
said Christian to his fellow, If these men cannot stand before
the sentence of men, what will they do with the sentence of God?
And if they are mute when dealt with by vessels of clay, what will
they do when they shall be rebuked by the flames of a devouring
fire?[178]
Then Christian and Hopeful outwent them again, and went till they
came at a delicate plain, called Ease, where they went with much
content; but that plain was but narrow, so they were quickly got
over it. Now at the further side of that plain, was a little Hill
called Lucre, and in that hill a silver mine, which some of them
that had formerly gone that way, because of the rarity of it, had
turned aside to see; but going too near the brink of the pit, the
ground being deceitful under them, broke, and they were slain;
some also had been maimed there, and could not, to their dying
day, be their own men again.
Then I saw in my dream, that a little off the road, over against
the silver mine, stood Demas (gentleman-like) to call to passengers
to come and see; who said to Christian and his fellow, Ho! turn
aside hither, and I will show you a thing.[179]
CHR. What thing so deserving as to turn us out of the way to see
it?
DEMAS. Here is a silver mine, and some digging in it for treasure.
If you will come, with a little pains you may richly provide for
yourselves.
HOPE. Then said Hopeful, Let us go see.[180]
CHR. Not I, said Christian, I have heard of this place before now;
and how many have there been slain; and besides that, treasure
is a snare to those that seek it; for it hindereth them in their
pilgrimage. Then Christian called to Demas, saying, Is not the
place dangerous? Hath it not hindered many in their pilgrimage?
(Hosea 14:8).
DEMAS. Not very dangerous, except to those that are careless (but
withal, he blushed as he spake).
CHR. Then said Christian to Hopeful, Let us not stir a step, but
still keep on our way.
HOPE. I will warrant you, when By-ends comes up, if he hath the
same invitation as we, he will turn in thither to see.
CHR. No doubt thereof, for his principles lead him that way, and
a hundred to one but he dies there.
DEMAS. Then Demas called again, saying, But will you not come over
and see?
CHR. Then Christian roundly answered, saying, Demas, thou art an
enemy to the right ways of the Lord of this way, and hast been
already condemned for thine own turning aside, by one of his
Majesty's judges (2 Tim. 4:10); and why seekest thou to bring us
into the like condemnation? Besides, if we at all turn aside, our
Lord the King will certainly hear thereof, and will there put us
to shame, where we would stand with boldness before Him. Demas
cried again, That he also was one of their fraternity; and that if
they would tarry a little, he also himself would walk with them.
CHR. Then said Christian, What is thy name? Is it not the same by
the which I have called thee?
DEMAS. Yes, my name is Demas; I am the son of Abraham.
CHR. I know you; Gehazi was your great-grandfather, and Judas
your father; and you have trod in their steps (2 Kings 5:20; Matt.
26:14, 15; 27:1-5). It is but a devilish prank that thou usest;
thy father was hanged for a traitor, and thou deservest no better
reward. Assure thyself, that when we come to the King, we will do
Him word of this thy behaviour. Thus they went their way.
By this time By-ends and his companions were come again within
sight, and they, at the first beck, went over to Demas. Now,
whether they fell into the pit by looking over the brink thereof,
or whether they went down to dig, or whether they were smothered
in the bottom by the damps that commonly arise, of these things
I am not certain; but this I observed, that they never were seen
again in the way.[181] Then sang Christian-
By-ends and silver Demas both agree; One calls, the other runs,
that he may be A sharer in his lucre; so these do Take up in this
world, and no further go.
Now I saw that, just on the other side of this plain, the Pilgrims
came to a place where stood an old monument, hard by the highway
strange side; at the sight of which they were both concerned,
because of the strangeness of the form thereof; for it seemed to
them as if it had been a woman transformed into the shape of a
pillar; here therefore they stood looking, and looking upon it, but
could not for a time tell what they should make thereof. At last
Hopeful espied written above the head thereof, a writing in an
unusual hand; but he being no scholar, called to Christian (for he
was learned) to see if he could pick out the meaning; so he came,
and after a little laying of letters together, he found the same
to be this, "Remember Lot's wife." So he read it to his fellow;
after which they both concluded that that was the pillar of
salt into which Lot's wife was turned, for her looking back with
a covetous heart, when she was going from Sodom for safety[182]
(Gen. 19:260); which sudden and amazing sight gave them occasion
of this discourse.
CHR. Ah, my brother! this is a seasonable sight; it came opportunely
to us after the invitation which Demas gave us to come over to
view the Hill Lucre; and had we gone over, as he desired us, and
as thou wast inclining to do, my brother, we had, for aught I
know, been made ourselves like this woman, a spectacle for those
that shall come after to behold.
HOPE. I am sorry that I was so foolish, and am made to wonder
that I am not now as Lot's wife; for wherein was the difference
betwixt her sin and mine? She only looked back; and I had a desire
to go see. Let grace be adored, and let me be ashamed, that ever
such a thing should be in mine heart.
CHR. Let us take notice of what we see here, for our help for time
to come. This woman escaped one judgment, for she fell not by the
destruction of Sodom; yet she was destroyed by another, as we see
she is turned into a pillar of salt.
HOPE. True, and she may be to us both caution and example;
caution, that we should shun her sin; or a sign of what judgment
will overtake such as shall not be prevented by this caution; so
Korah, Dathan, and Abiram, with the 250 men that perished in their
sin, did also become a sign or example to others to beware (Num.
26:9, 10). But above all, I muse at one thing, to wit, how Demas
and his fellows can stand so confidently yonder to look for that
treasure, which this woman, but for looking behind her, after (for
we read not that she stepped one foot out of the way) was turned
into a pillar of salt; especially since the judgment which overtook
her did make her an example, within sight of where they are; for
they cannot choose but see her, did they but lift up their eyes.
CHR. It is a thing to be wondered at, and it argueth that their
hearts are grown desperate in the case; and I cannot tell who
to compare them to so fitly, as to them that pick pockets in the
presence of the judge, or that will out purses under the gallows.[183]
It is said of the men of Sodom, that they were sinners exceedingly,
because they were sinners before the Lord, that is, in His eyesight,
and notwithstanding the kindnesses that He had showed them (Gen.
13:13), for the land of Sodom was now like the garden of Eden
heretofore (Gen. 13:10). This, therefore, provoked Him the more to
jealousy, and made their plague as hot as the fire of the Lord out
of Heaven could make it. And it is most rationally to be concluded,
that such, even such as these are, that shall sin in the sight, yea,
and that too in despite of such examples that are set continually
before them, to caution them to the contrary, must be partakers
of severest judgments.
HOPE. Doubtless thou hast said the truth; but what a mercy is
it, that neither thou, but especially I, am not made myself this
example! This ministereth occasion to us to thank God, to fear
before Him, and always to remember Lot's wife.[184]
I saw, then, that they went on their way to a pleasant river; which
David the king called "the river of God," but John "the river of
the water of life"[185] (Psa. 65:9; Rev. 22; Ezek. 47). Now their
way lay just upon the bank of the river; here, therefore, Christian
and his companion walked with great delight; they drank also
of the water of the river, which was pleasant, and enlivening to
their weary spirits:[186] besides, on the banks of this river, on
either side, were green trees, that bore all manner of fruit; and
the leaves of the trees were good for medicine; with the fruit
of these trees they were also much delighted; and the leaves they
eat to prevent surfeits, and other diseases that are incident
to those that heat their blood by travels. On either side of the
river was also a meadow, curiously beautified with lilies, and
it was green all the year long. In this meadow they lay down, and
slept; for here they might lie down safely. When they awoke, they
gathered again of the fruit of the trees, and drank again of the
water of the river, and then lay down again to sleep (Psa. 23:2;
Isa. 14:30). Thus they did several days and nights.[187] Then they
sang-
Behold ye how these crystal streams do glide, To comfort pilgrims
by the highway side; The meadows green, besides their fragrant
smell, Yield dainties for them: and he that can tell What pleasant
fruit, yea, leaves, these trees do yield, Will soon sell all, that
he may buy this field.
So when they were disposed to go on (for they were not, as yet,
at their journey's end), they ate and drank, and departed.[188]
Now, I beheld in my dream, that they had not journeyed far, but
the river and the way for a time parted; at which they were not a
little sorry; yet they durst not go out of the way. Now the way
from the river was rough, and their feet tender, by reason of
their travels; "so the souls of the pilgrims were much discouraged
because of the way" (Num. 21:4). Wherefore, still as they went
on, they wished for better way.[189] Now, a little before them,
there was on the left hand of the road a meadow, and a stile to
go over into it; and that meadow is called By-path Meadow. Then
said Christian to his fellow, If this meadow lieth along by our
way-side, let us go over into it.[190] Then he went to the stile
to see, and behold, a path lay along by the way, on the other side
of the fence. It is according to my wish, said Christian. Here is
the easiest going; come, good Hopeful, and let us go over.
HOPE. But how if this path should lead us out of the way?[191]
CHR. That is not like, said the other. Look, doth it not go along
by the way-side? So Hopeful, being persuaded by his fellow, went
after him over the stile. When they were gone over, and were got
into the path, they found it very easy for their feet; and withal,
they, looking before them, espied a man walking as they did (and
his name was Vain-confidence); so they called after him, and asked
him whither that way led. He said, to the Celestial Gate.[192]
Look, said Christian, did not I tell you so? By this you may see
we are right. So they followed, and he went before them. But,
behold, the night came on, and it grew very dark; so that they
that were behind, lost the sight of him that went before.
He, therefore, that went before[193] (Vain-confidence by name),
not seeing the way before him, fell into a deep pit (Isa. 9:16),
which was on purpose there made, by the Prince of those grounds,
to catch vain-glorious fools withal, and was dashed in pieces with
his fall.[194]
Now Christian and his fellow heard him fall. So they called to
know the matter, but there was none to answer; only they heard a
groaning. Then said Hopeful, Where are we now? Then was his fellow
silent, as mistrusting that he had led him out of the way; and now
it began to rain, and thunder, and lighten[195] in a very dreadful
manner; and the water rose amain.[196]
Then Hopeful groaned in himself, saying, O that I had kept on my
way!
CHR. Who could have thought that this path should have led us out
of the way?
HOPE. I was afraid on it at the very first, and therefore gave
you that gentle caution. I would have spoke plainer, but that you
are older than I.[197]
CHR. Good brother, be not offended; I am sorry I have brought
thee out of the way, and that I have put thee into such imminent
danger; pray, my brother, forgive me; I did not do it of an evil
intent.[198]
HOPE. Be comforted, my brother, for I forgive thee; and believe
too that this shall be for our good.
CHR. I am glad I have with me a merciful brother; but we must not
stand thus: let us try to go back again.
HOPE. But, good brother, let me go before.
CHR. No, if you please, let me go first, that if there be any
danger, I may be first therein, because by my means we are both
gone out of the way.
HOPE. No, said Hopeful, you shall not go first; for your mind
being troubled may lead you out of the way again. Then, for their
encouragement, they heard the voice of one saying, "Set thine heart
toward the highway, even the way which thou wentest; turn again"
(Jer. 31:21). But by this time the waters were greatly risen, by
reason of which the way of going back was very dangerous. (Then
I thought that it is easier going out of the way when we are in,
than going in when we are out). Yet they adventured to go back,
but it was so dark, and the flood was so high, that in their going
back they had like to have been drowned nine or 10 times.[199]
Neither could they, with all the skill they had, get again to
the stile that night. Wherefore, at last, lighting under a little
shelter, they sat down there until the day-break; but, being weary,
they fell asleep. Now there was, not far from the place where they
lay, a castle, called Doubting Castle, the owner whereof was Giant
Despair;[200] and it was in his grounds they now were sleeping:
wherefore he, getting up in the morning early, and walking up and
down in his fields, caught Christian and Hopeful asleep in his
grounds. Then, with a grim and surly voice, he bid them awake;
and asked them whence they were, and what they did in his grounds.
They told him they were pilgrims, and that they had lost their
way. Then said the Giant, You have this night trespassed on me,
by trampling in, and lying on my grounds, and therefore you must
go along with me. So they were forced to go, because he was stronger
than they.[201] They also had but little to say, for they knew
themselves in a fault. The Giant therefore drove them before him,
and put them into his castle, into a very dark dungeon, nasty and
stinking to the spirits of these two men (Psa. 88:18). Here then
they lay from Wednesday morning till Saturday night, without one
bit of bread, or drop of drink, or light, or any to ask how they
did; they were therefore here in evil case, and were far from
friends and acquaintance. Now in this place Christian had double
sorrow,[202] because it was through his unadvised counsel that
they were brought into this distress.[203]
Now, Giant Despair had a wife, and her name was Diffidence.[204]
So, when he was gone to bed, he told his wife what he had done; to
wit, that he had taken a couple of prisoners, and cast them into
his dungeon, for trespassing on his grounds. Then he asked her
also what he had best to do further to them. So she asked him
what they were, whence they came, and whither they were bound; and
he told her. Then she counselled him, that when he arose in the
morning he should beat them without any mercy. So, when he arose,
he getteth him a grievous crab-tree cudgel, and goes down into
the dungeon to them, and there first falls to rating of them as if
they were dogs, although they never gave him a word of distaste.
Then he falls upon them, and beats them fearfully, in such sort,
that they were not able to help themselves, or to turn them upon
the floor. This done, he withdraws and leaves them, there to condole
their misery, and to mourn under their distress. So all that day
they spent the time in nothing but sighs and bitter lamentations.
The next night, she, talking with her husband about them further,
and understanding that they were yet alive, did advise him to
counsel them to make away themselves. So when morning was come,
he goes to them in a surly manner as before, and perceiving them
to be very sore with the stripes that he had given them the day
before, he told them, that since they were never like to come out
of that place, their only way would be forthwith to make an end
of themselves, either with knife, halter, or poison, for why, said
he, should you choose life, seeing it is attended with so much
bitterness?[205] But they desired him to let them go. With that
he looked ugly upon them, and, rushing to them, had doubtless made
an end of them himself, but that he fell into one of his fits (for
he sometimes, in sunshiny weather, fell into fits),[206] and lost
for a time the use of his hand; wherefore he withdrew, and left
them as before, to consider what to do. Then did the prisoners
consult between themselves, whether it was best to take his counsel
or no; and thus they began to discourse:
CHR. Brother, said Christian, what shall we do? The life that we
now live is miserable. For my part, I know not whether is best,
to live thus, or to die out of hand. "My soul chooseth strangling
rather than life," and the grave is more easy for me than this
dungeon (Job 7:15). Shall we be ruled by the Giant?[207]
HOPE. Indeed, our present condition is dreadful, and death would
be far more welcome to me than thus for ever to abide; but yet,
let us consider, the Lord of the country to which we are going hath
said, Thou shalt do no murder: no, not to another man's person;
much more, then, are we forbidden to take his counsel to kill
ourselves. Besides, he that kills another, can but commit murder
upon his body; but for one to kill himself, is to kill body and
soul at once. And, moreover, my brother, thou talkest of ease in
the grave; but hast thou forgotten the hell, whither for certain
the murderers go? For "no murderer hath eternal life," &c.[208]
And let us consider, again, that all the law is not in the hand
of Giant Despair. Others, so far as I can understand, have been
taken by him, as well as we; and yet have escaped out of his hand.
Who knows, but that God that made the world may cause that Giant
Despair may die? or that, at some time or other, he may forget to
lock us in? or that he may, in a short time, have another of his
fits before us, and may lose the use of his limbs? and if ever that
should come to pass again, for my part, I am resolved to pluck up
the heart of a man, and to try my utmost to get from under his
hand. I was a fool that I did not try to do it before; but, however,
my brother, let us be patient, and endure a while. The time may
come that may give us a happy release; but let us not be our own
murderers. With these words, Hopeful at present did moderate the
mind of his brother; so they continued together (in the dark) that
day, in their sad and doleful condition.[209]
Well, towards evening, the Giant goes down into the dungeon again,
to see if his prisoners had taken his counsel; but when he came
there, he found them alive; and truly, alive was all; for now,
what for want of bread and water, and by reason of the wounds
they received when he beat them, they could do little but breathe.
But, I say, he found them alive; at which he fell into a grievous
rage, and told them, that seeing they had disobeyed his counsel,
it should be worse with them than if they had never been born.
At this they trembled greatly,[210] and I think that Christian
fell into a swoon;[211] but, coming a little to himself again,
they renewed their discourse about the Giant's counsel, and whether
yet they had best to take it or no. Now Christian again seemed to
be for doing it,[212] but Hopeful made his second reply as followeth-
HOPE. My brother, said he, rememberest thou not how valiant thou
hast been heretofore? Apollyon could not crush thee, nor could
all that thou didst hear, or see, or feel, in the Valley of the
Shadow of Death. What hardship, terror, and amazement hast thou
already gone through! And art thou now nothing but fear! Thou seest
that I am in the dungeon with thee, a far weaker man by nature
than thou art; also, this Giant has wounded me as well as thee,
and hath also cut off the bread and water from my mouth; and with
thee I mourn without the light. But let us exercise a little more
patience; remember how thou playedst the man at Vanity Fair, and
wast neither afraid of the chain, nor cage, nor yet of bloody
death. Wherefore let us (at least to avoid the shame, that becomes
not a Christian to be found in) bear up with patience as well as
we can.[213]
Now, night being come again, and the Giant and his wife being in
bed, she asked him concerning the prisoners, and if they had taken
his counsel. To which he replied, They are sturdy rogues, they
choose rather to bear all hardship, than to make away themselves.
Then said she, Take them into the castle-yard tomorrow, and show them
the bones and skulls of those that thou hast already despatched,
and make them believe, ere a week comes to an end, thou also
wilt tear them in pieces, as thou hast done their fellows before
them.[214]
So when the morning was come, the Giant goes to them again, and
takes them into the castle-yard, and shows them, as his wife had
bidden him. These, said he, were pilgrims as you are, once, and
they trespassed in my grounds, as you have done; and when I thought
fit, I tore them in pieces, and so, within 10 days, I will do you.
Go, get you down to your den again; and with that, he beat them
all the way thither. They lay, therefore, all day on Saturday
in a lamentable case, as before.[215] Now, when night was come,
and when Mrs. Diffidence and her husband, the Giant, were got to
bed, they began to renew their discourse of their prisoners; and
withal the old Giant wondered, that he could neither by his blows
nor his counsel bring them to an end. And with that his wife
replied, I fear, Said she, that they live in hope that some will
come to relieve them, or that they have picklocks about them, by
the means of which they hope to escape. And sayest thou so, my
dear? said the Giant; I will, therefore, search them in the morning.
Well, on Saturday, about midnight, they began to pray, and continued
in prayer till almost break of day.[216]
Now, a little before it was day, good Christian, as one half-amazed,
brake out in this passionate speech: What a fool, quoth he, am
I, thus to lie in a stinking dungeon, when I may as well walk at
liberty! I have a key in my bosom, called Promise, that will, I
am persuaded, open any lock in Doubting Castle. Then said Hopeful,
That is good news, good brother; pluck it out of thy bosom, and
try.[217]
Then Christian pulled it out of his bosom, and began to try at
the dungeon door, whose bolt (as he turned the key) gave back,
and the door flew open with ease, and Christian and Hopeful both
came out. Then he went to the outward door that leads into the
castle-yard, and, with his key, opened that door also. After, he
went to the iron gate, for that must be opened too; but that lock
went damnable hard,[218] yet the key did open it. Then they thrust
open the gate to make their escape with speed, but that gate, as
it opened, made such a creaking, that it waked Giant Despair, who,
hastily rising to pursue his prisoners, felt his limbs to fail,
for his fits took him again, so that he could by no means go after
them.[219] Then they went on, and came to the King's highway, and
so were safe, because they were out of his jurisdiction.[220]
Now, when they were gone over the stile, they began to contrive
with themselves what they should do at that stile, to prevent
those that should come after, from falling into the hands of Giant
Despair.[221] So they consented to erect there a pillar, and to
engrave upon the side thereof this sentence-"Over this stile is
the way to Doubting Castle, which is kept by Giant Despair, who
despiseth the King of the Celestial Country, and seeks to destroy
His holy pilgrims." Many, therefore, that followed after, read
what was written, and escaped the danger. This done, they sang
as follows-
Out of the way we went, and then we found What 'twas to tread upon
forbidden ground; And let them that come after have a care, Lest
heedlessness makes them, as we, to fare. Lest they for trespassing
his prisoners are, Whose castle's Doubting, and whose name's
Despair.
They went then till they came to the Delectable Mountains, which
mountains belong to the Lord of that hill of which we have spoken
before; so they went up to the mountains, to behold the gardens
and orchards, the vineyards and fountains of water; where
also they drank and washed themselves, and did freely eat of the
vineyards.[222] Now there were on the tops of these mountains,
shepherds feeding their flocks, and they stood by the highway
side. The Pilgrims therefore went to them, and leaning upon their
staves (as is common with weary pilgrims, when they stand to talk
with any by the way), they asked, Whose Delectable Mountains are
these? And whose be the sheep that feed upon them?
SHEP. These mountains are Immanuel's Land, and they are within
sight of His city; and the sheep also are His, and He laid down
His life for them (John 10:11).
CHR. Is this the way to the Celestial City?
SHEP. You are just in your way.
CHR. How far is it thither? SHEP. Too far for any but those that
shall get thither indeed.
CHR. Is the way safe or dangerous?
SHEP. Safe for those for whom it is to be safe; but the transgressors
shall fall therein[223] (Hosea 14:9).
CHR. Is there, in this place, any relief for pilgrims that are
weary and faint in the way?
SHEP. The Lord of these mountains hath given us a charge not to
be "forgetful to entertain strangers" (Heb. 13:2); therefore the
good of the place is before you.
I saw also in my dream, that when the Shepherds perceived that
they were wayfaring men, they also put questions to them, to which
they made answer as in other places; as, Whence came you? And, How
got you into the way? And, By what means have you so persevered
therein? For but few of them that begin to come hither, do show
their face on these mountains. But when the Shepherds heard their
answers, being pleased therewith, they looked very lovingly upon
them, and said, Welcome to the Delectable Mountains.[224]
The Shepherds, I say, whose names were Knowledge, Experience, Watchful,
and Sincere, took them by the hand, and had them to their tents,
and made them partake of that which was ready at present.[225]
They said, moreover, We would that ye should stay here a while,
to be acquainted with us; and yet more to solace yourselves with
the good of these Delectable Mountains. They then told them that
they were content to stay; so they went to their rest that night,
because it was very late.
Then I saw in my dream, that in the morning the Shepherds called
up Christian and Hopeful to walk with them upon the mountains: so
they went forth with them, and walked a while, having a pleasant
prospect on every side. Then said the Shepherds one to another,
Shall we show these Pilgrims some wonders? So when they had concluded
to do it, they had them first to the top of a hill Error, which
was very steep on the furthest side, and bid them look down to
the bottom. So Christian and Hopeful looked down, and saw at the
bottom several men dashed all to pieces by a fall that they had
from the top. Then said Christian, What meaneth this? The Shepherds
answered, Have you not heard of them that were made to err, by
hearkening to Hymeneus and Philetus, as concerning the faith of the
resurrection of the body? (2 Tim. 2:17, 18). They answered, Yes.
Then said the Shepherds, Those that you see lie dashed in pieces
at the bottom of this mountain are they; and they have continued
to this day unburied, as you see, for an example to others to
take heed how they clamber too high, or how they come too near
the brink of this mountain.[226]
Then I saw that they had them to the top of another mountain,
and the name of that is Caution, and bid them look afar off;[227]
which, when they did, they perceived, as they thought, several
men walking up and down among the tombs that were there; and they
perceived that the men were blind, because they stumbled sometimes
upon the tombs, and because they could not get out from among
them.[228] Then said Christian, What means this?
The Shepherds then answered, Did you not see a little below these
mountains a stile that led into a meadow, on the left hand of
this way? They answered, Yes. Then said the Shepherds, From that
stile there goes a path that leads directly to Doubting Castle,
which is kept by Giant Despair, and these, pointing to them among
the tombs, came once on pilgrimage as you do now, even till they
came to that same stile; and because the right way was rough in
that place, they chose to go out of it into that meadow, and there
were taken by Giant Despair, and cast into Doubting Castle: where,
after they had been a while kept in the dungeon, he at last did put
out their eyes, and led them among those tombs, where he has left
them to wander to this very day, that the saying of the wise man
might be fulfilled, "He that wandereth out of the way of understanding,
shall remain in the congregation of the dead" (Prov. 21:16).[229]
Then Christian and Hopeful looked upon one another, with tears
gushing out, but yet said nothing to the Shepherds.[230]
Then I saw in my dream, that the Shepherds had them to another
place, in a bottom, where was a door in the side of a hill, and they
opened the door, and bid them look in. They looked in, therefore,
and saw that within it was very dark and smoky; they also thought
that they heard there a rumbling noise as of fire, and a cry of
some tormented, and that they smelt the scent of brimstone. Then
said Christian, What means this? The Shepherds told them, This
is a byway to hell, a way that hypocrites go in at; namely, such
as sell their birthright, with Esau; such as sell their master,
with Judas; such as blaspheme the Gospel, with Alexander; and that
lie and dissemble, with Ananias and Sapphira his wife.[231] Then
said Hopeful to the Shepherds, I perceive that these had on them,
even every one, a show of pilgrimage, as we have now; had they
not?
SHEP. Yes, and held it a long time too.
HOPE. How far might they go on in pilgrimage in their day, since
they notwithstanding were thus miserably cast away?
SHEP. Some further, and some not so far, as these mountains.[232]
Then said the Pilgrims one to another, We had need to cry to the
Strong for strength.
SHEP. Aye, and you will have need to use it, when you have it,
too.
By this time the Pilgrims had a desire to go forward, and the
Shepherds a desire they should; so they walked together towards
the end of the mountains. Then said the Shepherds one to another,
Let us here show to the Pilgrims the gates of the Celestial City,
if they have skill to look through our perspective glass.[233]
The Pilgrims then loving accepted the motion; so they had them to
the top of a high hill, called Clear, and gave them their glass
to look.
Then they essayed to look, but the remembrance of that last thing
that the Shepherds had showed them, made their hands shake; by
means of which impediment, they could not look steadily through
the glass; yet they thought they saw something like the gate, and
also some of the glory of the place.[234] Then they went away,
and sang this song-
Thus, by the Shepherds, secrets are reveal'd, Which from all other
men are kept conceal'd Come to the Shepherds, then, if you would
see Things deep, things hid, and that mysterious be.[235]
When they were about to depart, one of the Shepherds gave them a
note of the way. Another of them bid them beware of the Flatterer.
The third bid them take heed that they sleep not upon the Enchanted
Ground. And the fourth bid them God speed. So I awoke from my
dream.[236]
And I slept, and dreamed again, and saw the same two Pilgrims going
down the mountains along the highway towards the city. Now, a
little below these mountains, on the left hand, lieth the country
of Conceit;[237] from which country there comes into the way in
which the Pilgrims walked, a little crooked lane. Here, therefore,
they met with a very brisk lad, that came out of that country; and
his name was Ignorance. So Christian asked him from what parts he
came, and whither he was going.
IGNOR. Sir, I was born in the country that lieth off there, a
little on the left hand, and I am going to the Celestial City.
CHR. But how do you think to get in at the gate? for you may find
some difficulty there.
IGNOR. As other good people do, said he.
CHR. But what have you to show at that gate, that may cause that
the gate should be opened to you?
IGNOR. I know my Lord's will, and I have been a good liver; I pay
every man his own; I pray, fast, pay tithes, and give alms, and
have left my country for whither I am going.[238]
CHR. But thou camest not in at the wicket-gate that is at the
head of this way; thou camest in hither through that same crooked
lane, and therefore, I fear, however thou mayest think of thyself,
when the reckoning day shall come, thou wilt have laid to thy charge
that thou art a thief and a robber, instead of getting admittance
into the city.
IGNOR. Gentlemen, ye be utter strangers to me, I know you not; be
content to follow the religion of your country, and I will follow
the religion of mine. I hope all will be well. And as for the
gate that you talk of, all the world knows that that is a great
way off of our country. I cannot think that any man in all our
parts doth so much as know the way to it, nor need they matter
whether they do or no, since we have, as you see, a fine pleasant
green lane, that comes down from our country, the next way into
the way.
When Christian saw that the man was "wise in his own conceit,"
he said to Hopeful, whisperingly, "There is more hope of a fool
than of him" (Prov. 26:12). And said, moreover, "When he that is
a fool walketh by the way, his wisdom faileth him, and he saith
to everyone that he is a fool" (Eccl. 10:3). What, shall we talk
further with him, or out-go him at present, and so leave him to
think of what he hath heard already, and then stop again for him
afterwards, and see if by degrees we can do any good to him? Then
said Hopeful-
Let Ignorance a little while now muse On what is said, and let him
not refuse Good counsel to embrace, lest he remain Still ignorant
of what's the chiefest gain. God saith, those that no understanding
have, Although He made them, them He will not save.
HOPE. He further added, It is not good, I think, to say all to him
at once; let us pass him by, if you will, and talk to him anon,
even as he is able to bear it.[239]
So they both went on, and Ignorance he came after. Now when they
had passed him a little way, they entered into a very dark lane,
where they met a man whom seven devils had bound with seven strong
cords, and were carrying of him back to the door that they saw
on the side of the hill[240] (Matt. 12:45; Prov. 5:22). Now good
Christian began to tremble, and so did Hopeful his companion; yet
as the devils led away the man, Christian looked to see if he knew
him; and he thought it might be one Turn-away, that dwelt in the
town of Apostasy. But he did not perfectly see his face, for he
did hang his head like a thief that is found.[241] But being once
past, Hopeful looked after him, and espied on his back a paper with
this inscription, "Wanton professor, and damnable apostate."[242]
Then said Christian to his fellow, Now I call to remembrance, that
which was told me of a thing that happened to a good man hereabout.
The name of the man was Little-faith, but a good man, and he dwelt
in the town of Sincere. The thing was this: At the entering in at
this passage, there comes down from Broad-way Gate, a lane called
Dead Man's Lane;[243] so called because of the murders that are
commonly done there; and this Little-faith going on pilgrimage,
as we do now, chanced to sit down there, and slept. Now there
happened, at that time, to come down the lane from Broad-way Gate,
three sturdy rogues, and their names were Faint-heart, Mistrust,
and Guilt (three brothers), and they espying Little-faith, where
he was, came galloping up with speed. Now the good man was just
awake from his sleep, and was getting up to go on his journey.
So they came up all to him, and with threatening language bid him
stand. At this, Little-faith looked as white as a cloud, and had
neither power to fight nor fly. Then said Faint-heart, Deliver thy
purse. But he making no haste to do it (for he was loath to lose
his money), Mistrust ran up to him, and thrusting his hand into
his pocket, pulled out thence a bag of silver. Then he cried out,
Thieves! Thieves! With that, Guilt, with a great club that was
in his hand, struck Little-faith on the head, and with that blow
felled him flat to the ground; where be lay bleeding as one that
would bleed to death.[244] All this while the thieves stood by. But,
at last, they hearing that some were upon the road, and fearing
lest it should be one Great-grace, that dwells in the city of
good-confidence, they betook themselves to their heels, and left
this good man to shift for himself. Now, after a while, Little-faith
came to himself, and getting up, made shift to scrabble on his
way.[245] This was the story.
HOPE. But did they take from him all that ever he had?
CHR. No; the place where his jewels were they never ransacked, so
those he kept still. But, as I was told, the good man was much
afflicted for his loss, for the thieves got most of his spending-money.
That which they got not (as I said) were jewels,[246] also he had
a little odd money left, but scarce enough to bring him to his
journey's end (1 Peter 4:18); nay, if I were not misinformed,
he was forced to beg as be went, to keep himself alive; for his
jewels he might not sell. But beg, and do what he could, he went
(as we say) with many a hungry belly the most part of the rest of
the way.[247]
HOPE. But is it not a wonder they got not from him his certificate,
by which he was to receive his admittance at the Celestial Gate?
CHR. It is a wonder; but they got not that, though they missed it
not through any good cunning of his; for he, being dismayed with
their coming upon him, had neither power nor skill to hide anything;
so it was more by good Providence than by his endeavour, that they
missed of that good thing.[248]
HOPE. But it must needs be a comfort to him, that they got not
this jewel from him.[249]
CHR. It might have been great comfort to him, had he used it as
he should; but they that told me the story said, that he made but
little use of it all the rest of the way, and that because of the
dismay that he had in the taking away his money; indeed, he forgot
it a great part of the rest of his journey; and besides, when
at any time it came into his mind, and he began to be comforted
therewith, then would fresh thoughts of his loss come again upon
him, and those thoughts would swallow up all (1 Peter 1:9).
HOPE. Alas! poor man. This could not but be a great grief to him.
CHR. Grief! aye, a grief indeed. Would it not have been so to any
of us, had we been used as he, to be robbed, and wounded too, and
that in a strange place, as he was? It is a wonder he did not die
with grief, poor heart! I was told that he scattered almost all
the rest of the way with nothing but doleful and bitter complaints;
telling also to all that overtook him, or that he overtook in the
way as he went, where he was robbed, and how; who they were that
did it, and what he lost; how he was wounded, and that he hardly
escaped with his life.[250]
HOPE. But it is a wonder that his necessity did not put him upon
selling or pawning some of his jewels,[251] that he might have
wherewith to relieve himself in his journey.
CHR. Thou talkest like one upon whose head is the shell to this
very day; for what should he pawn them, or to whom should he sell
them? In all that country where he was robbed, his jewels were
not accounted of; nor did he want that relief which could from
thence be administered to him. Besides, had his jewels been missing
at the gate of the Celestial City, he had (and that he knew well
enough) been excluded from an inheritance there; and that would
have been worse to him than the appearance and villany of 10,000
thieves.
HOPE. Why art thou so tart, my brother? Esau sold his birthright, and
that for a mess of pottage, and that birthright was his greatest
jewel; and if he, why might not Little-faith do so too? (Heb.
12:16).
CHR. Esau did sell his birthright indeed, and so do many besides,
and by so doing exclude themselves from the chief blessing, as
also that caitiff did; but you must put a difference betwixt Esau
and Little-faith, and also betwixt their estates. Esau's birthright
was typical, but Little-faith's jewels were not so; Esau's belly
was his god, but Little-faith's belly was not so; Esau's want lay
in his fleshly appetite, Little-faith's did not so. Besides, Esau
could see no further than to the fulfilling of his lusts; "Behold
I am at the point to die (said he), and what profit shall this
birthright do me?" (Gen. 25:32). But Little-faith, though it was
his lot to have but a little faith, was by his little faith kept
from such extravagances, and made to see and prize his jewels
more than to sell them, as Esau did his birthright. You read not
anywhere that Esau had faith, no, not so much as a little; therefore
no marvel if, where the flesh only bears sway (as it will in that
man where no faith is to resist), if he sells his birthright, and
his soul and all, and that to the devil of hell; for it is with
such, as it is with the ass, who in her occasions cannot be turned
away (Jer. 2:24). When their minds are set upon their lusts, they
will have them whatever they cost. But Little-faith was of another
temper, his mind was on things divine; his livelihood was upon
things that were spiritual, and from above; therefore, to what
end should he that is of such a temper sell his jewels (had there
been any that would have bought them) to fill his mind with empty
things? Will a man give a penny to fill his belly with hay; or can
you persuade the turtle-dove to live upon carrion like the crow?
Though faithless ones can, for carnal lusts, pawn, or mortgage,
or sell what they have, and themselves outright to boot; yet they
that have faith, saving faith, though but a little of it, cannot
do so. Here, therefore, my brother, is thy mistake.
HOPE. I acknowledge it; but yet your severe reflection had almost
made me angry.[252]
CHR. Why, I did but compare thee to some of the birds that are
of the brisker sort, who will run to and fro in untrodden paths,
with the shell upon their heads; but pass by that, and consider
the matter under debate, and all shall be well betwixt thee and
me.
HOPE. But, Christian, these three fellows, I am persuaded in
my heart, are but a company of cowards;[253] would they have run
else, think you, as they did, at the noise of one that was coming
on the road? Why did not Little-faith pluck up a greater heart? He
might, methinks, Have stood one brush with them, and have yielded
when there had been no remedy.
CHR. That they are cowards, many have said, but few have found it
so in the time of trial. As for a great heart, Littlefaith had
none; and I perceive by thee, my brother, hadst thou been the
man concerned, thou art but for a brush, and then to yield. And,
verily, since this is the height of thy stomach, now they are at
a distance from us, should they appear to thee as they did to him,
they might put thee to second thoughts.
But, consider again, they are but journeymen thieves, they serve
under the king of the bottomless pit, who, if need be, will come
in to their aid himself, and his voice is as the roaring of a
lion (Psa. 7:2; 1 Peter 5:8). I myself have been engaged as this
Little-faith was, and I found it a terrible thing. These three
villains set upon me, and I beginning, like a Christian, to resist,
they gave but a call, and in came their master. I would, as the
saying is, have given my life for a penny; but that, as God would
have it, I was clothed with armour of proof. Aye, and yet, though
I was so harnessed, I found it hard work to quit myself like a
man. No man can tell what in that combat attends us, but he that
hath been in the battle himself.[254]
HOPE. Well, but they ran, you see, when they did but suppose that
one Great-grace was in the way.[255]
CHR. True, they have often fled, both they and their master, when
Great-grace hath but appeared; and no marvel; for he is the King's
Champion. But, I trow,[256] you will put some difference betwixt
Little-faith and the King's Champion. All the King's subjects
are not His champions, nor can they, when tried, do such feats of
war as he. Is it meet to think that a little child should handle
Goliath as David did? Or that there should be the strength of
an ox in a wren? Some are strong, some are weak; some have great
faith, some have little. This man was one of the weak, and therefore
he went to the wall.
HOPE. I would it had been Great-grace for their sakes.
CHR. If it had been, he might have had his hands full; for I must
tell you, that though Great-grace is excellent good at his weapons,
and has, and can, so long as be keeps them at sword's point, do well
enough with them; yet, if they get within him, even Faint-heart,
Mistrust, or the other, it shall go hard but they will throw up
his heels. And when a man is down, you know, what can he do?
Whoso looks well upon Great-grace's face, shall see those scars
and cuts there, that shall easily give demonstration of what I
say. Yea, once I heard that he should say (and that when he was
in the combat), "We despaired even of life."[257] How did these
sturdy rogues and their fellows make David groan, mourn, and roar?
Yea, Heman and Hezekiah, too, though champions in their day,
were forced to bestir them, when by these assaulted; and yet,
notwithstanding, they had their coats soundly brushed by them.
Peter, upon a time, would go try what he could do; but though some
do say of him that he is the prince of the apostles, they handled
him so, that they made him at last afraid of a sorry girl.
Besides, their king is at their whistle. He is never out of hearing;
and if at any time they be put to the worst, he, if possible, comes
in to help them; and of him it is said, "The sword of him that
layeth at him cannot hold; the spear, the dart, nor the habergeon:
he esteemeth iron as straw, and brass as rotten wood. The arrow
cannot make him flee; sling stones are turned with him into
stubble. Darts are counted as stubble: he laugheth at the shaking
of a spear" (Job. 12:26-29). What can a man do in this case? It
is true, if a man could, at every turn, have Job's horse, and had
skill and courage to ride him, he might do notable things; "for
his neck is clothed with thunder, he will not be afraid of the
grasshopper; the glory of his nostrils is terrible; he paweth in
the valley, and rejoiceth in his strength, he goeth on to meet
the armed men. He mocketh at fear, and is not affrighted, neither
turneth he back from the sword. The quiver rattleth against him,
the glittering spear, and the shield. He swalloweth the ground with
fierceness and rage, neither believeth he that it is the sound of
the trumpet. He saith among the trumpets, Ha, ha! and he smelleth
the battle afar off, the thunder of the captains, and the shouting"
(Job 34:19-25).
But for such footmen as thee and I are, let us never desire to
meet with an enemy, nor vaunt as if we could do better, when we
hear of others that they have been toiled, nor be tickled at the
thoughts of our own manhood; for such commonly come by the worst
when tried.[258] Witness Peter, of whom I made mention before. He
would swagger, aye, he would; he would, as his vain mind prompted
him to say, do better, and stand more for his Master than all men;
but who so foiled, and run down by these villains, as he?[259]
When, therefore, we hear that such robberies are done on the King's
highway, two things become us to do:
1. To go out harnessed, and to be sure to take a shield with
us; for it was for want of that, that he that laid so lustily at
Leviathan could not make him yield; for, indeed, if that be wanting,
he fears us not at all. Therefore, he that had skill hath said,
"Above all, taking the shield of faith, wherewith ye shall be able
to quench all the fiery darts of the wicked" (Eph. 6:16).
2. It is good, also, that we desire of the King a convoy,[260] yea,
that he will go with us Himself. This made David rejoice when in
the Valley of the Shadow of Death; and Moses was rather for dying
where he stood, than to go one step without his God (Exo. 33:15).
O my brother, if He will but go along with us, what need we
be afraid of ten thousands that shall set themselves against us?
(Psa. 3:5-8; 27:1-3). But, without Him, the proud helpers "fall
under the slain" (Isa. 10:4).
I, for my part, have been in the fray before now; and though,
through the goodness of Him that is best, I am, as you see, alive;
yet I cannot boast of my manhood: Glad shall I be, if I meet with
no more such brunts; though, I fear, we are not got beyond all
danger.[261] However, since the lion and the bear have not as
yet devoured me, I hope God will also deliver us from the next
uncircumcised Philistine. Then sang Christian-
Poor Little-faith! Hast been among the thieves? Wast robb'd?
Remember this, whoso believes, And gets more faith, shall then a
victor be Over ten thousand, else scarce over three.
So they went on, and Ignorance followed. They went then till they
came at a place where they saw a way put itself into their way,
and seemed withal to lie as straight as the way which they should
go; and here they knew not which of the two to take, for both
seemed straight before them; therefore, here they stood still to
consider. And as they were thinking about the way, behold a man,
black of flesh, but covered with a very light robe, came to them,
and asked them why they stood there.[262] They answered, they were
going to the Celestial City, but knew not which of these ways
to take. Follow me, said the man, it is thither that I am going.
So they followed him in the way that but now came into the road,
which by degrees turned, and turned them so from the city that they
desired to go to, that, in little time, their faces were turned
away from it; yet they followed him. But by and by, before they
were aware, he led them both within the compass of a net, in which
they were both so entangled, that they knew not what to do; and
with that the white robe fell off the black man's back. Then they
saw where they were. Wherefore, there they lay crying some time,
for they could not get themselves out.[263]
CHR. Then said Christian to his fellow, Now do I see myself in an
error. Did not the Shepherds bid us beware of the flatterers? As
is the saying of the wise man, so we have found it this day, "A
man that flattereth his neighbour, spreadeth a net for his feet"
(Prov. 29:5).
HOPE. They also gave us a note of directions about the way, for
our more sure finding thereof; but therein we have also forgotten
to read, and have not kept ourselves from the paths of the destroyer.
Here David was wiser than we; for, saith he, "Concerning the works
of men, by the word of thy lips, I have kept me from the paths of
the destroyer" (Psa. 16:4). Thus they lay bewailing themselves in
the net. At last they espied a Shining One coming towards them,
with a whip of small cord in his hand. When he was come to the
place where they were, he asked them whence they came, and what
they did there. They told him that they were poor pilgrims going
to Zion, but were led out of their way by a black man, clothed in
white, who bid us, said they, follow him, for he was going thither
too. Then said he with the whip, It is Flatterer, a false apostle,
that hath transformed himself into an angel of light (Prov. 29:5;
Dan. 11:32; 2 Cor. 11:13, 14). So he rent the net, and let the men
out. Then said he to them, Follow me, that I may set you in your
way again. So he led them back to the way which they had left to
follow the Flatterer. Then he asked them, saying, Where did you lie
the last night? They said, With the Shepherds, upon the Delectable
Mountains. He asked them then, if they had not of those Shepherds
a note of direction for the way. They answered, Yes. But did you,
said he, when you were at a stand, pluck out and read your note?
They answered, No. He asked them, Why? They said, they forgot. He
asked, moreover, if the Shepherds did not bid them beware of the
Flatterer. They answered, Yes, but we did not imagine, said they,
that this fine-spoken man had been he[264] (Rom. 16:18).
Then I saw in my dream, that he commanded them to lie down; which,
when they did, he chastised them sore, to teach them the good way
wherein they should walk, (Deut. 25:2); and as he chastised them,
he said, "As many as I love, I rebuke and chasten; be zealous,
therefore, and repent" (Rev. 3:19; 2 Chron. 6:26, 27). This done,
he bid them go on their way, and take good heed to the other
directions of the Shepherds. So they thanked him for all his
kindness, and went softly along the right way, singing-
Come hither, you that walk along the way; See how the pilgrims
fare that go astray! They catched are in an entangling net, 'Cause
they good counsel lightly did forget: 'Tis true, they rescued were,
but yet you see, They're scourg'd to boot. Let this your caution
be.
Now, after a while, they perceived, afar off, one coming softly
and alone, all along the highway to meet them. Then said Christian
to his fellow, Yonder is a man with his back toward Zion, and he
is coming to meet us.
HOPE. I see him, let us take heed to ourselves now, lest he should
prove a flatterer also. So he drew nearer and nearer, and at last
came up unto them. His name was Atheist, and he asked them whither
they were going.
CHR. We are going to the Mount Zion.
Then Atheist fell into a very great laughter.
CHR. What is the meaning of your laughter?
ATHEIST. I laugh to see what ignorant persons you are, to take
upon you so tedious a journey, and yet are like to have nothing
but your travel for your pains.
CHR. Why, man, do you think we shall not be received?
ATHEIST. Received! There is no such place as you dream of in all
this world.[265]
CHR. But there is in the world to come.
ATHEIST. When I was at home in mine own country, I heard as you
now affirm, and from that hearing went out to see, and have been
seeking this city this 20 years; but find no more of it than I
did the first day I set out (Jer. 22:12; Eccl. 10:15).
CHR. We have both heard and believe that there is such a place to
be found.
ATHEIST. Had not I, when at home, believed, I had not come thus
far to seek; but finding none (and yet I should, had there been
such a place to be found, for I have gone to seek it further than
you), I am going back again, and will seek to refresh myself with
the things that I then cast away, for hopes of that which, I now
see, is not.[266]
CHR. Then said Christian to Hopeful his fellow, Is it true which
this man hath said?
HOPE. Take heed, he is one of the flatterers; remember what it hath
cost us once already for our hearkening to such kind of fellows.
What! no Mount Zion? Did we not see, from the Delectable Mountains,
the gate of the city?[267] Also, are we not now to walk by faith?
Let us go on, said Hopeful, lest the man with the whip overtake
us again[268] (2 Cor. 5:7).
You should have taught me that lesson, which I will round[269] you
in the ears withal: "Cease, my son, to hear the instruction that
causeth to err from the words of knowledge" (Prov. 19:17). I say,
my brother, cease to hear him, and let us "believe to the saving
of the soul" (Heb. 10:39).
CHR. My brother, I did not put the question to thee, for that I
doubted of the truth of our belief myself, but to prove thee, and
to fetch from thee a fruit of the honesty of thy heart. As for
this man, I know that he is blinded by the god of this world. Let
thee and I go on, knowing that we have belief of the truth, "and
no lie is of the truth" (1 John 2:21).
HOPE. Now do I rejoice in hope of the glory of God. So they turned
away from the man; and he, laughing at them, went his way.
I saw then in my dream, that they went till they came into a
certain country, whose air naturally tended to make one drowsy,
if he came a stranger into it. And here Hopeful began to be very
dull and heavy of sleep; wherefore he said unto Christian, I do
now begin to grow so drowsy that I can scarcely hold up mine eyes;
let us lie down here, and take one nap.[270]
CHR. By no means, said the other; lest, sleeping, we never awake
more.
HOPE. Why, my brother? Sleep is sweet to the labouring man; we
may be refreshed if we take a nap.[271]
CHR. Do you not remember that one of the Shepherds bid us beware
of the Enchanted Ground?[272] He meant by that, that we should
beware of sleeping; "Therefore let us not sleep, as do others,
but let us watch and be sober"[273] (1 Thess. 5:6).
HOPE. I acknowledge myself in a fault; and had I been here alone,
I had by sleeping run the danger of death. I see it is true that
the wise man saith, "Two are better than one." Hitherto hath thy
company been my mercy, and thou shalt have a good reward for thy
labour. (Eccl. 4:9). CHR. Now then, said Christian, to prevent
drowsiness in this place, let us fall into good discourse.
HOPE. With all my heart, said the other.
CHR. Where shall we begin?
HOPE. Where God began with us. But do you begin, if you please.
CHR. I will sing you first this song-
When saints do sleepy grow, let them come hither, And hear how
these two pilgrims talk together: Yea, let them learn of them, in
any wise, Thus to keep ope their drowsy slumb'ring eyes. Saints'
fellowship, if it be manag'd well, Keeps them awake, and that in
spite of hell.
CHR. Then Christian began, and said, I will ask you a question.
How came you to think at first of so doing as you do now?
HOPE. Do you mean, how came I at first to look after the good of
my soul?
CHR. Yes, that is my meaning.
HOPE. I continued a great while in the delight of those things
which were seen and sold at our fair; things which, I believe now,
would have, had I continued in them still, drowned me in perdition
and destruction.
CHR. What things were they?
HOPE. All the treasures and riches of the world. Also I delighted
much in rioting, revelling, drinking, swearing, lying, uncleanness,
Sabbath-breaking, and what not, that tended to destroy the soul.
But I found at last, by hearing and considering of things that are
Divine, which indeed I heard of you, as also of beloved Faithful,
that was put to death for his faith and good living in Vanity Fair,
that "the end of these things is death" (Rev. 6:21-23). And that
for these things' sake, "cometh the wrath of God upon the children
of disobedience" (Eph. 5:6).
CHR. And did you presently fall under the power of this conviction?
HOPE. No, I was not willing presently to know the evil of sin,
nor the damnation that follows upon the commission of it; but
endeavoured, when my mind at first began to be shaken with the
Word, to shut mine eyes against the light thereof.
CHR. But what was the cause of your carrying of it thus to the
first workings of God's blessed Spirit upon you?
HOPE. The causes were, 1. I was ignorant that this was the work
of God upon me. I never thought that by awakenings for sin, God
at first begins the conversion of a sinner. 2. Sin was yet very
sweet to my flesh, and I was loath to leave it. 3. I could not tell
how to part with mine old companions, their presence and actions
were so desirable unto me. 4. The hours in which convictions were
upon me, were such troublesome and such heart-affrighting hours,
that I could not bear, no not so much as the remembrance of them
upon my heart.[274]
CHR. Then, as it seems, sometimes you got rid of your trouble?
HOPE. Yes, verily, but it would come into my mind again, and then
I should be as bad, nay, worse than I was before.
CHR. Why, what was it that brought your sins to mind again?
HOPE. Many things; as,
1. If I did but meet a good man in the streets; or,
2. If I have heard any read in the Bible; or,
3. If mine head did begin to ache; or,
4. If I were told that some of my neighbours were sick; or,
5. If I heard the bell toll for some that were dead; or,
6. If I thought of dying myself; or,
7. If I heard that sudden death happened to others;
8. But especially, when I thought of myself, that I must quickly
come to judgment.
CHR. And could you at any time, with ease, get off the guilt of
sin,[275] when, by any of these ways, it came upon you?
HOPE. No, not I, for then they got faster hold of my conscience;
and then, if I did but think of going back to sin (though my mind
was turned against it), it would be double torment to me.
CHR. And how did you do then?
HOPE. I thought I must endeavour to mend my life; for else, thought
I, I am sure to be damned.
CHR. And did you endeavour to mend? HOPE. Yes; and fled from not
only my sins, but sinful company too; and betook me to religious
duties, as prayer, reading, weeping for sin, speaking truth to
my neighbours, &c. These things did I, with many others, too much
here to relate.
CHR. And did you think yourself well then?
HOPE. Yes, for a while; but, at the last, my trouble came tumbling
upon me again, and that over the neck of all my reformations.
CHR. How came that about, since you were now reformed?
HOPE. There were several things brought it upon me, especially
such sayings as these: "All our righteousnesses are as filthy rags"
(Isa. 64:6). "By the works of the law shall no flesh be justified"
(Gal. 2:16). "When ye shall have done all those things, say, We
are unprofitable" (Luke 17:10); with many more such like. From
whence I began to reason with myself thus: If ALL my righteousnesses
are filthy rags; if, by the deeds of the law, NO man can be
justified; and if, when we have done ALL, we are yet unprofitable,
then it is but a folly to think of Heaven by the law. I further
thought thus: If a man runs a hundred pounds into the shopkeeper's
debt, and after that shall pay for all that he shall fetch; yet,
if this old debt stands still in the book uncrossed, for that the
shopkeeper may sue him, and cast him into prison till he shall
pay the debt.
CHR. Well, and how did you apply this to yourself?
HOPE. Why, I thought thus with myself: I have, by my sins, run
a great way into God's book, and that my now reforming will not
pay off that score; therefore I should think still, under all my
present amendments, But how shall I be freed from that damnation
that I have brought myself in danger of, by my former transgressions?
CHR. A very good application; but, pray, go on.
HOPE. Another thing that hath troubled me, even since my late
amendments, is, that if I look narrowly into the best of what I
do now, I still see sin, new sin, mixing itself with the best of
that I do; so that now I am forced to conclude, that notwithstanding
my former fond conceits of myself and duties, I have committed
sin enough in one duty to send me to hell,[276] though my former
life had been faultless.[277]
CHR. And what did you do then?
HOPE. Do! I could not tell what to do, until I brake my mind to
Faithful, for he and I were well acquainted. And he told me, that
unless I could obtain the righteousness of a man that never had
sinned, neither mine own, nor all the righteousness of the world,
could save me.
CHR. And did you think he spake true?
HOPE. Had he told me so when I was pleased and satisfied with
mine own amendment, I had called him fool for his pains; but now,
since I see mine own infirmity, and the sin that cleaves to my
best performance, I have been forced to be of his opinion.
CHR. But did you think, when at first he suggested it to you,
that there was such a man to be found, of whom it might justly be
said, that He never committed sin?
HOPE. I must confess the words at first sounded strangely, but
after a little more talk and company with him, I had full conviction
about it.
CHR. And did you ask him what man this was, and how you must be
justified by Him?
HOPE. Yes, and he told me it was the Lord Jesus, that dwelleth on
the right hand of the Most High. And thus, said he, you must be
justified by Him, even by trusting to what He hath done by Himself
in the days of His flesh, and suffered when He did hang on the
tree. I asked him further, how that man's righteousness could be
of that efficacy to justify another before God? And he told me He
was the mighty God, and did what He did, and died the death also,
not for Himself, but for me; to whom His doings, and the worthiness
of them, should be imputed, if I believed on Him (Heb. 10; Rom.
4; Col. 1; 1 Peter 1).
CHR. And what did you do then?
HOPE. I made my objections against my believing, for that I thought
He was not willing to save me.
CHR. And what said Faithful to you then?
HOPE. He bid me go to Him and see. Then I said it was presumption;
but he said, No, for I was invited to come (Matt. 11:28). Then he
gave me a book of Jesus, His inditing, to encourage me the more
freely to come; and he said, concerning that book, that every
jot and tittle thereof stood firmer than Heaven and earth (Matt.
24:35). Then I asked him, What I must do when I came; and he told
me, I must entreat upon my knees, with all my heart and soul, the
Father to reveal Him to me (Psa. 95:6; Dan. 6:10; Jer. 29:12, 13).
Then I asked him further, how I must make my supplication to Him?
And he said, Go, and thou shalt find Him upon a mercy-seat, where
He sits all the year long, to give pardon and forgiveness to them
that come. I told him that I knew not what to say when I came.
And he bid me say to this effect, God be merciful to me a sinner,
and make me to know and believe in Jesus Christ; for I see, that
if His righteousness had not been, or I have not faith in that
righteousness, I am utterly cast away.[278] Lord, I have heard
that Thou art a merciful God, and hast ordained that Thy Son Jesus
Christ should be the Saviour of the world; and moreover, that thou
art willing to bestow Him upon such a poor sinner as I am (and I
am a sinner indeed), Lord, take therefore this opportunity, and
magnify Thy grace in the salvation of my soul, through Thy Son
Jesus Christ. Amen. (Exo. 25:22; Lev. 16:2; Num. 7:89; Heb. 4:16).
CHR. And did you do as you were bidden?
HOPE. Yes; over, and over, and over.
CHR. And did the Father reveal His Son to you?
HOPE. Not at the first, nor second, nor third, nor fourth, nor
fifth; no, nor at the sixth time neither.
CHR. What did you do then?
HOPE. What! why I could not tell what to do.
CHR. Had you not thoughts of leaving off praying?
HOPE. Yes, a hundred times twice told.
CHR. And what was the reason you did not?
HOPE. I believed that that was true which had been told me, to
wit, that without the righteousness of this Christ, all the world
could not save me; and therefore, thought I with myself, if I leave
off I die, and I can but die at the throne of grace. And withal,
this came into my mind, "Though it tarry, wait for it; because it
will surely come, it will not tarry" (Hab. 2:3). So I continued
praying until the Father showed me His Son.[279]
CHR. And how was He revealed unto you?
HOPE. I did not see Him with my bodily eyes, but with the eyes of
my understanding (Eph. 1:18, 19); and thus it was: One day I was
very sad, I think sadder than at any one time in my life, and this
sadness was through a fresh sight of the greatness and vileness
of my sins. And as I was then looking for nothing but hell, and
the everlasting damnation of my soul, suddenly, as I thought,
I saw the Lord Jesus look down from Heaven upon me, and saying,
"Believe on the Lord Jesus Christ, and thou shalt be saved" (Acts
16:31).
But I replied, Lord, I am a great, a very great sinner. And He
answered, "My grace is sufficient for thee"[280] (2 Cor. 12:9).
Then I said, But, Lord, what is believing? And then I saw from
that saying, "He that cometh to Me shall never hunger, and he that
believeth on Me shall never thirst"; that believing and coming
was all one; and that he that came, that is, ran out in his heart
and affections after salvation by Christ, he indeed believed in
Christ (John 6:35). Then the water stood in mine eyes, and I asked
further, But, Lord, may such a great sinner as I am, be indeed
accepted of Thee, and be saved by Thee? And I heard him say, "And
him that cometh to Me, I will in no wise cast out" (John 6:37).
Then I said, But how, Lord, must I consider of Thee in my coming
to Thee, that my faith may be placed aright upon Thee? Then He
said, "Christ Jesus came into the world to save sinners" (1 Tim.
1:15). "He is the end of the law for righteousness to every one
that believeth" (Rom. 10:4). "He died for our sins, and rose again
for our justification" (Rom. 4:25). "He loved us, and washed us
from our sins in His own blood" (Rev. 1:5). "He is mediator betwixt
God and us" (1 Tim. 2:5). "He ever liveth to make intercession
for us" (Heb. 7:25). From all which I gathered, that I must look
for righteousness in His person, and for satisfaction for my sins
by His blood; that what He did in obedience to His Father's law,
and in submitting to the penalty thereof, was not for Himself, but
for him that will accept it for his salvation, and be thankful.
And now was my heart full of joy, mine eyes full of tears, and
mine affections running over with love to the name, people, and
ways of Jesus Christ.[281]
CHR. This was a revelation of Christ to your soul indeed; but tell
me particularly what effect this had upon your spirit.[282]
HOPE. It made me see that all the world, notwithstanding all the
righteousness thereof, is in a state of condemnation. It made me
see that God the Father, though He be just, can justly justify the
coming sinner. It made me greatly ashamed of the vileness of my
former life, and confounded me with the sense of mine own ignorance;
for there never came thought into my heart before now, that showed
me so the beauty of Jesus Christ. It made me love a holy life,
and long to do something for the honour and glory of the name of
the Lord Jesus; yea, I thought that had I now a thousand gallons
of blood in my body, I could spill it all for the sake of the Lord
Jesus.[283]
I saw then in my dream that Hopeful looked back and saw Ignorance,
whom they had left behind, coming after. Look, said he to Christian,
how far yonder youngster loitereth behind.
CHR. Aye, aye, I see him; he careth not for our company.
HOPE. But I trow it would not have hurt him, had he kept pace with
us hitherto.
CHR. That is true; but I warrant you he thinketh otherwise.
HOPE. That I think he doth; but, however, let us tarry for him.
So they did.
Then Christian said to him, Come away, man, why do you stay so
behind?
IGNOR. I take my pleasure in walking alone, even more a great deal
than in company, unless I like it the better.[284]
Then said Christian to Hopeful (but softly), Did I not tell you
he cared not for our company? But, however, said he, come up, and
let us talk away the time in this solitary place. Then, directing
his speech to Ignorance, he said, Come, how do you? How stands it
between God and your soul now?
IGNOR. I hope well; for I am always full of good motions, that
come into my mind, to comfort me as I walk (Prov. 28:26).
CHR. What good motions? pray, tell us.
IGNOR. Why, I think of God and Heaven.
CHR. So do the devils and damned souls.
IGNOR. But I think of them, and desire them.[285]
CHR. So do many that are never like to come there. "The soul of
the sluggard desireth, and hath nothing" (Prov. 13:4).
IGNOR. But I think of them, and leave all for them.
CHR. That I doubt; for leaving all is a hard matter; yea, a harder
matter than many are aware of. But why, or by what, art thou
persuaded that thou hast left all for God and Heaven?
IGNOR. My heart tells me so.
CHR. The wise man says, "He that trusts his own heart is a fool"[286]
(Prov. 28:26).
IGNOR. This is spoken of an evil heart, but mine is a good one.
CHR. But how dost thou prove that?
IGNOR. It comforts me in hopes of Heaven.
CHR. That may be through its deceitfulness; for a man's heart may
minister comfort to him in the hopes of that thing, for which he
yet has no ground to hope.
IGNOR. But my heart and life agree together, and therefore my hope
is well grounded.
CHR. Who told thee that thy heart and life agree together?
IGNOR. My heart tells me so.
CHR. Ask my fellow if I be a thief! Thy heart tells thee so! Except
the Word of God beareth witness in this matter, other testimony
is of no value.
IGNOR. But is it not a good heart that hath good thoughts? and is
not that a good life that is according to God's commandments?
CHR. Yea, that is a good heart that hath good thoughts, and that
is a good life that is according to God's commandments; but it is
one thing, indeed, to have these, and another thing only to think
so.
IGNOR. Pray, what count you good thoughts, and a life according
to God's commandments?
CHR. There are good thoughts of divers kinds; some respecting
ourselves, some God, some Christ, and some other thing.
IGNOR. What be good thoughts respecting ourselves?
CHR. Such as agree with the Word of God.
IGNOR. When do our thoughts of ourselves agree with the Word of
God?
CHR. When we pass the same judgment upon ourselves which the Word
passes. To explain myself-the Word of God saith of persons in a
natural condition, "There is none righteous, there is none that
doeth good" (Rom. 3). It saith also, that "every imagination of
the heart of man is only evil, and that continually" (Gen. 6:5).
And again, "The imagination of man's heart is evil from his youth"
(Gen. 8:21). Now then, when we think thus of ourselves, having
sense thereof then are our thoughts good ones, because according
to the Word of God.
IGNOR. I will never believe that my heart is thus bad.
CHR. Therefore thou never hadst one good thought concerning thyself
in thy life. But let me go on. As the Word passeth a judgment
upon our heart, so it passeth a judgment upon our ways; and when
our thoughts of our hearts and ways agree with the judgment which
the Word giveth of both, then are both good, because agreeing
thereto.
IGNOR. Make out your meaning.
CHR. Why, the Word of God saith that man's ways are crooked ways;
not good, but perverse (Psa. 125; Prov. 2:15). It saith they are
naturally out of the good way, that they have not known it (Rom.
3). Now, when a man thus thinketh of his ways; I say, when he
doth sensibly, and with heart humiliation, thus think, then hath
he good thoughts of his own ways, because his thoughts now agree
with the judgment of the Word of God.[287]
IGNOR. What are good thoughts concerning God?
CHR. Even as I have said concerning ourselves, when our thoughts
of God do agree with what the Word saith of Him; and that is, when
we think of His being and attributes as the Word hath taught, of
which I cannot now discourse at large; but to speak of Him with
reference to us: Then we have right thoughts of God, when we think
that He knows us better than we know ourselves, and can see sin
in us when and where we can see none in ourselves; when we think
He knows our inmost thoughts, and that our heart, with all its
depths, is always open unto His eyes; also, when we think that all
our righteousness stinks in His nostrils, and that, therefore, He
cannot abide to see us stand before Him in any confidence, even
in all our best performances.
IGNOR. Do you think that I am such a fool as to think God can see
no further than I? or, that I would come to God in the best of my
performances?
CHR. Why, how dost thou think in this matter?
IGNOR. Why, to be short, I think I must believe in Christ for
justification.
CHR. How! think thou must believe in Christ, when thou seest
not thy need of Him! Thou neither seest thy original nor actual
infirmities; but hast such an opinion of thyself, and of what
thou dost, as plainly renders thee to be one that did never see
a necessity of Christ's personal righteousness to justify thee
before God.[288] How, then, dost thou say, I believe in Christ?
IGNOR. I believe well enough for all that.
CHR. How dost thou believe?
IGNOR. I believe that Christ died for sinners; and that I shall
be justified before God from the curse, through His gracious
acceptance of my obedience to His law. Or thus, Christ makes my
duties, that are religious, acceptable to His Father, by virtue
of His merits; and so shall I be justified.[289]
CHR. Let me give an answer to this confession of thy faith.
1. Thou believest with a fantastical faith; for this faith is
nowhere described in the Word.
2. Thou believest with a false faith; because it taketh justification
from the personal righteousness of Christ, and applies it to thy
own.[290]
3. This faith maketh not Christ a justifier of thy person, but
of thy actions; and of thy person for thy actions' sake, which is
false.[291]
4. Therefore, this faith is deceitful, even such as will leave
thee under wrath, in the day of God Almighty; for true justifying
faith puts the soul, as sensible of its lost condition by the
law, upon flying for refuge unto Christ's righteousness, which
righteousness of His is not an act of grace, by which He maketh, for
justification, thy obedience accepted with God; but His personal
obedience to the law, in doing and suffering for us what that
required at our hands; this righteousness, I say, true faith
accepteth; under the skirt of which, the soul being shrouded, and
by it presented as spotless before God, it is accepted, and acquit
from condemnation.[292]
IGNOR. What! would you have us trust to what Christ, in His own
person, has done without us? This conceit would loosen the reins
of our lust, and tolerate us to live as we list; for what matter
how we live, if we may be justified by Christ's personal righteousness
from all, when we believe it?
CHR. Ignorance is thy name, and as thy name is, so art thou; even
this thy answer demonstrateth what I say. Ignorant thou art of
what justifying righteousness is, and as ignorant how to secure
thy soul, through the faith of it, from the heavy wrath of God.
Yea, thou also art ignorant of the true effects of saving faith
in this righteousness of Christ, which is, to bow and win over
the heart to God in Christ, to love His name, His Word, ways, and
people, and not as thou ignorantly imaginest.
HOPE. Ask him if ever he had Christ revealed to him from Heaven.[293]
IGNOR. What! you are a man for revelations! I believe that what
both you, and all the rest of you, say about that matter, is but
the fruit of distracted brains.
HOPE. Why, man! Christ is so hid in God from the natural apprehensions
of the flesh, that He cannot by any man be savingly known, unless
God the Father reveals Him to them.[294]
IGNOR. That is your faith, but not mine; yet mine, I doubt not,
is as good as yours, though I have not in my head so many whimsies
as you.
CHR. Give me leave to put in a word. You ought not so slightly to
speak of this matter; for this I will boldly affirm, even as my
good companion hath done, that no man can know Jesus Christ but by
the revelation of the Father (Matt. 11:27); yea, and faith too,
by which the soul layeth hold upon Christ, if it be right, must be
wrought by the exceeding greatness of His mighty power; the working
of which faith, I perceive, poor Ignorance, thou art ignorant
of (1 Cor. 12:3; Eph 1:18, 19). Be awakened then, see thine own
wretchedness, and fly to the Lord Jesus; and by His righteousness,
which is the righteousness of God, for He Himself is God, thou
shalt be delivered from condemnation.[295]
IGNOR. You go so fast, I cannot keep pace with you. Do you go on
before; I must stay a while behind.[296]
Then they said-
Well, Ignorance, wilt thou yet foolish be, To slight good counsel,
ten times given thee? And if thou yet refuse it, thou shalt know,
Ere long, the evil of thy doing so. Remember, man, in time, stoop,
do not fear; Good counsel taken well, saves: therefore hear. But
if thou yet shalt slight it, thou wilt be The loser (Ignorance)
I'll warrant thee.
Then Christian addressed thus himself to his fellow-
CHR. Well, come, my good Hopeful, I perceive that thou and I must
walk by ourselves again.
So I saw in my dream that they went on apace before, and Ignorance
he came bobbling after. Then said Christian to his companion, It
pities me much for this poor man, it will certainly go ill with
him at last.
HOPE. Alas! there are abundance in our town in his condition,
whole families, yea, whole streets, and that of pilgrims too; and
if there be so many in our parts, how many, think you, must there
be in the place where he was born?
CHR. Indeed the Word saith, "He hath blinded their eyes, lest they
should see," &c. But now we are by ourselves, what do you think
of such men? Have they at no time, think you, convictions of sin,
and so consequently fears that their state is dangerous?
HOPE. Nay, do you answer that question yourself, for you are the
elder man.
CHR. Then I say, sometimes (as I think) they may; but they being
naturally ignorant, understand not that such convictions tend to
their good; and therefore they do desperately seek to stifle them,
and presumptuously continue to flatter themselves in the way of
their own hearts.
HOPE. I do believe, as you say, that fear tends much to men's
good, and to make them right, at their beginning to go on pilgrimage.
CHR. Without all doubt it doth, if it be right; for so says the
Word, "The fear of the Lord is the beginning of wisdom"[297] (Prov.
1:7; 9:10; Psa. 111:10; Job. 28:28).
HOPE. How will you describe right fear?
CHR. True or right fear is discovered by three things-
1. By its rise; it is caused by saving convictions for sin.
2. It driveth the soul to lay fast hold of Christ for salvation.
3. It begetteth and continueth in the soul a great reverence of
God, his Word, and ways, keeping it tender, and making it afraid
to turn from them, to the right hand or to the left, to anything,
that may dishonour God, break its peace, grieve the Spirit, or
cause the enemy to speak reproachfully.[298]
HOPE. Well said; I believe you have said the truth. Are we now
almost got past the Enchanted Ground?
CHR. Why, art thou weary of this discourse?
HOPE. No, verily, but that I would know where we are.
CHR. We have not now above two miles further to go thereon. But
let us return to our matter. Now the ignorant know not that such
convictions as tend to put them in fear are for their good, and
therefore they seek to stifle them.
HOPE. How do they seek to stifle them?
CHR. 1. They think that those fears are wrought by the devil
(though indeed they are wrought of God); and, thinking so, they
resist them as things that directly tend to their overthrow. 2.
They also think that these fears tend to the spoiling of their
faith, when, alas for them, poor men that they are, they have none
at all! and therefore they harden their hearts against them. 3.
They presume they ought not to fear; and therefore, in despite of
them, wax presumptuously confident. 4. They see that those fears
tend to take away from them their pitiful old self-holiness,[299]
and therefore they resist them with all their might.
HOPE. I know something of this myself; for, before I knew myself,
it was so with me.[300]
CHR. Well, we will leave, at this time, our neighbour Ignorance
by himself, and fall upon another profitable question.
HOPE. With all my heart, but you shall still begin.
CHR. Well then, did you not know, about 10 years ago, one Temporary
in your parts, who was a forward man in religion then?[301]
HOPE. Know him! yes, he dwelt in Graceless, a town about two miles
off of Honesty, and he dwelt next door to one Turnback.
CHR. Right, he dwelt under the same roof with him. Well, that man
was much awakened once; I believe that then he had some sight of
his sins, and of the wages that were due thereto.
HOPE. I am of your mind, for, my house not being above three miles
from him, he would ofttimes come to me, and that with many tears.
Truly I pitied the man, and was not altogether without hope of
him; but one may see, it is not every one that cries, Lord, Lord.
CHR. He told me once that he was resolved to go on pilgrimage,
as we do now; but all of a sudden he grew acquainted with one
Save-self, and then he became a stranger to me.
HOPE. Now, since we are talking about him, let us a little inquire
into the reason of the sudden backsliding of him and such others.
CHR. It may be very profitable, but do you begin.
HOPE. Well then, there are in my judgment four reasons for it-
1. Though the consciences of such men are awakened, yet their
minds are not changed; therefore, when the power of guilt weareth
away, that which provoked them to be religious ceaseth, wherefore
they naturally turn to their own course again, even as we see the
dog that is sick of what he has eaten, so long as his sickness
prevails, he vomits and casts up all; not that he doth this
of a free mind (if we may say a dog has a mind), but because it
troubleth his stomach; but now, when his sickness is over, and so
his stomach eased, his desire being not at all alienate from his
vomit, he turns him about and licks up all, and so it is true which
is written, "The dog is turned to his own vomit again" (2 Peter
2:22).[302] Thus I say, being hot for Heaven, by virtue only of
the sense and fear of the torments of hell, as their sense of hell,
and the fears of damnation, chills and cools, so their desires for
Heaven and salvation cool also. So then it comes to pass, that
when their guilt and fear is gone, their desires for Heaven and
happiness die, and they return to their course again.[303]
2. Another reason is, they have slavish fears that do overmaster
them; I speak now of the fears that they have of men, for "the
fear of man bringeth a snare" (Prov. 29:25). So then, though they
seem to be hot for Heaven, so long as the flames of hell are about
their ears, yet, when that terror is a little over, they betake
themselves to second thoughts; namely, that it is good to be
wise, and not to run (for they know not what) the hazard of losing
all, or, at least, of bringing themselves into unavoidable and
unnecessary troubles, and so they fall in with the world again.
3. The shame that attends religion lies also as a block in their
way; they are proud and haughty, and religion in their eye is low
and contemptible; therefore, when they have lost their sense of
hell and wrath to come, they return again to their former course.
4. Guilt, and to meditate terror, are grievous to them. They like
not to see their misery before they come into it; though perhaps
the sight of it first, if they loved that sight, might make them
fly whither the righteous fly and are safe. But because they do,
as I hinted before, even shun the thoughts of guilt and terror,
therefore, when once they are rid of their awakenings about the
terrors and wrath of God, they harden their hearts gladly, and
choose such ways as will harden them more and more.
CHR. You are pretty near the business, for the bottom of all is,
for want of a change in their mind and will. And therefore they
are but like the felon that standeth before the judge, he quakes
and trembles, and seems to repent most heartily, but the bottom
of all is the fear of the halter; not that he hath any detestation
of the offence, as is evident, because, let but this man have his
liberty, and he will be a thief, and so a rogue still, whereas,
if his mind were changed, he would be otherwise.
HOPE. Now, I have showed you the reasons of their going back, do
you show me the manner thereof.[304]
CHR. So I will, willingly.
1. They draw off their thoughts, all that they may, from the
remembrance of God, death, and judgment to come.
2. Then they cast off by degrees private duties, as closet prayer,
curbing their lusts, watching, sorrow for sin, and the like.
3. Then they shun the company of lively and warm Christians.
4. After that, they grow cold to public duty, as hearing, reading,
godly conference, and the like.
5. Then they begin to pick holes, as we say, in the coats of some
of the godly; and that devilishly, that they may have a seeming
colour to throw religion (for the sake of some infirmity they have
espied in them) behind their backs.
6. Then they begin to adhere to, and associate themselves with,
carnal, loose, and wanton men.
7. Then they give way to carnal and wanton discourses in secret;
and glad are they if they can see such things in any that are
counted honest, that they may the more boldly do it through their
example.
8. After this, they begin to play with little sins openly.
9. And then, being hardened, they show themselves as they are.
Thus, being launched again into the gulf of misery, unless a
miracle of grace prevent it, they everlastingly perish in their
own deceivings.[305]
Now I saw in my dream, that by this time the Pilgrims were got
over the Enchanted Ground, and entering into the country of Beulah,
whose air was very sweet and pleasant, the way lying directly through
it, they solaced themselves there for a season (Isa. 62:4). Yea,
here they heard continually the singing of birds, and saw every
day the flowers appear in the earth, and heard the voice of the
turtle in the land (Song. 2:10-12). In this country the sun shineth
night and day; wherefore this was beyond the Valley of the Shadow
of Death, and also out of the reach of Giant Despair, neither
could they from this place so much as see Doubting Castle.[306]
Here they were within sight of the city they were going to, also
here met them some of the inhabitants thereof; for in this land
the Shining Ones commonly walked, because it was upon the borders
of Heaven. In this land also the contract between the bride and the
bridegroom was renewed; yea, here, "As the bridegroom rejoiceth
over the bride, so did their God rejoice over them" (Isa. 62:5).
Here they had no want of corn and wine; for in this place they met
with abundance of what they had sought for in all their pilgrimage
(v. 8). Here they heard voices from out of the city, loud voices,
saying, "Say ye to the daughter of Zion, Behold, thy salvation
cometh! Behold, His reward is with Him!" (v. 11). Here all the
inhabitants of the country called them, "The holy people, The
redeemed of the Lord, Sought out," &c. (v. 12).
Now, as they walked in this land, they had more rejoicing than in
parts more remote from the kingdom to which they were bound; and
drawing near to the city, they had yet a more perfect view thereof.
It was builded of pearls and precious stones, also the street
thereof was paved with gold; so that by reason of the natural
glory of the city, and the reflection of the sunbeams upon it,
Christian with desire fell sick. Hopeful also had a fit or two
of the same disease.[307] Wherefore, here they lay by it a while,
crying out, because of their pangs, "If ye find my Beloved, tell
Him that I am sick of love[308]" (Song. 5:8).
But being a little strengthened, and better able to bear their
sickness, they walked on their way, and came yet nearer and nearer,
where were orchards, vineyards, and gardens, and their gates opened
into the highway. Now, as they came up to these places, behold,
the gardener stood in the way, to whom the Pilgrims said, Whose
goodly vineyards and gardens are these? He answered, They are the
King's, and are planted here for His own delight, and also for the
solace of pilgrims. So the gardener had them into the vineyards,
and bid them refresh themselves with the dainties (Deut. 23:24).
He also showed them there the King's walks, and the arbours, where
He delighted to be; and here they tarried and slept.[309]
Now I beheld in my dream, that they talked more in their sleep at
this time than ever they did in all their journey; and being in
a muse thereabout, the gardener said even to me, Wherefore musest
thou at the matter? It is the nature of the fruit of the grapes
of these vineyards to go down so sweetly, as to cause the lips of
them that are asleep to speak.[310]
So I saw that when they awoke, they addressed themselves to go up
to the city. But, as I said, the reflection of the sun upon the
city (for "the city was pure gold)," (Rev. 21:18), was so extremely
glorious, that they could not, as yet, with open face behold it,
but through an instrument made for that purpose (2 Cor. 3:18). So
I saw, that as they went on, there met them two men, in raiment
that shone like gold; also their faces shone as the light.[311]
These men asked the Pilgrims whence they came; and they told them.
They also asked them where they had lodged, what difficulties and
dangers, what comforts and pleasures they had met in the way; and
they told them. Then said the men that met them, You have but two
difficulties more to meet with, and then you are in the city.[312]
Christian then, and his companion, asked the men to go along
with them; so they told them they would. But, said they, you must
obtain it by your own faith. So I saw in my dream that they went
on together, until they came in sight of the gate.
Now, I further saw, that betwixt them and the gate was a river,
but there was no bridge to go over; the river was very deep. At the
sight, therefore, of this river, the Pilgrims were much stunned:
but the men that went with them said, You must go through, or you
cannot come at the gate.[313]
The Pilgrims then began to inquire if there was no other way to
the gate; to which they answered, Yes; but there hath not any,
save two, to wit, Enoch and Elijah, been permitted to tread that
path, since the foundation of the world, nor shall, until the
last trumpet shall sound (1 Cor. 15:51, 52). The Pilgrims then,
especially Christian, began to despond in their minds, and looked
this way and that, but no way could be found by them, by which
they might escape the river.[314] Then they asked the men if the
waters were all of a depth. They said, No; yet they could not
help them in that case; for, said they, you shall find it deeper
or shallower, as you believe in the King of the place.
They then addressed themselves to the water; and entering, Christian
began to sink, and crying out to his good friend Hopeful, he said,
I sink in deep waters; the billows go over my head, all his waves
go over me! Selah.[315]
Then said the other, Be of good cheer, my brother, I feel the
bottom, and it is good. Then, said Christian, Ah! my friend, "the
sorrows of death have compassed me about"; I shall not see the
land that flows with milk and honey; and with that a great darkness
and horror fell upon Christian, so that he could not see before
him. Also here he in great measure lost his senses, so that he
could neither remember, nor orderly talk of any of those sweet
refreshments that he had met with in the way of his pilgrimage.
But all the words that he spake still tended to discover that he
had horror of mind, and heart fears that he should die in that
river, and never obtain entrance in at the gate. Here also, as they
that stood by perceived, he was much in the troublesome thoughts
of the sins that he had committed, both since and before he began
to be a pilgrim. It was also observed that he was troubled with
apparitions of hobgoblins and evil spirits; for ever and anon he
would intimate so much by words.[316] Hopeful, therefore, here had
much ado to keep his brother's head above water; yea, sometimes
he would be quite gone down, and then, ere awhile, he would rise
up again half dead. Hopeful also would endeavour to comfort him,
saying, Brother, I see the gate, and men standing by to receive
us; but Christian would answer, It is you, it is you they wait
for; you have been Hopeful ever since I knew you.[317] And so
have you, said he to Christian. Ah, brother! said he, surely if I
were right He would now arise to help me; but for my sins He hath
brought me into the snare, and hath left me. Then said Hopeful,
My brother, you have quite forgot the text, where it is said of
the wicked, "There are no bands in their death; but their strength
is firm. They are not in trouble as other men, neither are they
plagued like other men" (Psa. 73:4, 5). These troubles and distresses
that you go through in these waters are no sign that God hath
forsaken you; but are sent to try you, whether you will call to
mind that which heretofore you have received of His goodness, and
live upon Him in your distresses.[318]
Then I saw in my dream, that Christian was as in a muse a while.
To whom also Hopeful added this word, Be of good cheer, Jesus
Christ maketh thee whole;[319] and with that Christian brake out
with a loud voice, O! I see Him again, and He tells me, "When thou
passest through the waters, I will be with thee; and through the
rivers, they shall not overflow thee" (Isa. 43:2). Then they both
took courage, and the enemy was after that as still as a stone,
until they were gone over. Christian therefore presently found
ground to stand upon, and so it followed that the rest of the river
was but shallow. Thus they got over.[320] Now, upon the bank of
the river, on the other side, they saw the two shining men again,
who there waited for them; wherefore, being come out of the river,
they saluted them, saying, We are ministering spirits, sent forth
to minister for those that shall be heirs of salvation. Thus they
went along towards the gate.[321] Now you must note that the city
stood upon a mighty hill, but the Pilgrims went up that hill with
ease, because they had these two men to lead them up by the arms;
also, they had left their mortal garments behind them in the
river, for though they went in with them, they came out without
them. They, therefore, went up here with much agility and speed,
though the foundation upon which the city was framed was higher
than the clouds.[322] They, therefore, went up through the regions
of the air, sweetly talking as they went, being comforted, because
they safely got over the river, and had such glorious companions
to attend them.[323]
The talk they had with the Shining Ones was about the glory of
the place; who told them that the beauty and glory of it was
inexpressible. There, said they, is the "Mount Zion, the heavenly
Jerusalem, the innumerable company of angels, and the spirits of
just men made perfect" (Heb. 12:22-24). You are going now, said
they, to the paradise of God, wherein you shall see the tree of
life, and eat of the never-fading fruits thereof; and when you
come there, you shall have white robes given you, and your walk
and talk shall be every day with the King, even all the days of
eternity (Rev. 2:7; 3:4; 22:5). There you shall not see again
such things as you saw when you were in the lower region upon the
earth, to wit, sorrow, sickness, affliction, and death, "for the
former things are passed away." You are now going to Abraham, to
Isaac, and Jacob, and to the prophets-men that God hath taken away
from the evil to come, and that are now resting upon their beds,
each one walking in his righteousness[324] (Isa. 57:1, 2; 65:17).
The men then asked, What must we do in the holy place? To whom
it was answered, You must there receive the comforts of all your
toil, and have joy for all your sorrow; you must reap what you
have sown, even the fruit of all your prayers, and tears, and
sufferings for the King by the way (Gal. 6:7). In that place you
must wear crowns of gold, and enjoy the perpetual sight and vision
of the Holy One, for "there you shall see Him as He is" (1 John
3:2). There also you shall serve Him continually with praise,
with shouting and thanksgiving, whom you desired to serve in the
world, though with much difficulty, because of the infirmity of
your flesh. There your eyes shall be delighted with seeing, and
your ears with hearing the pleasant voice of the Mighty One. There
you shall enjoy your friends again, that are gone thither before
you; and there you shall with joy receive, even every one that
follows into the holy place after you. There also shall you be
clothed with glory and majesty, and put into an equipage fit to
ride out with the King of glory. When He shall come with sound of
trumpet in the clouds, as upon the wings of the wind, you shall
come with Him; and when He shall sit upon the throne of judgment,
you shall sit by Him; yea, and when He shall pass sentence upon
all the workers of iniquity, let them be angels or men, you also
shall have a voice in that judgment, because they were His and your
enemies (1 Thess. 4:13-17; Jude 14; Dan. 7:9, 10; 1 Cor. 6:2, 3).
Also when He shall again return to the city, you shall go too,
with sound of trumpet, and be ever with Him.
Now, while they were thus drawing towards the gate, behold a company
of the heavenly host came out to meet them; to whom it was said,
by the other two Shining Ones, These are the men that have loved
our Lord when they were in the world, and that have left all for
His holy name; and He hath sent us to fetch them, and we have
brought them thus far on their desired journey, that they may go
in and look their Redeemer in the face with joy. Then the heavenly
host gave a great shout, saying, "Blessed are they which are
called unto the marriage supper of the Lamb" (Rev. 19:9). There
came out also at this time to meet them, several of the King's
trumpeters, clothed in white and shining raiment, who, with melodious
noises, and loud, made even the heavens to echo with their sound.
These trumpeters saluted Christian and his fellow with 10,000
welcomes from the world; and this they did with shouting, and
sound of trumpet.
This done, they compassed them round on every side; some went
before, some behind, and some on the right hand, some on the left
(as it were to guard them through the upper regions), continually
sounding as they went, with melodious noise, in notes on high;
so that the very sight was to them that could behold it, as if
Heaven itself was come down to meet them.[325] Thus, therefore,
they walked on together; and as they walked, ever and anon these
trumpeters, even with joyful sound, would, by mixing their music
with looks and gestures, still signify to Christian and his brother,
how welcome they were into their company, and with what gladness
they came to meet them; and now were these two men, as it were,
in Heaven, before they came at it, being swallowed up with the
sight of angels, and with hearing of their melodious notes. Here
also they had the city itself in view, and they thought they heard
all the bells therein to ring, to welcome them thereto. But above
all, the warm and joyful thoughts that they had about their own
dwelling there, with such company, and that forever and ever. O
by what tongue or pen can their glorious joy be expressed![326]
And thus they came up to the gate.
Now, when they were come up to the gate, there was written over
it in letters of gold, "Blessed are they that do His commandments,
that they may have right to the tree of life, and may enter in
through the gates into the city" (Rev. 22:14).
Then I saw in my dream, that the Shining Men bid them call at the
gate; the which, when they did, some looked from above over the
gate, to wit, Enoch, Moses, and Elijah, &c., to whom it was said,
These pilgrims are come from the City of Destruction, for the love
that they bear to the King of this place; and then the pilgrims
gave in unto them each man his certificate,[327] which they had
received in the beginning; those, therefore, were carried into
the King, who, when He had read them, said, Where are the men?
To whom it was answered, They are standing without the gate. The
King then commanded to open the gate, "That the righteous nation,"
said He, "which keepeth the truth, may enter in"[328] (Isa. 26:2).
Now I saw in my dream that these two men went in at the gate; and
lo, as they entered, they were transfigured, and they had raiment
put on that shone like gold. There were also that met them with
harps and crowns, and gave them to them-the harps to praise withal,
and the crowns in token of honour. Then I heard in my dream that
all the bells in the city rang again for joy, and that it was said
unto them, "ENTER YE INTO THE JOY OF YOUR LORD."[329] I also heard
the men themselves, that they sang with a loud voice, saying,
"BLESSING, AND HONOUR, AND GLORY, AND POWER, BE UNTO HIM THAT SITTETH
UPON THE THRONE, AND UNTO THE LAMB, FOREVER AND EVER" (Rev. 5:13).
Now just as the gates were opened to let in the men, I looked in
after them, and, behold, the City shone like the sun; the streets
also were paved with gold, and in them walked many men, with
crowns on their heads, palms in their hands, and golden harps to
sing praises withal. There were also of them that had wings, and
they answered one another without intermission, saying, "Holy,
holy, holy, is the Lord" (Rev. 4:8). And after that, they shut up
the gates; which, when I had seen, I wished myself among them.
Now while I was gazing upon all these things, I turned my head to
look back, and saw Ignorance come up to the river side; but he
soon got over, and that without half that difficulty which the
other two men met with.[330] For it happened that there was then
in that place, one Vain-hope,[331] a ferryman, that with his boat
helped him over; so he, as the other I saw, did ascend the hill,
to come up to the gate, only he came alone; neither did any man
meet him with the least encouragement. When he was come up to
the gate, he looked up to the writing that was above, and then
began to knock, supposing that entrance should have been quickly
administered to him; but he was asked by the men that looked over
the top of the gate, Whence came you? and what would you have? He
answered, I have eat and drank in the presence of the King, and He
has taught in our streets. Then they asked him for his certificate,
that they might go in and show it to the King; so he fumbled in
his bosom for one, and found none. Then said they, Have you none?
But the man answered never a word. So they told the King, but He
would not come down to see him, but commanded the two Shining Ones
that conducted Christian and Hopeful to the City, to go out and
take Ignorance, and bind him hand and foot, and have him away.
Then they took him up, and carried him through the air, to the door
that I saw in the side of the hill, and put him in there. Then I
saw that there was a way to hell, even from the gates of Heaven,
as well as from the City of Destruction![332] So I awoke, and
behold it was a dream.
THE CONCLUSION.
Now, READER, I have told my dream to thee; See if thou canst
interpret it to me, Or to thyself, or neighbour; but take heed Of
misinterpreting; for that, instead Of doing good, will but thyself
abuse: By misinterpreting, evil ensues.
Take heed also, that thou be not extreme, In playing with the
outside of my dream: Nor let my figure or similitude Put thee
into a laughter or a feud. Leave this for boys and fools; but as
for thee, Do thou the substance of my matter see.
Put by the curtains, look within my veil, Turn up my metaphors,
and do not fail; There, if thou seekest them, such things to find,
As will be helpful to an honest mind.
What of my dross thou findest there, be bold To throw away, but
yet preserve the gold; What if my gold be wrapped up in ore?--None
throws away the apple for the core. But if thou shalt cast all
away as vain, I know not but 'twill make me dream again.
THE END OF THE FIRST PART.
FOOTNOTES:
[1] The jail. Mr. Bunyan wrote this precious book in Bedford
jail, where he was imprisoned 12 years for preaching the Gospel.
His bonds were those of the Gospel; and, like Peter, he could
sleep soundly in prison. Blessed be God for even the toleration
and religious privileges we now enjoy in consequence of it.
Our author, thus prevented from preaching, turned his thoughts
to writing; and, during his confinement, composed "The Pilgrim's
Progress," and many other useful works. Thus the Lord causes "the
wrath of man to praise Him." The servants of Christ, when restrained
by wicked laws from publishing the word of life from the pulpit,
have become more abundantly useful by their writings-(G. Burder).
[2] You will observe what honour, from his Pilgrim's first setting
out, Bunyan puts upon the Word of God. He would give to no inferior
instrumentality, not even to one of God's providences, the business
of awakening his Pilgrim to a sense of his danger; but he places
him before us reading his book, awakened by the Word. And he
makes the first efficacious motive in the mind of this Pilgrim a
salutary fear of the terrors of that Word, a sense of the wrath
to come, beneath the burden of sin upon his soul-(Cheever, Lect.
6). The alarms of such an awakened soul are very different from the
terrors of superstitious ignorance, which, arising from fright
or danger, are easily quitted, with the silly mummeries of
priestcraft-(Andronicus).
[3] "What shall I do?" This is his first exclamation. He has not
as yet advanced so far as to say, What shall I do to be saved?-(Cheever,
Lect. 6).
[4] Sometimes I have been so loaden with my sins, that I could not
tell where to rest, nor what to do; yea, at such times, I thought
it would have taken away my senses-(Bunyan's Law and Grace). [5]
See the picture of a true penitent; a deep sense of danger, and
solemn concern for his immortal soul, and for his wife and children;
clothed with rags; his face turned from his house; studying the
Bible with intense interest; a great burden on his back; praying;
"the remembrance of his sins is grievous, and the burden of them
is intolerable." Reader, have you felt this?-(Dr. Dodd).
[6] Reader! be persuaded to pause a moment, and ask yourself the
question-What is my case? Did I ever feel a deep concern about my
soul? Did I ever see my danger as a sinner? Did I ever exclaim, in
the agony of my spirit, "What must I do to be saved?" Be assured
that real godliness begins in feeling the burden of sin-(G. Border).
[7] The advice is to fly at once to Christ, and that he will then
be told what to do. He is not told to get rid of his burden first,
by reforming his life, and then to apply for further instruction
to the Saviour-(J. B.).
[8] When a sinner begins to fly from destruction, carnal relations
will strive to prevent him; but the sinner who is in earnest for
salvation will be deaf to invitations to go back. The more he is
solicited by them, the faster he will fly from them-(Mason).
[9] The names of these two neighbours are admirably characteristic,
not confined to any age or place, but always accompany the young
convert to godliness, as the shadow does the substance. Christian
is firm, decided, bold, and sanguine. Obstinate is profane, scornful,
self-sufficient, and contemns God's Word. Pliable is yielding, and
easily induced to engage in things of which he understands neither
the nature nor the consequences-(Thomas Scott).
[10] Objection. If I would run as you would have me, then I must
run from all my friends, for none of them are running that way.
Answ. And if thou dost, thou wilt run into the bosom of Christ,
and of God. And what harm will that do thee? Objec. But if I ran
this way, I must run from all my sins. Answ. That's true indeed;
yet if thou dost not, thou wilt run into hell-fire. Objec. But I
shall be mocked of all my neighbours. Answ. But if thou lose the
benefit of Heaven, God will mock at thy calamity. Objec. But,
surely, I may begin this, time enough a year or two hence. Answ.
Hast thou any lease of thy life? Did ever God tell thee thou shalt
live half a year or two months longer? Art thou a wise man to let
thy immortal soul hang over hell by a thread of uncertain time,
which may soon be cut asunder by death?-(Bunyan's Preface to the
Heavenly Footman).
[11] It is interesting to compare this account of Heaven with
that which Bunyan gave in the Preface to his "Sighs from Hell,"
published 20 years before-"O sinner, sinner, there are better
things than hell to be had, and at a cheaper rate by the thousandth
part than that. O there is no comparison; there is Heaven, there
is God, there is Christ, there is communion with an innumerable
company of saints and angels"-(ED). [12] Here you have another
volume of meaning in a single touch of the pencil. Pliable is
one of those who is willing, or think they are willing, to have
Heaven, but without any sense of sin, or of the labour and self-denial
necessary to enter Heaven. But now his heart is momentarily fired
with Christian's ravishing descriptions, and as he seems to have
nothing to trouble his conscience, and no difficulties to overcome,
the pace of an honest, thorough inquirer, the movement of a soul
sensible of its distresses and its sins, and desiring comfort
only in the way of healing and of holiness, seems much too slow
for him. He is for entering Heaven at once, going much faster
than poor Christian can keep up with him. Then, said Christian,
I cannot go so fast as I would, by reason of this burden that is
on my back--(Cheever). [13] Satan casts the professor into the
mire, to the reproach of religion, the shame of their brethren,
the derision of the world, and the dishonour of God. He holds our
hands while the world buffets us. He puts bears' skins upon us,
and then sets the dogs at us. He bedaubeth us with his own foam,
and then tempts us to believe that that bedaubing comes from
ourselves-(Good News to the Vilest of Men, vol. 1, P. 69). [14]
Guilt is not so much a wind and a tempest, as a load and burden.
The devil, and sin, and the curse of the law, and death, are
gotten upon the shoulders of this poor man, and are treading of
him down, that he may sink into, and be swallowed up of, his miry
place (Job 41:30)-(Bunyan's Saints' Know ledge of Christ's Love,
vol. 2, p. 6).
[15] In this Slough of Despond there were good and firm steps, sound
promises to stand upon, a causeway, indeed, better than adamant,
clear across the treacherous quagmires; but mark you, fear followed
Christian so hard, that he fled the nearest way, and fell in, not
stopping to look for the steps, or not thinking of them. Now this
is often just the operation of fear; it sets the threatenings
against the promises, when it ought simply to direct the soul
from the threatenings to the promises. It is the object of the
threatenings to make the promises shine, and to make the soul
lay hold upon them, and that is the purpose and the tendency of
a salutary fear of the Divine wrath on account of sin, to make
the believer flee directly to the promises, and advance on them
to Christ-(Cheever). [16] Signifying that there is nothing but
despondency and despair in the fallen nature of sinful man: the
best that we can do, leaves us in the Slough of Despond, as to
any hope in ourselves-(Mason).
[17] That is, the Lord Jesus Christ. We never find good ground,
nor safe sounding, nor comfortable walking, till we enter into
possession of Christ by faith, and till our feet are set upon
Christ, who is the Rock of ages-(Mason).
[18] And now you may think, perhaps, that Christian having got out
of the Slough of Despond, and fairly on his way, it is all well
with him; but not so, for now he comes into a peril that is far
greater than the last-a peril through which we suppose that every
soul that ever goes on pilgrimage passes, and a peril in which
multitudes that get safely across the Slough of Despond, perish
forever-(Cheever).
[19] "Some inkling"; some intimation, hint, or slight knowledge:
obsolete-(ED).
[20] There is great beauty in this dialogue, arising from the exact
regard to character preserved throughout. Indeed, this forms one
of our author's peculiar excellencies; as it is a very difficult
attainment, and always manifests a superiority of genius-(Scott).
[21] Mr. Worldly-wiseman prefers morality to Christ the strait
gate. This is the exact reasoning of the flesh. Carnal reason
ever opposes spiritual truth. The notion of justification by our
own obedience to God's Law ever works in us, contrary to the way
of justification by the obedience of Christ. Self-righteousness
is as contrary to the faith of Christ as indulging the lusts of
the flesh. The former is the white devil of pride, the latter the
black devil of rebellion and disobedience. See the awful consequences
of listening to the reasonings of the flesh-(Mason).
[22] And "wotted": and knew. From the Saxon witen, to know; see
Imperial Dictionary-(ED).
[23]Beware of taking men by their looks. They may look as gentle
as lambs, while the poison of asps is under their tongue; whereby
they infect many souls with pernicious errors and pestilent heresies,
turning them from Christ and the hope of full justification and
eternal life through Him ONLY, to look to, and rely upon, their
own works, in whole, or in part, for salvation-(Mason).
[24] As the belief of the truth lies at the fountain of the hope
of eternal life, and is the cause of anyone becoming a pilgrim;
so the belief of a lie is the cause of anyone's turning out of the
way which leads to glory-(Mason). [25] See the glory of Gospel grace
to sinners. See the amazing love of Christ in dying for sinners.
O remember the price, which obtained the pardon of our sins, at
nothing less than His most precious blood! Believe His wonderful
love. Rejoice in His glorious salvation. Live in the love of Him,
in the hatred of your sins, and in humbleness of mind before
Him-(Mason).
[26] Legality is as great an enemy to the cross of Christ as
licentiousness; for it keeps the soul from coming to, believing
in, and trusting wholly in the blood of Christ for pardon, and the
righteousness of Christ for justification! so that it keeps the soul
in bondage, and swells the mind with pride, while licentiousness
brings a scandal on the cross--(Mason). [27] The straitness of
this gate is not to be understood carnally, but mystically. This
gate is wide enough for all the truly sincere lovers of Jesus
Christ, but so strait that it will keep all others out. The gate
of Eden was wide enough for Adam and his wife to go out at, yet
it was too strait for them to go in at. Why? They had sinned; and
the cherubim and the flaming sword made it too strait for them.
The gates of the temple were six cubits wide, yet they were so
strait that none who were unclean might enter them-(Bunyan's Strait
Gate, vol. 1, p. 367).
[28] Here behold the love of Jesus, in freely and heartily receiving
every poor sinner who comes unto Him; no matter how vile they have
been, nor what sins they have committed, He loves them freely and
receives them graciously; for He has nothing but GOOD-WILL to them.
Hence, the heavenly host sang at his birth, "Good-will towards
men" (Luke 2:14)-(Mason).
[29] As sinners become more decided in applying to Christ, and
assiduous in the means of grace, Satan, if permitted, will be more
vehement in his endeavours to discourage them, that, if possible,
he may induce them to desist, and so come short of the prize-(Scott).
A whole Heaven and eternal life is wrapped up in this little
word-"Strive to enter in"; this calls for the mind and heart.
Many professors make their striving to stand rather in an outcry
of words, than in a hearty labour against the lusts and love of
the world. But this kind of striving is but a beating the air,
and will come to nothing at last-(Bunyan's Strait Gate, vol. 1,
p. 866). Coming souls will have opposition from Satan. He casts
his fiery darts at them; wanderings in prayer, enticements to old
sins, and even blasphemous thoughts, assail the trembling penitent,
when striving to enter into the strait gate, to drive him from
"the way and the life"-(ED).
[30] "No betterment" is an admirable expression of the Christian's
humility-he set out in company, but reached the gate alone; still
it is not unto me, but unto Thy name be all the glory-(ED).
[31] "Carnal arguments" is altered to "carnal agreement," in
several of Mr. Bunyan's editions: see third to the ninth-(ED).
[32] Christian, when admitted at the strait gate, is directed
in the narrow way; not in the broad fashionable religion. In the
broad road, every man may choose a path suited to his inclinations,
shift about to avoid difficulties, or accommodate himself
to circumstances; and he may be sure of company agreeable to his
taste. But Christians must follow one another in the narrow way
on the same track, facing enemies, and bearing hardships, without
attempting to evade them; nor is any indulgence given to different
tastes, habits, or propensities-(Scott).
[33] With gnat propriety Bunyan places the house of the Interpreter
beyond the strait gate; for the knowledge of Divine things, that
precedes conversion to God by faith in Christ, is very scanty,
compared with the diligent Christian's subsequent attainments-(Scott).
[34] It would be difficult to find 12 consecutive pages in the
English language, that contain such volumes of meaning, in such
beautiful and instructive lessons, with such heavenly imagery,
in so pure and sweet a style, and with so thrilling an appeal to
the best affections of the heart, as these pages descriptive of
Christian's sojourning in the house of the Interpreter. This good
man of the house, the Interpreter, we are, without doubt, to take
as the representative of the Holy Spirit, with His enlightening and
sanctifying influences on the heart-(Cheever). The order in which
these heavenly lessons are taught, is worthy of our admiration-(ED).
[35] As in creation, so in conversion, God's command is, "Let there
be light"; it comes by the Word; no Bible, no light. God divided
the light from the darkness; a blessed mystery to prove the
Christian indeed-light in his mind at variance with his native
darkness-(Bunyan, on Genesis).
[36] The FIRST object presented by the Holy Spirit to the mind
of a young believer, is the choice of his minister; not to be
submissive to human orders, but to choose for himself. The leading
features are, that he be grave, devotional, a lover of his Bible,
one who rejects error and preaches the truth; uninfluenced by
paltry pelf or worldly honours; pleading patiently to win souls;
seeking only his Master's approbation; souls, and not money, for
his hire; an immortal crown for his reward. With the laws of men
and friendship to mislead us, how essential is the guidance of
the Holy Spirit in this important choice!-(ED). And whose portrait
is Bunyan describing here? We think he had only Mr. Gifford in
his eye as a faithful minister of Christ; but Bunyan too had been
the pleader with men, and over his own head the crown of gold was
shining, and while he wrote these words, you may be sure that his
spirit thrilled within him as he said, And I too am a minister of
Jesus Christ-(Cheever).
[37]Christian well knew this in his own deep experience; for the
burden of sin was on him still, and sorely did he feel it while
the Interpreter was making this explanation; and had it not been
for his remembrance of the warning of the man at the gate, he would
certainly have besought the Interpreter to take off his burden.
The law could not take it off; he had tried that; and grace had
not yet removed it; so he was forced to be quiet, and to wait
patiently. But when the damsel came and sprinkled the floor, and
laid the dust, and then the parlour was swept so easily, there
were the sweet influences of the Gospel imaged; there was Divine
grace distilling as the dew; there was the gentle voice of Christ
hushing the storm; there were the corruptions of the heart, which
the law had but roused into action, yielding under the power of
Christ; and there was the soul made clean, and fit for the King
of glory to inhabit. Indeed, this was a most instructive emblem.
O that my heart might be thus cleansed, thought Christian, and
then I verily believe I could bear my burden with great ease to
the end of my pilgrimage; but I have had enough of that fierce
sweeper, the Law. The Lord deliver me from his besom!-(Cheever).
[38] This was a vivid and striking emblem, and one which, in its
general meaning, a child could understand. Passion stands for the
men of this world, Patience of that which is to come; Passion for
those who will have all their good things now, Patience for those
who are willing, with self-denial, to wait for something better;
Passion for those who are absorbed in temporal trifles, Patience
for those whose hearts are fixed upon eternal realities; Passion
the things which are seen, and the impatient eagerness with which
they are followed, Patience the things which are unseen, and the
faith, humility, and deadness to the world exercised in order to
enjoy them. It is a good commentary upon Psalm 73-(Cheever).
[39] This instructive vision springs from the author's painful,
but blessed experience. The flame of love in a Christian's heart
is like the fire of despair in Satan's spirit-unquenchable. Before
Bunyan had been behind the wall, the tempter suggested to him-"You
are very hot for mercy, but I will cool you, though I be seven
years in chilling your heart, I can do it at last; I will have you
cold before long"-(Grace Abounding, No. 110). He is the father of
lies. Thus he said to Christian in the fight, "Here will I spill
thy soul"; instead of which, Apollyon was put to flight. We cannot
fail with such a prop, That bears the earth's huge pillars up.
Satan's water can never be so powerful to quench, as Christ's oil
and grace are to keep the fire burning. Sinner, believe this, and
love, praise, and rejoice in thy Lord. He loves with an everlasting
love; He saves with an everlasting salvation; without His perpetual
aid, we should perish; Christ is the Alpha and Omega of our safety;
but how mysterious is the Saint's perseverance until we have seen
the secret supply!-(ED).
[40] For a man to fight his way through infernal enemies, is in
every age a fearful battle; but in addition to this, to enter his
name as a nonconformist in Bunyan's time, demanded intrepidity of
no ordinary degree; their enemies were the throne, the laws, and
the bishops, armed with malignity against these followers of Jesus
Christ. But there were noble spirits, "of very stout countenance," that
by the sword of the Spirit cut their way through all opposition.
Bunyan was one of these worthies-(Ivimey). [41] Verily thou didst,
noble Christian! And who is there that does not know the meaning
of it, and what heart so cold as not to be ravished by it! Yea,
we should think that this passage alone might set any man out on
this pilgrimage, might bring many a careless traveler up to the
gate of this glorious palace to say, Set down my name, Sir! How
full of instruction is this passage! It set Christian's own heart
on fire to run forward on his journey, although the battle was
before him-(Cheever).
[42] All these deeply interesting pictures are intended for every
age and every clime. This iron cage of despair has ever shut up
its victims. Many have supposed that it had a special reference
to one John Child, who, under the fear of persecution, abandoned
his profession, and, in frightful desperation, miserably perished
by his own hand. See Introduction, page 73; see also the sickness
and death of Mr. Badman's brother-(ED).
[43] Bunyan intended not to represent this man as actually beyond
the reach of mercy, but to show the dreadful consequences of
departing from God, and of being abandoned of Him to the misery
of unbelief and despair-(Cheever).
[44] "An everlasting caution"-"God help me to watch." The battle
with Apollyon, the dread valley, the trying scene at Vanity Fair,
the exhilarating victory over By-ends and Demas, dissipated the
painful scene of the iron cage; and want of prayerful caution led
Christian into the dominion of Despair, and he became for a season
the victim shut up in this frightful cage. Reader, may we be ever
found "looking unto Jesus," then shall we be kept from Doubting
Castle and the iron cage-(ED).
[45] "In the midst of these heavenly instructions, why in such
haste to go?" Alas! the burden of sin upon his back pressed him
on to seek deliverance-(ED).
[46] "Rack." Driven violently by the wind-(ED).
[47] We go about the world in the day time, and are absorbed in
earthly schemes; the world is as bright as a rainbow, and it bears
for us no marks or predictions of the judgment, or of our sins;
and conscience is retired, as it were, within a far inner circle
of the soul. But when it comes night, and the pall of sleep is
drawn over the senses, then conscience comes out solemnly, and
walks about in the silent chambers of the soul, and makes her
survey and her comments, and sometimes sits down and sternly reads
the record of a life that the waking man would never look into,
and the catalogue of crimes that are gathering for the judgment.
Imagination walks tremblingly behind her, and they pass through
the open gate of the Scriptures into the eternal world-for thither
all things in man's being naturally and irresistibly tend-and
there, imagination draws the judgment, the soul is presented at
the bar of God, and the eye of the Judge is on it, and a hand of
fire writes, "Thou art weighed in the balances, and found wanting!"
Our dreams sometimes reveal our character, our sins, our destinies,
more clearly than our waking thoughts; for by day the energies
of our being are turned into artificial channels, by night our
thoughts follow the bent that is most natural to them; and as man
is both an immortal and a sinful being, the consequences both of
his immortality and his sinfulness will sometimes be made to stand
out in overpowering light, when the busy pursuits of day are not
able to turn the soul from wandering towards eternity-(Cheever).
Bunyan profited much by dreams and visions. "Even in my childhood
the Lord did scare and affright me with fearful dreams, and
did terrify me with dreadful visions." That is a striking vision
of church fellowship in the Grace Abounding, (Nos. 53-56); and
an awful dream is narrated in the Greatness of the Soul-"Once I
dreamed that I saw two persons, whom I knew, in hell; and methought
I saw a continual dropping from Heaven, as of great drops of fire
lighting upon them, to their sore distress" (vol. 1, p. 148)-(ED).
[48] Our safety consists in a due proportion of hope and fear.
When devoid of hope, we resemble a ship without an anchor; when
unrestrained by fear, we are like the same vessel under full
sail without ballast. True comfort is the effect of watchfulness,
diligence, and circumspection. What lessons could possibly have
been selected of greater importance or more suited to establish the
new convert, than these are which our author has most ingeniously
and agreeably inculcated, under the emblem of the Interpreter's
curiosities?-(Scott).
[49] This is an important lesson, that a person may be in Christ and
yet have a deep sense of the burden of sin upon the soul-(Cheever).
So also Bunyan-"Every height is a difficulty to him that is loaden;
with a burden, how shall we attain the Heaven of heavens?"-(Knowledge
of Christ's Love).
[50] This efficacious sight of the cross is thus narrated in
Grace Abounding, (No. 115)-"Traveling in the country, and musing
on the wickedness and blasphemy of my heart, that scripture came
in my mind-"Having made peace through the blood of His cross" (Col.
1:20). I saw that day again and again, that God and my soul were
friends by His blood; yea, that the justice of God and my soul
could embrace and kiss each other. This was a good day to me; I
hope I shall not forget it." He was glad and lightsome, and had
a merry heart; he was before inspired with hope, but now he is a
happy believer-(ED).
[51] None but those who have felt such bliss, can imagine the joy
with which this heavenly visitation fills the soul. The Father
receives the poor penitent with, "Thy sins be forgiven thee." The
Son clothes him with a spotless righteousness. "The prodigal when
he returned to his father was clothed with rags; but the best
robe is brought out, also the gold ring and the shoes; yea, they
are put upon him to his rejoicing" (Come and Welcome, vol. 1, p.
265). The Holy Spirit gives him a certificate; thus described by
Bunyan in the House of God--"But bring with thee a certificate, To
show thou seest thyself most desolate; Writ by the Master, with
repentance seal'd; To show also, that here thou would'st be healed
By those fair leaves of that most blessed tree By which alone poor
sinners healed be: And that thou dost abhor thee for thy ways, And
would'st in holiness spend all thy days; And here be entertained;
or thou wilt find To entertain thee here are none inclined!"
(Vol. 2, p. 680). Such a certificate, written upon the heart by
the Holy Spirit, may be lost for a season, as in the arbour on
the hill, but cannot be stolen even by Faith-heart, Mistrust, and
Guilt. For the mark in his forehead, see 2 Corinthians 3:2, 3;
"not with ink, but with the spirit of the living God, known and
read of all men"-(ED).
[52] He that has come to Christ, has cast his burden upon Him.
By faith he hath seen himself released thereof; but he that is
but coming, hath it yet, as to sense and feeling, upon his own
shoulders-(Come and Welcome, vol. 1, p. 264).
[53] "Fat"; a vessel in which things are put to be soaked, or to
ferment; a vat-(ED).
[54] No sooner has Christian "received Christ" than he at once
preaches to the sleeping sinners the great salvation. He stays not
for human calls or ordination, but attempts to awaken them to a
sense of their danger, and presently exhorts with authority the
formalist and hypocrite. So it was in the personal experience
of Bunyan; after which, when his brethren discovered his talent,
they invited him to preach openly and constantly. Dare anyone find
fault with that conduct, which proved so extensively useful?-(ED).
[55] The formalist has only the shell of religion; he is hot for
forms because it is all that he has to contend for. The hypocrite
is for God and Baal too; he can throw stones with both hands. He
carries fire in one hand, and water in the other-(Strait Gate,
vol. 1, p. 389). These men range from sect to sect, like wandering
stars, to whom is reserved the blackness of darkness forever. They
are barren trees; and the axe, whetted by sin and the law, will
make deep gashes. Death sends Guilt, his first-born, to bring
them to the King of terrors-(Barren Fig-tree).
[56] "We trow"; we believe or imagine: from the Saxon. See Imperial
Dictionary-(ED).
[57] These men occupied the seat of the scorner; they had always
been well dressed. His coat might do for such a ragamuffin as he
had been, but they needed no garment but their own righteousness-the
forms of their church. The mark, or certificate of the new birth,
was an object of scorn to them. Probably they pitied him as a
harmless mystic, weak in mind and illiterate. Alas! how soon was
their laughter turned into mourning. Fear and calamity overwhelmed
them. They trusted in themselves, and there was none to deliver-(ED).
[58] The Christian can hold no communion with a mere formal
professor. The Christian loves to be speaking of the Lord's grace
and goodness, of his conflicts and consolations, of the Lord's
dealings with his soul, and of the blessed confidence which he is
enabled to place in Him-(J. B.).
[59] Such is the fate of those who keep their sins with their
profession, and will not encounter difficulty in cutting them off.
"Not all their pretences of seeking after and praying to God will
keep them from falling and splitting themselves in sunder"-(A Holy
Life the Beauty of Christianity). There are heights that build
themselves up in us, and exalt themselves to keep the knowledge
of God from our hearts. They oppose and contradict our spiritual
understanding of God and His Christ. These are the dark mountains
at which we should certainly stumble and fall, but for one who can
leap and skip over them to our aid-(Saints' Knowledge of Christ's
Love, vol. 2, p. 8).
[60] Pleased with the gifts of grace, rather than with the gracious
giver, pride secretly creeps in; and we fall first into a sinful
self-complacence, and then into indolence and security. This is
intended by his falling fast asleep-(Dr. Dodd).
[61] Sinful sloth deprives the Christian of his comforts. What
he intended only for a moment's nap, like a man asleep during
sermon-time in church, became a deep sleep, and his roll fell out
of his hand; and yet he ran well while there was nothing special
to alarm him. Religious privileges should refresh and not puff
up-(Cheever).
[62] But why go back again? That is the next way to hell. Never go
over hedge and ditch to hell. They that miss life perish, because
they will not let go their sins, or have no saving faith-(Bunyan's
Strait Gate, vol. 1, p. 388).
[63] To go forward is attended with the fear of death, but eternal
life is beyond. I must venture. My hill was further: so I slung
away, Yet heard a cry Just as I went, "None goes that way And
lives." If that be all, said I, After so foul a journey, death is
fair And but a chair.--(G. Herbert's Temple-The Pilgrimage)
[64] He is perplexed for his roll; this is right. If we suffer
spiritual loss, and are easy and unconcerned about it, it is a
sad sign that we indulge carnal security and vain confidences-(Mason).
[65] The backslider is attended with fears and doubts such a he
felt not before, built on the vileness of his backsliding; more
dreadful scriptures look him in the face, with their dreadful
physiognomy. His new sins all turn talking devils, threatening
devils, roaring devils, within him. Besides, he doubts the truth
of his first conversion, and thus adds lead to his heels in
returning to God by Christ. He can tell strange stories, and yet
such as are very true. No man can tell what is to be seen and
felt in the whale's belly but Jonah-(Bunyan's Christ a Complete
Saviour, vol. 1, p. 224).
[66] "Beautiful for situation, the joy of the whole earth, is
Mount Zion; God is known in her palaces for a refuge." Those who
enter must joyfully submit to the laws and ordinances of this
house-(Andronicus).
[67] The two lions, civil despotism and ecclesiastical tyranny,
terrified many young converts, when desirous of joining a Christian
church, here represented by the Beautiful Palace. In the reign of
the Tudors they committed sad havoc. In Bunyan's time, they were
chained, so that few suffered martyrdom, although many were ruined,
imprisoned, and perished in dungeons. When Faithful passed they
were asleep. It was a short cessation from persecution. In the
Second Part, Great-heart slew Giant Bloody-man, who backed the
lions; probably referring to the wretched death of that monster,
Judge Jefferies. And in the experience of Mr. Fearing, it is clear
that the Hill Difficulty and the lions were intended to represent
temporal and bodily troubles, and not spiritual difficulties-"When
we came at the Hill Difficulty, he made no stick at that, nor did
he much fear the lions; for you must know that his trouble was not
about such things as these; his fear was about his acceptance at
last"-(ED).
[68] Christian, after feeling the burden of sin, entering by Christ
the gate, taught by the Holy Spirit lessons of high concern in
the Bible or House of the Interpreter; after losing his burden by
faith in his crucified Saviour, his sins pardoned, clothed with
his Lord's righteousness, marked by a godly profession, he becomes
fit for church-fellowship; is invited by Bishop Gifford, the porter;
and, with the consent of the inmates, he enters the house called
Beautiful. Mark, reader, not as essential to salvation; it is by
the side of the road, not across it; all that was essential had
taken place before. Faithful did not enter. Here is no compulsion
either to enter or pay: that would have converted it into the
house of arrogance or persecution. It is upon the Hill Difficulty,
requiring personal, willing efforts to scramble up; and holy
zeal and courage to bear the taunts of the world and the growling
frowns of the lions. Here he has new lessons to learn of Discretion,
Piety, Prudence, and Charity, to bear with his fellow-members,
and they with him; and here he is armed for his journey. Many are
the blessed enjoyments of church-fellowship. "Esther was had to the
house of the women to be purified, and so came to the king. God
also hath appointed that those who come into His royal presence
should first go to the house of the women, the church." (See
Bunyan's Greatness of the Soul, vol. 1, p. 145). Every soul must
be fitted for the royal presence, usually in church fellowship:
but these lovely maidens sometimes wait on and instruct those
who never enter the house Beautiful; who belong to the church
universal, but not to any local body of Christians. John directs
his Revelations to the seven churches in Asia; Paul, his epistles to
the churches in Galatia, or to the church at Corinth-all distinct
bodies of Christians; James to the 12 tribes; and Peter to the
strangers, and "to them that have obtained like precious faith,"
of all churches-(ED).
[69] The true Christian's inmost feelings will best explain these
answers, which no exposition can elucidate to those who are
unacquainted with the conflict to which they refer, the golden
hours, fleeting and precious, are earnests of the everlasting holy
felicity of Heaven-(Scott). [70] The only true mode of vanquishing
carnal thoughts is looking at Christ crucified, or dwelling upon
His dying love, the robe of righteousness which clothes his naked
soul, his roll or evidence of his interest, and the glory and happiness
of Heaven! Happy souls who THUS oppose their corruptions!-(Dr.
Dodd).
[71]This was the fact as it regards Bunyan when he was writing
the "Pilgrim." He had a wife, two sons, and two daughters. This
conversation was first published in the second edition, 1678;
and if he referred to his own family, it was to his second wife,
a most worthy and heroic woman; but she and some of his children
were fellow-pilgrims with him. His eldest son was a preacher 11
years before the Second Part of the "Pilgrim" was published-(ED).
[72] O soul! consider this deeply. It is the life of a Christian
that carries more conviction and persuasion than his words-(Mason).
[73] Those that religiously name the name of Christ, and do not
depart from iniquity, cause the perishing of many. A professor
that hath not forsaken his iniquity is like one that comes out of
a pest-house to his home, with all his plague-sores running. He
hath the breath of a dragon, and poisons the air round about him.
This is the man that slays his children, his kinsmen, his friends,
and himself. O! the millstone that God will shortly hang about
your necks, when you must be drowned in the sea and deluge of
God's wrath-(Bunyan's Holy Life, vol. 2, p. 530).
[74] How beautiful must that church be where Watchful is the
porter; where Discretion admits the members; where Prudence takes
the oversight; where Piety conducts the worship; and where Charity
endears the members one to another! They partake of the Lord's
Supper, a feast of fat things, with wine well refined-(J.B.).
[75] Ah! theirs was converse such as it behooves Man to maintain,
and such as God approves--Christ and His character their only
scope, Their subject, and their object, and their hope. O days of
Heaven, and nights of equal praise! Serene and peaceful as those
heavenly days When souls drawn upwards in communion sweet, Enjoy
the stillness of some close retreat, Discourse, as if releas'd
and safe at home, Of dangers past, and wonders yet to come-(Cowper).
[76] When Christiana and her party arrived at this house Beautiful,
she requested that they might repose in the same chamber, called
Peace, which was granted. The author, in his marginal note, explains
the nature of this resting-place by the words, "Christ's bosom is
for all pilgrims"-(ED).
[77] How suddenly that straight and glittering shaft Shot 'thwart
the earth! In crown of living fire Up comes the day! As if they,
conscious, quaff'd The sunny flood, hill, forest, city, spire,
Laugh in the wakening light. Go, vain Desire! The dusky lights
have gone; go thou thy way! And pining Discontent, like them expire!
Be called my chamber Peace, when ends the day, And let me, with
the dawn, like Pilgrim, sing and pray. Great is the Lord our God,
And let His praise be great: He makes His churches His abode,
His most delightful seat-(Dr. Watts).
[78] Should you see a man that did not go from door to door, but
he must be clad in a coat of mail, and have a helmet of brass
upon his head, and for his life-guard not so few as a thousand
men to wait on him, would you not say, Surely this man has store
of enemies at hand? If Solomon used to have about his bed no less
than threescore of the most valiant of Israel, holding swords, and
being expert in war, what guard and safeguard doth God's people
need, who are, night and day, roared on by the unmerciful fallen
angels? Why, they lie in wait for poor Israel in every hole, and
he is forever in danger of being either stabbed or destroyed-(Bunyan's
Israel's Hope, vol. 1, p. 602).
[79] Christ himself is the Christian's armoury. When he puts on
Christ, he is then completely armed from head to foot. Are his
loins girt about with truth? Christ is the truth. Has he on the
breastplate of righteousness? Christ is our righteousness. Are
his feet shod with the Gospel of peace? Christ is our peace. Does
he take the shield of faith, and helmet of salvation? Christ is
that shield, and all our salvation. Does he take the sword of the
Spirit, which is the Word of God? Christ is the Word of God. Thus
he puts on the Lord Jesus Christ; by his Spirit fights the fight
of faith; and, in spite of men, of devils, and of his own evil
heart, lays hold of eternal life. Thus Christ is all in all-(J.
B.).
[80] The church in the wilderness, even her porch, is full of
pillars-apostles, prophets, and martyrs of Jesus. There are hung
up also the shields that the old warriors used, and on the walls
are painted the brave achievements they have done. There, also, are
such encouragements that one would think that none who came thither
would ever attempt to go back. Yet some forsake the place-(Bunyan's
House of Lebanon).
[81] The Delectable Mountains, as seen at a distance, represent
those distinct views of the privileges and consolations, attainable
in this life, with which believers are sometimes favoured. This
is the pre-eminent advantage of Christian communion, and can only
be enjoyed at some special seasons, when the Sun of Righteousness
shines upon the soul-(Scott).
[82] Thus it is, after a pilgrim has been favoured with any special
and peculiar blessings, there is danger of his being puffed up
by them, and exalted on account of them; so was even holy Paul;
therefore, the messenger of Satan was permitted to buffet him (2
Cor. 3:7)-(Mason). We are not told here what these slips were; but
when Christian narrates the battle to Hopeful, he lets us into the
secret-"These three villains," Faint-heart, Mistrust, and Guilt,
"set upon me, and I beginning, like a Christian, to resist, they
gave but a call, and in came their master. I would, as the saying
is, have given my life for a penny, but that, as God would have
it, I was clothed with armour of proof." In the Second Part,
Great-heart attributed the sore combat with Apollyon to have
arisen from "the fruit of those slips that he got in going down
the hill." Great enjoyments need the most prayerful watchfulness
in going down from them, lest those three villains cause us to
slip. Christian's heavenly enjoyment in the communion of saints
was followed by his humbling adventures in the valley-a needful
proof of Divine love to his soul. "Whom the Lord loveth He
chasteneth"-(ED). "A broken heart, O God, Thou wilt not despise."
Has He given it to thee, my reader? Then He has given thee a cabinet
to hold His grace in. True, it is painful now, it is sorrowful,
it bleeds, it sighs, it sobs, well, very well; all this is because
He has a mind that thou mayest rejoice in Heaven-(Bunyan's Acceptable
Sacrifice).
[83] "No armour for his back"; to desist is inevitable ruin. He
sees no safety except in facing his enemy. Fear itself creates
additional courage, and induces him to stand his ground-(Drayton).
[84] The description of Apollyon is terrible. This dreadful imagery
is collected from various parts of Scripture, where the attributes
of the most terrible animals are given him; the attributes
of leviathan, the dragon, the lion, and the bear; to denote his
strength, his pride, his rage, his courage, and his cruelty-(Andronicus).
[85] In our days, when emigration is so encouraged by the state,
it may be difficult for some youthful readers to understand this
argument of Apollyon's. In Bunyan's time, every subject was deemed
to be Crown property, and no one dared depart the realm without a
license. Thus, when Cromwell and his heroes had hired ships, and
were ready to start for America, Charles II providentially detained
them, to work out the great Revolution-(ED).
[86] Promises or vows, whether made by us or by others on our
behalf, before we possessed powers of reason or reflection, cannot
be binding. The confirmation or rejection of all vows made by or
for us in our nonage, should, on arriving at years of discretion,
be our deliberate choice, for we must recollect that no personal
dedication can be acceptable to God unless it is the result of
solemn inquiry-(ED).
[87] Mark the subtlety of this gradation in temptation. The profits
of the world and pleasures of sin are held out as allurements.
The apostasy of others suggested. The difficulties, dangers, and
sufferings of the Lord's people, are contrasted with the prosperity
of sinners. The recollections of our sins and backslidings, under a
profession of religion. The supposition that all our profession is
founded in pride and vain-glory. All backed by our own consciences;
as if Apollyon straddled quite across the way, and stopped us from
going on-(Andronicus).
[88] This dialogue is given, in different words, in the Jerusalem
Sinner Saved, Volume 1, pages 79, 80. Satan is loath to part with
a great sinner. What, my true servant, quoth he, my old servant,
wilt thou forsake me now? Having so often sold thyself to me to
work wickedness, wilt thou forsake me now? Thou horrible wretch,
dost not know that thou hast sinned thyself beyond the reach
of grace, and dost thou think to find mercy now? Art not thou
a murderer, a thief, a harlot, a witch, a sinner of the greatest
size, and dost thou look for mercy now? Dost thou think that
Christ will foul His fingers with thee? It is enough to make angels
blush, saith Satan, to see so vile a one knock at Heaven's gates
for mercy, and wilt thou be so abominably bold to do it? Thus
Satan dealt with me, says the great sinner, when at first I came
to Jesus Christ. And what did you reply? saith the tempted. Why,
I granted the whole charge to be true, says the other. And what,
did you despair, or how? No, saith he, I said, I am Magdalene, I
am Zaccheus, I am the thief, I am the harlot, I am the publican,
I am the prodigal, and one of Christ's murderers-yea, worse than
any of these; and yet God was so far off from rejecting of me, as
I found afterwards, that there was music and dancing in His house
for me, and for joy that I was come home unto Him. When Satan
charged Luther with a long list of crimes, he replied, This is all
true; but write another line at the bottom, "The blood of Jesus
Christ His Son cleanseth us from all sin"-(ED).
[89] The devil is that great and dogged leviathan, that "spreadeth
sharp pointed things upon the mire" (Job 40:30). For be the
spreading nature of our corruptions never so broad, he will find
sharp pointed things enough to stick in the mire of them for our
affliction; they are called fiery darts, and he has abundance
of them with which he can and will sorely prick and wound our
spirits-(Bunyan on Christ's Love, vol. 2, p. 65).
[90] When infidel thoughts prevail, so that doubts of the truth
of Scripture take hold of the mind, the sword of the Spirit flies
out of the hand. Unarmed before a ferocious enemy, it was an awful
moment; but God revives his faith in the Divine Word, he recovers
his sword, and gives his enemy a deadly plunge-I shall rise-(Drayton).
[91] "For a season," is only found in the first edition. These
words may have been omitted, in Bunyan's subsequent editions, by
a typographical error, or have been struck out by him. My impression
is, that they were left out by the printer in error; because, in
the Second Part, when the pilgrims pass the spot and talk of the
battle, we are told that "when Apollyon was beat, he made his
retreat to the next valley." And there poor Christian was awfully
beset with him again-(ED).
[92] You will find, from the perusal of Bunyan's own spiritual
life, that he has here brought together, in the assault of Apollyon
upon Christian, many of the most grievous temptations with which
his own soul was beset, as also, in Christian's answers against
them, the very method of defence which he himself was taught by
Divine grace in the midst of the conflict. It is here condensed
into a narrow and vivid scene, but it extended over years of
Bunyan's life; and the wisdom that is in it, and the points of
experience illustrated, were the fruit of many months of painfulness,
danger, and desperate struggle with the adversary, which he had
to go through-(Cheever).
[93] The literal history of this terrific conflict may be found in
Bunyan's experience recorded in Grace Abounding, (Nos. 131-173),
when he recovered his sword, and put his enemy to flight. He
describes his agonies in the combat as if he were being racked
upon the wheel, and states that it lasted for about a year. Floods
of blasphemies were poured in upon him, but he was saved from
utter despair, because they were loathsome to him. Dr. Cheever
eloquently says, "What made the fight a thousand times worse for
poor Christian was, that many of these hellish darts were tipped,
by Apollyon's malignant ingenuity, with sentences from Scripture";
so that Christian thought the Bible was against him. One of these
fiery darts penetrated his soul with the awful words, "no place
for repentance"; and another with, "hath never forgiveness." The
recovery of his sword was by a heavenly suggestion that He BEGIN
did not "refuse him that speaketh"; new vigour was communicated.
"When I fall, I SHALL arise," was a home-thrust at Satan; who left
him, richly to enjoy the consolations of the Gospel after this
dreadful battle-(ED).
[94] By "leaves" here (Rev. 22: 2), we are to understand the
blessed and precious promises, consolations, and encouragements,
that, by virtue of Christ, we find everywhere growing on the new
covenant, which will be handed freely to the wounded conscience that
is tossed on the reckless waves of doubt and unbelief. Christ's
leaves are better than Adam's aprons. He sent His Word, and healed
them-(Bunyan's Holy City).
[95] However terrible these conflicts are, they are what every
Christian pilgrim has to encounter that is determined to win
Heaven. Sin and death, reprobates and demons, are against him.
The Almighty, all good angels and men, are for him. Eternal life
is the reward. Be not discouraged, young Christian! "If God be for
us, who can be against us?" We shall come off more than conquerors,
through him that hath loved us. Equal to our day so shall be our
strength. The enemies had a special check from our Lord, while Mr.
Fearing passed through. "Though death and hell obstruct the way
The meanest saint shall win the day"-(ED).
[96] "Desired Heaven," in some of Bunyan's editions-(ED).
[97] The ditch on the right hand is error in principle, into which
the blind, as to spiritual truth, fall. The ditch on the left hand
means outward sin and wickedness, which many fall into. Both are
alike dangerous to pilgrims: but the Lord "will keep the feet
of his saints" (1 Sam. 2:9)-(Mason). Dr. Dodd considers that by
the deep ditch is intended "presumptuous hopes," and the no less
dangerous quag to be "despairing fears"-(ED).
[98] The sight of an immortal soul in peril of its eternal interests,
beset with enemies, engaged in a desperate conflict, with hell
opening her mouth before, and fiends and temptations pressing
after, is a sublime and awful spectacle. Man cannot aid him; all
his help is in God only-(Cheever).
[99] And as for the secrets of Satan, such as are suggestions
to question the being of God, the truth of His Word, and to be
annoyed with devilish blasphemies, none are more acquainted with
these than the biggest sinners at their conversion; wherefore
thus also they are prepared to be helps in the church to relieve
and comfort others-(Jerusalem Sinner Saved, vol. 1, p. 80). See also
a very interesting debate upon this subject in Come and Welcome
to Jesus Christ, volume 1, page 250. O, no one knows the terrors
of these days but myself-(Grace Abounding, Nos. 100-102). Satan
and his angels trouble his head with their stinking breath. How
many strange, hideous, and amazing blasphemies have some, that
are coming to Christ, had injected upon their spirits against
Him-(Christ a Complete Saviour, vol. 1, p. 209). He brought me up
also out of a horrible pit; a pit of noise of devils, and of my
heart answering them with distrust and fear-(Saint's Knowledge of
Christ's Love).
[100] The experience of other saints is very encouraging; for the
soul finds that others have gone before him in dreadful, dark,
and dreary paths-(Mason).
[101] To walk in darkness, and not be distressed for it, argues
stupidity of the soul. To have the light of God's countenance
shine upon us, and not to rejoice and be thankful for it, is
impossible-(Mason).
[102] I would not be too confident, but I apprehend that by this
second part of the valley we are taught that believers are not
most in danger when under the deepest distress; that the snares
and devices of the enemy are so many and various, through the
several stages of our pilgrimage, as to baffle all description;
and that all the emblems of these valleys could not represent the
thousandth part of them. Were it not that the Lord guides His people
by the light of His Word and Spirit, they never could possibly
escape them-(Scott).
[103] The wicked spirits have made and laid for us snares, pits,
holes, and what not, if peradventure by something we may be
destroyed. Yea, and we should most certainly be so, were it not
for the Rock that is higher than they-(Bunyan's Saints' Knowledge
of Christ's Love, vol. 2, p. 8).
[104] Alas, my dear country! I would to God it could not be said
to thee, since the departure of paganism and popery, "The blood of
the poor innocents is found in thy skirts, not by a secret search,
but upon thy kings, princes, priests, and prophets" (Jer. 2:34,
26). Let us draw a veil over the infamy of PROTESTANT PERSECUTION,
and bless Jehovah, who has broken the arrow and the bow-(Andronicus).
It may be questioned whether popery may not yet so far recover
its vigour as to make one more alarming struggle against vital
Christianity, before that Man of Sin be finally destroyed. Our
author, however, has described no other persecution than what
Protestants, in his time, carried on against one another with very
great alacrity-(Scott).
[105] The quaint and pithy point of this passage stamps it as one
of Bunyan's most felicitous descriptions. We who live in a later
age may, indeed, suspect that he has somewhat antedated the death
of Pagan, and the impotence of Pope; but his picture of their
cave and its memorials, his delineation of the survivor of this
fearful pair, rank among those master-touches which have won such
lasting honour for his genius-(Bernard Barton).
[106] Christian having passed the gloomy whirlwind of temptation
to despair, now walks in the light of the Sun of Righteousness,
through the second part of the valley. There he encounters the
persecution of the state church. Act after act of Parliament had
been passed-full of atrocious penalties, imprisonments, transportation,
and hanging-to deter poor pilgrims from the way to Zion. "The way
was full of snares, traps, gins, nets, pitfalls, and deep holes."
Had the darkness of mental anguish been added to these dangers,
he must have perished. The butcheries of Jefferies strewed the way
with blood, bones, ashes, and mangled bodies of pilgrims. Pope
reared his ugly head, and growled out, "More of you must be burned."
The desolating tyranny of the church was curbed by the King's
turning papist, which paved the way for the glorious Revolution
of 1688. It appears from the Grace Abounding, that to the time of
Bunyan's imprisonment for preaching the Gospel, he was involved
frequently in deeply-distressing spiritual darkness; but, from his
entering the prison, be walked in the light of God's countenance
to his dying day-(ED).
[107] We are now to be introduced to a new pilgrim, and Christian
is no more to go on his way alone. The sweet Christian communion
depicted in this book forms one of the most delightful features
in it, and Faithful and Hopeful are both of them portraits that
stand out in as firm relief as that of Christian himself. Faithful
is the Martyr Pilgrim, who goes in a chariot of fire to Heaven,
and leaves Christian alone; Hopeful springs, as it were, out of
Faithful's ashes, and supplies his place all along the remainder
of the pilgrimage. The communion between these loving Christians,
their sympathy and share in each other's distresses, their mutual
counsels and encouragements, temptations and dangers, experience
and discipline, their united joys and sorrows, and their very
passing of the river of death together, form the sweetest of all
examples of the true fellowship of saints, united to the same
Saviour, made to drink into the same Spirit, baptized with the same
sufferings, partakers of the same consolations, crowned with the
same crown of life, entering together upon glory everlasting-(Cheever).
The author has displayed great skill in introducing a companion
to his Pilgrim in this place. Thus far the personal adventures of
Christian had been of the most extraordinary kind, and sufficient of
themselves to exercise the reader's sympathies for him; but these
feelings would have languished from weariness, however intensely
the sequel might have been wrought, had attention been claimed
for a solitary wanderer to the end of the journey. Here then the
history, which had probably reached its climax in the preceding
scenes, revives, by taking a new form, and exciting a fresh interest,
rather doubled than divided, though two have thenceforward to
share it instead of one. Besides, the individual experience of one
man, however varied, would not have been sufficient to exemplify
all the most useful lessons of the Gospel, unless the trials of many
persons, of different age, sex, and disposition, were interwoven.
The instance at hand will illustrate this point-(Montgomery).
[108] Ah, what a smile was that! How much sin was there in it,
instead of humble spiritual gratitude, and joy. Now see how
he that exalteth himself shall be abased, and how surely, along
with spiritual pride, comes carelessness, false security, and a
grievous fall-(Cheever). The very person's hand we need to help
us, whom we thought we had exceeded-(Mason). When a consciousness
of superiority to other Christians leads to vain glory, a fall
will be the consequence; but while it excites compassion, it also
cements Christian friendship-(Ivimey).
[109] Mr. Anything became a brisk man in the broil; but both
sides were against him, because he was true to none. He had, for
his malapertness, one of his legs broken, and he that did it wished
it had been his neck-(Holy War).
[110] "I trow," I believe or imagine (Imp. Dict.)-(ED).
[111] If the experience of Christian is an exhibition of Bunyan's
own feelings, the temptations of Madam Wanton are very properly
laid in the way of Faithful, and not of Christian. She would have
had no chance with the man who admired the wisdom of God in making
him shy of women, who rarely carried it pleasantly towards a woman,
and who abhorred the common salutation of women-(Grace Abounding,
No. 316)-ED.
[112] "All" is omitted from every edition by Bunyan, except the
first; probably a typographical error.
[113] An awful slavery! "None that go unto her return again,
neither take they hold of the paths of life" (Prov. 2:19)--(ED).
[114] That sinner who never had a threatening fiery visit from
Moses, is yet asleep in his sins, under the curse and wrath of
the law of God-(C.C.V.G.).
[115] As the law giveth no strength, nor life to keep it, so it
accepteth none of them that are under it. Sin and Die, is forever
its language. There is no middle way in the law. It hath not
ears to hear, nor heart to pity, its penitent ones--(Bunyan on
Justification, vol. 1, p. 316).
[116] The delineation of this character is a masterly grouping
together of the arguments used by men of this world against
religion, in ridicule and contempt of it. Faithful's account of
him, and of his arguments, is a piece of vigorous satire, full of
truth and life-(Cheever).
[117] Nothing can be a stronger proof that we have lost the image
of God, than shame concerning the things of God. This shame, joined
to the fear of man, is a very powerful enemy to God's truths,
Christ's glory, and our soul's comfort. Better at once get out
of our pain, by declaring boldly for Christ and His cause, than
stand shivering on the brink of profession, ever dreading the loss
of our good name and reputation: for Christ says (awful words):
"Whosoever shall be ashamed of Me and of My words, in this
adulterous and sinful generation, of him also shall the Son of
man be ashamed when He cometh in the glory of His Father" (Mark
8:38). It is one thing to be attacked by shame, and another to be
conquered by it-(Mason).
[118] Christian in a great measure escaped the peculiar temptations
that assaulted Faithful, yet he sympathized with him; nor did
the latter deem the gloomy experiences of his brother visionary
or imaginative, though he had been exempted from them. One man,
from a complication of causes, is exposed to temptations of which
another is ignorant; and in this case he needs much sympathy,
which he seldom meets with; while they, who are severe on him are
liable to be baffled in another way, which, for want of coincidence
in habit, temperature, and situation, he is equally prone to
disregard. Thus Christians are often led reciprocally to censure,
suspect, or dislike each other, on those very grounds which would
render them useful and encouraging counselors and companions!-(Scott).
[119] Bunyan, in his Pilgrim's Progress, places the Valley of
the Shadow of Death, not where we should expect it, at the end of
Christian's pilgrimage, but about the middle of it. Those who have
studied the history of Bunyan and his times will hardly wonder at
this. It was then safer to commit felony than to become a Dissenter.
Indeed, a felon was far surer of a fair trial than any Dissenting
minister, after the restoration of Charles II. This Bunyan found.
Simply and solely for preaching, he was condemned by Keeling to
imprisonment. That was to be followed by banishment if he did not
conform, and, in the event of his return from banishment without
license from the King, the judge added, "You must stretch by the
neck for it; I tell you plainly." Christian endured, in the first
portion of this dismal valley, great darkness and distress of mind
about his soul's safety for eternity; and, in the latter part of
the valley, the dread of an ignominious, and cruel, and sudden
execution in the midst of his days-a fear more appalling than the
prospect of a natural death. This he was enabled to bear, because
he then enjoyed the light, the presence, and the approbation of
his God-(ED).
[120] The character now introduced under a most expressive name,
is an admirable portrait, drawn by a masterly hand, from some
striking original, but exactly resembling numbers in every age
and place, where the truths of the Gospel are generally known.
Such men are more conspicuous than humble believers, but their
profession will not endure a strict investigation-(Scott). Reader,
be careful not to judge harshly, or despise a real believer, who
is blessed with fluency of utterance on Divine subjects-(ED).
[121] As an outward profession, without a holy life, is no evidence
of religion, neither are excellent gifts any proof that the persons
who possess them are partakers of grace: so it is an awful fact,
that some have edified the church by their gifts, who have themselves
been destitute of the spirit of life-(Ivimey). I concluded, a
little grace, a little love, a little of the true fear of God, is
better than all gifts-(Grace Abounding).
[122] The Pharisee goes on boldly, fears nothing, but trusteth
in himself that his state is good; he hath his mouth full of many
fine things, whereby he strokes himself over the head, and calls
himself one of God's white boys, that, like the Prodigal's brother,
never transgressed-(Pharisee and Publican, vol. 2, p. 215).
[123] Talkative seems to have been introduced on purpose that the
author might have a fair opportunity of stating his sentiments
concerning the practical nature of evangelical religion, to which
numbers in his day were too inattentive; so that this admired
allegory has fully established the important distinction between
a dead and a living faith, on which the whole controversy
depends-(Scott). "Though I speak with the tongues of men and of
angels, and have not charity, I am as sounding brass or a tinkling
cymbal" (1 Cor. 13:1). Just thus it is with him who has gifts,
but wants grace. Shall I be proud, because I am sounding brass? Is
it so much to be a fiddle? Hath not the least creature that hath
life, more of God in it than these?-(Grace Abounding, No. 297-300).
Some professors are pretty busy and ripe, able to hold you in a
very large discourse of the glorious Gospel; but, if you ask them
concerning heart work, and its sweet influences and virtues on
their souls and consciences, they may answer, I find by preaching
that I am turned from my sins in a good measure, and have learned
[in tongue] to plead for the Gospel. This is not far enough to
prove them under the covenant of grace-(Law and Grace, vol. 1, p.
515).
[124] Read this, and tremble, ye whose profession lies only on
your tongue, but who never knew the love and grace of Christ in
your souls. O how do you trifle with the grace of God, with precious
Christ, and with the holy Word of truth! O what an awful account
have you to give hereafter to a holy, heart-searching God! Ye
true pilgrims of Jesus, read this, and give glory to your Lord,
for saving you from resting in barren notions, and taking up with
talking of truths; and that he has given you to know the truth
in its power, to embrace it in your heart, and to live and walk
under its constraining, sanctifying influences. Who made you to
differ?-(Mason).
[125] This spiritual application of the law of Moses is found in
the narrative of Bunyan's experience in the Grace Abounding, (No.
71): "I was also made, about this time, to see something concerning
the beasts that Moses counted clean and unclean. I thought those
beasts were types of men: the clean, types of them that were the
people of God; but the unclean, types of such as were the children
of the wicked one. Now, I read, that the clean beasts chewed the
cud; that is, thought I, they show us we must feed upon the Word
of God; they also parted the hoof, I thought that signified we
must part, if we would be saved with the ways of ungodly men."
[126] True faith will ever show itself by its fruits; real conversion,
by the life and conversation. Be not deceived; God is not to be
mocked with the tongue, if the heart is not right towards Him in
love and obedience-(Mason).
[127] This distinction between speaking against sin, and feeling
a hatred to it, is so vastly important, that it forms the only
infallible test to distinguish between those who are "quickened"
by the Spirit of God, and those who "have a name to live and are
dead." It is a very awful statement, but, it is to be feared,
strictly correct, that ministers may declaim against sin in the
pulpit, who yet indulge it in the parlour. There may be much head
knowledge, where there is no heart religion-(Ivimey).
[128] Christian faithfulness detects mere talkatives, and they
complain, "in so saying thou condemnest us also"; they will bear
no longer, but seek refuge under more comfortable preachers, or
in more candid company, and represent those faithful monitors as
censorious, peevish, and melancholy men-lying at the catch-(Scott).
[129] In the Jerusalem Sinner Saved, Bunyan explains his meaning
of "lying at the catch" in these solemn words, referring to those
who abide in sin, and yet expect to be saved by grace: "Of this
sort are they that build up Zion with blood, and Jerusalem with
iniquity; that judge for reward, and teach for hire, and divine
for money, and lean upon the Lord (Micah 3:10, 11). This is doing
things with a high hand against the Lord our God, and a taking Him,
as it were, at the catch! This is, as we say among men, to seek
to put a trick upon God, as if He had not sufficiently fortified
his proposals of grace by his Holy Word, against all such kind of
fools as these"-(Vol. 1, p. 93).
[130] Blessed faithful dealing! O that it were more practised
in the world, and in the church! How then would vain talkers be
detected in the one, and driven out of the other-(Mason).
[131] Heart searching, soul examining, and close questioning of
the conduct of life, will not do with talkative professors. Ring
a peal on the doctrines of grace, and many will chime in with you;
but speak closely how grace operates upon the heart, and influences
the life to follow Christ in self-denying obedience, they cannot
bear it; they are offended with you, and will turn away from you,
and call you legal-(Mason).
[132] I observe that, as there are trees wholly noble, so there
are also their semblance; not right, but ignoble. There is the
grape, and the wild grape; the rose, and the canker rose; the
apple and the crab. Now, fruit from these wild trees, however it
may please children to play with, yet the prudent count it of no
value. There are also in the world a generation of professors that
bring forth nothing but wild olive berries; saints only before
men, devils and vipers at home; saints in word, but sinners in
heart and life. Well, saith God, this profession is but a cloak:
I will loose the reins of this man, and give him up to his own
vile affections. "I will answer him by Myself" (Ezek. 14:7). Thou
art too hard for the church: she knows not how to deal with thee.
Well, I will deal with that man Myself-(Bunyan's Barren Fig-tree).
[133] Where the heart is rotten, it will ward off conviction,
turn from a faithful reprover, condemn him, and justify itself.
Faithful dealing will not do for unfaithful souls. Mind not that,
but be faithful to the truth-(Mason).
[134] How they rejoiced again to meet Evangelist, and listen
to his encouraging and animating exhortations; of which, as they
were now near the great town of Vanity Fair, they would stand in
special need. Indeed, it was to forewarn them of what they were
to meet with there, and to exhort them, amidst all persecutions,
to quit themselves like men, that Evangelist now came to them.
His voice, so solemn and deep, yet so inspiring and animating,
sounded like the tones of a trumpet on the eve of battle-(Cheever).
[135] The pilgrims are now about to enter upon a new era-to leave
their privacy in the wilderness, and commence a more public
scene-perhaps alluding to Bunyan's being publicly set apart to
the work of the ministry. It was in the discharge of these public
duties that he was visited with such severe persecution. This
interview with Evangelist reminds one of the setting apart of
Dissenting ministers. It is usual, on these occasions, for the
Christians entering on such important duties, to give a short
account of what "had happened in the way," and their reasons for
hoping that they were called by God to the work. They receive the
advice of their ministering elder, and the pastor prays for their
peace and prosperity. Evangelist's address would make a good outline
of an ordination sermon. Bunyan's account of his being thus set
apart in 1656 (with seven other members of the same church) is
narrated in Grace Abounding, Nos. 266-270. The second address of
Evangelist peculiarly relates to the miseries endured by Nonconformist
ministers in the reign of Charles II-(ED).
[136] Shall the world venture their soul's ruin for a poor corruptible
crown; and shall not we venture the loss of a few trifles for an
eternal crown? Shall they venture the loss of eternal life for
communion with base, drunken, covetous wretches; and shall we not
labour as hard, run as fast, nay, a hundred times more diligently,
for such glorious and eternal friends as God to love, Christ
to redeem, the Holy Spirit to comfort, and saints and angels in
Heaven for company? Shall it be said at the last day, that the
wicked made more haste to hell than you to Heaven? O let it not
be so, but run with all might and main! They that will have Heaven
must run for it, because the devil will follow them. There is
never a poor soul that is gone to it, but he is after that soul.
And I assure them the devil is nimble; he is light of foot, and
can run apace. He hath overtaken many, tripped up their heels,
and given them an everlasting fall--(Heavenly Footman).
[137] Bunyan illustrates the care of Christ for his afflicted ones
with striking simplicity. "I love to play the child with children.
I have met with a child that had a sore finger, so that it was
useless. Then have I said, Shall we cut off this finger, and buy
my child a better, a brave golden finger? At this he started, and
felt indignation against me. Now, if a child has such tenderness
for a useless member, how much more tender is the Son of God to
his afflicted members?"-(Saint's Privilege, vol. 1, p. 674). The
text here quoted forms the foundation of Bunyan's admirable Advice
to Sufferers, in which he delightfully dwells upon the topics
which Evangelist addresses to the Pilgrims, when on the verge of
bitter persecution-(ED).
[138] Vanity Fair is the City of Destruction in its gala dress,
in its most seductive and sensual allurements. It is this world in
miniature, with its various temptations. Hitherto we have observed
the pilgrims by themselves, in loneliness, in obscurity, in the
hidden life and experience of the people of God. The allegory
thus far has been that of the soul, amidst its spiritual enemies,
toiling towards Heaven; now there comes a scene more open, tangible,
external; the allurements of the world are to be presented, with
the manner in which the true pilgrim conducts himself amidst
them. It was necessary that Bunyan should show his pilgrimage in
its external as well as its secret spiritual conflicts; it was
necessary that he should draw the contrast between the pursuits
and deportment of the children of this world and the children
of light; that he should show how a true pilgrim appears, and is
likely to be regarded, who, amidst the world's vanities, lives
above the world, is dead to it, and walks through it as a stranger
and a pilgrim towards Heaven-(Cheever).
[139] A just description of this wicked world. How many, though
they profess to be pilgrims, have never yet set one foot out of
this fair; but live in it all the year round! They "walk according
to the course of this world" (Eph. 2:2); for "the god of this
world hath blinded their minds" (1 Cor. 4:4). But all those for
whose sins Jesus hath died "He delivers from this present evil
world" (Gal. 1:4). You cannot be a pilgrim, if you are not delivered
from this world and its vanities; for if you love the world, if
it has your supreme affections, the love of God is not in you, (1
John 2:15); you have not one grain of precious faith in precious
Jesus-(Mason).
[140] Mr. James, who, in 1815, published the "Pilgrim" in verse,
conjectures that Bunyan's description of the Fair arose from
his having been at Sturbridge Fair, near Cambridge. It was thus
described in 1786-"The shops or booths are built in rows like
streets, having each its name; as Garlick Row, Bookseller's Row,
Cook Row, &c. Here are all sorts of traders, who sell by wholesale
or retail; as goldsmith's toymen, braziers, turners, milliners,
haberdashers, hatters, mercers, drapers, pewterers, china warehouses,
and in a word, most trades that can be found in London. Here are
also taverns, coffee-houses, and eating-houses, in great plenty.
The chief diversions are puppets, rope-dancing, and music booths.
To this Fair, people from Bedfordshire and the adjoining counties
still resort. Similar kinds of fairs are now kept at Frankfort and
Leipzig. These mercantile fairs were very injurious to morals;
but not to the extent of debauchery and villany, which reign in
our present annual fairs, near the metropolis and large cities."
See an account of this fair in Hone's Year Book, page 1538-(ED).
Our author evidently designed to exhibit in his allegory the grand
outlines of the difficulties, temptations, and sufferings, to
which believers are exposed in this evil world; which, in a work
of this nature, must be related as if they came upon them one
after another in regular succession; though in actual experience
several may meet together, many may molest the same person again
and again, and some harass him in every stage of his journey. We
should, therefore, singly consider the instruction conveyed by
every allegorical incident, without measuring our experience, or
calculating our progress, by comparing them with circumstances
which might be reversed or altered with almost endless variety.
In general, Vanity Fair represents the wretched state of things
in those populous places especially, where true religion is
neglected and persecuted; and, indeed, "in the whole world lying
in wickedness," as distinguished from the church of "redeemed
sinners"-(Scott).
[141] Christ will not allow his followers to bury their talent in
the earth, or to put their light under a bushel; they are not to
go out of the world, or to retire into cloisters, monasteries,
or deserts; but they MUST all go through this fair. Thus our Lord
endured all the temptations and sufferings of this evil world,
without being impeded or entangled by them, or stepping in the
least aside to avoid them; and he was exposed to greater enmity
and contempt than any of His followers-(Scott).
[142] The world will seek to keep you out of Heaven with mocks,
flouts, taunts, threatenings, jails, gibbets, halters, burnings,
and deaths. There ever was enmity between the seed of the serpent
and the seed of the woman, and no endeavours can reconcile them.
The world says, They will never come over to us; and we again say,
By God's grace we will not go over to them.
[143] Holy Hunt of Hitchin, as he was called, a friend of Bunyan's,
passing the market-place where mountebanks were performing, one
cried after him, "Look there, Mr. Hunt!" Turning his head another
way, he replied, "Turn away mine eyes from beholding vanity"-(Ivimey).
[144] An odd reply. What do they mean? That they are neither
afraid nor ashamed to own what was the one subject of their souls'
pursuit-the truth. Understand hereby, that the whole world, which
lieth in wickedness, is deceived by a lie, and is under the delusion
of the father of lies. In opposition to this, all believers in
Christ are said to be of the truth (1 John 3:19). They know and
believe that capital truth with which God spake from Heaven, "This
is My beloved Son, in whom I am well pleased" (Matt. 3:17). This
truth-that Jesus is the Son of God, and our only Saviour-lies at the
foundation of all their hope; and to get more and more acquainted
with Him, is the grand object of their pursuits. For this the
world hates them; and Satan, who is an enemy to this truth, stirs
up the world against them. "For," says our Lord, "they are not of
the world, even as I am not of the world" (John 17:16)-(Mason).
[145] In 1670, the town porters of Bedford being commanded to
assist in a brutal attack upon the Nonconformists, ran away,
saying, "They would be hanged, drawn, and quartered, before they
would assist in that work"; for which cause the justices committed
two of them (which they could take) to the jail. The shops were
shut up, so that it seemed like a place visited with the pest,
where usually is written upon the door, "Lord, have mercy upon
us!"-(Narrative of Proceedings against Nonconformists, p. 5. 4to,
1670).
[146] This is a true representation of what took place in England
in Bunyan's time. It was a disgrace to our nation, that Englishmen,
urged on by a fanatic church, treated two young and interesting
women with a barbarity that would make savages (so called) blush.
It was at Carlisle that two female pilgrims, Dorothy Waugh and
Ann Robinson, were dragged through the streets, with each an iron
instrument of torture, called a bridle, upon their heads; and were
treated with gross indecency-(ED).
[147] The great object of the Gospel is to fit man for his active
duties in this world, and prepare him for heavenly enjoyments in
the world to come. Not like those lazy creeping things that shut
themselves up in nunneries or monasteries to avoid the temptations
and troubles, the resistance or hearing of which glorifies God.
Christians are to be as lights-not hid under a bushel but seen of
all men. The prayer of their Lord was and is, not that they should
be taken out of the world, but kept from its evil contaminations-(ED).
[148] In Bunyan's account of his imprisonment, he closes it with
these words-"Thus have I, in short, declared the manner and occasion
of my being in prison; where I lie waiting the good will of God
to do with me as He pleaseth; knowing that not one hair of my head
can fall to the ground without the will of my Father which is in
Heaven. Let the rage and malice of men be ever so great, they can
do no more, nor go any further, than God permits them. When they
have done their worst, 'we know that all things work together for
good to them that love God'" (Rom. 8:28).
[149] The description of the process against the pilgrims, is
framed in such a manner as emphatically to expose the secret reasons
which influence men thus to persecute their innocent neighbours.
The very names employed declare the several corrupt principles of
the heart from whence this atrocious conduct results-(Scott).
[150] This is one of Satan's lies, much used by his emissaries,
to the present day. A Christian fears God, and honours the king;
he renders unto civil government that which belongs to civil and
temporal things, but he dares not render unto Caesar the things
that belong to God; and for thus righteously doing he is called
disloyal-(ED).
[151] Superstition, or false devotion, is a most bitter enemy to
Christ's truth and his followers. This fellow's evidence is very
true; for as the lawyer said of Christ's doctrine, "Master, thus
saying, thou reproachest us also" (Luke 11:45). So false worshippers,
who rest in forms, and rites, and shadows, are stung to the quick
at those who worship God in the Spirit, rejoice in Christ Jesus,
and have no confidence in the flesh; such a conduct pours the
utmost contempt upon all the will-worship, and doctrines, and
superstition of carnal men-(Mason). With such, traditions, human
inventions, forms, and externals, appear venerable and sacred; and
they are mistaken with pertinaceous ignorance for the substance
of religion. What is pompous and burdensome appears to such men
meritorious; and the excitement of mere natural passions, as at a
tragedy, is falsely deemed a needful help to true devotion. Their
zeal hardens their hearts, and causes bitter rage, enmity, and
calumny, against the pious Christians-(Scott).
[152] As soon as the poor sinner says, "O Lord our God, other lords
beside Thee have had dominion over us: but by Thee only will we
make mention of Thy name" (Isa. 26:13), your officious Pickthanks
are always ready to bear testimony against him; and a blessed
testimony this is; it is well worth living to gain, and dying in
the cause of. If we are real disciples of Christ, we shall, as
He did, testify of the world that the works thereof are evil, and
the world will hate us for His sake (John 7:7)-(Mason). Pickthank
has no real principle, but puts on zeal for any party that will
promote his interests; he inwardly despises both the superstitious
and the spiritual worshipper-(Scott).
[153] This is the Christian's plea and glory. While he knows "the
tender mercies of the wicked are cruel" (Prov. 12:10), yet he
also knows that the "merciful kindness of the Lord is great, and
the truth of the Lord endureth forever" (Psa. 118:2)-(Mason).
[154] A more just and keen satirical description of such legal
iniquities can scarcely be imagined, than that contained in this
passage. The statutes and precedents adduced, with a humourous
reference to the style in which charges are commonly given to
juries, show what patterns persecutors choose to copy, and whose
kingdom they labour to uphold. Nor can any impartial man deny
that the inference is fair, which our author meant the reader to
deduce, namely, that nominal Protestants, enacting laws requiring
conformity to their own creeds and forms, and inflicting punishments
on such as peaceably dissent from them, are actually involved in
the guilt of these heathen persecutors--(Scott).
[155] These words, and this trial, were quoted (January 25, 1848)
by the Attorney-General, at Westminster Hall, in answer to the
manner in which Dr. Hampden was then charged with heresy by the
Puseyites-(ED).
[156] If the Lord were to leave us in the hands of men, we should
still find that their tender mercies are cruel. Such a jury as
tried Faithful might be found in every county of Britain-(Burder).
To this may be added, that the witnesses are still living-(ED).
[157] Nothing can be more masterly than the satire contained in
this trial. The judge, the witnesses, and the jury, are portraits
sketched to the life, and finished, every one of them, in quick,
concise, and graphic touches; the ready testimony of Envy is
especially characteristic. Rather than anything should be wanting
that might be necessary to despatch the prisoner, he would enlarge
his testimony against him to any requisite degree. The language
and deportment of the judge are a copy to the life of some of
the infamous judges under King Charles, especially Jefferies. You
may find, in the trial of the noble patriot Algernon Sidney, the
abusive language of the judge against Faithful almost word for
word. The charge to the jury, with the Acts and laws on which the
condemnation of the prisoner was founded, wax full of ingenuity
and meaning-(Cheever).
[158] Bunyan gives a good portrait of Faithful in his Howe of
Lebanon, referring to the character of Pomporius Algerius, mentioned
in Fox's Book of Martyrs. "Was not this man, think you, a giant?
did he not behave himself valiantly? was not his mind elevated a
thousand degrees beyond sense, carnal reason, fleshly love, and
the desires of embracing temporal things? This man had got that
by the end that pleased Him; neither could all the flatteries,
promises, threats, reproaches, make him once listen to, or inquire
after, what the world, or the glory of it could afford. His mind
was captivated with delights invisible. He coveted to show his
love to his Lord, by laying down his life for His sake. He longed
to be where there shall be no more pain, nor sorrow, nor sighing,
nor tears, nor troubles. He was a man of a thousand!" Speaking
of the pillars in that house at Lebanon, he says, "These men had
the faces of lions, they have triumphed in the flames."
[159] This is a most exquisitely beautiful sketch; it is drawn to
the life from many an era of pilgrimage in this world; there are
in it the materials of glory, that constituted spirits of such noble
greatness as are catalogued in the eleventh of Hebrews-traits of
cruel mockings and scourgings, bonds and imprisonments-(Cheever).
[160] Political interests engage ungodly princes to promote
toleration, and chain up the demon of persecution. The cruelties
they exercise disgust the people, and they are disheartened by
the ill success of their efforts to extirpate the hated sect-(Scott).
[161] I have often recorded it with thankfulness, that though in
the dreary day of my pilgrimage, the Lord hath taken away a dear
and faithful Christian friend, yet he has always raised up another.
A very great blessing this, for which Christians can never be
thankful enough-(Mason).
[162] Is not this too much the case with professors of this day?
The Spirit of truth says, "All that will live godly in Christ
Jesus shall suffer persecution" (2 Tim. 3:12). But how many act
as if they had found the art of making the Spirit of truth a liar!
for they can so trim and shape their conduct, as they vainly think
to follow Christ, and yet to keep in with the world, which is at
enmity against Him-a most fatal and soul-deceiving error-(Mason).
[163] What is this something that By-ends knew more than all the
world? How to unite Heaven and hell-how to serve God and Mammon-how
to be a Christian and a hypocrite at the same time. O the depth of
the depravity of the human heart; alas! how many similar characters
now exist, with two tongues in one mouth, looking one way and
rowing another-(ED).
[164] Fear not, therefore, in her for to abide, She keeps her ground,
come weather, wind, or tide.--(Bunyan's House of God, vol. 2, p.
579). If we will follow Christ, He tells us that we must take up
our cross. The wind sets always on my face; and the foaming rage
of the sea of this world, and the proud and lofty waves thereof
do continually beat upon the sides of the bark, or ship, that
myself, my cause, and my followers are in-(Bunyan's Greatness of
the Soul, vol. 1, p. 107).
[165] Mind how warily these pilgrims acted to this deceitful
professor. They did not too rashly take up an ill opinion against
him; but when they had full proof of what he was, they did not hesitate
one moment, but dealt faithfully with him, and conscientiously
withdrew from him-(Mason). In a letter written in 1661, from Exeter
jail, by Mr. Abraham Chear, a Baptist minister of Plymouth, who
suffered greatly for nonconformity, and at length died in a state
of banishment, there is this remark, "We have many brought in here
daily, who go out again almost as soon, for a week in a prison
tries a professor more than a month in a church"-(Ivimey).
[166] It might have been supposed that the persons here introduced
were settled inhabitants of the town of Vanity, or the City
of Destruction; but, indeed, they professed themselves pilgrims,
and desired, during the "sunshine," to associate with pilgrims,
provided they would allow them to hold the world, love money,
and save all, whatever became of faith and holiness, of honesty,
piety, truth, and charity?-(Scott).
[167] Pretended friends come with such expostulations as these:
Why, dear Sir, will you give such offence? How much would it be
for your comfort and interest in the world if you would but be a
little more complying, and give way in some particular points and
phrases. O what a syren's song! May the Lord enable every faithful
servant to reply, "Get thee behind me, Satan"-(J. B.).
[168] These words of Solomon are thus wickedly misapplied by many
to the present day. Ecclesiastes 7:16, 17 probably refers to the
administration of justice which should be tempered with mercy, but
not with laxity; or it may refer to the foolish opinions expressed
upon the characters of Pharisee and publican, exalting the one
or decrying the other overmuch. It cannot be meant to censure
the utmost efforts after true righteousness, nor to sanction the
slightest degree of wickedness-(ED).
[169]Woe unto them who wander from the way. Art bound for hell,
against all wind and weather? Or art thou one agoing backward
thither? Or dost thou wink, because thou would'st not see? Or dost
thou sideling go, and would'st not be Suspected Yet these prophets
can thee tell, Which way thou art agoing down to hell.--(Acts
7:20-22. Bunyan's House of God, vol. 2, p. 582).
[170] Notwithstanding By-ends could be reserved with faithful
pilgrims, yet he can speak out boldly to those of his own spirit
sad character. O the treacherous deceivings of the desperate
wickedness of the human heart! Who can know it? No one but the
heart-searching God-(Mason).
[171] Some men's hearts are narrow upwards, and wide downwards:
narrow as for God, but wide for the world. They gape for the one,
but shut themselves up against the other. The heart of a wicked
man is widest downward; but it is not so with the righteous man.
His desires, like the temple Ezekiel saw in the vision, are still
widest upwards, and spread towards Heaven. A full purse, with a
lean soul, is a great curse. Many, while lean in their estates,
had fat souls; but the fattening of their estates has made their
souls as lean as a rake as to good-(Bunyan's Righteous Man's
Desires, vol. 1, p. 745).
[172] This dialogue is not in the least more absurd and selfish
than the discourse of many who now attend on the preaching of the
Gospel. If worldly lucre be the honey, they imitate the bee, and
only attend to religion when they can gain by it; they determine
to keep what they have at any rate, and to get more, if it can be
done without open scandal-(Scott).
[173] There is a fund of satirical humour in the supposed case
here very gravely stated; and if the author, in his accurate
observations on mankind, selected his example from among the
mercenaries that are the scandal of the Established Church, her
most faithful friends will not greatly resent this conduct of
a dissenter-(Scott). Dr. Paley would have done well to have read
this chapter in Bunyan before composing some of the chapters in
his Moral Philosophy, and his Sermon on the Utility of Distinctions
in the Ministry-(Cheever).
[174] Here is worldly wisdom, infernal logic, and the sophistry of
Satan. We hear this language daily, from money-loving professors,
who are destitute of the power of faith. But in opposition to all
this, the Holy Ghost testifies, "The love of money is the root of
all evil" (1 Tim. 6:10), and a covetous man is an idolater (Col.
3:5). Hear this, and tremble, ye avaricious professors. Remember,
ye followers of the Lamb, ye are called to "let your conversation
be without covetousness" (Heb, 13:5); your Lord testifies, "Ye
cannot serve God and Mammon" (Luke 16:13)--(Mason).
[175] How doth this commend itself to those who make merchandise
of souls. What swarms of such locusts are there in this day!-(J.B.).
[176] If thou art one who tradeth in both ways: God's now, the
devil's then; or if delays Thou mak'st of coming to thy God for
life; Or if thy light and lusts are at a strife About who should
be master of thy soul, And lovest one, the other dost control;
These prophets tell thee can which way thou bendest, On which thou
frown'st, to which a hand thou lendest.--(Titus 1:16. See vol. 2,
p. 582).
[177] Bunyan, in his Holy Life the Beauty of Christianity, thus
addresses such characters: "This is the man that hath the breath
of a dragon; he poisons the air round about him. This is the man
that slays his children, his kinsmen, his friend, and himself-he
that offends God's little ones. O the millstone that God will
shortly hang about your neck, when the time is come that you must
be drowned in the sea and deluge of God's wrath!"-(See vol. 2, p.
539). The answer of Christian, though somewhat rough, is so conclusive
as to fortify every honest mind against all the arguments which
the whole tribe of time-serving professors ever did, or ever can
adduce, in support of their ingenious schemes and insidious efforts
to reconcile religion with covetousness and the love of the world,
or to render it subservient to their secular interests-(Scott).
[178] Here see the blessedness of being mighty in the Scripture,
and the need of that exhortation, "Let the Word of Christ dwell
in you richly" (Col. 3:16). For the Word of God is quick and
powerful, and sharper than a two-edged sword; it pierces through
all the subtle devices of Satan, and the cunning craftiness
of carnal professors; and divideth asunder the carnal reasonings
of the flesh, and the spiritual wisdom which cometh from above.
Teach me, my God and King,
In all things THEE to see,
And what I do in any thing
To do it as for THEE--(Mason).
[179] The Hill Lucre stands somewhat out of the way, but temptingly
near. They that will profit by the mine must turn aside for it (Prov.
28:20, 22). Sir J. Mandeville, in his Travels, says, that in the
Vale Perilous is plenty of gold and silver, and many Christian
men go in for the treasure, but few come out again, for this are
strangled of the devil. But good Christian men, that are stable
in the faith, enter without peril-(ED).
[180] Eve expected some sweet and pleasant sight, that would tickle
and delight her deluded fancy; but, behold sin, and the wrath of
God, appear to the shaking of her heart; and thus, even to this
day, doth the devil delude the world. His temptations are gilded
with sweet and fine pretences, that men shall be wiser, richer,
more in favour, live merrier, fare better, or something; and by
such like things the fools are easily allured. But when their eyes
are opened, instead of seeing what the devil falsely told them,
they see themselves involved in wrath-(Bunyan on Genesis, vol. 2.
p. 431).
[181] Here you see the end of double-minded men, who vainly attempt
to temper the love of money with the love of Christ. They go on
with their art for a season, but the end makes it manifest what
they were. Take David's advice, "Fret not thyself because of
evil-doers" (Psa. 37:1) "Be not thou afraid when one is made rich,
when the glory of his house is increased" (Psa. 49:16). But go
thou into the sanctuary of thy God, read His Word, and understand
the end of these men-(Mason). Often, as the motley reflexes of my
experience move in long processions of manifold groups before me,
the distinguished and world-honoured company of Christian mammonists
appear to the eye of my imagination as a drove of camels heavily
laden, yet all at full speed; and each in the confident expectation
of passing through the eye of the needle, without stop or halt,
both beasts and baggage-(Coleridge).
[182] I have sometimes wondered at Lot. His wife looked behind
her, and died immediately; but he would not so much as look behind
him to see her. We do not read that he did so much as once look
where she was, or what was become of her. His heart was set upon
his journey; and well it might. There were the mountains before
him, and the fire and brimstone behind him. His life lay at stake;
and had he looked behind him he had lost it. Do thou so run, and
"remember Lot's wife"-(Bunyan's Heavenly Footman).
[183] In former times, the purse was carried hanging to a girdle
round the waist, and great dexterity was requisite to cut and carry
it away without the knowledge of the owner. Public executions for
theft had so little effect in repressing crime, that thefts were
committed in sight of, or even under the gallows-(ED).
[184] Alas! poor pilgrims, like Peter, you soon forgot the judgment,
although your sight of Lot's wife had so affected your spirits.
How soon yon went into By-path Meadow! "wherefore, let him that
thinketh he standeth, take heed lest he fall" (1 Cor. 10:12)-(ED).
[185] By this river, which is called "a pure river of water of
life, clear as crystal, proceeding out of the throne of God and
of the Lamb" (Rev. 22:1), we may understand clear and comfortable
views of God's everlasting love and electing grace. They could see
in it God's glory shining in the face of Jesus Christ, and view
their own faces in it, to their inexpressible joy. This is the river
"the streams whereof make glad the city of God" (Psa. 46:4). The
stream which flow from this river of electing love, are vocation
to Christ, justification by Christ, sanctification in Christ,
perseverance through Christ, glorification with Christ, and all
joy and peace in believing on Christ. All this these pilgrims now
enjoyed, and all this every fellow-citizen of the saints is called
to enjoy in his pilgrimage to Zion. God hath chosen us in Christ,
and blessed us with all spiritual blessings in Him. O how happy,
peaceful, and joyful are pilgrims, when the Spirit takes of the
things of Christ, shows them to us, and blesses us with a sense
of interest in all the love of God, and finished salvation of
Jesus!-(Mason).
[186] Blessed state indeed, but of short duration! Too often these
desirable consolations of the Spirit render the Christian careless
and unwatchful-(Burder).
[187] A scene to soothe and calm a mind fretted and harassed with
the cares and turmoils of this every-day world; a sunny vista
into the future, welcome in a weary hour to the worn spirit, which
longs, as for the wings of the dove, that it may flee away, and
be at rest; a glimpse of Sabbath quietness on earth, given as a
pledge and foretaste of the more glorious and eternal Sabbath of
Heaven-(Bernard Barton).
[188] Now had I an evidence, as I thought, of my salvation from
Heaven, with many golden seals thereon, all hanging in my sight.
Now could I remember the manifestations of grace with comfort;
and longed that the last day were come, that I might forever be
inflamed with the sight, and joy, and communion with Him, whose
soul was made an offering for my sins. Before this I lay trembling
at the mouth of hell; now I had got so far therefrom that I could
scarce discern it. O, thought I, that I were fourscore years old,
that I might die quickly, and my soul be gone to rest--(Grace
Abounding, No. 128).
[189] They should have said, It is true this way is not so pleasant
as the meadow, but it is the Lord's way, and the best, doubtless,
for us to travel in. A man speedily enters into temptation when
he becomes discontented with God's allotments; then Satan presents
allurements, and from wishing for a better way, the soul goes into
a worse. The discontented wish is father to a sinful will; I wish
for a better is followed by, I will have a better, and so the
soul goes astray-(Cheever).
[190] The transition into the by-path is easy, for it lies close
to the right way; only you must get over a stile, that is, you must
quit Christ's imputed righteousness, and trust in your own inherent
righteousness; and then you are in By-path Meadow directly-(Mason).
[191] The best caution I can give to others, or take myself, is, not
to be guided in matters of faith by men, but to make the Scriptures
our only rule-to look to God for the teaching of His blessed
Spirit, that He may keep our feet from the ways of death-(J.B.).
[192] "There is a way that seems right unto a man, but the end
thereof are the ways of death" (Prov. 14:12). Vain confidence is
this very way. O how easy do professors get into it! yea, real
pilgrims are prone also to take up with it, owing to that legality,
pride, and self-righteousness, which work in their fallen mature.
See the end of it, and tremble; for it leads to darkness, and
ends in death. Lord, humble our proud hearts, and empty us of
self-righteousness, pride, and vain confidence-(Mason).
[193] So, sometimes, real pilgrims take counsel and example of
strangers, of worldly men, and of presumptuous careless persons.
Vain confidence is a sad guide anywhere, but especially when one
has wandered out of the way--(Cheever).
[194] If thou be prying into God's secret decrees, or entertain
questions about nice curiosities, thou mayest stumble and fall
to thine eternal ruin. Take heed of that lofty spirit, that,
devil-like, cannot be content with its own station--(Heavenly
Footman).
[195] The thunder and lightning plainly show that this by-path leads
to Sinai, not to Zion. One step over the stile, by giving way to
a self-righteous spirit, and you enter the territories of despair-(J.
B.).
[196] How varied is the experience of a Christian! he had just
before overcome Demas, and conquered By-ends and his companions;
is warned by Lot's wife, and now elated with the strength of his
principles; boldness takes the place of caution; he ventures upon
an easier path, and is involved in misery-(ED).
[197] When Bunyan pleaded, so energetically, for the communion of
saints, irrespective of water-baptism, one of his arguments was,
"The strongest may sometimes be out of the way." "Receive ye one
another as Christ also received us"-(Vol. 2, p. 610).
[198] Here see, that as Christians are made helpful, so also,
through prevailing corruptions, they are liable to prove hurtful
to each other. But observe how grace works: it humbles, it makes
the soul confess and be sorry for its misfortunes. Here is no
reviling one another; but a tender sympathy and feeling concern
for each other. O the mighty power of that grace and truth which
came by Jesus Christ! How does it cement souls in the fellowship
of love!--(Mason).
[199] How easy it is to trace the path that led the pilgrims astray!
To avoid the roughness of the way, they entered the by-path, that
by measures of carnal policy they might avoid afflictions. Guided
by Vain-confidence, they were led from the road, and when this
Vain-confidence was destroyed, they were involved in distress and
danger-(Ivimey).
[200] The personification of Despair is one of the most instructive
and beautiful portions of Bunyan's allegory. It appeals either to
every man's experience, or to every man's sense of what may come
upon him, on account of sin. It is at once, in some respects, the
very gloomiest and very brightest part of the "Pilgrim's Progress";
for it shows at once to what a depth of misery sin may plunge the
Christian, and also to what a depth the mercy of God in Christ
may reach. The colouring of the picture is extremely vivid, the
remembrance of it can never pass from the mind; and, as in a gallery
of beautiful paintings, there may often be one that so strongly
reminds you of your own experience, or that in itself is so
remarkably beautiful as to keep you dwelling upon it with unabated
interest; so it is with this delineation of Giant Despair, among
the many admirable sketches of Bunyan's piety and genius. It is
so full of deep life and meaning that you cannot exhaust it, and
it is of such exquisite propriety and beauty that you are never
tired with examining it-(Cheever).
[201] Sooner or later Doubting Castle will be the prison, and
Giant Despair the keeper of all those who turn aside from Christ
and His righteousness, to trust in any wise in themselves, and to
their righteousness. "Our God is a jealous God," ever jealous of
His own glory, and of the honour of His beloved Son-(Mason). So
under the old cut, illustrating the Pilgrims in Doubting Castle,
are these lines--"The pilgrims now, to gratify the flesh, Will seek
its ease; but O! how they afresh Do thereby plunge themselves new
griefs into! Who seek to please the flesh, themselves undo."
[202] Blessed sorrow! how many are there who never tasted the bread
of Heaven, nor the water of life from the wells of salvation; who
are strangers to the communion of saints, but do not feel themselves
to be "in evil case," nor have wept under a sense of their wretched
state-(ED).
[203] What! such highly-favoured Christians in Doubting Castle?
After having traveled so far in the way of salvation, seen so many
glorious things in the way, experienced so much of the grace and
love of their Lord, and having so often proved His faithfulness?
Is not this strange? No; it is common-the strongest Christians
are liable to err and get out of the way, and then to be beset
with very great and distressing doubts-(Mason). Despair, like
a tremendous giant, will at last seize on the souls of all
unbelievers; and when Christians conclude, from some misconduct,
that they belong to that company, they are exposed to be taken captive
by him. They do not, indeed, fall and perish with Vain-confidence;
but for a season they find it impossible to rise superior to
prevailing gloomy doubts bordering on despair, or to obtain the
least comfortable hope of deliverance, or encouragement to use
the proper means of seeking it-(Scott).
[204] The wife of Despair is Diffidence, or a distrust of God's
faithfulness, and a want of confidence in His mercy. When a
Christian follows such counsels, gloom and horror of mind will be
produced, and life become a burden--(Ivimey).
[205] Bunyan, in one of his delightful treatises of comfort against
despair, introduces the following striking colloquy-"Says Satan,
Dost thou not know that thou art one of the vilest in all the pack
of professors? Yes, says the soul, I do. Says Satan, Dost thou
not know that thou hast horribly sinned? Yes, says the soul, I
do. Well, saith Satan, now will I come upon thee with my appeals.
Art thou not a graceless wretch? Yes. Hast thou an heart to be
sorry for this wickedness? No, not as I should. And albeit, saith
Satan, thou prayest sometimes, yet is not thy heart possessed with
a belief that God will not regard thee? Yes, says the sinner. Why,
then, despair, and go hang thyself, saith the devil. And now we
are at the end of the thing designed and driven at by Satan. But
what shall I now do, saith the sinner? I answer, take up the words
of the text against him, "That ye may be able to comprehend the
breadth, and length, and depth, and height; and to know the love
of Christ, which passeth knowledge-(Saints' Knowledge of Christ's
Love, vol. 2, p. 37).
[206] Giant Despair, it seems, has fits in sunshiny weather;
that is, a gleam of hope, from Christ the Sun of righteousness,
sometimes darted into their minds-(Burder).
[207] Satan and his angels will not be wanting to help forward
the calamity of the man, who, in coming to Christ, is beat out
of breath, out of heart, out of courage, by wind that blows him
backward. They will not be wanting to throw up his heels in their
dirty places, nor to trouble his head with the fumes of their
foul breath. And now it is hard coming to God; Satan has the art
of making the most of every sin; he can make every hair on the head
as big as a cedar. But, soul, Christ can save unto the uttermost!
come, man, come. He can do exceeding abundantly above all we can
ask or think!-(Bunyan's Complete Saviour, vol. 1, p. 209). Poor
Christian! What! tempted to destroy thyself? Lord, what is man!
But see, despairing souls, mark the truth of that word, "There hath
no temptation taken you but such as is common to man; but God is
faithful, who will not suffer you to be tempted above that ye are
able; but will, with the temptation, also make a way to escape,
that ye may be able to bear it" (1 Cor. 10:13)-(Mason).
[208] Bunyan had an acute sense of the exceeding sinfulness of
sin, and no saint had suffered more severely from despair. One of
his great objects, in most of his works, is to arm poor pilgrims
against desponding fears. Thus, in his first treatise on Gospel
Truths-"He (the devil) will be sure to present to thy conscience
the most sad sentences of the Scripture; yea, and set them home
with such cunning arguments, that if it be possible he will make
thee despair, and make away thyself as did Judas"-(Vol. 2, p.132).
Sin, when seen in its colours, and when appearing in its monstrous
shape and hue, frighteth all mortals out of their wits, away from
God, and, if He stops them not, also out of the world. This is
manifest by Cain, Judas, Saul, and others. They fly from before
God, one to one fruit of despair, and one to another-(Pharisee
and Publican, vol. 2, p. 260).
[209] An admirable chain of reasoning, pointing out the evils of
despair, is to be found in the Jerusalem Sinner Saved (vol. 1,
pp. 91, 92), under the head Fifthly. "It will make a man his own
tormentor, and flounce and fling like a wild bull in a net (Isa.
51:20). Despair! it drives a man to the study of his own ruin, and
brings him at last to be his own executioner" (2 Sam. 17:3-5)-(ED).
[210] Alas, how chang'd! Expressive of his mind, His eyes are sunk,
arms folded, head reclin'd; Those awful syllables, hell, death, and
sin, Though whisper'd, plainly tell what works within.--(Cowper's
Hope).
"A wounded spirit who can bear?"
[211] To bring the state of Christian's mind before us, read the
lamentations of the Psalmist, when he was a prisoner in Doubting
Castle, under Giant Despair, in Psalm 88; and Bunyan's experience,
as narrated in No. 163 of Grace Abounding. Despair swallowed him
up, and that passage fell like a hot thunderbolt upon his conscience,
"He was rejected, for he found no place for repentance"-(Ivimey).
[212] Dr. Donne, the celebrated Dean of St. Paul's, had recently
published a thesis, to prove that suicide, under some circumstances,
was justifiable. Hopeful answers all his arguments, and proves
it to be the foulest of murders. Bunyan, in his treatise on
Justification, volume 1, page 314, thus notices the jailer's intent
to commit suicide, when the doors of the prison in which Paul was
confined were thrown open-"Even now, while the earthquake shook
the prison, he had murder in his heart-murder, I say, and that
of a high nature, even to have killed his own body and soul at
once"-(ED).
[213] Here is the blessing of a hopeful companion; here is excellent
counsel. Let vain professors say what they may against looking
back to past experiences, it is most certainly good and right so
to do; not to encourage present sloth and presumption, but to excite
fresh confidence of hope in the Lord. We have David's example, and
Paul's word to encourage us to this, "The Lord that delivered me
out of the paw of the lion, and out of the paw of the bear, he
will deliver me out of the hand of this Philistine" (1 Sam. 17:37);
and says Paul, "We had the sentence of death in ourselves, that
we should not trust in ourselves, but in God which raiseth the
dead" (2 Cor. 1:9)-(Mason).
[214] It is a curious picture which Bunyan has drawn of the
intercourse between the giant and his wife Diffidence. They form
a very loving couple in their way; and the giant takes no new step
in the treatment of the pilgrims without consulting Mrs. Diffidence
over night, so that the curtain lectures to which we listen
are very curious. But Mrs. Diffidence ought rather to have been
called Dame Desperation, or Desperate Resolution; for she seems,
if anything, the more stubborn genius of the two-(Cheever). By
these conversations between Diffidence and Despair, after they
had retired to bed, Bunyan perhaps designed to intimate that, as
melancholy persons seldom get rest at night, the gloominess of
the season contributes to the distress of their minds. So Asaph
complains: "My sore ran in the night, and ceased not: my soul
refused to be comforted" (Psa. 67:2)-(Ivimey).
[215] How would the awful lesson of the man in the iron cage, at
the Interpreter's house, now recur to poor Christian's mind: "I
cannot get out, O now I cannot! I left off to watch, and am shut
up in this iron cage, nor can all the men in the world let me out."
Christian's answer to the despairing pilgrim now soon broke upon
his memory: "The Son of the Blessed is very pitiful"-(ED).
[216] What! Pray in the custody of Giant Despair, in the midst of
Doubting Castle, and when their own folly brought them there too?
Yes; mind this, ye pilgrims, ye are exhorted, "I will that men
pray everywhere, without doubting" (1 Tim. 2:8). We can be in no
place but God can hear, nor in any circumstance but God is able
to deliver us from. And be assured, that when the spirit of prayer
comes, deliverance is nigh at hand-(Mason). Perhaps the author
selected Saturday at midnight for the precise time when the prisoners
began to pray, in order to intimate that the preparation for the
Lord's day, which serious persons are reminded to make for its
sacred services, are often the happy means of recovering those
that have fallen into sin and despondency-(Scott).
[217] All at once, by a new revelation, which none but the Saviour
could make, Christian finds the promises. Christ had been watching
over his erring disciples-He kept back the hand of Despair from
destroying them-He binds up the broken heart, and healeth all
their wounds-(Cheever). As a key enters all the intricate wards
of a lock, and throws back its bolts, so the precious promises of
God in his Word, if turned by the strong hand of faith, will open
all the doors which unbelief and despair have shut upon us-(Burder).
[218] Bunyan was a plain-spoken man, and feared not to offend
delicate ears when truth required honest dealing. In his treatise
on the Law and Grace, he says: "And therefore, my brethren, seeing
God, our Father, hath sent us, damnable traitors, a pardon from
Heaven, even all the promises of the Gospel, and hath also sealed
to the certainty of it with the heart-blood of His dear Son, let
us not be daunted"-(Vol. 1, p. 562).
[219] Precious promise! The promises of God in Christ are the life
of faith, and the quickeners of prayer. O how oft do we neglect
God's great and precious promises in Christ Jesus, while doubts
and despair keep us prisoners! So it was with these pilgrims; they
were kept under hard bondage of soul for four days. Hence see what
it is to grieve the Spirit of God: for He only is the Comforter:
and if He withdraws His influences, who or what can comfort us?
Though precious promises are revealed in the Word, yet we can get
no comfort from them but by the grace of the Spirit-(Mason).
[220] It was Sabbath morning. The sun was breaking over the hills,
and fell upon their pale, haggard countenances, it was to them a
new creation; they breathed the fresh, reviving air, and brushed,
with hasty steps, the dew from the untrodden grass, and fled
the nearest way to the stile, over which they had wandered. They
had learned a lesson by suffering, which nothing else could have
taught them, and which would remain with them to the day of their
death--(Cheever). The experience of these "three or four" dreadful
days is specially recorded in Grace Abounding, (Nos. 261-263). The
key which opened the doors in Doubting Castle was these words,
applied with power to his soul, "I must go to Jesus," in connection
with Hebrews 12:22-24. Of the first night of his deliverance
he says, "I could scarcely lie in my bed for joy and peace, and
triumph through Christ"-(ED).
[221] They fell to devising what soldiers, and how many, Diabolus
should go against Mansoul with, to take it; and after some debate,
it was concluded that none were more fit for that expedition than
an army of terrible DOUBTERS. They therefore concluded to send
against Mansoul an army of sturdy doubters. Diabolus was to beat
up his drum for 20 or 30,000 men in the Land of Doubting, which
land lieth upon the confines of a place called Hell-gate Hill.
Captain Rage was over the election doubters; his were the red
colours; his standard-bearer was Mr. Destructive; and the great
red dragon he had for his scutcheon. Captain Fury was over the
vocation doubters; his standard-bearer was darkness; his colours
were pale; and his scutcheon the fiery flying serpent. Captain
Damnation was over the grace doubters; his were the red colours;
Mr. No-life bore them; his scutcheon was the Black Den, &c.-(Holy
War).
[222] When offending Christians are brought to deep repentance,
renewed exercises of lively faith, and willing obedience in those
self-denying duties which they had declined, the Lord "restores to
them the joy of His salvation," and their former comforts become
more abundant and permanent. The Delectable Mountains seem intended
to represent those calm seasons of peace and comfort-(Scott).
[223] O how many professors grow weary of the way, fall short, and
fail of coming to the end! Though the way be too far, too strait,
and too narrow for many who set out, and never hold out to the
end; yet all who are begotten by the Word of grace, and born of
the Spirit of truth, shall persevere to the end, being kept by
the mighty power of God, through faith, unto eternal salvation (1
Peter 1:5)-(Mason).
[224] There is in this laconic description of the homely dreamer
a richness of beauty which no efforts of the artist can adequately
portray; and in the concise dialogue of the speakers, a simple
sublimity of eloquence which any commentary could only weaken.
While our feelings are excited by this description, we cannot
but remember that "eye hath not seen nor ear heard, neither have
entered into the heart of man: the things which God hath prepared
for them that love Him"-(Bernard Barton).
[225] Precious names! What is a pilgrim without knowledge? What
is head-knowledge without heart-experience? And watchfulness and
sincerity ought to attend us every step. When these graces are in
us and abound, they make delectable mountains indeed-(Mason).
[226] Fine-spun speculations and curious reasonings lead men from
simple truth and implicit faith into many dangerous and destructive
errors-(Mason).
[227] It is well for us to be much on this mount. We have constant
need of caution. Take heed and beware, says our Lord. Paul takes
the Corinthians up to this Mount Caution, and shows them what
awful things have happened to professors of old; and he leaves
this solemn word for us, "Wherefore, let him that thinketh he
standeth, take heed lest he fall" (1 Cor. 10:12)-(Mason).
[228] O the unthought-of imaginations, frights, fears, and terrors,
that are effected by a thorough application of guilt, yielding
to desperation! This is the man that hath his dwelling among the
tombs with the dead, that is always crying out, and cutting himself
with stones (Mark 5:3). But all in vain; desperation will not
comfort him, the old covenant will not save him-(Grace Abounding,
No. 185).
[229] Some retain the name of Christ, and the notion of Him as a
Saviour; but cast Him off in the very things wherein the essential
parts of His sacrifice, merits, and priesthood consist. In this
lies the mystery of their iniquity. They dare not altogether deny
that Christ doth save His people, as a Priest; but then their
art is to confound His offices, until they jostle out of doors
the merit of His blood and the perfection of His justifying
righteousness. Such draw away the people from the cross (put out
their eyes), and lead them among the infidels-(Bunyan's Israel's
Hope, vol. 1, p. 615).
[230] Probably to guard pilgrims against the Popish doctrine of
auricular confession-(ED).
[231] Those seem to shun the common broad road; but having only the
mark of religion, while their hearts are not right with God, are
as effectually ruined as the most profligate and open offenders-(Burder).
[232] Thus we read of some who were once enlightened, and had
tasted of the heavenly gift, and were made partakers of the world
to come (Heb. 6:6). It is hard to say how far or how long a person
may carry on a profession, and yet fall away, and come short of
the kingdom at last. This should excite to diligence, humility, and
circumspection, ever looking to Jesus to keep us from falling-(Mason).
[233] It reflects the highest credit on the diffidence of Bunyan's
genius-a genius as rich in its inventions, and as aspiring in
its imaginative flights, as ever poet could possess or lay claim
to-that, after such an exordium, he should have made no effort
minutely to describe what was in its own splendour of glory
indescribable. How beautifully, without exciting any disappointment
in a reader of taste, feeling, and judgment, does he, by a few
artless words, render most impressive and sublime, what more elaborate
description could only have made confused and unsatisfactory.
Nothing can be more admirable than this brief and indistinct report
of the perspective glass, it cannot offend the most fastidious taste,
yet leaves scope for the exercise of the most ardent and aspiring
imagination-(Bernard Barton). [234] Such mountains round about this
house do stand. As one from thence may see the Holy Land.--(Bunyan's
House of God, vol. 2, p. 579).
[235] After going through the conflict with Apollyon, the Valley
of the Shadow of Death, the scenes in Vanity Fair, and the dread
experience of the pilgrims in Giant Despair's Castle, it is well
to note what a gallery of solemn REALITIES is here, what a system
of Divine truth, commending itself to all men's consciences. It
is not so much the richness of imagination, nor the tenderness
of feeling here exhibited, nor the sweetness and beauty of the
imagery, with which this book is filled, as it is the presence
of these REALITIES that constitutes the secret of its unbounded
power over the soul. Walk up and down in this rich and solemn
gallery. How simple are its ornaments! How grave, yet beautiful,
its architecture! Amidst all this deep, serene beauty to the
imagination, by how much deeper a tone do these pictures speak to
the inner spiritual being of the soul! When you have admired the
visible beauty of the paintings, turn again to seek their meaning
in that light from eternity by which the artist painted them, and
by which he would have all men examine their lessons, and receive
and feel the full power of their colouring. In this light, the
walls of this gallery seem moving with celestial figures speaking
to the soul. They are acting the drama of a life which, by most
men, is only dreamed of; but the drama is the reality, and it is
the spectators only who are walking in a vain show-(Cheever).
[236] This is the first break in the dream, and, doubtless, had
an important meaning. Perhaps the pilgrimage may be divided into
four parts: 1. The convert flying from the wrath to come; instructed
at the Interpreter's house; relieved of his burden at the cross;
ascends the Hill Difficulty; overcomes his timidity; and, 2.
Enters a church at the House Beautiful; and, as a private member,
continues his journey, until, 3. He meets Evangelist, near Vanity
Fair, and is found fit to become an itinerant preacher; in which
calling he suffers persecution, and obtains that fitness which
enables him, 4. On the Delectable Mountains, to enter upon the
responsible duties of a ministering elder or pastor of a church,
and is ordained by Knowledge, Experience, Watchful, and Sincere.
Is this commencement of his public labours the important point
when the author "awoke from his dream"?-(ED).
[237] This country we are all born in; all are ignoramuses by
nature. Some live long in the country of Conceit, and many end
their days in it. Are you come out of it? So was Ignorance; but
he breathed his native air. So long as a sinner thinks he can do
anything towards making himself righteous before God, his name is
Ignorance; he is full of self-conceit, and destitute of the faith
of Christ-(Mason).
[238] Now, is it not very common to hear professors talk at this
rate? Yes, and many who make a very high profession too; their
hopes are plainly grounded upon what they are in themselves,
and how they differ from their former selves and other sinners,
instead of what Christ is to us and what we are in Christ. But the
profession of such is begun with an ignorant, whole, self-righteous
heart; it is continued in pride, self-seeking, and self-exalting,
and ends in awful disappointment. For such are called by our Lord
thieves and robbers; they rob Him of the glory of His grace and
the gift of His imputed righteousness-(Mason).
[239] It is best not to converse much at once with persons of
this character, but, after a few warnings, to leave them to
their reflections; for their self-conceit is often cherished by
altercations, in which they deem themselves very expert, however
disgusting their discourse may prove to others-(Scott).
[240] An awful scene was beheld by the pilgrims. A professor, named
Turn-away, bound with seven cords, was led by devils to the by-way
to hell. Let everyone inquire, Who is this wanton professor?-He
who discovers a trifling, worldly, wanton spirit, dreads not
the appearance of evil, complies with the fashions of the carnal
world, and associates with the enemies of our Lord; and, in time,
becomes a damnable apostate. Lord, keep us from such a beginning
and such an end!-(Burder).
[241] The "very dark lane" in which "Turn-away" was met by the
pilgrims, represents the total darkness of the minds of such
wicked professors; for "if the light that is in them be darkness,
how great is that darkness!" When their characters are made
manifest, they are ashamed to look their former pious friends in
the face. "The wicked shall be holden with the cords of his sins"
(Prov. 5:22)-(Ivimey).
[242] O beware of a light trifling spirit and a wanton behaviour.
It is often the forerunner of apostasy from God. It makes one tremble
to hear those who profess to follow Christ in the regeneration,
crying, What harm is there in this game and the other diversion?
The warmth of love is gone, and they are become cold, dead, and
carnal. O how many instances of these abound!-(Mason).
[243] In times of persecution, loose professors are driven down
Dead Man's Lane to Broad-way Gate; thus Satan murders the souls
of men, by threatening to kill their bodies. Believers that are
weak in faith are betrayed into sinful compliances; they sleep
when they ought to watch, they conceal or deny their profession,
and thus contract guilt; Faint-heart assaults them, Mistrust
plunders them, and Guilt beats them down-(Scott).
[244] The fly in the spider's net is the emblem of the soul in
such a condition. If the soul struggleth, Satan laboureth to hold
it down. If it make a noise, he bites it with blasphemous mouth;
insomuch that it must needs die at last in the net, if the Lord
Jesus help not. Believing is sure sweating work. Only strong
faith can make Satan flee. O the toil of a gracious heart in this
combat, if faith be weak! The man can get no higher than his knees,
till an arm from Heaven help him up-(Bunyan's Holy City).
[245] When Bunyan was imprisoned, his sentence was-To be transported,
if he did not conform in three months; and then, if found as a
Nonconformist, in this country, he should be hung. Determined at
all hazards not to be a traitor to his God, he anticipated being
hung; and was anxious, in such a cause, to meet death with firmness.
When his fears prevailed, he dreaded lest he should make but a
scrabbling shift to clamber up the ladder-(See Grace Abounding,
No. 334).
[246] Where there is a faint heart in God's cause, and mistrust
of God's truths, there will be guilt in the conscience, and but
little faith. These rogues will prevail over, and rob such souls
of the comforts of God's love and of Christ's salvation. By his
jewels, we may understand those radical graces of the Spirit-faith,
hope, and love. By his spending-money, the sealing and earnest of
the Spirit in his heart (2 Cor. 1:22). Of this Divine assurance,
and the sense of the peace and joy in the Holy Ghost, he was robbed;
so that, though he still went on in the ways of the Lord, yet he
dragged on but heavily and uncomfortably-(Mason).
[247] Bunyan throws great light upon this subject in his Christ
a Complete Saviour, (vol. 1, p. 215)-"We are saved by Christ;
brought to glory by Christ; and all our works are no otherwise made
acceptable to God, but by the person and excellencies of Christ.
Therefore, whatever the jewels are, and the bracelets and the
pearls that thou shalt be adorned with, as a reward of service
done to God in this world, for them thou must thank Christ, and,
before all, confess that He was the meritorious cause thereof."
[248] What was this good thing? His precious faith, whose author,
finisher, and object is precious Jesus. And where he gives this
precious gift of faith, though it be but little, even as a grain
of mustard-seed, not all the powers of earth and hell can rob the
heart of it. Christ prayed for His disciple that his faith should
not fail, or be totally lost; therefore, though Peter lost his
comforts for a season, yet not his faith totally, not his soul
eternally; for, says Jesus, of all his dear flock, yea, of those
of little faith too, None shall pluck them out of My hand. There
is one blessed security, not in ourselves, but in our Lord-(Mason).
[249] Hope, love, humility, meekness, patience, longsuffering,
compassion, and mercy, are gracious dispositions wrought in the
heart by the Holy Ghost. These are the believer's jewels; and it
is his duty to keep them clean, that their beauty and lustre may
be apparent-(Andronicus).
[250] Little-faith cannot come all the way without crying. So
long as its holy boldness lasts, so long it can come with peace,
but it will go the rest of the way with crying-(Bunyan's Come and
Welcome, vol. 1, p. 288).
[251] Bunyan shows the difference between "his spending-money," or
that treasure which the Christian carries in his earthen vessel,
and his jewels, in Grace Abounding (No. 232)-"It was glorious to
me to see His [Christ's] exaltation. Now I could look from myself
to Him, and should reckon that all those graces of God that
now were green in me, were yet but like those cracked groats and
fourpence-halfpennies, (Irish sixpences, which, in the dearth of
silver coin in England, were made current at fourpence-halfpenny-ED),
that rich men carry in their purses, when their GOLD is in their
trunks at home. Oh! I saw that my gold was in my trunk at home,
in Christ my Lord and Saviour. Now, Christ was all; all my wisdom,
all my righteousness, all my sanctification, and all my redemption."
[252] Hopeful was not the first pilgrim who has been "almost made
angry" while holding a friendly debate upon that highly-important
subject, the doctrine of the saints' final perseverance. Pilgrims
ought to debate upon those subjects without being angry-(ED).
[253] Hopeful here expresses himself as if he had read Bunyan on
Christ's Love-"But to fear man is to forget God. He taketh part
with them that fear HIM; so that we may boldly say, "The Lord is
my helper, and I will not fear what man shall do unto me" (Heb.
13:6). Would it not be amazing to see a man encompassed with
chariots, and horses, and weapons of defence, yet afraid of being
sparrow-blasted, or overrun by a grasshopper?"-(Vol. 2, p. 13).
[254] Who can stand in the evil day of temptation, when beset with
Faint-heart, Mistrust, and Guilt, backed by the power of their
master, Satan? No one, unless armed with the whole armour of God;
and even then, the power of such infernal foes makes it a hard
fight to the Christian. But this is our glory, the Lord shall
fight for us, and we shall hold our peace. We shall be silent as
to ascribing any glory to ourselves, knowing our very enemies are
part of ourselves, and that we are more than conquerors over all
these (only) through HIM who loved us (Rom. 8:37)-(Mason).
[255] "One Great-grace"; a believer, or minister, who having
honourably stood his ground, endeavours to restore the fallen. The
remembrance of such, helps to drive away despondency, and inspires
the trembling penitent with hope of mercy-(Scott).
[256] "I trow"; I imagine or believe: nearly obsolete-(ED).
[257] Now here you see what is meant by Great-grace, who is so
often mentioned in this book, and by whom so many valiant things
were done. We read, "With great power the apostles gave witness
of the resurrection of Jesus." Why was it? Because "great grace
was upon them all" (Acts 4:33). So you see all is of grace, from
first to last, in salvation. If we do great things for Christ,
yet, not unto us, but unto the great grace of our Lord, be all
the glory-(Mason).
[258] If we saw our own weakness, we should never court dangers,
nor run in the way of temptation; yet, if our temptations be ever
so sharp and strong, and our dangers ever so great, if the Lord
is our strength, we need not fear-(J. B.).
[259] From this sweet and edifying conversation, learn not to
think more highly of yourself than you ought to think; but to
think soberly, according to the measure of faith which God hath
dealt to you (Rom. 12:3). Now, it is of the very essence of faith
to lead us out of all self-confidence and vain vaunting. For we
know not how soon Faint-heart, Mistrust, and Guilt may spring up
in us, and rob us of our comforts, and spoil our joys-(Mason).
[260] Instead of saying, "Though all men deny thee, yet will not
I," it behooves us to use all means of grace diligently, and to
be instant in prayer, that the Lord Himself may protect us by His
power, and animate us by His presence, and then only shall we be
enabled to overcome both the fear of man and the temptations of
the devil-(Scott).
[261] But how contrary to this is the walk and conduct of some who
profess to be pilgrims, and yet can willfully and deliberately go
upon the devil's ground, and indulge themselves in carnal pleasures
and sinful diversions! Such evidently declare in plain language,
that they desire not the presence of God, but that He should
depart from them; but a day will come which will bring on terrible
reflections of mind for such things-(Mason).
[262] Mr. Ivimey's opinion is, that this "way which put itself
into their way," and the flatterer, relates to Antinomianism. Of
this I can form no accurate judgment, never having met with an
Antinomian, or one who professed to be against the law of God. I
have met with those who consider that believers are bound to prefer
the law of God as revealed by Jesus Christ, in Matthew 22:37-40,
to be their rule of life, instead of limiting themselves to the
law of God as given by Moses, in Exodus 20; but it has been for
this reason, that the law proclaimed by Christ unites in it the
law given by Moses, and ALL the law and the prophets. This law,
as given by Christ, is in a few words of beautiful simplicity,
which can neither be misunderstood nor be forgotten. Mason says,
"It is plain the author means the way of self-righteousness," into
which the flatterer enticed the pilgrims, out of the Scripture
highway to Heaven, in the righteousness of Christ. When ministers
differ, private Christians must think for themselves. My judgment
goes with Mr. Mason-(ED). This way, which seemed as straight
as the right way, and in entering on which there was no stile to
be passed, must denote some very plausible and gradual deviation
from the simplicity of the Gospel, in doctrine or practice. If,
in such a case, instead of a personal prayerful searching the
Scripture, we rely upon the opinion of our friends, and listen
to the flatterer, we shall certainly be misled-(Scott).
[263] Luther was wont to caution against the white devil as much
as the black one; for Satan transforms himself into an angel of
light, and his ministers as ministers of righteousness (2 Cor.
11:14, 15). And how do they deceive souls? By flattery. Leading
poor sinners into a fine notion of some righteous character they
have in themselves, what great advances they have made, and what
high attainments they have arrived to, even to be perfect in
themselves, to be free from sin, and full of nothing but love.
These are black men clothed in white-(Mason).
[264] By this shining one understand the loving Lord the Holy
Ghost, the leader and guide of Christ's people. When they err and
stray from Jesus the way, and are drawn from Him as the truth,
the Spirit comes with His rod of convic-tion and chastisement, to
whip souls for their self-righteous pride and folly, back to Christ,
to trust wholly in Him, to rely only on Him, and to walk in sweet
fellowship with Him. So he acted by the Galatian church, which was
flattered into a notion of self-righteousness, and self-justification.
So David, when he found himself nearly lost, cries out, "He
restoreth my soul: He leadeth me in the paths of righteousness for
His name's sake" (Psa. 23:3)-(Mason). The devil, in his attempts
after our destruction, maketh use of the most suitable means. The
serpent, Adam knew, was subtle, therefore Satan useth him, thereby
to catch this goodly creature, man. Hereby the devil least appeared
[this fine-spoken man], and least appearing, the temptation soonest
took the tinder-(Bunyan on Genesis, vol. 2, p. 428).
[265] The backsliding of a Christian comes through the overmuch
persuading of Satan and lust; that the man was mistaken, and that
there was no such horror in the things from which he fled; nor
so much good in the things to which he hosted. Turn again, fool,
says the devil. I wonder what frenzy it was that drove thee to
thy heels, and that made thee leave so much good behind thee as
other men find in the lusts of the flesh and the good of the world.
As for the law, and death, and the day of judgment, they are but
mere scarecrows, set up by politic heads, to keep the ignorant in
subjection. Well, he goes back, fool as he is, conscience sleeps,
and flesh is sweet; but, behold, he again sees his own nakedness-he
sees the law whetting his axe-the world is a bubble. He also smells
the brimstone which begins to burn within him. Oh! saith he, I am
deluded! "Have mercy upon me, O God!"-(Christ a Complete Saviour,
vol. 1, p. 223).
[266] A wicked man, though he may hector it at times with his
proud heart, as though he feared neither God nor hell; yet again,
at times, his soul is even drowned with terrors. If one knew the
wicked, when they are under warm convic-tions, then the bed shakes
on which they be; then the proud tongue doth falter in their mouth,
and their knees knock one against another. Then their conscience
stares, and roars, and tears, and arraigns them. O! none can
imagine what fearful plights a wicked man is in at times!-(Bunyan's
Desires of the Righteous, vol. 1, p. 746).
[267] On the Delectable Mountains, the pilgrims had a sight of the
Celestial City. No matter if it were but a glimpse; still they saw
it, they really saw it, and the remembrance of that sight never
left them. There it was in glory! Their hands trembled, their eyes
were dim with tears, but still that vision was not to be mistaken.
There, through the rifted clouds, for a moment, the gates of pearl
were shining, the jasper walls, the endless domes, the jeweled
battlements! The splendour of the city seemed to pour, like a
river of light, down upon the spot where they were standing--(Cheever).
[268] See how we are surrounded with different enemies! No sooner
have they escaped the self-righteous flatterer, but they meet with
the openly profane and licentious mocker-aye, and he set out, and
went far too; yea, further than they. But, behold, he has turned
his back upon all; and though he had been 20 years a seeker, yet
now he proves, that he has neither faith nor hope, but ridicules
all as delusion. Awful to think of! O what a special mercy to be
kept believing and persevering, and not regarding the ridicule of
apostates!-(Mason).
[269] "To round"; to be open, sincere, candid. "Maister Bland
answered flatly and roundly"-(Fox's Book of Martyrs).
[270] Upon the declaration for liberty of conscience, the church
for a season was free from persecution. It was like enchanted ground;
and some, who had been watchful in the storm, became careless and
sleepy in this short deceitful calm-(ED).
[271] Ah, these short naps for pilgrims! The sleep of death, in
the enchanted air of this world, usually begins with one of these
short naps-(Cheever).
[272] The Enchanted Ground may represent worldly prosperity;
agreeable dispensations succeeding long-continued difficulties.
This powerfully tends to produce a lethargic frame of mind; the
man attends to religious duties more from habit, than from delight
in the service of God. No situation requires so much watchfulness.
Other experiences resemble storms, which keep a man awake; this
is a treacherous calm, which lulls him to sleep-(Scott).
[273] O Christian, beware of sleeping on this enchanted ground!
When all things go easy, smooth, and well, we are prone to grow
drowsy in soul. How many are the calls in the Word against spiritual
slumber! and yet how many professors, through the enchanting
air of this world, are fallen into the deep sleep of formality!
Be warned by them to cry to thy Lord to keep thee awake to
righteousness, and vigorous in the ways of thy Lord-(Mason).
[274] Here you see, as our Lord says, "It is the Spirit who
quickeneth, the flesh profiteth nothing" (John 6:63). Our carnal
nature is so far from profiting in the work of conversion to
Christ, that it is at enmity against Him, and opposes the Spirit's
work in showing us our want of Him, and bringing us to Him. Man's
nature and God's grace are two direct opposites. Nature opposes,
but grace subdues nature, and brings it to submission and subjection.
Are we truly convinced of sin, and converted to Christ? This is
a certain and sure evidence of it-we shall say from our hearts,
Not unto us, nor unto any yieldings and compliances of our nature,
free-will, and power, but unto Thy name, O Lord, be all the glory.
For it is by Thy free, sovereign, efficacious grace, we are what
we are. Hence, see the ignorance, folly, and pride of those who
exalt free-will, and nature's power, &c. Verily they do not know
themselves, even as they are known-(Mason).
[275] Not the evil of sin in the sight of God, but the remorse
and fear of wrath, with which the convinced sinner is oppressed,
and from which he, at times, seeks relief by means which exceedingly
increase his actual guilt. Nothing but a free pardon, by faith
in the atoning sacrifice of Christ, can take away guilt; but the
uneasiness of a man's conscience may be for a time removed by
various expedients-(Scott).
[276] In modern editions, this has been altered to "sin enough in
one day." But in any period of time, selecting that duty in the
discharge of which we have felt the most pure, there has been
a mixture of sin. "For there is not a day, nor a duty; not a day
that thou livest, nor a duty that thou dost, but will need that
mercy should come after to take away thy iniquity"-(Bunyan's
Saints' Privilege, vol. 1, p. 679). These are solemn and humbling
reflections-(ED).
[277] Thus, you see, in conversion, the Lord does not act upon
us as though we were mere machines. No, we have understanding; He
enlightens it. Then we come to a sound mind; we think right, and
reason justly. We have wills; what the understanding judges best,
the will approves, and then the affections follow after; and thus
we choose Christ for our Saviour, and glory only in His righteousness
and salvation. When the heavenly light of truth makes manifest
what we are, and the danger we are in, then we rationally flee
from the wrath to come, to Christ the refuge set before us-(Mason).
[278] Pray mind this. The grand object of a sensible sinner is
righteousness. He has it not in himself; this he knows. Where
is it to be found? In Christ only. This is a revealed truth; and
without faith in this, every sinner must be lost. Consider, it
is at the peril of your soul that you reject the righteousness of
Christ; and do not believe that God imputeth it without works for
the justification of the ungodly. O ye stout-hearted, self-righteous
sinners, ye who are far from righteousness, know this and
tremble!-(Mason).
[279] The true nature of faith is to believe and rest upon the Word
of truth, and wait for the promised comfort. That faith which is
the gift of God leads the soul to wait upon and cry to God, and
not to rest till it has some blessed testimony from God of interest
in the love and favour of God in Christ Jesus. But O how many
professors rest short of this!-(Mason).
[280] As I thought my case most sad and fearful, these words did
with great power suddenly break in upon me, "My grace is sufficient
for thee," three times together. O! methought every word was
a mighty word for me; as My, and grace, and sufficient, and for
thee; they were then, and sometimes are still, far bigger than
others be-(Grace Abounding, No. 206).
[281] The Lord's dealings with his children are various, but all
lead to the same end; some are shaken with terror, while others
are more gently drawn, as with cords of love. In these things
believers should not make their experiences standards one for
another; still there is a similarity in their being brought to the
same point of rejecting both sinful and righteous self, and believing
on the Lord Jesus Christ as their complete salvation-(Andronicus).
[282] Christ did not appear to Hopeful's senses, but to his
understanding; and the words spoken are no other than texts of
Scripture taken in their genuine meaning-not informing him, as by
a new revelation, that his sins were pardoned, but encouraging him
to apply for this mercy, and all other blessings of salvation-(Scott).
[283] Since the dear hour that brought me to Thy foot, And cut up
all my follies by the root, I never trusted in an arm but Thine,
Nor hoped, but in Thy righteousness Divine. My prayers and alms,
imperfect and defiled, Were but the feeble efforts of a child.
Howe'er perform'd, it was their brightest part That they proceeded
from a grateful heart. Cleans'd in Thine own all-purifying blood,
Forgive their evil, and accept their good. I cast them at Thy
feet--my only plea Is what it was, DEPENDENCE UPON THEE!--(Cowper).
[284] Not governed by the Word of God, but by his own will, his
grounds of confidence for salvation unfitted him for Christian
fellowship, unless he happened to fall in with a man who had
imbibed his own notions-(ED).
[285] The desire of Heaven-when its nature is not understood,
the proper means of obtaining it are neglected, other objects
are preferred to it-is no proof that a man will be saved. The
expression, "The desire of grace is grace," is very fallacious. But
to hunger and thirst for God, and His righteousness, His favour,
image, and service, as the supreme good, so that no other object
can satisfy the heart, is grace indeed, and shall be completed in
glory-(Scott).
[286] Real Christians are often put to a stand, while they find
and feel the workings of all corruptions and sins in their nature;
and when they hear others talk so highly of themselves, how full
their hearts are of love to God, and of good motions, without any
complainings of their hearts. But all this is from the ignorance
of their own hearts; and pride and self-righteousness harden them
against feeling its desperate wickedness-(Mason).
[287] I saw that it was not my good frame of heart that made my
righteousness better, nor yet my bad frame that made my righteousness
worse; for my righteousness was Jesus Christ, the same yesterday,
and today, and forever (Heb. 13:8)-(Grace Abounding, No. 229).
[288] Here we see how naturally the notion of man's righteousness
blinds his eyes to, and keeps his heart from believing, that
Christ's personal righteousness alone justifies a sinner in the
sight of God; and yet such talk bravely of believing, but their
faith is only fancy. They do not believe unto righteousness; but
imagine they have now, or shall get, a righteousness of their own,
some how or other. Awful delusion!-(Mason).
[289] Here is the very essence of that delusion which works by a
lie, and so much prevails, and keeps up an unscriptural hope in
the hearts of so many professors. Do, reader, study this point
well; for here seems to be a show of scriptural truth, while the
rankest poison lies concealed in it. For it is utterly subversive
of, and contrary to, the faith and hope of the Gospel-(Mason).
[290] The way of being justified by faith for which Ignorance
pleads may well be called "fanatical," as well as "false"; for it
is nowhere laid down in Scripture; and it not only changes the
way of acceptance, but it takes away the rule and standard of
righteousness, and substitutes a vague notion, called sincerity, in
its place, which never was, nor can be, defined with precision-(Scott).
[291] Justification before God comes, not by imitating Christ as
exemplary in morals, but through faith in His precious blood. To
feed on Jesus is by respecting Him as made of God a curse for our
sin. I have been pleased with observing, that none of the signs
and wonders in Egypt could deliver the children of Israel thence,
until the lamb was slain--(Bunyan on Justification, vol. 2, p.
330).
[292] Under these four heads, we have a most excellent detection
of a presumptive and most dangerous error which now greatly prevails,
as well as a scriptural view of the nature of true faith, and the
object it flies on wholly and solely for justification before God,
and acceptance with God. Reader, for thy soul's sake, look to thy
foundation. See that thou build upon nothing in self, but all upon
that sure foundation which God hath laid, even his beloved Son,
and his perfect righteousness-(Mason).
[293] This, by all natural men, is deemed the very height of
enthusiasm; but a spiritual man knows its blessedness, and rejoices
in its comfort. It is a close question. What may we understand by
it? Doubtless, what Paul means when he says, "It pleased God to
reveal His Son in me," (Gal. 1:15, 16): that is, he had such an
internal, spiritual, experimental sight, and knowledge of Christ,
and of salvation by Him, that his heart embraced Him, his soul
cleaved to Him, his spirit rejoiced in Him; his whole man was
swallowed up with the love of Him, so that he cried out in the joy
of his soul, This is my Beloved and my Friend-my Saviour, my God,
and my Salvation. He is the chief of ten thousand, and altogether
lovely. We know nothing of Christ savingly, comfortably, and
experimentally, till He is pleased thus to reveal Himself to us
(Matt. 11:27). This spiritual revelation of Christ to the heart
is a blessing and comfort agreeable to, and consequent upon,
believing on Christ, as revealed outwardly in the Word. Therefore,
every believer should wait, and look, and long, and pray for it.
Beware you do not despise it; if you do, you will betray your
ignorance of spiritual things, as Ignorance did-(Mason).
[294] Many of these revelations appear in the Grace Abounding, as
"that scripture fastened on my heart" (No. 201); "that sentence
darted in upon me" (No. 204); "these words did with great power
break in upon me" (No. 206); "suddenly this sentence fell upon my
soul" (No. 229); and many others-(ED).
[295] That sinner is not thoroughly awakened, who does not see
his need of Christ's righteousness to be imputed to him. Nor is
he quickened, who has not fled to Christ as "the end of the law
for righteousness to every one that believeth" (Rom. 10:4)-(Mason).
[296] Ignorant professors cannot keep pace with spiritual pilgrims,
nor can they relish the doctrine of making Christ all in all, in
the matter of justification and salvation, and making the sinner
nothing at all, as having no hand in the work, nor getting any
glory to himself by what he is able to do of himself. Free grace
and free will; Christ's imputed righteousness, and the notion of
man's personal righteousness, cannot accord-(Mason).
[297] Take heed of hardening thy heart at any time, against
convictions or judgments. I bid you before to beware of a hard
heart; now I bid you beware of hardening your soft heart. The fear
of the Lord is the pulse of the soul. Pulses that beat best are
the best signs of life; but the worst show that life is present.
Intermitting pulses are dangerous. David and Peter had an intermitting
pulse, in reference to this fear-(Bunyan on the Fear of God,
vol. 1, pp. 487, 489). [298] Mark well Christian's definition of
"fear." It is one of those precious passages in which our author
gives us the subject matter of a whole treatise in a few short and
plain sentences. Treasure it up in your heart, and often ponder
it there. It will prove, through the blessing of the Spirit, a
special means of enlivening, when spiritual langour, in consequence
of worldly ease, is creeping upon your soul-(Andronicus).
[299] "Pitiful old self-holiness." Mind this phrase. Far was it
from the heart of good Mr. Bunyan to decry personal holiness. It
is nothing but self-holiness, or the holiness of the old man of
sin; for true holiness springs from the belief of the truth, and
love to the truth. All besides this only tends to self-confidence,
and self-applause-(Mason).
[300] It is good to call to mind one's own ignorance, when in our
natural estate, to excite humility of heart, and thankfulness to
God, who made us to differ, and to excite pity towards those who are
walking in nature's pride, self-righteousness, and self-confidence-(Mason).
[301] "Temporary"; one who is doctrinally acquainted with the
Gospel, but a stranger to its sanctifying power. The reasons and
manner of such men's declensions and apostasy are very justly and
emphatically stated-(Scott).
[302] In Hoffman's poetical version of the "Pilgrim," this sentence
is, "And nature will return, like Pope, to pork"; alluding to one
of the Popes, who used daily to have a dish of pork; but, being
sick, his physicians forbade it, when the Pope, in a rage, cried
out, "Give me my pork, in spite of God"-(ED).
[303] A true description of the state of some professors. Here
see the reason why so many saints, as they are called, fall away.
From hence, some take occasion to deny the scriptural, soul-comforting
doctrine, of the certain perseverance of God's saints unto eternal
glory. So they display the pride of their own hearts, their ignorance
of God's Word, while they make God's promises of no effect, and
the Gospel of his grace, only much ado about nothing-(Mason).
[304] Three young fellows, Mr. Tradition, Mr. Human-wisdom, and
Mr. Man's-invention, proffered their services to Shaddai. The
captains told them not to be rash; but, at their entreaty, they
were listed into Boanerges' company, and away they went to the
war. Being in the rear, they were taken prisoners. Then Diabolus
asked them if they were willing to serve against Shaddai. They
told him, that as they did not so much live by religion as by the
fates of fortune, they would serve him. So he made two of them
sergeants; but he made Mr. Man's-invention his ancient-bearer
[standard-bearer]-(Bunyan's Holy War).
[305] See how gradually, step by step, apostates go back. It begins
in the unbelief of the heart, and ends in open sins in the life.
Why is the love of this world so forbidden? Why is covetousness
called idolatry? Because, whatever draws away the heart from God,
and prevents enjoying close fellowship with him, naturally tends
to apostasy from him. Look well to your hearts and affections.
"Keep thy heart with all diligence, for out of it are the issues
of life" (Prov. 4:23). If you neglect to watch, you will be sure to
smart under the sense of sin on earth, or its curse in hell. "See
then that ye walk circumspectly, not as fools, but as wise, redeeming
the time, because the days are evil" (Eph. 5:15, 16)-(Mason).
[306] O what a blessed state! what a glorious frame of soul is
this! Job speaks of it as the candle of the Lord shining upon his
head (29:3). The church, in a rapture, cries out, "Sing, O heavens;
and be joyful, O earth; break forth into singing, O mountains:
for the Lord hath comforted His people" (Isa. 49:13). Paul calls
this, "The fullness of the blessing of the Gospel of Christ" (Rom.
15:29). O rest not short of enjoying the full blaze of Gospel
peace and spiritual joy-(Mason). During the last days of that
eminent man of God, Dr. Payson, he once said, "When I formerly read
Bunyan's description of the Land of Beulah, where the sun shines
and the birds sing day and night, I used to doubt whether there
was such a place; but now my own experience has convinced me of
it, and it infinitely transcends all my previous conceptions." The
best possible commentary on the glowing descriptions in Bunyan is
to be found in that very remarkable letter dictated by Dr. Payson
to his sister, a few weeks before his death-"Were I to adopt the
figurative language of Bunyan, I might date this letter from the
Land Beulah, of which I have been for some weeks a happy inhabitant.
The Celestial City is full in my view. Its glories have been upon
me, its breezes fan me, its odours are wafted to me, its sounds
strike upon my ears, and its spirit is breathed into my heart.
Nothing separates me from it but the River of Death, which now
appears but as an insignificant rill, that may be crossed at a single
step, whenever God shall give permission. The Sun of Righteousness
has been gradually drawing nearer and nearer, appearing larger and
brighter as He approached, and now He fills the whole hemisphere,
pouring forth a flood of glory, in which I seem to float, like an
insect in the beams of the sun; exulting, yet almost trembling,
while I gaze on this excessive brightness, and wondering, with
unutterable wonder, why God should deign thus to shine upon a
sinful worm"-(Cheever). [307] In the immediate view of heavenly
felicity, Paul "desired to depart hence, and be with Christ, as
far better" than life. David "fainted for God's salvation." In
the lively exercise of holy affections, the believer grows weary
of this sinful world, longs to have his faith changed for sight,
his hope swallowed up in enjoyment, and his love perfected--(Scott).
[308] No other language than that of Bunyan himself, perused in
the pages of his own sweet book, could be successful in portraying
this beauty and glory; for now he seems to feel that all the
dangers of the pilgrimage are almost over, and he gives up himself
without restraint so entirely to the sea of bliss that surrounds
him, and to the gales of Heaven that are wafting him on, and to
the sounds of melody that float in the whole air around him, that
nothing in the English language can be compared with this whole
closing part of the "Pilgrim's Progress," for its entrancing
splendour, yet serene and simple loveliness. The colouring is that
of Heaven in the soul; and Bunyan has poured his own Heaven-entranced
soul into it. With all its depth and power, there is nothing
exaggerated, and it is made up of the simplest and most scriptural
materials and images. We seem to stand in a flood of light, poured
on as from the open gates of paradise. It falls on every leaf and
shrub by the way-side; it is reflected from the crystal streams
that, between grassy banks, wind amidst groves of fruit-trees
into vineyards and flower-gardens. These fields of Beulah are just
below the gate of Heaven; and with the light of Heaven there come
floating down the melodies of Heaven, so that here there is almost
an open revelation of the things which God hath prepared for them
that love Him--(Cheever).
[309] This is the place, this is the state, Of all that fear the
Lord; Which men nor angels may relate With tongue, or pen, or word.
No night is here for to eclipse Its spangling rays so bright; Nor
doubt, nor fear, to shut the lips Of those within this light.
The strings of music here are timed For heavenly harmony, And every
spirit here perfumed With perfect sanctity. Here run the crystal
streams of life, Quite thorow all our veins; And here by love we
do unite With glory's golden chains.--(Bunyan's One Thing Needful).
[310] Mr. Flavel, being on a journey, set himself to improve the
time by meditation; when his mind grew intent, till at length he
had such ravishing tastes of heavenly joys, and such full assurance
of his interest therein, that he utterly lost the sight and sense
of this world and all its concerns, so that for hours he knew not
where he was. At last, perceiving himself faint, he alighted from
his horse and sat down at a spring, where he refreshed himself,
earnestly desiring, if it were the will of God, that he might there
leave the world. His spirit reviving, he finished his journey in
the same delightful frame; and all that night passed without a
wink of sleep, the joy of the Lord still overflowing him, so that
he seemed an inhabitant of the other world-(Pneumatologia, 4to,
2d edit. p. 210).
[311] Who are these ministering spirits, that the author calls
"men"? Are they the glorified inhabitants of the Celestial City?
Moses and Elias appeared at the transfiguration; so the spirit who
spake with John (Rev. 20:10), was his fellow-servant. Are these
"spirits of just men made perfect"-the angel-ministering spirits
which are sent forth to minister for them who shall be heirs of
salvation? (Heb. 1:14; 12:22, 23)-(ED).
[312] What are these two difficulties? Are they not death without,
and unbelief within? It is through the latter that the former is
all-distressing to us. O for a strong, world-conquering, sin-subduing,
death-overcoming faith, in life and death! Jesus, Master, speak
the word, unbelief shall flee, our faith shall not fail, and our
hope shall be steady-(Mason).
[313] Well, now the pilgrims must meet with, and encounter, their
last enemy, death. When he stares them in the face, their fears
arise. Through the river they must go. What have they to look at?
What they are in themselves, or what they have done and been? No.
Only the same Jesus who conquered death for us, and can overcome
the fear of death in us-(Mason).
[314] But tim'rous mortals start and shrink To cross this narrow
sea; They linger, shivering on the brink, And fear to launch
away-(Watts). Evodias could not join in the petition of the
Liturgy-"From sudden death, good Lord, deliver us." He had his
wish; and expired suddenly on a Lord's-day morning, while thousands
were assembling to hear him preach-(Andronicus).
[315] Bunyan died in perfect peace, though it is probable that he
expected darkness in the trying hour. Thus he says, in his treatise
on Paul's Departure, "Aye, this will make thee cry, though thou
be as good as David. Wherefore learn by his sorrows to serve thy
generation, by the will of God, before falling asleep. God can
pardon thy sins, and yet make them a bitter thing and a burden at
death. It is easy to HIM to pardon, and yet break all thy bones;
or show Himself in such dreadful majesty, that Heaven and earth
shall tremble at His presence. Let the thoughts of this prevail
with thee to manage thy time and work in wisdom, while thou art
well" (Vol. 1, p. 730)-(ED).
[316] Satan is suffered to be very busy with God's people in their
last moments, but he too, like death, is a conquered enemy by our
Jesus; therefore, amidst all his attacks, they are safe. He cannot
destroy them whom Jesus hath redeemed, for He is faithful to them,
and almighty to save-(Mason).
[317] Hopeful, agreeably to his name, was not only preserved from
terror, but enabled to encourage his trembling companion telling
him the welcome news that "he felt the bottom, and it was good."
Blessed experience! If Christ is our foundation, we have nothing
to fear, even in the swellings of Jordan, for death itself cannot
separate us from the love of Christ-(Burder).
[318] When you visit a sick or death bed, be sure that you take
God's Word with you, in your heart and in your mouth. It is from
that only that you may expect a blessing upon, and to the soul of,
the sick or the dying; for it is by the Word of God faith came at
the first; it is by that, faith is strengthened at the last; and
Jesus is the sum and substance of the Scriptures-(Mason).
[319] Jesus Christ, He is indeed the Alpha and Omega, the first
and the last, the beginning of our hope, and the end of our
confidence. We begin and end the Christian pilgrimage with Him;
and all our temptations and trials speak loudly, and fully confirm
to us that truth of our Lord, "Without Me ye can do nothing" (John
15:5)-(Mason).
[320] The temporary distresses of dying believers often arise
from bodily disease, which interrupt the free exercise of their
intellectual powers. Of this Satan will be sure to take advantage,
as far as he is permitted, and will suggest gloomy imaginations,
not only to distress them, but to dishearten others by their example.
Generally they who, for a time, have been most distressed, have
at length died most triumphantly-(Scott).
[321] I cannot trust myself to read the account of Christian going
up to the Celestial Gate, after his passage though the River of
Death-(Arnold).
[322] Bunyan, in his Saint's Knowledge of Christ's Love, describes the
feelings of the pilgrim, while clothed with mortality, looking up
to the heights of Heaven. Christ could mount up-Elijah had a chariot
of fire-Enoch was taken by God. But I, poor I, how shall I get
thither? How often are considering thoughts wanting in professors! The
question is happily solved in Christian and Hopeful's experience;
they left all their mortal garments and burdens behind them in the
river, and their free spirits for the first time felt the sweets
of liberty in their perfection-(ED).
[323] I know that all who go to paradise, are conducted thither
by these holy ones; but yet, for all that, such as die under the
cloud, for unchristian walking with God, may meet with darkness
on that day, and go heavily hence. But as for those who have been
faithful to their God, they shall see before them, or from earth
see glory-(Bunyan's Paul's Departure, vol. 1, p. 741).
[324] Ah, Christian! None can conceive or describe what it is
to live in a state separate from a body of sin and death. Surely
in some happy, highly-favoured moments, we have had a glimpse, a
foretaste of this, and could realize it by faith. O for more and
more of this, till we possess and enjoy it in all its fullness!
If Jesus be so sweet to faith below, who can tell what He is in
full fruition above? This we must die to know-(Mason).
[325] Bunyan has, with great beauty and probability, brought in the
ministry of angels, and regions of the air, to be passed through
in their company, rising, and still rising, higher and higher,
before they come to that mighty mount on which He has placed the
gates of the Celestial City. The angels receive His pilgrims as
they come up from the River of Death, and form for them a bright,
glittering, seraphic, loving convoy, whose conversation prepares
them gradually for that exceeding and eternal weight of glory
which is to be theirs as they enter in at the gate. Bunyan has
thus, in this blissful passage from the river to the gate, done
what no other devout writer, or dreamer, or speculator, that we
are aware of, has ever done; he has filled what perhaps in most
minds is a mere blank, a vacancy, or at most a bewilderment and
mist of glory, with definite and beatific images, with natural
thoughts, and with the sympathizing communion of gentle spirits,
who form, as it were, an outer porch and perspective of glory,
through which the soul passes into uncreated light. Bunyan has
thrown a bridge, as it were, for the imagination, over the deep,
sudden, open space of an untried spiritual existence; where it
finds, ready to receive the soul that leaves the body, ministering
spirits, sent forth to minister unto them who are to be heirs of
salvation-(Cheever).
[326] Glory beyond all glory ever seen By waking sense, or by the
dreaming soul! The appearance, instantaneously disclosed, Was of
a mighty City-boldly say A wilderness of building, sinking far, And
self-withdrawn into a wondrous depth, Far sinking into splendour
without end! Fabric it seemed of diamond and of gold, With alabaster
domes and silver spires, And blazing terrace upon terrace, high
Uplifted: here, serene pavilions bright, In avenues disposed;
there, towers begirt With battlements, that on their restless
fronts Bore stars-illumination of all gems!--(Wordsworth).
[327]A certificate, To show thou seest thyself most desolate; Writ
by the Master, with repentance seal'd. To show also that here [by
Christ] thou would'st be healed. And that thou dost abhor thee
for thy ways, And would'st in holiness spend all thy days.--(Bunyan's
House of God, vol. 2, p. 580).
[328] Blessed indeed is that man who, while encumbered with a
sinful body, can truly say, "I live, yet not I, but Christ liveth
in me." In Him all the commandments are obeyed-all my sins washed
away by His blood-and my soul clothed with righteousness and
immortality. Blessed are the dead who die in the Lord: they enter
the Celestial City. This is the righteous nation, which keepeth the
truth. O my reader, would you be one of the glorified inhabitants
of that city whose builder and maker is God? Then must you live
the life of faith; so run that ye may obtain; ever be found looking
unto Jesus-(ED). "Prepare me, Lord, for Thy right hand, Then come
the joyful day; Come death, and some celestial hand, And fetch my
soul away."
[329] O what acclamations of joy will there be, when all the
children of God meet together, without the fear of being disturbed
by Antichrist! How will the heavens echo of joy, when the Bride,
the Lamb's wife, shall come to dwell with her Husband! If you would
be better satisfied what the beatific vision means, my request
is, that you would live holily, and thus go and see. Christ is
the desire of all nations, the joy of angels, the delight of the
Father. What solace, then, must that soul be filled with, which
hath the possession of Christ to all eternity?-(Bunyan's Dying
Sayings, vol.1, pp. 64, 65).
[330] When a formal visit from a minister, a few general questions,
and a prayer, with or without the sacrament, calm the mind of
a dying person, whose life has been unsuitable to the Christian
profession; no doubt, could we penetrate the veil, we should see
him wafted across the river in the boat of Vain-hope, and meeting
with the awful doom that is here described. From such fatal
delusions, good Lord, deliver us!-(Scott).
[331] Vain-hope ever dwells in the bosom of fools, and is ever
ready to assist Ignorance. He wanted him at the last, and he found
him. He had been his companion through life, and will not forsake
him in the hour of death. You see Ignorance had no pangs in his
death, no fears, doubts, and sorrows, no terror from the enemy,
but all was serene and happy. Vain-hope was his ferryman; and he,
as the good folks say, died like a lamb. Ah, but did such lambs
see what was to follow, when Vain-hope had wafted them over the
river, they would roar like lions!-(Mason).
[332] This is a most awful conclusion. Consider it deeply. Weigh
it attentively, so as to get good satisfaction from the Word to
these important questions-Am I in Christ, the way, the only way,
to the kingdom, or not? Do I see that all other ways, whether of
sin or self-righteousness, lead to hell? Does Christ dwell in my
heart by faith? Am I a new creature in Him? Do I renounce my own
righteousness, as well as abhor my sins? Do I look alone to Christ
for righteousness, and depend only on Him for holiness? Is He the
only hope of my soul, and the only confidence of my heart? And
do I desire to be found in Him; knowing by the Word, and feeling
by the teaching of His Spirit, that I am totally lost in myself?
Thus, is Christ formed in me, the only hope of glory? Do I study
to please Him, as well as hope to enjoy Him? Is fellowship with
God the Father, and His Son, Jesus Christ, so prized by me, as to
seek it, and to esteem it above all things? If so, though I may find
all things in nature, in the world, and from Satan, continually
opposing this, yet I am in Christ the way, and He is in me the truth
and the life-(Mason). How far may such an one go? This important
question is very solemnly argued in Bunyan's Law and Grace. He may
be received into church-fellowship-and, like the foolish virgins,
be clear from outward pollution-have gone forth from the rudiments
and traditions of men-and had their lamps, but still lost their
precious souls. They may bear office in the church, as Judas carried
the bag, and as Demas! They may become preachers and ministers of
the Gospel, with rare gifts, and a fluent tongue, like an angel,
to speak of the hidden mysteries; but may die under the curse.
They may have the gifts of the Spirit and prophecy, and be but
a Balaam. They may stand thus until Christ come and reveal them.
They may, with confidence, say, Lord, Lord, have we not eaten and
drank in Thy presence, and taught in Thy name, and in Thy name
have cast out devils? and yet, poor creatures, be shut out!-(ED).
***
THE PILGRIM'S PROGRESS
FROM
THIS WORLD TO THAT WHICH IS TO COME.
THE SECOND PART.
DELIVERED UNDER THE SIMILITUDE OF A DREAM.
WHEREIN IS SET FORTH THE MANNER OF THE SETTING OUT OF CHRISTIAN'S
WIFE AND CHILDREN, THEIR DANGEROUS JOURNEY, AND SAFE ARRIVAL AT
THE DESIRED COUNTRY.
By JOHN BUNYAN.
'I have used similitudes.'--Hosea 12:10.
London: Printed for Nathaniel Ponder, at the Peacock in the Poultry,
near the Church, 1684.
THE AUTHOR'S WAY OF SENDING FORTH HIS SECOND PART OF THE PILGRIM.
Go now, my little book, to every place,
Where my first Pilgrim has but shown his face,
Call at their door. If any say, Who's there?
Then answer thou, CHRISTIANA is here.
If they bid thee come in, then enter thou,
With all thy boys; and then, as thou know'st how,
Tell who they are, also from whence they came;
Perhaps they know them by their looks, or name.
But if they should not, ask them yet again
If formerly they did not entertain
One CHRISTIAN, a Pilgrim? If they say
They did; and were delighted in his way:
Then let them know, that those related were
Unto him; yea, his wife and children are.
Tell them, that they have left their house and home,
Are turned Pilgrims, seek a world to come;
That they have met with hardships in the way,
That they do meet with troubles night and day;
That they have trod on serpents, fought with devils,
Have also overcome a many evils.
Yea, tell them also of the next, who have
Of love to pilgrimage, been stout and brave
Defenders of that way, and how they still
Refuse this world, to do their Father's will.
Go, tell them also of those dainty things,
That pilgrimage unto the Pilgrim brings.
Let them acquainted be, too, how they are
Beloved of their King, under His care:
What goodly mansions for them He provides,
Tho' they meet with rough winds, and swelling tides,
How brave a calm they will enjoy at last,
Who to their Lord, and by His ways hold fast.
Perhaps with heart and hand they will embrace
Thee, as they did my firstling, and will grace
Thee, and thy fellows, with such cheer and fare,
As show will they of Pilgrims lovers are.
OBJECTION 1.
But how, if they will not believe of me
That I am truly thine; cause some there be
That counterfeit the Pilgrim and his name,
Seek, by disguise, to seem the very same;
And by that means have wrought themselves into
The hands and houses of I know not who?
ANSWER.
'Tis true, some have of late, to counterfeit
My Pilgrim, to their own my title set;[1]
Yea others, half my name and title too
Have stitched to their book, to make them do;
But yet they, by their features, do declare
Themselves not mine to be, whose e'er they are.
If such thou meet'st with, then thine only way
Before them all, is, to say out thy say,
In thine own native language, which no man
Now useth, nor with ease dissemble can.
If, after all, they still of you shall doubt,
Thinking that you, like gipsies, go about
In naughty wise, the country to defile,
Or that you seek good people to beguile
With things unwarrantable; send for me,
And I will testify you PILGRIMS be.
Yea, I will testify that only you
My Pilgrims are; and that alone will do.
OBJECTION 2
But yet, perhaps, I may inquire for him,
Of those that wish him damned, life and limb.
What shall I do, when I at such a door
For Pilgrims ask, and they shall rage the more?[2]
ANSWER.
Fright not thyself, my book, for such bugbears
Are nothing else but ground for groundless fears.
My Pilgrim's book has travell'd sea and land,
Yet could I never come to understand
That it was slighted, or turn'd out of door
By any kingdom, were they rich or poor.
In France and Flanders, where men kill each other,
My Pilgrim is esteem'd a friend, a brother.
In Holland too, 'tis said, as I am told,
My Pilgrim is with some worth more than gold.
Highlanders and wild Irish can agree
My Pilgrim should familiar with them be.
'Tis in New England under such advance,
Receives there so much loving countenance,
As to be trimm'd, new cloth'd, and deck'd with gems
That it may show its features and its limbs,
Yet more; so comely doth my Pilgrim walk,
That of him thousands daily sing and talk.[3]
If you draw nearer home, it will appear,
My Pilgrim knows no ground of shame or fear;
City and country will him entertain
With, Welcome Pilgrim; yea, they can't refrain
From smiling, if my Pilgrim be but by,
Or shows his head in any company.
Brave gallants do my Pilgrim hug and love,
Esteem it much, yea, value it above
Things of a greater bulk: yea, with delight,
Say, My lark's leg is better than a kite.
Young ladies, and young gentlewomen too,
Do no small kindness to my Pilgrim show.
Their cabinets, their bosoms, and their hearts,
My Pilgrim has, 'cause he to them imparts
His pretty riddles in such wholesome strains,
As yields them profit double to their pains
Of reading; yea, I think, I may be bold
To say, some prize him far above their gold.
The very children that do walk the street,
If they do but my holy Pilgrim meet,
Salute him well, will wish him well, and say,
He is the only stripling of the day.
They that have never seen him, yet admire
What they have heard of him, and much desire
To have his company, and hear him tell
Those pilgrim stories which he knows so well.
Yea, some who did not love him at the first,
But called him fool and noddy, say they must,
Now they have seen and heard him, him commend
And to those whom they love, they do him send.[4]
Wherefore, my Second Part, thou need'st not be
Afraid to show thy head; none can hurt thee,
That wish but well to him that went before,
'Cause thou com'st after with a second store
Of things as good, as rich, as profitable,
For young, for old, for stagg'ring, and for stable.
OBJECTION 3.
But some there he that say, He laughs too loud
And some do say, His head is in a cloud.
Some say, His words and stories are so dark,
They know not how, by them, to find his mark.
ANSWER.
One may, I think, say, Both his laughs and cries,
May well be guess'd at by his wat'ry eyes.
Some things are of that nature, as to make
One's fancy chuckle, while his heart doth ache.
When Jacob saw his Rachel with the sheep,
He did at the same time both kiss and weep.
Whereas some say, A cloud is in his head,
That doth but show how wisdom's covered
With its own mantles, and to stir the mind
To a search after what it fain would find.
Things that seem to be hid in words obscure,
Do but the godly mind the more allure
To study what those sayings should contain,
That speak to us in such a cloudy strain.
I also know a dark similitude
Will on the fancy more itself intrude,
And will stick faster in the heart and head,
Than things from similes not borrowed.
Wherefore, my book, let no discouragement
Hinder thy travels. Behold, thou art sent
To friends, not foes; to friends that will give place
To thee, thy Pilgrims, and thy words embrace.
Besides, what my first Pilgrim left conceal'd
Thou, my brave second Pilgrim, hast reveal'd;
What CHRISTIAN left lock'd up, and went his way,
Sweet CHRISTIANA opens with her key.[5]
OBJECTION 4.
But some love not the method of your first;
Romance they count it, throw't away as dust,
If I should meet with such, what should I say?
Must I slight them as they slight me, or nay?
ANSWER.
My CHRISTIANA, if with such thou meet,
By all means, in all loving-wise, them greet;
Render them not reviling for revile;
But if they frown, I prithee on them smile;
Perhaps 'tis nature, or some ill report,
Has made them thus despise, or thus retort.
Some love no cheese, some love no fish, and some
Love not their friends, nor their own house or home;
Some start at pig, slight chicken, love not fowl,
More than they love a cuckoo, or an owl;
Leave such, my CHRISTIANA, to their choice,
And seek those who to find thee will rejoice;
By no means strive, but in humble-wise,
Present thee to them in thy Pilgrim's guise.
Go, then, my little book, and show to all
That entertain, and bid thee welcome shall,
What thou shalt keep close, shut up from the rest,
And wish what thou shalt show them may be blest
To them for good, may make them choose to be
Pilgrims better by far than thee or me.
Go, then, I say, tell all men who thou art;
Say, I am CHRISTIANA, and my part
Is now, with my four sons, to tell you what
It is for men to take a Pilgrims lot.
Go also, tell them who and what they be,
That now do go on pilgrimage with thee;
Say, Here's my neighbour, Mercy, she is one
That has long time with me a Pilgrim gone.
Come, see her in her virgin race, and learn
'Twixt idle ones and Pilgrims to discern.
Yea, let young damsels learn of her to prize
The world which is to come, in any wise.
When little tripping maidens follow God,
And leave old doting sinners to His rod;
'Tis like those days wherein the young ones cried,
Hosanna! to whom old ones did deride.
Next, tell them of old Honest, who you found
With his white hairs, treading the Pilgrim's ground.
Yea, tell them how plain-hearted this man was,
How after his good Lord he bare his cross.
Perhaps with some gray head this may prevail
With Christ to fall in love, and sin bewail.
Tell them also, how Master Fearing went
On pilgrimage, and how the time he spent
In solitariness, with fears and cries;
And how, at last, he won the joyful prize.
He was a good man, though much down in spirit,
He is a good man, and doth life inherit.
Tell them of Master Feeble-mind also,
Who, not before, but still behind would go.
Show them also, how he had like been slain,
And how one Great-heart did his life regain.
This man was true of heart, though weak in grace,
One might true godliness read in his face.
Then tell them of Master Ready-to-halt,
A man with crutches, but much without fault;
Tell them how Master Feeble-mind and he
Did love, and in opinions much agree.
And let all know, though weakness was their chance,
Yet sometimes one could sing, the other dance.
Forget not Master Valiant-for-the-truth,
That man of courage, though a very youth.
Tell everyone his spirit was so stout,
No man could ever make him face about;
And how Great-heart and he could not forbear,
But put down Doubting Castle, slay Despair.
Overlook not Master Despondency,
Nor Much-afraid, his daughter, though they lie
Under such mantles, as may make them look
(With some) as if their God had them forsook.
They softly went, but sure, and at the end,
Found that the Lord of Pilgrims was their friend.
When thou hast told the world of all these things,
Then turn about, my book, and touch these strings,
Which, if but touch'd, will such music make,
They'll make a cripple dance, a giant quake.
These riddles that lie couch'd within thy breast,
Freely propound, expound; and for the rest
Of thy mysterious lines, let them remain
For those whose nimble fancies shall them gain.
Now may this little book a blessing be
To those who love this little book and me;
And may its buyer have no cause to say,
His money is but lost or thrown away;
Yea, may this Second Pilgrim yield that fruit,
As may with each good Pilgrim's fancy suit;
And may it persuade some that go astray,
To turn their feet and heart to the right way,
Is the hearty prayer of
The Author,
JOHN BUNYAN.
THE PILGRIM'S PROGRESS;
IN THE SIMILITUDE OF A DREAM.
THE SECOND PART.
COURTEOUS COMPANIONS,
SOME time since, to tell you my dream that I had of Christian the
Pilgrim, and of his dangerous journey towards the Celestial Country,
was pleasant to me, and profitable to you. I told you then, also,
what I saw concerning his wife and children, and how unwilling they
were to go with him on pilgrimage, insomuch that he was forced to
go on his progress without them; for he durst not run the danger
of that destruction which he feared would come by staying with
them in the City of Destruction. Wherefore, as I then showed you,
he left them and departed.[6]
Now it hath so happened, through the multiplicity of business, that
I have been much hindered and kept back from my wonted travels
into those parts whence he went, and so could not, till now, obtain
an opportunity to make further inquiry after whom he left behind,
that I might give you an account of them.[7] But having had some
concerns that way of late, I went down again thitherward. Now,
having taken up my lodgings in a wood, about a mile off the place,
as I slept, I dreamed again.[8]
And as I was in my dream, behold, an aged gentleman came by where
I lay; and because he was to go some part of the way that I was
travelling, methought I got up and went with him. So as we walked,
and as travelers usually do, I was as if we fell into discourse,
and our talk happened to be about Christian and his travels; for
thus I began with the old man:
Sir, said I, what town is that there below, that lieth on the left
hand of our way?
Then said Mr. Sagacity (for that was his name), It is the City of
Destruction, a populous place, but possessed with a very ill-conditioned
and idle sort of people.
I thought that was that city, quoth I; I went once myself through
that town, and, therefore, know that this report you give of it is
true.
SAG. Too true; I wish I could speak truth in speaking better of
them that dwell therein.
Well, Sir, quoth I, then I perceive you to be a well-meaning man;
and so one that takes pleasure to hear and tell of that which is
good. Pray, did you never hear what happened to a man some time ago
in this town, whose name was Christian, that went on pilgrimage
up towards the higher regions?
SAG. Hear of him! Aye, and I also heard of the molestations, troubles,
wars, captivities, cries, groans, frights, and fears that he met
with and had in his journey; besides, I must tell you, all our
country rings of him. There are but few houses that have heard of
him and his doings but have sought after and got the records of
his pilgrimage; yea, I think I may say that that his hazardous
journey, has got a many well-wishers to his ways; for though,
when he was here, he was fool in every man's mouth, yet, now he
is gone, he is highly commended of all. For, it is said, he lives
bravely where he is; yea, many of them that are resolved never to
run his hazards, yet have their mouths water at his gains.[9]
They may, quoth I, well think, if they think anything that is true,
that he liveth well where he is; for he now lives at and in the
Fountain of Life, and has what he has without labour and sorrow,
for there is no grief mixed therewith. [But, pray, what talk have
the people about him?][10]
SAG. Talk! the people talk strangely about him; some say that he
now walks in white (Rev. 3:4; 6:11); that he has a chain of gold
about his neck; that he has a crown of gold, beset with pearls,
upon his head. Others say that the Shining Ones, that sometimes
showed themselves to him in his journey, are become his companions,
and that he is as familiar with them in the place where he is as
here one neighbour is with another. Besides, it is confidently
affirmed concerning him, that the King of the place where he is
has bestowed upon him already a very rich and pleasant dwelling
at court (Zech. 3:7); and that he every day eateth (Luke 14:15),
and drinketh, and walketh, and talketh with Him; and receiveth of
the smiles and favours of Him that is Judge of all there. Moreover,
it is expected of some, that his Prince, the Lord of that country,
will shortly come into these parts, and will know the reason, if
they can give any, why his neighbours set so little by him, and
had him so much in derision, when they perceived that he would
be a pilgrim (Jude 14, 15). For, they say, that now he is so in
the affections of his Prince, and that his Sovereign is so much
concerned with the indignities that were cast upon Christian, when
he became a pilgrim, that He will look upon all as if done unto
Himself;[11] and no marvel, for it was for the love that he had
to his Prince that he ventured as he did[12] (Luke 10:16).
I dare say, quoth I, I am glad on it; I am glad for the poor man's
sake, for that he now has rest from his labour (Rev. 14:13); and
for that he now reapeth the benefit of his tears with joy (Psa.
126:5, 6); and for that he has got beyond the gunshot of his
enemies, and is out of the reach of them that hate him. I also am
glad, for that a rumour of these things is noised abroad in this
country; who can tell but that it may work some good effect on
some that are left behind? But, pray Sir, while it is fresh in my
mind, do you hear anything of his wife and children? Poor hearts!
I wonder in my mind what they do.[13]
SAG. Who! Christiana and her sons? They are like to do as well as
did Christian himself; for though they all played the fool at the
first, and would by no means be persuaded by either the tears or
entreaties of Christian, yet second thoughts have wrought wonderfully
with them; so they have packed up, and are also gone after him.[14]
Better and better, quoth I. But what! wife and children, and all?
SAG. It is true; I can give you an account of the matter, for I
was upon the spot at the instant, and was thoroughly acquainted
with the whole affair.
Then, said I, a man, it seems, may report it for a truth? SAG.
You need not fear to affirm it; I mean that they are all gone on
pilgrimage, both the good woman and her four boys. And being (we
are, as I perceive) going some considerable way together, I will
give you an account of the whole of the matter.
This Christiana (for that was her name from the day that she, with
her children, betook themselves to a pilgrim's life), after her
husband was gone over the river, and she could hear of him no
more, her thoughts began to work in her mind. First, for that she
had lost her husband, and for that the loving bond of that relation
was utterly broken betwixt them. For you know, said he to me,
nature can do no less but entertain the living with many a heavy
cogitation in the remembrance of the loss of loving relations. This,
therefore, of her husband did cost her many a tear. But this was
not all; for Christiana did also begin to consider with herself,
whether her unbecoming behaviour towards her husband was not one
cause that she saw him no more; and that in such sort he was taken
away from her. And upon this, came into her mind, by swarms, all
her unkind, unnatural, and ungodly carriages to her dear friend;
which also clogged her conscience, and did load her with guilt.
She was, moreover, much broken with calling to remembrance the
restless groans, brinish tears, and self-bemoanings of her husband,
and how she did harden her heart against all his entreaties, and
loving persuasions, of her and her sons, to go with him; yea, there
was not anything that Christian either said to her or did before
her all the while that his burden did hang on his back, but it
returned upon her like a flash of lightning, and rent the caul of
her heart in sunder. Specially that bitter outcry of his, 'What
shall I do to be saved?' did ring in her ears most dolefully.[15]
Then said she to her children, Sons, we are all undone. I have sinned
away your father, and he is gone; he would have had us with him,
but I would not go myself. I also have hindered you of life.[16]
With that the boys fell all into tears, and cried out to go after
their father. O! said Christiana, that it had been but our lot to
go with him, then had it fared well with us, beyond what it is like
to do now; for though I formerly foolishly imagined, concerning
the troubles of your father, that they proceeded of a foolish fancy
that he had, or for that he was overrun with melancholy humours;
yet now it will not out of my mind but that they sprang from
another cause, to wit, for that the Light of light was given him
(James 1:23-25); by the help of which, as I perceive, he has escaped
the snares of death.[17] Then they all wept again, and cried out,
O woe worth the day![18]
The next night Christiana had a dream; and, behold, she saw as if
a broad parchment was opened before her, in which were recorded
the sum of her ways (Luke 18:13); and the times, as she thought,
looked very black upon her. Then she cried out aloud in her sleep,
'Lord, have mercy upon me a sinner!'[19] and the little children
heard her.
After this, she thought she saw two very ill-favoured ones standing
by her bedside, and saying, What shall we do with this woman? for
she cries out for mercy waking and sleeping; if she be suffered to
go on as she begins, we shall lose her as we have lost her husband.
Wherefore we must, by one way or other, seek to take her off from
the thoughts of what shall be hereafter, else all the world cannot
help it but she will become a pilgrim.
Now she awoke in a great sweat, also a trembling was upon her;
but after a while she fell to sleeping again. And then she thought
she saw Christian her husband in a place of bliss, among many
immortals, with a harp in his hand, standing and playing upon it
before One that sat on a throne, with a rainbow about His head.
She saw also as if he bowed his head, with his face to the paved
work that was under the Prince's feet, saying, I heartily thank my
Lord and King, for bringing of me into this place. Then shouted
a company of them that stood round about, and harped with their
harps; but no man living could tell what they said, but Christian
and his companions.[20]
Next morning, when she was up, had prayed to God, and talked with
her children a while, one knocked hard at the door, to whom she
spake out, saying, If thou comest in God's name, come in. So he
said, Amen, and opened the door, and saluted her with 'Peace be
to this house.' The which, when he had done, he said, Christiana,
knowest thou wherefore I am come? Then she blushed and trembled,
also her heart began to wax warm with desires to know whence
he came, and what was his errand to her. So he said unto her, My
name is Secret;[21] I dwell with those that are high. It is talked
of, where I dwell, as if thou hadst a desire to go thither; also,
there is a report, that thou art aware of the evil thou hast formerly
done to thy husband, in hardening of thy heart against his way,
and in keeping of these thy babes in their ignorance.
Christiana, the Merciful One has sent me to tell thee, that He is
a God ready to forgive, and that He taketh delight to multiply to
pardon offences. He also would have thee know, that He inviteth
thee to come into His presence, to His table, and that He will feed
thee with the fat of His house, and with the heritage of Jacob thy
father.
There is Christian thy husband (that was), with legions more, his
companions, ever beholding that face that doth minister life to
beholders; and they will all be glad when they shall hear the sound
of thy feet step over thy Father's threshold.
Christiana at this was greatly abashed in herself, and bowing her
head to the ground, this Visitor proceeded, and said, Christiana,
here is also a letter for thee, which I have brought from thy
husband's King. So she took it and opened it, but it smelt after
the manner of the best perfume (Song. 1:3); also it was written
in letters of gold. The contents of the letter was, That the King
would have her do as did Christian her husband; for that was the
way to come to His city, and to dwell in His presence with joy
forever. At this the good woman was quite overcome; so she cried
out to her visitor, Sir, will you carry me and my children with
you, that we also may go and worship this King?
Then said the visitor, Christiana, the bitter is before the sweet.
Thou must through troubles, as did he that went before thee, enter
this Celestial City. Wherefore I advise thee to do as did Christian
thy husband. Go to the wicket-gate yonder, over the plain, for
that stands in the head of the way up which thou must go, and I
wish thee all good speed. Also I advise that thou put this letter
in thy bosom; that thou read therein to thyself, and to thy children,
until you have got it by rote of heart,[22] for it is one of the
songs that thou must sing while thou art in this house of thy
pilgrimage (Psa. 119:54); also this thou must deliver in at the
further gate.[23] Now I saw in my dream, that this old gentleman,
as he told me this story, did himself seem to be greatly affected
therewith. He, moreover, proceeded and said, So Christiana called
her sons together, and began thus to address herself unto them:
My sons, I have, as you may perceive, been of late under much
exercise in my soul, about the death of your father; not for that
I doubt at all of his happiness, for I am satisfied now that he
is well. I have been also much affected with the thoughts of mine
own state and yours, which I verily believe is by nature miserable.
My carriages, also, to your father in his distress, is a great
load to my conscience; for I hardened both my own heart and yours
against him, and refused to go with him on pilgrimage.[24]
The thoughts of these things would now kill me outright, but that
for a dream which I had last night, and but for the encouragement
that this stranger has given me this morning. Come, my children,
let us pack up and begone to the gate that leads to the Celestial
Country, that we may see your father, and be with him and his
companions in peace, according to the laws of that land.
Then did her children burst out into tears for joy, that the heart
of their mother was so inclined.[25] So their visitor bade them
farewell; and they began to prepare to set out for their journey.
But while they were thus about to be gone, two of the women, that
were Christiana's neighbours, came up to her house, and knocked at
her door. To whom she said as before, If you come in God's name,
come in. At this the women were stunned; for this kind of language
they used not to hear, or to perceive to drop from the lips of
Christiana.[26] Yet they came in; but, behold, they found the good
woman a-preparing to be gone from her house.
So they began and said, Neighbour, pray what is your meaning by
this?
Christiana answered and said to the eldest of them, whose name was
Mrs. Timorous, I am preparing for a journey. (This Timorous was
daughter to him that met Christian upon the Hill Difficulty, and
would have had him go back for fear of the lions).
Tim. For what journey, I pray you?
CHRIST. Even to go after my good husband. And with that she fell
a-weeping.
Tim. I hope not so, good neighbour; pray, for your poor children's
sakes, do not so unwomanly cast away yourself.
CHRIST. Nay, my children shall go with me, not one of them is
willing to stay behind.[27]
Tim. I wonder, in my very heart, what, or who has brought you into
this mind.
CHRIST. Oh! neighbour, knew you but as much as I do, I doubt not
but that you would go with me.
Tim. Prithee, what new knowledge hast thou got, that so worketh
off thy mind from thy friends, and that tempteth thee to go, nobody
knows where?
CHRIST. Then Christiana replied, I have been sorely afflicted
since my husband's departure from me; but especially since he went
over the river. But that which troubleth me most, is my churlish
carriages to him, when he was under his distress. Besides, I am
now as he was then; nothing will serve me but going on pilgrimage.
I was a-dreaming last night that I saw him. O that my soul was
with him! He dwelleth in the presence of the King of the country;
he sits and eats with Him at His table; he is become a companion
of immortals (1 Cor. 5:1-5), and has a house now given him to
dwell in, to which the best palaces on earth, if compared, seem
to me to be but as a dunghill. The Prince of the place has also
sent for me, with promise of entertainment if I shall come to Him;
His messenger was here even now, and has brought me a letter, which
invites me to come. And with that she plucked out her letter,[28]
and read it, and said to them, What now will ye say to this?
Tim. O the madness that has possessed thee and thy husband, to
run yourselves upon such difficulties! You have heard, I am sure,
what your husband did meet with, even, in a manner, at the first
step that he took on his way, as our neighbour Obstinate can yet
testify, for he went along with him; yea, and Pliable too, until
they, like wise men, were afraid to go any further. We also heard,
over and above, how he met with the lions, Apollyon, the Shadow of
Death, and many other things. Nor is the danger that he met with
at Vanity Fair to be forgotten by thee; for if he, though a man,
was so hard put to it, what canst thou, being but a poor woman,
do? Consider also, that these four sweet babes are thy children,
thy flesh and thy bones. Wherefore, though thou shouldest be so
rash as to cast away thyself; yet, for the sake of the fruit of
thy body, keep thou at home.[29]
But Christiana said unto her, Tempt me not, my neighbour. I have
now a price put into my hand to get gain, and I should he a fool
of the greatest size, if I should have no heart to strike in with
the opportunity.[30] And for that you tell me of all these troubles
that I am like to meet with in the way, they are so far off from
being to me a discouragement, that they show I am in the right.
'The bitter must come before the sweet,' and that also will make
the sweet the sweeter. Wherefore, since you came not to my house
in God's name, as I said, I pray you to be gone, and not to disquiet
me farther.[31]
Then Timorous also reviled her, and said to her fellow, Come,
neighbour Mercy, let us leave her in her own hands, since she
scorns our counsel and company. But Mercy was at a stand, and could
not so readily comply with her neighbour, and that for a twofold
reason. First, her bowels yearned over Christiana. So she said
within herself, If my neighbour will needs be gone, I will go
a little way with her and help her. Secondly, her bowels yearned
over her own soul, for what Christiana had said had taken some
hold upon her mind.[32] Wherefore she said within herself again,
I will yet have more talk with this Christiana, and if I find
truth and life in what she shall say, myself with my heart shall
also go with her. Wherefore Mercy began thus to reply to her
neighbour Timorous.
MERCY. Neighbour, I did, indeed, come with you to see Christiana
this morning; and since she is, as you see, a-taking of her last
farewell of her country, I think to walk, this sun-shine morning,
a little way with her, to help her on the way. But she told her
not of the second reason, but kept that to herself.
TIM. Well, I see you have a mind to go a-fooling too, but take
heed in time, and be wise. While we are out of danger, we are out;
but when we are in, we are in. So Mrs. Timorous returned to her
house, and Christiana betook herself to her journey.[33] But when
Timorous was got home to her house, she sends for some of her
neighbours, to wit, Mrs. Bat's-eyes, Mrs. Inconsiderate, Mrs.
Light-mind, and Mrs. Know-nothing. So when they were come to her
house, she falls to telling of the story of Christiana, and of her
intended journey. And thus she began her tale.[34]
TIM. Neighbours, having had little to do this morning, I went to
give Christiana a visit; and when I came at the door, I knocked,
as you know it is our custom. And she answered, If you come in
God's name, come in. So in I went, thinking all was well. But when
I came in, I found her preparing herself to depart the town, she,
and also her children. So I asked her what was her meaning by
that. And she told me, in short, that she was now of a mind to go
on pilgrimage, as did her husband. She told me also a dream that
she had, and how the King of the country where her husband was,
had sent her an inviting letter to come thither.
Then said Mrs. Know-nothing, what! do you think she will go?
TIM. Aye, go she will, whatever come on't; and methinks I know it
by this; for that which was my great argument to persuade her to
stay at home (to wit, the troubles she was like to meet with in
the way) is one great argument with her to put her forward on her
journey. For she told me in so many words, 'The bitter goes before
the sweet.' Yea, and forasmuch as it so doth, it makes the sweet
the sweeter.
MRS. BAT'S-EYES. O, this blind and foolish woman! said she; will
she not take warning by her husband's afflictions? For my part, I
see, if he were here again, he would rest him content in a whole
skin, and never run so many hazards for nothing.
MRS. INCONSIDERATE also replied, saying, Away with such fantastical
fools from the town! A good riddance, for my part, I say, of
her. Should she stay where she dwells, and retain this her mind,
who could live quietly by her? for she will either be dumpish or
unneighbourly, or talk of such matters as no wise body can abide;
wherefore, for my part, I shall never be sorry for her departure.
Let her go, and let better come in her room. It was never a good
world since these whimsical fools dwelt in it.[35]
Then Mrs. Light-mind added as followeth--Come, put this kind of
talk away. I was yesterday at Madam Wanton's, where we were as
merry as the maids. For who do you think should be there, but I
and Mrs. Love-the-flesh, and three or four more, with Mr. Lechery,
Mrs. Filth, and some others. So there we had music, and dancing,
and what else was meet to fill up the pleasure. And, I dare say,
my lady herself is an admirably well-bred gentlewoman, and Mr.
Lechery is as pretty a fellow.
By this time, Christiana was got on her way, and Mercy went along
with her. So as they went, her children being there also, Christiana
began to discourse. And, Mercy, said Christiana, I take this as an
unexpected favour, that thou shouldst set foot out of doors with
me, to accompany me a little in my way.
MERCY. Then said young Mercy (for she was but young), If I thought
it would be to purpose to go with you, I would never go near the
town any more.
CHRIST. Well, Mercy, said Christiana, cast in thy lot with me;
I well know what will be the end of our pilgrimage. My husband
is where he would not but be for all the gold in the Spanish
mines. Nor shalt thou be rejected, though thou goest but upon my
invitation.[36] The King who hath sent for me and my children is
one that delighteth in mercy. Besides, if thou wilt, I will hire
thee, and thou shalt go along with me as my servant; yet we will
have all things in common betwixt thee and me; only, go along with
me.[37]
MERCY. But how shall I be ascertained that I also shall be
entertained? Had I this hope but from one that can tell, I would
make no stick at all, but would go, being helped by him that can
help, though the way was never so tedious.[38]
CHRIST. Well, loving Mercy, I will tell thee what thou shalt do.
Go with me to the wicket-gate, and there I will further inquire
for thee; and if there thou shalt not meet with encouragement, I
will be content that thou shalt return to thy place. I also will
pay thee for thy kindness which thou showest to me and my children,
in thy accompanying us in our way, as thou dost.
MERCY. Then will I go thither, and will take what shall follow;
and the Lord grant that my lot may there fall, even as the King of
Heaven shall have His heart upon me.[39]
Christiana then was glad at her heart, not only that she had a
companion, but also that she had prevailed with this poor maid to
fall in love with her own salvation. So they went on together, and
Mercy began to weep. Then said Christiana, Wherefore weepeth my
Sister so?
MERCY. Alas! said she, who can but lament, that shall but rightly
consider, what a state and condition my poor relations[40] are in
that yet remain in our sinful town? and that which makes my grief
the more heavy is, because they have no instructor, nor any to
tell them what is to come.
CHRIST. Bowels becometh pilgrims; and thou dost for thy friends as
my good Christian did for me when he left me; he mourned for that
I would not heed nor regard him; but his Lord and ours did gather
up after his tears and put them into His bottle; and now both I and
thou, and these my sweet babes, are reaping the fruit and benefit
of them. I hope, Mercy, these tears of thine will not be lost;
for the truth hath said, that 'They that sow in tears shall reap
in joy' in singing. And 'he that goeth forth and weepeth, bearing
precious seed, shall doubtless come again with rejoicing, bringing
his sheaves with him' (Psa. 126:5, 6).
Then said Mercy--
Let the Most Blessed be my guide,
If't be His blessed will;
Unto His gate, into His fold,
Up to His holy hill.
And let Him never suffer me
To swerve or turn aside
From His free grace, and holy ways,
Whate'er shall me betide.
And let Him gather them of mine,
That I have left behind;
Lord, make them pray they may be Thine,
With all their heart and mind.[41]
Now my old friend proceeded, and said: But when Christiana came
up to the Slough of Despond, she began to be at a stand; for, said
she, this is the place in which my dear husband had like to have
been smothered with mud. She perceived, also, that notwithstanding
the command of the King to make this place for pilgrims good, yet
it was rather worse than formerly. So I asked if that were true.
Yes, said the old gentleman, too true; for that many there be
that pretend to be the King's labourers, and that say they are
for mending the King's highway, that bring dirt and dung instead
of stones, and so mar instead of mending.[42] Here Christiana,
therefore, with her boys, did make a stand; but, said Mercy, Come,
let us venture, only let us be wary. Then they looked well to the
steps, and made a shift to get staggeringly over.[43] Yet, Christiana
had like to have been in, and that not once nor twice. Now they
had no sooner got over, but they thought they heard words that
said unto them, 'Blessed is she that believed; for there shall be
a performance of those things which were told her from the Lord'
(Luke 1:45).
Then they went on again; and said Mercy to Christiana, Had I as
good ground to hope for a loving reception at the wicket-gate as
you, I think no Slough of Despond would discourage me. Well, said
the other, you know your sore,[44] and I know mine; and, good friend,
we shall all have enough evil before we come at our journey's end.
For can it be imagined, that the people that design to attain such
excellent glories as we do, and that are so envied that happiness
as we are; but that we shall meet with what fears and scares, with
what troubles and afflictions they can possibly assault us with,
that hate us?
And now Mr. Sagacity left me to dream out my dream by myself.
Wherefore, methought I saw Christiana and Mercy, and the boys, go
all of them up to the gate; to which, when they were come, they
betook themselves to a short debate about how they must manage
their calling at the gate, and what should be said to Him that did
open to them. So it was concluded, since Christiana was the eldest,
that she should knock for entrance, and that she should speak to
Him that did open, for the rest. So Christiana began to knock;
and, as her poor husband did, she knocked, and knocked again. But,
instead of any that answered, they all thought that they heard
as if a dog came barking upon them; a dog, and a great one too,
and this made the women and children afraid: nor durst they, for
a while, to knock any more, for fear the mastiff should fly upon
them. Now, therefore, they were greatly tumbled up and down in
their minds, and knew not what to do: knock they durst not, for
fear of the dog; go back they durst not, for fear the Keeper of
that gate should espy them as they so went, and should be offended
with them; at last they thought of knocking again, and knocked
more vehemently than they did at the first. Then said the Keeper
of the gate, Who is there? So the dog left off to bark, and He
opened unto them.[45] Then Christiana made low obeisance, and said,
Let not our Lord be offended with his handmaidens, for that we
have knocked at His princely gate. Then said the Keeper, Whence
come ye, and what is that you would have?
Christiana answered, We are come from whence Christian did come,
and upon the same errand as he; to wit, to be, if it shall please
You, graciously admitted by this gate into the way that leads to
the Celestial City. And I answer, my Lord, in the next place, that
I am Christiana, once the wife of Christian, that now is gotten
above.[46]
With that the Keeper of the gate did marvel, saying, What! is she
become now a pilgrim that, but a while ago, abhorred that life
Then she bowed her head, and said, Yes, and so are these my sweet
babes also.
Then He took her by the hand, and let her in, and said also, 'Suffer
the little children to come unto Me'; and with that He shut up the
gate. This done, He called to a trumpeter that was above, over the
gate, to entertain Christiana with shouting and sound of trumpet
for joy. So he obeyed, and sounded, and filled the air with his
melodious notes (Luke 15:7).
Now all this while poor Mercy did stand without, trembling and
crying, for fear that she was rejected. But when Christiana had
gotten admittance for herself and her boys, then she began to make
intercession for Mercy.
CHRIST. And she said, My Lord, I have a companion of mine that
stands yet without, that is come hither upon the same account as
myself; one that is much dejected in her mind, for that she comes,
as she thinks, without sending for; whereas I was sent to by my
husband's King to come.
Now Mercy began to be very impatient, for each minute was as long to
her as an hour; wherefore she prevented Christiana from a fuller
interceding for her, by knocking at the gate herself. And she
knocked then so loud, that she made Christiana to start. Then said
the Keeper of the gate, Who is there? and said Christiana, It is
my friend.
So He opened the gate and looked out, but Mercy was fallen down
without, in a swoon, for she fainted, and was afraid that no gate
would he opened to her.
Then He took her by the hand, and said, Damsel, I bid thee arise.
O Sir, said she, I am faint; there is scarce life left in me. But
He answered, That one once said, 'When my soul fainted within
me, I remembered the Lord; and my prayer came in unto Thee, into
Thine holy temple' (Jonah 2:7). Fear not, but stand upon thy feet,
and tell Me wherefore thou art come.[47]
MERCY. I am come for that unto which I was never invited, as my
friend Christiana was. Hers was from the King, and mine was but
from her. Wherefore I fear I presume.[48]
KEEP. Did she desire thee to come with her to this place?
MERCY. Yes; and, as my Lord sees, I am come. And, if there is any
grace or forgiveness of sins to spare, I beseech that I, thy poor
handmaid, may be partaker thereof.
Then He took her again by the hand, and led her gently in, and
said, I pray for all them that believe on Me, by what means soever
they come unto Me. Then said He to those that stood by, Fetch
something, and give it Mercy to smell on, thereby to stay her
fainting. So they fetched her a bundle of myrrh; and a while after,
she was revived.[49]
And now was Christiana and her boys, and Mercy, received of the
Lord at the head of the way, and spoke kindly unto by Him. Then
said they yet further unto Him, We are sorry for our sins, and beg
of our Lord His pardon, and further information what we must do.
I grant pardon, said He, by word and deed: by word, in the promise
of forgiveness; by deed, in the way I obtained it. Take the first
from My lips with a kiss, (Song. 1:2); and the other as it shall
be revealed.[50] (John 20:20).
Now, I saw in my dream, that He spake many good words unto them,
whereby they were greatly gladded. He also had them up to the top
of the gate, and showed them by what deed they were saved; and
told them withal, That that sight they would have again, as they
went along in the way, to their comfort.
So He left them a while in a summer parlour below, where they entered
into talk by themselves; and thus Christiana began: O Lord! how
glad am I that we are got in hither.
MERCY. So you well may; but I of all have cause to leap for joy.
CHRIST. I thought one time, as I stood at the gate (because I had
knocked, and none did answer), that all our labour had been lost,
especially when that ugly cur made such a heavy barking against
us.[51]
MERCY. But my worse fear was after I saw that you was taken into
His favour, and that I was left behind. Now, thought I, it is
fulfilled which is written, 'Two women shall he grinding together,
the one shall be taken and the other left'[52] (Matt. 24:41). I
had much ado to forbear crying out, Undone! undone![53]
And afraid I was to knock any more; but when I looked up to what
was written over the gate, I took courage.[54] I also thought that
I must either knock again, or die; so I knocked, but I cannot tell
how, for my spirit now struggled betwixt life and death.
CHRIST. Can you not tell how you knocked? I am sure your knocks
were so earnest that the very sound of them made me start; I
thought I never heard such knocking in all my life; I thought you
would have come in by violent hands, or have taken the kingdom by
storm (Matt. 11:12).
MERCY. Alas! to be in my case, who that so was could but have done
so? You saw that the door was shut upon me, and that there was a
most cruel dog thereabout. Who, I say, that was so faint-hearted
as I, that would not have knocked with all their might? But, pray,
what said my Lord to my rudeness? Was He not angry with me?
CHRIST. When He heard your lumbering noise, He gave a wonderful
innocent smile; I believe what you did pleased Him well enough,
for He showed no sign to the contrary. But I marvel in my heart,
why He keeps such a dog; had I known that before,[55] I fear I
should not have had heart enough to have ventured myself in this
manner. But now we are in, we are in; and I am glad with all my
heart.[56]
MERCY. I will ask, if you please, next time He comes down, why He
keeps such a filthy cur in His yard; I hope He will not take it
amiss,
Aye, do, said the children, and persuade Him to hang him; for we
are afraid he will bite us when we go hence.
So at last He came down to them again, and Mercy fell to the ground
on her face before Him, and worshipped, and said, Let my Lord
accept of the sacrifice of praise which I now offer unto Him with
the calves of my lips.
So He said unto her, 'Peace be to thee, stand up.' But she continued
upon her face, and said, 'Righteous art Thou, O Lord, when I plead
with Thee: yet let me talk with Thee of Thy judgments' (Jer. 12:1).
Wherefore dost Thou keep so cruel a dog in Thy yard, at the sight
of which, such women and children as we, are ready to fly from
Thy gate for fear?
He answered and said, That dog has another owner, he also is kept
close in another man's ground, only My pilgrims hear his barking;
he belongs to the castle which you see there at a distance, but can
come up to the walls of this place. He has frighted many an honest
pilgrim from worse to better, by the great voice of his roaring.
Indeed, he that owneth him doth not keep him of any goodwill to Me
or Mine, but with intent to keep the pilgrims from coming to Me,
and that they may be afraid to knock at this gate for entrance.
Sometimes also he has broken out, and has worried some that I
loved; but I take all at present patiently. I also give My pilgrims
timely help, so they are not delivered up to his power, to do to
them what his doggish nature would prompt him to. But what! my
purchased one, I trow, hadst thou known never so much beforehand,
thou wouldst not have been afraid of a dog.
The beggars that go from door to door will, rather than they will
lose a supposed alms, run the hazard of the bawling, barking, and
biting, too, of a dog; and shall a dog--a dog in another man's
yard, a dog whose barking I turn to the profit of pilgrims--keep
any from coming to Me? I deliver them from the lions, their darling
from the power of the dog.[57]
MERCY. Then said Mercy, I confess my ignorance; I spake what I
understood not; I acknowledge that Thou dost all things well.
CHRIST. Then Christiana began to talk of their journey, and to
inquire after the way. So He fed them, and washed their feet, and
set them in the way of His steps, according as He had dealt with
her husband before. So I saw in my dream, that they walked on in
their way, and had the weather very comfortable to them.
Then Christiana began to sing, saying--
Blessed be the day that I began
A pilgrim for to be;
And blessed also be that man
That thereto moved me.
'Tis true, 'twas long ere I began
To seek to live forever:
But now I run fast as I can;
'Tis better late then never.
Our tears to joy, our fears to faith,
Are turned, as we see,
That our beginning, as one saith,
Shows what our end will be.
Now there was, on the other side of the wall that fenced in the
way up which Christiana and her companions were to go, a garden,
and that garden belonged to him whose was that barking dog of whom
mention was made before. And some of the fruit-trees that grew in
that garden shot their branches over the wall; and being mellow,
they that found them did gather them up, and oft eat of them to
their hurt. So Christiana's boys, as boys are apt to do, being
pleased with the trees, and with the fruit that did hang thereon,
did plash[58] them, and began to eat. Their mother did also chide
them for so doing, but still the boys went on.[59]
Well, said she, my sons, you transgress, for that fruit is none
of ours; but she did not know that they did belong to the enemy;
I will warrant you, if she had, she would have been ready to die
for fear. But that passed, and they went on their way. Now, by
that they were gone about two bow-shots from the place that let
them into the way, they espied two very ill-favoured ones coming
down apace to meet them.[60] With that, Christiana and Mercy, her
friend, covered themselves with their veils, and so kept on their
journey; the children also went on before; so that at last they
met together. Then they that came down to meet them, came just up
to the women, as if they would embrace them; but Christiana said,
Stand back, or go peaceably by, as you should. Yet these two, as
men that are deaf, regarded not Christiana's words, but began to
lay hands upon them. At that Christiana, waxing very wroth, spurned
at them with her feet. Mercy also, as well as she could, did what
she could to shift them. Christiana again said to them, Stand back,
and begone; for we have no money to lose, being pilgrims, as you
see, and such, too, as live upon the charity of our friends.
ILL-FAVOURED. Then said one of the two of the men, We make no
assault upon you for money, but are come out to tell you, that if
you will but grant one small request, which we shall ask, we will
make women of you forever.
CHRIST. Now Christiana, imagining what they should mean, made
answer again, We will neither bear, nor regard, nor yield to what
you shall ask. We are in haste, cannot stay; our business is a
business of life and death. So, again, she and her companions made
a fresh essay to go past them; but they letted them in their way.
ILL-FAV. And they said, We intend no hurt to your lives; it is
another thing we would have.
CHRIST. Ah, quoth Christiana, you would have us body and soul, for
I know it is for that you are come; but we will die rather upon
the spot, than suffer ourselves to be brought into such snares as
shall hazard our well-being hereafter. And with that they both
shrieked out, and cried, Murder! murder! and so put themselves under
those laws that are provided for the protection of women (Deut.
22:23-27). But the men still made their approach upon them, with
design to prevail against them. They, therefore, cried out again.[61]
Now, they being, as I said, not far from the gate in at which
they came, their voice was heard from where they were, thither;
wherefore some of the house came out, and knowing that it was
Christiana's tongue, they made haste to her relief. But by that
they were got within sight of them, the women were in a very great
scuffle, the children also stood crying by. Then did he that came
in for their relief call out to the ruffians, saying, What is that
thing that you do? Would you make my Lord's people to transgress?
He also attempted to take them, but they did make their escape
over the wall, into the garden of the man to whom the great dog
belonged; so the dog became their protector. This Reliever then came
up to the women, and asked them how they did. So they answered,
We thank thy Prince, pretty well; only we have been somewhat
affrighted; we thank thee also, for that thou camest in to our
help, for otherwise we had been overcome.
RELIEVER. So after a few more words, this Reliever said as
followeth: I marveled much when you were entertained at the gate
above, being, [as] ye knew, that ye were but weak women, that you
petitioned not the Lord there for a conductor; then might you have
avoided these troubles and dangers, for He would have granted you
one.[62]
CHRIST. Alas! said Christiana, we were so with our present blessing,
that dangers to come were forgotten by us; besides, who could have
thought, that so near the King's palace, there should have lurked
such naughty ones? Indeed, it had been well for us, had we asked
our Lord for one; but, since our Lord knew it would be for our
profit, I wonder He sent not one along with us![63]
REL. It is not always necessary to grant things not asked for, lest,
by so doing, they become of little esteem; but when the want of a
thing is felt, it then comes under, in the eyes of him that feels
it, that estimate that properly is its due, and so, consequently,
will be thereafter used. Had my Lord granted you a conductor, you
would not neither so have bewailed that oversight of yours, in
not asking for one, as now you have occasion to do. So all things
work for good, and tend to make you more wary.
CHRIST. Shall we go back again to my Lord, and confess our folly,
and ask one?
REL. Your confession of your folly I will present Him with. To go
back again you need not; for in all places where you shall come,
you will find no want at all; for in every of my Lord's lodgings,
which He has prepared for the reception of His pilgrims, there is
sufficient to furnish them against all attempts whatsoever. But,
as I said, 'He will be inquired of by them, to do it for them'
(Ezek. 36:37). And it is a poor thing that is not worth asking
for. When he had thus said, he went back to his place, and the
Pilgrims went on their way.
MERCY. Then said Mercy, What a sudden blank is here! I made
account we had now been past all danger, and that we should never
see sorrow more.[64]
CHRIST. Thy innocency, my sister, said Christiana to Mercy, may
excuse thee much; but as for me, my fault is so much the greater,
for that I saw this dancer before I came out of the doors, and yet
did not provide for it where provision might have been had. I am
therefore much to be blamed.[65]
MERCY. Then said Mercy, How knew you this before you came from
home? Pray open to me this riddle.
CHRIST. Why, I will tell you. Before I set foot out of doors, one
night, as I lay in my bed, I had a dream about this; for, methought I
saw two men, as like these as ever the world they could look, stand
at my bed's feet, plotting how they might prevent my salvation. I
will tell you their very words. They said (it was when I was in my
troubles), What shall we do with this woman? for she cries out,
waking and sleeping, for forgiveness. If she be suffered to go on
as she begins, we shall lose her, as we have lost her husband.
This, you know, might have made me take heed, and have provided
when provision might have been had.
MERCY. Well, said Mercy, as by this neglect we have an occasion
ministered unto us, to behold our own imperfections; so our Lord
has taken occasion thereby, to make manifest the riches of His
grace; for He, as we see, has followed us with unasked kindness,
and has delivered us from their hands that were stronger than we,
of His mere good pleasure.[66]
Thus, now when they had talked away a little more time, they drew
nigh to a house which stood in the way, which house was built for
the relief of pilgrims; as you will find more fully related in the
First Part of these Records of the Pilgrim's Progress. So they drew
on towards the house (the House of the Interpreter), and when they
came to the door, they heard a great talk in the house. They then
gave ear, and heard, as they thought, Christiana mentioned by name.
For you must know that there went along, even before her, a talk
of her and her children's going on pilgrimage. And this thing was
the more pleasing to them, because they had heard that she was
Christian's wife, that woman who was sometime ago so unwilling to
hear of going on pilgrimage. Thus, therefore, they stood still,
and heard the good people within commending her, who, they little
thought, stood at the door. At last Christiana knocked, as she had
done at the gate before. Now, when she had knocked, there came to
the door a young damsel, named Innocent, and opened the door and
looked, and behold two women were there.
DAMSEL. Then said the damsel to them, With whom would you speak
in this place?
CHRIST. Christiana answered, We understand that this is a privileged
place for those that are become pilgrims, and we now at this door
are such; wherefore we pray that we may be partakers of that for
which we at this time are come; for the day, as thou seest, is
very far spent, and we are loath tonight to go any further.
DAMSEL. Pray, what may I call your name, that I may tell it to my
Lord within?
CHRIST. My name is Christiana; I was the wife of that pilgrim, that
some years ago did travel this way, and these be his four children.
This maiden also is my companion, and is going on pilgrimage too.
INNOCENT. Then ran Innocent in (for that was her name) and said to
those within, Can you think who is at the door? There is Christiana
and her children, and her companion, all waiting for entertainment
here. Then they leaped for joy, and went and told their Master.
So He came to the door, and looking upon her, He said, Art thou
that Christiana whom Christian, the good man, left behind him,
when he betook himself to a pilgrim's life?
CHRIST. I am that woman that was so hard-hearted, as to slight
my husband's troubles, and that left him to go on in his journey
alone, and these are his four children; but now I also am come,
for I am convinced that no way is right but this.
INTER. Then is fulfilled that which also is written of the man that
said to his son, 'Go, work today in my vineyard. He answered and
said, I will not: but afterward he repented and went' (Matt. 21:29).
CHRIST. Then said Christiana, So be it, Amen. God make it a true
saying upon me, and grant that I may be found at the last of Him
in peace, without spot, and blameless!
INTER. But why standest thou thus at the door? Come in, thou
daughter of Abraham. We were talking of thee but now, for tidings
have come to us before, how thou art become a pilgrim. Come,
children, come in; come, maiden, come in. So He had them all into
the house.[67]
So, when they were within, they were bidden sit down and rest them;
the which when they had done, those that attended upon the Pilgrims
in the house, came into the room to see them. And one smiled, and
another smiled, and they all smiled, for joy that Christiana was
become a pilgrim. They also looked upon the boys. They stroked
them over the faces with the hand, in token of their kind reception
of them. They also carried it lovingly to Mercy, and bid them all
welcome into their Master's house.[68]
After a while, because supper was not ready, the Interpreter took
them into his significant rooms, and showed them what Christian,
Christiana's husband, had seen some time before. Here, therefore,
they saw the man in the cage, the man and his dream, the man that
cut his way through his enemies, and the picture of the biggest of
them all, together with the rest of those things that were then so
profitable to Christian.
This done, and after these things had been somewhat digested by
Christiana and her company, the Interpreter takes them apart again,
and has them first into a room where was a man that could look no
way but downwards, with a muck-rake in his hand. There stood also
one over His head with a celestial crown in His hand, and proffered
him that crown for his muck-rake; but the man did neither look
up, nor regard, but raked to himself the straws, the small sticks,
and dust of the floor.[69]
Then said Christiana, I persuade myself that I know somewhat the
meaning of this; for this is a figure of a man of this world, is
it not, good Sir?
INTER. Thou hast said the right, said He, and his muck-rake doth
show his carnal mind. And whereas thou seest him rather give heed
to rake up straws and sticks, and the dust of the floor, than to
what He says that calls to him from above with the celestial crown
in His hand, it is to show that Heaven is but as a fable to some,
and that things here are counted the only things substantial. Now,
whereas, it was also showed thee, that the man could look no way
but downwards, it is to let thee know that earthly things, when
they are with power upon men's minds, quite carry their hearts
away from God.[70]
CHRIST. Then said Christiana, O deliver me from this muck-rake![71]
INTER. That prayer, Said the Interpreter, has lain by till it is
almost rusty. 'Give me not riches,' is scarce the prayer of one
of ten thousand (Prov. 30:8). Straws, and sticks, and dust, with
most, are the great things now looked after.[72] With that Mercy
and Christiana wept, and said, It is, alas! too true.[73]
When the Interpreter had shown them this, He has them into the very
best room in the house; a very brave room it was. So He bid them
look round about, and see if they could find anything profitable
there. Then they looked round and round; for there was nothing
there to be seen but a very great spider on the wall: and that
they overlooked.
MERCY. Then said Mercy, Sir, I see nothing; but Christiana held
her peace.
INTER. But, said the Interpreter, look again, and she therefore
looked again, and said, Here is not anything but an ugly spider,
who hangs by her hands upon the wall. Then said He, Is there but
one spider in all this spacious room? Then the water stood in
Christiana's eyes, for she was a woman quick of apprehension; and
she said, Yea, Lord, there is here more than one. Yea, and spiders
whose venom is far more destructive than that which is in her. The
Interpreter then looked pleasantly upon her, and said, Thou hast
said the truth. This made Mercy blush, and the boys to cover their
faces, for they all began now to understand the riddle.[74]
Then said the Interpreter again, 'The spider taketh hold with their
hands (as you see), and is in kings' palaces' (Prov. 30:28). And
wherefore is this recorded, but to show you, that how full of the
venom of sin soever you be, yet you may, by the hand of faith, lay
hold of, and dwell in the best room that belongs to the King's
house above![75]
CHRIST. I thought, said Christiana, of something of this; but
I could not imagine it all. I thought that we were like spiders,
and that we looked like ugly creatures, in what fine room soever
we were; but that by this spider, this venomous and ill-favoured
creature, we were to learn how to act faith, that came not into
my mind. And yet she has taken hold with her hands, as I see, and
dwells in the best room in the house. God has made nothing in vain.
Then they seemed all to be glad; but the water stood in their
eyes; yet they looked one upon another, and also bowed before the
Interpreter.
He had them then into another room, where was a hen and chickens,
and bid them observe a while. So one of the chickens went to the
trough to drink, and every time she drank, she lift up her head,
and her eyes towards Heaven. See, said He, what this little chick
doth, and learn of her to acknowledge whence your mercies come,
by receiving them with looking up. Yet again, said He, observe
and look; so they gave heed, and perceived that the hen did walk
in a fourfold method towards her chickens. 1. She had a common
call, and that she hath all day long. 2. She had a special call,
and that she had but sometimes. 3. She had a brooding note. And
4. She had an outcry (Matt. 23:37).
Now, said He, compare this hen to your King, and these chickens
to His obedient ones.[76] For, answerable to her, Himself has His
methods, which He walketh in towards His people; by His common call,
He gives nothing; by His special call, He always has something to
give; He has also a brooding voice, for them that are under His
wing; and He has an outcry, to give the alarm when He seeth the
enemy come.[77] I chose, My darlings, to lead you into the room
where such things are, because you are women, and they are easy
for you.[78]
CHRIST. And Sir, said Christiana, pray let us see some more. So
He had them into the slaughter-house, where was a butcher killing
of a sheep; and behold the sheep was quiet, and took her death
patiently. Then said the Interpreter, You must learn of this sheep
to suffer, and to put up wrongs without murmurings and complaints.
Behold how quietly she taketh her death, and without objecting,
she suffereth her skin to be pulled over her ears. Your King doth
call you His sheep.
After this He led them into His garden, where was great variety of
flowers; and he said, Do you see all these? So Christiana Said, Yes.
Then said He again, Behold the flowers are diverse in stature, in
quality, and colour, and smell, and virtue; and some are better than
some; also where the gardener hath set them, there they stand, and
quarrel not with one another.[79]
Again, He had them into His field, which He had sowed with wheat
and corn; but when they beheld, the tops of all were cut off, only
the straw remained; He said again, This ground was dunged, and
ploughed, and sowed; but what shall we do with the crop? Then
said Christiana, Burn some, and make muck of the rest. Then Said
the Interpreter again, Fruit, you see, is that thing you look
for,[80] and for want of that you condemn it to the fire, and to
be trodden under foot of men: beware that in this you condemn not
yourselves.[81]
Then, as they were coming in from abroad, they espied a little
robin with a great spider in his mouth; so the Interpreter said,
Look here. So they looked, and Mercy wondered; but Christiana
said, What a disparagement is it to such a little pretty bird as
the robin-redbreast is, he being also a bird above many, that loveth
to maintain a kind of socialbleness with man; I had thought they
had lived upon crumbs of bread, or upon other such harmless matter;
I like him worse than I did.
The Interpreter then replied, This robin is an emblem, very apt
to set forth some professors by; for to sight, they are, as this
robin, pretty of note, colour, and carriage. They seem also to
have a very great love for professors that are sincere; and above
all other, to desire to sociate with them, and to be in their
company, as if they could live upon the good man's crumbs. They
pretend also, that therefore it is that they frequent the house
of the godly, and the appointments of the Lord; but, when they are
by themselves, as the robin, they can catch and gobble up spiders,
they can change their diet, drink iniquity, and swallow down
sin like water.[82] So, when they were come again into the house,
because supper as yet was not ready, Christiana again desired that
the Interpreter would either show or tell of some other things that
are profitable. Then the Interpreter began, and said, The fatter
the sow is, the more she desires the mire; the fatter the ox is,
the more gamesomely he goes to the slaughter; and the more healthy
the lusty man is, the more prone he is unto evil.
There is a desire in women to go neat and fine, and it is a comely
thing to be adorned with that that in God's sight is of great price.
It is easier watching a night or two, than to sit up a whole year
together. So it is easier for one to begin to profess well, than
to hold out as he should to the end.
Every shipmaster, when in a storm, will willingly cast that overboard
that is of the smallest value in the vessel; but who will throw
the best out first? None but he that feareth not God. One leak
will sink a ship; and one sin will destroy a sinner. He that
forgets his friend, is ungrateful unto him; but he that forgets
his Saviour, is unmerciful to himself.
He that lives in sin, and looks for happiness hereafter, is like
him that soweth cockle, and thinks to fill his barn with wheat or
barley. If a man would live well, let him fetch his last day to
him, and make it always his company keeper.
Whispering, and change of thoughts, prove that sin is in the world.
If the world, which God sets light by, is counted a thing of that
worth with men; what is Heaven, which God commendeth?
If the life that is attended with so many troubles, is so loath to
be let go by us, what is the life above?
Everybody will cry up the goodness of men; but who is there that
is, as he should, affected with the goodness of God?
We seldom sit down to meat, but we eat and leave; so there is in
Jesus Christ more merit and righteousness than the whole world has
need of.[83]
When the Interpreter had done, He takes them out into His garden
again, and had them to a tree, whose inside was all rotten and gone,
and yet it grew and had leaves. Then said Mercy, What means this?
This tree, said He, whose outside is fair, and whose inside
is rotten, it is to which many may be compared, that are in the
garden of God; who with their mouths speak high in behalf of God,
but indeed will do nothing for Him; whose leaves are fair, but
their heart good for nothing but to be tinder for the devil's
tinder box.[84] Now supper was ready, the table spread, and all
things set on the board; so they sat down and did eat, when one
had given thanks. And the Interpreter did usually entertain those
that lodged with Him, with music at meals; so the minstrels played.
There was also one that did sing, and a very fine voice he had.
His song was this:
The Lord is only my support,
And he that doth me feed;
How can I then want anything
Whereof I stand in need?
When the song and music was ended,[85] the Interpreter asked
Christiana what it was that at first did move her to betake herself
to a Pilgrim's life. Christiana answered, First, the loss of my
husband came into my mind, at which I was heartily grieved; but
all that was but natural affection. Then, after that, came the
troubles and pilgrimage of my husband into my mind, and also how
like a churl I had carried it to him as to that. So guilt took
hold of my mind, and would have drawn me into the pond; but that
opportunely I had a dream of the well-being of my husband, and a
letter sent me by the King of that country where my husband dwells,
to come to Him. The dream and the letter together so wrought upon
my mind, that they forced me to this way.
INTER. But met you with no opposition before you set out of doors?
CHRIST. Yes, a neighbour of mine, one Mrs. Timorous (she was akin
to him that would have persuaded my husband to go back, for fear
of the lions). She all to befooled me for, as she called it, my
intended desperate adventure; she also urged what she could to
dishearten me to it; the hardship and troubles that my husband met
with in the way, but all this I got over pretty well.[86] But a
dream that I had of two ill-looked ones, that I thought did plot
how to make me miscarry in my journey, that hath troubled me much;
yea, it still runs in my mind, and makes me afraid of everyone
that I meet, lest they should meet me to do me a mischief, and to
turn me out of the way. Yea, I may tell my Lord, though I would
not have everybody know it, that between this and the gate by
which we got into the way, we were both so sorely assaulted that
we were made to cry out, Murder! and the two them made this assault
upon us were like the two that I saw in my dream.
Then said the Interpreter, thy beginning is good, thy latter end
shall greatly increase. So He addressed Himself to Mercy, and said
unto her, And what moved thee to come hither, sweet heart?
Then Mercy blushed and trembled, and for a while continued silent.
INTER. Then, said He, be not afraid, only believe, and speak thy
mind.
MERCY. So she began, and said, Truly, Sir, my want of experience
is that which makes me covet to be in silence, and that also
that fills me with fears of coming short at last. I cannot tell of
visions and dreams as my friend Christiana can; nor know I what
it is to mourn for my refusing of the counsel of those that were
good relations.[87]
INTER. What was it then, dear heart, that hath prevailed with thee
to do as thou hast done?
MERCY. Why, when our friend here was packing up to be gone from
our town, I and another went accidentally to see her; so we knocked
at the door and went in. When we were within, and seeing what she
was doing, we asked what was her meaning. She said, she was sent
for to go to her husband; and then she up and told us how she had
seen him in a dream, dwelling in a curious place, among immortals,
wearing a crown, playing upon a harp, eating and drinking at
his Prince's table, and singing praises to Him for bringing him
thither, &c. Now, methought, while she was telling these things
unto us, my heart burned within me; and I said in my heart, If
this be true, I will leave my father and my mother, and the land
of my nativity, and will, if I may, go along with Christiana. So
I asked her further of the truth of these things, and if she would
let me go with her; for I saw now that there was no dwelling, but
with the danger of ruin, any longer in our town. But yet I came
away with a heavy heart, not for that I was unwilling to come
away, but for that so many of my relations were left behind. And
I am come, with all the desire of my heart, and will go, if I may,
with Christiana, unto her husband, and his King.[88]
INTER. Thy setting out is good, for thou hast given credit to the
truth.[89] Thou art a Ruth, who did, for the love she bare to Naomi,
and to the Lord her God, leave father and mother, and the land of
her nativity, to come out, and go with a people that she knew not
heretofore. 'The Lord recompense thy work, and a full reward be
given thee of the Lord God of Israel, under whose wings thou art
come to trust' (Ruth 2:12).
Now supper was ended, and preparation was made for bed; the women
were laid singly alone, and the boys by themselves. Now when Mercy
was in bed, she could not sleep for joy, for that now her doubts
of missing at last, were removed further from her than ever they
were before. So she lay blessing and praising God, who had had
such favour for her.
In the morning they rose with the sun, and prepared themselves for
their departure; but the Interpreter would have them tarry awhile,
for, said He, you must orderly go from hence. Then, said He to the
damsel that first opened unto them, Take them and have them into
the garden to the bath, and there wash them, and make them clean
from the soil which they have gathered by travelling. Then Innocent
the damsel took them, and had them into the garden, and brought
them to the bath; so she told them that there they must wash and
be clean, for so her Master would have the women to do that called
at His house, as they were going on pilgrimage. They then went in
and washed, yea, they and the boys and all; and they came out of
that bath, not only sweet and clean, but also much enlivened and
strengthened in their joints.[90] So when they came in, they looked
fairer a deal than when they went out to the washing.[91]
When they were returned out of the garden from the bath, the
Interpreter took them, and looked upon them, and said unto them,
Fair as the moon. Then he called for the seal, wherewith they used
to be sealed that were washed in His bath. So the seal was brought,
and He set His mark upon them, that they might be known in the
places whither they were yet to go. Now the seal was the contents
and sum of the passover which the children of Israel did eat when
they came out from the land of Egypt, and the mark was set between
their eyes.[92] This seal greatly added to their beauty, for it
was an ornament to their faces. It also added to their gravity, and
made their countenances more like them of angels[93] (Exo. 13:8-10).
Then said the Interpreter again to the damsel that waited upon
these women, Go into the vestry and fetch out garments for these
people; so she went and fetched out white raiment, and laid down
before Him; so He commanded them to put it on. 'It was fine linen,
white and clean.' When the women were thus adorned, they seemed
to be a terror one to the other; for that they could not see that
glory each one on herself, which they could see in each other. Now,
therefore, they began to esteem each other better than themselves.
'For you are fairer than I am,' said one; and 'you are more comely
than I am,' said another.[94] The children also stood amazed to
see into what fashion they were brought.[95]
The Interpreter then called for a man-servant of His, one Great-heart,
and bid him take sword, and helmet, and shield; and take these My
daughters, said He, and conduct them to the house called Beautiful,
at which place they will rest next.[96] So he took his weapons
and went before them; and the Interpreter said, God speed. Those
also that belonged to the family, sent them away with many a good
wish. So they went on their way and sang--
This place has been our second stage;
Here we have heard and seen
Those good things that, from age to age,
To others hid have been.
The dunghill-racer, spider, hen,
The chicken, too, to me
Hath taught a lesson; let me then
Conformed to it be.
The butcher, garden, and the field,
The robin and his bait,
Also the rotten tree doth yield
Me argument of weight;
To move me for to watch and pray,
To strive to be sincere;
To take my cross up day by day,
And serve the Lord with fear.
Now I saw in my dream, that they went on, and Great-heart went
before them: so they went and came to the place where Christian's
burden fell off his back, and tumbled into a sepulchre. Here then
they made a pause; and here also they blessed God. Now, said
Christiana, it comes to my mind, what was said to us at the gate,
to wit, that we should have pardon by word and deed; by word, that
is, by the promise; by deed, to wit, in the way it was obtained.
What the promise is, of that I know something; but what it is
to have pardon by deed, or in the way that it was obtained, Mr.
Great-heart, I suppose you know; wherefore, if you please, let us
hear you discourse thereof.
GREAT-HEART. Pardon by the deed done, is pardon obtained by someone,
for another that hath need thereof: not by the person pardoned,
but in the way, saith another, in which I have obtained it. So
then, to speak to the question more [at] large, the pardon that you
and Mercy, and these boys have attained, was obtained by another,
to wit, by Him that let you in at the gate; and He hath obtained
it in this double way. He has performed righteousness to cover
you, and spilt blood to wash you in.[97]
CHRIST. But if He parts with His righteousness to us, what will
He have for Himself?
GREAT-HEART. He has more righteousness than you have need of, or
than He needeth Himself.
CHRIST. Pray make that appear.
GREAT-HEART. With all my heart; but first I must premise, that He
of whom we are now about to speak is one that has not His fellow.
He has two natures in one Person, plain to be distinguished,
impossible to be divided. Unto each of these natures a righteousness
belongeth, and each righteousness is essential to that nature;
so that one may as easily cause the nature to be extinct, as to
separate its justice or righteousness from it. Of these righteousnesses,
therefore, we are not made partakers, so as that they, or any of
them, should be put upon us, that we might be made just, and live
thereby. Besides these, there is a righteousness which this Person
has, as these two natures are joined in one: and this is not the
righteousness of the Godhead, as distinguished from the manhood;
nor the righteousness of the manhood, as distinguished from
the Godhead; but a righteousness which standeth in the union of
both natures, and may properly be called, the righteousness that
is essential to His being prepared of God to the capacity of the
mediatory office, which He was to be intrusted with. If He parts with
His first righteousness, He parts with His Godhead; if He parts
with His second righteousness, He parts with the purity of His
manhood; if He parts with this third, He parts with that perfection
that capacitates Him to the office of mediation. He has, therefore,
another righteousness, which standeth in performance, or obedience,
to a revealed will; and that is it that He puts upon sinners, and
that by which their sins are covered. Wherefore He saith, 'As by
one man's disobedience, many were made sinners; so by the obedience
of one, shall many be made righteous'[98] (Rom. 5:19).
CHRIST. But are the other righteousnesses of no use to us?
GREAT-HEART. Yes; for though they are essential to His natures and
office and so cannot be communicated unto another, yet it is by
virtue of them, that the righteousness that justifies, is, for
that purpose, efficacious. The righteousness of His Godhead gives
virtue to His obedience; the righteousness of His manhood giveth
capability to His obedience to justify; and the righteousness that
standeth in the union of these two natures to His office, giveth
authority to that righteousness to do the work for which it is
ordained.
So then, here is a righteousness that Christ, as God, has no need of,
for He is God without it; here is a righteousness that Christ, as
man, has no need of to make Him so, for He is perfect man without
it; again, here is a righteousness that Christ, as God-man, has
no need of, for He is perfectly so without it. Here, then, is
a righteousness that Christ, as God, as man, as God-man, has no
need of, with reference to Himself, and therefore He can spare
it; a justifying righteousness, that He for Himself wanteth not,
and therefore He giveth it away; hence it is called 'the gift of
righteousness' (Rom. 5:17). This righteousness, since Christ Jesus
the Lord has made Himself under the law, must be given away; for
the law doth not only bind him that is under it 'to do justly,'
but to use charity. Wherefore he must, he ought, by the law, if
he hath two coats, to give one to him that hath none. Now, our
Lord, indeed, hath two coats, one for Himself, and one to spare;
wherefore He freely bestows one upon those that have none. And
thus, Christiana, and Mercy, and the rest of you that are here,
doth your pardon come by deed, or by the work of another man.
Your Lord Christ is He that has worked, and has given away what
he wrought for, to the next poor beggar He meets.[99]
But, again, in order to pardon by deed, there must something be
paid to God as a price, as well as something prepared to cover us
withal. Sin has delivered us up to the just curse of a righteous law;
now, from this curse we must be justified by way of redemption, a
price being paid for the harms we have done (Rom. 4:24); and this
is by the blood of your Lord, who came and stood in your place and
stead, and died your death for your transgressions (Gal. 3:13).
Thus has He ransomed you from your transgressions by blood, and
covered your polluted and deformed souls with righteousness. For
the sake of which, God passeth by you, and will not hurt you, when
He comes to judge the world.
CHRIST. This is brave. Now, I see there was something to be learned
by our being pardoned by word and deed. Good Mercy, let us labour
to keep this in mind; and my children, do you remember it also.
But, Sir, was not this it that made my good Christian's burden
fall from off his shoulder, and that made him give three leaps
for joy?[100]
GREAT-HEART. Yes, it was the belief of this, that cut those
strings, that could not be cut by other means; and it was to give
him a proof of the virtue of this, that he was suffered to carry
his burden to the Cross.
CHRIST. I thought so; for though my heart was lightful and joyous
before, yet it is ten times more lightsome and joyous now. And I
am persuaded by what I have felt, though I have felt but little as
yet, that if the most burdened man in the world was here, and did
see and believe as I now do, it would make his heart the more merry
and blithe.[101]
GREAT-HEART. There is not only comfort, and the ease of a burden
brought to us, by the sight and consideration of these, but an
endeared affection begot in us by it; for who can, if he doth but
once think that pardon comes not only by promise, but thus, but be
affected with the way and means of his redemption, and so, with
the Man that hath wrought it for him?
CHRIST. True; methinks it makes my heart bleed to think that He
should bleed for me. O Thou loving One! O Thou blessed One! Thou
deservest to have me; Thou hast bought me; Thou deservest to have
me all; Thou hast paid for me ten thousand times more than I am
worth! No marvel that this made the water stand in my husband's
eyes, and that it made him trudge so nimbly on; I am persuaded he
wished me with him; but, vile wretch that I was, I let him come
all alone. O Mercy, that thy father and mother were here; yea,
and Mrs. Timorous also; nay, I wish now with all my heart, that
here was Madam Wanton too. Surely, surely their hearts would be
affected; nor could the fear of the one, nor the powerful lusts
of the other, prevail with them to go home again, and to refuse
to become good pilgrims.[102]
GREAT-HEART. You speak now in the warmth of your affections. Will
it, think you, be always thus with you? Besides, this is not
communicated to everyone that did see your Jesus bleed. There
were that stood by, and that saw the blood run from His heart to
the ground, and yet were so far off this, that, instead of lamenting,
they laughed at Him; and, instead of becoming His disciples,
did harden their hearts against Him. So that all that you have,
my daughters, you have by a peculiar impression made by a Divine
contemplating upon what I have spoken to you. Remember that it
was told you, that the hen, by her common call, gives no meat to
her chickens. This you have, therefore, by a special grace.[103]
Now, I saw still in my dream, that they went on until they were
come to the place that Simple, and Sloth, and Presumption,[104] lay
and slept in, when Christian went by on pilgrimage; and, behold,
they were hanged up in irons a little way off on the other side.[105]
MERCY. Then said Mercy to him that was their guide and conductor,
What are those three men? and for what are they hanged there?
GREAT-HEART. These three men were men of very bad qualities. They
had no mind to be pilgrims themselves, and whosoever they could
they hindered. They were for sloth and folly themselves, and whoever
they could persuade with, they made so too; and, withal, taught
them to presume that they should do well at last. They were asleep
when Christian went by; and now you go by, they are hanged.[106]
MERCY. But could they persuade any to be of their opinion?
GREAT-HEART. Yes; they turned several out of the way. There was
Slow-pace that they persuaded to do as they. They also prevailed
with one Short-wind, with one No-heart, with one Linger-after-lust,
and with one Sleepy-head, and with a young woman, her name was
Dull, to turn out of the way, and become as they. Besides, they
brought up an ill report of your Lord, persuading others that He
was a taskmaster. They also brought up an evil report of the good
land, saying it was not half so good as some pretend it was. They
also began to vilify His servants, and to count the very best of
them meddlesome, troublesome, busybodies. Further, they could call
the bread of God husks; the comforts of His children, fancies;
the travel and labour of pilgrims, things to no purpose.[107]
CHRIST. Nay, said Christiana, if they were such, they shall never
be bewailed by me. They have but what they deserve; and I think it
is well that they hang so near the highway, that others may see
and take warning. But had it not been well if their crimes had
been engraven on some plate of iron or brass, and left here, even
where they did their mischiefs, for a caution to other bad men?
GREAT-HEART. So it is, as you well may perceive, if you will go a
little to the wall.
MERCY. No, no; let them hang, and their names rot, and their crimes
live forever against them. I think it a high favour that they were
hanged before we came hither; who knows else what they might have
done to such poor women as we are? Then she turned it into a song,
saying--
Now then, you three, hang there, and be a sign
To all that shall against the truth combine.
And let him that comes after fear this end,
If unto pilgrims he is not a friend.
And thou, my soul, of all such men beware,
That unto holiness opposers are.
Thus they went on, till they came at the foot of the Hill
Difficulty,[108] where, again, their good friend, Mr. Great-heart,
took an occasion to tell them of what happened there when Christian
himself went by. So he had them first to the spring. Lo, said
he, this is the spring that Christian drank of, before he went up
this hill; and then it was clear and good, but now it is dirty with
the feet of some that are not desirous that pilgrims here should
quench their thirst (Ezek. 34:18). Thereat Mercy said, And why so
envious, trow? But, said their guide, it will do, if taken up, and
put into a vessel that is sweet and good; for then the dirt will
sink to the bottom, and the water come out by itself more clear.[109]
Thus, therefore, Christiana and her companions were compelled to
do. They took it up, and put it into an earthen pot, and so let
it stand till the dirt was gone to the bottom, and then they drank
thereof.[110] Next, he showed them the two by-ways that were at the
foot of the hill, where Formality and Hypocrisy lost themselves.
And, said he, these are dangerous paths. Two were here cast away
when Christian came by. And although, as you see, these ways are
since stopped up with chains, posts, and a ditch, yet there are
that will choose to adventure here, rather than take the pains to
go up this hill.[111]
CHRIST. 'The way of transgressors is hard' (Prov. 13:15). It is a
wonder that they can get into those ways without danger of breaking
their necks.
GREAT-HEART. They will venture. Yea, if at any time any of the
King's servants do happen to see them, and do call unto them, and
tell them that they are in the wrong ways, and do bid them beware
the danger, then they will railingly return them answer, and say,
'As for the word that thou hast spoken unto us in the name of
the Lord, we will not hearken unto thee; but we will certainly
do whatsoever thing goeth forth out of our own mouth,' &c. (Jer.
44:16, 17). Nay, if you look a little further, you shall see that
these ways are made cautionary enough, not only by these posts,
and ditch, and chain; but also by being hedged up, yet they will
choose to go there.[112]
CHRIST. They are idle; they love not to take pains; uphill way is
unpleasant to them. So it is fulfilled unto them as it is written,
'The way of the slothful man is as an hedge of thorns' (Prov.
15:19). Yea, they will rather choose to walk upon a snare, than
to go up this hill, and the rest of this way to the city.
Then they set forward, and began to go up the hill, and up the
hill they went; but before they got to the top, Christiana began
to pant; and said, I dare say, this is a breathing hill. No marvel
if they that love their ease more than their souls, choose to
themselves a smoother way.[113] Then said Mercy, I must sit down;
also the least of the children began to cry. Come, come, said
Great-heart, sit not down here, for a little above is the Prince's
arbour. Then took he the little boy by the hand, and led him up
thereto.
When they were come to the arbour, they were very willing to sit
down, for they were all in a pelting heat. Then said Mercy, How
sweet is rest to them that labour[114] (Matt. 11:28). And how good
is the Prince of pilgrims, to provide such resting-places for them!
Of this arbour I have heard much; but I never saw it before. But
here let us beware of sleeping; for, as I have heard, for that it
cost poor Christian dear.
Then said Mr. Great-heart to the little ones, Come, my pretty
boys, how do you do? What think you now of going on pilgrimage?
Sir, said the least, I was almost beat out of heart? but I thank
you for lending me a hand at my need.[115] And I remember now what
my mother hath told me, namely, that the way to Heaven is as up
a ladder, and the way to hell is as down a hill. But I had rather
go up the ladder to life, than down the hill to death.[116]
Then said Mercy, But the proverb is, To go down the hill is easy.
But James said (for that was his name), The day is coming, when,
in my opinion, going down hill will be the hardest of all. 'Tis
a good boy, said his Master, thou hast given her a right answer.
Then Mercy smiled; but the little boy did blush.[117]
CHRIST. Come, said Christiana, will you eat a bit, a little to
sweeten your mouths, while you sit here to rest your legs? For I
have here a piece of pomegranate, which Mr. Interpreter put in my
hand, just when I came out of His doors. He gave me also a piece
of a honeycomb, and a little bottle of spirits. I thought He gave
you something, said Mercy, because He called you aside. Yes; so
He did, said the other. But, said Christiana, it shall still be,
as I said it should, when at first we came from home, thou shalt
be a sharer in all the good that I have, because thou so willingly
didst become my companion. Then she gave to them, and they did eat,
both Mercy and the boys. And, said Christiana to Mr. Great-heart,
Sir, will you do as we? But he answered, You are going on pilgrimage,
and presently I shall return. Much good may what you have do to
you. At home I eat the same every day. Now, when they had eaten
and drank, and had chatted a little longer, their guide said to
them. The day wears away, if you think good, let us prepare to
be going. So they got up to go, and the little boys went before.
But Christiana forgot to take her bottle of spirits with her; so
she sent her little boy back to fetch it. Then said Mercy, I think
this is a losing place. Here Christian lost his roll; and here
Christiana left her bottle behind her. Sir, what is the cause of
this? So their guide made answer, and said, The cause is sleep or
forgetfulness. Some sleep when they should keep awake; and some
forget when they should remember; and this is the very cause why,
often at the resting-places, some pilgrims, in some things, come
off losers. Pilgrims should watch, and remember what they have
already received under their greatest enjoyments; but for want
of doing so, ofttimes their rejoicing ends in tears, and their
sunshine in a cloud.[118] Witness the story of Christian at this
place.[119]
When they were come to the place where Mistrust and Timorous met
Christian to persuade him to go back for fear of the lions, they
perceived as it were a stage, and before it, towards the road, a
broad plate, with a copy of verses written thereon, and underneath,
the reason of raising up of that stage in that place, rendered.
The verses were these--
Let him who sees this stage take heed
Unto his heart and tongue;
Lest if he do not, here he speed,
As some have long agone.
The words underneath the verses were, 'This stage, was built
to punish such upon, who through Timorousness or Mistrust, shall
be afraid to go further on pilgrimage; also, on this stage, both
Mistrust and Timorous were burned through the tongue with a hot
iron, for endeavouring to hinder Christian in his journey.'[120]
Then said Mercy, This is much like to the saying of the Beloved,
'What shall be given unto thee? or what shall be done unto thee, thou
false tongue? Sharp arrows of the mighty, with coals of juniper'
(Psa. 120:3-4).
So they went on, till they came within sight of the lions. Now Mr.
Great-heart was a strong man, So he was not afraid of a lion; but
yet when they were come up to the place where the lions were, the
boys that went before were glad when to cringe behind, for they
were afraid of the lions; so they stepped back, and went behind.
At this their guide smiled, and said, How now, my boys, do you
love to go before, when no danger doth approach, and love to come
behind so soon as the lions appear?
Now, as they went up, Mr. Great-heart drew his sword, with intent
to make a way for the Pilgrims, in spite of the lions. Then there
appeared one, that it seems, had taken upon him to back the lions;
and he said to the Pilgrims' guide, What is the cause of your coming
hither? Now the name of that man was Grim, or Bloody-man, because
of his slaying of Pilgrims, and he was of the race of the giants.[121]
GREAT-HEART. Then said the Pilgrims' guide, These women and children
are going on pilgrimage; and this is the way they must go, and go
it they shall, in spite of thee and the lions.[122]
GRIM. This is not their way, neither shall they go therein. I am come
forth to withstand them, and to that end will back the lions.[123]
Now, to say truth, by reason of the fierceness of the lions, and of
the grim carriage of him that did back them, this way had of late
lain much unoccupied, and was almost all grown over with grass.
CHRIST. Then said Christiana, Though the highways have been
unoccupied heretofore, and though the travelers have been made in
time past to walk through by-paths, it must not be so now I am
risen. Now 'I am risen a mother in Israel' (Judg. 5:6, 7).
GRIM. Then he swore by the lions, but it should; and therefore bid
them turn aside, for they should not have passage there.
GREAT-HEART. But their guide made first his approach unto Grim,
and laid so heavily at him with his sword, that he forced him to
a retreat.[124]
GRIM. Then said he that attempted to back the lions, Will you slay
me upon mine own ground?
GREAT-HEART. It is the King's highway that we are in, and in His
way it is that thou hast placed thy lions; but these women and
these children, though weak, shall hold on their way in spite
of thy lions. And with that he gave him again a downright blow,
and brought him upon his knees. With this blow he also broke his
helmet, and with the next he cut off an arm. Then did the giant roar
so hideously, that his voice frighted the women, and yet they were
glad to see him lie sprawling upon the ground. Now the lions were
chained, and so of themselves could do nothing.[125] Wherefore,
when old Grim, that intended to back them, was dead, Mr. Great-heart
said to the Pilgrims, Come now, and follow me, and no hurt shall
happen to you from the lions. They therefore went on, but the women
trembled as they passed by them; the boys also looked as if they
would die, but they all got by without further hurt.[126] Now then
they were within sight of the Porter's Lodge, and they soon came
up unto it; but they made the more haste after this to go thither,
because it is dangerous travelling there in the night. So when
they were come to the gate, the guide knocked, and the Porter
cried, Who is there? But as soon as the guide had said, It is I,
he knew his voice, and came down (for the guide had oft before
that, come thither, as a conductor of pilgrims). When he was come
down, he opened the gate, and seeing the guide standing just before
it (for he saw not the women, for they were behind him), he said
unto him, How now, Mr. Great-heart, what is your business here so
late tonight? I have brought, said he, some pilgrims hither, where,
by my Lord's commandment, they must lodge; I had been here some
time ago, had I not been opposed by the giant that did use to back
the lions; but I, after a long and tedious combat with him, have
cut him off, and have brought the Pilgrims hither in safety.[127]
PORTER. Will you not go in, and stay till morning?
GREAT-HEART. No, I will return to my Lord tonight.
CHRIST. Oh, Sir, I know not how to be willing you should leave us
in our pilgrimage, you have been so faithful and so loving to us,
you have fought so stoutly for us, you have been so hearty in
counseling of us, that I shall never forget your favour towards
us.
MERCY. Then said Mercy, O that we might have thy company to our
journey's end! How can such poor women as we hold out in a way so
full of troubles as this way is, without a friend and defender?
JAMES. Then said James, the youngest of the boys, Pray, Sir, be
persuaded to go with us, and help us, because we are so weak, and
the way so dangerous as it is.[128]
GREAT-HEART. I am at my Lord's commandment; if He shall allot me
to be your guide quite through, I will willingly wait upon you.
But here you failed at first; for, when He bid me come thus far
with you, then you should have begged me of Him to have gone quite
through with you, and He would have granted your request. However,
at present, I must withdraw; and so, good Christiana, Mercy, and
my brave children, Adieu.
Then the Porter, Mr. Watchful, asked Christiana of her country, and
of her kindred; and she said, I came from the City of Destruction;
I am a widow woman, and my husband is dead; his name was Christian,
the Pilgrim. How! said the Porter, was he your husband? Yes, said
she, and these are his children; and this, pointing to Mercy, is
one of my townswomen. Then the Porter rang his bell, as at such
times he is wont, and there came to the door one of the damsels,
whose name was Humble-mind; and to her the Porter said, Go tell it
within, that Christiana, the wife of Christian, and her children,
are come hither on pilgrimage. She went in, therefore, and told
it. But O what noise for gladness was there within, when the damsel
did but drop that word out of her mouth! So they came with haste
to the Porter, for Christiana stood still at the door. Then some
of the most grave said unto her, Come in, Christiana, come in,
thou wife of that good man; come in, thou blessed woman; come in,
with all that are with thee. So she went in, and they followed
her that were her children and her companions. Now when they were
gone in, they were had into a very large room, where they were
bidden to sit down; so they sat down, and the chief of the house
was called to see and welcome the guests. Then they came in, and
understanding who they were, did salute each other with a kiss,
and said, Welcome, ye vessels of the grace of God; welcome to us
your friends.[129]
Now, because it was somewhat late, and because the Pilgrims were
weary with their journey, and also made faint with the sight of
the fight, and of the terrible lions, therefore they desired, as
soon as might be, to prepare to go to rest. Nay, said those of the
family, refresh yourselves first with a morsel of meat; for they
had prepared for them a lamb, with the accustomed sauce belonging
thereto[130] (Exo. 12:21, 28; John 1:29); for the Porter had heard
before of their coming, and had told it to them within. So when
they had supped, and ended their prayer with a psalm, they desired
they might go to rest. But let us, said Christiana, if we may be so
bold as to choose, be in that chamber[131] that was my husband's
when he was here; so they had them up thither, and they lay all in
a room. When they were at rest, Christiana and Mercy entered into
discourse about things that were convenient.
CHRIST. Little did I think once, that when my husband went on
pilgrimage, I should ever have followed.
MERCY. And you as little thought of lying in his bed, and in his
chamber to rest, as you do now.
CHRIST. And much less did I ever think of seeing his face with
comfort, and of worshipping the Lord the King with him; and yet
now I believe I shall.
MERCY. Hark! Don't you hear a noise?
CHRIST. Yes; it is, as I believe, a noise of music, for joy that
we are here.[132]
MERCY. Wonderful! music in the house, music in the heart, and music
also in Heaven, for joy that we are here![133] Thus they talked a
while, and then betook themselves to sleep. So, in the morning,
when they were awake, Christiana said to Mercy:
CHRIST. What was the matter that you did laugh in your sleep
tonight? I suppose you were in a dream.
MERCY. So I was, and a sweet dream it was; but are you sure I
laughed?
CHRIST. Yes; you laughed heartily; but, prithee, Mercy, tell me
thy dream.
MERCY. I was a-dreamed that I sat all alone in a solitary place,
and was bemoaning of the hardness of my heart. Now, I had not sat
there long, but methought many were gathered about me, to see
me, and to hear what it was that I said. So they hearkened, and I
went on bemoaning the hardness of my heart. At this, some of them
laughed at me, some called me fool, and some began to thrust me
about. With that, methought I looked up, and saw one coming with
wings towards me. So he came directly to me, and said, Mercy, what
aileth thee? Now, when he had heard me make my complaint, he said
'Peace be to thee.' He also wiped mine eyes with his handkerchief,
and clad me in silver and gold. He put a chain about my neck, and
ear-rings in mine ears, and a beautiful crown upon my head (Ezek.
16:8-12). Then he took me by the hand, and said, Mercy, come after
me. So he went up, and I followed, till we came at a golden gate.
Then he knocked; and when they within had opened, the man went
in, and I followed him up to a throne, upon which one sat, and
He said to me, Welcome, daughter. The place looked bright and
twinkling, like the stars, or rather like the sun; and I thought
that I saw your husband there. So I awoke from my dream.[134] But
did I laugh?
CHRIST. Laugh! aye, and well you might, to see yourself so well.
For you must give me leave to tell you, that I believe it was
a good dream; and that, as you have begun to find the first part
true, so you shall find the second at last. 'God speaketh once,
yea twice, yet man perceiveth it not. In a dream, in a vision of
the night, when deep sleep falleth upon men, in slumberings upon
the bed'[135] (Job 28:14, 15). We need not, when a-bed, lie awake
to talk with God. He can visit us while we sleep, and cause us
then to hear His voice. Our heart ofttimes wakes when we sleep;
and God can speak to that, either by words, by proverbs, by signs
and similitudes, as well as if one was awake.[136]
MERCY. Well, I am glad of my dream; for I hope, ere long, to see
it fulfilled, to the making me laugh again.[137]
CHRIST. I think it is now high time to rise, and to know what we
must do.
MERCY. Pray, if they invite us to stay awhile, let us willingly
accept of the proffer. I am the willinger to stay awhile here, to
grow better acquainted with these maids. Methinks Prudence, Piety,
and Charity have very comely and sober countenances.[138]
CHRIST. We shall see what they will do. So when they were up and
ready, they came down, and they asked one another of their rest,
and if it were comfortable, or not.
MERCY. Very good, said Mercy; it was one of the best night's lodging
that ever I had in my life.
Then said Prudence and Piety, If you will be persuaded to stay here
awhile, you shall have what the house will afford.
CHAR. Aye, and that with a very good will, said Charity. So they
consented and staid there about a month, or above, and became very
profitable one to another. And because Prudence would see how
Christiana had brought up her children, she asked leave of her to
catechise them. So she gave her free consent.[139] Then she began
at the youngest, whose name was James.
PRUDENCE. And she said, Come, James, canst thou tell me who made
thee?
JAMES. God the Father, God the Son, and God the Holy Ghost.
PRUD. Good boy. And canst thou tell me who saves thee?
JAMES. God the Father, God the Son, and God the Holy Ghost.
PRUD. Good boy still. But how doth God the Father save thee?
JAMES. By his grace.
PRUD. How doth God the Son save thee?
JAMES. By His righteousness, death, and blood, and life.
PRUD. And how doth God the Holy Ghost save thee?
JAMES. By His illumination, by His renovation, and by His
preservation.[140]
Then said Prudence to Christiana, You are to be commended for
thus bringing up your children. I suppose I need not ask the rest
these questions, since the youngest of them can answer them so
well. I will therefore now apply myself to the next youngest.
PRUD. Then she said, Come, Joseph (for his name was Joseph), will
you let me catechise you?
JOSEPH. With all my heart.
PRUD. What is man?
JOSEPH. A reasonable creature, so made by God, as my brother said.
PRUD. What is supposed by this word 'saved'?
JOSEPH. That man, by sin, has brought himself into a state of
captivity and misery.
PRUD. What is supposed by his being saved by the Trinity?
JOSEPH. That sin is so great and mighty a tyrant, that none can
pull us out of its clutches, but God; and that God is so good and
loving to man, as to pull him indeed out of this miserable state.
PRUD. What is God's design in saving, of poor men?
JOSEPH. The glorifying of His name, of His grace, and justice,
&c., and the everlasting happiness of His creature.
PRUD. Who are they that must be saved?
JOSEPH. Those that accept of His salvation.[141]
PRUD. Good boy, Joseph; thy mother has taught thee well, and thou
hast hearkened to what she hath said unto thee. Then said Prudence
to Samuel, who was the eldest but one,
PRUD. Come, Samuel, are you willing that I should catechise you
also?
SAMUEL. Yes, forsooth, if you please.
PRUD. What is Heaven?
SAM. A place and state most blessed, because God dwelleth there.
PRUD. What is hell?
SAM. A place and state most woeful, because it is the dwelling-place
of sin, the devil, and death.
PRUD. Why wouldest thou go to Heaven?
SAM. That I may see God, and serve Him without weariness; that I
may see Christ, and love Him everlastingly; that I may have that
fullness of the Holy Spirit in me that I can by no means here enjoy.
PRUD. A very good boy also, and one that has learned well. Then
she addressed herself to the eldest, whose name was Matthew; and
she said to him, Come, Matthew, shall I also catechise you?
MATTHEW. With a very good will.
PRUD. I ask, then, if there were ever anything that had a being
antecedent to, or before God?
MATT. No; for God is eternal; nor is there anything excepting
Himself, that had a being until the beginning of the first day.
'For in six days the Lord made Heaven and earth, the sea, and all
that in them is.'
PRUD. What do you think of the Bible?
MATT. It is the holy Word of God.
PRUD. Is there nothing written therein but what you understand?
MATT. Yes. A great deal.
PRUD. What do you do when you meet with such places therein that
you do not understand?
MATT. I think God is wiser than I. I pray also that He will please
to let me know all therein that He knows will be for my good.[142]
PRUD. How believe you, as touching the resurrection of the dead?
MATT. I believe they shall rise, the same that was buried; the
same in nature, though not in corruption. And I believe this upon
a double account: First, because God has promised it secondly,
because He is able to perform it.[143]
Then said Prudence to the boys, You must still hearken to your
mother, for she can learn you more. You must also diligently give
ear to what good talk you shall hear from others; for, for your
sakes do they speak good things. Observe, also, and that with
carefulness, what the heavens and the earth do teach you; but
especially be much in the meditation of that Book that was the cause
of your father's becoming a pilgrim. I, for my part, my children,
will teach you what I can while you are here, and shall be glad
if you will ask me questions that tend to godly edifying. Now,
by that these Pilgrims had been at this place a week, Mercy had
a visitor that pretended some goodwill unto her, and his name was
Mr. Brisk, a man of some breeding, and that pretended to religion;
but a man that stuck very close to the world. So he came once or
twice, or more, to Mercy, and offered love unto her. Now Mercy was
of a fair countenance, and therefore the more alluring. Her mind
also was, to be always busying of herself in doing; for when she
had nothing to do for herself, she would be making of hose and
garments for others, and would bestow them upon them that had
need.[144] And Mr. Brisk, not knowing where or how she disposed
of what she made, seemed to be greatly taken, for that he found
her never idle. I will warrant her a good housewife, quoth he to
himself.[145]
Mercy then revealed the business to the maidens that were of the
house, and inquired of them concerning him, for they did know him
better than she.[146] So they told her, that he was a very busy
young man, and one that pretended to religion; but was, as they
feared, a stranger to the power of that which was good. Nay then,
said Mercy, I will look no more on him; for I purpose never to
have a clog to my soul.[147]
Prudence then replied that there needed no great matter of
discouragement to be given to him, her continuing so as she had
begun to do for the poor, would quickly cool his courage. So the
next time he comes, he finds her at her old work, a-making of
things for the poor. Then said he, What! always at it? Yes, said
she, either for myself or for others. And what canst thou earn a
day? quoth he. I do these things, said she, 'that I may he rich in
good works, laying up in store a good foundation against the time
to come, that I may lay hold on eternal life' (1 Tim. 6:17-19).
Why, prithee, what dost thou with them? said he. Clothe the naked,
said she. With that his countenance fell. So he forbore to come
at her again; and when he was asked the reason why, he said, that
Mercy was a pretty lass, but troubled with ill conditions.[148]
When he had left her, Prudence said, Did I not tell thee, that Mr.
Brisk would soon forsake thee? yea, he will raise up an ill report
of thee; for, notwithstanding his pretence to religion, and his
seeming love to Mercy, yet Mercy and he are of tempers so different,
that I believe they will never come together.
MERCY. I might have had husbands afore now, though I spake not of
it to any; but they were such as did not like my conditions, though
never did any of them find fault with my person. So they and I
could not agree.
PRUD. Mercy in our days is little set by, any further than as
to its name; the practice, which is set forth by thy conditions,
there are but few that can abide.
MERCY. Well, said Mercy, if nobody will have me, I will die a maid,
or my conditions shall be to me as a husband. For I cannot change
my nature; and to have one that lies cross to me in this, that I
purpose never to admit of as long as I live. I had a sister named
Bountiful, that was married to one of these churls; but he and she
could never agree; but because my sister was resolved to do as she
had begun, that is, to show kindness to the poor, therefore her
husband first cried her down at the cross, and then turned her out
of his doors.[149]
PRUD. And yet he was a professor, I warrant you.
MERCY. Yes, such a one as he was, and of such as he, the world is
now full; but I am for none of them all.
Now Matthew, the eldest son of Christiana, fell sick, and his
sickness was sore upon him, for he was much pained in his bowels,
so that he was with it, at times, pulled as it were both ends
together.[150] There dwelt also not far from thence, one Mr. Skill,
an ancient and well approved physician. So Christiana desired it,
and they sent for him, and he came. When he was entered the room,
and had a little observed the boy, he concluded that he was sick
of the gripes. Then he said to his mother, What diet has Matthew
of late fed upon? Diet, said Christiana, nothing but that which
is wholesome. The physician answered, This boy has been tampering
with something that lies in his maw undigested, and that will not
away without means. And I tell you, he must he purged, or else he
will die.
SAM. Then said Samuel, Mother, mother, what was that which my
brother did gather up and eat, so soon as we were come from the
gate that is at the head of this way? You know that there was an
orchard on the left hand, on the other side of the wall, and some
of the trees hung over the wall, and my brother did plash and did
eat.
CHRIST. True, my child, said Christiana, he did take thereof, and
did eat; naughty boy as he was, I did chide him, and yet he would
eat thereof.[151]
SKILL. I knew he had eaten something that was not wholesome food;
and that food, to wit, that fruit, is even the most hurtful of all.
It is the fruit of Beelzebub's orchard. I do marvel that none did
warn you of it; many have died thereof.
CHRIST. Then Christiana began to cry; and she said, O naughty boy!
and O careless mother! What shall I do for my son![152]
SKILL. Come, do not be too much dejected; the boy may do well
again, but he must purge and vomit.
CHRIST. Pray, Sir, try the utmost of your skill with him, whatever
it costs.
SKILL. Nay, I hope I shall be reasonable. So he made him a purge,
but it was too weak; it was said, it was made of the blood of a
goat, the ashes of a heifer, and with some of the juice of hyssop,
&c. (Heb. 10:1-4). When Mr. Skill had seen that that purge was
too weak, he made him one to the purpose; it was made excarne
et sanguine Christi [153] (John 6:54-57; Heb. 9:14). (You know
physicians give strange medicines to their patients). And it was
made up into pills, with a promise or two, and a proportionable
quantity of salt (Mark 9:49). Now he was to take them three at a
time fasting, in half a quarter of a pint of the tears of repentance.
When this potion was prepared, and brought to the boy, he was
loath to take it, though torn with the gripes, as if he should be
pulled in pieces. Come, come, said the physician, you must take
it. It goes against my stomach, said the boy (Zech. 12:10). I must
have you take it, said his mother. I shall vomit it up again, said
the boy. Pray, Sir, said Christiana to Mr. Skill, how does it
taste? It has no ill taste, said the doctor; and with that she
touched one of the pills with the tip of her tongue. Oh, Matthew,
said she, this potion is sweeter than honey. If thou lovest thy
mother, if thou lovest thy brothers, if thou lovest Mercy, if thou
lovest thy life, take it. So with much ado, after a short prayer
for the blessing of God upon it, he took it, and it wrought kindly
with him. It caused him to purge, it caused him to sleep, and rest
quietly; it put him into a fine heat and breathing sweat, and did
quite rid him of his gripes.[154] So in little time he got up,
and walked about with a staff, and would go from room to room,
and talk with Prudence, Piety, and Charity, of his distemper, and
how he was healed.[155]
So when the boy was healed, Christiana asked Mr. Skill, saying, Sir,
what will content you for your pains and care to, and of my child?
And he said, You must pay the Master of the College of Physicians,
according to rules made in that case and provided (Heb. 13:11-16).
CHRIST. But, Sir, said she, what is this pill good for else?
SKILL. It is an universal pill; it is good against all the diseases
that Pilgrims are incident to; and when it is well prepared, it
will keep good, time out of mind.
CHRIST. Pray, Sir, make me up twelve boxes of them; for if I can
get these, I will never take other physic.[156]
SKILL. These pills are good to prevent diseases, as well as to
cure when one is sick. Yea, I dare say it, and stand to it, that
if a man will but use this physic as he should, it will make him
live forever (John 6:50). But, good Christiana, thou must give
these pills no other way but as I have prescribed; for, if you
do, they will do no good.[157] So he gave unto Christiana physic
for herself, and her boys, and for Mercy; and bid Matthew take
heed how he eat any more green plums, and kissed them, and went
his way.
It was told you before, that Prudence bid the boys, that if at any
time they would, they should ask her some questions that might be
profitable, and she would say something to them.
MATT. Then Matthew, who had been sick, asked her, Why, for the
most part, physic should he bitter to our palates.
PRUD. To show how unwelcome the Word of God, and the effects
thereof, are to a carnal heart.
MATT. Why does physic, if it does good, purge, and cause that we
vomit?
PRUD. To show that the Word, when it works effectually, cleanseth
the heart and mind. For look, what the one doth to the body, the
other doth to the soul.[158]
MATT. What should we learn by seeing the flame of our fire go
upwards? and by seeing the beams and sweet influences of the sun
strike downwards?
PRUD. By the going up of the fire we are taught to ascend to
Heaven, by fervent and hot desires. And by the sun's sending his
heat, beams, and sweet influences downwards, we are taught that the
Saviour of the world, though high, reacheth down with His grace
and love to us below.
MATT. Where have the clouds their water?
PRUD. Out of the sea.
MATT. What may we learn from that?
PRUD. That ministers should fetch their doctrine from God.
MATT. Why do they empty themselves upon the earth?
PRUD. To show that ministers should give out what they know of God
to the world.
MATT. Why is the rainbow caused by the sun?
PRUD. To show that the covenant of God's grace is confirmed to us
in Christ.
MATT. Why do the springs come from the sea to us, through the
earth?
PRUD. To show that the grace of God comes to us through the body
of Christ.
MATT. Why do some of the springs rise out of the tops of high
hills?
PRUD. To show that the spirit of grace shall spring up in some that
are great and mighty, as well as in many that are poor and low.
MATT. Why doth the fire fasten upon the candlewick?
PRUD. To show, that unless grace doth kindle upon the heart there
will be no true light of life in us.
MATT. Why is the wick and tallow, and all, spent to maintain the
light of the candle?
PRUD. To show that body and soul, and all, should be at the service
of, and spend themselves to maintain, in good condition, that
grace of God that is in us.
MATT. Why doth the pelican pierce her own breast with her bill?
PRUD. To nourish her young ones with her blood, and thereby to
show that Christ the blessed so loveth His young, His people, as
to save them from death by His blood.
MATT. What may one learn by hearing the cock crow?
PRUD. Learn to remember Peter's sin, and Peter's repentance. The
cock's crowing shows also that day is coming on; let then the
crowing of the cock put thee in mind of that last and terrible day
of judgment.[159]
Now, about this time their month was out; wherefore they signified
to those of the house that it was convenient for them to up and be
going. Then said Joseph to his mother, It is convenient that you
forget not to send to the house of Mr. Interpreter, to pray him to
grant that Mr. Great-heart should be sent unto us, that he may be
our conductor the rest of our way. Good boy, said she, I had almost
forgot. So she drew up a petition,[160] and prayed Mr. Watchful,
the Porter, to send it by some fit man, to her good friend Mr.
Interpreter; who, when it was come, and He had seen the contents
of the petition, said to the messenger, Go tell them that I will
send him.
When the family where Christiana was, saw that they had a purpose
to go forward, they called the whole house together, to give thanks
to their King for sending of them such profitable guests as these.
Which done, they said to Christiana, And shall we not show thee
something, according as our custom is to do to pilgrims, on which
thou mayest meditate when thou art upon the way? So they took
Christiana, her children, and Mercy, into the closet, and showed
them one of the apples that Eve did eat of, and that she also did
give to her husband, and that for the eating, of which they both
were turned out of Paradise; and asked her what she thought that
was? Then Christiana said, It is food or poison, I know not
which.[161] So they opened the matter to her, and she held up her
hands and wondered[162] (Gen. 3:6; Rom. 7:24).
Then they had her to a place, and showed her Jacob's ladder. Now at
that time there were some angels ascending upon it. So Christiana
looked, and looked, to see the angels go up; and so did the rest
of the company. Then they were going into another place, to show
them something else; but James said to his mother, Pray, bid
them stay here a little longer, for this is a curious sight.[163]
So they turned again, and stood feeding their eyes with this so
pleasant a prospect (Gen. 28:12; John 1:51). After this, they had
them into a place where did hang up a golden anchor, so they bid
Christiana take it down; for, said they, you shall have it with you,
for it is of absolute necessity that you should, that you may lay
hold of that within the veil, and stand steadfast, in case you should
meet with turbulent weather; so they were glad thereof[164] (Heb.
6:19). Then they took them, and had them to the mount upon which
Abraham our father had offered up Isaac his son, and showed them
the altar, the wood, the fire, and the knife, for they remain to
be seen to this very day (Gen. 22:9). When they had seen it, they
held up their hands and blessed themselves, and said, O what a man
for love to his Master, and for denial to himself, was Abraham!
After they had showed them all these things, Prudence took them into
the dining-room, where stood a pair of excellent virginals;[165]
so she played upon them, and turned what she had showed them into
this excellent song, saying--
Eve's apple we have showed you,
Of that be you aware;
You have seen Jacob's ladder, too,
Upon which angels are.
An anchor you received have;
But let not these suffice,
Until, with Abr'am, you have gave
Your best a sacrifice.
Now, about this time, one knocked at the door; so the Porter opened,
and behold Mr. Great-heart was there; but when he was come in,
what joy was there! For it came now fresh again into their minds,
how but a while ago he had slain old Grim Bloody-man the giant,
and had delivered them from the lions.
Then said Mr. Great-heart to Christiana, and to Mercy, My Lord
hath sent each of you a bottle of wine, and also some parched corn,
together with a couple of pomegranates; He has also sent the boys
some figs and raisins, to refresh you in your way.[166]
Then they addressed themselves to their journey; and Prudence and
Piety went along with them. When they came at the gate, Christiana
asked the Porter if any of late went by? He said, No; only one
some time since, who also told me, that of late there had been a
great robbery committed on the King's highway, as you go; but, he
said, the thieves are taken, and will shortly he tried for their
lives.[167] Then Christiana and Mercy were afraid; but Matthew
said, Mother, fear nothing, as long as Mr. Great-heart is to go
with us, and to be our conductor.
Then said Christiana to the Porter, Sir, I am much obliged to you
for all the kindnesses that you have showed me since I came hither;
and also for that you have been so loving and kind to my children;
I know not how to gratify your kindness. Wherefore, pray, as a
token of my respects to you, accept of this small mite; so she put
a gold angel in his hand, and he made her a low obeisance, and
said, Let thy garments be always white, and let thy head want no
ointment.[168] Let Mercy live, and not die, and let not her works
be few. And to the boys he said, Do you fly youthful lusts, and
follow after godliness with them that are grave and wise; so shall
you put gladness into your mother's heart, and obtain praise of
all that are sober-minded. So they thanked the Porter, and departed.
Now I saw in my dream, that they went forward until they were come
to the brow of the hill, where Piety, bethinking herself, cried
out, Alas! I have forgot what I intended to bestow upon Christiana
and her companions; I will go back and fetch it. So she ran and
fetched it. While she was gone, Christiana thought she heard in a
grove, a little way off, on the right hand, a most curious melodious
note, with words much like these--
Through all my life Thy favour is
So frankly show'd to me,
That in Thy house for evermore
My dwelling-place shall be.
And, listening still, she thought she heard another answer it,
saying--
For why? The Lord our God is good,
His mercy is forever sure;
His truth at all times firmly stood,
And shall from age to age endure.
So Christiana asked Prudence what it was that made those curious
notes? They are, said she, our country birds; they sing these notes
but seldom, except it be at the spring, when the flowers appear, and
the sun shines warm, and then you may hear them all day long[169]
(Song 2:11, 12). I often, said she, go out to hear them; we also
ofttimes keep them tame in our house. They are very fine company for
us when we are melancholy; also they make the woods, and groves,
and solitary places, places desirous to be in.[170]
By this time Piety was come again; so she said to Christiana,
Look here, I have brought thee a scheme of all those things that
thou hast seen at our house, upon which thou mayest look when
thou findest thyself forgetful, and call those things again to
remembrance for thy edification and comfort.[171]
Now they began to go down the hill into the Valley of Humiliation.
It was a steep hill, and the way was slippery; but they were very
careful, so they got down pretty well. When they were down in the
Valley,[172] Piety said to Christiana, This is the place where
Christian your husband met with the foul fiend Apollyon, and where
they had that dreadful fight that they had; I know you cannot but
have heard thereof, But be of good courage, as long as you have
here Mr. Great-heart to be your guide and conductor, we hope you
will fare the better. So when these two had committed the Pilgrims
unto the conduct of their guide, he went forward, and they went
after.
GREAT-HEART. Then said Mr. Great-heart, We need not to be so afraid
of this Valley, for here is nothing to hurt us, unless we procure
it to ourselves. It is true, Christian did here meet with Apollyon,
with whom he also had a sore combat; but that fray was the fruit
of those slips that he got in his going down the hill; for they
that get slips there, must look for combats here. And hence it is,
that this Valley has got so hard a name. For the common people,
when they hear that some frightful thing has befallen such a one
in such a place, are of an opinion, that that place is haunted
with some foul fiend, or evil spirit; when, alas! it is for the
fruit of their doing, that such things do befall them there.
This Valley of Humiliation is of itself as fruitful a place, as
any the crow flies over; Christian was and I am persuaded, if we
could hit upon it, we might find somewhere hereabouts, something
that might give us an account why Christian was so hardly beset
in this place.
Then James said to his mother, Lo, yonder stands a pillar, and it
looks as if something was written thereon; let us go and see what
it is. So they went, and found there written, 'Let Christian's
slips, before he came hither, and the battles that he met with
in this place, be a warning to those that come after.' Lo, said
their guide, did not I tell you, that there was something hereabouts,
that would give intimation of the reason why Christian was so hard
beset in this place? Then, turning himself to Christiana, he said,
No disparagement to Christian, more than to many others, whose hap
and lot his was; for it is easier going up, than down this hill,
and that can he said but of few hills in all these parts of the
world. But we will leave the good man, he is at rest, he also had
a brave victory over his enemy; let Him grant that dwelleth above,
that we fare no worse, when we come to be tried, than he.
But we will come again to this Valley of Humiliation. It is the
best and most useful brave piece of ground in all those parts. It
is fat ground, and, as you see, consisteth much in meadows; and
if a man were to come here in the summer-time, as we do now, if
he knew not anything before, thereof, and if he also delighted
himself in the sight of his eyes, he might see that that would
be delightful to him. Behold how green this Valley is, also
how beautified with lilies[173] (Song. 2:1). I have also known
many labouring men that have got good estates in this Valley of
Humiliation 'for God resisteth the proud, but gives grace unto
the humble,' (James 4:6; 1 Peter 5:5), for indeed it is a very
fruitful soil, and doth bring forth by handfuls.[174] Some also
have wished, that the next way to their Father's house were here,
that they might be troubled no more with either hills or mountains
to go over; but the way is the way, and there is an end.[175]
Now, as they were going along and talking, they espied a boy
feeding his father's sheep. The boy was in very mean clothes, but
of a very fresh and well-favoured countenance; and as he sat by
himself, he sang. Hark, said Mr. Great-heart, to what the shepherd's
boy saith. So they hearkened, and he said--
He that is down needs fear no fall;
He that is low, no pride;
He that is humble, ever shall
Have God to be his guide.(Phil. 4:12, 13)
I am content with what I have,
Little be it, or much;
And, Lord, contentment still I crave,
Because Thou savest such.
Fullness to such a burden is,
That go on pilgrimage;
Here little, and hereafter bliss,
Is best from age to age.[176](Heb. 13:5)
Then said the guide, Do you hear him? I will dare to say,
that this boy lives a merrier life, and wears more of that herb
called heart's-ease in his bosom, than he that is clad in silk and
velvet;[177] but we will proceed in our discourse.
In this Valley our Lord formerly had His country house; He loved
much to be here; He loved also to walk these meadows, for He found
the air was pleasant.[178] Besides, here a man shall be free from
the noise, and from the hurryings of this life. All states are full
of noise and confusion, only the Valley of Humiliation is that empty
and solitary place. Here a man shall not be so let and hindered in
his contemplation, as in other places he is apt to be. This is a
Valley that nobody walks in, but those that love a pilgrim's life.
And though Christian had the hard hap to meet here with Apollyon,
and to enter with him a brisk encounter, yet I must tell you, that
in former times men have met with angels here, have found pearls
here, and have in this place found the words of life[179] (Hosea
12:4, 5).
Did I say, our Lord had here in former days his country-house, and
that He loved here to walk? I will add, in this place, and to the
people that live, and trace these grounds, He has left a yearly
revenue, to be faithfully paid them at certain seasons, for their
maintenance by the way, and for their further encouragement to go
on in their pilgrimage (Matt. 11:29).
SAMUEL.[180] Now, as they went on, Samuel said to Mr. Great-heart;
Sir, I perceive that in this Valley my father and Apollyon had
their battle; but whereabout was the fight? for I perceive this
Valley is large.
GREAT-HEART. Your father had that battle with Apollyon, at a place
yonder, before us, in a narrow passage, just beyond Forgetful
Green.[181] And indeed, that place is the most dangerous place in
all these parts. For if at any time the pilgrims meet with any
brunt, it is when they forget what favours they have received,
and how unworthy they are of them.[182] This is the place also,
where others have been hard put to it; but more of the place when
we are come to it; for I persuade myself, that to this day there
remains either some sign of the battle, or some monument to testify
that such a battle there was fought.
MERCY. Then said Mercy, I think I am as well in this Valley, as I
have been anywhere else in all our journey; the place, methinks,
suits with my spirit. I love to be in such places where there is
no rattling with coaches, nor rumbling with wheels; methinks, here
one may, without much molestation, be thinking what he is, whence
he came, what he has done, and to what the King has called him;
here one may think, and break at heart, and melt in one's spirit,
until one's eyes become like 'the fish-pools of Heshbon' (Song.
7:4). They that go rightly through this Valley of Baca, make it
a well, the rain that God sends down from Heaven upon them that
are here, also filleth the pools (Psa. 84:6, 7). This Valley is
that from whence also the King will give to His their vineyards
(Hosea 2:15); and they that go through it, shall sing, as Christian
did, for all he met with Apollyon.
GREAT-HEART. It is true, said their guide, I have gone through
this Valley many a time, and never was better than when here. I
have also been a conductor to several pilgrims, and they have
confessed the same. 'To this man will I look (saith the King), even
to him that is poor and of a contrite spirit, and trembleth at My
Word'[183] (Isa. 66:2).
Now they were come to the place where the afore-mentioned battle
was fought. Then said the guide to Christiana, her children, and
Mercy, This is the place, on this ground Christian stood, and up
there came Apollyon against him. And look, did not I tell you?
here is some of your husband's blood upon these stones to this
day; behold, also, how here and there are yet to be seen upon the
place, some of the shivers of Apollyon's broken darts; see also,
how they did beat the ground with their feet as they fought, to
make good their places against each other; how also, with their
by-blows, they did split the very stones in pieces. Verily,
Christian did here play the man, and showed himself as stout,
as could, had he been there, even Hercules himself.[184] When
Apollyon was beat, he made his retreat to the next Valley, that
is called, the Valley of the Shadow of Death, unto which we shall
come anon.[185]
Lo, yonder also stands a monument, on which is engraven this
battle, and Christian's victory, to his fame throughout all ages.
So, because it stood just on the wayside before them, they stepped
to it, and read the writing, which word for word was this--
Hard by, here was a battle fought,
Most strange, and yet most true;[186]
Christian and Apollyon sought
Each other to subdue.
The man so bravely play'd the man,
He made the fiend to fly;
Of which a monument I stand,
The same to testify.
When they had passed by this place, they came upon the borders of
the Shadow of Death; and this Valley was longer than the other; a
place, also, most strangely haunted with evil things, as many are
able to testify;[187] but these women and children went the better
through it, because they had daylight, and because Mr. Great-heart
was their conductor.
When they were entered upon this Valley, they thought that they heard
a groaning, as of dead men, a very great groaning. They thought,
also, they did hear words of lamentation spoken, as of some in
extreme torment. These things made the boys to quake, the women
also looked pale and wan; but their guide bid them be of good
comfort.
So they went on a little further, and they thought that they felt
the ground begin to shake under them, as if some hollow place was
there; they heard also a kind of a hissing, as of serpents, but
nothing as yet appeared. Then said the boys, Are we not yet at the
end of this doleful place? But the guide also bid them be of good
courage, and look well to their feet, lest haply, said he, you be
taken in some snare.[188]
Now James began to be sick, but I think the cause thereof was fear;
so his mother gave him some of that glass of spirits that she had
given her at the Interpreter's house, and three of the pills that
Mr. Skill had prepared, and the boy began to revive. Thus they
went on, till they came to about the middle of the Valley, and
then Christiana said, Methinks I see something yonder upon the
road before us, a thing of such a shape such as I have not seen.
Then said Joseph, Mother, what is it? An ugly thing, child; an
ugly thing, said she. But, mother, what is it like? said he. It
is like I cannot tell what, said she. And now it was but a little
way off; then said she, It is nigh.
Well, well, said Mr. Great-heart, Let them that are most afraid,
keep close to me. So the fiend came on, and the conductor met it;
but when it was just come to him, it vanished to all their sights.
Then remembered they what had been said some time ago, 'Resist the
devil, and he will flee from you' (James 4:7).
They went therefore on, as being a little refreshed; but they
had not gone far, before Mercy, looking behind her, saw, as she
thought, something most like a lion, and it came a great padding
pace after; and it had a hollow voice of roaring; and at every
roar that it gave, it made all the Valley echo, and their hearts
to ache, save the heart of him that was their guide. So it came up;
and Mr. Great-heart went behind, and put the Pilgrims all before
him. The lion also came on apace, and Mr. Great-heart addressed
himself to give him battle. But when he saw that it was determined
that resistance should be made, he also drew back, and came no
further[189] (1 Peter 5:8, 9).
Then they went on again, and their conductor did go before them,
till they came at a place where was cast up a pit the whole breadth
of the way; and, before they could be prepared to go over that,
a great mist and darkness fell upon them, so that they could not
see. Then said the Pilgrims, Alas! now what shall we do? But their
guide made answer, Fear not, stand still, and see what an end will
be put to this also. So they staid there, because their path was
marred. They then also thought that they did hear more apparently
the noise and rushing of the enemies; the fire, also, and the
smoke of the pit, was much easier to be discerned.[190] Then said
Christiana to Mercy, Now I see what my poor husband went through;
I have heard much of this place, but I never was here before now.
Poor man, he went here all alone in the night; he had night almost
quite through the way; also, these fiends were busy about him,
as if they would have torn him in pieces. Many have spoke of it,
but none can tell what the Valley of the Shadow of Death should
mean, until they come in it themselves. 'The heart knows its own
bitterness; and a stranger intermeddleth not with its joy.' To be
here is a fearful thing.
GREAT-HEART. This is like doing business in great waters, or like
going down into the deep; this is like being in the heart of the
sea, and like going down to the bottoms of the mountains; now it
seems as if the earth, with its bars, were about us forever. But
let them that walk in darkness, and have no light, trust in the
name of the Lord, and stay upon their God[191] (Isa. 1:10). For my
part, as I have told you already, I have gone often through this
Valley, and have been much harder put to it than now I am, and
yet you see I am alive. I would not boast, for that I am not mine
own saviour; but I trust we shall have a good deliverance. Come,
let us pray for light to Him that can lighten our darkness, and
that can rebuke not only these, but all the Satans in hell.
So they cried and prayed, and God sent light and deliverance, for
there was now no let in their way; no not there, where but now they
were stopped with a pit. Yet they were not got through the Valley;
so they went on still, and behold great stinks and loathsome smells,
to the great annoyance of them.[192] Then said Mercy to Christiana,
There is not such pleasant being here, as at the gate, or at the
Interpreter's, or at the house where we lay last.
O but, said one of the boys, it is not so bad to go through here,
as it is to abide here always; and for aught I know, one reason
why we must go this way to the house prepared for us, is, that
our home might be made the sweeter to us.[193]
Well said, Samuel, quoth the guide, thou hast now spoke like
a man. Why, if ever I get out here again said the boy, I think I
shall prize light and good way better than ever I did in all my
life. Then said the guide, We shall he out by and by.[194]
So on they went, and Joseph said, Cannot we see to the end of this
Valley as yet? Then said the guide, Look to your feet, for you shall
presently be among the snares. So they looked to their feet, and
went on; but they were troubled much with the snares. Now, when
they were come among the snares, they espied a man cast into the
ditch on the left hand, with his flesh all rent and torn. Then said
the guide, That is one Heedless, that was agoing this way; he has
lain there a great while.[195] There was one Take-heed with him,
when he was taken and slain; but he escaped their hands. You
cannot imagine how many are killed hereabout, and yet men are so
foolishly venturous, as to set out lightly on pilgrimage, and to
come without a guide.[196] Poor Christian! it was a wonder that he
here escaped; but he was beloved of his God: also, he had a good
heart of his own,[197] or else he could never have done it. Now they
drew towards the end of the way; and just there where Christian
had seen the cave when he went by, out thence came forth Maul, a
giant. This Maul did use to spoil young pilgrims with sophistry;
and he called Great-heart by his name, and said unto him, How many
times have you been forbidden to do these things? Then said Mr.
Great-heart, What things? What things? quoth the giant; you know
what things; but I will put an end to your trade. But pray, said
Mr. Great-heart, before we fall to it, let us understand wherefore
we must fight. Now the women and children stood trembling, and knew
not what to do. Quoth the giant, You rob the country, and rob it
with the worst of thefts.[198] These are but generals, said Mr.
Great-heart; come to particulars, man. Then said the giant, Thou
practisest the craft of a kidnapper; thou gatherest up women
and children, and carriest them into a strange country, to the
weakening of my master's kingdom. But now Great-heart replied,
I am a servant of the God of Heaven; my business is to persuade
sinners to repentance; I am commanded to do my endeavour to turn
men, women, and children, 'from darkness to light, and from the
power of Satan unto God': and if this be indeed the ground of thy
quarrel, let us fall to it as soon as thou wilt.
Then the giant came up, and Mr. Great-heart went to meet him; and
as he went, he drew his sword, but the giant had a club. So without
more ado, they fell to it, and at the first blow the giant struck
Mr. Great-heart down upon one of his knees; with that the women
and children cried out; so Mr. Great-heart recovering himself, laid
about him in full lusty manner, and gave the giant a wound in his
arm; thus he fought for the space of an hour, to that height of
heat, that the breath came out of the giant's nostrils, as the
heat doth out of a boiling caldron.
Then they sat down to rest them, but Mr. Great-heart betook him to
prayer; also the women and children did nothing but sigh and cry
all the time that the battle did last.[199]
When they had rested them, and taken breath, they both fell to it
again,[200] and Mr. Great-heart with a full blow, fetched the giant
down to the ground. Nay, hold, and let me recover, quoth he; so Mr.
Great-heart fairly let him get up. So to it they went again, and
the giant missed but little of all-to-breaking Mr. Great-heart's
skull with his club.
Mr. Great-heart seeing that, runs to him in the full heat of his
spirit, and pierceth him under the fifth rib; with that the giant
began to faint, and could hold up his club no longer. Then Mr.
Great-heart seconded his blow, and smote the head of the giant
from his shoulders. Then the women and children rejoiced, and Mr.
Great-heart also praised God, for the deliverance He had wrought.[201]
When this was done, they among them erected a pillar, and fastened
the giant's head thereon, and wrote underneath in letters, that
passengers might read--
He that did wear this head, was one
That pilgrims did misuse;
He stopp'd their way, he spared none,
But did them all abuse;
Until that I, Great-heart, arose,
The pilgrim's guide to be;
Until that I did him oppose,
That was their enemy.
Now I saw, that they went to the ascent that was a little way off,
cast up to be a prospect for pilgrims (that was the place from
whence Christian had the first sight of Faithful his brother);
wherefore here they sat down, and rested; they also here did eat
and drink, and make merry, for that they had gotten deliverance
from this so dangerous an enemy.[202] As they sat thus, and did
eat, Christiana asked the guide if he had caught no hurt in the
battle. Then said Mr. Great-heart, No, save a little on my flesh;
yet that also shall be so far from being to my detriment, that it
is at present a proof of my love to my Master and you, and shall
be a means, by grace, to increase my reward at last[203] (2 Cor.
4).
CHRIST. But were you not afraid, good Sir, when you saw him come
out with his club?[204]
GREAT-HEART. It is my duty, said he, to distrust my own ability,
that I may have reliance on Him that is stronger than all.
CHRIST. But what did you think when he fetched you down to the
ground at the first blow?
GREAT-HEART. Why, I thought, quoth he, that so my Master Himself
was served, and yet He it was that conquered at the last.
MATT. When you all have thought what you please, I think God has
been wonderful good unto us, both in bringing us out of this Valley,
and in delivering us out of the hand of this enemy; for my part,
I see no reason, why we should distrust our God any more, since
He has now, and in such a place as this, given us such testimony
of His love as this.
Then they got up and went forward. Now a little before them stood
an oak; and under it, when they came to it, they found an old pilgrim
fast asleep; they knew that he was a pilgrim by his clothes, and
his staff, and his girdle.
So the guide, Mr. Great-heart, awaked him, and the old gentleman,
as he lift up his eyes, cried out, What's the matter? Who are you?
and what is your business here?[205]
GREAT-HEART. Come, man, be not so hot, here is none but friends;
yet the old man gets up, and stands upon his guard, and will know
of them what they were. Then said the guide, My name is Great-heart;
I am the guide of these Pilgrims, which are going to the Celestial
Country.
HONEST. Then said Mr. Honest, I cry you mercy; I feared that you
had been of the company of those that sometime ago did rob Little-faith
of his money; but now I look better about me, I perceive you are
honester people.
GREAT-HEART. Why, what would, or could you have done, to have
helped yourself, if we indeed had been of that company. HON. Done!
why I would have fought as long as breath had been in me; and had
I so done, I am sure you could never have given me the worst on
it; for a Christian can never be overcome, unless he should yield
of himself.[206]
GREAT-HEART. Well said, father Honest, quoth the guide; for by
this I know thou art a cock of the right kind, for thou hast said
the truth.
HON. And by this, also, I know that thou knowest what true pilgrimage
is; for all others do think that we are the soonest overcome of
any.
GREAT-HEART. Well, now we are so happily met, pray let me crave
your name, and the name of the place you came from.
HON. My name I cannot; but I came from the town of Stupidity; it
lieth about four degrees beyond the City of Destruction.
GREAT-HEART. Oh! are you that countryman, then? I deem I have
half a guess of you; your name is Old Honesty, is it not? So the
old gentleman blushed, and said, Not Honesty, in the abstract,[207]
but Honest is my name; and I wish that my nature shall agree to
what I am called.
HON. But, Sir, said the old gentleman, how could you guess that I
am such a man, since I came from such a place?
GREAT-HEART. I had heard of you before, by my Master; for He knows
all things that are done on the earth; but I have often wondered
that any should come from your place, for your town is worse than
is the City of Destruction itself.
HON. Yes, we lie more off from the sun, and so are more cold and
senseless; but was a man in a mountain of ice, yet if the Sun of
Righteousness will arise upon him, his frozen heart shall feel a
thaw; and thus it hath been with me.[208]
GREAT-HEART. I believe it, father Honest, I believe it; for I know
the thing is true.
Then the old gentleman saluted all the Pilgrims with a holy kiss
of charity; and asked them of their names, and how they had fared
since they set out on their pilgrimage.[209]
CHRIST. Then said Christiana, My name, I suppose you have heard of;
good Christian was my husband, and these four were his children.
But can you think how the old gentleman was taken, when she told
him who she was! He skipped, he smiled, and blessed them with a
thousand good wishes, saying:
HON. I have heard much of your husband, and of his travels and wars,
which he underwent in his days. Be it spoken to your comfort, the
name of your husband rings over all these parts of the world: his
faith, his courage, his enduring, and his sincerity under all, has
made his name famous. Then he turned him to the boys, and asked
them of their names, which they told him. And then said he unto
them: Matthew, be thou like Matthew the publican, not in vice,
but in virtue (Matt. 10:3). Samuel, said he, be thou like Samuel
the Prophet, a man of faith and prayer (Psa. 99:6). Joseph, said
he, be thou like Joseph in Potiphar's house, chaste, and one that
flees from temptation (Gen. 39). And James, be thou like James
the Just, and like James the brother of our Lord (Acts 1:13, 14).
Then they told him of Mercy, and how she had left her town and her
kindred to come along with Christiana and with her sons. At that
the old honest man said, Mercy is thy name; by Mercy shalt thou be
sustained, and carried through all those difficulties that shall
assault thee in thy way, till thou shalt come thither, where thou
shalt look the Fountain of Mercy in the face with comfort. All
this while the guide, Mr. Great-heart, was very much pleased, and
smiled upon his companion.
Now, as they walked along together, the guide asked the old gentleman,
if he did not know one Mr. Fearing, that came on pilgrimage out
of his parts?
HON. Yes, very well, said he. He was a man that had the root of
the matter in him; but he was one of the most troublesome pilgrims
that ever I met with in all my days.[210]
GREAT-HEART. I perceive you knew him; for you have given a very
right character of him.
HON. Knew him! I was a great companion of his; I was with him most
an end; when he first began to think of what would come upon us
hereafter, I was with him.
GREAT-HEART. I was his guide from my Master's house to the gates
of the Celestial City.
HON. Then you knew him to be a troublesome one.
GREAT-HEART. I did so, but I could very well bear it; for men of
my calling are oftentimes intrusted with the conduct of such as he
was.
HON. Well then, pray let us hear a little of him, and how he managed
himself under your conduct.
GREAT-HEART. Why, he was always afraid that he should come short
of whither he had a desire to go. Everything frightened him that
he heard anybody speak of, that had but the least appearance of
opposition in it. I hear that he lay roaring at the Slough of Despond
for about a month together; nor durst he, for all he saw several
go over before him, venture, though they, many of them, offered
to lend him their hand. He would not go back again neither.[211]
The Celestial City, he said, he should die if he came not to it;
and yet was dejected at every difficulty, and stumbled at every
straw that anybody cast in his way. Well, after he had lain at the
Slough of Despond a great while, as I have told you, one sunshine
morning, I do not know how, he ventured, and so got over; but
when he was over, he would scarce believe it. He had, I think, a
Slough of Despond in his mind; a slough that he carried everywhere
with him, or else he could never have been as he was. So he came
up to the gate, you know what I mean, that stands at the head of
this way; and there also he stood a good while, before he would
adventure to knock. When the gate was opened, he would give back,
and give place to others, and say that he was not worthy. For,
for all he got before some to the gate, yet many of them went in
before him. There the poor man would stand, shaking and shrinking.
I dare say, it would have pitied one's heart to have seen him; nor
would he go back again. At last, he took the hammer that hanged
on the gate in his hand, and gave a small rap or two; then One
opened to him, but he shrank back as before. He that opened stepped
out after him, and said, Thou trembling one, what wantest thou?
With that he fell down to the ground. He that spoke to him wondered
to see him so faint. So he said to him, Peace be to thee; up, for
I have set open the door to thee. Come in, for thou art blessed.
With that he got up, and went in trembling; and when he was in, he
was ashamed to show his face. Well, after he had been entertained
there a while, as you know how the manner is, he was bid go on
his way, and also told the way he should take. So he came till
he came to our house. But as he behaved himself at the gate, so
he did His behaviour at my Master the Interpreter's door. He lay
thereabout in the cold a good while, before he would adventure to
call; yet he would not go back, and the nights were long and cold
then. Nay, he had a note of necessity in his bosom to my Master,
to receive him and grant him the comfort of His house, and also
to allow him a stout and valiant conductor, because he was himself
so chicken-hearted a man; and yet, for all that, he was afraid to
call at the door. So he lay up and down thereabouts, till, poor
man! he was almost starved. Yea, so great was his dejection, that
though he saw several others, for knocking, get in, yet he was
afraid to venture. At last, I think, I looked out of the window,
and perceiving a man to be up and down about the door, I went out
to him, and asked what he was; but, poor man! the water stood in
his eyes; so I perceived what he wanted. I went, therefore, in and
told it in the house, and we showed the thing to our Lord. So He
sent me out again, to entreat him to come in; but, I dare say, I
had hard work to do it. At last he came in; and I will say that
for my Lord, He carried it wonderfully lovingly to him. There were
but a few good bits at the table, but some of it was laid upon his
trencher. Then he presented the note, and my Lord looked thereon,
and said his desire should he granted. So, when he had been there
a good while, he seemed to get some heart, and to be a little more
comfortable; for my Master, you must know, is one of very tender
bowels, especially to them that are afraid; wherefore He carried
it so towards him, as might tend most to his encouragement. Well,
when he had had a sight of the things of the place, and was ready to
take his journey to go to the city, my Lord, as He did to Christian
before, gave him a bottle of spirits, and some comfortable things
to eat. Thus we set forward, and I went before him; but the man
was but of few words, only he would sigh aloud.
When we were come to where the three fellows were hanged, he said
that he doubted that that would be his end also. Only he seemed
glad when he saw the Cross and the Sepulchre. There, I confess,
he desired to stay a little to look, and he seemed, for a while
after, to be a little cheery. When we came at the Hill Difficulty,
he made no stick at that, nor did he much fear the lions; for you
must know that his trouble was not about such things as those;
his fear was about his acceptance at last.[212]
I got him in at the House Beautiful, I think, before he was willing.
Also, when he was in, I brought him acquainted with the damsels
that were of the place; but he was ashamed to make himself much
for company. He desired much to be alone, yet he always loved good
talk, and often would get behind the screen to hear it. He also
loved much to see ancient things, and to be pondering them in
his mind. He told me afterwards that he loved to be in those two
houses from which he came last, to wit, at the gate, and that of
the Interpreter, but that he durst not be so bold to ask.
When we went also from the House Beautiful, he went down the hill,
into the Valley of Humiliation, he went down as well as ever I
saw man in my life; for he cared not how mean he was, so he might
he happy at last. Yea, I think, there was a kind of a sympathy
betwixt that valley and him; for I never saw him better in all his
pilgrimage than when he was in that valley.[213]
Here he would lie down, embrace the ground, and kiss the very
flowers that grew in this valley (Lam. 3:27-29). He would now be
up every morning by break of day, tracing and walking to and fro
in this valley.
But when he was come to the entrance of the Valley of the Shadow
of Death, I thought I should have lost my man; not for that he
had any inclination to go back; that he always abhorred; but he
was ready to die for fear. Oh! the hobgoblins will have me! the
hobgoblins will have me! cried he; and I could not beat him out on
it. He made such a noise, and such an outcry here, that, had they
but heard him, it was enough to encourage them to come and fall
upon us.[214]
But this I took very great notice of, that this valley was as quiet
while he went through it, as ever I knew it before or since. I
suppose these enemies here had now a special check from our Lord,
and a command not to meddle until Mr. Fearing was passed over it.
It would he too tedious to tell you of all. We will, therefore,
only mention a passage or two more. When he was come at Vanity
Fair, I thought he would have fought with all at the men at the
fair. I feared there we should both have been knocked on the head,
so hot was he against their fooleries.[215] Upon the Enchanted
Ground, he was also very wakeful. But when he was come at the
river, where was no bridge, there again he was in a heavy case.
Now, now, he said, he should be drowned forever, and so never see
that Face with comfort that he had come so many miles to behold.
And here, also, I took notice of what was very remarkable; the
water of that river was lower at this time than ever I saw it in
all my life. So he went over at last, not much above wet-shod.[216]
When he was going up to the gate, I began to take his leave of
him, and to wish him a good reception above. So he said, I shall,
I shall. Then parted we asunder, and I saw him no more.
HON. Then, it seems, he was well at last.
GREAT-HEART. Yes, yes; I never had doubt about him; he was a man
of a choice spirit, only he was always kept very low, and that made
his life so burdensome to himself, and so troublesome to others
(Psa. 88). He was, above many, tender of sin. He was so afraid
of doing injuries to others, that he often would deny himself of
that which was lawful, because he would not offend (Rom. 14:21;
1 Cor. 8:13).
HON. But what should be the reason that such a good man should be
all his days so much in the dark?[217]
GREAT-HEART. There are two sorts of reasons for it: One is, the
wise God will have it so; some must pipe, and some must weep (Matt.
11:16-18). Now Mr. Fearing was one that played upon this bass; he
and his fellows sound the sackbut, whose notes are more doleful
than the notes of other music are; though, indeed, some say the
bass is the ground of music. And, for my part, I care not at all
for that profession that begins not in heaviness of mind. The
first string that the musician usually touches is the bass, when
he intends to put all in tune. God also plays upon this string
first, when he sets the soul in tune for Himself. Only here was
the imperfection of Mr. Fearing, he could play upon no other music
but this, till towards his latter end.[218]
I make bold to talk thus metaphorically, for the ripening of the
wits of young readers; and because, in the book of the Revelations,
the saved are compared to a company of musicians that play upon
their trumpets and harps, and sing their songs before the throne
(Rev. 8:2; 14:2, 3).
HON. He was a very zealous man, as one may see by what relation you
have given of him; difficulties, lions, or Vanity Fair, he feared
not at all. It was only sin, death, and hell that was to him
a terror, because he had some doubts about his interest in that
celestial country.[219]
GREAT-HEART. You say right. Those were the things that were his
troublers, and they, as you have well observed, arose from the
weakness of his mind thereabout, not from weakness of spirit as
to the practical part of a pilgrim's life. I dare believe that,
as the proverb is, 'he could have bit a firebrand, had it stood
in his way'; but the things with which he was oppressed, no man
ever yet could shake off with ease.
CHRIST. Then said Christiana, This relation of Mr. Fearing has
done me good. I thought nobody had been like me; but I see there
was some semblance betwixt this good man and I; only we differed
in two things: His troubles were so great, they break out; but mine
I kept within. His, also, lay so hard upon him, they made him that
he could not knock at the houses provided for entertainment; but
my trouble was always such as made me knock the louder.
MERCY. If I might also speak my heart, I must say, that something
of him has also dwelt in me; for I have ever been more afraid of
the lake, and the loss of a place in Paradise, than I have been of
the loss of other things. O, thought I, may I have the happiness
to have a habitation there, it is enough, though I part with all
the world to win it!
MATT. Then said Matthew, Fear was one thing that made me think that
I was far from having that within me that accompanies salvation;
but if it were so with such a good man as he, why may it not also
go well with me?
JAMES. No fears, no grace, said James. Though there is not always
grace where thereis the fear of hell, yet, to be sure, there is
no grace where there is no fear of God.[220]
GREAT-HEART. Well said, James, thou hast hit the mark; for the
fear of God is the beginning of wisdom; and, to be sure, they that
lack the beginning, have neither middle nor end. But we will here
conclude our discourse of Mr. Fearing, after we have sent after
him this farewell.
Well, Master Fearing, thou didst fear
Thy God, and wast afraid
Of doing anything, while here,
That would have thee betray'd.
And didst thou fear the lake and pit?
Would others did so too!
For, as for them that want thy wit,
They do themselves undo.[221]
Now I saw, that they still went on in their talk; for after Mr.
Great-heart had made an end with Mr. Fearing, Mr. Honest began to
tell them of another, but his name was Mr. Self-will. He pretended
himself to be a pilgrim, said Mr. Honest; but I persuade myself he
never came in at the gate that stands at the head of the way.
GREAT-HEART. Had you ever any talk with him about it?
HON. Yes, more than once or twice; but he would always be like
himself, self-willed. He neither cared for man, nor argument, nor
yet example; what his mind prompted him to, that he would do, and
nothing else could he be got to.
GREAT-HEART. Pray, what principles did he hold? for I suppose you
can tell.
HON. He held, that a man might follow the vices as well as the
virtues of the pilgrims; and that if he did both, he should be
certainly saved.
GREAT-HEART. How! if he had said, It is possible for the heart to
be guilty of the vices, as well as to partake of the virtues of
pilgrims, he could not much have been blamed; for indeed we are
exempted from no vice absolutely, but on condition that we watch
and strive.[222] But this, I perceive, is not the thing; but if I
understand you right, your meaning is, that he was of that opinion,
that it was allowable so to be.
HON. Aye, aye, so I mean; and so he believed and practised.
GREAT-HEART. But what ground had he for his so saying?
HON. Why, he said he had the Scripture for his warrant.
GREAT-HEART. Prithee, Mr. Honest, present us with a few particulars.
HON. So I will. He said, To have to do with other men's wives, had
been practised by David, God's beloved; and therefore he could do
it. He said, To have more women than one, was a thing that Solomon
practised; and therefore he could do it. He said, That Sarah and
the godly midwives of Egypt lied, and so did saved Rahab; and
therefore he could do it. He said, That the disciples went at
the bidding of their Master, and took away the owner's ass; and
therefore he could do so too. He said, That Jacob got the inheritance
of his father in a way of guile and dissimulation; and therefore
he could do so too.[223]
GREAT-HEART. Highly base! indeed. And you are sure he was of this
opinion?
HON. I have heard him plead for it, bring Scripture for it, bring
argument for it, &c.
GREAT-HEART. An opinion that is not fit to be with any allowance
in the world.
HON. You must understand me rightly. He did not say that any man
might do this; but that those that had the virtues of those that
did such things, might also do the same.
GREAT-HEART. But what more false than such a conclusion? for this
is as much as to say, that because good men heretofore have sinned
of infirmity, therefore he had allowance to do it of a presumptuous
mind; or if, because a child by the blast of the wind, or for that
it stumbled at a stone, fell down, and defiled itself in mire,
therefore he might willfully lie down and wallow like a boar therein.
Who could have thought that anyone could so far have been blinded
by the power of lust? But what is written must be true: They
'stumble at the Word, being disobedient; whereunto also they were
appointed' (1 Peter 2:8).
His supposing that such may have the godly men's virtues, who
addict themselves to their vices, is also a delusion as strong as
the other. It is just as if the dog should say, I have, or may
have, the qualities of the child, because I lick up its stinking
excrements. To eat up the sin of God's people, is no sign of one
that is possessed with their virtues (Hosea 4:8). Nor can I believe,
that one that is of this opinion, can at present have faith or
love in him. But I know you have made strong objections against
him; prithee, what can he say for himself?[224]
HON. Why, he says, To do this by way of opinion, seems abundance
more honest, than to do it, and yet hold contrary to it in opinion.
GREAT-HEART. A very wicked answer; for though to let loose the
bridle to lusts, while our opinions are against such things, is
bad; yet, to sin, and plead a toleration so to do, is worse. The
one stumbles beholders accidentally, the other pleads them into
the snare.
HON. There are many of this man's mind, that have not this man's
mouth; and that makes going on pilgrimage of so little esteem as
it is.
GREAT-HEART. You have said the truth, and it is to be lamented;
but he that feareth the King of Paradise, shall come out of them
all.
CHRIST. There are strange opinions in the world; I know one that
said, It was time enough to repent when they come to die.[225]
GREAT-HEART. Such are not over wise. That man would have been loath,
might he have had a week to run twenty miles in for his life, to
have deferred that journey to the last hour of that week.
HON. You say right; and yet the generality of them, that count
themselves pilgrims, do indeed do thus. I am, as you see, an old
man, and have been a traveler in this road many a day; and I have
taken notice of many things.[226]
I have seen some that have set out as if they would drive all the
world afore them, who yet have, in few days, died as they in the
wilderness, and so never got sight of the promised land. I have
seen some that have promised nothing, at first setting out to be
pilgrims, and that one would have thought could not have lived a
day, that have yet proved very good pilgrims.
I have seen some who have run hastily forward, that again have,
after a little time, run as fast just back again.
I have seen some who have spoken very well of a pilgrim's life at
first, that, after a while, have spoken as much against it. I have
heard some, when they first set out for Paradise, say positively
there is such a place; who when they have been almost there, have
come back again, and said there is none.
I have heard some vaunt what they would do, in case they should
he opposed, that have, even at a false alarm, fled faith, the
pilgrim's way, and all.[227]
Now, as they were thus in their way, there came one running to
meet them, and said, Gentlemen, and you of the weaker sort, if you
love life, shift for yourselves, for the robbers are before you.[228]
GREAT-HEART. Then said Mr. Great-heart, They be the three that
set upon Little-faith heretofore. Well, said he, we are ready for
them; so they went on their way. Now, they looked at every turning,
when they should have met with the villains; but whether they
heard of Mr. Great-heart, or whether they had some other game,
they came not up to the Pilgrims.
Christiana then wished for an inn for herself and her children,
because they were weary.[229] Then said Mr. Honest, There is one
a little before us, where a very honourable disciple, one Gaius,
dwells (Rom. 16:23). So they all concluded to turn in thither, and
the rather, because the old gentleman gave him so good a report.
So when they came to the door, they went in, not knocking, for
folks use not to knock at the door of an inn. Then they called for
the master of the house, and he came to them. So they asked if they
might lie there that night.
GAIUS. Yes, gentlemen, if ye be true men, for my house is for none
but pilgrims. Then was Christiana, Mercy, and the boys, the more
glad, for that the Inn-keeper was a lover of pilgrims. So they
called for rooms, and he showed them one for Christiana and her
children, and Mercy, and another for Mr. Great-heart and the old
gentleman.
GREAT-HEART. Then said Mr. Great-heart, Good Gaius, what hast thou
for supper? for these pilgrims have come far today, and are weary.
GAIUS. It is late, said Gaius, so we cannot conveniently go out to
seek food; but such as we have, you shall be welcome to, if that
will content.[230]
GREAT-HEART. We will be content with what thou hast in the house;
forasmuch as I have proved thee, thou art never destitute of that
which is convenient.
Then he went down and spake to the cook, whose name was
Taste-that-which-is-good, to get ready supper for so many pilgrims.
This done, he comes up again, saying, Come, my good friends, you
are welcome to me, and I am glad that I have a house to entertain
you; and while supper is making ready, if you please, let us
entertain one another with some good discourse. So they all said,
Content.
GAIUS. Then said Gaius, Whose wife is this aged matron? and whose
daughter is this young damsel.
GREAT-HEART. The woman is the wife of one Christian, a Pilgrim
of former times; and these are his four children. The maid is one
of her acquaintance; one that she hath persuaded to come with her
on pilgrimage. The boys take all after their father, and covet to
tread in his steps; yea, if they do but see any place where the
old Pilgrim hath lain, or any print of his foot, it ministereth
joy to their hearts, and they covet to lie or tread in the same.
GAIUS. Then said Gaius, Is this Christian's wife? and are these
Christian's children? I knew your husband's father, yea, also his
father's father. Many have been good of this stock; their ancestors
dwelt first at Antioch (Acts 11:26). Christian's progenitors (I
suppose you have heard your husband talk of them) were very worthy
men. They have, above any that I know, showed themselves men of
great virtue and courage, for the Lord of the Pilgrims, His ways,
and them that loved Him. I have heard of many of your husband's
relations, that have stood all trials for the sake of the truth.
Stephen, that was one of the first of the family from whence your
husband sprang, was knocked on the head with stones (Acts 7:59,
60). James, another of this generation, was slain with the edge
of the sword (Acts 12:2). To say nothing of Paul and Peter, men
anciently of the family from whence your husband came, there was
Ignatius, who was cast to the lions;[231] Romanus, whose flesh
was cut by pieces from his bones, and Polycarp, that played the
man in the fire. There was he that was hanged up in a basket in
the sun, for the wasps to eat; and he who they put into a sack, and
cast him into the sea to be drowned. It would be utterly impossible
to count up all of that family that have suffered injuries and
death, for the love of a pilgrim's life. Nor can I but be glad, to
see that thy husband has left behind him four such boys as these.
I hope they will bear up their father's name, and tread in their
father's steps, and come to their father's end.
GREAT-HEART. Indeed, Sir, they are likely lads; they seem to choose
heartily their father's ways.
GAIUS. That is it that I said; wherefore Christian's family is like
still to spread abroad upon the face of the ground, and yet to be
numerous upon the face of the earth; wherefore, let Christiana look
out some damsels for her sons, to whom they may be betrothed, &c.,
that the name of their father and the house of his progenitors may
never be forgotten in the world.[232]
HON. It is pity this family should fall and be extinct.
GAIUS. Fall it cannot, but be diminished it may; but let Christiana
take my advice, and that is the way to uphold it.
And, Christiana, said this Innkeeper, I am glad to see thee and
thy friend Mercy together here, a lovely couple. And may I advise,
take Mercy into a nearer relation to thee; if she will, let her be
given to Matthew, thy eldest son; it is the way to preserve you a
posterity in the earth. So this match was concluded, and in process
of time they were married; but more of that hereafter.
Gaius also proceeded, and said, I will now speak on the behalf of
women, to take away their reproach. For as death and the curse came
into the world by a woman, (Gen. 3), so also did life and health:
'God sent forth His Son made of a woman' (Gal. 4:4). Yea, to show
how much those that came after, did abhor the act of the mother,
this sex, in the Old Testament, coveted children, if happily this
or that woman might be the mother of the Saviour of the world.
I will say again, that when the Saviour was come, women rejoiced
in Him before either man or angel (Luke 2). I read not, that ever
any man did give unto Christ so much as one groat; but the women
followed Him, and ministered to Him of their substance (Luke 8:2,
3). It was a woman that washed His feet with tears, and a woman
that anointed His body to the burial (Luke 7:37, 50; John 11:2;
12:3). They were women that wept, when He was going to the Cross,
and women that followed Him from the Cross, and that sat by His
sepulchre, when he was buried (Luke 23:27; Matt. 27:55, 56, 61).
They were women that were first with Him at His resurrection-morn;
and women that brought tidings first to His disciples, that He
was risen from the dead (Luke 24:22, 23). Women, therefore, are
highly favoured, and show by these things that they are sharers
with us in the grace of life.
Now the cook sent up to signify that supper was almost ready, and
sent one to lay the cloth, the trenchers, and to set the salt and
bread in order.
Then said Matthew, The sight of this cloth, and of this fore-runner
of the supper, begetteth in me a greater appetite to my food than
I had before.
GAIUS. So let all ministering doctrines to thee, in this life,
beget in thee a greater desire to sit at the supper of the great
King in His kingdom; for all preaching, books, and ordinances
here, are but as the laying of the trenchers, and as setting of
salt upon the board, when compared with the feast that our Lord
will make for us when we come to His house.
So supper came up;[233] and first, a heave-shoulder, and a wave-breast
(Lev. 7:32-34; 10:14, 15), were set on the table before them, to
show that they must begin their meal with prayer and praise to
God (Psa. 25:1; Heb. 13:15). The heave-shoulder, David lifted his
heart up to God with; and with the wave-breast, where his heart
lay, with that he used to lean upon his harp when he played. These
two dishes were very fresh and good, and they all eat heartily well
thereof.
The next they brought up, was a bottle of wine, red as blood (Deut.
32:14). So Gaius said to them, Drink freely; this is the juice of
the true vine, that makes glad the heart of God and man (Judg.
9:13; John 15:1). So they drank and were merry.
The next was a dish of milk well crumbed; but Gaius said, Let the
boys have that, that they may grow thereby (1 Peter 2:1, 2). Then
they brought up in course a dish of butter and honey. Then said
Gaius, Eat freely of this; for this is good to cheer up, and
strengthen your judgments and understandings. This was our Lord's
dish when He was a child: 'Butter and honey shall He eat, that He
may know to refuse the evil, and choose the good' (Isa. 7:15).
Then they brought them up a dish of apples, and they were very
good tasted fruit. Then said Matthew, May we eat apples, since
they were such, by, and with which, the serpent beguiled our first
mother?
Then said Gaius-
Apples were they with which we were beguil'd
Yet sin, not apples, hath our souls defil'd.
Apples forbid, if eat, corrupt the blood;
To eat such, when commanded, does us good.
Drink of His flagons, then, thou church, His dove,
And eat His apples, who are sick of love.
Then said Matthew, I made the scruple, because I awhile since was
sick with eating of fruit.
GAIUS. Forbidden fruit will make you sick but not what our Lord
has tolerated.
While they were thus talking, they were presented with another
dish, and it was a dish of nuts (Song. 6:11). Then said some at the
table, Nuts spoil tender teeth, especially the teeth of children;
which when Gaius heard, he said--
Hard texts are nuts (I will not call them cheaters),
Whose shells do keep their kernels from the eaters.
Ope then the shells, and you shall have the meat;
They here are brought for you to crack and eat.
Then were they very merry, and sat at the table a long time, talking
of many things. Then said the old gentleman, My good landlord,
while we are cracking your nuts, if you please, do you open this
riddle:[234]
A man there was though some did count him mad,
The more he cast away, the more he had.
Then they all gave good heed, wondering what good Gaius would say;
so he sat still awhile, and then thus replied--
He that bestows his goods upon the poor,
Shall have as much again, and ten times more.
Then said Joseph, I dare say, Sir, I did not think you could have
found it out.
Oh! said Gaius, I have been trained up in this way a great while;
nothing teaches like experience; I have learned of my Lord to be
kind; and have found by experience, that I have gained thereby.
'There is that scattereth, and yet increaseth; and there is that
withholdeth more than is meet; but it tendeth to poverty' (Prov.
11:24). 'There is that maketh himself rich, yet hath nothing; there
is that maketh himself poor, yet hath great riches'[235] (Prov.
13:7). Then Samuel whispered to Christiana, his mother, and said,
Mother, this is a very good man's house, let us stay here a good
while, and let my brother Matthew be married here to Mercy, before
we go any further.[236]
The which Gaius the host overhearing, said, With a very good will,
my child.
So they staid there more than a month, and Mercy was given to
Matthew to wife.
While they staid here, Mercy, as her custom was, would be making
coats and garments to give to the poor, by which she brought up a
very good report upon the Pilgrims.[237]
But to return again to our story. After supper the lads desired a
bed; for that they were weary with travelling: then Gaius called
to show them their chamber; but said Mercy, I will have them to
bed. So she had them to bed, and they slept well; but the rest
sat up all night; for Gaius and they were such suitable company,
that they could not tell how to part. Then after much talk of their
Lord, themselves, and their journey, old Mr. Honest, he that put
forth the riddle to Gaius, began to nod. Then said Great-heart,
What, Sir, you begin to be drowsy; come, rub up; now here is a
riddle for you. Then said Mr. Honest, Let us hear it. Then said
Mr. Great-heart,
He that will kill, must first be overcome,
Who live abroad would, first must die at home.
Ha! said Mr. Honest, it is a hard one, hard to expound, and harder
to practise. But come, landlord, said he, I will, if you please,
leave my part to you; do you expound it, and I will hear what you
say. No, said Gaius, it was put to you, and it is expected that
you should answer it. Then said the old gentleman,
He first by grace must conquer'd be,
That sin would mortify;
And who, that lives, would convince me,
Unto himself must die.[238]
It is right, said Gaius; good doctrine and experience teaches
this. For, first, until grace displays itself, and overcomes the
soul with its glory, it is altogether without heart to oppose sin;
besides if sin is Satan's cords, by which the soul lies bound, how
should it make resistance, before it is loosed from that infirmity?
Secondly, nor will any, that knows either reason or grace, believe
that such a man can be a living monument of grace that is a slave
to his own corruptions.
And now it comes in my mind, I will tell you a story worth the
hearing. There were two men that went on pilgrimage; the one began
when he was young, the other when he was old. The young man had
strong corruptions to grapple with; the old man's were decayed
with the decays of nature. The young man trod his steps as even
as did the old one, and was every way as light as he. Who now,
or which of them, had their graces shining clearest, since both
seemed to be alike
HON. The young man's, doubtless. For that which heads it against
the greatest opposition, gives best demonstration that it is
strongest; especially when it also holdeth pace with that that
meets not with half so much; as, to be sure, old age does not.[239]
Besides, I have observed that old men have blessed themselves with
this mistake, namely, taking the decays of nature for a gracious
conquest over corruptions, and so have been apt to beguile
themselves. Indeed, old men that are gracious, are best able to
give advice to them that are young, because they have seen most
of the emptiness of things. But yet, for an old and a young [man]
to set out both together, the young one has the advantage of the
fairest discovery of a work of grace within him, though the old
man's corruptions are naturally the weakest.
Thus they sat talking till break of day. Now, when the family was
up, Christiana bid her son James that he should read a chapter; so
he read the fifty-third of Isaiah. When he had done, Mr. Honest
asked, why it was said that the Saviour is said to come 'out of a
dry ground'; and also, that 'He had no form or comeliness in him?'
GREAT-HEART. Then said Mr. Great-heart, To the first, I answer,
Because the church of the Jews, of which Christ came, had then
lost almost all the sap and spirit of religion. To the second, I
say, The words are spoken in the person of the unbelievers, who,
because they want that eye that can see into our Prince's heart,
therefore they judge of Him by the meanness of His outside. Just
like those that know not that precious stones are covered over with
a homely crust; who, when they have found one, because they know
not what they have found, cast it again away, as men do a common
stone.
Well, said Gaius, now you are here, and since, as I know, Mr.
Great-heart is good at his weapons, if you please, after we have
refreshed ourselves, we will walk into the fields, to see if we can
do any good.[240] About a mile from hence, there is one Slay-good,
a giant that does much annoy the King's highway in these parts;
and I know whereabout his haunt is. He is master of a number of
thieves; it would be well if we could clear these parts of him. So
they consented, and went, Mr. Great-heart with his sword, helmet,
and shield, and the rest with spears and staves.[241] When they
came to the place where he was, they found him with one Feeble-mind
in his hands, whom his servants had brought unto him, having taken
him in the way. Now the giant was rifling him, with a purpose, after
that, to pick his bones, for he was of the nature of flesh-eaters.
Well, so soon as he saw Mr. Great-heart and his friends at the
mouth of his cave, with their weapons, he demanded what they wanted.
GREAT-HEART. We want thee; for we are come to revenge the quarrel
of the many that thou hast slain of the pilgrims, when thou hast
dragged them out of the King's highway; wherefore, come out of
thy cave. So he armed himself and came out; and to a battle they
went, and fought for above an hour, and then stood still to take
wind.
SLAY. Then said the giant, Why are you here on my ground?
GREAT-HEART. To revenge the blood of pilgrims, as I also told thee
before. So they went to it again, and the giant made Mr. Great-heart
give back; but he came up again, and, in the greatness of his mind,
he let fly with such stoutness at the giant's head and sides, that
he made him let his weapon fall out of his hand; so he smote him,
and slew him, and cut off his head, and brought it away to the
inn. He also took Feeble-mind, the pilgrim, and brought him with
him to his lodgings. When they were come home, they showed his
head to the family, and then set it up, as they had done others
before, for a terror to those that shall attempt to do as he
hereafter.[242]
Then they asked Mr. Feeble-mind how he fell into his hands?
FEEBLE-MIND. Then said the poor man, I am a sickly man, as you
see; and, because death did usually once a day knock at my door,
I thought I should never be well at home; so I betook myself to a
pilgrim's life, and have traveled hither from the town of Uncertain,
where I and my father were born. I am a man of no strength at all
of body, nor yet of mind; but would, if I could, though I can but
crawl, spend my life in the pilgrim's way.[243] When I came at
the gate that is at the head of the way, the Lord of that place
did entertain me freely; neither objected He against my weakly
looks, nor against my feeble mind; but gave me such things that
were necessary for my journey, and bid me hope to the end. When
I came to the house of the Interpreter, I received much kindness
there; and because the Hill Difficulty was judged too hard for
me, I was carried up that by one of His servants. Indeed, I have
found much relief from pilgrims, though none were willing to go so
softly as I am forced to do; yet still, as they came on, they bid
me be of good cheer, and said that it was the will of their Lord
that comfort should be given to the feeble-minded, and so went
on their own pace (1 Thess. 5:14). When I was come up to Assault
Lane, then this giant met with me, and bid me prepare for an
encounter; but, alas! feeble one that I was, I had more need of
a cordial. So he came up and took me. I conceited he should not
kill me. Also, when he had got me into his den, since I went not
with him willingly, I believed I should come out alive again;
for I have heard, that not any pilgrim that is taken captive by
violent hands, if he keeps heart-whole towards his Master, is, by
the laws of Providence, to die by the hand of the enemy. Robbed
I looked to be, and robbed to be sure I am; but I am, as you see,
escaped with life; for the which I thank my King as author, and
you as the means. Other brunts I also look for; but this I have
resolved on, to wit, to run when I can, to go when I cannot run,
and to creep when I cannot go. As to the main, I thank Him that
loves me, I am fixed. My way is before me, my mind is beyond the
river that has no bridge, though I am, as you see, but of a feeble
mind.[244]
HON. Then said old Mr. Honest, Have you not, some time ago, been
acquainted with one Mr. Fearing, a pilgrim.
FEEBLE. Acquainted with him! Yes; he came from the town of
Stupidity, which lieth four degrees to the northward of the City
of Destruction, and as many off of where I was born; yet we were
well acquainted, for, indeed, he was my uncle, my father's brother.
He and I have been much of a temper. He was a little shorter than
I, but yet we were much of a complexion.
HON. I perceive you know him; and I am apt to believe also, that
you were related one to another; for you have his whitely look, a
cast like his with your eye, and your speech is much alike.
FEEBLE. Most have said so that have known us both; and besides,
what I have read in him, I have, for the most part, found in myself.
GAIUS. Come, Sir, said good Gaius, be of good cheer, you are welcome
to me, and to my house, and what thou hast a mind to, call for
freely; and what thou wouldest have my servants do for thee, they
will do it with a ready mind.
Then said Mr. Feeble-mind, This is unexpected favour, and as the
sun shining out of a very dark cloud. Did Giant Slay-good intend
me this favour when he stopped me, and resolved to let me go no
further? Did he intend, that after he had rifled my pockets, I
should go to Gaius, mine host? Yet so it is.[245]
Now, just as Mr. Feeble-mind and Gaius were thus in talk, there
comes one running, and called at the door, and told that, about a
mile and a half off, there was one Mr. Not-right, a pilgrim, struck
dead upon the place where he was with a thunder-bolt.[246]
FEEBLE. Alas! said Mr. Feeble-mind, is he slain? He overtook me some
days before I came so far as hither, and would be my company-keeper.
He also was with me when Slay-good, the giant, took me; but he
was nimble of his heels, and escaped. But, it seems, he escaped
to die, and I was took to live.[247]
What, one would think, doth seek to slay outright,
Ofttimes delivers from the saddest plight.
That very providence, whose face is death,
Doth ofttimes to the lowly life bequeath.
I taken was, he did escape and flee;
Hands cross'd gives death to him, and life to me.
Now, about this time, Matthew and Mercy were married. Also Gaius
gave his daughter Phoebe to James, Matthew's brother, to wife;
after which time they yet staid above ten days at Gaius' house,
spending their time, and the seasons, like as pilgrims used to
do.[248]
When they were to depart, Gaius made them a feast, and they did eat
and drink, and were merry. Now the hour was come that they must
be gone; wherefore, Mr. Great-heart called for a reckoning; but
Gaius told him, that at his house it was not the custom for pilgrims
to pay for their entertainment. He boarded them by the year, but
looked for his pay from the good Samaritan, who had promised him,
at his return, whatsoever charge he was at with them, faithfully
to repay him (Luke 10:34, 35). Then said Mr. Great-heart to him,
GREAT-HEART. 'Beloved, thou dost faithfully whatsoever thou dost
to the brethren, and to strangers; which have borne witness of
thy charity before the church; whom if thou (yet) bring forward
on their journey after a godly sort, thou shalt do well' (3 John
5, 6). Then Gaius took his leave of them all, and of his children,
and particularly of Mr. Feeble-mind. He also gave him something
to drink by the way.
Now Mr. Feeble-mind, when they were going out of the door, made as
if he intended to linger; the which when Mr. Great-heart espied,
he said, Come, Mr. Feeble-Mind, pray do you go along with us, I
will be your conductor, and you shall fare as the rest.
FEEBLE. Alas! I want a suitable companion; you are all lusty and
strong; but I, as you see, am weak; I choose, therefore, rather
to come behind, lest, by reason of my many infirmities, I should
be both a burden to myself and to you. I am, as I said, a man of
a weak and feeble mind, and shall be offended and made weak at
that which others can bear. I shall like no laughing; I shall like
no gay attire; I shall like no unprofitable questions. Nay, I
am so weak a man, as to be offended with that which others have
liberty to do. I do not yet know all the truth; I am a very ignorant
Christian man; sometimes, if I hear some rejoice in the Lord, it
troubles me, because I can not do so too. It is with me, as it
is with a weak man among the strong, or as with a sick man among
the healthy, or as a lamp despised ('He that is ready to slip with
his feet, is as a lamp despised in the thought of him that is at
ease' Job 12:5), so that I know not what to do.[249]
GREAT-HEART. But, brother, said. Mr. Great-heart, I have it in
commission to 'comfort the feeble-minded,' and to 'support the
weak' (1 Thess. 5:14). You must needs go along with us; we will
wait for you; we will lend you our help (Rom. 14:1); we will deny
ourselves of some things, both opinionative and practical, for
your sake (1 Cor. 8), we will not enter into doubtful disputations
before you; we will be made all things to you, rather than you
shall be left behind[250] (1 Cor. 9:22).
Now all this while they were at Gaius' door; and behold, as they
were thus in the heat of their discourse, Mr. Ready-to-halt came
by, with his crutches [promises] in his hand (Psa. 38:17); and he
also was going on pilgrimage.
FEEBLE. Then said Mr. Feeble-mind to him, Man, How camest thou
hither? I was but just now complaining, that I had not a suitable
companion, but thou art according to my wish. Welcome, welcome,
good Mr. Ready-to-halt, I hope thee and I may be some help.
READY-TO-HALT. I shall be glad of thy company, said the other; and
good Mr. Feeble-mind, rather than we will part, since we are thus
happily met, I will lend thee one of my crutches.[251]
FEEBLE. Nay, said he, though I thank thee for thy goodwill, I
am not inclined to halt before I am lame. Howbeit, I think, when
occasion is, it may help me against a dog.[252]
READY. If either myself or my crutches can do thee a pleasure, we
are both at thy command, good Mr. Feeble-mind.
Thus therefore they went on; Mr. Great-heart and Mr. Honest went
before, Christiana and her children went next, and Mr. Feeble-mind
and Mr. Ready-to-halt, came behind with his crutches.[253] Then
said Mr. Honest,
HON. Pray, Sir, now we are upon the road, tell us some profitable
things of some that have gone on pilgrimage before us.
GREAT-HEART. With a good will. I suppose you have heard how Christian
of old did meet with Apollyon in the Valley of Humiliation; and
also what hard work he had, to go through the Valley of the Shadow
of Death. Also I think you cannot but have heard how Faithful
was put to it with Madam Wanton, with Adam the first, with one
Discontent, and Shame, four as deceitful villains as a man can
meet with upon the road.
HON. Yes, I have heard of all this; but indeed, good Faithful was
hardest put to it with Shame; he was an unwearied one.
GREAT-HEART. Aye; for, as the Pilgrim well said, he of all men had
the wrong name.
HON. But pray, Sir, where was it that Christian and Faithful met
Talkative? That same was also a notable one.
GREAT-HEART. He was a confident fool, yet many follow his ways.
HON. He had like to have beguiled Faithful.
GREAT-HEART. Aye, but Christian put him into a way quickly to
find him out. Thus they went on till they came at the place where
Evangelist met with Christian and Faithful, and prophesied to them
of what should befall them at Vanity Fair.
GREAT-HEART. Then said their guide, Hereabouts did Christian and
Faithful meet with Evangelist, who prophesied to them of what
troubles they should meet with at Vanity Fair.
HON. Say you so? I dare say it was a hard chapter that then he did
read unto them.[254]
GREAT-HEART. It was so; but he gave them encouragement withal. But
what do we talk of them? they were a couple of lion-like men; they
had set their faces like flint. Don't you remember how undaunted
they were when they stood before the judge?
HON. Well, Faithful bravely suffered.
GREAT-HEART. So he did, and as brave things came on it; for Hopeful
and some others, as the story relates it, were converted by his
death.
HON. Well, but pray go on; for you are well acquainted with things.
GREAT-HEART. Above all that Christian met with after he had passed
through Vanity Fair, one By-ends was the arch one.
HON. By-ends! What was he?
GREAT-HEART. A very arch fellow; a downright hypocrite. One that
would be religious which way ever the world went; but so cunning,
that he would be sure neither to lose nor suffer for it. He had
his mode of religion for every fresh occasion; and his wife was as
good at it as he. He would turn and change from opinion to opinion;
yea, and plead for so doing too. But, so far as I could learn,
he came to an ill end with his by-ends; nor did I ever hear that
any of his children were ever of any esteem with any that truly
feared God.
Now, by this time, they were come within sight of the town of
Vanity, where Vanity Fair is kept. So, when they saw that they were
so near the town, they consulted with one another, how they should
pass through the town; and some said one thing, and some another.
At last Mr. Great-heart said, I have, as you may understand, often
been a conductor of pilgrims through this town; now I am acquainted
with one Mr. Mnason, a Cyprusian by nation, an old disciple, at
whose house we may lodge (Acts 21:16). If you think good, said
he, we will turn in there.[255]
Content, said old Honest; Content, said Christiana; Content, said
Mr. Feeble-mind; and so they said all. Now, you must think, it was
even-tide by that they got to the outside of the town; but Mr.
Great-heart knew the way to the old man's house. So thither they
came; and he called at the door, and the old man within knew his
tongue so soon as ever he heard it; so he opened, and they all
came in. Then said Mnason their host, How far have ye come today?
So they said, From the house of Gaius our friend. I promise you,
said he, you have gone a good stitch, you may well be a weary;
sit down. So they sat down.
GREAT-HEART. Then said their guide, Come, what cheer, Sirs? I dare
say you are welcome to my friend.
MNASON. I also, said Mr. Mnason, do bid you welcome, and, whatever
you want, do but say, and we will do what we can to get it for
you.
HON. Our great want, a while since, was harbour and good company,
and now I hope we have both.
MNASON. For harbour, you see what it is; but for good company,
that will appear in the trial.
GREAT-HEART. Well, said Mr. Great-heart, will you have the Pilgrims
up into their lodging?
MNASON. I will, said Mr. Mnason. So he had them to their respective
places; and also showed them a very fair dining-room, where they
might be, and sup together, until time was come to go to rest.
Now, when they were set in their places, and were a little cheery
after their journey, Mr. Honest asked his landlord, if there were
any store of good people in the town?
MNASON. We have a few, for indeed they are but a few, when compared
with them on the other side.
HON. But how shall we do to see some of them? for the sight
of good men to them that are going on pilgrimage, is like to the
appearing of the moon and the stars to them that are sailing upon
the seas.[256]
Then Mr. Mnason stamped with his foot, and his daughter Grace
came up; so he said unto her, Grace, go you, tell my friends, Mr.
Contrite, Mr. Holy-man, Mr. Love-saint, Mr. Dare-not-lie, and Mr.
Penitent; that I have a friend or two at my house that have a mind
this evening to see them.
So Grace went to call them, and they came; and, after salutation
made, they sat down together at the table.
Then said Mr. Mnason, their landlord, My neighbours, I have, as you
see, a company of strangers come to my house; they are Pilgrims;
they come from afar, and are going to mount Zion. But who, quoth
he, do you think this is? pointing with his finger to Christiana;
it is Christiana, the wife of Christian, that famous Pilgrim,
who, with Faithful his brother, were so shamefully handled in our
town. At that they stood amazed, saying, We little thought to see
Christiana, when Grace came to call us; wherefore this is a very
comfortable surprise. Then they asked her of her welfare, and if
these young men were her husband's sons? And when she had told
them they were, they said, The King whom you love and serve, make
you as your father, and bring you where he is in peace!
HON. Then Mr. Honest (when they were all sat down) asked Mr.
Contrite, and the rest, in what posture their town was at present?
CONTRITE. You may be sure we are full of hurry in fair-time. It
is hard keeping our hearts and spirits in any good order, when we
are in a cumbered condition. He that lives in such a place as this
is, and that has to do with such as we have, has need of an item,
to caution him to take heed, every moment of the day.
HON. But how are your neighbours for quietness?
CONTRITE. They are much more moderate now than formerly. You know
how Christian and Faithful were used at our town; but of late,
I say, they have been far more moderate. I think the blood of
Faithful lieth with load upon them till now; for since they burned
him, they have been ashamed to burn any more. In those days we
were afraid to walk the streets, but now we can show our heads.
Then the name of a professor was odious; now, especially in some
parts of our town (for you know our town is large), religion is
counted honourable.[257]
Then said Mr. Contrite to them, Pray how fareth it with you in
your pilgrimage? How stands the country affected towards you?
HON. It happens to us as it happeneth to wayfaring men; sometimes
our way is clean, sometimes foul, sometimes up hill, sometimes
down hill; we are seldom at a certainty; the wind is not always
on our backs, nor is everyone a friend that we meet with in the
way. We have met with some notable rubs already; and what are yet
behind, we know not; but for the most part, we find it true, that
has been talked of, of old, A good man must suffer trouble.
CONTRITE. You talk of rubs; what rubs have you met withal?
HON. Nay, ask Mr. Great-heart, our guide, for he can give the best
account of that.
GREAT-HEART. We have been beset three or four times already.
First, Christiana and her children were beset with two ruffians,
that they feared would a took away their lives. We were beset with
Giant Bloody-man, Giant Maul, and Giant Slay-good. Indeed we did
rather beset the last, than were beset of him. And thus it was:
After we had been some time at the house of 'Gaius, mine host, and
of the whole church' (Rom. 16:23), we were minded upon a time to
take our weapons with us, and so go see if we could light upon any
of those that were enemies to pilgrims (for we heard that there
was a notable one thereabouts). Now Gaius knew his haunt better
than I, because he dwelt thereabout; so we looked, and looked,
till at last we discerned the mouth of his cave; then we were
glad, and plucked up our spirits. So we approached up to his den,
and lo, when we came there, he had dragged, by mere force, into
his net, this poor man, Mr. Feeble-mind, and was about to bring
him to his end. But when he saw us, supposing, as we thought, he
had had another prey, he left the poor man in his hole, and came
out. So we fell to it full sore, and he lustily laid about him;
but in conclusion, he was brought down to the ground, and his
head cut off, and set up by the way-side, for a terror to such as
should after practise such ungodliness. That I tell you the truth,
here is the man himself to affirm it, who was as a lamb taken out
of the mouth of the lion.
FEEBLE-MIND. Then said Mr. Feeble-mind, I found this true, to my
cost, and comfort; to my cost, when he threatened to pick my bones
every moment; and to my comfort, when I saw Mr. Great-heart and
his friends with their weapons, approach so near for my deliverance.
HOLY-MAN. Then said Mr. Holy-man, There are two things that they
have need to be possessed with, that go on pilgrimage; courage,
and an unspotted life. If they have not courage, they can never
hold on their way; and if their lives be loose, they will make the
very name of a Pilgrim stink.
LOVE-SAINT. Then said Mr. Love-saint, I hope this caution is not
needful amongst you. But truly, there are many that go upon the
road, that rather declare themselves strangers to pilgrimage, than
strangers and pilgrims in the earth.
DARE-NOT-LIE. Then said Mr. Dare-not-lie, It is true, they neither
have the pilgrim's need, nor the pilgrim's courage; they go not
uprightly, but all awry with their feet; one shoe goes inward,
another outward, and their hosen out behind; there a rag, and there
a rent, to the disparagement of their Lord.
PENITENT. These things, said Mr. Penitent, they ought to be troubled
for; nor are the pilgrims like to have that grace put upon them
and their pilgrim's progress, as they desire, until the way is
cleared of such spots and blemishes.
Thus they sat talking and spending the time, until supper was set
upon the table; unto which they went and refreshed their weary
bodies; so they went to rest. Now they stayed in this fair a great
while, at the house of this Mr. Mnason, who, in process of time,
gave his daughter Grace unto Samuel, Christiana's son, to wife,
and his daughter Martha to Joseph.
The time, as I said, that they lay here, was long (for it was not
now as in former times). Wherefore the Pilgrims grew acquainted
with many of the good people of the town, and did them what service
they could. Mercy, as she was wont, laboured much for the poor;
wherefore their bellies and backs blessed her, and she was there an
ornament to her profession.[258] And, to say the truth for Grace,
Phoebe, and Martha, they were all of a very good nature, and did
much good in their place. They were also all of them very fruitful;
so that Christian's name, as was said before, was like to live in
the world.
While they lay here, there came a monster out of the woods, and
slew many of the people of the town. It would also carry away their
children, and teach them to suck its whelps.[259] Now, no man in
the town durst so much as face this monster; but all men fled when
they heard of the noise of his coming.
The monster was like unto no one beast upon the earth; its body was
like a dragon, and it had seven heads and ten horns (Rev. 17:3).
It made great havoc of children, and yet it was governed by a
woman.[260] This monster propounded conditions to men, and such
men as loved their lives more than their souls, accepted of those
conditions. So they came under.[261]
Now this Mr. Great-heart, together with these that came to visit
the pilgrims at Mr. Mnason's house, entered into a covenant to go
and engage this beast, if perhaps they might deliver the people
of this town from the paws and mouth of this so devouring a serpent.
Then did Mr. Great-heart, Mr. Contrite, Mr. Holy-man, Mr. Dare-not-lie,
and Mr. Penitent, with their weapons go forth to meet him. Now
the monster, at first, was very rampant, and looked upon these
enemies with great disdain; but they so belaboured him, being
sturdy men at arms, that they made him make a retreat; so they
came home to Mr. Mnason's house again.
The monster, you must know, had his certain seasons to come out
in, and to make his attempts upon the children of the people of the
town; also these seasons did these valiant worthies watch him in,
and did still continually assault him; insomuch, that in process
of time he became not only wounded, but lame; also he has not made
that havoc of the townsmen's children, as formerly he has done.
And it is verily believed by some, that this beast will die of his
wounds.[262]
This, therefore, made Mr. Great-heart and his fellows of great fame
in this town; so that many of the people that wanted their taste
of things, yet had a reverend esteem and respect for them.[263]
Upon this account therefore it was, that these pilgrims got not
much hurt here. True, there were some of the baser sort, that
could see no more than a mole, nor understand more than a beast;
these had no reverence for these men, nor took they notice of
their valour or adventures.[264]
Well, the time grew on that the Pilgrims must go on their way,
wherefore they prepared for their journey. They sent for their
friends; they conferred with them; they had some time set apart,
therein to commit each other to the protection of their Prince.
There were again, that brought them of such things as they had,
that were fit for the weak and the strong, for the women and the
men, and so laded them with such things as were necessary (Acts
28:10).
Then they set forward on their way; and their friends accompanying
them so far as was convenient, they again committed each other to
the protection of their King, and parted. They, therefore, that
were of the Pilgrims' company went on, and Mr. Great-heart went
before them. Now the women and children being weakly, they were
forced to go as they could bear; by this means Mr. Ready-to-halt
and Mr. Feeble-mind had more to sympathize with their condition.
When they were gone from the townsmen, and when their friends had
bid them farewell; they quickly came to the place where Faithful
was put to death; there therefore they made a stand, and thanked
Him that had enabled him to bear his cross so well; and the rather
because they now found that they had a benefit by such a manly
suffering as his was.[265]
They went on, therefore, after this, a good way further, talking
of Christian and Faithful; and how Hopeful joined himself to
Christian after that Faithful was dead.
Now they were come up with the Hill Lucre, where the silver mine
was, which took Demas off from his pilgrimage, and into which, as
some think, By-ends fell and perished; wherefore they considered
that. But when they were come to the old monument that stood over
against the Hill Lucre, to wit, to the pillar of salt that stood
also within view of Sodom and its stinking lake; they marveled,
as did Christian before, that men of that knowledge and ripeness
of wit, as they were, should be so blinded as to turn aside here.
Only they considered again, that nature is not affected with the
harms that others have met with, especially if that thing upon
which they look, has an attracting virtue upon the foolish eye.
I saw now that they went on, till they came at the river that was
on this side of the Delectable Mountains. To the river where the
fine trees grow on both sides; and whose leaves, if taken inwardly,
are good against surfeits, where the meadows are green all the
year long, and where they might lie down safely (Psa. 23).
By this river side, in the meadow, there were cotes and folds for
sheep, a house built for the nourishing and bringing up of those
lambs, the babes of those women that go on pilgrimage (Heb. 5:2).
Also there was here one that was intrusted with them, who could
have compassion, and that could gather these lambs with His arm,
and carry them in His bosom, and that could gently lead those
that were with young (Isa. 40:11). Now to the care of THIS MAN,
Christiana admonished her four daughters to commit their little ones,
that by these waters they might be housed, harboured, succoured,
and nourished, and that none of them might be lacking in time to
come.[266] This Man, if any of them go astray, or be lost, He will
bring them again; He will also bind up that which was broken, and
will strengthen them that are sick (Ezek. 34:11-16). Here they
will never want meat, and drink, and clothing; here they will be
kept from thieves and robbers; for this Man will die before one
of those committed to His trust shall be lost (Jer. 23:4).
Besides, here they shall be sure to have good nurture and admonition,
and shall be taught to walk in right paths, and that you know is
a favour of no small account. Also here, as you see, are delicate
waters, pleasant meadows, dainty flowers, variety of trees, and
such as bear wholesome fruit; fruit not like that that Matthew ate
of, that fell over the wall out of Beelzebub's garden; but fruit
that procureth health where there is none, and that continueth and
increaseth it where it is.[267]
So they were content to commit their little ones to Him; and that
which was also an encouragement to them so to do, was, for that
all this was to be at the charge of the King, and so was as an
hospital for young children and orphans.
Now they went on; and when they were come to By-path Meadow, to
the stile over which Christian went with his fellow Hopeful, when
they were taken by Giant Despair, and put into Doubting Castle;
they sat down and consulted what was best to be done; to wit, now
they were so strong, and had got such a man as Mr. Great-heart
for their conductor, whether they had not best to make an attempt
upon the Giant, demolish his castle, and, if there were any pilgrims
in it, to set them at liberty, before they went any further. So
one said one thing, and another said the contrary. One questioned
if it were lawful to go upon unconsecrated ground; another said
they might, provided their end was good; but Mr. Great-heart said,
Though that assertion offered last cannot be universally true,
yet I have a commandment to resist sin, to overcome evil, to fight
the good fight of faith; and, I pray, with whom should I fight
this good fight, if not with Giant Despair? I will, therefore,
attempt the taking away of his life, and the demolishing of Doubting
Castle. Then said he, Who will go with me? Then said old Honest,
I will. And so will we too, said Christiana's four sons, Matthew,
Samuel, James, and Joseph; for they were young men and strong (1
John 3:13, 14). So they left the women in the road, and with them
Mr. Feeble-mind and Mr. Ready-to-halt with his crutches, to be
their guard, until they came back; for in that place though Giant
Despair dwelt so near, they keeping in the road, a little child
might lead them (Isa. 11:6). So Mr. Great-heart, old Honest, and
the four young men, went to go up to Doubting Castle, to look for
Giant Despair. When they came at the Castle-gate, they knocked
for entrance with an unusual noise. At that the old Giant comes
to the gate, and Diffidence, his wife, follows. Then said he, Who,
and what is he that is so hardy, as after this manner to molest
the Giant Despair?
Mr. Great-heart replied, It is I, Great-heart, one of the King of
the Celestial Country's conductors of pilgrims to their place;
and I demand of thee that thou open thy gates for my entrance.
Prepare thyself also to fight, for I am come to take away thy
head, and to demolish Doubting Castle.
Now Giant Despair, because he was a giant, thought no man could
overcome him; and, again, thought he, since heretofore I have
made a conquest of angels, shall Great-heart make me afraid! So he
harnessed himself, and went out. He had a cap of steel upon his
head, a breast-plate of fire girded to him, and he came out in iron
shoes with a great club in his hand. Then these six men made up to
him, and beset him behind and before. Also when Diffidence, the
giantess, came up to help him, old Mr. Honest cut her down at
one blow. Then they fought for their lives, and Giant Despair was
brought down to the ground, but was very loath to die. He struggled
hard, and had, as they say, as many lives as a cat; but Great-heart
was his death, for he left him not till he had severed his head
from his shoulders.[268]
Then they fell to demolishing Doubting Castle, that you know might
with ease be done, since Giant Despair was dead. They were seven
days in destroying of that; and in it of pilgrims they found one
Mr. Despondency, almost starved to death, and one Much-afraid, his
daughter; these two they saved alive. But it would have made you
a-wondered to have seen the dead bodies that lay here and there
in the castle-yard, and how full of dead men's bones the dungeon
was.
When Mr. Great-heart and his companions had performed this
exploit, they took Mr. Despondency, and his daughter Much-afraid,
into their protection; for they were honest people, though they
were prisoners in Doubting Castle, to that tyrant Giant Despair.
They, therefore, I say, took with them the head of the Giant,
for his body they had buried under a heap of stones, and down to
the road and to their companions they came, and showed them what
they had done. Now when Feeble-mind and Ready-to-halt saw that it
was the head of Giant Despair indeed, they were very jocund and
merry.[269] Now Christiana, if need was, could play upon the viol,
and her daughter Mercy upon the lute; so, since they were so merry
disposed, she played them a lesson, and Ready-to-halt would dance.
So he took Despondency's daughter, named Much-afraid, by the hand,
and to dancing they went in the road. True, he could not dance
without one crutch in his hand; but, I promise you, he footed
it well. Also the girl was to be commended, for she answered the
music handsomely.
As for Mr. Despondency, the music was not much to him; he was for
feeding rather than dancing, for that he was almost starved. So
Christiana gave him some of her bottle of spirits, for present
relief, and then prepared him something to eat; and, in little
time, the old gentleman came to himself, and began to be finely
revived.
Now I saw in my dream, when all these things were finished, Mr.
Great-heart took the head of Giant Despair, and set it upon a pole
by the highway side, right over against the pillar that Christian
erected for a caution to pilgrims that came after, to take heed of
entering into his grounds.[270]
Though Doubting Castle be demolish'd,
And the Giant Despair hath lost his head,
Sin can rebuild the Castle, make't remain,
And make Despair the Giant live again.
Then he writ under it, upon a marble stone these verses following:
This the head of him, whose name only
In former times did pilgrims terrify.
His Castle's down; and Diffidence, his wife,
Brave Master Great-heart has bereft of life.
Despondency, his daughter Much-afraid,
Great-heart for them also the man has play'd;
Who hereof doubts, if he'll but cast his eye
Up hither, may his scruples satisfy.
This head also, when doubting cripples dance,
Doth show from fears they have deliverance.
When these men had thus bravely showed themselves against Doubting
Castle, and had slain Giant Despair, they went forward; and went
on till they came to the Delectable Mountains, where Christian
and Hopeful refreshed themselves with the varieties of the place.
They also acquainted themselves with the shepherds there, who
welcomed them, as they had done Christian before, unto the Delectable
Mountains.
Now the Shepherds, seeing, so great a train follow Mr. Great-heart,
for with him they were well acquainted, they said unto him, Good
Sir, you have got a goodly company here. Pray, where did you find
all these?
Then Mr. Great-heart replied:
First, here is Christiana and her train,
Her sons, and her sons' wives, who like the wain,[271]
Keep by the pole, and do by compass steer,
From sin to grace, else they had not been here;
Next, here's old Honest come on pilgrimage,
Ready-to-halt, too, who, I dare engage,
True-hearted is, and so is Feeble-mind,
Who willing was not to be left behind;
Despondency, good man, is coming after,
And so also is Much-afraid his daughter.
May we have entertainment here, or must
We further go? Let's know whereon to trust.
Then said the Shepherds, This is a comfortable company. You are
welcome to us, for we have [comfort] for the feeble as for the
strong. Our Prince has an eye to what is done to the least of these;
therefore infirmity must not be a block to our entertainment (Matt.
25:40). So they had them to the palace door, and then said unto
them, Come in, Mr. Feeble-mind; Come in, Mr. Ready-to-halt; come
in, Mr. Despondency, and Mrs. Much-afraid, his daughter.[272]
These, Mr. Great-heart, said the Shepherds to the guide, we call
in by name, for that they are most subject to draw back; but as
for you, and the rest that are strong, we leave you to your wonted
liberty. Then said Mr. Great-heart, This day I see that grace doth
shine in your faces, and that you are my Lord's Shepherds indeed;
for that you have not pushed these diseased neither with side nor
shoulder, but have rather strewed their way into the palace with
flowers, as you should[273] (Ezek. 34:21). So the feeble and weak
went in, and Mr. Great-heart and the rest did follow. When they
were also set down, the Shepherds said to those of the weaker
sort, What is it that you would have? for, said they, all things
must be managed here to the supporting of the weak, as well as
the warning of the unruly.
So they made them a feast of things easy of digestion, and that
were pleasant to the palate, and nourishing; the which, when they
had received, they went to their rest, each one respectively unto
his proper place. When morning was come, because the mountains
were high, and the day clear, and because it was the custom of the
Shepherds to show to the Pilgrims, before their departure, some
rarities;[274] therefore, after they were ready, and had refreshed
themselves, the Shepherds took them out into the fields, and
showed them first what they had showed to Christian before. Then
they had them to some new places. The first was to Mount Marvel,
where looked, and beheld a man at a distance, that tumbled the
hills about with words. Then they asked the Shepherds what that
should mean? So they told them, that that man was a son of one
Great-grace, of whom you read in the First Part of the Records of
the Pilgrim's Progress. And he is set there to teach pilgrims how
to believe down, or to tumble out of their way, what difficulties
they shall meet with, by faith[275] (Mark 11:23, 24). Then said
Mr. Great-heart, I know him. He is a man above many.
Then they had them to another place, called Mount Innocent; and
there they saw a man clothed all in white, and two men, Prejudice
and Ill-will, continually casting dirt upon him. Now, behold, the
dirt, whatsoever they cast at him, would in little time fall off
again, and his garments would look as clear as if no dirt had been
cast thereat.[276]
Then said the Pilgrims, What means this? The Shepherds answered,
This man is named Godly-man, and this garment is to show the innocency
of his life. Now, those that throw dirt at him, are such as hate
his well-doing; but, as you see the dirt will not stick upon his
clothes, so it shall be with him that liveth truly innocently in
the world. Whoever they be that would make such men dirty, they
labour all in vain; for God, by that a little time is spent, will
cause that their innocence shall break forth as the light, and
their righteousness as the noon-day.
Then they took them, and had them to Mount Charity, where they
showed them a man that had a bundle of cloth lying before him, out
of which he cut coats and garments for the poor that stood about
him; yet his bundle or roll of cloth was never the less. Then said
they, What should this be? This is, said the Shepherds, to show
you, that he that has a heart to give of his labour to the poor,
shall never want wherewithal. He that watereth shall be watered
himself. And the cake that the widow gave to the Prophet did not
cause that she had ever the less in her barrel.
They had them also to a place where they saw one Fool, and one
Want-wit, washing of an Ethiopian, with intention to make him
white; but the more they washed him the blacker he was. They then
asked the Shepherds what that should mean. So they told them,
saying, Thus shall it be with the vile person. All means used to
get such a one a good name shall, in conclusion, tend but to make
him more abominable. Thus it was with the Pharisees, and so shall
it be with all hypocrites.[277]
Then said Mercy, the wife of Matthew, to Christiana, her mother,
Mother, I would, if it might be, see the hole in the hill, or that
commonly called the by-way to hell. So her mother brake her mind
to the Shepherds. Then they went to the door. It was in the side of
a hill, and they opened it, and bid Mercy hearken awhile. So she
hearkened, and heard one saying, Cursed be my father, for holding
of my feet back from the way of peace and life; and another said,
O that I had been torn in pieces, before I had, to save my life,
lost my soul! and another said, If I were to live again, how would
I deny myself, rather than come to this place! Then there was as
if the very earth had groaned and quaked under the feet of this
young woman for fear. So she looked white, and came trembling
away, saying, Blessed be he and she that are delivered from this
place.[278] Now when the Shepherds had shown them all these things,
then they had them back to the palace, and entertained them with
what the house would afford. But Mercy being a young and breeding
woman, longed for something that she saw there, but was ashamed
to ask. Her mother-in-law then asked her what she ailed; for she
looked as one not well. Then said Mercy, There is a looking-glass
hangs up in the dining-room, off which I cannot take my mind: if,
therefore, I have it not, I think I shall miscarry. Then said her
mother, I will mention thy wants to the Shepherds, and they will
not deny it thee. But she said, I am ashamed that these men should
know that I longed. Nay, my daughter, said she, it is no shame but
a virtue, to long for such a thing as that. So Mercy said, Then,
mother, if you please, ask the Shepherds if they are willing to
sell it.
Now the glass was one of a thousand. It would present a man, one
way, with his own features exactly (James 1:23); and, turn it but
another way, and it would show one the very face and similitude of
the Prince of Pilgrims Himself (1 Cor. 13:12). Yea, I have talked
with them that can tell, and they have said, that they have seen
the very crown of thorns upon His head, by looking in that glass;
they have therein also seen the holes in His hands, in His feet,
and His side (2 Cor. 3:18). Yea, such an excellency is there in
that glass, that it will show Him, to one where they have a mind
to see Him; whether living or dead; whether in earth or Heaven;
whether in a state of humiliation, or in His exaltation; whether
coming to suffer, or coming to reign.[279]
Christiana, therefore, went to the Shepherds apart[280]--now
the names of the Shepherds are Knowledge, Experience, Watchful,
and Sincere--and said unto them, There is one of my daughters, a
breeding woman, that I think doth long for something that she hath
seen in this house; and she thinks she shall miscarry, if she shall
by you be denied.
EXPERIENCE. Call her, call her; she shall assuredly have what we
can help her to. So they called her, and said to her, Mercy, what
is that thing thou wouldst have? Then she blushed, and said, The
great glass that hangs up in the dining-room. So Sincere ran and
fetched it, and, with a joyful consent, it was given her. Then she
bowed her head, and gave thanks, and said, By this I know that I
have obtained favour in your eyes.
They also gave to the other young women such things as they
desired, and to their husbands great commendations, for that they
had joined with Mr. Great-heart, to the slaying of Giant Despair,
and the demolishing of Doubting Castle.
About Christiana's neck, the Shepherds put a bracelet, and so they
did about the necks of her four daughters; also they put earrings
in their ears, and jewels on their foreheads.[281]
When they were minded to go hence, they let them go in peace, but
gave not to them those certain cautions which before were given to
Christian and his companion. The reason was, for that these had
Great-heart to be their guide, who was one that was well acquainted
with things, and so could give them their cautions more seasonably;
to wit, even then when the danger was nigh the approaching.
What cautions Christian and his companion had received of the
Shepherds, they had also lost, by that the time was come that they
had need to put them in practice. Wherefore, here was the advantage
that this company had over the other.
From hence they went on singing, and they said,
Behold, how fitly are the stages set
For their relief that pilgrims are become!
And how they us receive without one let,
That makes the other life our mark and home!
What novelties they have to us they give,
That we, though Pilgrims, joyful lives may live;
They do upon us, too, such things bestow,
That show we Pilgrims are, where'er we go.
When they were gone from the Shepherds, they quickly came to the
place where Christian met with one Turn-away, that dwelt in the
town of Apostasy. Wherefore of him Mr. Great-heart, their guide,
did now put them in mind, saying, This is the place where Christian
met with one Turn-away, who carried with him the character of
his rebellion at his back. And this I have to say concerning this
man; he would hearken to no counsel, but once falling, persuasion
could not stop him.
When he came to the place where the Cross and the Sepulchre were,
he did meet with one that did bid him look there, but he gnashed
with his teeth, and stamped, and said, he was resolved to go back
to his own town. Before he came to the gate, he met with Evangelist,
who offered to lay hands on him, to turn him into the way again.
But this Turn-away resisted him, and having done much despite
unto him, he got away over the wall, and so escaped his hand (Heb.
10:26-29).
Then they went on; and just at the place where Little-faith formerly
was robbed, there stood a man with his sword drawn, and his face
all bloody. Then said Mr. Great-heart, What art thou? The man made
answer, saying, I am one whose name is Valiant-for-truth. I am a
pilgrim, and am going to the Celestial City. Now, as I was in my
way, there were three men did beset me, and propounded unto me
these three things: 1. Whether I would become one of them. 2. Or
go back from whence I came. 3. Or die upon the place.[282] To
the first, I answered, I had been a true man a long season, and
therefore it could not be expected that I now should cast in my
lot with thieves (Prov. 1:10-14). Then they demanded what I would
say to the second. So I told them that the place from whence I
came, had I not found incommodity there, I had not forsaken it at
all; but finding it altogether unsuitable to me, and very unprofitable
for me, I forsook it for this way. Then they asked me what I said
to the third. And I told them, My life cost more dear far, than
that I should lightly give it away. Besides, you have nothing to
do thus to put things to my choice; wherefore, at your peril be it,
if you meddle. Then these three, to wit, Wild-head, Inconsiderate,
and Pragmatic, drew upon me, and I also drew upon them.
So we fell to it, one against three, for the space of above three
hours. They have left upon me, as you see, some of the marks of
their valour, and have also carried away with them some of mine.
They are but just now gone. I suppose they might, as the saying
is, heard your horse dash, and so they betook them to flight.
GREAT-HEART. But here was great odds, three against one.
VALIANT. It is true; but little or more are nothing to him that
has the truth on his side. 'Though an host should encamp against
me,' said one, 'my heart shall not fear; though war should rise
against me, in this will I be confident' (Psa. 27:3). Besides,
saith he, I have read in some records, that one man has fought
an army. And how many did Samson slay with the jaw-bone of an
ass?[283] (Judg. 15:15, 16).
GREAT-HEART. Then said the guide, Why did you not cry out, that
some might have come in for your succour?
VALIANT. So I did, to my King, who, I knew, could hear, and afford
invisible help, and that was sufficient for me.
GREAT-HEART. Then said Great-heart to Mr. Valiant-for-truth, Thou
hast worthily behaved thyself. Let me see thy sword. So he showed
it him. When he had taken it in his hand, and looked thereon a
while, he said, Ha! it is a right Jerusalem blade (Isa. 2:3).
VALIANT. It is so. Let a man have one of these blades, with a hand
to wield it and skill to use it, and he may venture upon an angel
with it. He need not fear its holding, if he can but tell how to
lay on. Its edges will never blunt. It will cut flesh and bones,
and soul and spirit, and all (Eph. 6:12-17; Heb. 4:12).
GREAT-HEART. But you fought a great while; I wonder you was not
weary.
VALIANT. I fought till my sword did cleave to my hand; and when
they were joined together, as if a sword grew out of my arm, and
when the blood ran through my fingers, then I fought with most
courage[284] (2 Sam. 23:10).
GREAT-HEART. Thou hast done well. Thou hast 'resisted unto blood,
striving against sin.' Thou shalt abide by us, come in and go out
with us, for we are thy companions.
Then they took him, and washed his wounds, and gave him of what
they had to refresh him; and so they went on together. Now, as
they went on, because Mr. Great-heart was delighted in him, for
he loved one greatly that he found to be a man of his hands, and
because there were with his company them that were feeble and weak,
therefore he questioned with him about many things; as, first,
what countryman he was?[285]
VALIANT. I am of Dark-land; for there I was born, and there my
father and mother are still.
GREAT-HEART. Dark-land, said the guide; doth not that lie up on
the same coast with the City of Destruction?
VALIANT. Yes, it doth. Now, that which caused me to come on
pilgrimage was this; we had one Mr. Tell-true came into our parts,
and he told it about what Christian had done, that went from the
City of Destruction; namely, how he had forsaken his wife and
children, and had betaken himself to a pilgrim's life. It was also
confidently reported, how he had killed a serpent that did come out
to resist him in his journey, and how he got through to whither he
intended. It was also told, what welcome he had at all his Lord's
lodgings, especially when he came to the gates of the Celestial City;
for there, said the man, he was received with sound of trumpet,
by a company of Shining Ones. He told it also, how all the bells
in the city did ring for joy at his reception, and what golden
garments he was clothed with, with many other things that now I
shall forbear to relate. In a word, that man so told the story of
Christian and his travels, that my heart fell into a burning haste
to be gone after him; nor could father or mother stay me! So I got
from them, and am come thus far on my way.
GREAT-HEART. You came in at the gate, did you not?
VALIANT. Yes, yes; for the same man also told us that all would
be nothing, if we did not begin to enter this way at the gate.[286]
GREAT-HEART. Look you, said the guide to Christiana, the pilgrimage
of your husband, and what he has gotten thereby, is spread abroad
far and near.
VALIANT. Why, is this Christian's wife?
GREAT-HEART. Yes, that it is; and these are also her four sons.
VALIANT. What! and going on pilgrimage too?
GREAT-HEART. Yes, verily; they are following after.
VALIANT. It glads me at heart. Good man! how joyful will he be when
he shall see them that would not go with him, yet to enter after
him in at the gates into the City!
GREAT-HEART. Without doubt it will be a comfort to him; for, next
to the joy of seeing himself there, it will be a joy to meet there
his wife and children.
VALIANT. But, now you are upon that, pray let me hear your opinion
about it. Some make a question, Whether we shall know one another
when we are there.
GREAT-HEART. Do they think they shall know themselves then, or
that they shall rejoice to see themselves in that bliss? and if
they think they shall know and do these, why not know others, and
rejoice in their welfare also?[287]
Again, since relations are our second self, though that state will
be dissolved there; yet why may it not be rationally concluded,
that we shall be more glad to see them there, than to see they
are wanting?
VALIANT. Well, I perceive whereabouts you are as to this. Have you
any more things to ask me about my beginning to come on pilgrimage?[288]
GREAT-HEART, Yes. Was your father and mother willing that you
should become a pilgrim?
VALIANT. O no! They used all means imaginable to persuade me to
stay at home.
GREAT-HEART, What could they say against it?
VALIANT. They said it was an idle life; and if I myself were
not inclined to sloth and laziness, I would never countenance a
pilgrim's condition.[289]
GREAT-HEART. And what did they say else?
VALIANT. Why, they told me that it was a dangerous way; yea, the
most dangerous way in the world, said they, is that which the
pilgrims go.
GREAT-HEART. Did they show wherein this way is so dangerous?
VALIANT. Yes; and that in many particulars.
GREAT-HEART. Name some of them.
VALIANT. They told me of the Slough of Despond, where Christian
was well nigh smothered. They told me that there were archers
standing ready in Beelzebub Castle, to shoot them that should
knock at the wicket-gate for entrance. They told me also of the
wood, and dark mountains; of the Hill Difficulty; of the lions; and
also of the three giants, Bloody-man, Maul, and Slay-good. They
said, moreover, that there was a foul fiend haunted the Valley of
Humiliation, and that Christian was by him almost bereft of life.
Besides, said they, you must go over the Valley of the Shadow
of Death, where the hobgoblins are; where the light is darkness;
where the way is full of snares, pits, traps, and gins. They told
me also of Giant Despair, of Doubting Castle, and of the ruin that
the Pilgrims met with there. Further they said I must go over the
Enchanted Ground: which was dangerous. And that, after all this, I
should find a river, over which I should find no bridge, and that
that river did be betwixt me and the Celestial Country.
GREAT-HEART. And was this all?
VALIANT. No. They also told me that this way was full of deceivers,[290]
and of persons that laid in wait there to turn good men out of
the path.
GREAT-HEART. But how did they make that out?
VALIANT. They told me that Mr. Worldly-wiseman did there lie in
wait to deceive. They also said, that there was Formality and
Hypocrisy continually on the road. They said also that By-ends,
Talkative, or Demas would go near to gather me up; that the Flatterer
would catch me in his net; or that, with green-headed Ignorance,
I would presume to go on to the gate, from whence he always was
sent back to the hole that was in the side of the hill, and made
to go the by-way to hell.
GREAT-HEART. I promise you this was enough to discourage; but did
they make an end here?
VALIANT. No; stay. They told me also of many that had tried that
way of old, and that had gone a great way therein, to see if they
could find something of the glory there, that so many had so much
talked of from time to time; and how they came back again, and
befooled themselves for setting a foot out of doors in that path,
to the satisfaction of all the country. And they named several
that did so; as Obstinate and Pliable, Mistrust and Timorous,
Turn-away and old Atheist, with several more, who, they said, had
some of them, gone far to see if they could find; but not one of
them found so much advantage by going as amounted to the weight
of a feather.[291]
GREAT-HEART. Said they anything more to discourage you?
VALIANT. Yes. They told me of one Mr. Fearing who was a pilgrim;
and how he found this way so solitary, that he never had comfortable
hour therein. Also that Mr. Despondency had like to have been
starved therein; yea, and also, which I had almost forgot, that
Christian himself, about whom there has been such a noise, after
all his ventures for a celestial crown, was certainly drowned in
the Black River, and never went foot further, however it was
smothered up.[292]
GREAT-HEART. And did none of these things discourage you?
VALIANT. No; they seemed but as so many nothings to me.
GREAT-HEART. How came that about?
VALIANT. Why, I still believed what Mr. Tell-true had said, and
that carried me beyond them all.
GREAT-HEART. Then this was your victory, even your faith.
VALIANT. It was so. I believed, by the grace of God, and therefore
came out, got into the way, fought all that set themselves against
me, and, by believing, am come to this place.[293]
Who would true valour see,
Let him come hither;
One here will constant be,
Come wind, come weather.
There's no discouragement
Shall make him once relent,
His first avow'd intent
To be a pilgrim.
Who so beset him round
With dismal stories,
Do but themselves confound.
His strength the more is;
No lion can him fright,
He'll with a giant fight;
But he will have a right
To be a pilgrim.
Hobgoblin nor foul fiend
Can daunt his spirit;
He knows he at the end
Shall life inherit.
Then fancies fly away,
He'll fear not what men say;
He'll labour night and day
To be a pilgrim.
By this time they were got to the Enchanted Ground,[294] where the
air naturally tended to make one drowsy; and that place was all
grown over with briars and thorns, excepting here and there, where
was an Enchanted Arbour, upon which if a man sits, or in which, if
a man sleeps, it is a question, say some, whether ever he shall
rise or wake again in this world.[295] Over this forest, therefore,
they went, both one and the other, and Mr. Great-heart went before,
for that he was the guide; and Mr. Valiant-for-truth, he came
behind, being there a guard, for fear, lest peradventure some
fiend, or dragon, or giant, or thief, should fall upon their rear,
and so do mischief. They went on here, each man with his sword
drawn in his hand, for they knew it was a dangerous place. Also
they cheered up one another as well as they could; Feeble-mind,
Mr. Great-heart commanded, should come up after him, and Mr.
Despondency was under the eye of Mr. Valiant.[296]
Now they had not gone far, but a great mist and darkness fell upon
them all, so that they could scarce, for a great while, see the one
the other; wherefore they were forced, for some time, to feel for
one another by words; for they walked not by sight.
But anyone must think that here was but sorry going for the best
of them all; but how much worse for the women and children, who
both of feet and heart, were but tender. Yet so it was, that through
the encouraging words of he that led in the front, and of him that
brought them up behind, they made a pretty good shift to wag along.
The way also was here very wearisome, through dirt and slabbiness.
Nor was there on all this ground so much as one inn, or victualling
house, therein to refresh the feebler sort. Here, therefore, was
grunting, and puffing, and sighing. While one tumbleth over a bush,
another sticks fast in the dirt; and the children, some of them,
lost their shoes in the mire. While one cries out, I am down; and
another, Ho! where are you? and a third, The bushes have got such
fast hold on me, I think I cannot get away from them.
Then they came at an arbour, warm, and promising much refreshing
to the Pilgrims; for it was finely wrought above the head, beautified
with greens, furnished with benches and settles.[297] It also had
in it a soft couch, whereon the weary might lean. This, you must
think, all things considered, was tempting; for the Pilgrims
already began to be foiled with the badness of the way; but there
was not one of them that made so much as a motion to stop there.
Yea, for aught I could perceive, they continually gave so good
heed to the advice of their guide, and he did so faithfully tell
them of dangers, and of the nature of dangers, when they were at
them, that usually, when they were nearest to them, they did most
pluck up their spirits, and hearten one another to deny the flesh.
This arbour was called The Slothful's Friend, on purpose to allure,
if it might be, some of the pilgrims there to take up their rest
when weary.
I saw then in my dream, that they went on in this their solitary
ground, till they came to a place at which a man is apt to lose
his way.[298] Now, though when it was light, their guide could
well enough tell how to miss those ways that led wrong, yet in the
dark he was put to a stand; but he had in his pocket a map of all
ways leading to, or from the Celestial City; wherefore he struck
a light, for he never goes also without his tinder-box, and takes
a view of his book or map, which bids him be careful, in that
place, to turn to the right-hand way. And had he not here been
careful to look in his map, they had all, in probability, been
smothered in the mud; for, just a little before them, and that at
the end of the cleanest way too, was a pit, none knows how deep,
full of nothing but mud, there made on purpose to destroy the
Pilgrims in.[299]
Then thought I with myself, who that goeth on pilgrimage, but would
have one of these maps about him, that he may look when he is at
a stand, which is the way he must take.[300]
They went on, then, in this Enchanted Ground, till they came to
where there was another arbour, and it was built by the highway-side.
And in that arbour there lay two men, whose names were Heedless
and Too-bold.[301] These two went thus far on pilgrimage; but here,
being wearied with their journey, they sat down to rest themselves,
and so fell fast asleep. When the Pilgrims saw them, they stood
still, and shook their heads; for they knew that the sleepers were
in a pitiful case. Then they consulted what to do, whether to go
on and leave them in their sleep, or to step to them, and try to
awake them. So they concluded to go to them, and awake them; that
is, if they could; but with this caution, namely, to take heed
that themselves did not sit down nor embrace the offered benefit
of that arbour.
So they went in, and spake to the men, and called each by his
name,[302] for the guide, it seems, did know them; but there was
no voice nor answer. Then the guide did shake them, and do what
he could to disturb them. Then said one of them, I will pay you
when I take my money. At which the guide shook his head. I will
fight so long as I can hold my sword in my hand, said the other.
At that one of the children laughed.
Then said Christiana, What is the meaning of this? The guide said,
They talk in their sleep. If you strike them, beat them, or whatever
else you do to them, they will answer you after this fashion; or,
as one of them said in old time, when the waves of the sea did
beat upon him, and he slept as one upon the mast of a ship, 'When
shall I awake? I will seek it yet again' (Prov. 23:34, 35). You
know, when men talk in their sleep, they say anything, but their
words are not governed either by faith or reason. There is an
incoherency in their words now, as there was before, betwixt their
going on pilgrimage, and sitting down here.[303] This, then, is
the mischief of it, when heedless ones go on pilgrimage, it is
twenty to one but they are served thus; for this Enchanted Ground
is one of the last refuges that the enemy to pilgrims has. Wherefore
it is, as you see, placed almost at the end of the way, and so
it standeth against us with the more advantage. For when, thinks
the enemy, will these fools be so desirous to sit down, as when
they are weary? and when so like to be weary, as when almost at
their journey's end? Therefore it is, I say, that the Enchanted
Ground is placed so nigh to the Land Beulah, and so near the end
of their race.[304] Wherefore, let pilgrims look to themselves,
lest it happen to them as it has done to these, that, as you see,
are fallen asleep, and none can wake them.[305]
Then the Pilgrims desired, with trembling, to go forward; only they
prayed their guide to strike a light, that they might go the rest
of their way by the help of the light, of a lantern.[306] So he
struck a light, and they went by the help of that through the rest
of this way, though the darkness was very great (2 Peter 1:19).
But the children began to be sorely weary; and they cried out unto
Him that loveth pilgrims, to make their way more comfortable. So
by that they had gone a little further, a wind arose, that drove
away the fog; so the air became more clear.
Yet they were not off, by much, of the Enchanted Ground, only now
they could see one another better, and the way wherein they should
walk.
Now, when they were almost at the end of this ground, they perceived
that, a little before them, was a solemn noise of one that was
much concerned. So they went on and looked before them; and behold,
they saw, as they thought, a man upon his knees, with hands and
eyes lift up, and speaking, as they thought, earnestly to One that
was above.[307] They drew nigh, but could not tell what he said.
So they went softly till he had done. When he had done, he got up,
and began to run towards the Celestial City. Then Mr. Great-heart
called after him, saying, Soho! friend, let us have your company,
if you go, as I suppose you do, to the Celestial City. So the man
stopped, and they came up to him. But so soon as Mr. Honest saw
him, he said, I know this man. Then said Mr. Valiant-for-truth,
Prithee, who is it? It is one, said he, who comes from whereabouts I
dwelt. His name is Stand-fast; he is certainly a right good pilgrim.
So they came up one to another; and presently Stand-fast said to
old Honest, Ho, father Honest, are you there? Aye, said he, that I
am, as sure as you are there. Right glad am I, said Mr. Stand-fast,
that I have found you on this road. And as glad am I, said the
other, that I espied you upon your knees. Then Mr. Stand-fast
blushed, and said, But why, did you see me? Yes, that I did, quoth
the other, and with my heart was glad at the sight. Why, what did
you think? said Stand-fast. Think! said old Honest, what should I
think? I thought we had an honest man upon the road, and therefore
should have his company by and by. If you thought not amiss [said
Stand-fast], how happy am I; but if I be not as I should, I alone
must bear it. That is true, said the other; but your fear doth
further confirm me, that things are right betwixt the Prince of
Pilgrims and your soul; for, saith he, 'Blessed is the man that
feareth always.'
VALIANT. Well, but brother, I pray thee tell us what was it that
was the cause of thy being upon thy knees even now? Was it for
that some special mercies laid obligations upon thee, or how?
STAND-FAST. Why, we are, as you see, upon the Enchanted Ground;
and as I was coming along, I was musing with myself of what a
dangerous road the road in this place was, and how many that had
come even thus far on pilgrimage had here been stopped, and been
destroyed. I thought also of the manner of the death with which
this place destroyeth men. Those that die here, die of no violent
distemper. The death which such die is not grievous to them; for
he that goeth away in a sleep, begins that journey with desire
and pleasure; yea, such acquiesce in the will of that disease.
HON. Then Mr. Honest, interrupting of him, said, Did you see the
two men asleep in the arbour?
STAND-FAST. Aye, aye, I saw Heedless and Too-bold there; and, for
aught I know, there they will lie till they rot (Prov. 10:7). But
let me go on in my tale. As I was thus musing, as I said, there
was one, in very pleasant attire, but old, who presented herself
unto me, and offered me three things; to wit, her body, her purse,
and her bed. Now, the truth is, I was both a-weary and sleepy;
I am also as poor as an owlet,[308] and that, perhaps, the witch
knew. Well, I repulsed her once and twice, but she put by my
repulses, and smiled. Then I began to be angry; but she mattered
that nothing at all. Then she made offers again, and said, If I
would be ruled by her, she would make me great and happy; for, said
she, I am the mistress of the world, and men are made happy by me.
Then I asked her name, and she told me it was Madam Bubble.[309]
This set me further from her; but she still followed me with
enticements. Then I betook me as you saw, to my knees; and with
hands lift up, and cries, I prayed to Him that had said He would
help.[310] So, just as you came up, the gentlewoman went her way.
Then I continued to give thanks for this my great deliverance; for
I verily believe she intended no good, but rather sought to make
stop of me in my journey.[311]
HON. Without doubt her designs were bad. But stay, now you talk
of her, methinks I either have seen her, or have read some story
of her.
STAND-FAST. Perhaps you have done both.
HON. Madam Bubble! is she not a tall, comely dame, something of
a swarthy complexion?
STAND-FAST. Right, you hit it, she is just such a one.
HON. Doth she not speak very smoothly, and give you a smile at the
end of a sentence?
STAND-FAST. You fall right upon it again, for these are her very
actions.
HON. Doth she not wear a great purse by her side; and is not her
hand often in it, fingering her money, as if that was her heart's
delight?
STAND-FAST. It is just so; had she stood by all this while, you
could not more amply have set her forth before me, nor have better
described her features.
HON. Then he that drew her picture was a good limner, and he that
wrote of her said true.[312]
GREAT-HEART. This woman is a witch, and it is by virtue of her
sorceries that this ground is enchanted. Whoever doth lay their
head down in her lap, had as good lay it down upon that block
over which the axe doth hang; and whoever lay their eyes upon her
beauty, are counted the enemies of God (James 4:4; 1 John 2:15).
This is she that maintaineth in their splendour all those that are
the enemies of pilgrims. Yea, this is she that hath bought off
many a man from a pilgrim's life. She is a great gossipper; she
is always, both she and her daughters, at one pilgrim's heels or
another, now commending, and then preferring the excellencies of
this life. She is a bold and impudent slut; she will talk with
any man. She always laugheth poor pilgrims to scorn; but highly
commends the rich. If there be one cunning to get money in a
place, she will speak well of him from house to house; she loveth
banqueting and feasting mainly well; she is always at one full
table or another. She has given it out in some places, that she
is a goddess, and therefore some do worship her. She has her times
and open places of cheating; and she will say and avow it, that
none can show a good comparable to hers. She promiseth to dwell
with children's children, if they will but love and make much of
her. She will cast out of her purse gold like dust, in some places,
and to some persons. She loves to be sought after, spoken well of,
and to lie in the bosoms of men. She is never weary of commending
her commodities, and she loves them most that think best of her.
She will promise to some crowns and kingdoms, if they will but
take her advice; yet many hath she brought to the halter, and ten
thousand times more to hell.
STAND-FAST. O, said Stand-fast, what a mercy is it that I did
resist! for whither might she have drawn me!
GREAT-HEART. Whither! nay, none but God knows whither. But, in
general, to be sure, she would have drawn thee into 'many foolish
and hurtful lusts, which drown men in destruction and perdition'--(1
Tim. 6:9).
It was she that set Absalom against his father, and Jeroboam against
his master. It was she that persuaded Judas to sell his Lord, and
that prevailed with Demas to forsake the godly pilgrims' life;
none can tell of the mischief that she doth. She makes variance
betwixt rulers and subjects, betwixt parents and children, betwixt
neighbour and neighbour, betwixt a man and his wife, betwixt a man
and himself, betwixt the flesh and the heart.
Wherefore, good Master Stand-fast, be as your name is, and 'when
you have done all, Stand.'[313]
At this discourse there was, among the Pilgrims, a mixture of joy
and trembling; but at length they brake out, and sang--
What danger is the pilgrim in!
How many are his foes!
How many ways there are to sin
No living mortal knows.
Some of the ditch shy are, yet can
Lie tumbling in the mire;
Some, though they shun the frying-pan,
Do leap into the fire.
After this, I beheld until they were come unto the Land of Beulah,
where the sun shineth night and day.[314] Here, because they were
weary, they betook themselves a while to rest; and, because this
country was common for pilgrims, and because the orchards and
vineyards that were here belonged to the King of the Celestial
country, therefore they were licensed to make bold with any of His
things. But a little while soon refreshed them here; for the bells
did so ring, and the trumpets continually sound so melodiously,
that they could not sleep; and yet they received as much refreshing,
as if they had slept their sleep ever so soundly. Here also all
the noise of them that walked in the streets, was, More pilgrims
are come to town. And another would answer, saying, And so many
went over the water, and were let in at the golden gates today.
They would cry again, There is now a legion of Shining Ones just
come to town, by which we know that there are more pilgrims upon
the road; for here they come to wait for them, and to comfort
them after all their sorrow. Then the Pilgrims got up, and walked
to and fro; but how were their ears now filled with heavenly
noises, and their eyes delighted with celestial visions! In this
land they heard nothing, saw nothing, felt nothing, smelled nothing,
tasted nothing, that was offensive to their stomach or mind; only
when they tasted of the water of the river over which they were
to go, they thought that tasted a little bitterish to the palate,
but it proved sweeter when it was down.
In this place there was a record kept of the names of them that had
been pilgrims of old, and a history of all the famous acts that
they had done. It was here also much discoursed how the river to
some had had its flowings, and what ebbings it has had while others
have gone over. It has been in a manner dry for some, while it
has overflowed its banks for others.
In this place the children of the town would go into the King's
gardens, and gather nosegays for the Pilgrims, and bring them to them
with much affection. Here also grew camphire, with spikenard, and
saffron, calamus, and cinnamon, with all its trees of frankincense,
myrrh, and aloes, with all chief spices. With these the Pilgrims'
chambers were perfumed, while they staid here; and with these were
their bodies anointed, to prepare them to go over the river when
the time appointed was come.
Now, while they lay here, and waited for the good hour, there was
a noise in the town, that there was a post come from the Celestial
City, with matter of great importance to one Christiana, the wife
of Christian the Pilgrim. So inquiry was made for her, and the
house was found out where she was; so the post presented her with
a letter; the contents whereof were, 'Hail, good woman! I bring
thee tidings that the Master calleth for thee, and expecteth that
thou shouldest stand in His presence, in clothes of immortality,
within these ten days.'
When he had read this letter to her, he gave her therewith a sure
token that he was a true messenger, and was come to bid her make
haste to be gone. The token was, an arrow with a point sharpened
with love, let easily into her heart, which by degrees wrought
so effectually with her, that at the time appointed she must be
gone.[315]
When Christiana saw that her time was come, and that she was the
first of this company that was to go over, she called for Mr.
Great-heart her guide, and told him how matters were. So he told
her he was heartily glad of the news, and could have been glad
had the post come for him. Then she bid that he should give advice
how all things should be prepared for her journey. So he told
her, saying, thus and thus it must be; and we that survive will
accompany you to the river side.
Then she called for her children, and gave them her blessing, and
told them, that she yet read with comfort the mark that was set
in their foreheads, and was glad to see them with her there, and
that they had kept their garments so white. Lastly, she bequeathed
to the poor that little she had, and commanded her sons and her
daughters to be ready against the messenger should come for them.
When she had spoken these words to her guide and to her children,
she called for Mr. Valiant-for-truth, and said unto him, Sir, you
have in all places showed yourself truehearted; 'be faithful unto
death,' and my King will give you 'a crown of life.' I would also
entreat you to have an eye to my children; and if at any time
you see them faint, speak comfortably to them. For my daughters,
my sons' wives, they have been faithful, and a fulfilling of the
promise upon them will be their end. But she gave Mr. Stand-fast
a ring. Then she called for old Mr. Honest, and said of him, 'Behold
an Israelite indeed, in whom is no guile.' Then said he, I wish
you a fair day, when you set out for Mount Zion, and shall be glad
to see that you go over the river dry-shod. But she answered, Come
wet, come dry, I long to be gone; for, however the weather is in
my journey, I shall have time enough when I come there to sit down
and rest me, and dry me.
Then came in that good man Mr. Ready-to-halt, to see her. So she
said to him, Thy travel hither has been with difficulty; but that
will make thy rest the sweeter. But watch and be ready; for at an
hour when you think not, the messenger may come. After him came
in Mr. Despondency, and his daughter Much-afraid, to whom she said,
You ought with thankfulness, forever to remember your deliverance
from the hands of Giant Despair, and out of Doubting Castle. The
effect of that mercy is, that you are brought with safety hither.
Be ye watchful, and cast away fear; 'be sober and hope to the
end.'
Then she said to Mr. Feeble-mind, Thou wast delivered from the
mouth of Giant Slay-good, that thou mightest live in the light of
the living forever, and see thy King with comfort; only I advise
thee to repent thee of thine aptness to fear and doubt of His
goodness, before He sends for thee; lest thou shouldest, when He
comes, be forced to stand before Him, for that fault, with blushing.
Now the day drew on, that Christiana must be gone. So the road was
full of people to see her take her journey. But, behold, all the
banks beyond the river were full of horses and chariots, which
were come down from above to accompany her to the city gate. So
she came forth, and entered the river, with a beckon of farewell
to those that followed her to the river side. The last words that
she was heard to say here, were, I come, Lord, to be with Thee,
and bless Thee.[316]
So her children and friends returned to their place, for that those
that waited for Christiana had carried her out of their sight.
So she went and called, and entered in at the gate with all the
ceremonies of joy that her husband Christian had done before her.
At her departure her children wept. But Mr. Great-heart and Mr.
Valiant played upon the well-tuned cymbal and harp for joy. So all
departed to their respective places.[317]
In process of time there came a post to the town again, and his
business was with Mr. Ready-to-halt. So he inquired him out, and
said to him, I am come to thee in the name of Him whom thou hast
loved and followed, though upon crutches; and my message is to
tell thee, that He expects thee at His table to sup with Him, in
His kingdom, the next day after Easter; wherefore prepare thyself
for this journey.[318]
Then he also gave him a token that he was a true messenger, saying,
I have broken thy golden bowl, and loosed thy silver cord (Eccl.
12:6).
After this, Mr. Ready-to-halt called for his fellow-pilgrims, and
told them, saying, I am sent for, and God shall surely visit you
also. So he desired Mr. Valiant to make his will; and because
he had nothing to bequeath to them that should survive him, but
his crutches, and his good wishes, therefore thus he said, These
crutches I bequeath to my son that shall tread in my steps, with
a hundred warm wishes that he may prove better than I have done.
Then he thanked Mr. Great-heart for his conduct and kindness, and
so addressed himself to his journey. When he came at the brink of
the river, he said, Now I shall have no more need of these crutches,
since yonder are chariots and horses for me to ride on. The last
words he was heard to say was, Welcome life![319] So he went his
way.
After this, Mr. Feeble-mind had tidings brought him, that the post
sounded his horn at his chamber door. Then he came in, and told
him, saying, I am come to tell thee, that thy Master hath need of
thee; and that, in very little time, thou must behold His face in
brightness. And take this as a token of the truth of my message,
'Those that look out of the windows shall be darkened'[320] (Eccl.
12:3).
Then Mr. Feeble-mind called for his friends, and told them what
errand had been brought unto him, and what token he had received
of the truth of the message. Then he said, Since I have nothing
to bequeath to any, to what purpose should I make a will As for
my feeble mind, that I will leave behind me, for that I have no
need of that in the place whither I go. Nor is it worth bestowing
upon the poorest pilgrim; wherefore, when I am gone, I desire that
you, Mr. Valiant, would bury it in a dunghill. This done, and the
day being come in which he was to depart, he entered the river as
the rest. His last words were, Hold out, faith and patience. So
he went over to the other side.
When days had many of them passed away, Mr. Despondency was sent
for; for a post was come, and brought this message to him: Trembling
man, these are to summon thee to be ready with thy King by the
next Lord's Day, to shout for joy for thy deliverance from all
thy doubtings.
And, said the messenger, that my message is true, take this for
a proof; so he gave him the grasshopper to be a burden unto him
(Eccl. 12:5). Now, Mr. Despondency's daughter, whose name was
Much-afraid, said, when she heard what was done, that she would go
with her, father. Then Mr. Despondency said to his friends, Myself
and my daughter, you know what we have been, and how troublesomely we
have behaved ourselves in every company. My will and my daughter's
is, that our desponds and slavish fears be by no man ever received,
from the day of our departure, forever; for I know that after my
death they will offer themselves to others.[321] For, to be plain
with you, they are ghosts the which we entertained when we first
began to be pilgrims, and could never shake them off after; and
they will walk about and seek entertainment of the pilgrims; but,
for our sakes, shut ye the doors upon them.[322]
When the time was come for them to depart, they went to the brink
of the river. The last words of Mr. Despondency were, Farewell
night, welcome day. His daughter went through the river singing,
but none could understand what she said.[323]
Then it came to pass, a while after, that there was a post in the
town that inquired for Mr. Honest. So he came to his house where
he was, and delivered to his hand these lines: Thou art commanded
to be ready against this day sevennight, to present thyself before
thy Lord, at His Father's house. And for a token that my message
is true, 'All thy daughters of music shall he brought low' (Eccl.
12:4). Then Mr. Honest called for his friends, and said unto them,
I die, but shall make no will. As for my honesty, it shall go with
me; let him that comes after be told of this. When the day that
he was to be gone was come, he addressed himself to go over the
river. Now the river at that time overflowed the banks in some places;
but Mr. Honest in his lifetime had spoken to one Good-conscience
to meet him there, the which he also did, and lent him his hand,
and so helped him over. The last words of Mr. Honest were, Grace
reigns. So he left the world.
After this, it was noised abroad, that Mr. Valiant-for-truth was
taken with a summons, by the same post as the other; and had this
for a token that the summons was true, 'That his pitcher was broken
at the fountain' (Eccl. 12:6). When he understood it, he called
for his friends, and told them of it. Then, said he, I am going
to my Father's; and though with great difficulty I am got hither,
yet now I do not repent me of all the trouble I have been at to
arrive where I am. My sword I give to him that shall succeed me
in my pilgrimage, and my courage and skill to him that can get it.
My marks and scars I carry with me, to be a witness for me, that
I have fought His battles, who now will be my Rewarder. When the
day that he must go hence was come, many accompanied him to the
river-side, into which as he went, he said, 'Death, where is thy
sting?' And as he went down deeper, he said, 'Grave, where is thy
victory?' So he passed over, and all the trumpets sounded for him
on the other side.[324]
Then there came forth a summons for Mr. Stand-fast--this Mr. Stand-fast
was he that the rest of the Pilgrims found upon his knees in the
Enchanted Ground--for the post brought it him open in his hands.
The contents whereof were, that he must prepare for a change of
life, for his Master was not willing that he should be so far from
Him any longer. At this Mr. Stand-fast was put into a muse. Nay,
said the messenger, you need not doubt of the truth of my message,
for here is a token of the truth thereof: 'Thy wheel is broken at
the cistern' (Eccl. 12:6). Then he called unto him Mr. Great-heart,
who was their guide, and said unto him, Sir, although it was not
my hap to be much in your good company in the days of my pilgrimage;
yet, since the time I knew you, you have been profitable to me.
When I came from home, I left behind me a wife and five small
children; let me entreat you, at your return (for I know that you
will go, and return to your Master's house, in hopes that you may
yet be a conductor to more of the holy pilgrims), that you send
to my family, and let them be acquainted with all that hath, or
shall happen unto me. Tell them, moreover, of my happy arrival to
this place, and of the present [and] late blessed condition that
I am in. Tell them also of Christian, and Christiana his wife, and
how she and her children came after her husband. Tell them also
of what a happy end she made, and whither she is gone. I have a
little or nothing to send to my family, except it be prayers and
tears for them; of which it will suffice if thou acquaint them, if
peradventure they may prevail.
When Mr. Stand-fast had thus set things in order, and the time being
come for him to haste him away, he also went down to the river.
Now there was a great calm at that time in the river; wherefore
Mr. Stand-fast, when he was about half-way in, stood a while and
talked to his companions that had waited upon him thither; and he
said, This river has been a terror to many; yea, the thoughts of
it also have often frightened me. Now, methinks, I stand easy, my
foot is fixed upon that upon which the feet of the priests that
bare the ark of the covenant stood, while Israel went over this
Jordan (Josh. 3:17). The waters, indeed, are to the palate bitter,
and to the stomach cold; yet the thoughts of what I am going to,
and of the conduct that waits for me on the other side, doth lie
as a glowing coal at my heart.
I see myself now at the end of my journey, my toilsome days
are ended. I am going now to see that Head that was crowned with
thorns, and that Face that was spit upon for me.[325]
I have formerly lived by hearsay and faith; but now I go where
I shall live by sight, and shall be with Him in whose company I
delight myself.
I have loved to hear my Lord spoken of; and wherever I have seen
the print of His shoe in the earth, there I have coveted to set my
foot too.
His name has been to me as a civet-box; yea, sweeter than all
perfumes. His voice to me has been most sweet; and His countenance
I have more desired than they that have most desired the light
of the sun. His Word I did use to gather for my food, and for
antidotes against my faintings. 'He has held me, and hath kept me
from mine iniquities; yea, my steps hath He strengthened in His
way.'[326]
Now, while he was thus in discourse, his countenance changed, his
strong man bowed under him; and after he had said, Take me, for I
come unto Thee, he ceased to be seen of them.
But glorious it was to see how the open region was filled with
horses and chariots, with trumpeters and pipers, with singers and
players on stringed instruments, to welcome the Pilgrims as they
went up, and followed one another in at the beautiful gate of the
city.[327]
As for Christian's children, the four boys that Christiana brought
with her, with their wives and children, I did not stay where I was
till they were gone over. Also, since I came away, I heard one say
that they were yet alive, and so would be for the increase of the
CHURCH in that place where they were, for a time.[328]
Shall it be my lot to go that way again, I may give those that desire
it an account of what I here am silent about.[329] Meantime, I bid
my reader ADIEU.
FOOTNOTES:
[1] In 1683, the year before Bunyan published his Second Part, a
little volume was printed under the same title, by some anonymous
author; for a description of it, see the Introduction (p. 57)--(ED).
[2] While the carnal heart is in a state of such bitter enmity
against the Gospel, it requires wisdom to introduce the subject
of religion; still we have a duty to perform, even if the truth
should prove a savour of death unto death. We must live the Gospel
in the sight of such, and not be daunted from inviting them to
become pilgrims to the Celestial City--(ED).
[3] I went over the Tract House in New York, and was delighted to
see there six steam-presses. During the last year, they printed
17,000 copies of Bunyan's 'Pilgrim's Progress'--(American Scenes,
by Eben. Davies, London, 1849, p. 299).
[4] This poem was written within six years of the first publication of
the First Part. In that short period it had become so wonderfully
popular as to have been extensively circulated in the languages which
the author names, and to have had a large circulation in America.
After another four years, namely in 1688, upwards of 100,00 copies
had been issued in English; and to the present time it has been
steadily increasing in popularity, so that, after 170 years have
elapsed, it is more popular than ever. This is a fact without
parallel in the annals of literature--(ED).
[5] After the author had heard the criticisms of friends and
foes upon the First Part, he adopts this second narrative to be
a key explaining many things which appeared dark in Christian's
journey--(ED).
[6] This address prepares the reader for a greater variety of
experience and adventures than he meets with in the First Part; all
of which are different: and the behaviour of the several pilgrims,
under their various calamities, are beautifully described. Their
conflicts and their consolations being manifold, convince us that
the exercises of every experienced soul are for the most part
dissimilar, notwithstanding, if they proceed from the operation
of the Spirit, they have the same happy tendency--(Mason). The
Second Part is peculiarly adapted to direct and encourage female
Christians and young persons; and it is hoped will be a blessing to
such--(Burder). Perhaps the Second Part of this pilgrimage comes
nearer to the ordinary experience of the great multitude of Christians
than the First Part; and this may have been Bunyan's intention.
The First Part shows, as in Christian, Faithful, and Hopeful,
the great examples and strong lights of this pilgrimage; it is as
if Paul and Luther were passing over the scene. The Second Part
shows a variety of pilgrims, whose stature and experience are more
on a level with our own. The First Part is more severe, sublime,
inspiring; the Second Part is more soothing and comforting. The
First Part has deep and awful shadows mingled with its light,
terribly instructive, and like warnings from hell and the grave.
The Second Part is more continually and uninterruptedly cheerful,
full of good nature and pleasantry, and showing the pilgrimage in
lights and shades that are common to weaker Christians--(Cheever).
[7] The First Part had been published six years, during which time
Mr. Bunyan had been so fully occupied by his pastoral labours and
frequent preaching in different parts of England, that he had not
been able to accomplish his design of publishing A FEMALE PILGRIM'S
PROGRESS. He was without exception the most popular preacher of
his day--(Ivimey).
[8] The First Part was written in Bedford jail; this is 'about a
mile off the place,' at the village of Elstow, where Mr. Bunyan
resided, and where his house is still standing--a very humble
cottage, and an object of curiosity, as is also the very ancient
church and tower. The tower answers to the description of the
'steeple-house' in which Mr. Bunyan was engaged in ringing the
bells. 'The main beam that lay overthwart the steeple from side
to side,' and under which he stood lest 'one of the bells should
fall and kill him,' presents exactly that appearance---(Ivimey).
[9] This is quite natural, and very common. The men of this world
will canonize those for saints, when dead, whom they stigmatized
with the vilest names when living. Besides many others I could
mention, this I have peculiarly remarked in respect to that man of
God, that faithful minister of Christ, the late Rev. Mr. Whitefield.
Scarce anyone went through more public reproach than he did; yet
how often have I been amazed to hear persons who held him, his
character and conduct, in the vilest contempt when living, who,
now he is dead, speak in the most respectful manner of him! O let
us leave our characters to Him who died for our sins, and to whom
we can commit our souls--(Mason). 'The memory of the just is
blessed.' All men's minds water at a pilgrim's gains, while they
are resolved never to run a pilgrim's hazards. O let me die his
death! all nature cries: Then live his life--all nature falters
there.
[10] These words were introduced after the author's decease. Not
being able to discover by what authority they were added, I have
put them within brackets--(ED).
[11] What a thunderbolt is this! Reader, have you ever spoken
harshly to, or persecuted, a child of God--a poor penitent sinner?
Hear the Word of the Judge of all the earth--'Inasmuch as ye have
done it to the least of these My brethren, ye have done it unto
Me.'--(ED). Read this and tremble, ye who speak evil of those
things which ye know not--(J. B.).
[12] Mark this well. No matter what profession we make, if the love
of Christ be not its foundation, all is nothing without this love.
It is this love in the heart that, like oil in the lamp, keeps the
profession of Christ burning bright. The more this love is felt,
the more ardent the fire of zeal burns, and the more steadily we
shall follow on to know the Lord; and never leave off nor give
over, till we see and enjoy the Lord in His kingdom--(Mason).
[13] It is not improbable that Mr. Bunyan had an eye to his own
wife and four children, and that these were the leading characters
in this religious drama; and also that the history of Christians
of his acquaintance furnished the other personages--(Ivimey). The
Editor differs in this opinion, believing that all the experience
narrated in the 'Pilgrim's Progress' is drawn from the Sacred
Scriptures, and which fits it for every age of the church, to
the final consummation of all things. Others have agreed with Mr.
Ivimey. Reader, you must form your own opinion--(ED).
[14] Though moral suasion, and all the affectionate arguments from
a tender husband, or an affectionate parent, may prove ineffectual
for the present; yet, when the Lord works by His mighty power,
then only they prove effectual to saving purposes. Then let us
not neglect our duty, but be earnest in it, and leave the event
to sovereign grace--(Mason).
[15] Those who cruelly and unkindly treat their godly relations and
friends on account of their religion, must come to feel it in the
bitterness of their spirit, and groan in the sorrow of their soul,
if ever the Lord grants them repentance unto life--(Mason).
[16]Happy is that death which brings the believer to Heaven, and
the surviving relatives to Christ; which opens the gate of glory
to one, and the door of conversion to the other--(Barder).
[17]Is it any marvel, that a quickened enlightened sinner should be
judged by those around him, who are yet dead in their sins, to Be
full of whims and melancholy? No! it is very natural for them to
think us fools and mad; but we know that they really are so--(Mason).
[18] One of God's ends in instituting marriage is, that, under
a figure, Christ and His church should be set forth. There is a
sweet scent wrapped up in that relation. Be such a husband to thy
believing wife, that she may say, God hath given to me a husband
that preacheth Christ's carriage to the church every day.--If thy
wife be unbelieving, thou hast a duty to perform under a double
obligation; for she is liable every moment to eternal ruin. O how
little sense of the worth of souls is there in the hearts of some
husbands! This is manifest by their unchristian carriage to and
before their wives.--Wives also should be discreet, chaste, keepers
at home, good, obedient to their own husbands. Why? Because,
otherwise, the Word of God will he blasphemed (Titus 2:5). Take
heed of an idling, talking, wrangling tongue. It is odious in maids
or wives to be like parrots, not bridling the tongue. It is unseemly
to see a woman, as much as once in her lifetime, to offer to over-top
her husband. I do not intend that women should he slaves by this
subjection: 'Let every man love his wife as himself and the wife
see that she reverence her husband' (Eph. 5:33). Abigail would
not speak a word to her churlish husband until he was in a sober
temper, and his wine gone out of him--(Bunyan's Christian Behaviour,
vol. 2, pp. 558-561).
[19] This is the first cry of an awakened sinner--mercy for the
lost and miserable; and no sooner are the sinner's eyes opened
to see his ruined, desperate state, and to cry for mercy, but the
god of this world, who hitherto had blinded the eyes, and kept the
heart securely by presumption, now opposes the sinner's progress
to a Throne of Grace, to a God of mercy, and to the Saviour of
the lost. Satan does not easily part with his prey. But Jesus, the
strong man, armed with almighty power and everlasting love, will
conquer and cast him out. That is the sinner's mercy, or none
could ever be saved--(Mason).
[20] The mind, during sleep, is often occupied with those subjects
that have most deeply engaged the waking thoughts; and it sometimes
pleases God to make use of ideas thus suggested, to influence
the conduct by exciting fears or hopes. But if we attempt to draw
conclusions on doctrines, or to discover hidden things by them,
it becomes a dangerous species of enthusiasm--(Scott). There
is no just reason to doubt that God still employs dreams for the
conversion of sinners. 'In a dream, in a vision of the night, when
deep sleep falleth upon men, in slumberings upon the bed; then
He openeth the ears of men, and sealeth their instruction' (Job
33:15, 16)--(Ivimey). Dreams are sometimes of use to warn and
encourage a Christian, and seem to be really 'from God'; but great
caution is necessary, lest they mislead us, as they do weak and
enthusiastic persons. They must never Be depended on as the ground
of hope, or the test of our state; nothing must be put in the place
of the Word of God--(Burder).
[21] 'The fear of the Lord is the beginning of wisdom' (Psa.
111:10); and 'the secret of the Lord is with them that fear Him'
(Psa. 25:14). The Spirit, the Comforter, never convinces the soul
of sin, but He also revives and comforts the heart with glad
tidings of free and full pardon of sin, through the blood of
the Lamb--(Mason). Probably the name of this visitor was derived
from what was said by the heavenly visitor to Manoah (Judg.
13:18)--(Ivimey). The silent influences of the Holy Spirit are here
personified. The intimations of Secret represent the teachings of
the Holy Spirit, by which the sinner understands the real meaning of
the Sacred Scriptures as to the way of salvation--(Scott, abridged).
[22] 'Rote of heart'; 'rote' is to commit to memory, so as to be able
to repeat fluently, as a wheel runs round, but without attaching
any idea or sense to the words; 'rote of heart' is to do this with
a full understanding of the meaning--(ED).
[23] As the Spirit testifies of Christ, so He leads the soul to
Christ, that He may be the sinner's only hope, righteousness, and
strength.
Thus He glorifies Christ--(Mason).
But bring thou with thee a certificate,
To show thou seest thyself most desolate;
Writ by the Master, with repentance seal'd.
--(House of God, vol. 2, p. 580).
[24] Blessed penitence! Christian's children, when he set out in
his pilgrimage, had been liable to Mr. Bunyan's severe remarks in
his valuable book on Christian Behaviour--'I observe a vile spirit
amongst some children, who overlook, or have slighting or scornful
thoughts of their parents. Such an one hath got just the heart
of a dog or a beast, that will bite those that begot them. But my
father is poor, and I am rich, and it will he a hindrance to me
to respect him. I tell thee, thou arguest like an atheist and a
beast, and standest full flat against the Son of God (Mark 7:9-13).
Must a little of the glory of the butterfly make thee not honour
thy father and mother? Little dost thou know how many prayers,
sighs, and tears have been wrung from their hearts on thine
account.'--(Vol. 2, pp. 562, 563)--(ED).
[25] The awakening of a sinner may be effected by very different
means. Lydia's heart was opened through attending to Paul's ministry;
the jailer's, through the alarm produced in his mind by the fear
of disgrace and punishment. Christian was brought to a sense of his
lost condition by reading the Scriptures; Christiana, by reflecting,
after the death of her husband, upon her unkind treatment of him
on account of his religion, the thought of which 'rent the caul
of her heart in sunder'; and the four boys, by the conversation
of their mother with them about their departed father, and about
her having neglected their souls. Religion is a personal concern,
and begins with repentance and sorrow for sin. Children are
not saved by the faith of their parents, but must be individually
brought to feel their own sinfulness, and to confess their own
guilt and danger; nor will a mother's prayers save her children,
unless they heartily unite with her in them--(Ivimey).
[26] Reader, stop and examine. Did ever any of your carnal
acquaintance take knowledge of a difference of your language and
conduct? [Does it stun them?] Or do they still like and approve of
you as well as ever? What reason, then, have you to think yourself a
pilgrim? If the heart be ever so little acquainted with the Lord,
the tongue will discover it, and the carnal and profane will ridicule
and despise you for it--(Mason).
[27] 'Is willing to stay behind.' Mr. Bunyan has strongly intimated,
in this account, that children, very young persons, may be the
subjects of renewing grace, and may experience the power of the
Gospel upon their hearts, producing that faith that is of the
operation of God, and works meet for repentance. This fact is
abundantly confirmed by many living instances of very young persons
knowing the grace of God in truth, and adorning the doctrine of
God our Saviour--(Ivimey).
[28] This was a love-letter, full of the love of Jesus, and the
precious invitations of His loving heart to sinners to come unto
Him as recorded in his blessed Word. Happy sinners, whose eyes
are opened to read it! But this the world calls madness--(Mason).
[29] The observations of the unconverted, when they perceive the
conscience of a poor sinner alarmed for fear of the wrath to come,
are admirably put in Bunyan's Come and Welcome, (vol. 1, p. 278):
'They attribute the change to melancholy--to sitting alone--to
overmuch reading--to going to too many sermons--to too much studying
and musing on what they hear. They conclude that it is for want of
merry company--for want of physic; and they advise them to leave
off reading, going to sermons, the company of sober people, and
to be merry, to go a-gossiping. But, poor ignorant sinner, let
me deal with thee. It seems that thou hast turned counsellor for
Satan. Thou judgest foolishly. Thou art like Elymas the sorcerer,
that sought to turn the deputy from the faith, to pervert the right
ways of the Lord. Take heed, lest some heavy judgment overtake
thee.' Pilgrim, beware of the solemn warnings of God in Deuteronomy
13:6, and Hebrews 10:38--(ED).
[30] Bunyan probably alludes to Proverbs 17:16: 'Wherefore is
there a price in the hand of a fool to get wisdom, seeing he hath
no heart to it?'--(Ivimey).
[31] It is well to be bold in the name of the Lord, and blunt with
those who seek to turn us away from following on to know the Lord;
for nothing less than life and salvation, or death and damnation,
will be the issue of it--(Mason).
[32] The very things which excite the rage and scorn of some
persons, penetrate the hearts of others. Thus the Lord waked one
to differ from another, by preparing the heart to receive the good
seed of Divine truth. Yet everyone willingly chooses the way he
takes, without constraint or hindrance, except his own prevailing
dispositions--(Scott).
[33] Here we see our Lord's Word verified, 'The one shall be taken,
and the other left' (Matt. 24:41). Mercy is called, and Timorous
left. All, to appearance, seems chance and accident; but sovereign
grace overrules all things. 'All things are of God, who hath
reconciled us to Himself by Jesus Christ' (2 Cor. 5:18)--(Mason).
[34] This tale, by the names, arguments, and discourse introduced
into it, shows what kind of persons despise and revile all those
that fear God, and seek the salvation of their souls. Profligates,
who never studied religion, pass sentence upon the most difficult
controversies without hesitation. Such persons call for our
compassion and prayers even more than our detestation--(Scott).
[35] O how do such carnal wretches sport with their own damnation,
while they despise the precious truths of God, and ridicule His
beloved, chosen, and called people! But as it was in the beginning,
he who was born after the flesh persecuted Him who was born after
the Spirit, so it is now, and will be as long as the seed of the
woman and the seed of the serpent are upon the earth--(Mason). Such
characters are portrayed by the apostle, in his solemn riddle (1
Tim. 5:6)--(Ivimey).
[36] The singular dispensations of Providence, and the strong
impressions made by the Word of God upon some minds, seem to amount
to a special invitation; while others are gradually and gently
brought to embrace the Gospel, and these are sometimes discouraged
lest they have never been truly awakened. They should recollect
that the Lord delighteth in mercy; that Christ will in no wise cast
out any that come to Him; and that they who trust in the mercy of
God, solely through the redemption of His Son, shall assuredly be
saved--(Scott).
[37] Such is the true spirit of real pilgrims, that do not love to
eat their precious morsel alone. They wish others to know Christ,
and to become followers of Him with themselves--(Mason).
[38] Though Christiana clearly knew her calling of God, yet Mercy
did not; therefore she is in doubt about it. Just so it is with
many at their first setting out. Hence they are ready to say--and
I have met with many who have said--that they could even wish to
have had the most violent convictions of sin, and to have been,
as it were, shook over the mouth of hell, that they might have
a greater certainty of their being called of God. But this is
speaking unadvisedly. Better to take the apostle's advice--'Give
all diligence to make your calling sure.'--(Mason).
[39] Here is a precious discovery of a heart divinely instructed.
Mind, here is no looking to anything Mercy was in herself, nor to
anything she could do for herself, for hope. But all is resolved
into this--even THE LOVE OF THE HEART OF THE KING OF HEAVEN.
Reader, can you be content with this? Can you cast all, and rest
all, upon the love of Christ? Then bless His loving name for giving
you a pilgrim's heart--(Mason). Mercy clearly discovered a work
of grace on her heart. She was anxious about her acceptance at
last; she began to pray; she threw herself on the mere mercy of
Christ's heart; and proved 'the bowels of a pilgrim,' by lamenting
the sad condition of her carnal relations--(Burder).
[40] This truth is exemplified in the Holy War--'Now Mr. Desires,
when he saw that he must go on this errand, besought that Mr. Wet-eyes
should go with him to petition the Prince. This Mr. Wet-eyes was a
poor man, a man of a broken spirit, yet one that could speak well
to a petition. Then Mr. Wet-eyes fell on his face to the ground,
and said, O my Lord, I see dirt in my own tears, and filthiness
at the bottom of my prayers; but, I pray Thee, mercifully pass by
the sin of Mansoul.'--(ED).
[41] Perhaps the most delightful portion of the Second Dream of
Bunyan is its sweet representation of the female character. There
never were two more attractive beings drawn than Christiana and
Mercy; as different from each other as Christian and Hopeful, and
yet equally pleasing in their natural traits of character, and
under the influence of Divine grace, each of them reflecting the
light of Heaven in an original and lovely variety. His own conception
of what constitutes a bright example of beauty and consistency of
character in a Christian woman, Bunyan has here given us, as well
as in his First Dream, the model of steadfast excellence in a
Christian man. The delineation, in both Christiana and Mercy, is
eminently beautiful. We have, in these characters, his own ideal
of the domestic virtues, and his own conception of a well-ordered
Christian family's domestic happiness. Wherever he may have formed
his notions of female loveliness and excellence, he has, in the
combination of them in the Second Part of the 'Pilgrim's Progress,'
presented two characters of such winning modesty and grace, such
confiding truth and frankness, such simplicity and artlessness,
such cheerfulness and pleasantness, such native good sense and
Christian discretion, such sincerity, gentleness, and tenderness,
that nothing could be more delightful. The matronly virtues of
Christiana, and the maidenly qualities of Mercy, are alike pleasing
and appropriate. There is a mixture of timidity and frankness in
Mercy, which is as sweet in itself as it is artlessly and unconsciously
drawn; and in Christiana we discover the very characteristics
that can make the most lovely feminine counterpart, suitable to
the stern and lofty qualities of her husband--(Cheever).
[42] Instead of being what they profess, the King's labourers, Paul
calls them soul-troublers (Gal. 5:10). For instead of preaching a
free, full, and finished salvation, bestowed as a free gift, by rich
grace, upon poor sinners who can do nothing to entitle themselves
to it; behold, these wretched daubers set forth salvation to sale
upon certain terms and conditions which sinners are to perform and
fulfil. Thus they distress the upright and sincere, and deceive
the self-righteous and unwary, into pride and delusion. Thus they
mar, instead of mend, the way; and bring dirt and dung, instead
of stones, to make the way sound and safe for pilgrims--(Mason).
[43] 'Looked well to the steps'; that is, 'the promises,' as Bunyan
explains in the margin of Part First. 'Struggling to be rid of our
burden, it only sinks us deeper in the mire, if we do not rest by
faith upon the promises, and so come indeed to Christ. Precious
promises they are, and so free and full of forgiveness and eternal
life, that certainly the moment a dying soul feels its guilt and
misery, that soul may lay hold upon them, and find Christ in them;
and were it not for unbelief, there need be no Slough of Despond for the
soul to struggle, and plunge, in its mire of depravity.'--(Cheever)--(ED).
[44] All the varieties in the experience of those who are walking
in the same path can never he enumerated; some of their sores are
not only unreasonable but unaccountable, through the weakness of
the human mind, the abiding effects of peculiar impressions, the
remains of unbelief, and the artifices of Satan--(Scott).
[45] No sooner does a poor sinner open his lips in prayer to Jesus,
but the devil will bark at him, and by all means try to terrify and
discourage him. Do you find this? What is our remedy? 'Resist the
devil, and he will flee from you. Draw nigh to God, and He will
draw nigh to you' (James 4:7, 8)--(Mason). When the fear of God
possesses the heart, such disturbances cannot long prevent earnest
cries for mercy, but will eventually render them more fervent and
importunate than ever--(Scott).
[46] Think much of them that have gone before; how safe they are
in the bosom of Jesus. Would they be here again for a thousand
worlds? Sometimes when my base heart hath been inclining to
this world, and to loiter in my journey towards Heaven, the very
consideration of the glorious saints and angels--what they enjoy,
what low thoughts they have of the things of this world, how they
would befool me if they did but know that my heart was drawing
back--this hath made me rush forward, and disdain those beggarly
things; and say to my soul, Come, soul, let us not be weary; let
us see what Heaven is; let us venture all for it. Reader, what
sayest thou to this? Art thou resolved to follow me? Nay, resolve
to get before me if thou canst--(Heavenly Footman).
[47] Being made to understand what great sinners the Lord hath had
mercy upon, and how large His promises were still to sinners, this
made me, through the assistance of the Holy Spirit, to cleave to
Him, to hang upon Him, and yet to cry, though as yet there were
no answer. The Lord help all His poor, tempted, afflicted people
to do the like--(Bunyan).
[48] Mercy's case is not singular. Many have set out just as she
did, and have been discouraged by the same reason as she was.
She, as many have been, was encouraged to set out in the ways of
the Lord by her neighbour and friend. Hence she, as many others
also have thought, there was no cause to conclude that she was
effectually called by the Lord, but it was only the effect of moral
persuasion, and therefore doubted and fainted, lest she should not
meet with acceptance. But her very doubts, fears, and distress,
proved the earnestness of her heart, and the desire of her soul,
after the Saviour; and also that His attracting love and gracious
power had a hand in the work. Well therefore might Bunyan call
upon his readers to mark her gracious reception by Christ. Mark
this, ye poor, doubting, fearing, trembling souls, who are halting
every step, and fearing you have not set out aright, hear what
Christ's angel said, and be not discouraged: 'Fear not ye, for I
know that ye seek Jesus!'--(Matt. 28:5)--(Mason).
[49] The prisoners taken in the Holy War were affected like Mercy.
'Why did you not cry to Me before, said the Prince, yet I will
answer you so as will be for My glory. At this Mr. Wet-eyes gave
a great sigh, and death seemed to sit on their eye-brows; they
covered their faces, and threw themselves down before Him. Then
the Prince bid them stand upon their feet, and said, I have power
to forgive, and I do forgive. Moreover, He stripped the prisoners
of their mourning-weeds, and gave them beauty for ashes.'--(ED).
[50] Pardon by word seems to denote the general discovery of free
salvation by Jesus Christ to all that believe, which is sealed by
transient comforts and lively affections. Pardon by deed may relate
to the manner in which the blessing was purchased by the Saviour;
and when this is clearly understood, the believer attains to stable
peace and hope--(Scott).
[51] The devil often barks most at us, and brings his heaviest
accusations against us, when mercy, peace, comfort, and salvation
are nearest to us.
'Press on, nor fear to win the day,
Though earth and hell obstruct the way'--(Mason).
[52] Many hellish darts are tipped by Apollyon's malignant ingenuity
with sentences of Scripture, made to flame just like the fiery
darts of the wicked one; so that the Scriptures appear to stand
against the trembling Christian--(ED).
[53] Here is genuine humility; no replying against God--no calling
in question His sovereign right to receive or to reject. No; all
that this poor humble heart thought was, now is fulfilled what is
written, 'One shall be taken and the other left.' If so, what had
she to say? No impeachment of the Lord's dealings, but only, I am
undone. But yet, on seeing what was written over the gate, 'Knock,
and it shall be opened,' from that, and not from any sight
of worthiness in herself, but lost as she felt herself, she was
encouraged to knock again, or to cry and pray more vehemently
than ever. Here is a blessed example of deep humility, and of holy
boldness, excited by the Divine Word. Go thou, ruined sinner, and
do likewise--(Mason).
[54] The express words of such invitations, exhortations, and
promises, WRITTEN in the Bible, are more efficacious to encourage
those who are ready to give up their hopes, than all the consolatory
topics that can possibly he substituted in their place--(Scott).
[55] When a mariner enters upon a voyage, or a soldier on
a campaign, they know not what hardships they may encounter, nor
whether their lives may be sacrificed without attaining their
object; but whatever hardships the Christian has to encounter,
he will come off more than conqueror--he will reach the desired
haven in safety--through Him that loved us. Fear not--'Though
death and hell obstruct the way, The meanest saint shall win the
day.'--(ED).
[56] Strive to enter in; a whole Heaven and eternal life is wrapped
up in this little word IN. Strive; this calls for the mind and
heart. Many professors make their striving to stand rather in an
outcry of words, than in a hearty labour against the lusts and
love of the world, and their own corruptions. But this kind of
striving is but a beating the air, and will come to nothing at
last--(Bunyan's Strait Gate, vol. 1, p. 869).
[57] Thus the dog of hell may be of service, not only in keeping
the sheep close together, but in making them keep close to their
Shepherd--(J. B.).
[58] 'Plash' was, in later editions, altered to 'Pluck.' To plash,
is to cut hedges or trees. The boys did plash, or had a cut at
the trees, to knock the fruit off--(ED).
[59] What is this garden but the world? What is the fruit they here
found? 'The lust of the flesh, the lust of the eye, and the pride
of life' (1 John 2:16). Of this the boys ate. The mother chides
them for taking that which did not belong to them, but she did
not know that it grew in the devil's garden. Mark the consequence
of their eating this fruit hereafter--(Mason). The terrifying
suggestions of Satan [the dog's barking] give believers much
present uneasiness, yet they often do them great good, and seldom
eventually hurt them; but the allurements of those worldly objects
which he throws in their way are far more dangerous and pernicious.
Many of these are very attractive to young persons; but all
parents who love the souls of their children should employ all
their influence and authority to restrain them from those vain
pleasures which 'war against the soul,' and are most dangerous
when least suspected. This fruit may be found in the pilgrim's
path, but it grows in Beelzebub's garden, and should be shunned as
poison. Many diversions and pursuits, both in high and low life,
are of this nature, though often pleaded for as innocent, by some
persons who ought to know better--(Scott).
[60] What are these ill-favoured ones? Such as you will be sure to
meet with in your pilgrimage; some vile lusts, or cursed corruptions,
which are suited to your carnal nature. These will attack you, and
strive to prevail against you. Mind how these pilgrims acted, and
follow their example. If one was to fix names to these ill-favoured
ones, they might he called Unbelief and Licentiousness, which aim
to rob Christ's virgins of their chastity to Him--(Mason).
[61] Here we see that the most violent temptation to the greatest
evil is not sin, if resisted and not complied with. Our Lord
Himself was tempted in all things like as we are, yet without sin.
Therefore, ye followers of Him, do not be dejected and cut down,
though you should be exercised with temptations to the blackest
crimes, and the most heinous sins. You cannot be assaulted with
worse than your Lord was. He was tempted, but He resisted Satan,
and overcame all, in our nature. Cry to Him; He is the Reliever
who will come in the hour of distress--(Mason).
[62] 'Ye have not, because ye ask not.' (James 4:2).
[63] It is well to be taken with present blessings, to be joyful
in them, and thankful for them; but it is wrong to forget our
dangers, and grow secure--(Mason).
[64] When the soul is happy in the love of God, it is ready to
conclude that dangers are past, that doubts and fears are entirely
removed; but as long as we are in this world, we shall find the
expediency of our Lord's exhortation--'Watch and pray.'--(J. B.).
[65] Here is a display of a truly Christian spirit, in that open
and ingenuous confession of her fault, taking all the blame upon
herself, and excusing Mercy. This is not natural to us, but the
grace of Christ humbles the heart, and silences the tongue to
self-justifying pleas. O for more of this precious grace!--(Mason).
[66] Mark those phrases--'the riches of His grace,' and 'His mere
good pleasure.' You cannot entertain too exalted ideas of these,
nor speak too highly of them. Pilgrims should be known by their
language as well as their walk. Those who talk highly of their own
perfection, speak little, if at all, of the riches of God's grace,
and the good pleasure of His will. Beware of the infection of
pride and self-righteous leaven--(Mason).
[67] The Holy Spirit, the Interpreter, who was promised by the Lord
Jesus to be sent in His name, guides believers into all truth. 'And
they shall be all taught of God' (John 6:45). Humble confession,
and serious consecration of heart, are sacrifices acceptable,
well-pleasing to God; and such simple-hearted pilgrims are received
by the church with a hearty welcome. 'The Spirit and the bride
say, Come; and let him that heareth say, Come' (Rev. 22:17)--(ED).
[68] Here is joy indeed, which strangers to the love of Christ
intermeddle not with. Surely, this is the joy of Heaven; and if thou
hast this joy, thou hast the love that reigns in Heaven. Glory to
Jesus, I think I can truly say, I have this blessed evidence in my
heart, that I know somewhat of this joy arising from seeing poor
lost sinners converted to Jesus, so as to love Him and follow Him.
O for a spread and increase of this spirit among Christians of all
denominations!--(Mason).
[69]The emblematical instruction at the Interpreter's house, in
the former part, was so important and comprehensive, that we are
astonished at the striking additions here adduced. The first emblem
is very plain; and so apposite, that it is wonderful any person
should read it without lifting up a prayer to the Lord, and saying,
'O deliver me from this muck-rake!'--(Scott, altered by ED). Awful
thought! Straws, and sticks, and dust, Preferred to Christ and
salvation! 'If angels weep, it is at such a sight!'--(Burder).
[70] Our Lord said, 'Where your treasure is, there will your heart be
also.' To be carnally-minded is death, but to be spiritually-minded
is life and peace. If our treasure is in Heaven, we need not envy
those griping muck-worms who are cursed in their basket and in
their store--(J. B.).
[71]--The vulture of insatiate minds
Still wants, and wanting seeks, and seeking finds
New fuel to increase her rav'nous fire.
The grave is sooner cloy'd than men's desire.
--(Quarles' Emblems).
[72] A full purse and a lean soul, is a sign of a great curse. O
it is a sad grant, when the desire is only to make the belly big,
the estate big, the name big; when even by this bigness the soul
pines, is made to dwindle, to grow lean, and to look like an anatomy!
Like a man in a dropsy, they desire this world, as he doth drink,
till they desire themselves quite down to hell--(Bunyan's Desire
of the Righteous, vol. 1, p. 767).
[73] Reader, didst thou never shed a tear for thy base and disingenuous
conduct towards thy Lord, in preferring the sticks and straws of
this world to the unsearchable riches of Christ, and the salvation
of thy immortal soul? O this is natural to us all! and though
made wise unto salvation, yet this folly cleaves to our old nature
still. Let the thought humble us, and make us weep before the
Lord--(Mason).
[74] They knew the venom of sin which was in their fallen nature.
This made them cover their faces with shame, and sink into deep
humility of heart. Every true interpreter of God's Word--yea, the
blessed Interpreter of God's heart, Jesus--will look pleasantly
upon such who confess the truth; while He beholds the proud,
self-righteous sinner afar off--(Mason).
[75] Faith apprehends, and then the soul dwells in the best room
indeed, even in the very heart of God in Christ. The Lord increase
our faith in this precious truth, that we may the more love and
glorify the God of grace and truth! O let not our venom of sin
deject us, while there is the blood of Christ to cleanse us! O for
a stronger love to Christ, and greater hatred of sin! Both spring
from believing--(Mason). The emblem of the spider is illustrated
in Bunyan's invaluable treatise on the Resurrection and Eternal
Judgment--'The spider will be a witness against man, for she layeth
hold with her hands, and is in kings' palaces. It is man only that
will not lay hold on the kingdom of Heaven, as the spider doth bid
him (Prov. 30:28).'--(Vol. 2, p. 111)--(ED).
--Call me not ugly thing;
God' wisdom hath unto the pismire given,
And spiders may teach men the way to Heaven.
(Bunyan's Emblems).
[76] It is very humbling to human pride to be compared to chickens,
as dependants on the fostering care of the hen, or as children
relying upon a parent. In Bunyan's Last Sermon, are some striking
allusions to the Christian's dependence upon his heavenly Father--'It
is natural for a child, if he wants shoes, to tell his father; if
he wants bread, they go and tell him. So should the children of God
do for spiritual bread--strength of grace--to resist Satan. When
the devil tempts you, run home and tell your heavenly Father--pour
out your complaints to God; this is natural to children. If any
wrong them, they tell their father; so do those that are born
of God, when they meet with temptations, they go and tell God of
them--(Vol. 2, p. 757)--(ED).
[77] Common call, the invitations; brooding voice, the promises;
outcry, the warnings of the Gospel--(Ivimey).
[78] Observations and experience justify this excellent simile.
God's common call is to all His creatures who live within the sound
of His Gospel. His special call is when He bestows the grace,
peace, and pardon of the Gospel of Christ upon His people. The
brooding note is when He gathers them under His wings, warms their
hearts with the comforts of His love, nourishes their souls with
close fellowship with Himself, and refreshes their spirits with
the overflowings of joy in the Holy Ghost. 'In the shadow of Thy
wings will I rejoice,' says David (Psa. 63:7). 'I sat down under
His shadow with great delight, and His fruit was sweet to my
taste' (Song. 2:3). O for more of these precious brooding notes,
to be gathered under the wing of Immanuel! But be our frames and
experiences what they may, still we are ever in danger; for our
enemies surround us on every side, and our worst are within us.
Therefore our Lord has an outcry; He gives the alarm, calls us,
and warns us of danger. Why? That we should flee. O pilgrims,
when dangers are near, run unto Him! For 'the name of the Lord is
a strong tower; the righteous runneth into it, and is safe' (Prov.
18:10)--(Mason).
[79] The church is a garden enclosed, Christ is the Gardener, His
people are called God's husbandry. The difference in the plants and
flowers shows the different effects of grace upon the heart--(J.
B.). When Christians stand everyone in his place, and do their own
work, then they are like the flowers in the garden, that stand and
grow where the Gardener hath planted them; and then they shall
both honour the garden in which they are planted, and the Gardener
that hath so disposed of them. From the hyssop in the wall, to the
cedar in Lebanon, their fruit is their glory. Christians are like
the several flowers in a garden, that have upon each of them the
dew of Heaven; which, being shaken with the wind, they let fall
their dew at each others' roots, whereby they are jointly nourished,
and become nourishers of one another. For Christians to commune
savourly of God's matters one with another, it is as if they
opened to each others' nostrils boxes of perfume. Saith Paul to
the church at Rome, 'I long to see you, that I may impart unto
you some spiritual gift, to the end ye may he established; that
is, that I may be comforted together with you, by the mutual faith
both of you and me' (Rom. 1:11, 12)--(Bunyan's Christian Behaviour,
vol. 2, pp. 550, 570). I have observed, that as there are herbs
and flowers in our gardens, so there are their counterfeits in
the field; only they are distinguished from the other by the name
of wild ones. There is faith and wild faith; and wild faith is
presumption. I call it wild faith, because God never placed it in
His garden--His church; it is only to be found in the field--the
world--(Bunyan's Good News, vol. 1, p. 93). We ought not to be
contented with a situation among the noxious weeds of the desert;
but if we be planted among the ornamental and fragrant flowers of
the Lord's garden, we are honoured indeed. We should watch against
envy and ambition, contempt of our brethren and contention. We
ought to be satisfied in our places, doing 'nothing through strife
or vain glory, or with murmurings and disputings'; but endeavour,
in the meekness of wisdom, to diffuse a heavenly fragrance around
us, and to adorn the doctrine of God our Saviour in all things--(Scott).
[80] The husbandman is not repaid by the straw or chaff. So the
sufferings of Christ, the preaching, promises, and ordinances
of the Gospel, were not intended to bring men to profess certain
doctrines, or observe certain forms; but to render men fruitful in
good works, by the influences of the Spirit of Christ. All profession
will terminate in everlasting misery, which is not productive of
this good fruit. 'True religion and undefiled' consists not in
forms, creeds, and ceremonies, but is 'to visit and comfort the
widows and the fatherless'--(Scott).
[81] This is a necessary caution. Paul says, 'Thou art inexcusable,
O man, whosoever thou art that judgest; for wherein thou judgest
another, thou condemnest thyself, for thou that judgest doest the
same things.' James has laid down an excellent rule of conduct--O
that it were more attended to!--'So speak ye, and so do, as they
that shall he judged by the law of liberty.' How inconsistent for a
pardoned malefactor to insult even those who are under condemnation!
If any man seemeth to be religious, and bridleth not his tongue
from commending himself and condemning others, this man's religion
is vain. He that judgeth his brother speaketh evil of the law,
and judgeth the law--(J. B.).
[82] A very striking emblem this, and most pertinently applied; and
if your soul is sincere, it will cause a holy fear, create a godly
jealousy, put you upon self-examining, and make you sigh out in
some such words as David, 'Search me, O God, and know my heart;
try me, and know my thoughts: and see if there be any wicked way
in me, and lead me in the way everlasting' (Psa. 139:23, 24). O
what will it avail in a dying hour, or in the judgment day, that
we have worn the mark of profession, and seemed to man, what
we were not in heart and reality of life before God! From all
self-deceiving, good Lord, deliver us! for we are naturally prone
to it--(Mason).
[83] This observation is grounded on the good old distinction,
that the merit of Christ's obedience unto death is sufficient all
who by faith apply for an interest in it. Nothing but pride, the
carnal mind, and enmity to God and religion, influence men to
neglect so great salvation; and when the regenerating power of
the Holy Spirit accompanies the Word, sinners are made willing
to accept the proffered mercy, and encouraged by the invitations
which before they sinfully slighted--(Scott).
[84] That is my very character, says many a doubting, broken hearted
sinner. Well, thank God, says many a self-confident, whole-hearted
Pharisee, it is far from being mine. We can only say this, he
that knows most of his own superlatively deceitful and desperately
wicked heart, suspects himself most, and exercises most godly
jealousy over himself; while persons, who see least of themselves,
are most self-confident and daring. Even Judas could as boldly
ask, 'Master, is it I' who shall betray Thee? as any of the rest
of His disciples--(Mason).
[85] Mr. Ivimey supposes this to be intended by Mr. Bunyan to show
his approbation of the practice of singing in public worship. It
was then a custom which had been recently introduced, and was a
subject of strong controversy. Soon after Bunyan's death, Benjamin
Keach vindicated the practice, by proving that singing is an
ordinance of Jesus Christ, in answer to Marlowe's Discourse against
Singing. It must not be forgotten, that our pilgrim forefathers
generally met in secret, and that singing would have exposed them
to imminent peril of their lives. Now we have no such fear; we
can unite heart and voice in the language of Dr. Watts--
'Lord, how delightful 'tis to see
A whole assembly worship Thee!
At once they sing.'
That is, when singing men or women do not prevent the godly from
uniting in this delightful part of Divine worship by introducing
new tunes, to sing to the praise and glory of themselves. Let such
as are guilty of this solemnly ask the question, Was the late Mr.
Huntingdon right in estimating their piety at less than twopence
per dozen?--(ED).
[86] Ah, Mrs. Timorous, how many professed pilgrims hast thou
befooled and turned back! How often does she attack and affright
many real pilgrims! I am sure she has often made my poor heart
ache with her ghastly looks and terrifying speeches. O may we ever
say to her, in our Lord's words, 'Get thee behind me, Satan; thou
savourest not the things that be of God, but those that be of men'
(Matt. 16:23)--(Mason).
[87] A very simple and artless confession. The Lord works very
differently upon His elect; but always to the same end, namely,
to make us prize Christ, His salvation and His ways, and to abhor
ourselves, the paths of sin, and to cast off all self-righteous
hopes. If this is effected in thy heart, reader, it is no matter
whether thou canst tell of visions and dreams, or talk high of
experiences. Where the soul is rooted and grounded in the knowledge
of Christ, and love to His ways, though there may be many fears,
yet this is an indubitable proof of a real and sincere pilgrim--(Mason).
[88] They who are acquainted with the manner in which persons are
received into Congregational churches, by relating a verbal account
of their experience, will recognize in this narrative a resemblance
to that practice. Christiana, a grave matron, appears to have felt
no difficulty in complying with the requisition; but Mercy, young
and inexperienced, blushed and trembled, and for awhile continued
silent. Their profession being approved, the readiness of the
church to receive them is expressed by the warmest wishes for
their spiritual prosperity--(Ivimey).
[89] 'Thou hast given credit to the truth'; what is this but
faith--the faith of the operation of God? But some may ask, What!
is justifying, saving faith, nothing more than a belief of the
truth? If so, the very devils believe; yea, more, they tremble
also. True; but mind how Mercy's faith wrought by her works. She
fled for refuge to the hope set before her in the Gospel. She fled
from sin, from the City of Destruction, to Christ for salvation.
Though she had not the joy of faith, yet she followed on to know
the Lord, walking in His ways, and hoping for comfort from the Lord
in His due time. O! if thou hast a grain of this precious faith
in thy heart, bless Jesus for it, and go on thy way rejoicing--(Mason).
[90] Mr. Ivimey considers that this bath in the garden refers to
the baptism of the pilgrims by immersion, after having related
their experience, as a publicly putting on of Christ. 'And now
why tarriest thou? Arise, and be baptized, and wash away thy sins,
calling on the name of the Lord' (Acts 22:16). Innocent says that
'her Master would have them do'; and they went out into the garden
to the bath, and were much enlivened by it. Bunyan left it to the
convert to act for himself as to water-baptism; all that he required,
as a prerequisite to church-communion, was the new birth, or the
baptism of the Holy Spirit. He calls this the 'bath of sanctification';
no Christian considers water-baptism a source of sanctification;
it is only the outward sign. It must be left to the reader's candid
judgment to decide whether baptism, upon a profession of faith,
is here intended by that that the Master would have them do--(ED).
[91] There is no travelling on pilgrimage without gathering soil.
There are no pilgrims but daily need to have recourse to this bath
of sanctification--the blood of Jesus, which cleanses from all
sin (1 John 1:7). Christ is the fountain opened for sin and for
uncleanness (Zech. 13:1). Christ is the soul's only bath. As all
baths are for the purification of the body, such is this bath to
our soul. But unless a bath be used, this cannot be effected; so,
unless we have recourse to Christ, we cannot enjoy the purification
of the soul; but the Holy Ghost, the Sanctifier, convinces us
of sin, shows us our fresh-contracted spots and defilements, and
leads us to the blood of the Lamb. O how does this enliven and
strengthen our souls, by filling our conscience with joy and peace
in believing!--(Mason).
[92] Baptism and the Lord's Supper I receive and own as signs
of the covenant of grace; the former as a sign of our engrafting
into Christ, and the latter to show forth His death, as an emblem
or type of the benefits purchased thereby to His church and
people--(Philip Henry, altered by ED).
[93] This means the sealing of the Spirit, whereby they were sealed
unto the day of redemption (Eph. 4:30). O this is blessed sealing!
None know the comfort and joy of it but those who have experienced
it. It confirms our faith, establishes our hope, and inflames
our affections to God the Father for His everlasting love, to God
the Son for His everlasting atonement and righteousness, and to
God the Spirit for His enlightening mercy, regenerating grace,
quickening, sanctifying, testifying, and assuring influences,
whereby we know that we are the children of God; for 'the Spirit
itself beareth witness with our spirits, that we are the children of
God' (Rom. 8:16). All the comfort of our souls lies in keeping this
seal clear in our view. Therefore grieve not the Holy Spirit--(Mason).
[94] They who have put on this raiment are clothed with humility;
they readily perceive the excellence of other believers, but can
only discern their own in the glass of God's Word. At the same
time, they become very observant of their own defects, and severe
in condemning them, but proportionally candid to their brethren;
and thus they learn the hard lesson of esteeming others better
than themselves--(Scott).
[95] This is always the case when souls are clothed in the robe of
Christ's righteousness. They are little, low, and mean in their own
eyes, and they esteem each other better than themselves; whereas
they who at all look to, or depend upon, their own righteousness
for their clothing and justification before God, always look down
with an air of supercilious contempt upon others who they think
are not so righteous as themselves. Lord, hide self-righteous pride
from my heart, and sink me into the depth of humility, that I may
ever glory in Thee, in whom I am perfectly righteous!--(Mason).
See also Romans 6:1-5, and Galatians 3:27--(Ivimey).
[96] The conductor, named Great-heart, is a Gospel minister under
the direction of the Holy Spirit; courageous, armed with the sword
of the Spirit, enjoying the hope of salvation, and defended by the
shield of faith--(Barder).
[97] This is the comfort, joy, and glorying of a pilgrim's heart.
Hath Jesus performed righteousness to cover us, and spilled blood
to wash us? Have we the faith of this? O how ought we to love
Him, rejoice in Him, and study to glorify Him in every step of
our pilgrimage!--(Mason).
[98] Here Bunyan gives a very clear and distinct account of that
righteousness of Christ, as Mediator, which He wrought out by His
perfect obedience to the law of God for all His seed. And by this
righteousness, and no other, are they fully justified from all
condemnation in the sight of God. Reader, study this point deeply,
so as to be established in it. It is the essence of the Gospel, enters
into the life and joy of faith, brings relief to the conscience,
and influence to the love of the Lord our Righteousness; and so
brings forth the fruits of righteousness which are by Him to the
praise and glory of God, and administers Divine consolation in
the hour of death--(Mason).
[99] Is there righteousness in Christ? That is mine, the believer
may say. Did He bleed for sins? It was for mine. Hath He overcome
the law, the devil, and hell? The victory is mine. And I do count
this a most glorious life?--Sometimes (I bless the Lord) my soul
hath this life not only imputed to me, but the glory of it upon my
spirit. Upon a time, when I was under many condemnings of heart,
and fearing I should miss glory, methought I felt such a secret
motion as this--Thy righteousness is in Heaven. The splendour and
shining of the Spirit of grace upon my soul, gave me to see clearly
that my righteousness, by which I should be justified, was the Son
of God Himself representing me before the mercy-seat in His own
Person; so that I saw clearly, that day and night, wherever I was,
and whatever I was doing, there was my righteousness, just before
the eyes of the Divine glory, and continually at the right hand of
God. At another time, whilst musing, being afraid to die, these
words came upon my soul, 'Being justified freely by His grace,
through the redemption which is in Christ.' This stayed my heart.
And thus is the sinner made alive from the dead, by being justified
through the righteousness of Christ, which is unto all and upon
all them that believe--(Bunyan's Law and Grace).
[100] Sometimes I have been so loaden with my sins, that I could not
tell where to rest, nor what to do; yea, at such times, I thought
it would have taken away my senses; yet, at that time, God through
grace hath all on a sudden so effectually applied the blood that
was spilt at Mount Calvary out of the side of Jesus, unto my
poor, wounded, guilty conscience, that presently I have found such
a sweet, solid, sober, heart-comforting peace, that I have been
in a strait to think that I should love and honour Him no more.
Sometimes my sins have appeared as big as all the sins of all the
men in the nation--(reader, these things be not fancies, for I have
smarted for this experience); but yet the least stream of the
heart-blood Jesus hath vanished all away, and I have been delivered up
into sweet and heavenly peace and joy in the Holy Ghost--(Bunyan's
Law and Grace, vol. 1, p. 549).
[101] While the soul lives upon the sweet impressions which are
made by the application of the promises, it may be said to live
upon frames and feelings; for as its comforts abate, so will its
confidence. The heart can never be established in grace, till the
understanding is enlightened to discern what it is to have pardon
by the deed done--(J. B.).
[102] O brave Christiana! See what it is to have one's heart
inflamed with a sense of the love of Christ. Christiana thinks
everyone would naturally be affected as she was, if they were
present; but she forgets that which she sees and feels is of
special, peculiar, distinguishing grace--(Mason). Shall I have my
sins and lose my soul? Would not Heaven be better to me than my
sins?--the company of God, Christ, saints, and angels, than the
company of Cain, Judas, Balaam, with the devils, in the furnace
of fire? Canst thou now that readest, or hearest these lines, turn
thy back, and go on in thy sins?--(Bunyan's Law and Grace, vol.
1, p. 575). Reader, thus would Christiana plead with ungodly
relatives and friends; and if thou art in such a case, wilt thou
not listen to such a plea?--(ED).
[103] Mind how tenderly Great-heart deals with warm-hearted
Christiana. He does not attempt to throw cold water upon the fire
of her affections, but gently insinuates, 1. The peculiar frame
of the mind she speaks from; 2. Suggests that she must not always
expect to be in such raptures; and, 3. Reminds her that her
indulgences were of a peculiar nature, not common to all, but
bestowed upon the faithful in Christ only; and that, therefore,
amidst all her joyful feelings, she should know to whom she
was indebted for them, and give all the glory to the God of all
grace--(Mason).
[104] Simple, contented in gross ignorance; Sloth, an indolence
which smothers all conviction; Presumption, carnal security, which
hardens against reproof--(Andronicus). These are the great opposers
of vital religion. The end of these things is death--(Barder).
[105] It was a custom, to a late period, to hang up murderers
in irons, until the body dropped to pieces; that such terrible
examples might deter others from the like crimes; hence, under
the old wood-cut illustrating this passage, is written--
'Behold here how the slothful are a sign,
Hung up, because holy ways they did decline.'
--(ED).
[106] God, as it were, gibbets some professors, and causes their
names and characters to be publicly exhibited, as a terror to
others, and as a warning to His own people--(Mason). The dreadful
falls and awful deaths of some professors are to put others upon
their guard against superficial, slothful, and presumptuous hopes.
The real occasion of turning aside lies in the concealed lusts of
the heart--(Scott).
[107] Let us consider the characters of these three professors: 1.
Here is a Simple, a foolish credulous professor, ever learning,
but never coming to the knowledge of the truth, so as to believe
it, love it, and be established on it; hence liable to be carried
away by every wind of doctrine. 2. Sloth, a quiet, easy professor,
who never disturbs anyone by his diligence in the Word of God,
nor his zeal for the truths and glory of God. 3. Presumption, one
who expects salvation in the end, without the means prescribed by
God for attaining it. O beware of these three sorts of professors,
for they turn many aside!--(Mason).
[108] What is meant by the Hill Difficulty? Christiana has set out
from Destruction, been received and encouraged at the wicket-gate,
and directed on her journey. The path is comparatively easy, until
she is about to put on a public profession, by joining a church. This
is situated upon the summit of this hill of difficult ascent. Is it
intended to represent that prayerful, watchful, personal investigation
into Divine truth, which ought to precede church-fellowship? Nothing
is more difficult to flesh and blood than to be compelled, upon
pain of endless ruin, to think for ourselves on matters of religion.
The formalist and hypocrite follow the persuasions of man, and
take an easier path, and are lost. The fear of man causes some to
abandon the ascent. Dr. Cheever has, in his Hill Difficulty, very
happily described the energy that is needful to enable the pilgrim
to make the ascent. He forcibly proves the utter impossibility of
making the ascent by ceremonial observances, or while encumbered
with worldly cares or pride in trinkets of gold and costly array.
He reminds us of the solemn advice of Peter, 'be ye built up a
spiritual house, a holy priesthood to offer up spiritual sacrifice
acceptable to God by Jesus Christ.' Every weight must be set aside,
and salvation must be worked out with fear and trembling--(ED).
[109] The river of life is pure and clear as crystal. Is the doctrine
offered to thee so? Or is it muddy, and mixed with the doctrines
of men? Look, man, and see, if the foot of the worshippers of Baal
be not there, and the water fouled thereby. What water is fouled
is not the water of life, or at least not in its clearness.
Wherefore, if thou findest it not right, go up higher towards the
spring-head, for nearer the spring the more pure and clear is the
water--(Bunyan's Water of Life).
[110] This represents to us that some preachers, as the Prophet says,
foul the water with their feet (Ezek. 24:18); that is, though they
preach somewhat about Christ, and salvation by Him, yet they so clog,
mire, and pollute the stream of free grace, with pre-requisites,
terms, and conditions, that the poor thirsty soul cannot drink
the water, nor allay his thirst with it; but is forced to let it
stand, till these gross dregs sink to the bottom. Yea, we ought
to beware of drinking such filthy dregs; for they will certainly
swell us up with the company of pride of our free will, human
merit, and self-righteousness, which oppose the glory of Jesus,
and comfort of our souls--(Mason).
[111] Although the cautious of Holy Writ are plain as posts and
chains, and the warnings as a ditch, and the solemn threatenings
of the New Testament against pharisaic formalism and hypocrisy
are like a hedge, to prevent pilgrims wandering into paths that
end in eternal misery, yet there are many who break through all
these merciful restraints, and rush upon destruction--(ED).
[112] Examine, which do you like better, self-soothing or soul-searching
doctrine? Formalists and hypocrites love the former, and hate the
latter. But the sincere and upright are discovered by desiring to
have their hearts searched to the quick, and their ways tried to
the utmost; and, therefore, with David will cry, 'Search me, O
God, and know my heart; try me, and know my thoughts; and see if
there be any wicked way in me, and lead me in the way everlasting'
(Psa. 129:23, 24)--(Mason).
[113] Heart-work is hard work; it is hard work to be stripped; it
is hard work to deny self, take up your cross, and follow Jesus.
It is hard work to fight the fight of faith; it is hard work
against hope to believe in hope. A formalist and hypocrite will
go, in outward things, as far as the real Christian; but touch
him on the inward work, and he will start aside--(J. B.).
[114] He who is a stranger to the hard work of self-denial, and how
difficult it is to the flesh, knows not what this Hill Difficulty
means; for the nearer to the arbour of Jesus' rest, the more
difficulties in the way, but the sweeter it is when attained--(Mason).
[115] Regard not in thy pilgrimage how difficult the passage is,
but whither it tends; not how delicate the journey is, but where
it ends. If it be easy, suspect it; if hard, endure it. He that
cannot excuse a bad way, accuseth his own sloth; and he that sticks
in a bad passage, can never attain a good journey's end--(Quarles'
Enchiridion).
[116] There were stairs in the temple, and but one pair, and these
winding. He that went up must turn with the stairs. This is a type
of a twofold repentance; that by which we turn from nature to
grace, and that by which we turn from the imperfections of a state
of grace to glory. But this turning and turning still, displeases
some much. They say it makes them giddy; but I say, Nothing like
this to make a man steady. A straight stair is like the ladder
that leads to the gallows. They are turning stairs that lead to
the heavenly mansion. Stay not at their foot; but go up them, and
up them, and up them, till you come to Heaven--(Bunyan's Solomon's
Temple).
[117] When we are praised, a conscious blush should pervade us, well
knowing how much we have to be ashamed of. But some have got such
vain confidence in their own righteousness, merits, and perfection,
that they have hereby got what the Scriptures call a whore's
forehead, and refuse to be ashamed (Jer. 3:3). O cry to the Lord
continually against spiritual pride, and for an humble heart,
knowing thyself to be a poor sinner!--(Mason).
[118] Eve looking first into those worthy privileges which God had
given her, and dilating delightfully of them before the devil,
she lost the dread of the command from off her heart, which Satan
perceiving, now added to his former forged doubt a plain and flat
denial--'Ye shall not surely die.' When people dally with the
devil, and sit too near their outward advantages, they fall into
temptation--(Bunyan on Genesis, vol. 2, p. 429).
[119] Reader, mind this well, remember it often, and it will do thee
good. I am a witness against myself, of how much I have lost by
indulging the flesh, and how much I have suffered by forgetfulness.
But O what a gracious Lord do we serve! this is no excuse for
our folly, but an aggravation of our faults; and ought to sink us
lower in shame, and to excite us to greater care, diligence, and
watchfulness; else we shall surely smart for our folly, if not in
hell, yet in our consciences--(Mason).
[120] This may refer to the awful end of one of Bunyan's early
friends, who became a notorious apostate--one John Child, whose
sufferings were published with those of Spira. Child was so afraid
of persecution, as to give up his profession; and then, overwhelmed by
despair, he committed suicide. Or to such an one as the professor,
in the Marian days, who recanted to save burning, but who was
burnt to death by his house catching fire--(Ivimey).
[121] It is not very easy to determine the precise idea of the author
in each of the giants who assault the Pilgrims, and are slain by
the conductor and his assistants. Some have supposed that unbelief
is here meant, but Grim or Bloody-man seem not to be opposite
names for this inward foe; nor can it be conceived, that unbelief
should more violently assault those who are under the care of
a valiant conductor, than it had done the solitary pilgrims. I
apprehend, therefore, that this giant was intended for the emblem
of certain active men who busied themselves in framing and executing
persecuting statutes, which was done at the time when this was
written, more violently than it had been before. Thus the temptation
to fear man, which at all times assaults the believer when required
to make an open profession of his faith, was exceedingly increased;
and as heavy fines and severe penalties, in accession to reproach
and contempt, deterred men from joining themselves in communion
with dissenting churches, that way was almost unoccupied, and the
travelers went through bypaths, according to the author's sentiments
on the subject. But the preaching of the Gospel, by which the
ministers of Christ wielded the sword of the Spirit, overcame
this enemy; for the example and exhortations of such courageous
combatants animated even weak believers to overcome their fears,
and to act according to their consciences, leaving the event to
God. This seems to have been the author's meaning; and perhaps
he also intended to encourage his brethren boldly to persevere in
resisting such persecuting statutes, confidently expecting that
they should prevail for the repeal of them; by which, as by the
death of the giant, the pilgrims might be freed from additional
terror, in acting consistently with their avowed principles--(Scott).
[122] This reminds us of the words of Mr. Godly-fear to Diabolus,
when Captain Credence sent a petition to Immanuel for mercy--'We
are resolved to resist thee as long as a captain, a man, a sling,
or a stone shall be found in Mansoul to throw at thee. Then said
the Lord Mayor to Diabolus, O thou devouring tyrant, be it known
to thee, we shall hearken to none of thy words!'--(Bunyan's Holy
War). Happy are the Godly-fears and Great-hearts who use such
decided language to the enemy of souls--(ED).
[123] Sincere and earnest Christiana, at this time, had a proverbial
expression--'It is better that the body should die to this world
by the lions without, than that body and soul should die eternally
by our lusts within.'--(ED).
[124] O pilgrims, when dangers beset you, and fears arise in you,
hear what the Lord speaks to you; and in the belief of his truth,
quit yourselves manfully: 'Fight the good fight of faith,' ever
remembering that 'you are more than conquerors through Christ who
hath loved you!' Faith will exalt the love and power of Christ
above the fear of every enemy--(Mason).
[125] O pilgrim, it is sweet to reflect that every lion-like foe
is under the control of thy God, and cannot come one link of the
chain nearer to thee than thy Lord will permit! Therefore, when
fears and terrors beset thee, think of thy Lord's love to thee,
His power engages to preserve thee, and His promises to comfort
thee. For 'the Lord is nigh unto all them that call upon Him'
(Psa. 145:18)--(Mason).
[126] From the deeply interesting narrative of the experience of
Mr. Fearing, it is plain that the lions and their backer, Giant
Grim or Bloody-man, relates entirely to temporal troubles; most
likely to those infamous penal statutes under which Dissenters so
severely suffered. The uniting in church-fellowship was not only
attended with the ordinary difficulties, but with danger from
the lions--church and state; especially when backed by ferocious
judges, such as Jefferies and others. Spiritual enemies--sin, death,
and hell--were the only terrors under which Mr. Fearing suffered;
temporal persecutions--'difficulties, lions, or Vanity Fair--he
feared not at all.' The battle probably refers to the flimsy
sophistry used in defence of persecution, as opposed to the Word
of God, the sword of the Spirit, by which our Puritan heroes
destroyed these anti-Christian arguments--(ED). Now that the lions
are removed, may we not fear that hypocrites will thrust themselves
into our churches? It is easy, cheap, and almost fashionable, to
be religious: this should promote solemn investigation--(Andronicus).
[127] How mindful is our Lord of us! How gracious is He to us! What
blessed provision doth He make for us! If pilgrims are attacked
by Giant Grim, and terrified with the sight of lions, they may be
sure that it is only a prelude to some sweet enjoyment of their
Lord's love, and that they are near to some asylum, some sanctuary
of rest, peace, and comfort. Some bitter generally precedes the
sweet, and makes the sweet the sweeter--(Mason).
[128] O it is hard work to part with Great-heart! How many blessings
do we lose for want of asking! Great-heart is at the command of
our Lord. O for more power to cry incessantly to the Lord for the
presence of Great-heart, that we may go on more cheerfully and
more joyfully in the ways of the Lord!--(Mason).
[129] Here is a blessed mark of being vessels of the grace of God,
when we delight in the sight of, salute, and welcome others in the
way to Zion, and mutually have our hearts and affections drawn out
to each other in love. O how sweet is the fellowship of pilgrims
below! What must it be above? Infinitely above conception--(Mason).
[130] Reader, can you feed upon Christ by faith? Is the Lamb the
nourishment of thy soul, and the portion of thy heart? Canst thou
say, from blessed experience, 'His flesh is meat indeed, and His
blood is drink indeed?' Is it thy delight to think of Him, hear
of Him, speak of Him, abide in Him, and live upon Him? O bless
Him and praise Him for His distinguishing mercy, this spiritual
appetite! It is peculiar to His beloved ones only--(Mason).
[131] Pray mind the above note, 'Christ's bosom is for all
pilgrims.' [This is the room in which they all lay, and its name
is Peace--ED]. It is there the weary find rest, and the burdened
soul ease. O for more reclinings of soul upon the precious bosom
of our Lord! We can be truly happy nowhere else--(Mason).
[132] Immanuel also made a feast for them. He feasted them with food
that grew not in the fields of Mansoul, nor in the whole kingdom
of the Universe. It came from the Father's court. There was music
also all the while at the table, and man did eat angels' food. I
must not forget to tell you, that the musicians were the masters
of the songs sung at the court of Shaddai--(Bunyan's Holy War).
[133] O what precious harmony is this! How joyful to be the subjects
of it, and to join in it! The free, sovereign grace of God is the
delightful theme, and glory to God in the highest the universal
chorus. It is the wonder and joy of sinners on earth, and of angels
in Heaven--(Mason).
[134] Our author intimates that God sometimes communicates spiritual
knowledge and heavenly joy by 'dreams and visions of the night.'
The Holy One 'worketh all things after the counsel of His own
will,' and employs what means He pleases to bring into captivity
every thought to the obedience of Christ. The effect produced by
dreams must be brought to this test. It is a good maxim, that what
leads to God, must have come from God--(Ivimey).
[135] If Mercy were sweetly surprised with this dream, we are sure
that nothing but the surprise of mercy can overcome the hardened
sinner's heart, who, expecting the stroke of justice, instead of
the executioner with a death-warrant, finds a messenger of peace,
with a pardon free and full, revealing the grace, mercy, and
love of God, through the redemption which there is in the love of
God--(J. B.).
[136] O how blessed are they who are watching and waiting continually
to hear the small, still voice of the Spirit, speaking rest and
peace to their souls by the blood of the Lamb! O how condescending
is our Lord, thus to visit us, and converse with us in the way to
his kingdom!--(Mason). And how blessed is church fellowship when
the members are governed by these heavenly principles, watchfulness,
humility of mind, prudence, piety, and charity--(ED).
[137] The assurance that the dream should he accomplished, is
grounded on the effects produced upon Mercy's heart; there is no
danger of delusion, when so scriptural an encouragement is inferred
even from a dream--(Scott).
[138] Can we wonder that the pilgrims longed to spend some time with
such lovely companions? Reader, how is your inclination? Add to
these 'Simplicity, Innocence, and Godly-sincerity; without which
three graces thou wilt be a hypocrite, let thy notions, thy
knowledge, thy profession, and commendations from others, be what
they will.'--(Holy Life, vol. 2, p. 539). Christian, in choosing
thy companions, specially cleave to these six virgins, for they not
only have very comely and sober countenances, but Christ dwells
with them--(ED).
[139] When Christiana was admitted into the church, care was taken
to inquire into the religious knowledge of her children. This is
an important branch of ministerial and parental duty. The answers
given by the children do their mother honour, and prove that
she had not laboured in vain. Let every pious parent imitate her
example, and hope for her success--(Burder).
[140] This is a very sensible mode of catechising the boys according
to their ages and acquirements, with questions, exciting their
attention to subjects of the gravest importance. Compare this with
the custom of asking a child its name, and requiring it to narrate
circumstances which took place in the time of unconscious babyhood;
instead of impressing upon it the existence of God and the solemn
realities of eternity. The Assembly's, Dr. Watts', and especially
Bunyan's catechisms, are admirably adapted to assist a parent in
these important and responsible exercises--(ED).
[141] The young pupil is not here taught to answer, 'all the
elect,' but practically 'those that accept of His salvation.'
This is perfectly consistent with the other, while it instructs
and encourages the learner without perplexing him. It is absurd to
teach the hardest lessons to the youngest scholars in the school
of Christ--(Scott).
[142] Though this is answered with the simplicity of a child; yet
it is, and ever will be, the language of every father in Christ.
Happy those whose spirits are cast into this humble, evangelical
mold! O that this Spirit may accompany us in all our researches,
in all our ways, and through all our days!--(Mason). Our inability
to discover the meaning of these passages should teach us humility,
and submission to the decisions of our infallible Instructor--(Scott).
[143] Here is the foundation of faith, and the triumph of hope,
God's faithfulness to His promise, and His power to perform.
Having these to look to, what should stagger our faith, or deject
our hope? We may, we ought to smile at all carnal objections, and
trample upon all corrupt reasonings--(Mason).
[144] This is an important lesson to young females, how they may
profitably employ their time, adorn the Gospel, and be useful. It
is much better to imitate Dorcas, in making garments for the poor,
than to waste time and money in frivolous amusements, or needless
decorations; or in more elegant and fashionable accomplishments--(Scott).
[145] The character of Mr. Brisk is portrayed to the life in Bunyan's
Emblems--
'Candles that do blink within the socket,
And saints whose eyes are always in their pocket,
Are much alike: such candles make us fumble;
And at such saints, good men and bad do stumble.'
[146] The character of Mercy is lovely throughout the pilgrimage;
but in the important choice of a partner for life, she manifests
great prudence and shrewdness; she asks the advice of those who
knew Mr. Brisk, and whose names proved how capable they were to
give it. And she acted upon their knowledge of his character. And
when she discovered the utter selfishness of his disposition, she
thankfully bid him, Good bye, sweet heart; and parts for life--(ED).
[147] Most blessed resolution! Ah, pilgrims, if ye were more wary,
lest, by your choice and conduct, ye brought clogs to your souls,
how many troubles would ye escape, and how much more happy would
you be in your pilgrimage! It is for want of this wisdom and
conduct, that many bring evil upon themselves--(Mason).
[148] How easily are the best of characters traduced, and false
constructions put upon the best of actions! Reader, is this your
lot also? Mind your duty. Look to your Lord. Persevere in His
works and ways; and leave your character with Him, to whom you can
trust your soul. 'For if God be for us, who shall be against us?
what shall harm us, if we be followers of that which is good?'--(Mason).
[149] Crying at the cross, and turning a wife out of doors, refers
to a vulgar error, which had its influence to a late period in
Bedfordshire. It was a speedy mode of divorce, similar to that
practised in London, by leading a wife by a halter to Smithfield,
and selling her. The crying at the market cross that a man would
not be answerable for the debts that might be incurred by his
wife, was the mode of advertising, which was supposed to absolve
a husband from maintaining his wife; a notion now fully exploded--(ED).
[150] See the effects of sin. It will pinch and gripe the conscience,
and make the heart of a gracious soul sick--(Mason). Matthew, in
being admitted a member of the church, represented by the house
Beautiful and its happy family, had to relate his experience, and
this brought to his recollection plashing the trees, and eating
the enemy's fruit, of which his brother also reminds them--(ED).
[151] How often do we suffer by neglecting the cautions of a pious
parent or friend. 'In time of temptation it is our duty to keep
close to the Word, then we have Satan at the end of the staff.
When Eve was tempted, she went to the outside of her liberty, and
sat herself on the brink of danger, when she said, we may eat of
all but one.'--(Bunyan on Genesis, vol. 2, p. 429). Christiana
had chided the boys: 'You transgress, for that fruit is none of
ours.' Still the boys went on, and now Matthew feels the bitterness
of repentance--(ED).
[152] Although the mother did warn and chide her son, yet she did
not use her authority to prevent his taking the fruit which belonged
to another. She takes the fault home, falls under the sense of it,
and is grieved for it. A tender conscience is a blessed sign of
a gracious heart. Ye parents, who know the love of Christ, watch
over your children; see to it, lest you smart for your sins, in
not warning and preventing them, that 'the fear of the Lord is to
depart from all evil'; yea, to abstain from the very appearance
of it--(Mason, altered by ED).
[153] Mr. Bunyan's great modesty and humility are truly admirable;
he quotes Latin, but is careful to tell us, 'The Latin I borrow'
[in his notes]. The English is, 'Of the flesh and of the blood
of Christ.' This is the only portion for sin-sick souls. Feeding
upon Christ's flesh and blood by faith, keeps us from sinning,
and when sick of sin, these, and nothing but these, can heal and
restore us. Yet there is in our nature an unaccountable reluctance
to receive these, through the unbelief which works in us. So
Matthew found it--(Mason).
[154] See the blessed effects of receiving Christ, when under the
sense of sin, and distressed for sin. O what a precious Saviour
is Jesus! What efficacy is there in His flesh and blood, to purge
the conscience from guilt! Lord, what a mercy is it, that though
we sin, yet Thou art abundant to pardon, yea, multipliest Thy
pardons; yea, and also giveth poor, pained, broken-hearted sinners
to know and feel Thy pardoning love!--(Mason).
[155] How correctly are the effects of an indulgence in sinful lusts
described. Sin and sorrow are inseparable. The burdened conscience
of a backslider can be relieved in no other way, than that in
which it was first 'purged from dead works,' by exercising faith
in the atoning blood of the Lord Jesus as the only sacrifice for
sin, 'If a man be overtaken in a fault, ye which are spiritual,
restore such an one in the spirit of meekness' (Gal. 6:1). 'Flee
youthful lusts,' and be upon your guard against the fruit of
Beelzebub's orchard--(Ivimey).
[156] The relation of Matthew's sickness, and the method of his
cure, may be justly esteemed among the finest passages of this
work. He ate the fruit of Beelzebub's orchard, sin, the disease of
the soul, threatening eternal death. It is an unspeakable mercy
to be exceedingly pained with it. Such need the physician, and
the remedy is at hand.
Nothing but Thy blood, O Jesus!
Can relieve us from our smart;
Nothing else from guilt release us
Nothing else can melt the heart--(Hart).
It is the universal medicine; blessed are those that will never take
any other physic--(Burder).
[157] This advice should be carefully noted. Numbers abuse the
doctrine of free salvation by the merits and redemption of Christ,
and presume on forgiveness, when they are destitute of genuine
repentance, and give no evidence of sanctification. But this most
efficacious medicine in that case will do no good; or rather, the
perverse abuse of it will increase their guilt, and tend to harden
their hearts in sin--(Scott).
[158] Bunyan's bill of his Master's water of life--'As men, in their
bills, do give an account of the persons cured, and the diseases
removed, so could I give you account of numberless numbers that
have not only been made to live, but to live forever, by drinking
this pure water of life. No disease comes amiss to it. It cures
blindness, deafness, dumbness, deadness. This right holy water (all
other is counterfeit) will drive away evil spirits. It will make you
have a white soul, and that is better than a white skin.'--(Bunyan's
Water of Life). Whoever offers to purify the heart, and heal a wounded
conscience, by any other means, is a deceiver and a soul-destroyer--(ED).
[159] This conversation is adapted for the meditation of a restored
backslider. Evangelical truth prescribes the most powerful antidotes
to presumption and despair--'My little children, these things
write I unto you, that ye sin not. And if any man sin, we have
an Advocate with the Father, Jesus Christ the righteous' (1 John
2:1)--(Ivimey).
[160] Having experienced the great advantage of a pious minister or
elder, they were naturally desirous of having such comfort through
their pilgrimage. The petition may refer to the custom, among
dissenting churches, of letters of dismission given to members
when they move to a distant locality--(ED).
[161] How much is contained in that answer of Christiana as to
the origin of evil--'It is food or poison, I know not which!' To
believers, it will be their elevation to a degree of bliss that
they would never have otherwise enjoyed; to the faithless, it will
be poison of the deadliest kind. Here is no attempt to explain the
origin of evil in our world; a subject far beyond all our powers
of investigation--(ED).
[162] It is not enough that the Holy Spirit convince us of sin at
our first setting out on pilgrimage, and makes us sensible of our
want of Christ; but He also keeps up a sight and sense of the evil
of sin in its original nature, as well as actual transgressions.
This often makes us wonder at sin, at ourselves, and at the love
of Christ in becoming a sacrifice for our sins. And this also humbles
us, makes us hate sin the more; and makes Christ, His atonement,
and righteousness, more and more precious in our eyes, and
inestimable in our hearts--(Mason).
[163] The ministration of angels is an animating theme to believers,
and is well adapted to promote their confidence in the care and
protection of God. 'Are they not all ministering spirits, sent
forth to minister for them who shall be heirs of salvation?' (Heb.
1:14)--(Ivimey).
[164] This is the anchor of hope. This keeps the soul safe, and
steady to Jesus, who is the alone object of our hopes. Hope springs
from faith. It is an expectation of the fulfillment of those things
that are promised in the Word of truth, by the God of all grace.
Faith receives them, trusts in them, relies upon them; and hope
waits for the full accomplishment and enjoyment of them--(Mason).
[165] Bunyan loved harmony--he had a soul for music. But whether
he intended by this to sanction the introduction of instrumental
music into public worship, is not clear. 'The late Abraham Booth and
Andrew Fuller were extremely averse to it; others are as desirous
of it. Music has a great effect on the nervous system, and of
all instruments the organ is the most impressive. The Christian's
inquiry is, whether sensations so produced assist the soul in
holding communion with the Father of spirits, or whether, under our
spiritual dispensation, the Holy Ghost makes use of such means to
promote intercourse between our spirits and the unseen hierarchies
of Heaven--(ED).
[166] O how reviving and refreshing are those love-tokens from our
Lord! Great-heart never comes empty-handed. He always inspires
with courage and confidence. Let us look more into, and heartily
believe the Word of truth and grace; and cry more to our precious
Immanuel, and we shall have more of Great-heart's company. It is
but sad travelling without him--(Mason).
[167] What this great robbery was, whether spiritual or temporal,
is left to the reader to imagine. The sufferings of the Dissenters
were awfully severe at this time. Had it been a year later, we
might have guessed it to have referred to the sufferings of that
pious, excellent woman, Elizabeth Gaunt, who was burnt, October 23,
1685. She was a Baptist, and cruelly martyred. Penn, the Quaker,
saw her die. 'She laid the straw about her for burning her speedily,
and behaved herself in such a manner that all the spectators melted
in tears.'--(ED).
[168] Mr. Ivimey is of opinion that by this Bunyan sanctioned
a hireling ministry, but it appears more to refer to the common
custom of rewarding servants to whom you have given trouble. He
adduces Luke 10:7; 1 Timothy 5:18; and 1 Corinthians 9:11-14. It
is a subject of considerable difficulty; but how is it that no
minister ever thinks of referring to the plainest passage upon this
subject in the New Testament? It is Acts 20:17-38, especially verses
33-35. The angel was a gold coin, in value half a sovereign--(ED).
[169] Such mountains round about this house do stand
As one from thence may see the Holy Land (Psa. 125:2).
Her fields are fertile, do abound with corn;
The lilies fair her valleys do adorn (Song. 2:1).
The birds that do come hither every spring,
For birds, they are the very best that sing (Song. 2:11, 12).
Her friends, her neighbours too, do call her blest (Psa. 48:2);
Angels do here go by, turn in, and rest (Heb. 13:2).
The road to paradise lies by her gate (Gen. 28:17),
Here pilgrims do themselves accommodate
With bed and board; and do such stories tell,
As do for truth and profit all excel.
Nor doth the porter here say any nay,
That hither would turn in, that here would stay.
This house is rent free; here the man may dwell
That loves his landlord, rules his passions well.
--(Bunyan's House of God, vol. 2 p. 579).
[170] It is sweet melody when we can sing with grace in the heart.
The joy arising from God's free grace and pardoning love, is greater
than the joy of harvest, or of one who rejoices when he divides
the spoil--(J. B.). Those joyful notes spring from a sense of
nearness to the Lord, and a firm confidence in His Divine truth and
everlasting mercy. O when the Sun of Righteousness shines warmly
on the soul, it makes the pilgrims sing most sweetly! These
songs approach very nearly to the heavenly music in the realm of
glory--(Mason).
[171] Forgetfulness makes things nothings. It makes us as if things
had never been; and so takes away from the soul one great means
of stay, support, and encouragement. When David was dejected, the
remembrance of the hill Hermon was his stay. When he was to go
out against Goliath, the remembrance of the lion and the bear was
his support. The recovery of a backslider usually begins at the
remembrance of former things--(Bunyan's Holy Life, vol. 2, p. 507).
[172] After being thus highly favoured with sensible comforts, in
the views of faith, the comforts of hope, and the joy of love, the
next step these pilgrims are to take is down the Hill Difficulty,
into the Valley of Humiliation. What doth this place signify? A deep
and abiding sight and sense of our ruined state, lost condition,
and desperate circumstances, as fallen sinners. This is absolutely
necessary, lest we should think more highly of ourselves than we
ought to think. For the Lord oft favours us with manifestations
of His love, and the comforts of His Spirit; but, through the
corruption of our nature, we are prone to be exalted in ourselves,
and, as it were, intoxicated by them. Hence we are exhorted 'to
think soberly' (Rom. 12:3). This the Valley of Humiliation causes
us to do--(Mason).
[173] Thus beautifully does our author describe the grace of
humility. O that every reader may know its excellence by happy
experience!--(Burder).
[174] These are the rare times; above all, when I can go to God
as the Publican, sensible of His glorius majesty, sensible of my
misery, and bear up and affectionately cry, 'God be merciful to
me a sinner.' For my part, I find it one of the hardest things I
can put my soul upon, when warmly sesnsible that I am a sinner,
to come to God for a share in mercy and grace; I cannot but with
a thousand tears say, 'God be merciful to me a sinner.'--(Bunyan's
Pharisee and Publican, vol. 2, p. 261).
[175] Though this Valley of Humiliation, or a clear sight and
abiding sense of the sinfulness of our nature, and the wickedness
of our hearts, may be very terrifying to pilgrims, after they have
been favoured with peace and joy, and comforted by the views of
faith and hope, yet it is a very safe place; and though, at first
entering into it, and seeing more of themselves than was ever
before showed them, they may fear and tremble, yet, after some
continuing here, they are more reconciled and contented; for here
they find the visits of their Lord, and in the depths of their
humility, they behold the heights of His love and the depths of His
mercy, and cry out in joy, Where sin aboundeth, grace superabounds.
Though sin abounds in me, the grace of Jesus superabounds towards
me. Though I am emptied of all, yet I have an inexhaustible fullness
in Jesus, to supply me with all I want and all I hope--(Mason).
[176] The humble man is contented; if his estate be low, his heart
is lower still. He that is little in his own eyes, will not be
much troubled at being little in the eyes of others--(Watson).
Those circumstances that will not disturb a humble man's sleep,
will break a proud man's heart--(Matthew Henry). They that get slips
in going down the hill, or would hide his descent by deception, or
repine at it, must look for combats when in the valley--(Ivimey).
[177] Perhaps the shepherd's boy may refer to the obscure but quiet
station of some pastors over small congregations, who live almost
unknown to their brethren, but are, in a measure, useful and very
comfortable--(Scott).
[178] Our Lord chose retirement, poverty, and an obscure station;
remote from bustle, and favourable to devotion; so that His
appearance in a public character, and in crowded scenes, for the
good of mankind and the glory of the Father, was a part of His
self-denial, in which 'He pleased not Himself.' Some are banished
into this valley, but the poor in spirit love to walk in it; and
though some believers here struggle with distressing temptations,
others, in passing through it, enjoy much communion with God--(Scott).
[179] Ever remember the words of our Lord, 'It is enough for the
disciple that he be as his master.' If your Lord made it his chief
delight to be in this Valley of Humiliation, learn from His example
to prize this valley. Though you may meet with an Apollyon or a
destroyer here, yet you are safe in the arms and under the power
of your all-conquering Lord: 'For though the Lord is high, yet
hath He respect unto the lowly.' Therefore you may add with David,
'Though I walk in the midst of trouble, Thou wilt revive me: Thou
shalt stretch forth Thine hand against the wrath of mine enemies,
and Thy right hand shall save me' (Psa. 138:7). Such are the
confidence, the reasoning, and the pleading of humble souls in the
power of faith, which leads them quite out of themselves to their
Lord--(Mason).
[180] In the first edition this name is printed 'Simon'; it was
corrected to Samuel in Bunyan's later editions--(ED).
[181] It is marvellous to see how some men are led captive by
forgetfulness. Those that sometime thought no pains too much, no
way too far, no hazards too great to run for eternal life, become
as if they had never thought of such things. Should one say to
some--Art not thou that man I saw crying out under a sermon, 'What
shall I do to be saved?' that I heard speak well of the holy Word
of God? how askew they will look upon one. Or if they acknowledge
that such things were with them once, they do it more like dejected
ghosts than as men--(Bunyan's Holy Life, vol. 2, p. 507).
[182] O pilgrims, attend to this! Pride and ingratitude go hand in
hand. Study, ever study the favours of your Lord; how freely they
are bestowed upon you, and how utterly unworthy you are of the
least of them. Beware of Forgetful Green. Many, after going some
way on pilgrimage, get into this Green, and continue here; and talk
of their own faithfulness to grace received, the merit of their
works, and a second justification by their works, &c. Hence it is
plain that they are fallen asleep on this Forgetful Green, and talk
incoherently, as men do in their sleep; for they forget that they
are still sinners--poor, needy, wretched sinners; and that they want
the blood of Christ to cleanse them, the righteousness of Christ
to justify them, and the Spirit of Christ to keep them humble,
and to enable them to live by faith upon the fullness of Christ
to sanctify them, as much as they did when they first set out as
pilgrims. O it is a most blessed thing to be kept mindful of what
we are, and of the Lord's free grace and unmerited goodness to
us!--(Mason).
[183] 'Trembles at God's Word,' so as not to dare pick and choose
which doctrines he will receive, and which reject. Would you act
thus by God's holy commandments? Would you choose one and reject
another? Are they not all of equal authority? And are not all His
holy doctrines also stamped with the same Divine sanction? Where
there is true faith in them, it will make a man tremble to act
thus by God's Word!--(Mason).
[184] We ought to study the records of the temptations, conflicts,
faith, patience, and victories of believers; mark their wounds, by
what misconduct they were occasioned, that we may watch and pray
lest we fall in like manner. Learn how they repelled the assaults
of the tempter, that we may learn to resist him steadfast in the
faith. Their triumphs should animate us to keep on the whole armour
of God, that we may be able to withstand in the evil day--(Scott).
[185] If Satan be driven back from one attack, prepare for another.
Bless God for your armour. Never put it off--(Mason).
[186] If this monument refers to the experience of Bunyan, as
exhibited in his Grace Abounding to the Chief of Sinners, it is
well called, 'Most strange, and yet most true.'--(ED).
[187] This valley represents the inward distress, conflict, and
alarm, arising from darkness and insensibility of mind. It varies
according to the constitution, animal spirits, health, education,
and strength of mind of different persons--(Scott).
[188] None know the distress, anguish, and fear that haunt pilgrims
in this valley, but those who have been in it. The hissings,
revilings, and injections of that old serpent, with all his infernal
malice, seem to be let loose upon pilgrims in this valley. Asaph
seems to be walking in this valley when he says, 'As for me, my feet
were almost gone, my steps had well nigh slipped' (Psa. 73:2)--(Mason).
[189] Satan is often must dreadful at a distance, and, courageously
resisted, will not advance nearer. This advice is ever needful, 'Be
sober; be vigilant.' These pilgrims kept up their watch. Satan did
come upon them unawares; still they heard his approach; they were
prepared for his attack; lo, Satan drew back--(Mason).
[190] Miserable, uncomfortable walking, with a pit before us, mid
darkness around, yea, within us, and hell seeming to move from beneath
to meet us who have been left to the darkness of our nature, the
terrors of a fiery law, the sense of guilt, and the fear of hell! O
what an unspeakable mercy, in such a distressing season, to have
an Almighty Saviour to look to and call upon for safety and
salvation! 'For He will hear our cry and save us' (Psa. 145:19)--(Mason).
[191] This text has been a sheet anchor to my soul under darkness
and distress. I doubt not but it has been so to many others. O
there is an amazing depth of grace and a wonderful height of mercy
in it. Bless God for it. Study it deeply--(Mason).
[192]What must the pure and holy Jesus have suffered when He tasted
death in all its bitterness? His soul was in an agony. Hell was
let loose upon Him. This is your hour, said He, and the power of
darkness, when He cried out, 'My God, My God, why hast Thou
forsaken Me?' It seemed as if the pains of hell had got hold of
Him. O what justice and judgment! what love and mercy! what power
and might were here displayed! And all this for us, and for our
salvation. What shall we render to the Lord for all His benefits?--(J.
B.).
[193] Precious thought; under the worst and most distressing
circumstances think of this. Their continuance is short. The
appointment, love. Their end shall be crowned with glory. Our dark
and distressing nights make us prize our light and joyful days the
more--(Mason).
[194] The tremendous horrors of the Valley of the Shadow of Death,
figuratively represents the gloomy frame of mind in which fears
rise high, and temptations greatly abound, more especially when
they are augmented by bodily disease. Few Christians are wholly
exempted from such distressing seasons, but all are not distressed
alike--(Burder). Bunyan's experience, recorded in his Grace
Abounding, shows that he was, when under conviction, very familiar
with these horrors--(ED).
[195] Heedless professors, be warned. The doctrines of grace were
never intended to lull any asleep in carnal security. If they do
so by you, it is a sure sign that what should have been for your
health proves an occasion of your falling--(Mason). O the miserable
end of them that obey not the Gospel--punished with everlasting
destruction from the presence of the Lord, and the glory of His
power--(J. B.).
[196] Prayer prevailed, and they were delivered.
By glimm'ring hopes, and gloomy fears,
We trace the sacred road;
Through dismal deeps, and dang'rous snares,
We make our way to God--(Burder).
[197] By a good heart is here meant, that Christian was endued
with boldness and courage from above; as the Psalmist says, 'Wait
on the Lord, be of good courage, and He shall strengthen thine
heart.'--(J. B.).
[198] Satan's master argument is, Thou art a horrible sinner, a
hypocrite, one that has a profane heart, and one that is an utter
stranger to a work of grace. I say this is his Maul, his club, his
master-piece. He doth with this as some do by their most enchanting
songs, sings them everywhere. I believe there are but few saints
in the world that have not had this temptation sounding in their
ears. But were they but aware, Satan by all this does but drive
them to the gap, out at which they should go, and so escape his
roaring. Saith he, Thou art a great sinner, a horrible sinner, a
profane-hearted wretch, one that cannot be matched for a vile one
in the country. The tempted may say, Aye, Satan, so I am, a sinner of
the biggest size, and, therefore, have most need of Jesus Christ;
yea, because I am such a wretch Jesus calls me first. I am he,
wherefore stand back, Satan, make a lane; my right is first to come
to Jesus Christ. This, now, would be like for like; this would foil
the devil: this would make him say, I must not deal with this man
thus; for then I put a sword into his hand to cut off my head--(Good
News for the Vilest of Men, vol. 1, p 96).
[199] The greatest heart cannot understand without prayer, nor
conquer without the almighty power of God. The belief of this will
excite prayer--(Mason).
[200] The severity of Job's sufferings probably suggested to the
author, the idea of taking rest during the conflict. 'How long wilt
thou not depart from me, nor let me alone till I swallow down my
spittle?' (Job 7:19). Here is no timidly mincing the matter with
sophistry or infidelity; but a manful, prayerful, fighting it
out--(ED).
[201] Mr. Ivimey considers, that in Giant Maul is characterised that
erroneous but common notion, that the church of Christ consists
exclusively of some one state religion, to dissent from which is to
cause schism, and to rend the seamless coat of Christ. Maul dwelt
in the place where Pagan and Pope had resided; the club being the
temporal power to compel uniformity. If so, the declaration for
liberty of conscience slew the giant, and the Act of toleration
prevented his resurrection. Alas, how little do such Anti-Christians
know of that spiritual kingdom which extends over all the temporal
kingdoms of the earth, and which constitutes Christ the King
of kings--(ED). Carnal reasoning upon the equity of the Divine
proceedings have mauled many a Christian--robbed him of his
comfort, and spoiled his simplicity. As soon as we turn aside to
vain janglings and doubtful disputations, we get upon the devil's
ground. As Great-heart was knocked down with this giant's club,
so many a faithful minister has been confounded with the subtle
arguments of a cunning disputer. The way to overcome this giant is
to keep close to Scripture, and pray for the teaching of the Holy
Spirit--(J.B.). Though Maul was baffled, disabled, and apparently
slain; it will appear that he has left a posterity on earth to
revile, injure, and oppose the spiritual worshippers of God in
every generation--(Scott).
[202] Well may Giant Maul, with his sophistry, be called a dangerous
enemy. Many of this tribe are mentioned in the Holy War, as Lord
Cavil, the Lord Brisk, the Lord Pragmatic, the Lord Murmur, and
one Clip-promise, a notorious villain. These lords felt the edge of
Lord Will-be-will's sword, for which his Prince Immanuel honoured
him. Clip-promise was set in the pillory, whipped, and hanged. One
clipper-of-promise does great abuse to Mansoul in a little time.
Bunyan's judgment was, that 'all those of his name and life should
be served even as he!'--(ED).
[203] Light afflictions, but for a moment, and which work out for
us an eternal weight of glory--'a little hurt on my flesh.' If
this refers to Bunyan's twelve years' imprisonment under the maul
of sophistry, how must his natural temper have been subdued by
humility!--(ED).
[204] This club we may suppose to mean human power, under
which many godly ministers, in the seventeenth century, suffered
greatly. Blessed be God, we have nothing of this to fear in our
day; therefore, the more shame for such professors who desert
Christ when they have nothing to fear but the breath of reproach,
a nickname, or a by-word of contempt--(Mason).
[205] The experienced Christian will be afraid of new acquaintance;
in his most unwatchful seasons he is fully convinced that no enemy
can hurt him, unless he is induced to yield to temptation, and
commit sin--(Scott).
[206] The character of Honesty is beautifully drawn by a masterly
hand. The aged pilgrim, worn out with fatigue, can say without
fear, 'I laid me down and slept; I awaked; for the Lord sustained
me.' He blushed when his name was mentioned, and proved to be a
most valuable acquisition to the Pilgrim party--(ED).
[207] By honesty, in the abstract, he means to distinguish between
his earnest desire to be honest, and a perfect character. Every
Christian is the subject of honesty or justice, uprightness
and sincerity; yet when we come to describe these virtues in the
abstract, or what they really are in their strict purity and utmost
perfection, where is the Christian but must wear the conscientious
blush, as Honesty did, under a sense of his imperfections--(Mason).
[208] This is the confession of an honest heart. It is never afraid
of ascribing too much to the sovereignty of grace; nor of giving
all the glory to the Sun of Righteousness, for shining upon, and
melting down its hard frozen soul--(Mason).
[209] If the kiss of charity be given, great care should be taken
that it is a 'holy' kiss. 'Some have urged the holy kiss, but then
I have asked why they made baulks; why they did salute the most
handsome, and let the ill-favoured go. This has been unseemly in
my sight.'--(Grace Abounding, No. 315). However such a custom may
have been innocent in the oriental scenes of apostolic labours,
it has been very properly discontinued in later ages, unless it be
as in the case of old Honest, or the unexpected meeting of very
old friends and relatives--(ED).
[210] The character and narrative of Fearing is drawn and arranged
with great judgment, and in a very affecting manner. Little-faith,
mentioned in the First Part, was faint-hearted and distrustful;
and thus he contracted guilt, and lost his comfort; but Fearing
dreaded sin and coming short of Heaven, more than all that flesh
could do unto him. He was alarmed more at the fear of being
overcome by temptation, than from a reluctance to undergo derision
or persecution. The peculiarity of this description of Christians
must be traced back to constitution, habit, first impressions,
disproportionate and partial views of truth, and improper
instructions; these, concurring with weakness of faith, and the
common infirmities of human nature, give a cast to their experience
and character, which renders them uncomfortable to themselves,
and troublesome to others. Yet no competent judges doubt that they
have the root of the matter in them; and none are more entitled
to the patient, sympathizing, and tender attention of ministers
and Christians--(Scott).
[211] We cannot but admire the variety of experiences introduced
into the Pilgrim's Progress. Many have died remarkably happy in the
Lord, who, till very near their last moments have been in bondage
through the fear of death. We may be sure of this, that wherever
the Lord has begun a work, He will carry it on to the great decisive
day. The proof of this is 'he would not go back!' 'If ye continue
in My Word, then are ye My disciples indeed.'--(J.B.).
[212] See all through this character, what a conflict there was
between fear, and the influence of grace. Though it may not be
the most comfortable, yet the end of Mr. Fearing was very joyful.
O what a godly jealousy displayed itself all through his life!
Better this, than strong, vain-glorious confidence. The Valley of
Humiliation suits well with fearing hearts--(Mason).
[213] When persons are naturally fearful and low-spirited, it will
be found, notwithstanding the courage and comfort they sometimes
are favoured with, that the constitutional bias of their tempers
and dispositions will discover itself, more or less, all through
their pilgrimage. Thus there is a kind of sympathy between Fearing
and the Valley of Humiliation, which seems congenial to him--(J.B.).
[214] O what a time of need is the day of death, when I am to pack
up all, to be gone from hence; now a man grows near the borders of
eternity; he sees into the skirts of the next world. Now death is
death, and the grave the grave indeed. Has he laid up grace for this
day, while cold death strokes his hand over his face, and over his
heart, and is turning his blood into jelly; while strong death is
loosing his silver cord, and breaking his golden bowl?--(Bunyan's
Saints' Privilege, vol. 1, p. 678). Can a great-hearted saint wonder
that Mr. Fearing was at his wit's end?--(ED).
[215] Here is a glorious display of a fearing heart. Full of courage
against evil, and fired with zeal for God's glory--(Mason).
[216] O how gracious is our Lord! as thy day is, O Pilgrim, so
shall thy strength be. Even the river of death, though there can
be no bridge to go over, yet faith makes one; and the Lord of faith
makes the waters low, to suit the state of His beloved ones--(Mason).
[217] We know the least appearance of a sin better by its native
hue, than we know a grace of the Spirit. Sin is sooner felt in
its bitterness upon a sanctified soul than is the grace of God.
Sin is dreadful and murderous in the sight of a sanctified soul.
Grace lies deep in the hidden part, but sin floats above in the
flesh, and is easier seen. Grace as to quantity, seems less than
sin. What is leaven, or a grain of mustard seed, to the bulky lump
of a body of death? It is a rare thing for some Christians to see
their graces, but a thing very common for such to see their sins,
to the shaking of their souls--(Bunyan's Desire of the Righteous,
vol. 1, p. 755).
[218] This is an every-day character in the church, delicately and
accurately drawn, a man, as Mr. Ivimey says, that 'carried the
Slough of Despond in his mind everywhere with him,' not from the
difficulties of the way, nor the frowns of the world, but from
doubts lest sin, death, and hell, should prevail over them. They
walk safely, however sorrowfully; and seldom give the enemy an
occasion to rejoice--(ED).
[219] Here is a very striking lesson for professors. Talk not of
your great knowledge, rich experience, comfortable frames, and
joyful feelings; all are vain and delusive, if the Gospel has not
a holy influence upon your practice. On the other hand, be not
dejected if you are not favoured with these; for if a holy fear
of God, and a godly jealousy over yourselves, possess your heart,
verily you are a partaker of the grace of Christ--(Mason).
[220] Hatred to sin can only arise from the love of God. In vain
do men think of deterring others from sin, or driving them to duty
by low terrors, or low requirements. The strong man armed will
keep his palace, till a stronger than he cometh and taketh from
him the armour wherein he trusted. But herein they err, not knowing
the Scriptures, which set forth love as the constraining motive
to true obedience--(J.B.).
[221] Christians who resemble Fearing, are greatly retarded in their
progress by discouraging apprehensions; they are apt to spend too
much time in unavailing complaints; yet they cannot think of giving
up their feeble hopes, or of returning to their forsaken worldly
pursuits and pleasures. They are indeed helped forward, through
the mercy of God, in a very extraordinary manner; yet they still
remain exposed to alarms and discouragements, in every stage of
their pilgrimage. They are afraid even of relying on Christ for
salvation, because they have not distinct views of His love, and
the methods of His grace; and imagine some other qualification to
be necessary besides the willingness to seek, knock, and ask for
the promised blessings, with a real desire of obtaining them.
They imagine, that there has been something in their past life,
or that there is some peculiarity in their present habits, and way
of applying to Christ, which may exclude them from the benefit: so
that they pray with diffidence; and, being consciously unworthy,
can hardly believe that the Lord will grant their requests. They
are also prone to overlook the most decisive evidences of their
reconciliation to God; and to persevere in arguing with perverse
ingenuity against their own manifest happiness. The same mixture of
humility and unbelief renders persons of this description backward
in associating with their brethren, and in frequenting those
companies in which they might obtain further instruction; for
they are afraid of being considered as believers, or even serious
inquirers; so that affectionate and earnest persuasion is requisite
to prevail with them to join in those religious exercises, by which
Christians especially receive the teaching of the Holy Spirit. Yet
this arises not from disinclination, but diffidence; and though
they are often peculiarly favoured with seasons of great comfort,
to counterbalance their dejections, yet they never hear or read of
those who 'have drawn back to perdition,' but they are terrified
with the idea that they shall shortly resemble them; so that every
warning given against hypocrisy or self-deception seems to point
them out by name, and every new discovery of any fault or mistake
in their views, temper, or conduct, seems to decide their doom.
At the same time, they are often remarkably melted into humble,
admiring gratitude, by contemplating the love and sufferings of
Christ, and seem to delight in hearing of that subject above all
others. They do not peculiarly fear difficulties, self-denial,
reproaches, or persecution, which deter numbers from making an
open profession of religion; and yet they are more backward in
this respect than others, because they deem themselves unworthy
to be admitted to such privileges and into such society, or else
are apprehensive of being finally separated from them or becoming
a disgrace to religion--(Scott).
[222] This is a solid, scriptural definition; pray mind it. Here
conditions may safely be admitted; and happy is the Christian who
keeps closest to these conditions, in order to enjoy peace of
conscience, and joy of heart in Christ--(Mason).
[223] That heart, which is under the teaching and influence of the
grace of God, will detect such horrid notions, and cry out against
them. God forbid that ever I should listen one moment to such
diabolical sentiments! for they are hatched in hell, and propagated
on earth, by the father of lies--(Mason).
[224] It is a horrible and blasphemous perversion of Scripture, to
take encouragement in sin, from those sad examples of it in the
saints, which are held up, in terrorem, as so many beacons by
which we may avoid the same. To talk, and especially to act like
Self-will affords the fullest proof that a man never came in at
the gate. The Lord change every such perverse will, and preserve
the church from principles and practices so diabolical--(Burder).
What shall we say to these things? Lord, keep me!--(J.B.).
[225] It may be seriously inquired as to whether in all Satan's
temptations, any one is so fatal to immortal souls as the idea of
a death-bed repentance. Have not prayers against sudden death a
tendency to interfere with or obstruct that daily walk with God,
which alone can fit us to meet the king of terrors? When heart
and strength fail; when the body is writhing in agony, or lying
an insensible lump of mortality; is that the time to make peace
with God? Such persons must he infatuated with strange notions
of the Divine Being. No, my reader, life is the time to serve
the Lord, the time to insure the great reward. Sudden death is a
release from much pain and anxiety. It is the most merciful gate
by which we can enter upon immortality--(ED).
[226] Pray attentively mind, and deeply consider the six following
observations; they are just; they are daily confirmed to us in the
different conduct of professors. Study, and pray to improve them
to your soul's profit--(Mason).
[227] Adam hid himself because he was naked. But how could he be
naked, when before he had made himself an apron? O! the approach
of God consumed and burnt off his apron! His apron would not keep
him from the eye of the incorruptible God. When God deals with such
men for sin, assuredly they will find themselves naked--(Bunyan on
Genesis, vol. 2, p. 432). If the wicked flee when no man pursueth,
how can they stand when God lets loose death and eternity upon
their guilty souls?--(ED).
[228] Thou art bound to Heaven, but the way thither is dangerous.
It is beset everywhere with evil angels, who would rob thee of thy
soul. If thou wouldest go on cheerfully in thy dangerous journey,
commit thy treasure--thy soul, to God, to keep; and then thou
mayest say with comfort, Well, that care is over; my soul is safe;
the thieves, if they meet me, cannot come at that; God will keep
it to my joy and comfort at the great day--(Bunyan's Advice to
Sufferers, vol. 2, p. 701).
[229] The spiritual refreshment, arising from experimental conversation,
seems to be especially intended; but the name of Gaius suggests
also the importance of the Apostle's exhortation, 'Use hospitality
without grudging.' This ought to be obeyed even to strangers,
if they are certified to us as brethren in Christ--(Scott). Every
Christian's house should, so far as ability is given, be an inn
for the refreshment of weary fellow-pilgrims--(ED).
[230] This character is drawn from that of the well-beloved Gaius,
in the third epistle of John. Although, in comparison with the
great bulk of Christians, there are but few such in the church;
yet in all ages, and in most churches, some hospitable Gaius is
to be found. May their numbers be greatly increased--(ED).
[231] Ignatius, a bishop or pastor of a church in Antioch, cruelly
martyred for the truth in the second century; not Ignatius Loyola,
the Jesuit. Mr. Bunyan obtained all this information from Foxe's
Book of Martyrs, which was written before Satan had introduced the
Jesuits into the world--(ED).
[232] 'Marriage is honourable in all' (Heb. 13:4). Notwithstanding
all the cares of a family, while the married have many troubles, the
single have few, if any, real enjoyments of life. The will of our
heavenly Father is here enforced upon the pilgrims by Gaius--only
let pilgrims be united together, marry in the Lord, and we may expect
his blessing to fit us to do His will. Vows of celibacy are from
beneath, from the father of lies--contrary to the order of nature,
and the expressed will of God. 'It is not good to be alone.'--(ED).
[233] The different parts of social worship and Christian fellowship
are here allegorically described. The heave-shoulder and wave-breast
typify the power and love of our great High Priest; that we should
devote to Him our whole heart, with fervent prayer, and grateful
praise. The wine represents the exhilarating effects of the shedding
of Christ's blood, and its application to us by living faith. The
milk is the simple instruction of the Scriptures. The butter and
honey are animating views of God and heavenly joy. The apples are
the promises and privileges of Christians (see Song. 2:3; Prov.
25:11). And the nuts those difficult doctrines, which amply repay
us the trouble of penetrating their meaning. Christians so employed
have far sweeter enjoyments than they ever had in the mirth,
diversions, and pleasures of the world--(Scott).
[234] Bunyan takes advantage of the common past-time of solving
riddles, to teach important truth in a way calculated to be impressed
on the memory. Thus, in the treatise on the Covenants of the Law
and Grace, the second Adam was before the first, and also the
second covenant before the first. This is a riddle--(Vol. 2, p.
524)--(ED). Observe here, the feast of pilgrims was attended with
mirth. Christians have the greatest reason to be merry; but then
it ought to be spiritual mirth, which springs from spiritual views
and spiritual conversation--(Mason).
[235] When Christian intercourse is conducted with gravity and
cheerfulness united, it is both pleasant and instructive. Speech
should be 'always with grace, seasoned with salt, that it may
minister grace to the bearers,' and thus 'provoke one another unto
love, and to good works'; thus are the young encouraged to follow
that which is good--(Ivimey).
[236] Here is a genuine discovery of a gracious heart; when it is
delighted with spiritual company and conversation, and longs for
its continuance. Is it so with you?--(Mason).
[237] If our love to sinners be only shown by seeking their spiritual
good, it will be considered as a bigoted desire to proselyte them
to our sect; but uniform diligent endeavours to relieve their
temporal wants are intelligible to every man, and bring a good
report on the profession of the Gospel (Matt. 5:16)--(Scott).
[238] O, this dying to self, to self-righteous pride, vain confidence,
self-love, and self-complacency, is hard work to the old man; yea,
it is both impracticable and impossible to him. It is only grace
that can conquer and subdue him; and where grace reigns, this
work is carried on day by day. And yet the old man of sin, and
self-righteousness, still lives in us--(Mason).
[239] Old age affords advantage in overcoming some propensities,
yet habits of indulgence often counterbalance the decays of nature;
and avarice, suspicion, and peevishness, with other evils, gather
strength as men advance in years. Some old men may imagine that
they have renounced sin, because they are no longer capable of
committing the crimes in which they once lived--(Scott).
[240] The refreshment of Divine consolations, and Christian
fellowship, are intended to prepare us for vigorously maintaining
the good fight of faith; not only against the enemies of our own
souls, but also against the opposers of our most holy religion.
We are soldiers, and should unite together under the Captain of
Salvation, to contend for the faith once delivered to the saints,
by every method authorized by the Word of God; nor must we shrink
from danger and contumely in so good a cause--(Scott).
[241] It may he asked, how for it is right to expose ourselves to
danger and difficulties, since it is rashness, not courage, to
expose ourselves to unnecessary danger, or to give unnecessary
offence. I would answer, It can never be improper to expose error,
or oppose a prevailing vice, by which God's children are in danger
of being beguiled--(J.B.).
[242] Giant Slay-good represents a wicked, cruel man--a mere
cannibal, invested with judicial authority--a selfish, malignant
persecutor, who intimidated feeble-minded professors by fines and
imprisonments, to the hazard of their souls. By the thieves, of
whom he was master, were perhaps intended the common informers,
who got their living by giving evidence against Nonconformists;
some cruel magistrates pursued them to death. The attack was by
scriptural and rational arguments, which led to a great alteration
in these accursed laws--(Ivimey and Scott).
[243] All pilgrims are not alike vigorous, strong, and lively; some
are weak, creep and crawl on, in the ways of the Lord. No matter,
if there be but a pilgrim's heart, all shall be well at last; for
Omnipotence itself is for us, and then we may boldly ask, 'Who shall
be against us?'--(Mason). Constitutional timidity and lowness of
spirits, arising from a feeble frame, give a peculiar cast to the
views and nature of religious profession, which unfits for hard and
perilous service. The difference between Feeble-mind and Fearing
seems to be this--the former was more afraid of opposition, and the
latter more doubtful about the event, which perhaps may intimate,
that Slay-good rather represents persecutors than deceivers--(Scott).
[244] What a sweet simple relation is here! Doth it not suit many
a feeble mind? Poor soul, weak as he was, yet his Lord provided
against his danger. He sent some strong ones to his deliverance, and
to slay his enemy. Mind his belief, even in his utmost extremity.
Learn somewhat from this Feeble-mind--(Mason).
[245] O how sweet to reflect, that the most gigantic enemies shall
be conquered, and their most malicious designs be overruled for
our good; yea, what they intend for our ruin shall be made to work
for our health and prosperity--(Mason).
[246] 'Whosoever will save his life shall lose it; and whosoever
will lose his life for My sake shall find it' (Matt. 16:25)--(ED).
Here is a contrast between a feeble believer and a specious
hypocrite; the latter eludes persecutions by time-serving, yet
perishes in his sins; the former suffers and trembles, yet hopes
to be delivered and comforted. The frequency with which this is
introduced, and the variety of characters by which it is illustrated,
show us how important the author deemed such warnings--(Scott).
[247] Events, which at first appear big with misery and misfortune,
have been found afterwards to have been as so many dark passages,
to lead into brighter and more glorious displays of the Divine
power, wisdom, and goodness--(J.B.).
[248] 'Marriage is honourable in all'; nor will Christian females
find such a state any hindrance to their abounding in works of
charity and mercy. By fulfilling the duties of the married life,
they will cause the ways of God to be well spoken of. The desire
of Paul was, 'That the younger women marry, be sober, love their
husbands, love their children, be discreet, chaste, keepers at
home, good, obedient to their own husbands, that the Word of God
be not blasphemed' (Titus 2:4, 5)--(Ivimey).
[249] What an open, ingenuous confession is here! though feeble in
mind, he was strong in wisdom and sound judgment--(Mason). Woe be
to those who offend one of these little ones; no less dear to God
than the most eminent and distinguished saints--(J.B.).
[250] O that this were more practised among Christians of different
standings, degrees, and judgments! If they who are strong were thus
to bear with the weak, as they ought, how much more love, peace,
and unanimity would prevail!--(Mason).
[251] Excellent! See the nature of Christian love; even to be ready
to spare to a brother, what we ourselves have occasion for. Love
looketh not at the things of our own, but to provide for the wants
of others--(Mason).
[252] The character of Feeble-mind seems to coincide, in some
things, with that of Fearing, and in others with the description
of Little-faith. Constitutional timidity and lowness of spirits,
arising from a feeble frame, and frequent sickness, while they
are frequently the means of exciting men to religion, give also a
peculiar cast to their views and the nature of their profession--tend
to hold them under perpetual discouragements, and unfit them for
hard and perilous services. This seems implied in the name given
to the native place of Feeble-mind; yet this is often connected
with evident sincerity, and remarkable perseverance in the ways
of God--(Scott).
[253] Here, very ingeniously, an associate is found for poor
Feeble-mind; in one equally weak, lame, and limping in his religious
sentiments, who, instead of forming his own sentiments from the
Word of Truth, leant upon the sentiments and opinions of others.
The hesitation of Feeble-mind to accept one of his crutches, is
humourously conceived. He would, weak as he was, think for himself;
though he had no objection to quote the opinion of another Christian
against an adversary--(Ivimey). 'As iron sharpeneth iron, so a man
sharpeneth the countenance of his friend.' How great a comfort to
find a fellow-pilgrim whose experience agrees with our own, and
with whom we can take sweet counsel! Still all our dependence must
be on Ready-to-halt's crutches--'the promises.'--(ED).
[254] The near prospect of persecution is formidable even to true
believers, notwithstanding all the encouragements of God's Word.
It is useful to realize such scenes, that we may pray, without
ceasing, for wisdom, fortitude, patience, meekness, faith, and love
sufficient for us, should matters come to the worst--(Scott).
[255] How happy to find a family, in Vanity Fair, whose master will
receive and entertain pilgrims. Blessed be God for the present
revival of religion in our day, and for the many houses that are
open to friends of the Lamb--(Mason).
[256] The inquiry of disciples, after suitable company, discovers
that they, with David, love the Lord's saints; and in the excellent
of the earth is all their delight (Psa. 16:3). A genuine discovery
this of a gracious heart--(Mason).
[257] Great, indeed, was the change in the town of Vanity, when
Christiana and her party of pilgrims arrived, compared with the
but recent period when Faithful was martyred. The declaration
of liberty of conscience had rendered the profession of vital
godliness more public, still there was persecution enough to make
it comparatively pure. Dr. Cheever has indulged in a delightful
reverie, in his lecture on Vanity Fair, by supposing, at some
length, how our glorious dreamer would now describe the face of
society in our present Vanity Fair. After describing the consequences
that had arisen from religion having become FASHIONABLE, he hints
at the retrograde movement towards Popery, known under the name
of Puseyism. 'It happened, in process of time, that a part of the
pilgrims who remained in Vanity Fair, began to visit the cave of
Giant Pope, and it became a sort of fashionable pilgrimage to
that cave. They brushed up the giant, and gave him medicines to
alleviate the hurts from those bruises which he had received in his
youth; and, to make the place pleasanter, they carefully cleared
away the remains of the bones and skulls of burned pilgrims, and
planted a large enclosure with flowers and evergreens.' 'The cage
in which the Pilgrims were once confined was now never used; some
said it was consecrated for church purposes, and put under the
cathedral, in a deep cell, from which it might again be brought forth
if occasion required it.' The Doctor's description of the present
state of Vanity Fair is very deeply interesting and amusing--(ED).
When religion is counted honourable, we shall not want professors; but
trying times are sifting times. As the chaff flies before the wind,
so will the formal professors before a storm of persecution--(J.B.).
[258] Kindness to the poor increases and builds up the church. It
conquers the prejudices of the worldly, secures their confidence,
and brings them under the preaching of the Gospel. They rationally
conclude that they cannot be bad people who do so much good--(Ivimey).
[259] This monster is Antichrist. The devil is the head; the
synagogue of Satan is the body; the wicked spirit of iniquity is
the soul. The devil made use of the church [the clergy] to midwife
this monster into the world. He had plums in his dragon's mouth,
and so came in by flatteries. He metamorphosed himself into
a beast, a man, or woman; and the inhabitants of the world loved
the woman dearly, became her sons, and took up helmet and shield
to defend her. She arrayed herself in flesh-taking ornaments--gold,
and precious stones, like an harlot. She made the kings drunken,
and they gave her the blood of saints and martyrs until she was
drunken, and did revel and roar. But when her cup is drunk out, God
will call her to such a reckoning, that all her clothes, pearls,
and jewels shall not be able to pay the shot. This beast is compared
to the wild boar that comes out of the wood to devour the church
of God (Psa. 80:13). The temporal sword will kill its body, but
spirit can only be slain by spirit; the Lord the Spirit will slay
its soul--(Bunyan on Antichrist, vol. 2, p. 47). Is not Antichrist
composed of all the State religions in the world?--(ED).
[260] For this woman's name and costume see Revelation 17:1-4. She
has just sent one of her illegitimate sons to England, under the
impudent assumption of Archbishop of Westminster--(ED).
[261] And that you may be convinced of the truth of this, look back
and compare Antichrist four hundred years ago, with Antichrist as
he now is, and you shall see what work the Lord Jesus has begun
to make with him; kingdoms and countries He hath taken from her.
True, the fogs of Antichrist, and the smoke that came with him
out of the bottomless pit, has eclipsed the glorious light of the
Gospel; but you know, in eclipses, when they are recovering, all
the creatures upon the face of the earth cannot put a stop to that
course, until the sun or the moon have recovered their glory. And
thus it shall be now, the Lord is returning to visit this people
with His primitive lustre; he will not go back until the light
of the sun shall be sevenfold--(Bunyan's Antichrist and his ruin,
vol. 2, p. 48).
[262] When nations have restored to the people the property of
which they have been plundered, under the pretence of assisting to
obtain the pardon of sin and the favour of God, the monster will
soon die; when neither rule, nor honour, nor pelf is to be gained
by hypocrisy--(ED).
[263] This may refer to that noble band of eminent men who, in
1675, preached the morning exercises against Popery; among others
were Owen, Manton, Baxter, Doolittle, Jenkyn, Poole, and many
others. They were then, and ever will be, of great fame--(ED).
[264] The plans of Charles II and James II, to re-establish Popery in
England, were defeated by the union of the eminent Nonconformists
with some decided enemies to Rome in the Established Church; this
brought them into esteem and respect. Mr. Scott's note on this
passage is--'The disinterested, and bold decided conduct of many
dissenters, on this occasion, procured considerable favour both
to them and their brethren, with the best friends of the nation;
but the prejudices of others prevented them from reaping all the
advantage from it that they ought to have done.'--(ED).
[265] David Hume, in his History of England, admitted the invaluable
services of the Puritans, 'By whom the precious spark of liberty
was kindled and preserved, and to whom the English owe all the
blessings of their excellent constitution.'--(ED).
[266] This is a most encouraging view of the tender care of the
Saviour, to the children of believers committed to His care, by
godly parents. Not by any ceremonial observance, but by constant
fervent supplications to the Throne of Grace on their behalf, and
by a consistent pious example to train them up in the way in which
they should go, that when they are old they should not depart from
the new and living way--(ED).
[267] Here we frequently find our author speaking of our God and
Saviour as Man; he excels in this. It is to be wished that authors
and preachers wrote and spake of the manhood of Jesus, who was a
perfect Man, like unto us in all things except sin. The view and
consideration of this is sweet to faith, and endears our Saviour
to our hearts--(Mason).
[268] What cannot Great-heart do? what feats not perform? what
victories not gain? Who can stand before Great-heart? Diffidence
shall fall, and Giant Despair be slain by the power of Great-heart,
with 'the sword of the Spirit, which is the Word of God' (Eph. 6:17);
even Despondency, though almost starved, shall be delivered, and
his daughter Much-afraid shall be rescued. O for more of Great-heart's
company!--(Mason). The struggle with Despair may be dangerous, and
painful, and long-continued, but it shall he finally successful.
'I am persuaded,' saith the Apostle, 'that neither death, nor life,
nor angels, nor principalities, nor powers, nor things present,
nor things to come, nor height, nor depth, nor any other creature,
shall be able to separate us from the love of God, which is in
Christ Jesus our Lord.' Paul demolished the castle, and slew the
giant; but,
'Sin can rebuild the castle, make't remain,
And make Despair the Giant live again.'--ED.
[269] How well does Mr. Bunyan describe the experience of the
Much-afraids, Ready-to-halts, and the Feeble-minds, in the Come
and Welcome. 'Poor coming soul, thou art like the man that would
ride full gallop, whose horse will hardly trot! Now, the desire of
his mind is not to be judged of by the slow pace of the dull jade
he rides on, but by the hitching, and kicking, and spurring, as
he sits on his back. Thy flesh is like this dull jade; it will
not gallop after Christ, it will be backward, though thy soul
and Heaven lie at stake. But be of good comfort, Christ judgeth
according to the sincerity of the heart.'--(Vol. 1, p. 252).
[270] This is the work and aim of every faithful minister of Christ,
to destroy Giant Despair, and demolish Doubting Castle, in the
hearts of God's children. A more awful character is not in the
world, than the man who assumes the ministerial name and character,
without understanding the nature of that ministry of reconciliation
which is committed to everyone who is really called and sent of
God--(J.B.).
[271]'The wain,' seven bright stars in the constellation of Ursa
Major, called by country people, the plough, or the wain, or Charles
I's chariot--(ED).
[272]Those ministers who exercise the greatest affection towards
weak and upright Christians, are most according to the description
of pastors, after God's own heart, given in the Scriptures of
truth--(Ivimey).
[273] Bunyan was peculiarly tender with the weak; they are to
be received, but not to doubtful disputations. Thus, with regard
to the great cause of separation among Christians, he says, 'If
water-baptism' (whether by sprinkling of infants, or immersing of
adults) 'trouble their peace, wound the consciences of the godly,
and dismember their fellowships, it is although an ordinance, for
the present to be prudently shunned, for the edification of the
church.' 'Love is more discovered when we receive, for the sake of
Christ, than when we refuse his children for want of water.'--(Bunyan
on Baptism, vol. 2, p. 608). When will such peaceful sentiments
spread over the church?--(ED).
[274] There are things taught by the Gospel, here called 'rarities,'
which, though high and mysterious, will yet, when clearly stated,
prove the means of exciting Christians to live by faith, and to
cultivate whatsoever things are lovely and of good report--(Ivimey).
[275] Strong faith, in the words of Christ, will 'believe down'
mountains of afflictions, or tumble them out of the Christian's way.
Though it will not perform miracles, it will remove difficulties
resembling mountains--(Ivimey).
[276] The history of Joseph, with that of Mr. Bunyan, and of
thousands besides, proves, that charges against a godly, innocent
man, arising from the prejudice, ill-will, and malice of his enemies,
shall eventually turn out to his honour, and to their confusion.
'Blessed are ye when men shall revile you, and persecute you, and
shall say all manner of evil against yon FALSELY, for My sake'
(Matt. 5:11)--(ED).
[277] This represents the folly of those who go about to reform the
manners, without aiming at the conversion of the heart. Nature, in
its highest state of cultivation and improvement, is nature still.
That which is born of the flesh is flesh, and that which is born
of the Spirit is spirit--(J.B.).
[278] O, damned souls will have thoughts that will clash with glory,
clash with justice, clash with law, clash with itself, clash with
hell, and with the everlastingness of misery; but the point, the
edge, and the poison of all these thoughts will still be galling,
and dropping their stings into the sore, grieved, wounded, fretted
place, which is the conscience, though not the conscience only;
for I may say of the souls in hell, that they, all over, are but
one wound, one sore--(Bunyan's Greatness of the Soul, vol. 1, p.
119). Well might Mercy say, 'Blessed are they that are delivered
from this place!'--(ED).
[279] O what a blessed thing it is to long for the Word of God so
as not to be satisfied without it, and to prize it above and beyond
all other things! Love to the Word excites the soul to say with
David, 'I have longed for Thy salvation, O Lord' (Psa. 119:174).
This is a special mark of a gracious soul--(Mason). Every true
believer longs to be more completely acquainted with the Scriptures
from day to day, and to look into them continually--(Scott). Abraham
Cheer, who perished in prison for nonconformity in Bunyan's time,
published a little volume of Poems, in which he compares the Bible
to a looking-glass, in these very appropriate lines--'If morn by
morn you in this glass will dress you, I have some hopes that God
by it may bless you.'--(P. 37)--(ED).
[280] This doubtless is meant to intimate, that in times of great
anxiety, and in prospect of seasons of difficulty, Christians
desire above all things the special supports and consolations of
the Word of God--(Ivimey).
[281] By this jewelry is probably intimated, that they gave them
written testimonials of possessing the ornament of a meek and
quiet spirit, that they might he recognized as Christian women by
other churches--(Ivimey).
[282] From the names given to these opposers, they appear to
represent certain wild enthusiasts who intrude themselves in the
way of professors, to perplex their minds, and persuade them that,
unless they adopt their reveries or superstitions, they cannot
be saved. An ungovernable imagination, a mind incapable of sober
reflection, and a dogmatizing spirit, characterize these enemies of
the truth; they assault religious persons with specious reasonings,
caviling objections, confident assertions, bitter reproaches, proud
boastings, sarcastic censures, and rash judgments. They endeavour
to draw them to their party, or drive them from attending to
religion at all. But the Word of God, used with fervent, persevering
prayer, will silence such dangerous assailants, and confirm others
also--(Scott).
[283] Truth will make a man valiant; and valour for truth will make
a pilgrim fight with wild-headed, inconsiderate, and pragmatic
opposers. The blood he loses in such a battle is his honour, the
scars he gets are his glory--(Mason). He does not attempt to hide
himself, or run from his and his Lord's enemies. O that pilgrims,
especially those that are young were better trained to this battle!
In Bunyan's time, there were comparatively few of these cavilers;
now their name is Legion--(ED).
[284] In this battle, this striving for the truth, three considerations
strike the mind--(1). Reliance upon Divine aid, without which we
can do nothing. (2). A right Jerusalem weapon, forged in the fire
of love, well tempered with Bible truths. Such a sword will make
even the angel of the bottomless pit flee, its edge will never
blunt, and it will cut through everything opposed to it. (3).
Decision of character, perseverance to the utmost; no trimming or
meanly compounding for truth, but a determination, in the Lord's
strength, to come off more than conquerors. It is blessed fighting
when hand and heart are engaged, and the sword grows united to
both--(ED).
[285] The church of Christ has produced heroes of the first class
in point of courage, which they have displayed in circumstances
of great danger. Luther and Knox, and Latimer and Bunyan, were
men of this stamp, each of whom might, with great propriety, have
been named Valiant-for-the-truth--(Ivimey).
[286] The reason why so many professors set out, and go on for a
season, but fall away at last, is, because they do not enter into
the pilgrim's path by Christ, who is the gate. They do not see
themselves quite lost, ruined, hopeless, and wretched; their hearts
are not broken for sin; therefore they do not begin by receiving
Christ as the only Saviour of such miserable sinners. But they set
out in nature's strength; and not receiving nor living upon Christ,
they fall away. This is the reason of this inquiry, Did you come
in at the gate? A question we ought to put to ourselves, and be
satisfied about--(Mason).
[287] Among many puzzling questions which agitate the Christian's
mind, this is very generally a subject of inquiry. At the mount of
transfiguration, the Apostles knew the glorified spirits of Moses
and Elias. The rich man and Lazarus and Abraham knew each other.
The most solemn inquiry is, to reconcile with the bliss of Heaven
the discovery that some dear relative has been shut out. Shall
we forget them? or will all our exquisite happiness centre in the
glory of God? Bunyan has no doubt upon personal identity in Heaven--
'Our friends that lived godly here
Shall there be found again;
The wife, the child, and father dear,
With others of our train.
Those God did use us to convert
We there with joy shall meet.
And jointly shall, with all our heart,
In life each other greet.'
--(One Thing Needful, ver. 69, 71)--(ED).
[288] A sound Christian is not afraid to be examined, and sifted
to the bottom, for he can give reason of the hope that is in him.
He knows why and wherefore he commenced his pilgrimage--(Mason).
[289] This is a reproach cast upon religion in every age. Pharaoh
said to Moses and the Israelites, 'Ye are idle, ye are idle.'
Men by nature imagine, that time spent in reading the Bible and
in prayer is wasted. It behooves all believers to avoid every
appearance of evil; and, by exemplary diligence, frugality, and good
management, to put to silence the ignorance of foolish men--(Scott).
[290] Worldly people, in opposing the Gospel, descant upon the
hypocrisy of religious persons; they pick up every vague report
that they hear to their disadvantage, and narrowly watch for the
halting of such as they are acquainted with; and then they form
general conclusions from a few distorted and uncertain stories.
Thus they endeavour to prove that there is no reality in religion.
This is a frivolous sophistry, often employed after all other
arguments have been silenced--(Scott).
[291] If Judas the traitor, or Francis Spira the backslider, were
alive, to whisper these men in the ear a little, and to tell them
what it hath cost their souls for turning back, it would surely
stick by them as long as they have a day to live in the world.
Agrippa gave a fair step on a sudden; he stepped almost into the
bosom of Christ in less than half an hour. 'Almost thou persuadest
me to be a Christian.' It was but almost, and so he had as good
been not at all. He stepped fair, but stepped short. He was hot
whilst he ran, but he was quickly out of breath. O this but ALMOST!
I tell you, it lost his soul. What a doom they will have, who were
almost at Heaven's gate, but ran back again!--(Bunyan's Heavenly
Footman).
[292] How natural is it for carnal men to give an evil report of
the ways of the Lord; and to discourage those who are just setting
out, by telling of the dangers and difficulties they shall meet
with! But here is not one word of the pleasures, comforts, and
joys, that are experienced in the ways of the Lord. No, they feel
them not, they believe not one word about them; therefore they
cannot speak of them--(Mason).
[293] Here we see that valiant soldiers of Christ ascribe all
to faith. They set out with faith, and they hold on and hold out
by believing. Thus they give all the glory to Christ, who is the
object, author, and finisher of faith--(Mason).
[294] Various are the enemies we meet with in our Christian warfare.
The world, with its enchantments, has a tendency to stupefy, and
bring on a fatal lethargy. How many professors receive principles,
by which they harden themselves in carnal pursuits and sensual
gratifications; and others, still preserving a religious name and
character, are as dead in their souls, as devoted to the world as
these, though contending for legal principles, and high in their
religious pretensions!--(J.B.).
[295] It behooves all who love their souls to shun that hurry of
business, and multiplicity of affairs and projects, into which many
are betrayed by degrees, in order to supply increasing expenses,
that might be avoided by strict frugality; for they load the soul
with thick clay, are a heavy weight to the most upright, render
a man's way doubtful and joyless, and drown many in perdition--(Scott).
[296] Old pilgrims, ye who have set out well, and gone on well for a
long season, consider ye are yet in the world, which is enchanted
ground. Know your danger of seeking rest here, or of sleeping in
any of its enchanting arbours. Though the flesh may be weary, the
spirit faint, and the arbours inviting, yet beware. Press on. Look
to the Strong for strength; and to the Beloved for rest in His
way--(Mason).
[297] Mark how the ready hands of death prepare;
His bow is bent, and he hath notch'd his dart;
He aims, he levels at thy slumb'ring heart.
The wound is posting; O be wise, beware!
What, has the voice of danger lost the art
To raise the spirit of neglected care?
Well, sleep thy fill, and take thy soft reposes;
But know, withal, sweet tastes have sour closes;
And he repents in thorns that sleeps in beds of roses.
--(Quarles' Emblems, 1--7).
[298] This inculcates the duty of constant attention to the precepts
and counsels of Scripture, as well as reliance on its promises;
and a habitual application to the Lord by prayer, to teach us the
true meaning of His Word, that we may learn the way of peace and
safety in the most difficult and doubtful cases--(Scott).
[299] The Word of God is compared to a map and a lantern; to these
we shall do well to take heed, as to light shining in a dark place.
Let this be the pilgrim's guide, when the light of spiritual joy
or sensible comfort is withdrawn--(Burder).
[300]--To follow Christ.
HE is to them instead of eyes,
HE must before them go in any wise;
And He must lead them by the water side,
This is the work of Him our faithful guide.
Since snares, and traps, and gins are for us set,
Since here's a hole, and there is spread a net,
O let nobody at my muse deride,
No man can travel here without a guide.
--(Bunyan's House of God, vol. 2, p. 582.)
[301] Ignorance and pride may long maintain a form of godliness,
though it be a weariness to them; but after a time they will be
gradually drawn back into the world, retaining nothing of their
religion except certain distorted doctrinal notions--(Scott).
[302] It is the duty, and will be the practice of pilgrims, to
strive to be instrumental to the good of others. But, at the same
time, it behooves them to take heed to themselves, and watch, lest
they catch harm from them and their conduct--(Mason).
[303] What a sound sleep of infatuation hath this enchanting world
cast many a professor into! They are proof against all warnings,
and dead as to any means of arousing them. When this sleep of death
seizes the soul, it destroys faith, infatuates reason, and causes
men to talk incoherently. They have lost the language of pilgrims.
Their state is awful; beware of it; pray against it. For 'if any
man love the world, the love of the Father is not in him' (1 John
2:15)--(Mason).
[304] This view of the Enchanted Ground seems to vary from that
which has been considered in the First Part. The circumstances of
believers who are deeply engaged in business, and constrained to
spend much of their time among worldly people, may here be
particularly intended. This may sometimes be unavoidable; but it is
enchanted ground. Many professors, fascinated by the advantages and
connections thus presented to them, fall asleep, and wake no more;
and others are entangled by those thorns and briers which 'choke the
Word, and render it unfruitful.' The more soothing the scene the
greater the danger, and the more urgent need is there for
watchfulness and circumspection--(Scott).
[305] This is a solemn period in the Christian's pilgrimage.
In the Heavenly Footman, Bunyan has given some admirable general
directions--'Because I would have you think of them, take all in
short in this little bit of paper--1. Get into the way. 2. Then
study on it. 3. Then strip and lay aside everything that would
hinder. 4. Beware of by-paths. 5. Do not gaze and stare much about
thee; but be sure to ponder the path of thy feet. 6. Do not stop
for any that call after thee, whether it be the world, the flesh,
or the devil; for all these will hinder thy journey if possible.
7. Be not daunted with any discouragements thou meetest with as
thou goest. 8. Take heed of stumbling at the Cross. And, 9. Cry
hard to God for an enlightened heart and a willing mind, and God
give thee a prosperous journey. Yet, before I do quite take my
leave of thee, a few motives. It may be they will be as good as a
pair of spurs, to prick on thy lumpish heart in this rich voyage.
If thou winnest, then Heaven, God, Christ, glory eternal is thine.
If thou lose, thou procurest eternal death.'--(ED).
[306] The Word of God is the only light to direct our steps. He who
neglects this is a fool. He who sets up and looks for any other
light to direct him is mad, and knows not what he does. As folly
and madness beset him, danger and distress will come upon him.
Trembling souls will attend closely to God's Word--(Mason).
[307] He who fears always, will pray evermore. The fear of the
heart will bring pilgrims on their knees. He who fears to be or go
wrong, will pray to be set right. The Lord will direct the heart,
and order the goings of all who cry to Him. Fear and prayer go
hand in hand. Joy shall attend them--(Mason).
[308] No more money than an owl loves light. 'The antiquarian,
who delights to solace himself in the benighted days of monkish
owl-light, sometimes passes for a divine.'--(Warburton)--(ED).
[309] My soul, what's lighter than a feather? Wind.
Than wind? The fire. And what than fire? The mind.
What's lighter than the mind? A thought. Than thought?
This bubble world. What than this bubble? Naught.
--(Quarles).
[310]--Prayer's arrow drawn
Down to the head by nervous penitence,
Or meek humility's compliant strings,
Wings to the destin'd mark its certain way,
And ne'er was shot in vain!
--(Dodd's Epiphany, p. 32, 4to).
[311] O pilgrims, beware of this Madam Bubble! Know and consider
well, that ye have a nature exactly suited to accept of her offers,
and to fall in love with her promises. The riches, honours, and
pleasures of this world, what mortal can withstand? or who can
forego them? No one but he who sees more charms in Jesus, more
glory in His Cross, and more comfort in the enjoyment of His love
and presence; and therefore, is continually looking and crying to
Him, 'Turn away mine eyes from beholding vanity.'--(Mason). Many,
indeed, are her fair promises and golden dreams. Many hath she
brought to the halter, and ten thousand times more to Hell. O for
precious faith, to overcome the world; and to pass through it, in
pursuit of a nobler portion, as strangers and pilgrims!--(Burder).
[312] Is she not rightly named Bubble? Art thou convinced that
she is nothing more? Why then dost thou not break loose from her
hold? I ask, Why has the world such hold of thee? Why dost thou
listen to her enchantments? For shame! Stir up thy strength, call
forth thy powers! What! be convinced that the world is a bubble,
and be led captive by her. Shake her off, you ought, you should,
it is your duty. Let Mr. Stand-fast answer these questions. His
earnest and solemn prayers plainly prove the sense he had of his own
weakness and inability to extricate himself from her enchantments.
Though some may appear to despise the dominion of sin, I am convinced
that it must be a Divine power to deliver me from it--(J.B.).
[313] It was amidst this Enchanted Ground that good Mr. Stand-fast,
whom the Pilgrims there found upon his knees, was so hard beset and
enticed by Madam Bubble; and indeed it is by her sorceries that
the ground itself is enchanted. Madam Bubble is the world, with
its allurements and vanities; and whosoever, as Mr. Great-heart
said, do lay their eyes upon her beauty are counted the enemies of
God; for God hath said that the friendship of the world is enmity
against God; and he hath said furthermore, 'Love not the world,
nor the things of the world; if any man love the world, the love
of the Father is not in him.' So Mr. Stand-fast did well to betake
him to his knees, praying to Him that could help him. So if all
pilgrims, when worldly proposals and enticements allure them,
and they feel the love of the world tempting them, and gaining
on them, would thus go to more earnest prayer, and be made more
vigilant against temptations, Madam Bubble would not gain so many
victories--(Cheever).
[314] The ensuing description represents the happy state of those
that live in places favoured with many lively Christians, united
in heart and judgment; and where instances of triumphant deathbed
scenes are often witnessed. Aged believers, in such circumstances,
have been remarkably delivered from fears and temptations, and
animated by the hopes and earnests of Heaven; so that, while death
seemed bitter to nature, it became pleasant to the soul to think
of the joy and glory that would immediately follow it--(Scott).
O scenes surpassing fable, and yet true!
Scenes of accomplished bliss, which who can see,
Though but in distant prospect, and not feel
His soul refresh'd with foretaste of the joy?
Bright as a sun the sacred City shines;
All kingdoms and all princes of the earth
Flock to that light, the glory of all lands
Flows into her; unbounded is her joy,
And endless her increase. Thy rams are there,
Nebaioth, and the flocks of Kellar there;
The looms of Ormus, and the mines of Ind,
And Saba's spicy groves pay tribute there.
Praise is in all her gates; upon her walls,
And in her streets, and in her spacious courts,
Is heard Salvation!
[315] These messengers are the diseases or decays by which the Lord
takes down the earthly tabernacle, when He sees good to receive
the souls of His people into His immediate presence. In plain
language, it was reported that Christiana was sick and near death,
and she herself became sensible of her situation. 'The arrow sharpened
by love' implies, that the time, manner, and circumstances of the
believer's death, are appointed by Him 'who loved us, and gave
Himself for us.' He, as it were, says to the dying saint, 'It is
I, be not afraid.'--(Scott).
[316] This is the faith and patience of this dying Christian
heroine, who began her pilgrimage with trembling steps, maintained
her journey with holy zeal, and thus finished her course with
joy--(Ivimey).
[317] O how blessed is the death of the righteous, who die in the
Lord! Even a wicked Balaam could wish for this. But it will be
granted to none but those who have lived in the Lord; whose souls
have been quickened by His Spirit to come unto Jesus, believe in
Him, and glory of Him as their righteousness and salvation--(Mason).
[318] Evident decays of natural powers as effectually convince the
observing person, as if a messenger had been sent to inform him.
But men in general cling to life, willfully overlook such tokens,
and try to keep up to the last the vain hope of recovering; those
around them, by a cruel compassion, soothe them in the delusion;
so that numbers die of chronic diseases as suddenly as if they had
been shot through the heart. Perhaps the author had some reference
to those inexplicable presages of death which some persons evidently
experience--(Scott).
[319] See the joyful end of one ready to halt at every step. Take
courage hence, ye lame, halting pilgrims--(Mason).
[320] The tokens are taken from that well-known portion of
Scripture, Ecclesiastes 12:1-7; in which the dealings of the Lord
are represented as uniformly gentle to the feeble, trembling, humble
believer; and the circumstances of their deaths comparatively
encouraging and easy--(Scott).
[321] In the Holy War, the doubters having been dispersed, three
or four thrust themselves into Mansoul. Now, to whose house should
these Diabolic doubters go, but to that of Old Evil-questioning.
So he made them welcome. Well, said he, be of what shire yon
will, you have the very length of my foot, are one with my heart.
So they thanked him. I, said one, am an election-doubter; I,
said another, am a vocation-doubter; then said the third, I am a
salvation-doubter; and the fourth said, I am a grace-doubter. I
am persuaded you are down boys, and are one with my heart, said
the old gentleman--(ED).
[322] Pilgrims, mind this. It is as much your duty to strive, in the
strength of the Lord, against unreasonable doubts and slavish fears,
as against sin; nay, are they not, in their own nature, the worst of
sins, as they spring from infidelity, and dishonour God's precious
truth, glorious grace, and everlasting salvation? Never, never,
then, cherish or give way to them, but resist, and shut the door of
your hearts against them--(Mason).
[323] How various is the experience of Christians in the hour of
death. Christian and Hopeful inquired 'if the waters were all of
a depth.' The answer was, 'You shall find it deeper or shallower,
as you believe in the King of the place.' 'What ailed thee, O
Jordan, that thou wast driven back?' The answer is, 'At the presence
of the Lord: at the presence of the God of Jacob.' In proportion
as a Christian can say, 'for me to live is Christ,' in that
proportion may he hope to find the water shallow, and feel support
to his feet in the trying passage--(ED).
[324] In the truth of Jesus is victory. He who is valiant for it
shall share most of its comforts in life, and in death. O Lord,
increase our faith in the never-failing Word of truth and grace,
for Thy glory and our soul's triumph!--(Mason).
[325] Such is the joy and blessedness of faith! How does it bring
near and realize the sight of Christ in glory! Do we indeed see
Christ by the eye of faith? Is He the one, the chief object of
our soul? Verily, then we shall count our days on earth toilsome
ones, and long for the full fruition of Him in glory. O it will
be our great glory to see that dear Man, whose blessed head was
crowned with thorns, and whose lovely face was spit upon, for us.
O that we may be living every day upon Him and to Him, till we
see Him as He is!--(Mason).
[326] This speech has been justly admired as one of the most
striking passages in the whole work; but it is so plain that it
only requires an attentive reader. It may, however, be worthy of
our observation, that, in all the instances before us, the pilgrims
are represented as resting their only dependence, at the closing
scene, on the mercy of God, through the righteousness and atonement of
His Son; and yet recollecting their conscious integrity, boldness
in professing and contending for the truth, love to the cause,
example, and words of Christ, obedience to His precepts, delight
in His ways, preservation from their own iniquities, and consistent
behaviour, as evidences that their faith was living, and their
hope warranted; and in this way the retrospect conduced to their
encouragement. Moreover, they all concur in declaring that,
while they left their infirmities behind them, they should take
their graces along with them, and that their works would follow
them.'--(Scott).
[327] O who is able to conceive the inexpressible, inconceivable
joys of Heaven! How will the heavens echo with joy, when the bride,
the Lamb's wife, shall come to dwell with her husband forever!
Christ, the desire of nations, the joy of angels, the delight of
the Father; what solace then must the soul be filled with, that
hath the possession of Him to all eternity! O what acclamations
of joy will there be, when all the children of God shall meet
together, without fear of being disturbed by the anti-Christian and
Cainish brood! If you would be better satisfied what the beatific
vision means, my request is, that you would live holily, and go
and see--(Bunyan's Dying Sayings, vol. 1, p. 65).
[328] It was not without design that our excellent author tells us,
that the four boys, with their wives and children, were suffered
to continue in life for a time, for the increase of the church in
the place where they dwelt. He doubtless intended to write a Third
Part of his 'Pilgrims Progress,' founded upon this circumstance,
with a design, probably to show the influence of real religion
and evangelical sentiments on persons in business and in domestic
life--(Ivimey).
[329] The view of the peaceful and joyful death of the pilgrims,
cannot but affect every reader; and many, perhaps, may be ready to
say, 'Let me die the death of the righteous, and let my last end
be like his'; but, except they make it their principal concern to
live the life of the righteous, such a wish will be frustrated. If
any man, therefore, doubt whether this allegory do indeed describe
the rise and progress of religion in the soul--the beginning,
continuance, and termination of the godly man's course to Heaven,
let him diligently search the Scriptures, and fervently pray to
God, from whom alone 'cometh every good and perfect gift,' to enable
him to determine this question. But let such as own themselves to
be satisfied that it does, beware lest they rest in the pleasure
of reading an ingenious work on the subject, or in the ability
of developing many of the author's emblems. Let them beware lest
they be fascinated, as it were, into a persuasion that they actually
accompany the pilgrims in the life of faith and walking with God,
in the same measure as they keep pace with the author in discovering
and approving the grand outlines of His plan. And let everyone
carefully examine his state, sentiments, experience, motives,
tempers, affections, and conduct, by the various characters,
incidents, and observations, that pass under his review--assured
that this is a matter of the greatest consequence. We ought not,
indeed, to call any man master, or subscribe absolutely to all
his sentiments; yet the diligent practical student of Scripture
can scarcely doubt that the warnings, counsels, and instructions
of this singular work agree with that sacred touchstone, or that
characters and actions will at last be approved or condemned by the
Judge of the world, in a great degree according to the sentence
passed on them in this wise and faithful book. The Lord grant
that both the writer and readers of these observations 'may find
mercy in that day,' and be addressed in these gracious words,
'Come, ye blessed of My Father, inherit the kingdom prepared for
you from the foundation of the world.'--(Scott).
***
THE HOLY WAR,
MADE BY SHADDAI UPON DIABOLUS, FOR THE REGAINING OF THE METROPOLIS
OF THE WORLD;
OR, THE LOSING AND TAKING AGAIN OF THE TOWN OF MANSOUL.
THE AUTHOR OF 'THE PILGRIM'S PROGRESS.'
'I have used similitudes.'--Hosea 12:10.
London: Printed for Dorman Newman, at the King's Arms in the Poultry;
and Benjamin Alsop, at the Angel and Bible in the Poultry, 1682.
ADVERTISEMENT BY THE EDITOR.
Bunyan's account of the Holy War is indeed an extraordinary book,
manifesting a degree of genius, research, and spiritual knowledge,
exceeding even that displayed in the 'Pilgrim's Progress.' To
use the words of Mr. J. Montgomery, 'It is a work of that master
intelligence, which was privileged to arouse kindred spirits from
torpor and inactivity, to zeal, diligence, and success.'
It was first published in 1682, in a small octavo volume, and,
like the first edition of the Pilgrim, it was printed in a very
superior manner to all the subsequent editions, to a recent period.
The portrait of the author, by White, which faced the title-page,
is without doubt the best likeness that has ever appeared of our
great allegorist.[1] In addition to this is a whole length figure
of the author, with a representation of Heart-castle on his left
breast; the town of Mansoul, behind, being partly seen through
him; Emmanuel and his army on the heart side, and Diabolus with
his dragons on his right. From the publication of this popular
book in 1682, it has been constantly kept in print, so that it is
impossible to calculate the numbers that have been circulated. As
time rolls on, the 'Holy War,' allegorized by John Bunyan, becomes
more and more popular; nor can there be a doubt, but that so long
as the internal conflict and spiritual warfare between the renewed
soul and its deadly enemies are maintained, this book will become
increasingly popular.
The 'Holy War,' although so very extraordinary an allegory, has not
been translated into so many languages, nor has it been so much
read in English, as the 'Pilgrim's Progress.' This would naturally
arise from the Pilgrimage being a more simple narrative. It is a
journey full of the most striking scenery and incidents, which is
read with the deepest interest by all classes, from the children
in a work-house to the profoundest Christian philosopher. The facts
which are intended to be impressed upon the mind by the force of
the allegory, are seen and appreciated by the Christian without
requiring much investigation; while the 'Holy War' is carried on
under an allegorical representation by no means so transparent.
Man's soul is figured under the simile of a town, which having
surrendered to an insidious and mortal enemy, is besieged by its
lawful Sovereign with all the 'pomp and circumstances' of war;
the arch-enemy is driven out, the town retaken, new-modelled, and
garrisoned by Emmanuel.
To the Christian, whose aim and end is peace, war presents a most
forbidding aspect. He loves not to see the garments rolled in blood,
nor to hear the dying groans of the wounded, nor the heart-rending
cries of the bereaved, especially those of the widow and the orphan.
Spoliation and robbery are not the pastimes of the child of God,
nor is cruelty the element of his happiness or peace. To read of
such scenes, produces painfully interesting sensations; but even
these are not so strong or intense as those delightful feelings which
pervade the mind while watching the poor pilgrim in his struggles
to get through the Slough of Despond, his terror under the flames
of Mount Sinai, his passing unhurt the darts from Beelzebub's
castle, and his finding refuge at the Wicket Gate. It is true, that
the most delicate Christian must become a stern warrior--the most
sensitive ear must be alarmed with the sound of Diabolus' drum, and
at times feel those inward groanings which cannot be uttered--pass
through 'the fiery trial,' and 'endure hardness, as a good soldier
of Jesus Christ'; while at other periods of his experience, flushed
with victory, he will cry out, 'Who shall separate us from the
love of Christ?' We must fight the good fight of faith, or we can
never lay hold on eternal life. We must be engaged in this holy
war, and FIGHT or PERISH. There is no neutrality, no excuse that
can be awaiting at the day of judgment. The servant of Christ is
therefore found trusting in the Captain of salvation, furnished
with the whole armour of God, with which his soul is clothed
by the Holy Spirit--having the shield of faith, the helmet, the
breastplate, the two-edged sword. It was being thus mysteriously,
invulnerably armed, that gave the delicate, learned, pious Lady
Anne Askew strength to triumph over her agonies, when the Papists
disjointed every bone and sinew of her body on the rack. Her
spiritual armour enabled her with patience to bless God at the
stake, when, for refusing to worship Antichrist, she was burned
in Smithfield, and her soul ascended to heaven in a flaming fiery
chariot. It is the same spiritual armour, the same Captain to
guide, the same Spirit to sanctify, the same Father to bless us,
by which alone we can become more than conquerors over our vigilant
and powerful enemies. The Holy War is in this volume presented to
us by an old, experienced, faithful warrior; it is an allegorical
narrative, written by a master hand, guided by deeply penetrating,
searching powers of mind. It is his own severe brunts with the
great enemy, who is aided by his army of pomps, vanities, lusts,
and allurements, many lurking within, disguised to appear like
angels, while under their masquerade dress they are very devils.
It is written by one who possessed almost boundless resources of
imagination. It is more profound, more deeply spiritual than the
pilgrimage from Destruction to the Celestial City; and to understand
its hidden meaning, requires the close and mature application
of the renewed mind. There are, alas! comparatively few that are
blessed with spiritual discernment; and even of these, there are
but few inclined to mental investigation and research. These are
reasons why it has not been so popular a book as the 'Pilgrim's
Progress.' To aid those whose time for reading is limited, notes
are given, by which obsolete words and customs are explained, and
the reader assisted to appreciate the beauties, and to understand
the meaning of this allegory. It is earnestly hoped that many
will richly enjoy the comforts, instructions, consolations, and
strength which the author ardently wished to convey to Zion's
warriors, by the study of this important subject.
I have already, in my long Introduction to the 'Pilgrim's Progress,'
noticed the peculiar genius and originality which are conspicuous
in all Bunyan's works, and which most resplendently appear in his
allegorical writings. That genius became hallowed and sanctified
by prison discipline, by an intense study of the Sacred Scriptures,
and by his controversies with great men of various sects and
parties. In the 'Holy War' Bunyan's peculiar genius shines forth
in its most beauteous lustre; the whole is new, genuine, flowing
forth from his own deep and rich experience. It is, in fact, the
same narrative that he had published under the title of 'Grace
Abounding to the Chief of Sinners, or a brief and faithful relation
of the exceeding mercy of God, in Christ, to his poor servant John
Bunyan.' This simple, heart-affecting narrative, is here related
under the allegorical representation of the 'Holy War.' In this,
all the circumstances of his conviction of sin, and his conversion
to God, are narrated with startling interest from the first
alarm--his being roused from a state of death-like lethargy, his
opposition to the grace of God, his refusals of the invitations of
Emmanuel, and his being at length conquered to become a monument
of divine mercy--a temple of the Holy Ghost. Then came his declension
by carnal security, and his misery in that state, until he was
finally reconquered; and his heart is permanently occupied by
Emmanuel. The 'Grace Abounding,' aided by the marginal notes of
the author to the 'Holy War,' forms a very valuable key to the
mysteries of this allegory; without their aid some passages would
be found deeply mysterious, and hard to be understood. Nor can
this be considered extraordinary, when it is recollected that the
whole of the allegory is a revelation of scenes, feelings, hopes,
fears, and enjoyments, which are unknown, unfelt, and invisible to
all except to those whose minds are enlightened by Divine truth;
and even of these, very few have had the deep and trying experience
with which the author was exercised.
That the 'Holy War' allegorically represents Bunyan's personal
feelings, is clearly declared by him in the poetical Introduction
or Address to the Reader, prefixed to the book. He adverts to
books of fiction, and solemnly declares--
'I have somewhat else to do,
Than with vain stories thus to trouble you,
For my part, I (myself) was in the town,
Both when 'twas set up, and when pulling down;
I saw Diabolus in his possession,--
Yea, I was there when she own'd him for Lord.'
A remarkable verse describes his state before conversion--
'When Mansoul trampled upon things divine,
And wallowed in filth as doth a swine;
When she betook herself unto her arms,
Fought her Emmanuel, despis'd his charms,
Then I was there, and did rejoice to see
Diabolus and Mansoul so agree.'
Some editor, imagining that Bunyan could never have so rejoiced,
forgetting his own words in the fourth section of his 'Grace
Abounding'--'It was my delight to be taken captive by the devil,
at his will'--altered these words to--
'Then I was there, and grieved for to see
Diabolus and Mansoul so agree.'
This alteration, which perverts the author's meaning, appears
in a London edition, 1752, and has been copied into many modern
editions, even into those by Mason and Burder.[2]
The author having in the above lines described his unconverted
state, goes on to delineate his convictions in these words:--
'What is here in view,
Of mine own knowledge, I dare say is true.
I saw the Prince's armed men come down,
I saw the captains, heard the trumpets sound;
Yea, how they set themselves in battle-ray,
I shall remember to my dying day.'
The whole of this address is descriptive of what the author saw,
felt, or heard--
'What shall I say? I heard the people's cries,
And saw the Prince wipe tears from Mansoul's eyes;
I heard the groans, and saw the joy of many,
Tell you of all, I neither will, nor can I;
But by what here I say, you well may see
That Mansoul's matchless wars no fables be.'
The narrative of this eventful war is authenticated by his personal
feelings while under the chastising, correcting, hand of his heavenly
Father; in his new birth and subsequent experience; in bringing
his soul from darkness to marvellous light, and from the wretched
bondage of sin to the glorious liberty of the gospel. This address
is closed with a very important notice, which all our readers
should keep constantly in mind--it is to attend to the author's
key to the allegory, and that is his marginal notes--
'Nor do thou go to work without my key,
(In mysteries men soon do lose their way),
And also turn it right, if thou would'st know
My riddle, and would'st with my heifer plough,
It lies there in the window, fare thee well,
My next may be to ring thy passing-bell.'
The last line strongly reminds us of the author's difficulty to
quit the gin and beer-drinking practice of bell-ringing, to which
in his youth he was so much addicted. It is recorded in his 'Grace
Abounding,' Nos. 33 and 34.[3]
The form and order of the narrative is exceedingly beautiful, and
deeply interesting to those who have been engaged in a similar
warfare. Passing over the short and vivid narration of the fall of
man, our personal feelings are excited by witnessing the methods
of grace, adapted by a covenant-keeping God and Father, to rescue
his people from their natural state of Diabolonian slavery. Many of
the incidents will bring, to the enlightened reader's recollection,
the solemn and powerful impressions under which he struggled, when
opposing the invitations of Emmanuel. His holy joy, when a sense
of pardoning love and mercy came over his soul; and his anxieties,
when in conflict with doubts, and fears, and bloodmen.
Our young readers must be cautioned not to give way to doubts
and fears for their soul's safety, because they have never passed
through the same feelings which fitted Bunyan for a sphere of
extraordinary usefulness. God brings his lambs and sheep into the
fold by such means as are agreeable to his infinite wisdom and
grace. Some surrender at the first summons; others hold out during
a long and distressing siege. 'God's ways are not our ways.' All
our anxious inquiries should be, Is Emmanuel in Heart-castle? is
he 'formed in me the hope of glory?' do I live and believe in him
who has immutably decreed that 'whosoever'--be he rich or poor,
learned or unlearned--if he 'liveth and believeth in me, shall never
die?' It matters not, as to my salvation, whether the siege was
long or short. The vital question is, Has my heart been conquered;
do I love Emmanuel? If I do, it is because he first loved me, and
he changeth not. In proportion to the trouble that I gave to my
Conqueror, so should be my zealous, holy, happy obedience to his
commands. Much is expected from those to whom much as been forgiven.
The Conqueror, by his victory, fits us for those peculiar duties
to which he intends to devote us in extending his kingdom. In
the history of this war, the reader's attention will be naturally
arrested by the fact that Mansoul, having voluntarily surrendered
to the dominion of Satan, made no effort to relieve herself. No
spiritual feelings lurked in the walls to disturb the reign of
Diabolus; not even a prayer or a sigh breaks forth from her heart
for deliverance; she felt not her degradation nor her danger; she
was dead while she yet lived--dead in sin; and from this state
would have sunk, as thousands have, from spiritual and temporal
death into eternal and irretrievable ruin. The first conception of
a scheme for her deliverance from such awful danger, arises in
the celestial court of her Creator; grace lays the foundation,
and raises the top-stone. All the redeemed of God will unite in
one song, 'Not unto us, O Lord; not unto us, but unto thy name
give glory.' A covenant is made, ordered in all things and sure, to
save Mansoul; and from this emanates the vast, the costly design
of her deliverance. To effect this great object, the Mosaic
dispensation--the Law, with all its terrors, is sent, in fearful
array, to conquer or destroy. This is allegorically represented
under the similitude of an army of forty thousand warriors, 'stout,
rough-hewn men, fit to break the ice, and make their way by dint
of sword.' They are under the command of four captains, each with
his ensign--Boanerges and Thunder, Conviction and Sorrow, Judgment
and Terror, Execution and Justice. To resist this force, Diabolus
arms the town, hardens the conscience, and darkens the understanding.
He places at Eargate a guard of DEAF MEN, under old Mr. Prejudice,
and plants over that important gate two great guns, Highmind and
Heady. He arms Mansoul with the whole armour of Satan, which is
very graphically described. Summons after summons is unheeded.
The death of friends, sickness, and troubles, pass by apparently
without any good result. They 'will not hearken to the voice
of charmers, charming never so wisely.' At length, the town
is assaulted, conscience becomes alarmed, but the will remains
stubborn. The beleaguering of the town--planting the ensigns--throwing
up batteries--the slings casting, with irresistible force, portions
of the Word into the mind--the battering-rams beating upon the
gates, especially Eargate--exciting alarm under the fear of the
just and awful punishment due to sin--all are described with an
extraordinary knowledge of military terms and tactics. The episode
of the three volunteers who enlisted under Shaddai, into Captain
Boanerges' company--Tradition, Human-wisdom, and Man's-invention--are
inimitably beautiful. When they were aught in the rear, and taken
prisoners--'as they did not live so much by religion as by the
fates of fortune'--they offer their services to Diabolus, and are
joined to Captain Anything's company. After a few sharp assaults,
convictions of sin alarm the conscience, and six of Diabolus' new
Aldermen are slain with one shot. Their names are well worthy an
attentive consideration, showing what open vices are abandoned upon
the soul being first terrified with the fear of retribution--Swearing,
Whoring, Fury, Stand-to-lies, Drunkenness, and Cheating.
Alarms are continued by day and night, until it is said to Mansoul,
'Upon all her pleasant things there was a blast, and burning instead
of beauty; with shows of the shadow of death.' Thus was it with
David--'My soul is cast down within me: deep calleth unto deep at
the noise of thy waterspouts; all thy waves and thy billows are
gone over me' (Psa 42:6,7).
All the assaults of Moses and the Law are ineffectual; the gates
remain closed against her King and God. The thunders of Sinai and
the voice of the prophets may alarm, but cannot conquer Mansoul.
The thundering, terrifying captains appeal to the celestial court,
and Emmanuel--God with us--condescends to fight the battle, and
secure the victory. The angelic hosts desire to look into these
things--they are the peers of the heavenly realm--the news 'flew
like lightning round about the court'--and the greatest peers
did covet to have commissions under Emmanuel. The captains that
accompany him in this grand expedition are Faith, Hope, Charity,
Innocence, and Patience. Mansoul is to be won by persuasion to
receive her Saviour. The cost of the enterprise is vast indeed;
the army is numerous as our thoughts, and who can number 'the
multitude of his thoughts?' The battering rams and slings, we are
told by the margin, mean the books of Sacred Scripture, sent to us
by the influence of the Holy Ghost. Emmanuel is irresistible--Mansoul
is taken--Diabolus is dragged out, stripped of his armour, and sent
to the parched places in a salt land, 'seeking rest, but finding
none.'
The heart at first trembles lest punishment should be justly poured
out upon her for treason, but it becomes the throne of its lawful
King; and instead of God's anger, his pardon and blessings are
proclaimed, and Mansoul is filled with joy, happiness, and glory.
Reader, can you call to mind the peace and holy enjoyment which
took possession of your soul, when--having passed through the
fears and hopes, the terrors and alarms, of the new birth--you sat
down, for the first time, at the table of the Lord, to celebrate
the wonders of his grace? Then you rejoiced in hope full of
immortality; then you could exclaim, 'O tidings! glad tidings! good
tidings of good, and of great joy to my soul!' 'Then they leaped
and skipped upon the walls for joy, and shouted, Let Emmanuel live
for ever!' And then you fondly thought that happiness was secure
for the rest of your pilgrimage, until your glorified spirit should
enter into the celestial city.
Alas! your enemies were not dead. They insidiously seized an
unguarded moment. Remiss in watchfulness, and formal in prayer,
Carnal-security invade the mind. Your ardent love is cooled--intercourse
with heaven is slight--and by slow degrees, and almost unperceived,
Emmanuel leaves Heart-castle; and the prince of the power of the
air promotes the treason, and foments rebellion, by the introduction
of loose thoughts, under the name of harmless mirth. The news
soon reach Diabolus, and an infernal conference, or dialogue of
devils, is revealed by our author; who had watched the course and
causes of spiritual declension, and was not 'ignorant of Satan's
devices.'
The malignant craft and subtilty displayed in Satan's counsel, are
described in a manner far beyond an ordinary imagination. They
display the almost unbounded resources of genius and invention so
richly possessed by the prince of allegorists, John Bunyan. It
reminds us of the dialogue between Lucifer and Beelzebub, in that
rare work by Barnardine Ochine, a reformer, published in 1549,
called, A Tragedy or Dialogue of the unjust usurped Primacy of
the Bishop of Rome.[4] In this is represented, in very popular
language, the designs of Lucifer to ruin Christianity by the
establishment of Popery. Lucifer thus addresses his diabolical
conclave--'I have devised to make a certain new kingdom, replenished
with idolatry, superstition, ignorance, error, falsehoods, deceit,
compulsion, extortion, treason, contention, discord, tyranny, and
cruelty; with spoiling, murder, ambition, filthiness, injuries,
factions, sects, wickedness, and mischief; in the which kingdom
all kinds of abomination shall be committed. And notwithstanding
that it shall be heaped up with all kinds of wickedness, yet shall
the [professed] Christian men think it to be a spiritual kingdom,
most holy and most godly. The supreme head of this kingdom shall
be a man which is not only sinful, and an abominable robber and
thief, but he shall be sin and abomination itself; and yet, for
all that, shall be thought of Christian men a God in earth, and
his members, being most wicked, shall be called of men most holy.
God sent his Son into the world, who, for the salvation of mankind,
hath humbled himself even to the death of the cross. I will send
my son into the world, who, for the destruction and condemnation
of mankind, shall so advance himself that he shall take upon him
to be made equal with God.' 'I will, by craft and diligence, shadow
and cover superstition and idolatry with a fair face, and beauty
of holy ceremonies, that men shall be made so drunken and so amazed
with this outward pomp and show, that they shall not be able to
discern truth from falsehood, when they be drowned in the flood
of idolatry and superstition.' 'I will cause them to be most cruel
tyrants and butchers of Christ and his members, under a pretence
of zeal to the house of God. They shall hide their uncleanness
and filthy behaviour with an exceeding wide cloak of hypocrisy,
and with glorious shining titles.' Thus this intrepid reformer
opened up the origin, the development, the desolations, of Popery;
and, with a similar knowledge of Satan's devices, the Nonconformist
Bunyan shows the means by which Diabolus urges the young Christian
into a backsliding state. 'Let our Diabolonian friends in Mansoul
draw it into sin, for there is nothing like sin to devour Mansoul;
while we will send against it an army of twenty or thirty thousand
sturdy terrible doubters. Sin renders Mansoul sick and faint, while
doubts are by it made fierce and strong.' At length Diabolus and
his army of doubts march from Hellgate Hill to Mansoul: the order
in which they are placed, and the names of the officers, are very
instructive, as well as curious. Election-doubteres, under Captain
Rage--Vocation-doubters, commanded by Captain Fury--Grace-doubters,
led by Captain Damnation--Faith-doubters, under Captain
led by Captain Brimstone--Resurrection-doubters, by Captain
Torment--Salvation-doubters, under Captain Noease--Glory-doubters,
commanded by Captain Sepulchre--Felicity-doubters, led by Captain
Pasthope. Incredulity was Lord-general, and Diabolus was King
and Commander-in-chief. The roaring of the drum--their alarming
outcries, Hell-fire! Hell-fire!--their furious assaults--the
multitude of doubts--and the perplexity of poor distracted Mansoul,
are admirably and truly narrated. The town makes a sortie in the
night, but Diabolus and his legions, experienced in night work,
drive them back, and severely wound Captains Faith, Hope, and
Experience. Again the gates are assaulted, and Diabolus and his
doubters gain an entrance, by the senses, into the town, but cannot
force the heart; and Mansoul is reduced to the greatest straits
and sadness. In this extremity, prayers are incessantly offered up
to Emmanuel; but, for a long time, they can obtain no satisfactory
answers. Both parties are on the alert; but Diabolus finds it
impossible, either by treachery or by storming with his legion
of doubts, to gain possession of Heart-castle. Being worsted in
a general engagement, the doubters are slain, and are buried with
their armour; yea, all that did but smell of a Diabolonian Doubter.
The arch-fiend now enters upon a new mode of assault--he sends for
a reinforcement, to try the effect of persecution; and obtains an
army of fifteen thousand Bloodmen, from the province of Loathgood. To
these were added ten thousand new Doubters, under their commander
old Incredulity. These Bloodmen were 'rugged villains, and had
done feats heretofore'; 'they were mastiffs, and would fasten upon
father, mother, brother, yea, upon the Prince of princes. Among
their officers is Captain Pope, whose colours were the stake, the
flame, and the good man in it.' To these I would humbly suggest the
propriety of adding one more--it is Captain State-religion, upon
whose standard should be represented the Nonconformist John Bunyan
in a damp, dreary dungeon, writing his 'Pilgrim's Progress,' with
his poor blind child at his feet. O persecutor, whether you burn
or imprison a Nonconformist, or harass him in Ecclesiastical
courts, or seize his goods to support forms or ceremonies which he
believes to be Antichristian, your commander is old Incredulity--your
king is Diabolus! The Bloodmen send a summons to Mansoul 'as hot as
a red hot iron,' threatening fire and sword, and utter destruction;
but the God who visited our pious author in prison, and cherished
and comforted him in his twelve years' sufferings under persecution,
came to the relief of Mansoul. The Diabolonian army is routed--the
Doubters are slain, excepting a few who escaped--the Bloodmen
or persecutors were not to be slain, but to be taken alive. The
prisoners are brought to trial, with all the forms and solemnities
of law; and the narrative concludes with a most admirable charge
from Emmanuel to keep Mansoul in a state of the most prayerful
vigilance. Enemies still lurk within, to keep her humble; that she
may feel her dependence upon God, and be found much in communion
with him. 'Believe that my love,' says Emmanuel, 'is constant to
thee. Watch, hold fast, till I come.'
In the whole detail of this war, very singular skill is manifested.
A keen observer of all that passed before him, aided by a most
retentive memory, and a fertile imagination, enabled our pilgrim
forefather to gain much knowledge in a short time. He had been
engaged, as a private soldier, in the Civil war; and was at the
siege of Leicester, when it was taken by Prince Rupert. This gave
him a knowledge of the meaning of trumpet or bugle sounds; so that,
when the trumpeters made their best music, in the expectation of
Emmanuel's speedy assistance to help Mansoul, Diabolus exclaims,
'What do these madmen mean? they neither sound to boot and saddle,
nor horse and away, nor a charge.'
Bunyan had been released from his tedious and cruel imprisonment
for conscience sake about ten years, when he published the 'Holy
War.' In this interval of time, although labouring incessantly to
win souls to Christ, being a very popular preacher, yet he must
have found time to gratify his incessant thirst for knowledge;
gaining that he might communicate, and in imparting it, receiving
into his own mind a rich increase. This would doubtless lead him
to read the best of our Puritan and Nonconformists' works, so that
we find him using the Latin words primum mobile, carefully noting
in the margin that he meant 'the soul'; and from hence he must
have scraped acquaintance with Python, Cerberus, and the furies of
mythology, whom he uses in this war, describing accurately their
names and qualities.
At first sight, it may seem strange that the armies, both within
and without the city, should be so numerous, as it is but one man
who is the object of attack and defence--one human body, containing
one immortal Mansoul; but if the reader reflects that every soldier
represents a thought, who can number them? At one time, by the
sin-sickness, eleven thousand--men, women, and children--died in
Mansoul! this is interpreted by Bunyan to mean, that the men
represented 'good thoughts'--the women, 'good conceptions'--and
the children, 'good desires.' The town is assaulted by thirty or
forty thousand doubts, very curiously and methodically arranged.
The value of the marginal notes is very great, throwing immediate
light upon many difficult passages. Every reader should make free
use of the key which lieth in the window [the margin]. The value
of this key is seen by a few quotations. Thus, when Diabolus beat
a charge against the town, my Lord Reason was wounded in the
head--the brave Lord Mayor, Mr. Understanding, in the eye--and
'many also of the inferior sort were not only wounded, but slain
outright.' The margin explains this as meaning 'Hopeful thoughts.'
When the enemy broke into the town at Feelgate, during a night of
terror, and got possession, it is described as being accompanied
by all the horrors of war--by atrocities probably even greater
than those perpetrated by Rupert's cavaliers at Leicester. 'Young
children were dashed in pieces, yea, those unborn were destroyed.'
'The women were beastlike abused.' This is interpreted by two
marginal notes--'Good and tender thoughts,' 'Holy conceptions of
good.'
The storming of Leicester took place in the night, and furnished
Bunyan, who was an eyewitness, with a correct notion of raising
the standard, beleaguering the city, and forcing the gates, and a
lively view of the desolations he describes. Awful as is his account
of the sacking of Mansoul, with its murders and desolations, yet
it may prove to be a good description of the conduct of Prince
Rupert and his cavaliers at the storming of Leicester. Strike out
the name of Diabolus, and insert Rupert, and put Leicester instead
of Mansoul, and the account of the brutal conduct of the Royal
army will be found accurately described. Lord Clarendon, who wrote
to gain the smiles of royalty, plainly tells us that, when Prince
Rupert and the King took Leicester, 'The conquerors pursued
their advantage with the usual license of rapine and plunder, and
miserably sacked the whole town, without any distinction of persons
and places. Churches and hospitals, as well as other houses, were
made a prey to the enraged and greedy soldier, to the exceeding
regret of the King.' Clarendon goes on to account for the exceeding
regret of Charles: it was because many of his faithful friends
had suffered, in the confusion of this murderous scene of rapine
and plunder.
In the 'Holy War,' Bunyan has not been, nor can he ever be, charged
with copying from any author who preceded him. Erasmus, Gouge,
and many other of our Reformers, Puritans, and Nonconformists,
commented upon the Christian's armour and weapons. Benjamin Keach,
about the time that the 'Holy War' appeared, published his War
with the Devil, or, the Young Man's Conflict with the Powers of
Darkness. It is a series of admirable poetical dialogues on the
corruption and vanity of youth, the horrible nature of sin, and
deplorable condition of fallen man; with the rule of conscience
and of true conversion. It has nothing allegorical in it, but is
replete with practical warnings and exhortations. No one had ever
attempted, under the form of an allegory, to describe the internal
conflict between the powers of darkness and of the mind in the
renewed man; the introduction of evil thoughts and suggestions,
their unnatural union with the affections, and the offspring of
such union, under the name of Diabolonians, who, when Mansoul is
watchful unto prayer, lurk in the walls; but when in a backsliding
state, are tolerated and encouraged openly to walk the streets.
Some have supposed that there is a slight similarity between the
description, given by John Chrysostom of the battle between the
hosts of hell and mankind, and John Bunyan's 'Holy War.' It is
not at all probable that Bunyan was acquainted with Chrysostom on
the Priesthood, which was then locked up in the Greek language,
but has been since translated into English. Nor can we find any
similarity between the work of the pious apostolically descended
tinker, and the learned Greek father. Chrysostom's picture of the
battle is contained in a letter to Basil, urging him to become
a minister of the gospel. It is in words to this effect:--'Pent
up in this body, like a dungeon, we cannot discern the invisible
powers. Could you behold the black army of the devil and his mad
conflict, you would witness a great and arduous battle, in which
there is no brass or steel,[5] no horses or wheeled chariots, no
fire and arrows, but other instruments much more formidable. No
breastplates, or shields, or swords, or darts. The very sight of
this accursed host is alone sufficient to paralyze a soul which
is not imbued with courage furnished by God, and with even greater
foresight than valour. Could you calmly survey all this array
and war, you would see, not torrents of blood or dead bodies, but
fallen souls! You would see wounds so grievous, that human war,
with all its horrors, is mere child's play or idle pastime, in
comparison to the sight of so many souls struck down every day by
Satan.' Thus this learned Greek father very eloquently represents
the great battle of Satan and his hosts, against all mankind. But
for a description of the internal conflict, Diabolus and his army
of Doubters and Bloodmen arrayed against the powers of Mansoul,
Bunyan stands alone and most beautifully resplendent.
In this war there is no combination of souls to resist Satan, nor
can any human powers in any way assist us in the trying battle.
Here, O my reader, you and I must stand alone far from the aid of
our fellow-men. We must call upon all the resources of our minds,
and while there is unity within, no resisting or treason--while the
Holy Spirit strengthens and inclines the will, the understanding,
the conscience, the affections, and all our powers are united
to resist Satan, God fights for us, and the heart is safe under
the gracious smiles of our Emmanuel. May we never forget that
our spiritual life is totally dependent upon him, in whom, as to
the body, we live, and move, and have our being. But when doubts
enfeeble us, and Bloodmen harass us, there is no help from man.
No pope, cardinal, archbishop, minister, or any human power can
aid us; ALL our hope is in God alone; every effort for deliverance
must be by fervent prayer and supplication, from the heart and
conscience, directly to God. Our petitions must be framed by the
Holy Ghost, and presented unto Shaddai, not by priest or prelate, but
by our Emmanuel, Jesus Christ, the only intercessor and mediator.
The attentive reader of Bunyan's works will notice the difference
between the trial of Faithful in the 'Pilgrim's Progress,' and
that of the prisoners brought to the bar as traitors in the 'Holy
War.' The judge and jury are particularly overbearing to Faithful,
much more so than to the Diabolonians. Still there is one very
strong feature in which they all agree. The prisoners are all
brought to their trial, not that their guilt or innocence might
be proved, but in order to their condemnation and execution. All
are brought up in chains, a custom which then was very prevalent,
if not universal, but which is now only read of as a cruel practice
of a bygone age.
There are a few riddles or questions arising out of this narrative,
the solving of which may afford instructive amusement to the
reader. What is meant by the drum of Diabolus, which so terrified
Mansoul? Refer to Galatians 3:10; Hebrews 6:4-8; 1 John 5:16; Hebrews
12:29. Why were the troops numbered at forty thousand, that came
up to alarm and convince Mansoul of sin, or righteousness, and of
judgment, while Emmanuel's army is not numbered? See Joshua 4:13;
Hebrews 12:22. When the Doubters are slain or driven from Mansoul,
after her conversion, they go straggling up and down the country
enslaving the barbarous people (the margin informs us that the
unbeliever never fights the Doubters). Why do they go by fives,
nines, and seventeens? Do these odd numbers refer to the nine
companies of Doubters, and eight of Bloodmen, who were under
the command of five fallen angels--Diabolus, Beelzebub, Lucifer,
Legion, and Apollyon? Fearful odds against a poor fallen sinner,
five evil spirits, or nine classes of doubts, or these nine doubts
united to eight kinds of Bloodmen or persecutors.
In a work so highly allegorical, and founded upon a plain narrative
of facts in the experience of the author, the editor deemed it
needful to add numerous notes. These contain all that appeared to
be explanatory or illustrative in other commentaries, with many that
are original; obsolete terms and customs are explain; references
are given to about fifty passages in the 'Grace Abounding,' that
the reader's attention may be constantly directed to the solemn
truths which are displayed under this delightful allegory. The
editor has the consolation of hoping that the result of great labour
can do no injury. Those whose deep experience in the spiritual
warfare enables them to understand and enjoy the allegory, can
pass them by; while many of the poor but immortal souls engaged
in this warfare, who are not deeply experienced, may receive aid
and encouragement to persevere, until they shall exclaim, The
battle is fought, the victory is won, eternal praises to the great
and gracious Emmanuel.
Reader, I must not detain you much longer from the pleasure of
entering upon a narrative so deeply interesting to all who possess
the understanding heart--an allegory, believed by very many to be
the most beautiful and extraordinary that mere human genius ever
composed in any language. O consider the worth of an immortal soul!
God sent his servants, Moses and the prophets, with their slings
and battering-rams, their great and precious promises to the early
prophets, who have faithfully handed them down to us; and then came
Emmanuel and his heavenly army, and all this to conquer Mansoul!
Without the shedding of blood, there is no remission of sin. The
blood of bulls and of goats cannot wash out our stains. We must
be found in Christ as part of his mystical body, and thus in
perfection obey the Divine law, and then, through the sin-atoning
offering of Emmanuel, God's equal, eternal Son, a fountain is
opened for sin and uncleanness, in which our souls, being purified,
shall be clothed with the garment of salvation. Who can calculate
the worth of his immortal soul, that God himself should pay so
costly a price for its redemption! May the desire of every reader
be, O that my soul may be engaged in this holy war, my ears be
alarmed by the infernal drum of Diabolus, that my Heart-castle
may receive the King of salvation, and Christ be found there the
hope of glory. Then may we feel the stern necessity of incessant
watchfulness and prayer against carnal security, or any other
cause of backsliding, with its consequent miseries.
Well may the world wonder, how a poor travelling tinker could
gain the extraordinary knowledge, which enabled him to become the
greatest allegorical writer that the world ever saw. The reason is
obvious, he lived and moved and had his being in the atmosphere
of God's revealed will. It was this that enabled him to take the
wings of the morning, and fly not only to the uttermost parts of
the visible but of the invisible world; to enjoy scenes of light
and glory, such as Gabriel contemplated when he came from heaven
to Nazareth, and revealed to Mary her high destiny--that her Son
should be the promised Saviour, who should bear the government of
the universe upon his shoulders--whose name was Wonderful--Counsellor--the
Mighty God--the everlasting Father--the Prince of Peace--Emmanuel,
God with us.
Bunyan's industry and application must have been intense, he could
not by possibility for a single moment say, 'soul take thine ease,'
inglorious, destructive ease. His hands had to labour for his
bread, and to provide for a most exemplary wife and four children,
one of them blind. There was no hour of his life when he could have
said to his soul, Let all thy noble powers be absorbed in eating,
drinking, being merry--mere animal gratifications. The Holy War,
the solemn results depending upon it, salvation or eternal ruin,
the strong desire to glorify Emmanuel, the necessity to labour
for his household--that blessed industry left him no opportunity
for weaving a web of unmeaning casuistic subtilties, in which
to entangle and engulph his soul, like a Puseyite or a German
Rationalist. The thunders and lightnings of Sinai had burnt up
all this wood, hay, and stubble, and with child-like simplicity he
depended upon the Holy Spirit, while drawing all his consolations
and all his spiritual supplies from the sacred Scriptures.
Bunyan's narrative of the Holy War, from its commencement in the
fall of man to that splendid address of Emmanuel with which it
concludes, has been the study of the Editor for more than forty
years, and he hopes that no future year of the residue of his life
will be spent without reading this solemn, soul-stirring, delightful
narrative.
GEO. OFFOR. Hackney, April 1851
TO THE READER.
'Tis strange to me, that they that love to tell
Things done of old, yea, and that do excel
Their equals in historiology,
Speak not of Mansoul's wars, but let them lie
Dead, like old fables, or such worthless things,
That to the reader no advantage brings:
When men, let them make what they will their own,
Till they know this, are to themselves unknown.
Of stories I well know there's divers sorts,
Some foreign, some domestic; and reports
Are thereof made, as fancy leads the writers;
By books a man may guess at the inditers.
Some will again of that which never was,
Nor will be, feign, and that without a cause,
Such matter, raise such mountains, tell such things
Of men, of laws, of countries, and of kings:
And in their story seem to be so sage,
And with such gravity clothe ev'ry page,
That though their frontispiece say all is vain,
Yet to their way disciples they obtain[6]
But, readers, I have somewhat else to do,
Than with vain stories thus to trouble you;
What here I say, some men do know so well,
They can with tears and joy the story tell.
The town of Mansoul is well known to many,
Nor are her troubles doubted of by any
That are acquainted with those histories
That Mansoul, and her wars, anatomize.
Then lend thine ear to what I do relate
Touching the town of Mansoul and her state,
How she was lost, took captive, made a slave;
And how against him set, that should her save.
Yea, how by hostile ways, she did oppose
Her Lord, and with his enemy did close.
For they are true; he that will them deny
Must needs the best of records vilify.
For my part, I (myself) was in the town,
Both when 'twas set up, and when pulling down,
I saw Diabolus in his possession,
And Mansoul also under his oppression.
Yea, I was there when she own'd him for Lord,
And to him did submit with one accord.
When Mansoul trampled upon things Divine,
And wallowed in filth as doth a swine;
When she betook herself unto her arms,
Fought her Emmanuel, despis'd his charms,
Then I was there, and did rejoice to see
Diabolus and Mansoul so agree.[7]
Let no men, then, count me a fable-maker,
Nor make my name or credit a partaker
Of their derision; what is here in view,
Of mine own knowledge, I dare say is true.
I saw the prince's armed men come down,
By troops, by thousands, to besiege the town.
I saw the captains, heard the trumpets sound,
And how his forces cover'd all the ground.
Yea, how they set themselves in battle-ray,
I shall remember to my dying day.
I saw the colours waving in the wind,
And they within to mischief how combin'd,
To ruin Mansoul, and to make away
Her primum mobile[8] without delay.
I saw the mounts cast up against the town,
And how the slings were placed to beat it down.
I heard the stones fly whizzing by mine ears,
What longer kept in mind than got in fears,
I heard them fall, and saw what work they made,
And how old Mors did cover with his shade
The face of Mansoul; and I heard her cry,
Woe worth the day, in dying I shall die!
I saw the battering rams, and how they play'd,[9]
To beat ope Ear-gate, and I was afraid
Not only Ear-gate, but the very town,
Would by those battering rams be beaten down.
I saw the fights, and heard the captains shout,
And each in battle saw who faced about;
I saw who wounded were, and who were slain;
And who, when dead, would come to life again.
I heard the cries of those that wounded were,
While others fought like men bereft of fear,
And while the cry, Kill, kill, was in mine ears,
The gutters ran, not so with blood as tears.
Indeed, the captains did not always fight,
But then they would molest us day and night;
Their cry, Up, fall on, let us take the town,
Kept us from sleeping, or from lying down.
I was there when the gates were broken ope,
And saw how Mansoul then was stript of hope.[10]
I saw the captains march into the town,
How there they fought, and did their foes cut down.
I heard the prince bid Boanerges go
Up to the castle, and there seize his foe,
And saw him and his fellows bring him down
In chains of great contempt quite through the town.
I saw Emmanuel when he possest
His town of Mansoul, and how greatly blest
A town, his gallant town of Mansoul was,
When she received his pardon, lived his laws!
When the Diabolonians were caught,
When tried, and when to execution brought,
Then I was there; yea, I was standing by
When Mansoul did the rebels crucify.
I also saw Mansoul clad all in white,
And heard her prince call her his heart's delight.
I saw him put upon her chains of gold,
And rings, and bracelets, goodly to behold.
What shall I say?--I heard the people's cries,
And saw the prince wipe tears from Mansoul's eyes.
I heard the groans, and saw the joy of many:
Tell you of all, I neither will, nor can I.
But by what here I say, you well may see
That Mansoul's matchless wars no fables be.
Mansoul! the desire of both princes was,
One keep his gain would, t'other gain his loss;
Diabolus would cry, The town is mine;
Emmanuel would plead a right Divine
Unto his Mansoul; then to blows they go,
And Mansoul cries, These wars will me undo.
Mansoul! her wars seem'd endless in her eyes,
She's lost by one, becomes another's prize.
And he again that lost her last would swear,
Have her I will, or her in pieces tear.
Mansoul, it was the very seat of war,
Wherefore her troubles greater were by far,
Than only where the noise of war is heard,
Or where the shaking of a sword is fear'd,
Or only where small skirmishes are fought,
Or where the fancy fighteth with a thought.
She saw the swords of fighting men made red,
And heard the cries of those with them wounded;
Must not her frights then be much more by far,
Than theirs that to such doings strangers are?
Or theirs that hear the beating of a drum,
But not made fly for fear from house and home?
Mansoul not only heard the trumpet sound,
But saw her gallants gasping on the ground;
Wherefore, we must not think that she could rest
With them, whose greatest earnest is but jest:
Or where the blust'ring threat'ning of great wars
Do end in parleys, or in wording jars.
Mansoul, her mighty wars, they did portend
Her weal or woe, and that world without end;
Wherefore she must be more concerned than they
Whose fears begin and end the self-same day:
Or where none other harm doth come to him
That is engaged, but loss of life or limb,[11]
As all must needs confess that now do dwell
In Universe, and can this story tell.
Count me not then with them that to amaze
The people, set them on the stars to gaze,
Insinuating with much confidence,
That each of them is now the residence[12]
Of some brave creatures; yea, a world they will
Have in each star, though it be past their skill
To make it manifest to any man,
That reason hath, or tell his fingers can.[13]
But I have too long held thee in the porch,
And kept thee from the sunshine with a torch.
Well, now go forward, step within the door,
And there behold five hundred times much more
Of all sorts of such inward rarities
As please the mind will, and will feed the eyes
With those, which if a Christian, thou wilt see
Not small, but things of greatest moment be.
Nor do thou go to work without my key
(In mysteries men soon do lose their way),
And also turn it right if thou wouldst know
My riddle, and wouldst with my heifer plough.
It lies there in the window,[14] fare thee well,
My next may be to ring thy passing-bell.
JO. BUNYAN
A RELATION OF THE HOLY WAR
[CHAPTER I.]
[CONTENTS:--The original beauty and splendour of the town of
Mansoul, while under the dominion of Shaddai--Its noble castle
described--Its five gates--The perfection of its inhabitants--The
origin of Diabolus--His pride and fall--Revenge meditated--A council
of war held to deliberate on the best means of seducing the town
of Mansoul--Diabolus marches to the town, and sits down before
Eye-gate--His oration--Captain Resistance slain--My Lord Innocence
killed--The town taken.]
In my travels, as I walked through many regions and countries, it
was my chance to happen into that famous continent of Universe;
a very large and spacious country it is. It lieth between the
two poles, and just amidst the four points of the heavens. It is
a place well-watered, and richly adorned with hills and valleys,
bravely situate; and for the most part (at least where I was) very
fruitful, also well peopled, and a very sweet air.
The people are not all of one complexion, nor yet of one language,
mode, or way of religion; but differ as much as, it is said, do
the planets themselves. Some are right, and some are wrong, even
as it happeneth to be in lesser regions.
In this country, as I said, it was my lot to travel, and there
travel I did; and that so long, even till I learned much of their
mother-tongue, together with the customs and manners of them among
whom I was. And to speak truth, I was much delighted to see and
hear many things which I saw and heard among them. Yea, I had (to
be sure) even lived and died a native among them, so was I taken
with them and their doings, had not my Master sent for me home to
his house, there to do business for him, and to over-see business
done.[15]
Now there is in this gallant country of Universe a fair and delicate
town, a corporation called Mansoul. A town for its building so
curious, for its situation so commodious, for its privileges so
advantageous--I mean with reference to its original--that I may say
of it, as was said before of the continent in which it is placed,
There is not its equal under the whole heaven.[16]
As to the situation of this town, it lieth just between the two
worlds; and the first founder and builder of it, so far as by the
best and most authentic records I can gather, was one Shaddai;
and he built it for his own delight.[17] He made it the mirror
and glory of all that he made, even the top-piece, beyond anything
else that he did in that country (Gen 1:26). Yea, so goodly a town
was Mansoul when first built, that it is said by some, the gods,
at the setting up thereof, came down to see it, and sang for joy.
And as he made it goodly to behold, so also mighty to have dominion
over all the country round about. Yea, all were commanded to
acknowledge Mansoul for their metropolitan, all was enjoined to
do homage to it. Aye, the town itself had positive commission and
power from her King to demand service of all, and also to subdue
any that anyways denied to do it.
There was reared up in the midst of this town a most famous and
stately palace. For strength, it might be called a castle; for
pleasantness, a paradise; for largeness, a place so copious as to
contain all the world (Eccl 3:11). This place the King Shaddai
intended but for himself alone, and not another with him;[18] partly
because of his own delights, and partly because he would not that
the terror of strangers should be upon the town. This place Shaddai
made also a garrison of, but committed the keeping of it only to
the men of the town.
The wall of the town was well built, yea, so fast and firm was it
knit and compact together, that, had it not been for the townsmen
themselves, they could not have been shaken or broken for ever.
For here lay the excellent wisdom of him that built Mansoul, that
the walls could never be broken down, nor hurt, by the most mighty
adverse potentate, unless the townsmen gave consent thereto.
This famous town of Mansoul had five gates, in at which to come,
out at which to go, and these were made likewise answerable to the
walls, to wit, impregnable, and such as could never be opened nor
forced but by the will and leave of those within. The names of the
gates were these, Ear-gate, Eye-gate, Mouth-gate, Nose-gate, and
Feel-gate.[19]
Other things there were that belonged to the town of Mansoul,
which, if you adjoin to these, will yet give farther demonstration
to all of the glory and strength of the place. It had always a
sufficiency of provision within its walls; it had the best, most
wholesome, and excellent law that then was extant in the world.
There was not a rascal, rogue, or traitorous person then within its
walls. They were all true men, and fast joined together; and this,
you know, is a great matter. And to all these, it had always--so
long as it had the goodness to keep true to Shaddai the king--his
countenance, his protection, and it was his delight, etc.
Well, upon a time, there was one Diabolus,[20] a mighty giant,
made an assault upon this famous town of Mansoul, to take it, and
make it his own habitation. This giant was king of the blacks
or negroes,[21] and a most raving prince he was. We will, if you
please, first discourse of the original of this Diabolus, and then
of his taking of this famous town of Mansoul.
This Diabolus is indeed a great and mighty prince, and yet both
poor and beggarly. As to his original, he was at first one of the
servants of King Shaddai, made, and taken, and put by him into
most high and mighty place; yea, was put into such principalities
as belonged to the best of his territories and dominions. This
Diabolus was made son of the morning, and a brave place he had
of it (Isa 14:12). It brought him much glory, and gave him much
brightness, an income that might have contented his Luciferian
heart, had it not been insatiable, and enlarged as hell itself.
Well, he seeing himself thus exalted to greatness and honour, and
raging in his mind for higher state and degree, what doth he but
begins to think with himself how he might be set up as Lord over
all, and have the sole power under Shaddai! Now that did the King
reserve for his Son, yea, and had already bestowed it upon him.
Wherefore he first consults with himself what had best to be done,
and then breaks his mind to some other of his companions, to the
which they also agreed. So, in fine, they came to this issue,
that they should make an attempt upon the King's Son to destroy
him, that the inheritance might be theirs. Well, to be short, the
treason, as I said, was concluded, the time appointed, the word
given, the rebels rendezvoused, and the assault attempted.[22]
Now the King and his Son being ALL and always EYE, could not but
discern all passages in his dominions; and he having always love
for his Son as for himself, could not, at what he saw, but be
greatly provoked and offended; wherefore, what does he, but takes
them in the very nick; and, first trip that they made towards
their design, convicts them of the treason, horrid rebellion, and
conspiracy that they had devised, and now attempted to put into
practice; and casts them altogether out of all place of trust,
benefit, honour, and preferment. This done, he banishes them the
court; turns them down into the horrible pits, as fast bound in
chains, never more to expect the least favour from his hands, but
to abide the judgment that he had appointed, and that for ever (2
Peter 2:4; Jude 6).
And yet, now, they being thus cast out of all place of trust,
profit, and honour, and also knowing that they had lost their
prince's favour for ever, being banished his courts, and cast down
to the horrible pits, you may be sure they would now add to their
former pride what malice and rage against Shaddai, and against his
Son, they could. Wherefore, roving and ranging in much fury from
place to place, if perhaps they might find something that was the
King's, to revenge (by spoiling of that themselves) on him (1 Peter
5:8); at last they happened into this spacious country of Universe,
and steer their course towards the town of Mansoul; and considering
that that town was one of the chief works and delights of King
Shaddai, what do they but, after counsel taken, make an assault
upon that! I say they knew that Mansoul belonged unto Shaddai; for
they were there when he built it, and beautified it for himself.[23]
So when they had found the place, they shouted horribly for joy,
and roared on it as a lion upon the prey, saying, Now we have
found the prize, and how to be revenged on King Shaddai for what
he hath done to us. So they sat down, and called a council of war,
and considered with themselves what ways and methods they had best
to engage in, for the winning to themselves this famous town of
Mansoul; and these four things were then propounded to be considered
of. First. Whether they had best all of them, to show themselves
in this design to the town of Mansoul. Second. Whether they had
best to go and sit down against Mansoul, in their now ragged and
beggarly guise. Third. Whether they had best to show to Mansoul
their intentions, and what design they came about, or whether to
assault it with words and ways of deceit. Fourth. Whether they had
not best, to some of their companions, to give out private orders
to take the advantage, if they see one or more of the principal
townsmen, to shoot them; if thereby they shall judge their cause
and design will the better be promoted.
First. It was answered to the first of these proposals in the
negative, to wit, that it would not be best that all should show
themselves before the town, because the appearance of many of
them might alarm and fright the town; whereas a few, or but one
of them, was not so likely to do it. And to enforce this advice
to take place, it was added further, that if Mansoul was frighted,
or did take the alarm, it is impossible, said Diabolus--for he
spake now--that we should take the town; for that none can enter
into it without its own consent.[24] Let therefore but few or but
one assault Mansoul, and in mine opinion, said Diabolus, let me
be he. Wherefore to this they all agreed, and then to the second
proposal they came, namely,
Second. Whether they had best go and sit down before Mansoul in
their now ragged and beggarly guise. To which it was answered also
in the negative, By no means; and that because though the town of
Mansoul had been made to know and to have to do, before now, with
things that are invisible, they did never as yet see any of their
fellow-creatures in so sad and rascal condition as they. And this
was the advice of that fierce Alecto.[25] Then said Apollyon, the
advice is pertinent, for even one of us appearing to them as we
are now, must needs both beget and multiply such thoughts in them
as will both put them into a consternation of spirit, and necessitate
them to put themselves upon their guard. And if so, said he, then,
as my Lord Alecto said but now, it is in vain for us to think of
taking the town. Then said that mighty giant Beelzebub, the advice
that already is given is safe; for though the men of Mansoul have
seen such things as we once were, yet hitherto they did never
behold such things as we now are. And it is best, in mine opinion,
to come upon them in such a guise as is common to, and most familiar
among them.[26] To this, when they had consented, the next thing
to be considered was, in what shape, hue, or guise, Diabolus had
best to show himself, when he went about to make Mansoul his own.
Then one said one thing, and another the contrary; at last Lucifer
answered, that in his opinion it was best that his lordship should
assume the body of some of those creatures that they of the town
had dominion over. For, quoth he, these are not only familiar to
them, but being under them, they will never imagine that an attempt
should by them be made upon the town; and, to blind all, let him
assume the body of one of these beasts that Mansoul deems to be
wiser than any of the rest (Gen 3:1; Rev 20:1,2). This advice was
applauded of all; so it was determined that the giant Diabolus
should assume the dragon, for that he was in those days as familiar
with the town of Mansoul as now is the bird with the boy. For
nothing that was in its primitive state was at all amazing to
them.[27] Then they proceeded to the third thing, which was,
Third. Whether they had best to show their intentions or the design
of his coming to Mansoul, or no. This also was answered in the
negative, because of the weight that was in the former reasons, to
wit, for that Mansoul were a strong people, a strong people in a
strong town, whose wall and gates were impregnable, to say nothing
of their castle, nor can they by any means be won but by their own
consent. Besides, said Legion,[28] (for he gave answer to this),
a discovery of our intentions may make them send to their King
for aid, and if that be done, I know quickly what time of day it
will be with us. Therefore let us assault them in all pretended
fairness, covering of our intentions with all manner of lies,
flatteries, delusive words; feigning of things that never will be,
and promising of that to them that they shall never find. This is
the way to win Mansoul, and to make them, of themselves, to open
their gates to us; yea, and to desire us too, to come in to them.
And the reason why I think that this project will do is, because
the people of Mansoul now are every one simple and innocent; all
honest and true; nor do they as yet know what it is to be assaulted
with fraud, guile, and hypocrisy. They are strangers to lying and
dissembling lips; wherefore we cannot, if thus we be disguised, by
them at all be discerned; our lies shall go for true sayings, and
our dissimulations for upright dealings. What we promise them,
they will in that believe us, especially if in all our lies and
feigned words we pretend great love to them, and that our design
is only their advantage and honour. Now there was not one bit of
a reply against this; this went as current down as doth the water
down a steep descent; wherefore they go to consider of the last
proposal, which was,
Fourth. Whether they had not best to give out orders to some of
their company, to shoot some one or more of the principal of the
townsmen, if they judge that their cause may be promoted thereby.
This was carried in the affirmative, and the man that was designed
by this stratagem to be destroyed was one Mr. Resistance, otherwise
called Captain Resistance. And a great man in Mansoul this Captain
Resistance was; and a man that the giant Diabolus and his band
more feared than they feared the whole town of Mansoul besides.[29]
Now who should be the actor to do the murder, that was the next,
and they appointed one Tisiphone, a fury of the lake, to do it.
They thus having ended their council of war, rose up, and essayed
to do as they had determined. They marched towards Mansoul, but
all in a manner invisible, save one, only one; nor did he approach
the town in his own likeness, but under the shape and in the body
of the dragon.[30]
So they drew up, and sat down before Ear-gate, for that was the
place of hearing for all without the town, as Eye-gate was the
place of perspection. So, as I said, he came up with his train
to the gate, and laid his ambuscado for Captain Resistance within
bow-shot of the town. This done, the giant ascended up close to
the gate, and called to the town of Mansoul for audience. Nor took
he any with him, but one All-pause,[31] who was his orator in all
difficult matters. Now, as I said, he being come up to the gate,
as the manner of those times was, sounded his trumpet for audience. At
which the chief of the town of Mansoul, such as my Lord Innocent,
my Lord Will-be-will,[32] my Lord Mayor, Mr. Recorder,[33] and
Captain Resistance came down to the wall to see who was there, and
what was the matter. And my Lord Will-be-will, when he had looked
over and saw who stood at the gate, demanded what he was, wherefore
he was come, and why he roused the town of Mansoul with so unusual
a sound.
Diab. Diabolus then, as if he had been a lamb, began his oration,
and said; Gentlemen of the famous town of Mansoul, I am, as you
may perceive, no far dweller from you, but near, and one that is
bound by the King to do you my homage, and what service I can;
wherefore, that I may be faithful to myself, and to you, I have
somewhat of concern to impart unto you. Wherefore grant me your
audience, and hear me patiently. And, first, I will assure you,
it is not myself, but you; not mine, but your advantage that I
seek, by what I now do, as will full well be made manifest by that
I have opened my mind unto you. For, gentlemen, I am, to tell you
the truth, come to show you how you may obtain great and ample
deliverance from a bondage that, unawares to yourselves, you are
captivated and enslaved under. At this the town of Mansoul began
to prick up its ears, and what is it, pray, what is it, thought
they; and he said, I have somewhat to say to you concerning your
King, concerning his law, and also touching yourselves. Touching
your King, I know he is great and potent, but yet all that he
hath said to you is neither true, nor yet for your advantage. 1.
It is not true, for that wherewith he hath hitherto awed you shall
not come to pass, nor be fulfilled, though you do the thing that
he hath forbidden. But if there was danger, what a slavery is it
to live always in fear of the greatest of punishments, for doing
so small and trivial a thing as eating of a little fruit is? 2.
Touching his laws, this I say further, they are both unreasonable,
intricate, and intolerable. Unreasonable, as was hinted before, for
that the punishment is not proportioned to the offence. There is
great difference and disproportion betwixt the life and an apple;
yet the one must go for the other, by the law of your Shaddai.
But it is also intricate, in that he saith, first, you may eat of
all; and yet after, forbids the eating of one. And then, in the
last place, it must needs be intolerable, forasmuch as that fruit
which you are forbidden to eat of, if you are forbidden any, is
that, and that alone, which is able, by your eating, to minister
to you a good as yet unknown by you. This is manifest by the very
name of the tree; it is called the tree of knowledge of good and
evil; and have you that knowledge as yet? No, no, nor can you
conceive how good, how pleasant, and how much to be desired to make
one wise it is, so long as you stand by your King's commandment.
Why should you be holden in ignorance and blindness? Why should
you not be enlarged in knowledge and understanding? And now,
ah! ye inhabitants of the famous town of Mansoul, to speak more
particularly to yourselves, you are not a free people! You are
kept both in bondage and slavery, and that by a grievous threat;
no reason being annexed but, so I will have it, so it shall be.
And is it not grievous to think on, that that very thing that you
are forbidden to do, might you but do it, would yield you both
wisdom and honour; for then your eyes will be opened, and you
shall be as gods. Now, since this is thus, quoth he, can you be
kept by any prince in more slavery, and in greater bondage, than
you are under this day? You are made underlings, and are wrapped
up in inconveniences, as I have well made appear. For what bondage
greater than to be kept in blindness? Will not reason tell you that
it is better to have eyes than to be without them; and so to be
at liberty, to be better than to be shut up in a dark and stinking
cave.
And just now, while Diabolus was speaking these words to Mansoul,
Tisiphone shot at Captain Resistance, where he stood on the gate,
and mortally wounded him in the head; so that he, to the amazement
of the townsmen, and the encouragement of Diabolus, fell down dead
quite over the wall.[34] Now, when Captain Resistance was dead,
and he was the only man of war in the town, poor Mansoul was wholly
left naked of courage, nor had she now any heart to resist. But
this was as the devil would have it.[35] Then stood forth that
He,[36] Mr. Ill-pause, that Diabolus brought with him, who was
his orator,[37] and he addressed himself to speak to the town of
Mansoul: the tenour of whose speech here follows.
ILL-PAUSE. Gentlemen, quoth he, it is my master's happiness that
he has this day a quiet and teachable auditory,[38] and it is hoped
by us that we shall prevail with you not to cast off good advice;
my master has a very great love for you, and although, as he very
well knows, that he runs the hazard of the anger of King Shaddai,
yet love to you will make him do more than that.[39] Nor doth there
need that a word more should be spoken to confirm for truth what
he hath said; there is not a word but carries with it self-evidence
in its bowels; the very name of the tree may put an end to all
controversy in this matter. I therefore at this time shall only
add this advice to you, under, and by the leave of my Lord [and
with that he made Diabolus a very low conge]. Consider his words,
look on the tree, and the promising fruit thereof; remember also
that yet you know but little, and that this is the way to know
more; and if your reasons be not conquered to accept of such good
counsel, you are not the men that I took you to be. But when the
towns-folk saw that the tree was good for food, and that it was
pleasant to the eye, and a tree to be desired to make one wise,
they did as old Ill-pause advised, they took and did eat thereof.
Now this I should have told you before, that even then, when
this Ill-pause was making of his speech to the townsmen, my Lord
Innocency--whether by a shot from the camp of the giant, or from
some sinking qualm that suddenly took him, or whether by the
stinking breath of that treacherous villain old Ill-pause, for
so I am most apt to think--sunk down in the place where he stood,
nor could he be brought to life again.[40] Thus these two brave
men died; brave men I call them, for they were the beauty and
glory of Mansoul, so long as they lived therein; nor did there now
remain any more a noble spirit in Mansoul, they all fell down, and
yielded obedience to Diabolus, and became his slaves and vassals,
as you shall hear.[41]
Now these being dead, what do the rest of the towns-folk, but as
men that had found a fool's paradise, they presently, as afore was
hinted, fall to prove the truth of the giant's words; and first they
did as Ill-pause had taught them, they looked, they considered,
they were taken with the forbidden fruit, they took thereof, and did
eat; and having eaten, they became immediately drunken therewith;
so they opened the gate, both Ear-gate and Eye-gate, and let in
Diabolus with all his bands, quite forgetting their good Shaddai,
his law, and the judgment that he had annexed with solemn threatening
to the breach thereof.[42]
[CHAPTER II.]
[CONTENTS:--Diabolus takes possession of the castle--The Lord
Mayor, Mr. Understanding, is deposed, and a wall built before his
house, to darken it--Mr. Conscience, the Recorder, is put out of
office, and becomes very obnoxious both to Diabolus and to the
inhabitants--My Lord Will-be-will, heartily espousing the cause
of Diabolus, is made the principal governor of the town--The image
of Shaddai defaced, and that of Diabolus set up in its stead--Mr.
Lustings is made Lord Mayor, and Mr. Forget-good, Recorder--New
alderman appointed--Three forts built to defend the town against
Shaddai.]
Diabolus having now obtained entrance in at the gates of the town,
marches up to the middle thereof, to make his conquest as sure as
he could, and finding by this time the affections of the people
warmly inclining to him, he, as thinking it was best striking while
the iron is hot, made this further deceivable speech unto them,
saying, Alas, my poor Mansoul! I have done thee indeed this
service, as to promote thee to honour, and to greaten thy liberty,
but alas! alas! poor Mansoul, thou wantest now one to defend thee,
for assure thyself that when Shaddai shall hear what is done, he
will come; for sorry will he be that thou hast broken his bonds,
and cast his cords away from thee. What wilt thou do--wilt thou
after enlargement suffer thy privileges to be invaded and taken
away? or what wilt resolve with thyself? Then they all with one
consent said to this bramble, Do thou reign over us. So he accepted
the motion, and became the king of the town of Mansoul. This being
done, the next thing was to give him possession of the castle, and
so of the whole strength of the town. Wherefore into the castle
he goes--it was that which Shaddai built in Mansoul for his own
delight and pleasure--this now was become a den and hold for the
giant Diabolus.[43]
Now having got possession of this stately palace or castle, what
doth he but make it a garrison for himself, and strengthens and
fortifies it with all sorts of provision against the King Shaddai,
or those that should endeavour the regaining of it to him and his
obedience again.
This done, but not thinking himself yet secure enough, in the next
place, he bethinks himself of new-modelling the town; and so he
does, setting up one, and putting down another at pleasure.[44]
Wherefore my Lord Mayor, whose name was my Lord Understanding, and
Mr. Recorder, whose name was Mr. Conscience, those he puts out of
place and power.
As for my Lord Mayor, though he was an understanding man, and
one too that had complied with the rest of the town of Mansoul in
admitting of the giant into the town, yet Diabolus thought not fit
to let him abide in his former lustre and glory, because he was a
seeing man. Wherefore he darkened it not only by taking from him
his office and power, but by building of a high and strong tower,
just between the sun's reflections, and the windows of my Lord's
palace (2 Cor 10:4,5); by which means his house and all, and the
whole of his habitation, was made as dark as darkness itself. And
thus being alienated from the light, he became as one that was born
blind (Eph 4:18,19). To this his house my Lord was confined as to
a prison; nor might he be upon his parole go farther than within
his own bounds. And now had he had a heart to do for Mansoul,
what could he do for it or wherein could he be profitable to her?
So then, so long as Mansoul was under the power and government of
Diabolus--and so long it was under him as it was obedient to him;
which was even until by a war it was rescued out of his hands--so
long my Lord Mayor was rather an impediment in, than advantage to,
the famous town of Mansoul.
As for Mr. Recorder, before the town was taken he was a man
well read in the laws of his King, and also a man of courage and
faithfulness, to speak truth at every occasion; and he had a tongue
as bravely hung as he had an head filled with judgment. Now this
man, Diabolus could by no means abide, because, though he gave
his consent to his coming into the town, yet he could not, by all
wiles, trials, stratagems, and devices that he could use, make him
wholly his own. True, he was much degenerated from his former King,
and also much pleased with many of the giant's laws and service;
but all this would not do, forasmuch as he was not wholly his. He
would now and then think upon Shaddai, and have dread of his law
upon him, and then he would speak with a voice as great against
Diabolus as when a lion roareth;[45] yea, and would also at certain
times when his fits were upon him--for you must know that sometimes
he had terrible fits--[he would] make the whole town of Mansoul
shake with his voice: and, therefore, the now king of Mansoul
could not abide him.[46]
Diabolus therefore feared the Recorder more than any that was left
alive in the town of Mansoul, because, as I said, his words did
shake the whole town; they were like the rattling thunder, and also
like thunder-claps. Since therefore the giant could not make him
wholly his own, what doth he do but studies all that he could to
debauch the old gentleman; and by debauchery to stupefy his mind,
and more harden his heart in ways of vanity. And as he attempted,
so he accomplished his design; he debauched the man, and by little
and little so drew him into sin and wickedness, that at last he
was not only debauched as at first, and so by consequence defiled,
but was almost, at last, I say, past all conscience of sin. And
this was the furthest Diabolus could go. Wherefore he bethinks him
of another project; and that was to persuade the men of the town
that Mr. Recorder was mad, and so not to be regarded: and for
this he urged his fits, and said, If he be himself, why doth he
not do thus always? but, quoth he, as all mad folks have their
fits, and in them their raving language, so hath this old and
doating gentleman.
Thus, by one means or another, he quickly got Mansoul to slight,
neglect, and despise whatever Mr. Recorder could say.[47] For
besides what already you have heard, Diabolus had a way to make
the old gentleman, when he was merry, unsay and deny what he in
his fits had affirmed; and, indeed, this was the next way to make
himself ridiculous, and to cause that no man should regard him.
Also, now he never spake freely for King Shaddai, but always by
force and constraint; besides, he would at one time be hot against
that at which at another he would hold his peace, so uneven was he
now in his doings. Sometimes he would be as if fast asleep, and
again sometimes as dead, even then when the whole town of Mansoul
was in her career after vanity, and in her dance after the giant's
pipe.
Wherefore, sometimes, when Mansoul did use to be frightened with
the thundering voice of the Recorder that was, and when they did
tell Diabolus of it, he would answer that what the old gentleman
said was neither of love to him nor pity to them, but of a foolish
fondness that he had to be prating; and so would hush, still, and
put all to quiet again. And that he might leave no argument unurged
that might tend to make them secure, he said, and said it often,
O Mansoul! consider that notwithstanding the old gentleman's rage,
and the rattle of his high and thundering words, you hear nothing
of Shaddai himself, when, liar and deceiver that he was, every
outcry of Mr. Recorder against the sin of Mansoul was the voice
of God in him to them. But he goes on and says, You see that he
values not the loss, nor rebellion of the town of Mansoul, nor
will he trouble himself with calling of his town to a reckoning
for their giving of themselves to me. He knows that though ye were
his, now you are lawfully mine; so, leaving us one to another, he
now hath shaken his hands of us.[48]
Moreover, O Mansoul! quoth he, consider how I have served you,
even to the uttermost of my power; and that with the best that I
have, could get, or procure for you in all the world: besides, I
dare say, that the laws and customs that you now are under, and
by which you do homage to me, do yield you more solace and content
than did the paradise that at first you possessed. Your liberty
also, as yourselves do very well know, has been greatly widened
and enlarged by me; whereas I found you a pent-up people. I have
not laid any restraint upon you; you have no law, statute, or
judgment of mine to frighten you; I call none of you to account
for your doings, except the madman (you know who I mean). I have
granted you to live, each man, like a prince, in his own, even with
as little control from me as I myself have from you.
And thus would Diabolus hush up, and quiet the town of Mansoul,
when the Recorder, that was, did at times molest them; yea, and
with such cursed orations as these would set the whole town in a
rage and fury against the old gentleman; yea, the rascal crew at
some times would be for destroying of him. They have often wished,
in my hearing, that he had lived a thousand miles off from them:
his company, his words, yea, the sight of him, and especially
when they remembered how in old times he did use to threaten and
condemn them,--for all he was now so debauched--did terrify and
afflict them sore.[49]
But all wishes were vain; for I do not know how, unless by the
power of Shaddai, and his wisdom, he was preserved in being amongst
them. Besides, his house was as strong as a castle, and stood hard
to a stronghold of the town. Moreover, if at any time any of the
crew or rabble attempted to make him away, he could pull up the
sluices, and let in such floods, as would drown all round about
him.
But to leave Mr. Recorder, and to come to my Lord Will-be-will,
another of the gentry of the famous town of Mansoul. This Will-be-will
was as high-born as any man in Mansoul, and was as much, if not
more, a freeholder than many of them were: besides, if I remember
my tale aright, he had some privileges peculiar to himself in the
famous town of Mansoul. Now, together with these, he was a man
of great strength, resolution, and courage; nor in his occasion
could any turn him away. But I say, whether he was proud of his
estate, privileges, strength, or what--but sure it was through
pride of something--he scorns now to be a slave in Mansoul; and
therefore resolves to bear office under Diabolus, that he might,
such an one as he was, be a petty ruler and governor in Mansoul.[50]
And, headstrong man that he was, thus he began betimes; for this
man, when Diabolus did make his oration at Ear-gate, was one of
the first that was for consenting to his words, and for accepting
of his counsel at wholesome, and that was for the opening of the
gate, and for letting him into the town: wherefore Diabolus had
a kindness for him and therefore he designed for him a place; and
perceiving the valour and stoutness of the man, he coveted to have
him for one of his great ones, to act and to do in matters of the
highest concern.[51]
So he sent for him, and talked with him of that secret matter that
lay in his breast, but there needed not much persuasion in the
case; for as at first he was willing that Diabolus should be let
into the town, so now he was as willing to serve him there. When
the tyrant therefore perceived the willingness of my Lord to serve
him, and that his mind stood bending that way, he forthwith made
him the captain of the castle, governor of the wall, and keeper
of the gates of Mansoul; yea, there was a clause in his commission
that nothing without him should be done in all the town of Mansoul.
So that now, next to Diabolus himself, who but my Lord Will-be-will
in all the town of Mansoul; nor could anything now be done, but
at his will and pleasure, throughout the town of Mansoul. He had
also one Mr. Mind[52] for his clerk, a man to speak on, every way
like his master; for he and his Lord were in principle one, and
in practice not far asunder (Rom 8:7). And now was Mansoul brought
under to purpose, and made to fulfil the lusts of the will and of
the mind.
But it will not out of my thoughts, what a desperate one this
Will-be-will was, when power was put into his hand. First, he flatly
denied that he owed any suit or service to his former prince and
liege Lord. This done, in the next place he took an oath, and swore
fidelity to his great master Diabolus, and then, being stated and
settled in his places, offices, advancements, and preferments, oh!
you cannot think, unless you had seen it, the strange work that
this workman made in the town of Mansoul!
First, he maligned Mr. Recorder to death; he would neither endure
to see him, nor to hear the words of his mouth; he would shut his
eyes when he saw him, and stop his ears when he heard him speak:
also, he could not endure that so much as a fragment of the law
of Shaddai should be anywhere seen in the town. For example, his
clerk, Mr. Mind, had some old, rent, and torn parchments of the
law of good Shaddai in his house,[53] but when Will-be-will saw
them, he cast them behind his back (Neh 9:26). True, Mr. Recorder
had some of the laws in his study, but my Lord could by no means
come at them: he also thought, and said, that the windows of my
old Lord Mayor's house were always too light for the profit of the
town of Mansoul. The light of a candle he could not endure. Now,
nothing at all pleased Will-be-will but what pleased Diabolus his
Lord.
There was none like him to trumpet about the streets the brave
nature, the wise conduct, and great glory of the King Diabolus. He
would range and rove throughout all the streets of Mansoul to cry
up his illustrious Lord, and would make himself even as an abject,
among the base and rascal crew, to cry up his valiant prince.
And I say, when and wheresoever he found these vassals, he would
even make himself as one of them. In all ill courses he would act
without bidding, and do mischief without commandment.
The Lord Will-be-will also had a deputy under him, and his name
was Mr. Affection; one that was also greatly debauched in his
principles, and answerable thereto in his life (Rom 1:25). He was
wholly given to the flesh, and therefore they called him Vile-affection.
Now there was he, and one Carnal-lust, the daughter of Mr. Mind
(like to like, quoth the devil to the collier) that fell in love,
and made a match, and were married; and, as I take it, they had
several children, as Impudent, Blackmouth, and Hate-reproof; these
three were black boys. And besides these they had three daughters,
as Scorn-truth, and Slightgod, and the name of the youngest was
Revenge; these were all married in the town and also begot and
yielded many bad brats, too many to be here inserted.[54] But to
pass by this.
When the giant had thus engarrisoned himself in the town of Mansoul,
and had put down and set up whom he thought good; he betakes
himself to defacing. Now there was in the market-place in Mansoul,
and also upon the gates of the castle, an image of the blessed King
Shaddai; this image was so exactly engraven, and it was engraven
in gold, that it did the most resemble Shaddai himself of anything
that then was extant in the world. This he basely commanded to be
defaced, and it was as basely done by the hand of Mr. No-truth.
Now you must know, that as Diabolus had commanded, and that by the
hand of Mr. No-truth, the image of Shaddai was defaced. He likewise
gave order that the same Mr. No-truth should set up in its stead
the horrid and formidable image of Diabolus; to the great contempt
of the former King, and debasing of his town of Mansoul.
Moreover, Diabolus made havoc of all remains of the laws and
statutes of Shaddai that could be found in the town of Mansoul; to
wit, such as contained either the doctrines of morals, with all
civil and natural documents. Also relative severities he sought
to extinguish.[55] To be short, there was nothing of the remains
of good in Mansoul which he and Will-be-will sought not to destroy;
for their design was to turn Mansoul into a brute, and to make it
like to the sensual sow, by the hand of Mr. No-truth.[56]
When he had destroyed what law and good orders he could, then,
further to effect his design--namely, to alienate Mansoul from
Shaddai, her king--he commands, and they set up his own vain edicts,
statutes, and commandments, in all places of resort or concourse
in Mansoul; to wit, such as gave liberty to the lusts of the flesh,
the lusts of the eyes, and the pride of life, which are not of
Shaddai, but of the world (1 John 2:16). He encouraged, countenanced,
and promoted lasciviousness, and all ungodliness there. Yea, much
more did Diabolus to encourage wickedness in the town of Mansoul;
he promised them peace, content, joy, and bliss in doing his
commands, and that they should never be called to an account for
their not doing the contrary. And let this serve to give a taste
to them that love to hear tell of what is done beyond their
knowledge, afar off in other countries.[57]
Now Mansoul being wholly at his beck, and brought wholly to his
bow, nothing was heard or seen therein but that which tended to
set up him.
But now, he having disabled the Lord Mayor and Mr. Recorder from
bearing of office in Mansoul, and seeing that the town, before
he came to it, was the most ancient of corporations in the world;
and fearing, if he did not maintain greatness, that they at any
time should object that he had done them an injury, therefore, I
say, that they might see that he did not intend to lessen their
grandeur, or to take from them any of their advantageous things,
he did choose for them a Lord Mayor and a Recorder himself; and
such as contented them at the heart, and such also as pleased him
wondrous well.
The name of the Mayor that was of Diabolus' making was the Lord
Lustings; a man that had neither eyes nor ears; all that he did,
whether as a man or as an officer, he did it naturally, as doth the
beast.[58] And that which made him yet the more ignoble, though
not to Mansoul, yet to them that beheld and were grieved for its
ruins, was, that he never could savour good, but evil.
The Recorder was one whose name was Forget-good; and a very sorry
fellow he was. He could remember nothing but mischief, and to
do it with delight. He was naturally prone to do things that were
hurtful; even hurtful to the town of Mansoul, and to all the
dwellers there. These two, therefore, by their power and practice,
example and smiles upon evil, did much more grammar,[59] and settle
the common people in hurtful ways. For who doth not perceive, but
when those that sit aloft are vile, and corrupt themselves, they
corrupt the whole region and country where they are?[60]
Besides these, Diabolus made several burgesses and aldermen in
Mansoul; such as out of whom the town, when it needed, might choose
them officers, governors, and magistrates. And these are the names
of the chief of them, Mr. Incredulity, Mr. Haughty, Mr. Swearing,
Mr. Whoring, Mr. Hard-heart, Mr. Pitiless, Mr. Fury, Mr. No-truth,
Mr. Stand-to-lies, Mr. False-peace, Mr. Drunkenness, Mr. Cheating,
Mr. Atheism--thirteen in all. Mr. Incredulity is the eldest, and
Mr. Atheism the youngest, of the company.[61]
There was also an election of common councilmen, and others; as
bailiffs, sergeants, constables, and others; but all of them like
to those afore-named, being either fathers, brothers, cousins, or
nephews to them; whose names, for brevity's sake, I omit to mention.
When the giant had thus far proceeded in his work, in the next
place he betook him to build some strongholds in the town. And he
built three that seemed to be impregnable. The first he called the
Hold of Defiance, because it was made to command the whole town,
and to keep it from the knowledge of its ancient King. The second
he called Midnight-hold, because it was built on purpose to keep
Mansoul from the true knowledge of itself. The third was called
Sweet-sin-hold, because by that he fortified Mansoul against all
desires of good. The first of these holds stood close by Eye-gate,
that as much might be light might be darkened there. The second was
built hard by the old castle, to the end that that might be made
more blind, if possible. And the third stood in the market-place.[62]
He that Diabolus made governor over the first of these, was one
Spite-god, a most blasphemous wretch. He came with the whole rabble
of them that came against Mansoul at first, and was himself one
of themselves. He that was made the governor of Midnight-hold, was
one Love-no-light, he was also of them that came first against
the town. And he that was made the governor of the hold called
Sweet-sin-hold, was one whose name was Love-flesh; he was also
a very lewd fellow, but not of that country where the other are
bound.[63] This fellow could find more sweetness when he stood
sucking of a lust, than he did in all the paradise of God.
And now Diabolus thought himself safe; he had taken Mansoul; he
had engarrisoned himself therein; he had put down the old officers,
and had set up new ones; he had defaced the image of Shaddai, and
had set up his own; he had spoiled the old law-books, and had
promoted his own vain lies; he had made him new magistrates, and
set up new aldermen; he had built him new holds, and had manned
them for himself.[64] And all this he did to make himself secure,
in case the good Shaddai, or his Son, should come to make an
incursion upon him.
[CHAPTER III.]
[CONTENTS:--Information of the revolution carried to the court
of King Shaddai--His great resentment of the rebellion--His
gracious intention of restoring Mansoul--Some intimations of this
published--Care of Diabolus to suppress them--His artifices to
secure the town, and prevent its return to Shaddai.]
Now you may well think, that long before this time word, by some
or other, could not but be carried to the good King Shaddai, how
his Mansoul in the continent of Universe was lost; and that the
runagate giant Diabolus, once one of his Majesty's servants, had,
in rebellion against the King, made sure thereof for himself; yea,
tidings were carried and brought to the King thereof, and that to
a very circumstance.[65]
At first, how Diabolus came upon Mansoul--they being a simple
people, and innocent, with craft, subtlety, lies, and guile. Item,
That he had treacherously slain the right noble and valiant captain,
their Captain Resistance, as he stood upon the gate, with the rest of
the townsmen. Item, How my brave Lord Innocent fell down dead--with
grief, some say, or with being poisoned with the stinking breath
of one Ill-pause, as say others--at the hearing of his just Lord
and rightful prince Shaddai so abused by the mouth of so filthy
a Diabolian as that varlet Ill-pause was. The messenger further
told, that after this Ill-pause had made a short oration to
the townsmen, in behalf of Diabolus, his master, the simple town
believing that what was said was true, with one consent did open
Ear-gate, the chief gate of the corporation, and did let him, with
his crew into a possession of the famous town of Mansoul. He further
showed how Diabolus had served the Lord Mayor and Mr. Recorder,
to wit, that he had put them from all place of power and trust.
Item, He showed also that my Lord Will-be-will was turned a very
rebel and renegade, and that so was one Mr. Mind, his clerk; and
that they two did range and revel it all the town over, and teach
the wicked ones their ways. He said, moreover, that this Will-be-will
was put into great trust; and, particularly, that Diabolus had
put into Will-be-will's hand all the strong places in Mansoul; and
that Mr. Affection was made my Lord Will-be-will's deputy in his
most rebellious affairs. Yea, said the messenger, this monster,
Lord Will-be-will, has openly disavowed his King Shaddai, and hath
horribly given his faith and plighted his troth to Diabolus.[66]
'Also,' said the messenger, 'besides all this, the new king, or
rather rebellious tyrant, over the once famous, but now perishing,
town of Mansoul, has set up a Lord Mayor and a Recorder of his
own. For Mayor, he has set up one Mr. Lustings, and for Recorder,
Mr. Forget-good; two of the vilest of all the town of Mansoul.'
This faithful messenger also proceeded, and told what a sort of
new burgesses Diabolus had made, also that he had builed several
strong forts, towers, and strongholds in Mansoul. He told too,
the which I had almost forgot, how Diabolus had put the town of
Mansoul into arms, the better to capacitate them on his behalf
to make resistance against Shaddai their king, should he come to
reduce them to their former obedience.
Now this tidings-teller did not deliver his relation of things in
private, but in open court, the King and his Son, high lords, chief
captains, and nobles, being all there present to hear. But by that
they had heard the whole of the story, it would have amazed one to
have seen, had he been there to behold it, what sorrow and grief,
and compunction of spirit, there was among all sorts, to think that
famous Mansoul was now taken; only the King, and his Son foresaw
all this long before, yea, and sufficiently provided for the relief
of Mansoul, though they told not everybody thereof. Yet, because
they also would have a share in condoling of the misery of Mansoul,
therefore they also did, and that at a rate of the highest degree,
bewail the losing of Mansoul. The King said plainly, 'That it
grieved him at his heart,' and you may be sure that his Son was
not a whit behind him (Gen 6:5,6). Thus gave they conviction to
all about them, that they had love and compassion for the famous
town of Mansoul. Well, when the King and his Son were retired into
the privy-chamber, there they again consulted about what they had
designed before, to wit, that as Mansoul should in time be suffered
to be lost, so as certainly it should be recovered again; recovered
I say, in such a way as that both the King and his Son would get
themselves eternal fame and glory thereby. Wherefore after this
consult, the Son of Shaddai, a sweet and comely person, and one
that had always great affection for those that were in affliction,
but one that had mortal enmity in his heart against Diabolus,
because he was designed for it, and because he sought his crown
and dignity. This Son of Shaddai, I say, having stricken hands[67]
with his Father, and promised that he would be his servant to
recover his Mansoul again, stood by his resolution, nor would he
repent of the same(Isa 49:5; 1 Tim 1:15; Heb 13:14). The purport
of which agreement was this: to wit, That at a certain time prefixed
by both, the King's Son should take a journey into the country of
Universe; and there, in a way of justice and equity, by making of
amends for the follies of Mansoul, he should lay a foundation of
her perfect deliverance from Diabolus, and from his tyranny.[68]
Moreover, Emmanuel resolved to make, at a time convenient, a war
upon the giant Diabolus, even while he was possessed of the town
of Mansoul; and that he would fairly, by strength of hand, drive
him out of his hold, his nest, and take it to himself, to be his
habitation.
This now being resolved upon, order was given to the Lord Chief
Secretary, to draw up a fair record of what was determined, and to
cause that it should be published in all the corners of the kingdom
of Universe. A short breviate[69] of the contents thereof you may,
if you please, take here as follows:
'Let all men know who are concerned, That the Son of Shaddai, the
great King, is engaged, by covenant to his Father, to bring his
Mansoul to him again; yea, and to put Mansoul too, through the
power of his matchless love, into a far better, and more happy
condition than it was in before it was taken by Diabolus.'[70]
These papers, therefore, were published in several places, to the
no little molestation of the tyrant Diabolus, for now, thought
he, I shall be molested, and my habitation will be taken from me.
But when this matter, I mean this purpose of the King and his Son,
did at first take air at court, who can tell how the high lords,
chief captains, and noble princes, that were there, were taken
with the business. First, they whispered it one to another, and
after that it began to ring out throughout the King's palace; all
wondering at the glorious design that between the King and his Son
was on foot for the miserable town of Mansoul. Yea, the courtiers
could scarce do anything, either for the King or kingdom, but they
would mix with the doing thereof a noise of the love of the King
and his Son, that they had for the town of Mansoul.
Nor could these lords, high captains, and princes be content
to keep this news at court, yea, before the records thereof were
perfected, themselves came down and told it in Universe. At last
it came to the ears, as I said, of Diabolus, to his no little
discontent. For you must think it would perplex him to hear of such
a design against him; well, but after a few casts in his mind, he
concluded upon these four things.
First. That this news, this good tidings, if possible, should be
kept from the ears of the town of Mansoul.[71] For, said he, if
they shall once come to the knowledge that Shaddai, their former
King, and Emmanuel, his Son, are contriving of good for the town
of Mansoul; what can be expected by me, but that Mansoul will
make a revolt from under my hand and government, and return again
to him.
Now, to accomplish this his design, he renews his flattery with my
Lord Will-be-will, and also gives him strict charge and command,
that he should keep watch by day and by night at all the gates of
the town, especially Ear-gate and Eye-gate. For I hear of a design,
quoth he, a design to make us all traitors, and that Mansoul must
be reduced to its first bondage again. I hope they are but flying
stories, quoth he; however, let no such news by any means be let
into Mansoul, lest the people be dejected thereat; I think, my Lord,
it can be no welcome news to you, I am sure it is none to me. And
I think that at this time it should be all our wisdom and care
to nip the head of all such rumours as shall tend to trouble our
people. Wherefore, I desire, my Lord, that you will in this matter
do as I say, let there be strong guards daily kept at every gate
of the town. Stop also and examine from whence such come, that
you perceive do from far come hither to trade; nor let them by any
means be admitted into Mansoul, unless you shall plainly perceive
that they are favourers of our excellent government. I command,
moreover, said Diabolus, that there be spies continually walking
up and down the town of Mansoul, and let them have power to suppress,
and destroy, any that they shall perceive to be plotting against
us, or that shall prate of what by Shaddai and Emmanuel is intended.
This, therefore, was accordingly done; my Lord Will-be-will hearkened
to his Lord and master, went willingly after the commandment, and,
with all the diligence he could, kept any that would from going
out abroad, or that sought to bring this tidings to Mansoul, from
coming into the town.
Secondly. This done, in the next place, Diabolus, that he might
make Mansoul as sure as he could, frames and imposes a new oath and
horrible covenant upon the townsfolk: to wit, 'That they should
never desert him, nor his government, nor yet betray him, nor
seek to alter his laws; but that they should own, confess, stand
by, and acknowledge him for their rightful king, in defiance to
any that do, or hereafter shall, by any pretence, law, or title
whatever, lay claim to the town of Mansoul.' Thinking belike that
Shaddai had not power to absolve them from this covenant with
death, and agreement with hell (Isa 28:15). Nor did the silly
Mansoul stick or boggle at all at this most monstrous engagement,
but, as if it had been a sprat in the mouth of a whale, they
swallowed it without any chewing. Were they troubled at it? Nay,
they rather bragged and boasted of their so brave fidelity to the
tyrant, their pretended King, swearing that they would never be
changelings, nor forsake their old Lord for a new.[72]
Thus did Diabolus tie poor Mansoul fast; but jealousy, that never
thinks itself strong enough, put him, in the next place, upon
another exploit, which was yet more, if possible, to debauch this
town of Mansoul. Wherefore he caused, by the hand of one Mr. Filth,
an odious, nasty, lascivious piece of beastliness to be drawn up
in writing,[73] and to be set upon the castle gates; whereby he
granted and gave license to all his true and trusty sons in Mansoul,
to do whatsoever their lustful appetites prompted them to do, and
that no man was to let, hinder, or control them, upon pain of
incurring the displeasure of their prince.
Now this he did for these reasons:
1. That the town of Mansoul might be yet made weaker and weaker,
and so more unable, should tiding come that their redemption was
designed, to believe, hope, or consent to the truth thereof. For
reason says, the bigger the sinner, the less grounds of hopes of
mercy.[74]
2. The second reason was, If perhaps, Emmanuel, the Son of Shaddai
their king, by seeing the horrible and profane doings of the
town of Mansoul, might repent, though entered into a covenant of
redeeming them, of pursuing that covenant of their redemption;
for he knew that Shaddai was holy, and that his Son Emmanuel was
holy; yea, he knew it by woeful experience; for, for his iniquity
and sin was Diabolus cast from the highest orbs. Wherefore what
more rational than for him to conclude, that thus for sin it might
fare with Mansoul. But fearing also lest this knot should break,
he bethinks himself of another, to wit:
3. To endeavour to possess all hearts in the town of Mansoul that
Shaddai was raising of an army, to come to overthrow and utterly
to destroy this town of Mansoul, and this he did to forestal any
tidings that might come to their ears of their deliverance; for,
thought he, if I first bruit[75] this, the tidings that shall
come after, will all be swallowed up of this; for what else will
Mansoul say, when they shall hear that they must be delivered,
but that the true meaning is, Shaddai intends to destroy them;
wherefore, he summons the whole town into the market-place,
and there, with deceitful tongue, thus he addresses himself unto
them:--
'Gentlemen, and my very good friends, You are all, as you know, my
legal subjects, and men of the famous town of Mansoul; you know
how, from the first day that I have been with you until now, I have
behaved myself among you, and what liberty, and great privileges
you have enjoyed under my government, I hope to your honour, and
mine, and also to your content and delight. Now, my famous Mansoul,
a noise of trouble there is abroad, of trouble to the town of
Mansoul, sorry I am thereof for your sakes. For I received but
now by the post from my Lord Lucifer--and he useth to have good
intelligence--that your old King Shaddai is raising of an army to
come against you, to destroy you root and branch:[76] and this,
O Mansoul, is now the cause that at this time I have called you
together; namely, to advise what in this juncture is best to be
done; for my part, I am but one, and can with ease shift for myself,
did I list to seek my own ease, and to leave my Mansoul in all the
danger. But my heart is so firmly united to you, and so unwilling
am I to leave you, that I am willing to stand and fall with you,
to the utmost hazard that shall befall me.[77] What say you, O
my Mansoul? Will you now desert your old friend, or do you think
of standing by me?' Then as one man, with one mouth, they cried
out together, 'Let him die the death that will not.'
Then said Diabolus again, 'It is in vain for us to hope for quarter,
for this King knows not how to show it: true, perhaps, he at his
first sitting down before us will talk of, and pretend to, mercy,
that thereby, with the more ease, and less trouble, he may again
make himself the master of Mansoul. Whatever therefore he shall say,
believe not one syllable or tittle of it, for all such language is
but to overcome us, and to make us, while we wallow in our blood,
the trophies of his merciless victory. My mind is, therefore, that
we resolve, to the last man, to resist him, and not to believe
him upon any terms; for in at that door will come our danger.[78]
But shall we be flattered out of our lives? I hope you know more
of the rudiments of politics than to suffer yourselves so pitifully
to be served.
'But suppose he should, if he get us to yield, save some of our
lives, or the lives of some of them that are underlings in Mansoul,
what help will that be to you that are the chief of the town;
especially of you whom I have set up, and whose greatness has been
procured by you through your faithful sticking to me? And suppose
again, that he should give quarter to every one of you, be sure he
will bring you into that bondage under which you were captivated
before, or a worse; and then what good will your lives do you?
Shall you with him live in pleasure as you do now? No, no, you
must be bound by laws that will pinch you, and be made to do that
which at present is hateful to you; I am for you, if you are for
me, and it is better to die valiantly, than to live like pitiful
slaves.[79] But I say, the life of a slave will be counted a life
too good for Mansoul now; blood, blood, nothing but blood is in
every blast of Shaddai's trumpet against poor Mansoul now.[80]
Pray, be concerned, I hear he is coming up; and stand to your
arms, that now while you have any leisure, I may learn you some
feats of war. Armour for you I have, and by me it is; yea, and it
is sufficient for Mansoul from top to toe; nor can you be hurt by
what his force can do, if you shall keep it well girt and fastened
about you. Come therefore to my castle, and welcome, and harness
yourselves for the war. There is helmet, breastplate, sword, and
shield, and what not, that will make you fight like men.
1. 'My helmet, otherwise called an head-piece, is hope of doing
well at last, what lives soever you live. This is that which they
had, who said, that they should have peace though they walked
in the wickedness of their heart, "to add drunkenness to thirst"
(Deut 29:19). A piece of approved armour this is, and whoever has
it and can hold it, so long no arrow, dart, sword, or shield can
hurt him; this therefore, keep on, and thou wilt keep off many a
blow, my Mansoul.[81]
2. 'My breastplate is a breastplate of iron; I had it forged
in mine own country, and all my soldiers are armed therewith; in
plain language it is a hard heart, a heart as hard as iron, and
as much past feeling as a stone; the which if you get, and keep,
neither mercy shall win you, nor judgment fright you (Rev 9:9).
This, therefore, is a piece of armour most necessary for all to
put on that hate Shaddai, and that would fight against him under
my banner.
3. 'My sword is a tongue that is set on fire of hell (Psa 57:4),
and that can bend itself to speak evil of Shaddai, his Son, his
ways, and people (Psa 64:3). Use this; it has been tried a thousand
times twice told; whoever hath it, keeps it, and makes that use
of it as I would have him, can never be conquered by mine enemy
(James 3:3-5).
4. 'My, shield is unbelief, or calling into question the truth
of the Word, or all the sayings that speak of the judgment that
Shaddai has appointed for wicked men. Use this shield (Job 15:26).
Many attempts he has made upon it, and sometimes, it is true, it
has been bruised (Psa 76:3). But they that have writ of the wars
of Emmanuel against my servants, have testified that he could do
no mighty work there because of their unbelief (Mark 6:5,6). Now,
to handle this weapon of mine aright, it is not to believe things
because they are true, of what sort or by whomsoever asserted. If
he speak of judgment, care not for it; if he speak of mercy, care
not for it; if he promise, if he swear that he would do to Mansoul,
if it turn, no hurt but good, regard not what is said; question
the truth of all; for this is to wield the shield of unbelief
aright, and as my servants ought and do; and he that doth otherwise
loves me not, nor do I count him but an enemy to me.[82]
5. 'Another part or piece,' said Diabolus, 'of mine excellent armour
is a dumb and prayerless spirit--a spirit that scorns to cry for
mercy; wherefore be you, my Mansoul, sure that you make use of
this.[83] What! cry for quarter, never do that if you would be
mine; I know you are stout men, and am sure that I have clad you
with that which is armour of proof; wherefore, to cry to Shaddai
for mercy, let that be far from you. Besides all this, I have a
maul, fire-brands, arrows and death, all good hand-weapons, and
such as will do execution.'[84]
After he had thus furnished his men with armour and arms, he
addressed himself to them in such like words as these:--'Remember,'
quoth he, 'that I am your rightful king, and that you have taken
an oath, and entered into covenant to be true to me and my cause;
I say, remember this, and show yourselves stout and valiant men
of Mansoul. Remember also the kindness that I have always showed
to you, and that without your petitions: I have granted to you
external things, wherefore the privileges, grants, immunities,
profits and honours wherewith I endowed you, do call for at your
hands returns of loyalty, my lion-like men of Mansoul; and when
so fit a time to show it as when another shall seek to take my
dominion over you, into their own hands? One word more, and I
have done, Can we but stand, and overcome this one shock or brunt,
I doubt not but in little time all the world will be ours; and when
that day comes, my true hearts, I will make you kings, princes,
and captains, and what brave days shall we have then?'[85]
Diabolus having thus armed, and forearmed his servants and vassals
in Mansoul, against their good and lawful King Shaddai; in the
next place, he doubleth his guards at the gates of the town, and he
takes himself to the castle, which was his stronghold. His vassals
also, to show their wills, and supposed, but ignoble, gallantry,
exercise themselves in their arms every day, and teach one another
feats of war; they also defied their enemies, and sang up the
praises of their tyrant; they threatened also what men they would
be, if ever things should rise so high as a war between Shaddai
and their king.[86]
[CHAPTER IV.]
[CONTENTS:--Shaddai sends an army of forty thousand to reduce
Mansoul, under the direction of four captains, Boanerges, Conviction,
Judgment, and Execution, who address the inhabitants with great
energy, but to little purpose--Diabolus, Incredulity, Ill-pause,
and others, interfere to prevent submission--Prejudice defends
Ear-gate with a guard of sixty deaf men.]
Now all this time, the good King, the King Shaddai was preparing
to send an army to recover the town of Mansoul again, from under
the tyranny of their pretended king Diabolus. But he thought good,
at first, not to send them by the hand and conduct of brave Emmanuel
his Son, but under the hand of some of his servants, to see first,
by them, the temper of Mansoul; and whether by them they would be
won to the obedience of their King. The army consisted of above
forty thousand, all true men; for they came from the King's own
court, and were those of his own choosing.
They came up to Mansoul under the conduct of four stout generals,
each man being a captain of ten thousand men, and these are their
names, and their signs. The name of the first was Boanerges; the
name of the second was Captain Conviction; the name of the third was
Captain Judgment; and the name of the fourth was Captain Execution.
These were the captains that Shaddai sent to regain Mansoul.[87]
These four captains, as was said, the King thought fit, in the
first place, to send to Mansoul, to make an attempt upon it; for
indeed, generally in all his wars he did use to send these four
captains in the van, for they were very stout and rough-hewn men,
men that were fit to break the ice, and to make their way by dint
of sword, and their men were like themselves (Psa 60:4).[88]
To each of these captains the King gave a banner that it might be
displayed, because of the goodness of his cause, and because of
the right that he had to Mansoul.
First to Captain Boanerges, for he was the chief; to him, I say,
was given ten thousand men. His ensign was Mr. Thunder; he bare
the black colours, and his scutcheon was three burning thunderbolts
(Mark 3:17). The second captain was Captain Conviction; to him was
also given ten thousand men. His ensign's name was Mr. Sorrow; he
did bear the pale colours, and his scutcheon was the book of the
law wide open, from whence issued a flame of fire (Deut 33:2). The
third captain was Captain Judgment; to him was given ten thousand
men. His ensign's name was Mr. Terror; he bare the red colours,
and his scutcheon was a burning fiery furnace (Matt 13:40,41).
The fourth captain was Captain Execution; to him was given ten
thousand men. His ensign was Mr. Justice; he also bare the red
colours, and his scutcheon was a fruitless tree, with an axe lying
at the root thereof (Matt 3:10).
These four captains, as I said, had every one of them under his
command ten thousand men; all of good fidelity to the King, and
stout at their military actions.[89]
Well, the captains, and their forces, their men and under officers,
being had upon a day by Shaddai into the field, and there called all
over by their names, were then and there put into such harness[90]
as became their degree, and that service that now they were going
about for their King.[91]
Now, when the King had mustered his forces--for it is he that
mustereth the host to the battle--he gave unto the captains their
several commissions, with charge and commandment, in the audience
of all the soldiers, that they should take heed faithfully and
courageously to do and execute the same. Their commissions were,
for the substance of them, the same in form; though as to name,
title, place, and degree of the captains, there might be some, but
very small variation. And here let me give you an account of the
matter and sum contained in their commission.
A commission from the great Shaddai, King of Mansoul, to his trusty
and noble Captain Boanerges,[92] for his making war upon the town
of Mansoul.
'O thou Boanerges, one of my stout and thundering captains, over
one ten thousand of my valiant and faithful servants; go thou in
my name, with this thy force, to the miserable town of Mansoul;
and when thou comest thither, offer them first conditions of peace
(Matt 10:11; Luke 10:5), and command them, that casting off the
yoke and tyranny of the wicked Diabolus, they return to me, their
rightful Prince and Lord; command them, also, that they cleanse
themselves from all that is his in the town of Mansoul, and look
to thyself that thou hast good satisfaction touching the truth of
their obedience. Thus when thou hast commanded them, if they in
truth submit thereto, then do thou, to the uttermost of thy power,
what in thee lies, to set up for me a garrison in the famous town
of Mansoul; nor do thou hurt the least native that moveth or
breatheth therein, if they will submit themselves to me, but treat
thou such as if they were thy friend or brother--for all such I
love, and they shall be dear unto me--and tell them that I will
take a time to come unto them, and to let them know that I am
merciful (1 Thess 2:7-10).
'But if they shall--notwithstanding thy summons, and the production
of thy authority--resist, stand out against thee, and rebel, then
do I command thee to make use of all thy cunning, power, might,
and force, to bring them under by strength of hand. Farewell.'
Thus you see the sum of their commissions, for, as I said before,
for the substance of them they were the same that the rest of the
noble captains had.
Wherefore they having received each commander his authority, at
the hand of their King, the day being appointed, and the place of
their rendezvous prefixed, each commander appeared in such gallantry
as became his cause and calling. So, after a new entertainment from
Shaddai, with flying colours, they set forward to march towards
the famous town of Mansoul. Captain Boanerges led the van; Captain
Conviction and Captain Judgment made up the main body, and Captain
Execution brought up the rear (Eph 2:13,17). They then having
a great way to go, for the town of Mansoul was far off from the
court of Shaddai, they marched through the regions and countries
of many people, not hurting or abusing any, but blessing wherever
they came. They also lived upon the King's cost in all the way
they went.[93]
Having travelled thus for many days,[94] at last they came within
sight of Mansoul; the which, when they saw, the captains could for
their hearts do no less than for a while bewail the condition of
the town, for they quickly saw how that it was prostrate to the
will of Diabolus, and to his ways and designs. Well, to be short,
the captains came up before the town, march up to Ear-gate, sit
down there, for that was the place of hearing. So, when they had
pitched their tents and entrenched themselves, they addressed
themselves to make their assault.
Now the townsfolk at first, beholding so gallant a company, so
bravely accoutred, and so excellently disciplined, having on their
glittering armour, and displaying of their flying colours, could
not but come out of their houses and gaze. But the cunning fox,
Diabolus, fearing that the people, after this sight, should on
a sudden summons, open the gates to the captains, came down with
all haste from the castle, and made them retire into the body of the
town, who, when he had them there, made this lying and deceivable
speech unto them:--
'Gentlemen,' quoth he, 'although you are my trusty and well-beloved
friends, yet I cannot but a little chide you for your late uncircumspect
action, in going out to gaze on that great and mighty force that
but yesterday sat down before, and have now entrenched themselves,
in order to the maintaining of a siege against, the famous town
of Mansoul. Do you know who they are, whence they come, and what
is their purpose in setting down before the town of Mansoul? They
are they of whom I have told you long ago, that they would come
to destroy this town, and against whom I have been at the cost to
arm you with cap-a-pie[95] for your body, besides great fortifications
for your mind. Wherefore, then, did you not rather, even at the
first appearance of them, cry out, fire the beacons, and give the
whole town an alarm concerning them, that we might all have been
in a posture of defence, and been ready to have received them with
the highest acts of defiance, then had you showed yourselves men
to my liking; whereas, by what you have done, you have made me
half-afraid; I say half-afraid, that when they and we shall come
to push a pike, I shall find you want courage to stand it out any
longer. Wherefore have I commanded a watch, and that you should
double your guards at the gates? Wherefore have I endeavoured to
make you as hard as iron, and your hearts as a piece of the nether
millstone? Was it, think you, that you might show yourselves
women, and that you might go out like a company of innocents to
gaze on your mortal foes? Fie, fie, put yourselves into a posture
of defence, beat up the drum, gather together in warlike manner,
that our foes may know that, before they shall conquer this
corporation there are valiant men in the town of Mansoul.
'I will leave off now to chide,[96] and will not further rebuke
you; but I charge you that henceforwards you let me see no more
such actions. Let not henceforward a man of you, without order
first obtained from me, so much as show his head over the wall of
the town of Mansoul. You have now heard me, do as I have commanded,
and you shall cause me that I dwell securely with you, and that
I take care as for myself, so for your safety and honour also.
Farewell.'
Now were the townsmen strangely altered; they were as men stricken
with a panic fear; they ran to and fro through the streets of the
town of Mansoul, crying out, 'Help, help! the men that turn the
world upside down are come hither also;' nor could any of them be
quiet after, but still, as men bereft of wit, they cried out, 'The
destroyers of our peace and people are come.' This went down with
Diabolus. 'Aye!' quoth he to himself, 'this I like well, now it
is as I would have it; now you show your obedience to your prince,
hold you but here, and then let them take the town if they can.'
Well, before the King's forces had sat before Mansoul three days,
Captain Boanerges commanded his trumpeter to go down to Ear-gate,
and there, in the name of the great Shaddai, to summon Mansoul to
give audience to the message that he, in his Master's name, was
to them commanded to deliver. So the trumpeter, whose name was
Take-heed-what-you-hear, went up, as he was commanded, to Ear-gate,
and there sounded his trumpet for a hearing; but there was none
that appeared that gave answer or regard; for so had Diabolus
commanded. So the trumpeter returned to his captain, and told him
what he had done, and also how he had sped. Whereat the captain
was grieved, but bid the trumpeter go to his tent.
Again Captain Boanerges sendeth his trumpeter to Ear-gate, to
sound, as before, for a hearing. But they again kept close, came
not out, nor would they give him an answer, so observant were they
of the command of Diabolus their king.[97]
Then the captains, and other field-officers, called a council of
war,[98] to consider what further was to be done for the gaining
of the town of Mansoul, and, after some close and thorough debate
upon the contents of their commissions, they concluded yet to give
to the town, by the hand of the fore-named trumpeter, another
summons to hear; but if that shall be refused, said they, and that
the town shall stand it out still, then they determined, and bid
the trumpeter tell them so, that they would endeavour, by what
means they could, to compel them by force to the obedience of
their King (Luke 14:23).
So Captain Boanerges commanded his trumpeter to go up to Ear-gate
again, and, in the name of the great King Shaddai, to give it a
very loud summons, to come down without delay to Ear-gate, there to
give audience to the King's most noble captains. So the trumpeter
went and did as he was commanded. He went up to Ear-gate and sounded
his trumpet, and gave a third summons to Mansoul; he said, moreover,
that if this they should still refuse to do, the captains of his
Prince would with might come down upon them, and endeavour to
reduce them to their obedience by force (Isa 58:1).
Then stood up my Lord Will-be-will, who was the governor of the
town; this Will-be-will was that apostate of whom mention was made
before, and the keeper of the gates of Mansoul. He, therefore,
with big and ruffling words, demanded of the trumpeter who he was,
whence he came, and what was the cause of his making so hideous
a noise at the gate, and speaking such insufferable words against
the town of Mansoul?
The trumpeter answered, 'I am servant to the most noble captain,
Captain Boanerges, general of the forces of the great King Shaddai,
against whom both thyself, with the whole town of Mansoul, have
rebelled, and lift up the heel; and my master, the captain, hath
a special message to this town, and to thee as a member thereof;
the which, if you of Mansoul shall peaceably hear, so;[99] and if
not, you must take what follows.'
Then said the Lord Will-be-will, 'I will carry thy words to my
Lord, and will know what he will say.'[100] But the trumpeter soon
replied, saying. 'Our message is not to the giant Diabolus, but
to the miserable town of Mansoul. Nor shall we at all regard what
answer by him is made, nor yet by any for him. We are sent to this
town to recover it from under his cruel tyranny, and to persuade
it to submit, as in former times it did, to the most excellent
King Shaddai.'
Then said the Lord Will-be-will, 'I will do your errand to the
town.' The trumpeter then replied, 'Sir, do not deceive us, lest in
so doing, you deceive yourselves much more.' He added, moreover,
'For we are resolved, if in peaceable manner you do not submit
yourselves, then to make a war upon you, and to bring you under by
force. And of the truth of what I now say, this shall be a sign
unto you: you shall see the black flag, with its hot-burning
thunder-bolts, set upon the mount to-morrow, as a token of defiance
against your prince, and of our resolutions to reduce you to your
Lord and rightful King.'
So the said Lord Will-be-will returned from off the wall, and the
trumpeter came into the camp. When the trumpeter was come into the
camp, the captains and officers of the mighty King Shaddai came
together to know if he had obtained a hearing, and what was the
effect of his errand. So the trumpeter told, saying, 'When I had
sounded my trumpet,[101] and had called aloud to the town for a
hearing, my Lord Will-be-will, the governor of the town, and he
that hath charge of the gates, came up, when he heard me sound,
and looking over the wall, he asked me what I was, whence I came,
and what was the cause of my making this noise? So I told him my
errand, and by whose authority I brought it. Then, said he, I will
tell it to the governor and to Mansoul; and then I returned to my
Lords.'
Then said the brave Boanerges, 'Let us yet for a while lie still
in our trenches, and see what these rebels will do.' Now when
the time drew nigh that audience by Mansoul must be given to the
brave Boanerges and his companions, it was commanded that all the
men of war, throughout the whole camp of Shaddai, should as one
man stand to their arms, and make themselves ready, if the town
of Mansoul shall hear, to receive it forthwith to mercy, but if
not, to force a subjection. So the day being come, the trumpeters
sounded, and that throughout the whole camp, that the men of war
might be in a readiness for that which then should be the work of
the day. But when they that were in the town of Mansoul heard the
sound of the trumpets throughout the camp of Shaddai, and thinking
no other but that it must be in order to storming the corporation,
they at first were put to great consternation of spirit; but after
they were a little settled again, they also made what preparation
they could for a war, if they did storm, else to secure themselves.
Well, when the utmost time was come, Boanerges was resolved to
hear their answer; wherefore he sent out his trumpeter again, to
summons Mansoul to a hearing of the message that they had brought
from Shaddai. So he went and sounded, and the townsmen came up,
but made Ear-gate as sure as they could (Zech 7:11). Now when they
were come up to the top of the wall, Captain Boanerges desired to
see the Lord Mayor, but my Lord Incredulity was then Lord Mayor,
for he came in the room of my Lord Lustings. So Incredulity he
came up and showed himself over the wall; but when the Captain
Boanerges had set his eyes upon him, he cried out aloud, 'This is
not he, where is my Lord Understanding, the ancient Lord Mayor of
the town of Mansoul? for to him I would deliver my message?'
Then said the giant--for Diabolus was also come down--to the
captain, 'Mr. Captain, you have by your boldness given to Mansoul,
at least, four summonses to subject herself to your King, by
whose authority I know not, nor will I dispute that now; I ask,
therefore, what is the reason of all this ado, or what would you
be at, if you knew yourselves?'
Then Captain Boanerges, whose was the black colours, and whose
escutcheon was the three burning thunder-bolts, taking no notice of
the giant or of his speech, thus addressed himself to the town of
Mansoul: 'Be it known unto you, O unhappy and rebellious Mansoul,
that the most gracious King, the great King Shaddai, my Master,
hath sent me unto you with commission,' aand so he showed to the
town his broad seal, 'to reduce you to his obedience. And he hath
commanded me, in case you yield upon my summons, to carry it to
you as if you were my friends, or brother; but he also hath bid,
that if after summons to submit, you still stand out and rebel,
we should endeavour to take you by force.'
Then stood forth Captain Conviction and said--his was the pale
colours, and for an escutcheon, he had the book of the law wide open
[from whence issued a flame of fire]--'Hear, O Mansoul! Thou, O
Mansoul, wast once famous for innocency, but now thou art degenerated
into lies and deceit (Rom 3:3,10-23, 16:17,18). Thou hast heard
what my brother the Captain Boanerges hath said; and it is your
wisdom, and will be your happiness, to stoop to, and accept of,
conditions of peace and mercy when offered; especially when offered
by one against whom thou hast rebelled, and one who is of power to
tear thee in pieces, for so is Shaddai our King; nor, when he is
angry, can anything stand before him (Psa 1:21,22). If you say you
have not sinned, nor acted rebellion against our King, the whole
of your doings, since the day that you cast off his service--and
there was the beginning of your sin--will sufficiently testify
against you. What else means your hearkening to the tyrant, and
your receiving him for your king? What means else your rejecting
of the laws of Shaddai, and your obeying of Diabolus? Yea, what
means this your taking up of arms against, and the shutting of
your gates upon us, the faithful servants of your King? Be ruled
then, and accept of my brother's invitation, and overstand not
the time of mercy, but agree with thine adversary quickly (Luke
12:58,59). Ah, Mansoul, suffer not thyself to be kept from mercy,
and to be run into a thousand miseries, by the flattering wiles
of Diabolus. Perhaps that piece of deceit may attempt to make you
believe that we seek our own profit in this our service;[102] but
know, it is obedience to our King, and love to your happiness,
that is the cause of this undertaking of ours.
'Again, I say to thee, O Mansoul, consider if it be not amazing
grace that Shaddai should so humble himself as he doth. Now he, by
us reasons with you, in a way of entreaty and sweet persuasions,
that you would subject yourselves to him. Has he that need of you,
that we are sure you have of him? No, no; but he is merciful, and
will not that Mansoul should die, but turn to him and live' (2 Cor
5:18-21).
Then stood forth Captain Judgment, whose was the red colours, and
for an escutcheon he had the burning fiery furnace, and he said,
'O ye, the inhabitants of the town of Mansoul, that have lived so
long in rebellion and acts of treason against the King Shaddai;
know that we come not to-day to this place, in this manner, with
our message of our own minds, or to revenge our own quarrel; it
is the King, my Master, that hath sent us to reduce you to your
obedience to him, the which if you refuse in a peaceable way to
yield, we have commission to compel you thereto. And never think
of yourselves, nor yet suffer the tyrant Diabolus to persuade you
to think, that our King, by his power, is not able to bring you
down, and to lay you under his feet; for he is the former of all
things, and if he touches the mountains, they smoke. Nor will the
gate of the King's clemency stand always open; for the day that
shall burn like an oven is before him, yea, it hasteth greatly,
it slumbereth not (Mal 4:1; 2 Peter 2:3).
'O Mansoul! is it little in thine eyes that our King doth offer
thee mercy, and that, after so many provocations? Yea, he still
holdeth out his golden sceptre to thee, and will not yet suffer his
gate to be shut against thee. Wilt thou provoke him to do it? If
so, consider of what I say:--To thee it is opened no more for ever
(Job 36:14). If thou sayest thou shalt not see him, yet judgment
is before him; therefore trust thou in him. Yea, "because there
is wrath, beware lest he take thee away with his stroke; then
a great ransom cannot deliver thee" (v 18). Will he esteem thy
riches? No; not gold, nor all the forces of strength. "He hath
prepared his throne for judgment" (Psa 9:7). For "he will come
with fire, and with his chariots like a whirlwind, to render his
anger with fury, and his rebuke with flames of fire" (Isa 66:15).
Therefore, O Mansoul, take heed, lest after thou hast fulfilled
the judgment of the wicked, justice and judgment should take hold
of thee.'
Now, while the Captain Judgment was making this oration to the town
of Mansoul, it was observed by some that Diabolus trembled.[103]
But he proceeded in his parable, and said, 'O thou woful town of
Mansoul! wilt thou not yet set open thy gate to receive us, the
deputies of thy King, and those that would rejoice to see thee
live? "Can thine heart endure, or can thine hands be strong, in the
days that he shall deal" in judgment "with thee?" (Eze 22:14). I
say, canst thou endure to be forced to drink, as one would drink
sweet wine, the sea of wrath that our King has prepared for Diabolus
and his angels? Consider betimes, consider.'
Then stood forth the fourth captain, the noble Captain Execution,
and said: 'O town of Mansoul! once famous, but now like the
fruitless bough; once the delight of the high ones, but now a den
for Diabolus: hearken also to me, and to the words that I shall
speak to thee in the name of the great Shaddai. Behold "the axe
is laid unto the root of the trees: therefore every tree which
bringeth not forth good fruit, is hewn down, and cast into the
fire" (Matt 3:7-10).
'Thou, O town of Mansoul! hath hitherto been this fruitless tree;
thou bearest nought but thorns and briars. Thy evil fruit fore-bespeaks
thee not to be a good tree. Thy "grapes are grapes of gall, thy
clusters are bitter" (Deut 32:32). Thou hast rebelled against thy
King, and lo! we, the power and force of Shaddai, are the axe that
is laid to thy roots. What sayest thou, wilt thou turn? I say again,
tell me before the first blow is given, wilt thou turn? Our axe
must first be laid to thy root, before it be laid at thy root; it
must first be laid to thy root in a way of threatening, before it
is laid at thy root by way of execution; and between these two is
required thy repentance, and this is all the time that thou hast.
What wilt thou do? wilt thou turn, or shall I smite? If I fetch
my blow, Mansoul, down you go; for I have commission to lay my axe
at as well as to thy roots, nor will anything but yielding to our
King prevent doing of execution. What art thou fit for, O Mansoul,
if mercy preventeth not, but to be hewn down, and cast into the
fire and burned?
'O Mansoul! patience and forbearance do not act for ever; a year
or two, or three, they may; but if thou provoke by a three years'
rebellion--and thou hast already done more than this--then what
follows but, cut it down? Nay, "After that thou shalt cut it down"
(Luke 13:9). And dost thou think that these are but threatenings,
or that our King has not power to execute his words? O Mansoul!
thou wilt find that in the words of our King, when they are by
sinners made little or light of, there is not only threatening,
but burning coals of fire. Thou hast been a cumber-ground[104]
long already, and wilt thou continue so still? Thy sin has brought
this army to thy walls, and shall it bring it in judgment to do
execution into thy town? Thou hast heard what the captains have
said, but as yet thou shuttest thy gates; speak out, Mansoul, wilt
thou do so still, or wilt thou accept of conditions of peace?'[105]
These brave speeches of these four noble captains the town
of Mansoul refused to hear, yet a sound thereof did beat against
Ear-gate, though the force thereof could not break it open. In fine,
the town desired a time to prepare their answer to these demands.
The captains then told them, 'that if they would throw out to
them one Ill-pause, that was in the town, that they might reward
him according to his works, then they would give them time to
consider; but if they would not cast him to them over the wall
of Mansoul, then they would give them none; for,' said they, 'we
know that so long as Ill-pause draws breath in Mansoul, all good
consideration will be confounded, and nothing but mischief will
come thereon.'
Then Diabolus, who was there present, being loth to lose his Ill-pause,
because he was his orator, (and yet be sure he had, could the
captains have laid their fingers on him,) was resolved at this
instant to give them answer by himself; but then, changing his
mind, he commanded the then Lord Mayor, the Lord Incredulity, to
do it, saying, 'My Lord, do you give these runagates an answer;
and speak out, that Mansoul may hear, and understand you.'
So Incredulity, at Diabolus' command, began and said: 'Gentlemen,
you have here, as we do behold, to the disturbance of our prince,
and the molestation of the town of Mansoul, camped against it: but
from whence you come we will not know, and what you are we will
not believe. Indeed, you tell us in your terrible speech that you
have this authority from Shaddai; but by what right he commands
you to do it, of that we shall yet be ignorant. You have also, by
the authority aforesaid, summoned this town to desert her Lord;
and for protection, to yield up herself to the great Shaddai, your
King; flatteringly telling her, that if she will do it, he will
pass by, and not charge her with her past offences. Further, you
have also, to the terror of the town of Mansoul, threatened, with
great and sore destructions, to punish this corporation, if she
consents not to do as your wills would have her.
'Now, captains, from whencesoever you come, and though your designs
be never so right, yet know ye, that neither my Lord Diabolus, nor
I his servant Incredulity, nor yet our brave Mansoul, doth regard
either your persons, message, or the King that you say hath sent
you: his power, his greatness, his vengeance, we fear not; nor
will we yield at all to your summons.
'As for the war that you threaten to make upon us, we must therein
defend ourselves as well as we can; and know ye, that we are not
without wherewithal to bid defiance to you. And, in short, for
I will not be tedious,' I tell you that we take you to be some
vagabond runagate crew, that, having shaken off all obedience
to your King, have gotten together in tumultuous manner, and are
ranging from place to place to see if, through the flatteries you
are skilled to make on the one side, and threats wherewith you
think to fright on the other, to make some silly town, city, or
country, to desert their place and leave it to you; but Mansoul
is none of them. To conclude, we dread you not, we fear you not,
nor will we obey your summons: our gates we will shut upon you,
our place we will keep you out of; nor will we long thus suffer
you to sit down before us. Our people must live in quiet; your
appearance doth disturb them (Luke 11:21); wherefore arise with
bag and baggage, and begone, or we will let fly from the walls
against you.'[106]
This oration, made by old Incredulity, was seconded by desperate
Will-be-will, in words to this effect: 'Gentlemen, we have heard
your demands, and the noise of your threats, and have heard the
sound of your summons, but we fear not your force; we regard not
your threats, but will still abide as you found us. And we command
you, that in three days' time you cease to appear in these parts,
or you shall know what it is once to dare offer to rouse the lion
Diabolus, when asleep in his town of Mansoul.'
The Recorder, whose name was Forget-good, he also added as
followeth: 'Gentlemen, my Lords, as you see, have, with mild and
gentle words, answered your rough and angry speeches; they have,
moreover, in my hearing, given you leave quietly to depart as you
came. Wherefore, take their kindness, and begone. We might have
come out with force upon you, and have caused you to feel the dint
of our swords; but as we love ease and quiet ourselves, so we love
not to hurt or molest others.'[107]
Then did the town of Mansoul shout for joy; as if, by Diabolus and
his crew, some great advantage had been gotten of the captains. They
also rang the bells, and made merry, and danced upon the walls.
Diabolus also returned to the castle, and the Lord Mayor and Recorder
to their place; but the Lord Will-be-will took special care that
the gates should be secured with double guards, double bolts,
and double locks and bars. And that Ear-gate especially might the
better be looked to--for that was the gate in at which the King's
forces sought most to enter--the Lord Will-be-will made one old
Mr. Prejudice, an angry and ill-conditioned fellow, captain of
the ward at that gate, and put under his power sixty men, called
Deafmen;[108] men advantageous for that service, forasmuch as they
mattered no words of the captains, nor of their soldiers.[109]
[CHAPTER V.]
[CONTENTS:--The captains resolve to give them battle--The town
resolutely resists, and the captains retire to winter quarters--Tradition,
Human-wisdom, and Man's invention enlist under Boanerges, but
are taken prisoners, and carried to Diabolus; they are admitted
soldiers for him, under Captain Anything--Hostilities are renewed,
and the town much molested--A famine and mutiny in Mansoul--The
town sounds a parley--Propositions made and rejected--Understanding
and Conscience quarrel with Incredulity--A skirmish ensues, and
mischief is done on both sides.]
Now, when the captains saw the answer of the great ones, and that
they could not get a hearing from the old natives of the town, and
that Mansoul was resolved to give the King's army battle, they
prepared themselves to receive them, and to try it out by the
power of the arm. And first, they made their force more formidable
against Ear-gate; for they knew that unless they could penetrate
that, no good could be done upon the town. This done, they put the
rest of their men in their places; after which they gave out the
word, which was, 'YE MUST BE BORN AGAIN.'[110] Then they sounded
the trumpet; then they in the town made them answer, with shout
against shout, charge against charge, and so the battle began.
Now they in the town had planted upon the tower over Ear-gate,
two great guns, the one called Highmind, and the other Heady. Unto
these two guns they trusted much; they were cast in the castle
by Diabolus' founder, whose name was Mr. Puff-up; and mischievous
pieces they were.[111] But so vigilant and watchful, when the
captains saw them, were they, that though sometimes their shot
would go by their ears with a whiz, yet they did them no harm.
By these two guns the towns-folk made no question but greatly to
annoy the camp of Shaddai, and well enough to secure the gate,
but they had not much cause to boast of what execution they did,
as by what follows will be gathered.
The famous Mansoul had also some other small pieces in it, of the
which they made use against the camp of Shaddai.
They from the camp also did as stoutly, and with as much of that as
may in truth be called valour, let fly as fast at the town and at
Ear-gate: for they saw that unless they could break open Ear-gate,
it would be but in vain to batter the wall. Now the King's captains
had brought with them several slings, and two or three battering-rams;
with their slings, therefore, they battered the houses and people
of the town, and with their rams they sought to break Ear-gate
open.
The camp and the town had several skirmishes, and brisk encounters,
while the captains, with their engines, made many brave attempts
to break open, or beat down, the tower that was over Ear-gate,
and at the said gate to make their entrance. But Mansoul stood it
out so lustily, through the rage of Diabolus, the valour of the
Lord Will-be-will, and the conduct of old Incredulity, the Mayor,
and Mr. Forget-good, the Recorder, that the charge and expense of
that summer's wars, on the King's side, seemed to be almost quite
lost, and the advantage to return to Mansoul. But when the captains
saw how it was, they made a fair retreat, and entrenched themselves
in their winter quarters. Now in this war, you must needs think
there was much loss on both sides, of which be pleased to accept
of this brief account following:--[112]
The King's captains, when they marched from the court to come up
against Mansoul to war, as they came crossing over the country,
they happened to light upon three young fellows that had a mind
to go for soldiers; proper men they were, and men of courage and
skill, to appearance. Their names were Mr. Tradition, Mr. Human-wisdom,
and Mr. Man's-invention. So they came up to the captains, and
proffered their services to Shaddai. The captains then told them
of their design, and bid them not to be rash in their offers; but
the young men told them they had considered the thing before, and
that hearing they were upon their march for such a design, came
hither on purpose to meet them, that they might be listed under
their excellencies. Then Captain Boanerges, for that they were men
of courage, listed them into his company, and so away they went
to the war.
Now when the war was begun, in one of the briskest skirmishes, so
it was, that a company of the Lord Will-be-will's men sallied out
at the sally-port, or postern of the town, and fell in upon the
rear of Captain Boanerges' men, where these three fellows happened
to be, so they took them prisoners, and away they carried them
into the town; where they had not lain long in durance, but it
began to be noised about the streets of the town what three notable
prisoners the Lord Will-be-will's men had taken, and brought in
prisoners out of the camp of Shaddai. At length tidings thereof
were carried to Diabolus to the castle, to wit, what my Lord
Will-be-will's men had done, and whom they had taken prisoners.
Then Diabolus called for Will-be-will, to know the certainty of
this matter. So he asked him, and he told him; then did the giant
send for the prisoners, who, when they were come, demanded of them
who they were, whence they came, and what they did in the camp of
Shaddai; and they told him. Then he sent them to ward again. Not
many days after, he sent for them to him again, and then asked
them if they would be willing to serve him against their former
captains. They then told him that they did not so much live by
religion, as by the fates of fortune; and that since his lordship
was willing to entertain them, they should be willing to serve
him. Now while things were thus in hand, there was one Captain
Anything, a great doer in the town of Mansoul, and to this Captain
Anything did Diabolus send these men, with a note under his hand
to receive them into his company; the contents of which letter
were thus:--
'Anything, my darling, the three men that are the bearers of this
letter have a desire to serve me in the war, nor know I better to
whose conduct to commit them than to thine; receive them, therefore,
in my name, as need shall require, make use of them against Shaddai
and his men. Farewell.' So they came, and he received them; and
he made of two of them serjeants, but he made Mr. Man's-invention
his armour-bearer. But thus much for this, and now to return to
the camp.[113]
They of the camp did also some execution upon the town, for they
did beat down the roof of the Lord Mayor's house, and so laid him
more open than he was before. They had almost, with a sling, slain
my Lord Will-be-will outright; but he made a shift to recover
again. But they made a notable slaughter among the aldermen, for
with one only shot they cut off six of them; to wit, Mr. Swearing,
Mr. Whoring, Mr. Fury, Mr. Stand-to-lies, Mr. Drunkenness, and Mr.
Cheating.[114]
They also dismounted the two guns that stood upon the tower over
Ear-gate, and laid them flat in the dirt.[115] I told you before,
that the King's noble captains had drawn off to their winter
quarters, and had there entrenched themselves and their carriages,
so as with the best advantage to their King, and the greatest
annoyance to the enemy, they might give seasonable and warm alarms
to the town of Mansoul. And this design of them did so hit, that,
I may say, they did almost what they would to the molestation of
the corporation.
For now could not Mansoul sleep securely as before, nor could
they now go to their debaucheries with that quietness as in times
past. For they had from the camp of Shaddai such frequent, warm,
and terrifying alarms; yea, alarms upon alarms, first at one gate,
and then at another, and again at all the gates at once, that
they were broken as to former peace. Yea, they had their alarms
so frequently, and that when the nights[116] were at longest, the
weather coldest, and so consequently the season most unseasonable;
that that winter was to the town of Mansoul a winter by itself.
Sometimes the trumpets would sound, and sometimes the slings
would whirl the stones into the town. Sometimes ten thousand of
the King's soldiers would be running round the walls of Mansoul
at midnight, shouting, and lifting up the voice for the battle.
Sometimes, again, some of them in the town would be wounded,
and their cry and lamentable voice would be heard, to the great
molestation of the now languishing town of Mansoul. Yea, so distressed
with those that laid siege against them were they, that, I dare
say, Diabolus their king had, in these days, his rest much broken.
In these days, as I was informed, new thoughts, and thoughts that
began to run counter one to another, began to possess the minds
of the men of the town of Mansoul. Some would say, 'There is no
living thus'; others would then reply, 'This will be over shortly.'
Then would a third stand up and answer, 'Let us turn to the King
Shaddai, and so put an end to these troubles.' And a fourth would
come in with a fear, saying, 'I doubt he will not receive us.'[117]
The old gentleman too, the Recorder, that was so before Diabolus
took Mansoul, he also began to talk aloud; and his words were now
to the town of Mansoul as if they were great claps of thunder. No
noise now so terrible to Mansoul as was his, with the noise of the
soldiers, and shoutings of the captains.
Also, things began to grow scarce in Mansoul; now the things that
her soul lusted after were departing from her. Upon all her pleasant
things there was a blast, and burning instead of beauty. Wrinkles
now, and some shows of the shadow of death, were upon the inhabitants
of Mansoul.[118] And now, O how glad would Mansoul have been to
have enjoyed quietness and satisfaction of mind, though joined
with the meanest condition in the world![119]
The captains also, in the deep of this winter, did send, by the
mouth of Boanerges' trumpeter, a summons to Mansoul to yield up
herself to the King, the great King Shaddai. They said it once, and
twice, and thrice; not knowing but that at some times there might
be in Mansoul some willingness to surrender up themselves unto them,
might they but have the colour of an invitation to do it under.
Yea, so far as I could gather, the town had been surrendered up to
them before now, had it not been for the opposition of old Incredulity,
and the fickleness of the thoughts of my Lord Will-be-will. Diabolus
also began to rave, wherefore Mansoul, as to yielding, was not
yet all of one mind, therefore, they still lay distressed under
these perplexing fears.[120]
I told you but now that they of the King's army had this winter
sent three times to Mansoul, to submit herself.
First. The first time the trumpeter went, he went with words of
peace, telling of them, 'That the captains, the noble captains of
Shaddai, did pity and bewail the misery of the now perishing town
of Mansoul; and were troubled to see them so much to stand in the
way of their own deliverance.' He said, moreover, 'That the captains
bid him tell them, that if now poor Mansoul would humble herself,
and turn, her former rebellions and most notorious treasons should,
by their merciful King, be forgiven them, yea, and forgotten too.'
And having bid them 'beware that they stood not in their own way,
that they opposed not themselves, nor made themselves their own
losers,' he returned again into the camp.
Second. The second time the trumpeter went, he did treat them
a little more roughly. For after sound of trumpet, he told them,
'That their continuing in their rebellion did but chafe and heat
the spirit of the captains, and that they were resolved to make a
conquest of Mansoul, or to lay their bones before the town walls.'
Third. He went again the third time, and dealt with them yet more
roughly; telling of them, 'That now, since they had been so horribly
profane, he did not know--not certainly know--whether the captains
were inclining to mercy or judgment; only,' said he, 'they
commanded me to give you a summons to open the gates unto them.'
So he returned, and went into the camp.
These three summons, and especially the two last, did so distress
the town, that they presently called a consultation; the result of
which was this, that my Lord Will-be-will should go up to Ear-gate,
and there, with sound of trumpet, call to the captains of the camp
for a parley. Well, the Lord Will-be-will sounded upon the wall,
so the captains came up in their harness,[121] with their ten
thousands at their feet. The townsmen then told the captains that
they had heard and considered their summons, and would come to an
agreement with them, and with their King Shaddai, upon such certain
terms, articles, and propositions as, with and by the order of
their prince, they to them were appointed to propound--to wit,
they would agree upon these grounds to be one people with them.
1. 'If that those of their own company, as the now Lord Mayor and
their Mr. Forget-good, with their brave Lord Will-be-will, might,
under Shaddai, be still the governors of the town, castle, and
gates of Mansoul. 2. Provided that no man that now serveth under
their great giant Diabolus, be by Shaddai cast out of house, harbour,
or the freedom that he hath hitherto enjoyed in the famous town of
Mansoul. 3. That it shall be granted them, that they of the town
of Mansoul shall enjoy certain of their rights and privileges--to
wit, such as have formerly been granted them; and that they have
long lived in the enjoyment of, under the reign of their king
Diabolus, that now is, and long has been, their only Lord, and
great defender. 4. That no new law, officer, or executioner of
law or office, shall have any power over them, without their own
choice and consent.
'These be our propositions or conditions of peace; and upon these
terms,' said they, 'we will submit to your King.'[122]
But when the captains had heard this weak and feeble offer of the
town of Mansoul, and their high and bold demands, they made to them
again, by their noble captain, the Captain Boanerges, this speech
following:--
'O ye inhabitants of the town of Mansoul, when I heard your trumpet
sound for a parley with us, I can truly say I was glad; but when
you said you were willing to submit yourselves to our King and
Lord, then I was yet more glad. But when, by your silly provisoes
and foolish cavils, you laid the stumbling-block of your iniquity
before your own faces, then my gladness turned into sorrows, and
my hopeful beginnings of your return into languishing, fainting
fears.
'I count that old Ill-pause, the ancient enemy of Mansoul, did
draw up those proposals that now you present us with as terms of
an agreement, but they deserve not to be admitted to sound in the
ear of any man that pretends to have service for Shaddai. We do,
therefore, jointly, and that with the highest disdain, refuse and
reject such things as the greatest of iniquities (2 Tim 2:19).[123]
'But, O Mansoul! If you will give yourselves into our hands, or
rather into the hands of our King; and will trust him to make such
terms with, and for you, as shall seem good in his eyes--and I dare
say they shall be such as you shall find to be most profitable to
you--then we will receive you, and be at peace with you. But if
you like not to trust yourselves in the arms of Shaddai our King,
then things are but where they were before, and we know also what
we have to do.'
Then cried out old Incredulity, the Lord Mayor, and said, 'And
who, being out of the hands of their enemies, as ye see we are now,
will be so foolish as to put the staff out of their own hands, into
the hands of they know not who? I, for my part, will never yield
to so unlimited a proposition. Do we know the manner and temper
of their King? It is said by some, that he will be angry with his
subjects if but the breadth of an hair they chance to step out of
the way; and of others, that he requireth of them much more than
they can perform. Wherefore it seems, O Mansoul, to be thy wisdom,
to take good heed what thou dost in this matter; for if you once
yield, you give up yourselves to another, and so you are no more
your own! Wherefore to give up yourselves to an unlimited power,
is the greatest folly in the world. For now you indeed may repent;
but can never justly complain. But do you indeed know, when you
are his, which of you he will kill, and which of you he will save
alive; or whether he will not cut off every one of us, and send
out of his own country, another new people, and cause them to
inhabit this town?'[124]
This speech of the Lord Mayor undid all, and threw flat to the
ground their hopes of an accord. Wherefore the captains returned
to their trenches, to their tents, and to their men, as they were;
and the Mayor to the castle, and to his King.
Now Diabolus had waited for his return, for he had heard that they
had been at their points. So when he was come into the chamber
of state, Diabolus saluted him with 'Welcome, my Lord, how went
matters betwixt you to-day?' So the Lord Incredulity, with a low
conge,[125] told him the whole of the matter, saying, Thus and
thus said the captains of Shaddai, and thus and thus said I. The
which when it was told to Diabolus, he was very glad to hear it,
and said, 'My Lord Mayor, my faithful Incredulity, I have proved
thy fidelity above ten times already, but never yet found thee
false. I do promise thee, if we rub over this brunt, to prefer
thee to a place of honour, a place far better than to be Lord
Mayor of Mansoul. I will make thee my Universal Deputy, and thou
shalt, next to me, have all nations under thy hand; yea, and thou
shalt lay bands upon them that they may not resist thee, nor shall
any of our vassals walk more at liberty, but those that shall be
content to walk in thy fetters.'
Now came the Lord Mayor out from Diabolus, as if he had obtained
a favour indeed; wherefore to his habitation he goes in great
state, and thinks to feed himself well enough with hopes, until
the time came that his greatness should be enlarged.
But now, though the Lord Mayor and Diabolus did thus well agree,
yet this repulse to the brave captains put Mansoul into a mutiny.
For while old Incredulity went into the castle to congratulate his
Lord with what had passed, the old Lord Mayor that was so before
Diabolus came to the town, to wit, my Lord Understanding, and the old
Recorder, Mr. Conscience, getting intelligence of what had passed
at Ear-gate, for you must know that they might not be suffered
to be at that debate, lest they should then have mutinied for the
captains. But, I say, they got intelligence what had passed there,
and were much concerned therewith, wherefore, they, getting some
of the town together, began to possess them with the reasonableness
of the noble captains' demands, and with the bad consequences
that would follow upon the speech of old Incredulity, the Lord
Mayor--to wit, how little reverence he showed therein, either to
the captains, or to their King; also, how he implicitly charged
them with unfaithfulness, and treachery: for what less, quoth
they, could be made of his words, when he said he would not yield
to their proposition, and added, moreover, a supposition that he
would destroy us when before he had sent us word that he would
show us mercy.[126] The multitude being now possessed with the
conviction of the evil that old Incredulity had done, began to run
together by companies in all places, and in every corner of the
streets of Mansoul; and first they began to mutter, then to talk
openly, and after that they run to and fro, and cried as they
run, 'O the brave captains of Shaddai! Would we were under the
government of the captains, and of Shaddai their King.'[127] When
the Lord Mayor had intelligence that Mansoul was in an uproar,
down he comes to appease the people, and thought to have quashed
their heat with the bigness and the show of his countenance. But
when they saw him, they came running upon him, and had doubtless
done him a mischief, had he not betaken himself to house. However,
they strongly assaulted the house where he was, to have pulled it
down about his ears; but the place was too strong, so they failed
of that. So he taking some courage addressed himself, out at a
window, to the people in this manner:--
'Gentlemen, what is the reason that there is here such an uproar
to-day?'
UND. Then answered my Lord Understanding: 'It is even because that
thou and thy master have carried it not rightly, and as you should,
to the captains of Shaddai; for in three things you are faulty:--First,
In that you would not let Mr. Conscience and myself be at the
hearing of your discourse. Secondly, In that you propounded such
terms of peace, to the captains, that by no means could be granted,
unless they had intended that their Shaddai should have been only
a titular prince, and that Mansoul should still have had power by
law, to have lived in all lewdness and vanity before him, and so
by consequence Diabolus should still here be king in power, and
the other only king in name. Thirdly, For that thou didst thyself,
after the captains had showed us upon what conditions they would
have received us to mercy, even undo all again with thy unsavoury,
and unseasonable, and ungodly speech.'
INCRED. When old Incredulity had heard this speech, he cried out,
'Treason, treason: To your arms, to your arms, O ye, the trusty
friends of Diabolus in Mansoul.'[128]
UND. 'Sir, you may put upon my words what meaning you please, but
I am sure that the captains of such an high Lord as theirs is,
deserves a better treatment at your hands.'
INCRED. Then said old Incredulity, 'This is but little better.
But, Sir,' quoth he, 'what I spake, I spake for my prince, for his
government, and the quieting of the people, whom by your unlawful
actions you have this day set to mutiny against us.'
CONS. Then replied the old Recorder, whose name was Mr. Conscience,
and said, 'Sir, you ought not thus to retort upon what my Lord
Understanding hath said. It is evident enough that he hath spoken
the truth, and that you are an enemy to Mansoul; be convinced,
then, of the evil of your saucy and malapert language, and of the
grief that you have put the captains to; yea, and of the damages
that you have done to Mansoul thereby. Had you accepted of the
conditions, the sound of the trumpet and the alarm of war had now
ceased about the town of Mansoul; but that dreadful sound abides,
and your want of wisdom in your speech has been the cause of it.'
INCRED. Then said old Incredulity: 'Sir, If I live I will do your
errand to Diabolus, and there you shall have an answer to your
words. Meanwhile we will seek the good of the town, and not ask
counsel of you.'
UND. 'Sir, your prince and you are both foreigners to Mansoul, and
not the natives thereof. And who can tell but that when you have
brought us into greater straits, when you also shall see that
yourselves can be safe by no other means than by flight, you may
leave us and shift for yourselves, or set us on fire, and go away
in the smoke, or by the light of our burning, and so leave us in
our ruins.'
INCRED. 'Sir, you forget that you are under a governor, and that
you ought to demean yourself like a subject,[129] and know ye,
when my Lord the king shall hear of this day's work, he will give
you but little thanks for your labour.'
Now while these gentlemen were thus in their chiding words, down
come, from the walls and gates of the town, the Lord Will-be-will,
Mr. Prejudice, old Ill-pause, and several of the new-made aldermen
and burgesses, and they asked the reason of the hubbub and tumult.
And with that every man began to tell his own tale, so that nothing
could be heard distinctly. Then was a silence commanded, and the
old fox Incredulity began to speak. 'My Lord,' quoth he, 'here
are a couple of peevish gentlemen, that have, as a fruit of their
bad dispositions, and, as I fear, through the advice of one Mr.
Discontent, tumultuously gathered this company against me this
day; and also attempted to run the town into acts of rebellion
against our prince.'
Then stood up all the Diabolonians that were present, and affirmed
these things to be true.
Now when they that took part with my Lord Understanding, and with
Mr. Conscience, perceived that they were like to come to the worst,
for that force and power was on the other side, they came in for
their help and relief. So a great company was on both sides.[130]
Then they on Incredulity's side would have had the two old gentlemen
presently away to prison; but they on the other side said they
should not. Then they began to cry up parties again; the Diabolonians
cried up old Incredulity, Forget-good, the new aldermen, and their
great one Diabolus; and the other party, they as fast cried up
Shaddai, the captains, his laws, their mercifulness, and applauded
their conditions and ways. Thus the bickerment went awhile, at
last they passed from words to blows, and now there were knocks on
both sides. The good old gentleman, Mr. Conscience, was knocked down
twice by one of the Diabolonians, whose name was Mr. Benumbing.
And my Lord Understanding had like to have been slain with an
harquebus, but that he that shot wanted to take his aim aright. Nor
did the other side wholly escape, for there was one Mr. Rashhead,
a Diabolonian, that had his brains beaten out by Mr. Mind, the
Lord Will-be-will's servant; and it made me laugh to see how old
Mr. Prejudice was kicked and tumbled about in the dirt. For though
a while since he was made captain of a company of the Diabolonians,
to the hurt and damage of the town; yet now they had got him under
their feet; and I will assure you he had by some of the Lord
Understanding's party his crown soundly cracked to boot. Mr.
Anything also, he became a brisk man in the broil, but both sides
were against him, because he was true to none. Yet he had for his
malapertness one of his legs broken, and he that did it wished
it had been his neck. Much harm more was done on both sides, but
this must not be forgotten, it was now a wonder to see my Lord
Will-be-will so indifferent as he was; he did not seem to take
one side more than another, only it was perceived that he smiled
to see how old Prejudice was tumbled up and down in the dirt.
Also when Captain Anything came halting up before him, he seemed
to take but little notice of him.[131]
[CHAPTER VI.]
[CONTENTS:--Lord Understanding and Mr. Conscience imprisoned as
authors of the disturbance--A conference of the besieging officers,
who agree to petition Shaddai for further assistance--The petition
approved at court--Emmanuel, the King's son, is appointed to conquer
the town--Marches with a great army and surrounds Mansoul, which
is strongly fortified against him.]
Now when the uproar was over, Diabolus sends for my Lord
Understanding, and Mr. Conscience, and claps them both up in prison,
as the ring-leaders and managers of this most heavy riotous rout
in Mansoul. So now the town began to be quiet again, and the
prisoners were used hardly; yea, he thought to have made them away,
but that the present juncture did not serve for that purpose, for
that war was in all their gates.[132] But let us return again to
our story. The captains, when they were gone back from the gate,
and were come into the camp again, called a council of war, to
consult what was further for them to do. Now some said, Let us go
up presently and fall upon the town, but the greatest part thought
rather better it would be to give them another summons to yield;
and the reason why they thought this to be best was, because, that
so far as could be perceived, the town of Mansoul now was more
inclinable than heretofore. And if, said they, while some of them
are in a way of inclination, we should by ruggedness give them
distaste, we may set them further from closing with our summons,
than we would be willing they should.[133]
Wherefore to this advice they agreed, and called a trumpeter, put
words into his mouth, set him his time, and bid him God speed.
Well, many hours were not expired before the trumpeter addressed
himself to his journey. Wherefore, coming up to the wall of the
town, he steereth his course to Ear-gate, and there sounded, as he
was commanded. They, then, that were within came out to see what
was the matter, and the trumpeter made them this speech following:--
'O hard-hearted, and deplorable town of Mansoul, how long wilt thou
love thy sinful, sinful simplicity, and ye fools delight in your
scorning? As yet despise you the offers of peace, and deliverance?
As yet will ye refuse the golden offers of Shaddai, and trust to
the lies and falsehoods of Diabolus? Think you when Shaddai shall
have conquered you, that the remembrance of these your carriages
towards him, will yield you peace and comfort; or that, by ruffling
language, you can make him afraid as a grasshopper? Doth he entreat
you, for fear of you? Do you think that you are stronger than he?
Look to the heavens, and behold, and consider the stars, how high
are they? Can you stop the sun from running his course, and hinder
the moon from giving her light? Can you count the number of the
stars, or stay the bottles of heaven? Can you call for the waters
of the sea, and cause them to cover the face of the ground? Can
you behold every one that he is proud, and abase him, and bind
their faces in secret?[134] Yet these are some of the works of
our King, in whose name, this day, we come up unto you, that you
may be brought under his authority. In his name, therefore, I
summon you again, to yield up yourselves to his captains.'
At this summons the Mansoulians seemed to be at a stand, and knew
not what answer to make; wherefore Diabolus forthwith appeared,
and took upon him to do it himself, and thus he begins, but turns
his speech to them of Mansoul:--
'Gentlemen,' quoth he, 'and my faithful subjects, if it is true
that this summoner hath said concerning the greatness of their
King, by his terror you will always be kept in bondage, and so be
made to sneak. Yea, how can you now, though he is at a distance,
endure to think of such a mighty one? And if not to think of him,
while at a distance, how can you endure to be in his presence? I,
your prince, am familiar with you, and you may play with me as you
would with a grasshopper. Consider, therefore, what is for your
profit, and remember the immunities that I have granted you.
Farther, if all be true that this man hath said, how comes it to
pass that the subjects of Shaddai are so enslaved in all places
where they come? None in the universe so unhappy as they, none so
trampled upon as they.[135] Consider, my Mansoul. Would thou wert
as loath to leave me as I am loath to leave thee! But consider,
I say, the ball is yet at thy foot; liberty you have, if you know
how to use it; yea, a king you have too, if you can tell how to
love and obey him.'
Upon this speech, the town of Mansoul did again harden their
hearts yet more against the captains of Shaddai. The thoughts of
his greatness did quite quash them, and the thoughts of his holiness
sunk them in despair.[136] Wherefore, after a short consultation,
they, of the Diabolonian party they were, sent back this word by
the trumpeter, 'That, for their parts, they were resolved to stick
to their king; but never to yield to Shaddai.' So it was but in
vain to give them any further summons, for they had rather die
upon the place than yield. And now things seemed to be gone quite
back, and Mansoul to be out of reach or call; yet the captains,
who knew what their Lord could do, would not yet be beat out of
heart. They therefore sent them another summons, more sharp and
severe than the last; but the oftener they were sent to, to be
reconciled to Shaddai, the further off they were. 'As they called
them, so they went from them': yea, 'though they called them to
the Most High' (Hosea 11:2,7).
So they ceased that way to deal with them any more, and inclined
to think of another way. The captains, therefore, did gather
themselves together, to have free conference among themselves, to
know what was yet to be done to gain the town, and to deliver it
from the tyranny of Diabolus. And one said after this manner, and
another after that. Then stood up the right noble, the Captain
Conviction, and said, 'My brethren, mine opinion is this:--
'First. That we continually play our slings into the town, and keep
it in a continual alarm, molesting of them day and night; by thus
doing we shall stop the growth of their rampant spirit. For a lion
may be tamed by continual molestation.[137]
'Second. This done, I advise that, in the next place, we, with one
consent, draw up a petition to our Lord Shaddai; by which, after
we have showed our King the condition of Mansoul, and of affairs
here, and have begged his pardon for our no better success, we will
earnestly implore his Majesty's help, and that he will please to
send us more force and power; and some gallant and well-spoken
commander to head them; that so his Majesty may not lose the benefit
of these his good beginnings, but may complete his conquest upon
the town of Mansoul.'[138]
To this speech of the noble Captain Conviction, they, as one man,
consented; and agreed that a petition should forthwith be drawn up,
and sent by a fit man, away to Shaddai with speed. The contents of
the petition were thus:--
'Most gracious and glorious King, the Lord of the best world, and
the builder of the town of Mansoul: We have, dread Sovereign, at
thy commandment, put our lives in jeopardy, and at thy bidding made
a war upon the famous town of Mansoul. When we went up against
it, we did, according to our commission, first offer conditions
of peace unto it. But they, great King, set light by our counsel,
and would none of our reproof (Matt 22:5; Prov 1:25-30; Zech
10:11,12). They were for shutting of their gates, and for keeping
us out of the town. They also mounted their guns, they sallied out
upon us, and have done us what damage they could; but we pursued
them, with alarm upon alarm, requiting of them with such retribution
as was meet, and have done some execution upon the town. Diabolus,
Incredulity, and Will-be-will are the great doers against us; now
we are in our winter quarters, but so as that we do yet with an
high hand molest and distress the town. Once, as we think, had
we had but one substantial friend in the town, such as would but
have seconded the sound of our summons as they ought, the people
might have yielded themselves. But there were none but enemies there,
nor any to speak in behalf of our Lord to the town; wherefore,
though we have done as we could, yet Mansoul abides in a state
of rebellion against thee.[139] Now, King of kings, let it please
thee to pardon the unsuccessfulness of thy servants, who have been
no more advantageous in so desirable a work as the conquering of
Mansoul is; and send, Lord, as we now desire, more forces to Mansoul,
that it may be subdued; and a man to head them, that the town may
both love and fear. We do not thus speak because we are willing
to relinquish the wars--for we are for laying of our bones against
the place--but that the town of Mansoul may be won for thy Majesty.
We also pray thy Majesty for expedition in this matter, that after
their conquest, we may be at liberty to be sent about other thy
gracious designs. Amen.'
The petition thus drawn up was sent away with haste to the King,
by the hand of that good man, Mr. Love-to-Mansoul.
When this petition was come to the palace of the King, who should
it be delivered to but to the King's Son. So he took it and read
it, and because the contents of it pleased him well, he mended,
and also in some things, added to the petition himself. So after
he had made such amendments and additions as he thought convenient,
with his own hand, he carried it in to the King; to whom when he
had with obeisance delivered it, he put on authority, and spake to
it himself.[140]
Now the King, at the sight of the petition, was glad; but how much
more think you, when it was seconded by his Son? It pleased him
also to hear that his servants that camped against Mansoul were so
hearty in the work, and so steadfast in their resolves, and that
they had already got some ground upon the famous town of Mansoul.
Wherefore the King called to him Emmanuel his Son, who said, Here
am I, my Father. Then said the King, Thou knowest, as I do myself,
the condition of the town of Mansoul, and what we have purposed,
and what thou hast done to redeem it. Come now, therefore, my Son,
and prepare thyself for the war, for thou shalt go to my camp at
Mansoul. Thou shalt also there prosper, and prevail, and conquer
the town of Mansoul.
Then said the King's Son, Thy law is within my heart. I delight
to do thy will (Heb 10). This is the day that I have longed for,
and the work that I have waited for all this while. Grant me,
therefore, what force thou shalt in thy wisdom think meet, and I
will go, and will deliver from Diabolus, and from his power, thy
perishing town of Mansoul. My heart has been often pained within
me for the miserable town of Mansoul; but now it is rejoiced, but
now it is glad. And with that he leaped over the mountains for
joy, saying, I have not, in my heart, thought anything too dear
for Mansoul; the day of vengeance is in mine heart for thee,
my Mansoul; and glad am I that thou, my Father, hast made me the
Captain of their salvation (Heb 2:10). And I will now begin to
plague all those that have been a plague to my town of Mansoul,
and will deliver it from their hand.
When the King's Son had said thus to his Father, it presently flew
like lightning round about at court; yea, it there became the only
talk what Emmanuel was to go to do for the famous town of Mansoul.
But you cannot think how the courtiers too were taken with this
design of the Prince. Yea, so affected were they with this work,
and with the justness of the war, that the highest Lord and greatest
peer of the kingdom did covet to have commissions under Emmanuel,
to go to help to recover again to Shaddai the miserable town of
Mansoul.[141]
Then was it concluded that some should go and carry tidings to
the camp that Emmanuel was to come to recover Mansoul, and that
he would bring along with him so mighty, so impregnable a force,
that he could not be resisted. But oh, how ready were the high
ones at court to run like lackeys to carry these tidings to the
camp that was at Mansoul! Now when the captains perceived that
the King would send Emmanuel his Son, and that it also delighted
the Son to be sent on this errand by the great Shaddai, his Father,
they also, to show how they were pleased at the thoughts of his
coming, gave a shout that made the earth rend at the sound thereof.
Yea, the mountains did answer again by echo, and Diabolus himself
did totter and shake.
For you must know, that though the town of Mansoul itself was not
much, if at all, concerned with the project--for, alas for them,
they were wofully besotted, for they chiefly regarded their pleasure
and their lusts--yet Diabolus their governor was; for he had his
spies continually abroad, who brought him intelligence of all
things, and they told him what was doing at court against him, and
that Emmanuel would shortly certainly come with a power to invade
him. Nor was there any man at court, nor peer of the kingdom, that
Diabolus so feared as he feared this Prince. For if you remember,
I showed you before that Diabolus had felt the weight of his hand
already. So that, since it was he that was to come, this made him
the more afraid. Well, you see how I have told you that the King's
Son was engaged to come from the court to save Mansoul, and that
his Father had made him the Captain of the forces. The time,
therefore, of his setting forth being now expired, he addressed
himself for his march, and taketh with him, for his power, five
noble captains and their forces.[142]
The first was that famous captain, the noble Captain Credence.
His were the red colours, and Mr. Promise bore them, and for a
scutcheon he had the holy lamb and golden shield. And he had ten
thousand men at his feet (John 1:29; Eph 6:16).
The second was that famous captain, the Captain Good-hope. His
were the blue colours, his standard-bearer was Mr. Expectation,
and for a scutcheon he had the three golden anchors.[143] And he
had ten thousand men at his feet (Heb 6:19).
The third captain was that valiant captain, the Captain Charity.
His standard-bearer was Mr. Pitiful, his were the green colours,
and for his scutcheon he had three naked orphans embraced in the
bosom. And he had ten thousand men at his feet (1 Cor 13).
The fourth was that gallant commander, the Captain Innocent. His
standard-bearer was Mr. Harmless, his were the white colours, and
for his scutcheon he had the three golden doves (Heb 10:16).
The fifth was the truly loyal and well-beloved captain, the Captain
Patience. His standard-bearer was Mr. Suffer-long, his were the
black colours, and for a scutcheon he had three arrows through the
golden heart (Heb 6:12).
These were Emmanuel's captains, these their standard-bearers,
their colours, and their scutcheons,[144] and these the men under
their command. So, as was said, the brave Prince took his march
to go to the town of Mansoul. Captain Credence led the van, and
Captain Patience brought up the rear. So the other three, with
their men, made up the main body; the Prince himself riding in
his chariot at the head of them.[145]
But when they set out for their march, oh how the trumpets sounded,
their armour glittered, and how the colours waved in the wind! The
Prince's armour was all of gold, and it shone like the sun in the
firmament. The captains' armour was of proof, and was in appearance
like the glittering stars. There were also some from the court
that rode reformades,[146] for the love that they had to the King
Shaddai, and for the happy deliverance of the town of Mansoul.[147]
Emmanuel also, when he had thus set forward to go to recover the
town of Mansoul, took with him, at the commandment of his Father,
forty-four battering-rams, and twelve slings,[148] to whirl stones
withal. Every one of these was made of pure gold; and these they
carried with them in the heart and body of their army, all along
as they went to Mansoul.
So they marched till they came within less than a league of the
town. And there they lay till the first four captains came thither,
to acquaint him with matters. Then they took their journey to go
to the town of Mansoul, and unto Mansoul they came. But when the
old soldiers that were in the camp saw that they had new forces
to join with, they again gave such a shout before the walls of
the town of Mansoul, that it put Diabolus into another fright. So
they sat down before the town, not now as the other four captains
did, to wit, against the gates of Mansoul only; but they environed
it round on every side, and beset it behind and before; so that
now, let Mansoul look which way it will, it saw force and power
lie in siege against it. Besides, there were mounts cast up against
it.
The Mount Gracious was on the one side, and Mount Justice was on
the other; further, there were several small banks and advance-ground--as
Plain-truth Hill, and No-sin Banks--where many of the slings were
placed against the town. Upon Mount Gracious were planted four,
and upon Mount Justice were planted as many; and the rest were
conveniently placed in several parts round about the town. Five
of the best battering-rams--that is, of the biggest of them--were
placed upon Mount Hearken; a mount cast up hard by Ear-gate, with
intent to break that open.[149]
Now, when the men of the town saw the multitude of the soldiers
that were come up against the place, and the rams and slings, and
the mounts on which they were planted, together with the glittering
of the armour and the waving of their colours, they were forced
to shift and shift, and again to shift their thoughts, but they
hardly changed for thoughts more stout, but rather for thoughts
more faint. For though before they thought themselves sufficiently
guarded, yet now they began to think that no man knew what would
be their hap or lot.
When the good Prince Emmanuel had thus beleaguered Mansoul; in
the first place he hangs out the white flag, which he caused to
be set up among the golden slings that were planted upon Mount
Gracious. And this he did for two reasons: 1. To give notice to
Mansoul that he could and would yet be gracious if they turned
to him. 2. And that he might leave them the more without excuse,
should he destroy them, they continuing in their rebellion.
So the white flag, with the three golden doves on it, was hanged
out for two days together, to give them time and space to consider.
But they, as was hinted before, as if they were unconcerned, made
no reply to the favourable signal of the Prince. Then he commanded,
and they set the red flag upon that mount called Mount Justice.
It was the red flag of Captain Judgment, whose scutcheon was the
burning fiery furnace, and this also stood waving before them in
the wind for several days together. But look how they carried it
under the white flag when that was hanged out, so did they also
when the red one was, and yet he took no advantage of them.
Then he commanded again that his servants would hang out the
black flag of defiance against them, whose scutcheon was the three
burning thunder-bolts. But as unconcerned was Mansoul at this as
at those that went before. But when the Prince saw that neither
mercy, nor judgment, nor execution of judgment, would or could come
near the heart of Mansoul, he was touched with much compunction,
and said, 'Surely this strange carriage of the town of Mansoul
doth rather arise from ignorance of the manner and feats of war,
than from a secret defiance of us, and abhorrence of their own
lives; or, if they know the manner of the war of their own, yet not
the rites and ceremonies of the wars in which we are concerned,
when I make wars upon mine enemy Diabolus.'
Therefore, he sent to the town of Mansoul, to let them know what
he meant by those signs and ceremonies of the flag, and also to
know of them which of the things they would choose, whether grace
and mercy, or judgment and the execution of judgment. All this
while they kept their gates shut with locks, bolts, and bars, as
fast as they could; their guards, also, were doubled, and their
watch made as strong as they could. Diabolus also did pluck up
what heart he could to encourage the town to make resistance.
The townsmen also made answer to the Prince's messenger, in
substance, according to that which follows:--
'Great Sir, as to what by your messenger you have signified to us,
whether we will accept of your mercy or fall by your justice, we
are bound by the law and custom of this place, and can give you no
positive answer. For it is against the law, government, and the
prerogative royal of our king, to make either peace or war without
him. But this we will do, we will petition that our prince will
come down to the wall, and there give you such treatment as he
shall think fit, and profitable for us.'
When the good Prince Emmanuel heard this answer, and saw the
slavery and bondage of the people, and how much content they were
to abide in the chains of the tyrant Diabolus, it grieved him at
the heart. And, indeed, when at any time he perceived that any
were contented under the slavery of the giant, he would be affected
with it.
But to return again to our purpose. After the town had carried this
news to Diabolus, and had told him, moreover, that the Prince that
lay in the leaguer[150] without the wall, waited upon them for an
answer, he refused, and huffed as well as he could, but in heart
he was afraid. Then, said he, I will go down to the gates myself,
and give him such an answer as I think fit. So he went down to
Mouth-gate, and there addressed himself to speak to Emmanuel, but
in such language as the town understood not, the contents whereof
were as follows:--
'O thou great Emmanuel, Lord of all the world, I know thee that
thou art the Son of the great Shaddai! Wherefore art thou come
to torment me, and to cast me out of my possession? This town of
Mansoul, as thou very well knowest, is mine, and that by twofold
right. 1. It is mine by right of conquest, I won it in the open
field. And shall the prey be taken from the mighty, or the lawful
captive be delivered? 2. This town of Mansoul is mine also by
their subjection. They have opened the gates of their town unto
me, they have sworn fidelity to me, and have openly chosen me to
be their king. They have also given their castle into my hands;
yea, they have put the whole strength of Mansoul under me.
Moreover, this town of Mansoul hath disavowed thee; yea, they have
cast thy law, thy name, thy image, and all that is thine, behind
their back, and have accepted, and set up in their room, my law,
my name, mine image, and all that ever is mine. Ask else thy
captains, and they will tell thee that Mansoul hath, in answer to
all their summons, shown love and loyalty to me; but always disdain,
despite, contempt, and scorn to thee and thine. Now thou art the
Just One and the Holy, and shouldest do no iniquity; depart then, I
pray thee, therefore, from me, and leave me to my just inheritance,
peaceably.'
This oration was made in the language of Diabolus himself. For
although he can, to every man, speak in their own language--else he
could not tempt them all as he does--yet he has a language proper
to himself, and it is the language of the infernal cave, or black
pit.
Wherefore the town of Mansoul, poor hearts, understood him not, nor
did they see how he crouched and cringed, while he stood before
Emmanuel their Prince. Yea, they all this while took him to be
one of that power and force that by no means could be resisted.
Wherefore, while he was thus entreating that he might yet have his
residence there, and that Emmanuel would not take it from him by
force, the inhabitants boasted even of his valour, saying, 'Who is
able to make war with him?'
Well, when this pretended king had made an end of what he would
say, Emmanuel, the golden Prince, stood up and spake, the contents
of whose words follow:--
'Thou deceiving one,' said he, 'I have in my Father's name, in
mine own name, and on the behalf and for the good of this wretched
town of Mansoul, somewhat to say unto thee. Thou pretendest
a right, a lawful right, to the deplorable town of Mansoul, when
it is most apparent to all my Father's court, that the entrance
which thou hast obtained in at the gates of Mansoul was through
thy lies and falsehood. Thou beliedst my Father, thou beliedst
his law, and so deceivedst the people of Mansoul. Thou pretendest
that the people have accepted thee for their king, their captain,
and right liege-Lord, but that also was by the exercise of deceit
and guile. Now, if lying wiliness, sinful craft, and all manner
of horrible hypocrisy, will go in my Father's court for equity
and right, in which court thou must be tried, then will I confess
unto thee that thou hast made a lawful conquest. But alas, what
thief, what tyrant, what devil is there that may not conquer
after this sort? But I can make it appear, O Diabolus, that thou,
in all thy pretences to a conquest of Mansoul, hast nothing of
truth to say. Thinkest thou this to be right, that thou didst put
the lie upon my Father, and madest him, to Mansoul, the greatest
deluder in the world? And what sayest thou to thy perverting,
knowingly, the right purport and intent of the law? Was it good
also that thou madest a prey of the innocency and simplicity of
the now miserable town of Mansoul? Yea, thou didst overcome Mansoul
by promising to them happiness in their transgressions against my
Father's law, when thou knewest, and couldest not but know, hadst
thou consulted nothing but thine own experience, that that was the
way to undo them. Thou hast also thyself--O thou master of enmity,
of despite--defaced my Father's image in Mansoul, and set up thy
own in its place, to the great contempt of my Father, the heightening
of thy sin, and to the intolerable damage of the perishing town
of Mansoul. Thou hast, moreover--as if all these were but little
things with thee--not only deluded and undone this place, but, by
thy lies and fradulent carriage hast set them against their own
deliverance. How hast thou stirred them up against my Father's
captains, and made them to fight against those that were sent of
him to deliver them from their bondage! All these things and very
many more thou hast done against thy light, and in contempt of
my Father and of his law; yea, and with design to bring under his
displeasure for ever the miserable town of Mansoul. I am therefore
come to avenge the wrong that thou hast done to my Father, and to
deal with thee for the blasphemies wherewith thou hast made poor
Mansoul blaspheme his name. Yea, upon thy head, thou prince of
the infernal cave, will I require it.
'As for myself, O Diabolus, I am come against thee by lawful power,
and to take, by strength of hand, this town of Mansoul out of thy
burning fingers. For this town of Mansoul is mine, O Diabolus,
and that by undoubted right, as all shall see that will diligently
search the most ancient and most authentic records, and I will
plead my title to it, to the confusion of thy face.
'First. For the town of Mansoul, my Father built and did fashion it
with his hand. The palace also that is in the midst of that town,
he built it for his own delight. This town of Mansoul therefore is
my Father's, and that by the best of titles; and he that gainsays
the truth of this must lie against his soul.
'Second. O thou master of the lie, this town of Mansoul is mine.
'1. For that I am my Father's heir, his firstborn, and the only
delight of his heart. I am therefore come up against thee in mine
own right, even to recover mine own inheritance out of thine hand
(Heb 1:2; John 16:15).
'2. But further, as I have a right and title to Mansoul, by being
my Father's heir, so I have also by my Father's donation. His it
was, and he gave it me (John 17); nor have I at any time offended
my Father, that he should take it from me and give it to thee.
Nor have I been forced by playing the bankrupt to sell, or set to
sale to thee, my beloved town of Mansoul (Isa 1:1). Mansoul is my
desire, my delight, and the joy of my heart. But,
'3. Mansoul is mine by right of purchase. I have bought it, O
Diabolus, I have bought it to myself. Now, since it was my Father's
and mine, as I was his heir; and since also I have made it mine
by virtue of a great purchase, it followeth that, by all lawful
right the town of Mansoul is mine, and that thou art an usurper, a
tyrant, and traitor, in thy holding possession thereof. Now, the
cause of my purchasing of it was this: Mansoul had trespassed
against my Father; now my Father had said, that in the day that
they broke his law they should die. Now it is more possible for
heaven and earth to pass away, than for my Father to break his
word (Matt 5:18). Wherefore, when Mansoul had sinned indeed by
hearkening to thy lie, I put in and became a surety to my Father,
body for body, and soul for soul, that I would make amends for
Mansoul's transgressions; and my Father did accept thereof. So
when the time appointed was come, I gave body for body, soul for
soul, life for life, blood for blood, and so redeemed my beloved
Mansoul.
'4. Nor did I do this to the halves; my Father's law and justice
that were both concerned in the threatening upon transgression,
are both now satisfied, and very well content that Mansoul should
be delivered.
'5. Nor am I come out this day against thee but by commandment of
my Father; it was he that said unto me, Go down and deliver Mansoul.
'Wherefore, be it known unto thee, O thou fountain of deceit, and
be it also known to the foolish town of Mansoul, that I am not
come against thee this day without my Father.
'And now,' said the golden-headed Prince, 'I have a word to the
town of Mansoul'; but so soon as mention was made that he had
a word to speak to the besotted town of Mansoul, the gates were
double-guarded, and all men commanded not to give him audience, so
he proceeded, and said, 'O unhappy town of Mansoul, I cannot but
be touched with pity and compassion for thee. Thou hast accepted
of Diabolus for thy king, and art become a nurse and minister of
Diabolonians against thy Sovereign Lord. Thy gates thou hast opened
to him, but hast shut them fast against me; thou hast given him
an hearing, but hast stopped thine ears at my cry; he brought
to thee thy destruction, and thou didst receive both him and it:
I am come to thee bringing salvation, but thou regardest me not.
Besides, thou hast, as with sacrilegious hands, taken thyself
with all that was mine in thee, and hast given all to my foe, and
to the greatest enemy my Father has. You have bowed and subjected
yourselves to him; you have vowed and sworn yourselves to be his.
Poor Mansoul! what shall I do unto thee? Shall I save thee? shall
I destroy thee? What shall I do unto thee? shall I fall upon thee
and grind thee to powder, or make thee a monument of the richest
grace? What shall I do unto thee? Hearken, therefore, thou town of
Mansoul, hearken to my word, and thou shalt live. I am merciful,
Mansoul, and thou shalt find me so; shut me not out of thy gates
(Cant 5:2).
'O Mansoul, neither is my commission, nor inclination, at all to do
thee hurt; why fliest thou so fast from thy friend, and stickest
so close to thine enemy? Indeed, I would have thee, because it
becomes thee, to be sorry for thy sin; but do not despair of life,
this great force is not to hurt thee, but to deliver thee from
thy bondage, and to reduce thee to thy obedience (Luke 9:56; John
12:47).
'My commission, indeed, is to make a war upon Diabolus thy king,
and upon all Diabolonians with him; for he is the strong man armed
that keeps the house, and I will have him out; his spoils I must
divide,[151] his armour I must take from him, his hold I must cast
him out of, and must make it an habitation for myself. And this,
O Mansoul, shall Diabolus know, when he shall be made to follow
me in chains, and when Mansoul shall rejoice to see it so.
'I could, would I now put forth my might, cause that forthwith he
should leave you and depart; but I have it in my heart so to deal
with him, as that the justice of the war that I shall make upon
him may be seen and acknowledged by all. He hath taken Mansoul
by fraud, and keeps it by violence and deceit; and I will make
him bare and naked in the eyes of all observers. All my words are
true, I am mighty to save, and will deliver my Mansoul out of his
hand.'[152]
This speech was intended chiefly for Mansoul, but Mansoul would
not have the hearing of it. They shut up Ear-gate, they barricaded
it up, they kept it locked and bolted; they set a guard thereat,
and commanded that no Mansoulonian should go out to him, nor that
any from the camp should be admitted into the town; all this they
did, so horribly had Diabolus enchanted them to do, and seek to
do for him, against their rightful Lord and Prince; wherefore no
man, nor voice, nor sound of man that belonged to the glorious
host, was to come into the town.[153]
[CHAPTER VII.]
[CONTENTS:--Emmanuel prepares to make war upon Mansoul--Diabolus
sends Mr. Loth-to-stoop with proposals for peace--These proposals
being dishonourable to Emmanuel, are all rejected--Again Diabolus
proposes to patch up a peace by reformation, offering to become
Emmanuel's deputy in that business--This proposal also rejected--New
preparations made for battle--Diabolus, expecting to be obliged to
abandon the town, does much mischief--Ear-gate, violently assaulted
by the battering-rams, at length gives way, and is broken to
pieces--Emmanuel's forces enter the town, and take possession of
the Recorder's house--Several mischievous Diabolonians are killed.]
So when Emmanuel saw that Mansoul was thus involved in sin, he
calls his army together, since now also his words were despised,
and gave out a commandment throughout all his host to be ready
against the time appointed. Now, forasmuch as there was no way
lawfully to take the town of Mansoul, but to get in by the gates,
and at Ear-gate as the chief, therefore he commanded his captains
and commanders to bring their rams, their slings, and their men,
and place them at Eye-gate and Ear-gate, in order to his taking
the town.
When Emmanuel had put all things in readiness to give Diabolus battle,
he sent again to know of the town of Mansoul if in peaceable manner
they would yield themselves, or whether they were yet resolved
to put him to try the utmost extremity. Then they together, with
Diabolus their king, called a council of war, and resolved upon
certain propositions that should be offered to Emmanuel, if he
will accept thereof, so they agreed; and then the next was who
should be sent on this errand. Now there was in the town of Mansoul
an old man, a Diabolonian, and his name was Mr. Loth-to-stoop, a
stiff man in his way, and a great doer for Diabolus; him therefore
they sent, and put into his mouth what he should say.[154] So he
went, and came to the camp to Emmanuel; and when he was come, a
time was appointed to give him audience. So at the time he came,
and after a Diabolonian ceremony or two, he thus began, and said,
'Great Sir, that it may be known unto all men how good-natured a
prince my master is, he hath sent me to tell your Lordship that
he is very willing, rather than to go to war, to deliver up into
your hands one-half of the town of Mansoul (Titus 1:16). I am therefore
to know if your Mightiness will accept of this proposition.'[155]
Then said Emmanuel, 'The whole is mine by gift and purchase,
wherefore I will never lose one-half.'
Then said Mr. Loth-to-stoop, 'Sir, my master hath said, that he
will be content that you shall be the nominal and titular Lord of
all, if he may possess but a part' (Luke 13:25).
Then Emmanuel answered, 'The whole is mine really; not in name
and word only: wherefore I will be the sole Lord and possessor of
all, or of none at all of Mansoul.'
Then Mr. Loth-to-stoop said again, 'Sir, behold the condescension
of my master! He says that he will be content, if he may but have
assigned to him some place in Mansoul as a place to live privately
in, and you shall be Lord of all the rest' (Acts 5:1-5).
Then said the golden Prince, 'All that the Father giveth me, shall
come to me; and of all that he hath given me I will lose nothing,
no, not a hoof, nor a hair. I will not therefore, grant him, no,
not the least corner of Mansoul to dwell in, I will have all to
myself.'
Then Loth-to-stoop said again, 'But, sir, suppose that my Lord
should resign the whole town to you, only with this proviso,
that he sometimes, when he comes into this country, may, for old
acquaintance' sake, be entertained as a way-faring man for two
days, or ten days or a month, or so; may not this small matter be
granted?'
Then said Emmanuel, 'No: he came as a way-faring man to David, nor
did he stay long with him, and yet it had like to have cost David
his soul (2 Sam 12:1-5). I will not consent that he ever should
have any harbour more there.'
Then said Mr. Loth-to-stoop, 'Sir, you seem to be very hard.
Suppose my master should yield to all that your lordship hath said,
provided that his friends and kindred in Mansoul may have liberty
to trade in the town, and to enjoy their present dwellings; may
not that be granted, sir?'
Then said Emmanuel, 'No: that is contrary to my Father's will; for
all, and all manner of Diabolonians that now are, or that at any
time shall be found in Mansoul, shall not only lose their lands and
liberties, but also their lives' (Rom 6:13; Gal 5:24; Col 3:5).
Then said Mr. Loth-to-stoop again, 'But, sir, may not my master, and
great Lord, by letters, by passengers, by accidental opportunities,
and the like, maintain, if he shall deliver up all unto thee, some
kind of old friendship with Mansoul' (John 10:8).
Emmanuel answered, 'No, by no means; forasmuch as any such fellowship,
friendship, intimacy, or acquaintance in what way, sort, or mode
soever maintained, will tend to the corrupting of Mansoul, the
alienating of their affections from me, and the endangering of
their peace with my Father.'
Mr. Loth-to-stoop yet added further; saying, 'But, great sir,
since my master hath many friends, and those that are dear to him
in Mansoul, may he not, if he shall depart from them, even of his
bounty and good-nature, bestow upon them, as he sees fit, some
tokens of his love and kindness, that he had for them, to the end
that Mansoul, when he is gone, may look upon such tokens of kindness
once received from their old friend, and remember him who was
once their King, and the merry times that they sometimes enjoyed
one with another, while he and they lived in peace together.'
Then said Emmanuel, 'No; for if Mansoul come to be mine, I shall
not admit of, nor consent that there should be the least scrap,
shred, or dust of Diabolus left behind, as tokens or gifts bestowed
upon any in Mansoul, thereby to call to remembrance the horrible
communion that was betwixt them and him' (Rom 6:12-13).
'Well sir,' said Mr. Loth-to-stoop, 'I have one thing more to
propound, and then I am got to the end of my commission. Suppose
that when my master is gone from Mansoul, any that shall yet live
in the town should have such business of high concerns to do, that
if they be neglected the party shall be undone; and suppose, sir,
that nobody can help in that case so well as my master and Lord;
may not now my master be sent for upon so urgent an occasion as
this? Or if he may not be admitted into the town, may not he and
the person concerned meet in some of the villages near Mansoul, and
there lay their heads together, and there consult of matters?'[156]
(2 Kings 1:3,6,7).
This was the last of those ensnaring propositions that Mr.
Loth-to-stoop had to propound to Emmanuel on behalf of his master
Diabolus; but Emmanuel would not grant it, for he said, 'There can
be no case, or thing, or matter, fall out in Mansoul, when thy
master shall be gone, that may not be salved[157] by my Father;
besides, it will be a great disparagement to my Father's wisdom and
skill to admit any from Mansoul to go out to Diabolus for advice,
when they are bid before, in everything, by prayer and supplication,
to let their requests be made known to my Father (1 Sam 28:15; 2
Kings 1:2-3). Further, this, should it be granted, would be to grant
that a door should be set open for Diabolus and the Diabolonians
in Mansoul, to hatch, and plot, and bring to pass treasonable designs,
to the grief of my Father and me, and to the utter destruction of
Mansoul.'[158]
When Mr. Loth-to-stoop had heard this answer, he took his leave of
Emmanuel and departed, saying, that he would do word to his master
concerning this whole affair. So he departed and came to Diabolus
to Mansoul, and told him the whole of the matter, and how Emmanuel
would not admit, no, not by any means, that he, when he was once
gone out, should for ever have anything more to do, either in,
or with any that are of, the town of Mansoul. When Mansoul and
Diabolus had heard this relation of things, they with one consent
concluded to use their best endeavour to keep Emmanuel out of
Mansoul, and sent old Ill-pause, of whom you have heard before,
to tell the Prince and his captains so. So the old gentleman came
up to the top of Ear-gate, and called to the camp for a hearing;
who, when they gave audience, he said, 'I have in commandment
from my high Lord to bid you tell it to your Prince Emmanuel, that
Mansoul and their King are resolved to stand and fall together,
and that it is in vain for your Prince to think of ever having
of Mansoul in his hand, unless he can take it by force.' So some
went and told to Emmanuel what old Ill-pause, a Diabolonian in
Mansoul, had said. Then said the Prince, 'I must try the power
of my sword, for I will not, for all the rebellions and repulses
that Mansoul has made against me, raise my siege and depart, but
will assuredly take my Mansoul, and deliver it from the hand of
her enemy' (Eph 6:17). And with that he gave out a commandment
that Captain Boanerges, Captain Conviction, Captain Judgment,
and Captain Execution, should forthwith march up to Ear-gate
with trumpets sounding, colours flying, and with shouting for the
battle. Also he would that Captain Credence should join himself
with them. Emmanuel, moreover, gave order that Captain Good-hope
and Captain Charity should draw themselves up before Eye-gate.
He bid also that the rest of his Captains, and their men, should
place themselves for the best of their advantage against the
enemy, round about the town, and all was done as he had commanded.
Then he bid that the word should be given forth, and the word
was at that time 'EMMANUEL.' Then was an alarm sounded, and the
battering-rams were played, and the slings did whirl stones into
the town amain, and thus the battle began. Now Diabolus himself did
manage the townsmen in the war, and that at every gate; wherefore
their resistance was the more forcible, hellish, and offensive
to Emmanuel. Thus was the good Prince engaged and entertained by
Diabolus and Mansoul for several days together. And a sight worth
seeing it was, to behold how the captains of Shaddai behaved
themselves in this war.
And first for Captain Boanerges, not to under-value the rest, he
made three most fierce assaults, one after another, upon Ear-gate,
to the shaking of the posts thereof. Captain Conviction, he also
made up as fast with Boanerges as possibly he could, and both
discerning that the gate began to yield, they commanded that the
rams should still be played against it. Now Captain Conviction
going up very near to the gate, was with great force driven back,
and received three wounds in the mouth. And those that rode
Reformades, they went about to encourage the captains.
For the valour of the two captains made mention of before, the
Prince sent for them to his pavilion, and commanded that a while
they should rest themselves, and that with somewhat they should
be refreshed. Care also was taken for Captain Conviction, that he
should be healed of his wounds. The Prince also gave to each of
them a chain of gold, and bid them yet be of good courage. Nor did
Captain Good-hope nor Captain Charity come behind in this most
desperate fight, for they so well did behave themselves at Eye-gate,
that they had almost broken it quite open.[159] These also had a
reward from their Prince, as also had the rest of the captains,
because they did valiantly round about the town.[160]
In this engagement several of the officers of Diabolus were slain,
and some of the townsmen wounded. For the officers, there was one
Captain Boasting slain. This Boasting thought that nobody could
have shaken the posts of Ear-gate, nor have shaken the heart of
Diabolus. Next to him there was one Captain Secure slain; this
Secure used to say that the blind and lame in Mansoul were able to
keep the gates of the town against Emmanuel's army (2 Sam 5:6).
This Captain Secure did Captain Conviction cleave down the head
with a two-handed sword, when he received himself three wounds in
his mouth. Besides these, there was one Captain Bragman, a very
desperate fellow, and he was captain over a band of those that threw
fire-brands, arrows, and death; he also received, by the hand of
Captain Good-hope at Eye-gate, a mortal wound in the breast.
There was, moreover, one Mr. Feeling, but he was no captain, but
a great stickler to encourage Mansoul to rebellion, he received a
wound in the eye by the hand of one of Boanerges' soldiers, and
had by the captain himself been slain, but that he made a sudden
retreat.
But I never saw Will-be-will so daunted in all my life: he was not
able to do as he was wont; and some say that he also received a
wound in the leg, and that some of the men in the Prince's army have
certainly seen him limp, as he afterwards walked on the wall.[161]
I shall not give you a particular account of the names of the
soldiers that were slain in the town, for many were maimed and
wounded, and slain; for when they saw that the posts of Ear-gate
did shake, and Eye-gate was well-nigh broken quite open; and also
that their captains were slain, this took away the hearts of many
of the Diabolonians; they fell also by the force of the shot
that were sent by the golden slings into the midst of the town of
Mansoul.[162]
Of the townsmen, there was one Love-no-good, he was a townsman,
but a Diabolonian, he also received his mortal wound in Mansoul,
but he died not very soon. Mr. Ill-pause also, who was the man that
came along with Diabolus when at first he attempted the taking of
Mansoul, he also received a grievous wound in the head, some say
that his brain-pan was cracked; this I have taken notice of, that
he was never after this able to do that mischief to Mansoul as
he had done in times past. Also old Prejudice and Mr. Anything
fled.[163]
Now when the battle was over, the Prince commanded that yet once
more the white flag should be set upon Mount Gracious, in sight
of the town of Mansoul; to show that yet Emmanuel had grace for
the wretched town of Mansoul.
When Diabolus saw the white flag hanging out again, and knowing
that it was not for him, but Mansoul, he cast in his mind to play
another prank, to wit, to see if Emmanuel would raise his siege
and begone, upon promise of a reformation.[164] So he comes down
to the gate one evening, a good while after the sun was gone down,
and calls to speak with Emmanuel, who presently came down to the
gate, and Diabolus saith unto him:
'Forasmuch as thou makest it appear by thy white flag, that thou
art wholly given to peace and quiet; I thought meet to acquaint
thee that we are ready to accept thereof upon terms which thou
mayest admit.
'I know that thou art given to devotion, and that holiness pleaseth
thee; yea, that thy great end in making a war upon Mansoul is that
it may be an holy habitation. Well, draw off thy forces from the
town, and I will bend Mansoul to thy bow.
'[Thus] I will lay down all acts of hostility against thee, and
will be willing to become thy deputy, and will, as I have formerly
been against thee, now serve thee in the town of Mansoul. And more
particularly--1. I will persuade Mansoul to receive thee for their
Lord, and I know that they will do it the sooner when they shall
understand that I am thy deputy. 2. I will show them wherein they
have erred, and that transgression stands in the way to life. 3.
I will show them the holy law unto which they must conform, even
that which they have broken. 4. I will press upon them the necessity
of a reformation according to thy law. 5. And, moreover, that
none of these things may fail, I myself, at my own proper cost and
charge, will set up and maintain a sufficient ministry, besides
lectures, in Mansoul.[165] 6. Thou shalt receive, as a token of
our subjection to thee continually, year by year, what thou shalt
think fit to lay and levy upon us, in token of our subjection to
thee.'[166]
Then said Emmanuel to him, 'O full of deceit, how movable are thy
ways! How often hast thou changed and rechanged, if so be thou
mightest still keep possession of my Mansoul, though, as has been
plainly declared before, I am the right heir thereof? Often hast
thou made thy proposals already, nor is this last a whit better
than they. And failing to deceive when thou showedst thyself
in thy black, thou hast now transformed thyself into an angel of
light, and wouldest, to deceive, be now as a minister of righteousness
(2 Cor 11:14).
'But know thou, O Diabolus, that nothing must be regarded that thou
canst propound, for nothing is done by thee but to deceive; thou
neither hast conscience to God, nor love to the town of Mansoul;
whence then should these thy sayings arise, but from sinful craft
and deceit? He that can of list and will propound what he pleases,
and that wherewith he may destroy them that believe him, is to
be abandoned with all that he shall say. But if righteousness be
such a beauty-spot in thine eyes now, how is it that wickedness
was so closely stuck to by thee before. But this is by the by. Thou
talkest now of a reformation in Mansoul, and that thou thyself,
if I will please, will be at the head of that reformation, all the
while knowing that the greatest proficiency that man can make in
the law, and the righteousness thereof, will amount to no more
for the taking away of the curse from Mansoul than just nothing
at all; for a law being broken by Mansoul, that had before, upon
a supposition of the breach thereof, a curse pronounced against
him for it of God, can never, by his obeying of the law, deliver
himself therefrom. To say nothing of what a reformation is like to
be set up in Mansoul, when the devil is become corrector of vice.
Thou knowest that all that thou hast now said in this matter is
nothing but guile and deceit; and is, as it was the first, so is it
the last card that thou hast to play. Many there be that do soon
discern thee when thou showest them thy cloven foot; but in thy
white, thy light, and in thy transformation thou art seen but of
a few. But thou shalt not do thus with my Mansoul, O Diabolus,
for I do still love my Mansoul.
'Besides, I am not come to put Mansoul upon works to live
thereby--should I do so, I should be like unto thee--but I am come
that by me, and by what I have and shall do for Mansoul, they may
to my Father be reconciled, though by their sin they have provoked
him to anger, and though by the law they cannot obtain mercy.
'Thou talkest of subjecting of this town to good, when none desireth
it at thy hands. I am sent by my Father to possess it myself, and
to guide it by the skilfulness of my hands into such a conformity
to him as shall be pleasing in his sight. I will therefore possess
it myself, I will dispossess and cast thee out: I will set up mine
own standard in the midst of them: I will also govern them by new
laws, new officers, new motives, and new ways. Yea, I will pull
down this town, and build it again, and it shall be as though it had
not been, and it shall then be the glory of the whole universe.'[167]
When Diabolus heard this, and perceived that he was discovered in
all his deceits, he was confounded and utterly put to a nonplus--;
but having in himself the fountain of iniquity, rage and malice
against both Shaddai and his Son, and the beloved town of Mansoul,
what doth he but strengthen himself what he could, to give fresh
battle to the noble Prince Emmanuel? So then, now we must have
another fight before the town of Mansoul is taken. Come up then,
to the mountains you that love to see military actions, and behold
by both sides how the fatal blow is given: while one seeks to hold,
and the other seeks to make himself master of the famous town of
Mansoul.
Diabolus, therefore, having withdrawn himself from the wall to his
force that was in the heart of the town of Mansoul, Emmanuel also
returned to the camp; and both of them, after their divers ways,
put themselves into a posture fit to bid battle one to another.
Diabolus, as filled with despair of retaining in his hands the
famous town of Mansoul, resolved to do what mischief he could, if
indeed, he could do any, to the army of the Prince, and to the
famous town of Mansoul; for, alas! it was not the happiness of the
silly town of Mansoul that was designed by Diabolus, but the utter
ruin and overthrow thereof; as now is enough in view. Wherefore
he commands his officers that they should then, when they see that
they could hold the town no longer, do it what harm and mischief
they could; rending and tearing of men, women, and children (Mark
9:26-27). For, said he, we had better quite demolish the place,
and leave it like a ruinous heap, than so leave it that it may be
an habitation for Emmanuel.[168]
Emmanuel again, knowing that the next battle would issue in his
being made master of the place, gave out a royal commandment to
all his officers, high captains, and men of war, to be sure to
show themselves men of war against Diabolus and all Diabolonians;
but favourable, merciful, and meek to all the old inhabitants of
Mansoul. Bend, therefore, said the noble Prince, the hottest front
of the battle against Diabolus and his men.
So the day being come, the command was given, and the Prince's men
did bravely stand to their arms; and did, as before, bend their
main force against Ear-gate, and Eye-gate. The word then, 'Mansoul
is won,' so they made their assault upon the town. Diabolus also,
as fast as he could with the main of his power, made resistance
from within, and his high lords and chief captains for a time
fought very cruelly against the Prince's army.
But after three or four notable charges by the Prince, and his
noble captains, Ear-gate was broken open, and the bars and bolts
wherewith it was used to be fast shut up against the Prince, were
broken into a thousand pieces. Then did the Prince's trumpets
sound, the captains shout, the town shake, and Diabolus retreat to
his hold. Well, when the Prince's forces had broken open the gate,
himself came up and did set his throne in it; also he set his
standard thereby, upon a mount, that before by his men was cast
up to place the mighty slings thereon.[169] The mount was called
Mount Hear-well; there, therefore, the Prince abode, to wit, hard
by the going in at the gate. He commanded also that the golden
slings should yet be played upon the town, especially against the
castle, because for shelter thither was Diabolus retreated. Now
from Ear-gate the street was straight, even to the house of Mr.
Recorder that so was before Diabolus took the town, and hard by
his house stood the castle, which Diabolus for a long time had
made his irksome den. The captains, therefore, did quickly clear
that street by the use of their slings, so that way was made up to
the heart of the town. Then did the Prince command that Captain
Boanerges, Captain Conviction, and Captain Judgment should
forthwith march up the town to the old gentleman's gate. Then did
the captains in the most warlike manner enter into the town of
Mansoul, and marching in with flying colours, they came up to the
Recorder's house, and that was almost as strong as was the castle.
Battering-rams they took also with them, to plant against the
castle-gates. When they were come to the house of Mr. Conscience,
they knocked and demanded entrance. Now, the old gentleman, not
knowing as yet fully their design, kept his gates shut all the
time of this fight. Wherefore Boanerges demanded entrance at his
gates, and no man making answer, he gave it one stroke with the
head of a ram, and this made the old gentleman shake, and his
house to tremble and totter. Then came Mr. Recorder down to the
gate, and, as he could, with quivering lips, he asked who was
there. Boanerges answered, We are the captains and commanders of
the great Shaddai, and of the blessed Emmanuel his Son, and we
demand possession of your house for the use of our noble Prince.
And with that the battering-ram gave the gate another shake; this
made the old gentleman tremble the more, yet durst he not but open
the gate. Then the King's forces marched in, namely, the three
brave captains mentioned before. Now the Recorder's house was a
place of much convenience for Emmanuel, not only because it was
near to the castle, and strong, but also because it was large,
and fronted the castle, the den where now Diabolus was: for he
was now afraid to come out of his hold. As for Mr. Recorder, the
captains carried it very reservedly to him; as yet he knew nothing
of the great designs of Emmanuel; so that he did not know what
judgment to make, nor what would be the end of such thundering
beginnings. It was also presently noised in the town, how the
Recorder's house was possessed, his rooms taken up, and his palace
made the seat of the war; and no sooner was it noised abroad, but
they took the alarm as warmly, and gave it out to others of his
friends, and you know as a snow-ball loses nothing by rolling, so
in little time the whole town was possessed that they must expect
nothing from the Prince but destruction; and the ground of the
business was this. The Recorder was afraid, the Recorder trembled,
and the captains carried it strangely to the Recorder, so many came
to see; but when they with their own eyes did behold the captains
in the palace, and their battering-rams ever playing at the castle
gates to beat them down, they were riveted in their fears, and it
made them as in amaze. And, as I said, the man of the house would
increase all this, for whoever came to him, or discoursed with
him, nothing would he talk of, tell them, or hear, but that death
and destruction now attended Mansoul.[170]
'For,' quoth the old gentleman, 'you are all of you sensible that
we all have been traitors to that once despised, but now famously
victorious and glorious Prince Emmanuel. For he now, as you see,
doth not only lie in close siege about us, but hath forced his
entrance in at our gates; moreover, Diabolus flees before him, and
he hath, as you behold, made of my house a garrison against the
castle, where he is. I, for my part, have transgressed greatly, and he
that is clean it is well for him. But, I say, I have transgressed
greatly in keeping silence when I should have spoken, and in
perverting of justice when I should have executed the same. True,
I have suffered something at the hand of Diabolus, for taking part
with the laws of King Shaddai; but that, alas! what will that do?
Will that make compensation for the rebellions and treasons that I
have done, and have suffered without gainsaying, to be committed
in the town of Mansoul? Oh, I tremble to think what will be the
end of this so dreadful and so ireful a beginning!'
Now, while these brave captains were thus busy in the house of the
old Recorder, Captain Execution was as busy in other parts of the
town, in securing the back streets, and the walls. He also hunted
the Lord Will-be-will sorely; he suffered him not to rest in any
corner. He pursued him so hard, that he drove his men from him, and
made him glad to thrust his head into a hole. Also, this mighty
warrior did cut three of the Lord Will-be-will's officers down
to the ground; one was old Mr. Prejudice, he that had his crown
cracked in the mutiny; this man was made by Lord Will-be-will keeper
of Ear-gate, and fell by the hand of Captain Execution. There was
also one Mr. Backward-to-all-but-naught, and he also was one of
Lord Will-be-will's officers, and was the captain of the two guns
that once were mounted on the top of Ear-gate, he also was cut
down to the ground by the hands of Captain Execution. Besides
these two there was another, a third, and his name was Captain
Treacherous, a vile man this was, but one that Will-be-will did
put a great deal of confidence in; but him also did this Captain
Execution cut down to the ground with the rest.[171]
He also made a very great slaughter among my Lord Will-be-will's
soldiers, killing many that were stout and sturdy, and wounding of
many that for Diabolus were nimble and active. But all these were
Diabolonians; there was not a man, a native of Mansoul, hurt.[172]
Other feats of war were also likewise performed by other of the
captains, as at Eye-gate,[173] where Captain Good-hope and Captain
Charity had a charge, was great execution done; for the Captain
Good-hope, with his own hands, slew one Captain Blindfold, the
keeper of that gate; this Blindfold was captain of a thousand
men, and they were they that fought with mauls; he also pursued
his men, slew many, and wounded more, and made the rest hide their
heads in corners.
There was also at that gate Mr. Ill-pause, of whom you have heard
before; he was an old man, and had a beard that reached down to his
girdle: the same was he that was orator to Diabolus; he did much
mischief in the town of Mansoul, and fell by the hand of Captain
Good-hope.
What shall I say, the Diabolonians in these days lay dead in every
corner, though too many yet were alive in Mansoul.[174]
[CHAPTER VIII.]
[CONTENTS:--The principal inhabitants hold a conference, and agree
to petition the Prince for their lives--The castle gates broken
open--Emmanuel marches into Mansoul--Diabolus is made prisoner,
and bound in chains--The inhabitants, greatly distressed, petition
again and again--At length a free pardon is obtained, and universal
joy succeeds.]
Now the old Recorder, and my Lord Understanding, with some others
of the chief of the town, to wit, such as knew they must stand
and fall with the famous town of Mansoul, came together upon a
day, and after consultation had, did jointly agree to draw up a
petition, and send it to Emmanuel, now while he sat in the gate of
Mansoul. So they drew up their petition to Emmanuel, the contents
whereof were this, That they, the old inhabitants of the now
deplorable town of Mansoul, confessed their sin, and were sorry
that they had offended his princely Majesty, and prayed that he
would spare their lives.[175]
Upon this petition he gave no answer at all, and that did trouble
them yet so much the more. Now all this while the captains that
were in the Recorder's house were playing with the battering-rams
at the gates of the castle, to beat them down. So after some
time, labour, and travail, the gate of the castle that was called
Impregnable was beaten open, and broken into several splinters;
and so a way made to go up to the hold in which Diabolus had hid
himself.[176] Then was tidings sent down to Ear-gate, for Emmanuel
still abode there, to let him know that a way was made in at the
gates of the castle of Mansoul. But oh! how the trumpets at the
tidings sounded throughout the Prince's camp, for that now the
war was so near an end, and Mansoul itself of being set free.[177]
Then the Prince arose from the place where he was, and took with
him such of his men of war as were fittest for that expedition,
and marched up the street of Mansoul to the old Recorder's house.
Now the Prince himself was clad all in armour of gold, and so he
marched up the town with his standard borne before him; but he
kept his countenance much reserved all the way as he went, so that
the people could not tell how to gather to themselves love or hatred
by his looks. Now as he marched up the street, the townsfolk came
out at every door to see, and could not but be taken with his
person, and the glory thereof, but wondered at the reservedness of
his countenance; for as yet he spake more to them by his actions
and works, than he did by words or smiles. But also poor Mansoul,
as in such cases all are apt to do, they interpreted the carriages
of Emmanuel to them, as did Joseph's brethren his to them, even
all the quite contrary way. For, thought they, if Emmanuel loved
us, he would show it to us by word or carriage; but none of these
he doth, therefore Emmanuel hates us. Now if Emmanuel hates us,
then Mansoul shall be slain, then Mansoul shall become a dunghill.
They knew that they had transgressed his Father's law, and that
against him they had been in with Diabolus his enemy. They also
knew that the Prince Emmanuel knew all this; for they were convinced
that he was as an Angel of God, to know all things that are done
in the earth. And this made them think that their condition was
miserable, and that the good Prince would make them desolate.
And, thought they, what time so fit to do this in as now, when he
has the bridle of Mansoul in his hand. And this I took special
notice of, that the inhabitants, notwithstanding all this, could not;
no, they could not, when they see him march through the town, but
cringe, bow, bend, and were ready to lick the dust of his feet.
They also wished a thousand times over, that he would become their
Prince and Captain, and would become their protection. They would
also one to another talk of the comeliness of his person, and how
much for glory and valour he outstripped the great ones of the
world. But, poor hearts, as to themselves their thoughts would
chance, and go upon all manner of extremes; yea, through the working
of them backward and forward, Mansoul became as a ball tossed, and
as a rolling thing before the whirlwind[178] (Isa 18:13, 23:18).
Now when he was come to the castle gates, he commanded Diabolus
to appear, and to surrender himself into his hands. But oh! how
loath was the beast to appear! How he stuck at it! How he shrunk!
aye, how he cringed! Yet out he came to the Prince. Then Emmanuel
commanded, and they took Diabolus and bound him fast in chains,
the better to reserve him to the judgment that he had appointed for
him. But Diabolus stood up to entreat for himself, that Emmanuel
would not send him into the deep, but suffer him to depart out of
Mansoul in peace.
When Emmanuel had taken him and bound him in chains, he led him
into the marketplace, and there, before Mansoul, stripped him of
his armour in which he boasted so much before. This now was one
of the acts of triumph of Emmanuel over his enemy; and all the
while that the giant was stripping, the trumpets of the golden
Prince did sound amain; the captains also shouted, and the soldiers
did sing for joy. Then was Mansoul called upon to behold the
beginning of Emmanuel's triumph over him in whom they so much had
trusted, and of whom they so much had boasted in the days when he
flattered them.
Thus having made Diabolus naked in the eyes of Mansoul, and before
the commanders of the Prince, in the next place he commands that
Diabolus should be bound with chains to his chariot wheels. Then
leaving some of his forces, to wit, Captain Boanerges, and Captain
Conviction, as a guard for the castle-gates, that resistance might
be made on his behalf, if any that heretofore followed Diabolus
should make an attempt to possess it, he did ride in triumph over
him quite through the town of Mansoul, and so out at, and before
the gate called Eye-gate, to the plain where his camp did lie (Eph
4).
But you cannot think unless you had been there, as I was, what a
shout there was in Emmanuel's camp when they saw the tyrant bound
by the hand of their noble Prince, and tied to his chariot wheels!
And they said, He hath led captivity captive; he hath spoiled
principalities and powers; Diabolus is subjected to the power of
his sword, and made the object of all derision![179]
Those also that rode Reformades, and that came down to see the
battle, they shouted with that greatness of voice, and sung with
such melodious notes, that they caused them that dwell in the
highest orbs to open their windows, put out their heads, and look
down to see the cause of that glory (Luke 15:7-10).[180]
The townsmen also, so many of them as saw this sight, were as it
were, while they looked, betwixt the earth and the heavens. True,
they could not tell what would be the issue of things as to them,
but all things were done in such excellent methods; and I cannot
tell how, but things in the management of them seemed to cast
a smile towards the town, so that their eyes, their heads, their
hearts, and their minds, and all that they had, were taken and
held, while they observed Emmanuel's order.[181]
So when the brave Prince had finished this part of his triumph over
Diabolus his foe, he turned him up in the midst of his contempt
and shame, having given him a charge no more to be a possessor of
Mansoul. Then went he from Emmanuel, and out of the midst of his
camp to inherit the parched places in a salt land, seeking rest
but finding none (Matt 12:43).
Now Captain Boanerges and Captain Conviction were both of them men
of very great majesty, their faces were like the faces of lions
(1 Chron 12:8), and their words like the roaring of the sea; (Isa
5:29-30) and they still quartered in Mr. Conscience's house, of
whom mention was made before. When therefore, the high and mighty
Prince had thus far finished his triumph over Diabolus, the townsmen
had more leisure to view and to behold the actions of these noble
captains. But the captains carried it with that terror and dread
in all that they did, and you may be sure that they had private
instructions so to do, that they kept the town under continual
heart-aching, and caused, in their apprehension, the well-being of
Mansoul for the future, to hang in doubt before them, so that, for
some considerable time, they neither knew what rest, or ease, or
peace, or hope meant.[182]
Nor did the Prince himself, as yet, abide in the town of Mansoul,
but in his royal pavilion in the camp, and in the midst of his
Father's forces. So at a time convenient, he sent special orders to
Captain Boanerges to summons Mansoul, the whole of the townsmen,
into the castle-yard, and then and there, before their faces, to
take my Lord Understanding, Mr. Conscience, and that notable one,
the Lord Will-be-will, and put them all three in ward, and that
they should set a strong guard upon them there, until his pleasure
concerning them were further known. The which orders, when the
captains had put them in execution, made no small addition to the
fears of the town of Mansoul; for now, to their thinking, were
their former fears of the ruin of Mansoul confirmed. Now, what
death they should die, and how long they should be in dying, was
that which most perplexed their heads and hearts. Yea, they were
afraid that Emmanuel would command them all into the deep, the
place that the prince Diabolus was afraid of; for they knew that
they had deserved it. Also to die by the sword in the face of the
town, and in the open way of disgrace, from the hand of so good
and so holy a prince, that, too, troubled them sore. The town was
also greatly troubled for the men that were committed to ward,
for that they were their stay and their guide, and for that they
believed that if those men were cut off, their execution would
be but the beginning of the ruin of the town of Mansoul.[183]
Wherefore what do they, but together with the men in prison, draw
up a petition to the Prince, and sent it to Emmanuel by the hand
of Mr. Would-live. So he went and came to the Prince's quarters,
and presented the petition; the sum of which was this:--
'Great and wonderful Potentate, victor over Diabolus, and conqueror
of the town of Mansoul, We, the miserable inhabitants of that
most woful corporation, do humbly beg that we may find favour in
thy sight, and remember not against us former transgressions, nor
yet the sins of the chief of our town, but spare us according to
the greatness of thy mercy, and let us not die, but live in thy
sight; so shall we be willing to be thy servants, and if thou
shalt think fit, to gather our meat under thy table.[184] Amen.'
So the petitioner went as was said with his petition to the Prince,
and the Prince took it at his hand, but sent him away with silence.
This still afflicted the town of Mansoul, but yet considering that
now they must either petition, or die--for now they could not do
anything else--therefore they consulted again, and sent another
petition, and this petition was much after the form and method of
the former.
But when the petition was drawn up, by whom should they send it
was the next question; for they would not send this by him by whom
they sent the first, for they thought that the Prince had taken
some offence at the manner of his deportment before him; so they
attempted to make Captain Conviction their messenger with it, but
he said that he neither durst, nor would petition Emmanuel for
traitors; nor be to the Prince an advocate for rebels. Yet withal,
said he, our Prince is good, and you may adventure to send it by
the hand of one of your town, provided he went with a rope about
his head, and pleaded nothing but mercy.[185]
Well, they made, through fear, their delays as long as they
could, and longer than delays were good; but fearing at last the
dangerousness of them, they thought, but with many a fainting in
their minds, to send their petition by Mr. Desires-awake; so they
sent for Mr. Desires-awake. Now he dwelt in a very mean cottage in
Mansoul, and he came at his neighbour's request. So they told him
what they had done, and what they would do concerning petitioning,
and that they did desire of him that he would go therewith to the
Prince.
Then said Mr. Desires-awake, why should not I do the best I can to
save so famous a town as Mansoul from deserved destruction? They
therefore delivered the petition to him, and told him how he must
address himself to the Prince, and wished him ten thousand good
speeds. So he comes to the Prince's pavilion, as the first, and
asked to speak with his Majesty; so word was carried to Emmanuel,
and the Prince came out to the man. When Mr. Desires-awake saw the
Prince, he fell flat with his face to the ground, and cried out,
oh that Mansoul might live before thee! and with that he presented
the petition. The which when the Prince had read, he turned away
for a while and wept, but, refraining himself, he turned again
to the man, who all this while lay crying at his feet as at the
first, and said to him, Go thy way to thy place, and I will consider
of thy requests.
Now you may think that they of Mansoul that had sent him, what with
guilt, and what with fear, lest their petition should be rejected,
could not but look with many a long look, and that too with strange
workings of heart, to see what would become of their petition. At
last, they saw their messenger coming back; so when he was come,
they asked him how he fared, what Emmanuel said, and what was
become of the petition. But he told them that he would be silent
till he came to the prison to my Lord Mayor, my Lord Will-be-will,
and Mr. Recorder. So he went forwards towards the prison-house,
where the men of Mansoul lay bound. But oh! what a multitude flocked
after to hear what the messenger said. So when he was come and had
shown himself at the grate of the prison, my Lord Mayor himself
looked as white as a clout, the Recorder also did quake; but they
asked and said, Come, good sir, what did the great Prince say to
you? Then said Mr. Desires-awake, when I came to my Lord's pavilion,
I called, and he came forth; so I fell prostrate at his feet, and
delivered to him my petition, for the greatness of his person, and
the glory of his countenance would not suffer me to stand upon my
legs. Now as he received the petition, I cried, oh that Mansoul
might live before thee! So, when for a while he had looked thereon,
he turned him about, and said to his servant, Go thy way to thy
place again, and I will consider of thy requests. The messenger
added, moreover, and said, The Prince to whom you sent me is such
a one for beauty and glory, that whoso sees him must both love
and fear him; I, for my part, can do no less; but I know not what
will be the end of these things.[186] At this answer they were
all at a stand; both they in prison, and they that followed the
messenger thither to hear the news; nor knew they what or what
manner of interpretation to put upon what the Prince had said. Now,
when the prison was cleared of the throng, the prisoners among
themselves began to comment upon Emmanuel's words. My Lord Mayor said
that the answer did not look with a rugged face; but Will-be-will
said that it betokened evil; and the Recorder, that it was
a messenger of death. Now, they that were left, and that stood
behind, and so could not so well hear what the prisoners said,
some of them catched hold of one piece of a sentence, and some on
a bit of another; some took hold of what the messenger said, and
some of the prisoners' judgment thereon; so none had the right
understanding of things; but you cannot imagine what work these
people made, and what a confusion there was in Mansoul now.[187]
For presently they that had heard what was said, flew about the
town; one crying one thing, and another the quite contrary, and
both were sure enough they told the truth, for they did hear, they
said, with their ears what was said, and therefore could not be
deceived. One would say, We must all be killed; another would say,
We must all be saved; and a third would say that the Prince would
not be concerned with Mansoul; and a fourth that the prisoners
must be suddenly put to death. And as I said, every one stood to
it that he told his tale the rightest, and that all others but he
were out. Wherefore Mansoul had now molestation upon molestation,
nor could any man know on what to rest the sole of his foot; for
one would go by now, and as he went, if he heard his neighbour
tell his tale, to be sure he would tell the quite contrary, and
both would stand in it that he told the truth. Nay, some of them
had got this story by the end, that the Prince did intend to put
Mansoul to the sword. And now it began to be dark; wherefore poor
Mansoul was in sad perplexity all that night until the morning.[188]
But, so far as I could gather, by the best information that I could
get, all this hubbub came through the words that the Recorder said,
when he told them that in his judgment the Prince's answer was a
messenger of death. It was this that fired the town, and that began
the fright in Mansoul, for Mansoul, in former times, did use to
count that Mr. Recorder was a seer, and that his sentence was equal
to the best of oracles, and thus was Mansoul a terror to itself.
And now did they begin to feel what was the effects of stubborn
rebellion, and unlawful resistance against their Prince. I say
they now began to feel the effects thereof by guilt and fear, that
now had swallowed them up, and who more involved in the one, but
they who were most in the other; to wit, the chief of the town of
Mansoul.
To be brief, when the fame[189] of the fright was out of the town,
and the prisoners had a little recovered themselves, they take to
themselves some heart, and think to petition the Prince for life
again. So they did draw up a third petition, the contents whereof
were this:--
'Prince Emmanuel the Great, Lord of all worlds, and Master of
mercy, We, thy poor, wretched, miserable, dying town of Mansoul,
do confess unto thy great and glorious Majesty that we have sinned
against thy Father and thee, and are no more worthy to be called
thy Mansoul, but rather to be cast into the pit. If thou wilt slay
us, we have deserved it. If thou wilt condemn us to the deep, we
cannot but say thou art righteous. We cannot complain, whatever
thou dost, or however thou carriest it towards us. But oh! let
mercy reign; and let it be extended to us! Oh let mercy take hold
upon us, and free us from our transgressions, and we will sing of
thy mercy and of thy judgment. Amen.'
This petition, when drawn up, was designed to be sent to the Prince
as the first, but who should carry it, that was the question. Some
said, Let him do it that went with the first; but others thought not
good to do that, and that because he sped no better. Now there was
an old man in the town, and his name was Mr. Good-deed; a man that
bare only the name, but had nothing of the nature of the thing.
Now some were for sending of him, but the Recorder was by no means
for that, for, said he, we now stand in need of, and are pleading
for mercy, wherefore to send our petition by a man of this name
will seem to cross the petition itself. Should we make Mr. Good-deed
our messenger when our petition cries for mercy?
'Besides,' quoth the old gentleman, 'should the Prince now, as he
receives the petition, ask him and say, What is thy name? as nobody
knows but he will, and he should say, Old Good-deed, what, think
you, would Emmanuel say but this, Aye! is old Good-deed yet alive
in Mansoul? then let old Good-deed save you from your distresses?
And if he says so, I am sure we are lost; nor can a thousand of
old Good-deeds save Mansoul.'[190]
After the Recorder had given in his reasons why old Good-deed should
not go with this petition to Emmanuel, the rest of the prisoners
and chief of Mansoul opposed it also, and so old Good-deed was laid
aside, and they agreed to send Mr. Desires-awake again; so they
sent for him, and desired him that he would a second time go with
their petition to the Prince, and he readily told them he would.
But they bid him that in anywise he would take heed that in no
word or carriage he gave offence to the Prince, for by doing so,
for ought we can tell, you may bring Mansoul into utter destruction,
said they.
Now Mr. Desires-awake, when he saw that he must go of this errand,
besought that they would grant that Mr. Wet-eyes might go with
him. Now this Mr. Wet-eyes was a near neighbour of Mr. Desires,
a poor man, a man of a broken spirit, yet one that could speak
well to a petition. So they granted that he should go with him.
Wherefore they address themselves to their business. Mr. Desires
put a rope upon his head, and Mr. Wet-eyes went with hands wringing
together.[191] Thus they went to the Prince's pavilion.
Now when they went to petition this third time, they were
not without thoughts that by often coming they might be a burden
to the Prince. Wherefore, when they were come to the door of his
pavilion, they first made their apology for themselves, and for
their coming to trouble Emmanuel so often; and they said that they
came not hither to-day for that they delighted in being troublesome,
or for that they delighted to hear themselves talk, but for that
necessity caused them to come to his Majesty: they could, they
said, have no rest day nor night, because of their transgressions
against Shaddai, and against Emmanuel, his Son. They also thought
that some misbehaviour of Mr. Desires-awake the last time, might
give distaste to his Highness, and so cause that he returned from
so merciful a Prince empty, and without countenance. So when they
had made this apology, Mr. Desires-awake cast himself prostrate
upon the ground as at the first, at the feet of the mighty Prince,
saying, Oh that Mansoul might live before thee! and so he delivered
his petition. The Prince then having read the petition, turned
aside awhile, as before, and, coming again to the place where
the petitioner lay on the ground, he demanded what his name was,
and of what esteem in the account of Mansoul; for that he, above
all the multitude in Mansoul, should be sent to him upon such an
errand. Then said the man to the Prince, 'Oh let not my Lord be
angry; and why inquirest thou after the name of such a dead dog
as I am? Pass by, I pray thee, and take no notice of who I am,
because there is, as thou very well knowest, so great a disproportion
between me and thee. Why the townsmen chose to send me on this
errand to my Lord, is best known to themselves, but it could not
be for that they thought that I had favour with my Lord. For my
part, I am out of charity with myself; who then should be in love
with me? Yet live I would, and so would I that my townsmen should,
and because both they and myself are guilty of great transgressions,
therefore they have sent me, and I am come in their names to beg
of my Lord for mercy. Let it please thee therefore to incline to
mercy, but ask not what thy servants are.'
Then said the Prince, 'And what is he that is become thy companion
in this so weighty a matter?' So Mr. Desires told Emmanuel that
he was a poor neighbour of his, and one of his most intimate
associates, and his name, said he, may it please your most excellent
Majesty, is Wet-eyes, of the town of Mansoul. I know that there
are many of that name that are naught, but I hope it will be no
offence to my Lord that I have brought my poor neighbour with me.
Then Mr. Wet-eyes fell on his face to the ground, and made this
apology for his coming with his neighbour to his Lord:--
'O my Lord,' quoth he, 'what I am I know not myself, nor whether
my name be feigned or true, especially when I begin to think what
some have said, namely, that this name was given me because Mr.
Repentance was my father. Good men have bad children, and the
sincere do oftentimes beget hypocrites. My mother also called me
by this name from the cradle, but whether because of the moistness
of my brain, or because of the softness of my heart, I cannot tell.
I see dirt in mine own tears, and filthiness in the bottom of my
prayers.[192] But I pray thee'--and all this while the gentleman
wept--'that thou wouldest not remember against us our transgressions, nor
take offence at the unqualifiedness of thy servants, but mercifully
pass by the sin of Mansoul, and refrain from the glorifying of
thy grace no longer.'[193]
So at his bidding they arose, and both stood trembling before him,
and he spake to them to this purpose:--
'The town of Mansoul hath grievously rebelled against my Father, in
that they have rejected him from being their King, and did choose
to themselves for their captain a liar, a murderer, and a runagate
slave. For this Diabolus, and your pretended prince, though once
so highly accounted of by you, made rebellion against my Father
and me, even in our palace and highest court there, thinking to
become a prince and king. But being there timely discovered and
apprehended, and for his wickedness bound in chains, and separated
to the pit with those who were his companions, he offered himself
to you, and you have received him.
'Now this is, and for a long time hath been an high affront to my
Father, wherefore my Father sent to you a powerful army to reduce
you to your obedience. But you know how those men, their captains,
and their counsels, were esteemed of you, and what they received
at your hand. You rebelled against them, you shut your gates upon
them, you bid them battle, you fought them, and fought for Diabolus
against them. So they sent to my Father for more power, and I with
my men are come to subdue you. But as you treated the servants,
so you treated their Lord. You stood up in hostile manner against
me, you shut up your gates against me, you turned the deaf ear
to me, and resisted as long as you could; but now I have made
a conquest of you. Did you cry me mercy so long as you had hopes
that you might prevail against me?[194] But now I have taken the
town, you cry. But why did you not cry before, when the white
flag of my mercy, the red flag of justice, and the black flag
that threatened execution, were set up to cite you to it? Now I
have conquered your Diabolus, you come to me for favour, but why
did you not help me against the mighty? Yet I will consider your
petition, and will answer it so as will be for my glory.
'Go, bid Captain Boanerges and Captain Conviction bring the prisoners
out to me into the camp to-morrow, and say you to Captain Judgment
and Captain Execution, Stay you in the castle, and take good heed
to yourselves that you keep all quiet in Mansoul until you hear
further from me.' And with that he turned himself from them, and
went into his royal pavilion again.[195]
So the petitioners having received this answer from the Prince,
returned as at the first to go to their companions again. But they
had not gone far, but thoughts began to work in their minds that no
mercy as yet was intended by the Prince to Mansoul; so they went
to the place where the prisoners lay bound; but these workings of
mind about what would become of Mansoul, had such strong power
over them, that by that they were come unto them that sent them,
they were scarce able to deliver their message.
But they came at length to the gates of the town--now the townsmen
with earnestness were waiting for their return--where many met
them, to know what answer was made to the petition. Then they cried
out to those that were sent, What news from the Prince? and what
hath Emmanuel said? But they said that they must, as before, go
up to the prison, and there deliver their message. So away they
went to the prison, with a multitude at their heels. Now, when
they were come to the grates of the prison, they told the first
part of Emmanuel's speech to the prisoners; to wit, how he reflected
upon their disloyalty to his Father and himself, and how they
had chose and closed with Diabolus, had fought for him, hearkened
to him, and been ruled by him, but had despised him and his men.
This made the prisoners look pale; but the messengers proceeded,
and said, He, the Prince, said, moreover, that yet he would consider
your petition, and give such answer thereto as would stand with his
glory. And as these words were spoken, Mr. Wet-eyes gave a great
sigh. At this they were all of them struck into their dumps, and
could not tell what to say. Fear also possessed them in a marvelous
manner; and death seemed to sit upon some of their eyebrows.[196]
Now, there was in the company a notable sharp-witted fellow,
a mean man of estate, and his name was old Inquisitive. This man
asked the petitioners if they had told out every whit of what
Emmanuel said. And they answered, Verily, no. Then said Inquisitive,
I thought so, indeed. Pray, what was it more that he said unto
you? Then they paused awhile; but at last they brought out all,
saying, The Prince did bid us bid Captain Boanerges and Captain
Conviction bring the prisoners down to him to-morrow; and that
Captain Judgment and Captain Execution should take charge of
the castle and town till they should hear further from him. They
said also that when the Prince had commanded them thus to do, he
immediately turned his back upon them, and went into his royal
pavilion.
But O how this return, and specially this last clause of it, that
the prisoners must go out to the Prince into the camp, brake all
their loins in pieces! Wherefore, with one voice, they set up a
cry that reached up to the heavens.[197] This done, each of the
three prepared himself to die; and the Recorder [conscience] said
unto them, This was the thing that I feared; for they concluded
that to-morrow, by that the sun went down, they should be tumbled
out of the world. The whole town also counted of no other but
that, in their time and order, they must all drink of the same
cup. Wherefore the town of Mansoul spent that night in mourning,
and sackcloth, and ashes. The prisoners also, when the time was
come for them to go down before the Prince, dressed themselves in
mourning attire, with ropes upon their heads.[198] The whole town
of Mansoul also showed themselves upon the wall, all clad in mourning
weeds, if, perhaps, the Prince, with the sight thereof, might be
moved with compassion. But O how the busy-bodies [vain thoughts]
that were in the town of Mansoul did now concern themselves! They
did run here and there through the streets of the town by companies,
crying out as they ran in tumultuous wise, one after one manner,
and another the quite contrary, to the almost utter distraction
of Mansoul.
Well, the time is come that the prisoners must go down to the camp,
and appear before the Prince. And thus was the manner of their
going down. Captain Boanerges went with a guard before them, and
Captain Conviction came behind, and the prisoners went down bound in
chains in the midst; so, I say, the prisoners went in the midst,
and the guard went with flying colours behind and before, but the
prisoners went with drooping spirits.
Or, more particularly, thus:
The prisoners went down all in mourning; they put ropes upon
themselves; they went on smiting themselves on the breasts, but
durst not lift up their eyes to heaven. Thus they went out at the
gate of Mansoul, till they came into the midst of the Prince's
army, the sight and glory of which did greatly heighten their
affliction. Nor could they now longer forbear, but cry out aloud,
O unhappy men! O wretched men of Mansoul! Their chains still mixing
their dolorous notes with the cries of the prisoners, made noise
more lamentable.[199]
So, when they were come to the door of the Prince's pavilion, they
cast themselves prostrate upon the place. Then one went in and
told his Lord that the prisoners were come down. The Prince then
ascended a throne of state, and sent for the prisoners in; who when
they came, did tremble before him, also they covered their faces
with shame. Now as they drew near to the place where he sat, they
threw themselves down before him. Then said the Prince to the
Captain Boanerges, Bid the prisoners stand upon their feet. Then
they stood trembling before him, and he said, Are you the men that
heretofore were the servants of Shaddai? And they said, Yes, Lord,
yes. Then said the Prince again, Are you the men that did suffer
yourselves to be corrupted and defiled by that abominable one
Diabolus? And they said, We did more than suffer it, Lord; for we
chose it of our own mind. The Prince asked further, saying, Could
you have been content that your slavery should have continued under
his tyranny as long as you had lived? Then said the prisoners,
Yes, Lord, yes; for his ways were pleasing to our flesh, and we
were grown aliens to a better state. And did you, said he, when I
came up against this town of Mansoul, heartily wish that I might
not have the victory over you? Yes, Lord, yes, said they. Then
said the Prince, And what punishment is it, think you, that you
deserve at my hand for these and other your high and mighty sins?
And they said, Both death and the deep,[200] Lord; for we have
deserved no less. He asked again if they had aught to say for
themselves, why the sentence that they confessed that they had
deserved should not be passed upon them? And they said, We can say
nothing, Lord; thou art just, for we have sinned. Then said the
Prince, And for what are those ropes on your heads? The prisoners
answered, These ropes [sins] are to bind us withal to the place of
execution, if mercy be not pleasing in thy sight. So he further
asked, if all the men in the town of Mansoul were in this confession
as they? And they answered, All the natives [powers of the soul],
Lord; but for the Diabolonians [corruptions and lusts] that came
into our town when the tyrant got possession of us, we can say
nothing for them.[201]
Then the Prince commanded that a herald should be called, and that
he should, in the midst, and throughout the camp of Emmanuel,
proclaim, and that with sound of trumpet, that the Prince, the
Son of Shaddai, had, in his Father's name, and for his Father's
glory, gotten a perfect conquest and victory over Mansoul, and
that the prisoners should follow him, and say, Amen. So this was
done as he had commanded. And presently the music that was in the
upper region sounded melodiously. The captains that were in the
camp shouted, and the soldiers did sing songs of triumph to the
Prince, the colours waved in the wind, and great joy was everywhere,
only it was wanting as yet in the hearts of the men of Mansoul.[202]
Then the Prince called for the prisoners to come and to stand
again before him, and they came and stood trembling. And he said
unto them, The sins, trespasses, iniquities, that you, with the
whole town of Mansoul, have from time to time committed against
my Father and me, I have power and commandment from my Father to
forgive to the town of Mansoul; and do forgive you accordingly.
And having so said, he gave them written in parchment, and sealed
with seven seals, a large and general pardon, commanding both my
Lord Mayor, my Lord Will-be-will, and Mr. Recorder, to proclaim,
and cause it to be proclaimed to-morrow by that the sun is up,
throughout the whole town of Mansoul.
Moreover, the Prince stripped the prisoners of their mourning weeds,
and gave them 'beauty for ashes, the oil of joy for mourning, and
the garment of praise for the spirit of heaviness' (Isa 61:3)
Then he gave to each of the three, jewels of gold, and precious
stones, and took away their ropes, and put chains of gold about
their necks, and ear-rings in their ears. Now the prisoners, when
they did hear the gracious words of Prince Emmanuel, and had beheld
all that was done unto them, fainted almost quite away; for the
grace, the benefit, the pardon, was sudden, glorious, and so big,
that they were not able, without staggering, to stand up under
it.[203] Yea, my Lord Will-be-will swooned outright; but the Prince
stepped to him, put his everlasting arms under him, embraced
him, kissed him, and bid him be of good cheer, for all should be
performed according to his word. He also did kiss, and embrace,
and smile upon the other two that were Will-be-will's companions,
saying, Take these as further tokens of my love, favour, and
compassion to you; and I charge you, that you, Mr. Recorder, tell
in the town of Mansoul what you have heard and seen.
Then were their fetters broken to pieces before their faces, and
cast into the air, and their steps[204] were enlarged under them.
Then they fell down at the feet of the Prince, and kissed his
feet, and wetted them with tears; also they cried out with a mighty
strong voice, saying, 'Blessed be the glory of the Lord from this
place' (Eze 3:12). So they were bid rise up, and go to the town,
and tell to Mansoul what the Prince had done. He commanded also
that one with a pipe and tabor should go and play before them all
the way into the town of Mansoul. Then was fulfilled what they never
looked for, and they were made to possess that which they never
dreamed of.[205] The Prince also called for the noble Captain
Credence, and commanded that he and some of his officers should
march before the noble men of Mansoul with flying colours into
the town. He gave also unto Captain Credence a charge, that about
that time that the Recorder did read the general pardon in the town
of Mansoul, that at that very time he should with flying colours
march in at Eye-gate with his ten thousands at his feet, and that
he should so go until he came by the high street of the town,
up to the castle gates, and that himself should take possession
thereof against his Lord came thither. He commanded, moreover,
that he should bid Captain Judgment and Captain Execution to leave
the stronghold to him, and to withdraw from Mansoul, and to return
into the camp with speed unto the Prince.
And now was the town of Mansoul also delivered from the terror of
the first four captains and their men.[206]
[CHAPTER IX]
[CONTENTS:--The liberated prisoners return to Mansoul, where they
are received with great joy--The inhabitants request Emmanuel to
take up his residence among them--He consents--Makes a triumphal
entry amid the shouts of the people--The town is new modeled, and
the image of Shaddai erected.]
Well, I told you before how the prisoners were entertained by the
noble Prince Emmanuel, and how they behaved themselves before him,
and how he sent them away to their home with pipe and tabor going
before them. And now you must think that those of the town that
had all this while waited to hear of their death, could not but
be exercised with sadness of mind, and with thoughts that pricked
like thorns. Nor could their thoughts be kept to any one point; the
wind blew with them all this while at great uncertainties, yea,
their hearts were like a balance that had been disquieted with a
shaking hand. But at last, as they with many a long look looked
over the wall of Mansoul, they thought that they saw some returning
to the town; and thought again, Who should they be too, who should
they be? At last they discerned that they were the prisoners;
but can you imagine how their hearts were surprised with wonder,
especially when they perceived also in what equipage and with what
honour they were sent home? They went down to the camp in black,
but they came back to the town in white; they went down to the
camp in ropes, they came back in chains of gold; they went down
to the camp with their feet in fetters, but came back with their
steps enlarged under them; they went also to the camp looking
for death, but they came back thence with assurance of life; they
went down to the camp with heavy hearts, but came back again with
pipe and tabor playing before them. So, so soon as they were come
to Eye-gate, the poor and tottering town of Mansoul adventured to
give a shout, and they gave such a shout as made the captains in
the Prince's army leap at the sound thereof.
Alas for them, poor hearts! who could blame them, since their dead
friends were come to life again? for it was to them as life from
the dead, to see the ancients of the town of Mansoul shine in
such splendour. They looked for nothing but the axe and the block;
but behold, joy and gladness, comfort and consolation, and such
melodious notes attending of them that was sufficient to make a
sick man well. So when they came up, they saluted each other with
Welcome! welcome! and blessed be he that has spared you (Isa
33:24). They added also, We see it is well with you, but how must
it go with the town of Mansoul? and, Will it go well with the town
of Mansoul? said they. Then answered them the Recorder and my Lord
Mayor, Oh tidings! glad tidings! good tidings of good and of great
joy to poor Mansoul! Then they gave another shout that made the
earth to ring again. After this they inquired yet more particularly
how things went in the camp, and what message they had from Emmanuel
to the town, So they told them all passages that had happened
to them at the camp, and everything that the Prince did to them.
This made Mansoul wonder at the wisdom and grace of the Prince
Emmanuel. Then they told them what they had received at his hands
for the whole town of Mansoul; and the Recorder delivered it in
these words--PARDON, PARDON, PARDON for Mansoul; and this shall
Mansoul know to-morrow. Then he commanded, and they went and
summoned Mansoul to meet together in the market-place to-morrow,
there to hear their general pardon read.
But who can think what a turn, what a change, what an alteration
this hint of things did make in the countenance of the town of
Mansoul! No man of Mansoul could sleep that night for joy;[207]
in every house there was joy and music, singing and making merry,
telling and hearing of Mansoul's happiness, was then all that
Mansoul had to do; and this was the burden of all their song--Oh,
more of this at the rising of the sun! more of this to-morrow! Who
thought yesterday, would one say, that this day would have been
such a day to us? And who thought, that saw our prisoners go down
in irons, that they would have returned in chains of gold! yea, they
that judged themselves as they went to be judged of their judge,
were by his mouth acquitted, not for that they were innocent, but
of the Prince's mercy, and sent home with pipe and tabor. But is
this the common custom of princes? do they use to show such kind
of favours to traitors? No! this is only peculiar to Shaddai, and
unto Emmanuel. his Son.[208]
Now morning drew on apace, wherefore the Lord Mayor, the Lord
Will-be-will, and Mr. Recorder came down to the market-place at
the time that the Prince had appointed, where the townsfolk were
waiting for them; and when they came, they came in that attire and
in that glory that the Prince had put them into the day before, and
the street was lightened with their glory. So the Mayor, Recorder,
and my Lord Will-be-will drew down to Mouth-gate, which was at the
lower end of the market-place, because that of old time was the
place where they used to read public matters. Thither therefore
they came in their robes, and their tabret went before them. Now
the eagerness of the people to know the full of the matter was
great.
Then the Recorder stood up upon his feet, and first beckoning with
his hand for a silence, he read out with loud voice the pardon.
But when he came to these words, 'The Lord, the Lord God, merciful
and gracious, pardoning iniquity, transgression, and sin'(Exo 34:6);
and to these, 'all manner of sin and blasphemy shall be forgiven,'
&c. (Mark 3:28); they could not forbear but leap for joy. For this
you must know, that there was conjoined herewith every man's name
in Mansoul; also the seals of the pardon made a brave show.[209]
When the Recorder had made an end of reading the pardon, the townsmen
ran up upon the walls of the town, and leaped and skipped thereon
for joy; and bowed themselves seven times with their faces towards
Emmanuel's pavilion, and shouted out aloud for joy, and said, Let
Emmanuel live for ever! Then order was given to the young men in
Mansoul, that they should ring the bells for joy. So the bells
did ring, and the people sing, and the music go in every house in
Mansoul.[210]
When the Prince had sent home the three prisoners of Mansoul with
joy, and pipe, and tabor; he commanded his captains, with all the
field-officers and soldiers throughout his army, to be ready in
that morning that the Recorder should read the pardon in Mansoul,
to do his further pleasure. So the morning, as I have showed, being
come, just as the Recorder had made an end of reading the pardon,
Emmanuel commanded that all the trumpets in the camp should sound,
that the colours should be displayed, half of them upon Mount
Gracious, and half of them upon Mount Justice.[211] He commanded
also that all the captains should show themselves in all their
harness, and that the soldiers should shout for joy. Nor was
Captain Credence, though in the castle, silent in such a day, but
he, from the top of the hold, showed himself with sound of trumpet
to Mansoul, and to the Prince's camp.
Thus have I showed you the manner and way that Emmanuel took to
recover the town of Mansoul from under the hand and power of the
tyrant Diabolus.
Now when the Prince had completed these, the outward ceremonies of
his joy, he again commanded that his captains and soldiers should
show unto Mansoul some feats of war. So they presently addressed
themselves to this work. But oh, with what agility, nimbleness,
dexterity, and bravery did these military men discover their skill
in feats of war to the now gazing town of Mansoul!
They marched, they counter-marched, they opened to the right and
left, they divided and subdivided, they closed, they wheeled, made
good their front and rear with their right and left wings, and
twenty things more, with that aptness, and then were all as they
were again, that they took, yea, ravished the hearts that were
in Mansoul to behold it. But add to this, the handling of their
arms, the managing of their weapons of war, were marvellous taking
to Mansoul and me.[212]
When this action was over, the whole town of Mansoul came out as
one man to the Prince in the camp to thank him, and praise him for
his abundant favour, and to beg that it would please his grace to
come unto Mansoul with his men, and there to take up their quarters
for ever. And this they did in most humble manner, bowing themselves
seven times to the ground before him. Then said he, All peace be
to you. So the town came nigh, and touched with the hand the top
of his golden scepter, and they said, Oh that the Prince Emmanuel,
with his captains and men of war, would dwell in Mansoul for ever;
and that his battering-rams and slings might be lodged in her for
the use and service of the Prince, and for the help and strength
of Mansoul. 'For,' said they, 'we have room for thee, we have
room for thy men, we have also room for thy weapons of war, and a
place to make a magazine for thy carriages. Do it, Emmanuel, and
thou shalt be King and Captain in Mansoul for ever. Yea govern
thou also according to all the desire of thy soul, and make thou
governors and princes under thee of thy captains and men of war, and
we will become thy servants, and thy laws shall be our direction.'
They added, moreover, and prayed his Majesty to consider thereof;
'for,' said they, 'if now, after all this grace bestowed upon us
thy miserable town of Mansoul, thou shouldest withdraw, thou and
thy captains from us, the town of Mansoul will die.[213] Yea,' said
they, 'our blessed Emmanuel, if thou shouldest depart from us now
thou hast done so much good for us, and showed so much mercy unto
us; what will follow but that our joy will be as if it had not been,
and our enemies will a second time come upon us with more rage
than at the first. Wherefore, we beseech thee, O thou the desire
of our eyes, and the strength and life of our poor town, accept
of this motion that now we have made unto our Lord, and come and
dwell in the midst of us, and let us be thy people. Besides, Lord,
we do not know but that to this day many Diabolonians may be yet
lurking in the town of Mansoul, and they will betray us when thou
shalt leave us, into the hand of Diabolus again; and who knows
what designs, plots, or contrivances have passed betwixt them about
these things already; loth we are to fall again into his horrible
hands. Wherefore, let it please thee to accept of our palace for
thy place of residence, and of the houses of the best men in our
town for the reception of thy soldiers, and their furniture.'[214]
Then said the Prince, 'If I come to your town, will you suffer
me further to prosecute that which is in mine heart against mine
enemies and yours, yea, will you help me in such undertakings?'
They answered, 'We know not what we shall do; we did not think
once that we should have been such traitors to Shaddai as we have
proved to be; what then shall we say to our Lord? Let him put no
trust in his saints, let the Prince dwell in our castle, and make
of our town a garrison, let him set his noble captains, and his
warlike soldiers over us. Yea, let him conquer us with his love,
and overcome us with his grace, and then surely shall he be but
with us, and help us, as he was, and did that morning that our
pardon was read unto us, we shall comply with this, our Lord, and
with his ways, and fall in with his word against the mighty.
'One word more, and thy servants have done, and in this will
trouble our Lord no more. We know not the depth of the wisdom of
thee our Prince. Who could have thought that had been ruled by his
reason, that so much sweet as we do now enjoy should have come
out of those bitter trials wherewith we were tried at the first?
but, Lord, let light go before, and let love come after; yea, take
us by the hand, and lead us by thy counsels, and let this always
abide upon us, that all things shall be for the best for thy
servants, and come to our Mansoul, and do as it pleaseth thee. Or,
Lord, come to our Mansoul, do what thou wilt, so thou keepest us
from sinning, and makest us serviceable to thy Majesty.'[215]
Then said the Prince to the town of Mansoul again, 'Go, return to
your houses in peace, I will willingly in this comply with your
desires. I will remove my royal pavilion, I will draw up my forces
before Eye-gate to-morrow, and so will march forwards into the
town of Mansoul. I will possess myself of your castle of Mansoul,
and will set my soldiers over you; yea, I will yet do things in
Mansoul that cannot be paralleled in any nation, country or kingdom
under heaven.'
Then did the men of Mansoul give a shout, and returned unto their
houses in peace; they also told to their kindred and friends the
good that Emmanuel had promised to Mansoul. And to-morrow, said
they, he will march into our town, and take up his dwelling, he
and his men in Mansoul.
Then went out the inhabitants of the town of Mansoul with haste to
the green trees, and to the meadows, to gather boughs and flowers,
therewith to strew the streets against their Prince, the Son
of Shaddai, should come; they also made garlands, and other fine
works, to betoken how joyful they were, and should be to receive
their Emmanuel into Mansoul; yea, they strewed the street quite from
Eye-gate to the castle-gate, the place where the Prince should be.
They also prepared for his coming what music the town of Mansoul
would afford, that they might play before him to the palace, his
habitation.
So, at the time appointed, he makes his approach to Mansoul, and the
gates were set open for him, there also the ancients and elders of
Mansoul met him, to salute him with a thousand welcomes. Then he
arose and entered Mansoul, he and all his servants. The elders of
Mansoul did also go dancing before him till he came to the castle
gates. And this was the manner of his going up thither. He was clad
in his golden armour, he rode in his royal chariot, the trumpets
sounded about him, the colours were displayed, his ten thousands
went up at his feet, and the elders of Mansoul danced before
him.[216] And now were the walls of the famous town of Mansoul
filled with the tramplings of the inhabitants thereof, who went up
thither to view the approach of the blessed Prince, and his royal
army. Also the casements, windows, balconies, and tops of the houses
were all now filled with persons of all sorts to behold how their
town was to be filled with good. [217] Now when he was come so far
into the town as to the Recorder's house, he commanded that one
should go to Captain Credence, to know whether the castle of Mansoul
was prepared to entertain his Royal Presence, for the preparation of
that was left to that captain, and word was brought that it was
(Acts 15:9).[218] Then was Captain Credence commanded also to come
forth with his power to meet the Prince, the which was, as he had
commanded, done, and he conducted him into the castle (Eph 3:17).
This done, the Prince that night did lodge in the castle with his
mighty captains and men of war, to the joy of the town of Mansoul.
Now the next care of the townsfolk was how the captains and soldiers
of the Prince's army should be quartered among them, and the care
was not how they should shut their hands of them, but how they
should fill their houses with them; for every man in Mansoul now had
that esteem of Emmanuel and his men, that nothing grieved them more
than because they were not enlarged enough, every one of them to
receive the whole army of the Prince, yea, they counted it their
glory to be waiting upon them, and would in those days run at their
bidding like lackeys. At last they came to this result:--1. That
Captain Innocency should quarter at Mr. Reason's. 2. That Captain
Patience should quarter at Mr. Mind's. This Mr. Mind was formerly
the Lord Will-be-will's clerk, in time of the late rebellion. 3. It
was ordered that Captain Charity should quarter at Mr. Affection's
house. 4. That Captain Good-hope should quarter at my Lord Mayor's.
Now for the house of the Recorder, himself desired, because his
house was next to the castle, and because from him it was ordered by
the Prince, that, if need be, the alarm should be given to Mansoul;
it was, I say, desired by him that Captain Boanerges and Captain
Conviction should take up their quarters with him, even they and all
their men. 5. As for Captain Judgment and Captain Execution, my Lord
Will-be-will took them, and their men to him, because he was to rule
under the Prince for the good of the town of Mansoul now, as he had
before, under the tyrant Diabolus for the hurt and damage thereof
(Rom 6:19; Eph 3:17). 6. And throughout the rest of the town were
quartered Emmanuel's forces, but Captain Credence with his men abode
still in the castle. So the Prince, his captains, and his soldiers
were lodged in the town of Mansoul.[219] Now the ancients and elders
of the town of Mansoul thought that they never should have enough of
the Prince Emmanuel; his person, his actions, his words, and
behaviour, were so pleasing, so taking, so desirable to them.
Wherefore, they prayed him, that though the castle of Mansoul was
his place of residence, and they desired that he might dwell there
for ever, yet that he would often visit the streets, houses, and
people of Mansoul. For, said they, Dread Sovereign, thy presence,
thy looks, thy smiles, thy words, are the life, and strength, and
sinews of the town of Mansoul.[220] Besides this, they craved that
they might have, without difficulty or interruption, continual
access unto him, so for that very purpose he commanded that the
gates should stand open, that they might there see the manner of his
doings, the fortifications of the place, and the royal mansion-house
of the Prince. When he spake they all stopped their mouths and gave
audience; and when he walked, it was their delight to imitate him in
his goings. Now upon a time Emmanuel made a feast for the town of
Mansoul, and upon the feasting-day the townsfolk were come to the
castle to partake of his banquet. And he feasted them with all
manner of outlandish food, food that grew not in the fields of
Mansoul, nor in all the whole Kingdom of Universe. It was food that
came from his Father's court, and so there was dish after dish set
before them, and they were commanded freely to eat. But still when a
fresh dish was set before them, they would whisperingly say to each
other, What is it? (Exo 16:15) [221] For they wist not what to call
it. They drank also of the water that was made wine; and were very
merry with him. There was music also all the while at the table, and
man did eat angels' food, and had honey given him out of the rock.
So Mansoul did eat the food that was peculiar to the court, yea,
they had now thereof to the full (Psa 78:24,25). [222] I must not
forget to tell you that as at this table there were musicians, so
they were not those of the country, nor yet of the town of Mansoul;
but they were the masters of the songs that were sung at the court
of Shaddai.[223] Now after the feast was over, Emmanuel was for
entertaining the town of Mansoul with some curious riddles of
secrets drawn up by his Father's secretary, by the skill and wisdom
of Shaddai; the like to these there is not in any kingdom. These
riddles were made upon the King Shaddai himself, and upon Emmanuel
his Son, and upon his wars and doings with Mansoul. Emmanuel also
expounded unto them some of those riddles himself, but oh how they
were lightened! They saw what they never saw, they could not have
thought that such rarities could have been couched in so few and
such ordinary words. I told you before whom these riddles did
concern; and as they were opened, the people did evidently see it
was so. Yea, they did gather that the things themselves were a kind
of portraiture, and that of Emmanuel himself; for when they read in
the scheme where the riddles were writ, and looked in the face of
the Prince, things looked so like the one to the other that Mansoul
could not forbear but say, This is the Lamb, this is the Sacrifice,
this is the Rock, this is the Red Cow, this is the Door, and this is
the way; with a great many other things more.[224] And thus he
dismissed the town of Mansoul. But can you imagine how the people of
the corporation were taken with this entertainment? Oh they were
transported with joy, they were drowned with wonderment, while they
saw and understood, and considered what their Emmanuel entertained
them withal, and what mysteries he opened to them; and when they
were at home in their houses, and in their most retired places, they
could not but sing of him, and of his actions. Yea, so taken were
the townsmen now with their Prince, that they would sing of him in
their sleep. Now it was in the heart of the Prince Emmanuel to new
model the town of Mansoul, and to put it into such a condition as
might be more pleasing to him, and that might best stand with the
profit and security of the now flourishing town of Mansoul. He
provided also against insurrections at home, and invasions from
abroad; such love had he for the famous town of Mansoul. Wherefore
he first of all commanded that the great slings that were brought
from his Father's court, when he came to the war of Mansoul, should
be mounted, some upon the battlements of the castle, some upon the
towers, for there were towers in the town of Mansoul, towers new
built by Emmanuel since he came thither.[225] There was also an
instrument invented by Emmanuel, that was to throw stones from the
castle of Mansoul, out at Mouth-gate; an instrument that could not
be resisted, nor that would miss of execution; wherefore for the
wonderful exploits that it did when used, it went without a name,
and it was committed to the care of, and to be managed by the brave
captain, the Captain Credence, in case of war.[226] This done,
Emmanuel called the Lord Will-be-will to him, and gave him in
commandment to take care of the gates, the wall, and towers in
Mansoul. Also the Prince gave him the militia into his hand; and a
special charge to withstand all insurrections and tumults that might
be made in Mansoul, against the peace of our Lord the King, and the
peace and tranquillity of the town of Mansoul. He also gave him in
commission, that if he found any of the Diabolonians lurking in any
corner in the famous town of Mansoul, he should forthwith apprehend
them, and stay them, or commit them to safe custody, that they may
be proceeded against according to law. Then he called unto him the
Lord Understanding, who was the old Lord Mayor, he that was put out
of place when Diabolus took the town, and put him into his former
office again, and it became his place for his lifetime. He bid him
also that he should build him a palace near Eye-gate, and that he
should build it in fashion like a tower for defence. He bid him also
that he should read in the Revelation of Mysteries[227] all the days
of his life, that he might know how to perform his office aright. He
also made Mr. Knowledge the Recorder; not of contempt to old Mr.
Conscience, who had been Recorder before; but for that it was in his
princely mind to confer upon Mr. Conscience another employ; of which
he told the old gentleman he should know more hereafter. Then he
commanded that the image of Diabolus should be taken down from the
place where it was set up, and that they should destroy it utterly,
beating of it into powder, and casting it unto the wind, without the
town-wall; and that the image of Shaddai his Father should be set up
again, with his own, upon the castle gates, and that it should be
more fairly drawn than ever; forasmuch as both his Father and
himself were come to Mansoul in more grace and mercy than heretofore
(Rev 22:4). He would also that his name should be fairly engraven
upon the front of the town, and that it should be done in the best
of gold, for the honour of the town of Mansoul.[228]
***
THE HEAVENLY FOOTMAN; OR, A DESCRIPTION OF THE MAN THAT GETS TO
HEAVEN:
TOGETHER WITH THE WAY HE RUNS IN, THE MARKS HE GOES BY; ALSO, SOME
DIRECTIONS HOW TO RUN SO AS TO OBTAIN.
'And it came to pass, when they had brought them forth abroad,
that he said, Escape for thy life; look not behind thee, neither
stay thou in all the plain: escape to the mountain, lest thou be
consumed.'--Genesis 19:17.
London: Printed for John Marshall, at the Bible in Gracechurch
Street, 1698.
ADVERTISEMENT BY THE EDITOR.
About forty years ago a gentleman, in whose company I had commenced
my pilgrimage, and who had joined me in communion with a Baptist
church, about four years previously, came to my house one Monday
morning, greatly delighted with the sermon which our pastor had
preached on the previous day, while I was engaged in superintending
the Sunday school. It had caused a very remarkable sensation, which,
if properly followed up, bid fair to occasion an extraordinary
revival of religion in the neighbourhood. He, with the deacons,
had begged of our minister to fill up his outline, and prepare
the sermon for publication, to which he had consented. He wished
to ascertain from me, as a publisher, the expense of printing
five thousand copies, being sure that the sale of it would be
unprecedented, not only throughout the kingdom, but as far as
the English language was spoken. In about a week, the copy fairly
written was left with me. The text was Hebrews 12:1, 'Let us run
with patience the race that is set before us.' After the introduction
that all men desire heaven, but all do not run for it--the word
run was explained as a flying, pressing, persevering. Then seven
reasons, and nine directions, were followed by nine motives and
nine uses. This, and the striking ideas and language of the sermon,
brought Bunyan to my recollection, and, on comparison, it proved
to be the Heavenly Footman, with very slight alterations. Having
then very recently purchased a neat edition of the book, at a very
low price, my inquiry was, whether they would not prefer having
the book in its genuine state, especially as it was ready for
delivery. I need not add, that all thoughts of circulating the
sermon was at once abandoned. In conversation with my excellent
pastor, who afterwards for many years bore the honour of a D.D.,
he acknowledge his obligation to me for detecting the plagiarism
before the sermon was published, and explained to me that, when
very young, he had read Bunyan's Heavenly Footman with intense
interest, and made a full analysis of it, in the shape of notes,
which, having committed to memory, he preached to a very delighted
and deeply impressed congregation; that after a lapse of many
years, looking over the outlines of his early sermons, he was
struck with it, and believing it to be his own composition, had
again used it with such extraordinary success, as led his deacons
and members to request him to print it. Doubtless Bunyan being
dead has often similarly spoken--may his voice never be lost in
silence or be forgotten.
The title of 'Heavenly Footman' was probably suggested by the words
of the prophet Jeremiah, 'If thou hast run with the footmen, and
they have wearied thee, then how canst thou contend with horses?
And in the land of peace thou trustedst, then how wilt thou do
in the swelling of Jordan?' (12:5), and 'Let us run with patience
the race that is set before us' (Heb 12:1). The word footman does
not refer to that class of servants who are badged and dressed in
livery to gratify the pride of their masters, nor to that description
of foot-soldiers or infantry, whose business is designated by the
blood-stained colour of their clothes. But it refers to those who
are travelling on foot to a distant country, engaged on a pilgrimage
from earth to heaven. It is worthy of remark, that the whole of
the children of God, of every age and clime, class and kindred,
the richest and the poorest, all are upon terms of perfect equality
in running the race set before them. No wealth, nor grade, can
procure a horse to carry them, or a carriage to ride in; all must
run on foot. The only carriage for the foot-sore, weary pilgrim
is the bosom of Christ; he carries the lambs in his bosom, and
there is room enough for all; the poorest labourer and the noblest
aristocrat meet there upon a level with each other; there is no
first class for the rich, and parliamentary train for the poor.
It is all first class. In the varied adventures of Christian and
his associates, and of Christiana, her children, and her lovely
friend Mercy, they never ride. The little one is led by the hand
up the steep and rough hill Difficulty, but his own feet carry him
throughout the wearisome road. The only carriage was the fiery
chariot which carried the soul of the martyred Faithful to the
Celestial City; there is no riding to heaven while in the body.
Wealth may procure many pleasures to clog the soul in its journey.
It may purchase indulgencies; it may incline some disciples to look
at sinful imperfections through the wrong end of the telescope;
it may purchase prayers--but devotional exercises, bought by gold,
will freeze the soul. It is the poor disciple that receives the
faithful admonitions of his equally poor fellow-saints. The rich
have more ceremony, while the labourer enjoys more richly, more
free from restraint, the warm outpourings of a devotional spirit.
Still there is nothing to prevent the greatest nobleman or monarch
from running to heaven in company with the disciples of our lowly
Master. If he refuses this road and this company, he must pursue
his downward course to destruction.
The order in which the allegorical works of Bunyan were written,
very naturally suggest itself from his own narratives, and from
the dates of their publication. It was thus, while suffering his
tedious and dangerous imprisonment for Christ's sake, he was led
to write an account of the dealings of God with his soul, which
work he published in 1666, under the title of Grace Abounding to
the Chief of Sinners. While engaged in writing this remarkable
narrative, the almost unbounded allegorical powers of his mind
were brought into exercise--
'And thus it was: I writing of the way
And race of saints, in this our gospel-day,
Fell suddenly into an allegory
About their journey, and the way to glory.'
Having finished his Grace Abounding, he allowed his fertile imagination
its full scope, and again wrote the result of his experience in
the form of an allegorical narrative, called the Pilgrim's Progress
from this World to that which is to Come. At first the thoughts
pressed upon him as fast as he could write them, yet he says--
'I did not think
To show to all the world my pen and ink
In such a mode.'
And it was several years before he ventured to publish his beautiful
allegory. He was released from prison in 1672, having been chosen
in the previous year to be the pastor, or ministering elder of the
church at Bedford. His time was then much occupied in re-organizing
the church, after years of tempest and fiery persecution. At length,
having overcome his own and his friends' reluctance to publish so
solemn a work on the conversion of a sinner and his way to heaven,
in the form of an allegory, the Pilgrim's Progress was printed in
1678. The wonderful popularity of this book, and the great good
it produced, led him again to turn his Grace Abounding into a
different form of narrative, in the more profound allegory of the
Holy War; this was published in 1682, and in two years afterwards
he completed the Pilgrim by a delightful second part. His long
incarceration, followed by sudden and great activity, probably
brought down his robust constitution; and as the end of his course
drew nigh, he was doubly diligent, for in 1688, before his death-day,
which was in August, he published six important treatises, and
had prepared fourteen or fifteen others for the press. Among these
were his final and almost dying instructions to the pilgrim, under
the title of The Heavenly Footman, the man whom he describes in
the poetical apology to the Pilgrim's Progress, as he that
'Runs and runs,
Till he unto the gate of glory comes.'
This treatise sheds a lustre over the latter days of our immortal
allegorist. It is evidently the production of a mind expanded and
chastened with the rich experience of sanctified age. In it we
are reminded of those important directions to heavenly footmen,
contained in his most admired books. Is there a Slough of Despond
to be passed, and a hill Difficulty to be overcome? Here the footman
is reminded of 'many a dirty step, many a high hill, a long and
tedious journey through a vast howling wilderness'; but he is
encouraged, 'the land of promise is at the end of the way.' Must
the man that would win eternal glory draw his sword, put on his
helmet, and fight his way into the temple--the heavenly footman
must press, crowd, and thrust through all that stand between heaven
and his soul. Did Ignorance, who perished from the way, say to
the pilgrims, 'You go so fast, I must stay awhile behind?' He who
runs to heaven is told that the heavy-heeled, lazy, wanton, and
foolish professor will not attain the prize. The wicket-gate,
at the head of the way, is all-important; none can get to heaven
unless they enter by Christ, the door and way, so the footman is
reminded that it matters not how fast he runs, he can never attain
the prize, if he is in the wrong road. Did the pilgrims so severely
suffer from entering upon Byepath-meadow, and even after that
bitter experience were they again misled into a bye path, by a
black man clothed in white raiment? Our footman is warned--Beware
then of bye and crooked paths that lead to death and damnation; the
way to heaven is one, still there are many well-beaten bye paths
that butt or shoot down upon it, and which lead to destruction.
To prevent vain and foolish company from calling you out of the
path, or from loitering in it, say, I am in haste, I am running
for a prize; if I win I am made, I win ALL; if I lose I lose all,
and am undone. So it was with Faithful when even Christian, who
saw him before, cried Ho ho, so ho. Faithful answered, 'No, I
am upon my life, the avenger of blood is behind me.' In the same
way the pilgrims refused the invitations of Demas with his silver
mine. No, says the heavenly footman, I am running for heaven, for
my soul, for God, for Christ, from hell and everlasting damnation.
Did the poor pilgrims go grunting, puffing, and sighing, one
tumbleth over a bush, another sticks fast in the dirt, one cries
out, I am down, and another, Ho! where are you? Pilgrim's Progress.
So the footman is told that he will 'meet with cross, pain, and
wearisomeness to the flesh, with briars and quagmires, and other
encumbrances,' through all which he must persevere. Did Formalist
and Hypocrite turn off into bye ways at the foot of the hill
Difficulty, and miserably perish? Did Mistrust and Timorous run
back for fear of the persecuting lions, Church and State? So the
man that runs for heaven is cautioned--'Some when they come at
the cross can go no further, but back again to their sins they
go, stumble and break their necks, or turn aside to the left or
to the right, and perish.' Be not ready to halt, nor run hobbling
and halting, but, like my Lord Will-be-will in the Holy War, when
fighting against Diabolus, get thy will tipt with heavenly grace,
and go full speed for heaven. These quotations tend to prove that
this invaluable treatise is a summary of the guide books which Bunyan
had before written. It was doubtless one of the last productions
of his prolific pen.
Two passages in the Heavenly Footman appear to favour the idea,
that a period in life is, in some cases, fixed, beyond which there
is no repentance; thus in a solemn warning against procrastination
he says, 'Dost thou know whether the day of grace will last a
week longer or no? For the day of grace is past with some before
their life is ended'; and 'sometimes sinners have not heaven gates
open to them so long as they suppose; and if they be once shut
against a man, they are so heavy that all the men in the world,
nor all the angels in heaven, can open them. Francis Spira can
tell thee what it is to stay till the gate of mercy be quite shut.'
It becomes an interesting inquiry as to who Bunyan means by the
'some' of whom he says, 'that the day of grace is past before
their life is ended.' This cannot refer to those who, neglecting
the Saviour, are in a perishing condition. No minister felt a
more ardent desire to rouse them to a sense of their danger and
to guard them against despair than John Bunyan. In his Jerusalem
Sinner Saved he thus argues 'Why despair? thou art yet in the
land of the living.' 'It is a sin to begin to despair before one
sets his foot over the threshold of hell gates.' 'What, despair
of bread in a land that is full of corn? Despair of mercy when
our God is full of mercy, thou scrupulous fool; despair when we
have a redeeming Christ alive. Let them despair that dwell where
there is no God, and that are confined to those chambers of death
which can be reached by no redemption.' In Bunyan's Come and
Welcome, he proves that it would be 'high blasphemy and damnable
wickedness' to imagine that Christ would cast out any that come to
God by him. He cannot mean the backslider, for Bunyan was such.
David also, to an awful extent, and Peter to the denial of his
Lord. No, he may mean those who, while neglecting the Saviour, are
overtaken by madness, or more probably to such as Judas, Spira, and
others who sell their Master, or renounce him. If a man abandons
the Saviour, there is no other name under heaven whereby he can
be saved; 'there remaineth no more sacrifice for sin'; he is a
despiser of God's way of salvation, and tramples under foot the
Son of God. While such a career continues, fiery indignation must
be his wretched destiny. They who contemn the heavenly gift--the
Holy Ghost--the word of God--the powers of the world to come--if
they persevere unto death in such sentiments, the day of grace
is past. There have been some who, like Esau, having sold their
birthright, sought repentance even with tears, but found it not--they
sought it not in God's appointed way. All hope depends upon such
sinners coming unto Christ, humbled and broken-hearted. He is
willing, He is able to save even then to the uttermost, but they
will not. He has promised, and will perform his word, 'him that
cometh to me I will in nowise cast out.' The volume of inspiration
is crowned at its close with the same cheering encouragement, 'And
the Spirit and the bride say, Come. And let him that is athirst
come. And WHOSOEVER WILL, let him take the water of life freely.'
I cannot imagine that any man would have sung with greater pleasure
than Bunyan that hymn of Dr. Watts'--
'Life is the time to serve the Lord,
The time to insure the great reward;
And while the lamp holds out to burn,
The vilest sinner may return.'
They only who reject the counsel and mercy of God, shut heaven's
gates against their own souls, and rush upon Jehovah's buckler
like Judas, or Spira, or like one of Bunyan's early friends, John
Childs, who apostatized for fear of persecution, and perished by
his own hand. To such only the day of grace is past; they have set
themselves in the scorner's seat, from which they will be hurled
into unutterable wretchedness.
Bunyan well knew that idleness engenders poverty and crime, and
is the parent of every evil; and he exhorts his runner to the
greatest diligence, not to 'fool away his soul' in slothfulness,
which induces carelessness, until the sinner is remediless. Our
first care is to get into the right way, and then so to run that
'the devil, who is light of foot,' may not overtake and trip us
up. Running to heaven does not prevent the true, the real enjoyment
of earthly blessings, but sanctifies and heightens them. The great
impetus in our course is love to the prize--to Christ, to heaven;
'having our affections set upon things above.' Looking unto Jesus.
His righteousness imputed unto us by the shedding of his blood,
marks all the road, and while we keep that in sight we cannot err.
In all earthly things we anticipate too much--but in the glories
of heaven, our anticipations are feeble indeed, compared with
eternal realities. Could the saints in glory impart to us a sense
of their indescribable happiness, with what activity and perseverance
we should run. The case of Lot, when flying from destruction, is
put by Bunyan with peculiar force--he dared not to look back even
to see what had become of his wife, lest death should overtake
his own soul. O, my reader, may we be stimulated so to run as to
obtain that crown of glory which is imperishable, immortal, and
eternal.
Charles Doe, one of Bunyan's personal friends, having purchased
the copyright of this work, kept it for some years, in hope
of publishing it with other treatises, as a second folio volume,
to complete his works; but failing in this object, he printed it
separately in 1698, and appended an interesting list of Bunyan's
works, with thirty cogent reasons why these invaluable labours
should be preserved and handed down, to bless succeeding ages.
An earnest desire to preserve, in their perfect integrity, all
the treatises as they were originally published, will induce me,
at the end of the works, to reprint those interesting additions.
GEO. OFFOR.
AN EPISTLE TO ALL THE SLOTHFUL AND CARELESS PEOPLE.
Friends,
Solomon saith, that 'The desire of the slothful killeth him'; and
if so, what will slothfulness itself do to those that entertain
it? (Prov 21:25). The proverb is, 'He that sleepeth in harvest is
a son that causeth shame' (Prov 10:5). And this I dare be bold to
say, no greater shame can befall a man, than to see that he hath
fooled away his soul, and sinned away eternal life. And I am sure
this is the next way to do it; namely, to be slothful; slothful,
I say, in the work of salvation. The vineyard of the slothful man,
in reference to the things of this life, is not fuller of briars,
nettles, and stinking weeds, than he that is slothful for heaven,
hath his heart full of heart-choaking and soul-damning sin.
Slothfulness hath these two evils: First, To neglect the time in
which it should be getting of heaven; and by that means doth, in
the Second place, bring in untimely repentance. I will warrant you,
that he who shall lose his soul in this world through slothfulness,
will have no cause to be glad thereat when he comes to hell.
Slothfulness is usually accompanied with carelessness, and
carelessness is for the most part begotten by senselessness; and
senselessness doth again put fresh strength into slothfulness,
and by this means the soul is left remediless.
Slothfulness shutteth out Christ; slothfulness shameth the soul
(Cant 5:2-4; Prov 13:4).
Slothfulness, it is condemned even by the feeblest of all the
creatures. 'Go to the ant, thou sluggard, consider her ways and
be wise (Prov 6:6). The sluggard will not plow by reason of the
cold' (20:4); that is, he will not break up the fallow ground
of his heart, because there must be some pains taken by him that
will do it; 'therefore shall he beg in harvest,' that is, when
the saints of God shall have their glorious heaven and happiness
given to them; but the sluggard shall 'have nothing,' that is, be
never the better for his crying for mercy, according to that in
Matthew 25:10-12.
If you would know a sluggard in the things of heaven, compare him
with one that is slothful in the things of this world. As, 1. He
that is slothful is loth to set about the work he should follow:
so is he that is slothful for heaven. 2. He that is slothful is
one that is willing to make delays: so is he that is slothful for
heaven. 3. He that is a sluggard, any small matter that cometh
in between, he will make it a sufficient excuse to keep him off
from plying his work: so it is also with him that is slothful for
heaven. 4. He that is slothful doth his work by the halves; and
so it is with him that is slothful for heaven. He may almost, but
he shall never altogether obtain perfection of deliverance from
hell; he may almost, but he shall never, without he mend, be
altogether a saint. 5. They that are slothful, do usually lose the
season in which things are to be done: and thus it is also with
them that are slothful for heaven, they miss the season of grace.
And therefore, 6. They that are slothful have seldom or never
good fruit: so also it will be with the soul-sluggard. 7. They that
are slothful they are chid for the same: so also will Christ deal
with those that are not active for him. Thou wicked or slothful
servant, out of thine own mouth will I judge thee; thou saidst
I was thus, and thus, wherefore then gavest not thou my money to
the bank? &c. (Luke 19:22). Take the unprofitable servant, and
cast him into utter darkness, where shall be weeping and gnashing
of teeth (Matt 25:26-30).
WHAT SHALL I SAY? Time runs; and will you be slothful? Much of your
lives are past; and will you be slothful? Your souls are worth a
thousand worlds; and will you be slothful? The day of death and
judgment is at the door; and will you be slothful? The curse of
God hangs over your heads; and will you be slothful? Besides, the
devils are earnest, laborious, and seek by all means every day, by
every sin, to keep you out of heaven, and hinder you of salvation;
and will you be slothful? Also your neighbours are diligent
for things that will perish; and will you be slothful for things
that will endure for ever? Would you be willing to be damned for
slothfulness? Would you be willing the angels of God should neglect
to fetch your souls away to heaven when you lie a-dying, and the
devils stand by ready to scramble for them?[1] Was Christ slothful
in the work of your redemption? Are his ministers slothful in
tendering this unto you? And, lastly, If all this will not move,
I tell you God will not be slothful or negligent to damn you--whose
damnation now of a long time slumbereth not--nor the devils will
not neglect to fetch thee, nor hell neglect to shut its mouth upon
thee.
Sluggard, art thou asleep still? art thou resolved to sleep the
sleep of death? Wilt neither tidings from heaven or hell awake
thee? Wilt thou say still, 'Yet a little sleep, a little slumber,'
and 'a little folding of the hands to sleep?' (Prov 6:10). Wilt
thou yet turn thyself in thy sloth, as the door is turned upon
the hinges? O that I was one that was skilful in lamentation, and
had but a yearning heart towards thee, how would I pity thee! How
would I bemoan thee! O that I could with Jeremiah let my eyes run
down with rivers of water for thee! Poor soul, lost soul, dying
soul, what a hard heart have I that I cannot mourn for thee! If
thou shouldst lose but a limb, a child, or a friend, it would not
be so much, but poor man it is THY SOUL; if it was to lie in hell
but for a day, but for a year, nay, ten thousand years, it would
(in comparison) be nothing. But O it is for ever! O this cutting
EVER! What a soul-amazing word will that be, which saith, 'Depart
from me, ye cursed, into EVERLASTING fire'! &c.[2]
Object. But if I should set in, and run as you would have me, then
I must run from all my friends; for none of them are running that
way.
Answ. And if thou dost, thou wilt run into the bosom of Christ
and of God, and then what harm will that do thee?
Object. But if I run this way, then I must run from all my sins.
Answ. That is true indeed; yet if thou dost not, thou wilt run
into hell-fire.
Object. But if I run this way, then I shall be hated, and lose
the love of my friends and relations, and of those that I expect
benefit from, or have reliance on, and I shall be mocked of all
my neighbours.
Answ. And if thou dost not, thou art sure to lose the love and
favour of God and Christ, the benefit of heaven and glory, and be
mocked of God for thy folly, 'I also will laugh at your calamity;
I will mock when your fear cometh'; and if thou wouldst not be hated
and mocked, then take heed thou by thy folly dost not procure the
displeasure and mockings of the great God; for his mocks and hatred
will be terrible, because they will fall upon thee in terrible
times, even when tribulation and anguish taketh hold on thee;
which will be when death and judgment comes, when all the men in
the earth, and all the angels in heaven, cannot help thee (Prov
1:26-28).
Object. But surely I may begin this time enough, a year or two
hence, may I not?
Answ. 1. Hast thou any lease of thy life? Did ever God tell thee
thou shalt live half a year, or two months longer? nay, it may
be thou mayst not live so long. And therefore, 2. Wilt thou be so
sottish and unwise, as to venture thy soul upon a little uncertain
time? 3. Dost thou know whether the day of grace will last a week
longer or no? For the day of grace is past with some before their
life is ended: and if it should be so with thee, wouldst thou not
say, O that I had begun to run before the day of grace had been
past, and the gates of heaven shut against me. But, 4. If thou
shouldst see any of thy neighbours neglect the making sure of
either house or land to themselves, if they had it proffered to
them, saying, Time enough hereafter, when the time is uncertain; 